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
the Soul continue not the next at the Resurrection would be another Soul and a new created one and not the same And then the Body would not be the same Souls Body nor the Man the same Man but another Who was ever so unwise to think that God had so much more Care of the Body than of the Soul as that he would let the Soul perish and raise the Body from the dust alone aâ—d join it with another Soul 4. Very Learned and wise Expositors think that the Greek word Anastasis used for Resurrection indeed signifieth the whole Life after this both of Soul first and Body also after oft in the New Testament It is a Living again or after this Life called A standing up again And there is great probability of of it in Christs Argument with the Sadduces and some passages of Pauls 1 Cor. 15. Q. 2. What Texts of Scripture do fully prove that the Soul liveth when it is separated from the Body A. Very many 1. God breathing into Man the breath of Life and making him a living Soul is said thereby to make him in the Image of God who is the Living God And so the Soul is essentially Life 2. God's calling himself the God of Abraham Isaac and Iacob is by Christ Expounded as proving that he is the God of Living Abraham 3. None ever dreamt that Henoch and Elias had no company of humane Souls in Heaven For Mat. 17. Moses also appeared with them on the Mount and shewed that his Soul did live 4. When Saul himself would have Samuel raised to speak with him it plainly implieth that it was then the common belief of the Iews that separated Souls survive 5. When 1 King 17. 22. Elias raised the dead Child of the Widow of Sarepta and 2 King 4. Elisha raised the Shunamites Child and 2 King 13. 21. â— dead Man was raised all these proved that the Soâ—â— was the same that came again Else the Persons had not been the same 6. When Christ raised Lazarus and Iairus Daughter Mar. 5. 41. 42. Luke 8. 55. and another Luke 7. 12 14 15. The same Souls came into them 7. Many of the Dead rose and appeared at Christs Death And Peter raised one from Death which was by a reunion of the same living Soul to the same Body 8. Christ tells us Luke 12. 4. that Men cannot kill the Soul 9. He tells us Luke 16. 9. that as the wise Steward when he was put out was received by the Persons whom he had Obliged so if we make us Friends of the Mammon of Unrighteousness when these things fail us which is at Death we shall be received into the Everlasting Habitations 10. The Parable of the sensual Rich Man and Lazarus one going presently to Hell and the other to the Bosom of Abraham in Paradise fully prove that Christ would have this believed and would have all Men warned accordingly to prepare and that Moses and the Prophets were so sufficient for such notice as that one from the Dead would have been less credible herein Though it be a Parable it is an instructing and not a deceiving Parable and very plain in this particular The Name of Abraham's Bosom was according to the Common sence of the Iews who so called that State of the blessed not doubting but that Abraham was then in Happiness and the blessed with him 11. Herod's thought that Iohn had been risen from the Dead and the Iews conceit that Christ had been one of the Old Prophets risen and the Pharisees approbation of Christ's argument with the Sadduces do put it past doubt that it was then taken for certain Truth that the Souls of the Faithful do survive by all except such as the Heretical Sadduces 12. Christ saith Ioh. 17. 3. This is Life Eternal to know Thee the only true God and Jesus Christ whom thou hast sent How is it Eternal if it have as long an interruption as from Death till the Day of Judgment 13. It is the Summ of God's Gospel that whosoever believeth in Christ shall not perish but have Everlasting Life Joh. 3. 16. Therefore they perish not till the day of Judgment 14. Christ hath promised that whoever drinketh of the Water which he will give him the Spirit it shall be in him a Well of Water springing up to Everlasting Life Ioh. 4. 14. But if the Soul perish that Water perisheth to that Soul 15. To be born again of the Spirit fitteth a man to enter into the Kingdom of God But if the Soul perish all that New Birth is lost to that Soul and profiteth the Dust only 16. Joh. 3. 36. He that believeth on the Son hath everlasting life Joh. 5. 24. He is passed from death to life Ioh. 6. 27. He giveth meat which endureth to everlasting life V. 35. He shall never hunger or thirst that is be empty that cometh to Christ V. 39. Of all that cometh to him he will lose nothing Therefore will not lose all their Souls V. 40 47. They have everlasting life 54 56. He dweleth in Christ and Christ in him and therefore is not extinct 58. Ioh. 8. 51. Verily verily I say unto you If a man keep my sayings he shall never see death Joh. 10. 28. I give unto them eternal Life and they shall never perish neither shall any pluck them out of my hand 17. Joh. 11. 26. Whosoever liveth and believeth in me shall never die 18. Joh. 14. 16. The Comforter shall abide with you for ever V. 17. For he dwelleth with you and shall be in you 19. Joh. 17. 24. I will that they whom thou hast given me be with me where I am that they may behold my glory If the Soul perish it is not they that shall be with him but others 20. Luk. 23. 43. To day shalt thou be with me in Paradise 21. Luk. 23. 46. Father into thy hands I commend my Spirit 22. Joh. 12. 26. Where I am there shall my Servant be But Christ is not perished 23. Act. 7. 59. Stephen called on God saying Lord Iesus receive my Spirit Therefore it perished not 24. Rom. 8. 17. If children then heirs V. 23. We groan waiting for the Adoption V. 30. Whom he â—ustified them he glorified In short All the whole Gospel that promiseth Life to the Sanctified doth prove the Immortality of the Soul For if the Soul perish no man that lived on Earth is saved For if â—he Soul be not the Man it is most certainly the prime essential part of the man The dust of the Carkass is not the Man And if another Soul and not the same come into it it will be another man and so all the Promises fail 25. So all the Texts that speak of Resurrection â—udgment that we shall all be judged according to our Works and what we did in the body If it be â—nother Soul that must be judged which never was â—n that body before nor ever did any thing in that body how shall it
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
Christ wrought his Miracles and rose again and that the Apostles by the Holy Spirit did work theirs and that Believers received the Spirit by their Ministry 2. They had not been made Christians but by these Miracles They all professed that it was the Gifts of the Spirit that Convinced and Converted them 3. All the forementioned Professions of their Christianity contained a Profession that they believed these Miracles As the use of the Lords day Baptism the Eucharist shewed their Belief of Christs Life Death and Resurrection 4. They suffered Persecution and Martyrdom in the Profession of that Belief 5. They pleaded these Miracles in all their Defences against their Adversaries 6. The Writings of their Adversaries commonly acknowledge this Plea yea and deny not the most of the Miracles themselves 7. But most fully their receiving the Sacred Scriptures as the Word of God as indited by the Holy Ghost in the Apostles sheweth that they believed the Miracles recorded in that Book Q. 25. You are come up to the last part of the Doubt in the History How are we sure that these Christians then commonly believed the Book as now we have it and that it is the very same A. We have for this full infallible historical Proof premising that some parcels of the Book the Revelations the Epistle of Iude the Second of Peter the Epistle to the Hebrews and that of Iames were longer unknown to some particular Churches than the rest 1. The constancy of Christian Assemblies and publick Worship is a full proof seeing that the Reading Expounding and applying of these Books was a great part of their publick work as all History of Friends and Enemies agree 2. The very Office of the Ministry is full proof which lay most in reading expounding and applying these same Books And therefore they were as much by Office concerned to keep them as Judges and Lawyers are to keep the Statute-book 3. These Ministers and Churches which so used this Book were dispersed over a great part of the World If therefore they had changed it by adding or diminishing they must have done it by Confederacy or by single mens errour or abuse It was impossible that all Countreys should agree in such a Confederacy but the meeting motives and treaties would have been known But no History of Friend or Foe hath any such thing but the clean contrary And that it should be done by all single Persons in the Christian World agreeing by chance in the same Changes is a mâ—d supposition 4. And it is the belief of all Christians that it â—s a damnable Sin to add or alter in this Book And the Book it self so concludeth Therefore if â—ome had agreed so to do the rest would have detected and decryed it 5. They took this Book â—o be the Charter for their Salvation And therefore would never agree to alter it when Men keep the Deeds Evidences Leases and Charters of their Estates and Worldly Priviledges unaltered 6. When a few Hereticks rose up that forged some new Books as Apostolical and rejected some that were such indeed the Christian Churches condemned and rejected them and appealed to the Churches that had received the Apostles own Epistles and kept them 7. The many Heresies that rose up did so divide Men and set them in cross Interests and Jealousies against each other that it was impossible for any one Sect to have altered the Scripture but the rest would have fallen upon them with the loudest Accusations But all sorts of Adversaries are agreed that these are the same Books And though the weakness and negligence of Scribes have made many little Words uncertain for God promised not infallibility to every Scribe or Printer yet these are not such as alter any Article of Faith or Practice but shew that no Corruption hath been designedly made but that the Book is the same For instance Let it be questioned Whether our Statute-Book contained really the same Statutes that are there pretended And you will see that the Historical certainty amounteth even to a natural certainty the contrary being a meer impossibility For 1. They are