terrified them and told the Rulers what they saw And after all it was to Paul a Persecutor and partly to his company that Christ appeared Q. 6. Why must Christ rise from the Dead A. You may as well ask Why he must be our Savior 1. If he had not risen Death had conquered him and how could he have saved us that was overcome and lost himself 2. He could not have received his own promised Reward even his Kingdom and Glory It was for the Joy that was set before him that he enendured the Cross and despised the shame Therefore God gave him a Name above every Name to which every created Knee must bow 3. His Resurrection was to be the chief of all those Miracles by which God witnessed that he was his Soâ— and the chief Evidence by which the World was to be convinced of his Truth and so was used in their Preaching by the Apostles That Christ rose from the Dead is the chief Argument that makes us Christians 4. The great executive parts of Christs saving Office were to be performed in Heaven which a dead Man could not do How else should he have Inceded for us as our heavenly High-priest How should he have sent down the Holy Ghost to renew us How should he as King have governed and protected his Church on Earth unto the End How should he have come again in Glory to Judge the World and how should we have seen his Glory as the Mediator oâ— Fruition in the Heavenly Kingdom Q. 7. I perceive then that Christ's Resurrection is tâ— us an Article of the greatest use What use must â—â— make of it A. You may gather it by what is said 1. By this you may be sure that he is the Son of God and his Gospel True 2. By this you may be sure that his Sacrifice on the Cross was accepted as sufficient 3. By this you may be sure that Death is Conquered and we may boldly trust our Saviour who tasted and overcame Death with our departing Souls 4. By this you may be sure that we have a powerful High-priest and Intercessour in Heaven by whom we may come with reverend boldness unto God 5. By this we may know that we have a powerful King both to obey and to trust with the Churches Interest and our own 6. By this we may know that we have a Head still living who will send down his Spirit to gather his Chosen to help his Ministers to Sanctifie and Comfort his People and prepare them for Glory 7. By this we are assured of our own Resurrection and taught to hope for our final Justification and Glory 8. And by this we are taught that we must Rise to Holiness of Life CHAP. XV. He ascended into Heaven and sitteth on the right Hand of God the Father Almighty Qu. 1. HOw long was it between Christ's Resurrection and his Ascension A. Forty dayes He rose on the day which we call Easter-day and he ascended on that which we call Ascension day or Holy Thursday Q. 2. Did Christ stay all that while among his Disciples visibly A. No but appeared to them at such seasons as he saw meet Q. 3. Where was he all the rest of the Forty Days A. God hath not told us and therefore it concerneth us not to know Q. 4. He shewed them that he had Flesh and Blood hoâ—â—â—en was he to them invisible the most part of the Forty dayes A. The Divine power that raised Christ could make those alterations on his Body which we are unacquainted with Q. 5. How was Christ taken up to Heaven A. While he was speaking to his Apostles of the things concerning the Kingdom of God and answering them that hoped it would presently be and had given their Commission and the Promise of the Holy Ghost and commanded them to wait for it at Ierusalem he was taken up as they gazed after him till a Cloud took him out of their sight And two Angels like two Men in white stood by them and askt them why they stood gazing up to Heaven telling them that Iesus who was taken up should so come again Q. 6. Had it not been better for us that he had staid on Earth A. No He is many wayes more useful to us in Heaven 1. He is now no more confined in presence to that small Countrey of Iudea above the rest of the World as a Candle to one room but as the Sun in his Glory shineth to all his Church on Earth 2. He is possessed of his full Power and Glory by which he is fit to protect and Glorifie us 3. He intercedeth for us where our highest Concerns and Interest are 4. He sendeth his Spirit on Earth to do his work on all believers Souls Q. 7. What is meant by his sitting on the right Hand of God A. Not that God hath Hands or is confined to a place as Man is But it signifieth that the Glorified Man Iesus is next to God in Dignity Power and Glory and as the Lieutenant under a King is now the Universal Administrator or Governour of all the World under God the Father Almighty Q. 8. I Thought he had been only the Lord of his Church A. He is Head over all things to his Church All Power and things in Heaven and Earth are given him Even the frame of Nature dependeth on him He is Lord of all But it is his Church that he Sanctifieth by his Spirit and will Glorifie Q. 9. If Christ have all power why doth he let Satan and Sin still reign over the far greatest part of the Earth A. 1. Satan reigneth but over Volunteers that wilfully and obstinately choose that Condition And he reigneth but as the Jailor in the Prison as Gods Executioner on the wilfull refusers of his Grace And his reign is far from absolute he crosseth none of the Decrees of God nor overcometh his power but doth what God seeth meet to permit him to do He shall destroy none of Gods Elect nor any that are truly willing of Saving Grace And as for the fewness of the Elect I shall speak of it after about the Catholick Church Q. 10. But is not Christs Body present on Earth and in the Sacrament A. We are sure he is in Heaven and we are sure that their Doctrine is a fiction contrary to Sense Reason and Scripture that say the Consecrated Bread and Wine are substantially turned into the very Body and Blood of Christ and are no longer Bread and Wine Buâ—… how far the presence of Christs Soul and Body extendeth is a question unfit for Mans determination unleâ—… we better knew what Glorified Souls and Bodies are â—… We see that the Sun is eminently in the Heaven Anâ—… yet whether its lucid Beams be a real part of its substance which are here on Earth or how far they extend we know not nor know we how the Sun differeth in Greatness or Glory from
true Christians in the World And 2. Because it consisteth of Persons that have every where in the World the same Essentiating qualifications summed up Eph. 4. 3 4 5 6. One Body one Spirit one hope of our Calling one Lord one Faith one Baptism one God and Father of all though iâ— various Measures of Grace And so the Concordanâ— Churches of Christ through the World were called The Catholick Church as distinct from the Sects and Heresies that broke from it Q. 4. How comes the Pope of Rome to call only his Subjects Catholicks A. The greatest part of the Church on Earth by far was long in the Roman Empire and when Emperors turned Christians they gave the Churches Power for the Honour of Christianity to form the Churches much like the Civil State And so a General Council of all the Churches in that Empire was their Supream Church Power And three Patriarchs first and five after were in their several Provinces over all the rest of the Archbishops and Bishops And so the Orthodox Party at First were called The Catholicks because they were the greater Concordant part But quickly the Arrians became far greater and carryed it in Councils and then they called themselves The Catholicks After that the Orthodox under wiser Emperors got up again and then they were the greater part called Catholicks Then the Nostorians a little while and the Eutychians after and the Monothelites after them got the Major Vote in Councils and called themselves the Catholick Church And so since then they that had the greatest countenance from Princes and