person whatsoever as well as Moses Quest 4. But how can the Law we speak of the Decalogue be at all or in any respect binding upon the consciences of true Christians when as the Apostle administreth this comfort in express words unto them that they are not under the Law but under Grace Rom. 6.14 And elsewhere he saith that the Law is not made for or not given unto as the former translation hath it A Righteous man but for the lawlesse and disobedient for the ungodly and sinners c. 1 Tim. 1.9 Answ True Christians or Believers are said not to be under the Law because they are not under the curse or condemning power of the Law or because they are not at the mercy of the Law for their justification not because they are not bound in conscience to observe and do the things required in the Law Otherwise they were not liable to offend or to do any thing that is sinful which is expresly contrary to the current of the Scriptures these from place to place affirming that believers themselves offend and do things that are sinful and withall that sin is a Transgression of the Law Rom. 7.25 Jam. 3.2 1 Joh. 1.8.10 Gal. 6.1 1 Joh. 2.1 with Chap. 3 4. Besides the Apostles often presse the Authority of the Law to perswade Believers to do their duty and to convince and reprove them for the neglect hereof Rom. 13.8.10 1 Cor. 9.8 14.34 Gal. 5.14 Jam. 2.8.9 10 11. When it is said the Law is not made for a Righteous man but c. the meaning is The Law as it was delivered upon Mount Sina accompanied with a Spirit of Bondage and with a grievous penalty or curse annexed against those that should transgresse any jot or title of it was not suited or fitted by God to the state and condition of Righteous and Holy men as such who thus farre and in this consideration namely as they are righteous need no urging or terrifying with threatnings to do the things required in the Law being by an inward principle strongly inclined hereunto but unto the state and condition of persons lawlesse and disobedient c. that is which live loosely wickedly and prophanely as if they had no law at all within them either to inform them of what was meet and fitting for them to do or to restrain them from doing evill In which respect they have need of such a Law without them which on the one hand might be full of light to teach them their duty and on the other hand full of dread and terrour to restrain them from doing things contrary unto it Some interpret the place thus The Law is not made for the Righteous that is not for the justification of the Righteous or that righteous men might merit either justification or salvation by the observation of it in which sense it seems to have been taught and urged by the Jewish Doctors against whose Doctrine the Apostle cautioneth Timothy ver 6.7 but for the Lawlesse c. that is for the conviction and reformation of wicked and ungodly persons that they through the dread of the vengeance or curse denounced in it against their sinfull waies persisted in might become sensible how great a necessity lyeth upon them to take sanctuary at the Gospel and to flee for refuge under the wing of Jesus Christ by believing But that the Law we speak of doth in the directive part of it concern Righteous men and Believers even as such and this in a very material consideration is evident from this saying of the Apostle ver 5. For the end of the Commandement that is of the Law as clearly appears by that which follows and is generally so expounded is Charity or Love out of a pure heart and of a good Conscience and of Faith unfeigned Though a thing may be prepared made or done upon such or such a special or particular occasion originally yet the Agent being full of Wisdome and quick of discerning may have his eye upon and propose to himself several other ends or accommodations in what he so maketh or doth besides his answering or supplying that his particular occasion Hell fire is expresly said to have been prepared for the Devill and his Angels that is upon occasion of their Rebellion and for their punishment Mat. 25.41 Yet God apprehending that it would conveniently serve for the punishment of wicked and ungodly men also and likewise that in the dread terrour of it sounded aloud in the ears of the souls and consciences of men it would be a proper and likely means to prevail with many to inquire with all diligence how to escape it and consequently to hearken unto and to imbrace the Gospel He hath declared his purpose to make use of it accordingly for both these ends and these in this respect may be called the ends of hell fire as well as the punishment of the Devils though secondary and as it were adventitious in comparison thereof In like manner though it be supposed that the Law was given upon occasion of those wicked persons which abounded in the world when it was given and which were likely to succeed in no smaller numbers afterwards to break the stoutnesse of their wicked hearts and to put them upon thoughts how to escape the vengeance of God due unto their sins yet God knowing that it was serviceable and proper also to ingage holy and good men unto and to direct them in the exercise of thar heavenly affection of Christian love was pleased to ordain and nominate this also as an end intended by himself in it Quest 5. Whether is justifying Faith required in the Decalogue or Moral Law Answ There can be no other kind of Faith required properly and directly in the Moral Law then what was required of man immediately upon his Creation and during his state of innocency because this Law at least so farre as it is moral hath suffered no alteration or change since the first writing of it by the singer of God as the Author of nature in the fleshy tables of the heart of man Now that kind of Faith which since his fall is required of him in his justification supposeth him to be a sinner and consequently sendeth him out of himself unto another for his justification yea unto the sufferings of another or unto another that hath suffered for him But such a Faith as this could not be required of him to his State of Righteousnesse or innocency because whilest this continued he was no sinner nor did he stand in any need of seeking justification by another Nor indeed during the time and state we speak of was there any Faith at all of one kind or other required of him properly for his justification but only for the continuance of his justification For he was in possession of a state of Justification untill he cast himself out of this possession by sinning voluntarily And that Faith which in conjunction with other duties or
