command them to refrain all such occasions waies and doings which are like to awaken strengthen and actuate such evill propensions in them Quest 22. What is the Sixth Rule Answ Where any one vertuous act or duty or worthy course of Life is commanded under this and together with it all other actions and practises of affinity with it and of a like consequence and concernment are commanded likewise Where Parents Fathers and Mothers are commanded to be honored by us we are here commanded even for their sakes to behave our selves soberly discreetly and commendably in the sight of all men keeping our selves free from scandal from all just reproach and reproof from men and so to be observant of their counsells obedient unto their commands ready to vindicate and maintain their reputations as farr as with a good conscience we may upon all occasions willing to relieve them and stand by them with our substance in case they be in want and God hath given unto us wherewith to do it c. The reason of this Rule is of the same consideration for the Affirmative with that of the third Rule in the Negative Quest 23. What is the Seventh Rule Answ Where any sin is prohibited all signes or appearances of this sin as all gestures actions and words naturally or customarily proceeding from it are prohibited also 1 Thes 5. â—2 Thus where Pride is forbidden Walking with stretched out necks minsing with the feet Esa 3.16 Strange and costly Apparrel 1 Pet. 3.3 1 Tim. 2.9 Zeph. 1.8 Haughty eyes or looks Prov. 6.17 30.13 Contention or contesting Prov. 13.10 Threatning or disdainful speaking Prov. 14.3 with sundry the like are forbidden likewise The reason of this Rule is All fruits signs or appearances of any sinful disposition in men are against the honour of God in his Government of the World being apt to offend or grieve persons that are good on the one hand and to provoke and incourage those that are evil unto the like misdemeanours on the other hand In this respect God judgeth it meet to restrain them and this to convenience his Law with all the brevity that well may be in the same Commandement with the capital and known sin from whence they proceed Quest 24. What is the Eighth Rule Answ Where any holy or worthy disposition or habit is required here all the genuine and proper fruits actings or expressions of this disposition are enjoyned with it Thus where the love of God and so where the love of men are commanded with the former our maintaining of the Truth of God upon all occasions as we are able our shewing forth of his excellencies and perfections our depending upon him for relief and deliverance in streights and exigencies our honouring him with our substance in being liberal and open-handed towards the poor and needy towards the promoting of every good work whereby he may be glorified with many the like are commanded with the latter our forgiving men their trespasses against us covering their infirmities as far as with a good Conscience we can bearing with their weaknesses judging well of them when we have no sufficient ground to judge otherwise lending unto them what they want giving unto them if they be poor counselling them when they are in doubt admonishing them seasonably and tenderly yet effectually when they sin with many other things of like import The reason of this Rule is because as a fruit-bearing-tree is desired for the fruits sake which it naturally beareth so are vertuous habits and dispositions required in men by God that they may perform and do those things which such Principles are proper to produce Quest 25. What is your Ninth Rule Answ Where a sin is forbidden all accessorinesse to the perpetration of this sin by whomsoever it be committed intended or designed is forbidden likewise unto every man Thus where Stealing is forbidden all strengthening of the hand of such a man to the practise of this sin whom we know or justly suspect to be addicted unto it as by pleading the excusablenesse or by extenuating the demerit and crime of this sin in his hearing the furnishing him with weapons instruments or engins for the practise of it the accommodating him with means of secresie or safety when and whilst he is about it with many the like is forbidden likewise The reason of this Rule is because the real intent of the Law-giver being to prevent and hinder the commission of the sins prohibited by him it cannot reasonably be conceived but that together with the prohibition of the sins themselves he should prohibit likewise all compliance with the practisers of these sins and whatsoever might incourage them or strengthen their hand to the perpetration of them at any time Quest 26. What is a Tenth Rule Answ Where any duty or vertuous action or course of life is commanded the use of all good means to promote and further the practise not only in our selves but in others also as we have opportunity is therein and therewith commanded also Thus where the Honouring of Parents whether naturally and properly such or such by analogie and similitude as Magistrates Teachers Guardians Tutors Masters c. is commanded we are commanded also to promote the Interest of the said Command by exhorting and perswading as occasion is offered and when it shall be seasonable all persons both young and old to the practice of it by countenancing commending and shewing respects unto those that are conscientious in the practise of it and again by admonishing reproving discountenancing those that are dispisers and transgressours of it There is the same consideration of all other duties in their respective commands The reason of this Rule proceeds upon the same account with the reason of the former God the Law-giver intending subjection by men unto all his Laws and the diligent practise of every good work or duty commanded by him must in reason be conceived to require of men that they promote and further this subjection as well in others as in themselves by all good wayes and means upon all occasions Quest 27. What is the Eleventh Rule Answ Where the duty of an Inferiour towards his Superiour in one particular kind of relation is required the like duty for the nature and kind of it is required of all Inferiours towards all such their Superiours who stand related unto them in any such relation which holds proportion unto and is of alike consideration with that other Thus the relation of those that are under the Government inspection and care of the Civil Magistrate Spiritual Pastour Guardian Tutour Master c. wherein they stand related unto these their respective Superiours is of like nature and consideration at least in some respects with the relation of Children to their natural Parents Father and Mother and consequently where God requireth of Children towards their Parents that which he judgeth meet they should exhibit by way of duty unto them there doth he require the same of those
