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
I. I am under no Obligation to inform a Robber or an usurping Persecutor as such But to others I may be obliged to open the Truth II. I may deceive a Patient or Child to profit him when I may not do it to hurt him III. I may deceive such as I am not bound to inform by my silence or my looks or gestures which I suppose he will misunderstand when I may not deceive him by a Lie Q. 10. Is it not all one to deceive one way or another A. No 1. I am not bound to open my Mind to all men What right hath a Thief to know my Goods or Heart or a Persecutor to know where I hide my self 2. But I have before largely shewed you that Lying is so great an evil against common Trust and Society in the World as is not to be used for personal Commodity or Safety 3. And other Signs Looks and gestures being not appointed for the natural and common Indications of the Mind are more left to humane Liberty and Prudence to use for Lawful ends As Christ Luk. 24. made by his motion as if he would have gone further And even by words about Caesars Tribute and other Cases concealed his Mind and oft denyed the Pharisees a resolution of Questions which they put to him Stratagems in a Lawful War are lawful when by actual shews and seemings an Enemy is deceived Q. 11. But the Scriptures mention many Instances of Equivocation and flat Lying in the Egyptian Midwives in Rahab in David and many others without blame and some of them with great commendation and reward Heb. 11 A. 1. It is Gods Law that tells us what 's Sin and Duty when the History oft tells us but what was done and not how far it was well or ill done 2. It is not the Lie that is commended in the Midwives and Rahab but their Faith and Charity 3. That which God pardoneth as he did Polygamy and rash Divorce to Godly men that are upright in the main and specially such as knew it not to be sin is not thereby justified nor will it be so easily pardoned to us who live in the clearer Gospel light Q. 12. But when the Scripture saith that All men are Lyars and sad Experience seemeth to confirm it what credit do we owe to Men and what certainty is there of any History A. History by Writing or Verbal Tradition is of so great use to the World that Satan maketh it a chief part of his work as he is the Deceiver and Enemy of Mankind to corrupt it And false History is a most hainous sin and dangerous Sâ—are by which the great Deceiver keeps up his Kingdom in the World Heathenism Mahometanism Popery Heresie and Malignity and Persecution are all maintained by false Tradition and History Therefore we must not be too hasty or confident in Believing Man And yet denying just Belief will be our sin and great loss Q. 13. How then shall we know what and whom to believe A. 1. We must believe no men that speak against God or his Word For we are sure that God cannot lie And the Scripture is his infallibly Sealed Word 2. We must believe none that speak against the Light of Nature and common Notices of all Mankind for that were to renounce Humanity And the Law of Nature is Gods first Law But it is not the Sentiments of Nature as depraved which is this Law 3. We must believe no men against the common Senses of Mankind exercised on their duely qualified Objects Faith contradicteth not common Sense though it goe above it We are Men before we are Christians and Sense and Reason are presupposed to Faith The Doctrine which saith There is no Bread nor Wine after Consecration in the Sacrament doth give the lie to the Eyes Taste and Feeling and intellectual Perception of all sound men and therefore not to be believed For if Sense be not to be trusted we know not that there is a Church or a Man or a Bible or any thing in the World and so nothing can be believed Whether all sound Senses may be deceived or not God hath given us no surer way of certainty 4. Nothing is to be believed against the certain Interest of all Mankind and tending to their destruction That which would damn Souls or deny their Immortality and future Hope or ruine the Christian World or Nations is not to be believed to be duty or lawfull For Truth is for Good and Faith is for Felicity and no man is bound to such destructive things 5. Nothing is to be believed as absolutely certain which depends on the meer honesty of the Speakers For all men are liable to mistake or lie 6. The more Ignorant malicious unconscionable factious siding any man is the less credible he is And the wiser and nearer to the action any man is and the more conscionable peaceable and impartial he is the more credible he is An Enemy speaking well of a man is so far more credible than a Friend Multitudes as capable and honest are more credible than one 7. As that Certainty which is called Morall as depending on mens Free-will is never absolute but hath many degrees as the witness is more or less credible so there is a Certainty by mens Report Tradition or History which is Physical and wholly infallible As that there is such a place as Rome Paris c. and that the Statutes of the Land were made by such Kings and Parliaments to whom they are ascribed and that there have been such Kings c. For proof of which know 1. That besides the free acts the Will hath some acts as necessary as it is to the Fire to burn viz. To Love our selves and Felicity and more such 2. That when all men of contrary Interest Friends and Foes agree in a matter that hath sensible Evidence it is the Effect of such a Necessitating Cause 3. And there is no Cause in Nature that can make them so agree in a lie Therefore it is a Natural Certainty Look back â—o the sixth Chapter Q. 13. Why is false Witness in Iudgement so great a sin A. Because it containeth in it all these odious Crimes conjunct 1. A deliberate lie 2. The wrongfull hurting of another contrary to the two great Principles of Converse Justice and Love â— It depriveth the World of the benefit of Government and Judicatures 4. It turneth them into the â—â—ague and ruine of the innocent 5. It blaspheâ—eth or dishonoureth God by whose Authority Rulers judge as if he set up Officers to destroy us by false Witness or knew it not or would not reâ—enge Injustice 6. It overthroweth humane Conâ—erse and Safety when Witnesses may destroy whom they please if they can but craftily agree Q. 14. Is there no way to prevent this danger to Mankind A. God can do it If he give wise and righteous Rulers to the World they may do much towards â—t But wicked Rulers use false Witness as
and should he command the Children to use the contrary it is all Null and powerless But it belongeth to the Magistrate only though not to destroy any of the three former Governments which are all before his in Nature and Time yet to Govern them all by directing the exercise of them in lawful things to the common good Q. 16. How far doth the Law of Nature assure us of Gods rewards and punishments A. As it assureth us that perfect man owed God perfect Obedience Trust and Love so it certifieth us 1. That this performed must needs be acceptable to God and tend to the felicity of the Subject seeing Gods Love is our Felicity 2. And that sinning against Gods Law deserveth Punishment 3. And that Governing Justice must make such a difference between the obedient and the sinner as the Ends of Government require 4. And seeing that before mans obedience or sin God made mans Soul of a Nature not tending to its own mortality we have cause to expect that mans Rewards and Punishments should be suitable to such immortal Souls For though he can make Bruits immortal and can annihilate mans Soul or any Creature yet we see that he keeps so close to his Natural Establishments that we have no reason to think that he will cross them here and annihilate Souls to shorten their Rewards or Punishments Q. 17. But doth Nature tell us what kind of Rewards and Punishments men have A. The Faculties of the Soul being made in their Nature to know God in our degree to Love him to please him and to rest and rejoice herein and this in the society of wise and good and blessed joyful fellow Creatures whom also our Nature is made to Love it followeth that the Perfection of this Nature in these Inclinations and Actions is that which God did make our Natures for to be obtained by the obeying of his Laws And sin being the Injurious contempt and forsaking of God and the most hurtful malady of the Soul and of Societies and to others it followeth that those that have finally forsaken God be without the happiness of his Love and Glory and under the sence of their sin and his displeasure and that their own sin will be their misery as diseases are to the Body and that the Societies and Persons that by sin they injured or infected will somewhat contribute to their punishment Happiness to the good and Misery to the bad the Light and Law of Nature teacheth man to expect But all that I have taught you is much more surely and fully known by Supernatural Revelation CHAP. VI. Of Supernatural Revelation of Gods Will to Man and of the Holy Scriptures or Bible Q. 1. VVHat do you call Supernatural Revelation A. All that Revelation of Gods mind to man which is made by him extraordinarily above what the common works of Nature do make known Though perhaps God may use in it some Natural second Causes in a way unknown to us Q. 2. How many wayes hath God thus Revealed his will to man A. Many wayes 1. By some Voice and Signs of his presence which we do not well know what Creature he used to it whether Angels or only at present caused that Voice and Glory So he spake to Adam and Eve and the Serpent and to Moses in the Mount and Tabernacle and in the cleft of the Rock Exod. 34. And to Abraham Iacob c. 2. By Angels certainly appearing as sent from God and so he spake to Abraham Isaac Iacob Lot Moses and to very many 3. By Visions and Dreams in their Sleep extraordinary 4. By