or upon such terms abrogated as they are as viz. without any other to succeed them in their respective services but is only exchanged by him that was and still is the Lord of it having another day of a friendly and rich sympathy with it a day of rest and refreshing unto God as it also was only more worthy and honourable given unto it to succeed in it's stead Besides neither is the day we speak of wholly or in respect of every thing found in it exchanged it hath somewhat of a Moral consideration in respect of which it may be said still to retain its authority and binding Power and to exercise them in its Successour For it is not meerly or simply a day or a space of time containing either 12 or 24 hours but a SEVENTH day or such a space of time which never begins or returns untill six times as much as it self hath passed by and gone before and then continues but its own proportion or period and so gives place again and waiteth untill six dayes more of equal duration respectively with it self be fulfilled and then returneth of course Now such a Seventh day as this is an equitable or reasonable proportion of time and may accordingly be estimated by the light of Nature For men ordinarily yea and labouring beasts also to rest from their labour and toyl and for men upon this opportunity to exercise themselves in duties of Religion in acquainting themselves with God and with the manner of his true worship and service that knowing these things and practising accordingly they may be found meet to be saved and made eternally happy by him That this proportion of time a seventh day is most competent for the occasions and ends now mentioned is not a mystery or secret above the reach of nature hath been already hinted and might be sufficiently proved by many sayings yet extant in the writings of such men who have been the sons of no higher an inspiration but that this hath been done to all reasonable satisfaction by many other So that there is ground large enough on which to judge and conclude the Fourth Commandement to be Moral although the day therein specified be exchanged for another Quest 13. But when God hath in plain and express words injoyned the solemn observation of a particular day is it meet or safe for men to Substitute or Obse ve another day instead thereof without a Warrant or Command from God in like plainness and expressness of words so to do Answ We have a Warrant and Command from God in equall plainness and expressness of words to hearken unto and to obey his Son Jesus Christ in all things that he should teach or say unto us Matth. 17 5. Luke 9.35 compared with Acts 3.22 23. And Christ hath taught and said unto us as plainly that they which hear his Apostles hear him as on the other hand he that despiseth them despiseth him Luke 10.16 yea and God himself that sent him Again the Apostles plainly require of us to follow them even as they follow Christ 1 Cor. 4.16 and 10.1 2 Thes 3.17 Now it hath been lately shewed and proved First that Christ himself observed the first day of the week the day of his Resurrection Secondly that his Apostles likewise observed it and the Churches by order and direction from them See the Answer to the Eleventh Question of this Chapter Besides God pouring out of his Spirit upon all flesh more plentifully under the Gospel then He judged meet to do under the Law and vouchsafing much more large and clear discoveries of himself which are proper means to make men Spiritual I mean able quick and ready to apprehend conceive and discern his mind and will though but overtur'd and intimated unto them expecteth accordingly more ingenuity from them and that things agreeable unto his Will and Pleasure should of themselves still be so near at hand unto them that they shall not need any Grammatical demonstrations or enforcements from the Letter to convince them but that they should take the impression of such things even from Promises that are but of a Collateral and somewhat remote Affinity with them It is a true and worthy saying of Musculus to this point (a) Animus verè pius voluntatique Dei obsequens non solum ea praestat quae expressè per verbum Dei voluntatem Dei manifestant sed etaim quaecunque ex verbo Dei colliguatur Musc in Mat. 7.21 Quemadmodum boni servi est non solùm verbis heri sui expressis sed nutibus illius obsequi A Mind truly pious and obsequious to the Will of God will not onely perform and do those things which are manifest by the express Word of God to be the Will of God but even those things also which may upon any reasonable tearms be gathered from the Word of God As it is the property of a good servant not onely to obey the express words of his Master but even such signs of his Will which he either makes by the cast of his eye or moving of his head And long before him Bernard writing to persons Religiously devoted according to the manner of those times telleth them (b) Non est vestrum circà communia languere praecepta neque solùm attendere quid praecipiat Deus sed quid velit Bernard Ad fratres de monte c. That it was not for them to languish away in the practice of ordinary or common Duties nor only to attend or mind what God commandeth meaning directly and in plainness of words but what he willeth that is whatsoever may be made out from the Scriptures to be pleasing to him Yea the Apostle John himself clearly distinguisheth between keeping the Commandments of God that is the express and broad-faced Commandments of God and doing the things that are pleasing in his sight 1 John 3.22 So that those significations or intimations of the Will of God for the change of the last day of the week into the first which have been mentioned were they by many degrees less Argumentative that way then we have found them to be were yet sufficient to over-rule the Judgements and Consciences of persons Spiritually minded and obsequiously devoted to the service of God into a submission unto his Will in that case Quest 14. How is the Decalogue to be divided Or is there any ground in Scripture for the Common distribution of the ten words thereof into two Tables Answ That these Ten Words were written by God himself in two Tables of stone and this twice over or at two several times the two first written having been broken by Moses in his zealous indignation against the Idolatry of the people Exod. 32.19 is evident from the Scriptures Exod. 24.12 Exod. 32.15 16. Deut. 5.22 and 10.1 2. Onely here is nothing affirmed either concerning the number or the particulars of the words written in the one Table or the other It is most like that
be yielded unto both gave place unto the latter and was disobeyed without sin in him that did transgresse it who questionlesse had sinned if as the case at present stood with him and his company he had not disobeyed it Mat. 12.3 4. The Moral Law being the greater in the juncture of the competition superseded the authority of the Ceremonial as being the lesse Again where the Law injoyning a strict Rest or cessation from work on the Sabbath day as being a law of inferiour consequence did not oblige the Priests against that Law by which they stood charged to worship God by slaying and offering sacrifices in the Temple even on that day this being a Law of more considerable and rich import then the other Mat. 12.5 Another instance like unto this we find Joh. 7.22 The reason of this Rule is nothing but what the common light of reason suggesteth viz. That in all Competitions between two things of unequal worth and goodnesse where both cannot be chosen or embraced the more worthy and weighty in goodnesse ought to have the preheminence By the light of this Rule evident it is that the Commandements of the first Table which respect the glory and interest of God are to be preferred in obedience before those of the second which concern the interest of the Creature when both cannot be obeyed As when we cannot but either betray or deny some truth of God which he hath made knovvn to us and so sin against a great duty of the first Table or else disobey the Magistrate Father Mother c. and so expose our selves to the losse of our greatest comforts in the things of this world yea it may be of life it self which are all contrary to the sense of the greatest duties of the second Table in ordinary cases in this case we must obey the charge of the first Table and stand by the truth of God with our testimony and disobey superiours whatsoever be the consequence of it It is true and the instances lately mentioned do confirm it that the greater duties of the second Table are by Gods gracious permission and allowance to take place of the letter duties of the first Table when there happeneth a competition between them But the duties of the same degree in both Tables being compared those of the first being the more important ought to have the preheminence in Competitions Quest 32. What is the Sixteenth Rule Answ Affirmative Commands are alwayes binding but not binding to be alwayes practising or actually doing what they command but only at times convenient and upon regular and due occasions They are indeed binding alwayes to maintain the habits of those vertuous and worthy actions which they enjoyn or an inward disposition or