the greatest number of Bishops in Councils claimed the Name of the Catholick Church And the Pope that was the first Patriarch in the Empire first called himself the Head of the Catholick Church in that Empire and when the Empire was broke extended his claim to the whole Christian World partly by the abuse of the word Catholick Church and partly by abuse of the Name General Councils falsly pretending to Men that what was called Catholick and General as to the Empire had been so called as to all the World And thus His Church was called Catholick Q. 5. Why is the Catholick Church called Holy A. 1. To notifie the work of our Saviour who came to save us from our sins and gather a peculiar People a holy Society who are separated from the unbelieving ungodly World 2. To notifie the Work of the Holy Ghost who is given to make such an Holy People 3. Yea to notifie the Holiness of God the Father who will be Sanctified in all that draw near him and hateth the impure and unholy and will have all his Children Holy as he is Holy 4. And to tell us the fitness of all Gods Children for his favour and Salvation Q. 6. Wherein consisteth the Holiness of the Church A. 1. Christ their Head is perfectly Holy 2. The Gospel and Law of Christ which is our objective Faith and Rule are Holy 3. The Founders of the Church were eminently Holy 4. All sincere Christians are truly Holy and marked out as such for Salvation 5. The common Ministers have an Holy Office 6. The Church Worship as Gods Ordinances are Holy works 7. All that are Baptized and profess Christianity are Holy as to Profession and so far separated from the Infidel World though not sincerely to Salvation Q. 7. What is it now that you call The Holy Catholick Church A. It is The Universality of Christians Headed by Iesus Christ. Or It is a Holy Kingdom consisting of Iesus Christ the Head and all sincere Christians the sincere Members and all professed Christians the professing Members first founded and gathered by the Holy Ghost eminently working in the Apostles and Evangelists Recording the Doctrine and Laws of Christ for their Government to the End and guided by his Ministers and Sanctifying Spirit according to those Laws and Doctrine in various degrees of Grace and Gifts Q. 8. What is it that makes all Churches to be One A. 1. Materially their concord in the same qualifications which is called Eph. 4. 3. The Unity of the Spirit They are all that are sincere Sanctified by the same Spirit and have the same Essentials of Faith Hope Baptismal Covenant and Love And the Hypocrites profess the same 2. Formally their common Union with and Relation to God the Father Son and Holy Ghost that is to Iesus Christ their Head bringing them home to God the Father by the Spirit Q. 9. Is there no one Ministerial Head of all the Church on Earth A. No neither One Man nor one Council or Collection of Men For 1. None are naturally capable of being One Supream Pastor Teacher Priest and Ruler over all the Nations of the Earth nor can so much as know them or have humâ—ne converse with them And a Council gathered equally out of all the World as One such Supream is a more gross Fiction of impossibles than that of a Pope 2. And Christ that never so qualified any never gave any such power But all Pastors are like the Judges Justices and Mayors that rule subordinately under one King in their several Precincts and not like an Universal Viceroy Lieutenant or Aristocracy or Parliament Q. 10. But is not Monarchy the best Form of Government and should not the Church have the best A. 1. Yes and therefore Christ is its Monarch who is capable of it 2. But a Humane Universal Monarchy of all the World is not best nor was ever an Alexander a Caesar or any Man so mad as soberly to pretend to it or plead for it Who is the Man that you would have to be King at the Antipodes and over all the Kings on Earth 3. Yea the case of the Church is liker that of Schools and Colledges that rule Volunteers in order to Teaching them And did ever Papist think that all the Schools on Earth of Grammarians Philosophers Physicians c. should have one humane Supream Schoolmaster or a Council or Colledge of such to Rule them Q. 11. But Christ is not a Visible Head and the Church is Visible A. We deny not the Visibility of the Church but we must not feign it to be more visible than it is 1. It consisteth of visible Subjects 2. Their Profession is visible and their Worship 3. They have visible Pastors in all the particular Churches as every School hath its Schoolmaster 4. Christ was visible in the Flesh on Earth 5. He was after seen of Stephen and Paul 6. He is now visible in Heaven â—â— the King is in his Court 7. And he will come in glorious Visibility shortly to judge the World 8. And his Laws are visible by which he ruleth us and will judg us If all this Visibility will not satisfie Men Christ will not approve of Usurpation for more Visibility Q. 12. Of what use is this Article to us A. 1. To tell us that Christ dyed not in vain but will certainly have a Holy Church which he will save
And that we gather one thing from another and that we Love Good and Hate Evil and Choose Refuse and Do accordingly Q. 5. What do you next know of your selves A. When we perceive that we See Feel c. and Think Love Hate c. we know that we have a Power of Soul to do all this for no one doth that which he is not made able to do Q. 6. And what do you next know of your self A. When I know what I Do and that I can do it I know next that I am a Substance endued with this Power for nothing hath no Power nor Act it can do nothing Q. 7. What know you next of your self A. I know that this Substance which Thinketh Understandeth and Willeth is an unseen Substance for neither I nor any mortal Man seeth it and that is it which is called a Spirit Q. 8. What next perceive you of your self A. I Perceive that in this one Substance there is a Threefold Power marvellously but One and yet Three as Named from the Objects and Effects that is 1. A Power of meer Growing motion common to Plants 2. A Power of Sense common to Beasts 3. And a Power of Understanding and Reason about things above Sense proper to a Man three Powers in one spiritual Substance Q. 9. What else do you find in your self A. I find that my spiritual Substance as Intellectual hath also a Threefold Power in one that is 1. Intellectual Life by which I move and act my faculties and execute my purposes 2. Understanding 3. And Will and that these are marvellously diverse and yet one Q. 10. What else find you by your self A. I find that this unseen Spirit is here United to a humane Body and is in Love with it and careth for it and is much limited by it in its Perceivings Willings and Workings and so that a Man is an Incorporate Understanding Spirit or a humane Soul and Body Q. 11. What else perceive you by your self A. I perceive that my higher Powers are given me to rule the lower my Reason to rule my Senses and Appetite my Soul to rule and use my Body as Man is made to rule the Beasts Q. 12. What know you of your self as related to others A. I see that I am a Member of the World of Mankind and that others are better than I and multitudes better than one and that the Welfare of Mankind depends much on their Duty to one another and therefore that I should Love all according to their worth and faithfully endeavour the good of all Q. 13. What else know you of your self A. I know that I made not my self and maintain not my self in Life and Safety and therefore that another made me and maintaineth me and I know that I must Die by the Separation of my Soul and Body Q. 14. And can we tell what then becomes of the Soul A. I am now to tell you but how much of it our Nature tells us the rest I shall tell you afterward we may know 1. That the Soul being a Substance in the Body will be a Substance