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
and goodnesse of God which leadeth men that is is apt and proper to lead men yea and doth actually lead or bring some men unto Repentance and consequently to blesse them with the great blessing of forgivenesse of sins or justification Act. 3.19 Act. 5.31 Luk. 24.47 2 Pet. 3.9 hath alwaies been and is yet daily exercised towards and amongst the Heathen Sixthly That though there be neither Salvation nor Justification in or by any other then Christ only Act. 4.12 Yet both the one and the other may be obtained by him without the knowledge of him or belief in him by name and that the generality of the godly Jews of old were both justified and saved by him upon these tearms neither knowing him nor believing in him by his Name Seventhly and lastly that though many Heathens have neither heard the sound nor seen the sight of the letter of the Gospel yet there is none of them but have frequently had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Apostles word is in a like case Rom. 2.15 that is the effect or import of the Gospel preached or at least plainly intimated unto them otherwaies according to that of the Apostle Act. 14.16 17. Yea that patience and goodnesse of his which he exerciseth liberally towards them from day to day and by which he leadeth them unto Repentance as we lately heard is constructively preaching or a providential preaching of the Gospel or an holding forth of terms of reconciliation unto them The result from these particulars is that the Heathen are in some respect under the charge and command of the Gospel being all commanded to Repent Act. 17.30 and not altogether or only under the rigorous and exacting power of the Morall Law and consequently that such a Faith is required of them which God will impute unto them for Righteousnesse as he imputeth the Faith of those who live under the Orall Ministry of the Gospel unto them although it be not so well formed so articulate and distinct as this I might here add that it is the more generall and declared opinion of the best Protestant writers even theirs who are more hardned in their judgments against the Heathen then some others as well as of the ancient Fathers that God hath some that are his and that shall be saved in every Nation under Heaven This concession supposeth that God doth not bind himself with so much severity to the Orall Ministry or visible letter of the Gospel but that he sometimes worketh in men such a Faith which will both justifie and save them by preaching it unto them by the light of nature the goodnesse and bountifulnesse of his providence and works of Creation Quest 8. Why doth the Apostle call the giving of the Law the ministration of Death and of Condemnation 2 Cor. 3.7.9 When as you lately shewed from the Scriptures that Gods intentions therein were Evangelicall and gracious and the same Apostle likewise said elsewhere as you cited him that the end of the Commandement was love out of a pure heart and a good conscience and Faith unfeigned Answ As the Temple though one and the same building yet aspected the Heavens contrary waies one end of it looking towards the West the other towards the East one side towards the South the other towards the North so many actions and dispensations of God in respect of the contrary tempers and behaviours of men who are concerned in them are proper to produce not only differing but even opposite effects which in that respect are both of them said to be intended by God in his said dispensations though not with intentions of the same order God's intentions in sending Christ into the world were Evangelical and gracious in the highest Christ himself declaring them accordingly For God sent not his Son into the world to condemn the world but that the world through him might be saved Joh. 3.17 Yet in another place he saith For judgment am I come into this world c. Joh. 9.39 And Simeon concerning him whilest he was yet a child Behold this Child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Luk. 2.34 Gods sending Christ into the world was a proper dispensation and means to save those that should believe on him and it was no lesse proper to render those inexcusable worthy death that should reject him Therefore the Salvation of some and the judgment or condemnation of others are both asserted as the intentions of God in that great dispensation of sending him but the former the Salvation of men as his primary or antecedent intention the latter the Condemnation of men as his secondary or subsequent In like manner the giving of that Law being a dispensation and means proper both to awaken the consciences of men that are yet in their sins to consider that they are under the curse of God and so to provoke them to inquire after a way of deliverance and when they have found it to walk carefully and conscientiously in the prescripts of it and likewise to feal up and fully ratifie the condemnation of those that shall despise the Gospel or neglect to make diligent search how to escape the curse so peremptorily denounced in the Law against them ◠in respect of the former Gods intentions in it may truly be said to be Evangelical and the end of it to be love out of a pure heart c. in respect of the latter it may as truly and properly be called the ministration of condemnation and of death Quest 9. How doth it appear that the Decalogue or Morall Law is binding unto any other persons or people but unto those of the Jewish Nation only considering that the Preface or Introduction to it relateth peculiarly unto them and seemeth to contain if not the only yet the principal ground of that obedience or subjection which is due from men unto it God spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage Exod. 20.12 Answ That the Decalogue or Law we speak of bindeth to the observance of it at least as farre as it is Morall the consciences of all those that are under the band or engagement of the Gospel who as was lately though briefly proved are no fewer then the universe of mankind is evident from hence viz. because it is in the several parts or precepts of it incorporated as it were with the Gospel and made one substance or body of Doctrine with it Yea Gospel-exhortations and the duties herein enjoyned are sometimes pressed upon the consciences of Believers by the authority of the Law as requiring the same things of them 1 Cor. 9.8.9 Mat. 7.12 Mat. 22.37 38. 1 Joh. 3 4. Jam. 2.10 11. And the Lord Christ himself expresly saith That he came not to destroy the Law or the Prophets the Authorized Expounders of it nay he addeth I
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
