may understand both the evill of sin and consequently the evil of suffering or of sorrow this being the natural product or fruit of the other Some of the chief particulars which we are in this Petition reminded to seek of God by Prayer are that he will create in us an Holy anxiety and tendernesse over the purity and cleannesse of our hearts and waies a deep detestation and abhorrency of sin and of all pollution by it because without these we cannot pray with that fervency and effectualnesse of Prayer which becommeth us that he will not lead us into temptation c. So again that whilest we are free and kept by him from temptation he will not suffer a Spirit of remissnesse carelessness or security to grow upon us lest he should be hereby provoked to lead us into temptation and not deliver us from the evill unto which we are tempted And so on the contrary that whilest we do enjoy a serenity and quietnesse of Spirit and remain unmolested of temptations we may have grace in our hearts to serve him with reverence and fear and with that faithfulnesse zeal and alacrity of soul that his hand may be hereby strengthened to grannt us our Petition of not being led by him into temptation c. So also that he will enlighten our judgments and consciences from day to day to see and apprehend more clearly and convincingly the horrid nature of sin the most lamentable and deplorable weaknesse of our natures to stand it out against temptations if left unto our selves and consequently that there lyeth a necessity upon us presiing us as with a weight of a great mountains were we sensible of it to be importunate with God not to lead us into Temptation Quest 59. What is the meaning of the Doxology or thanksgiving as some call it subjoyned unto the former Petitions and expressed in these words For thine is the Kingdome the Power and the Glory for ever And how doth it relate unto the said Petitions Answ The Particle the annexed unto all the three THE Kingdome THE Power THE Glory is most Emphatical in reference to them all For it implies that there is but one Kingdome worthy the name of a Kingdome and so but one Power that deserves the name of Power and but one Glory that is much considerable in the nature of glory And Christ directeth us to ascribe them all unto God and to look up unto him as really and rightfully possessed of them all By the Kingdome he meaneth the whole universe or great body of the Creation consisting of Heaven and Earth with all the Hosts of them and all that incomprehensible variety of created beings from the highest to the lowest that is found in them This great body of the Creation unto God stands in the nature and relation of a Kingdome because he exerciseth a just Soveraignty and super-eminent Authority over it and every member and part of it Some take the Kingdome here in a more restrained sense namely for that select and choise party of the Creation which consisteth of Elect Angels and Holy men over whom God raigneth by his Grace Word and Spirit c. This Kingdome is indeed included in the other but if this were here meant apart from the rest of the Creation over which God exerciseth a Kingly Soveraignty as well as over it he must be said to have two Kingdomes and not emphatically One By THE Power is meant that strength or might which is appropriate unto God and which we commonly call omnipotency that is all-mightinesse This Power may well be called THE Power because whether we respect either activity or resistance all the power that is vested in the whole Creation and in all the respective parts or members of it as in Angels Divels Men Hosts or Armies of men stones rocks hills mountains sun moon starrs elements fire water the greatest breaches or inundations of waters waves of the Sea whirlwinds storms tempests earth quakes lyons unicorns elephants horses Leviathans or what other Creature there may be for strength in any degree considerable were I say all the strength and might that are found dispersed in all these and all other Creatures united and incorporated in one subject capable of them all yet would not the power that should be raised from this great and universal conjunction being compared with the power of God hold the proportion of the leightest dust in the ballance being weighed against the greatest mountain under Heaven yea or the whole great Globe or body of the Earth Yea as the Prophet David informeth us The strength of the Hills is his also Psal 95.4 So is the strength of Angels Divels Men and of all the Creatures mentioned and all others his likewise that is at his disposal and command either to suspend or restrain or else to imploy and exercise as and about what he pleaseth By THE Glory here also acknowledged as belonging to God is meant that Majestick State or condition so highly honoured reverenced feared admired adored by all Creatures whereof God is possessed and wherein he enjoyeth himself in all fulnesse of peace and joy and blessednesse for evermore All the glory of