us light and heat by the Sun he upholdeth us by the Earth c. A. The word Immediate sometime signifieth A cause that hath no other cause under it So the Sun is the immediate cause of the emanation of its beams of Light And so God is not alwaies an Immediate Cause that is He hath other causes under him But sometime Immediate signifieth that which is next a thing having nothing between them And so God doth all things Immediately For he is and he acteth as near us as we to our selves and nothing is between him and us He is as near the person and the Effect when he useth Second Causes as when he useth none Q. 6. But is it not a debasing GOD to make his Providence the cause of every motion of a Worm a Bird a Fly and to mind and move such contemptible things and so to mind the thoughts of man A. It is a debasing God to think that he is like a finite Creature absent or insufficient for any of his Creatures That there is not the least thing or motion so small as to be done without him is most certain to him that will consider 1. That Gods very Essence is every where And wherever he is he is himself that is most Powerful Wise and Good And if such a God be as near to every Action as the most immediate Actor is so that in him they all Live and Move and Be how can he be thought to have no hand in it as to Providence or causality 2. And it 's certain that God upholds continually the very Being of every thing that moveth and all the Power by which they move For that which had no Being but from him â—an have none continued but by him That which could not make it self cannot continue it self Should not God by his causality continue their being every Creature would turn to nothing For there can be nothing without a Cause but the first Cause which is GOD. 3. And it is all one to Infiniteness to mind every Creature and motion in the World and to cause and rule the least as it is to cause and rule but one God is as sufficient for all the World even every Fly and Worm as if he had but One to mind Seeing then that he is as present with every Creature as it is with it self and it hath not the least power but what he continually giveth it and cannot move at all but by him and he is as sufficient for All as for One it 's unreasonable to think that the least thing is done without him Is it a dishonour to the Sun that every Eye even of Flies and Ants and Toads and Snakes as well as Men do see by the light of it or that it shineth at once upon every pâ—le of Grass and Atome This is but the certain Effect of Gods Infiniteneâ—s and Perfection Q. 7. How doth God Govern all things A. He Governeth several things according to their several Natures which he hath made Lifeless things by their natural Inclinations and by moving force Things that have sense by their sensitive Inclinations and by their objects and by constraint And Reasonable Creatures by their Principles and by Laws and Moral Rules And all things by his Infinite Power Wisdom and Will as being every one parts of one World which is his Kingdom Especially Man Q. 8. What is Gods Kingdom and why do you call him our King A. I call him our King because 1. He only hath absolute Right Power and Fitness to be our Supream Ruler 2. And he doth actually Rule us as our Soveraign And in this KINGDOM 1. GOD is the Only Supream King and Head 2. Angels or Glorified Spirits and Men are the Subjects 3. All the Bruits and lifeless Creatures are the Furniture and goods and utensils 4. Devils and Rebellious Wicked men are the Enemies to be opposed and overcome Q. 9. How doth GOD govern Man on Earth A. 1. The Power of God our Lord Owner and Mover moveth us and disposeth of us as he doth of all things to the fullfilling of his Will 2. The Wisdom of God our King doth give us sound Doctrine and holy and just Laws with Rewardâ— and Penalties and he will Judge men and execute accordingly 3. And the Love of our Heavenly Father doth furnish us with all necessary blessings help us accept us and prepare us for the Heavenly Kingdom Q. 10. Why is man Ruled by Laws rather than Beasts and other things A. Because man hath Reason and Free-will which maketh them Subjects capable of Laws which Beasts are not Q. 11. What is that Free-will which fits us to be Subjects A. It is a Will made by God able to determine it self by Gods necessary help to choose Good and refuse Evil understood to be such without any necessitating Predetermination by any other CHAP. V. Of Gods Law of Nature and Natural Officers Qu. 1. BY what Laws doth God Govern the World Ans. How he Governeth the Spirits above us whether by any Law besides the immediate Reâ—elation of his Will seen in the face of his Glory or how else is not much known to us because â—t doth not concern us But this lower World of man he Governeth by the Law of Nature and by a Law of Supernatural Revelation given by his Spirit or by Messengers from Heaven Q. 2. What is it that you Call the Law of Nature A. In a large and improper sence some call the â—nclinations and forcing or naturally moving Causes of any Creatures by the name of a Law â—nd so they say that Beasts and Birds are moved by the Law of their Nature and that Stones sink downward and the Fire goeth upward by the Law of Nature But this is no Law in the Proper sence which we are speaking of whatever you Call it Q. 3. What is it then that you Call A Law A. Any Signification of the Will of the Ruler purposely given to the Subject that thereby he may know and be bound to his Duty and know his Reward or Punishment due Or any signification of the Rulers will for the Government of Subjects constituting what shall be Due from them and to them A Rule to live by and the Rule by which we must be judged Q. 4. What then is Gods Law of Nature made for man A. It is the signification of Gods Governing Will by the Nature of man himself and of all other Creatures known to man in which God declareth to man his Duty and his reward or punishment Q. 5. How can a man know Gods Will and our duty by his Nature and by all other Works of God about us A. In some things as surely as by words or writings but in other things more darkly I am sure that my Nature is made to Know and Love Truth and Goodness and to desire and seek my own Felicity My Nature tells me that I was not made by my self and do not live by my Self and therefore that I am
though Hypocrites are the Church-visible and his professed Subjects 3. Subjects by sincere Heart-consent And so all such are his Subjects as make up the Church-mystical and shall be saved So that the Kingdom of God is a word which is sometime of a larger signification than the Church and sometime in a narrower sence is the same Eph. 1. 23. Christ is Head over all things to the Church Q. 7. What are the Acts of Christs Kingly Government A. Law-making Judging according to that Law and executing that Judgment Q. 8. What Laws hath Christ made and what doth â—e rule by A. First He taketh the Law of Nature now as his own as far as it belongeth to sinful Mankind And 2. He expoundeth the darker passages of that Law And 3. He maketh new Laws proper to the Church â—ince his Incarnation Q. 9. Are there any new Laws of Nature since the Fall A. There are new Obligations and Duties arising from our changed State It was no duty to the Innocent to repent of Sin and seek out for Recovery and â—eg Forgiveness But Nature bindeth Sinners not yet â—nder the final Sentence to all this Q. 10. What new Laws hath Christ made A. Some proper to Church Officers and some â—ommon to all Q. 11. What are his Laws about Church-Officers A. First He chose himself the first chief Officers â—nd he gave them their Commission describing their Work and Office and he Authorized them to gather â—nd form particular Churches and their fixed Officers â—t Pastors and necessary Orders and gave them the â—xtraordinary Conduct and Seal of his Spirit that their determinations might be the infallible significations of his Will and his recorded Law to his Universal Church to the end of the World His Spirit being the Perfecter of his Laws and Government Q. 12. How shall we be sure that his Apostles by the Spirit were Authorized to give Laws to all future Generations A. Because he gave them such Commission to teach Men all that he Commanded 2. And promised them his Spirit to lead them into all Truth and bring all things to their Remembrance and to tell them what to say and do And 3. Because he performed this Promise in sending them that extraordinary measure of the Spirit And 4. They spake as from Christ and in his Name and as by his Spirit And 5. They sealed all by the manifestation of that Spirit in its Holy and Miraculous manifold Operation Q. 13. Have not Bishops and Councils the same Power now A. No To be the Instruments of Divine Legislation and make Laws which God will call His Laws is a special Prophetical Power and Office such aâ— Moses had in making the Iewish Laws which noâ—… had that came after him But when Prophetical Revelation hath made the Law the following Officeâ—… have nothing to do But 1. To preserve that Law 2. And to expound it and apply it and guide thâ— People by it and themselves obey it 3. And to determine undetermined mutable Circumstances As the Iewish Priests and Levites were not to make another Law but to preserve expound and Rule by Moses Law so the ordinary Ministers Bishops or Councils are to do as to the Laws of God sufficiently made by Christ and the Spirit in his Apostles Q. 14. What are the New Laws which he hath made for all A. The Covenant of Grace in the last Edition is his Law by which he obligeth Men to Repent and Believe in him as Incarnate Crucified and Ascended and Interceding and Reigning in Heaven and as one that will Judge the World at the Resurrection As one that pardoneth Sin by his Sacrifice and Merit and Sanctifieth Believers by his Spirit And to believe in God as thus reconciled by Him and in the Holy Ghost as thus given by him And he promiseth Pardon Grace and Glory to all true Believers and threatneth Damnation to impenitent Unbelievers And he commandeth all Believers to devote themselves thus to God the Father the Son and the Holy Ghost by a solemn Vow in Baptism and live in the Communion of Saints in his Church and Holy Worship and the frequent Celebration of the Memorial of his Death in the Sacrament of his Body and Blood especially on the first Day of the Week which he hath separated to that Holy Comemoration