respect them as persons raised up by God amongst their Brethren for their furtherance and help upon occasion in the things both of their present comfort and eternall peace so again to give testimony unto and vindicate the good guifts of God in them against those that shall any waies vilifie or disparage them to pray for them that God will please to increase their store and make them more fruitful and keep them humble under the greatest increase that shall be given them not to judg them or take offence at them in case they take liberty in some things which their consciences will not suffer them to take c. Quest 78. What are the duties which inferiours are in this Commandement charged with towards those that are their superiours in a Politique or civill consideration as Magistrates or rulers in the civill state and masters over servants Answ The Lawes of magistrates being clearly consistent with the Lawes of God whether written in the Scriptures or dictated by the light of Nature ought carefully and conscientiously to be observed by them Such laws of theirs unto which they cannot without sin or a doubting conscience yield a practicall obedience they ought to subject themselves unto passively that is patiently and with a meek spirit accept of that punishment which they impose upon the non-observers of them The persons of their Magistrates yea though they be none of the best they ought to reverence and honour as being set over them by the providence of God under him to rule and govern them for their good and so to defend them with their estates bodies lives when necessity requireth to pay them tribute and custome willingly to pray for them and this more particularly then for other men to vindicate the justnesse of their authority their honour and reputations as farre as with truth and a good conscience we can when occasion requireth and however not to reproach revile or speak evil of them c. Quest 79. What is here required of servants as due from them unto their Masters Answ To count them worthy of all honour to obey them in all things that are lawful to please them well in all things to shew all good fidelity towards them to be subject unto them with all fear not only if they be good and gentle but even though they be froward not answering again not puâ—loining from them Tit. 2 9 10. 1 Tim. 6.1 Coloss 3.22 Eph. 6.5 6. 1 Pet. 2.18 compared Quest 80. What are the duties wherein we stand obliged towards our Superiours in a spiritual or Church-consideration as Pastors and Teachers and such as are over us in the Lord Answ To esteem them very highly in Love for their work sake 1 Thes 5.13 To obey and submit our selves unto them Heb. 13.17 To attend upon their ministrie to receive their doctrine being found upon tryall agreeable to the Scriptures with gladnesse of heart to give up our selves unto it to imitate and follow them in their Christian and exemplary walkings to assert their innocency against the revilings and slanderous tongues of men to give a free and full testimony upon occasion unto their Christian worth and those good things of God that are in them to stand by them countenance and encourage them under the injurious dealings and practises of wicked men against them to make them partakers with us in all our temporal good things Gal. 6.6 to pray earnestly for them not to grieve or offend them by a loose and unworthy conversation or by any unseemly action c. Quest 81. You have declared the duties which God in this fifth Commandement requireth of inferiours to perform unto their superiours of all the three orders or kinds Natural Political and Spiritual Now inasmuch as you taught us formerly that where the duties of Inferiours towards their Superiours are commanded there the Superiours are likewise charged with reciprocall deportments in the nature of duties towards their Inferiours Will you please further to declare what God here injoyneth Superiours according to the respective kinds of superiority mentioned to perform unto their Inferiours Only by the way giving us an account if you be able why God might please to signifie and expresse superiours of all kinds by the names of naturall Parents Father and Mother as also why the Commandement plainly and in termes imposeth upon children and in them upon all other inferiours likewise their duties towards their Superiours leaving these to understand or take notice of their charge by way of consequence only or from the admonitions or demands of their consciences being diligently informed by the Scriptures concerning it But first I pray you your answer to the former of these Answ Superiours in every kind may be commended by God unto us by the names of Fathers and Mothers yea and be so stiled by way of Irem unto themselves because these are sweet and pleasant names and very probably intended by God both to signifie what affections ought to be in all superiours towards their inferiours and what reciprocally should be in these towards them as that all superiours should be as loving tender and careful over those that are under them as Fathers and Mothers are over their children and again that inferiours should be as ready willing and cheerful to obey their superiours as children are their natural Parents Quest 82. Have you any thing for an answer to the latter of the two Questions lately proposed Answ Inferiours and more particularly Children who are first intended in the Commandement and as significatours of all the rest are not so apt or inclined to enquire after their duty towards their superiours nor yet ordinarily so apprehensive or capable of it otherwise no noâ— yet so forward or willing to exhibite oâ— perform it being known as superiours in general and more especially natural Parents Fathers and Mothers are of their duties towards them It is a saying not more common then true some few exceptions there may be as to all or most general rules there are that love descendeth but ascendeth not the meaning is that comparatively or in a like proportion it seldome ascendeth One reason whereof may be because the interest of propriety which the superiour hath in the inferiour is greater and more properly such then that which the Inferiour hath in his Superiours Children are more the Parents then Parents are the Childrens that is the Parents have more to do with and more right to imploy dispose and make use of their Children to their mind and contentment which answers the notion of propriety then the Children have in respect of their Parents In like manner Subjects are more the Prince's-his or his to whom they owe Subjection then he is their's Now as it is naturall for men to love their own in what respect or degree soever they be their own whether they be things or persons so it is naturall also for them to love those things or persons more coeteris paribus as we use to
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
towards the other Superiours mentioned with the like who stand in the relation of Inferiours unto them The reason of this Rule is because the same duty or duties cannot but well become all such Relations which resemble one the other and are of a like nature and consideration at least as farr as the resemblance between them doth extend God likewise judging it meet to provide for the compendiousness of his Law as much as with conveniency might be and so not to multiply Commandements where one with a little interposure of Reason and Conscience to interpret would serve as well as many Quest 28. What is a Twelfth Rule Answ Where the duty or duties of Inferiours towards their Superiours are charged upon them the reciprocal duties of Superiours towards their Inferiours are implicitly charged upon them also Thus where the duty of the Wife towards her Husband is imposed upon her the duty of the Husband towards the Wife is consequentially and interpretatively charged upon him likewise So where the duties of Subjects of Children of Servants of the particular members of a Christian Congregation c. which they owe unto their respective Superiours all comprehended under the word honour are charged by God upon them the corresponding duties which these Superiours respectively owe unto them again are required by the same authority and upon like encouragements and penalties at their hand The reason of this Rule is because as that saying of Christ in the Gospel is founded upon