those scruples or doubts which are incident to many weak believers about the nature and truth of their Faith For let the inward impression motion or acting of the Soul answer any of these notions or descriptions if it otherwise purifie the heart or be operative through love there needs no question be made but that it is true Faith and will justifie him that hath it Quest 9. But may there not be a commodious definition or description given of this Faith according to the Scriptures and which may make for the Edification and Comfort of those who doe belive Answ There can hardly I conceive any such particular description of it be given but will endanger or prejudice the joy of the Faith of some though it may accommodate the faith of others unlesse haply it should be explained with much wisdome and caution The best and safest description of this Faith that can be given is that which shall take in and comprehend the lowest degree of it that is to be found in any person that so the bruised reed may not be broken by it nor the smoaking flax quenched Therefore I conceive it may be thus or after some such manner as this described without much danger or inconvenience Faith is such a perswasion in heart or belief of the truth of the Gospel or that Iesus Christ is the Son of God which disposeth a person to manifest or make it known by the fruits of Love both to God and Men. Quest 10. What is it in Faith or relating unto Faith that giveth it the force or priviledge to justifie Answ Not anything that properly is in it or in the nature of it but as was lately said the Decree of God wherein he hath enacted it for a Law or decreed that such a faith shall justifie men which decree is extrinsecall to the nature of Faith and no ingredient in it Quest 11. Can there any Reason be given why God should single Faith from amongst all other holy qualifications and graces of his Spirit to conferre upon it the Office and Dignity of justifying men Answ None I suppose but only that which the Holy Ghost himself ssigneth in the general viz. that the justification of men that have sinned might be of grace Therefore it is of Faith that it might be of Grace Rom. 4.16 Which Saying seems to imply that either the wisdome or righteousnesse of God or both could not he satisfied with making any other qualification act gift or indowment whatsoever instrumental for the justification of a sinner but Faith only For if for example such a justification might have been by love by patience humility or any other grace the Apostle could not have truly said that it was by Faith that it might be by Grace because upon such a supposition it justification might have been of Grace although it had not been by Faith Quest 12. But if justification be by Faith and of Grace why is it sometimes ascribed unto works as Jam. 2.21.24 And why is it said that not the hearers but the doers of the Law shall be justified Answ Justification is sometimes taken for the justification of a mans Faith that is either for the making of a sufficient proof of the truth and soundnesse thereof or else for the giving of a testimony whether by word or by deed unto the truth of it and consequently for the justification or approbation of the Person himself For he that justifieth or approveth any mans faith as sound and good in a consequential sense justifieth and approveth the person himself at least in respect of his faith and of all things depending thereon Such a justification as this is proper unto works that is unto such works which give a due and sufficient proof of the soundnesse of a mans faith and is accordingly in Scripture attributed unto them In this sense Abraham is said to have been justified by works when he had offered Isaac his Son upon the altar Iam. 2.21 that is to have received such a Testimony from God which did amount to the justification of his Faith as sincere and sound and consequently of his Person also See Gen. 22.16 17 18. But concerning the justification of a mans person strictly and properly so called and which as was lately said standeth in remission of sins Faith only and not works hath to do in the obtaining of it from God And in this sense Abraham was justified before his offering up his Son upon the Altar Compare Gen. 15.6 with Gen. 22.9.10.16 c. And yet on the other side it is true again that Faith shall never obtain that full benefit or fruition of that justification which it alone obtaineth I mean the great blessing of Salvation without the Conjunction and Co-operation of works with it as the Apostle Iames speaketh Chap. 2.22 And in this respect the Apostle Paul is to be understood when he saith that not the Hearers that is not those that are only hearers of the Law but the doers of the Law that is the conscientious observers of it though not without many slips and frailties shall be justified that is shall enjoy the great benefit of justification the saving of their souls Take the word Justification in any of the Senses now mentioned it may truly be said to be of Grace because God was at perfect liberty whether ever he would have justified man being fallen or any person that had ever sinned in one kind or other either by faith or by works or in any other way whatsoever Quest 13. What works are they which are sufficient to justifie a mans Faith or to render him actually capable of Salvation Answ It is said as we lately heard that Abraham was justified by works when he offered Isaack his Son upon the altar Iam. 2. 22. So that it seems that in persons professing faith in God any notable or singular strain or act of devotion and obedience unto him is sufficient for such a service I mean to justifie the faith of such a man Otherwise a conscientious and uniforme observance of the will of God concerning us expressed in both tables of the morall Law though with many weaknesses and humane frailties for in many things we offend all Iam. 3.2 is of sufficient authority that way Amongst particular good works which seem authorized by God in Scripture to give evidence for the truth of any mans faith works of Mercy if men be fruitful and persevering in them suffering for the truth with patience and meeknesse together with forgiveness of injuries and love shewed unto enemies upon occasion have the preheminence Compare Iam. 2.15 Heb. 6 10 11. Mat. 5.7 Mat. 19.29 2 Thes 1.6 7.2 Tim. 2.11 12. with Mat. 6. 14. Mark 11.25 Luk. 6.37 Quest 14. If justification consisteth as hath been said in forgivenesse of sins and is obtained by Faith why is forgivenesse of sins in Scripture sometimes ascribed unto Repentance as it seemeth to be in these and many other places Esa 1.16 17 18. Psal 32.5