readinesse of mind to be doing the things required in them upon all occasions Thus when and where I am commanded to call upon God to meditate of his works to reverence his Word c. I am not commanded to be alwayes imployed in the actual exercise of these or any of these duties but only to be alwayes prepared and ready for the performance of them respectively upon all opportunities and when opportunity serveth to perform them actually There is the same consideration of all affirmative Precepts in matters appertaining to the second Table The Reason of this Rule is because it is meet that every vertuous and worthy action ' as well one as another should have time and place to be practised and wrought the honour of God on the one hand and the conveniency of the world on the other hand requiring it But evident it is that this could not be I mean orderly and without sin if any Commandement which bindeth to the practise of any one of them should bind them to the continual practice of it inasmuch as a man imployed in one action during such his imployment is uncapable of any other Quest 33. What is the Seventeenth Rule Answ Negative Precepts are not only alwayes binding but also binding to the actual forbearance of what they prohibit alwayes at all times and in all cases whatsoever excepting only such wherein haply God himself who hath power over his own Lawes shall grant a relaxation from any of them unto any man Thus the Commandement by which I stand charged not to hate God not to despise him not to make him a lyar by not believing him not to murther not to commit adultery c. imposeth a charge upon me to refrain from all these misdemeanours at all times and never to be found in any of them The reason of this Rule is because every evil or sinfull action is alwayes and in every case whatsoever repugnant to the glory of God and contrary to the true and real interest of men Therefore such Commandements of God by which these are prohibited admit of no cessation or interval in their obliging authority under any circumstance or circumstances whatsoever Quest 34. What is the Eighteenth Rule Answ Where any external duty whether respecting God or Man is required the inward disposition of the heart and soul from whence such outward actions when they are regularly and duely performed do proceed is required also Thus where the outward Worship and service of God are commanded a devout humble and pious frame of heart is commanded also So where I am commanded to feed the hungry to relieve the oppressed to pray for mine enem es c. I am commanded withall to be inwardly loving mercifull tender-hearted c. The reason of this rule is because God being a Spirit delighteth in special manner in the beauty and lovelinesse of the spirits and Souls of men as also to see fruits that are outwardly good growing upon their own proper trees and not upon those that are counterfeit And being desirous to make his Law spiritual and not bulky or great of body judged it meet to include his mind and will concerning all things becomming the inner man in those precepts wherein he requires such actions and deportments which are proper to be performed by the outer man Quest 35. What is the Nineteenth Rule Answ Where the external act of any sin is restrained there all inclinations inward motions workings and stirrings of heart towards the committing of that sin are prohibited and restrained likewise Thus where Murther is forbidden wrath hatred envie malice desire of revenge with whatsoever moveth in the heart or soul towards the perpetration of that horrid action are forbidden with it So where the act of Adultery under which according to a former rule all acts of bodily uncleannesse are comprehended is forbidden all lustful and wanton thoughts all secret motions and desires leaning towards that sinful act are made sinful also The reason of this Rule may readily be conceived by that of the Rule next preceding Quest 36. What is the Twentieth and last Rule Answ One and the same sin may in different respects be prohibited in several Commandements Thus a mans coveting his Neighbours Servant
practised For their Idolatrie as the Apostle Paul described it Rom. 1.25 stood chiefly in this that they worshipped and served the Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is besides the Creatour as the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth elsewhere in this Epistle Chap. 16. vers 17. For that they worshipped the Creatour also as well as or together with their Idolls or Creatures which they worshipped appears Act. 17.23 Therefore if the antient Fathers all along their successive generations together with the universe of Christians taught by them worshipped and served Christ and so the Holy Ghost as God as one and the same God with God the Father they must be judged and condemned as most gross and grievous Idolaters if these Christ I mean and the Holy Ghost prove creatures only and not God Yea Idolatry being one of those sins which without Repentance excludeth from the Kingdome of God 1 Cor. 6.9.10 Revel 22.15 it cannot well be conceived how any of them should be saved in case it be supposed that they lived and dyed worshippers and servers of Christ And the truth is that he had need have a very high esteem of his own understanding and a confident perswasion of much more then ordinary in it that shall undertake to prove or conclude that the whole Christian world upon the matter and an inconsiderable number of persons only excepted both teachers and people for so many ages together as have passed over the world since Christ was first worshipped as God lived and dyed under the guilt of that Soul-destroying sin of Idolatry This for Answer to the former part of the Question Concerning the latter part of the Question That one and the same Divine nature or Being which we call God should subsist in three which we call Persons distinct each from other may be numbred amongst the Apostle Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things hard to be understood 2 Pet. 3.16 but not amongst the Logicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayings involving a contradiction or carrying in them an impossibilitie of truth For 1. The Divine nature or being differing on the right hand plùs quam toto genere more then by the whole genus from all created beings whatsoever and being supertranscendently and incomprehensibly excellent above the most perfect and excellent of these it is but reasonable to conceive that the manner of it's subsisting should be proportionable and appropriate to the unparallable dignity of this Being and consequently that it should have no communion with the manner according unto which any created nature or being whatsoever subsisteth Upon which account it must needs be unconceiveable incomprehensible by any created or finite understanding 2. It is most agreeable unto reason that the Divine nature or God should subsist in such a manner or upon such termes wherein he might enjoy himself in the greatest and highest contentment that can be imagined Yea in such contentment that infinitely surpasseth the imaginations of men Nor doth it bear hard upon any principle in reason to conceive that it should be matter of contentment unto God or unto the Divine nature or being to subsist in three equally partaking all the essential attributes and perfections of it yet really distinct one from the other in relative Considerations or Properties For by this means God or the Divine nature thus subsisting in three equal in knowledg equal in understanding in goodness holiness and all Divine qualifications and perfections may well be apprehended to enjoy himself upon termes best agreeable unto his nature I mean in a way of a divine and meet society fellowship and Communion And Zach. 13.7 God the Father termeth Christ the second in order of the three his Fellow which must be meant in respect of his God-head Awake O sword against my Shepherd and against the man that is my Fellow c. And when God that is the three subsisting in the God-head or Divine nature at the time of mans Creation spake thus Let us make man in our Image after our likenesse amongst other particulars intended in or by this likenesse he might possibly include that aptnesse to society with his own kind which is found in the nature of man Why the Divine nature or essence should subsist in three and neither in more nor in fewer and so why the first in order of the three should make himself known by the relation of a Father The second by the relation of a Son The third and last by the appellation of Spirit with some other heights and depths belonging to this mystery though some have essayed to give an account yet full satisfaction to the minds and understandings of men in such sublime Notions is I suppose reserved by God amongst many other heavenly contentments unknown in this world for the entertainment of his Saints in the World which is come But 3. Some diligent searchers into the hidden things of nature have with much confidence affirmed that in several of these they have discovered and observed the express foot-steps of the Trinity and have found plain Characters representing their Creatour as One in Three 4. Some ancient and