he gave himself a ransome for all men 1 Tim. 2.6 And Christ himself saith that he would give his flesh for the life of the World Joh. 6.51 Elsewhere it is said of him that he was made a little lower then the Angels by suffering of death that he by the grace of God might tast death for every man Heb. 2.9 And of God it is said that he will have all men to be saved 1 Tim. 2.4 and again that he is not willing that any should perish but that all should come to repentance and so be saved 2 Pet. 3.9 Quest 9. But if Christ dyed for all men and God intendeth or willeth the Salvation of all men by him How cometh it to passe that all men are not saved Or Shall all men be saved by him Answ The Scripture plainly declareth that all men will not be saved yea that far the greater part of men will perish Mat. 7.13 14. Luk. 13 24. But the reason why any man perisheth or is not saved is not because Christ dyed not for him as well or as much as he dyed for those that are saved but because he believed not in him or on God by him with such a Faith as those others did viz. which worketh by love Quest 10. Doth then the Faith of men give efficacy or vertue to the Death of Christ so that with it it is able to save them but without it it is not able Answ The death of Christ is able to save men that is hath a complete saving efficacy in it whether men believe or no. Yet this saving efficacy of it taketh place in no man unless he believeth if by years and discetion he be capable of believing Neverthelesse that which giveth unto it the actual efficacy of saving those that do believe is not their Faith or believing but the authority of the gracious Decree or appointment of God wherein he hath ordained that all those shall be saved by the death of Christ that shall believe Quest 11. But if God intendeth the Salvation of all men in or by the death of Christ Will not his intentions in this kind be made frustrate unlesse all men be saved Answ No The reason is because though he really intendeth the Salvation of all men in the death of Christ yet he intendeth it not nor indeed the salvation of any man any otherwise or upon any other terms then only in case they shall believe Therefore his intentions of the Salvation of all men by the death of Christ cannot be made frustrate but only by the non-salvation of all men in case or although all men should believe Quest 12. But if Christ by his death satisfied for the sins of all men is not God unjust to punish any man for that for which he hath received full satisfaction Answ If the Intent and Agreement of him that made or gave the Satisfaction was that the benefit of this satisfaction should not inure or accrue unto any person but onely unto such who should owne and acknowledg the same by believing which clearly is the case in hand then is not God unjust to punish unbelievers notwithstanding the satisfaction made for them He should in this case rather be unjust in case he should discharge any of the debtors contrary to the will and desire of him that hath tendered the satisfaction or contrary to the Covenant which he hath made with him Quest 13. But was it necessarie for the work of Redemption or expiation of sin that Christ should suffer death would not lesser or lighter sufferings susteyned by him in respect of the dignity of his person have been sufficiently availeable thereunto Answ It was not simply and barely the Redemption of the World or the expiation of sin which God intended by Christ but the effecting of both upon the most honourable terms both for his wisdome righteousnesse and severity against sin Therefore though it might be a question or matter of doubt whether some under-sufferings of Christ might not have effected the Redemption of the world simply considered or without any breach made upon equity yet it can be neither but that the death it self of Christ was necessary hereunto in that way of effecting or procuring it which was only pleasing in the sight of God And it is a clear case that God's just severity against sin could not have been so fully manifested by any lighter sufferings of Christ as now it hath been by his Death Quest 14. What manner or kind of death was it that Christ suffered Answ The death of Crucifying or of hanging nailed upon a Crosse untill he were dead Quest 15. Why did he suffer this kind of death rather then any other Answ This was that kind of death which the Romans under whose jurisdiction Christ suffered usually inflicted upon their Malefactours being both ignominious and painful And besides there was a special hand of Gods providence in Christ's suffering this kind of Death for by this it was the more lively declared that he was made a Curse for those that were under the curse of the Law According to the saying in the Law it self Deu. 21.23 he that is hanged is accursed of God See Gal. 3.13 Quest 16. But if Christ by his death fully satisfied the justice of God for the sin of man or of mankind how cometh it to passe that men themselves yea believers as well as others are punished by him with death and with many other afflictions notwithstanding this Satisfaction Answ Although Death with the sad retinew of other Sufferings at first came into the world upon the account and by means of sin already committed and came in the nature and notion of punishments for it yet Christ by his satisfaction hath so altered the property of them that they are not now properly punishments for sin committed though sin committed may occasion or cause them to be inflicted by God as 1 Cor. 11.30 but chastisements to prevent the commission of sin and so to prepare and render them meet for salvation being inflicted though justly yet not out of justice but out of love and mercy by God See and compare Heb. 12.5 6 7 8 9 10 11. 1 Cor. 11.32 2 Cor. 6.9 Revel 3.19 Deu. 8.5 Esa 26.16 Psal 94.12 Jer. 31.18 with some others yea Death it self is and may in this respect be called a Chastisement and not a punishment viz. because it prevents further sinning and makes way for the Saints into their Glory Notwithstanding because chastisements are like unto punishments and the same in the letter and substance with them they may sometimes according to the rule Similiae similium nominibus gaudent Things alike are oft expressed by the same names be called Punishments as Levit. 26.41.43 Lam. 3.39 Am. 3.2 and elsewhere So likewise because when they are very grievous and sore they are like unto the effects of wrath and anger they are sometimes ascribed to these passions in God as the cause of them Esa 12.1 Psal 79.5 Zech.