themselves nor by any other creature to do it Power to do that which is good without a will to imploy it accordingly is a just ground and the only just ground of condemnation and punishment 2. Though it be supposed that men have a sufficiency of power to make themselves new hearts and further that their hearts are made new yet it doth not necessarily follow from hence either that these new hearts are made by themselves by the improvement of that power or that they are not made by God For God can do all things which he hath inabled the creature to do yea and is many times pleased to do such things himself which the creature inabled by him to do them neglecteth notwithstanding and doth them not 3. It is not unusual in other Writers nor in ordinary discourse nor in the Scriptures themselves elsewhere to ascribe an atchievement or exploit as well nay rather to him that shall command incourage order the method and means for the performance and accomplishment of it as to him that shall act it with his hand In this respect every saving work that is found in men may be in sufficient propriety of speech ascribed unto God because he commandeth it gives incouragement unto men to endeavour it prescribes methods and means for the performance of it although it be supposed that men themselves are the workers of it and this out of those abilities which they have received from him by the use of such and such means vouchsafed likewise unto them to perform it 4. It is not improper nor any uncouth Dialect to ascribe that which is actually done and performed by another unto him that shall furnish and accommodate him with all the strength power and means by which be doth accomplish it yea that which is performed and done in this case is principally to be attributed unto him and secondarily only and in a meaner respect unto the other 5. And lastly When the production of one and the same effect depends upon the joynt-operations or contributions of different causes the effect may in good propriety of speaking be ascribed sometimes to the one of these causes and sometimes to the other The Apostle Paul ascribeth the Spiritual birth or begetting of believers unto himself or his Ministry For in Christ Jesus I have begotten you through the Gospel 1 Cor. 4.15 which yet the Apostle James as we heard ascribeth unto God Of his own will he begat us with the Word of Truth Jam. 1.18 The reason why this effect is and reasonably and truly may be ascribed as well unto Paul as unto God is Because Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joynt-worker as himself speaks with God in it Many instances of this kind of speaking are found in the Scriptures Therefore it is no argument or proof at all that because the works of Sanctification Regeneration c. are so frequently in the Scripture attributed unto God therefore they are not attributable unto men themselves also or that men have not a sufficiency of power from him to do all those things by and upon the doing whereof they shall certainly attain them and find them wrought in them Quest 19. You have declared briefly the general and common nature of these four great Ornaments or important Qualifications in a Christian Profession Sanctification Regeneration Mortification and Self-denyal you have likewise more largely shewed and proved that God hath endued men with sufficient abilities in conjunction with such a concurrence of his own which he is graciously pleased to afford unto all men to possess themselves of them and to adorn their hearts and lives with them Can you now further declare the particular and distinct natures or properties of every of them respectively Answ I shall endeavour by the assistance of God to do this also being not without hope but that he hath in some measure enabled me hereunto Quest 20. What then is that Sanctification which according to the Scriptures alwayes accompanieth a true Faith and the state of Justification into which men are as hath been formerly said translated by it Answ Sanctification in that notion and sense of the Word which as I conceive your question intendeth importeth such an impression work or disposition in the heart or soul of a man by which he is as it were consecrated and set apart for God and for his service in works and words in thoughts and purposes of righteousnesse and holinesse being separated and taken off both in will and deed from the common sinful and profane practises and doings of the flesh and of the world about him Or else which cometh much to the same It is a serious and affectionate alienation of the Soul from whatsoever is sinfully base impure or unclean springing from an high approbation love and liking of things that are spiritually clean that is which are comely and honourable to them that shall do and delight in them whether they be God Angels or Men. Quest 21. Why doth God require Sanctification of Men as a qualification or condition without which he will not save them Answ Because he finds it repugnant to his Wisdom and to his interest of Glory to take any Creature which hath actually sinned into that near communion and fellowship with himself in his Glory and Blessednesse which the state of Salvation importeth unlesse it shall first have quitted it self with an excellent and worthy behaviour and demeanour of it self Now there is no carriage better becoming a creature which hath received life and breath and all things of present enjoyment from God and yet further expecteth from him far greater things then these then to estrange and separate it self from all things of a sinful and unclean nature as being contrary to his will and pleasure and to devote and appropriate himself to serve and please him in all things that are clean and pure as well thoughts as words and deeds Quest 22. How or by what means may a man with the ordinary assistance and blessing of God upon his endeavours raise that great and happy work of Sanctification in his soul Answ By a diligent and frequent urging pressing and importuning his Soul from time to time with such Arguments and Motives which are proper to perswade to a setting apart all the faculties and powers both of Soul and Body from all polluted and unclean doings for the serving and pleasing of God in wayes that are pure and undefiled together with frequent and fervent applications of himself by Prayer unto God to assist and prosper him in his way Quest 23. What are the Considerations or Motives or some of the principal of them that are most effectual and proper to prevail with a man to sanctifie himself in such a sense as you have declared Answ The principal of them are seven Quest 24. What is the first of them Answ God himself is Holy yea most transcendently Holy Esa 6.3 that is alienated and estranged in his mind and will to a greater
of this kinde are too many to be here rehearsed These few texts with their fellows may be considered at leasure Rom. 2.28 29. Phil. 3.3 Mat. 16.6.12 James 1.18 and John 3 3 4 5 6. 1 Pet. 2.5 1 Cor. 15.44 45 46. Neither is it improbable in the least but that this inferior and material world was formed by God in all points as now it is furnished with such creatures in respect of their shapes properties qualities sympathies antipathies mutual dependencies subservencies relations c. as are now known to be in them that it might be subservient unto him who was made the Lord of it man not only to supply him with all outward things requisite for his accommodation in his state of mortality but rather to make his way more passable and easie to the understanding knowledge and belief of the state and condition of the invisible world and of the affairs and concernments thereof his greatest interest lying in the knowledge and belief of these things And this seems to be the reason why the Apostle speaking of Circumcision the great Sacrament under the Law first calleth it a sign and then immediately a seal And he received the sign of Circumcision a seal of the righteousness of Faith c. Rom. 4.11 intimating hereby that being a visible and external action it did signifie and import that there was a spiritual and invisible action analogous to it as viz. that which the Scripture calls the circumcision of the heart which is performed by God upon a mans justification by Faith and consequently was a seal to ratifie and confirm the reallity and truth of it unto men This then may be another reason of Sacramental appointments by God