and goodnesse of God which leadeth men that is is apt and proper to lead men yea and doth actually lead or bring some men unto Repentance and consequently to blesse them with the great blessing of forgivenesse of sins or justification Act. 3.19 Act. 5.31 Luk. 24.47 2 Pet. 3.9 hath alwaies been and is yet daily exercised towards and amongst the Heathen Sixthly That though there be neither Salvation nor Justification in or by any other then Christ only Act. 4.12 Yet both the one and the other may be obtained by him without the knowledge of him or belief in him by name and that the generality of the godly Jews of old were both justified and saved by him upon these tearms neither knowing him nor believing in him by his Name Seventhly and lastly that though many Heathens have neither heard the sound nor seen the sight of the letter of the Gospel yet there is none of them but have frequently had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Apostles word is in a like case Rom. 2.15 that is the effect or import of the Gospel preached or at least plainly intimated unto them otherwaies according to that of the Apostle Act. 14.16 17. Yea that patience and goodnesse of his which he exerciseth liberally towards them from day to day and by which he leadeth them unto Repentance as we lately heard is constructively preaching or a providential preaching of the Gospel or an holding forth of terms of reconciliation unto them The result from these particulars is that the Heathen are in some respect under the charge and command of the Gospel being all commanded to Repent Act. 17.30 and not altogether or only under the rigorous and exacting power of the Morall Law and consequently that such a Faith is required of them which God will impute unto them for Righteousnesse as he imputeth the Faith of those who live under the Orall Ministry of the Gospel unto them although it be not so well formed so articulate and distinct as this I might here add that it is the more generall and declared opinion of the best Protestant writers even theirs who are more hardned in their judgments against the Heathen then some others as well as of the ancient Fathers that God hath some that are his and that shall be saved in every Nation under Heaven This concession supposeth that God doth not bind himself with so much severity to the Orall Ministry or visible letter of the Gospel but that he sometimes worketh in men such a Faith which will both justifie and save them by preaching it unto them by the light of nature the goodnesse and bountifulnesse of his providence and works of Creation Quest 8. Why doth the Apostle call the giving of the Law the ministration of Death and of Condemnation 2 Cor. 3.7.9 When as you lately shewed from the Scriptures that Gods intentions therein were Evangelicall and gracious and the same Apostle likewise said elsewhere as you cited him that the end of the Commandement was love out of a pure heart and a good conscience and Faith unfeigned Answ As the Temple though one and the same building yet aspected the Heavens contrary waies one end of it looking towards the West the other towards the East one side towards the South the other towards the North so many actions and dispensations of God in respect of the contrary tempers and behaviours of men who are concerned in them are proper to produce not only differing but even opposite effects which in that respect are both of them said to be intended by God in his said dispensations though not with intentions of the same order God's intentions in sending Christ into the world were Evangelical and gracious in the highest Christ himself declaring them accordingly For God sent not his Son into the world to condemn the world but that the world through him might be saved Joh. 3.17 Yet in another place he saith For judgment am I come into this world c. Joh. 9.39 And Simeon concerning him whilest he was yet a child Behold this Child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Luk. 2.34 Gods sending Christ into the world was a proper dispensation and means to save those that should believe on him and it was no lesse proper to render those inexcusable worthy death that should reject him Therefore the Salvation of some and the judgment or condemnation of others are both asserted as the intentions of God in that great dispensation of sending him but the former the Salvation of men as his primary or antecedent intention the latter the Condemnation of men as his secondary or subsequent In like manner the giving of that Law being a dispensation and means proper both to awaken the consciences of men that are yet in their sins to consider that they are under the curse of God and so to provoke them to inquire after a way of deliverance and when they have found it to walk carefully and conscientiously in the prescripts of it and likewise to feal up and fully ratifie the condemnation of those that shall despise the Gospel or neglect to make diligent search how to escape the curse so peremptorily denounced in the Law against them ◠in respect of the former Gods intentions in it may truly be said to be Evangelical and the end of it to be love out of a pure heart c. in respect of the latter it may as truly and properly be called the ministration of condemnation and of death Quest 9. How doth it appear that the Decalogue or Morall Law is binding unto any other persons or people but unto those of the Jewish Nation only considering that the Preface or Introduction to it relateth peculiarly unto them and seemeth to contain if not the only yet the principal ground of that obedience or subjection which is due from men unto it God spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage Exod. 20.12 Answ That the Decalogue or Law we speak of bindeth to the observance of it at least as farre as it is Morall the consciences of all those that are under the band or engagement of the Gospel who as was lately though briefly proved are no fewer then the universe of mankind is evident from hence viz. because it is in the several parts or precepts of it incorporated as it were with the Gospel and made one substance or body of Doctrine with it Yea Gospel-exhortations and the duties herein enjoyned are sometimes pressed upon the consciences of Believers by the authority of the Law as requiring the same things of them 1 Cor. 9.8.9 Mat. 7.12 Mat. 22.37 38. 1 Joh. 3 4. Jam. 2.10 11. And the Lord Christ himself expresly saith That he came not to destroy the Law or the Prophets the Authorized Expounders of it nay he addeth I
Ezek. 18.27.30.32 Mar. 1.4 Luk. 24.47 Act. 3.19 Acts 5.31 Is Faith and Repentance one and the same thing Answ Although true faith and true Repentance be not formally and in definition the same thing yet they are as Twins receiving life together at one and the same time in the soul Yea they are so neer of kin that they still embrace and infold one the other and are never parted Yea they may seem to take place and to be effected and wrought by one and the same motion or conversion of the heart or soul Even as a man by one and the same motion or turning about of his body turneth himself from the west towards the east although turning from the West and turning to or towards the East be two things of a different consideration In like manner when a man worketh off or turneth his heart from sin that is in effect when he repenteth by the same act of altering or changing his posture he turneth himself towards God or towards Christ that is he believeth The Holy Ghost himself seemeth to state the case much after this manner between Repentance and Faith 1 Thes 1.9 in this short clause And how yee turned unto God from Idols which clearly implyeth that their turning unto God which importeth their believing and their turning from Idols which noteth their Repentance took place in them and were effected by one and the same act of turning So that if forgivenesse of sins be ascribed unto Repentance it is ascribed but unto that which is materially the same with beleeving Otherwise it may be said to the question propounded that by forgivenesse of sins in Scripture is oft meant not that generall or universal forgivenesse by which a person is translated from the state of condemnation into the state of life and salvation but only an exemption or discharge from the guilt and punishment due unto such or such particular sins according to the course of divine justice As when Christ praied for those who crucified him Father forgive them for they know not what they do Luk. 23 34. So likewise Stephen for those who stoned him Lord lay not this sin to their charge Act. 7.60 So the Apostle Paul for those who forsook him I pray God it may not be laid to their charge 2 Tim. 4.16 I is plain that the intent of their prayers respectively onely was that God would not judge or punish them for the particular sins committed against them When men have sinned greatly against God whether believers or unbelievers and are liable to punishment for it he judgeth it a righteous thing and well becomming him either to pardon and passe by their sin and to remit the punishment deserved by them upon their Repentance or to inflict this Punishment upon them in case of their impenitence I suppose it is onely in some such sense as this that forgivenesse of sins is ascribed unto Repentance Or if that forgiveness of sins which acompanieth salvation be any where in ' Scripture ascribed unto repentance it is ascribed unto it only as such a means or cause of it as that which Logicians call Causa sine qua non that is not as a cause operating towards the procuring of it but as a condition without which it cannot be obtained Quest 15. What is Repentance Answ Answer at least in part was given to this in the Answer to the former question where it was said that Repentance is the turning away the heart from sin A larger description of it may be drawn up in these or the like words Repentance is a deliberate act of the Soul performed upon the motions and by the assistance of the good Spirit of God wherby a man being touched with unfeigned sorrow and remorse for all that he hath sinned whether inwardly or in secret or else openly and in the sight of men armeth himself with a firm resolution and purpose of heart never by the grace of God willingly to sin more Quest 16. Whether is it in the power of any man to repent or to believe unto Salvation Answ To do either of these is in the power of no man considered simply as a man or as fallen in Adam or by any ability or endowment found in him or belonging to him in either of these considerations But all men without exception of whom Repentance and faith are required by God as necessary unto salvation considered as having part and fellowship in that great and blessed Restauration or Redemption of mankind by Jesus Christ are inabled by him and by his grace both to