Gods are there Answ Only one truly and properly so called and no more The Idols of the Heathen are but Gods falsely so called and Rulers and Judges of the Earth are but Gods figuratively and unproperly so called Quest 8. How do you know or can prove that there is only one true God Answ 1. By the testimony of the Scripture which oft speaketh very positively of the oneness of the God-head or of God and rejecteth all plurality of Gods 2. The light of Reason plainly sheweth that there neither are nor can be any more Gods then one For 1. If there were more Gods then one there must be more Omnipotents then one for he that is God must needs be Omnipotent But more Omnipotents then one there cannot be because all the rest but one would be superfluous in respect of the Creatures or of any thing needful to be done for the well-being or happiness of any of them and consequently might without danger be neglected and despised by them For one Omnipotent is fully sufficient to do all things that any creature yea or all creatures can require or stand in need of to be done for them But it is contrary to Reason that He who is Omnipotent or which is the same is God should be neglected or despised by any creature without danger of being punished yea or destroyed for it 2. To suppose that there are more Omnipotents then one is in effect and by consequence to deny that there is any at all For he that cannot do more or greater things then any other is not Omnipotent because he may be prevented in the exercise of his power by the others doing or making all those things unto the doing or making of which his power being Omnipotent must be supposed to extend And the things I mean the same individual things which are once done or made cannot be done or made over again or the second time no not by an Omnipotent power it self 3. If there were more Gods then one the world would be at a loss and in distraction which of them to chuse for their God to love fear worship serve and depend upon For upon the supposition that there are many Gods all truly and really such there can be nothing imagined that should determine the wills of men in chusing from amongst them which or whom to serve and to worship as their God because upon the supposition they must all be apprehended every ways and in all respects whatsoever equal and alike eligible And if there were an universal suspension of the wils of men in this kind so that no man did chuse any God at all whom to love and serve as his God the world must needs be filled with prophaneness Nor could men chuse many Gods to love and serve in case it be supposed there are Many because the engaging or giving out of the whole heart in love and service is but a reasonable and meet allowance of devotion and homage for one God 4. And lastly A plurality of Gods cannot stand because then no Creature could know his Creator nor unto which of these Gods to apply it self in acknowledgements and thankfulness for so great a benefit and vouchsafement Nor is there the least glimmering of any Revelation made unto any Creature either in nature or by grace or in the Scriptures whereby to distinguish or discern it's Creator amongst many Gods 3. As the light of Reason contradicteth and opposeth a plurality of Gods so have the wisest and most considering men amongst the Heathen as Socrates Plato Aristotle c. accordingly declared themselves against it asserting and maintaining the being of one God only Quest 9. Whether is the Opinion or Doctrine concerning the Trinity or the manner of the subsisting of this one God in three Persons so generally received amongst Christians to be believed or no Or Doth it not imply a contradiction or impossibility that one in Essence or Substance should be three in Person Answ To the former part of this Question The Answer ought to be Affirmative to the latter Negative The Doctrine of the Trinity mentioned in the Question is to be believed as being frequently insinuated and sometimes plainly enough delivered and expressed in the Scriptures So that it hath as much in Argument and Proof and as many Reasons for the Confirmation of its truth as the Scriptures themselves have to evince their Authority to be divine and their descent from God Besides This Doctrine of the Trinity doth so marvellously accommodate and gives that credit and countenance to the great mystery of the Gospel I mean the counsel and design of God for the salvation of the world by Jesus Christ that it would hardly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be believed without it For neither would that redemption or salvation of the world which is ascribed unto Christ by his death be rational enough to become the wisdome and righteousness of God unless it were supposed and taken for granted that Christ is truly and by nature God Nor would the work of sanctification which is ascribed unto the Holy Ghost the manner and terms considered according unto which it is ascribed unto him be at all probable or likely to subdue the judgments of men unto it unless they shall first believe or understand that he also is truly God Nor is it a Testimony of slender value unto the Doctrine of the Trinitie that the ancient Fathers of the Christian Church famous both for learning and piety have so unanimously all along from the times as near to the Apostles as any authentique record will lead us unto and with so little and so inconsiderable a difference in judgment amongst them about so great a mystery expounded the Scriptures in perfect consonancie to the said Doctrine And this Testimonie of