namely to facilitate and promote the belief of the invisible things of the Gospel by a representation unto the outward senses of such material things which in figure and similitude sympathize with them Quest 27. What may be another reason of those Divine appointments you speak of Answ To teach and incourage those who believe the Gospel to make application of the great and precious promises thereof unto themselves that is to look upon and conceive of themselves both as really intituled by God unto the inheritance of the great and precious thing herein promised and likewise as actually enstared by him in the comfort and joy of the hope and expectation of them which when they are pregnant lively rich and strong have the express relish and taste in the Soul which the actual and litteral possession and fruition of the things themselves will have The real and sensible exhibition or application of the Sacramental Elements made in their administrations respectively by the Minister who now stands in the place or acteth in the name of God unto those that are partakers in these administrations is of an encouraging and imboldening import unto them to make the like application of the spiritual and heavenly things themselves Quest 28. What is your sixth reason of the Counsel of God in founding Sacramental Services in his Church Answ That they might be as Seals affixed to the writing of the Gospel to secure the mindes and consciences of those that should be willing to receive and submit unto it that God never would nor indeed could at least not without their consents recede from the contents of it or refuse to perform and make good the Covenant of Grace therein declared and set forth according to all and every the Articles and terms thereof from the first to the last as they are here particularly mentioned and declared If he that hath a promise from another that he will convey such or such an Inheritance or Estate in Land unto him hath only the instrument or writing of the conveyance delivered unto him the Seal of him that hath made this promise not being put to it he hath no other security hereby to enjoy what hath been promised unto him in the case but only the honesty faithfulness and constancy of the person that hath promised if these should fall him his writing without a Seal would signifie little for his relief But if such a writing shall be delivered unto him before witness under the stand and Seal of him that hath promised the conveyance having a right in Law to make it now he depends not a least needeth not to depend upon the goodness of him that hath promised he hath the Law it self the force and authority hereof for his security whi h is the greatest and highest assurance of which he is capable or that can be given him So God being more abundantly willing as the Holy Ghost informeth us to shew unto the heirs of promise the mutability of his Counsel concerning thier eternal Salvation by Jesus Christ Heb. 6 1â— that by this means they might have strong câ—â—sâ—â—â—â—ion ver 8. besides his engagement unto them in his Covenant both by promise and by Oath though these from him be a super-sufficient security for the performance of greater matters then the salvation of more souls then can be numbred by men or Angels he hath yet further ratified and confirmed his said Covenant by certain Sacramental and significant actions which he hath declared were intended and meant by him for Seals thereunto as we lately heard in the case of Circumcision the exercise and practice whereof he hath likewise upon this account commanded to be concurrent with the preaching and receiving the Gospel throughout the world in all ages So that the Sacraments are to be looked upon as subservient to the Gospel and as appointed by God to attend upon it for the strengthening and compleating of that which the Letter and Ministery thereof leaves week and imperfect in the Faith of the Saints Quest 29. What may be â—â— seventh reason why the Wisdom and goodness of God consented about the appointment of Sacramental transactions in the Church Answ It is not improbable but that he intended likewise hereby the breathing and exercising the devotion of his people with the greater variety As the Scripture saith of him in a case not altogether unlike He knoweth that is he considereth our frame he remembreth that we are but dust Psal 103 14. and in regard hereof maketh us a proportionable allowance in mercy and compassion as is there in effect said so considering the temper and frame of our mindes as that being alwayes kept to one and the same kinde of exercise and employment of themselves as well in matters of Religion as otherwise they are apt to grow weary listless and dull and that on the other hand they are refreshed and cheared with variety and change he hath accordingly so contrived the terms of that profession of Religion whereunto he inviteth and calleth all men that in the regular management and practice of it they shall have occasion to vary the streams of their devotion and frequently to interchange the tenor of their applications unto him in and about his worship In their Christian converse more privately
wrought it self into the most considerable parts of the then known world planted it self took root and prospered in the chief Cities and places thereof notwithstanding the Powers of the Earth set themselves as one man with all their policy rage and indignation to extinguish it and to hinder the course and progress of it Quest 18. What are the Scriptures Or of what Books or Writings do they consist so that none but these and the things contained in them ought to be reputed the Scriptures or any part of them Answ The Scriptures consist partly of the Books of the Old Testament and partly of those of the New and not of any other Books or Writings or of any Traditions whatsoever Quest 19. What are the Books of the Old Testament which make one part of the Scriptures Answ The five Books of Moses which are these Genesis Exodus Leviticus Numbers Deuteronomie Besides these the Books of Joshua the Judges Ruth the first and second of Samuel the first and second of the Kings the first and second of the Chronicles the Books of Ezra Nehemiah Esther Job the Books of the Psalms the Proverbs Ecclesiastes Canticles or the Song of Solomon the Books and Writings of the Prophets as the Prophecie of Isaiah Jeremiah the Lamentations of Jeremiah the Prophecies of Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggie Zachariah Malachi Quest 20. What are the writings of the New-Testament which make up the other part of the Scriptures Answ The writing of the Gospel by four Evangelists Matthew Mark Luke and John the Acts of the Apostles written by the Evangelist Luke the Epistle of Paul to the Romans his first and second to the Corinthians his Epistle to the Galathians to the Ephesians to the Philippians to the Colossians his first and second Epistle to the Thessalonians his first and second to Timothy his Epistle to Titus to Philemon the Epistle to the Hebrews the Epistle of James the first and second Epistles of Peter the first second and third Epistles of John the Epistle of Judes the Apocalyps or Revelations Quest 21. Why should these Books and none but these be accounted the Scriptures Answ A sufficient account hereof hath been given already in this Chapter viz. in those Arguments and Considerations by which proof was made that God is the Author of the Scriptures Besides this the Books of the Old Testament lately mentioned and no other but these were as hath been also said committed unto the Jews as the Oracles of God that is to teach and instruct the world in things appertaining unto God and to salvation And for the Books of the New-Testament now rehearsed these and no other but these have from the Apostles days been received upon the same account by the general consent of all Churches that have been and are accordingly judged truly Christian and sound in the Faith CHAP. III. Of Christ his Person Eternal Generation and Incarnation in time Quest 1. YOu have affirmed Christ to be the Son of God and of the Virgin Mary In what sense or respect do you mean that he is the Son of God Answ Christ may be called the Son of God three ways First by Nature Secondly by Creation or miraculous Production Thirdly by Adoption Quest 2. How is he or why do you call him the Son of God by Nature Answ The Scripture frequently calleth him in respect of his Divine Nature or God-head the Son of God and the only begotten of God Joh. 1.14 18. Joh. 3.16 18. 