repent and to believe Otherwise God must be thought to have dealt more graciously and favourably with the Devills then with far the greatest part of mankind inasmuch as they were enabled by him to have continued in that glory wherein they were created and to have prevented that misery into which they are now irrecoverably plunged Quest 17. If the generality of men be inabled by God to repent and believe unto Salvation how cometh it to passe that the greatest part of them perish notwithstanding through impenitencie and unbelief Answ Men voluntarily suffer the zeal of this present world and of gratifying the desires of the flesh to eat them up So that they reserve a very inconsiderable proportion either of their hearts or of their time for seeking after God or for pursuing the great concernments of Repentance and Faith Whereas the nature of these being spiritual and heavenly the effectual pursuit and obtaining of them requires much abstraction of mind and affection from the things of this present world and much contention and ingagement of the faculties and powers of the Soul about them Luk 13.24 Joh. 6.27 1 Cor. 9.24 2 Tim. 2.5 Heb. 4 11. and 6.12 with many other places Now flesh and bloud being generally loath to be at any great cost and charge about the things of Heaven and the world to come being much more willing to give the price which God hath put into their hand to get true wisdome for the light and empty contentments of this present world then for the purchase of true wisdome from hence it must needs come to pass that flesh and bloud should go miserablyâ— to wreck and that though the number of them be as the sand of the sea yet a remnant of them only in comparison should he saved Quest 18. What ground hath any particular person to betieve in God or in Christ for his justification and Salvation Answ More then to walk upon the firm ground as men generally doe I mean without the least scruple or fear that it should open under them and swallow them up quick Yea and with the greatest confidence and security that it will bear them without the least danger or inconvenience For the Earth hath sometimes opened her mouth and swallowed up quick those that walked and were secure upon it Numb 16.31 32 33. Psal 106.17 Neither hath God made any promise to any the Sons or Daughters of Men that
God upon men on like termes of absolute necessity for their Salvation Answ Mortification is such a work or impression upon the heart or soul by which all those dispositions and inclinations unto sin which in the generality of men are active and lively in tempting and drawing them into sinful actions and waies are so broken and the vigour and power of them so infeebled and quashed that a person mortified to any considerable degree finds himself as it were unable to commit sins for want of will list or propension hereunto according to that of the Apostle PAVL We CAN DOE nothing against the truth but for the truth 2 Cor. 13.8 Consider and compare herewith Gen. 39 9. Mat. 7.18 Rom. 6.2 7.18 Act. 4.20 1 Ioh. 3.9 with some others Quest 44. What are the best means to raise and to advance the work of Mortification in the Soul Answ To believe with all the might of the soul and to consider accordingly from time to time that Iesus Christ indured that painful bitter ignominious and accursed death of the Crosse for this great and weighty end amongst others namely to perswade and prevail with men to conform themselves to a likenesse of those his sufferings in crucifying the old man and destroying out of them the body of sin that they might not serve or obey it any more in the lusts thereof Rom. 6.3 4 5 6 c. Gal. 2.20 1 Pet. 4.1 Quest 45. What is another means to help forward the work of Mortification Answ To have recourse unto the Spirit of God within us seriously and humbly desiring him that because we through the weaknesse and great indisposition of the flesh to such a work as Mortification are exceeding backward and averse to be brought unto it or to do any thing in it to purpose and besides by reason of the spiritual darknesse in our minds and understandings are much to seek how to go about the work or what to do in it He will please secretly first to quicken and stirre us up unto it and then supply and furnish us with such Arguments and Considerations which are proper and effectual through God to accomplish it But if ye through the Spirit doe mortifie the deeds of the Body ye shall live Rom. 8.13 Very great things might be done by the Childten of men by the ducture help and assistance of the Spirit of God within them did they ingage and imploy him accordingly or as they might and ought to do Quest 46. What is a third means to promote the same work Answ To fil a mans judgment and conscience with strong convictions that there is no Salvation of Soul to be obtained from God without a preceding work of Mortification upon it A strong and clear conviction hereof kept upon the judgment and conscience so that they may be made to bear and feel the just weight and importance of it will soon break the heart of the powers of darknesse in men and so astonish and confound all sensual affections and sinful dispositions in them that they will have little list to stirre or move or act their former parts any more Quest 47. Have you yet a fourth means to propose upon the same account Answ I conceive that this consideration also will be very serviceable in the work namely That though all sensual and sinful propensions and dispositions in men were utterly abolished and destroyed out of them they would not find nor feel nor have the least cause to complain of any want of them however they should be deprived of the pleasures which they took in gratifying them whilest they were in being As though men having an itching distemper in their flesh take a pleasure in