intent to get timely intelligence and make discoveries of all evill designs or complottings of enemies whether abroad or at home against the peace and safety of the people under them and by shewing themselves wisely vigorous and active in preventing them by leading their people by the authoritative and compulsorie light of their example into all the commendable waies of piety and vertue as of the fear and love of God of Justice mercy patience temperance chastity bounty fortitude and the like Concerning Masters who have servants under them it is commanded them by God that they do or give unto them that which is just and equall that is that they provide for them and allow them fitting meat drink lodging wages times of refreshing c. that they take care of them when they are sick that they suffer not for want of good attendance that they exhort and encourage them to the service of God instructing admonishing and reproving them upon occasion Colos 4.1 That they forbear threatning them all imperiousnesse height and fiercenesse of speech towards them Eph. 6.9 Not to rule over them cruelly or with rigor Levit. 25.43 that is not to overburthen them with work or labour or as the Jews interpret not to impose work upon them without limitation or without necessity and meerrely for their wills sake as when no benefit is or reasonably can be expected from the labour they impose nor to use severity in correcting them as either in correcting them at all when there is no just cause or in exceeding the reasonablenesse of the cause when there is any Quest 88. What are the duties which God requireth of Ecclesiastical or Church-Superiours I mean Pastors and Teachers of particular Congregations in reference to the people under their several charges respectively Answ To love them 2 Cor. 2.4 11.11 and elsewhere with tendernesse and dearnesse of affection 1 Thess 2.7 8 and so as to be willing yea glad to part with their goods or temporall estates yea and with their lives themselves for their sakes 2 Cor. 12.15 1 Thess 2.8 Joh. 10 11. To pray for them this effectually and continually and to give thanks for them accordingly Eph. 1.16 1 Cor. 1.3 4. Rom. 1.7 8 9. 1 Thess 1 2 3. 2.13 compared to take care of them and watch for their souls 1 Pet. 5.2 Heb. 13.17 that is to be diligent in observing where they are spiritually weak and what their irregular motions are and in considering how and by what means and applications they may be preserved and kept sound in the faith so as to be presented blamelesse and without spot before Jesus Christ at his appearing when they are misled into any errour endangering their salvation to travail with them in birth untill Christ be formed in them Gal. 4.19 that is to be as feelingly as intensely desirous of their recovery unto and establishment in the truth as it is in Jesus as a woman in the pangs of an hard labour is of being well und safely delivered to be diligent in feeding them with wholesome doctrine and with the Words of Eternal life and not to shunne through fear or favour of men to declare unto them the whole counsell of God concerning their Salvation 1 Pet. 5.2 2 Tim. 4.2 Act. 20.27 28. Joh. 21.16 17 18. compared so also to administer unto them the ordinances of the Gospel in the purity of their institutions when and as oft as it shal be judged convenient Mat. 28.19 20. 1 Cor. 11.23 24 25. To rule and govern them according to the lavvs of the Gospel given by Christ for this end and purpose as with diligence Rom. 12.8 so with gentlenesse patience and meeknesse of Spirit and not Lording it over the Heritage of God 1 Tim. 3 3 2 Tim. 2.24 1 Pet. 5.3 1 Thess 2.7 Titus 1.7 and without partiality and prejudice or hastinesse of judgment 1 Tim. 5.21 To go before them in an exemplary life and conversation Tit. 2.7 1 Pet. 5.3 Quest 89. What may be the reason why a promise of temporal good things should be annexed to this fifth Commandement and not any promise at all unto any other Commandement of the second Table Answ It is a right observation of the Jewish Doctors that God is wont to ratifie and strengthen his affirmative commands with promises and his negative with threatnings The reason whereof may be because there is nothing in equity or reason due unto the forbearance or non-acting of sin and wickednesse but freedome from punishment whereas positive rewards are proper to be conferr'd upon vertuous and worthy actions and good services Now all the rest of the Commandements of the second table being negative or prohibitory they are all sanctioned or ratified together by that threatning which comprehendeth them all Cursed be he that continueth not in all things c. Deut. 27.26 Gal. 3.10 This may be the reason why no promise is subjoyned unto any of them But why the promise in this Commandement should be of temporall good things rather then of spiritual this may be one reason because Children and younger persons who are more directly and in the first place minded in it are more apprehensive and capable of the good things of this life then of that which is to come Yet this is to be added that according to the manner and method wherein God trained up and taught his Church in the infancy of it which was the state and condition of it when the Law was delivered upon Mount Sina and for many ages after under the long and prosperous life on Earth here promised the life of blessednesse and glory which for ever and ever may be overtured and comprehended Quest 90. How doth the Apostle affirm this fifth Commandement to be the first Commandement with promise Eph. 6.2 when as we find as well a promise as