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UHAA/ 
 
 ' 2 /_ _ ! 
 
 THE c 
 
 Catechizin 
 
 )HcitthJ!-nt OF UTU4L- 
 
 FAMILIES: 
 
 TEACHER 
 
 J\rino OF ty&rni'nt 
 
 HOUSHOLDERS 
 
 / HOW 7<3 
 
 To Teach jtheir Houftiolds. 
 
 I Ufeful alio to £ . 
 
 SCHOOL-MASTERS and Tutors of Youth. 
 
 For thofe that are pad the common imall Chatechiims, 
 and wonld grow to a more rooted Faith, and to the 
 fuller wider ft an ding of all that is commonly needful 
 to a iafe, holy, comfortable and profitable Life. 
 
 Written by RICHARD BAXTER, in hope 
 that Family and School-diligenc^ may do much to keep up 
 True Religion. 
 
 LON DON, 
 
 Printed for T. Parfywfl at the Bible and Thru Crowns at the lower 
 
 end of Cbeapfide near Mirc-rs-Cluppel, and B. Simmons at the 
 
 Three Golden c$c^s at the Weft end of St. Pauls, 1683. 
 

 «$> it) A i!) ii) 6 6 i 6 (.*> tb (i) 6 , 6 6 6 ib (b 6 d) i 1 ) 6 
 
 The Reafons and Life of this 
 
 BOOK. • 
 
 A N is bom without Knowledge, but 
 not without a Capacity and faculty 
 of Knowing, this is his Excellency and 
 Effcncc : Nature, Experience, and 
 Gods Word tell us the great ncccffi- 
 ty cf Knowledge. As the Souls effen- 
 tiai form is the virtue of vital Action, Under ft add- 
 ing and Will conjuntJ, fo Holinefs is Holy Life, Light 
 and Love conjunct. The wifeft men arc the bc(l, and 
 the beft the wifeft, but a Counterfeit of Knowledge is 
 the great deceiver of the World. Mullens take the 
 Knowledge of bare Words, with the Gramatical and 
 Logical jence, inflcad of the Knowledge of the things 
 ihcmfclves which by thefe are fignified; as if the Glafs 
 would nourifo without the Wine, or the Bifij without 
 the Aleut, or the Cloathing or Skin were all the man ; 
 God and Holinefs and Heaven are better known by 
 many fcr ions unlearned Chriftians that cannot accurate- 
 ly dijpute about them, than by many Learned men, who 
 can excellently fpcal^of that which their Souls are un- 
 acquainted with : The Hipocrites Religion is but an 
 Art, the true Chriftians is a Habit, which is a Divine 
 Nature. 
 
 But yet the Words are ftgns, by which we are helpt 
 to know the things, and muft diligently be learned to 
 that end ; and though men cannot reach the Heart, 
 
 A 2 God 
 
The Reafons and Life 
 
 Gcdhatb appointed Varents and Af afters, and Teach- 
 ers to Jr.ftnic~b their Inferiors by words, and hath 
 w it ten the Scripture to that ufe, that by them his 
 Sunt may teach or illuminate the Mind, and renew 
 the Heart : God wprkcth on man as man, and we muft 
 know by Si.ns, till we know by intuition. 
 
 It is a thinr well known, that the Church abound- 
 eth with Catechifms, and Syftemes of Divinity, and 
 doth there yet need more I their fcope and Subftance 
 is the fame ', they differ mo ft, i. In Choice of mat- 
 ter, that there be nothing left out that is needful, 
 nor needle fs uncertainties and difputes put in. 2 . That 
 the Aiethod or Order of them be True, agreeable to 
 the matter and Sacred Scripture. 3. And that they 
 be not blotted with any drops of difgraceful Errour, 
 Thcfe are the reqitifites to defirablc Catechifms. 
 
 No doubt but they fiould be forted into three de- 
 grees, fuited to the Childhood, Touth and maturer Age 
 of Chriftians. I. The Effentials of Chnftianity are all 
 contained generally in Baptifm ; this muft be under- 
 flood, ahd therefore expounded , the Creed, Lords 
 Prayer-, and Decalogue, the Summaries of things to 
 to be Beleived, Defired, ( in Hope ) and Prafti- 
 fed, were from the beginning taken for a good Expo' 
 fit ion to thofe that were to be Baptised : Thefe three 
 as Expounding Baptifm, are thcmfelves a good Cate- 
 chifm, the under ft an ding of the Lords Supper being 
 added for Communicants. II. But here alfo Children 
 will be childifh, and learn the words while they are 
 ?nindlefs of the' fence ', therefore an Explication of 
 thefe in other words, hath ever been thought a great 
 part of the woy\ of a Teaching Miniftry } whence 
 the Ancients have left us their Expofitions of the 
 Creed, &c„ 
 
 But 
 
of this Book. 
 
 But here the difficulty is made infuperable by the 
 Learners indifpofiticn !; if fab a Catechifm be ftiort 
 and much put in few words, the -vulgar cannot un- 
 der/land it ; if it be long and in many words, they 
 cannot learn and remember it. HI. For Remedy c f 
 this, a Larger Catechifm yet is needfuf; not to be 
 learnt -without Booh, but to be a full Expofition of 
 the Shorter which they learn ; that they may have 
 recourfe to this for a more full and particular under- 
 ftanding cf a Shorter, whofc general words they can 
 remember. 
 
 Accordingly having in my Poor Mans Family 
 Book, written two Catcchifms of the former rank* 
 I here adde the third, for thofe that have learned 
 the two firft : Far am I from thinking that I have 
 done any one of thefe to perfection ', J never yet faw 
 a Catechifm without fome notable imperfetlion : And 
 no doubt mine are 'not free from fuch. But while 1 
 avoid what I fee amifs in others, I hope Cod wilt 
 illuminate fome to do yet beter, and to avoid what 
 is amifs in mine. The degree which yet pretendeth 
 to greater accuratenefs in Method, I have (riven in 
 <t Latine Methodus Theologize. 
 
 The Vfes for which I have written this, are 
 thefe. I. For Mafters of Families, who fljculd en- 
 deavour to raife their Children and Servants to a 
 good degree of Knowledge : I have divided it into 
 Jhort Chapters, that on the Lords dayes, or at nights 
 when they have leijure, the Mafter may read to 
 them one Chapter at a time, that is, the Expofition 
 of one Article of the Creed, one Petition of the Lord* 
 Trayer, and one Commande?nent Expounded* 
 
 U. For School- mafters to caufe their riper rank L 
 
 of Scholars to learn : I am paft doubt that it is <t 
 
 A 3 heinorJ 
 
The Reafbns and life 
 
 heinous Crime in the School-mafters of England, that 
 they devote bat one hour or tiro in a week to the 
 learning of the Catcchifm, while all the reft of the wctk^ 
 is devoted to the learning a/Lilly, Ovid,Virgil,Horace, 
 Cicero, Livv, Terence, and fetch lih K e ; be/ides the 
 lofs and fitful onvftion, it [idnceth Tenth to thinly 
 that common Knowledge ( which is only Subfiidiary 
 and Ornamental ) is more excellent or necejjary than 
 to k?iorv God, Chrift, the Gofpel, Duty, and Sal- 
 vation ; befides which, all Knowledge ( further than 
 it helpeth or fervcth this ) is but fooling and doting, 
 And as dangerous diver fion and perverfion of the ?nind, 
 as gr offer fen final delights. He is not worthy the 
 name of a Chrift ian School- ma ft er, who maketh it 
 not his chief wo;\ to teach his Scholars the Know- 
 ledge of Chrift, and Life Everlafting. 
 
 III. But if they goe from the Countrey Schools 
 before they are capable of the Larger Catechifms, 
 ( as to their great lofs moft make too much haft 
 eiway, ) why may not their next Tutors make it their 
 chief wc;\ to train up their Pupils as the Difciples 
 of J e fius ? ( and yet not neglecl either Ariftotle, or 
 any natural light ; ) To our prcfient Vniverfities I am 
 not fio vain as to offer fetch InftrnHions, ( though to 
 fiome fimall part o'fi them I direclcd my Methodus 
 Theclogix ; ) / learnt not of them, and I prcfin.ie 
 net to maj^e my fielfi their Teacher : Their late GVIDES, 
 their WORLDLY-INTEREST, and then CENT 
 Z/S, have made my Writings odious to ?nany, even 
 that which they like they will not read. But I have 
 oft with Lamentation wondered why Godly Minifters 
 do no more of the work^ now appropriated to ZJni- 
 verfiiies, for their own Sons ? Thofie ??ien whofe Church 
 zeal would mine Ncn-ccnformifts if they Teach many, 
 
 either 
 
of this Book. 
 
 cither Boyes or Men, have no Law aaainft Parents 
 teaching their own Children. 
 
 I . Are yon fit for the Minifiry your [elves ? If 
 fo, cannot yon teach others what yen know ? if yon 
 are defective in [owe ufeful Knowledge, let them elfs- 
 where learn that afterwards. P* 
 
 .2. Is there any fo greatly obliged to take care of 
 them as your f elves f will you be like thofe Parents 
 who fct Cod-fathers at the Font, to f^ow and Promifc 
 to do the Parents fart ? and how do finch Underta- 
 kers nfe to perform it ? Or will yon be like the Wo- 
 men of this unnatural Age, who get Children, and 
 ( not through dif ability, but Wealth, Pride, and 
 Coynefs ) dtjdain to Nurfie them, hit cafl that on 
 hired Women, as obliged more by Money, than them- 
 f elves by Nature, to all that Care. 
 
 q. Cannot you do more at Icafi to ground them 
 well in Religion, before you fend them from yon 
 for other Learning .* or are you of the mind % that 
 to cant over the Catechifm is Divinity enough, be- 
 fore they have read Ariftotie, or Studied the Sci- 
 ences f and that they mu[l be Proficients in Locrick A 
 and Philofofhy, before they make fire of their Sal- 
 vation, and mufv read Smiglecius, Ariago, Zaba- 
 rel, Suarez, or be fooled by Carteilans, Gaffendus 
 or Hobbs, before they Will Study the Gofpel and 
 Crofs of Jefus Chrifi f 
 
 I am no under valuer of any Acadetmoal advan- 
 tages : when the Stream of Academies runs pure 
 and holy, they are blefied helps to mens Salvation ; 
 when their Stream is SENSVAL, WORLDLY, 
 CORRVPT and MALIGNANT, they are Semina- 
 ries for Hellj and the Devils Schools to train up 
 bis mofi powerful Souldiers, to fight againfi feriom 
 A 4 Godlinefs 7 
 
The Reafons and Ufe 
 
 Godlintfs in Chrifts own Livery and Name^ and to 
 fend Youth thither , is worfe than to fend them to a 
 Brothel- Houfe, or a Peft-houfe. 
 
 4. Are there not fewer Temptations in your own 
 Heufes,- than they are like to find abroad in the 
 World f y&ti can keep them from the company of 
 fenfual voluptuous Lads, and of Learned Reverend 
 Enemies of ferious Chrijlianity, and of worldly men 
 ivhrfe Godlinefs is gain, and would draw them ambi- 
 i ion fly to Study Preferment, and efpoufe them to the 
 World, which in B apt ifm they renounced; if you can~ 
 not k?ep them from fuch Snares, how filial] they be 
 kept where fuch abound . ? 
 