scratching yet would they find no inconvenience in the wholenesse or cleannesse of their skin although the distemper being removed the pleasure of scratching would be lost All that which is to be mortified in men is but superfluity and may be spared without the least detriment of any pleasure satisfaction or contentment that are in the least degree worthy of men or needful for any person Quest 48. May there not yet be found a fifth means to help forward the work of Mortification Answ Yes doubtlesse a frequent close and fervent meditation of our short continuance in the world together with the utter uncertainty of this continuance as that it may be much shorter then we are aware of or do imagine must needs much abate the heat and strength of all sensual and sinful inclinations Moses considering that if he should have pursued and forgive after the injoyment of the pleasures of sin he could have enjoyed them but for a season that is an inconsiderable space of time wrought his heart even to this choice rather to suffer affliction with the people of God which yet as to flesh and blood is farre lesse eligible or desirable then onely to abstain from fleshly lusts or to forbear superfluous contentments and delights then such injoyments upon such tearms I mean the pleasures of sin which he knew he could enjoy but for a season Heb. 11.25 The serious thought of the sound of the feet of Death at our doors cannot lightly but be as a Rod of iron in our hand to break and dash in pieces all worldly sensual and sinful motions and dispositions in the hearts and souls of men yea though they be very stubborn and as loath to yield or give place as Sathan was to quit his place in Heaven when he was thrown down from thence by the irresistible arme of God When the approaches of Death are apprehended it is but a kind of natural Christianity for them to purifie or sanctifie themselves Job 41.25 and consequently to be as dead before hand to all worldly or fleshly defilements Quest 49. Can you not bethink your self of some other means besides those already mentioned to cause so good and great a work as that of Mortification to prosper in the hand of him that is willing to set about it Answ Considering that lusts and sinful motions are but as it were the complaints of men of the straightness of their conditions otherwise and of their dis-satisfation herewith without them even as stealing deceiving and lying for advantage-sake are constructively the complaints of men that they are very poor and know not well how to do or subsist in the world without such practises therefore I judge it much conducing towards the cutting them off from the Soul for men to acquaint themselves distincly and throughly with the unsearchable riches of the grace and bounty of God in the Gospel and to be much in the contemplation of the unspeakable happinesse and blessednesse of all those that love God and to feed daily upon and nourish their Souls with a setled hope and expectation of part and fellowship in that great Glory that shall be revealed in the Sons of God at the appearing of Jesus Christ not deducting any thing from the full value or worth of such
or part of it but with an eye of provoked jealousie and as a blasphemous pollution of his worship equivalent indeed to the setting up and worshipping another God or Gods with him For it being acknowledged a branch of divine soveraignty to appoint divine worship he that in the performance of this Worship shall allow or practise any thing as somewhat or as a part of it which is devised by a Creature doth by this practise or allowance intitle such a creature to Divine Honour and maketh it equal with God Therefore in all will-worship there is Idolatry committed yea and such Idolatry which though it may be thought too hard a censure to call palpable or grosse yet will the practise of it and how much more the first excogitation of it and how much more then this all forcible compulsion unto it render men endued with reason and understanding as it were on purpose to inable them to judge righteous judgment and this where appearance tempteth them to judge otherwise extreamly obnoxious to the severe jealousie and judgment of God Quest 58. What is the summe of the Third Commandement Answ That we conscientiously refrain all such behaviour and demeanour of our selves in thought word and deed whereby any contempt neglect or disesteem is likely to accrue either from our selves or others unto any the holy and honourable things of God and that on the contrary in all the said waies and respects we so carry our selves in and about and towards these things that we may as farre as is possible cause a reverence and awe of them in the consciences and souls both of others and our own Quest 59. What are the particular duties required in this Commandement or some of the chief of them Answ To meditate and speak of upon all occasions with reverence and due circumspectness the names and titles of God his nature attributes word ordinances servants works both of Creation and of providence mercies and judgments In like manner to hear his word preached to call upon his name both in publique and in private to exercise our selves in all other ordinances and parts of his worship with desire zeal care diligence frequency faith joy humility c. So to make confession of our sins with brokennesse of heart and contritenesse of spirit and with unfeigned purposes of future amendment So also to swear by the name of God whenever we are called or have a just occasion to swear at all in truth in judgment and in righteousnesse Jer. 4.2 To use the comforts of this present life meat drink apparel house sleep recreation c. with thankfulnesse and moderation with frequent and earnest prayer unto God that they may be all sanctified unto us that is that we may be