learned Philosophers and Poets amongst the Heathen have uttered several sayings though in somewhat an obscure broken and indistinct manner by which notwithstanding it sufficiently appears that they had some impressions upon their understandings of the subsisting of the first and supream Being in Three who yet constantly maintained the onenesse of this being Therefore neither did these judge the opinion or doctrine of the Trinity to involve any contradiction or to wrong or offer the least violence to the reasons or understandings of men 5. And lastly Neither is it credible that Jesus Christ so unparalleld a pattern of humility and self-denial would have uttered with his own mouth such expressions from time to time as the Gospel ascribeth unto him by which the reasons and understandings of so many sober pious learned and well advised men should be tempted into a conceit or belief that he is truly God one and the same God with the Father in case he were a Creature only and had no communion by nature in the same divine essence with him Nor is it any whit more worthy belief that the Holy Ghost being the appropriate inditer of the body of the Scriptures should prompt his holy Amanuenses or Penmen with so many sayings as stand upon record here by which the minds and judgments of so many faithful and dear friends of God should be so bewitched so potently drawn as they have been into so gross so foul so dangerous and distructive an errour as to believe him to be truly God and consequently to worship and glorifie him as God indeed if it be supposed that notwithstanding all that he caused to be written upon the account of his own Honour and Dignity in this kind yet he was conscious to himself that he was but nihili nepos of kin unto nothing and of the creature race Doubtless the Holy
as God a consideration distinguishing him from the other two the Father and the holy Spirit who subsist in the Divine nature only and peculiarly qualifying him for this great dignity and office of being the supream visible judg of the world according to the account which himself giveth where he saith that the Father hath given him Authority to execute judgment because he is the Son of Man Ioh. 5.27 God it seems judging it meet and most agreeable to his Wisdome as being least liable to exception that men should be finally judged by a person taken out from among themselves by one who is no waies like to oppresse them in judgment or not to weigh every mans cause in the balance of equity and in all his penall awards to make all reasonable allowance for temptations natural incapacities inclinations and indispositions for all disadvantages by Education want or weaknesse of means c. having himself been partaker of the same flesh and blood with them who shall be judged by him and experimentally acquainted with the force of temptation though without sin Quest 43 Whether may the time of his coming to the great judgment of the world you speak of be known unto men Or is it revealed in the Scriptures Answ It seems from Mat. 24.36 that the just or precise time of this his coming was not known unto Himself viz. as Man nor yet unto any of the Holy Angels before his death and resurrection but was kept up close as a divine Secret in the brest of God only But it is the judgment of some learned ' men and this very probable that this great Secret was imparted unto him after his Resurrection and Reception into glory by God the Father in that Revelation which he is said to have given unto him to shew unto his Servants c. Revel 1.1 Quest 44. But if the time of Christ's coming to judgment be contained and declared in that Revelation you mention how is it that the Saints themselves are generally so ignorant of it And why are there so many divisions in judgment amongst learned and good men about it Answ There are many things which may be wrought out of the Scriptures and deduced from them by the blessing of God upon a conscientious diligent and dexterous inquiry after them which yet are hid so deep in mysterious and covert expressions that few wil be at the cost and charge of time and study for the steady and full discovery of them which God judgeth competent and meet to reward or bless with such a Treasure And Solomon teacheth us that it is the glory of God to conceal a thing that is that it maketh both for the glory of his wisdome and of the worth also of the thing it self so concealed by him to discover many of his heavenly matters so sparingly and upon such terms that men shal not be able to attain the knowledg of them nor be counted worthy of so great an honour but only upon the ingaging of their hearts and mindes liberally and freely in order to the attaining thereof Prov. 25.2 So that though it be supposed that the just time of Christ's coming to Judgment may be gathered from the Revelation or some other place in the Scriptures yet it is very possible that few or none may come especially with any certainty or satisfaction to discover or find it out Yea and those that doe hit right upon it and find it out may not be able to give a satisfying account unto others of such their apprehension no nor possibly unto themselves Quest 45. But is it any great losse or disadvantage unto a good Christian either in respect of his comfort or his progresse in righteousnesse and holinesse not to know the day or hour of Christ's coming Answ I suppose Not especially if he knows and minds the signes of this day and hour near approaching which are with all plainness and clearnesse made known by God in the gospel Yea unlesse a Christian should be very well principled and raised to a considerable pitch in grace and holinesse the knowledge of this day at any long space of time before the coming of it might through the weakness of the flesh betray him into the hand of much sinful security and many evils Quest 46. What are the more immediate signes foregoing the day and hour of which you speak Answ They are these three possibly with some others First an extraordinary Spirit of security sensualitie and earthly-mindednesse working at an high rate in the generality of men they were eating and drinking marrying and giving in marriage untill the day that Noah entred into the Arke and knew not untill the flood came and took them all away So shall also the coming of the Son of Man be Mat. 24.38 39 See also Luk. 17.25 26 27 28 29 30. Secondly A great despondency and fainting of heart in the generality of the Saints and people of God by reason of that low and most sad condition unto which they shall be brought by their enemies as if there were no ground of hope or expectation of any deliverance Neverthelesse that is though God most certainly will avenge and that speedily his people crying day and night unto him yet when the Son of Man commeth viz. to judge the world and to execute vengeance upon the Enemies of his People and to give deliverance and rest unto these 2 Thessal 1.6 7. shall he find faith on the Earth meaning that even amongst those whom he shall come thus to avenge and deliver he shall find little or no belief or expectation that God will deliver them Luke 18.8 See also Revel 11.7 8 9. Thirdly and lastly a triumphant confidence amongst the enemies of the Saints and Servants of God that their mountain is now made so strong that it shall never be moved and the world is now become theirs and their posterities for an everlasting possession 1 Thes 5.2 3. Rev. 11.10 18.7 Quest 47. But why doth the Scripture so oft speak of a day of Judgment as if the general judgment of the World could be transacted and dispatched within the compasse of 12 or 24 houres Or is not such a thing as this very incredible Answ The Scripture frequently useth the word day in an indefinite sense not alwaies in a strict or proper as either for the whole duration or space of time be it longer or shorter wherein any thing is under transaction or in doing or else for the beginning of such a time So that by a day or the day of Judgment in the Scriptures is meant that whole tract or continuance of time wherein the judgment of the world shall be begun proceeded in and carried on by Christ until it be finished which space of time men of sharpest insight into the Scriptures conclude from them to be a thousand years affirming withall that this day of judgment consisting of a thousand years shall enter and begin with one Resurrection of the Dead viz. of
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