plain equity Vnto whomsoever much is given of him much will be required Luk. 12.48 So when Superiours hear that the tribute of Honour Subjection Reverence Obedience Service c. from their Inferiours is awarded unto them by God their Consciences cannot lightly but tell them aloud that God whose wayes are equal Ezek. 18.25 29. demands of them in and by the same award on the behalf of their Inferiours all such reciprocations of duties which are proper for them to afford unto them as countenance protection nurture education maintenance incouragements unto well-doing and for well-doing c. as the respective natures and qualities of their places and relations of Superiority require of them and give them means and opportunities with all to perform and exhibit unto them Quest 29. What is the Thirteenth Rule Answ Where the duties of Inferiours towards their superiors and again of superiours towards their inferiours are injoyned the duties of equals towards equals are included and injoyned also The reason of this Rule is because the duties of equals towards equals may by the light and impartial debates of Reason and Conscience intervening be estimated by the nature of the reciprocal duties which mutually intercede between inferiours and superiours And God as hath been formerly hinted is not wont to multiply Precepts when any one of those few which he hath given is sufficient to shew Conscience her work by the help and improvement of her own light Now the duties between equals the duties between superiours and inferiours being well known may be estimated or computed thus My equal being in relation unto me next or neer unto him that is my superiour on the one hand and on the other next or neer likewise unto him that is my inferiour it is reasonable and meet that I allow and give unto him somewhat a certain proportion though lesse of that honour which I owe to my superiours and also a like proportion of that protection care moderation and other duties which I owe to my inferiours Quest 30. What is the Fourteenth Rule Answ Where any duty one or more which I owe unto another man as a man or unto my Neighbour is enjoyned me here I am charged with the performance of the same or like duties towards my self only with such exceptions interpretations or provisoes which the Scriptures themselves that are the best Expounders of the Law as well as the common light of Reason inform me ought to be made in the case Thus where I am commanded not to wrong my Neighbour either in his repute estate relations limbs or life and the like I stand charged not to injure or prejudice my self in any of these So where I am commanded to love my Neighbour to be helpfull unto him in his need to counsel and advise him the best I can as well in his spiritual as temporal affairs to bear his burthens to cover his infirmities to uphold his reputation as farre as with truth and a good Conscience I am able c. all these with several others of like nature I stand bound by the same Commandement to perform unto my self Only as the saying is There is no general Rule without its exceptions So in the case of the Rule before us there are some things of which I am a debtor unto my Neighbour by vertue of the Commandement of God of which I am not hereby made a debtor unto my self It is my duty upon occasion to give as large a testimony unto my Neighbour and to speak as much good of him as with truth and knowledge I can but it is not proper for me to do the like by my self So if my Neighbour be overtaken with a fault I stand bound in duty to restore that is to endeavour to restore him in the spirit of meeknesse Gal. 6.1 but I am not bound to shew the like tenderness to my self in the like case Some other particulars there may be though I presume they are not many which the Commandements of God that oblige me to my Neighbour do not impose upon me to perform at least in the letter of them or othervvise then in a way of proportion or equipollency unto my self And these variations vvhich are but interpretations of the said Commandements respectively are prescribed and taught as was even now hinted in the Scriptures But the reason of the Rule may be this All those things which God judgeth meet to be performed and done by every man unto other being in their natures beneficial and good unto all those to whom they ought to be and are performed by whomsoever they are performed and consequently being such unto every man though performed unto him by himself therefore to salve the brevity intended in his Law he enjoyns every mans duty to himself in the same Commandement with his duty to other men Quest 31. What is the Fifteenth Rule Answ When two Commandements meet in opposition the one unto the other so that they cannot both be obeyed the greater ought to have the homage of obedience performed unto it the binding force of the lesser ceasing in such a case so that if the greater be performed there is no transgression of the lesse Our Saviour giveth testimony to the truth and usefulness of this Rule in two or three Instances First where the Levitical Law allowing the eating of the Shew-bread unto the Priests only meeting with the Morall Law which enjoyneth the use of means for the preservation of life upon such terms that obedience could not
give a better account the best way and most agreeable to the intimation of the words of the Commandement as was lately noted to compute the beginning and the end of the Christian Sabbath is to estimate them by the time when labouring men in the climate or country where we live do ordinarily begin and end their daily work or labour Quest 71. What is the surname of the fifth Commandement Answ That every person of mankind capable of the knowledge of the Law behave himself towards all others whether Superiours inferiours or equals according to the natural proper and due exigency of these relations in their severall kinds and degrees respectively unto them and consequently that they be diligent and careful to inform themselves of what is due from them unto men by vertue of and right of claim from these relations as also to prepare inable and fit themselves for the performance of all things accordingly Quest 72. What are the duties or some of the chief of them which inferiours owe unto their superiours Answ Superiours are of different kinds as either natural civill or ecclesiastique If then you ask concerning the duties which are due in common unto all these from their respective inferiours they are these and the like To pray for them to honour and reverence them Not to neglect or despise them for wants or weaknesses incident unto men but to cast a covering of love over them not to envie or grudg them the preheminence which God hath given them but to stand up and plead their cause as farre as with truth and a good conscience they may against those that shall disparage them or speak evill of them c. If you desire to know the duties which are more particularly due unto the several kinds of superiours mentioned from their Inferiors respectively it were better to propound distinct Questions concerning them Quest 73. What are then the duties which the superiour which you terme Natural may justly and his due expect from his inferiours Answ Under the three generall heads or kinds of Superiours mentioned there are several distinct and more particular species of superiours comprehended and according to the difference of those contained under every of the said heads some difference there may be in the duties due from their Inferiours unto them which difference of duties may be sufficiently apprehended partly by the light of