theirs in the case in hand is so much the more valid and weighty because it cannot be pretended as in some other points it may yea and in some is that in this Argument they did securitis bequi spake or wrote lesse attentively or considerately as having none to question or oppose them in what they did deliver therein For they had several conflicts upon the account of this Doctrine as with the Arrians Anti-Trinitarians and their Disciples And though a man may without sin and without making a breach upon any principle in reason in some cases dissent from Antiquity especially when it is not the main body of antiquity but some particular members only from which he dissenteth yet in a point of that transcendent consequence as the Doctrine of the Trinity is for a private person or some few comparatively at least strangers to the Scriptures to say to the Congregatio magna or a great Congregation of antiquity assembled together in one Yee are all Deceived and Deceivers of the Christian World practising your selves and teaching others the same Trade of Abhomination as foul as horrid Idolatry in a manner as ever the poor blind Heathen
Ghost had he been a creature though an Angel though an Arch-Angel and of an order nighest unto God himself would upon an occasion of any thing said by him that might with the least probability induce men to think he were God and so to worship him have rather cautioned them to take heed of such a snare then leave it in the way as it were on purpose for their foot to be taken in For this is recorded by him to have been the genius and manner of those excellent Creatures the Angels I mean to take men off from worshipping or ascribing divine honour unto them See Judg. 13.16 Revel 22.8 9. Therefore certainly the Doctrine of the Trinity as it is commonly taught and believed by Christians containeth nothing in it that needs offend the minds reasons or consciences of any men Quest 10. Whether is it safe or meet to use the word Person when we speak of the Trinity or of the three subsisting in the Divine nature as to say There is one God and three Persons Answ Although the word Person is not found used in the Scriptures about the matter in hand as neither is the word Trinity yet may it conveniently enough and without offence be applyed to any of the three subsisting in the divine nature For by a Person is only meant an intellectual Individuum or one who partaketh with others in some intellectual nature yet is distinct in his being or subsisting from all those with whom he thus partaketh In this sense every of the three in the divine nature may be termed a Person because he partaketh with the other two in this nature being intellectual and yet subsisteth in this nature in a differing and distinct manner from them Thus God the Father subsisteth in the same intellectual nature with the Son and with the Spirit or the Holy Ghost but after a different and distinct manner from them both as viz. in relation of a Father or as generating a Son in which propriety or manner of subsisting neither of the other two partake with him In this respect he may be said to be a Person In like manner the second in order of the three subsisting in the same intellectual nature with the Father and the Spirit but after a manner appropriate to himself as viz. in the relation of a Son or one begotten may be termed a Person also There is the same consideration of the third who likewise may be termed a Person because he subsisteth in the same nature with the other two but in a manner peculiar to himself viz. as proceeding from the other two by way of Spiration CHAP. II. Of the Scriptures their Authority and Interpretation Quest 1. YOu still alledge the Scriptures for the confirmation and proof of what you hold in the Questions propounded to you Of what Authority and Credit are the Scriptures that you build upon them with so much confidence in matters of such great Concernment unto you Answ The Scriptures are of the greatest and least questionable authority and credit that may be and are to be believed in whatsoever they either affirm or deny before the apprehensions dictates or sayings of any mans sense reason or understanding yea before the most confident affirmations or denials of all the men in the World though agreeing and consenting in one upon the testimony or credit of all their senses reasons judgments and understandings repectively Quest 2. What maketh the Authority of the Scriptures so sacred and irrefragable that they ought not to be rejected gain-said suspected or doubted of in any thing they affirm or deny Answ The infallibility of their Author which is God his infallibility I say as well in the active as passive signification of the word For as he perfectly knoweth the truth of all things and is not liable to any errour ignorance or mistake in any thing so neither is he capable of speaking declaring or revealing any thing contrary to his knowledg It is utterly impossible for him either to be deceived or to deceive any man Quest 3. How can it be proved that God is the Author of the Scriptures or that they proceed from him Answ This may be proved by sundry arguments some taken from the Scriptures themselves others from other considerations Quest 4. By how many arguments taken from the Scriptures themselves that is either from the matter of them and the nature and quality of things contained and revealed in them or from the manner of the Language style or phrase wherein they are written may they be proved to come from God Answ The subject matter of the Scripture of