the Kings Laws and the King would not bear a fraudulent alteration 2. Parliaments would not bear it 3. Judges that successively judge by these Laws would soon discover it 4. So would all Justices and Magistrates 5. Mens Lives and Estates are held by them and therefore Multitudes would decry the Fraud 6. Enemies have daily Suits which are tryed by these Laws and each Party pleads them for himself and their Advocates and Lawyers plead them against each other and would soon detect the Forgery So that to suppose such a Change is 1. To suppose an Effect that hath no Cause in Nature 2. And that is against a stream of Causes Moral and Natural and so impossible And to â—eign such forgeries in the Book that all Christians have taken for Gods Laws is just such another Case and somewhat beyond it That is but Moral Evidence which dependeth only on Mens Honesty or any free unnecessary acts of Mans will But Mans will hath also of Natural Necessity such as the Love of our selves and our felicity c. And it is a Natural Impossibility that all Men or many should agree in a Lie which is against these Acts of Natural necessity But so they must do if all Men of cross Interests Principles and Dispositions should knowingly agree c. g. That all our Statutes are counterseit that there is no such place as Rome Paris or other such lâ—â—s And so the Gospel History hath such Testimony of necessary Truth Q. 26. You have made the Case plainer to me than I thought it had been But you yet seem to intimate that some Words yea some Books of Scripture have not the same Evidence aâ— the rest can a man be saved that Believeth not all the Scripture A. All Truth is equally True and so is all Gods Word But all is not equally Evident He that taketh any Word to be Gods Word and yet to be false believeth nothing as Gods Word For he hath not the â—ormal essentiating Act and Object of Faith If God could lie we had no certainty of Faith But he that erroneously thinketh that this or that word yea Epistle or Text or Book in the Bible is not Gods but came in by mistake may be saved if he believe that which containeth the Essentials of Christianity A lame Faith may be a saving Faith And he may see how Miracles sealed the Gospel that cannot see how they sealed every Book Text or Word in the Bible Q. 27. Though we have been long on this it is of so great importance to us living or dying to be sure of the Foundations of our Faith that I will yet ask you Have you any more Proof A. I have told you of four Proofs already I. The Antecedent Testimony of the Spirit in the Old Testament II. The Inherent Constitutive Testimony in Christ and the Gospel III. The concomitant Testimony
Ghost This is the Summ of the Creed first made by Christ himself 2. The Apostles were Inspired and Commissioned to teach men all that Christ commanded Mat. 28. 19 20. 3. To say these three Words I believe in the Father Son and Holy Ghost without understanding them was easie but would make no true Christians Therefore if we had never read more of the Apostles Practice we might justly conclude that those inspired Teachers before they Baptized Men at Age taught them the meaning of those three Articles and brought them accordingly to Confess their Faith And this is the Creed And though a Man might speak his Profession in more or various Words the Matter was still the same and the words made necessary must not be too many nor left too much at mens liberty to alter lest corruption should Creep into the Common Faith For the Baptismal Confession was the very Symbol Badge or Test by which all Christians were visibly to pass for Christians And as Christianity must be a known certain thing so must its Symbol be 4. And infallible historical Tradition assureth us that accordingly ever since the Apostles dayes before any adult were Baptized they were Catechized and brought to understand and profess these same Articles of the Faith And if the Greeks and the Latines used not the same Words they used Words of the same Signification two or three words being added since Q. 13. Do you not by this set the Creed above the Bible A. No otherwise than I set the Head Heart Liver and Stomach of a Man above the whole Body which containeth them and all the rest Or than I set the Ten Commandments above the whole Law of Moses which includeth them Or than Christ did set Loving God above all and our Neighbour as our selves above all that Law of which they were the Summ We must not take those for no Christians nor deny them Baptism who understand and believe not particularly every word in the Bible as we must those that understand not and believe not the CREED CHAP. VIII Of BELIEVING what it signifieth in the Creed Qu. 1. I Understand by what you have said that as Mans Soul hath three Powers the Understanding the Will and the Executive So Religion being but the true qualifying and guidance of these three Powers must needs consist of three parts I. Things to be known and believed II. Things to be Willed Loved and Chosen And III. Things to be Done in the Practice of our Lives And that the Creed is the Symbol or Summ of so much as is necessary to our Christianity of the first sort and the Lords Prayer the Rule and Summary of the second and the Ten Commandments of the Third I intreat you therefore first to expound the Creeâ—… to me and first the first word of it I Believe â—… it belongs to all that followeth A. You must first know what the word signifieth in Common use To Believe another Signifieth Tâ—… trust him as True or Trusty and to Believe a thing signifieth to Believe that it is True because a Trusty Person speaketh it The Things that you must Believe to be True are called The Matter or Materiâ—… Object of your Faith The Persons Trustiness thaâ—… you believe or trust to is called The formal Object of your Faith for which you Trust the Person and believe the thing The Matter is as the Body of Faith and the Form as its Soul The Matter which the Church hath believed hath by Goâ—… had alterations And to this Day more is revealeâ— to some than to others But the formal Reason â—… your Faith is still and in all the same even Gods Fidelity who because of his Perfection cannot Liâ—… Q. 2. How may I be sure that God cannot Liâ— who is under no Law A. His Perfection is more than a Law 1. Wâ—… see that God who made Man in his own Image and reneweth them to it making Lying a hateâ—… Vice to humane Nature and Conversation Nâ—… Man would be counted a Lyar And the betteâ—… any Man is the more he hateth it 2. No man Lyeth but either for want of Wiâ—dom to know the Truth or for want of perfecâ—… Goodness or for want of Power to attain his Ends by better means But the Infinite most Perfect God hath none of these defects Q. 3. But God speaketh to the World by Angels and Men and who knows but they may be permitted to Lie A. When they speak to Man as sent by God and God attesteth their credibility by uncontrolled Miracles or other Evidence if then they should Lie it would be imputable to God that attesteth their word Of which I said enough to you before Q. 4. Proceed to open the formal Act of Faith which you call Trust A. As you have noted that Mans Soul hath three Powers Understanding Will and Executive so our Assiance or Trust in God extendeth to them all And so it is in One an Assenting Trust a Consenting Trust and a Practical Trust. By the first we Believe the Word to be True because we trust the Fidelity of God By the second we consent to Gods Covenant and accept his Gifts by Trusting to the Truth and Goodness of the Promiser By the Third we Trustingly venture on the costlyest Duty Q. 5. I pray you open it to me by some familiar similitude A. Suppose you are a poor Man in danger of a Prison and a King from India sends his Son hither Proclaiming to all the Poor in England that if they will come over with his Son he will make them all Princes some say He is a Deceiver and not to be believed Others say A little in hand with our Old acquaintance is better than uncertainty in an unknown Land Another saith I know not but a Leaky Vessel Storms or Pirates may prevent my hopes Here are now three Questions 1. Do you believe that he saith True 2. Do you so far Trust him as to Consent to go with him 3. When it comes to it do you so far Trust him as to venture on all the difficulties and go Again suppose you have a deadly sickness There are many unable and deceitful Physicians in the World There is one onely that can Cure you and offereth to do it for nothing but with a Medicine made of his own Blood Many tell you he is a Deceiver Some say others can do it as well And some say the Medicine is intollerable or improbable Here are three Questions 1. Do you Trust his word by Believing him 2. Do you Trust him so as to Consent and Take him for your Physician 3. Do you Trust him so as to come to him and take his Medicine forsaking all others I need not apply it You can easily do it Trust then or Assiance is the vital or formal act of Faith And Assenting Consenting and Practice are the inseparable effects in which as it is a saving Grace it is alwayes found Q. 6. But is all this