 5. And one of the greatefl motives of all, for 
 your keeping them long enough at home, is, that you 
 will thereby have time to judge whether they are 
 like to become fit for the Aiinifiry or not :■ Oh, how 
 many good men fend Plagues into the Church, by de- 
 voting unproved Lads to t\ye Miniftry, hoping that 
 God will hereafter five them Grace, and make them 
 fit, who never promifed it ? When you fend them at 
 fifteen or fix teen years of Age to the Vniverfity, 
 from under your own eye, yon are unlikely to know 
 nhdt they will prove, unlefs it be fome few that are 
 very early fanliified by Grace \ and when they hav-e 
 been a few years at the Vniverfity, be they never fio 
 ui'mcct, they will thruft themfelves into the Mini- 
 ftry, and ( miferable men ) for a Benefice take the 
 charge of Souls • whereas if you will keep them with 
 you till twenty years of Age, you may fee wh^it 
 they are like to prove, and difpofe of them accor~ 
 dingly. 
 
 If you jay, They will lofe the advantage of 
 their Degrees,. it*j an Objection unfit for a Chrifii- 
 
 ans 
 
of this Book. 
 
 ans month ; will yen prefer Names, and aiery Titles 
 before Wifdom, Piety, and mens Salvation and the 
 Churches good ? muft they go out of their way for 
 a Peacocks feather, when they are in a Race as for 
 Life or Death ? 
 
 If yon fay, They will lofe their tirruf at home, 
 the JJjame then is yours, or they are like to lofe it 
 more abroad ; Teach them to read the Scriptures ( at 
 leap the Gofpel ) in the Original Tongues, end to 
 under ft and and pratlifc things necejfary to Salvati- 
 on, which all Arts and Sciences mnfi fubferve, and 
 they do not lofe their time ; and at ripenejs of Age 
 they will get more other Learning in a year, than 
 before they ir/7/ do in ?nany ', and what they I earn 
 will be their own, when Boyes learn words without 
 the fence. 
 
 If yon fay, They will want the Advantage of 
 Academical Difputes ; I Answer, if * Reading pU them 
 with matter, nature and common nfe will teach them 
 how to utter it : the World hath too many Difpu- 
 tcrs ; Bookj may foon teach them the true order of 
 Difputmg, and a few dayes experience may fiiew the 
 reft. 
 
 J f you fay, You have not time to Teach them; 
 J anfwer, yon have no greater wo?\ to do, and a 
 little time will ferve with willing teachable Tenth, 
 and no other are to be intended for the Mimfiry \ 
 •what Boyes get by hearing their Tutors, they oft be- 
 ftow J ?nall labour to digeft, but take up with bare 
 words and Jecond notions : but when they are fet to 
 get it from their Bock* themfelves, harder Study 
 better digefteth it 5 it is they that muft beftow much 
 time, the Teacher need not beftow very ?nnch : Conn- 
 trey Schools may teach them Latine, Greek <wd Ht- 
 
 brew 7 
 
The Realbns and life 
 
 brew, let them (lay there till they attain it ', you may 
 then teach tbtrri the common rudiments of Logick^ 
 and fee them wJl fettled in Divinity and fcrious Re- 
 ligion, and then if Academics prove fafc and need- 
 full) they will go out better fortified again ft all the 
 Temptations which they mufi expell. 
 
 ft is certain, that Inconvcniencies are not fo bad 
 as AH [chiefs, and it^s certain that all our Natures 
 as Corrupt, are Dark, Carnal and Malignant, and 
 need the fanclifying Grace of Chrift : and its cer- 
 tain, that as Grace ufeth all things to its incrcafe, 
 fo this (erpentinc nature will turn Studyes, Learning 
 and all fitch things to fcrve it fclf; and that Car- 
 nal, Sen'ual, Malignant Nature cultivated by hu- 
 mane Learning, is too it J u ally ripened and fublima- 
 tcd into Dj aboli fan, and maketh the mo ft potent Ser- 
 vants of the hevil againft Chrift : And if this be 
 bin gnilded with f acred Ornaments and Titles, and 
 pretences of the Churches Peace and Order, it is 
 Garifoned and fortified, and a ftrongcr hold for fin 
 and Satan than of en Vice : And it is certain that 
 as the Rage- of Drunkards is raifed in their rio- 
 tous Meetings, and as Conjunction, Example and Noife 
 pit jnore Valour into Armies than fcperated Perfcns 
 have, fo combined Societies of Learned Reverenced 
 Aialignity do Confirm the Individuals , and raifc 
 them to the height of Wickednefs : So that Vnivcr- 
 fities arc either, if holy, a Cc>r>y of Paradife, or if 
 malignant, the chief Mditia of the malicious Enc~ 
 hty of man, except a malignant Hierarchy or Cler- 
 gy, who are malignant Academies grown up to ma- 
 turity. 
 
 If any fay, that there is no great and jolid Learn- 
 ing to be got elfewhere, let them think* where great 
 
 AagtUxioej 
 
of this Book. 
 
 Auguftine, and mofi of the great Lights of the 
 Church for four hundred years attained their Know- 
 ledge ; and whether the Scalpers, Salmafius, Groti- 
 us, Seidell, and fitch other s, got not more by labori- 
 ous font Reading, than by Academical Tutors and Dif- 
 putes ; and whether fuch famous men as John Keignolds, 
 Blondel, &c. even in the Vmvcrfuies^ got not their 
 great Learning by fearching the fame Body which may 
 be read in another place. If any fay, that I fpcal^ 
 irtft that which I want my felf, I only defire 
 that it may not be thofe whs caft by my Catholic^ 
 Theologie, Methodus Theologies, &c. with no o- 
 ther Accufation, but becaufe they are too Scholafti- 
 cal, Accurate and bard for them. 
 
 / here bewail it as my great fin againft God, 
 that in the Toitth of ?ny Aliniftry, Prime made me 
 often bUijh with frame for want of Academical De- 
 grees ; but ufually God will not have us bring our 
 own humane honour to his Service, but fetch honour 
 from him, in faithful ferving him : Fringes and La- 
 ces muft be I aft fet on, when the Garment is made, 
 and not be the ground or Stamen of it. There have 
 been men that have de fired their Sons to learn all 
 the Oriental Tongues, and the rare Antiquities and 
 critical applauded fort of Learning, not for its own- 
 worth, but that they might Preach the Gofpel with 
 the advantage of a greater name and honour : And 
 this ccltrfe hath fo tal^rn up and formed fuch Stu- 
 dents into the quality of their Studies^ when their 
 Souls fl)0idd have been t^ken up with Faith and 
 Love, and Heavenly De fires and Hopes, that it hath 
 overthrown the end to rthich it was intended, and 
 rendred fuch Students unfit for the Sacred Mini ftry », 
 and caufed them to turn to ah :r things : When others, 
 
 vha 
 
The Reatons and Life, &c. 
 
 who ( as llfher, Bochart, Blondel, crc. ) have fir ft 
 fallen in a digefted Body of faving Truth^ have af- 
 ter added thefe Critical Studies at full maturity, have 
 become rare Blejfings to the Church, 
 
 Let thoje that thinly all this digreffive, or unmeet 
 for the Preface to a Catechifm, Pardon that which 
 the Worlds Mifcarriages and Neceffities befpeak^ 
 
 If at leap: Mafiers of Families, by fuch helps 
 diligently ufcd y will keep up Knowledge and Reli- 
 gion in their Houfcs, it is not publtck failings in 
 Mmiflers, nor the want of what is defirable in the 
 j4ffemblies, that xciil root out Religion from the hand : 
 But if the faithful prove few, they wufi be content 
 with their Perfonal Comforts and Rewards j there is 
 nothing amifs in the heavenly Society, and the World 
 which we are entering into: Come Lord Jefm, Come 
 quickly- Amen. 
 
 Lond. Offob. i* 
 1682. 
 
 THE 
 
The CONTENTS. 
 
 Chap. i. *~ ~~*HE Introduction; About Cate- 
 chizing and Learning, pag. I 
 
 Chap. 2. How to know our fives by Nature, p. 6 
 
 Chap. J. Of the natural /(now/edge of God and 
 Heaven, p. 9 
 
 Chap. 4. Of Gods KJngdom and Government 
 of Man, and Providence, p. 1 $ 
 
 Chap. 5. Of Gods Law of Nature, and Natu- 
 ral Officers, p. 19 
 
 Chap. 6. Of fuper natural Revelation of Gods 
 Will to Man, and of the Holy Scriptures,^. 27 
 
 Chap. 7. Of the Chriflian Religion, what it is y 
 and of the Creed, p. 27 
 
 Chap. 8. Of Believing, what it fignifieth in the 
 Creed, p. 70 
 
 Chap. 9. Of the firfi Article, I Believe in God 
 the Father almighty, maker of Heaven and 
 Earth, />. 82 
 
 Chap. 10. Of Gods Almightinefs and Crea- 
 tion, p. 88 
 
 Chap. 11. Of the Perfon of Jefus Chrift, the 
 only Son of God, p. 92 
 
 Chap. 12. How Chrifl was Conceived by the 
 Holy Ghoft,W Born of the Virgin Mary^j 
 
 Chap. 1 jo Suffered under Pontius Pilate,' w a* 
 
 Cruci- 
 
The Contents. 
 
 Crucified, Dead and Buried, he defend- 
 ed into Hell, p. 101 
 Chap. 14. The third day he rofe again from 
 the Dead, p. 109 
 Chap. 15. He alcended into Heaven, and fit- 
 teth oh the right hand oi God the Fa- 
 ther, &c. p. 1 1 3 
 Chap. 16. From thence he fhall come to Judge 
 the Quick and the Dead, p. 116 
 Chap. 17. I Believe in the Holy Ghoft, p. 1 2 3 
 Chap. 18. The holy Catholick Church,/?. 1^0 
 Chap. 19. The Communion of Saints, p. 136 
 Chap. 20. The Forgivenefs of Sins, p. 144 
 Chap. 21 . The Refurre£tion of the Body,/?. 1 54 
 Chap. ?2. The Life everlafting. p. 165 
 
 Chap. 2}. What is the true Vfe of the Lords 
 
 Prayer^ p. 17 J 
 
 Chap. 24. Our Father which art in Heaven, 
 
 Expounded. p. 177 
 
 Chap. 25. Hallowed be thy Name. />. 182 
 
 C&*/>. 26. Thy Kingdom come, p. 198 
 
 Chap. 27. Thy Will be done on Earth as it 
 
 is in Heaven, p. 209 
 
 Chat). 28* Give us this day our daily Bread, 
 
 p. 21] 
 
 Chap. 29. Forgive us our Trefpaffes, as we 
 
 forgive, &c p. 219 
 
 Chap. 30. Lead us not into Temptation, but 
 
 deli- 
 
The Contents. 
 
 deliver us from evil. p. 224 
 
 Chap. }ii For thine is the Kingdom, the Pow- 
 er, and the Glory for ever, Amen. p. 227 
 
 Chap. 32. Of the Ten Commmandments in ge- 
 neral) # p. 229 
 
 Chap. 33. Of the Preface to the Decalogue^ 
 
 Chap. 34. OfthefirftCommandement, p. 239 
 Chap. 35. OfthefecondCommandement, p.251 
 Chap. 36. Of the third Commandement, p. 262 
 Chap. 37. Of the fourth Commandement, p.273 
 Chap. 3 S. Of the fifth Commandement, p. 290 
 Chap. 39. OfthefixthCommandement, p. 314 
 Chap. 40. OfthefeventhCommandement^p.^d. 
 Chap. 41. of the eighth Comm an dement, p. 3 37 
 Chap. 42. Of the ninth Commandement, p. 355 
 Chap. 43. Of the tenth Commandement, p. 365 
 
 Chap. 44. Of the Sacred Mimftry, Church and 
 Worfhip, p. 380 
 
 Chap. 45. Of Baptifm, P- 39* 
 
 Chap. 46. Of the Sacrament of Chrifls facrifi- 
 ced Body and Bloody p. 412 
 
 Chap. 47. How to prepare for a fafe and Com- 
 fortable Death. P- 4 3 2 
 
 Amend 
 
Amend thefe mifprintings with your Pens. 
 