and Communion by his Resurrection and the sending of his Spirit and by his Apostles And he hath commanded all his Disciples to live in Unity Love and Beneficence taking up the Cross and following him in Holiness and Patience in hope of Everlasting Life Q. 15. But some say that Christ was only a Teacher and not a Law-giver A. His Name is King of Kings and Lord of Lords and all Power in Heaven and Earth is given him and all things put into his Hands the Government is laid on his Shoulders and the Father without him judgeth no Man but hath committed all Judgment to the Son For this end he died rose and revived that he might be Lord of the Dead and of the Living He is at God's right Hand above aâ—â— Principalities and Powers and every Name being Head over all things to the Church Q. 16. May not this signifie only his Kingdom as â—â— is God or that which he shall have hereafter only at the Resurrection A. 1. It expresly speaketh of his Power as God and Man the Redeemer 2. And he made his Law iâ— this Life though the Chief and Glorious part of hâ—â— Judgment and Execution be hereafter How elsâ— should Men here keep his Law and hereafter â—â— judged according to it He that denieth Christ to be the Lawgiver denied him to be King and he that denieth him to be King denieth him to be Christ and is no Christian. Q. 17. Hath Christ any Vicegerent or Universal Governour under him on Earth A. No It is his Prerogative to be the Universal Governour for no mortal Man is capable of it As no one Monarch is capable of the Civil Government of all the Earth nor was ever so mad as to pretend to it much less is any one capable of being an Universal Church-Teacher Priest and Governour over all the Earth when he cannot so much as know it or send to all or have access into the contending Kingdoms of the World To pretend to this is mad Usurpation Q. 18. But had not Peter the Monarchical Government of all the Church on Earth in his Time A. No He was Governour of none of the Eleven Apostles nor of Paul nor ever exercised any such Government no nor it seems so much as presided at their meeting Act. 15. Q. 19. But is not a General Council the Universal Governour A. No 1. Else the Church would be no Church when there is no General Council for want of its Unifying Government And 2. There indeed never was a general Council of all the Christian World But they were called by the Roman Emperours and were called General as
to its good and safety Q. 8. What if a Prince think that the death 〈◊〉 an Innocent man is accidentally necessary to the sâ—…ty of himself or the Common-wealth through other 〈◊〉 fault may he not kill him A. No he is a Murderer if he kill the Innoceâ—â— or any whose fault deserveth not death should 〈◊〉 permit killing on such pretences no mens lives woâ—… be safe In Factions there be other wayes of â—…medy and such wicked means do but hasten 〈◊〉 increase the evil which men would so prevent Q. 9. May not Parents have power to kill bad â—â—â—ldren A. No I have given you the reason under the 〈◊〉 Commandement Q. 10. May not a man kill another in the necesâ—â—â—y defence of his own Life A. In some cases he may and in some not He â—…y in case it be his equal or inferiour as to pubâ—â—â— usefulness and he have no other means being â—…ulted by him to save his Life from him But 〈◊〉 may not 1. If by flight or other just means he 〈◊〉 save his own Life 2. Nor if it be his King 〈◊〉 Father or any publick Person whose death â—…uld be a greater loss to the Common-wealth than 〈◊〉 own Q. 11. How prove you that A. Because the Light of Nature tells us that seeâ—… Good and Evil are the objects of our Willing 〈◊〉 Nilling therefore the Greatest Good should still 〈◊〉 preferred and the greatest evil be most avoidâ—… and that the Good or Hurt of the Commonâ—â—alth is far greater than of a single private perâ—… Q. 12. But doth not Nature teach every Creature preserve its life and rather than die to kill anoâ—… A. The Nature of man is to be Rational and â—…ve bruitish Nature and to choose by Reason â—…gh against sensitive inclination Why else â—â—t Martyrs choose to dye rather than to sin and â—â—ldiers choose their own death before their Captains or their Kings in which God and reason juâ—fie them Q. 13. But by this Rule an Army should kill thâ— General rather than to be killed or betrayed to deâ—â— by him because all their lives are better than one man A. If they be but some part of an Army aâ— the Generals life be more useful to the rest and 〈◊〉 their King and Countrey and the publick good thâ—… all theirs they should rather dye as the Thebâ—… Legion did But if the General be a Traytor to 〈◊〉 King and Countrey and would destroy all or pâ—… of the Army to the publick loss and danger iâ—… no Murder if they kill him when they have no oâ—… way to save their Lives Q. 14. How many sorts of Murder are there 〈◊〉 which are the worst A. I. One of the worst is Persecution Killâ—… men because they are good or because they 〈◊〉 not break Gods Lawes And lower degrees of Pâ—…secution by Banishment Imprisonment Mulâ—… participate of guilt against this Command II. A second sort of hainous Murder is by 〈◊〉 sacres and unlawful Wars In which multitudes 〈◊〉 murdered and that studiously and with greatest 〈◊〉 dustry and Countreys ruined and undone The mâ—â—titude of hainous Crimes that are contained in 〈◊〉 unlawful Warre are hardly known but by sad â—â—perience III. Another sort of hainous Murder is when 〈◊〉 rents kill their own Children or Children their 〈◊〉 rents IV. Another is when Princes destroy their own Subjects whom by Office they are bound to protect or Subjects their Princes whom they are bound to obey and defend and honour V. Another sort of hainous Murder is when it is committed on pretence of Justice by Perjured Witnesses false Accusers or false Iudges or Magistrates As Naboth was murdered by Iezebel and Ahab and Christ by the Iews upon false accusations of Blasphemy and Treason For in this case the Murder is fathered on God and on Iustice which most abhorre it and the best things which should preserve the peace of the Innocent are used to the worst ends even to destroy them And a man hath no defence for himself as he may have against Murtherers or open Enemies and he is destroyed by those that are bound to defend him And the most devilish wicked Perjured men are made the Masters of mens Lives and may conquer Subjects by perverting Law VI. One of the most hainous crimes is soul-murder which is done by all that draw or drive men into sin or from their duty to God and the care of their Salvation either by seducing false Opinions opposing necessary Truth and Duty or by scorns or threats But none here sin so grievously as wicked Rulers and wicked Teachers and Pastors of the Churches Others kill Souls by one and one but these by hundreds and thousands And therefore it is the Devils main endeavour through the World to get Rulers and Teachers on his side and turn the Word and Sword against him that did ordain them All the Idolatrous World that know not Christ are kept under the Power of the Devil principally by wicked Rulers and Teachers And so is the Infidel and Mahometan World When the Turks had once conquered the Eastern Empire how quickly did those famous Churches and large Nations forsake Christ and turn to the grossest of Deceivers O how many millions of Souls have been since hereby destroyed And what wicked deceitful and contentious Teachers have done to the murdering of Souls alas the whole Christian World is witness Some by Heresie and some by Proud Tyranny and some by malignant opposition to the serious practice of that holy Law of God which they preach and some by Ignorance and some by slothful treacherous negligence and some by Church-divisions by their Snares or contentiousness Such as Paul speaks of Phil. 1. 15 16. 2. 3. And some in envy malign and hinder the preaching of the Gospel by such as they distast 1 Thes. 2. 16. VII But of all Soul Murder it is one of the greatest which is done by wicked Parents on their own Children who breed them up in Ignorance Wickedness and profane neglect if not hatred and scorn of serious Holiness And teach them malignant principles or hinder them from the necessary means of their Salvation That by Example teach them to Swear and lie and be drunken or profane For Parents to be the cruel damners of their own Children and this when in false hypocrisie they Vowed them in baptism to God and promised their godly education is odious cruelty and perfidiousness VIII And it is yet a more hainous Sin to be a Murderer of ones own Soul as every ungodly and impenitent sinner is For Nature teacheth all men to Love themselves and to be unwilling of their own destruction And no wonder that such are unmerciful to the Souls of Wives Children and Servants who will damn themselves and that for nothing and that after all the importunities of God and man to hinder them Q. 15. When may a man be accounted a Soul-selfmurderer seeing every man hath some sin A. Every sin as