Qu. 1. WHy is there nothing said in the Creed 1. Of Christ's overcoming the Temptations of the Devil and the World 2. Or of his fulfilling the Law his perfect Holiness Obedience and Righteousness 3. Nor of his Miracles A. 1. You must know that the Creed at first when Christ made it the Symbol of Christianity had but the three Baptismal Articles to be Baptized into the Name of the Father Son and Holy Ghost 2. And that the rest were added for the Exposition of these three 3. And that the Errors that rose up occasioned the additions Some denyed Christ's real Humanity and some his Death and said that it was another in his Shape that dyed and this occasioned these Expository Articles 4. But the Apostles and other Preachers expounded more to those whom they Caâ—echized than is put into the Creed and more is implyed in that which is expressed And had any Hereticks then denyed Christ's perfect Righteousness and Victory in Temptation it 's like it would have occasioned an Article for these 5. But Christ would not have his Apostles put more into the Creed than was needful to be a part of the Test of Christianity And he that understandingly consentingly and practically believeth in God the Father Son and Holy Ghost shall be saved 6. And as to Christ's Miracles yea and his Holiness they are contained in the true meaning of Believing in the Holy Ghost as I shall after shew Q. 2. But why is none of Christ's Sufferings mentioned before that of his being Crucified A. This which is the consummation implyeth the humilation of all his Life his mean Birth and Education his mean estate in the World his Temptations Accusations Reproaches Buffeting Scourging his Agony his Betraying his Condemnation as a Malefactor by false Witness and the Peoples Clamour and the Rulers Malice and Injustice his whole Life was a state of humiliation â—inished in his Crucifixion Death and Burial Q. 3. What made the Jews so to hate and Crucifie him A. Partly a base fear of Caesar lest he should destroy them in jealousie of Iesus as a King And having long revolted from sincerity in Religion and become Ceremonious Hypocrites God left them to the blindness and hardness of their Hearts resolving to use them for the Sacrificing of Christ the Redemption of the World and the great enlargement of his Church Q. 4. Why is Pontius Pilate named in the Creed A. Historically to keep the remembrance of the time when Christ suffered and to leave a just shame on the Name of an unjust Judge Q. 5. Why was Crucifying the manner of Christ's death A. 1. It was the Romans manner of putting vile Malefactors to death 2. And it was a death especially cursed by God and Christ foretold it of himself Q. 6. Was it only Christs Body that suffered or also his Soul and Godhead A. The Godhead could not suffer but he that was God suffered in Body and in Soul Q. 7. What did Christs Soul suffer A. It suffered not by any sinful Passion but by Natural Lawful fear of what he was to undergo and feeling of pain and specially of God's just displeasure with Mans sin for which he suffered which God did express by such with-holdings of Joy and by such inward deep sense of his punishing Justice as belonged to one that consented to stand in the place of so many sinners and to suffer so much in their stead Q. 8. Did Christ suffer the pains of Hell which the Damned suffer A. The pains of Hell are Gods just punishment of Man for sin and so were Christs sufferings upon his consent But 1. The Damned in Hell are hated of God and so was not Christ. 2. They are forsaken of Gods holy Spirit and Grace and so was not Christ. 3. They are under the Power of Sin and so was not Christ. 4. They hate God and Holiness and so did not Christ. 5. They are tormented by the Conscience of their Personal guilt and so was not Christ Christs Sufferings and the Damned's vastly differ Q. 9. Why must Christ suffer what he did A. 1. To be an Explatory Sacrifice for sin God thought it not meet as he was the just and holy Ruler of the World to forgive sin without such a Demonstration of his Holiness and Justice as might serve as well to the Ends of his Government as if the Sinners had suffered themselves 2. And he suffered to teach Man what sin deserveth and what a God we serve and that we owe him the most costly obedience even to the death and that this Body Life and World are to be denyed contemned and forsaken for the sake of Souls and of Life Everlasting and of God when he requireth it The Cross of Christ is much of the Christians Book Q. 10. What sorts of Sin did Christ die for A. For all sorts except Mens not performing those Conditions which he requireth of all that he will pardon and save Q. 11. For whose sins did Christ Suffer A. All Mens sins were instead of a meritorious cause of Christ's Sufferings he suffered for Mankind as the Saviour of the World And as to the Effect his Suffering purchased a conditional Gift of free pardon and life to all that will believingly accept it according to the nature of the things given But it was the will of the Father and the Son not to leave his death to uncertain success but infallibly to cause the Elect to believe and be saved Q. 12. Was it just with God to punish the Innocent A. Yes when it was Christs own undertaking by consent to stand as a Sufferer in the room of the guilty Q. 13. How far were our sins imputed to Christ A. So far as that his consent made it just that he suffered for them He is said to be made sin for us who knew no sin which is to be made a Curse or Sacrifice for our sin But God never took him to be really or in his esteem a sinner He took not our fault to become his fault but only the punishment for our faults to be due to him Else sin it self had been made his own and he had been relatively and properly a Sinner and God must have hated him as such and he must have dyed for his own Sin when ours was made his own But none of this is to be imagined Q. 14. How far are Christ's Sufferings imputed tâ— us A. So far as that we are reputed to be justy forgiven and saved by his Grace because he made an expiation by his Sacrifice for our Sins But not so as iâ— God mistook us to have suffered in Christ or thaâ— he or his Law did judge that we our selves have made satisfaction or expiation by Christ. Q. 15. Was not that penal Law In the day thaâ— thou eatest thereof thou shalt die and The Soul that sinneth shall die fulfilled by execution for us all in Christ and now justifieth us as
Church by the Apostolical Power Preaching Writings and Miracles and in the Sanctifying and helping all true Believers Q. 7. By this it seems there are many wayes of denying the Holy Ghost A. Yes 1. They deny him who deny his Godhead as the Third Person in the Blessed Trinity 2. They deny him who deny that the Miracles oâ— Christ and his Apostles were God's Testimony to Christ being convinced of the Trueth of the Facts 3. They deny him who deny the extraordinary qualifications of the Apostles and suppose them to have had but the prudence of ordinary honest Men. 4. They deny the Holy Ghost who deny the sacred Scriptures to be indited by him and to be true 5. They deny him who deny him to be the Sanctifier of God's Elect and feign Holiness to be bâ—â— conceit deceit or common Virtue Q. 8. But are all these the unpardonable sin against the Holy Ghost A. The unpardonable sin is called The Blasphemy against the Holy Ghost Mat. 12. And it is when Men are convinced that those Miracles were done and those gifts given which are God's attestation to Christ and his Gospel but they fixedly believe and say That they were all done by the power of the Devil by Conjuration and not by God and therfore notwithstanding them Christ was but a Deceiver And this sin is unpardonable because it rejecteth the only remedy The Spirits witness to the truth of Christ He that will not believe this Witness shall have no other Q. 9. But how may we know that we are Sanctifyed by the Spirit A. By that Holiness which he causeth 1. When our Understandings so know and believe the Truth and Goodness of the Gospel and its Grace as that we Practically esteem and prefer the Love of the Father the Grace of the Son and the Communion of the Holy Ghost and the heavenly Glory before all the Pleasures Profits and Honours of this World that stand against them and before Life it self 2. When Our Wills do with habitual Inclination and Resolution Love and Choose the same before all the said things that stand in competition 3. When in the course of our Lives we seek them first and hold them fastest in a time of Tryal forsaking the Flesh the World and the Devil so far as they are against them and living in sincere though not perfect Obedience to God Q. 10. Is the Spirit or the Scripture higher and the Rule of Faith and Life A. The Spirit as the Author of the Scripture is greater than the Scripture and the Scripture as the Word of the Spirit is the Rule of our Faith and Lives and greater than our Spiritual gifts The Spirit in the Apostles was given them to write when they had preached that Doctrine which is our Rule But the Spirit is not given to us to make a new Law or Rule but to believe Love and Obey that already made As under the Law of Moses God that made the Law was greateâ— than the Law But when God had made that Law their Rule he did not after that teach good Men to make another Law but to understand and obey that Q. 11. There are many that boast of the Spirit and Revelations how shall we try such whether their Spirits â—â— of God A. 1. If they pretend to do that which is fully done by the Spirit already that is to preach or write another Gospel or make a new Law for the Universal Church seeing this was the Prophetical extraordinary Office of Christ and the Spirit in the Apostleâ— such imply an accusation of insufficiency on Christs aâ—â— the Spirits Law or Rule and arrogate a power never given them and so are false Prophets 2. If they contradict the written Word of God which is certainly Sealed by God's Spirit already â—â— must needs be by an evil Spirit For God's Spirit doth not contradict it self Q. 12. But had not the Priests under the Law tâ—â— Spirit of God as well as Moses that gave them tâ—â— Law A. Moses only and Aaron under him had God Revelation to make the Law And the Priests only to keep it teach it and rule by it And so it is as tâ— the Apostles of Christ and the succeeding Ministry Q. 13. But might not Kings then make Religioâ— Laws A. Yes to determine such circumstances as Goâ— had only given them a General Law for and left to be determined by them but not to make new Laws of the same kind with Gods nor to add to or alter them Q. 14. But were there not Prophets after Moses that had the Spirit A. Yes But they were not Legislators but sent with particular Mandates Reproofs or Consolations save only David and Solomon who had directions from God himself not to make a new Law of God but to order things about the Temple and its Worship So if any Man now pretend to a Prophetical Revelation it must not be Legislative to the Catholick Church nor against Scripture but about particular Persons Acts and Events and it must be proved by Miracle or by Success before another is bound to believe him Q. 15. Must I take every motion in me to be by the Holy Ghost which is agreeable to the Word of God or for doing what is there commanded A. Yes if it be according to that Word for the Matter End Manner Time and other circumstances But Satan can transform himself into an Angel of Light and mind us of some Text or Truth to misapply it and put us on Meditation Prayer or other duty at an unseasonable Time when it would do more hurt than good or in an ill manner or to ill Ends He can move Men to be fervent Reprovers or Preachers or Rulers that were never called to it but are urged by him and the Passion and Pride of their own Hearts And good Men in some mistakes know not what manner of spirit they are of CHAP. XVIII The Holy Catholick Church Qu. 1. HOw is this Article joyned to the former A. This Article hath not been alwayes in the Creed in the same order and words as now But the belief of a Holy Church was long before it was called Catholick And it is joyned as part of our Belief of the Work of the Holy Ghost and the Redemption wrought by Christ Christ by his death purchaseth and the Holy Ghost gathereth the Holy Catholick Church It were defective to believe Christs Purchase and the Holy Ghost's Sanctification and not know for whom and on whom it is done To Sanctifie is to Sanctifie some Persons and so to make them the Holy Society or Christian Church Q. 2. What is a Church A. The Name is applied to many sorts of Assemblies which we need not name to you But here it signifieth The Christian Society Q. 3. Why is it called Catholick A. Catholick is a Greek word and signifieth Universal It is called Catholick because 1. It is not as the Iews Church confined to one Nation but comprehendeth all