out of it unless God should destroy it which we have no cause to think he will 2. That Life Understanding and Will being its very Nature it will be the same after Death and not a thing of some other kind 3. That the Soul being naturally Active and the World full of Objects it will not be a sleepy or unactive thing 4. That its Nature here being to mind its Interest in another Life by Hopes or Fears of what will follow God made not its Nature such in vain and therefore that Good or Evil in the Life that 's next will be the Lot of all CHAP. III. Of the Natural Knowledge of GOD and Heaven Qu. 1. YOu have told me how we know the things which we see and feel without us and within us But how can we know any things which we neither see nor feel but are quite above us A. By certain Effects and Signs which notifie them How little else did man differ from a Beast if he knew no more than he seeth and feeleth Besides what we know from others that have seen you see not now that the Sun will rise to morrow or that Man must die you see not Italy Spain France You see no mans Soul And yet we certainly know that such things are and will be Q. 2. How know you that there is any thing above us but what we see A. 1. We see such things done here on Earth which nothing doth or can do which is seen What thing that is seen can give all Men and Beasts their life and sense and safety and so marvellously form the bodies of all and govern all the matters of the World 2. We see that the spaces above us where Sun Moon and Stars are are so vast that all this Earth is not so much to them as one Inch is to all this Land And we see that the Regions above us excel in the glory of purity and splendor And when this dark spot of Earth hath so many millions of Men can we doubt whether those vast and glorious parts are better inhabited 3. And we find that the grossest things are the basest and the most invisible the most Powerful and Noble as our Souls are above our Bodies And therefore the most vast and Glorious Worlds above us must have the most invisible powerful noble inhabitants Q. 3. But how know you what those Spirits above us are A. 1. We partly know what they are by what they do with us on Earth 2. We know much what they are by the Knowledge of our selves If our Souls are Invisible Spirits essentiated by the Power of Life Understanding and Will the Spirits above us can be no less but either such or more excellent And he that made us must needs be more excellent than his work Q. 4. How know you who made us A. He that made all things must needs be our Maker that is GOD Q. 5. What mean you by God And what is He A. I mean The Eternal Infinite Glorious Spirit and Life most Perfect in Active Power Understanding and Will Of whom and by whom and to whom are all things being the Creator Governour and End of all This is that God whom All things do declare Q. 6. How know you that there is such a God A. By his works And I shall afterwards tell it you more fully by his Word Man did not make himself Beasts Birds Fishes Trees and Plants make not themselves The Earth and Water and Air made not themselves And if the Souls of men have a maker the Spirits next above them must have a Maker and so on till you come to a first Cause that was made by none There must be a first Cause and there can be but one Q. 7. Why may there not be many Gods or Spirits that were made by none but are Eternally of themselves A. Because
of Miracles IV. The consequent Testimony of the Spirit to and by the Apostles Miracles and Gifts But there is yet that behind which to us is of the greatest moment and that is V. The Sanctifying Testimony of the Holy Spirit in all true Christians in all Ages and Places oâ— the Earth Here you must remember 1. That the common experience of the World assureth us that Mans Nature is greatly vitiated inclined to known eviâ— for some inferiour good and averse to the greatest good by the prevalency of the lesser hardly brought to necessary knowledge and more hardly to the Love Delight and Practice of that which is certainly the best And that hence the World is kept in confusion and misery by Sin 2. Experience assureth us that there is no hope of any great Cure of this by the common helps of Nature and humane Reason For it is that Reason that is diseased and blinded and therefore unapt to cure it self as an Inâ—ant or Fool is to teach himself And as Philosophers are a small part of the World for few will be at the cost of getting such knowledge so they are wofully Dark themselves in the greatest things and of a Multitude of Sects contradicting one another and few of them have Hearts and Lives that are answerable to that which they teach others and the wisest confess that they must expect few Approvers much less Followers And every Man 's own experience tells him how hard it is to Inform the Iudgment about Holy things and to conform the Will to them and to Reform the life to a Holy and Heavenly State 3. The Multitude of Temptations makes this the more difficult and so doth the nature of a vicious habit and the privation of a good one the self-defending and propagating Nature of Sin and the experience of the World tells us how wicked the World is and how little the Labours of the wisest Philosophers Divines or Princes do to reform it and to make Man better And especially how hard it is to get a Heavenly mind and joy and conversation And all this being sure it is as sure that the Renovation of Souls is a great work well beseeming God 4. And it must be added that this is the most necessary work for us and the most excellent Paul tells us but what Reason tells us in that 1 Cor. 13. how much Holy Love which is the Divine Nature and real Sanctity excelleth all Knowledge Gifts and Miracles This is the Souls health and well-being No man can be miserable so far as he is Good and Holy And no Man can choose but be miserable that is not so Many shall lye in Hell that cast out Devils and wrought Miracles in Christ's Name but none that love God and are Holy Christ wrought Miracles but in order to work Holiness as St. Paul 1 Cor. 1. 14. tells them that strange Languages are below Edifying plainness His work as a Saviour is to destroy the works of the Devil Holiness is incomparably better than the Gift of working Miracles This being considered further think 1. That All true Christians are Saints Hypocrites have but the Name and Image No one soundly and practically believeth in Christ and consenteth to his Covenant but he is renewed by the Holy Ghost 2. Consider how great and excellent a Work this is to set a Mans Hope and Heart on Heaven to live by Faith on an unseen World to place our chiefest Love and Pleasure on God Holiness and Heaven to mortifie fleshly Lusts and be above the power of the Love of the World and Natural Life to love others as our selves in the measure that God appeareth in them to love our Enemies and to make it the work of our Lives to do the most good we can in the World to bring every true Believeâ— to this in all Ages and Countreys which neither Princes nor Perswafion alone can do this is above all Miracles And this is a standing Witness which every true Christian hath in himself 3. And note alâ—o that it is by the foresaid Gospel or sealed Word of Christ that all this is wroughâ— on all true Christians And the Divine effect proveth a Divine Cause God would never bless a Lie to be the greatest means of the Holiness Reformation and Happiness of the World And were not the Cause fitted to it it would never produce such Effects Q. 28. Is this it that is called The witness of the Spirit in us A. Besides all the foresaid Witnessings of the Spirit without us the Spirit within us 1. Causeth us to understand and believe the Scripture 2. Maketh it powerful to Sanctifie us 3. And therein giveth us a connaturality and