that canâ—… be done they must marry whether their Parents â—… or not For man hath no Power to forbid what â—…d Commandeth Q. 25. Is that Marriage void which is without â—… consent of Parents and must such be separate as â—…lterers A. Some Marriage as aforesaid is Lawful without their consent some is sinfull but yet not Null nor to be dissolved which is the most usual Case Because all at age do choose for themselves even in the matters of Salvation And though they oughâ— to be ruled by Parents yet when they are not theiâ— own act bindeth them But if the incapacity of the persons make it null that 's another Case Q. 26. How shall men be sure what degrees arâ— prohibited and what is Incest when Moses Law iâ— abrogated and the Law of Nature is dark and doubtful in it and Christ saith little of it A. Those passages in Moses Law which are bâ—… Gods Explication of a dark Law of Nature do stâ—… tell us how God once expounded it and consequeâ—ly how far it doth extend though Moses Law â—… such be abrogated 2. The Laws about such restraint of Marriagâ—… are Laws of Order And therefore bind when â—… der is necessary for the thing ordered but not whâ—… it destroyeth the good of the thing ordered whiâ—… is its End Therefore Incest is unlawfull out of â—… cases of Necessity but to Adams Sons and Daugâ—ters it was a Duty And all the Children of Noâ—… three Sons must needs marry either their own Bâ—… ther 's and Sisters or the Children of their Fathâ—… Brethren which moved Loâ—s Daughters to do wâ—… they did 3. In these matters of Order some Laws of â—… Land must be obeyed though they restrain â—… more than the Laws of God Q. 27. Is Marriage in every forbidden degree â—… be dissolved A. Not if it be a degree only forbidden by Mâ—… Laws Or if it were in such foresaid cases of absolute necessity But that which God doth absolutely forbid must not be continued but dissolved as the Case of Herod and him 1 Cor. 5. tells us CHAP. XLI Of the Eighth Commandement Qu. 1. WHat are the Words of the Eighth Commandement A. Thou shalt not Steal Q. 2. What is the Stealing here forbidden A. All injurious getting or keeping that which is â—others Q. 3. When is it injurious A. When it is done without right And that is â—hen it is done without the Owners Consent or by â—… fraudulent or forcible getting his consent and withâ—ut just Authority from a superiour power who may â—arrant it Q. 4. What Power may allow one to take that which â—… anothers A. 1. God who is the only Absolute Owner of â—… did allow the Israelites to take the Egyptians â—nd Canaanites goods and so may do by whom he â—ill 2. And a Magistrate may take away the goods â—f a Delinquent who forfeiteth them And may take â—…m an unwilling Subject such Tribute as is his due â—… as much of his 〈◊〉 as the Law alloweth him to take for the necessary defence of the Common-wealth and may force him to pay his debts And a Father may take from his Child who is but a conditional Subproprietor what he seeth meet Q. 5. But what if it be so small a matter as will be no loss to him Is it sinful Theft to take it A. Yes if there be none of his Consent nor any Law to warrant you it is Theft how small soever the thing be But if the common sence of Mankind suppose that men would consent if they knew it or if the Law of God or the just Law of Man enable you to take it it is no Theft And so God allowed the Israelites to pluck the Ears of Corn or eat Fruit as they pass'd through a Vineyard in hunger so be it that they carryed none away And a man may gather a Leaf or an Herb for Medicine in another Mans Ground because Humanity supposeth that the Owner will not be against it Q. 6. But what if he can spare it and I am in great necessity and it be his duty to relieve me and he refuseth A. You are not allowed to be your own Carver The common good must be preferred before youâ— own And if every one shall be judge when theiâ— Necessity alloweth them to take from another thâ— Property and Right of all men will be vain and the common Order and Peace be overthrown And whilâ— you may either beg or seek to the Parish or Magistrate for Relief there is no place for a just Plea oâ—… your Necessity Q. 7. But should a man rather die by Famine than take from another that is bound to give and will not A. If his taking will by encouraging Thieves do the Common-wealth more hurt than his Life will do good he is bound rather to die than Steal But I dare not say that it is so where all these following Conditions concurre 1. If it be so small a thing as is meerly to save Life as God allowed the foresaid taking of Fruit and Corn. 2. If you have first tryed all other Means as Begging or seeking to the Magistrate 3. If by the Secresie or by the Effect it be no hurt to the Common-wealth but good As for instance If to save life one take an Apple from a Tree of him that is unwilling or eat Pease or Corn in the Field If Children have Parents that would famish them If a company in a Ship should lose all their Provision save one mans and he have enough for them all and would give them none I think the Law of Nature alloweth them to take as much as will save their Lives against his will If David the Lords Anointed and his six hundred men want Bread they think they may take it from a churlish Nabal If an Army which is necessary to save the Kingdom from a foreign Enemy should want Money and Food and none would give it them it seemeth unnatural to say that they should all famish and lose the Kingdom rather than take Free Quarter or things absolutely necessary from the unwilling The Common-wealths right in every Subjects Estate is greater than his own as the Common good is better than his But these rare Cases are no excuse for the unjust taking of the least that is anothers without his consent Q. 8. But may not a Child or Servant take that Meat or Drink which is but meet if the Parents and Masters be unwilling A. No unless as aforesaid meerly to save Life If Children have hard Parents they must patiently bear it If Servants have hard Masters they may leave them or seek Remedy of the Magistrate for that which they are unable to bear But the World must not be taught to invade other mens Property and be Judges of it themselves Q. 9. But what if he owe me a debt and will not pay me or keep unjust possession of my goods may I not take my own by stealth or force if I be able A.
it is a Contradiction The same would be both perfect and imperfect Perfect because he is of himself Eternally without a cause and so dependent upon none And yet Imperfect because he hath but a Part of that Being that is said to be perfect For many are more than One and all make up the absolute perfect being and One of them is but a Part of all And to be a Part is to be Imperfect However many subordinate Created Spirits may unfitly be called Gods there can be but one uncreated God in the first and proper sence Q. 8. How know you that God is Eternal without Beginning A. Because else there was a time when there was Nothing if there were a time when there was no God And then there never would have been any thing For nothing can make nothing Q. 9. But how can man conceive of an Eternal uncaused Being A. That such a GOD there is is the most certain easie Truth and that he hath all the Perfection before described But neither Man nor Angel can know him Comprehensively Q. 10. What mean you by his Infiniteness A. That his Being and Perfection have no limits or measure but incomprehensibly comprehend all Place and Beings Q. 11. What is this GOD to us A. He is our Maker and therefore our absolute Owner our Supream Ruler and our Chief Benefactor and Ultimate End Q. 12. And how stand we related to him what duty do we owe him and what may we expect from him A. We are his Creatures and all that we are and have is of him we are his Subjects made with Life Reason and Free-will to be ruled by him He is the Infinite Good and Love it self Therefore we owe him perfect Resignation perfect Obedience and perfect Complacency and Love All that we are and all that we have and all that we can doe is due to him in the way of our Obedience to pay which is our own Rectitude and Felicity as it is our Duty But all this you must much better learn from his Word than Nature alone can teach it you Though Mans Nature and the frame of Nature about us so fully proveth what I have said as leaveth all the Ungodly without excuse CHAP. IV. Of Gods Kingdom and Government of Man and Providence Q. 1. I Perceive that nothing more concerneth us than to know GOD and our Relation and Duty to him and what hope we have from him Therefore I pray you open it to me more fully And first tell me Where God is A. GOD being Infinite is not confined in any Place but all Place and things are in GOD and he is absent from none but as near to every thing as it is to it self Q. 2. Why then do you say that he is in Heaven if he be as much on Earth and every where A. GOD is not more or less in one place than another in his Being but he is apparent and known to us by his Working and so we say He is in Heaven as he there Worketh and Shineth forth to the most blessed Creatures in Heavenly Glory As we say the Sun is where it shineth Or to use a more apt Comparison the Soul of Man is indivisibly in the whole Body but it doth not Work in all parts alike it understandeth not in the Foot but in the Head it Seeth not Heareth not Tasteth not and smelleth not in the Fingers or lower parts but in the Eye the Ear and other Senses in the Head and therefore when we talk to a man it is his Soul that we talk to and not his Flesh and yet we look him in the Face not as if the Soul were no where but in the Face or Head but because it only worketh and appeareth there by those Senses and that Understanding which we Converse with Even so we look up to Heaven when we speak to God not as if he were no where else but because Heaven is the place of his glorious Appearing and Operation and as the Head and Face of the World where all true Glory and Felicity is and from whence it descendeth to this Earth as the Beams of the Sun do from its glorious Center Q. 3. You begin to make me think that GOD is the SOUL of the WORLD and that we must conceive of him in the World as we do of the Soul of Man in his Body A. You cannot better Conceive of GOD so you will but take in the points of Difference which are very great for no Creature known to us doth resemble God without vast Difference The Differences are such as these First The Soul is part of the Man but God is not a part of the World or of Being For to be a part is to be less than the whole and so to be Imperfect Secondly We cannot say that the Soul is any where out of the Body but the World is Finite and God is Infinite and therefore God is not Confined to the World 3. The Soul ruleth not a Body that hath a distinct Understanding and Free Will of its own to receive its Laws and therefore ruleth it not by proper Law but by despotical Motion But God ruleth men that have Understanding and Free Will of their own to know and receive his Laws and therefore he ruleth them partly by a Law 4. The Soul doth not use another Soul under it to rule the Body but GOD maketh use of Superiour Spirits to move and rule things and Persons below them so that there is great difference between Gods ruling the World and the Souls ruling the Body But yet there is great likeness also 1. God is as near every part of the World as the Soul is near the Body 2. God is as truely and fully the Cause of all the Actions and Changes of the World except sin which Free Will left to it self committeth as the Soul is the Cause of the Actions and Changes of the Body 3. The Body is no more lifeless without the Soul than the World would be without God Yea God giveth all its Being to the World and without him it would be nothing and in this he further differeth from the Soul which giveth not material being to the Body So that you may well conceive of GOD as the SOUL of the World so you will but put in that he is far more Q. 4. Is it not below God to concern himself with these lower things Doth he not leave them to those that are under him A. It is below God to be unconcerned about any part even the least of his own works Men are narrow Creatures and can be but in one place at once and therefore must do that by others which they cannot do themselves at least without trouble But God is infinite and present with all Creatures and as nothing is in being without him so nothing can move without him Q. 5. By this you make God to do all things Immediately whereas we see he works by means and second causes He giveth