we formerly touched as a threatning in the second Commandement as namely that God will shew mercy unto thousands of them that love him c. Answ This promise though it be inserted in the second Commandement whereof some account hath been given yet is it a generall promise and relateth as well to the due observance of the rest of the Commandements as of the second Whereas the Apostle's meaning in the words mentioned clearly is that the fifth Commandent is the first with an appropriate promise and which is made in a particular and special manner to the due keeping of that Commandement unto which it is annexed Neither doth he term it the first Commandement with promise as supposing that there is any more with promise also after it but only that there was none such before it The word first is used in other writers in such a notion as this as well as in the Scriptures as viz. exclusively only of any before not inclusively of any to succeed or come after Quest 91 May there be any reason conceived why the Commandement injoyning the honouring of Parents and other Superiours should
intercede with God to obtain the same respects benefits or favours from him for Believers and for Unbelievers for Apostates and for persevering Saints for those who are grown old and obdurate in sin and wickedness and for those in whom the weakness of Nature hath newly put forth in actual miscarriages of sin and disobedience c. Quest 35. With what difference then doth he Intercede for both sorts of Men for those that are good and for those that are evil for those that believe and for those that continue in unbelief Answ Look what mercies favours and good things the one sort of these men receive from God and what the other receive likewise and by this it may be known with what difference Christ Intercedes for the one and for the other For certain it is that what grace mercy favour or good soever is shewed by God unto the world I mean unto persons of all characters whether of righteousness or of sin respectively is the genuine fruit of the Intercession of Christ For it is for his sake and by means of his mediation that the iniquity of the world is not every moment the ruine of it So that as Christ intercedes on the behalf of his Saints that their infirmities and weaknesses may make no breach between his Father and them that God will inable them by his Spirit to continue in Faith and Love unto the end that he will afford them sufficient means for their spiritual Edification that he will supply them with all things needful for this present life c. So on the behalf of other men yet sinful and unconverted he Intercedes that a larger space of Repentance may be granted unto them that God will give them sufficient means for their Conversion and making themselves new hearts Ezek. 18.31 that of some of them God will fill their hearts with food and gladness that hereby they may be provoked to love him and believe on him for greater things that unto others of them he will administer seasonable corrections by which they may be admonished to look up unto him and seek after him c. as in his Wisdom Righteousness and Goodness in the Government of the World he shall judge best and most for his glory and that obstinate and careless sinners may be left without excuse in the day of Judgement Quest 36. How know you or how can you prove that there will be a day of Judgement Answ The Scriptures speak nothing more plainly more convincingly more frequently then this Witness these and several other like places Joh. 5.28 29 Act. 17.31 Rom. 2.5 6 7 c. Rom. 14 10. 2 Cor. 5.10 Matth. 16.27 Matth. 25.31 32 c. 1 Pet. 4.5 2 Pet. 3.7 Jude v. 14 15. Rev. 20.11 12 13 c. Quest 37. But is not every man judged at or immediately after the time of his death If so What occasion or need is there of a General Judgement afterwards Answ The Scripture no where teacheth that either good men receive the Sentence of Absolution from God or from Christ or evil men the Sentence of Condemnation at or immediately upon their death but the contrary rather as viz. that the judgement both of the one and of the other is respited or suspended until the great day of the General Judgement Concerning the bodies of either evident it is that the same execution is done upon them at the time of their respective deaths they both return alike unto the Earth Eccles 12.7 Therefore neither is the Sentence of Absolution then passed upon the one nor the Sentence of Condemnation upon the other The Sentence which is then executed both upon the one and the other is only that which was long since threatned against and so conditionally passed upon all flesh in case of sin viz. In the day thou eatest thereof thou shalt die the death Gen. 2.7 The execution of which Sentence or Threatning after sin commited is positively and without condition threatned and the Sentence it self interpreted in these words Dust thou art and unto it thou shalt return Gen 3.19 However there may be several weighty reasons given why God should appoint a day or a time for the General Judgement of the World more especially three Quest 38. What is the first of these Reasons Answ That his knowledge wisdome righteousnesse equity and impartiality in judging the waies and doings of his Creatures and in awarding and assigning them rewards and punishments accordingly might be the more conspicuous and gloriously manifested to the whole Creation Rom. 2.5 6. Quest 39. What is your second Reason Answ That as in Christ's humiliation that is by occasion of that poor and low condition wherein he lived in the world especially by means of his ignominious death his judgment was taken away that is the honour due unto his infinite worth and dignity was denied unto him Act. 8 33. So in the great day of his appearance to judge the world it might be restored again unto him wherein he shall appear like unto himself and be acknowledged and owned by the whole Creation accordingly In this respect the day of the general judgment is termed the day of Christ and the day of the Lord meaning Christ that is a day as it were calculated contrived and appointed by God for the honour or interest of Christ As a day or time which is benedict commodious or pleasing unto any person or persons is said to be their day hour or time to whose benefit it thus relateth Luk. 19.42 Luk. 22.35 1 Cor. 4.3 See Phil. 1.6 10. Phil. 2 16. 