1 Joh. 4.9 Heb. 1.2 3 5 8. besides many other places So that Christ considered as God is and may be called the Son of God by Nature because he received this his Being from God the Father in such a way or by some such Eternal and Divine act which holdeth the best proportion and nearest resemblance amongst all actings known unto men and whereof they are capable with the act of natural Generation Quest 3. How is Christ the Son of God by Creation or miraculous Production Answ Because in respect of his Humane Nature and as Man he received his Being from God by the secret and extraordinary operation of his Spirit in the Virgin by which she was inabled to conceive him and did conceive him without the knowledge and co-operation of man Quest 4. How is He the Son of God by Adoption Answ Inasimuch as God the Father chose Him to be and accordingly hath made Him Heir of all things that is Proprietour and Lord of all things under him and for him Heb. 1.2 Joh. 3.35 Quest 5. Why do you affirm him to be also the Son of the Virgin Mary Answ Because as Man he was conceived in her Womb by means of the coming of the Holy Ghost upon her and her being over-shadowed by the power of the most High and was accordingly brought forth by her according to the orderly course of Nature and as other children are usually born of their Mothers respectively Luk. 1.31 35. Mat. 1.20 21. Quest 6. But is it not contrary to reason and above reason to believe that a Virgin should conceive and bring forth a Child Answ It is neither contrary to reason nor above reason to believe that God is able to make a Virgin to conceive and bring forth Nor is it contrary to reason or above reason to believe that God should be willing to cause a Virgin actually to conceive and bring forth when he hath a design requiring such an exercise or interposure of his Power for the regular and due accomplishment of it But it is most contrary unto reason not to believe that a Virgin hath conceived and brought forth when God hath said it and given sufficient proof that he hath said it yea and hath given a most rational account both why such a thing should be I mean that a Virgin should conceive as why he should say and declare it unto the world All this He hath done in the Gospel Quest 7. But is it possible that the two Natures Divine and Humane so vastly yea infinitely differing the one from the other should meet together so as to constitute and make one and the same Person Answ With God the Scriptures saith all things are possible Mat. 19.26 And again The things which are unpossible with men that is which men are apt to judge or think to be impossible are possible with God Luk. 18.27 A kind of shadowey proof of the possibility that two very different Natures may conspire to constitute the same Person we have continually before our eyes in the course of Nature where that spiritual Substance which we call the Soul in due conjunction with an earthly Body make one and the same Person of a Man Quest 8. But was not Christ a compleat Person whilest he yet subsisted in the Divine Nature only and before his assuming of the Nature of Man unto him Answ He was in simple consideration a most compleat Person whilest he subsisted in the God-head only
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
kneeling only their grounds for appropriating the one to one time of the year and the other to another and so the one kneeling to their penitentiaries for a certain season and allowing the other standing to the rest seem to have had more of the sand then of the rock in them Though I do not any where read of the posture of sitting used in Prayer yet by the rule of proportion from Hezekiahs praying and this with acceptation in the sight of God lying upon his bed being through sicknesse not well capable at present of any other posture I suppose it may be argued and safely concluded that men and women if either through some weaknesse or want of present accommodation otherwise they cannot without inconvenience offer their sacrifice of Prayer either kneeling or standing they may do it sitting without sustaining any damage in their acceptance with God only if they bow the knee of the heart and soul unto him Quest 38. The Scripture sometimes mentioneth the lifting up of the eies and sometimes the spreading or lifting up the hands to Heaven or towards Heaven by those that prayed What may be the reason of these gestures Or whether do you judge it either necessary or convenient that either one or both of them should be in these daies used by them that pray Answ I do not remember that any one person besides David and Christ is recorded in Scripture to have lift up his eies to Heaven when he called upon God although it is not improbable but that many others of the Saints did likewise use the same gesture when they prayed Nor is it I presume at all questionable but that it may very lawfully if not commendably at least by some persons be used now For the lifting up of the eyes to Heaven when a man is about to pray is a natural and proper action or means to awaken the remembrance of the glorious and incomprehensible Majesty of God in his Soul and to create awful and reverential impressions in him of the transcendent holinesse of him with whom he hath then to do Heaven being the habitation of his holinesse and of his Glory Esa 63.15 Besides some conceive it to be a gesture or behaviour proper to expresse or signifie a mans Faith and holy boldnesse and confidence in God when he prayeth This apprehension seemeth very probable if not somewhat more from those words of Christ wherein he describeth the demeanour of the poor Publican as of a person weak in Faith and much dejected under the sense of his own unworthinesse when he was about to pray viz. That he would not so much as lift up his eies unto Heaven Luk. 18.13 So Ezra being in great astonishment and trembling for the high misdemeanour of his people begun his Prayer thus O my God I am ashamed and blush to lift up my face to thee c. Ezra 9.6 Yet these passages shew and prove that the lifting up the eies to Heaven when we pray is not so necessary but that we may be accepted in our praier without it There is somewhat the like consideration of the spreading or lifting up of the hands towards Heaven in Prayer Only this seems to have been more frequently used in this holy action then the other of lifting up the eies Notwithstanding though it be recorded as the deportment of several of the Saints in some of their prayers as of Moses David Solomon Ezra c. Yet it