the Vision of some Signs from Heaven in their waking As Saul Act. 9. saw the Light that cast him down 5. By Visions and Voices in an extasie As Paul saw Paradise and heard unutterable things whether in the Body or out of the Body he knew not And its like in such a rapture Daniel and Iohn had their Revelations 6. By Christs own Voice as he spake to men on Earth and Paul from Heaven 7. By the sight of Christ and Glory as Stephen saw him 8. By immediate Inspiration to the minds of Prophets 9. By these Prophets sent as Messengers to others 10. By certain uncontrolled Miracles 11. By a convincing course of extraordinary works of Gods Providence As when an Angel killed the Armies of Enemies or when they kill'd one another in one night or day c. 12. By extraordinary works of God on the Souls of men As when he suddenly overcometh the strongest vicious habits and customs and maketh multitudes new and holy persons by such improbable but assigned means by which he promised to do it Q. 3. These are all excellent things if we were sure that they were not deceived nor did deceive But how shall we be sure of that A. It s one thing to ask How they themselves were sure that they were not deceived and another thing to ask How we are or others may be sure of it As to the first they were sure as men are of other things which they see hear feel and think I am sure by sense and intellectual Preception that I see the light that I hear feel think c. The Revelation cometh to the person in its own convincing Evidence as Light doth to the Eye Q. 4. They know what they see hear feel but how were they sure that it was of God and not by some deceiving Cause A. 1. God himself gave them the Evidence of this also in the Revelation that it was from him and no deceit But it is no more possible for any of us that never had such a Revelation our selves to know sensibly and formally what it is and how they knew it than it is for a man born blind to know how other men see or what seeing is 2. But moreover they also were sure that it was of God by the proofs by which they make us sure of it And this leads us up to the other question Q. 5. And a question of unspeakable moment it is How we can be sure of such prophetical Revelations delivered to us by others viz That they were not deceived nor deceive us A. It is of exceeding consequence indeed and therefore deserveth to be understandingly considered and handled And here you must first consider the difference of Revelation Some were but made or sent by Prophets to some particular Persons about a personal particular business as to Abraham that he should have a Son that Sodom should be burnt to David that his Son should be his punishment his child die to Hezekiah that he should recover c. These none were bound to know and believe but the persons concerned to whom they were revealed and sent Till they were made publick afterwards But some Revelations were made for whole Countreys and some for all the World and that as Gods Laws or Covenants which Life and Death dependeth on And these must be accordingly made known
to all Q. 6. I perceive then that before we further enquire of the Certainty I should first ask you of the Matter what things they be that God hath supernaturally revealed to man especially for us all A. The particular Revelations to and about particular mens matters are many of them recorded to us for our notice But there may be thousands more in the World that we know not nor are concerned to know What Revelation God ever made to any persons throughout the World as what should befall them when they should die what Wars or Plagues or Famine should come c. little do we know But what is recorded by God we know 2. But as for his Laws and Promises which we are all concerned to know I shall now but name and afterward open what God hath Revealed I. He revealed to Adam besides the Law of Nature which was perfecter and clearer to him than it is now to us a trying Prohibiton to eat of the Fruit of the Tree of Knowledge adding the Penalty of death to restrain him II. He judged him after his Fall to some degree of Punishment but declared his pardoning Mercy and promised Victory to and by the Womans Seed in the War which they now engaged in with Satan the Serpent and his seed And he instituted Sacrificing to typifie the Means III. He renewed this Covenant with Noah after the Flood IV. He made a special Promise to Abraham to be the God of his Seed as a Peculiar people chosen to him out of all the World and that all Nations should be blessed in his seed And he instituted the Sacramant of Circumcision to be the Seal and Symbole V. When his Seed were multiplyed in Egypt he brought them out and in performance of this Promise made them a Holy Common-wealth as their Soveraign and gave them at large a Law and Sub-governours which as Political was proper to the people VI. In the fulness of time God sent his Son to reconcile man to God to reveal his Love and Will most fully and to make and Seal the Covenant of Grace in its last and best Edition and as King to Rule and Judge the Redeemed and Sanctifie Justifie and Glorifie the Faithful These are the publick Laws and Covenants Supernaturally revealed Q. 7. Is it equally necessary to us to believe every word in the Bible or is every word equally certain to us A. All Truths are Truths which is to be equally True in themselves And so if by certainty you mean nothing but infallible Truth every Truth is so certain and all Gods words are True But if by certain you mean that which is so evident to us that we may our selves be fully certain of the Truth so the parts of Gods word have different degrees of Certainty We suppose false Translations and false Printings are none of Gods Word Nor the Words of Satan or fallible men recited in the Bible save only the historical Assertion that such words were spoken by them But that which is Gods Word indeed is none of it so far void of proof but that we may come to a certainty that it 's true And if we had equal evidence that every word is Gods Word we should have equal Evidence that all is true For that God cannot Lie is the foundation Truth of all our certainty But God did not Reveal every Truth in the Bible with equal evidencing attestation from Heaven Some of them much more concern us than others and therefore were more fully sealed and attested Q. 8. How are we sure of the Law that was given to Adam and that he sinned as is written and had after a pardoning Law A. 1. The Law of Nature given him is yet Gods common Law to the World saving the strictness of it as a Condition of Life 2. The fall of Man hath too full proof in all the pravity of Mankind from the Birth 3. The Pardoning Act is evident in the Execution God giveth all Men Mercy contrary to their deserts and useth none in the utmost rigour 4. The notorious Enmity between Christ and Satan and their Seeds through all Ages and Places of the World doth prove the Sentence and the Law of Grace 5. The universal Curse or Punishment on Mankind sheweth somewhat of the Cause 6. The Tradition of Sacrificing was so universally received over all the World as confirmeth to us that God delivered it to Adam as a Symbol and a Type of the Grace then promised 7. But our fullest proof of all that History is that which after proved the Word that revealed it to us Q. 9. How are we certain that the Law of Moses was God's Law A. 1. By a Course of wonderful Miracles wrought to prepare them to receive it and to attest it The Ten marvellous Plagues of Egypt the Passage through the Red Sea the opening of the Rock to give them Water feeding them with Manna raining twice Quails upon them the sight of the flaming Mount with the terrible concomitants The sight of the Pillar of Fire by Night and Cloud by Day which conducted them The sight of the Cloud and Symbol of God's presence at the Door of the Tabernacle the miraculous Destruction of the Rebellious even by the opening of the Earth and the performance of God's Promises to them All these were full proofs that it was of God 2. But we have yet fuller proof in Christs latter Testimony which confirmeth all this to us Q. 10. These were full Proofs to those that saw them But are we certain that the Records of them in the Scripture are true A. 1. Consider that they were written by Moses to that very People who are said to see them And if one should now write to us English-men that God brought us out of another Land by Ten such publick Miracles as the Frogs the Flies the Lice the Darkness the Waters turned Blood the Death of their Cattel and of all their first Born that he opened the Sea and brought us through it on Foot that he opened Rocks fed us with Manna rained Quails for a Months food spake from a flaming Mount and opened the Earth to swallow up Rebells c. when we know all this to be false would not all Men deride and abhorr the Reporter Would any of us receive a Law and that of such operous numerous costly Services by the Motive of such a report as this 2. Consider that this Law so delivered was on this ground entertained and unchangeably kept by them from Generation to Generation it being taken for an heinous Crime to alter it in one word 3. Consider that Practised Sacramental Symbols from the first Day were so uninterruptedly kept as was a fuller proof of the Fact than the bare Writings 1. All their Males from the Promise to Abraham were constantly Circumcised save in the Wilderness Travels and are to this Day 2. From the very Night that the First-Born were kill'd in Egypt