2 Thess 2.2 1 Cor. 5.5.2 Cor. 1.14 1 Thess 5.2 to omit several others Quest 40. What is your Third and last Reason Answ God by his appointment of a day for the generall judgment of the World wherein the secrets of the hearts of all men both good and evill together with their words actions and doings shall be brought to light and sentenced respectively without all partiality according to the most absolute rules of righteousnesse and equity in the presence and audience both of Heaven and Earth and of the whole Creation of God hath furnished himself with a most potent Argument as well for the promoting of godlinesse as for the restraining of sin and wickednesse in the mean time amongst men And we find him often making use of this Argument accordingly See Mat. 16.26 27. Act. 17.31 Compared with verse 30. Rom. 2.5 6. c. 2 Cor. 5.9 10 11. 2 Thes 1.7 8 9. c. Quest 41. By whom shall this great and general judgment of the world be administred Answ By the Lord Jesus Christ This is evident from many Scriptures Mat. 16.27 Mat. 25.31 c. Joh. 5.27 28 c. Act. 17.31 2 Cor. 5 9 c Quest 42. Why shall Christ be the judge or why is he appointed by God to execute the great and generall judgment of the World Answ Because of his subsisting in the humane nature or of his being Man as well
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
look after his Prayer it self as if his weaknesse in praying must needs make the truth and faithfulnesse of God in his promises made unto Prayer though defective and weak for he could expect none other from men of none effect God what by teaching men how to pray and what by inabling them by his Spirit to pray and what by granting such mighty powers unto these prayers as he hath done hath enabled them to c eate another a new kind of Angel or ministring Spirit which is as able to serve them and do as great things for them both in Heaven and in Earth as those Ministring Spirits properly so called the elect Angels of God themselves are able to doe Yea that new kind of Angel we speak of Prayer hath a kind of Authority given unto it by God over those other Angels and by the interest which it hath above the other in him who is the Lord of them both is able many times to procure it self to be served by them in very great and important affairs Therefore Prayer though it be in a sense the Creature of Man yet being made of the love goodnesse bounty wisedome and power of God as the constituting principles of it it is too sacred and holy to be neglected or lightly esteemed by man when once he hath given life and breath and being unto it Quest 70. What is a second thing by which our Prayers may suffer if it be not avoided Answ To decline or grow worse after them then we were at the time when we made them As we degenerate and cool in our zeal and fervour of Spirit to the Service of God and waies of Righteousnesse when we have recommended our concernments or desires unto God our prayers proportionably lose of their interest and acceptation in Heaven being now the prayers of persons lesse considerable for Righteousnesse then they were when they first arrived there And God is more distasted with good men for losing one inch of their holy ground then he is with wicked men for advancing two in that ground of sin and folly which is their element He expecteth that his presence should teach men holinesse and that when they have been in near and close communion with him they should contract an heavenly lustre and brightnesse upon their souls from the glory of his Holinesse Therefore if having been so lately in his presence and beheld his face they shall forget what manner of God he was and shall rather make losse then gain of so great and blessed an opportunity it must needs argue a ve y unnatural and irrational strain of unworthinesse and consequently be very displeasing unto God Besides he expecteth that having put so much of their concernments into his hand as their prayer and the contents of it whatever they be do amount unto this should bind them all to their good behaviour and be as a fiery motive unto them to quit themselves at the best rate they are able in pleasing him lest otherwise they should obstruct the return of their Prayers or at least damage them in their return Quest 71. What is a third thing that must be taken heed of lest our Prayers deposited in the hand of God be weakened or disabled by it Answ That in case we shall not receive an answer from God after the first second or third time of asking we be not at all discouraged or faint so as to suffer our hands to hang down from praying any more or say within our selves God will not be intreated by us but hath cast our Prayer out of his sight For in those two Parables in the Gospel the one of him that came to his friend at midnight to borrow loaves of bread Luk 11.5 c. the other of the