the nature or quality of the things contained and revealed in them afford five arguments to prove them to be from God Quest 5. What is the first of these Arguments Answ The two great and heavenly designs revealed and discoursed in the Scriptures The one the eternal Salvation of a miserable and lost world The other the exaltation of godliness righteousness and true holinesse in the world These plainly testifie on the behalf of the Scriptures that they are of no meaner parentage or descent then from God himself Reason doth not permit any man to conceive or think that any creature should ever conceive or be delivered of two such births so transcendently glorious and adorable as these nor yet that any Creature whether good or bad would ever falsly father upon God any such excellent or worthy projections as either of these Quest 6. What is the second argument from the matter of the Scriptures which proveth them to be from God Answ The most profound contrivances and never sufficiently admired streins of wisdome by which the bringing to pass the two great designes mentioned is acording to the Scriptures intended by God are good evidence and proof that they the Scriptures proceed originally from no other Author but God Quest 7. What is a third argument drawn from the matter of the Scriptures by which they may be known to proceed from God Answ The discoveries that are made in the Scriptures of things so farr remote from the thoughts and apprehensions of men as many things are which are brought forth into a clear and perfect light by them as that manner method and time of the Creation of the Heavens and the earth with all the hosts of them the destruction of the old world for the wickednesse of it by a flood the mystery of the Trinitie of the Incarnation of the Son of God with many others undeniably prove they came from an Authour that is greater in knowledge and understanding then all creatures Quest 8. What is a fourth argument affording proof from the matter of the Scriptures that their Authority is divine Answ The many predictions found in the Scriptures of contingent events many years yea some ages before they were to take place or come to pass yet being duely fulfilled and coming to pass in their seasons demonstratively prove them to be of as divine Inspiration Quest 9.
same day of the week with the former not mentioning any thing either spoken or done by him in any of the six daies between And after eight dayes he reckoneth inclusively as Luk. 9.28 Compared with Mat. 17.1 and Mark 9.2 again his Disciples were within then came Jesus the doors being shut c. Upon this passage a Learned Writer observeth that The Disciples having once injoyed the presence of Christ on the day of his Resurrection seem to have adjudged consecrated or assigned the same day to Religious assemblings ever after Whereof he makes proof by pointing to several Texts of Scripture (a) Videntur Discipuli semel resurrectionis die Domini experti praesentiam eundem diem in posterum solennibus conventibus dicâsse Of which we shall take some further notice presently For Fourthly That it was indeed the practise of the Saints in the Apostles daies to solemnize the day we speak of the first day of the week with a religious assembling of themselves for the worship of God and other exercises of their Christian profession sufficiently appears to him that is not contentious but willing to obey the truth from these two or three Scriptures compared together and with those lately argued Act. 20.7 1 Cor. 16.2 Act. 2.1 In the first of these Texts we read And upon the first day of the Week when the Disciples came together meaning after their usual and accustomed manner to break bread that is to administer and partake of the Lords Supper as Expositours generally and without scruple interpret Paul preache unto them c. In the second the Apostle writeth to the Corinthians thus Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come The notation of the circumstance of time in both these passages would be very impertinent and without all favour of edification unlesse it be supposed that the intent and purpose of the Holy Ghost herein was to commend the day specified upon some special account unto Christians Which is not lightly imaginable what other it should be but to give them to understand that this was the day weekly observed by Christians in these times to meet together in their holy Assemblies as they had been directed and taught both by the example of Christ himself of which we spake lately and likewise by precept from the Apostles by whose Authority and direction all things appertaining to Government and order in and about the worship of God in Christian Churches were established and observed Nor can there any good reason be given why the Holy Ghost in both the places mentioned should not as well have recorded and directed the day of the month together with the notation of the Month it self as the day of the week had there not been somewhat more edifying and considerable in the one then in the other For the third and last of the three places the contents of it are these And when the daies of Pentecost were fully come they were all with one accord in one place meaning all the Apostles with the other Christians that consorted with them to the number of an hundred and twenty Cap. 1.15 And suddainly there came a sound from Heaven as of a rushing mighty Wind And they were all filled with the Holy Ghost c. That the day on which the magnificence of Heaven rejoiced over the world to send the Holy Ghost down unto it