nature and partly by the written word of God Of that kind of superiour whom nature and the law thereof makes such concerning which you now require natural Parents Fathers and Mothers by whom we received our lives and being in the world are the chief Some of the principal duties which their Inferiours their Children owe unto them are these and the like being specialities of those generall duties which as was even now declared belong in common to all the kinds of superiours to be content with such provisions or allowances in outward things as meat drink apparel lodging liberty for recreation company placing out to trades or callings c. as they their Parents are either able or judg meet to make for them to accept of chastisement from them for their misdoings not muttering repining or waxing sullen but giving them reverence to be ready and cheerful to do what they command them in things that are lawful not to grieve or discontent them by any unduebehaviour as by giving them froward or cross answers by stubbornesse idlenesse wastfulnesse keeping vain company neglecting what they entrust them with or the like so also to ponder and treasure up their wholsome counsells and instructions and to practise them as occasion shall be to imitate their vertues not to seem to take notice of their infirmities unlesse it be to cover them not to despise them for their Age Poverty or Sufferings but to be so much the more respectful of them and helpful unto them not to dispose of themselves in marriage without their consent not to disclose their secrets not to hold familiarity with their known Adversaries c. Quest 74. Is there any other species or under-kind of that sort or kind of Superiour which you call naturall Answ He that is aged is a kind of Superiour and such by nature unto him whose years are but few comparatively The Superiority of the husband in respect of the wife is best referred to this kind also He that excelleth in spiritual guifts and abilities for edification is a kind of superiour likewise in respect of those who are beneath him in such endowments That of Masters in respect of their servants more properly belongeth to the second which we called politique Quest 75. What are the duties which younger persons owe unto those that are ancient Answ To rise up before them to give them precedency of place and liberty to speak first or before them to submit themselves unto them c. But these are to be reputed duties belonging to the younger in reference to the aged only in ordinary cases and when either both the one and the other are private persons or at least when the younger is such For otherwise if the younger be either in respect of some political or ecclesiastical office superiour to him that is ancient and a private man which is a case that frequently occurrs the order of nature in this Case is to give place to the order as well of Civill as of Ecclesiastical or Church-constitution and the duties mentioned to enterchange givers and receivers Quest 76. What are the duties wherein the wife stands bound unto the Husband To submit her self and to be subjet unto him in every thing as unto the Lord. Eph. 5.22.24 to reverence and honour him to be helpful and faithful unto him to delight in his presence to please him in all things that are honest and comely not to provoke or grieve him in any thing as by froward or crosse answers by sharp or loud speaking by repeating matters of former discontent by sullennesse by sowrenesse or lowringnesse of countenance by aptnesse to take offence at his words or actions by neglecting his counsells or desires his kinred or friends by wastfulnesse of his estate by slothfulnesse or carelesnesse in those houshold affairs which appertain to her inspection and care by impatience or discontentednesse under such troubles or crosses which are daily incident unto the best families by an unseemly fiercenesse or sharpnesse of carriage towards children or servant by affecting over-costly or garish attire by any leight wanton or suspicious behaviour by frequenting places or company which he disliketh by any expressions of a prophane or ungracious spirit by not giving her best assistance unto him that God may be daily and duely worshipped in the family with other the like Quest 77. What is required of those that inferior in guifts or abilities for edification as in wisdome knowledge utterance tongues c. by way of duty towards those whom God in such endowments hath made superiour to them Answ They ought to honour and
have place in the Decalogue before those which prohibit Murther and Adultery it being commonly supposed that the sins committed against the former Commandements are greater then those against the latter Answ The meaning of the common supposal you speak of is not that all kinds or degrees of sins against the former Commandements are greater then any sin that can be committed against any latter Command but only this that the highest degree of sinning against a former Command is more sinful then the highest degree of sinning against a latter And I make little question but that there may be greater sins committed by Children against Parents and so against other Superiours by those that are under them if not by Parents also against their Children and by Superiours against those that are subject unto them then the sins of murther or adultery considered simply as such and as transgressions of those Commandements only wherein they are expresly forbidden no circumstances of aggravation from the violation of some other Commandement one or more heightning the guilt or demerit of them Yet there may I take it be this reason further why this fifth should be the frontier or leading Commandement of the second Table viz. because a conscientious and due observation of it by children and inferiours in honouring their Parents and Superiours and by these in a due deportment of themselves according to their places towards them and by a regular deportment between equalls mutually for the duties of these also are comprehended in this Commandement as was formerly noted must needs prepare the way for a constant obedience unto all the following commands or for the preventing the transgression of them Quest 92. You have declared the duties of inferiours and Superiours in all kinds mutually will you please to declare likewise in a very few words how equals stand charged one towards another by God in this Commandement Answ Equalls are to regard and own the dignity and worth each of other to demean themselves modestly peaceably and friendly one towards another and in giving honour to go one before another Rom. 12.10 Quest 93. What is the summe or scope of the sixth Commandement Answ That we seriously desire and faithfully endeavour by all means lawful proper and within our power to preserve both our own lives and persons and the lives and persons of others and that on the other hand we be conscientiously careful neither to do nor to suffer any thing to be done as farre as we have means and opportunities to prevent it that is like to endanger either Quest 94. What are the duties more particularly required in this Commandement or some of them Answ The duties here required are either such wherein we stand bound in reference unto our selves for our own preservations or such wherein we stand obliged unto others for theirs In respect of our selves we are here charged to maintain and keep up the vigour and activenesse of our minds and spirits together with the strength and good habit of our bodies that in both we may be serviceable both unto God and Men and in order unto these ends to converse