 PAge bi. line 21. for [tbi] read [thit] p. $8. 1. 24. r. [m*%etti] 
 p. 9 $. 1.2 1. for [>//>. [laff] p. 99. 1. 6. tor [Bgbflr. [fiiht] 
 p. 1 66. 1. 3. blot out Qwit/) Htnoclj] p. 200. 1. 10. for [_ wwi ] r. 
 [whn-^ p. 202. 1. 8. r. [every] p. 208. 1. 6. blot out [/or ] p.374. 
 a: 5 i.f6r[^]r. ; ] 
 
 In fome places the fame things are repeated, the occauon; be- 
 ing divers, and the Author having not itrength and time to cor- 
 rect the Copy. 
 
 Books of Mr. Baxter 1 * fold by T. Parkhurfl at the Bible 
 and three Crowns at the lower end of Cheapfide, 
 near Mercers-Chappel. 
 
 i.f*M(i'un DinEUrf, or Body of Practical Divinity. 
 
 V_j 2. CatboUc^Theologie, in three Parts: 1. Pacifying Prin- 
 ciples : 2. Pacifying Practices : 3. Pacifying Difputations. fol. 
 
 3. Life of Faith, in three parts: 1. Sermon on Heb. 11. 
 Preached before his Majefty, publifhtby his Command. 2. In- 
 ftrudions for Confirming Believers in the Chriftian Faith. 3. Di- 
 rections to live by Faith. Quarto. 
 
 4. Difputations of Original Sin. Ottav. 
 
 5. An Apology for the Nonconformifts Miniftry. Quarto. 
 
 6. Which is the True Church : A Defence of Proteftantifm 
 againft Popery. 
 
 7. An Anfwer to Mr. Dodwell, confuting an Univerfal Church- 
 Supremacy j and defending Dr. Jfaae Barrors againft it. 
 
 8. True Hiftory of Counccls Inlawed and Defended, againft a 
 Pretended Vindicator of the Primitive Church : To which is 
 added, Vhcefan Churchts not yet Difcovered in the Primitive times, 
 or, A Defence of the Anfwer to Dr. Stillingfluts Allegations out 
 of Antiquity for fuch Churches. 
 
 THE 
 
«♦> tfo fb A d> A <S> . tb jl> A jb jJ) ji _d> . ,d» «1> <4> J> A tb d> 
 
 mwakmmmm : »ks?*x*w xM&aakmm 
 
 THE 
 
 CATECHIZrNG 
 
 OF 
 
 FAMILIES: 
 
 OR, A 
 
 TEACHERofHOUSHOLDERS 
 
 How to Teach their Houflholds. 
 
 Ufeful alio to School- Mafters and Tutors of Youth. 
 
 The Queftions are the Learners and the 
 Anfwers the Teachers. 
 
 CHAP. I. 
 
 The Introduction. 
 
 "W 
 
 Ou. ^^"^f THat is it which muft be Taught and 
 Learned ? 
 Anf. All muft be Taught and 
 muft Learn, l, Whatto Know and Btlievi % 2. What 
 
 B to 
 
A Teacher of Hottfijolders 
 
 to Love and Cboofe and Hope for : 3. What they 
 muft Do or Practice :(<*) 
 
 Q. 2. What is if that we muft Learn to know^ 
 and believe ? 
 
 A. We mull Learn to know our [elves and our 
 concerns. 0) 
 
 Q. 3. What muft we know of our felves. 
 
 A. We muft know what we are> and what Con- 
 dition we are in. (c ) 
 
 Q. 4. W^r mean you by our concerns which we 
 muft know? 
 
 A. We muft know, 1 . Whence we are, or who 
 made us : 2. And whither we are going, or for 
 what End he made us : 3 . And which is the way, 
 or what means muft be ufed to attain that end. (d) 
 
 Q. 5. What mu[t we Learn to Love? and Choofte^ 
 and Hope [or f 
 
 A. We muft learn to Love beft that which is 
 Eeft in it felf, and beft to us and others, and to 
 choofe the means by which it muft be attained : 
 which imply eth Hating and Refuting the contra- 
 ries.^) 
 
 Q. 6. What muft we learn to pratlife ? 
 
 A. We muft Praclite the means to obtain the 
 End of our lives, and that is our Obedience to 
 Him that made us.(/) 
 
 Q. 7. Cannot we learn this o[ our [elves without 
 Teachers t 
 
 A. There *s fome part of this which Nature 
 it felf will teach you as foon as you come to the 
 
 (a)Pfal.2$.4 9 $.& 27* II. & 119- 12, 2,3,66. (b)Job. 34. 32. 
 (cJHcb.6. 1, 2, 3. (d)Tit. 2. 3. (e) Pjal. 34. 11. & 32. 8. 
 ([) I Kin, 8. 36. Mk. 4. 2* 
 
 free 
 
how to leach their Ho-r [holds. 
 
 free ufe of Realbn, and look, about you in the 
 World : And there is fome part of ft that Nature 
 alone will not teach you, without a higher Teach- 
 ing from above : And even that which Nature teich- 
 eth you, you have alio need of a Teachrr* rip 
 to Learn it fpeedily and truly. For Mature doth 
 not Teach all things alike eafily, lpeedily and iure- 
 ly : It quickly teacheth a Child to luck : It quick- 
 ly teacheth us to eat and drink, and go and talk : 
 And yet here there is need of help: Children learn 
 not to fpeak without teaching. It teacheth men 
 how to do their worldly bufmefs: And yec they 
 have need of Matters to teach it them, and will 
 ferve an Apprentifhip to learn. Some things Na- 
 ture will teach to none but good wits, upon dili- 
 gent fearch and ftudy, and honeft willingnels to 
 know ; which Dullards, and flothful, and Bad men 
 reach not. (jr) 
 
 Q. 8. Who be they that muft Teach f and who mujt 
 Learn ? 
 
 A. None is able to Teach more than they Know 
 themielves ; And all that are Ignorant have need 
 to Learn. But Nature hath put all Children un- 
 der a necefTity of Learning ; for though rhey are 
 born with a Capacity to know, yet not with actu- 
 al knowledge: And Nature hath made it the duty 
 of Parents to be the Teachers of their Children 
 firft, and then to get the help of others. (/?) 
 
 Q. 9. May we give over Learning when we are 
 paft Childhood? (*') 
 
 (g)Ifa. 28. 2$. 1 Cor. 11. 14. Job 12. 7, 8. Hib. 5. 12. 
 (b)2lw.2. 2. Job 32. 17. Tit. 2. 2i. Dm, 6. r8. & II. 1% 
 
 (J) 20. Pro. I. 5. & p. ?. & 6. 21, 22;. 
 
 B 2 A. No ; 
 
A Teacher of Houflj otters 
 
 A. No: We mml: go on to Learn as long as 
 we live : For we know but in part, and therefore 
 Hill have need of more. But thole that have neg- 
 lefled to Learn in their Childhood, have moll 
 need of all; it being mod finful and unnatural to 
 be ignorant^ at full age , and fignifieth great neg- 
 
 lea.ou 
 
 Q. ic. Who muft teach us at Age $ 
 
 A. Parents and Matters mull teach their Houfe- 
 holds; and Publick Teachers are Officers to Teach 
 all publickly ; And all that have Wifdom, mould 
 take ail fit opportunities in Charity to teach and 
 edifie one another : Knowledge and Goodness have 
 a communicative nature.(/) 
 
 Q. ii. How muft Parents teach their houjliolds ? 
 
 A. Very familiarly and plainly, according to 
 their capacities, beginning with the plain and ne- 
 celTary things, and this is it which we call Cate- 
 chizing : which is nothing but the choofing out of 
 the few, plain, neceflary matters from all the reft? 
 and in due method or order teaching them to the 
 ignorant, (ni) 
 
 Q. 1 2. What need we Catechifms while we have 
 the Bible? 
 
 A. Becaufe the Bible contained! all the whole 
 body of Religious Truths; which the ripeftChri- 
 ftians mould know; but are not all of equal neceflity 
 to Salvation, with the greatell points: And it can- 
 not be expected that ignorant perions can cull out 
 thefe moll necelTary points from the reft, without 
 
 (£) Pf*l. ti$. 99- Mb. 5. ii, 12. Pro. <,. 13. (/; Gal. 6. 6. 
 Tteu. &. 7. 1 Tm. 2. 7. 2 Ti:-h. 1. 11. Epb. 4. 11. Tit. 2. 3. 
 (m) H:i>. 3. 13. E^\ 7. 2$. Col. 3. 16. Hib, 5. u, 12. 
 c^ 6. 1. 2. 2 Tm, I. m- 
 
 help i 
 
 ; 
 
how to Teach their Hon fh olds. 
 
 help : A man is not a man without a Head and 
 Heart: But he may be a man if he lofe a finder 
 or a hand, but not an intire man; Nor a comely 
 man without Hair, Nails and Natures Ornaments. 
 So a man cannot be a Chriftian, or a good or 
 iiappy man, without the Great, m&k necefTary 
 points in the Bible, nor an intire Chriftian with- 
 out the reft; Life and Death lyeth not on all alike. 
 And the skilful muft gather the moft. necefTary for 
 the ignorant ; which is a Catechifme. (») 
 
 Q; 3 3- But is not Knowledge the gift of God? 
 
 A. Yes: but he giveth it by means: Three 
 things muft concurr : 1. A right prefenting to the 
 Learner, which is the Teachers work : 2. A fit- 
 fiefs in the Learner, by capacity, willingnefs and 
 diligence. 3. The blefTing of God, without which 
 no man can be wife.(o) 
 
 And therefore three lbrts will be ignorant and 
 Erroneous: 1. Thole that have not the happinefs 
 of true Teachers, nor Truth prefented to them. 
 2. Thofe that by ibttiftinefs , pride , fen fiiality- 
 •malignity or floth, are uncapable or unwilling to 
 learn. 3. Thofe that by wilful finning againftGod 
 are deprived of the necefTary blefTing of his help 
 and Illumination, (p) 1 
 
 .(») Mat. if. 30, 31, 33. Mat. 19. 19. 6- 22. 37, 39. 
 Rom. 13. 9. Mat. 28. 19. Mat. 23. 25. Jam. 1. 27. (o)If. 
 30, 29. Mat. 28. 19, 20. 1 Tim. 1. 3. & 5.2. & 6.2, 3. 
 (pX 2 Tim. 2. 2. 24. Aft. 20.20. 2 Tim, 3. 17! Htb. 5.12, 13. 
 1 Jo. 2. 27. 1 Tbtf 4. 9. 
 
 B 3 CHAP, 
 
A Teacher of Houfholders 
 
 CHAP. II. 
 
 How to know our fdves by Nature. 
 