him although he hath no explicit or expresse knowledge of Christ or by name and consequently hath no such Faith in his name which necessarily requireth such a knowledge of him yet by means of that implicit knowledge of Christ which is virtually and as it were consequentially included in that Faith or belief of his concerning God namely that he is a rewarder of them that diligently seek him his Prayer may be accepted by him The Apostles themselves as it seems by those words of Christ himself unto them You believe in God believe also in me Joh. 14.1 did not for a long time believe explicitely in Christ as neither did the Saints more generally at least under the old Testament yet their Prayers doubtlesse all this while were accepted with God Yea when Christ drew up that absolute Modell or Prescript for the Regulation of Prayer extant Mat. 6.9 10. c. and Luk. 11.2 3 c he did not so much as mention his own name in it nor direct or prescribe any thing about praying in his Name or out of Faith in his Name in any formal literal or explicit manner but only inclusively argumentatively or in a consequential way as viz when he directeth or prescribeth unto those who desire to pray that they call God Father Our Father which art c. that relation in God unto men winch is imported in this word Father supposing and including in it that Restantation of Mankind unto the grace and favour of God which hath been procured and effected by Christ in his death whether this be particularly known by him that prayeth or no. Quest 12. But doth not this opinion or Doctrine that a Prayer made unto God may find acceptance with him although it be not tendered or presented unto him in the name of Christ make void or at least lesse considerable all those promises directions and incouragements so frequent in the Scriptures by which men are invited and taught by God himself to present their Prayers and Requests unto him in the name of his Son Jesus Christ Answ No whit more then this opinion or Doctrine that Salvation was attaineable under the Old Testament by means of the shadowes and obscure Representations of Christ in the Levitical Law doth either abrogate or make void the Gospel or render it lesse considerable For as the glory of the Gospel doth not stand in this that there was no Salvation in the world before that entered into it but in this that life and immortality were brought to light by it the contrivance of that Salvation in all particulars clearly discovered which before were little known or understood the means of obtaining it which before were scant and sparing most graciously and bountifully enlarged c. In like manner neither doth the worth and excellency of those directions and promises whereby God would bring men to pray unto him explicitely and directly in the name of his Son and with the like Faith in him lie in this that no other Prayer but this shall find any degree of Acceptance with him But in these Two things rither First that by them men are more vigorously put upon it to seek after an explicit and distinct knowledge of Christ that so their Faith in him may be answerable which must needs add to the comfort and joy of it exceedingly Secondly that they are very proper and effectual to awaken and stirre up the Faith which men have in Christ when they are about to pray which must needs cause them to pray with the greater fervency and so render their prayer proportionably the more availant or prevalent with God Quest 13. What is meant by praying and making supplication alwaies in the Spirit Eph. 6.18 Answ To pray and make supplication alwaies in or with the Spirit is to be careful that whensoever or as oft-soever as we pray unto God either for the obtaining of things that are goâ—d or for preservation from things that are evill we engage our Spirits that is our hearâ—s and souls effectually in the work that we â—e not superficial overly or remiss in so important a businesse making it rather a labour of the Tongue or lip then of the mind and spirit and Soul The lip and tongue may sometimes be excused from having any thing to do in our applications by Prayer unto God and the work be wholly laid upon the Spirit heart and soul and the prayer made by these alone be accepted with him But as the Scripture saith Psal 147.10 That he taketh no pleasure in the leggs of a man meaning for any natural endowment as of comlinesse of shape activity or the like or unlesse their use and motion be guided according to his will so neither doth he take pleasure in any mans tongue or lippes for any thing uttered in Prayer by them though never so eloquently with never so pertinent pleasing or piercing expressions unlesse they be acted herein by the Spirit that is by the power and strength of the heart and soul of him that prayeth Quest 14. Whether is it lawful to pray by a Book or to read all that we Pray Answ Inasmuch as Prayer is only a representation or tender of the motions and desires of the heart and soul unto God if we can raise and be accordingly careful to raise such inward motions and desires as are expressed in the words which we read supposing these to be regular and such as are meet to be found in us and that all along as we read we be alike mindful to hold forth or tender these motions and desires unto God I see no sufficient ground to condemn praying by a Book as simply or in all sorts of men unlawful when the Master of a Family upon whom it lieth as a Christian-duty to pray with those of his house from time to time is not guifted with competent utterance Judge it more convenient for him when he prayeth with his Family rather to make use of a book then to undertake the duty without it But as we are justly offended with those who being healthful and sound in their limbs leggs and feet are well able to go and walk without crutches and yet as if they were lame will ordinarily use them as the worst and laziest sort of beggers are wont to doe So when men that are enabled by God of themselves and without the help of a book to utter and expresse competently at least the inward conceptions motions and desires of their Souls if notwithstanding they shall dissemble and in effect deny the ability and guift which God hath given them in that behalf by making use of a book or writing alwaies when they pray They are in Peters condemnation when Paul reproved him for dissembling Gal. 2.11 c. When a person desireth to pray privately in the presence and hearing of God only although his gift of utterance be never so mean yet I suppose it more convenient for him to make use of it then of a book at such a
sicknesse weaknesse or pain to be rescued and restored thereunto to prosper and be succesful in our counsells labours and honest undertakings to be comforted and well apaid in our families and relations here as in our consorts children servants as well in their towardlinesse comelinesse of behaviour c. as in the preservation of their lives limbs healths c. then in our other relations also abroad yea and in the peace and good condition of our neighbours round about us yea and of the land and nation of our abode These with many others are continual and constant occasions ingaging men to frequency of Prayer if they desire either to tast as little as may be of the sorrows and troubles of the world or to see as much of the good of it as is like to be enjoyed by men Quest 31. What are the standing occasions or some of the principal of them relating to the world to come which are ingaging upon men to pray frequently Answ If they be yet unconverted and unbelieving they stand in need of the Spirit of illumination by the help whereof the eyes of their minds and understandings may be opened to see clearly an effectual door of Salvation and eternal happinesse set open unto them in Jesus Christ through Faith in him and all other doors imaginable as leading or looking that way shut up and made fast against them with barres of Iron And in case this Spirit shall be obtained so that now they are converted and brought home unto God by believing they still stand in need of the daily and constant supplies of the same Spirit that they may be led into the way of all truth that they may grow in grace and in the knowledge of Jesus Christ that they may persevere and hold the beginning of their confidence stedfast unto the end and not by apostacie or backsliding ose the things which they wrought whilest they were faithful that they may be strengthned in the inner-man to all suffering for Righteousnesse sake with joyfulnesse that they may deny themselves and take up their crosse daily and so follow Christ that they may be increased in their Faith to the forgiving of all men all their trefspasses against them whatsoever that they may mortifie the deeds of the body and crucifie the flesh with its affections and lusts that they be enlarged and raised in their love and respects unto Christ beyond and above all the love and respects they bear unto Fathers Mothers Sons Daughters Brothers Sisters Houses Lands yea or their lives themselves that they may be brought to a resolvednesse of will to watch and pray continually that so they may be counted worthy to stand before the son of man in his great Day that they may be made both able and willing to quit themselves from time to time both in doings and sufferings so that they may be meer to be partakers of the inheritance of the Saints in Light c. These are some of the great and most important occasions relating to the world to come that strongly bind all men to the Christian behaviour of praying frequently if they make any Treasure of their Souls or put any difference between an equality with the Holy Angels in joy blessednesse and glory and fellowship with the Divells in everlasting shame torments and misery Quest 32. You teach and say that the standing occasions relating as well to this present world as to that which is to come are greatly pressing upon men to pray Frequently But what do you count Frequent Praying Or how oft