Solomon with all that which hath been or is at this day called Glory in the Courts States Palaces of all the Princes Kings Monarchs Potentates of the Earth could they be supposed to be molten together and run into one Masse of which a Colosse or Mountain of Glory should be framed and made yet even such a body of Glory as this would be compared with the Glory of God would not hold the like proportion which the snuffe of a Candle doth to the illustrious body of the Sun when he riseth and shineth in his might Quest 60. But how doth the mention here or acknowledgment of these high things as belonging unto God relate unto the Petitions going before which it seems they do by this causall particle For For thine is the Kingdome c. What may be the dependance of the one upon the other Answ As before we began to Petition we were directed as we have heard so to conceive of God and to exprese our conceptions accordingly as might incourage us to pray and yet with reverence So having finished our work of Prayer we are directed to represent such things unto God relating to himself which in a reasonable construction must needs incline him and this very effectually to grant us what we have desired of him and consequently this representation or doxology must needs be an excellent means to revive and strengthen our Faith concerning a favourable audience and acceptance with God in our Prayer For our Saviour well knowing that Faith is the principal Verb in the sentence of Prayer judged it necessary to be well guarded both in the Front and Rere and hath made provision accordingly by awakening and raising up such apprehensions in us of things relating unto God both in the beginning and end of his modell of Prayer which
soever the outward injoiment whether one or more shall be unto us which we are at any time called to deny our selves in and to relinquish for Christ's sake we shall never come to the like improvement of it in any other way for our real benefit and advantage though we should wait for an opportunity in this kind for an hundred years together How ever a cup of cold water may be disposed of otherwise by him that hath it to give it will be but as spilt upon the ground and produce nothing to him in comparison of what he may make of it by giving it freely unto one of Christs little ones in the name of a Disciple Verily I say unto you saith Christ he shall in no wise lose his reward meaning according to the constant import of such a kind of expression in the Scripture he shall most certainly be most bountifully and magnificently rewarded Mat. 10 42. If a cup of cold water only parted with for Christ s sake shall turn to so blessed an account unto him who shall at any time deny himself in it doubtlesse a mans estate liberty reputation relations and life especially if he shal deny himself in any more or all of these will in their return amount to an unvaluable Treasure Quest 60. What is the means you have to offer in the seventh place to help in the work of Self-denyal Answ Duely to consider that if we shall deny our selves in any of the good things we possesse and enjoy in the world whatever it shall be the consecration of this as a first fruits unto God will sanctifie unto us the whole lump remaining that is will obtain such a blessing from God upon all we possess besides that both the possession of it will be the better secured unto us and the use and enjoyment of it more incline and dispose us to the service of God For both these I suppose are intended when any outward good thing is said to be sanctified unto men But give Almes saith Christ to the Pharisees Luk. 11.41 Of such things as you have or according to what you have at present and are able to give and behold all things are clean unto you meaning as I conceive that a consecrating or devoting a reasonable proportion of their substance unto God as he requireth would free their whole estates from such incumbrances unto which the possessions and enjoyments of most men are obnoxious through the displeasure of God against them for neglecting him in his just prerogative in that kind Quest 61. What is your eighth means conducing to the same end Answ To ingage the heart and soul much to consider that whatsoever it shall be wherein God shall at any time call us to deny our selves in case we should with-hold it from him and not be willing to part with it upon his account and for his sake it may soon after be taken from us in some other way unthought of and unexpected by us against our wills in which case we are no waies like to receive either thanks acknowledgment or any other reward for it but to sustain a dead absolute and utter loss of it Whereas had we been willing to accommodate the interest of God with it upon his call we should have been sure to have made a friend as we use to say with it yea the best and greatest Friend tha â—is to be found in Heaven or in Earth yea and in a short time have received an hundred I might say a thousand for one in the