the Flesh the World and the Devil from the revenging Justice of God and from everlasting Damnation giving us here a Union with Christ the Pardon of our Sins and Sanctifying Grace and hereafter everlasting heavenly Glory Q. 3. Is there any other Religion besides the Christian Religion A. There be many errours of Men which they call their Religion Q. 4. Is there any True Religion besides Christianity A. There be divers that have some part of the Truth mixt with Error 1. The Heathens acknowledge God and most of his Attributes and Perfections as we do But they have no knowledge of his Will but what meer Nature teacheth them and they worship many Idols if not Devils as an under sort of Gods 2. The Iews own only the Law of Nature and the Old Testament but believe not in Jesus Christ our Redeemer 3. The Sadduces and all Bruitists worship God as the Governour of Man in this World but they believe not a Life to come for Man 4. The Pythagorean Heathens look for no Reward or Punishment after Death but by the passing of the Soul into some other Body on Earth in which iâ— shall be Rewarded or Punished 5. The Mahometans acknowledge One God as we do but they believe not in Jesus Christ as Mans Redeemer but only take him for an excellent Holy Prophet and they Believe in Mahomet a Deceiver as a Prophet greater than he 6. The meer Dâ—ists believe in God but not in Jesus Christ and have only the Natural Knowledge of his Will as other Heathens but worship not Idols as they do Q. 5. Is there but One Christian Religion A. No True Christianity is one certain thing Q. 6. How then are Christians said to be of divers Religions A. Sound Christians hold to Christian Religion alone as Christ did institute it But many others corrupt it some by denying some parts of it while they own the rest and some by adding many corrupting Inventions of Man and making those a part of their Religion as the Papists do Q. 7. Where is the true Christian Religion Doctrinal to be found that we may certainly know which is it indeed A. The Christian Religion containeth I. The Light and Law of Nature and that is common to them with others and is to be found in the Nature of all things as the Significations of Gods Will II. Supernatural Revelation clearing the Law of Nature and giving us the Knowledge of the Redeemer and his Grace And this is contained I. Most fully in the Holy Bible II. Briefly and summarily in the Creed Lords Prayer and Commandments III. Most briefly of all in the Sacraments of Baptism and the Lords Supper and the Covenant made and sealed by them Q. 8. But are not the Articles of our Church and the Confessions of Churches their Religion A. Only Gods Word is ouâ— Religion as the Divine Rule But our Confessions and Books and Words and Lives shew how we understand it Q. 9. What is the Protestant Religion A. The Religion of Protestants is meer Christianity They are called Protestants but accidentally because they Protest for meer Scripture Christianity against the Corruptions of Popery Q. 10. What sorts of false Religion are there among Christians A. There are more Corruptions of Religion than can easily be named The chief of them are of these following sorts I. Some of them deny some Essential Article of Faith or Practice As the Immortality of the Soul the Godhead or Manhood or Offices of Christ or the Holy Ghost or the Scripture c. II. Some of them pretend new Revelations falsely and set their pretences of the Spirits Inspirations against the sealed Word of God III. Some of them set up an Usurped Power of their own against the Office Authority or sufficiency of the said Sealed Scriptures Pretending that they are Successours to the Apostles in the Power and Office of making Laws for the Universal Church and being the Judges of the sence of Scripture yea and what is to be taken for Gods Word and what not and Judges of all Controversies about it Of these the Papists pretenâ— that the Pope and a General Council are Supreaâ— visible Governours under Christ of all the Christiaâ— World and that none may appeal from them â—… God to Christ to the Scripture or to the Day oâ— Judgment Others pretend to such a Power iâ— every Patriarchal National or Provincial Church And all of them instead of a humble helping guiding Ministry set up a Church Leviathan a silencing Abaddon and Appollyon a destroying Office Setting up their Usurped power above â—â— equal in Effect with Gods Word Q. 11. How come the Scriptures to be Gods Worâ— when the Bishops Cannons are not And to be â—â— far above their Laws A. You must know that God hath two differenâ— sort of Works to do for the Government of hiâ— Church The first is Legislation or giving Neâ— Doctrines and Laws The other is the teachinâ— and guiding the Church by the Explication anâ— Application of these same Laws God is not stiâ— making New Laws for Man but he is still Teaching and Ruling them by his Laws Accordingly God hath had two sort of Ministers One sort for Legislation to Reveal neâ— Doctrines and Laws And such was Moses undeâ— the Old Administration and Christ and his Commissioned Apostles under the New These werâ— Eminent Prophets inspired by God infallibly â—â— record his Laws and God attested their Officâ— and Work by Multitudes of Evident uncontrolled Miracles But the Laws being Sealed the Second sort of Ministers are only to Teach and Apply these same Laws and Doctrines and not to reveal New ones And such were the Priests and Levites under Moses and all the succeeding Ministers and Bishops of the Churches under Christ and the Apostles who are the Foundation on which the Church is built And though all Church Guides may determine of the undetermined Circumstances of Holy things by the General Laws which God hath given therein Yet to arrogate a power of making a new Word of God or a Law that shall suspend our Obedience to his Laws or any Law for the Universal Church whether it be by Pope or Council is treasonable Usurpation of a Government which none but Christ is capable of And as if one King or Council should claim the Civil Soveraignty of all the Earth which is most unknown to them Q. 12. But I pray you tell me how the CREED comes to be of so great Authority seeing I find it not in the Bible A. It is the very Summ and Kernel of the Doctrine of the New Testament and there you may find it all with much more But it is Older than the writting of the New Testament save that two or three words were added since I told you before 1. That Christ himself did make the Nature and Terms of Christianity Commissioning his Apostles to make all Nations his Disciples baptizing them into the Name of the Father the Son and the Holy
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
Savages are who are taught by nature to set bounds to lust And besides all this the very Lust it self thus increased by lawless liberty would so corrupt mens Minds and Fantasies and Affections into a sordid beastly Sensuality that it would utterly indispose them to all spiritual and heavenly yea and manly employments of Heart and Life men will grow sottish and stupid unfit to consider of Heavenly things and uncapable of Holy pleasures Q. 5. But if these evil consequents be all then a man that can moderately use Fornication so as shall avoid these evils sinneth not A. Sin is the breach of Gods Law These mischiefs that would follow lawless lust shew you that God made this Law for the welfare of Mankind But Gods own Wisdom and Will is the Original reason of his Law and must satisfie all the World But were there none but this forementioned to avoid the Worlds confusion and ruine it was needful that God set a Law to Lust And when this is done for the Common good it is not lest to man to break Gods Law whenever he thinks he can avoid the consequents and secure the end of the Law For if men be left to such liberty as to judge when they may keep Gods Law and when they may break it lust will alwayes find a reason to excuse it and the Law will be in vain The World needed a regulating Law and Gods Law must not be broken Q. 6. Which are the most hainous sorts of filthyness A. Some of them are scarce to be named among Christians 1. Sodomy 2. Copulation with Bruits 3. Incest sinning thus with near kindred 4. Rapes or forcing Women But the commonest sorts are Adultery Fornication self-Pollution and the filthiness of the thoughts and affections and the words and actions which partake of the Pollution Q. 7. Why is Adultery so great a sin A. Besides the foresaid evils that are Common to it and Fornication it is a perfidious violation of the Marriage Covenant and destroyes the conjugal Love of Husband and Wife and confoundeth Progeny and as is aforesaid corrupteth Family order and humane Education Q. 8. Why may not a man have many Wives now as the Jews had A. As Christ saith of Putting away From the beginning it was not so but it was permitted for the hardness of their Hearts that their Seed might be multiplyed in which they placed their chief prosperity And that we may not think worse of them than they were as God hath taught the very Bruits to use Copulation no ofter than is necessary to Generation so it is probable by many passages of Scripture that it was so ordinarily then with men and consequently that they that had many Wives used them not so often as now too many do one and did not multiply Wives so much for Lust as for Progeny Q. 9. But is no ofter use of Husband and Wife lawful than for Generation A. Yes in Case of necessitating Lust But such a measure of Lust is to be accounted inordinate either as sin or a disease and not to be causlesly indulged though this remedy be allowed it Q. 10. But why may not many Wives be permitted now as well as then A. 1. No man can either dispense with Gods Laws or forgive sin against them but God himself If he forbear men in a sin that doth not justifie it 2. If a few men and many Women were cast upon a Wilderness or sent to plant it by Procreation the case were liker the Israelites where the Men were ofter kill'd by Wars and Gods Judgments than the Women But with us there is no pretence for the like Polygamy but it would confound and disquiet Families If one should make a difficult case of it