not my own but his that made me All things shew me that there is a God who must needs be Greater Wiser and Better than all his Creatures and therefore ought to be most Honoured Feared Loved and Obeyed I see multitudes of persons of the same Nature with me and therefore obliged to the same duty to God I see much of Gods work in them which is Good and therefore to be Loved And I see that we are all parts of one World and made to be useful to one another These and many such things the Reason of man may discern in himself and other works of God Q. 6. But I thought the Law of Nature had been every mans natural temper and disposition which inclineth him to action And you make it to be only a notifying sign of duty A. Figuratively some call every Inclination a Law but it 's no such thing that we are speaking of Only a mans natural Inclination among other signs may notifie his duty But I hope you cannot think that a mans vicious Inclination is Gods Law Then you would make Original sin and the work of the Devil to be Gods Law One mans sinful distemper of Soul and another mans bodily distemper the fruit of sin inclineth him to wrath to lust to idleness to sinful sports or drinking or gluttony And these are so far from being Gods Law of Nature that they are the contraries and the Law of Satan in our members rebelling against the Law of God And though the good Inclinations of our common Nature to Justice Peace Temperance be by some called The Law of Nature it is not as they are Inclinations but as from them we may know our duty Q. 7. Hath God any Natural Officers under him in governing man I pray you tell me how far Mans Power is of God A. God hath set up divers sorts of humane Governing Powers under him in the World which all have their place and order assigned them some by Nature as entire some by the Law of Nature since the Fall and some by supernatural Revelation which is not to be here spoken to but afterward Q. 8. Because I have heard some say that God made no Government but men do it by consent for their necessity I pray you shew me what Government God made by Nature and in what order A. 1. Next to Gods own Governing Right which is the first God hath made every man a Governour of himself For God made him with some faculties which must be ruled as the Appetite Senses and Tongue and other bodily members yea and Passions too and with some which must Rule the rest as the Understanding by guidance and the Will by command And this self-governing power is so necessary and Natural that no man can take it from us or forbid us the due exercise of it any more than they can bind us to sin or to self-destruction Q. 9. Which is the next humane Power in order A. 2. The Governing power of the Husband over the Wife whose very nature as well as Original shews that she was made to be Subject though under the Law of Love Q. 10. But is not this by consent rather than by nature A. It is by Consent that a woman is married but when she hath made her self a Wife Nature maketh her a Subject unless madness or disability make the man unmeet for his place Q. 11. Which is the next sort of Natural Government A. 3. The Parents Government of their Children Nature maketh it the duty of Parents to rule and of Children to obey And though some have been so unnatural as to deny this and say that Children owe nothing but reverence and gratitude yet there is no danger of the common prevalency of such a Heresie which the nature of all mankind confuteth save that licentious Youth will take advantage of it to disobey their Parents to please their lusts Q. 12. What is the humane Government which Gods Law of Nature hath instituted to man since his fall and corruption A. 4. That is to be afterward explained But Magistracy or Civil Government is certainly of Natural Institution though it is uncertain how God would have governed Man in such Societies by man if they had not sinned The Law of Nature teacheth man the necessity of Civil Society and of Government therein and therefore obligeth man thereto Q. 13. This seemeth to be but the effect of mens own perceived necessity and so to be but their arbitrary choice A. Their Necessity is Natural and the notice of it is Natural and the desire of Remedy is natural and the fitness of Magistracy to its use is natural Therefore it is the Law of God in Nature that bindeth them to choose and use it And if any Countrey should choose to live without Magistracy they would sin against the Law of Nature and their own good Q. 14. But I have heard that God hath made no Law what Form of Civil Government shall be used but left it to every Countreys choice A. God hath by nature made it necessary that there be Magistracy that is some men in power over Societies to enforce the obedience of Gods own common Laws and to make their subordinate Laws about undetermined mutable matters to that end for the honour of God and the Good of the Society But 1. Whether this Government shall be exercised by one or many 2. And who shall be the Persons Gods Law hath left undetermined to humane Liberty The Form and the Persons are chosen neither by the said persons nor by the People only but by the mutual consent and contract of both 3. And also by this contract the Degree of power and order of the exercise may be Stated and limited But for all that when humane consent hath chosen the persons the essential Power of Governing in Subordination to Gods Laws floweth not from man but immediately from Gods Law of Nature Q. 15. But what if these sorts of Government prove cross to one another and Reason commandeth one thing an Husband another a Parent another and the Magistrate another which must be obeyed A. Each have their proper Work and End which none of the other can forbid Self-Government is the Reasonable management of our own Faculties and actions in obedience to God for our own Salvation And no King or other can take this from us And if they forbid us any necessary duty to God or necessary Means of our Salvation they do it without Authority and are not to be therein obeyed A Husbands power to govern his Wife is for the necessary Ends of their Relation which the King hath no power to forbid A Parents power to rule his Children is for the Necessary Education of them for the welfare of Soul and Body and the King hath no power to forbid it Should he forbid Parents to feed their Children or teach them Gods Laws or to choose for them Orthodox fit Tutors Pastors and Church-Communion where God is lawfully worshipped
29. But if Bishops judge that Civil Magistrates are bound to destroy or punish Hereticks Schismaticks or Sinners are not such Magistrates thereby bound to do it A. They are bound to do their duty whoever is their Monitor But if Prelates bid them sin they sin by obeying them Nor may a Magistrate punish a Man meerly because Bishops judge him punishable without trying the Cause themselves Q. 30. But if it be not of Divine Institution that all the Church on Earth should have one Governing Unifying Head Monarchical or Aristocratical is it not meet as suited to humane Prudence A. Christ is the builder of his own Church or House and hath not left it to the Wit or Will of Man to make him a Vicegerent or an Unifying Head or Ruler of his whole Church that is to set up an Usurper against him under his own Name which is Naturally uncapable of the Office Q. 31. But sure Unity is so excellent that we may conceive God delighteth in all that promoteth it A. Yes And therefore he would not leave the Terms of Unity to the Device of Men in which they will never be of a mind nor would he have Usurpers divide his Church by imposing impossible Terms of Unity Must God needs make one Civil Monarch or Senate to be the Unifying Governour of all the Earth as one Kingdom because he is a lover of Unity The World is politically Unified by one God and Soveraign Redeemer as this Kingdom is by one King and not by one Civil humane Supream Ruler Personal or Collective Men so mad as to dream of one Unifying Church Governing Monarch or Aristocracy are the unfittest of all Men to pretend to such Government Q. 32. At least should we not extend this Unifying Government as far as we can even to Europe if not to all the World A. Try first one Unifying Civil Government Monarchical or Aristocracitical for Europe and call Princes Schismaticks as these Men do us for refusing to obey it and try the success 2. And who shall make this European Church-Soveraign And by what Authority and limit his Kingdom 3. And what is all this to do To make better Laws than Christs When were any so mad as to say that all Europe must have one Soveraign Person or Colledge of Physicians School-masters Philosophers or Lawyers to avoid Schism among them 4. Is not Agreement by Voluntary consent a better way to keep Civil and Ecclesiastical Unity in Europe than to have one Ruling King Senate or Synod over all Councils are for voluntary concord and not the Soveraign Rectors of theiâ— Brethren Q. 33. But are not National Churches necessary A. No doubt but Christ would have Nations discipled baptized and obey him And Kings to govern them as Christian Nations and all men should endeavour that whole Nations may be Christians and the Kingdoms of the World be voluntarily the Kingdoms of Christ. But no man can be a Christian against his will Nor hath Christ ordained that each Kingdom shall have one Sacerdotal Head Monarchical or Aristocratical But Princes Pastors and People must promote Love Unity and Concord in their several places Q. 34. So much for Gods publick Kingdom on Earth But is there not also a Kingdom of God in every Christians Soul A. One mans Soul is not