in that miraculous manner which is recorded in the former part of this Chapter was the first day of the week though it be not in so many words affirmed by the Holy Ghost yet may it be with evidence enough concluded from the computation of the dayes of Pentecost which are here said to have been fully come or fulfilled as likewise from the convention of the Apostles with the rest of the Christians near adjoyning in the same place on this day There are learned and grave Authors both ancient and modern who are thus minded and seem to make the proof of the point of no difficulty at all It gives large credit and countenance to the Opinion That the Apostle John recordeth that it was the Lords day also on which he was in the Spirit that is with the Spirit as the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Mar. 1.23 meaning that the Holy Ghost came on this day upon him and surrounded him with light and glory presenting him with those mysterious and prophetical Visions recorded in the book of the Revelation Chap. 1.10 Now as we argued lately upon a like occasion it had been beneath the wisdom of so great an Apostle to make such a treasure of the circumstance of time or of the day of the week when the Spirit came in that extraordinary manner upon him as to make so particular a record of it had he not known it to have been a matter of weight and moment to commend it hereby unto Christians or a day intended by God to be observed by them and on which he purposed to make richer discoveries of himself unto those that should now attend on him as it seems John in special manner did than on other dayes Much more might be argued and hath been argued by others to prove the day of the Jewish Sabbath exauthorized and discharged by God upon the Resurrection of Christ And that the day hereof was substituted by his will and appointment made known unto his Son Jesus Christ and by him unto the Apostles and by them unto the Churches in it's stead some express themselves in the point thus As Christ ordain'd the Supper in stead of the Pascal Lamb so hath he appointed the first day of the week in place of the last Quest 12. But how can the Fourth Commandement be termed Moral or be numbred amongst the Commandements that are such if the day therein required to be kept holy be of another nature and such to the observation whereof men are not perpetually obliged but only for a time Answ The services or things enjoyned in the Commandement being Moral and such which are indispensably and for ever binding though applyed by the Commandement unto a day which is in it self alterable upon occasion yet may the Commandement in respect thereof be truly and properly enough called Moral yea though the said day be actually and de facto altered The command of God requiring of men a cessation from bodily labours and worldly imployments one day in seven or every seventh day that they may be at liberty both in body and mind to attend upon the worship of God and great concernments of their souls is naturally moral and expressive of that righteousness of God which is unchangeable or of one particular strain or ray of it Nor is the day nominated and appointed by the Commandement properly ceremonial or of like consideration with other dayes of Feastival Solemnities appointed by the Levitical Law because it is not properly
towards the other Superiours mentioned with the like who stand in the relation of Inferiours unto them The reason of this Rule is because the same duty or duties cannot but well become all such Relations which resemble one the other and are of a like nature and consideration at least as farr as the resemblance between them doth extend God likewise judging it meet to provide for the compendiousness of his Law as much as with conveniency might be and so not to multiply Commandements where one with a little interposure of Reason and Conscience to interpret would serve as well as many Quest 28. What is a Twelfth Rule Answ Where the duty or duties of Inferiours towards their Superiours are charged upon them the reciprocal duties of Superiours towards their Inferiours are implicitly charged upon them also Thus where the duty of the Wife towards her Husband is imposed upon her the duty of the Husband towards the Wife is consequentially and interpretatively charged upon him likewise So where the duties of Subjects of Children of Servants of the particular members of a Christian Congregation c. which they owe unto their respective Superiours all comprehended under the word honour are charged by God upon them the corresponding duties which these Superiours respectively owe unto them again are required by the same authority and upon like encouragements and penalties at their hand The reason of this Rule is because as that saying of Christ in the Gospel is founded upon plain equity Vnto whomsoever much is given of him much will be required Luk. 12.48 So when Superiours hear that the tribute of Honour Subjection Reverence Obedience Service c. from their Inferiours is awarded unto them by God their Consciences cannot lightly but tell them aloud that God whose wayes are equal Ezek. 18.25 29. demands of them in and by the same award on the behalf of their Inferiours all such reciprocations of duties which are proper for them to afford unto them as countenance protection nurture education maintenance incouragements unto well-doing and for well-doing c. as the respective natures and qualities of their places and relations of Superiority require of them and give them means and opportunities with all to