quickened incouraged and disposed with all cheerfulnesse and freedome of heart to serve him by means of our enjoyment and use of them Quest 60. What are the sins forbidden in this Commandement Answ Some of the chief of them are these blaspheming the name of God swearing by it customarily vainly rashly falsly maliciously swearing in like manner by Creatures as by bread drink life light faith troth c. So likewise banning cursing imprecating evill in the name of God or otherwise against any creature especially because we judg our selves or ours injured or neglected by them making use of the name of God or any of his titles in charms sorceries or spells seeking to the Devill by witches wizards conjurers astrologers for help or relief in sicknesse losses or for the knowledge of things future despising neglecting carelesse or irreverent using and repairing unto without preparation any the ordinances of God as reading of the Scriptures hearing the word preached prayer sacraments fasting c. Neglecting to acquaint our selves with the titles attributes and providential dispensations of God neglecting or omitting to make a due and seasonable use of them in administring admonitions exhortations reproofs counsels comforts unto others or our selves living scandalously in a profession of Christianity c. Quest 61. What is it properly to take the name of God in vain Answ The word vain and vanity signifying in Scripture both that which is false and that which is frivolous that is which is of a slender or no consequence indifferently to take or to take up as the word more proper signifieth the name of God in vain importeth some such act by which a man impaireth or the degree tendency whereof is to impair the honour and reverence of one or other of the names and titles of God which whilest they are contumeliously and unworthily handled by the tongues of some they commonly have in the hearts and consciences of all Or more particularly thus To take the name of God in vain is to life it either upon some trivial of impertenent occasion or for the confirmation of somewhat than is false Quest 62. What is the meaning of this Clause The Lord will not hold him guiltless Answ The Lord will surely judge and punish him as a person guilty of a great sin The expression is figurative and the figure according to the notion whereof it is fram'd is when words properly taken signifie little but import or intend much Rhetoricians give it the name of Meiwsis or Liptôte It is very frequent in the Scriptures It shall not be accepted Levi. 19.7 that is it shall highly provoke me as the next verse maketh plain See the same Phrase in the like sense Levit. 7.18 So Mat. 10.42 Verily I say unto you he shall not lose his reward tnat is he shall be exceedingly rewarded And thou Bethlehem art not the least c. Mat. 2.6 meaning that this City should be of very great note and fame amongst the chief Cities of Judah Again 1 Cor. 10.5 with many of them God was not well pleased meaning that he was most grievously displeased with them Once more Revel 12.7 8. and the Dragon fought and his Angels and prevailed not that is were utterly vanquished and overthrown Some learned men rather conceive of this form of speech as proper to the Hebrew tongue and lay down this as a general rule that Adverbs of denying signifie the contrary of that to which they are applyed Both conceptions give the same Emphasis and import that kind of Expression or phrase whereof we now speak So that the meaning of the words will not hold him guiltlesse undoubtedly is will most certainly and severely punish him But this threatning is to be understood as more generally threatnings in Scripture against other kinds of sins and sinners are namely so that the execution of them is not intended when the offender takes Sanctuary at a true and timely Repentance Quest 63. May there any reason be given why this and the former Commandement only should be delivered with Threatnings against those that should transgresse or disobey them For there is no threatning found in any of the rest Answ Besides that general Threatning wherewith the whole Law and every Commandement
distance and degree then is imaginable by a finit understanding from whatsoever is sinful impure or unclean This is a consideration or argument that hath much in it to presse the Soul unto Sanctification 1 Pet. 1.15 16. Nor is there any walking with God friendlily or peaceably unlesse we agree with him in his disposition and principle of Holinesse Amos. 3.3 Quest 25. What is another of these Motives Answ There is no entrance into the new Jerusalem no Salvation of Soul to be expected from God but only for and by those that have made themselves capable of these most high and sacred priviledges by a work of sanctification in their souls Rev. 21.27 22.14 15. Heb. 12.14 with many others Quest 26. What is your third Motive unto Sanctification Answ That God in that voice whereby he speaketh unto men in the Gospel calleth them unto holinesse of heart life and conversation 1 Thess 4.7 Now every call of God unto men especially in the glorious Gospel of his dear Son whatsoever the tenour or import of it shall be ought in Reason to be judged of that high concernment unto men as that the obedient harkening unto it must needs on the one hand greatly blesse them and the neglect on the other hand bring wrath and judgment upon them Quest 27. What is your fourth Motive Answ That as God in the Gospel inviteth and calleth men unto Holinesse so he inwardly prompts them unto it stirrs up desires in them after it and worketh inclinations towards it yea and is alwaies ready to aid and assist to blesse and prosper them in their reall and faithful endeavours for the attainment of it without whose aid and blessing in this kind the best endeavours and ingagements of men