fitly called A Kingdom But Christ as King doth govern every faithful Soul Q. 35. What is the Government of each Believer A. It is Christs Ruling us by the Laws which he hath made for all his Church proclaimed and explained and applyed by his Ministers and imprinted on the Heart by his holy Spirit and judging accordingly Q. 36. What is the Kingdom of Glory A. It hath two degrees The first is the Glorious reign of our Glorified Redeemer over this World and over the Heavenly City of God before its Perfection which began at the time of Christs Ascension his Resurrection being the Proeme and endeth at the Resurrection 2. The perfect Kingdom of Glory when all the Elect shall be perfected with Christ and his work of Redemption finished which begins at the Resurrection and shall never end Q. 37. What will be the state of that Glorious Kingdom A. It containeth the full Collection of all Gods Elect who shall be perfected in Soul and Body and employed in the perfect Obedience Love and Praise of God in perfect Love and Communion with each other and all the blessed Angels and their Glorified Redeemer and this is in the sight of his Glory and the Glory of God and in the continual joyful sence of his Love and essential Infinite Perfection All imperfection sin temptation and suffering being for ever ceased Q. 38. But some think this Kingdom will be begun on Earth a Thousand Years before the General Resurrection and some think that after the Resurrection it will be on Earth A. This very Prayer puts us in hope that there are yet better things on Earth to be expected than the Church hath yet enjoyed For when Christ bids us pray that His Name may be hallowed his Kingdom come and his Will done on Earth as it is done in Heaven we may well hope that some such thing will be granted for he hath promised to give us whatever we ask according to his Will in the Name of Christ And he hath not bid us pray in vain But whether there shall be a Resurrection of thâ—… Martyrs a thousand years before the general Resurrection or whether there shall be only a Reformation by a holy Magistracy and Ministry and how far Christ will manifest himself on Earth â—… confess are Questions too hard for for me to determine He that is truly devoted to Christ shall have his part in his Kingdom though much be now unknown to him of the Time Place and Manner And as to the Glory after the General Resurrection certainly it will be Heavenly for we shalâ—… be with Christ and like to the Angels And thâ—… Nâ—w Ierusalem being the Universality of the Blessâ—… how with Christ may well be said to come doâ—… from Heaven in that he will bring all the Blessâ—… with him and in the Air with them will judge tâ—… World But whether only a New Generation shâ—… inhabit the New Earth and the Glorified rule theâ—… as Angels now do or whether Heaven and Eartâ—… shall be laid common together or Earth made â—… Glorious as Heaven I know not But the perfect knowledge of Gods Kingdom â—… proper to them that enjoy it Therefore even wâ—… who know it but imperfectly must daily pray thaâ—… it may come that we may perfectly know it wheâ—… we are perfected therein CHAP. XXVII Thy will be done on Earth as it is in Heaven Qu. 1. VVHy is this made the Third Petition A. Because it must be the Third in our Desires I told you this Prayer in perfect Method beginneth at that which must be the first in our Intention and that is God's Interest as above our own which is consistent
and exprest in these three gradations 1. The highest Notion of it is The Hallowing and Glorifying of his Name and resplendent perfections 2. The Second is that in which this is chiefliest notified to Man which is his Kingdom 3. The Third is the Effect of this Kingdom in the fulfilling of his will Q. 2. What will of God is it that is here meant A. His Governing and Beneficent will expressed in his Laws and Promises concerning Man's Duty and God's Rewards and Gifts Q. 3. Is not the will of his Absolute Dominion exprest in the Course of Natural Motion here inclided A. It may be included as the supposed matter of our approbation and praise And as Gods will is taken for the Effects and Signs of his will we may and must desire that he will continue the Course of Nature Sun and Moon and Stars Earth Winds and Water c. till the time of their dissolution and Mankind on Earth For these are supposed as the subject or accidents of Government But the thing specially meant is God's governing Will that is that his Laws may be obeyed and his Promises all performed Q. 4. But will not God's will be alwayes done whether we pray or not A. 1. All shall be done which God hath undertaken or decreed to do himself and not laid the Event on the will of Man His absolute will of Events is still fulfilled But Man doth not alwayes do God's will that is he doth not keep God's Laws or do the Duty which God commandeth him and therefore doth not obtain the Rewards or Gifts which were but conditionally promised 2. And even some things decreed absolutely by God must be prayed for by Man For he decreeth the Means as well as the End and Prayer is a means which his Commands and Promises oblige us to Q. 5. Why is it added as it is done in Heaven A. To mind us 1. Of the perfect Holy Obedience of the Glorified 2. And that we must make that our Pattern and the End of our Desires 3. And to keep up our Hopes and Desires of that Glorioâ—… Perfection And strive to do God's will understandingly sincerely fully readily delightfully without unwillingness unweariedly concordantly without division in perfect Love to God his work anâ—… one another For so his will is done in Heaven Anâ—… these Holy heavenly Desires are the Earnest of our Heavenly possession Q. 6. What is it that we pray against in this Petition A. Against all sin as a Transgression of his Law and against all distrust of his Promises and Discontentedness with his Disposals and so against every will that is contrary to the will of God Q. 7. What Will is it that is contrary to the Will of God A. 1. The Will of Satan who hateth God and Holiness and Man and willeth Sin Confusion and Calamity and who is obeyed by all the ungodly World 2. The Will of all blind Unbelieving wicked Men especially Tyrants who fill the World with Sin and Blood and Misery that they may have their wills without controll or bounds 3. Especially our own sinful self-willedness and rebellious and disobedient dispositions Q. 8. What mean you by our self-willedness A. Man was made by the Creating Will of God to obey the Governing will of God and rest and rejoice in the disposing rewarding and beneficent will of God and his Essential Love and Goodness by sin he is fallen from God's will to himself and his own Will and would fain have all Events in the power and disposal of his own Will and fain be Ruled by his own Will and have no restraints and would rest in himself and the fulfilling of his Will Yea he would have all Persons and things in the World to depend on his Will fulfill and please it and ascribe unto it And so would be the Idol of himself and of the World And all the wickedness and stir and cruelty of the World is but that every selfish Man may have his will Q. 9. What then is the full meaning of this Petition A. That Earth which is grown so like to Hell by doing the will of Satan of Tyrants and of self-willed fleshly wicked Men may be made liker unto Heaven by a full compliance of the will of Man with the will of God depending submissively on his disposing will obeying his commanding will fearing his punishing will trusting rejoicing and resting in his rewarding and beneficent will and renouncing all that is against it Q. 10. But if it be God's will to punish pain and kill us how can we Will this when it is evil to us and we cannot Will evil A. As God himself doth Antecedently or Primarily will that which is good without any evil to his Subjects and but consequently will their punishment on supposition of their wilful sin and this but as the work of his Holiness and Justice for good so he would have us to will first and absolutely next his own Glory and Kingdom our own Holiness and Happiness and not our Misery but to submit to his just punishments with a will that Loveth not the hurt but the final good Effect and the Wisdom Holiness and Justice of our Chastiser Which well consisteth with begging Mercy Pardon and Deliverance Q. 11. But is not Heaven too high a Pattern for our desires A. No Though we have much duty on Earth which belongs not to them in Heaven and they have much which belongeth not to us yet we must desire to obey God fully in our duty as they do in theirs and desiring and seeking heavenly Perfection is our sincerity on Earth Q. 12. What Sin doth this Clause specially condemn A. 1. Unbelief of the Heavenly Perfection 2. Fleshly Lusts and Wills and a Worldly mind 3. The ungodliness of them that would not have God have all our Heart and Love and Service but think it is too much preciseness or more ado than needs and give him but the leavings of the Flesh. CHAP. XXVIII Give us this Day our daily Bread Qu. 1. WHY is this the Fourth Petition A. I told you that the Lords Prayer hath two parts The first is for our End according to the Order of Intention beginning at the top and descending The Second part is about the Means according to the Order of Execution beginning at the bottom and ascending to the top Now this is the first Petition of the Second part because Our Substance and Being is supposed to all accidents and if God continue not our humanity we cannot be capable of his Blessings Q. 2. What is meant by Bread A. All things necessary to sustain our Natures in a fitness for our duty and our Comforts Q. 3. It seems then that we pray that we may not want or be sick or die when God hath foretold us the contrary Events A. We justly shew that our Nature is against Death and sickness and wants as being Natural evils And God giveth us a discerning Judgment