whether a Prince that hath a Barren Wife may not take another for the safety of a Kingdom when it is in notorious danger of falling into the hands of a destroyer as Adams own Sons and Daughters lawfully marryed each other because there were no others in the World this would be no excuse where no such publick notorious necessity can be pleaded Q. 11. Why must marriage be a publick act A. Because else Adultery and unlawful Separations cannot be known nor punished but Confusion will come in Q. 12. But is it not Adultery that is committed against secret Marriage which was never published or legally Solemnized A. Yes Secret consent makes a Marriage before God though not before the World and the violation of it is Adultery before God Q. 13. May not a man put away his Wife or depart from her if she seek his death or if she prove utterly intolerable A. While he is Governour he hath divers other Remedies first to be tryed A Bedlam must be used as a Bedlam And no doubt but if he have just cause to fear poysoning or other sort of Murder he may secure his life against a Wife as well as against an Enemy Christ excepted not that case because Nature supposeth such Exceptions Q. 14. But if utter unsuitableness make their Cohabitation an insuperable temptation or intolerable misery may they not part by consent for their own good seeing it is their mutual good which is the end of Marriage A. 1. The publick good is a higher end of all mens worldly Interests and Actions than their own And when the Example would encourage unlawful Separators they must not seek their own ease to the publick detriment 2. And if it be their own sinfull distempers which maketh them unsuitable God bindeth them to amend and not to part And if they neglect not his Grace he will help them to do what he commandeth And it 's in his way and not their own by the Cure of their sin and not by indulging it that they must be healed But as the Apostle saith in another Case if the faulty Person depart and the other cannot help it a Brother or Sister is not left in Bondage but may stay till the allay of the Distemper incline them to return Q. 15. What is inward heart Fornication or Uncleanness A. 1. Inordinate filthy thoughts are some degree 2. Inordinate desires are a higher degree 3. Inordinate contrivance and consent are yet a higher And when such thoughts and desires become the ordinary Inhabitants of the Soul and pollute it when they lie down and when they rise and shut out holy and sober thoughts and become a filthy habit in the Mind then the degree is so great as that an unclean Devil hath got great advantage if not a kind of possession of the Imagination and the Soul Q. 16. Which way are the other senses guilty of this sin A. 1. When an ungoverned Eye is suffered to fetch in lustfull thoughts and desires into the mind 2. Much more when to such immodest or unchasâ—e Looks there is added immodest Actions and dalliance unfit to be named 3. And when fleshly Appetite and Ease do bring in fewel to unchaste incliâ—ations 4. And
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
so fulfilled A. No That Law condemned none but the Sinner himself and is not fulfilled unless the Person suffer that sinned That Law never said Either the Sinner or another for him shall die Christ was given us by God as above his Law and that he might justly and mercifully forgive sin though he executed not that Law That Law did but make punishment our Due and not Christs but not bind God to inflict it on us when his Wisdom knew a better way It is not that Law as fulfilled that justifieth us but another even the Law of Grace Satisfaction is not the fulfilling of the penal Law Q. 16. Did not Christ fulfill the Commands of the Law for us by his Holiness and perfect Rrighteousness What need was there that he suffer for us A. The Law or Covenant laid on him by his Father was that he should do both and therefore both â—s the performance of that Condition on which God gave us to him to be pardoned and saved by him If he had fulfilled the Commands of the Law by perfect Holiness and Righteousness in our Legal Persons so â—s that God and his Law would have reputed us to have done it by him then indeed being reputed perfect Obeyers we could not have been reputed Sinners that needed suffering or pardon But Christs habitual active and passive Righteousness were all the parts of his One Condition performed by him to be the meritorious Cause of our Justification Q. 17. Why is Christ's Death and Burial named besides his Crucifixion A. Those words have been since added to obviate their Error who thought Christ dyed not on the Cross. Q. 18. What is meant by his descending into Hell A. Those words were not of some Hundred Years in the Creed And since they were put in have been diversly understood There is no more certain nor necessary to be believed but that 1. Christs Soul was and so ours are immortal and remained when separated from the Body 2. And that as death being the separation of Soul and Body was threatned by God as a punishment to both so the Soul of Christ submitted to this penal separation and went to the place of separated Souls as his Body did to the Grave Q. 19. Of what use is this Article to us A. Of great and unspeakable use 1. We leaâ— hence what Sin deserveth shall we play with thaâ— which must have such a Sacrifice 2. We learn hence that a sufficient expiatory Sacrifice is made for sin and therefore that God is reconciled and we need not despair nor are put to makâ— expiation our selves or by any other 3. We learn that Death and the Grave and thâ— state of Separate Souls are Sanctified and Satan conquered as he had the power of Death as Gods Executioner And therefore that we may boldly die iâ— Faith and commit Soul and Body into the hand â—… him that died for them Q. 20. But did not Christ's go to Paradise and câ—â— that be penal A. Yes And so do faithful Souls But the Soâ—â— and Body are a perfect Man and Nature is against Separation And as the Union of Christs Soul aâ—â— glorified Body now in Heaven is a more perfect staâ—â— than that was of his separated Soul so the deprivation of that Union and Perfection was a degree â—â— penalty And therefore it was the extraordinary priviledge of Enoch and Elias not to die CHAP. XIV The Third Day he rose again from the Dead Q. 1. HOw was Christ said to be three dayes in the Grave A. He was there part of the Sixth day all the Seventh and part of the First Q. 2. Is it certain that Christ rose from the Dead the third day A. As certain as any Article of our Faith Angels witnessed it Mary first saw him and spake with him Two Disciples going to Emmaus saw him to whom he opened the Scriptures concerning him Peter and others Fishing saw him and spake and eat with him The Eleven assembled saw him Thomas that would not else believe was called to see the print of the Nails and put his Finger into his pierced side He was seen of above Five hundred Brethren at once He gave the Apostles their Commission and Instructions and his Blessing and ascended Bodily to Heaven in their sight And afterward appeared in Glory to Stephen and Paul But I have before given you the proof of the Gospel and must not repeat it Q. 3. Was it foreknown that Christ would rise A. Yes It was foretold by the Prophets and expresly and often by himself to his Apostles and the Iews and therefore they set a Sealed Stone with a Guard â—â— Souldiers on the Sepulcher to watchit Q. 4. It is a wonder that the Iews thâ—n believed noâ— in him A. The Rulers were now more afraid than before that Christ would by the People be Proclaimed their King and then the Romans destroy their City and Nation for they feared Men more than God And withal they had put him to death on that account aâ— if his making himself a King had been Rebellioâ— against Caesar and King of the Iews was writteâ— as his Crime by Pilate on his Cross and so they were engaged against him as a Rebel though he told them hiâ— Kingdom was not a Worldly one And they seemed to believe that he did all his Miracles by the Devil aâ— a Conjurer and therefore that he was raised by thaâ— Devil which was the Blasphemy against the Holy Ghost And as for the Common People they deceived them by hiring the Souldiers to say Thaâ— his Disciples stole his Body while they slept Q. But why would Christ appear to none but his Disciples A. We are not fit to give God a Law His works are done in infinite Wisdom But we may see 1. That they who had hardned their Hearts against all his Doctrine and the Miracles of his Life and maliciously put him to Death as a Blasphemer a Conjurer and a Traitor to Caesar were unworthy and unmeet to be the Witnesses of his Resurection And its like it would but have excited their rage to have tryed a new Persecution His Resurrection being the first act of his triumphant Exaltation none were so fit to see him as those that had followed him in his Sufferings Even as wicked Men are not meet as Paul was to be â—rapt up into Paradise and the Third Heavens and hear the unutterable things 2. The Witnesses whom he chose were enow and fit Persons for that Office being to be sent abroad to Proclaim it to the World And God confirmed their Testimony by such abundant Miracles of which you heard before 3. And yet he left not the Infidels without convincing means As he before told them that he would raise in three Dayes the Temple of his Body when they destroyed it so they saw the Earthquake the Sun darkned the Vail of the Temple rent at his Death and their Souldiers saw the Angels that