the sense declared will sufficiently appear and be acknowledged The Jewish Doctors out of the curiosity of their observations have as they affirm found in the books of Moses the two affirmative Commandements in the Law the fourth and the fifth for all the rest are negative multiplyed in their explication into 248. according to the number of joints in a mans body which they call commanding precepts and the eight negative Command into 365 negative commands according to the number of the daies in a year which they term precepts forbidding Both numbers added together make 613. which it seems is the just number of the Letters in the Ten Commandements The observations if true or near unto truth are not altogether uselesse Quest 17. What are the Rules or Directions you speak of which are of such use for the better and more perfect understanding of the Law and of the several precepts of it Answ The principal and most useful are 20. in number the first of them may be this The proper End of every Commandement is to lead and govern the sense and interpretation of that Commandement So that as on the one hand whatsoever directly contributeth towards this end being not repugnant to the end of another as great or greater then it is to be looked upon as commanded therein so on the other hand whatsoever is contrary to this end and of a direct tendency to hinder it is to be reckoned amongst the things forbidden in this Commandement Now the end I mean the appropriate end of every Commandement respectively is not hard to be found out A little consideration will discover it unto us Quest 18. What is a Second Rule Answ Every affirmative precept includeth his negative as on the other hand every negative his affirmative This rule is but rational and the reason of it near at hand For if God commandeth such or such a thing to be done it is plain that he forbiddeth the doing of that which is contrary to it Again when he restraineth or forbiddeth any thing it is as plain that his will and meaning is to have that done which is opposite to it If he commandeth Children to honour their Parents or inferiours their superiours he doth by the vertue and import of this Command forbid them to neglect despise or dishonour them So when he forbiddeth men to murder he doth hereby enjoyn them to be careful for the preservation of the lives of men and to use all due means when occasion requireth for the maintaining and safe guarding of them This Rule gives light to the sense and mind of God in all the Commandements Quest 19. What is the Third Rule Answ Where one sin or vice is expresly forbidden all things homogeneal hereunto that is of like nature kind or consequence are forbidden likewise It being requisite in the tenour and frame of all Laws and observed accordingly in all as well humane as divine that they be as concise and compendious in words as well may be their sense and interpretation had need be directed by some such rule as that now mentioned because otherwise their restrictive authority will not reach unto the one half of things intended to be restrained by them But to give a little light to the meaning of the rule by an instance or two Where Murther is expresly forbidden as in the 7th Commandement all assaulting of men by force all intended affrighting them all wounding or maiming their bodies the doing of any thing without just Cause that is like to cause grief or sadnesse of heart unto any the withholding the wages or hires of poor labouring men the detaining of their pledge if they have occasion to use it for their Livelyhood the refusing to pay monies when they are due unto such persons who live and subsist they with their Families by the employment of their monies in any Trade or course of life all these with many others being related in affinity unto Murther and having a direct tendency to the wasting and destroying of the lives of men are prohibited by God under the title or name of Murther In like manner in the prohibition of stealing are intended and included all such actions which directly tend to the impairing or ruining a mans outward estate yea and inward also as the setting of his house on fire the putting of Cattel into his Corn-fields the setting or leaving open gates or breaking his fence by means whereof Cattel are like to endamage him all deceit in dealings circumventing or over-reaching in bargains c. These with many others of like consideration being of the same consequence with stealings to the diminishing of a mans estate are restrained in the same Commandement with it Quest 20. What is a Fourth Rule Answ Where any duty is commanded as there is one or more in every Commandement as appears by the second Rule lately given there the u e of all regular and lawful means which are necessary or proper for the qualifying preparing or enabling men for the practise and performance of this duty is commanded likewise The reason of this Rule also is not far off For men being generally indisposed unto vertuous actions and such which are their duty to do he that enjoyneth them such actions must be conceived to injoin them as it were of course the use of such means which are proper and likely to remove that indisposition and in the stead thereof to introduce or raise an inclination or willingnesse in the Soul unto these actions or duties Yea the neglect of the use of means that are proper to prepare and sanctifie men for the performance of a duty is in reason a greater sin and for the most part more burdening the conscience yea and more provoking in the sight of God then the non-performance of the duty it self The meaning of this Rule is obvious and plain enough and needeth no further explication Quest 21. What is your Fifth Rule Answ Where any thing vicious or sinful is forbidden there all things directly tending towards the perpetration of the sin are forbidden also yea though this perpetration doth not alwaies follow upon them As for Example Where stealing is forbidden Idlenesse Slothfulnesse Prodigality Pride of Life Affectaion of costlinesse in a mans House-furniture Table Apparel c. above his standing-Revenues acquaintance and familiarity with persons addicted to these evill practises with many the like are forbidden also because though all that be Idle Prodigal c. do not actually steal yet these evill demeanours Idlenesse Prodigality c. have an expresse tendency to bring men to poverty and want of things needful in which condition they are under a sore Temptation to put forth their hand unto this Wickednesse Pro. 30.9 6.30 The reason of this Rule also is easie to be conceived For men being of themselves more generally prone more then enough unto that which is evil he that commandeth them to refrain from it notwithstanding doth vertually and by evident consequence
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