special Love to it and sense of its inherent Divine Excellency which is writing it in our Hearts 4. And causeth us to live by it 5. And confuteth the Objections made against it 6. And causeth us to fetch our comfort from it in a Word Imprinteth the Image of it on us and this is the inward Witness Q. 29. But when we see so much Ignorance Wickedness Confusion and Cruelty Pride Lust and Worldliness among Christians and how they live in malicious tearing one another how can we know that their Goodness is any proof of the truth of Christianity A. I told you Hypocrites have but the Name and Picture and Art of Christianity If Custom Prosperity Laws or Carnal Interest bring the World into the visible Church and make Men say They believe when they do not is Christianity to be judged of by Dissemblers and Enemies Mark any that are serious Believers and you will find them all seriously Sober Just and Godly And though weak Believers have but weak Grace and many Failings they are sincerely though imperfectly such as I have described And though the Blind malignant Enemies can see no Excellency in a Saint he that hath either known Faith and Holiness in himself or hath but impartially observed Mankind will see that Christians indeed are quite another sort of Men than the Unbelievers and that Christ maketh Men such as he teacheth them to be and the Sanctifying Spirit is the sure Witness of Christ dwelling in all true Christians Rom. 8. 9. as Christ's Agent and Advocate witnessing that he is True and that we are his Interceding from Christ to us by communicating his Grace and in us toward Christ by Holy Love and Desires And is God's Name and Mark on us and our Pledge Earnest and First-Fruits of Life eternal and though we were in doubt of old Historical Proofs Yet I. The Old Testament fulfilled in the New II. The Divine Impress discernible on the Gospel III. And the most excellent Effect of Sanctification on all true Believers are Evidences of the truth of Christianity and the Scriptures which all true Christians have still at hand Q. 30. But there are things in the Scripture of exceeding difficulty to believe Especially that God should become Man A. 1. It
free Gift then as he is LOVE it self so he is the Great Benefactor of the World but specially to his chosen faithful People And no Man or Angel hath any thing that is good by way of merited exchange from God but all is of free Gift And we owe him our superlative Love and and Thanks and Praise Q. 15. Why are Heaven and Earth named as the parts of his Creation A. They are all that we are concerned to know We partly see the difference between them and Gods Word tells us of more than we see Earth is the place of our present abode in our Life of Tryals in Corruptible Flesh Heaven is the place where God doth manifest his Glory and from whence he sendeth down those Influences which maintaiâ— Nature and which communicate his Grace and prepare us for the Glory which we shall enjoy in Heaven By Heaven and Earth is meant all Creatures both Spirits and Corporeal Q. 16. Were there no more Worlds made and dissolved before this It seems unlikely that God from all Eternity should make nothing till less than Six Thousand Years ago when he is a communicative Good and delighteth to do good in his Works A. It is dangerous presumption so much as to put such a Question with our Thought or Tongue and to pry into Gods Secrets of which we are utterly uncapable unless it be to shame it or suppress it God hath by Christ and the Holy Ghost in Scripture set up a Ladder by which you may ascend to the Heaven that you are made for But if you will climb above the top of the Ladder you may fall down to Hell CHAP. XI Of the Person of Iesus Christ the only Son of God Qu. 1. VVHo is Iesus Christ A. He is God and Man and the Mediator between GOD and Man Q. 2. When did he begin to be God A. He is the Eternal God that had no Tempoporal beginning Q. 3. When did he begin to be a Man A. About One thousand six hundred eighty one Years ago Q. 4. If he be GOD why is he called the Son of God Are there more Gods than One And how doth God beget a Son A. There is but One God I before opened to you the Mystery of the Trinity in Unity to which you must look back Begetting is a word that we must not take carnally and a Son in the Deity signifieth not another substance If the Sun be said to Beget its own Light that maketh it not another Substance But Christ is also as Man begotten of God in a Virgins Womb. Q. 5. Was Christ GOD in his low condition on Earth A. Yes but the GODHEAD appeared not as in heavenly Glory Q. 6. Is Christ a Man now he is in Heaven A. Yes He is still God and Man But his Glorified Manhood is not like our corruptible Flesh and narrow Souls Q. 7. Hath Christ a Soul besides his Godhead A. Yes for he is a perfect Man which he could not be without a Soul Q. 8. Then Christ hath two Parts One part iâ— God and the other Man A. The name of PART or WHOLE is not fâ—… for God God is no PART of any thing no noâ— of the Universe of Being For to be a PART iâ— to be less than the whole and so to be imperfect And every WHOLE consisteth of PARTS but so doth not God Q. 9. Is Iesus Christ one Person or two viz. A Divine and Humane A. It 's dangerous laying too great a stress on words that are either not in Scripture or are applyed to God as borrowed from similitude in Man As the word PERSON signifieth the Eternal Word the Second in the Trinity Christ is but One Person And though his humane Soul and Body assumed be Substances they are not another Person but another Nature united to his Eternal Person yet noâ— as a Part of it but by a Union which we have no proper Words to express Christ hath two Natures and but one Person But if you take the word PERSON only for a Relation as of a King a Judge c. so Christ as MEDIATOR is a PERSON distinct from the same Christ as the Eternal Second Person in the Trinity Q. 10. It seems then Christ had three Natures a Divine a Soul and a Body A. This is a Question about meer Names He hath only the Nature of GOD and of Man But if you go to anatomize Man you may find in him on Earth perhaps more Natures than two Spirit Fire Air VVater and Earth But this is a frivolous dispute Q. 11. In what Nature did Christ appear of Old before his Incarnation A. If it were not by an Angel as his Agent it must be by some Body Light or Voice made or assumed for that present time Q. 12. I hear some say That Christ is not One God with the Father but a kind of under-God his first Creature above Angels A. The Scriptures fully prove Christ to be God and one God with the Father The form of Baptism proveth it There be some Learned Men that to reconcile this Controversie say That Christ hath Three Natures 1. The Divine 2. A Super-angelical 3. A Humane And that God the Eternal Word did first of all produce the most perfect of all his Creatures above Angels like an Universal Soul and the God-Head uniting it self to this did by this produce all other Creatures and at least did in and by this Unite it self hypostatically to the humane Nature of Christ. They think divers Texts do favour this threefold Nature and that the Arrians erred only by noting the Superangelical Nature and not noting the Divine united to it But I dare not own so great a point which I find not that the Universal Church ever owned nor do I see any cogent Proof of it in the Scripture Q. 13. But God doth all his Works in Order And he made Angels far Nobler than Man And is it like then that he setteth a Man so far aboâ—â— all Angels as Personal Union doth import A. It is not like if we might judge by the coâ—jectures of our Reason But Gods lower Works aâ—â— none of them perfectly known here to us Muâ—â— less the most Mysterious even the Glorious Persoâ— of the Son of God If God will thus glorifie hâ—â— Mercy to Man by setting him above all the Aâ—gels who shall say to him What dost thou Aâ— if there be in Jesus Christ a first created Super angelical Nature besides the Divine and Humanâ— we shall know it when we see as Face to Face â—â— the mean time he will save those that truly believâ— in him as GOD and Man Q. 14. Why is Christ called Our Lord A. Because he is God and also as Mediator Aâ—â— Power in Heaven and Earth is given him and â—â— is made Head over all things to his Church Mâ—â— 28. 28. Eph. 1. 22 23. Q. 15. What do his Names Jesus Christ siâ—nifie A. Iesus