perform and exhibit unto them Quest 29. What is the Thirteenth Rule Answ Where the duties of Inferiours towards their superiors and again of superiours towards their inferiours are injoyned the duties of equals towards equals are included and injoyned also The reason of this Rule is because the duties of equals towards equals may by the light and impartial debates of Reason and Conscience intervening be estimated by the nature of the reciprocal duties which mutually intercede between inferiours and superiours And God as hath been formerly hinted is not wont to multiply Precepts when any one of those few which he hath given is sufficient to shew Conscience her work by the help and improvement of her own light Now the duties between equals the duties between superiours and inferiours being well known may be estimated or computed thus My equal being in relation unto me next or neer unto him that is my superiour on the one hand and on the other next or neer likewise unto him that is my inferiour it is reasonable and meet that I allow and give unto him somewhat a certain proportion though lesse of that honour which I owe to my superiours and also a like proportion of that protection care moderation and other duties which I owe to my inferiours Quest 30. What is the Fourteenth Rule Answ Where any duty one or more which I owe unto another man as a man or unto my Neighbour is enjoyned me here I am charged with the performance of the same or like duties towards my self only with such exceptions interpretations or provisoes which the Scriptures themselves that are the best Expounders of the Law as well as the common light of Reason inform me ought to be made in the case Thus where I am commanded not to wrong my Neighbour either in his repute estate relations limbs or life and the like I stand charged not to injure or prejudice my self in any of these So where I am commanded to love my Neighbour to be helpfull unto him in his need to counsel and advise him the best I can as well in his spiritual as temporal affairs to bear his burthens to cover his infirmities to uphold his reputation as farre as with truth and a good Conscience I am able c. all these with several others of like nature I stand bound by the same Commandement to perform unto my self Only as the saying is There is no general Rule without its exceptions So in the case of the Rule before us there are some things of which I am a debtor unto my Neighbour by vertue of the Commandement of God of which I am not hereby made a debtor unto my self It is my duty upon occasion to give as large a testimony unto my Neighbour and to speak as much good of him as with truth and knowledge I can but it is not proper for me to do the like by my self So if my Neighbour be overtaken with a fault I stand bound in duty to restore that is to endeavour to restore him in the spirit of meeknesse Gal. 6.1 but I am not bound to shew the like tenderness to my self in the like case Some other particulars there may be though I presume they are not many which the Commandements of God that oblige me to my Neighbour do not impose upon me to perform at least in the letter of them or othervvise then in a way of proportion or equipollency unto my self And these variations vvhich are but interpretations of the said Commandements respectively are prescribed and taught as was even now hinted in the Scriptures But the reason of the Rule may be this All those things which God judgeth meet to be performed and done by every man unto other being in their natures beneficial and good unto all those to whom they ought to be and are performed by whomsoever they are performed and consequently being such unto every man though performed unto him by himself therefore to salve the brevity intended in his Law he enjoyns every mans duty to himself in the same Commandement with his duty to other men Quest 31. What is the Fifteenth Rule Answ When two Commandements meet in opposition the one unto the other so that they cannot both be obeyed the greater ought to have the homage of obedience performed unto it the binding force of the lesser ceasing in such a case so that if the greater be performed there is no transgression of the lesse Our Saviour giveth testimony to the truth and usefulness of this Rule in two or three Instances First where the Levitical Law allowing the eating of the Shew-bread unto the Priests only meeting with the Morall Law which enjoyneth the use of means for the preservation of life upon such terms that obedience could not
absolutely considered and without any further tendency is a sin against the Tenth Commandement But as it prepareth and disposeth him to inveigle or intise away this Servant from him it is a sin against the Eighth Commandement As it is an act of disobedience unto God it is a sin against the First Commandement Many instances in this kind might be given The reason of this Rule is the exceeding sinfulnesse of sin in the Apostles expression Rom. 7.13 on the one hand together with the large extent and comprehensivenesse of the Law of God on the other For the nature of sin is in one respect like that of a solid or compacted body which we use to say is plenum sui full of it self Sin we know is of kin to the Devil and if it could speak it might answer to him that should ask it its name as truly as the Devill did Mar. 5.9 My name is Legion for we are many Every sin hath many sins twisted in it and these of various and different relations or aspects looking awry upon the Commandements of God which oppose them in their way For the