endeavoured to reconcile himself unto him but this being done he was to offer it Mat. 5.23 24. So to pray unto God is a duty required of all men yet if any man be resolvedly wicked and turneth away his ear from hearing the Law he is first to relent or repent of such a resolution and then he is bound to pray not before or otherwise Such a person is bound to pray but in sensu diviso not in sensu composito that is he is bound to forsake his abominable wickedness before he prayeth but he is bound to pray upon the performance of this condition viz. of forsaking his wickedness which he is bound to perform likewise even before he hath performed it In the former sense then of the two propounded God doth not require of all men subjection to his Sacramental Institution but in the latter he doth He requireth not of unbelievers or of persons wholly ignorant of the Gospel or scandalous or debauched in their lives and conversations that whi st they continue such they should have any part or fellowship in Sacramental transactions but even whilst they are such he doth require of them and command them that they truly repent and unfeignedly believe and then consequentially hereunto that they apply themselves to partake of those administrations Question 15. But doth God require of all persons that have repented and believe that they communicate in his Sacramental Ordinances Answ God requireth of all such that they despise not that they neglect not these Ordinances nor yet the means or the doing of those things without which they cannot orderly be admitted to partake in them by those with whom the dispensation of them is entrusted and to whom it appertaineth by way of duty or charge to take care that all things be done decently and in order about and in the administration of them Question 16. Who are they to whom the duty or charge you speak of doth appertain and are entrusted with the dispensation of the Sacraments Answ Every Congregation or Church-Body of Believers or persons upon Gospel grounds reputed such together with their Officers lawfully chosen Elders and Deacons are put in trust by Christ with his Sacraments and the administration of them in and amongst their own bodies or members respectively and may Salvo jure coeli keeping to the rule and orders prescribed by God in such cases admit whom they please into their Sacramental Communion or to speak more warily are bound and ought to admit all those unto this their Communion who shall orderly desire it of them That such Churches as these are intrusted by Christ with those holy things of God we speak of with the ordering of Sacramental concernments evidently appeareth from several passages in the two Epistles written by the Apostle to the Church at Corinth and more particularly in the fifth Chapter of the former and seventh of the latter It is clear from ver 27.12 13. Of the former of these Chapters that the Body of this Church offended for to this was the Epistle written in tolerating a notorious wicked person in their Communion from which had they quitted themselves according to their duty and charge imposed on them by God they had excluded him Much more might be argued to this point from the Scriptures Quest 17. When or upon what terms may a person one or more be said orderly to desire Sacramental Communion with a Church of Christ not being a Member hereof and so that his motion ought not by this Church to be refused Answ When either some of the Members of this Church shall testifie upon knowledge that he is a person of an honest and Christian life and conversation or else that he is a Member of some other Church in Gospel Order and not under censure or if the said person shall be recommended by any such Church as this as being a Member of it and further if this person whether he be a member of some other such Church or not having by one means or other satisfied the Church to which he addresseth that he is a person walking orderly in the profession of the Gospel shall declare likewise unto it that whilst he shall desire to continue or frequent the said Communion with it he will be content to submit to the Discipline and Government thereof he I say that shall thus and upon these terms desire Sacramental Communion with any Church of Christ may I conceive be said to desire it orderly Quest 18. Why needs or why ought a Church of Christ to be thus strictly inquisitive after the Faith and Manners of those whom they receive and admit unto their Sacramental Communion Answ The reasons hereof are many I shall briefly touch upon only five First the Apostles exhortation or caution unto Timothy 1 Tim. 5.22 in a case not altogether unlike is considerable in this also Lay hands saith he unto Timothy suddenly on no man neither be partaker of other mens sins keep thy self pure implying that they Communicate in the guilt of other mens sins who having a lawful power to prevent their sinning shall not be diligent and careful to use it accordingly Thus Eli the High Priest was partaker of the sins of his two Sons and was severely punished by God for it 1 Sam. 3.13 14. compared with c. 4.18 Yea the said caution reacheth yet further involving those in the guilt of other mens sins not only who neglect to make use of that power which is lawfully vested in them to keep those from sinning who either they know or have ground to suspect that they will sin unless they use their power to prevent it but even those also who shall through carelessness or remissness suffer such persons to pass through that door the key whereof God hath entrusted them with without examination who for ought they know or have reason to judge otherwise will sin by the opportunity or means of that passage to easily given them For in case Timothy should have laid hands suddenly upon any man possibly this man thus inconsiderately admitted into the Ministry might have quitted himself as well and worthily in this great Office as another that should have been admitted with the greatest caution yet Timothy even in this case should have neglected the charge given him and consequently incurred the crime of being partaker of other mens sins unless haply we shall interpret the clause neither be partaker of other mens sins thus which I take to be the true meaning of it and do not run the hazzard expose not thy self to danger of being involved in the guilt of other mens sins This exposition might be cleared and confirmed by comparing it with sundry passages of like phrases and construction but this is not so proper here But doubtless the minde of God to Timothy in the dehortation or charge mentioned is alike to all others in cases of like nature or consideration Now then inasmuch as they who in the Apostles words 1 Cor. 11.29 eat