and the perfecter of his work on that day The Apostles settled that day as the stated time for constant Church-Assemblies and Communion And all the Churches in the World have constantly called it The Lords day and kept it as thus appointeâ— and uâ—ed by the Apostles from their dayes till now with one consent And because I must not here writâ— a Volume on this point instead of a Catechismeâ— he that doubteth may see all this fully proved in mâ— book called The Divine appointment of the Lorâ— day and in Dr. Youngs book called The Lords dâ—â— vindicated Q. 26. Is Rest as necessary now as under Mosâ—â— Law A. It was then commanded both as a means tâ—â—â—he holy work of the day and also as a Ceremoâ—â— which was made a duty in it self as a Shadow â—â— â—â—â— Christian Rest. In the first respect we are as much â—â—â— more obliged to forbear Labour even so far â—â—it hindereth holy work as they were then But â—â— in the second respect Q. 27. When doth the Lords day begin and end A. It 's safest to judge of that according to the Comâ—… estimation of your Countrey of the measure of â—â— other dayes remembring that it is not now as â—â—â— Jewish Sabbath to be kept as a Ceremony but as â—â—â— season of Holy Works As therefore you allow â—â—â— other dayes a stated proportion of twenty four â—â—â—rs for Labour and the rest for sleep or rest do â—â— by the Lords day and you need not further be â—â—pulous as to the time But remember 1. That you â—â—id scandal â— That even the Sabbath and so â—â— Lords day was made for man and Christ is the â—â—d of it who will have the greatest works preâ—…ed Q. 28. Doth not Paul tell us that all dayes are alike â—â— we must not judge one another for dayes Why then â—â—d Christians make a difference and not serve God â—â—lly every day A. Paul tells you that Christ hath taken away the â—â—ish Ceremonial difference of dayes for neglect â—â— which none is to be judged But it followeth not â—â—â— Christ hath made no difference himself and hath â—â— stated a day for Christian Work in Communion â—â—ve the rest One hour of the day doth not in â—â—lf now differ from another And yet every wise â—â—ter of a Family will keep the Order of stated â—â—s for Dinner and for Prayer And so will a Congregation for Lectures and other ordinary ocâ—â—sions I told you in the beginning that the Light â—… Law of nature tells us that Gods publick Worsâ—â—â— should have a stated day in which as free from versions and distractions we should wholly apâ—… our selves thereto And that all the Christians in â—… world assemble for the same work on the same dâ—… hath much of laudable concord harmony and mâ—…al help And therefore it concerned him who oâ—… is the King and Law-giver to the universal Churâ—â— to make them a Law for the determination of â—â—â— day which he hath done Q. 29. But is it not more spiritual to make eâ—… day a Sabbath A. It is most Christian-like to obey Christ â—… King Thus the same men pretend to make evâ—… meal a Sacrament that they may break the Law Christ who instituted the Sacrament Satans way drawing men from Christs Laws is sometime by â—…tending to do more and better But to keep evâ—â—â— day a Sabbath is to keep none It is not lawful cast off our outward labour all the six dayes nor â—… mind or body bear it to do nothing but religious Wâ—â—sâ—ip These men mean no more but to follow thâ—… earthly business with a spiritual mind and at soâ—… seasons of the day to worship God solemnly And â—… is but what every good Christian should do every â—… But who knoweth not that the mind may with more advantage attend Gods instructions and be â—…ed to him in holy Worship when all worldly â—…verting businesses are laid by and the whole man â—â—ployed towards God alone If men will regard 1. The experience of their oâ—… Souls 2. And of all others in the World they miâ—… â—… be resolved how mischievous a thing the negâ—… of the Lords day is and how necessary its holy â—…rvation 1. That man never knew what it is â—…ttend Gods worship seriously and therein to reâ—…e his special blessing who hath not found the â—…t advantage of our separation from all common â—…ess to attend holy work only on the Lords day â—… that feeleth no miss or loss of it sure never knew â—…t Communion with God is 2. And Servants â—…d be left remediless under such Masters as would â—… oppress them with Labour and restrain them â—… Gods service It is therefore the great mercy the universal King to secure the Liberties of the â—…vants and to bind all men to the means of their â—… felicity 3. And common reason will tell us that a Law obâ—…ing all men to spend one day of seven in Learnâ—… Gods Word and offering him holy Worship â—…st needs tend abundantly more to the increase of â—â—owledge and Holiness than if all men were left â—…heir own or to their Rulers wills herein 4. And common experience puts the matter of fact â—… of doubt that where the Lords day is most conâ—…nably spent in holy exercises there Knowledge â—…ty Charity and all Virtue do most notably prosâ—… And where the sanctifying of the Lords day â—eglected Ignorance Sensuality and Worldliness â—…nd O how many millions of Souls hath Grace â—…erted and comforted and edified on the Lords â—…es When men are obliged to hear read pray â—… praise God and to Catechize their Children and â—…vants as that which God requireth is it not liker â—…e done than if they be left to their own erroneâ—… backward sluggish minds or to the Will of â—…ers perhaps worse than they Q. 30. How is it that the Lords day must be sâ—… and Sanctified A. Not in diverting worldly thoughts wordâ—â—… deeds Much less in idleness or vain pastimes â—… least of all in such sinful pleasures as corrupt â—… mind and unfit a man for holy Work such as gâ—…tony drunkenness lasciviousness Stage-playes â—…mances Gaming c. But the Lords day is â—…cially separated to Gods publick Worship in Châ—… Communion and the rest to private and secret â—… exercises The primitive Christians spent moâ—… the day together And the publick Worship shâ—… not be only preferred but also take up as much of day as we can well spend therein Q. 31. What are the parts of Church-Service be used on the Lords day A. 1. The Reading of the Sacred Scriptures the Teachers and expounding them to the Peoâ—… Their preaching the Doctrine of the Gospel applying it to the case and Consciences of the â—…ers Their guiding them in the solemn exercisâ—… Gods Praise special Worship celebrating the Sâ—…ments especially that of Communion of the Bâ—… and Blood of Christ and that with such conjuncâ—… of Praises to God as that it may be fitly called Eucharist speaking and singing joyfully of Gods
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
just we must defend them by all lawful means that is by Prayer to God by Argument by Petition to the King and by helping their Flight or hiding them And if a King would ravish or murder your Mother or Wife you may hold his hands while they escape as you may do if he would kill himself in Drunkenness or Passion But you may not on such private accounts raise a War against him because War is a publick action and under the Judgment of the publick Governour of the Common-wealth and not under the Judgment of your Parents or any private person Q. 13. But if the King Command me one thing and my Parents another which of them must I prefer in my obedience A. Each of them have their proper Office in which they must be preferred and obeyed Your Mother must be obeyed before the King in telling you when to Suck or Eat Your Parents must be obeyed before the King in matters proper to Family-Government as what daily Food you shall eat and what daily work for them you shall do and what Wife to choose c. But the King is to be obeyed before your Parents in all matters belonging to National Government Q. 14. But what if it be about Religious acts as what Pastor I shall choose What Church I shall joyn with how I shall spend the Lords day c. Must I prefer the King or my Parents in my Obedience A. While you are in your Minority and understand not the Kings Laws you must obey your Parents and if they command you any thing contrary to the Kings Commands they must be answerable for it as the Case shall prove some Commands about your Religion belong to your Parents and some to the King and they are accordingly to be obeyed It is not the Kings Office but your Parents to Catechize you to teach you to Read and Pray to choose your School-master or Tutor In these therefore your Parents are first to be obeyed And it is your Parents office to choose where you shall dwell and consequently to what Pastor you shall commit the conduct of your Soul And also how in the Family and in Private you shall spend the Lords day But the determination of all those publick Circumstances which are needful to be imposed on all Christians in the Land belongs not to your Parents but to the Supream Power Q. 15. But what if the King and the Bishops or Pastors differ about matters of Religion to be believed or done which of them must I obey A. If it be in things belonging to the Kings determination as what Translation shall be used in all the Churches when Synods shall meet who shall have the Tythes Glebe and Temples what National Fasts or Thanksgivings shall be kept and such like you must obey the King But if it be in things proper to the Pastoral Office as who shall be judged Capable of Raptisme or of the Lords Supper and Church-Communion Who shall be admonished â—xcommunicated or absolved by the Pastors what â—ext the Minister shall Preach on and on what â—ubject in what Method and in what Words what â—e shall say to troubled Consciences or to the sick â—r to others what words he shall use in Exhorâ—ation Prayer or Thanksgiving all these being part â—f the Pastors work you are to obey him in them all â—ut neither Prince nor Pastor have power against God Q. 16. But what if the Bishops or Pastors be diâ—â—ded which of them must we obey A. 1. Those that obey Gods Laws 2. Those â—hat impose the safest course where the matter on â—ne side is no sin when on the other we fear it is â— All other things being equal those that are most â—â—animous and concordant