with the grounds of Christian cheerfulnesse and to resist all suggestions motions and inclinations which tend to an unprofitable sadnesse and lumpishness of soul to be provident without distracting feares or cares to allow unto our selves convenient meat drink apparel lodging with seasonable recreation and physick not to weary or waste our bodies which immoderate labour nor to soak them in excessivenesse of sleep not to oppresse or injure them with inordinate eating or drinking not to expose our selves unto violence or danger either from men or in any other kind but upon very warrantable and weighty occasions and vvhen we have good reason to judge our selves called by God hereunto to prevent or qualifie the fiercenesse and bitternesse of mens Spirits against us by giving them soft words gentle answers and shevving them kindnesse upon occasion to avoid the company of cholerique quarrelsome and angry men to defend our selves with courage and with weapons if we be assaulted to use the benefit of the law if this be likely at any time to secure us in the possession of our lives or of the necessary means of them and there be no other probable course to effect it to commend the safe-guard of our lives unto God by Prayer both by night and by day and more especially when upon his account we shall expose them unto any imminent perill c. In reference unto others God in this Commandement requireth of us that we be seriously and unfeignedly desirous of their safety well-fare and peace and that we endeavour our selves accordingly upon all occasions to promote and maintain them that we rejoice at the goodnesse of God towards them in their preservation and health that we be compassionate over them when they are either sick or in trouble or in want or in danger c. and that we be cheerful and free in ministring unto them according to ability and opportunity that we exercise patience towards them in beating wrongs and hard measure from them in forgiving the injuries they do us in not despising them or withdrawing our selves our love or respects from them because of some weaknesses or wants in their words or actions that salving a good conscience we avoid all occasions of offending grieving troubling or discontenting them as by taking either their sayings or their doings in an ill sense when they are capable of a good by refusing to hear or to admit of such a purgation or defence of themselves especially if they be our inferiours being accused or suspected which is in any degree reasonable and fair by denying them any ordinary or mean courtesie when they desire it by speaking churlishly or unfriendlily to them by shewing any sign of a neglect of them by reproving them either unseasonably or over-sharply by not yielding unto them in matters of lesse consequence when they are confident that their demands are just and right with many the like In case we be molested with suits at Lave not to omit any duty or service of love towards those that are thus injurious and vex atious in this kind unto us that we stand by the poor and helplesse when he is unjustly questioned for his life or otherwise wronged and to deliver him if we able Briefly that we be really careful that no man whatsoever receive any harm from us or ours in his person by one means or other but that we make conscience both by our selves and ours as farre as we are able to prevail with them to render the lives of all men not only safe but comfortable also as farre as we have means and opportunity considering that a life which is uncomfortable is even in Scripture notion and account a kind of death yea and may very possibly have more evill in it then that which is commonly and properly called Death Therefore to do any thing willingly and without a
being well and understandingly digested must needs be as marrow and fatnesse to the Soul of our Faith We spake formerly of what is found upon this account in the beginning of the Prayer in the first words Our Father Now in the close representing it unto God as a thing well known to us and believed by us that His is THE Kingdome THE Power and THE Glory and all these for ever we humbly signifie and declare unto him that we have reason and ground in aboundance to believe that he will give us what we have asked and are accordingly resolved to depend upon him for namely because he is infinitely and eternally blessed full to the brim of all his capacities of and with himself and consequently cannot but be most propense and ready yea zealously rejoycingly triumphantly addicted to do good unto his poor Creatures when they stand in need of him especially when they look up unto him by Faith and humbly seek his face by Prayer Even a Creature richly apaied with the sense of much contentment in his condition or with the apprehension of some great felicity come upon him becomes hereby large-hearted and open-handed to shew any kindnesse or mercy to those that stand in need and come in his way The Scripture gives many instances ot the truth of this Principle or Observation See at leisure and consider diligently these Texts unto which you may add many others of like import 2 Sam. 19.22.29 30. 1 Chron. 12.40 Eph. 4.8.10 11 c. Gal. 4.15 As on the contrary frequent experience teacheth us that the more discontented and lesse satisfied men or other Creatures are with their conditions they are the more indisposed to gratifie others in any thing and for the most part male-contented persons are of malefique and malignant dispositions taking more pleasure in the troubles and sorrows then in the comforts or prosperity of other men The Divel who looks upon himself as the most miserable and accursed of all the Creatures of God is the first born of all that imagine and practise mischief against others and by the cruelty of his malicious endeavours and attempts to draw his fellow-creatures into the same wretched condition with himself hath purchased unto himself the names of Abaddon and Apollyon Revel 9 11. the former being an Hebrew the latter a Greek or Gentile word or name to signifie that the Bow of his devouring malice stands bent both against Jews and Gentiles that is the whole world even as the Son God on the other hand by designing and endeavouring the Salvation both of Jews and Gentiles that is of the whole world hath obtained the name of Jesus and of Christ the former being an Hebrew the latter a Greek or Gentile appellation Therefore God who must needs be infinitely apaied with joy delight and contentment in the highest in his condition knowing himself to be possest of such a Kingdome such a Power such a Glory as were lately described and these fully secured unto him to the daies of Eternity must of necessity likevvise be conceived to be mercifully graciously and bountifully inclined and this in full proportion to the knowledge and sense he hath of his own blessednesse to condescend to the Prayers and Supplications of his poor creatures when ever they shall call upon him Quest 61. What is the meaning of the word Amen in the conclusion of this Prayer Or what reason may there be why Christ should direct us to the use of this Word in the close of our Prayers Answ Amen being interpreted signifieth Truth Verity or Faithfulnesse Thus Esa 65.16 The God Amen in the original is twice rendred the God of Truth and in the former Translation the True God So Revel 3.14 Christ is called The Amen which is expounded the Faithful and true witnesse In discourse with men it imports a serious and weighty asseveration of the truth of what is said next unto that which is made by oath yea it appears from some Jewish records that according