 Qu. l -\j\f^ at: i* the firft thing that a man 
 V V mufi know t 
 
 Anf. The firft in Being and Excellency is GOD : 
 But the firft in Time known by Man, or the loweft 
 ftep where our Knowledge beginneth, are the fenfi- 
 ble things near us, (which we lee, hear, feel, &c. ) 
 and efpecially our ielves. (a) 
 
 Q. 2. What know we of the things which we fee 
 and feel, &c ? 
 
 A. A Man of found fenfes and underftanding know- 
 eth them to be fuch as Senie apprehendeth, while 
 they are rightly let before him ; the Eyefeeth Light 
 and Colours, the Ear heareth Sounds and words, and 
 fo of the reft ; and the found Underftanding judg- 
 eth them to be fuch as the fenfe perceiveth, unlefs 
 diftance or falfe Mediums deceive us. (Jj) 
 
 Q. 3 . But hew know yon that fenfe is not deceiv- 
 ed? yon fay that is Bread and Wine in the Sacra- 
 mem, which the Papifts fay is not f 
 
 A. God hath given us n<*, other faculties but 
 Senfe, by which to judge of fenfible things, as Light 
 and Darknefs, Heat and Cold, Sweet and Bitter, 
 Soft and Hard, &c. Therefore if we be here de- 
 ceived, God is our Deceiver, and we are remedi- 
 lefs ; even Faith and Reafon iiippofe our Senfes, and 
 their true Perception , and if that firft Perception 
 
 (a)\ Jo. i. J, 2, 3. 4ft. 1. 3. & 4. 20. & 26. i5. (b) Job. 20. 
 ---'-, 25, 27. 
 
 bs 
 
how to Teach their Houjbo/ds. 
 
 be falfe, Faith and Reafoti could be no truer : God 
 expecleth not that we mould Judge by other Fa- 
 culties than fuch as he hath given us for the Per- 
 ception of thole Objecls. 
 
 Q. 4. What doth a Man frft pcrccivs of hi;;;- 
 
 A. We firffc feel that we arc real Bangs ; and 
 u r e perceive that we uie and have our Senies, that 
 we See, Hear, Feel, Smell, Tafte -, and then we 
 perceive that we Vnderftand and Thinkjfi the things 
 \o Seen, Felt, &c. And that we gather one thing 
 from another, and that we Love Good, and Hate 
 Evil j and Choofe, Refufc, and Do accordingly. 
 
 Q. 5. What do yoit next know of y cur [elves ? 
 
 A. When we perceive that we Sec, Feel, &cc. 
 and Thinly, Love, Hate, &c. we know that we have 
 a Power of Soul to do all this, for no one doth that 
 which he is not made able to do. 
 
 Q. 6. And what do yon next know of your [elf? 
 
 A. When I know what I Do, and that I can 
 do it, I know next that I am a Subftancc* endued 
 with this Power , for nothing hath no Power nor 
 All, it can do nothing. 
 
 Q. 7. What know you next of your f elf ? 
 
 A, I know that this Subftance which Thinketh, 
 Under ftandeth and Willeth, is an unfecn Subftancej 
 for neither I nor any mortal Man feeuh ir, and that 
 is it which is called a Sprit. 
 
 Q. 8. What next perceive yon of your fcJf ? 
 
 A. I Perceive that in this one Subftance there 
 is a Threefold Power, marvelloufly but One, and yet 
 Three as Named from the Objects and Effedts, that 
 is, I. A Power of meer Crowing motion, common 
 to Plants. 2, A Power oiSenfe common to Beafts, 
 
 B 4 3- And 
 
8 A Teacher of Hottfooulders 
 
 3 . And a Power of Vnderftanding and Reafon about 
 things above Senfe, proper to a Man •, three Pow- 
 ers in one fpiritual Subftance. ^ 
 
 Q; 9. What elfe do yon find in your felf? 
 
 A. I find that my ipiritual Subftance as Intellectu- 
 al, hath akb a Threefold Power in one, that is, 
 1. Intellctlual Life, by which I move and act my 
 faculties, and execute my purpofes. 2. Vnderftand- 
 ing. 3 . And Will, and that theie are marvelloufly 
 diverfe, and yet one. 
 
 Q. 10. What elfe find yon by your felf ? 
 
 A. I find that this unieen Spirit is here United 
 to a humane Body, and is in Love with it, and 
 careth for it, and is much limited by it, in its 
 Perceivings, Willings and Workings } and fo that 
 a Man is an Incorporate llnderftanding Spirit, or 
 a humane Soul and Body. 
 
 Q_. 11. What elfe perceive you by your felf? 
 
 A, I perceive that my higher Powers are given 
 me to rule the lower, my Reafon to rule my Senfes 
 and Appetite, my Soul to rule and uie my Body, 
 as Man is made to rule the Beafts. 
 
 Qj 12. What know you of your felf as related to 
 others ? 
 
 A. I fee that I am a Member of the World of 
 Mankind, and that others are better than I, and 
 multitudes better than one ; and that the Welfare 
 of Mankind depends much on their Duty to one 
 another; and therefore that I mould Love all ac- 
 cording to their worth, and faithfully endeavour the 
 good of all. 
 
 Q. 13. What elfe know you of your felf? 
 A, I know that I made not my felf, and main- 
 tain not my felf in Life and Safety, and therefore 
 
 tha,t 
 
how to Teach their Houfbo/ds, 
 
 that another made me and maintaineth me; and I 
 know that I muft Die by the Separation of my Soul 
 and Body. 
 
 Q. 14. And can we tell what t]qn becomes of the 
 Soul ? 
 
 A. I am now to tell you but how mueff of it our 
 Nature tells us, the reft I fhall tell you afterward ; 
 we may know, 1 . That the Soul being a Snbfianct 
 in the Body, will be a Sab fiance out of it, unlets 
 God fhould deftroy ir, which we have no caufe to 
 think he will. 2. That Life^ Vnderftandina and 
 Will being its very Nature, it will be the lame af- 
 ter Death, and not a thing of lome other kind. 
 3. That the Soul being naturally Atlive, and the 
 World full of Objects, it will not be a fleepy or un- 
 aclive thing. 4. That its Nature here being to 
 mind its Interefl: in another Life, by Hopes or Fears 
 of what will follow, God made not its Nature iuch 
 in vain, and therefore that Good or Evil in the 
 Life that's next will be the Lot of all. 
 
 CHAP. III. 
 
 Of the Natural Knowledge ofGOD and Hea- 
 
 ven. 
 
 Qu. i.\70u have told me how we know the fan's 
 
 X which weieQand feel, without us and ji 
 in us : But how can we know any things which wt 
 neither jee nor feel, but are quite above us ? 
 
 A. By certain Effetls and Signs which notirle 
 them: How little elie did man differ from a Beait ; 
 
 if 
 
io A Teacher of Houfbolders 
 
 if he knew no more than he feeth and feeleth ? 
 Befides what we know from others that have feen -, 
 you lee not now that the Sun will rife to mor- 
 row, or that Man mud die : you fee not Italy, Spain, 
 France ; You fee no mans Soul : And yet we cer- 
 tainly know that fuch things are and will be. 
 
 Q. 2. How know yon that there is any thing above 
 us, but what we fee ? 
 
 A. i. We fee fuch things done here on Earth, 
 which nothing doth or can do which is feen. What 
 thing that is feen carr give all Men and Beafts their 
 life and ienfe and iafety ? and fo marvelloufly 
 form the bodies of all, and govern all the matters 
 of the World ? 2. We ice that the fpaces above 
 us, where Sun, Moon and Stars are, are lb vaft, 
 that all this Earth is not fo much to them, as one 
 Inch is to all this Land : And we fee that the Re- 
 gions above us, excel in the glory of purity and 
 Jplendor : And when this dark ipot of Earth hath 
 fo many millions of Men, can we doubt whether 
 thofe vait and glorious parts are better inhabited ? 
 3. And we find that. the grofieft things are the 
 bafeft, and the moft invifible .the mod Powerful 
 and Noble; as our Souls are** above our Bodies: 
 And therefore the moft vaft and Glorious Worlds 
 above us* muft have the moft invifible, powerful, 
 noble inhabitants. 
 
 Q . 3 . But how know you what thofe Spirits above 
 us are f 
 
 A, 1. We partly know what they are, by what 
 they do with us on Earth. 2, We know much 
 what they are, by the Knowledge of our felves. 
 If our Souls are Invifible Spirits, ejfentiated by the 
 Power of Life, Vnderftanding and Will, the Spirits 
 
 above 
 
 
how to Teach their Houjholds. 1 1 
 
 above us can be no Iefs, but either fuch or more 
 excellent. And he that made us, muft needs be 
 more excellent than his work. 
 
 Q. 4. How know you who made us f 
 
 A. He that made all things, muft needs be our 
 Maker, that is, GOD ; {a) # 
 
 Q. 5. What mean yon by God ? And what is He ? 
 
 A. I mean, The Eternal, Infinite, Glorious Spi- 
 rit, and Life, moft Perfett ill AElive Power, Vn- 
 derflanding and Will, Of whom, and by whom, and 
 to whom are all things : bcin<r the Creator, Cover- 
 nonr and End of all. This is that God whom All 
 things do declare. 
 
 Q. 6. How know you that there is fuch a God? 
 
 A. By his works ; ( And I fhall afterwards tell 
 it you more fully by his Word. ) Man did not 
 make himfelf; Beafts, Birds, Fifties, Trees and 
 Plants make not themfelves : The Earth, and Wa- 
 ter, and Air made not themfelves: And if the 
 Souls of men have a maker, the Spirits next above 
 them muft have a Maker : and lb on, till you 
 come to a flrft Caufe that was made by none. 
 There muft be a firft Caufe, and there can be but 
 one. 
 
 Q; 7. Why may there not &$ ^iany,^od^ % ex Spi- 
 rits, that were made by ncnc y but are %tefnally of 
 themfelves ? 
 
 A. Becaufe it is a Contradiction ; The fame 
 would be both perfect and imperfect : Perfect, be- 
 caufe he is of himfelf Eternaliy, without a caufe, 
 and fo dependent upon none: And yet Imperfect^ 
 becaufe he hath but a Part of that Being- that is 
 
 (a) Rom. 1. 10, 26, 21. 
 
 faid 
 
A Teacher of Houjbolders 
 
 laid to be perfect : For many are more than One, 
 and all make up the abfolute, perfect being, and One 
 of them is but a Fart of all : And to be a Part 
 is to be Imperfect. However, many fubordinate 
 Created Spirits may unfitly be called Gods, there 
 can be but cue uncreated God id the firft and pro- 
 per fence. 
 
 Q. 8. How know you that God is Eternal, without 
 Beginning ? 
 
 ~A. Becauie elfe there was a time when there 
 was Nothing ; if there were a time when there 
 was no God. And then there never would have 
 been any thing: For nothing can make nothing. 
 
 Q. 9. But how can man conceive of an Eternal un- 
 caufed Being f 
 
 A. That fbch a GOD there is, is the mod: 
 certain eafie Truth, aud that he hath all the Per- 
 fection before defcribed : But neither Man nor Angel 
 can know him Comprehenfively. 
 
 Q. 10. What mean yon by his Infinitenefs ? 
 
 yi. That his Being and ^Perfection have no limits 
 or meafure, but incomprehenfibly comprehend all 
 Place and Beings. 
 
 Q. *i I . What is this GOD to us f 
 
 A. He is our Maker ; and therefore our abfolute 
 Owner, our Supream Rider, and our Chief Benefactor 
 and "Ultimate End. 
 
 Q. 12. And how ft and we related to him? what 
 duty 'do we owe him? and what may we ex feci from 
 him ? 
 
 A. We are his Creatures ; and all that we are 
 and have is of him ', we are his Subjects, made 
 with Life, Reafon and Free-will, to be ruled by 
 him : He is the Infinite Good, and Love it felf. 
 
 There- 
 
bow to Teach their Host(bolds. i f 
 
 Therefore we owe him perfect Resignation, perfect 
 Obedience, and perfect Complacency and Love : 
 All that we are, and all that we have, and all that 
 we can doe, is due to him in the way of our Obe- 
 dience ; to pay which, is our own Reftitude and Fe- 
 licity as it is our Duty : But all this you riuft m U ch 
 better learn from his Word, than Nature alone can 
 teach it you. Though Mans Nature and the frame 
 of Nature about us, fo fully proveth what I have laid, 
 as leaveth all the Ungodly without excufe. 
 