return of it Quest 62. What is your ninth means Answ To ponder weigh and consider whether that comfort or enjoyment wherein we shall refuse to deny our selves when called by God hereunto whatsoever it shall be credit estate liberty relation one or more of what kind soever yea or life it self whether I say in case our foolish unthankful and unbelieving hearts shall not serve us to part with it freely at such a time it be not like to wither in our hand afterwards as bieng blasted with the breath of Gods displeasure and become as a fruitful land made barren for the wickedness of those that dwell in it so that instead of the former sweet pleasure and contentment we reaped from it from thenceforth it shal yield us little but sorrow and grief of heart and bitterness of Soul Quest 63. What means do you propose in the tenth place to assist weak flesh and blood in the great and difficult work of Self-denial Answ To take knovvledge and consider that as we our selves are not our own having been bought with a price 1 Cor. 6.19 20. but his who hath bought us so neither is any thing we possess or enjoy our own but by a kind of a faint and under-title and with reference unto men but God is unquestionably the true and rightful Proprietour and owner of whatsoever we call ours in the good things of this world And this David acknowledged over and over both in his own name and in the name of the people when they offered so liberally towards the building of the Temple All things come of thee and of thine own we have given thee And again All this store cometh of thine hand and is ALL THINE OWN 1 Chro. 29.14 16. See Hos 2.9 Hag. 2.9 with some others Now it is a most just and equitable precept of God with-hold not good from the owner thereof so the original and our former translation our latter hath to the same effect from them to whom it is due when it is in the power of thine hand to do it Pro. 3.27 But to detain and with-hold that which of right belongeth unto another not only when he requireth it but when he hath special occasion likewise for it it being in our hand and power aswell to give it unto him as to with-hold it from him is an high misdemeanour and provocation in the sight of God and men This is the case of him that shall not deny himself in any thing whatsoever which he calleth his when God requireth it at his hand For though all that any person under Heaven enjoyeth be by soveraign Right and by a title un-disputable His I mean Gods yet he never requireth the smallest thing possessed by any man but when he hath need of it as Christ had of the Asse to ride on into Jerusalem upon the account of which need only he sent his Disciples to fetch him and the man-owner was willing to let him go Mat. 21.23 compared with Mar. 11.2 3 6 Quest 64. What is the means you intend for the eleventh place Answ Seriously to consider that if God shall at any time please to receive any thing at our hand of that which is ours for his own accommodation and service it is of as lively pregnant and securing an import as a sign from Heaven would be that he greatly loveth and respecteth us and intendeth favour and frinendship unto us at more then an ordinary rate As the
contrivance be looked upon by God as adulterating and corrupting his worship and hereupon provoke his Jealousie especially when the worship prescribed by himself is performed and exhibited unto him also Answ Because it is the soveraign priviledge and prerogative of God as well to nominate appoint and enjoyn his own worship as to be worshipped with it This is clear both in the Scriptures and in Reason And they have built the high place of Topheth to burn their sons and daughters in the fire WHICH I COMMANDED THEM NOT neither came it into my heart Jer. 7.31 The vvickednesse of their Act who devised this new kind of worship or devotion is not here estimated either by the unnaturalnesse or barbarous Cruelty of it nor yet by their intendment of it unto the honour of the Idol Moloch but only by this that God commanded it not which plainly implyeth that it is an usurpation upon or of his Prerogative when men set up any worship or any piece or appurtenance of worship without his Command and that for want of the impresse of Divine institution upon it it is highly provoking in the sight of God how specious or pretensible soever it may be otherwise or with men See further upon this account Jer. 19.5 Jer. 32.35 Isa 66.4 Deut. 17.3 From these words Deut. 27.5 And there shalt thou build an Altar unto the Lord thy God an Altar of stones thou shalt not lift up any Iron tool upon them it is of ready observation 1. That men have itching desires to be beautifying and adorning the worship of God with their additional and artificial devices judging it too simple plain and homely unless they shall put decency and comlinesse upon it 2. That God notwithstanding doth not any whit more allow men to put to then to take from that which he hath ordered and directed in this kind according to