to the common form of Judiciary Swearing amongst this people he that took an oath administred unto him by the judg expressed his willingnesse so to do by uttering the word Amen Yet this proveth not that the Lord Christ sware as oft as he used the word Amen translated verily in the Gospel which it seems is the conceit of some For whereas he used this word Mat. 24.47 Amen I say unto you c. The Evangelist Luke recording the same Sentence expoundeth his Amen by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a truth or verily Luk. 12.44 And elsewhere he expoundeth it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is yea or verily Luk. 12.51 Compared with Mat. 23.36 And sometimes both the Hebrew Amen and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea are joined together as words mutually explaining the one the other Revel 1.7 2 Cor. 1.20 When the word Amen is subjoined in the end of a Prayer thanksgiving curse ortany affirmation it expresseth an approbation by him that uttereth it of what is contained in them respectvely together with his desire that things should be accordingly And in this construction of it it importeth as much as So be it or the like and is so englished twelve times together in so many verses of Deut. 27. in our former translation in conformity to the Greek and is in our last translation so rendred Jer. 11.5 This signification or import of it is attested by what we read Jer. 11.5 Then answered I and said Amen O Lord. So also Jer. 28.6 Some conceive it to be a matter of duty and required by God that we use or pronounce it at the end of all the Prayers we make whether in private or with others if we approve them And so in the end of all our doxologies and thanksgivings There may be a good reason assigned why it may be convenient and thus farre necessary to be used in such cases as namely because it may be conceived to answer the use and intent of a Seal by which deeds in writing are wont to be compleatly ratified For as a Seal put to a writing after it hath been made read and perused is constructively and in effect an acknowledgment and confession of the party that he was not prevented or surprized in yielding to or confirming any thing contained in the writing but that he hath well weighed and considered all things upon which confession it is most equitable that such his deed should obliege and bind him effectually to the performance of the terms of it In like manner when a man hath poured out his Soul in several Petitions and Requests unto God by concluding all all with the word Amen he declares himself to have been thorough-hearted in such his prayer that he at no hand recalls any thing petitioned for in it but that upon good consideration he stands fast and firm by all his suits and motions and is ready to repeat and go over his prayer the second time in
works of the Law in their respective seasons was required of him for the continuance of his justification was not a Faith of like Character or Notion with that which now justifieth it was not a Faith in God that he would justifie him freely through the Redemption which is in Christ Jesus nor an assent unto any promise made by God for the justification of him upon the performance of such or such terms but such a Faith whereby he believed God to be every waies as great in holinesse in truth in goodnesse and in all manner of perfection as he had by the light of nature revealed himself unto him to be From whence by the way it is observable that Man did not by his fall in Adam lose any ability or power to believe in Christ unto justification For how could he lose that in Adam which neither Adam before his fall nor he in Adam ever received and consequently that this Faith is not now required of men upon the account of any ability given unto them under the first covenant of works or received in Adam but upon the account of such ability or power which is given unto them by the second Adam under the second Covenant of Grace Quest 6. But if justifying Faith be not commanded in the Decalogue or Morall Law how can this Law be said to be perfect or a perfect Rule of all duties that we owe either to God or Men or our selves Or is it not a perfect rule in this kind Answ The Decalogue is a perfect rule of all Moral duties which are naturally such whether respecting God our neighbour or our selves but there are some duties which are termed positively Moral which become such by institution or special command which are not comprehended in the Decalogue that is which could not by the light of reason or force of conscience be discovered there or made out from thence to be things required of us nor would they have been duties or things required of us by God had he not given particular charge or commands concerning them over and besides the Decalogue But though they be not required or commanded in or by the Decalogue or Moral Law yet they are and well may be termed Moral in a sense or in a particular respect as namely positively or institutedly Morall because being commanded by God though not in the Moral Law yet are men bound to the performance of them by that obligation unto God in things appertaining to him which the Moral Law imposeth on them Hence it is that though to believe the Gospel be not enjoyned by God in the Morall Law yet being otherwise required or injoyned by him he that doth not believe it maketh God a Lyar as John saith 1 Joh. 5.10 which is a transgression against the Morall Law being contrary to that most honourable and reverend esteem of the Truth and faithfulnesse of God which the Moral Law requireth of all men in the first Commandement of it As on the other hand John Baptist saith of him that believeth the Gospel that he hath set to his Seal that God is true Joh. 3.33 that is hath given a full testimony of the truth and faithfulnesse of God which is a duty required of every man by the Morall Law Thus all the Levitical Ceremonies during the time that God was pleased they should continue were positively Morall unto the Jews to whom they were prescribed by him and if they had neglected or omitted any of them in their season they had transgressed not only the ceremonial Law by which they were particularly enjoyned but the Moral Law also by which God commandeth both them and all men to worship him with that worship which himself directeth and prescribeth unto them There is the same consideration of the Sacraments and their Administration and use in the Gospel Now justifying Faith or to believe in Jesus Christ is a duty of that kind we now speak of as was lately intimated viz. positively Morall and is not to be reckoned or found amongst the Duties that are naturally such and are commanded in the Decalogue or Moral Law which though it be a perfect rule in its kind and fully sufficient for the ends for which it was given yet is it not absolutely or in all respects perfect for then there had been no need of any additional precepts in the Gospel Quest 7. But if justifying Faith be not required in the Morall Law whether is it at all required of the Heathen who seem to be under the command of this Law only and this only as it is written in their hearts and consciences and not at all under the command of the Gospel Answ God in the Gospel speaketh immediately and directly unto those only who live under the ministrie of it or who have the letter of it and withall are capable of understanding it and unto these and concerning these he declareth plainly clearly upon what tearms he is pleased to justifie and to save them and again upon what he will do neither Concerning others as Children before years of discretion