must a man pray that it may be truly said of him that he Prayeth FREQUENTLY Answ I do not remember that the Scripture any where determines the case how oft a man must of necessity pray that he may be truly said to pray frequently or without ceasing And where God hath left it free to the consciences of men to judge of and satisfie themselves about any circumstance of a duty I judge it nor convenient or safe to prescribe or impose any thing positively or peremptorily in the case Yet he that hath As the Apostle speaks obtained mercy of the Lord to be faithful may give his advice and sense in such cases By the way I suppose it neither reasonable nor safe to estimate frequency in praying by that which may properly enough be counted frequency or oftnesse in some other things as the word many applyed to some things importeth a far greater number then when it is applyed to some other things The Devill is said oft times or frequently to have violently caught or seized on the poor man Luk. 8.29 over whom he had power but he that shall not torment the Divell by praying oftner then in all likelyhood the Divell tormented this man by seising him cannot I conceive be said to pray often or frequently So the Apostle speaking of himself saith that he was in Prisons more frequent in deaths oft Yet he that is not more frequent and oftner in prayer then this Apostle was either in the Prisons or in the deaths he speaks of ought not to please himself with a conceit that he prayeth oft I conceive then by the best observations I can make f om the Scriptures in reference to the matter in hand as also by an equitable consideration of the thing it self that praying frequently requires at least praying daily or every day Except it be under some such providential dispensation which bereaves a man of the capacity or possibility so to pray as in case of such distempers by the rage and violence whereof the intellectual faculties of the Soul are disabled from their natural and proper functions or the like in which caâ—ses the sadnesse and extremity of their conditions do themselves intercede with God for them The Holy Ghost knowing so long before how the grace of God in the daies of the Messiah would operate in the souls and consciences of those that were willing to receive it foretold by the Prophet David that when he should come into the world he should daily be praised that is either that himself should be daily worshipped and prayed unto by his Saints or that he should be magnified in the prayers of his Saints which should be DAILY offered unto God the Father in his name Psal 72.15 This latter seems rather to be the meaning from the former clause Prayer also shall be made for him continually that is the Saints shall desire of God in Prayer and this very frequently and with great importunity that the Heathen may be given unto him for his inheritance and the uttermost parts of the earth for his Possession Psal 2.8 and that all the Nations and Kingdomes of the Earth may serve him Dan. 7.14.27 Psal 72.11 This being the substance and effect of that petition Thy Kingdome come Yet praying daily in the low sense of the phrase that is praying once every day was not it seems judged praying frequently by the Saints of old For they as
judgeth needful either for his own comfort and peace or for theirs whose conditions he judgeth it his duty to recommend together with his own unto God For such a kind of praying as this is that which Christ enjoyneth But when thou prayest enter into thy Closet and when thou hast shut thy door pray to thy Father which is in secret But when ye pray use not vain Repetitions as the Heathen do for they think they shall be heard for their much speaking c. Mat. 6.6 7. Therefore that kind of Prayer which Christ requireth of men in the ordinary course of their praying is to be managed by speech or by an oral prolation of words and to be performed with as much privacie or retirement of a mans self as well may be For words are very requisite and useful even in private Prayer as well for the quickning and keeping up a mans intention and for the preventing of drowsinesse and distractions in praying as for the exercise and improvement of his gift of utterance Quest 35. In case a man prayeth daily or suppose twice a day in communion with others as with the Family of which he is a member or the like whether is it necessary that besides his praying upon this account he should pray privately also Answ Although I do not conceive that there is a like necessity of praying privately incumbent upon him who prayeth constantly in fellowship with others which there is upon him that either wanteth or scrupleth the use of such an opportunity Yet I am much affraid that the work of Christianity as of Repentance Faith Love Mortification Self-denial c. Will not greatly prosper or much advance in his Soul that shall not sometimes at least commune in prayer with his God privately and apart from all creatures Because there are in most persons some such corruptions or stonds in their Sanctification which are not like to be met or throughly delt with in or by the prayers of others no nor yet meer to be so particularized or lamented over by the persons themselves with such breakings of heart and remorse of soul in the presence of others in case any of them should be the mouth of those unto God amongst whom they pray as may be very requisite for their removall and healing yea and may be transacted fully freely and without the least regret in the presence of God when he and the Soul are together alone Quest 36. You have shewed us what it is to pray continually but we are further admonished or commanded to watch also and to watch unto praier What do you judg this watching or watching unto prayer to be Answ That watching which is so oft and so strictly charged upon Christians by Christ and his two great Apostles Paul and Peter doth not stand so much if at all in refraining from the natural rest or repose of the body by sleep but in keeping the mind heart and soul habitually and vigorously intent upon the great concernments of their eternal salvation and how they may be found in peace of Christ at his coming and be counted worthy to stand before him when all the world besides a remnant only excepted shall not be able to abide or bear his presence To watch in Prayer Col. 4.2 or unto Prayer 1 Pet. 4.7 is to be with all serioufsnesse and earnestnesse of mind and soul apaid in our prayings as if we were in these exercises making an attempt and assault upon Heaven or striving to lay hold on life and immortality wrestling against Principalities against powers against the Rulers of the darknesse of this world against spiritual wickednesses or wicked spirits in Heavenly places that is which have great advantage over us as they that fight from the higher ground that we may break their bonds and cast away their cords from us for ever Or else to watch unto prayer may import an attentivenesse of mind to espy opportunities for praying where they are not otherwise so easie or obvious to be discerned or else to contrive or make such opportunities by a dexterous methodizing and contracting our worldly businesse into so narrow a compasse that there may be spaces of time to spare whereof to make opportunities for prayer Quest 37. What position of the body is best becoming prayer Or is there any one posture determinately so necessary in the performance of this duty that all others are unlawful Answ In the Scriptures we find that both the Lord Christ himself and his Saints likewise did very frequently use the gesture of kneeling when they prayed Luk. 22.41 2 Chron. 6.13 Psal 95.6 Dan. 6.10 Act. 7.60 Act. 9.40 Act. 20.36 Act. 21.5 And this doubtlesse is a very proper and comely behaviour of the body when we pray unto God Yet Christ himself did not use it constantly for the Evangelist Mark recordeth that he fell down on the ground and prayed c. Mar. 14.35 as Joshua likewise and the Elders of Israel with him had done long before Josh 7.6 And though there be no other bodily gesture but only the lifting up of his eies to Heaven mentioned by the Evangelist John to have been used by him in the uttering of that most heavenly prayer John 17. Yet it is the probable conjecture of a good expositour that he neither kneeled nor lay prostrate upon the ground when he pronounced it but that as he was walking with his disciples he made a stand and so without any other change of the position of his body offered up this prayer unto God When hanging upon the crosse he prayed for those that crucified him Luk. 23.34 he was in a differing posture from all the rest And notwithstanding the texts pointed to for the gesture of kneeling in prayer yet it is the more general sense as farre as I have observed of learned men that standing was the more ordinary posture of the Jews when they prayed unlesse it were in times of great Mourning when they prayed either kneeling or prostrate on the ground Yea the Scripture it self speaketh as well and with as much approbation of standing as of kneeling in Prayer which proveth as well the one as the other to be lawfull But when ye shall stand and pray forgive if ye have any thing against any man c. Mar. 11.25 The Publican also justified by our Saviour before the Pharisie prayed standing when he smote his breast and said God be merciful unto me a Sinner Luk 18.13 The Children of Israel stood and confessed their Sins c. and the Levites stood and prayed c. and called upon the people to stand up and praise the Lord c. Nehem. 9.2.4 5. See also Jer. 15.1 18 19. Job 30.20 Where we read But Abraham stood yet before the Lord Gen. 18.22 the Chaldee readeth Abraham prayed c. Hezekiah prayed lying on his Bed and with his face to the wall Esai 38.2 In the primitive times the Christians used both postures in their prayings as well standing as