the Soul and Bodâ—… of Christ nor know when an Angel is in the rooâ—… with us and when not These things are unfit for oâ—… enquiry and decision CHAP. XVI From thence he shall come again to judge thâ—… Quick and â—… Dead Qu. 1. WHat is meant by the Quick and â—… Dead A. Those that are found alive at Christ's coming and those that were dead before Q. 2. Are not the Souls of Men judged when Men die A. In part they are But as it is Soul and Body that make a Man so it is the Judgment upon Soul and Body which is the full judgment on the Man God's Execution is the principal part of his Judgment And as Souls have not the fulness of Glory or Misery till the Resurrection so they are not fully Judged till then And Societies must be then judged and Persons in their Sociable relations together Q. 3. Whither is it that Christ will come and where will he judge the World A. Not in Heaven for the wicked shall not come thither But Paul tells us 1 Thes. 4. 16. That the Lord himself shall descend from Heaven with a shout with the Voice of the Archangel and with the Trump of God and the Dead in Christ shall rise first and then they that are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we ever be with the Lord. By which it appeareth that the place of Judgment will be in the Air between Heaven and Earth Q. 4. In what manner will Christ come to Iudgment A. Christ tells us Matth. 25. 31. That the Son of Man that is Christ as Man shall come in his Glory and all the Holy Angels with him and shall sit on the Throne of his Glory and before him shall be gathered all Nations and he shall separate them one from another as a Shepheard divideth his Sheep from the Goats And St. Paul saith 2 Thess. 1. 7 8. The Lord Iesus shall be revealed from Heaven with his mighty Angels in flaming Fire taking Vengeance on them that know not God and that obey not the Gospel of our Lord Iesus Christ Who shall be punished with everlasting Destruction from the presence of the Lord and from the Glory of his Power when he shall come to be glorified in his Saints and to be admired in all them that believe Q. 5. Where are the Souls of the Dead before the Day of Iudgment A. The Souls of the Faithful are with Christ in Heaven and the Souls of the Wicked are with Devils in misery Q. 6. Where is it that the Devils and Wicked are in misery A. They are shut out from the Glory of God and where ever it be that they are it is as Gods Prison till the Judgment of the Great Day But the Scripture calleth the Devil the Prince of the Power of the Air Eph. 2. 2. Yet is he on Earth for he worketh in the Children of disobedience and is ready with his Temptations with all Men And he is said to go to and fro in the Earth Job 1. 7. 2. 2. And he is said to walk in dry places seeking rest and dwelling in the wicked Mat. 12. 43 44. Q. 7. But are the Souls of the Wicked in no other Hell than the Devils are A. The Scripture tells us of no other But it tells us not of their tempting and possessing Men as Devils do but of their suffering Q. 8. Are Devils and Wicked Souls in the same Hell that they shall be in after the Day of Iudgment and have they the same punishment A. Whether there shall be any change of the Place it is not needful for us to know But the punishment is of the same kind But it will be greater after Judgment were it but because the Body joyned to the Soul and the multitude of the damned joyned in the Suffering will make every one more receptive of it Q. 9. Is there no middle place between Heaven and Hell or a middle state of Souls that are in hope of deliverance from their pain A. Hell it self is not all one Place seeing Devils are both in the Air and in the Earth and where else we know not And in Iob 1. 11 12. Satan was among the Sons of God But as for any hope of deliverance to them that die unpardoned the Scripture tells us of none buth saith that the Night cometh when none can work and that This is the accepted time this is the Day of Salvation And that every Man shall be judged according to what he had done in the Body whether it be good or evil It is therefore mad presumption for any one to neglect this Day of Salvation upon a hope of his own making that they that die the Slaves of the Devil may repent and be delivered in their Airy Life and be made the Children of God or that any Purgatory fire shall refine them or any Prayers of the Saints in Heaven or Earth deliver them Q. 10. But it seems by their pleading described by Christ Mat. 25. that they will not be past hope till the Sentence be passed on them A. But the same Text tells you what Sentence certainly shall pass and therefore that if they keep any hope it is not of Gods making but their own and will be all in vain But indeed those words seem rather to express their fervent desire to escape Damnation than their hope The wicked may cry for Mercy when it is too late but shall not obtain it Dives Luke 16. may beg for a drop of Water but not get it Q. 11. But will it not be a long work to judge all that ever lived from the beginning of the World unto the End A. Gods Judgment is not like Mans by long talk and wordy Tryal though Christ open the Reasons of it after the manner of Men Gods Judgment consisteth of full Conviction and Execution And he can convince all Men in a moment by his Light shining at once into every ones Conscience As the Sun can enlighten at once the Millions of Eyes all over the Earth And Gods execution casting all the wicked into utter darkness and misery needs no long time though it's continuance will be for ever Q. 12. May we know in this life what Iudgment Christ will then pass on us A. All Men or most Men do not know it Nor will it be known by a slight and sudden Thought nor by blinded or self-flattering Sinners nor by the worser sort of true Believers that sin as much as will stand with sincerity nor yet by such ignorant Christians who understand not well the terms of the Covenant of Grace or have true Grace and know it not to be true nor yet by such timerous Christians whose fear doth hinder Faith and Reason But there is no doubt but we may know and ought to use all diligence to know what Sentence Christ will pass upon us