persons destitute of the ordinary light of nature in their understandings whether this hath befallen them by some accident as of sicknesse or other providence or is occasioned by some defect in their constitution or corporeal Organs and so likewise concerning Heathens amongst whom or near unto whom the Letter or Ministry of the Gospel never came he hath discovered his mind and counsell touching their both justification and salvation somewhat more sparingly Nor is it easie to evince from the Scriptures so plainly and distinctly upon what tearms he purposeth to proceed with these in the great concernments mentioned but that some doubt may still remain And of all the three sorts of persons named the case of the third and last the Heathen seems to be most obscure Notwithstandiug these seven particulars relating to it are to me unquestionable from the Scriptures First That God really and truly desireth their Salvation at least simply considered or as men or members of mankind This is fully evident from these places with many others 1 Tim. 2.4 2 Pet. 3.9 Tit. 2.11 Heb. 2.9 Secondly That as of him unto whomsoever much is given much will be required viz. to his Salvation Luk. 12.48 so by the rule of equity and proportion to whomsoever little or lesse is given little or lesse will be required of him This agreeth with that of the Apostle 2 Cor. 8.12 If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not Thirdly That there is no person of mankind but hath received a Talent one or more by a diligent and conscientious use and improvement whereof he shall be accepted with his Lord and Master Mat. 25.14 15. c. Luk. 19.12 13. c. Fourthly That in every Nation he that feareth God and worketh Righteousnesse is accepted with him Act. 10.35 Fifthly That the forbearance and long-sufferance
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
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
entire Nation of the Jews whatever their numbers are or shall be being the great Father of the race In like figure of speaking Esau Moab Ammon with others of like consideration are often used in Scripture to express the people descending from them respectively Secondly Remission of sin is not to be taken either for that state or condition into which a person is translated immediately upon his Repentance by having his sins pardoned or for the act of God by which he pardons his sins upon his Repentance and hereby translateth him into such a state but for that act of absolution or acquitment from all his sins which shall be pronounced over him by Christ at the last judgement of which the Apostle Peter speaketh Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord and he shall send Jesus Christ which before was preached unto you whom c. See also Acts 26.18 So then these two Baptisme and Remission of sins thus understood when it is said that Repentance and Baptisme are in ordinary cases joyntly required as necessary for the obtaining of Remission of sins the meaning is that a Christian Profession of Repentance by wayes and works suitable unto the nature of it in case a man hath time and opportunity after his Repentance to walk in them which for the most part men have is as necessary to salvation or which is in effect the same to the obtaining of a final absolution from the great Judge in the great day as Repentance it self This is nothing but what perfectly agreeth with the tenor and import of all those Scriptures which either exclude persons of unholy and wicked or unfruitful lives from the Kingdome of Heauen which are obvious and in great numbers or else which require an open profession and confession of the name and words of Christ upon occasion as well as Faith in him unto salvation For this see Mat. 10.32 33. Mark 8.38 Rom. 10.10 Quest 42. Whether is the use of Baptisme necessary by way of Precept and as a duty in these dayes of the Gospel some conceiving that the obliging force of the precept concerning it expired with the times of the Apostles Answ An answer unto this question hath been given in part formerly namely where we inquired into the grounds and reasons upon which the Gospel was or well might be set forth by God with Sacramental institutions accompanying it See what was answered to Quest 5 6 7 c. in this chapter For if the reasons and ends of these institutions be perpetual and relating as much in matters of spiritual benefit and service unto us in these dayes as they did or could do to those who lived in the dayes of the Apostles there is little question to be made but that the use of the institutions is intended by God as well and as much for us in these dayes as it was for them Besides Baptisme as was more lately argued being the seal of this Gospel-Covenant which God hath made with men that upon their Repentance their sins shall be forgiven them it may with as much reason or with very little less be conceived that he hath disanulled the Covenant it self as the seal of it especially not having appointed another in the place thereof Again that Baptisme is no legal but an Evangelical Ordinance and consequently to be administred and practised under the Gospel during the ministry hereof in the world might be made evident by the light of many reasons were it not a thing evident enough without it As 1. He was a Gospel Minister to whom the Counsel of God concerning it was first revealed with a commission and charge to publish it by preaching and then to administer it All the Prophets saith Christ Mat. 11.13 and the Law prophesied until John exclusively meaning that God by the ministry and writings of the Prophets and by the Law recorded by Moses instructed the world and more especially the Jews in matters appertaining to his Worship and Service and to their own eternal peace but in his servant John he intended to found a new Ministry of a more glorious and heavenly import And that John was no Minister of the Law but of the Gospel is evident because he preached the Messiah as being come into the world yea and shewed unto some his very person to be beheld by them 2. If Baptisme were a legal Ordinance being an initiating or introductory Ordinance as Cirumcision was it should binde the receivers of it to the observation of the whole Mosaical Law as Circumcision according to the Apostles Doctrine Gal. 5.3 did 3. It was given down from Heaven unto the world upon the account of Christ and for his manifestation in the world a new Rite or Ceremony in Religion or in the Worship of God being as the shaking of the Heavens and an Item from God that he was now about to dissolve and remove the ancient frame of his Worship which had been once solemnly enjoyned and since approved and continued by him in the world from the dayes of Moses until then for the space of a thousand five hundred years and upwards which great alteration was to be made by the Messiah And I knew him not saith John Baptist John 1.31 but that he should be made manifest unto Israel therefore am I come baptizing with water 4. If coming into the world upon so solemn high and sacred an account as for Christs sake and to signifie and give notice of his coming into it it is not likely that he should abrogate it especially after so short a continuance of it in the world as it had from the day of its first entrance into it until the day of Christs death 5. If Christ had abolished it by his death would he after his resurrection either have joyned it with Faith it self in the same promise wherein he promiseth salvation as he doth Mark 16.16 He that believeth and is baptized shall be saved or have charged his Apostles with those that should succeed them in the ministery of the Gospel and unto the end of the world with the administration of it unto those amongst whom they should preach the Gospel if they received it yet this also he did Mat. 28.19 Go ye therefore and teach all nations BAPTIZING them in the name of the Father and of the Son and of the Holy Ghost To understand the word Baptizing here in any improper or by-signification is repugnant both to that wholesome and sound rule concerning the interpretation of Scripture which enjoyns the ordinary and proper sense of words when ever the context and matter in hand will bear it as also to the judgements of all expositors one or other ancient or modern who according to the best intelligence that my reading and hearing in conjunction with my memory are able to afford me have expounded it of baptizing with water 6. The Apostles after