be judged for that which it never â—id All the Texts that threaten Hell or future Punishment and promise Heaven prove it Matth. 25. â— was hungry and ye fed me naked and ye cloathed â—ne c. Ye did it or did it not to me Might they not say We never did it nor ever lived till now Math. 13. The Angels shall gather out of his Kingdom all things that offend and them that work iniquity and cast them into the lake of fire 2 Thes. â— 6 7 8 9 10. 2. 12. and all the Scripture which threatneth Damnation to them that obey not the Truth and promiseth Salvation to the faithful which is never performed if all be done on another â—oul 26. And all the Texts that speak of Gods Justice â—nd Mercy hereafter Is it Justice to damn a new-made Soul that never sinned 27. Paul knew not whether he were in or out of the Body when he was in Paradise 2 Cor. 12. 2 3 4. The separated Soul then may be in Paradise 28. 2 Cor. 4. 16 17 18. How can the hope â—… unseen things make Affliction and Death easie â—… that Soul that shall never be saved And how â—… we be comforted or saved by such hope 29. 2 Cor. 5. 1. We know that if our earthly housâ— of this Tabernacle were dissolved we have a buildinâ— of God V. 2. For in this we groan earnestly desirinâ— to be cloathed upon with our house which is from heaven V. 5. He that hath wrought us for the seâ—â— same thing is God who also hath given us the earneâ—â— of the Spirit V. 6. Therefore we are alwayes confident knowing that whilest we are at home in the bodâ—… we are absent from the Lord we are confident â—… willing rather to be absent from the Body and presâ—â— with the Lord. Wherefore we labour that whether prâ—sent or absent we way be accepted of him For â—… must all appear before the Iudgment-seat of Christ that every one may receive the things done in his body whether it be good or bad 30. Phil. 1. 21 22 23. To me to live is Christ and to die is gain What I shall choose I know not For I am in a strait between two having a desire â—â— depart and be with Christ which is far better 31. Rev. 14. 13. Blessed are the dead that â—… in the Lord c. 32. Heb. 12. 22 23. We are come to mount Zioâ—… the City of the living God c. the spirits of the juâ—â— made perfect Abundance more might be added And I havâ— been so large on this because it is of most unspeakable importance as that which all our comfoâ—â— and our Religion lyeth on and though the Light of Nature have taught it Philosophers and almost all the World in all Ages yet the Devil is most busie to make Men doubt of it or deny it Religion lyeth on three grand Articles 1. To believe in God â— and this is so evident in the whole frame of Nature that there is a God that he is worse than mad that will deny it 2. To believe the Immortality of the Soul and the Life hereafter And 3. To believe in Christ And though it be this third that is known only by supernatural Revelation yet to him that believeth the Immortality of the Soul and the Life hereafter Christianity will appear so exceeding Congruous that it will much the more easily be believed And experience tells us that the Devils main Game for the Debauching and Damning of fleshly worldly ungodly Men and for troubling and discomforting Believers lieth in raising Doubts of the Souls Immortality and the future Life of Reward and Punishment Q. 3. But what good will a Resurrection of the Body do us if the Soul be in happiness before A. 1. It will be for Gods Glory to make and bless a perfect Man 2. It will be our Perfection A whole Man is more Perfect than a Soul alone 3. It will be the Souls delight As God that is perfectly blessed in himself yet made and maintaineth a World of which he is more than the Soul because he is a Communicative good and pregnant and delighteth to do good so the Soul is made like God in his Image and is communicative and would have a Body to act on As the Sun if there were nothing in the World but it self would be the same that it now is but nothing would receive its Motion Light or Heat or be the better for it And if you did imagine it to have understanding you must think that it would be much more pleased to enlighten and enliven so many Millions of Creatures and cause the flourishing of all the Earth than to shine to nothing So may you think of the Soul of Man It is by God inclined to actuate a Body Q. 4. If that be so it is till then imperfect and deprived of its desire and so in pain and punishment A. It is not in its full Perfection and it is a Degree of punishment to be in a state of Separation But you cannot call it a pain as to sense because it hath an unspeakable Glory though not the most perfect Nor hath the will of the Blessed any trouble and striving against the will of God but takes that for best which God willeth And so the separated state is best while God willeth it though the united State will be best as more perfect in its time Q. 5. But the dust in a Grave is so vile a thing that one would think the raising it should not be very desireable to the Soul A. It shall not be raised in the shape of ugly Dust or filth nor of corruptible Flesh and Blood But a Glorious and Spiritual Body and a meet Companion for a Glorified Soul And even now as vile as the Body is you feel that the Soul is loth to part with it Q. 6. But there are so many difficulties and improbabilities about the Resurrection as make the Belief of it very hard A. What is hard to God that made Heaven and Earth of nothing and maintains all things in their state and course What was that Body a while ago Was it not as unlikely as dust to be what it now is It 's folly to Object difficulties to Omnipotency Q. 7. But the Body is in continual Flux or Change we have not the same Flesh this Year that we had the last And a Man in a Consumption loseth before Death the Mass of Flesh in which he did good or evil shall all that rise again which every day vanisheth And shall the new Flesh be punished for that which it never did A. It 's a foolish thing from our Ignorance and uncertainties to dispute against God and certain Truth Will you know nothing unless you know all things Will you doubt of the plain Matter because in your darkness you understand not the manner or circumstances of it The Soul hath a Body consisting of various parts The fiery part in the Spirits
is it 's most immediate Vehicle or Body The â—eminal tenacious Humour and Air is the immediate Vehicle of the fiery part Whether these Spirits do any of them depart as it's Vehicle or Body with the Soul or if not whether they be the identifying part that the Soul shall be reunited to first or what or how much of the rest even the aqueous and Earthy matter which we had from our Birth shall be re-assumed are things past our understanding You know not how you were generated in the Womb and yet you know that you were there made And must God teach you how you shall be raised before you will believe it Must he answer all your doubts of the Flesh that is vanished or the Bodies eaten by other Bodies and teach you all his unsearchable skill before you will take his Word for true He that maketh the rising Sun to end the darkness of the Night and the flourishing Spring to renew the Face of Millions of Plants which seemed in the Winter to be dead and the buryed little seed to spring up to a beautiful Plant and Flower or a strong and goodly Tree hath power and skill enough to raise our Bodies by wayes unknown to foolish Man Q. 8. What should a Man do that he may live in a comfortable hope of the Resurrection and the Souls Immortality and the Life to come A. We have three great things to do for this end 1. To get as full a certainty as is possible that there is such a Life to come And this is done by strengthning a sound belief 2. To get a suitableness of Soul to that blessed Life and this is by the increase of Love and Holiness and by a Spiritual heavenly conversation And 3. To get and exercise a joyful Hope and Assurance that it shall be ours And this is done by a Life of careful Obedience to God and the Conscious notice of our sincerity and title and by the increase and exercise of the foresaid Faith and Love Daily dwelling on the Thoughts of God's infinite Goodness and Fatherly love of Christ's Office and Grace and the Seals of the Spirit and the blessed state of Triumphant Souls in the Heavenly Ierusalem and living as in familiarity with them Q. 9. But when doubting Thoughts return would it not be a great help to Faith if you could prove the Souls Immortality by reason A. I have done that largely in other Books I will now say but this If there be no life of retribution after this it would follow that not only Scripture but Religion Piety and Conscience were all the most odious abuses of Mankind To set Mans Heart and Care upon seeking all his dayes a Life which he can never obtain and to live honestly and avoid sin for fear of an impossible punishment and to deny Fleshly pleasure and lust upon meer deceit what an injury would Religion Conscience and honesty be Men that are not restrained by any Fear or Hopes of another Life from Tyranny Treason Murder Perjury Lying Deceit or any wickedness but only by present Interest would be the wisest Men. When yet God hath taught Nature to abhor these Evils and bound Man to be Religious and Conscionable by common Reason were it but for the probability of another Life And can you believe that Wickedness is Wisdom and all Conscionable Goodness is Folly and De ceit CHAP. XXII