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
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
am not come to destroy them but to fulfil them And soon after Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be called the least in the Kingdome of Heaven that is shall have no place there as the next verse expoundeth it but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven that is shall be highly honoured in this Kingdom Mat. 5.17.19 Therefore Concerning the Preface prefixed before ths Decalogue although in the litteral and typical sense and signification of the words it relateth particularly unto the Jewes they being the only people whom God had brought out of the Land of Egypt out c. Yet in the mystical and spiritual import of them which is sufficiently declared and asserted in the Gospel and which is the farre more eminent consideration of them the said Preface containeth matter of an equall ingagement unto obedience lying upon all other Nations in common with the Jews For deliverance from under the power and tyranny of Sin Sathan Death Hell c. which is typically held forth in the great and famous deliverance of the Israelites from under the Tyrannical power of Pharaoh and out of the iron furnace of Egypt respecteth all Nations under Heaven as well as it doth or ever did the Jews according to the promise made by God unto Abraham long before Gen. 12.3 and not long after confirmed and renewed Gen. 18.18 chap. 22.18 Quest 10. But what may be the reason why God should seek to ingage the Jews to own him for their God and to yield obedience unto his Laws by mentioning the act of his Grace and Power towards them in bringing them out of the Land of Egypt c. rather then by insisting upon his farre greater obliging grace and favour unto them in delivering them from sin and from the curse due unto it and a thousand bitter and most grievous things following it Answ The wisdome of God judged it meet to reserve the clear and open-faced discovery of the Gospel and of the great work of Redemption for his Son Jesus Christ when he should come into the world 2 Tim. 1.10 Hebr. 1.1 with Ephes 3.5 So that though the Gospel was preached unto and amongst the Jews at and before the time of the giving of the Law Gal. 3.8 Heb. 4.2.6 yet was it preached unto them with much reservednesse of the lustre beauty and brightnesse of it God sent it unto them in such an habit as Rebecca was in when she met Isaack covering her self with a vail Gen. 24.65 This probably is the reason why God was pleased to make use rather of the shadow then of the substance of their great deliverance by Christ to insure if it might be their free and willing obedience unto his Law and this the rather because the shadow we speak of their deliverance from Egypt was a most sacred token or pledge from Heaven newly sent and received by them of his great respects and favour unto them And inasmuch as this people were to be patterns and ensamples and to lead the way of obedience unto the Law of God to the rest of the world it may be judged worthy the goodnesse of God towards them to animate and enliven their obedience unto it by reminding them of such an high-favour and priviledge which was appropriately theirs withall knowing their temper of being extraordinarily taken with propriety in their priviledges and favours from God Quest 11. Whether is the Decalogue or Morall Law more generally so called Morall throughout I mean naturally Morall in every thing that is contained or expressed in it Or may it not be termed Moral because it is more generally though it be not universally or in every point such Answ I suppose the question doth not mind any other of the Ten words or Commandements of this Law or any thing mentioned or contained in them but only the Fourth and in this more especially the Day the seventh day here commanded to be sanctified or kept holy That the observation or keeping holy of this day according to the tenour and rule of the Commandement as viz. by refraining our selves and by restaining others that are under us from ordinary labour c. neither ever was nor at this day is known by the light of nature to be a duty required by God of men is most probable and next to that which is unquestionable For First The ground upon which God builds his Commandement for the observation of this day viz. his resting on this day from his six-days work about the Creation is not known nor knowable by the light of nature The Scripture expresly saith that By Faith that is by divine Revelation and the credit we give here unto we understand that the worlds were framed by the word of God Heb. 11.3 If the framing of the worlds by the word of God be not known by the light of nature much lesse is the time that he took to finish it or on what day he rested from this work known unto men by this light Secondly There is expresse mention made Gen. 2 3. of the special interposure of God by way of Institution to make the observation of this day to become a duty unto men And God blessed the seventh day and sanctified it because c. There is no such course taken with any other of the duties enjoyned in all the rest of the commandements to bind the practise of them upon the consciences of men Therefore the observation of the day pointed unto in this fourth commandement is a duty of a different nature and consideration from those required in the other commandements they being all naturally Morall this only such by institution or particular command Thirdly If the observation of the seventh day we speak of were naturally Moral as the duties of the other Commandements and so of perpetual obligation as they are the primitive Christians generally and all the Churches of Christ throughout all succeeding ages untill now must be censured and condemned as living and dying and this as is most likely without Repentance in a sinful practise against the light of nature which is an hard sentence and hardly Christian for an inconsiderable party of men to pass upon the great Congregation of the first-born in al their Generations For it is sufficiently known that these did not walk in the observation of that day but of another instead of it Fourthly It is hardly to be thought or supposed and yet much harder to be proved that there was ever any thing written by God in the fleshy tables of mens hearts which was legible by the light of nature but that it hath been by one or other at one time or other actually read by this light The Apostle supposeth that the Gentiles which have not the Law do or may do by nature the things contained in the Law meaning the things in the Law which are naturally Moral hereby shewing
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
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