would be in vain in which respect he is said to sanctifie them Joh. 17.17 Eph. 5.26 1 Thess 5.23 as he is said to build the house when he blesseth and prospereth the labours of those that build it Psal 127.1 Now whatsoever God promiseth or declareth himself ready to assist and co-operate with men in and for the obtaining of may well be presumed to be a matter of most desirable consequence unto them and such which they should most willingly travail in the use of means to procure This Motive is used in a like case by the Apostle Phil. 2.12 13. Quest 28. What is your fifth Motive to quicken men to the study of Sanctification Answ Holinesse is the fairest Lineament of the Image of God in men and makes them like unto him Eph. 4.24 and so ennobleth and advanceth the nature of man to the highest pitch of reall honour and dignity of which it is capable in this world And in this respect the Holy Ghost oft commendeth it under the notion and name of Glory 2 Cor. 3.18 Eph. 5.27 1 Pet. 2.9 Psal 16.3 and elsewhere Quest 29. VVhat is your sixth Motive of the same tendencie with the former Answ As Holinesse makes men like unto God in his Nature in which respect Holy men are said to be made partakers of the divine Nature 2 Pet. 1.4 So it advanceth them to a considerable degree of likenesse unto him in his condition I mean in respect of the injoyment of himself and of all he possesseth Heaven and Earth with all the Hosts of them upon tearms of the richest and highest contentment and security that may be He that is Holy may converse with himself as with an Angel of God with Joy unspeakable and full of Glory may be secure or assured that God is with him and so need not care or fear who they are that are against them Rom. 8.31 Quest 30. What is your seventh and last Motive to perswade unto Sanctification Answ A person that is Holy to speak with reverence giveth the right hand of fellowship unto Jesus Christ and falls in with him in managing and carrying on that great and blessed design of his the saving of the world For they that are Holy shine as lights in the World Phil. 2.15 whereby they both shew the waies of Life and Peace unto men going astray and wandring in the dark and slippery paths of Death and withall by their example give steady and certain information unto them that these waies are passable by flesh and blood and may be walked in by men with great joy and contentment of Soul Now what can be more taking with the Spirit and Soul of a man then to move in the same sphere with Jesus Christ and to have his heart hand lift up unto the same enterprize and undertaking with him Quest 31. You have shewed the nature of Sanctification and some principal Motives to inflame the hearts of men With desires unto it Can yon proceed and doe the like in the great work of Regeneration And first can you briefly declare the Nature or substance of it or how it affecteth or altereth the Soul Answ Regeneration I conceive is such an impression or work upon the heart or soul of a Man by which having been prevented and corrupted with pride ambition covetousnesse malice envy inordinate self-seeking unbelief prophanesse c. partly through the aptnesse of flesh and blood especially whilest it is yet in the heat and strength of it and hath not been antidoted with sound wisdome and much consideration against them to ingender and breed such evill affections in and of it self partly through the evill examples and customes of the world round about it is by the power of the word of God and the effectual consideration of the great concernments therein held forth unto him restored in some good measure and degree to that innocency humility and simplicity of heart or to that freedome from those and the like unnatural unworthy and sinful dispositions wherewith he was at first born into to the world That Regeneration is some such Restauration or return as this might be argued and proved from these words of Christ to his Disciples as likewise from other Scriptures verily I say unto you except ye be converted and become as little Children ye shall not enter into the Kingdome of Heaven Mat. 18.3 Quest 32. How or by what means may a man come to be regenerate or to return and be brought back to his native innocency humility and simplicity having been vitiated and corrupted with wicked and sinful dispositions of a contrary nature and import Answ The means in general was briefly mentioned in the description of Regeneration now given viz. The power of the word of God and the effectual consideration of the high and great concernments held forth thereunto men still supposing the blessing of God upon the means used by men as Soveraignly necessary for the production of effect desired Quest 33. But what are the means in particular or some of the chief of them Answ The means of Regeneration in particular are chiefly six Quest 34. What is one of these means Answ To fill the judgment and conscience with convictions both from the Scriptures and from