Of the Life Everlasting Qu. 1. WHere is it that we shall live when we go hence A. With Christ in Heaven called Paradise and the Ierusalem above Q. 2. How is it then that the Souls of Men are said sometimes to appear on Earth Is it such Souls or is it Devils A. Either is possible For Souls are in no other Hell than Devils are who are said to be in the Air and to go to and fro and tempt Men and afflict them here on Earth But when it is a Soul that appeareth and when a Devil we have not acquaintance enough to know But though God can for just Causes let a blessed Soul appear as Moses with Henoch and Elias did on the Mount and perhaps Samuel to Saul yet we have reason to suspect that it is the miserable Souls of the Wicked that oftenest appear Q. 3. But how come Devils or Souls to be visible being Spirits A. Spirits are powerful and dwell in Airy and other Elementary matter in which they can appear to us as easily as we can put on our Cloaths Fire is invisible in its simple uncloathed substance and yet when it hath kindled the Air it is visible Light Q. 4. Why then do they appear so seldom A. God restraineth evil Spirits and keepeth them within their bounds that they may not either deceive or trouble Mankind And the Spirits of the just are more inclined to their higher Nobler Region and Work and God will have us here live by Faith and not by seeing either the heavenly Glory or its Inhabitants Q. 5. But it seems that we shall live again on Earth for it is said that the new Jerusalem cometh down from above and we look for a new Heaven and a new Earth wherein dwelleth Righteousness A. It greatly concerneth us to difference certainties from uncertainties It is certain that the Faithful have a promise of a great reward in Heaven and of being with Christ and being conveyed into Paradise by Angels and are commanded to lay up a Treasure in Heaven and there to set their Hearts and Affections and to seek the things that are above where Christ is at Gods right Hand and they desire to depart and be with Christ as far better than to be here and to be absent from the Body and be present with the Lord so that the Inheritance of the Saints in heavenly Light and Glory is certain But as to the rest whether the New Earth shall be for new Inhabitants or for us and whether the descending Hierusalem shall be only for a Thousand Years before the final Judgment or after for perpetuity or whether it shall come no lower than the Air where it is said That we shall be taken up to meet the Lord and so shall ever be with him or whether Earth shall be made as Glorious to us as Heaven and Heaven and Earth be laid together in Common when separating sin is gone These matters being to us less certain must not be set against that which is certain And the new Ierusalem coming down from Heaven doth imply that it was first in Heaven and it 's said that it 's now above and we are come to it in relation and foretast where are the perfected Spirits of the Just as it is described Heb. 12. 22 23 24. Q. 6. But some think that Souls sleep till the resurrection or are in an unactive potentiality for want of Bodyes A. Reason and Scripture confute this Dream The Soul is Essential Life naturally inclined to Action Intellection and Love or Volition and it will be in the midst of
Objects enow on which to operate And is it not absurd to think that God will continue so noble a Nature in a state of idleness and continue all its essential Faculties in vain and never to be exercised As if he would continue the Sun without Light Heat or Motion What then is it a Sun for And why is it not annihilated The Soul cannot lose its Faculties of Vitality Intellection and Volition without losing its Essence and being turned into some other thing And why it cannot act out of a Body what Reason can be given If it could not yet that it taketh not hence with it a Body of those corporeal Spirits which it acted in or that it cannot as well have a Body of Light for its own Action as it can take a Body as Moses on the Mount to appear to Man is that which we have no reason to suspect 2. But Scripture puts all out of doubt by telling us that To die is gain and that it 's better to be with Christ and that Lazarus was comforted in Abraham's Bosom and the converted Thief was with Christ in Paradise and that the Souls under the Altar and in Heaven pray and praise God and that the Spirits of the Iust are there made perfect And this is not a state of sleep It is a World of Life and Light and Love that we are going to more active than this Earthy heavy World than Fire is more active than a Clod. And shall we suspect any sleepy unactivity there This is the dead and sleepy World And Heaven is the place of Life it self Q. 7. What is the Nature of that heavenly Everlasting Life A It is the perfect activity and perfect fruition of Divine communicated Glory by perfected Spirits and Spiritual Men in a perfect Glorious Society in a perfect Place or Region and this Everlasting Q. 8. Here are many things set together I pray you tell them me distinctly A. 1. Heaven is a perfect Glorious Place and Earth to it is a Dungeon The Sun which we see is a Glorious place in comparison of this 2. The whole Society of Angels and Saints will be Perfect and Glorious And our Joy and Glory will be as much in participation by Union and Communion with theirs as the Life and Health of the Eye or Hand is in and by union and communion with the Body we must not dream of any Glory to our selves but in a state of that union and communion with the Glorious Body of Christ. And Christ himself the Glorified Head is the chief part of this Society whose Glory we shall behold 3. Angels and Men are themselves there Perfect If our Being and Nature were not Perfect our Action and Fruition could not be Perfect 4. The Objects of all our Action are most Perfect It is the Blessed God and a Glorious Saviour and Society that we shall see and love and praise 5. All our Action will be pefect Our Sight and Knowledge our Love our Joy our Praise will be all perfect there 6. Our reception and fruition will all be perfect We shall be perfectly loved by God and one another and perfectly pleasing to him and each other and he will communicate to us and all the Society as much Glorious Life Light and Joyful Love as we are capable of receiving 7. And all this will be perfect in duration being Everlasting Q. 9. O what manner of Persons should we be if all this were well believed Is it possible that they should truly believe all this who do not earnestly desire and seek it and live in joyful longing hope to be put into possession of it A. Whoever truly believeth it will prefer it before all Earthly treasure and pleasure and make it the chief End and Motive and Comfort of his Soul and Life and forsake all that stands against it rather than forsake his hopes of this But while our Faith Hope and Love are all imperfect and we dwell in Flesh where present and sensible things are still diverting and affecting us and we are so used to Sight and Sense that we look strangely towards that which is above them and out of their reach it is no wonder if we have imperfect desires and joy abated by diversions and by griefs and fears and if in this darkness unseen things seem strange to us and if a Soul united to a Body be loth to leave it and be uncloathed and have somewhat dark Thoughts of that state without it which it never tryed Q. 10. But when we cannot conceive how Souls act out of the Body how can the Thought of it be pleasant and satisfying to us A. 1. We that can conceive what it is to Live and Understand and Will to Love and Rejoice in the Body may understand what these acts are in themselves whether out of a Body or in a more glorious Body And we can know that nothing doth nothing and therefore that the Soul that doth these acts is a Noble substance and we find that it is invisible But of this I spake in the beginning 2. When we know in general all before mentioned that we shall be in that described Blessedness with Christ and the Heavenly Society we must implicitly trust Christ with all the rest who knoweth for us what we know not and stay till possession give us that clear distinct conception of the manner and all the circumstances which they that possess it not can no more have than we can conceive of the sweetness of a Meat or Drink which we never tasted of And we should long the more for that Possession which will give us that sweet Experience Q. 11. Is not God the only Glory and Ioy of the Blessed Why then do you tell us so much of Angels and Saints and the City of God A. God is all in all things of him and through him and to him are all things and the Glory of all is to him for ever But God made not any single Creature to be happy in him alone as separate from the rest but an Universe which hath its Union and comunion I told you as the Eye and Hand have no separated Life or Pleasure but only in Communion with the whole Body so neither shall we in Heaven God is infinitely above us and if you think of him alone without mediate Objects for the ascent and access of your Thoughts you may as well think to climb up without a Ladder We are not the Noblest Creatures next to God nor yet the most Innocent We have no access to him but by a Mediator And that Mediator worketh and conveyeth his Grace to us by other subordinate means He is the Saviour of his Body which is the fulness of him that filleth all If we think not of the Heavenly Ierusalem the glorious City of God the Heavenly Society and Joyful Chore that praise Iehovah and the Lamb and live together in perfect Knowledge Love and Concord in whose Communion only we have all our