that strict charge delivered once and again unto men in the Law Ye shall not ADD unto the word which I command you neither shall you diminish ought from it that you may keep the Commandements of the Lord your God which I command you Deut. 4.2 Deut. 12.32 Josh 1.7 Prov. 30.6 In this last place the words are Add thou not unto his word lest he reprove thee and thou be found a lyar in that thou promised'st unto thy self approbation and favour from God as doing him worthy service in compleating his Word with thy Supplements when as thou meetest with nothing from him but displeasure in a penall reproof for such thy presumption In Scripture that which deceiveth or disappointeth a man whether it be a person or thing is frequently termed a Lie and he that deceiveth himself with vain hopes or expectations which are a kind of promises made unto a mans self may be termed a Lyar as well as he that promiseth unto another and disappointeth him Deut. 33.29 Psal 66.3 according to the Hebrew So likewise Psal 18.45 See this noted in ther margent of the larger Bibles of the last Translation You may unto the former texts add Rev. 22.18 and apply it to the matter in hand Eccles 3.14 Now to add unto the worship of God is the same thing in substance if it be not a degree above it in impiety and presumption with making additions unto his Word As it is a greater crime in a woman to admit of dalliance with another man then to report her husbands sayings with some addition of words of her own From hence it appeareth how insufficient and weak a plea it is to justifie the plowing with an Oxe and an Asse together in the field of Gods Worship I mean the making up of a service or worship of God of divine and humane prefcriptions blended and intermixed the one with the other that such rites and ceremonies which are decent may be allowed in the worship of God not being prohibited by him although they call men their Fathers For from what hath been now argued from the Scriptures it is fully evident that as God by saying Thou shalt not Commit Adultery hath restained men from the carnal knowledge of all the women in the world every mans lawful Wife only excepted although he hath named none of them and though many of them be very fair and comely so hath he excluded from part and fellowship in his worship all ceremonies whatsoever of foraign invention without naming them how decent or comely soever any of them may seem in the eies of men For otherwise to call any ceremony in the worship of God decent being of a Creature extraction is that grand absurdity which Logicians call Cotradictio in adjuncto as if a man should talke of cold fire or dry water The most tattered patch ript off a beggers coat and stitched upon a new cloke of the most Orient Scarlet and richest trimming otherwise in the most visible place of it would every whit as well become this rich Garment as the most plausible and best conditioned ceremony that ever was born of flesh and bloud in the worship of God There is no man more desirous of uniformity in the worship and service of God in his Church yea of such an uniformity which I conceive to be most yea rather only fecible than I. For I presume there is no person that owneth the name of a Christian but is willing and free to subscribe and practise that worship in all points which he knoweth or believeth to be prescribed by God himself They are the grand enemies to the Uniformity we speak of who obtrude upon the Consciences either of weak and tender or of strong and understanding Christians such ceremonies formalities in the worship and service of God which being heterogeneal and apocryphal are so conditioned that they are not in reason like to yield any better fruit then those foolish and unlearned questions as the Apostle calls them which he saith ingender strifes 2 Tim. 2.23 And as God in the Scriptures from place to place claimeth it as his appropriate prerogative to order and prescribe his own worship not allowing any Creature part or fellowship with him herein so doth reason it self invest him with it accordingly For to make it any waies meet or indeed tolerable for a creature to have the least of his fingers in amending improving or advancing the worship of God appointed by himself by any additional supplement thereunto of his own devising this horrid supposition must be made and subscribed viz. that God either knoweth nor what is good and meet for himself or that he is neglective of his own good and had rather be provided for in the concernments of his Glory by the good will and wisdome of men then by his own So then it being the prerogative of God claimed and appropriated unto him by himself and adjudged unto him by the clear light of Reason it self to be the sole founder and disposer of his own worship how can he look upon any thing of Creature-contrivance practised herein as a member