is not necessary to believe that either all the servants of God when they prayed used it or that these persons themselves used it at all times when they prayed nor consequently that it is so essential to the regularity of Prayer but that this service may be performed with good acceptance in the sight of God without it It seems to be significative as the other likewise was as was lately hinted of the Faith of those that prayed For the lifting up their hands towards Heaven was in token of their confidence that God would give them what they asked and that they prepared themselves accordingly to receive it by lifting up rheir hands towards him of whom they ask it Quest 39. In case a man finds himself much indisposed drowsie and listlesse when he is about to pray or to join with others in praying whether is it convenient or best for him to force himself upon the work such his indisposition notwithstanding or else to a wait a better habitude of mind and body for the work and then to engage more freely and effectually in it Answ An indisposition or listlessnesse to pray when a man hath an opportunity otherwise for the performance of the duty is for the most part at least but a temptation and consequently is to be resisted and the work to be set upon in the presence of it with so much the more courage and Resolution And as the frequent experience of the Saints in other cases have taught us that the Soul prospers most and enjoyeth it self in God upon the best tearms upon a Victory obtained over some Temptation in like manner it hath been oft found that those who have entered upon Prayer under much untowardnesse and gain-sayingnesse of their flesh yea and of their minds and Spirits also have in the progresse of their work been more enlarged and raised in their Spirits then at other times and been taken up seven degrees nearer unto the third Heaven then at such times when at the beginning of the exercise they found a fresh and lively edge upon their hearts to pray and made account it may be to have been greeted by life and immortality before they had done Notwithstanding if after some competent proceeding in the work we find our indisposition not abating but rather growing and prevailing upon us this being an argument that it was no temptation but somewhat more really out of order in the course of nature with us I conceive it more convenient to give place unto it at the present and to contract the remainder of our devotions into as short a compasse as well we may waiting the good pleasure of God for our healing and restoring with ful purpose and resolution then to quit our selves with redoubled zeal and diligence in the work Quest 40. Doth the Scripture any where afford us any Rule or Direction by which we may be guided unto the due method or manner and to the due matter likewise of Praying that so we may know how to ask and when we ask things of God according to his will Answ The body of the Scripture it self in respect of what it teacheth and directeth in several parts and passages of it with relation to both particulars may be termed such a Rule os you inquire after or rather to contain in it such a Rule But the Lord Christ the better tb accommodate all that should desire to pray unto God with acceptation and to incourage them in their way hath contracted into a few words the sum and substance of what
being well and understandingly digested must needs be as marrow and fatnesse to the Soul of our Faith We spake formerly of what is found upon this account in the beginning of the Prayer in the first words Our Father Now in the close representing it unto God as a thing well known to us and believed by us that His is THE Kingdome THE Power and THE Glory and all these for ever we humbly signifie and declare unto him that we have reason and ground in aboundance to believe that he will give us what we have asked and are accordingly resolved to depend upon him for namely because he is infinitely and eternally blessed full to the brim of all his capacities of and with himself and consequently cannot but be most propense and ready yea zealously rejoycingly triumphantly addicted to do good unto his poor Creatures when they stand in need of him especially when they look up unto him by Faith and humbly seek his face by Prayer Even a Creature richly apaied with the sense of much contentment in his condition or with the apprehension of some great felicity come upon him becomes hereby large-hearted and open-handed to shew any kindnesse or mercy to those that stand in need and come in his way The Scripture gives many instances ot the truth of this Principle or Observation See at leisure and consider diligently these Texts unto which you may add many others of like import 2 Sam. 19.22.29 30. 1 Chron. 12.40 Eph. 4.8.10 11 c. Gal. 4.15 As on the contrary frequent experience teacheth us that the more discontented and lesse satisfied men or other Creatures are with their conditions they are the more indisposed to gratifie others in any thing and for the most part male-contented persons are of malefique and malignant dispositions taking more pleasure in the troubles and sorrows then in the comforts or prosperity of other men The Divel who looks upon himself as the most miserable and accursed of all the Creatures of God is the first born of all that imagine and practise mischief against others and by the cruelty of his malicious endeavours and attempts to draw his fellow-creatures into the same wretched condition with himself hath purchased unto himself the names of Abaddon and Apollyon Revel 9 11. the former being an Hebrew the latter a Greek or Gentile word or name to signifie that the Bow of his devouring malice stands bent both against Jews and Gentiles that is the whole world even as the Son God on the other hand by designing and endeavouring the Salvation both of Jews and Gentiles that is of the whole world hath obtained the name of Jesus and of Christ the former being an Hebrew the latter a Greek or Gentile appellation Therefore God who must needs be infinitely apaied with joy delight and contentment in the highest in his condition knowing himself to be possest of such a Kingdome such a Power such a Glory as were lately described and these fully secured unto him to the daies of Eternity must of necessity likevvise be conceived to be mercifully graciously and bountifully inclined and this in full proportion to the knowledge and sense he hath of his own blessednesse to condescend to the Prayers and Supplications of his poor creatures when ever they shall call upon him Quest 61. What is the meaning of the word Amen in the conclusion of this Prayer Or what reason may there be why Christ should direct us to the use of this Word in the close of our Prayers Answ Amen being interpreted signifieth Truth Verity or Faithfulnesse Thus Esa 65.16 The God Amen in the original is twice rendred the God of Truth and in the former Translation the True God So Revel 3.14 Christ is called The Amen which is expounded the Faithful and true witnesse In discourse with men it imports a serious and weighty asseveration of the truth of what is said next unto that which is made by oath yea it appears from some Jewish records that according to the common form of Judiciary Swearing amongst this people he that took an oath administred unto him by the judg expressed his willingnesse so to do by uttering the word Amen Yet this proveth not that the Lord Christ sware as oft as he used the word Amen translated verily in the Gospel which it seems is the