proved Reprobates the answer is at hand namely that the like experience hath shewed the like sad event and issue in many that have made an oral profession of Faith and Repentance who notwithstanding were found in the gall of bitterness and bands of iniquity afterwards And though it could be made to appear that there is more hope that persons who having arrived at year of discretion and shall make a profession of their Faith are in favor with God then Infants lately born though of godly Parents and that more such Infants have in time proved Reprobates then of the others yet neither doth this prove that Infants ought not to be baptized although the other may For according to the known rule in reason Magis minùs non variat speciem More or less do not alter the species or kindes of things greater hope that one person is in favor with God doth not make any such difference between him and another concerning whom there is somewhat less hope of his being in favor with him likewise as that the former should be a subject duly qualified for Baptisme and not the latter And for as great a difference of the hope we speak of concerning person and person doubtless it may be and frequently is found even amongst and between those who make an oral profession of Faith and Repentance some of these giving a better and more satisfactory testimony of the truth of their Faith then some others So that they who grant that a reasonable and probable hope that a person is in the love and favor of God duly qualifieth him for Baptisme cannot reasonably deny but that Children at least some Children and in particular those lately specified who in Scripture are termed Holy 1 Cor. 7.14 are thus qualified and consequently may lawfully be baptized Yea all they who grant and yield that a vocal and personal profession of Faith and Repentance giveth a regular and due title unto Baptisme which the whole universe of Anti-paedo-Baptists do if they would be so ingenuous as to follow their own concessions in the case and not notion or interpret a profession of Faith and Repentance in the nature of a charm or a spell but rationally and spiritually these would turn them aside from the way of their error and lead them unto Infant-Baptisme which is the way of the truth For if a profession of Faith and Repentance doth not qualifie for Baptisme in respect of the literal sound of the words uttered but as it exhibiteth or affordeth a ground of hope that men and women who so profess are the children of God and so in favor with him for in what other consideration it should so qualifie is not lightly imaginable then there being a ground of hope and this altogether as pregnant that Children are partakers of the same grace and favor of God with them they must needs be as regularly qualified for Baptisme as they Nay if the regularness of a Baptismal capacity be to be estimated by a reasonable ground of hope that a person is a Childe of God and in favor with him young Children have the preheminence at this turn above any above all the men and women that have ever yet made or ever shall make a profession of their Faith For as the Apostle John argueth If we receive the witness of men the witness of God is greater 1 John 5.9 Children having the testimony of God himself in the Scriptures as we shall shew presently that they are in favor with him and this without any condition or proviso whereas the testimony which men and women give themselves of their being in favor with him by professing Faith and Repentance is as was lately hinted very uncertain and fallible it is a plain case that the reason and ground of our hope concerning Children that they are in favor with God are incomparably more weighty and satisfying then any we have or can have of the like hope concerning men and women And this consideration with some others so far prevaileth upon me that I cannot but judge as I lately signified that children are the more proper and the primarily intended subject of the Ordinance of Baptisme Nor doth it at all weaken my belief in this kinde that there is no particular or express command for the baptizing of Children nor yet any such record of any Childe baptized to be found in the Scriptures For as God in nature as the natural Philosopher observeth is not defective in things that are necessary so neither is he redundant in things unnecessary or superfluous so is it reasonable and meet to conceive that he observeth and walketh by the same rules of Wisdom and Goodness in his Word also Now then considering that there are grounds and principles either clearly laid down in the Scripture or evidently deducible from hence which in a rational way lead unto the baptizing of Infants as a duty only the general or indefinite commands baptizing together with the several administrations here recorded supposed it was no wayes necessary that God should any further declare his minde for their baptizing although it stood never so much this way as by any particular or express command example or the like It hath been a true observation of some and pertinent to the business in hand That for the greater part of the duties in general which we stand bound to perform yea and which consciencious persons do perform are neither commanded by any particular and express precept nor warranted by any the like example but are enjoyned in an argumentative and consequential way partly in general commands respectively including them partly in such principles and grounds which by the ordinary light of reason lead unto the practice of them It is no where particularly commanded that a woman should partake in the administration of the Lords Supper nor is such a practice warranted by any example yet is it more then warranted I mean it is charged upon or required of that Sex in the general or indefinit commands concerning the practice of that duty in conjunction with those grounds and reasons contained in the Scriptures for the practice which indifferently respect both Sexes For though some to avoid the force of this instance making so strongly against the substance and effect of all they have to say against Infant Baptisme plead that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Man in that precept But les a MAN examine himself and so let him eat c. 1 Cor. 11.28 being of the Epicoene Gender signifieth as well a Woman as a man and consequently that Women are as particularly as Men here commanded to eat the Lords Bread c. yet this Grammatical criticism hath no weight in it to prove the inference intended and projected by it For albeit the said word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the extent of its signification signifieth a Woman as well as a Man Yet 1. It doth not alwayes or necessarily signifie a Woman wherever it was