Joy to whom in this Unity God commnicateth his Glory and if we think not of the Glorious Head of the Church who will then be our Mediator of Fruition as he was of Acquisition nay if we think not of those loving blessed Angels that rejoiced at our Conversion and were here the Servants and will be for ever the Companions of our Joy And if we think not of all our old dear Friends and Companions in the Flesh and of all the Faithful who since Adam's Dayes are gone before us and if we think not of the attractive Love Union and Joy of that Society and State we shall not have sufficient Familiarity above but make God as inaccessible to us Delight and desire suppose attractive suitableness Inaccessible excellency draws not up the Heart I thank God for the Pleasure that I have in thinking of the Blessed Society which will shortly entertain me with joyful Love Q. 12. But may not Everlasting signifie only a long time as it oft doth in Scripture and so all may be in mutable Revolutions as the Stoicks and some others thought A. 1. What reason have we to extort a forced sence against our own Interest and Comfort without any warrant from God 2. The nature of the Soul being so far Immortal as to have no Inclination to its own death Why should we think it strange that its felicity should be also everlasting 3. It can hardly be conceived how that Soul can possibly revolt from God and perish who is once confirmed with that sight of his Glory and the full fruition of his Love Whether Nature be so bad as to allow such a revolt If the Devils had bin as near God and as much confirmed in the Sight and Sense of his Love and Glory as â—â—e Blessed shall be I can hardly conceive how they could possibly have fallen Q. 13. How may I be sure that I shall enjoy this Everlasting Life A. I told you before 1. If you so far believe the Promise of it as made by God and purchased by Christ's Righteousness and Intercession as to take this Glory for your chief felicity and hope and to prefer it before all Worldly Vanity Pleasure Profit Honour or Life to the Flesh and to make it your chief care and business to seek it and rather let go all than lose it and thus patiently wait and trust God's Grace in Christ and his Spirit in the use of his appointed means unto the end it shall undoubtedly be yours for ever CHAP. XXIII What is the true use of the Lord's Prayer Qu. 1. WHat is Prayer A. It is Holy Desires expressed or actuated to God with Heart alone or also with the Tongue including our penitent Confession of sin and its Deserts and our thankful acknowledgment of his Mercies and our Praising God's works and his Perfections Q. 2. What is the Use of Prayer Seeing God cannot be changed and moved by us what good can it do us and how can it attain our ends A. You may as wisely ask what good any thing will do towards our Benefit or Salvation which we can do seeing nothing changeth God As God who is one maketh Multitudes of Creatures so God who is unchangeable maketh changeable Creatures and the Effect is wrought by changing us and not by changing God You must understand these great Philosophical Truths that 1. All things effect according to the Capacity of the Receiver 2. Therefore the various effects in the World proceed from the great variety of Receptive Capacities The same Sun-beams do cause a Nettle a Thorn a Rose a Cedar according to the seminal Capacity of the various Receivers The same Sun enlightneth the Eye that doth not so by the Hand or Foot or by a Tree or Stone And it shineth into the House whose Windows are open which doth not so when the Windows are shut and this without any change in it self The Boatman layeth hold on the Banck and pulls as if he would draw it to the Boat when he doth but draw the Boat to it Two wayes Prayer procureth the Blessing without making any Change in God First by our performing the condition on which God promiseth his Mercy Secondly By disposing our Souls to receive it He that doth not penitently confess his sin is unmeet for Pardon And he that desireth not Christ and Mercy is unmeet to be partaker of them And he that is utterly unthankful for what he hath received is unmeet for more Q. 3. Who made the Lords Prayer A. The Lord Iesus Christ himself as he made the Gospel some of the Matter being necessary yet before his Incarnation Q. 4. To whom and on what occasion did he make it A. To his Disciples to whom also he first delivered his Commands upon their request that he would teach them to pray Q. 5. To what Use did Christ make it them A. First To be a Directory for the Matter and Method of their Love Desires Hope and Voluntary choice and endeavours And 2. To be used in the same Words when their case required it As Man hath three Essential Faculties the Intellect Will and Vital executive Power so Religion hath three Essential parts viz. To direct our Understandings to believe our Will to desire and our Lives in practice Q. 6. What is the Matter of the Lord's Prayer in General A. It containeth First What we must desire as our End And Secondly What we must desire as the Means premising the necessary Preface and concluding with a suitable Conclusion Q. 7. What is the Method of the Lord's Prayer A. I. The Preface speaks 1. To God as God 2. As our reconciled Father in Christ described in his Attributes by the words which art in Heaven which signifie the Perfection of his Power Knowledge and Goodness and the Word Father signifieth that he is Supream Owner Ruler and Benefactor 2. The word Our implieth our Common Relation to him as his Creatures his Redeemed and Sanctified Ones his Own his Subjects and his Beneficiaries or Children II. The Petitions are of two sorts as the Commandments have two Tables The first proceed according to the order of Intention beginning at the highest Notion of the ultimate End and descending to the lowest The Second part is according to the Order of Execution and Assecution beginning at the lowest means and ascending to the highest III. The Conclusion enumerateth the parts of the ultimate End by way of Praise beginning at the lowest and ascending to the highest The Method throughout is more perfect than any of the Philosophers Writings Q. 8. Why do we not read that the Apostles after used this Prayer A. It is enough to read that Christ prescribed it them and that they were Obedient to him We read not of all that the Apostles did 2. This is a Comprehensive Summary of all Prayer and therefore must needs be brief in the several parts But the Apostles had occasion sometime for one branch and sometime for another on which they particularly
to know natural good from evil and an Appetite to desire it accordingly But because Natural Good and Evil are to be estimated as they tend to Spiritual and everlasting Good or Evil God giveth us Reason and Faith to Order our desires accordingly And because our Knowledge of this is imperfect when and how far Natural Good or Evil conduceth to Spiritual and Eternal it is still supposed that we make not our selves but God the Judge and so desire Life Health and Food and Natural Supplies with submission to his Will for time and measure they being but means to higher things Q. 4. Why ask we for no more than Bread A. To shew that Corporal things are not our Treasure nor to be desired for any thing but their proper use and to renounce all covetous desires of Superfluity or provision for our inordinate fleshly Lusts. Q. 5. Some say that by Bread is meant Jesus Christ because there is no Petition that mentioneth him A. Every part of the Lord's Prayer includeth Christ It is by him that God is our Father by him that the Holy Name of God is hallowed It is his Kingdom that we pray may come it is his Law or will which we pray may be done It is he that purchaseth our right to the Creature and redeemed Nature It is by him that we must have the forgiveness of Sin and by his Grace that we are delivered from temptations and all Evil c. Q. 6. Why ask we Bread of God as the Giver A. To signifie that we are and have nothing but by his gift and must live in continual dependance on his Will and begging receiving and thanksgiving are our work Q. 7. But do we not get it by our Labour and the gift of Men A. Our Labours are vain without God's Blessing and Men are but God's Messengers to carry us his gifts Q. 8. What need we Labour if God give us all A. God giveth his Blessings to meet Receivers and in the use of his appointed Means He that will not both beg and labour as God requireth him is unmeet to receive his gifts Q. 9. Why do we ask Bread from Day to Day A. To shew that we are not the keepers of our selves or our stock of Provisions but as Children live upon our Fathers daily allowance and continually look to him for all and daily renew our thanks for all and study the daily improvement of his maintenance in our Duties Q. 10. But when a Man hath Riches for many Years what need he ask daily for what he hath A. He hath no assurance of his Life or Wealth an Hour nor of the Blessing of it but by God's gift h Q. 11. Why say we Give us rather than Give me A. To exercise our common Love to one another and renounce that narrow selfishness which consineth Mens regard and desires to themselves And to shew that we come not to God meerly in a single Capacity but as Members of the World as Men and Members of Christ's Body or Church as Christians And that in the Communion Saints as we shew our Charity to one another so we have a part in the Prayers of all Q. 12. May we then pray against Poverty and Sickness and hurt A. Yes as aforesaid so far as they are hurtful to our Natures and thereby to our Souls and the ends of Life Q. 13. Doth not naming Bread before Forgiveness and Grace shew that we must first and most desire it A. We before exprest our highest desire of God's Glory Kingdom and Will and as to our own Interest all the three last Petitions go together and are inseparable but the first is the lowest though it be first in place Nature sustained is the first but it will be but the subject of sin and misery without Pardon and Holiness I told you that the three last Petitions go according to the Order of Execution from the lowest to the highest step God's Kingdom and Righteousness must be first sought in order of Estimation and Intention by all that will attain them Q. 14. But if God give us more than Bread even Plenty for our delight as well as necessaries may we not use it accordingly A. Things are necessary to our well being that are not necessary to our Being We may ask and thankfully use all that by strengthening and comforting Nature tendeth to fit the Spirit for the joyful Service of God and to be helpful to others But we must neither ask nor use any thing for the service of our Lusts or tempting unprofitable pleasure Q. 15. What if God deny us necessaries and a Christian should be put to beg or be famished how then doth God make good his Word that he will give us whatever we ask through Christ and that other things shall be added if we seek first his Kingdom and Righteousness and that Godliness hath the promise of this Life and that to come A. Remember as aforesaid 1. That the things of this Life are promised and given not as our happiness but as Means to better 2. And that we are promised no more than we are fit to receive and use 3. And that God is the highest Judge both how far outward things would help or hinder us and how far we are fit to receive them Therefore if he deny them he certainly knoweth that either we are unmeet for them or they for us Q. 16. When should a Man say He hath enough A. When having God's Grace and favour he hath so much of Corporal things as will best further his Holiness and Salvation and as it pleaseth the Will of God that he should have Q. 17. May not a Man desire God to bless his labours and to be rich A. A Man is bound to labour in a lawful Calling that is able and to desire and beg God's Blessing on it But he must not desire Riches or Plenty for it self or for fleshly Lusts nor be over importunate with God to make him his Steward for others Q. 18. What if God give us Riches or more than we need our selves A. We must believe that he maketh us his Stewards to do all the good with it that we can to all but specially to the Houshold of Faith But to spend no more in sinful Lust and Pleasure than if we were Poor Q. 19. What doth daily Bread oblige us to A. Daily Service and daily Love and thankfulness to God and to mind the end for which it 's given to be alwayes ready at the end of a Day to give up our account and end our journey Q. 20. What is the sin and danger of the love of Riches A. The Love of Money or Riches is but the fruit of the Love of the Flesh whose Lust would never want Provision But it is the Root of a Thousand farther Evils As it shews a wretched Soul that doth not truly believe and trust God for this Life much less for a better but