Law of Iesus Christ. 1. The Law of Nature is not abrogate though the terms of Life and Death are not the same as under the Law of Innocency 2. The Law of Moses to the Iews as such never bound all other Nations nor now bindeth us but is dead and done away 2 Cor. 3. 7 9 10 11. Rom. 2. 12. 14 15. 3. 19. 7. 1 2 3. Heb. 7. 12. 1 Cor. 9. 21. But seeing it was God that was the Author of that Law and by it expresly told the Iews what the Law of Nature is we are all bound still to take those two Tables to be God's own Transcript of his Law of Nature and so are by consequence bound by them still If God give a Law to some one Man as that which belongs to the Nature of all Men though it bind us not as a Law to that Man it binds as Gods exposition of the Law of Nature when notified to us 3. As the Law of Christ it binds all Christians Q. 2. How are the Ten Commandements the Law of Christ A. 1. Nature it self and lapsed Mankind is delivered up to Christ as Redeemer to be used in the Government of his Kingdom And so the Law of Nature is become his Law 2. It was Christ as God-Redeemer that gave the Law to Moses and as it is a Transcript of the Common Law of Nature he doth not revoke it but suppose it 3. Christ hath repeated and owned the Matter of it in the Gospel and made it his Command to his Disciples Q. 3. Is there nothing in the Ten Commandements proper to the Israelites A. Yes 1. The Preface Hear O Israel And that brought thee out of the Land of Egypt out of the House of Bondage 2. The stating the Seventh Day for the Sabath and the strict Ceremonial Rest commanded as part of the Sanctifying of it Q. 4. How doth Christ and his Apostles contract all the Law into that of Love A. God who as Absolute Lord Owneth moveth and disposeth of all doth as Soveraign Ruler give us Laws and excute them and as Love and Benefactor giveth us all and is the most Amiable Object and End of all So that as to Love and Give is more than to Command so to be Loved is more than as a Commander to be Obeyed But ever includeth it though it be eminently in its Nature above it So that 1. Objectively Love to God our Selves and Others in that measure that it is exercised Wisely is Obedience Emenently and somewhat higher 2. And Love as the Principle in Man is the most powerful Cause of Obedience supposing the Reverence of Authority and the fear of punishment but is somewhat more Excellent than they A Parents Love to a Child makes him more constant and full in all that he can do for him than the Commands of a King alone would do In that measure that you Love God you will heartily and delightfully do all your duty to him and so far as you love Parents or Neighbours you will gladly promote their Honour Safety Chastity Estates Rights and all that 's theirs and hate all that is against their good And as Parents will feed their Children though no fear of punishment should move them so we shall be above the great necessity of the fear of punishment so far as God and Goodness is our delight Q. 5. How should one know the meaning and extent of the Commandements A. The words do plainly signifie the Sence And according to the reasonable use of Words Gods Laws being perfect must be thus expounded 1. The commanding of Duty includeth the forbidding of the contrary 2. Under General Commands and Prohibitions the kinds and particulars are included which the General word extendeth to 3. When one Particular sin is forbidden or duty Commanded all the Branches of it and all of the same kind and reason are Forbidden or Commanded 4. Where the End is commanded or forbidden it is implyed that so are the true Means as such 5. Every Commandement extendeth to the whole Man to our Bodyes and all the Members and to the Soul and all its Faculties respectively 6. Commands bind us not to be alwayes doing the thing Commanded Dutyes be not at all times duty But Prohibitions bind us at all times from every sin when it is indeed a sin 7. Every Command implyeth some reward or benefit to the Obedient and every sin of Omission or Commission is supposed to deserve punishment though it be not named 8. Every Command supposeth the thing Commanded to be no Natural impossibility as to see Spirits or into the Heart of the Earth to know that which is not intelligible c. But it doth not suppose us to be Morally or Holily disposed to keep it or to be able to change our Corrupt Natures without God's Grace 9. So every Command supposeth us to have that Natural freedom of Will which is a self-determining Power not necessitated or forced to sin by any But not to have a Will that is free from Vicious inclinations Nor from under God's disposing power 10. The breach of the same Laws may have several sorts of punishment By Parents by Masters by Magistrates by the Church On Body on Name on Soul in this Life by God and finally heavier punishment in the Life to come 11. The sins here forbidden are not unpardonable but by Christs Merits Sacrifice and Intercession are forgiven to all true penitent converted Believers CHAP. XXXIII Of the Preface to the Decalogue Qu. 1. VVHat are the Parts of the Decalogue A. I. The Constitution of the Kingdom of God over Men described And II. The Administration or Governing Laws of his Kingdom Q. 2. What words express the Constitution of God's Kingdom A. I am the Lord thy God which brought thee out of the Land of Egypt out of the House of bondage Q. 3. What is the Constitution here expressed A. 1. GOD the Soveraign 2. Man the Subject 3. The work of God which was the next Foundation or reason of the mutual Relation between God and Man as here intended Q. 4. What is included in the first part of God's Soveraignty A. 1. That there is a God and but One God in this special Sence 2. That the God of Israel is this One true God who maketh these Laws 3. That we must all obey him Q. 5. What is GOD what doth that word here mean A. This was largely opened in the beginning Briefly to be GOD is to be a Spirit Infinite in Being in Vital Power Knowledge and Goodness of whom as the efficient Cause and through whom as the Governour and to whom as the End are all things else related to us as our Creator and as our Absolute Owner Our Supream Ruler and our greatest Benefactor Friend and Father Q. 6. What words mention Man as the Subject of the Kingdom A. Hear O Israel and Thy God that brought Thee c. Q. 7. What
Relations are here included A. That we being Gods Creatures and Redeemed Ones are 1. His Own 2. His Subjects to be Ruled by him 3. His poor Beneficiaries that have all from him and owe him all our Love Q. 8. What do the words signifie that brought thee out of the Land of Egypt A. That besides the Right of Creation God hath a Second Right to us as our Redeemer The deliverance from Egypt was that Typical one that founded the Relation between him and the Common-wealth of Israel But as the Decalogue is the Law of Christ the meaing is I am the Lord thy God who Redeemed thee from sin and misery by Iesus Christ. So that this signifieth the nearest Right and Reason of this Relation between God and Man He giveth us his Law now not only as our Creator but as our Redeemer and as such we must be his willing Subjects and obey him Q. 9. Are all Men Subjects of God's Kingdom A. 1. All are Subjects as to Right and Obligation 2. All that Profess Subjection as profest Consenters 3. And all true hearty Consenters are his sincere Subjects that shall be Saved God the Creator and Redeemer hath the Right of Soveraignty over all the World whether they Consent or not But they shall not have the Blessing of Faithful Subjects without their own true Consent nor of visible Church Members without profest Consent But antecedent Mercies he giveth to all Q. 10. Why is this description of Gods Soveraignty and Mans Subjection and the Ground of it set before the Commandements A. Because 1. Faith must go before Obedience He that will come to God and obey him must Believe that God is God and that he is the Rewarder of them that diligently seek him Heb. 11. 6. And he that will obey him as our Redeemer must believe that we are Redeemed by Jesus Christ and that he is our Lord and King 2. And Relations go before the Dutyes of Relation And our Consent foundeth the mutual Relation The nature and form of Obedience is To Obey anothers Commanding will because he is our Rightful Governour No Man can Obey him formally whom he taketh not for his Ruler And Subjection or Consent to be Governed is Virtually all Obedience Q. 11. But what if Men never hear of the Redeemer may they not obey Gods Law of Nature A. They may know that they are Sinners and that the sin of an Immortal Soul deserveth endless punishment And they may find by experience that God useth them not as they deserve but giveth many mercies to those that deserve nothing but misery and that he obligeth them to use some means in hope for their recovery and so that he Governeth them by a Law or on terms of Mercy And being under the first Edition of the Law of Grace though they know not the second they ought to keep that Law which they are under and they shall be judged by it Q. 12. How then doth the Christian Church as Christs Kingdom differ from the World without if they be any of his Kingdom too A. As all the World was under that Common Law of Grace which was made for them to Adam and Noe and yet Abraham and his Seed only were chosen out of all the World as a peculiar Holy Nation to God and were under a Law and Covenant of Peculiarity which belonged only unto them so though Christ hath not revoked those common Mercies given to all by the first Edition of the Law of Grace nor left the World ungoverned and lawless yet he hath given to Christians a more excellent Covenant of Peculiarity than he gave the Natural Seed of Abraham and hath elected them out of the World to himself as a chosen Generation a Royal Priestood an Holy Nation a peculiar People to shew forth the Praises of him that hath called them out of darkness into his marvellous Light 1 Pet. 2. 