preached by men I can ill believe the full and through conversion of any person without it But securely confident I am that there is no other ordinance or means designed or assigned by God wherein or whereby the saving conversion of any man ought to be or reasonably can be without this hoped or expected It is not probable and the sense of some of the best expositors is the same that the conversion of Paul was perfected by all that which passed between Christ and him on the way to Damascus or until he had heard and learned more of the minde of Christ from Ananias who in the judgement of some Ancient Writers was one of the seventy Disciples whom Christ himself ordained and sent forth to preach the Gospel Luke 10.1 or as Calvin conceiveth was upon this occasion and in the present vision wherein Christ appeared unto him made a Minister of the Gospel by him Secondly there is this reason evincing the Sacraments not to be converting Ordinances namely because persons unconverted and unbelieving are not regularly capable no not of that Sacramenct which is most like to be converting I mean Baptisme This clearly appears from the answer which Philip made to the Eunuch desiring Baptisme of him in these words See here is water what doth hinder me to be Babtized Philip answereth him if thou believest with all thine heart thou mayest Acts 8 37. plainly implying that otherwise viz. in case he did not thus believe he might not or ought not to be Baptized This had been a very uncharitable and unchristian answer in case he had not so believed if to Baptize him had been so much as a probable or likely means to make him a believer For to require that of a man which he hath not but stands in great need of as a condition for the imparting of that unto him which would supply him is extreamly disingenuous and importune especially when we may impart such a thing unto him without any trouble or damage to our selves which had been Philips case in refusing to Baptize the Eunuch because of his unbelief supposing he had been an unbeliever if Baptizing him had been a means to heal his unbelief and to turn him unto God by believing This which hath been argued concerning Baptism from the Text lately cited might be demonstrated from several others if need were Concerning the Sacrament of the Lords Supper that persons un-converted are altogether as if not rather more uncapable of this and consequently that neither can this be looked upon as a converting Ordinance appears from the nature or import of it or the â—ounsel of God in it as the Apostle describes whether the one or the other 1 Cor. 10.16 17. The cup of blessing which we bless is it not the Communion of the Blood of Christ that is was not the drinking of it instituted ordained and appointed by Christ that the Communion which believers have in his Blood that is in the great benefit of Redemption purchased by his Blood should hereby be both professed and declared by them openly and likewise nourished strengthened and confirmed in them inwardly Therefore they that are duly capable of drinking this cup must have communion in the Blood of Christ with believers and consequently must be converted before they drink it otherwise in drinking it they shall act hypocritically and make profession of having that which they have not Now doubtless to act hypocritically is no means of conversion or if it were then the most wicked and Prophane persons who stand in most need of conversion ought rather to be invited incouraged and freely admitted to the drinking of the cup we speak of then to be debarred or kept off from the opportunity or to be cast out from amongst those that orderly drink it by a sentence of Excommunication in case they had fellowship with them in the business before their wickedness break out which yet we know was the Discipline of the Primitive Churches injoyned them by the Apostles themselves This likewise plainly evinceth that the meaning of the words mentioned The cup of blessing which we bless is it not the communion of the Blood of Christ is not as some weakly pretend as if the Apostle did imply that the Cup he speaks of was the means of any mans first obtaining or bringing into the communion of the Blood of Christ Such a sense of the words as this as it is opposed by the discipline planted as hath been said by the Apostles and practised in the Primitive Christian Churches so is it inconsistent with the scope of the context and other expressions herein as might be shewed more at large if it were needful or proper to our present undertaking Thus then it is as clear as the Sun rising in his might both by the light of the Scriptures and of grounds in reason attested by them that Sacramental Ordinances are not converting Quest 21. Whether do Sacramental administrations produce any real effects in or upon the hearts and souls of men that do partake of them or work any real alteration in them Answ If answer be made in Scripture language according to the manner of speaking here the effects of Sacramental actions are or may be not simply real but sometimes very great and excellent For