 CHAP. IV. 
 
 Of Gods Kjngdom, and Government of M,m y 
 
 and Providence. 
 
 Q. I.T Perceive that nothing more co?iccvn:t'i w, than 
 X to k?iow GOD and cur Relation and Duty to 
 him, and what hope ive have from him ', Therefore J 
 fray you open it to me more fully : And firfi tell me 
 Where God is ? 
 
 A. GOD being Infinite is not confined in any 
 Place, but all Place and things are in GOD*, and 
 he is ablent from none, but "as near to everything, 
 as it is to it ielf. 
 
 Q. 2. Why then do you fay that he is in Heaven; 
 if he be as much on Earth, and every where ? 
 
 A. GOD is not more or Ieis in one place than 
 another in his Being, but he is apparent and known 
 to us by his Workings and i'o we fay He is in Hea- 
 ven, as he there Wvrkfth and Shineth forth to the 
 znoft blefled Creatures in Heavcrly Glvry. As 
 
14 -A Teacher of Hottfboulders 
 
 fay the Sun is where ir fhineth ; Or, to ufe a more 
 apt Companion, the Soul of Man is indivifibly in 
 the whole Body, but it doth not Workjn all parts 
 alike; it underftandeth not in the Foot, but in the 
 Head \ it Seeth not, Heareth not, Tafteth not, and 
 fmelleth rfjt in the Fingers or lower parts, but in 
 the Eye, the Ear, and other Senfes in the Head ; 
 and therefore when we talk to a man, it is his Soul 
 that we talk to, and not his Flefh, and yet we 
 look him in the Face ; not as if the Soul were no 
 where but in the Face or Head, but becaufe it on- 
 ly, worketh and appeareth there by thofe Senfes and 
 that Underftanding which we Converfe with : Even 
 fo we look up to Heaven when we fpeak to God ; 
 not as if he were no where elfe, but becaufe Hea- 
 ven is the place of his glorious Appearing and Ope- 
 ration, and as the Head and Face of the World where 
 all true Glory and Felicity is, and from whence it de- 
 lcendeth to this Earth, as the Beams of the Sun 
 do from its glorious Center. 
 
 Q. 3. Ton begin to make 7m thinly that GO D is 
 the SOV L of the WO R L D, and that we mufb 
 conceive of him in the World^ as we do of the Soul 
 ef Man in his Body. 
 
 A. You cannot better Conceive of GOD, fo 
 you will but take in the points of Difference, which 
 are very great ; for no Creature known to us, doth 
 refemble God without vaft Difference. 
 
 The Differences are fuch as theie. Firfl:, The 
 Soul is fart of the Man, but God is not a part 
 of the World, or of Being : For to be a part, is 
 to be leis than the whole, and fo to be Imperfedh 
 Secondly, We cannot fay that the Soul is any where 
 out of the Body, but the World is Finite, and God 
 
 is 
 
how to Teach their Houfljolds. i <j 
 
 is Infinite, and therefore God is not Confined to the 
 World. 3. The Soul ruleth not a Body that hath 
 a diftincl: Underftanding and Free Will of its own 
 to receive its Laws, and therefore ruleth it not by 
 proper Law, but by defpotica! Motion : But God 
 ruleth men that have Underftanding andtFree Will 
 of their own to know and receive his Laws, and 
 therefore he ruleth them partly by a Law. 4. The 
 Soul doth not ufe another Soul under it to rule the 
 Body, but GOD maketh ufe of Superiour Spirits 
 to move and rule things and Perfons below them, 
 fo that there is great difference between Gods ru- 
 ling the World, and the Souls ruling the Body. 
 
 But yet there is great Iikeneis alio. 1. God is 
 as near every part of the World, as the Soul is 
 near the Body. 2. God is as truely and fully the 
 Caufe of all the Actions and Changes of the World, 
 ( except fin which Free Will left to it felf com- 
 mitteth ) as the Soul is the Caufe of the Actions 
 and Changes of the Body. 3. The Body is no 
 more Iifelefs without the Soul, than the World 
 would be without God. Yea, God gtveth all ks 
 Being to the World, and without him it would be 
 nothing, and in this he further dirTereth from the 
 Soul, which giveth not material being to the Body. 
 
 So that you may well conceive of G O D as the 
 SOUL of the World, fo you will but put in that 
 he is far more, 
 
 Q. 4. /; it not below God to concern him r elf 
 with thcfe lower things f. Doth he not leave them to 
 thofe that are under him . ? 
 
 A. It is below God to be unconcerned about 
 any part, even the Ieaft of his own works. Men 
 are narrow Creatures, and can be but in one place 
 
 at 
 
1 6 A Teacher of Honfboldtrs 
 
 at once, and therefore mud do that by others 
 which they cannot do themfelves, at leaft without 
 trouble : But God is infinite, and prefent with all 
 Creatures} and as nothing is in being without 
 him, io nothing can move without him. 
 
 Q. 5. *V)' this you make God to do all things Jm- 
 mediately, whereas we fee he works by means and 
 fee or d caujes : He givcth us light and heat by the 
 Sun - y he upholdeth us by the Earth, &c 
 
 A. The word Immediate fometime figuifieth, A 
 caitfe that hath no other caufe under it : So the Sun 
 is the immediate caufe of the emanation of its 
 beams of Light. And fo God is not alwaies an 
 Immediate Caufe ', that is, He hath other caufes 
 under him : But fometime, Immediate fignifieth 
 that which is next a thing, having nothing between 
 them. And io God doth all things Immediately. 
 For he is, and he afteth as near us as we to our 
 ielves, and nothing is between hfm and us : He is 
 as near the per fon and the Effect, when he ufeth 
 Second Caufes as when he ufeth none. 
 
 Q. 6. But is it not a debafing GOD to make his 
 Providence the caufe of every motion of a Worm, a 
 Bird, a Fly, and to mind and move Juch contemp- 
 tible things: and fo to mind the thoughts of man f 
 
 A. It is a debafing God to think that he is like 
 a finite Creature, abtent, or infufficient for any of 
 his Creatures. That there is not the leaft thing 
 or motion lo fmail, as to be done without him, is 
 moil: certain to him that will confider, 1. That 
 Gods very EfTence is every where : And wherever 
 he is, he is himfelf, that is, mod Powerful, Wife 
 and Good : And if iuch a God be as near to every 
 i\clion as the mo.T: immediate A3 or is, fo that 
 
 in 
 
ho.v to Teach their Houfbalds* 17 
 
 in him they all Live, and Move, and Be, how can 
 he be thought to have no hand in it, as to Pro- 
 vidence or caufaiity ? 
 
 2. And it's certain that God upholds continually 
 the very Being of every thing that moveth, and 
 all the Power by which rtiey move - # For that 
 which had no Being but from him, can have none 
 continued but by him : That which could not make 
 it felf, cannot continue it ielf : Should not God by 
 his caufaliry continue their being, every Creature 
 wou!d turn to nothing. For there can be nothing 
 without a Caufe, but the hrft. Cauie which 15 
 GOD. 
 
 3. And it is all one to Infinitinefs to mind eve- 
 ry Creature and motion iu the World, and to 
 caute and rule the leaft, as it is to cauie and rule 
 but one. God is as fufficient for all the World, 
 even every Fly and Worm, as if he had but O.ie 
 to mind. Seeing then that he is as prefent with 
 every Creature 3s it is with it ielf, and it hath 
 not the lead power but what he continually giveth 
 it, and cannot move at all but by him, and he is 
 as fufficient for All as for One, it's unreaibnable to 
 think that the leail: thing is done without him. 
 Is it a difhonour to the Sun that every Eye, even 
 of Flies, and Ants, and Toads, and Snakes, as well 
 as Men, do lee by the light of it ? or thac it (hi- 
 neth at once upon every pile of Grafs and Atome D 
 This is but the certain Effect of Gods lniinitene s 
 and Perfection. 
 
 Q. 7. How doth God Govern all things I 
 A. He Governeth feveral things according to 
 their ieveral Natures which he hath made: Lifelets 
 things by their natural Inclinations, and by m iving 
 
 C force i 
 
A Teacher of Houjbolders 
 
 force j Things than have fenfc by their ienfuive 
 Inclinations, and by their objects, and by conftraint; 
 And Reafonable Creatures by their Principles, and 
 by Laws and Moral Rules: And all things by his 
 Infinite Power, Wifdom and Will, as being eve- 
 ry one p^rts of one World, which is his Kingdom: 
 Eipecially Man. 
 
 Q. 8. What is Gods Kingdom? and why do yon 
 call him our King ? 
 
 A. I call him our King, becauie, i. He only 
 hath abiblute Right, Power and Fttnefs to be our 
 Supream Ruler : 2. And he doth actually Rule 
 us as our Soveraign. Amd in this KINGDOM,* 
 
 1. GOD is the Only Supream King and Head. 
 
 2. Angels or Glorified Spirits and Men are the 
 Subjects: 3. All the Bruits and lifelels Creatures 
 are the Furniture, and goods and utenfils. 4. De- 
 vils and Rebellious Wicked men, are the Ene- 
 mies, to be oppofed and overcome. 
 
 Q. 9. How doth GOD govern Man on Earth ? 
 
 A. 1. The Power of God, our Lord, Owner and 
 Mover, moveth us, and difpoieth of us, as he doth 
 of all things, to the fullfilling of his Will. 2. The 
 IVifdom of God our King, doth give us found 
 Doctrine, and holy and jufl: Laws, with Rewards 
 and Penalties, and he will Judge men and execute 
 accordingly. 3. And the Love of our Heavenly 
 Father doth furnifh us with ail neceflary bleflings, 
 help us, accept us, and prepare us for the Heavenly 
 Kingdom. 
 
 Q. 10. Why is man Ruled by Laws rather than 
 Beafis and other things f 
 
 A. Becaufeman hath Reafon, and Free-will, which 
 maketh them Subjects capable of Laws, which 
 Beafts are not. Q 1 1 . Wlo*t 
 
how to Teach their Houfholds. 19 
 
 Q. 1 1 . What is that Free-will which fits us to be 
 Subjects ? 
 
 A It is a Will made by God able to deter- 
 mine it felf, by Gods neceffary help, to choofe 
 Good and refufe Evil , underftood to be fuch, 
 without any neceffitating Predetermination 1 by any 
 other. 
 
 CHAP. V. 
 
 Of Gods Law of Nature, and Natural Of- 
 ficers. 
 
 Qu. i."nr what Laws doth God Govern the 
 
 X) World? 
 
 Anf. How he Governeth the Spirits above us, 
 whether by any Law befides the immediate Re- 
 velation of his Will feen in the face of his Glory, 
 or how elfe, is not much known to us, becaule 
 it doth not concern us. But this lower World of 
 man he Governeth by the Law of Nature, ancivby 
 a Law of Supernatural Revelation, given by his 
 Spirit or by Mefiengers from Heaven. 
 
 Q. 2. What is it that yon Gill the Law of Na- 
 ture ? 
 
 A. In a large and improper fence fbme call the 
 Inclinations, and forcing or naturally moving Cau- 
 fes of any Creatures, by the name of a Law : 
 And lb they lay that Beafts and Birds are moved 
 by the Law of their Nature 5 and that Stones fiuk 
 downward, and the Fire goeth upward by the 
 Law of Nature. But this is no Law in the pro- 
 
 C 2 wsi 
 
20 A Teacher of Houfbotders 
 
 per fence which we are fpeaking of, whatever 
 you Call it. 
 