conceit of some For whereas he used this word Mat. 24.47 Amen I say unto you c. The Evangelist Luke recording the same Sentence expoundeth his Amen by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a truth or verily Luk. 12.44 And elsewhere he expoundeth it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is yea or verily Luk. 12.51 Compared with Mat. 23.36 And sometimes both the Hebrew Amen and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea are joined together as words mutually explaining the one the other Revel 1.7 2 Cor. 1.20 When the word Amen is subjoined in the end of a Prayer thanksgiving curse ortany affirmation it expresseth an approbation by him that uttereth it of what is contained in them respectvely together with his desire that things should be accordingly And in this construction of it it importeth as much as So be it or the like and is so englished twelve times together in so many verses of Deut. 27. in our former translation in conformity to the Greek and is in our last translation so rendred Jer. 11.5 This signification or import of it is attested by what we read Jer. 11.5 Then answered I and said Amen O Lord. So also Jer. 28.6 Some conceive it to be a matter of duty and required by God that we use or pronounce it at the end of all the Prayers we make whether in private or with others if we approve them And so in the end of all our doxologies and thanksgivings There may be a good reason assigned why it may be convenient and thus farre necessary to be used in such cases as namely because it may be conceived to answer the use and intent of a Seal by which deeds in writing are wont to be compleatly ratified For as a Seal put to a writing after it hath been made read and perused is constructively and in effect an acknowledgment and confession of the party that he was not prevented or surprized in yielding to or confirming any thing contained in the writing but that he hath well weighed and considered all things upon which confession it is most equitable that such his deed should obliege and bind him effectually to the performance of the terms of it In like manner when a man hath poured out his Soul in several Petitions and Requests unto God by concluding all all with the word Amen he declares himself to have been thorough-hearted in such his prayer that he at no hand recalls any thing petitioned for in it but that upon good consideration he stands fast and firm by all his suits and motions and is ready to repeat and go over his prayer the second time in
be Baptized it will highly concern you upon the account of your Baptisme to bring forth fruits worthy Repentance that is let your future life wayes and actions be such so honourable and worthy that they may answer the Dignity of that Heavenly Principle of REPENTANCE and give a full testimony of the glorious excellency of it unto the world Quest 39. Why is Baptisme styled The Baptisme of Repentance rather then The Baptisme of Faith when as Faith is as well or as much as Repentance required in those who if capable of both are regularly capable of it Acts 8.37 and elsewhere Answ The reason may be either 1. Because Repentance importing unfeigned grief of Soul for sin committed and herein a real hatred of sin whereby it is separated and removed to a distance from the soul so that the person repenting hereby becomes inwardly and spiritually clean is more significantly held forth by the Sacramental action of washing with water then Faith For though it be the nature of Faith also to purifie and cleanse the heart Acts. 15.9 Yet 1. This property of it is not imported in the signification of the word as it is in that of Repentance 2. It is said to purifie the heart i.e. the conscience or soul immediately and directly rather from the guilt then from the corruption or defilement of sin from these it purifieth rather consequentially and by the mediation of hope according to that of the Apostle John And every man that hath this hope in him PURIFIETH himself even as he is pure 1 John 3.3 Or else 2. The reason of what you ask may be to give notice beforehand unto all that desire to enter upon the profession of Christianity or of the Gospel that there is no good to be done upon no earnings to be made of this profession without Repentance and that no Faith other then what is accompanied with this is available unto Salvation The calling of Baptisme the Baptisme of Repentance is as it were to write over the door by which men are to enter into a Christian profession Let no person enter here who is not fully resolved to forsake all his former vain and sinful wayes Or 3 and lastly Because Repentance in the comprehensive and full signification of the word that is as it includes our subjection unto the will and pleasure of God in all things concerning us or the practice of all righteousness together with sorrow and brokenness of heart for sins past and full purpose of soul to refrain our selves from them and from all their fellows for ever is the general and main scope and end of a Christian profession and so intended by God himself whereas Faith is only a principle or a means and intended by God for none other to render us duly capable of this end As when a man desireth grapes or any other conveniency which he knoweth the Vine to be most proper to afford he planteth it accordingly the Vine it self is not the end why he planteth it nor yet the growing of it in his Soyle but the benefit or commodity in one kinde or other which he knows that such a Plant naturally yieldeth So God desirous to bring his creature man to such an happy estate wherein he might serve him without fear in holiness and righteousness before him all the dayes of his life Luke 1.74 75. and knowing that such a Faith in himself which he requireth of men in the Gospel is by the innate vertue and property of it efficacious hereunto he hath made provision accordingly to work and raise it in their hearts and souls not as if the planting of this Faith in them were his primary intendment in the Gospel but because in the nature and constitution of it as was signified it hath an effectual and direct tendency to produce that in their lives and conversations which he more principally intendeth Now then Repentance in the compleat sense of the word lately declared and not Faith importing the great end of a Christian Engagement or profession and Baptisme or a submission unto Baptisme being the entrance upon or beginning of this profession it must needs be more opposite and proper to call it the Baptisme of Repentance then the Baptisme of Faith because the end of a thing or of an engagement or undertaking is rather to be represented to the minde at our entrance upon it then any particular means relating to this end It is a common saying Sapiens debet incipere à fine A wise man should begin at his end the meaning is that he should throughly consider the nature and consequence of his end before he engageth in the prosecution of it Quest 40. Why is Baptisme called The Baptisme of Repentance for the remission of sins Mark 1.4 Answ Not I suppose because it contributeth any thing towards the obtaining of the great blessing of Remission of sins much less because it absolutely and universally is rewarded or accompanied with this blessing wheresoever or unto whomsoever it is administred though many of the Ancients and too many of our modern Divines have been thus minded only under this Proviso that the person receiving it hindreth not the effect by laying some obstacle in the way a Proviso