Law of God by means of the spirituallity of it lately opened meeteth with sin at every turn nor can so much as an eye or look hereof escape it Quest 37. But why doth the Apostle James say that whosoever shall keep the whole Law meaning in all other points and yet offend in one he is guilty of all Jam. 2.10 Doth he mean that every act of sin includeth an act of disobedience to every of the Ten Commandements as well as unto that against which it is more particularly committed Answ Not so But his meaning is that the Law being one and the same intire Rule of life and behaviour and proceeding from one and the same Law-giver and every breach of it made by the expresse tenour of it liable to the same penalty or curse unto which the trangression of all the precepts of it are liable he that shall violate or trangresse any one of these precepts is guilty of the breach of them all either because he breaketh that Law which containeth them all and is indeed nothing else but them all or else because he firmeth against that Authority or that Law-giver by which and by whom they have been all made given and established by reason whereof the neglect or breach of any one of them is the disparagement of all the rest and implies a disposition to break them all when occasion serves as the saying is in the Civil Law He that injureth one threatens many Or because he that breaks any one of them hereby declaring that he feareth not the displeasure of the Law-giver tempteth emboldeneth others to fal foul upon al the rest which hath a direct tendency in it to dissolve or greatly weaken the Authority or binding-force of the whole Law and of all the injunctions of it According to that of David where speaking of wicked men and aggravating their wicked practices in his addresse unto God he complains of them that they had made void his Law Psal 119.126 much in such a sense as Christ also chargeth the Scribes and Pharisees to have made the Commandement of God of none effect by their traditions Mat. 15.6 with Mark 7.11 12. Or lastly because he that breaketh any one of them incurreth the same penalty at least for kind if not for degree as namely the same Curse which is due unto the breach of them all See Gal. 3.10 Ezek. 18.10 11 12. compared with the 13. Quest 38. What is the sum of the first Commandement or of the mind and will of God in it Answ That every person of mankind should deliberately and with judgement chuse own and honour him as and for their God and none other with him or without him Quest 39. But may or ought every man and woman without exception chuse and own the true God as and for their God may wicked and unbelieving persons do this Answ Although wicked and unbelieving persons cannot chuse or own God as or for their God whilst they continue and purpose none other but to continue in their wickednesse and unbelief for God will not be the God of such persons in the desirable sense of the relation and in which he is said to be the God of Abraham and the God of Isaack c. whilst they remain such yet may they through the Grace of God and the due use of other means vouchsafed unto them on that behalf repent of both and forsake them and so become actually capable as Potentially they were before of chusing and owning God for their God For God most graciously offers himself to become the God of the vilest and most unworthiest of men upon their Repentance So that the Commandement taketh hold of all persons of mankind without exception that either are in a state of Repentance or capable of passing into this estate onely with the difference now intimated As concerning those whom the guilt of the unpardonable sin against the Holy Ghost hath sealed up to eternal destruction so that they are absolutely and for ever cut off from the love and favour of God and who are to be looked upon as being in this respect in the same condition with the Divels it is most probable that neither this nor any other of the Commandements of God looketh after them any whit more then the promises of reward made unto the keeping of them but onely the Curse denounced against the breach of them Quest 40. What is it for a man deliberately and with judgement to chuse own and honour God the true God as and for his God Answ It is upon a diligent inquiry after and serious consideration had upon those grounds and reasons which demonstrate the comelinesse and meetness on the on hand and the unspeakable beneficialnesse on the other hand that a man should chuse and own and honour the true God for his God and none besides or with him firmly to resolve and conclude that he will do accordingly and withall really to do it Quest 41. Wherein consisteth the comelinese or meetnesse that the creature Man should chuse own and honour the true God for his God and none other with or besides him or how may the comelinesse of these his actings be estimated Answ The comelinesse of these actings by such a creature as Man is may be conceived or estimated thus or in these two particulars First that a creature endued with the excellent faculties of reason understanding c. should not onely or simply give honour to whom honour belongeth but that kind and degree of honour which of right appertaineth unto every one This the light of nature sheweth to be comely and meet Secondly that such a creature by ways and means that are honourable should consult it 's own honur safety and well-being and not through folly expose it self to shame and misery this also is comely for it in every eye Now both these
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