For 1. The difference between Heaven and Hell is so great that there must needs be a great difference between them that shall go to each And therefore it may be known Christ's Spirit is not an undiscernable Mark and Pledge to them that have it 2. And we are commanded to search and try our selves and many Marks of difference are told us and the Persons plainly described that shall be Justified and Condemned And they are already here Justified and Condemned by that Law by which they shall be judged 3. And what comfort could we have in all the Redemption and Grace of Christ and all the Promises of Salvation if we could not come to know our Title by them Q. 13. Who be they that Christ will then justifie or condemn A. I must not here answer that Question because its proper place is afterward under some of the following Articles Q. 14. But I find some Scriptures saying That we are not justified by works but by Faith in Christ and yet in Mat. 25. Christ passeth the Sentence upon Mens Works as the Cause and it 's said We shall be judged according to our works A. By works Paul meaneth All works that are conceived to make the reward to be not of Grace but of Debt All works which are set in competition or opposition to Justification by Faith in Christ The Question between him and the Iews was Whether the Divine excellency of Moses's Law was such as that it was given to justifie the doers of it as such Or whether it was but an Index to point them to Christ the end of the Law by whom they must be justified But it is not Believing in Christ nor begging his Grace nor thankfully accepting it that Paul meaneth by Works in his exclusion It is this that he sets against these works And as we are here made Justified Persons by meer Grace giving us Repentance and Faith in Christ that is making us Christians so this obligeth us to live and die as Christians if we will be saved And therefore the final justifying Sentence at Judgment doth pass on us according to such works only as are the performance of our Covenant with Christ without which we shall not be saved and therefore not then justified our Justification then being the justifying of our Title to Salvation and therefore hath the same conditions Q. 15. What may we further learn by this Article of Christ's coming A. 1. We must learn to Fear and Obey him that must judge us And to live as we would then hear of it and to make it all the work of Our lives to prepare for that day and final doom And diligently to try our Hearts and Lives that we may be sure to be then justified 2. We must not be discouraged that we see not Christ but remember that we shall shortly see him in his Glory In the Sacrament and all his worship let us do it as expectants of his coming 3. We have no cause to be dismayed at the Prosperity of the Wicked nor at our Prosecutions or any sufferings while we foresee by Faith that glorious Day 4. We should live in the joyful Hopes of that Day when he that died for us and Sanctified us shall be our Judge and justifie us and finally judge us to endless Life And we must love and long and pray for this Glorious coming of Christ. Come Lord Iesus come quickly Amen CHAP. XVII III. I Believe in the Holy Ghost Qu. 1. WHat is meant by believing in the Holy Ghost A. It meaneth our Believing what he is and what he Doth and our Trusting to Himself and to his Works Q. 2. What must we believe of Himself A. That he is God the Third Person in the Trinity One in Essence with the Father and the Son Q. 3. What must we believe of his Works A. We must believe 1. That the Holy Ghost is the great Agent and Advocate of Jesus Christ on Earth by his works to be his Witness and to plead his Cause and communicate his Grace 2. That the Holy Ghost was the Author of those many uncontrolled Miracles by which the Gospel of Christ was Sealed to the World And therefore that those Miracles were the certain attestation of God 3. That the Holy Ghost was given by Christ to his Apostles and Evangelists to enable them to perform the extraordinary Office to which they were Commissioned to teach the Nations to observe all things that Christ had commanded and to lead them into all Truth and bring all things to their remembrance 4. That therefore the Doctrine of the said Apostles and Evangelists first preached by them and after Recorded in the Sacred Scriptures for the use of the Church to the end of the World as the full Doctrine and Law of Christ is to be received as the Word of God indited by the Spirit 5. That it is the work of the Holy Ghost to Sanctifie all Gods Elect that is to illuminate their understandings to convert their Wills to God and to strengthen and quicken them to do their duty and conquer Sin and save them from the Devil the World and the Flesh And to be in them a Spirit of Power and Love and a sound mind And so that the Holy Ghost is an Intercessor within us to communicate LIFE LIGHT and LOVE from the Father and the Son and excite in us those Holy Desires Thanks and Praise which are meet for Gods acceptance All this is contained in our Believing in the Holy Ghost Q. 4. If all this be in it it seemeth a most necessary part of Faith A. The Perfective works of God are used to be ascribed to the Holy Ghost This is so weighty and necessary a part of Faith that all the rest are insufficient without it Millions perish that God created and that Christ in a general sort as aforesaid dyed for but those that are Sanctifyed by the Holy Ghost are saved It is the work of the Holy Ghost to Communicate to us the Grace of Christ that the work of Creation and Redemption may attain their Ends. Q. 5. How is it proved that the Holy Ghost is God A. In that we are Baptized into the Belief of him as of the Father and the Son And in that he doth the works proper to God and hath the Attributes of God in Scripture Which also expresly saith There are Three which bear Record in Heaven the Father the Word and the Holy Spirit and these three are One 1 Joh. 5. 7. Q. 6. I have oft marvelled that the Creed left out 1. The Authority of the Apostles 2. And their Miracles and Christs 3. And the Authority of the Scriptures and now I perceive that all these are contained in our believing in the Holy Ghost A. No doubt but it is a Practical Article of Faith in which we profess to believe in the Holy Ghost in his Relation and Works on Man and therefore â—â— Christ's Agent in gathering his
the Creature-knowledge and to be able to talk as knowing Men or the better to serve our Worldly Ends and not to know and glorifie God is to prophane the works of God And alas then how common is prophaneness in the World Q. 10. What is it to Sanctifie God's Name as in our Redemption A. Redemption is such a wonderful work of God to make him known to sinners for their Sanctification and Salvation as no Tongue of Man can fully utter To think of God the Eternal Word first undertaking Man's Redemption and then taking the Nature of Man dwelling in so mean a Tabernacle fulfilling all Righteousness for us Teaching Man the knowledge of God and bringing Life and Immortality to light dying for us as a Malefactor to save us from the Curse Rising the third day Commissioning his Apostles undertaking to build his Church on a Rock which the Gates of Hell should not prevail against ascending up to Heaven sending down the wonderful and sanctifying Spirit Interceding for us and Reigning over all who receiveth faithful Souls to himself and will raise our Bodies and judge the World Can all this be believed and thought of without admiring the manifold wisdom the unconceivable Love and Mercy the Holiness and Justice of God! This must be the daily study of Believers Qu. 11. How is this Name of God prophaned A. When this wonderful work of Mans Redemption is not believed but taken by Infidels to be but a deceit Or when it is heard but as a common History and affecteth not the Hearer with admiration thankfulness desire and submission to Christ when Men live as if they had no great Obligation to Christ or no great need of him Q. 12. How is Gods Name as our Sanctifier to be hallowed A. Therein he cometh near us even into us with Illuminating Quickening Comforting Grace renewing us to his Nature Will and Image Marking us for his own and maintaining the cause of Christ against his Enemies And therefore must in this be specially notified honoured obediently observed and thankfully and joyfully admired Q. 13. But how can they honour God's Spirit and Grace who have it not Or they that have so little as not well to discern it A. The least prevailing sincere Holiness hath a special excellency turning the Soul from the World to God and may be perceived in Holy desires after him and sincere endeavours to obey him And the beauty of Holiness in others may be perceived by them that have little or none themselves if they be not grown to Malignant Enmity You may see by the Common desire of Mankind to be esteemed Wise and Good and their