 Q. 3 . What is it then that you Call A Law ? 
 
 A. Am Signification of the Will of the Ruler 
 purpofelyj»iven to the Subject, that thereby he may 
 know anu be bound to his Duty, and know his 
 Reward or Punifhment due. Or any fignirlcation of 
 the Rulers will for the Government of Subjects, 
 configuring what fhall be Due from them, and 
 to them. A Rule to live by, and the Rule by 
 which we muft be judged. 
 
 Q. 4. What then is Gods Law of Nature^ ?nade 
 for man ? 
 
 A. It is the fignirlcation of Gods Governing 
 Will, by the Nature of man himfelf, and of all 
 other Creatures known to man, in which God de- 
 clared to man his Duty and his reward or pu- 
 tt i foment. 
 
 Q. 5. How can a man know Gods Will and our 
 duty by his Nature, and by all other Works of God 
 tibcut us ? 
 
 A. In fome things as furely as by words or 
 wrings ; but in other things more darkly. I am 
 lure that my Nature is made to Know and Love 
 Truth and Goodneis, and to defire and leek my 
 own Felicity: My Nature tells me that I was not 
 made by my lelf, and do not live by my Self, 
 and therefore that I am not my own, but his that 
 made me: All things foew me that there is a God 
 who muft needs be Greater , Wifer and Better 
 than all his Creatures, and therefore ought to be 
 mod Honoured, Feared, Loved and Obeyed : I 
 fee multitudes of peribns of the fame Nature with 
 me, and therefore obliged to the iame duty to 
 
 God} 
 
how to Teach their Houfliolds. 2 1 
 
 God; I fee much of Gods work 'in them which 
 is Good, and therefore to be Loved : And I lee 
 that we are all parrs of one World, and made to 
 be ufeful to one another : Thele and many iach 
 things the Reafon of man may difcern in himfelf 
 and other works -of God. * 
 
 Q. 6. But I thought the Law of Nature had 
 been every mans natural temper anddifpofition, which 
 inclineth him to atlion : And you make it to be only 
 a notifying fign of duty, 
 
 A. Figuratively, fome call every Inclination a 
 Law, but it's no fuch thing that we are ipeaking 
 of: Only a mans natural Inclination among other 
 figns may notifie his duty. But I hope you can- 
 not think that a mans vicious Inclination is Gods 
 Law : Then you would make Original fin, and the 
 work of the Devil to be Gods Law. One mans 
 finful diftemper of Soul, and another mans bodily 
 diftemper ( the fruit of fin ) inclineth him to wrath, 
 to luft, to idlenefs, to finful f ports, or drinking, or 
 gluttony : And thefe are fo far from being Gods Law 
 of Nature, that they arethe contraries, and the Law 
 of Satan in our members, rebelling againft the Law of 
 God. And though the good Inclinations of our com- 
 mon Nature ( to Juftice, Peace, Temperance ) be 
 by fome called The Law of Nature, it is not as they 
 are Inclinations , but as from them we may know 
 our duty. 
 
 Q. 7. Hath God any Natural Officers under him 
 in governing man? I pray you tell me how far Mans 
 Tower is of God ? 
 
 A. God hath fet up divers forts of humane Go- 
 verning Powers under him in the World, which 
 all have their place and order afligned them ; fome 
 
 C j by 
 
22 A Teacher of Houfholdtrs 
 
 by Nature, as entire ; lome by the Law of Na- 
 ture fince the Fall, and fome by fupernatural Reve- 
 lation, ( which is not to be here fpoken to, but 
 afterward. ) 
 
 Q. 8. Bccaufe J have heard forrte [ay that God 
 made no Government, but men do it by confcnt for 
 their neceffity, I fray you jliew me what Government 
 God made by Nature, and in what order ? 
 
 A. i . Next to Gods own Governing Right which is 
 the fir ft, God hath made every manaGovernourof 
 himfelf. For God made him with fome faculties 
 which muft be ruled ( as the Appetite, Senfes, and 
 Tongue, and other bodily members, yea and Paf- 
 fions too, ) and with fome which muft Rule the 
 reft, ( as the Underftanding by guidance, and the 
 Will by command. ) And this [elf -governing pow- 
 er, is ib neceflary and Natural, that no man can 
 take it from us, or forbid us the due exercife of 
 it, any more than they can bind us to fin or to 
 jelf-deftru&ion. 
 
 Q. 9. Which is the next humane Tower in order ? 
 A. 2. The Governing power of the Husband 
 over the Wife; whole very nature as well as Ori- 
 ginal (hews that fhe was made to be Subjec~L 
 though under the Law of Love. 
 
 Q_. 10. But is not this by content rather than 
 by nature? 
 
 A. It is by Confent that a woman is married : 
 but when fhe hath made her felf a Wife, Nature 
 maketh her a Subjecl ; unlets madnefs or difabili- 
 ry make the man unmeet for his place. 
 
 Qj 11. Which is the next foyt of Natural Govern* 
 ment ? 
 
 A. 3, The Parents Government of their Chil- 
 dren: 
 
how to Teach their Houfijolds. 23 
 
 dren : Nature maketh it the duty of Parents to rule, 
 and of Children to obey. And though iome have been 
 fo unnatural as to deny this, and lay that Children owe 
 nothing but reverence and gratitude, yet there is no 
 danger of the common prevalency of fuch a Here- 
 fie, which the nature of all mankind confuteth, iave 
 that licentious Youth will take advantage of it to" 
 diibbey their Parents to pleafe their 1 lifts. 
 
 Q. 12. What is the humane Government which 
 Gods Law of Nature hath instituted to man fince 
 his fall and corruption ? 
 
 A. 4. That is to be afterward explained : But 
 Magiftracy, or Civil Government is certainly of 
 Natural Inftitution, though it is uncertain how God 
 would have governed .Man in fuch Societies by 
 man, if they had not finned. The Law of Nature 
 teacheth man the neceffity of Civil Society, and 
 of Government therein ; and therefore obligerh 
 man thereto. 
 
 Q. 13. This feemeth to be but the effect of mens 
 own perceived neceffuy^ andfo to be but their arbitrary 
 choice* 
 
 A. Their Neceffity is Natural, and the notice 
 of it is Natural, and the defire of Remedy is natu- 
 ral, and the fitnefs of Mag] if racy to its ufe is na- 
 tural : Therefore it is the Law of God in Nature 
 that bindeth them to choofe and ufe it : And if 
 any Countrey fhould chooie to live wirhout Magi- 
 ftracy, they would fin againft the Law of Nature, 
 and their own good. 
 
 Q. 14. But I have heard that God bath made 
 no Law what Form of Civil Government jhall be 
 itfed> but left it to every Count reys choice. 
 
 A, God hath by nature made it neceflary tha: 
 C 4 there 
 
A Teacher of Ho uflio aiders 
 
 there be Magiftracy ; that is, ibme men in power 
 over Societies to enforce the obedience of Gods 
 own common Laws, and to make their iubordi- 
 nate Laws about undetermined mutable matters 
 to that end, for the honour of God and the Good 
 of the Society. 
 
 But, i. Whether this Government fhall be ex- 
 ercifed by one or many: 2. And who fhall be the 
 Perfons, Gods Law hath left undetermined to hu- 
 mane Liberty : The Form and the Perfons arechofen, 
 neither by the laid perfons, nor by the People only, 
 but by the mutual confent and contract of both : 
 3. And alfo by this contract the Degree of pow- 
 er and order of the exercile may be Stated and 
 limited : But for all that, when humane confent 
 hath chofen the perfons, the effential Power of 
 Governing in Subordination to Gods Laws, flow- 
 eth (not from man, but) immediately from Gods 
 Law of Nature. 
 
 Q. 15. But what if thefe foris^ of Government 
 prove crofs to one another ', and Reafon commandcth 
 one things an Hufband another, a Parent another, 
 and the Maoiftrate another ', which mnft be obey- 
 ed ? 
 
 A. Each have their proper Work and End, which 
 none of the other can forbid. Self-Government 
 is the Reafonable management of our own Facul- 
 ties and actions in obedience to God, for our own 
 Salvation. And no King or other can take this 
 from us : And if they forbid us. any necefTary 
 duty to God, or necefTary Means of our Salvation, 
 they do it without Authority, and are not to be there- 
 in obeyed. 
 
 A Husbands power to govern his Wife, is for the 
 
 necefTary 
 
how to Teach their HouJJjolds. 25 
 
 neceffary Ends of their Relation, which the King hath 
 no power to forbid. A Parents power to ruie his 
 Children, is for the NecefTary Education of them 
 for the welfare of Soul and Body ; and the Kin£ 
 hath no power to forbid it. Should he forbid Pa- 
 rents to feed their Children, or teach tfcem Gods 
 Laws, or to chooie for them Orthodox fit Turers, 
 Paftors, and Church-Communion where God is 
 lawfully worshipped; and fhould he command the 
 Children to ufe the contrary,* it is all Null and 
 powerlefs. 
 
 But it belongeth to the Magi ft rate only (though 
 not to deftroy any of the three former Governments, 
 which are all before his in Nature and Time, yet ) 
 to Govern them all, by directing the exerciie of 
 them in lawful things to the common good. 
 
 Q. 16. How far doth the Law of Nature afkre 
 us of Gods rewards and puni foment s ? 
 
 J. As it afiureth us that perfect man owed God 
 perfect Obedience, Truft and Love, fo it certiheth us 
 i . That this performed mud needs be acceptable ro 
 God, and tend to the felicity of the Subject, feeing 
 Gods Love is our Felicity. 2. And that finning againft 
 Gods Law deferveth Punifhment. 3 . And truuGover- 
 ning Juftice mult make fuch a difference between the 
 obedient and the fmner, as the Ends of Government 
 require. 4. And feeing that before mans obedience or 
 fin, God made mans Soul of a Nature not tending to its 
 own mortality, we have caufe to expect that mans Re- 
 wards and Punifhments fhould be fuitable to fuch im- 
 mortal Souls. For though he can make Bruits im- 
 mortal, and can annihilate mans Soul or any Crea- 
 ture, yet we fee that he keeps io clofe to his 
 Natural Eftabliihments, that we have no reafon to 
 
 think 
 
26 A Teacher of Houfljolders 
 
 think that he will crofs them here, and annihi- 
 late Souls to fhorten their Rewards or Punifh- 
 ments. 
 
 Q. 17. But doth Nature tell us what Vind of 
 Rewards and Tnmtywients men have ? 
 
 A. The 1 Faculties of the Soul being made in their 
 Nature to know God in our degree, to Love him, 
 to pleafe him, and to reft and rejoice herein, and 
 this in the fociety of wife and good and blefled 
 joyful fellow Creatures, whom alio our Nature is 
 made to Love} it followeth that the Perfection 
 of this Nature in thefe Inclinations and Actions, is 
 that which God did make our Natures for, to be 
 obtained by the obeying of his Laws. 
 
 And fin being the Injurious contempt and for- 
 faking of God, and the mod hurtful malady of 
 the Soul, and of Societies, and to others, it fol- 
 loweth that thole that have finally foriaken God, 
 be without the happinefs of his Love, and Glory, 
 and under the fence of their Gn and his difplea- 
 fure ; and that their own fin will be their milery, 
 as difeafes are to the Body ; and that the Socie- 
 ties and Peribns that by fin they injured or infected, 
 will fomewhat contribute to their punifhment. 
 Happinefs to tha good, and Mifery to the bad, 
 the Light and Law of Nature teacheth man to 
 expect : But all that I have taught you, is much 
 more furely and fully known by Supernatural Re- 
 velation. 
 
 CHAR 
 
how to Teach their Houfholds. 27 
 
 CHAP. VI. 
 