with the universality of Christians and the Primitive Church And our own Pastors rather than others And the Godly and â—minently wise before the ignorant and ungodâ—â— Q. 17. But what if the Bishop or Pastor who is â—â—er us differ from most in the Nation And if the National Bishops and Ministry differ from most other â—rreign Churches as England from France Spain â—â—aly Germany Moscovy the Greeks Armenians â—â—assines A. The things in which the difference is supposed must not be thus confounded either they are necessary points of Faith or Practice to all Christians in order to Salvation 2. Or else they are controverted Opinions not so necessary 3. Or else they are matters of local occasional mutable practice 1. As to the first All true Christians are agreed in all things necessary to our Common Salvation â—… any oppose these and draw men from the Church on that account he is a Heretick In this case Godâ— Law must be known to us all to which we must stick whoever gainsay it 2. In the second case of disputable less necessary Opinions we must suspend our judgements tiâ—… evidence determine them But judge them most probably to be in the right who are in those matter discerned commonly to have greatest skill and sincerity But the Ignorant cannot subscribe to any oâ— them in the dark 3. In the third case as what Time and Placâ—… we shall meet at what Subject we shall hear whaâ—… Catechism-questions we shall answer when we shaâ—… Communicate and with what individual Persons iâ—… what words the Assembly shall pray and praise Godâ—… c. we are to obey our own Pastors and noâ—… Strangers As every Wife is to be governed by heâ—… own Husband and every Child by his own Parentâ—… and every Servant by his own Master I scarce thinâ—… our Papists Monarchical or Aristocratical woulâ—… have an universal Husband Parent or Master or â—… Council of Husbands Parents or Masters of all thâ—… World or all the Kingdom set up for such acts â—… these Q. 18. But is there no Command to Parents Prinâ—… and Pastors for their duty as well as to Chilâ—…n and Subjects for theirs A. The Commandements written on stone were â—…cessarily brief and the duty of Rulers is here imâ—…yed and included Q. 19. What is the duty of Parents for their â—…ldren A. 1. To take due care of their Lives Health and â—…cessary Maintenance 2. To teach them when â—…ey are capable to know God and his Word his Doâ—…ine Laws Promises and Penalties to know â—…emselves their Souls their Relation to God their â—…ty to him their Original pravity and guilt and â—…nger To know Jesus Christ his Person Life â—…octrine Death Resurrection Ascension Glory â—…ngdom Intercession and Judgment To know â—…e Holy Ghost as sent by Christ to indite and â—…l the Scripture qualifie the Apostles and Evanâ—…lists to deliver infallibly Christs Commands and â—…ord them to all after Ages and accordingly setâ—… the Churches to confirm their Ministry by Miâ—…les and to sanctifie all true Christians to the end â—… the world To know the use of the ordinary â—…nistry and of the Communion of Saints To know â—… Covenant of Grace and the Grace of Pardon â—…option and Sanctification which we
teach them their duty to God and Man and see that they joyn in publick and Family Worship and live not in any wilful sin And as Fellow Christians if they are such to further their comfortable passage to Heaven Q. 36. But what if we have Slaves that are no Christians A. You must use them as Men that are Capable of Christianity and do your best with pity to cure their Ignorance and Unbelief and sin and to make them Christians preferring their Souls before your wordly commodity Q. 37. Is it lawful to buy and use men as Slaves A. It is a great mercy accidentally for those of Guiny Brasile and other Lands to be brought among Christians though it be as Slaves But it is a sin in those that Sell and buy them as Beasts meerly for Commodity and use them accordingly But to buy them in compassion to their Souls as well as for their Service and then to sell them only to such as will use them Charitably like men and to employ them as aforesaid preferring their Salvation is a lawful thing specially such as Sell themselves or are sold as Malefactors Q. 38. What is the duty of Servants to their Masters A. To honour and obey them and faithfully serve them as part of their service of Christ expecting their chief reward from him To be trusty to them in Word and Deed not lying nor stealing or taking any thing of theirs without their consent nor wronging them by idleness negligence or fraud Learning of them thankfully and sincerely and obediently joyning with them in publick and Family Worship of God Q. 39. Doth God require Family Teaching and daily Worship A. Yes both by the Law of Nature and Scripture All Christian Societies must be sanctified to God Christian Families are Christian Societies They have as Families constant dependance on God constant need of his protection help and blessing and constant work to do for him and therefore constant use of prayer to him And as Nature and Necessity will teach us to eat and drink every day though Scripture tell us not how oft nor at what hour so will they tell us that we must daily ask it of God And stated times are a hedge to duty to avoid omissions and interruptions And Scripture Commandeth Parents to teach and perswade their Children constantly lying down and rising up c. Deut. 6. 11. And to bring them up in the Nurture and admonition of the Lord Cornelius Crispus and others Converted brought in their housholds with them to Christ. Daniel prayed openly daily in his House The fourth Commandment requireth of Masters that all in their House do Sanctifie the Sabbath Reason and Experience tells us that it is the keeping up Religion and Virtue in Families by the constant instruction care and Worship of God by the Governours that is the chief means of the hopes and welfare of the world and the omission of it the great cause of all publick corruption and confusion Q. 40. What must Children Wives Servants and Subjects do that have bad Parents Husbands Masters and Magistrates A. Nature bindeth Children in minority so to their Parents and Wives to their Husbands except in case of lawful divorce that they must live in patient bearing with what they cannot amend And so must such Servants and Subjects as by Law or Contract may not remove nor have legal remedy But those that are free may remove under better Masters and Princes when they can Q. 41. But whole Nations cannot remove from Enemies and destroyers A. It is God and not I that must answer such cases Only I say 1. That there is no Power but of God 2. That Governing Power is nothing but Right and Obligation to Rule the People in order to the Common good 3. That destroying the Common good is not Ruling nor any act of Power given by God 4. That all mans Power is limited by God and subordinate to his universal Government and Laws and he hath given none Authority against himself or his Laws 5. That so far as Gods Laws have not determined of the species and Degrees of Power they must be known by the humane Contracts or Consent which found them 6. Nations have by Nature a right to self-preservation against destroying Enemies and Murderers 7. And when they only seek to save themselves against such they resist not Governing Authority 8. But particular persons must patiently bear even wrongful destruction by Governours And whole Nations tolerable injuries rather than by Rebellions and Wars to seek their own preservation or right to the hurt of the Common-wealth 9. They are the great enemies of Government who are for Perjury by which mutual Trust is overthrown CHAP. XXXIX Of the Sixth Commandement Qu. 1. WHat are the Words of the sixth Commandement A. Thou shalt do no Murder Q. 2. What is Murder A. Killing unjustly a reasonable Creature And that culpably tends to it bringeth an answeraâ—â—e degree of guilt Q. 3. Why is this command the first that forbiddeth â—â—ivate wrongs A. Because a mans Life is more precious than the â—â—cidents of his Life Death depriveth him of all â—… time of Repentance and earthly Mercies and â—â—priveth all others of the benefit which they might â—â—ceive by him They rob God and the King of Subject Therefore God who is the giver of Life a dreadful avenger of the sin of Murder Cain â—â—as cast out with terrour for this sin for it was the â—evils first Service who was a Murderer from the â—â—ginning Therefore God made of old the Law â—gainst eating Blood lest men should be hardened â—… cruelty and to teach them his hatred of bloodâ—â—iltiness And it was the Murder of the Proâ—â—ets and of Christ himself and his Apostles that â—â—ought that dreadful destruction on the Iews when â—rath came upon them to the uttermost Q. 4. If God hate murder why did he Command â—… Israelites to kill all the Canaanites Men Women â—â—d Children A. Justice done by God or his Authority on Caâ—â—tal Malefactors is not murder You may as well â—… why God will damn so many in Hell which worse than Death The Curse was fallen on Chams â—osterity They were Nations of Idolaters and Murderers of their own Children offering them to Idoâ— and so drown'd in all wickedness that God justly maâ— the Israelites his Executioners to take away thâ— forfeited Lands and Lives Q. 5. When is killing Murder or unlawful A. When it is done without Authority from Goâ— who is the Lord of Life Q. 6. To whom doth God give such authority to â—â— men A. To the Supream Rulers of Common-wealtâ— and their Magistrates to whom they communicâ—… it Q. 7. May they kill whom they will A. No None but those whose crimes are so gâ—… as to deserve death by the Law of God in Natâ—… and the just Laws of the Land even such whâ— crimes make their death the due interest of the 〈◊〉 publick and needful
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.