Impatience of being thought and called Foolish Ungodly or Bad Men that even corrupted Nature hath a radicated Testimony in it self for Goodness and against Evil. Q. 14. Who be they that prophane this Name of God A. Those that see no great need of the Spirit of Holiness or have no desire after it but think that Nature and Art may serve the turn without it Those that think that there is no great difference between Man and Man but what their Bodily temperature and their Education maketh and that it is but Phanatick delulusion or Hypocrisie to pretend to the Spirit Those that hate or deride the Name of Spirituality and Holiness and those that resist the Holy Ghost Q. 15. How is God known and honoured in his Providence A. By his Providence he so Governeth all the World and particularly all the Affairs of Men as shews us his Omnipotence his Omniscience and his Goodness and Love ordering them all to his Holy End even the pleasing of his good Will in their Perfection Q. 16. How can we see this while the World lyeth in Madness Unbelief and Wickedness and the worst are greatest and Contention Confusion and Bloody Wars do make the Earth a kind of Hell and the Wise Holy and Iust are despised hated and destroyed A. 1. Wisdom and Holiness and Justice are conspicuous and honourable by the odiousness of their contraries which though they fight against them and seem to prevail do but exercise them to their increase and greater glory And all the Faithful are secured and purified and prepared for Felicity by the Love and Providence of God 2. And as the Heavens are not all Stars but spangled with Stars nor the Stars all Suns nor Beasts and Vermine Men nor the Earth and Stones are Gold and Diamonds nor is the Darkness Light the Winter Summer or Sickness Health or Death Life And yet the wonderful Variety and Vicissitude contributeth to the Perfection of the Universe as the Variety of parts to the Perfection of the Body so God maketh use even of Mens Sin and Folly and of all the mad Confusions and Cruelties of the World to that perfect Order and Harmony which he that accomplisheth them doth well know though we perceive it not because we neither see the Whole nor the End but only the little Particles and the Beginnings of God's unsearchable works 3. And this dark and wicked World is but a little Spot of God's vast Creation and seemeth to be the lowest next to Hell while the lucid Glorious heavenly Regions are incomprehensibly great and no doubt possessed by Inhabitants suitable to so glorious a place And as it is not either the Gallows or the Prison that is a dishonour to the Kingly Government so neither is Hell or the Sins on Earth a dishonour to the Government of God 4. And as every Man is nearest to himself it is the duty of us all carefully to record all the Mercies and special Providences of God to our selves that we may know his Government and him and use the remembrance of them to his Glory Q. 17. How is the heavenly Glory as a Name of God to us that see it not A. We see vast lucid Bodies and Regions above us And by the help of things seen we may conceive of things unseen and by Divine Revelation we may certainly know them We have in the Gospel as it were a Map of Heaven in its description and a title to it in the Promises and a notifying earnest and foretast in our Souls so far as we are Sanctified Believers Q. 18. How must we hallow this Name of God A. 1. Firmly believing the heavenly Glory not only as it shall be our own Inheritance but as it is now the most Glorious and Perfect part of Gods Creation where Myriads of Angels and Glorious Spirits in perfect Happiness Love and Joy are Glorifying their most Glorious Creator and as the Saints with Christ their most Glorious Head shall for ever make up that Glorious Society and the Universe it self be seen by us in that Glorious Perfection in which the Perfection of the Creator will appear 2. And in the constant delightful Contemplation of this Supernal Glorious World by Heavenly Affections and Conversation keeping our Minds above while our Bodyes are here below and looking beyond this Prison of Flesh
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
Atheism remaining and yet is not an Idolater or Atheist If a man could not be saved till he were perfectly healed of every degree of these hainous sins no man could be Saved But Gods Interest is predominant in holy Souls Q. 21. Doth not Paul say of all save Timothy That All seek their own and not the things that are Jesus Christ's A. He meaneth not that they predominantly do so except those among them who were hypocrites But that all did too much seck their own and too little the things that are Jesus Christ's and were â—ot so self-denying as Timothy who as it were naâ—urally Cared for the good of the Church As Deâ—as forsook Paul in his suffering and went after â—is own worldly business but yet did not forsake Christ and preferre the world before him for â—â—ght we find of him Q. 22. You make this first Commandement to be the summe of all A. It is the Summary of all and our Obedience to it is Virtually but not Actually our obedience to all the rest This is it which Christ calleth the first and greatest Command Thou shalt Love the Lord thy God with all thy Heart and Soul and might This is the Foundation of all the rest of the Commandements and the Root of all The rest are but branches from it When we are obliged to Love God and obey him we have a General obligation to keep all his Commandements But as this General Command doth not put the special particular Commands in existence so neither doth it oblige us to obey them till they exist And then as the Genus and Species constitute every defined being so the General and Special obligation concurre to make up every duty He that sincerely obeyeth this first command is a true Subject of God and in a state of Salvation and will sincerely obey all particular Commands in the main course of his life when they are revealed to him CHAP. XXXV Of the Second Commandement Qu. 1. WHat are the words of the second Commandement A. Thou shalt not make to thy self any graven Image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the Water under the Earth Thou shalt not bow down thy self to them nor serve them For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me and she wing Mercy to thousands of them that Love me and keep my Commandements Q. 2. How prove you against the Papists that this is not part of the first Commandement A. 1. By the matter which is different from it 2. And by the Scripture which saith There were Ten and without this there is but Nine 3. And by historical Tradition which we can prove that the Papists falsifie Q. 3. What is the true Meaning of the Second Commandement and wherein doth it differ from the â—â—rst A. The first Commandement bindeth us to give God his own or his due as God both in heart and life and to give it to no other The second commandeth men to keep so wide a difference between God and Heathen Idols as not to worship him as the Heathens do their Idols nor yet to seem by their bodily action to worship an Idol though they despise it in their Thoughts and pretend to keep their hearts to God Corporal and outward and seeming Idolatry is here forbidden For though a man renounce in Heart all other Gods yet if he be seen to bow down before an Image â— He seemeth to the beholder to mean as Idolaters do while he symbolizeth with them And as Lying and Perjury with the Tongue is sin though a mans inward thoughts do own the truth so bowing as Worshippers do before an Image is Bodily Idolatry though the mind renounce all Idols And God is the God of the Body as well as of the Soul And God would not have others encouraged to Idolatry by so scandalous an Example 2. And if it be the true God that such profess to worship it is