9. Q. 13. It seems then we must take great heed that we make not Christs Kingdom either less or Greater than it is A. To make it Greater than it is by equalling those without with the Church or Church-hypocrites with the sincere doth dishonour Gods Holiness and the wonderful design of Christ in Mans Redemption and the Grace of the Spirit and the Church of God and obscureth the Doctrine of Election and God's peculiar Love and tendeth to the discomfort of the Faithful and even to Infidelity And to make Christ's Kingdom less than it is by deâ—ying the first Edition of the Law of Grace made to â—ll and the common Mercies given to all antecedently â—o their rejection of them doth obscure and wrong â—he Glory of Gods Love to Man and deny his comâ—on Grace and Law and feigneth the World either â—o be under no Law of God or else to be all bound to be perfectly Innocent at the time when they are guilty and either not bound at all to hope and seek for Salvation or else to seek it on the Condition of being Innocent when they know that it is impossible they being already guilty And it maketh the World like the Devils almost shut up in despair and it leaveth them as Guiltless of all sin against Grace and the Law of Grace as if they had none such And it contradicteth the judgment of Abraham the Father of the Faithful who saw Christ's day For he thought that even the wicked City Sodom had had Fifty Persons so Righteous as that God should have spared the rest for their sakes to say nothing of Iob Nineve c. In a word the ungrounded extenuating the Grace oâ— Christ and the Love of God hardeneth Infidels and tempteth Christians to perplexing Thoughts of the Gospel and of the Infinite Goodness of God and maketh it more difficult than indeed it is to see hiâ— Amiableness and consequently to Glorifie and Loâ—â— him as the Essential Love whose Goodness is equaâ— to his Greatness It is Satan as an Angel of Light and Righteousness who pretending the defence of God's special Love to his Elect denyeth his common Mercies to Mandkind to dishonour Gods's Love and strengthen our own Temptations against the Joyfuâ— Love of God Q. 14. Is Government and Subjection all that â—â— here included A. No God's Kingdom is a Paternal Kingdom â—…ling Children by Love that he may make them happy I am the Lord thy God signifieth I am thy greatâ—â— Benefactor thy Father who gave thee all the Gooâ— thou hast and will give to my obedient Children Grace and Glory and all that they can reasonably desire and will protect them from all their Enemies and supply their wants and deliver them from Evil and will be for ever their Sun and Shield their Reward and Joy and better to them than Man in Flesh can now conceive even Love it self CHAP. XXXIV Of the First Commandment Qu. 1. VVHat are the words of the First Commandement A. Thou shalt have no other Gods before me Exod. 20. 3. Q. 2. What
for man and not man for the Sabbath so were the other dayes Q. 17. May not Rich men that have no need forbear the six dayes Labour A. No if they are able It is part of Gods Service and Riches are his gift And to whom he giveth much from them he expecteth not less but more Shall servants work less because they have more wages It is not only for their own supplyes that God commandeth men to Labour but also for the publick good and the benefit or relief of others and the health of their Bodies and the suitable employment of their minds and that none of their short precious time be lost in sinful idleness Q. 18. But it will seem sordid for Lords and Knights and Ladies to labour A. It is swinish and sinful not to Labour But they must do it in works that are suitable to their places As Physicians School-masters and Church-Ministers labour not in the same kind of imployment as Plow-men and Tradesmen do so Magistrates have their proper Labour in Government and Rich Persons have Families Children and Servants to oversee their poor Neighbours and Tenants to visit encourage and relieve and their equals so to converse with as tendeth to the greatest good But none must live idly Q. 19. Was Rest on the Sabbath absolutely commanded A. It was alwayes a duty to break it when a greater duty came in which required it As Christ hath told the Pharisees in the Case of feeding Man or Beast healing the sick and doing such necessary good For God preferreth Morals before Rituals and his rule is I will have mercy and not Sacrifice Q. 20. Why then was bodily Rest Commanded A. That body and mind might be free from diversion weariness and distraction and fit with pleasure wholly to serve God in the religious dutyes of his Worship Q. 21. Why doth God mention not only Servants but Beasts A. As he would not have Servants enslaved and abused by such Labour as should unfit them for Sabbath-work and Comfort so he would have man exercise the clemency of his Nature even towards the Brutes and Beasts cannot labour but man will be put to some Labour or diversion by it And God would have the whole place where we dwell and all that we have to do with to bear an open signification of our obedience to his Command and our reverence to his sanctified Day and Worship Q. 22. Is this Commandement now in force to Christians A. So much of it materially is in force as is of the Law of Nature or of Christ by supernatural Revelation and no more Therefore the Seventh day Sabbath of Corporal Rest is changed by Christ into the Lords day appointed for Christian Worship Q. 23. Was not all that was written in stone of perpetual obligation A. No Nor any as such For as it was written on those stones it was the Law of Moses for the Iews and bound no other Nations and is done away by the dissolving of their Republick and by Christ. Q 24. How prove you all this A. 1. As Moses was Ruler or Mediator to none but the Iews and the words of the Decalogue are appropriate to them as redeemed from Egyptian bondage so the Tables were delivered to no other and a Law cannot bind any without promulgation All the world was not bound to send to the Iews for Revelation nor to be their Proselytes 2. The Scripture expresly affirmeth the change 2 Cor. 3. 3 7 11. If the ministration of death written and engraven in stones was glorious so that the Children of Israel could not stedfastly behold the face of Moses for the Glory of his Countenance which was to be or is done away c. For if that which is done away was Glorious or By Glory much more that which remaineth is Glorious or In glory Here it is evident that it is the Law written on Stone that is mentioned and that it is not as some say the Glory only of Moses Face or the flaming mount which is done away for that was done away in a few dayes But it is the Law which is called Glorious that is said to be done away The words can bear no other sence It 's too tedious to cite all The Texts following fully prove it Heb. 7. 11 12. 18. 9. 18 19. Eph. 2. 15. Ioh. 1. 17. Luk. 16. 16. Rom. 2. 12 14 15 16. 3. 19 20 21 27 28 31. 4. 13 14 15 16. 5. 13 20. 7. 4 5 6 7 8 16. 9. 4 31 32. 10. 5. Gal. 2. 15 16 19 21. 3. 2 10 11 12 13 19 21 24. 4. 21. 5. 3 4 14 23. 6. 13. Phil. 3. 6 9. 1 Cor. 9. 21. 3. And the Sabbath it self is expresly said to be â—eased with the rest Col. 2. 16. Let no man judge â—ou in meat or in drink or in respect of an Holy day or Feast or of the New Moon or of the Sabbaths which are a shadow of things to come but the body is of Christ. It was the weekly Sabbath that was the thief of Sabbaths and therefore included in the pluâ—…al name there being no exception of it 4. And to put all out of doubt Christ who commandeth not two weekly Sabbaths hath appointed and sanctified the First day of the week instead of â—he Seventh-day Sabbath not calling it The Sabbath but the Lords day Q. 25. How prove you that A. If you will search the Scripture you shall see â—â—proved by these degrees I. Christ commissioned â—is Apostles to teach the Churches all his Doctrines Commands and Orders and so to settle and guide them Luk. 6. 13. Mat. 28. 18 19 20. Ioh. 20. 21. Luk. 10. 16. Mat. 10. 40. Act. 26. 17. 1 Cor. 15. â— 11. 23. 4. 1 2. Gal. 1. 11 12. Ioh. 21. 5 16 17. Mat. 16. 19. Ioh. 17. 18. 13. 16 â—0 Act. 1. 2 24 25. 2. 42. 10. 5. Gal. â— 1. Eph. 4. 11 to 16. 1 Cor. 12. 28 29. Eph. â— 20. 2 Pet. 3. 2. II. Christ promised his Spirit to them to enable them to perform their Commission and lead them into all truth and to bring all to their remembrance and to Guide them as his Churches Guides and so as the promulgators of his Commands For this see Ier. 3. 15. Isa. 44. 3. Ioel 2. 28 29 c. And Luk. 24. 49. Ioh. 15. 26 27. 16. 7 12 13 14 15 17. 18. Mat. 28. 20. Act. 1. 4 8. III. Christ performed this promise and gave them the infallible Spirit accordingly to perform their Commissioned work See Heb. 10. 23. Tit. 1. 2. 1 Ioh. 5. 10. Ioh. 20. 22. Act. 2. 15. 28. Heb. 2. 4. 1 Pet. 1. 12. Rom. 15. 19 20 c. IV. Christ himself laid the Foundation by Rising that day as God did of the Sabbath by ceasing from his Work He appeared to his disciples Congregate on that day He sent down the Holy Ghosâ— his Agent
â—…fections and his Mercyes to man but speciall the wonderful Work of our Redemption and tâ—… in chiefly of the Resurrection of Jesus Christ. â—â—e day is to be spent as a Day of Thanksgiving in â—oyful and praising Commemoration of Christs Resurâ—ection Q. 32. On dayes of Thanksgiving men use to Feast May we labour on the Lords day in providing Feasts A. Needless cost and Labour and sensual excess â—ust be avoided as unsuitable to spiritual work and â—ejoicing But such provision as is suitable to a Festival â—or sober holy Persons is no more to be scrupled â—han the labour of going to the Church or the Miâ—isters preaching And it 's a Laudable use for men to â—ear their best Apparel on that day Q. 33. What are the private duties of the Lords â—ay A. Principally speaking and singing Gods Praises â—or our Redemption in our Families and calling â—o mind what we were publickly taught and Catechizing Children and Servants and praying to God â—nd meditating on Gods Word and Works of Nature Grace and Glory Q. 34. Seeing the Lords day is for the Commemoration of Christs Resurrection must we cease the Commemoration of the Works of Creation for which the seâ—enth day Sabbath was appointed A. No The appointing of the Lords day is acâ—umulative and not diminutive as to what we were â—â— do on the Sabbath God did not cease to be our Creator and the God of Nature by becoming our Redeemer and the God of Grace we owe more â—raise to our Creator and not less The Greater â—nd the subsequent and more perfect work comprehendeth the Lesser antecedent and imperfect The Lords day is to be spent in praising God both as our Creator and Redeemer The Creation it self being now delivered into the hands of Christ. Q. 35. But is it not then safest to keep two dayes the seventh to honour the Creator and the first to commemorate our Redemption A. No For when the world was made all very Good God delighted in Man and Man in God aâ—… his only Rest. But upon the sin of Man God is become a condemning Judge and displeased with Man and the Earth is Cursed so that God is so far from being now mans Rest that he is his greatest Terrour till he be reconciled by Christ No maâ— cometh to the Father but by the Son So that now the work of Creation must be commemorated with the work of Redemption which restoreth it to iâ—… proper use Q. 36. But what if a man cannot be satisfied that the seventh day is repealed is it not safest for him â—â— keep both A. God hath laid no such task on Man as to dedicate to Religious Duties two dayes in Seven And he that thinketh otherwise it is his culpable Errour But if he do it conscionably without contentious opposing the Truth and dividing the Church for it good Christians will not despise him but own him as a Brother Paul hath decided that Case Rom. 14. 