Not without the Magistrate who is the Preserver of common Order and Peace when your taking it would break that Order and such liberty would encourage Robbery If you take it you sin not against his Right but you sin against the greater Right and Peace of the Common-wealth Q. 10. But what if I owe him as much as he oweth me may I not stop it and refuse to pay him A. Yes if the Law and common good allow it but not else For you must rather lose your Right than hurt the Common-wealth by breaking the Law which keeps its Peace Q. 11. What if I win it by Gaming or a Wager when he consented to run the hazard A. Such Gaming as is used in a covetous desire of getting from another without giving him any thing valuable for it is sinfull in the winner and the loser And anothers covetous sinfull consent to stand to the hazard maketh it not lawful for you to take it You forfeit it on both sides and the Magistrate may do well to take it from you both But if a moderate wager be laid only to be a penalty to the loser for being Confident in some untruth it 's just to take his wager as a penalty and give it to the Poor But the just Law of Exchanging rights by contract is to take nothing that is anothers without giving him for it that which is worth it Q. 12. Is it lawful to trye Masteries for a prize or wager As running of Men or Horses Cock-fights Fencing Wrestling contending in Arts c A. It is not lawful to do it 1. Out of Coveteousness desiring to get another mans money though to his loss and grief 2. Nor by Cruelty as hazarding mens lives by overstriving in running wrestling fencing c. But if it be used as a manly Recreation and no more laid on the wager than is meet to be spent on a Recreation and may be justly spared without Coveteousness or hurting another I know not but it may be lawfully done Q. 13. What are the rules to avoid sinful injury in buying and selling A. 1. That you give the true worth that is the Market-price for what you buy and desire not to have it cheaper unless it be of a rich man that abateth you the price in kindness or Charity or one that having bought it Cheaper can afford to sell accordingly And that you neither ask nor desire more than the said true worth for what you sell unless it be somewhat that you would not otherwise part with which is worth more to some one man than to others or one that in liberality will give you more 2. That you do as you would be done by if you were in the same circumstances with the other supposing your own desires just 3. That you work not on the ignorance or necessities of another to get more or take less than the worth 4. And therefore that you deceive him not by hiding the fault of what you sell nor by any false words or wiles 5. That if a man be overseen you hold him not to his bargain to his loss if you can release it without a greater loss Yet that you stand to your own word to him if he will not discharge you More I omit Q. 14. Is it lawful to take Usury or gain for Money lent A. The great difference of mens judgments about Usury should make all the more Cautelous to venture on none that is truly doubtful I shall give my Judgment in some Conclusions 1. It is evident that Usury of other things as well as of Money was forbidden the Iews Deut. 23. 19 20. Lev. 25. 36 37. Exod. 22. 25. And by Usury is meant any thing more than was lent taken for the use of it 2. It is manifest the word Nesheck fignifying biting Usury that it is unmerciful hurting another that is here meant 3. It is manifest that it was to the Poor that this manner of lending was not to be used And that only to a Brother or Israclite who also might not be bought as a forced Servant But to a Stranger it was lawful 4. The Israelites then used no Merchandize or Buying and Selling for gain They lived on Flocks Herds and Vineyards and Figtrees So that it is only taking usury of any thing that was lent to the needy when Charity bound them to relieve them by lending that is here meant 5. To exact the Principal or thing lent was as truly forbidden when the Poor could not pay it And so it was to deny to give him freely in his need 6. All this plainly sheweth that this supposeth a case in which one is bound to use Mercy to another in want and that it is meer unmercifulness that is here forbidden 7. The Law described the sin and the Prophets when they speak against Usury do but name it making no new Law but supposing it described in the Law before 8. The Law of Moses as such bound not the rest of the World nor bindeth Christians now 2 Cor. 3. 9. Therefore there is no Usury forbidden but what is against the Law of Nature or the Supernatural Revelation of Christ 10. The Law of Nature and of Christ forbid all Unjustice and Uncharitableness and therefore all Usury which is against Iustice or Charity Every man must in Trading lending and giving keep the two Grand precepts Do as you would justly be done by and Love your Neighbours as your selves 11. To take more for the Use than the use of the Money Horse Goods or any thing was really worth to the User is injustice And to take either Use or Principal when it will do more hurt to him that payeth it than it is like to do good to our selves or any other to whom we are more obliged is contrary to Charity And so it is Not to Give where we are obliged to give 12. Merchandize or Trading by buying and selling for gain is real Usury They that lay out Money on goods and sell them for more than they gave for them do take use or increase for their Money of the buyer which was forbidden the Israeliets to Poor Brethren And it is all one to make a Poor man pay one Shilling in the Pound for the use of the Money to buy Cloth with as to make him pay one Shilling more than was paid for the cloth And if a Draper be bound to lend a Poor man money to buy Cloth without use he is as much bound to sell him Cloth without gain 13. Merchandize or Trading for gain is not unlawful being used without injustice and uncharitableness 14. Every one that hath Money is not bound to lend it at all And not to lend it at all is as much against the good of some borrowers as to lend it and take but what the use of it was worth to them 15. No more must be taken for Use than the User had real Profit by it unless it be when the Rich are willing to pay
must here reâ—…ve and the Glory which we shall receive hereafter at Death and at the General Resurrection Aâ—… the great dutyes of Faith and Repentance of Obdience and Love to God and Man and renouncâ—… the Lusts of the flesh the world and the Devil whâ—… must be done by all that will be Glorified by aâ—… with Jesus Christ. This is the Catechism which Parents must teâ—… their Children Q. 20. Alas it will be a hard and long work â—… teach Children all this or Servants either that â—… at age A. All this is but the plain meaning of the Crâ—… and ten Commandements which the Church reâ—…reth all to learn And no more than in their Bâ—…tism the Parents should and the Godfathers do â—…lemnly Promise to see them taught It is these thiâ—… for which God hath given them life and time and â—…son and on which their present safety and comfâ—… and their Everlasting Life dependeth And will yâ—… set them seven years Apprentice to a Trade â—… set them Seven and Seven to Schools and Univâ—…sities and Innes of Court where study must be thâ—… daily business And will you think it too much teach them the sence of the Creeds Lords Prâ—…er and ten Commandements needful to far greâ—…er and better ends Q. 21. In what manner must Parents teach thâ—… Children A. 1. Very plainly by familiar talk 2. Geâ—…ly and Lovingly to win them and not discourâ—… them 3. Beginning with the History and the â—…ctrine which they are most capable to receive 4. Very frequently that it be not neglected or forgotten Deut. 6. 11. 5. Yet a little at a time that they be not overwhelmed 6. Praising them when they do well 7. Doing all with such holy reverence that they may perceive it is the Work of God and not a Common matter 8. Teaching them by an answerable Life Q. 22. What else besides Teaching is the Parents duty A. 3. To use all just means to make Religion pleasant to them and win their Hearts to Love it And therefore to tell them the Author the Excelâ—…ency the certainty and profit of it here and hereâ—…fter 4. To possess them with necessary Fear of God of Death of Hell and of Sin 5. To make â—… great difference between the good and the bad â—…ewarding good Children and Correcting the bad â—…isobedient and stubborn 6. To choose safe and â—…odly School-masters for them if they teach them â—…ot all themselves 7. To keep them out of ill Comâ—…ny and from Temptations especially to know â—…heir Vices and watch against all occasions of their â—… 8. To choose meet Trades or Callings for them â—…d faithful Masters ever preferring the welfare â—…f their Souls before their Bodies 9. To choose â—…eet Husbands or Wives for them if they are to â—…e marryed 10. To settle them under a faithful â—…astor in the real Communion of Saints And all this with constant serious diligence praying to God for his Grace and Blessing O how happy were the Church and World if Parents would faithfully do all this needful certain Duty and not perfidiously and cruelly break the Promise they made in Baptism and by negligence worldliness and ungodliness betray the Souls of their own Children to Sin and Satan The happiness or misery of Families Churches Cities Kingdoms and of the World lyeth most eminently on Parents hands Q. 23. What is the duty of Children to their Parents in special A. To Honour their Judgment and Authority to be Thankful to them for their Being Love and Education To Love them Dearly To learn of them willingly