Widdow and unrighteous Judge Luk. 18.1 c. Christ plainly teacheth that though we shall pray long and often and after many prayers receive no incouragement from God no testimony of any love or respects that he beareth unto us yet by our unwearied continuance and obstinate perseverance in praying we shall at length prevail and overcome him If the Priests and men of warr with Joshua had compassed the Gity of Jericho six daies together once every day and had here desisted the walls of this City had stood as firm and strong as before yea had they compassed it about with the sound of their Trumpets of Rams-horns only six times more on the seventh day all had signified nothing as to the bringing down the walls of Jericho it was the compassing it about the seventh time on this day that did the wonderful execution and made all the former compassings significant There is the like consideration of Naamans washing himself seven times in Jordan His six former washings had contributed nothing towards his cure had they not been accompanied with the seventh but this being added unto them put spirit and life into them all and made them all serviceable unto his cleansing The young man that came to Christ desirous to know of him wha he should do to inherit Eternal Life had it seems done many things of good relation and tendency unto this end but he was like to suffer loss of all these unlesse he did that One thing which Christ told him was yet wanting whereas this being done would have made him perfect Mar. 10.21 with Mat. 19.21 In like mnnner when we have prayed long and often not seven times only but seventy times seven for the obtaining of some great and special favour from God and have not all this while received the least overture of any favourable answer like to be given us yet once praying more may possibly raise as it were all our former prayers from the dead and it and they rejoice together in an honorable conquest over the Almighty and in dividing the spoils of Heaven Quest 72. What is a fourth thing likly to make our Prayers fruitlesse if we be not careful to avoid it Answ The neglect of a conscientious and diligent use of such means which are proper and of divine appointment for the bringing to passe of such things which we ask of God when the nature of the things which we thus ask is such that other means besides Prayer may and ought to be used for the effecting of them As for example when we pray for patience faith humility self-denial or the like there being such tâ—uâ—hs such discoveries of God his mind and counsel laid down in the Scriptures which are proper and effectual to work and increase these respectively in the hearts and souls of men they must be diligently inquired and sought out and our judgments and consciences seriously and frequently pressed urged and importuned with them accordingly When Joshua with the elders of Israel had for some good space of time in great humility falling on the Earth with his face and putting dust on his head prayed unto God that Israel might no more turn their backs upon their Enemies God takes him off
or more perfect knowledge of God is to be obtained as the Reading and Meditating of the Scriptures attending upon the Ministry of the Gospel a serious contemplating the works of Creation a diligent observance of the appearing of God in the course of his Providence and government of the World fervent praying unto him for the spirit of illumination religious conferences consorting our selves with the Saints a diligent comparing of the movings and workings of our own hearts as likewise of the wayes and actings of other men both good and bad with the Scriptures c. So also an inclination to idolatrous or superstitious Observations or to plead for them praying unto dead Saints or expecting help from them coldnesse in our affections to the Saints that are living and those that are born of God heat in our affections towards either the men or the things of the world pride or height of spirit in prosperity fainting or hanging down of hands impatiency or distrust in adversity a boldnesse or daringnesse of spirit frequently to omit known duties to walk in wayes the lawfulnesse of which is justly questionable or in the customary practise of any known sin though it be never so little or so esteemed by men c. Quest 46. May there any reason be conceived why this Commandement should have the preheminence in order of place before the rest and be made the first Answ There is this plain reason hereof viz. Because obedience unto this Commandement the having or cordial owning the true God for our God is the natural and proper root of obedience unto all the rest and indeed of all true Religion Quest 47. What is the sum of the Second Commandement Answ That God will be worshipped with no other Externals Forms or Ceremonies but those only of his own prescription and appointment and that with these he will be worshipped and withall that in this respect he will have men to forbear every thing that is like to tempt or entise them to the high misdemeanour of False-Worship that is of worshipping him in any other way or by any other means then those commanded or directed by himself For under the Ceremony or gesture of bowing to or towards a graven Image which is one of the grossest and most notorious streins of idolatrous and false Worship are prohibited according to the sense of the third Rule layd down for the right understanding of the Decalogue in the several Precepts thereof all other kinds and streins of false Worship whatsoever And upon a like account under the making unto our selves