this frequently asscribeth even miraculous effects to such causes or means which are of a Sacramental nature Thus the dividing of the waters of the Red Sea when the Israelites passed through o're dry land is by God himself attributed unto Moses his lifting up his Rod and stretching out his hand over it But lift thou up thy Rod saith he to Moses and stretch out thine hand over the Sea and DIVIDE it c. Exod. 14.16 So likewise the reducing of this Sea unto its former course after it had been thus divided and whilst Pharoah and all his Host was in the midst of the Channel of it is ascribed unto the same cause And the Lord said unto Moses stretch out thy hand over the Sea that the waters may come again upon the Egyptians ver 26.27 In like manner the bringing of water out of a Rock is promised by God unto Moses and Aaron their speaking to it Take the Rod and gather thou the assembly together thou and Aaron thy Brother and speak ye unto the Rock before their eyes and it shall give forth its water and TH0U SHALT BRING FORTH to them water out of the Rock c. Numb 20.8 Thus the dividing of the waters of Jordan through which they passed into the land of Canaan seems in like manner to be ascribed to the Priests bearing the Ark before them Isa 3.15 16. So the falling down flat of the walls of Jericho to the sounding of the Trumpets made of Rams Horns by the Priests before the Ark together with the performance of some other like things prescribed unto them by God in order to the same effect Josh 6.13 14 15 c. There are several other instances of like
is confessedly Sacramental that the pretenders have more to do then they can perform in satisfying one another where it is best for them and least obnoxious to say that they are to be found For 1. As touching Confirmation their greatest Clerks cannot agree about the institution of it as neither when nor by whom it was instituted as whether by Christ either before or after his resurrection for some there are that teach the one of these and some the other or whether by his Apostles or whether by some Council for some have affirmed the one of these also and others the other but no marvel is it if they agree no better about the institution of this imaginary Sacrament when as the Scriptures which any one party of them fancieth and insisteth on for proof of this institution are so scant impertinent and irrelative to their purpose that their arguing and concluding from them are broadly obnoxious to the fancies yea to the reasons and judgements of others of their own But the opinion that either this or any other Sacrament should be instituted by any Council one or more is it seems now generally antiquated amongst them it being the current Doctrine of this Church that the institution of Sacraments appertaineth prerogative-wise unto Christ only So 2. for their Sacrament of Penance the institution hereof in a Sacramental notion or consideration is so far to seek that some of their Doctors run one way and some another to finde it and that which the most quick-sighted and withal the most diligent seekers amongst them do upon this account finde doth not satisfie many of their fellows having indeed nothing more in it of any likeness unto a Sacramental Institution then is to be found in every precept or command with a promise annexed Besides if Penance or Repentance be a Sacrament it must be a Sacrament of the Old Testament rather then of the New it having been instituted and commanded there yea and practised in the times thereof long before any mention made of it in the New Levit. 5.5 Ezek. 14.6.18.30 31.2 Sam. 12.13 Concerning the third of their five supernumerary Sacraments Extreme Unction neither hath this so much as an hairs breadth of Sacramental ground in the Scriptures Yea that place James 5.14 15. in which as in a glass Bellarmine with others of his perswasion strongly imagine that they see the Unction we speak of compleatly drest up by the Holy Ghost in Sacramental Habiliments and thus set forth and commended unto the Christian world Casetan another Cardinal Doctor of the same Church no whit inferior in parts and learning unto him upon better grounds carrieth another way clearly evincing from several particulars in the words that there is no institution of any such Sacrament lodged there It is much more worthy consideration whether that anointing of the Sick with Oyl by the Elders of the Church praying likewise over them which the Apostle there adviseth unto ought not or at least might not with the desirable success here mentioned promise-wise be at this day practised in the Churchs of the Saints There are several Arguments of no easie solution strongly perswading this way And 4. For that of their five by Sacraments which they call Order or as some of them who pretend to a more distinctive exactness in speaking then their Fellows had rather call it Ordination neither is the Institution or Appointment of this by Christ any whit more Sacramental then of the former