is the meaning of this Commandement A. It implieth a Command that we do all that duâ—… God which is due to him from reasonable Creaâ—ures made by him and freely Redeemed by him from sin and misery And it forbiddeth us to think â—hat there is any other God or to give to any other â—hat which properly belongs to him Q. 3. Doth not the Scripture call Idols and Magiâ—â—rates Gods A. Yes but only in an Equivocal improper Sence Idols are called Gods as so reputed falsly by Idolaters and Magistrates only as Mens Governours under God Q. 4. What are the Duties which we owe to God alone A. I. That our Understandings know believe and esteem him as God II. That our Wills loveâ— him and cleave to him as God III. That we Practically obey and serve him as God Q. 5. When doth the Understanding know believe and esteem him as God A. No Creature can know God with an adequate Comprehensive knowledge But we must in our measure know believe and esteem him to be the only Infinite Eternal self-sufficient Spirit Vital power Undestanding and Will or most perfect Life Light and Love Father Son and Holy Ghost of whom and through whom and to whom are all things Our absolute Owner Ruler and Father reconciled by Christ Our Maker our Redeemer and Sanctifier Q. 6. When doth Mans Will love and cleave to him as God A. When the Understanding believing him to be Best even Infinitely Good in himself and Best to all the World and Best to us we Love him as such though not yet in due perfection yet sincerely above all other things Q. 7. How can we Love God above all when we never saw him and can have no Idea or formal conception of him in our Minds A. Though he be invisible and we have no corporeal Idea of him nor no adequate or just formal Conception of him yet he is the most Noble Object of our Understanding and Love as the Sun is of our sight though we comprehend it noâ— We are not without such an Idea or conception of God as is better than all other knowledge and is the beginning of Eternal Life and is true in its kind though very imperfect Q. 8. How can you know him that is no Object of sense A. He is the Object of our Understanding We know in our selves what it is to Know and to Will though these acts are not the objects of sense unless you will call the very acts of knowing and willing an eminent internal sensation of themselves And by this we know what it is to have the Power of Understanding and Willing And so what it is to be an Invisible substance with such Power And as we have this true Idea or Conception of â— Soul so have we more easily of him who is more than a Soul to the whole World Q. 9. How doth the true Love of God work â—â—re in the Flesh A. As we here Know God so we Love him As we know him not in the manner as we do things sensible so we Love him not with that sort of sensible appetite as we do things sensible immediately But as we know him as revealed in the glass of his works natural and gracious and in his Word so we Love him as known by such Revelation Q. 10. Do not all men Love God who believe that there is a God when Nature teacheth men to Love Goodness as such and all that believe that there is a God believe that he is the Best of beings A. Wicked men know not truly the Goodness of God and so what God is indeed To know this proposition God is most Good is but to know words and a Logical general Notion As if a man should know and say that Light is Good who never had sight or Sweetness is good who never tasted it Every wicked man is predominantly a Lover of fleshly pleasure and therefore no Lover but a Hater of all the parts and acts of Divine Government and Holiness which are contrary to it and would deprive him of it So that there is somewhat of God that a wicked man doth love that is his Being his Work of Creation and bounty to the World and to him in those natural good things which he can value But he Loveth not but Hateth God as the Holy Governour of the World and him and the Enemy of his forbidden pleasure and desires Q. 11. What be the certain signs then of truâ— Love to God A. 1. A true Love to his Government and Laws and Holy Word and that as it is his and holy And this so effectual as that we unfeignedly desire to obey that word as the Rule of our Faith and Life and Hope and desire to fulfill his Commanding Will. 2. A true Love to the Actions which God commandeth though flesh will have some degree of backwardness 3. A true Love to those that are likest God in Wisdom Holiness and doing good And such a Love to them as is above the Love of Worldly Riches Honour and Pleasure so that it will enable us to do them good though by our suffering or loss in a lower matter when God calls as to it For if we see our Brother have need and shut up the bowels of Compassion so that we cannot find in our hearts to relieve his necessities by the loss of our unnecessary superfluities how dwelleth the Love of God in us 4. True Love to God doth Love it self It is a great sign of it when we so much love to Love God as that we are gladder when we feel it in us than for any worldly Vanity and when we take the Mutual Love of God and the Soul to be so good and joyful a State as that we truly desire it as our Felicity and best in Heaven to be â—erfectly Loved of God and perfectly to Love him and joyfully express it in his Everlasting praiâ—es To long to Love God as the best Condition for us is a sign that we truly Love â—im Q. 12. But must not all the affections be set on God as well as Love A. All the rest are but several wayes of Loving or Willing good and of Nilling or Hating and avoiding Evil. 1. It is Love that desireth after God and his Grace and Glory 2. It is Love that hopeth for him 3. It is Love that rejoiceth in him and is pleased when we and others please him and when his Love is poured out on the Sons of men and Truth Peace and Holiness prosper in the World 4. It is Love that maketh us sorrowful that we can please him no more nor more enjoy him and that maketh us grieved that we can no more know him love him and delight in him and that we have so much sin within us to displease him and hinder our communion of Love with him 5. And Love will make us fearful of displeasing him and losing the said Communion of Love 6. And it will make us most
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
believing Pâ—rent that the unbeliever is sanctified to the believing for the begetting of a Holy Seed else weâ—â— your Children unclean but now they are Holy meeâ— Legitimation is never called Holiness nor are Heâ—thens Children Bastards 8. And most plainly Christ when he instituteâ—â— baptism saith Go Disciple me all nations baptiziâ—â— them which fully sheweth that he would have Mâ—nisters endeavour to Disciple and baptize Nationâ— of all which Infants are a part 9. And accordingly many Prophesies foretell thâ—â— Nations shall come in to Christ and Christians aâ—â— Called A Holy Nation And it 's said The Kiâ—â—doms of the World are become the Kingdoms of tâ—â— Lord and of his Christ. Q. 14. But though Infants be Church-Memberâ— is it not better that their Baptism be delayed till thâ—â— know what they do A. Christ knew what 's best And he hath toâ—â— us of no other door of entrance into the visibâ—â— Church regularly but by Baptism And if he 〈◊〉 intended so great a change to the believing Iems to unchurch all their Infants he would have told â—… And the Apostles would have had more ado to quiâ—â— them in this than they had for casting off Circumâ—…on But we read of no such thing but the câ—â—stant baptizing of whole housholds Q. 15. But Infant-Baptism seems to let in all the Corruption of the Churches while Infants receive they know not what and are all taken after for Christians how â—ad soever or without knowing what Christianity is Whereas if they stayd till they understood â—…t it would engage them to be resolved Christians indeed A. This is not long of Infant-Baptism but of unfaithful Parents and Ministers For 1. If the Parents were told their Duty and also what a Blessing â—… is to have their Children in Christs Church and Covenant it would awaken them better to do their â—…rt and comfort them in their Childrens state of Grace 2. And if Infants were not betime engaged the â—sage would tempt Multitudes to do as some did of â—â—d even sin on as long as they durst that Baptism â—â—ght wash it away at last 3. And doubtless with unfaithful Ministers Bapâ—ism at age also would be made but a Ceremony â—â—d slubbered over as Confirmation is now and as â—â—stomary going to the Church and Sacrament is 4. But that which should be done is that at age â—ery baptized person before he is admitted among â—â—ult Communicants should be as diligently Cateâ—â—ized and as solemnly own and renew his Baptisâ—al Vow and Covenant as if it were now to be â—â—st done The full nature of Baptism is best to be â—â—derstood by the case of the adult who were caâ—â—ble of more than Infants are And no adult Perâ—â—n