which signifieth little but because it is a divine pledge of assurance and as it were a sign from Heaven to confirm this for truth unto all Baptized persons yea and unto others also that upon their Repentance their sins shall be forgiven them So that these words For the remission of sins in the clause the Baptisme of Repentance for the remission of sins relate primarily and directly unto Repentance and not unto Baptisme save only as it is subservient unto Repentance giving aloud this testimony unto it that in whomsoever it shall be found it shall be honoured and rewarded by God with the invaluable priviledge of forgiveness of sins The phrase of speech wherin Baptisme is termed The Baptisme of repentance for the remission of sins is somewhat of a like Character with that of the Prophet Elisha unto Joash King of Israel concerning the arrow which he now shot by the Prophets direction out of the window And he said The arrow of the Lords deliverance and the arrow of deliverance from Syria 2 Kings 13.17 meaning that God by that Arrow shot by the King according as he had ordered his Prophet to direct him promised unto and assured as by a sign from himself both this King and his people that they should be delivered out of the hand of the Syrians In like manner when the Holy Ghost stileth or describeth Baptisme thus The Baptisme of Repentance for the remission of sins his meaning questionless is this or to this effect that God hath sanctified or set apart the external Rite or Ceremony of Baptisme to give assurance unto his Church and people more especially and in general unto all the world that upon an unfeigned and true Repentance they shall every person and soul of them
on him may have everlasting life his intent is not to make the seeing of the Son of a like necessity nor indeed of any necessity at all with believing on him for the obtaining of everlasting life although the tenor and form of the words seem so to carry it For after his resurrection he speaketh thus unto Thomas Thomas because thou best seen we thou hast believed BLESSED are they that have NOT SEEN and yet have BELIEVED John 20.29 But that remission of sins strictly taken is by God settled upon Repentance and not at all upon Baptisme besides what was lately argued in proof hereof might be evinced from sundry other passages of Scripture These words are twice uttered by Christ within the compass of three verses Except ye repent ye shall all likewise perish Luke 13.3.5 The sentence is of the like truth whether we understand it of perishing by a temporal judgement or of perishing eternally nor is this latter to be excluded from the words although it be supposed that the former was more directly intended But the saying clearly supposeth that Repentance without Baptisme is available to save men from perishing and therefore to obtain remission of sins also without which perishing will be the portion of every man So Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out c. See also c. 8.22 The validity of Repentance without the additional help of Baptisme for the obtaining remission of sins from God might be effectually argued and concluded yet further from all these places and haply from more Luke 24.47 Acts 5.31.11.18 Rev. 2.5.16.22 And if the case were otherwise so that forgiveness of sins could not be had without being Baptized he that should sin after Baptisme must be baptized the second time and so toties quoties or else remain for ever uncapable of the pardon of his sin To pretend that Baptisme received many years before may operate towards the forgiveness of sins committed many years after is to speak at an unheard of peradventure and to think to quench mens thirst with an empty cup. If it be said that Baptisme at the time when it is received interesseth a person in the great blessing of the forgiveness of his sins but if he shall sin afterwards leaveth him to make the best he can of Repentance I would know whether the meaning of such a saying be that it interesseth him at the time and in the blessing mentioned whether he be penitent or repentant or no. If it be said he must be penitent otherwise he shall put a bar in the way of his Repentance and hinder the working and effect of his Baptisme I answer that in case he be penitent what reason can any man give why he should not be thought to obtain the forgiveness of his sins rather by his Repentance then by his Baptisme That an impenitent person obtaineth remission of sins by being baptized in his impenitency is I presume no mans sense or assertion Therefore 2. When Ananias said unto Paul Arise and be baptized and wash away thy sins c. He doth not suppose him now to have been in a state of condemnation or under the wrath of God for sin or which is the same that his sins were yet unpardoned this is clear from the three verses next preceding Therefore when he exhorteth him speedily to be baptized and wash away his sins his meaning only is that by being baptized he should typically or sacramentally wash away or wash off the guilt of his sins and so receive a pledge of confirmation from the hand of God himself that he had forgiven them or washed them away It is frequent in Scripture to speak of things as done simply and absolutely when they are done sacramentally or in figure Thus Moses is said to have divided the red Sea when he lift up his rod and stretched out his hand over it Exod. 14.16.26.27 Thus Aaron when he stretched forth his hand with his rod over the streams over the rivers and over the ponds in Egypt is said to have caused frgos to come up on the land Exod. 8.5 6. So when the Ark passed before the children of Israel into Jordan the Lord of all the earth is said to have passed likewise Josh 3.11 see c. 8.26 And when Christ gave unto his Disciples the Sacramental Bread he said in effect that he gave them his Body these words clearly implying as much Take eat this is my body which is given for you Mat. 26.26 Luke 22.19 compared Thus the Apostle speaking of the Israelites in the wilderness saith they did all drink the same spiritual drink when they drank the material water that came out of the Rock 1. Cor. 10.4 If it be replied and said But if Paul by being baptized that is by submitting unto Baptisme washed away his sins typically and sacramentally only and not really why did Ananias incourage him hereunto by suggesting unto him the washing away of his sins hereby and not rather by some other argument or motive I answer it is a matter of worthy concernment unto him whose sins are really pardoned and washed away already to have them typically and sacramentally pardoned and washed away also Christ had forgiven the sins of the woman in story Luke 7.37 38 c. and this was indeed the greatest and highest vouchsafement of grace that he was capable of conferring on her yet he judged it not beneath him or his infinite love and bounty to the woman to make her a certificate that her sins were forgiven her And he said unto her Thy sins are forgiven v. 48. He did the like unto the man sick of the Palsie Mat. 9.2 In like manner Baptisme is as it were a certificate written by the hand of God himself reached forth and offered unto all persons truly penitent or believing that their sins are forgiven them and they who submit unto Baptisme do receive it from him although many who do receive it cannot distinctly read the contents of it notwithstanding the writing be fair and legible Yet after all this it is not to be denied but that there is a sense and this differing too from that formerly mentioned wherein Baptisme together with Repentance and Faith may be said at least ordinarily to make up a compleat title to remission of sins But neither is this the sense so much contended for by those who being ignorant of the Counsel of God in Baptisme have sought it above that which is written where there is seldom any thing but fancy and imagination to be found In the sense we now minde First Baptisme being the first solemn act and as it were the head of a Christian profession is by the figure Synechdoche to be taken for this profession it self absolutely or indefinitely considered as whether it be of a shorter or longer continuance whether finished and completed by fewer or more acts otherwise c. even as Israel and sometimes Jacob frequently signifie the whole and