15. Q. 37. Why is mention here made of all within ouâ— gates A. To shew that this Commandement is not only directed to private Persons but to Magistrates and Masters of Families as such who though they cannot compell men to believe may restrain them from violating the Rest of the Sabbath and compell them to such external Worship of God as all men are immediately obliged to even all within the gates of their Cities or Houses Q. 38. What if one live where are no Church-meetings or none that he can lawfully joyn with A. He must take it as his great loss and suffering and with the more diligence improve his time in private Q. 39. What Preparation is necessary for the keeping holy that day A. I. The chief part of our Preparation is the habitual Holiness of the Soul a Love to God and his Word and Grace and a sense of our Necessities and Heart full of thankfulness to Christ which relisheth Sweetness in his Gospel and in Gods Praise and the Communion of Saints II. And the other part is Our endeavour to prevent all distracting hinderances and to enjoy the greatest helps that we can in the most suitable Means and to meditate before of the great mercy of our Redemption of Christs Resurrection the giving of the Holy Ghost and the everlasting Heavenly Rest which this prepareth for And to pray for Gods assistance and blessing CHAP. XXXVIII Of the the Fifth Commandement Qu. 1. WHat are the Words of the fifth Commandement A. Honour thy Father and thy Moeher that thy dayes may be long on the Land which the Lord thy God giveth thee Q. 2. Doth this Commandement belong to the first Table or the second A. No man knoweth which of the two Tables of Stone it was written in by God But if we may judge by the Subject it seemeth to be the Hinge of both or belong partly to each As Rulers are Gods Officers and we obey God in them it belongs to our duty to God But as they are Men it belongs to the second Q. 3. Why is Father and Mother named rather than Kings A. 1. Parents are our first Governours before Kings 2. Their Government is deeplyer founded even in Nature and not only in Contract 3. Parents give us our very being and we are more obliged to them than to any 4. They have a natural Love to us and we to them so that they are justly named first Q. 4. Is it only Parents that are here meant A. No All true Governours are included but so far as the Commandement is part of the Law of Nature it bindeth us but to natural Rulers antecedently to humane Contract and consent and to those that Rule us by Contract but consequently Q. 5. What is the Power of Parents and Rulers which we must obey A. They are of various ranks and Offices and every ones power in special is that which belongeth to his own place and Office But in general they have power first to command Inferiors to obey Gods Laws And 2. To command them such undetermined things in subordination to Gods Laws which God hath left to their Office to determine of As Corporations make By-Laws by Virtue of the Kings Law Q. 6. What if Parents or Princes command what God forbids A. We must obey God rather than men Q. 7. Are we not then guilty of disobedience A. No for God never gave them power to contradict his Laws Q. 8. But who shall be Iudge when mens Commands are contrary to Gods Must Subjects and Children judge A. While we are Infants naturally uncapable of judging we are ruled as Bruits by our Parents But when we grow up to the use of Reason our Obligation to Govern our selves is greater than to be governed by others Gods Government is the first in order of Nature Self-government is the next though we are not capable of it till we come to some ripeness A man is nearer to himself than his Parents are and his happiness or misery depends
more or run the hazard or what a man loseth by one bargain he gets by another 16. Some Usury is an Act of great Charity viz. A Landlord offereth to sell his Tenant his Land for much less than the worth The Tenant hath not Money to buy it A Rich Neighbour told him The Land is also offered to me but if you will I will lend you Money on use to buy it and pay me when you can It was Wood Land The Tenant borrows the Money and in two years sells the Wood which paid it all and had the Land for almost nothing Was not this charitable Usury I knew a worthy Person that trading in Iron works did partly for himself and partly in Charity take to Use the Moneys of many honest mean people that knew not else how to live or to use it and from a small Estate he grew to purchase at least Seven thousand pound per Annum to himself and his Sons was there any uncharitableness in this Usury 17. It is great uncharitableness in some not to give use for Money and Cruelty to set it out without use As when poor Orphans are left with nothing but a little Money to maintain them and abundance of Poor Widdows that have a little Money and no trade to use it in and must beg if they presently spend the stock If they lend it the Rich or those that gain by it in trading the gainers are unmerciful if they pay not use for it as well as unjust 18. They that say we must not lend to make men rich but only to the needy do put down all common Trading And forbid most young men to marry For that which will maintain a single man plentifully will not maintain a Wife and Children and provide them necessary Portions And if he must not endeavour to grow richer than he is how shall he maintain them who had but enough for himself before And how shall he be able to relieve the Poor or do any such good works if he may not endeavour to grow richer Q. 15. If a Merchant find that it 's usual to deceive the Custom-house or poor men think Chimney-Money or other Legal Taxes to be an Oppression may they not by Concealment save what they can A. No The Law hath given it the King if you like not to be his Subjects on the Terms of the Law remove into another Land If you cannot you must patiently suffer here It is no more lawful to rob the King than to rob another man Q. 16. Is it necessary to restore all that one hath wrongfully got A. Yes if he be able Q. 17. What if he be not able A. If he can get it by his Friends he must if not he must humble himself to him that he wrong'd and confess the debt and bind himself to pay him if ever he be able Q. 18. But what if it be a malicious man that will disgrace or ruine him if he know it Is he bound to Confess it A. Humanity it self will tell a man that Repentance is the greatest Honour next to Innocence and that a Repenting person that wâ—ll do it at so dear a rate is unlike to wrong him any more And therefore we may suppose that there are few so inhumane as to undo such a penitent But if he that knoweth him have good cause to judge that the injured person will make use of his Confession â—… To the wrong of the King or the Common-wealth or the Honour of Christianity or to a Greater hurt of the Confessor than the Confession is like to prove a good to any he may then forbear such a Confession to the person injured and send him secretly his Money by an unknown hand or if he cannot pay him Confess it to God and his spiritual Guide Q. 19. What if a man can restore it but not without the wrong or ruine of his Wife and Children who knew not of his sin A. His Wife took him with his debts as he did her and this is a real debt She can have no right by him in that which he hath no right himself to And â—e cannot give his Children that which is none of â—is own Q. 20. What if I wrong'd a Master but in some small matter in Marketting which is long since gone A. The debt remaineth And if you have the Value you must offer satisfaction Though its like that for â—mall things few will take it But you must Conâ—ess the fault and debt And forgiveness is equal to â—estitution Q. 21. What if those that I wronged be dead A. You owe the value to those that they gave â—heir Estate to Or if they be dead to the next â—eirs And if all be dead to God in some use of Charity Q. 22. What if any Father got it ill and left it â—s A. He can give you no Right to that which he â—â—d none to himself sinfull keeping is Theft as well â—s sinfull getting Q. 23. What if the thing be so usual as well as small as that none expect confession or restitution As for Boyes to rob Orchards A. Where you know it would not be well taken Restitution is no duty But if you have opportunity it is safest to confess Q. 24. Is it Thievery to borrow and not pay A. Deceitfull borrowers are of the worser sort of Thieves against whom one cannot so well save his Purse as against others And they would destroy all charitable lending by destroying mutual belief and trust Many Tradesmen that after break do steal more and wrong more than many High-way Robbers that are hanged But it is not all Breakers that are so guilty Q. 25. What borrowing is it that is Theft A. 1. When you have no intent to pay 2. When you know that you are not able to pay nor like to be able 3. When there is a great hazard and danger of your not paying with which you do not acquaint the Lender and so he consenteth not to run the hazard Q. 26. What if it would crack my Credit and ruin my Trade if I should reveal the hazard and weakness of my Estate A. You must not rob others for fear of ruine to your self If you take his Money without his Consent you rob him And no man that is Ignorant iâ— said to consent If you hide that which would hinde him from consenting if he knew it you have not really his consent but rob him Q. 27. What is the duty required in this eighth Commandement A. To further the Prosperity or Estate of your Neighbour as you would do your own that is with the same sincerity Q. 28. Must a man work at his Trade for his Neighbour as much as for himself Or as much use his Estate for others A. I said with the same sincerity not in the same manner and degree For there are some dutyes of Beneficence proper to our selves as the Objects and some common to others And as Nature causeth the Eye