principles and grounds in reason that without making us a new heart and a new Spirit that is without a work of Regeneration there is no entering for us into the Kingdome of God no escaping the vengeance of eternal fire Quest 35. What is a second means contributing towards the great work of Regeneration Answ To constrain the heart and conscience from time to time to lie quiet and still for some space of time under the dint and force of such convictions before they remove or dispose of themselves to any other object that so they may feel the just and full weight and importance of them to perswade men to the great duty of Regeneration or making them new hearts and new Spirits Quest 36. What are the Scriptures or some of the chief of them from which the judgments and consciences of men may be filled with such convictions as you speak of viz. that without Regeneration there is no Salvation to be expected from God Answ The Texts of Scripture of this import are many yea there is no truth relating to a Christian profession either more frequently or more plainly avouched in the Scriptures then this or the substance and clear import of it That of our Saviour is alone sufficient to raise the conviction we speak of in the judgments and souls of Men. Except a man be born again he cannot see that is enjoy the Kingdome of God John 3.3 To which these may be added with many others and considered at leisure Ezek. 18.31 32 Mat. 18.3 Ioh. 3.5 Iam. 1.18 1 Cor. 6.9 10. Act. 3.19 Quest 37. VVhat grounds in reason are there to convince the Conscience of man that without a work of Regeneration upon him he cannot be saved Answ Amongst many others there are these two very pregnant and near at hand First God is a God of judgment Mal. 2.17 Esa 1.27 and therefore must needs discern and put a difference between those who in obedience to his command make themselves new hearts and new Spirits and those who turn their backs upon his charge in this kind and hold on their course in the stubbornesse and impenitencie of their old corrupt and wicked hearts unto the end Therefore Salvation being a reward judged meet by him to be bestowed upon the former he cannot judge it meet likewise to be conferred upon the latter Secondly God is a God of Truth also and this as well in his threatenings and execution of them as in his promises and performance of them See 1 King 14.11 Esa 1.20 Ier. 4.28 with many the like Therefore having threatened men with exclusion from his Kingdome and with the vengeance of Eternal fire unlesse they shal be regenerate there is no place left for any question or doubt whether persons living and dying unregenerate shall be saved or no. Quest 38. What is a third particular means for the promoting and effecting the work of Regeneration Answ Clearly and distinctly to understand and know what a new heart meaneth or what change or alteration is made in the heart or soul by a work of Regeneration For unlesse this shall be in some good measure known a man cannot tell what to do nor how to go to work to perform the will and command of God in making himself a new heart Quest 39. What is that new heart the making whereof seems to be the work of Regeneration Answ Although the work of Regeneration necessarily requireth the making of a new heart yet the heart that is made new may have yea and ought to have more put into it then the work of Regeneration strictly taken necessarily requireth For the work of Regeneration thus understood and as it was lately described requires only a return in the heart or soul to those worthy qualifications of innocency humility simplicity c. with which a man was first born into the world and from which he degenerated and declined by a customary and frequent hearkning unto and obeying the suggestions of Sathan the motions and insinuations of his own flesh and by comporting with the manners and examples of the world about him Whereas his heart being thus farre renewed or made new by the precise work of Regeneration he ought yet further to renew enrich and adorn it with knowledg faith holinesse fear of God c. So that the change or alteration made in a man by a work of Regeneration is from an injurious proud ambitious malicious envious crafty and mischievous disposition unto a righteous humble modest loving candid harmelesse and plain-hearted frame and temper of Soul Quest 40. What is a fourth means whereby Regeneration may be wrought in Men Answ The exceeding great and precious promises of the Gospel being known believed frequently and fervently meditated and wrought upon by the Soul Whereby saith the Apostle Peter are given unto us exceeding great and precious promises that by these viz. known believed and considered by us we should be made Partakers of the Divine Nature 2 Pet. 1.4 Great hopes and expectations are a natural and proper means to raise the hearts of men and to make a great alteration and change in their principles and dispositions And if the condition or nature of the great things hoped for be spiritual and heavenly and to be enjoyed with or in the presence of God the alteration made in men by the hope of them must in reason be conceived to be from what is more vile to that which is more excellent and indeed from that which is carnall and earthly to that which is spiritual and heavenly and which sympathizeth with the nature of God himself Quest 41. What is your fifth means availeable to the same end Answ To inform a mans self throughly and duely to consider that if he shall prevail with his heart to abandon and devest it self of all its sensual and sinful dispositions and desires and so to pass over into the state of Regeneration those new dispositions and desires which shall take place in it instead of the old will soon be as connatural and pleasing to it or rather much more as these yea the actions practises and waies which are sutable unto them and unto which they will lead him will yield as much or more even at present satisfaction and contentment unto him as his former courses and doings ever did Quest 42. What is your sixth and last means proper to cause the work of Regeneration to prosper in a mans hand Answ Frequent and fervent Prayer unto God to blesse and prosper all the other means that shall be used by him to the obtaining and accomplishing the desired end it being one of the most appropriate priviledges of God to bring means and ends together and to grant unto men to eat of the labour of their hands Quest 43. You have given an account of the nature of Regeneration and of some means for the raising it in the Soul Will you now proceed and declare likewise the nature of Mortification since this also is imposed by