and likewise of the answers that have been given to sundry of the allegations brought against it by some of those who have undertaken the defence of it is of late years become almost boundless and endless That which I judge necessary to answer at present to the question propounded I shall comprize within as narrow a compass of discourse as can reasonably be expected and as the opening of my minde in the business will bear My sense then in the case of Infant-Baptisme is that Infants not only lawfully may or ought to be baptized but that they are the most proper and primarily intended subject of this ordinance even as they were of Circumcision also although none but men or persons not wanting in years much of men were circumcised at the time of the first institution of it Abraham himself was 99. years old and Ishmael 13. years old when they were circumcised and all the men of his house born in the house and bought with money of the stranger were circumcised with him Gen. 17.24 25 27. By the way if it be substantially proved that they lawfully may be baptized I judge it but a reasonable presumption or inference from hence that they are the most proper subject of Baptisme and that this ordinance was primarily intended by God for them however men and women not having been baptized in their infancy or in their younger years ought to be baptized likewise and this with the first opportunity as was practised in the dayes of John the Baptist of Christ and the Apostles and Circumcision also was in the dayes thereof administred unto men in the like case Josh 5.4 5 c. For if men and so women might when and whilst they were yet children have been by their Parents or those that were instead of Parents unto them as lawfully devoted consecrated and given up unto Christ and to his Service as now they have attained unto discretion and knowledge they may by a free act of their own questionless it had been more reasonable and more agreeable to the declared will of God in such cases that this dedication or consecration of them should have been made early and in the morning of their dayes and with the first opportunity then after the delay of many years For God is wont to require timeous early and expeditious applications of the creature unto him and his servants well understanding his disposition and desire in this kinde have girded up the loins of their mindes and applied themselves accordingly See consider and compare Prov. 22.6 Eccles 12.1 Zach. 8.21 Exod. 34.8 Psal 119.60 Acts 9.20.22.16 Gen. 17.12.23 Now that children other circumstances concurring as the serious and conscien cous desire of the Parents one or both or of those wo are loco Parentum as Guardians or persons entrusted with their education or those that have charitably undertaken or interessed themselves in it c. lawfully may be Baptized I demonstrate first from the ground lately mentioned thus All persons of Adam's posterity being known to be in favor with God are subjects duly capable of baptisme and may lawfully other circumstances consenting be baptized But children are persons of Adam's posterity and known to be in favor with God Therefore they may in the case mentioned be baptized The former proposisition that all persons of mankinde known to be in favor with God may lawfully be baptized is owned for truth by some of the most learned and judicious in the Antipaedo-baptismal cause it self If it could be known saith Mr. Tombs or words to the same effect that children are in the favor of God I should not doubt but that they might be baptized By the way he that speaketh and conceiveth thus clearly granteth and supposeth with us that when Faith or Repentance or the profession of either were required by the Apostles or others in men and women that were to be baptized they were not required of them in any other respect or consideration but only as being professed they were a testimony though far from infallible too and only such which very possibly might and sometimes did deceive them as in the case of Simon Magus c. of their being in favor with God Nor is it lightly imaginable upon what other account they should have been required to make profession of them in order to their baptizing So that if it shall by any other argument or proof appear as certainly that is as probably for there was no higher proof in a profession of Faith and Repentance then what was only probable as was lately hinted that men and women were in favour with God that children or others are in favor with God as it could appear by their profession of Faith and Repentance this must needs render them subiects as regularly qualified for Baptisme as such a profession were it made by them should 〈◊〉 The Baptisme of the Lord Christ was â—â—estionless as lawful and regular as the Baptisme of any other person Himself implieth as much when to satisfie John about his baptizing him he saith to him Suffer it to be so now for thus it becometh us to fulfil all RIGHTEOUSNESS Mat. 3.15 And yet he made no profession of Faith or Repentance nor was he indeed capable of them especially not of the latter having never sinned no nor of the former in such a sense of the word Faith wherein believers unto justification did and do at this day make profession of it Therefore that which qualified him regularly for Baptisme was his being known especially unto John to be in favour with God Upon a like account the Apostle Peter also caused those to be baptized without any more adoe I mean without any particular or solemn profession of their Faith and Repentance unto whom he perceived that God had given the gift of the Holy Ghost interpreting this as a sign that they were in favor with God Can any man saith he forbid water that these should not be baptized who have received the Holy Ghost as well as we Acts 10.47 Other instances of like import might be produced So that the truth of the major proposition that persons known or that with probability may be hoped to be in favor with God may lawfully be baptized is unquestionable Nor can I apprehend that such men keep company with their principles who subscribing this truth as we lately heard that some of the leading men amongst the Anti-paedo-Baptists themselvs do are yet non-conformists as to Infant-Baptisme For even such a reprobation of or amongst children granted as the Anti-Remonstrant party of them supposeth yet is there as large a ground of hope or however not much less that particular children especially children of an holy extraction one or both of whose Parents are truly godly are in the favor of God as that men and women should be in his favor who make an outward profession of Faith and Repentance If it be said that frequent experience hath shewed that the Children of good Parents have