intent to get timely intelligence and make discoveries of all evill designs or complottings of enemies whether abroad or at home against the peace and safety of the people under them and by shewing themselves wisely vigorous and active in preventing them by leading their people by the authoritative and compulsorie light of their example into all the commendable waies of piety and vertue as of the fear and love of God of Justice mercy patience temperance chastity bounty fortitude and the like Concerning Masters who have servants under them it is commanded them by God that they do or give unto them that which is just and equall that is that they provide for them and allow them fitting meat drink lodging wages times of refreshing c. that they take care of them when they are sick that they suffer not for want of good attendance that they exhort and encourage them to the service of God instructing admonishing and reproving them upon occasion Colos 4.1 That they forbear threatning them all imperiousnesse height and fiercenesse of speech towards them Eph. 6.9 Not to rule over them cruelly or with rigor Levit. 25.43 that is not to overburthen them with work or labour or as the Jews interpret not to impose work upon them without limitation or without necessity and meerrely for their wills sake as when no benefit is or reasonably can be expected from the labour they impose nor to use severity in correcting them as either in correcting them at all when there is no just cause or in exceeding the reasonablenesse of the cause when there is any Quest 88. What are the duties which God requireth of Ecclesiastical or Church-Superiours I mean Pastors and Teachers of particular Congregations in reference to the people under their several charges respectively Answ To love them 2 Cor. 2.4 11.11 and elsewhere with tendernesse and dearnesse of affection 1 Thess 2.7 8 and so as to be willing yea glad to part with their goods or temporall estates yea and with their lives themselves for their sakes 2 Cor. 12.15 1 Thess 2.8 Joh. 10 11. To pray for them this effectually and continually and to give thanks for them accordingly Eph. 1.16 1 Cor. 1.3 4. Rom. 1.7 8 9. 1 Thess 1 2 3. 2.13 compared to take care of them and watch for their souls 1 Pet. 5.2 Heb. 13.17 that is to be diligent in observing where they are spiritually weak and what their irregular motions are and in considering how and by what means and applications they may be preserved and kept sound in the faith so as to be presented blamelesse and without spot before Jesus Christ at his appearing when they are misled into any errour endangering their salvation to travail with them in birth untill Christ be formed in them Gal. 4.19 that is to be as feelingly as intensely desirous of their recovery unto and establishment in the truth as it is in Jesus as a woman in the pangs of an hard labour is of being well und safely delivered to be diligent in feeding them with wholesome doctrine and with the Words of Eternal life and not to shunne through fear or favour of men to declare unto them the whole counsell of God concerning their Salvation 1 Pet. 5.2 2 Tim. 4.2 Act. 20.27 28. Joh. 21.16 17 18. compared so also to administer unto them the ordinances of the Gospel in the purity of their institutions when and as oft as it shal be judged convenient Mat. 28.19 20. 1 Cor. 11.23 24 25. To rule and govern them according to the lavvs of the Gospel given by Christ for this end and purpose as with diligence Rom. 12.8 so with gentlenesse patience and meeknesse of Spirit and not Lording it over the Heritage of God 1 Tim. 3 3 2 Tim. 2.24 1 Pet. 5.3 1 Thess 2.7 Titus 1.7 and without partiality and prejudice or hastinesse of judgment 1 Tim. 5.21 To go before them in an exemplary life and conversation Tit. 2.7 1 Pet. 5.3 Quest 89. What may be the reason why a promise of temporal good things should be annexed to this fifth Commandement and not any promise at all unto any other Commandement of the second Table Answ It is a right observation of the Jewish Doctors that God is wont to ratifie and strengthen his affirmative commands with promises and his negative with threatnings The reason whereof may be because there is nothing in equity or reason due unto the forbearance or non-acting of sin and wickednesse but freedome from punishment whereas positive rewards are proper to be conferr'd upon vertuous and worthy actions and good services Now all the rest of the Commandements of the second table being negative or prohibitory they are all sanctioned or ratified together by that threatning which comprehendeth them all Cursed be he that continueth not in all things c. Deut. 27.26 Gal. 3.10 This may be the reason why no promise is subjoyned unto any of them But why the promise in this Commandement should be of temporall good things rather then of spiritual this may be one reason because Children and younger persons who are more directly and in the first place minded in it are more apprehensive and capable of the good things of this life then of that which is to come Yet this is to be added that according to the manner and method wherein God trained up and taught his Church in the infancy of it which was the state and condition of it when the Law was delivered upon Mount Sina and for many ages after under the long and prosperous life on Earth here promised the life of blessednesse and glory which for ever and ever may be overtured and comprehended Quest 90. How doth the Apostle affirm this fifth Commandement to be the first Commandement with promise Eph. 6.2 when as we find as well a promise as we formerly touched as a threatning in the second Commandement as namely that God will shew mercy unto thousands of them that love him c. Answ This promise though it be inserted in the second Commandement whereof some account hath been given yet is it a generall promise and relateth as well to the due observance of the rest of the Commandements as of the second Whereas the Apostle's meaning in the words mentioned clearly is that the fifth Commandent is the first with an appropriate promise and which is made in a particular and special manner to the due keeping of that Commandement unto which it is annexed Neither doth he term it the first Commandement with promise as supposing that there is any more with promise also after it but only that there was none such before it The word first is used in other writers in such a notion as this as well as in the Scriptures as viz. exclusively only of any before not inclusively of any to succeed or come after Quest 91 May there be any reason conceived why the Commandement injoyning the honouring of Parents and other Superiours should
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