kneeling only their grounds for appropriating the one to one time of the year and the other to another and so the one kneeling to their penitentiaries for a certain season and allowing the other standing to the rest seem to have had more of the sand then of the rock in them Though I do not any where read of the posture of sitting used in Prayer yet by the rule of proportion from Hezekiahs praying and this with acceptation in the sight of God lying upon his bed being through sicknesse not well capable at present of any other posture I suppose it may be argued and safely concluded that men and women if either through some weaknesse or want of present accommodation otherwise they cannot without inconvenience offer their sacrifice of Prayer either kneeling or standing they may do it sitting without sustaining any damage in their acceptance with God only if they bow the knee of the heart and soul unto him Quest 38. The Scripture sometimes mentioneth the lifting up of the eies and sometimes the spreading or lifting up the hands to Heaven or towards Heaven by those that prayed What may be the reason of these gestures Or whether do you judge it either necessary or convenient that either one or both of them should be in these daies used by them that pray Answ I do not remember that any one person besides David and Christ is recorded in Scripture to have lift up his eies to Heaven when he called upon God although it is not improbable but that many others of the Saints did likewise use the same gesture when they prayed Nor is it I presume at all questionable but that it may very lawfully if not commendably at least by some persons be used now For the lifting up of the eyes to Heaven when a man is about to pray is a natural and proper action or means to awaken the remembrance of the glorious and incomprehensible Majesty of God in his Soul and to create awful and reverential impressions in him of the transcendent holinesse of him with whom he hath then to do Heaven being the habitation of his holinesse and of his Glory Esa 63.15 Besides some conceive it to be a gesture or behaviour proper to expresse or signifie a mans Faith and holy boldnesse and confidence in God when he prayeth This apprehension seemeth very probable if not somewhat more from those words of Christ wherein he describeth the demeanour of the poor Publican as of a person weak in Faith and much dejected under the sense of his own unworthinesse when he was about to pray viz. That he would not so much as lift up his eies unto Heaven Luk. 18.13 So Ezra being in great astonishment and trembling for the high misdemeanour of his people begun his Prayer thus O my God I am ashamed and blush to lift up my face to thee c. Ezra 9.6 Yet these passages shew and prove that the lifting up the eies to Heaven when we pray is not so necessary but that we may be accepted in our praier without it There is somewhat the like consideration of the spreading or lifting up of the hands towards Heaven in Prayer Only this seems to have been more frequently used in this holy action then the other of lifting up the eies Notwithstanding though it be recorded as the deportment of several of the Saints in some of their prayers as of Moses David Solomon Ezra c. Yet it is not necessary to believe that either all the servants of God when they prayed used it or that these persons themselves used it at all times when they prayed nor consequently that it is so essential to the regularity of Prayer but that this service may be performed with good acceptance in the sight of God without it It seems to be significative as the other likewise was as was lately hinted of the Faith of those that prayed For the lifting up their hands towards Heaven was in token of their confidence that God would give them what they asked and that they prepared themselves accordingly to receive it by lifting up rheir hands towards him of whom they ask it Quest 39. In case a man finds himself much indisposed drowsie and listlesse when he is about to pray or to join with others in praying whether is it convenient or best for him to force himself upon the work such his indisposition notwithstanding or else to a wait a better habitude of mind and body for the work and then to engage more freely and effectually in it Answ An indisposition or listlessnesse to pray when a man hath an opportunity otherwise for the performance of the duty is for the most part at least but a temptation and consequently is to be resisted and the work to be set upon in the presence of it with so much the more courage and Resolution And as the frequent experience of the Saints in other cases have taught us that the Soul prospers most and enjoyeth it self in God upon the best tearms upon a Victory obtained over some Temptation in like manner it hath been oft found that those who have entered upon Prayer under much untowardnesse and gain-sayingnesse of their flesh yea and of their minds and Spirits also have in the progresse of their work been more enlarged and raised in their Spirits then at other times and been taken up seven degrees nearer unto the third Heaven then at such times when at the beginning of the exercise they found a fresh and lively edge upon their hearts to pray and made account it may be to have been greeted by life and immortality before they had done Notwithstanding if after some competent proceeding in the work we find our indisposition not abating but rather growing and prevailing upon us this being an argument that it was no temptation but somewhat more really out of order in the course of nature with us I conceive it more convenient to give place unto it at the present and to contract the remainder of our devotions into as short a compasse as well we may waiting the good pleasure of God for our healing and restoring with ful purpose and resolution then to quit our selves with redoubled zeal and diligence in the work Quest 40. Doth the Scripture any where afford us any Rule or Direction by which we may be guided unto the due method or manner and to the due matter likewise of Praying that so we may know how to ask and when we ask things of God according to his will Answ The body of the Scripture it self in respect of what it teacheth and directeth in several parts and passages of it with relation to both particulars may be termed such a Rule os you inquire after or rather to contain in it such a Rule But the Lord Christ the better tb accommodate all that should desire to pray unto God with acceptation and to incourage them in their way hath contracted into a few words the sum and substance of what
imposition upon them at the first a fair account might be given but that my design of brevity is against it So that the Jews themselves in after-times did not observe their Sabbath nor as it seems stood bound to observe it with like strictnesse in respect of some particulars and who knowes in respect of how many unto which they were bound about the time of the first delivery of the Law thereof unto them and this by Gods own interpretation of his Law Nor is it an easie matter to make it out clearly from the Scriptures with what either strictnesse or liberty from things burthensome and grievous they stood at any time bound to observe it It seems they were not at any time bound to observe it upon any such termes of strictnesse but that they ought and doubtlesse might well call it a delight Isa 58.13 Yea God himself numbreth it amongst their feasts and with the same breath as it were threatneth to cause their mirth and their Sabbaths to cease Hos 2.11 And some of the Jewish Doctors themselves by the day of their gladnesse Num. 10.10 understand their Sabbath as Mr. Ainsworth noteth upon the place The greatest outward strictnesse unto which the Jews were tyed in the keeping of their Sabbath as farr as can be gathered from the Scriptures consisted First In abstaining from bodily labour and servile work from which notwithstanding they were not so strictly restrained neither but that in cases of necessity and the compasse or measure of this necessity who can justly measure or estimate As likewise in cases of a religious import they might yea in all cases of the former consideration and in many of the latter were bound thus to labour and work Secondly In forbearing to set any of their Children servants or cattel about any such labor or work excepting only in the two cases mentioned Thirdly In a serious preparing of themselves privately or with their families if they were heads of any for the more publique and solemn worship of God in the Tabernacle Temple or