 Of Supernatural Revelation of God* Will to 
 Man y and of the Holy Scriptures or Bible. ' 
 
 Q. \.\T\T Hat do yon call Supernatural Reve- 
 V V Iation? 
 
 A. All that Revelation of Gods mind to man 
 which is made by him extraordinarily, above what 
 rhe common works of Nature do make known : 
 Though perhaps God may ufe in it fome Natural 
 fecond Gaufes in aw r ay unknown to us. (a) 
 
 Q. 2. How many wayes hath God thus Revealed 
 his will to man ? 
 
 A. Many wayes : 1 . B y fome Voict and Sions 
 of his prefence, which we do not well know what 
 Creature he ufed to it, whether Angels, or only at 
 prefent caufed that Voice and Glory. So he ipake 
 to Adam and Eve, and the Serpent, and to Mofis 
 in the Mount, and Tabernacle, and in the cleft of 
 the Rack, Exod. 34. And to Abraham. Jacob, 
 &c. 0) 
 
 2. By Angels certainly appearing as fent frofh 
 God, and fo he ipake to Abraham, Ifaac y Jacob, 
 Lot, Mofes, and to very many, (c) 
 
 (a) Mat. 11. 27, 25. Lh\. 10. 22. Lea. 29.29, 
 Mat. 16. 17. I Cor. 2. Io. Q>) Efh. 3. 5. j Per. 
 1. 12. Ban. 2.47, 22, 28, 29, Am. 3. 7. Gal. \\ 
 12. & 2. 2. (c) Eph. 3. 3. 
 
 3. By 
 
28 A Teacher of Houflj older s 
 
 3. By Vifions and Dreams in their Sleep, extra- 
 ordinary. (J) 
 
 4. By the Vifion of fome Signs from Heaven 
 in their waking: As Saul, Ail. 9. faw the Light 
 that cad him down.(f) 
 
 5. By • Vifions and Voices in an extafie : As 
 Panl faw Paradife, and heard unutterable things \ 
 whether in the Body or out of the Body he knew 
 not. And its like in fuch a rapture Daniel and 
 John had their Revelations. 
 
 6. By Chriits own Voice, as he lpake to men 
 on Earth and Paul from Heaven. 
 
 7. By the fight of Chrift and Glory, as Stephen 
 faw him. 
 
 8. By immediate Infpiration to the minds of 
 Prophets. 
 
 9. By thefe Prophets fent as MefTengers to others. 
 
 10. By certain uncontrolled Miracles. 
 
 11. By a convincing ceurfe of extraordinary 
 works of God" Providence : As when an Angel 
 killed the Armies of Enemies, or when they kilPd 
 one another in one night or day, &c. 
 
 12. By extraordinary works of God on the 
 Souls of men : As when he fuddenly overcometh 
 the ftrongeft vicious habits and cufloms, and ma- 
 keth multitudes new and holy perfons by fuch 
 improbable but afligned means, by which he pro- 
 mifed to do it. 
 
 Q. 3. Thefe are all excellent things, if we were 
 fure that they were not deceived, nor did deceive : But 
 how jhall we be fure of that f 
 
 A. Its one thing to ask, How they thcmfelve s 
 
 00 1 Cor. 14. 6,26. & (e)2 Cor. 12. I, 7. 
 
 were 
 
how to Teach their Houjholds. 29 
 
 were fare that they were not deceived \ and another 
 thing to ask, How we are or others may be fare 
 of it : As to the firft, they were lure as men are 
 of other things which they fee, hear, feel, and 
 thinly I am lure by ienfe and intellectual Precep- 
 tion that I fee the light, that I hear, £el, think* 
 &c. The Revelation cometh to the peribn in its 
 own convincing Evidence, as Light doth to the 
 Eye. (/) 
 
 Q. 4. They know what they fee, hear, feel; bat 
 how were they fare that it was of God, and not by 
 fome deceiving Canfe ? 
 
 A. 1. God himfelf gave them the Evidence of 
 this alio in the Revelation, that it was from him 
 and no deceit. But it is no more pofilble for any 
 of us that never had fuch a Revelation our ielves, to 
 know fenfibly and formally what it is, aud how 
 they knew it, than it is for a man born blind to 
 know how other men fee, or what feeing is. 
 2. But moreover, they alio were fure that it was 
 of God, by. the proofs by which they make us 
 lure of it: And this leads us up to the other cme- 
 ftion. (g) 
 
 Q. 5. And a queftion of nnfye alible moment it 
 is, How we can be fure of fuch prophetical Re- 
 velations delivered to us by others I viz., That they 
 were not deceived, nor deceive us? 
 
 A. It is of exceeding coniequence indeed, and 
 therefore delerveth to be underitandingly conudered 
 and handled. 
 
 And here you mud firft confider the difference 
 of Revelation. Some were but made or lent by 
 
 if) 1 Jo. 1. I, 2 ? , 3. (g) Heb. 2. 3, 4. 
 
 Pro 
 
30 A Teacher of Houfboulders 
 
 Prophets to ibme particular Perfons about a per- 
 gonal particular bufinefs, ( as to Abraham that he 
 fhould have a Son, that Sodom fhould be burnt; 
 to David, that his Son (hould be his punimment, 
 his child die; to Hezekjah, that he fhould reco- 
 ver, &c. )> Thefe none were bound to know and 
 believe, but the perfons concerned to whom they 
 were revealed and lent : ( Till they were made 
 publick afterwards. ) But lbme Revelations were 
 made for whole Countreys, and fome for all the 
 World, and that as Gods Laws or Covenants, 
 which Life and Death dependeth on : And thefe 
 muft be accordingly made known to all. 
 
 Q. 6. I perceive then that before we further en- 
 quire of the Certainty, I fljould firfi ask^ you of the 
 Matter } what things they be that God hath luper- 
 naturally revealed to man, efpecially for us all f 
 
 A. The particular Revelations to and about 
 particular mens matters, are many of them record- 
 ed to us for our notice: But there may be thou- 
 fands more in the World, that we know not, no* 
 are concerned to know : What Revelation God ever 
 made to any perfons throughout the World ( as 
 what mould befall them, when they fhould die, ) 
 what Wars or Plagues or Famine fhould come, &c. 
 iitile do we know : But what is recorded by God 
 we know. 
 
 2. But as for his Laws and Promifes which we 
 are all concerned to know, I fhall now but name 
 and afterward ©pen what God hath Revealed. 
 
 I. He revealed to Adam befides the taw of 
 Nature (which was perfec"ter and clearer to him 
 than it is now to us) a trying Prohibiron to eat 
 of the Fruit of the Tree of Knowledge, adding 
 
 the 
 
how to Teach their Houjbo/ds. 3 1 
 
 the Penalty of death to reftrain him. (h) 
 
 I I. He judged him after his Fall to ibme degree 
 of Punifhment, but declared his pardoning Mercy, 
 and promiied Victory to and by the Womans Seed 
 in the War which they now engaged in with Sa- 
 tan, the Serpent and his feed. And he # inftituted 
 Sacrificing to typifie the Means. (*') 
 
 III. He renewed this Covenant with Noah af- 
 ter the Flood. 
 
 IV. He made a fpecial Promife to Abraham, 
 to be the God of his Seed, as a Peculiar people 
 chofen to him out of all the World; and that all 
 Nations mould be bleiTed in his feed: And he in- 
 ftituted the Sacramant of Circumcifion to be the 
 Seal and Symbole. (^) 
 
 V. When his Seed were multiplyed in Egypt, he 
 brought them out, and in performance of this Pro- 
 mife made them a Holy Common-wealth as their 
 Soveraign, and gave them at large a Law and 
 Sub-governours } which as Political was proper to 
 thflripeople. (0 
 
 V I. In the fulnefs of time God fent his Son to 
 reconcile man to God, to reveal his Love and 
 Will moil fully, and to make and Seal the Co- 
 venant of Grace in its lalt and beft Edition, and 
 as King to Rule and Judge the Redeemed, 
 and Sandifie, Juftifie and Glorifie the Faithful. 
 
 0) Gen. 2. 16, 17. Gen. 5. 15. (J) Gen 4. 4, 
 Gen. 9. 1, 2, to 8. fO Gen. 12.2, 3. & 17. 1, 2, 
 4> 6, 7, 8, 9, 10, 1 1. (/) Exod. 2. &C. '20. &C. 
 
 Thefe 
 
3 2 A Teacher of Houfboldtrt 
 
 Thele are the pubiick Laws and Covenants Super- 
 naturally revealed, (jn) 
 
 Q. 7. Is it equally neceffury to us to believe eve- 
 ry word in the Bible f or is every Word equally cer- 
 tain to its . ? 
 
 A. AU- Truths are Truths, which is, to be equal- 
 ly True in themfelves : And lb if by certainty you 
 mean nothing but infallible Truth, every Truth is 
 fo certain ; and all Gods words are True : But if 
 by Q certain ] you mean that which is io evident 
 to us that we may our lelves be fully certain of the 
 Truch, io the parts of Gods word have different 
 degrees of Certainty. We fuppoie falie Tranda- 
 tions and falie Printings are none of Gods Word : 
 Nor the Words of Satan or fallible men recited in 
 the Bible, lave only the hiftorical Aflertion that fuch 
 words were lpoken by them. But that which is 
 Gods Word indeed, is none of it lb far void of 
 proof, but that we may come to a certainty that 
 it's true : And if we had equal evidence that eve- 
 ry word is Gods Word, we mould have equal 
 Evidence that all is true. For that God cannot 
 Lie, is the foundation Truth of all our certainty. 
 But God did not Reveal every Truth in the Bi- 
 ble with equal evidencing atteftation from Heaven. 
 Some of them much more concern us than others, 
 and therefore were more fully lealed and attefl- 
 ed. (n) 
 
 Q. 8. How are we Jure of the Law that was given 
 
 (ni) Joh. 1. & 3. 16. Gal. 4. 4, 5,6. & 1. 4. 
 Mat- 2-8. 19, 20. 0) Heb. 7- 22. & 9- 15, 16, 
 17, 18. 9- 13. ^ 8. 10. & 10.16. Mauh< 4. 
 
 to 
 
hov to Teach their Houfholds. j% 
 
 to Adam , and th.it he finned , as is written^ 
 
 and had after a pardoning Law, 
 
 A. i. The Law of Nature given him is yec 
 Godscommon Law to the World laving the ftritt- 
 nels of it as a Condition of Life. 2. The fall of 
 Man hath too full proof in a'l the pravic^ of Man- 
 kind from the Birch. 3. The Pardoning AcT is 
 evident in the Execution, God giveth all Men Mercy 
 contrary to their deferts, and fii< h none in the 
 ittmoft rigour. 4. The notorious E imity between 
 Chrift and Satan, and their Seedv through all Ages 
 and Places of the World doth prove :he Sentence, and 
 the Law of Grace. 5. The uuwerfal Curfe or 
 Punifhment on Mankind, fheweth ibmewhat of the 
 Caule. 6. The Tradition of Sacrificing was lb* uni- 
 versally received over all the World, as confirmeth 
 to us, that God delivered it to *, as a Sym- 
 
 bol and a Type of the Grace then pointed. 7. But 
 our fuileft proof of all that Hiftory, is thac which 
 'after proved the Word that revealed it to us. (0) 
 
 Q_. 9. How are We certain thu the Law cf Mofes 
 was God?s Law ? 
 
 A. r. By a Courle of wonderful Miracles wrought 
 ro prepare them to receive it, and to atteft it, The 
 Ten marvellous Plagues of Egypt 3 the Patfage through 
 the Red Sea, the opening of the Rock to give thefn 
 Water ; feeding them with Manna , raining twice 
 Quails upon them, the fight of the darning Mount, with 
 the terrible concomitants : The fight of the Pil- 
 lar of Fire by Nigh:, and Cloud by Day, which 
 
 Rom. 3.21, 23. Rom. 4. 12.15,16, 17. % Kjngs 10. 19, 
 Afts 14.13. 1 3. I Crr. 10. 20. 
 