must be baptized without serious deliberate unâ—â—rstanding Profession of Faith Repentance and hoâ—… Obedience to Christ. Infants cannot do this â—hough they must not do that again which they did and could doe viz. receive Baptism yet they must do that which they did not nor could do I confess to you of the two evils I think the Church is more corrupted for want of such a solemn serious renewing of the Baptismal Covenant at age and by turning Confirmation into a Ceremony than by those Anabaptists who call People to be seriously rebaptized as the Africk Councel did those that had been baptized by Hereticks Q. 16. Do you think that Anabaptists should be tolerated or that all should not be forced to bring their Children to Baptism A. 1. Infant Baptism is no such easie Controversie or Article of Faith as that no one should be tolerated that receiveth it not 2. The ancient Church which we most reverence left all men to their liberty to be baptized only when they pleased and compelled none for themselves or their Children Tertullian was for the delay till they understood Gregory Nazianzen was â—oâ— staying some years Augustine and other of the Fathers were baptized at age 3. Baptism giveth so great a gift even Christ aâ—â— Pardon and Adoption and Right to Life Eternal â—â— Condition of thankful acceptance and believing Coâ—…sent that undoubtedly the unwilling have no rigâ—… to it The ancient Church baptized none till the desired and sought it for themselves or Children Yea they must be willing of it on self-denyal-termâ— forsaking the Flesh the World and the Devil aâ—â— taking God instead of all So that to force any 〈◊〉 be Baptized by Mulcts and Penalties and baptiâ—â— those so forced is to deceive Souls defile Chrisâ—â— Church and profane the Sacred Ordinance of God Q. 17. I have oft wondred what harm twice baptizing doth that it should be accounted a Heresie and intolerable A. It is a fault because it 's contrary to Christs appointed Order Baptism is the Sacrament of our New-Birth and we are born but once To be baptized again implyeth an Untruth that we were not baptized before But I suppose none do it but through Ignorance And Cyprian and the Bishops of many Countreys in many Councils were so ignorant is to be guilty of rebaptizing all that Hereticks baptized The great fault of the Anabaptists is their Schism that they cannot be contented when they are rebaptized to live in Love and Communion with others but grow so fond of their own Opiâ—â—on as to gather into separated Churches and avoid Communion with all that are not of their Mind and â—â—end their time in contentious Endeavours to draw â—en to them Q. 18. What the better are Infants for being baptized A. The Children of the Faithful are stated by it â—… a Right to the foresaid Benefits of the Covenant â—…e Pardon of their Original sin the Love of God â—â—e Intercession of Christ and the help of the Holy Ghost when they come to Age and title to the Kingdom of Heaven if they die before they forâ—eâ—t it Q. 19. Rut how can we judge all such in a state â—f Salvation when we see many at age prove wicked â—â—d Enemies A. This is a point of so great difficulty that I â—ay but humbly propose my Opinion to tryal â—… There is a degree of grace or goodness which doth only give a man a Power to believe or obey God but not give a rooted habitual determination to his will such the fallen Angels had and Adam before his fall who was thereby in a state of Life till he fell from it by wilfull sin And so it may be with the baptized Infants of Believers But when the special sanctifying gift of the Holy Ghost is given them and they are habitually rooted in the Love of God as the seed sown in good ground they fall not totally away 2. As Parents and Children are Covenanters for their several Duties if Parents will perâ—idiously neglect their promised duty for the holy Education of their Children or Children rebelliously sin against that Power and Measure of Grace which they received they may perish by Apostacy as the Angels did or need as Adam a renewing by Repentance All Christs Grace is not confirming As the best may
Joy to long to depart and be with Christ then we are prepared not only for a safe but a joyful Death Q. 3. O! But this is a great and difficult work A. It is not too hard for the Sâ—… of Christâ— and a Soul renewed by it It is our great follâ—… and naughtiness that maketh it hard Why eâ—… should it be hard for a man that loveth himself and knoweth how quickly a Grave and rotting in the Dark must end all his pleasures in this World to be earnestly desirous of a better after it And why should it be hard for one that believeth that mans Soul is immortal and that God hath sent one from Heaven who is greater than Angels to purchase it for us and promise it to us and give us the first fruits by his Holy Spirit to rejoyce that he dyeth not as an unpardoned Sinner nor as a Beast but shall live in perfect Life and Light and Love and Joy and Praise for ever What should rejoyce a believing considering man like this Q. 4. O! But we are still apt to doubt of things unseen A. 1. You can believe Men for things unseen and be certain by it for instance that there is such a place as Rome Paris Venice that there have been such Kings of England as Hen. 8. King Iames c. You know not but by believing others whether ever you were Baptized nor who was your Father or Mother 2. You see not your own Soul nor any ones that you talk with and yet you feel and see such things as may assure any Sober man that he hath a Soul God is not seen by us yet nothing is more certain than that there is a God 3. We see Plants Flowers Fruits and all vital Acts produced by an unseen Power we see â—ast lucid glorious Regions above us and we see and feel the effects of invisible powers therefore to doubt of things because they are unseen is to doubt of all the vital noblest part of the World and to believe nothing but gross and lowest things and to lay by Reason and become Bruits But of this I have said more near the Beginning Q. 5. What should we do to get the Soul so familiar above as to desire to be with Christ A. I. We must not live in a foolish forgetfulness of Death nor flatter our Souls into delayes and dulness by the expectations of long life on Earth the grave must be studied till we have groundedly got above the fears of it II. We must not rest quiet in such a humane belief of the Gospel and the Life to come as hath no better grounds than the common opinion of the Countrey where we live as the Turks believe Mahomet and his Alcoran for this leaveth the Soul in such doubts and uncertainty as cannot reach to solid Joy nor Victory over the World and Flesh But the true Evidences of the Gospel and our Hopes must be well digested which I have opened to you in the beginning of which I give you a breviate in two Sentences 1. The History of the Gospel of Christs Life Miracles Death Resurrection Ascension sending down the Spirit the Apostles Miracles and Preaching and Writing and Sufferings is a true History Else there is none sure in the World for none of such Antiquity hath greater Evidence 2. And if the History aforesaid be true the Doctrine must needs be true for it is part of the History and owned and sealed certainly by God III. We must not be content to be once satisfied of the Truth of the Life to come but we must mentally live upon it and for it and know how great business our Souls have every day with our Glorified Lord and the Glorified Society of Angels and the perfected Spirits of the just and with the blessed God of Love and Glory We must daily fetch thence the motives of our desires hopes and dutyes the incentives of our Love and Joy The Confutation of all Temptations from the Flesh and World and our supporting patience in all our Sufferings and Fears Read oft Ioh. 17. 22 23 24. 20. 17. Heb. 12. 22 23 24. Mat. 6. 19 20 21 33. Col. 3. 4 5. 2 Thes. 1. 10 11. Heb. 11. 2 Cor. 4. 16 17. 5. 1 2 3 5 7 8. Phil. 1. 21 23. 3. 18 19 20 They that thus live by Faith on God and Glory will be prepared for a joyful death IV. We must take heed that no worldly Hope or Pleasure vitiate our Affections and turn them down from their true delight V. We must live wholly upon Christ his Merit Sufficiency Love and Mediation His Cross and his Kingdom must be the summe of our Learning Study and Content VI. We must take heed of grieving the Spirit of Consolation and wounding our Consciences by wilful Sin of Omission or Commission VII We must Faithfully improve all our Time and Talents to do God all the Service and others all the good that we can in the World that we may be ready to give an account of our Stewardship VIII We must be armed against Temptations to unbelief and despair IX We must while we are in the Body in our daily thoughts fetch as much help from sensible Similitudes as we can to have a suitable Imagination of the Heavenly Glory And one of the most Familiar is that which Christ calleth the Coming of the Kingdom of God which was his Transfiguration with Moses and Elias in Glorious appearance in the Holy Mount Mat. 17. 1. Which made Peter say It 's good to be here Christ purposely so appeared to them to give them a sensible apprehension of the Glory which he hath promised And Moses that was buried appeared there in a Glorified Body And we must not think only of God but of the Heavenly Society and even our old Acquaintance that our Minds may find the more Suitableness and Familiarity in their objects and Contemplations X. We must do our best to keep up that Natural Vivacity and Chearfulness which may be Sanctified for Spiritual Employment for when the Body is diseased with Melancholy Heaviness or Pains and the Mind diseased with Griefs Cares and Fears it will be hard to think joyfully of God or Heaven or any thing XI We must exercise our selves in those dutyes which are nearest kin to the work in Heaven Specially labouring to excite Hope Love and Joy by Faith and Praising God especially in Psalms in our Families and the sacrâ—d Assemblies and using the most Heavenly Books and Company XII We must not look when all is done to have very clear Conceptions of the quality and acts of separated Souls or the World of Spirits But must be satisfied with an implicite Trust in our Father and our Glorified Lord in the things which are yet above our reach And giving up Soul and Body to him we should joyfully trust them with him as his own And believe that while we know as much as may bring us well