some of their Synagogues Fourthly In repairing duely on this day to one or other of these places and there to join with their Brethren that were present in the publique worship of God Fifthly In exhorting and perswading if need were those of their families to accompany them hither and to behave themselves reverently in the worship and service there Sixthly In meditating pondering and hiding in their heart the word of God after they have heard it read preached or expounded unto them Seventhly In exercising mercy as well towards their Beasts as toward their Bretheren upon occasion Eightly and lastly in refraining all idle vain and impertinent communication all discoursing of worldly businesse and affairs all leightnesse and uncomlinesse in behaviour all indulging themselves and giving way to their hearts in their secret workings against the Sabbath as detaining them from their worldly occasions longer then they can willingly or well bear c. That the Jews in the observation of their Sabbath were obliged by God unto these particulars may I suppose be proved from the Scriptures but I do not remember any thing further having the least shew of rigor or strictnesse that was required of them upon this account For to say that this was further required of them that in the vening or close of their Sabbath they were to gather up by Repentance what they had scattered in the day by forgetfulnesse or other infirmities of the flesh and humbly to crave of God in Prayer the forgivenesse of the iniquity of their holy things and to blesse him with thanksgiving for his holy ordinances and the like amounteth to no more upon the matter then to say they were bound on that day to do that which they stood bound to do every day besides not to add that to blesse and praise God yea and to pray unto God for things needful and comfortable and especially for forgivenesse of sins upon those terms of a gracious audience and acceptance on which the Jews might do both are so farr from deserving the name of things strict or rigid that David who perfectly understood their nature and propriety of working pronounceth them pleasant and joyfull See and compare Psal 135.3 with Psal 63.3 4 5. many other places in the Psalmes Concerning the daily offering that was to be doubled upon their Sabbath daies Num. 28.9 10 this was indeed a little more trouble and but a little neither to those that served at the Altar but it did not render the service of the day any whit more troublesome unto the generality of the people Now certain it is that Christ who came to call the servants of God unto a farre greater liberry in his worship and service then was permitted unto them under the Law of Moses hath not incumbred the observation of the Christian Sabbath with any austerities of duty or service either positive or privative I mean either in things to be done or in things to be forborn beyond what was charged upon the Iews in the keeping or for the sanctifying of their Sabbath If then their Sabbaths notwithstanding any seeming severity or rigor of those injunctions unto which they were tyed to submit in the keeping of them were yet a delight and dayes of gladnesse and mirth as we herd unto those that loved and feared God amongst them how much more should good Christians under the Gospel rejoice in keeping holy their Sabbaths the Ordinances and services whereof have more marrow and fatnesse much more heavenly sweetnesse in them then theirs had the external observation of them in the mean time being no whit more charged with any thing grievous or burthensome to the flesh but rather much eased and better accommodated unto their comfort if not otherwise yet by the farr richer and more gracious supplies of the Spirit which also they may obtain to what measure they shall desire if they shall stirre up themselves to ask them of God accordingly Quest 66. What then are the duties required of Christians in this Fourth Commandement or such of them by which an estimate may best be made of the rest Answ First in this Commandement they are enjoined to remember in the six daies preceding that their Sabbath or day of holy rest is drawing near and will be with them in the course of it and that they be accordingly diligent and carefull so to dispatch contrive and settle their worldly businesse within the compasse of these daies that if it be possible no temptation from hence may lye upon them to violate the rest of their holy day when it cometh Next in the morning of this day being come to sanctifie and prepare themselves for the regular observing it as well in respect of inward as outward requirements by a serious and effectual meditation of the high concernments for their well-being both in this life and in that which is to come of a conscientious observance of this day and also of the
say which are more their own and wherein their propriety is larger and more compleat then those in either kind which are lesse their own So then Parents and there is a like consideration of other superiours in reference to their inferiors respectively being naturally more inclined to act the parts of Parents towards their Children and to do that which becommeth them in reference unto them then Children are to perform their duties towards their Parents this may be somwhat of the reason why God in this Commandement so expresly chargeth Children with their duty towards their Parents and Parents implicitly only and consequentially with theirs towards their Children Quest 83. Now if you please declare with what brevity you can the duties which God in this Commandement requireth of superiours in all the three kinds you mentioned towards their inferiours respectively beginning with the duties of those who are by nature such and so proceeding unto the others And first what are the duties of Parents Fathers and Mothers towards their Children Answ To be affectionately inclined towards them and to manifest and manage such their affections by a conscientious and constant ingagement of themselves in the use of all good and likely means both to make their condition good and prosperous in this world and happy and blessed also in that which is to come as by a timely consecrating them unto the service of God by Baptism by frequent and fervent prayer unto God for them by bringing them up in the nurture and admonition of the Lord by a Christian honest and discreet behaviour of themselves before them by keeping them under government and in subjection with love wisdome and gravity not provoking or discouraging them by training them up to some honest course of life or calling by correcting them for their misdoings seasonably and with moderation not with anger or fiercenesse but with compassion by allowing them convenient food raiment and liberty by a timely providing for them fitting consorts in marriage if need be by reserving and laying up somewhat if they be able to leave unto them c. It lyeth upon Mothers by way of duty to become nurses if they be able to their own Children after the example of Sarah who in her old age performed that service unto her son Isaac making none other account as it seems but that it was a duty as it were of course for her so to do Gen. 21.7 Quest 84. What doth God require of those by way of duty towards the younger whom the priviledge of age hath made their Superiours as hath been said Answ That they be ready to assist them with their counsell when desired or when they see occasion otherwise that they countenance and incourage them in and unto all well doing that they admonish them with wisdome love and tendernesse when they doe amisse that they walk before them as ensamples of sobriety gravity temperance faith love patience c. that they despise them not because of their youth or set light by them because of some weaknesses incident to their years c. Quest 85. What are the duties of Husbands towards their Wives Answ To love them dearly as their own bodies and as Christ loved his Church giving himself for it Ephe. 5.25.28 To dwell with them according to knowledge that is as the knowledge of the will of God concerning their behaviour towards them in all things as it is made known in the Scriptures directeth them and requireth of them not according to humour passion lightnesse of Spirit or the like to give honour unto them as unto the weaker vessels that is as persons serviceable unto God and used by him as well as themselves although not made for such services which require the like strength either of body or of mind with those for which men are made to bear with their infirmities to take special notice of all their good services their loialty their subjection and all expressions of affection towards them from time to time and to return the same or better measure unto them both in words and in deeds discreetly and in great love and tendernesse to admonish them to instruct them in things appertaining unto God and salvation not to be bitter fierce or sharp unto them at any time but to delight in their presence to give them none occasion of jealousie to provide for them things necessary according to their state and calling to allow them convenient maintenance and liberty to stand by them in the exercise of that authority in the