interpretative Blasphemy As if they told men that God is like to that Creature whose Image they make So that â—â—andal and Bodily Idolatry and Blasphemy are the things directly forbidden in this Commandement as the real choosing and Worshipping a false God is in the first Q. 4. By this it seems that scandal is a hainouâ— sin A. Scandal is enticing tempting or encouraging others to sin by doing or saying that which is like to be abused by them to such an effect or laying a Stumbling-block in the way of blind or careless Souls If they will make our necessary duty the occasion of sin we may not therefore omit our duty if indeed it be an in indispensable duty at that time But if it be no duty yea or if it be only a duty in other Seasons and Circumstances it is a hainous sin to give such Scandal to another much more to Multitudes or publick Societies Q. 5. Wherein lyeth the evil of it A. 1. It is a countenancing and furthering sin 2. It is uncharitableness and cruelty to mens Souls 3. And therefore it is the Devils work Q. 6. But if our Rulers command us to do a thing indifferent which others will turn to an occasion of sin and damnation must we disobey our lawful Governours to prevent mens sin and fall A. If the thing in its own nature tended to so great and necessary good as would weigh down the contrary evil to the scandalized we must do our duty and labour to help them some other way But supposing it either Indifferent or of so small benefit as will not preponderate against the sin and â—anger of the scandalized we are Soul-murderers if we do not forbear it For 1. God hath given no Rulers power to Destruction of Souls but to Ediâ—â—cation no power to command us that which is â—o contrary to the indispensible duty of Love or Charity If an Apothecary or Physician or King command his Servant to sell Arsnick to all that will buy it without exception the servant may not lawfully sell it to such as he knoweth mean to Poyson themselves or others by it If the Commander be a sober man the servant ought to suppose that he intended such exceptions though he exprest them not But if he exprest the contrary he commanded contrary to Gods command without authority and is not to be obeyed 2. God himself dispenseth with his own Commands about Rituals or smaller matters when greater good or hurt stands on the other side The Disciples did justly pluck and rub the Ears of Corn and the Priests in the Temple break the rest of the Sabbath and an Ox or Ass was to be watered oâ— pull'd out of a pit on that day If the King oâ— Priest had made a Law to the contrary it had been null If Gods Laws bind not in such cases manâ— cannot God bids
to Heaven it is best for us that the rest is known by Christ in whose Hand and Will we are surer and better than in our own As for the special Preparations in Sickness I refer â—ou to the Family Book Q. 6. What shall one doe that is tempted to doubt â—… to think hardly of God because he hath made Heaven for so few A. 1. Those few may be assured that he will neâ—er forsake them whom he hath so chosen out of â—ll the World and made his Jewels and his Treaâ—â—re 2. It 's unprobable rashness to say Heaven is but â—or few All this Earth is no more to the Glorious World above us even so far as we see than one â—…ch is to all the Earth And what if God forsake â—…ne Inch or Mole-hill See Heb. 12. 23 24. Again I say I take Hell to be as the Gallows â—nd this Earth to be as Newgate Jail where some â—risoners are that shall die and some shall live and â—he Superior World to be like the City and Kingâ—om Who will say that the King is unmerciful because Malefactors have a Prison and a Gallows if â—ll else in the Kingdom live in Pâ—â—â—e And though this World â—eems almost forsaken as â—he Prison-way to Hell yet while the Elect are saved and the superior lucid Glorious World is many thousand and thousand and thousand times greater than all this Earth I doubt not but Experience will quickly tell us that the Glory of Gods Love is so unmeasurably manifested in Heaven as that the Blindness Wickedness Confusions and Miseries of â—his Earth and Hell shall be no Ecclipse or dishoâ—our to it for ever FINIS a Psal. 25. 4 5. 27. 11. 119. 12 33 66. b Iob. 34. 32. c Heb. 6. 1 2 3. d Tit. 2. 3. e Psal. 34. 11. 32. 8. f 1 Kin. 8. 36. Mic. 4. 2. g Isa. 28. 26. 1 Cor. 11. 14. Iob 12. 7 8. Heb. 5. 12. â—… 2 Tim. 2. 2. Iob 32. 17. Tit. 2. 21. Deut. 6. 7 8. 11. 19 20. Pro. 1. 5. 9. 9. 6. 21 23. k Psal. 119. 99. Hib. 5. 11 12. Pro. 5. 13. l Gal. 6. Dâ—â—â— 6. 7. 1 Tim. 2. 7. 2 Tim. 1. 11. Eph. 4. 11. Tit. 2. m Hib. 3. 13. Ezr. 7. 25. Col. 3. 16. Heb. 5. 11 6. 1. 2. 2 Tim. 1. 13. n Mat. 11. 30 31 33. Mat. 19. 19. 22. 37 39. Rom. 13. 9. Mat. 28. 19. Mat. 23. 23. Iam. 1. 27. o Is. 30 29. Mat. 28. 19 20. 1 Tim. 1. 3. 3. 2. 6. 2 3. p 2 Tim. 2. 2. 24. Act. 20. 20. 2 Tim. 3. 17. Heb. 5. 12 13. 1â— Io. 2. 27. 1 Thes. 4. 9. a 1 Io. 1. 1 2 3. Act. 1. 3. 4. 20. 26. 16. b Ioh. 20 20 25 27. a Rom. 1. 19 20 21. a Mat. 11. 27 25. Luk. 10. 22. Deu. 29. 29. Mat. 16. 17. 1 Cor. 2. 10. b Eph. 3. 5. 1 Pet. 1. 12. Dan. 2. 47 22 28 29 Am. 3. 7. Gal. 1. 12. 2. 2. c Eph. 3. 3. d 1 Cor. 14. 6 26. e 2 Cor. 12. 1 7. f 1 Iâ— 1. 1 2 3. g Heb. 2. 3 4. h Gen. 2. 16 17. Gen. 3. 15. i Gen 4. 4. Gen. 9. 1 2 to 8. k Gen. 12. 2 3. 17. 1 2 4 6 7 8 9 10 11. l Exod. 2. c. 20. c. m Ioh. 1. 3. 16. Gal. 4. 4 5 6. 1. 4. Mat. 28. 19 20. n Heb. 7. 22. 9. 15 16 17 18. 9. 13. 8. 10. 10. 16. Matth. 4. o Psal. 14. Rom. 3. Psal. 145.9 Act. 14. 17. 1 Ioh. 3.8 Rom. 3.21 23. Rom. 4. 12.15 16 17. 2 Kings 10. 19. Acts 14. 13. 18. 1 Cor. 10. 20. * Deut. 1. 31. 3. 21 22. 4. 3. 9. 5. 24. 10. 21. 11. 7. 29. 3. Ios. 24. 7. †Deut. 12. 32. p Col. 1. 15 16 17 18 19. Prov. 30. 5. Heb. 4. 12. 1 Pet. 1. 23. 1 Ioh. 2. 14. Ioh. 8. 48. 12. 48. 14. 25. 15. 3. Act. 14. 3. 20. 32. Rom. 10. 8. Eph. 5. 26. Phil. 2. 16. 1 Thes. 1. 5. Iames 1. 2. Matt. 12. 26. Mar. 4. 15. Luk. 10. 18. Act. 26. 18. Rom. 16. 20. Rev. 20. 2 3. q 2 Pet. 1. 20. 2 Tim. 3. 15. 2 Tim. 3. 16. Matt. 5. 16. 44 45. q Ioh. 3. 3. 5. Tit. 2. 14 1 Pet. 2. 9. Rom. 8. 9. Matt. 5. 20. Heb. 12. 14. Matt. 18. 3. 2 Cor. 5. 17. Rom. 8. 14. q Ioh. 16. Act. 2. Matt. 28. 20. The whole Book of the Acts of the Apostles is the History of these Miracles Gal. 3. 1 2 3 4. Ioh. 7. 3. 9. Rom. 1. 4. 1 Cor. 12. 4 7 8 9 11 13. r Luke 4. 22. 24. 27. 32. 45. Ioh. 5. 39. Act. 17. 2. 11. 18. 28. Rom. 1. 2. 16. 26. 1 Cor. 15. 3. 4. 2 Pet. 1. 19 20. Heb. 2. 3 4. Rom. 3. 4. Ioh. 3. 2. 1 Ioh. 5. 10. Tit. 2. 2. t 2 Cor. 11. 4. Mark 16. 17. Exod. 4. 5. 8. 19. 9. t Act. 8. Simon Magus's Case u Io. 19. 35. 20. 31. 1 Io. 5. 13. 1 Cor. 15. 6. x Gal. 1. 2. y Gal. 3. 3. 5. z Act. 2. 3. 4. a 1 Cor. 14. 1 Cor. 12. Rev. 1. 9 10. b Mar. 16. 20. Act. 6. 8. 8. 6. 13. 15. 12. 19. 11. 4. 16. 22. c The Acts of the Historical Tradition of the Gâ—â—â—el d Rom. 14. 15. e Rom. 3. 10 11 12. f Rom. 8. 5 6 7 8 9. Io. 12. 39 40. Act. 28. 26 27. g Luk. 18. 34. 1 Cor. 13. 11. Isa. 17. 11. 1 Cor. 2. 14. Ier. 13. 23. h 1 Io. 3. 24. 4. 12. 15 16. Matt. 7. 21 22. 25 26. Heb. 12. 14. i Ezek. 36. 26. 1 Io. 5. 10. 2 Tim. 1. 7. Rom. 8. 3 4. 13. 15. 26. 33. 1 Cor. 2. 10 11 12. 6. 10. 11. 17. 12. 11. 13. 2 Cor. 3. 3. 17. Gal. 4. 6. 5. 5. 16 17 18. 25. Eph. 2. 18. 22. 4. 3 4. 23. 5. 9. 2 Thes. 2. 13. 1 Pet. 1. 2 3. 1 Io. 3. 24. 4. 13. k 1 Cor. 1. 1 2. Act. 20. 32. 26. 18. l Ioh. 17. 17. 19. Eph. 5. 26. 1 Thes. 5. 23. Heb. 2. 11. 10. 10. 14. m Prov. 8. 9. 14. 6 n Io. 3. 7 8. Rom 1. 19 20. Act. 14. 17. a Io. 1. 11 12. 3. 16. 21. Act. 26. 18. Mat. 28. 19 20. Io. 14. 5. 15. 10. 1 Ioh. 2. 3. 5. 2 3. Rev. 14. 12. b Mat. 5. 17. 23. 23. Rom. 2. 14. Rom. 8. 4. 7. 13. 8. 10. c Isa. 8. 20. Isa. 33. 22. Iam. 4. 12. Mal. 2. â— 8. Mat. 28. 20. a Heb. 11. 6. b Tit. 1. 2. Rom. 3. 4. Num. 23. 29. c Prov. 12. 22. Prov. 6. 17. Prov. 19. 5. 9. 13. 5 Io. 8. 44. 55. 1 Io. 5. 10. Rev. 21. 8. Prov. 14