any graven Image or the likenesse of any thing c. for religious ends is forbidden the voluntary putting our selves upon any temptation unto such Worship Quest 48. Why doth God so strictly and with such variety and particularity of expression by such great obligations and ingagements beyond what is found in any other of the Commandements prohibite all will-worship or false-worship that is all methods wayes gestures habits means of excitement unto devotion in one kind or other which are of Humane device or contrivance and made use of by men in their worshipping of him Answ The chief Reasons hereof may be these two First because men are exceedingly apt even impotently inclined to take such pleasure in and so to dote upon their own Inventions in and about the worship of God whereby their hearts are withdrawn and taken off from that reverence and esteem which they owe unto the true worship of God prescribed by himself and from that delight which they must take herein if they desire that God should delight in them or do any great things for them Even as the sensual contentment and pleasure which the Adulteress taketh in the imbracings of him that committeth folly with her alienateth her affection from her lawful husband unto whom it ought to be constant and intire The resemblance is very natural and as we use to say of Pictures accurately taken to the life in which respect the Scripture so much delighteth to set forth the nature of Idolatrous and false Worship by it And besides it seems to intimate that God taketh a most high and sacred contentment in being truly and purely worshipped and in those who thus worship him even as the affectionate husband receiveth marvellous great solace and satisfaction in the Conjugal imbracings of a wife that is chast and loyal see and compare and diligently consider Cant. 1.16 Hos 2.19 20. It is fully comporting with this notion that in this very Commandement as oft elsewhere he declares and styles himself a Jealous God Now then as where the tide is wont to run and bear up with greater violence and force than is usual in other places the banks that are made to defend the country and fields adjoyning from inundations and breakings in of waters had need both to be raised higher and to be more strongly fortified then ordinary so it is but reasonable that the sinfull propensions in the hearts and souls of men which are known unto God to be more eruptive and likely to break forth upon occasion then others and when they do break forth to be of a more pernicious consequence to the greatest Interest both of Creatour and Creature also should be restrayned by Laws and Commandements contrived and formed both in words and matter as it were on purpose for so great a service both unto God and Man as the preventing of the breakings out of such corruptions must needs be This is one Reason Secondly God foreseeing that in after-ages there would from time to time such a generation of men rise up in the world yea and in his Church it self who would not only give up themselves to be acted and led by a spirit of spiritual whoredoms and fornications and pollute themselves over head and ears with idolatrous superstitious self-devised and men-devised Worships in several kinds but also with all rigour as by imprisonments confiscation of Goods excommunications oppressions and vexations in all kinds yea and sometimes by banishment yea and by threatning and inflicting death it self upon them that would not submit would attempt the Loyalty of the Sons and Daughters of God amongst them and compel them to drink of the same cup of abominations with them God I say foreseeing this partly to qualifie and allay if it might be the sacrilegious rage of such oppressours but chiefly I conceive effectually to antidote the souls and consciences of his children against the deadly poyson of yielding unto or complying with such defilements in his Worship being under such sore temptations to commit this folly and hereby to cause a breach between their God and their souls was graciously pleased to fortifie his Commandement against foraign and false worships at an higher rate then he had done any of his Commandements besides Other reasons might be given but these two at present may suffice Quest 49. What are the sins more particularly forbidden in this Commandement or some of the chief of
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
very just cause which directly tendeth to make the life of any man uncomfortable or lesse desirable unto him is in Scripture sense and if so before God to murther him Yea not to do that which is Christian and meet for the comfort of him that is in distresse or misery when we have means and opportunities to do it is a misdemeanour of little better interpretation Quest 95. What are the particular sins against this Commandement Answ These may for the most part be estimated by the particular duties injoyned in it which were now mentioned As First in respect of our selves to give way to impressions or passions of sorrow grief envy or discontent to waste our Spirits with immoderate carking and caring for and about the things of this life to entertain or admit of though but for a short time any thought motion or suggestion of acting any thing which we know to be prejudicial to our health or lives to undertake any desperate or hazardous adventure without necessty or a lawful calling to it to be in the company of passionate fierce frantick or furious persons when we may avoid it needlesly to provoke the spirit of any man against us idlenesse improvidence expensive courses and whatsoever