familie as over children and servants which belongeth unto them to protect them from affronts and injuries c. Quest 86. What is required of Superiours in guifts towards weaker Christians Answ That they bear their infirmities that is that they depise them not nor estrange themselves from them because of them this being to constrain them to bear them themselves Rom. 15.1 that they use not their liberty to their offence nor to the enboldening of them to do that which otherwise they scruple or know no sufficient ground on which to judge it lawful that they be of a condescending spirit unto them willing and ready upon all occasions to instruct and teach them as they are able to bear not giving them strong meat to eat when they are able to digest milk only c. Quest 77. What is required of the Politique superiour whether magistrate or master in reference unto those that are under them and subject unto them r spectively Answ First God imposeth this for a Law upon all magistrates zealously to desire and accordingly to endeavour by a faithful and diligent exercise of the authority and power committed unto them the wellfare and prosperity of the people under them as by procuring as much as lyeth in them wholesome necessary and just laws and such as these only to be made for the government of them by seeing justice duely executed without partiality or respect of persons by punishing those who being entrusted with the administration of justice either for reward favour ill-will or the like abuse the trust committed unto them and pervert judgment by taking an effectual course for the suppressing of evill doers and all such who contrary to the good Laws under which they live injure or molest any the members of their community by encouraging and protecting those that do well and are diligent and active in due order to promote the honour safety and wellfare of the publique by procuring all former laws to be repealed which by experience are found to be either un-necessary or ensnaring or burthensome unto the people by an honourable frugality and moderation in their expences that so they may have no occasion or temptation upon them to grind their people by hard impositions or levies of money or by any other dishonourable and un-princely courses by taking such into their nearest acquaintance and counsells who are men of wisdome and vvorth of approved integrity and publique Spirits by being vigilant and
of some lively resemblance or likeness between them be I say that shall duly ponder these things and follow the reasonable tendency and guidance of them cannot lightly but e're long arrive at this conclusion that this visible and terrene world was molded and formed by God with a kinde of subservient conformity to the world of invisible things o subservient I mean in special reference unto men as namely that these being naturally and without much care or endeavor acquainted with this present world wherewith as being members of it they converse daily might by the opportunity of this their knowledge be the more capable not only of conceiving or apprehending aright but even of believing also the things of the other world when God should cause these to be declared or preached unto them in and by their respective parallels of earth y things As for instance men seeing and knowing that God hath made such an earthly element as water which is proper to cleanse and to separate and wash off any soil or material filth that is contracted by or cleaveth unto their flesh or bodies they are hereby taught and assured the said proportion or parallel between the two worlds and their respective furnitures or things found in the one and in the other supposed that there is somewhat in the other the invisible world that is proper and effectual for the purging or cleansing their souls and consciences from the spiritual filth or defilement of sin And when it shall be declared unto men that this invisible or heavenly water which is so effectual and proper for the washing of the soul from sin is the blood of Jesus Christ this doctrine upon the advantage of the said supposition must needs come to their reasons and judgements with much credibility and likelihood of truth especially if it be considered withal that there was never any thing reported or heard of by any tidings from or out of the invisible world that had the property of washing and cleansing the conscience from sin vested in it but this blood only and yet farther that is not imaginable that there should be any other thing in this world it self I mean the invisible world alike proper for such a purpose There is the same consideration of the material Bread and Wine of this world with their natural and known properties and ends compared with the Bread and Wine of that other world and those properties and effects which the Scripture attributeth unto them So then if the notion of the sympathetical accord between the two worlds which hath been mentioned and which as you have heard is greatly favoured if not somewhat more by the Scriptures themselves will abide the touchstone and shall be found a truth the commodiousness of Sacramental Ordinances for the quickening incouraging and supporting of Faith will recieve much evidence and confirmation by it Or however there being an analogy or resemblance between those material and sensible things which have part and fellowship in these Ordinances and those heavenly things or matters of Faith which are here in their natures represented and in their reallity and truth ratified and confirmed the said Ordinances must needs be subservient unto Faith and to the joy thereof partly by occasioning or causing more effectual and lively impressions of the things to be believed upon the mindes and spirits of men then are usually wrought by hearings partly also and more especially by fixing or fastening them in their mindes or memories with less danger of losing them or suffering by the forgetfulness vanishing or slipping away of them For as a small key or the like being fastened and tied to a greater or to some other thing of greater bulk is not so soon lost as when it is carried or worn alone so neither are spiritual or heavenly things so apt to vanish or slip out of the mindes of men when they are delivered unto and received by them coupled with material and outward things these not being any way likely to be forgotten by them not consequently any thing that is fastened to them This then may be one reason of the Counsel of God in those Sacramental Figures Rites or Ordinances which he hath judged meet to plant in the Paradise of Christian Religion the accomodation of the Faith of the professors thereof Question 7. What is an other reason which you conceive may be given upon the same account or of the same disposition of things by God Answ The two Nations that had been in the womb of the world I mean Jews and Gentile until the blessing of Christian Religion came upon it were now under this and by means of it according to the gracious Counsel and purpose of God to be united and made one and the same body Ephes 2.14 15 16 3.6 Now one of these Nations the Jews having from their forefathers for many ages together been trained up in a Religion and this unquestionably and in a very extraordinary manner delivered unto and imposed on them by God which consisted of a multitude and great variety of external Rites and significant Ceremonies would in all likelihood have been much more averse from the embracing of Christian Religion if it had in no degree at all symbolized with that which they had received from their Forefathers and so lately professed And upon this account the Apostle Paul remindeth them upon occasion of the Sacramental significant Ceremony of Baptisme in Christian Religion as supplying the want of their circumcision endeavouring and hoping by thâ—â— means the better to accomodate this Religion to the temper and frame of their mindes Col. 2.11 In whom also ye are circumcised with incircumcision made without hands in putting off 〈◊〉 body of the sins of the flesh by the circumcision Christ Buried with him in Baptism wherein ye are also risen with him c. So that very probable it is that one reason why God was pleased to temper the body of Christian Religion with Sacramental institutions in the frame of it was to render it the more accessible unto the Jews as having by this means somewhat in it of the notion and nature of that Religion which they and their Fathers for many generations as was said had professed and unto which in this respect they were very importunely addicted and devoted For as the Apostle Paul saith That unto the Jews he became as a Jew that is conformed or subjected himself to many of their humors and practices that he might gain the Jews 1 Cor. 9.20 So may it with reverence and speaking after the manner of men be said of God himself that he also in modelling the scheme or body of Christianity became a Jew condescended to the weakness of the Jewish genius that he might the better gain the Jews thereunto So that as the multitude of Rites and Ceremonies in the Jewish Religion whilst they continued were as a partition wall Eph. 2 14. that separated or divided the Jews from the Gentiles So on the