For if Ordination be a Sacrament there being several kindes of Ordination especially distinct as the Ordination of Apostles of Prophets of Evangelists of Pastors and Teachers of Deacons for we hear nothing of any Ordination of Bishops as of a Superior degree unto or of a distinct Office from Presbyters or Pastors and Teachers made or appointed by Christ there must in reason be as many distinct kinde of Sacraments besides the other six as there are distinct kindes of Ordination and so the seven will be multiplyed unto a Bakers Dozen Besides if Ordination were a Sacrament why should it not be a Sacrament of the Old Testament as well as or rather then of the New considering that the first Institution of it was under that Heb. 5.1.8.3 However there is no proportion or similitude between the matter of this supposed Sacrament whatever it be deemed to be hands or imposition of hands and the spiritual Grace exhibited herein whether this be a right or a regular power publickly to teach or whether it be an inward ability or gift for the work of teaching Nor is there in any Institution of it any Word of God to be found which declareth or intimateth any such Analogy or resemblance between them and consequently it can be no more then only a Sacrament falsly so called For concerning the former of these the saying of Austine Si Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent omninò Sacramenta non essent often cited with approbation by Divines of both perswasions is positive and express If Sacraments he means in respect of that which is elementary or visible in them have not some kinde of similitude with those things of which they are Sacraments they could in no wise be Sacraments at all 5. And lastly By what cords of reason Matrimony of all the rest should be drawn into the number of Sacraments especially of Sacraments of the New Testament where there is no Institution of it at all for of the Old Testament where the Institution of it is found it was never I suppose reputed a Sacrament by any requires a very comprehensive fancy to imagine For is a man of an ordinary genius able to conceive that so many metaphysical Disputants who take upon them to be masters in Israel should reason thus Paul speaking concerning the relation between Christ and the Church saith This is a great mystery Therefore Matrimony is a Sacrament Or is not this passage of the Apostle extant Eph. 5.32 only upon an occasional mention of the conjugal tye preceding the best Sanctuary they have to save their Doctrine of a Matrimonial Sacrament out of the hand of those that oppose it And if Matrimony be a Sacrament why do they judge it as an unclean and unholy thing for their holy persons their Priests and Clergy men and all of both Sexes whom they have tempted into a profession of any of those Superstitious Orders by themselves called Religious amongst them to partake of it Are not all Sacraments Pearls of the Gospel And are the Religious Votaries in the Romish Church all of them in our Saviours Metaphors Mat. 7.6 either Swine before whom these Pearls are not to be cast or Dogs to whom these holy things are not to be given But there are too many inconsistencies and these palpable and broad between Matrimony and the nature of a Sacrament to be so much as mentioned here So that the Sacraments properly so called under the New Testament exceed not
the number of two which are Baptisme and the Lords Supper Quest 35. What is Baptisme Answ A Sacred Rite of being washed with Water in or rather into or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of the Father and of the Son and of the Holy Ghost Mat. 28.19 Quest 36. What is it to be Baptized or to be washed with Water in or into or unto the Name of the Father Son and Holy Ghost Answ It is by the Authority and Command of these Three Persons in the Divine Essence to be in and by this Rite consigned over delivered up or consecrated unto them or separated unto their Service and withal to be openly declared accordingly Quest 37. Is it not lawful to Baptize or to be Baptized in the name of some one of these persons only as for example in the name of Christ or of the Son especially considering that the Apostle Peter commanded those that did believe upon his preaching and had received the Holy Ghost to be Baptized in the name of the Lord meaning Christ Acts 10.48 as he has also exhorted others of his Converts before Then Peter said unto them Repent and be Baptized every one of you in the Name of Jesus Chtist c. Acts 2.38 See also Acts 19.5 Rom. 6.3 Gal. 3.27 Answ To be Baptized in into or unto Christ is constructively and in effect to be Baptized in or into the Name of the Father the Son and Holy Ghost These three being one as the Apostle John teacheth us 1 John 5.7 and as Irenaeus of old interpreted In Christi nomine subanditur qui unxit ipse qui unctus est ipsa unctio in quà unctus est In the name of Christ is comprehended or understood both he that did anoint meaning the Father and