tendeth to bring us into want streights or exigences to be wanting unto our selves or oversparing in things needful for the body as in convenient meat drink apparel sleep exercise Physique c. and so to annoy or damnifie our bodies with superfluity or excesse in any of them These with some other particulars of like consideration are prohibited in this Commandement in reference to our selves Again Secondly in respect of others we shall be found transgressours by vertue of this Commandement if we either hate or envy them yea or if we pitty them foolishly that is either to the danger or hurt of those themselves whom we pitty or to the endangering others if we be causelesly or rashly offended or angry with them if we be transported with any wrathful passion against them upon what occasion soever if we be revengefully inclined or implacable towards them if we shall upbraid them with any infirmity whether natural or casual as with slownesse or bluntnesse in speaking with stammering or brokennesse in utterance with defectiveness either in their understandings memories c. or in any of their senses as seeing hearing c. with the want or loss of any limb or member of their bodies with baldness or any deformity with meanness of parentage poverty or disgrace formerly received by them either from men or by any sentence of the Law inflicted on them if we shall reproach them with any of their miscarriages or be vexatious or burthensome unto them wih frequent barrettings or peltings at them with taunts or bitterness of tongue with clamorous or loud speaking with complaining of them where ever we come as having done us wrong or with any scornful or provoking carriage of our selves towards them as by breaking bitter jests upon them by shaking the head or pointing with the finger at them So again if we shall oppresse any man with unrighteous or hard dealings if we shall keep back the wages of the labourer or not restore the pledge to him that needeth it for his lively-hood if we shall hoord up corn in times of scarcity or turn our ears away from the cries of the poor c. Yea if we do not give meat unto our enemies when they are hungry or drink when they are thirsty for not to do these seemeth to savour of Revenge Rom. 12.19 compared with the 20. If we shall be found over-severe in punishing or correcting or neglect to prevent greater miscarriages in any by not punishing or correcting them seasonably for lesser if we shall quarrel with strike or wound any person or destroy the life of any man by poison famine assasination perswading or commanding unto dangerous adventures as David is charged to have slain Vriah with the sword because he commanded him to be set in the front of the battel 2 Sam. 11.15 12.9 compared or in any other way except either by course of publique justice or in a just warr or in our own or friends defence when there is no possible or at least no probable means otherwise for us to escape with our lives Quest 96 What is the summe of the Seventh Commandement Answ That we hate and abstain from all uncleaness both inward and outward as of heart speech speech gesture or action as likewise from all the causes occasions of it and from what may justly render us suspected of it and that we keep our selves pure and chaste both in soul and body Quest 97. What are the sins more particularly here forbidden Answ All speculative wantonness or representations of fleshly daliance formed in the mind and delighted in using or hearkening unto with contentment amorous and wanton songs or any rotten or corrupt communication an incontinent or wanton eye loving to wander and gaze upon objects that are proper to feed or provoke lust unchast glances or intimations in any kind lightnesse in behaviour garishnesse or newsangleness in attire wearing maimed apparel and which covereth but by halves belying our sex by refusing the habit which is proper to it and useing the contrary to adorn or rather to deform our houses or chambers with lascivious pictures or to look upon them with delight when we come where they are to pamper the body with delicious fare or with meats or drinks invented rather to nourish lust then life or to be intemperate or given to excess though in ordinary diet to indulge our selves in idleness or in excess of sleeping to seek the acquaintance or love the company of lewd and infamous persons to use inticeing or unseemly gestures such as the Sons and Daughters of lust have appropriated to their society to use any needlesse exercise which both experience reason and grave persons have branded with the crime of being frequently accessary to unclean practises as familiar sporting and toying between men and women unrelated in marriage and so the dancing of such promiscuously privacy or retirednesse with persons of whom there is or well may be in such cases any suspicion to chuse rather to burn or to quench the fire with stolne waters then to marry All fornication adultery incest with all unnatural lusts and pollutions to marry within the degrees of affinity prohibited by God or with persons formerly contracted or married to some others who may be yet living and have not been many years absent to dishonour the marriage-bed either with an unseasonable or intemperate use of it or with any other behaviour not becoming Christian gravity or likely to offend the pure eies of God not to be carefull to prevent unclean practises in others especially being related unto us by the interposure of such lawful means which are in our power to make use of in order thereunto as not to pray oft earnestly unto God to keep our wives