and diligently To obey them faithfully and to requite them as they are able and what is included in the General duty of Subjects opened before Q. 24. What if the Father be a Papist and thâ— Mother a Protestant and one commandeth the Chilâ— to read one book and go to one Church and the othâ—â— another which must be obeyed A. Either the Child is of age and understanding to try and Judge which of them is contrary to Godâ— Law or not If he be he must obey God first and therefore not obey any thing that is contrary tâ— his Law But if not then he is one that will not puâ— such questions nor do what he doth out of Conscience to God but perform meer humane Obediencâ— to man And if his Ignorance of Gods Law bâ— through his own negligence it will not excuse hâ— Sin if he mistake But if it be from natural incapacity he is ruled like a Bruit and no doubt the Father is the Chief Governour of the house â—â—d will and must be obeyed before the Mother when obedience to God doth not forbid it which this Child understandeth not Q. 25. What if Children be rebellious in wickedness as Drunkenness Stealing c. must the Parents cause them to be put to death as Moses Law Commanded or what must they do with them A. Moses Law had some special Severities and was peculiar to that Nation and is abrogate whether the Common good and safety require the death of such a Son or any the Supream Power is judge and not the Parents Nor is it meet though some think otherwise that Parents have the Power of putting to death their Children For the Common-wealth which is better than the Family is concerned in all the Subjects lives And experience proveth it that were this granted Whores Beggars and raging passionate Persons would be Common Murderers of their Children But if the Magistrate would appoint one house of Correction in every County for Children that will not be ruled by Parents where they may be kept â—n labour till they are humbled and subdued it would â—e an excellent work Q. 26. But what shall such sorrowfull Parents â—o A. First use all means by Wisdom Love and Paâ—ience while there is hope And next if they are â—ast their Correction send them to the House of â—orrection And lastly disinherit them or deny them â—l maintenance for their lust Q. 27. Is it a duty to disinherit an incorrigible wicked Son or to deny such filial maintenance and Portions A. Supposing it to be in the Fathers power it is a duty to leave them no more than will maintain their lives in temperance For all men are Gods Stewards and must be accountable for all that he doth trust them with And they ought not to give it to be the fewel of Lust and Sin when they have reason to believe that it will be so used That were to give Gods Mercies to the Devil to be turn'd against him Nor are Parents bound to give those Children the necessary maintenance for their lives and health or any thing at all who by obstinate rebellion utterly forfeit it Nature is not so strong a bond but that some sin may dissolve it and forfeit Life it self and therefore forfeit fatherly maintenance The rebellion and ingratitude of an incorrigible Child is far more hainous than a Neighbours injuries And though Moses Law and its rigors be ceased
the reason of it still remaineth as directive to us When thousands of good people want food and we cannot give all it 's a sin to prefer an incorrigible wicked Son before them Q. 28. But God may change them when the Parents are dead A. It is supposed that the Parents have tryed to the utmost of their Power And Parents cannot judge of what unlikelihoods God may bring to pass when they are dead If God change them God will provide for them If Parents have any hope they may leave somewhat in trusty hands to give them when they see them Changed If not such may work for themselves Q. 29. But what if a Son be not deboist but Civil But be of a Corrupt understanding inclined to ill Opinions and averse to serious Piety and like to use his Estate to the hurt of the Church or Common-wealth What shall Parents do by such A. The publick Interest is to be preferred before a Sons If Parents have good hopes that such a Son may do more good than harm with his Estate they must trust him as far as Reason requireth rather than to trust a Stranger But if they have reason to believe that he will do more harm than good with it they should settle it in trust to do all that good which he should do and not leave it to do hurt if it be in their Power Allowing him necessary maintenance Q. 30. Should not Parents leave all their Estates to their Children Or what proporion must they give them A. Nature makes Children so near their Parents that no doubt they must be specially careful of their Corporal and Spiritual welfare above others And the Israelites being tyed to keep their Possessions in their Families and Line were under an extraordinary obligation in this matter But to all Christians the Interest of God and the Common good is the Chief and to be preferred They that all Sold their possessions and laid down the Money at the Apostles feer did not scruple alienating them from their Heirs In this case Children are to be considered 1. As meer Receivers of their own due 2. Or as their Parents Trustees for doing good If they be like to prove faithful their Parents should rather trust them than others with their Estates to do good when they are gone But if not they should secure a due proportion for good Works And however all men should in their Life do all the good that regularly they can do For who can expect that his Son should do that good with his Estate which he had not a Heart to do himself And who would not rather secure a reward to himself than to his Son Q. 31. Do you disallow of the Common Course which is to give all that men can get to their Children save some small droppings now and then to the Poor A. I take it to be the effect of that SELFISHNESS which is the grand Enemy to the Love of God and Man A carnal Selfish man doth live to his Flesh and Carnal Self for which he gathers all that he can get And when he must needs dye and can no longer enjoy it he takes his Children to be as parts of himself and what they have he thinks he almost hath himself And so out of meer Self-love doth Love them and enrich them But a Holy person thinks all is Gods and that it is best used which is best improved to his Will and Kingdom But Alas what have Selfish carnal worldlings to account for When the best they can say of the use of Gods talents is that they pampered the flesh with as much as it craved and the rest they gave their Children to make them rich that their Flesh also might be pampered and their lust might want no fewel or provision nor their Souls want temptation Hundreds or Thousands given to Daughters and Lands purchased for their Sons and now and then a Farthing or a Penny given to the Poor And though the Hypocrites take on them to believe Christ that it 's harder for a rich man to enter into the Kingdom of God than for a Camel to go through a Needle 's eye yet they live as if nothing were the desire and business of their lives but to make their own and their Childrens Salvation by Riches thus next to impossible Q. 32. Is it well as is usual to give the eldest Son all the Inheritance A. Nature and Scripture tell us of some preeminence of the eldest This Birthright Iacob thought worth the buying of Esau Christ is called the First-born of every Creature because the first-born have the preeminence of Rule Wealth and Honour And the heavenly Society are called The general Assembly of the first-born whose Names are enrolled in Heaven Heb. 12. Because they are in Honour and Power above others But yet 1. The Younger also are Sons and must have their part And it pleased God to leave on record how oft he hath preferred the Younger Even an Abel before Cain a Seth before his Seniors a Sem before Iaphet and Cham Isaac before Ishmael Iacob before Esau David and Solomon before their Elder Brethren 2. But to the faithful though Nature be not disregarded yet Grace teacheth us what to prefer And Christ and his members are dearer to us than our Sons or natural members In cases where we must deny our selves for Christ and the publick good we may also deny our natural Kindred For they are not nearer to us than our selves And if an eldest Son be wicked or unprofitable a believing Parent should give him the less and more to a younger yea to a Stranger that will do more service to God and his Countrey and not prefer a fleshly difference and priviledge before a Spiritual and his Masters Service Q. 33. What is the Duty of Husbands to their Wives A. To love them as themselves and live with them in conjugal Chastity as Guides and Helpers and provide for them and the Family to endeavour to cure their infirmities and passions and patiently bear what is not cured to preserve their honour and authority over inferiours and help them in the education of their Children and comfort them in all their sufferings Q. 34. What is the duty of Wives to their Husbands A. To live with them in true Love and Conjugal Chastity and Fidelity to help them in the Education of Children and governing Servants and in worldly affairs To learn of them and obey them To provoke them to dutyes of Piety and Charity and to bear with their infirmities and Comfort and Help them in their Sufferings And both must live as the Heirs of Heaven in preparation for the Life to come Q. 35. What is the duty of Masters to their Servants A. To employ them suitably not unmercifully in profitable labour and not in sin or vanity To allow them their due wages and maintenance keeping them neither in hurtful Want nor in Idleness or sinful fulness To