he that was anointed namely the Son and the anointing it self wherewith he was anointed that is the Holy Ghost Nor is it to be thought that either Peter or any other of the Apostles who either themselves Baptized or commanded others to Baptize in the Name of Christ without mentioning the Name either of the Father or of the Holy Ghost in either acted contrary to the rule or charge given unto them by Christ concerning Baptizing but rather that they only abridged or contracted it into a narrower compass without diminishing or omitting any thing of the just import or meaning of it and this by the direction and guidance of the Holy Ghost himself possibly to instruct us that forms of words are not to be rigorously urged where substance of matter is sufficiently expressed Or else it may be said that Christ in the words mentioned Baptizing them in the Name of the Father c. did not intend to prescribe unto them any certain or set form of words to be alwayes used in the act or at the time of Baptizing but rather to instruct them how they should declare the Doctrine of that Baptisme which he commanded them to administer as namely that the precept or injunction of it proceeded joyntly from all the three Persons in the Divine Nature Father Son and Holy Ghost and that with this intent or for this end that they who believe the Gospel should they and their children over whom they have power submit unto it and receive it and by it be and openly declared to be delivered up unto the care and Government of all the Three This or the like Doctrine the Apostles might teach and declare when any person was to be Baptized by them or by their order although in the act of Baptizing there was mention made of the name of one of the Three only Or else 3d. and lastly it may be said that a person may properly enough be said to be Baptized in the Name of the Father Son and Holy Ghost although in terminis or in words he be Baptized in the Name of Jesus Christ only because the Doctrine of Jesus Christ unto which upon the account of his Baptisme in his Name he is to hearken and subject himself plainly asserteth the same Nature Dignity and Authority of the other two with his own And one special reason why Christ doth not prescribe the administration of Baptisme in his own name only although the administration performed in his Name alone be regular enough and Apostolical as was declared in the question may be this that upon so solemn an occasion as the Doctrine of the administration of Baptisme he might not omit to declare himself as zealous a remembrancer and assertor of the Divine Glory of his Father and of his Spirit as of his own Of his care and zeal in this kinde we have many other great testimonies in the Gospel But though Baptisme administered in the name of Jessus Christ alone I mean without mention of the names of the other two in the act it self of administration be as hath been said authentique and valid yet doubtless the custom of those Churches which 〈◊〉 constantly administer it in that very explicitâ—â—â—â—or and form of words dictated by our Saviour to his Apostles wherein all the Three are as we heard distinctly named is more commendable as being both more edifying and safe and is not to be exchanged by any particular man Quest 38. Why is Baptisme called The Baptisme of Repentance Acts 13.24.19.4 Answ Either because by the Law of the Institution of it and according to the Counsel and Intent of God herein they who do submit unto it and are Baptized do hereby solemnly profess themselves penitent or that they unfeignedly repent of all their former sins and more particularly of their unbelief as seems to be intimated Act. 19.4 Mark 1.15 Or else 2dly Because Baptisme is a most solemn and sacred ingagement according to the declared intendment of him that appointed it who had in this respect a right of power to make the terms or conditions of receiving it what and as he pleased upon him that submitteth to it to repent in case he hath not yet repented however upon a profession of Repentance he hath been Baptized or if he hath already truly repented to persevere in a repentant frame of heart and course of life unto the end For Baptisme as it is called the Baptisme of Repentance as you have shewed so is it said to be the Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Repentance that is which solemnly ingageth or obligeth the receiver of it unto Repentance For so John Baptist himself declareth the purport and intent of it I indeed Baptize you with water unto Repentance Mat. 3.11 meaning hereby to invite quicken and provoke yea to impose a necessity upon you to repent that is according to the Scripture dialect in which the tree is put for the fruit or the cause for the effect or the inward princiciple for the outward actings agreeable to it c. to bring forth fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy Repentance as he had interpreted himself ver 8. Bring forth THEREFORE that is since you come and desire to