 D' con- 
 
54 ^ Teacher of Houjholders 
 
 conducted them : The fight of the Cloud and Sym- 
 bol of God's prefence at the Door of the Tabernacle ; 
 the miraculous Deftrudion of the Rebellious, even 
 by the opening of the Earth, and the performance 
 of God's Promiies to them. All thele were full 
 proofs thrt it was of God. 2. But we have yet 
 fuller proof in Chrifts latter Teftimony, which con- 
 firmeth all this to us. , 
 
 Q. 10. Tbcfe were fall Proofs to thofe that finv 
 the;;;. Bitt are we certain that the Records of them in 
 the Scripture are true ? 
 
 A. 1. Confider that they were written by Mofes to 
 that very People who are lard to fee them. * And 
 if one mould now write to us Englifh-men, that God 
 brought us out of another Land by Ten fuch pub- 
 lick Miracles, as the Frogs , the Flies , the Lice , 
 the Darknefs , the Waters turned Blood , the 
 Death of their Cattel, and of all their firft Born, 
 that he opened the Sea and brought us through 
 it on Foot, that he opened Rocks, fed us with 
 Manna , rained Quails for a Months food, fpake 
 from a flaming Mount, and opened the Earth to 
 1 wallow up Rebells , &c. when we know all 
 this to be falie , would not all Men deride and 
 abhorrthe Reporter? Would any of us receive a 
 Law, and that of fuch operous, numerous, coftly 
 Services, by the Motive of fuch a report as this ? 
 
 2. Confider, that this Law ib delivered was on 
 this ground entertained, and Unchangeably kept by 
 them from Generation to Generation , it being 
 taken for an heinous Crime to alter it in one word +. 
 
 * Vent. 1. 31. & 3. 21, 22. & 4. 3.9. & 5. 24. 
 & 10. 21. & u. 7. & ly.i.Jof.z^.j.-t Dent. 12. 32. 
 
 3. Word 
 
how to Teach their Hon [holds. 35 
 
 ~3. Confider, that Pratlifed Sacrafnental Symbols 
 from the firft Day were fo uninterruptedly kept, as 
 was a fuller proof of the Fact than the bare Wri- 
 tings. 1. All their Males from the Promile to 
 Abraham , were conitantly Circumcifed ( lave in 
 the Wilderneis Travels) and are to this Day. 2. From 
 the very Night that the Firit-Bom were killM in 
 Egypt , and they driven haftily out; they yearly 
 continued the Eating of the Paflbver with unlea- 
 vened Bread, as in a hading pofture. 3. Since the 
 Law given in the Wilderneis, they conitantly ufed 
 the Sacrifices, the Oblations, the Tabernacle, the 
 Priefthood and Ceremonies as that Law prefcribed 
 them. And the National conftant ufe of thefe 
 was an afcertaininig Tradition of the matters of 
 Facl which were their caufe. 4. Yea, fo tenacious 
 were they of this Law, that ( as they taught the 
 very Syllables of it to their Children, and kept in 
 the Ark the very Tables of Stone that had the 
 Ten CommandmentSjfo) they were Enemies to Chri- 
 flianity becauie the Chriftians were againfl: the Gen- 
 tiles Obiervation of their Law,and for its abrogation. 
 
 4. Confider again, that the Matter of Facft, and 
 the Divine Inftitution is fince made certain to 
 us by Chrifts Teftimony. 
 
 Q: 11. But feeing this Law doth not bind 144 
 now, nor the particular Meffages of the Prophets 
 were fent to us, is it any of our Concern now to 
 know or believe them? It belonged to thofe that they 
 were made for, and fent to } But what are they toits ? 
 
 A, There is not the fame neceflky to know 
 
 them, and fo to be fuch that they were all of God, 
 
 as there is to know and believe the Gofpel : But 
 
 it is greatly our Duty and Concern to believe them ; 
 
 D 2 1. Be- 
 
3 6 A Teacher of Houf holders 
 
 1 . Becaule they were preparatory to the Gofpel, and 
 bore an antecedent Teftimony to it. 2. Becauie 
 the Goipel it ielf beareth witneis of their Truth, 
 which therefore if we believe it, we muft believe. 
 3. Becaule by the Holy Ghoft's direction all now 
 make upiour Books of Sacred Records, which is 
 the certain Word of God, though not all of the 
 fame Neceflky and Evidence. 
 
 And here 1 muft tell you a great and needful 
 Truth , which ignorant Chriflians fearing to con- 
 fefs, by overdoing tempt Men to Infidelity. The 
 Scripture is like a Mans Body, where ibme parts 
 are but for the prefervation of the reft, and may 
 be maimed without death : The Sence is the Soul 
 of the Scripture, and the Letters but the Body, or 
 Vehicle. The Doctrine of the Creed, Lords Prayer, 
 and Decalogue, and Baptiim, and Lords Supper, 
 is the Vital part, and Chriftianity it ielf. The 
 Old Teftament Letter ( written as we have it about 
 Ezras s time) is that Vehicle which is as imper- 
 fect as the Revelation of thole times was : But as 
 after ChriiVs Incarnation and Aicenfion, the Spirit was 
 more abundantly given, and the Revelation more 
 perfect and Sealed, ib the Doctrine is more full, 
 and the Vehicle or Body, that is, the Words are 
 lels imperfect, and more fure to us ; fo that he 
 that doubteth of the Truth of ibme Words in the 
 Old Teftament , or of iome imall Circumftan- 
 tials in the New, hath no reaibn therefore to doubt 
 oftheChriftian Religion, of which theie Writings 
 are but the Vehicle or Body, iufficient to aicertain 
 us of the Truth of the Hiftory and Doctrine. Be 
 lure firft that Chrift is the very Son of God, 
 and it inferreth the certainty of all his Words, 
 and enforceth our whole Religion. Qi* 2 - 
 
how to Ttacb their He 37 
 
 Q. 12. J feroeive then thai cur main Qktftionis r 
 both as to Neceflity and Evidence, How we are 
 fure that the Goipel is true ? and the Records of it 
 the very Word of God ? 
 
 A. It is lb : And as it is this that rrmd Rule 
 and Judge the Church, lb we have to us fuiler proof 
 of this than of the Old Teftament : Becauie that the 
 narrownefs of the Jews Countrey in companion of 
 the Chriftian World, and the many Thoufand 
 Years diftance , and a Language whole Phrafe and 
 Proverbial fpeeches , and the very fence of the 
 common words of it, mud needs make it more 
 unknown to us than the Language that the Goipel 
 is Recorded in. And it is not the lead proof of 
 the Truth of the Old Teftament, that it is attefted 
 and confirmed by the New. 
 
 Q. 13. Will you fir ft tell me, How the Apoftles and 
 that firft Age were Jure that the Gofpel of Chrift was 
 the very Word of God? 
 
 A. Here I muft firft tell you that the great 
 Myftery of the Bleffed Trinity, Father, Son and 
 Holy Ghod, being One God, is made neceflary 
 to us to be believed, not only as to the Eternal un- 
 searchable Inexiftence, but fpecially for the Know- 
 ledge of Gods three great forts of Works on Man: 
 That is, As our Creator, and the God of Nature-, 
 as our Redeemer, and the God of Governing and 
 and reconciling Grace ; and as our Sauclifier, and 
 the Applyer and Perfeder of all to fit us for Glory. 
 And fo the Son as Redeemer, is the way to the 
 Father, (to know him and his Love, and be recon- 
 ciled to him :) And the Holy Ghft is the Wttnefs 
 of the Son. The proof therefore of the Goipel of 
 Chrift in one word is the Holy Gbofi j that is, the 
 D 3 certain 
 
38 A Teacher of Houfboldtrs 
 
 certain Teftimony of God's Spirit. And this Tefti- 
 mony confifteth of the!e feveral parts : I. The 
 foregoing Teftimony of the Spirit by all the Pro- 
 phefies of the Old Teftament, and the Typical 
 Prefigu rations , which became a fuller proof than 
 before, when they were feen all to be fulfilled in ' 
 Chrift : Yer many were fulfilled before. When 
 Abraham had no Child, he was promifed the Mul- 
 tiplication of his Seed, and that all Nations fhould 
 be blelTed therein, Gen. 12. 2. & 13. 16. & 15. 5. & 
 17. 2. & 18. n, 12. The 400 Years of their abode 
 in F*yyt and Canaan before were foretold and 
 punctually fulfilled, Gen. 1 5.13-) x 4- £#.12.31,32. So 
 was Jacob's Prophefie ofjudahh Scepter, G'ff«.42.8,9, 
 10. And Jofeptfs dreams: And verily Balaams laft 
 Prophefie was marvellous ; who when he had blefled 
 Jfrael and foretold their Victories, foretold alio 
 the Scepter of David and Chrift^ and the fuccefs. 
 of the Ajfyriatu, and after that of Chittim againft 
 the Hebrews themielves, Numb. 24. And who feeth 
 not the fulfilling of the terrible Prophefie of Mofes 
 againft the Jews^ Dent. 31 ? Joftah by Name, and 
 his Deeds were foretold 300 Years before he was 
 Born, 1 Kings 13.2. 2 Kings. 23 . 15. Oft was the 
 Captivity of the Jews foretold ; and the deftruclion 
 of Babylon^ and the Jews return by Cyrus named long 
 before he was Born, and the very time foretold. 
 From the beginning Chrift was promifed, and the 
 circumftances of his coming foretold , Gen. 3. 15, 
 &26.4. &49- 10. Deut.'iK. 15. Tfal. 2. & 27. & 
 89-82 1 10. Ifa.$3. & 11. 1. Jer. 33- !$• Mic.^.Z. 
 That he mould be Born of a Virgin, J fa. 7. 14. 
 in Bethlem, Mic. 5. 2. and then the Infants killed, 
 %er. 3*1.150 that he fnould come into the Temple 
 ' as 
 
how to Teach their Houfbo/ds. 59 
 
 as the Angel of the Covenant whom they defirec^ 
 but they ihould not endure therein when he came, 
 becaufe he came as a Refiner, Mai. 3. 1. 3. Thar 
 he mould go into Egypt , and return thence, I fa. 19. 
 i. Hof. 11. 1. That One fhould go before him 
 to prepare the way, Mai. 3. 1. That ne fhould 
 do wonders for the Peopte^~ J fa. 35. 5. That a fa- 
 miliar fhould betray him, and that for Thirty 
 pieces of Silver, TfaL 41. 9. &55- 13? T 4- Zech. 
 11, 12, 13, and a Potters Field be bought with 
 them ; all his Persecution, and abule, and Sufferings 
 are foretold, I fa. 50. 6. & 53- Vfa. 69. 21..& 22. 
 18. & 118.22.7/^.6.9. even 10 the Circumftances 
 of giving him Vinegar , cafting Lots for his Gar- 
 ments, iuffering as a Malefactor : Yea the very time 
 is foretold, Dan. 9.25,26. And that then the iecond 
 Temple mould be deftroyed. 
 
 II. The fecond part of the Spirits Tcflimony, or 
 the certain proof of ChrifHan Truth is, The Inhe- 
 rent conflitutive Proof or Tcfti?nony in the unsuita- 
 ble Excellency of the ferfon and' Gofpel ofChrift; 
 which is the Image and fuperfcription of God. The 
 Perlbn of Chrift was of fuch excellency of Wifbm, 
 Goodnefs and power, apparent in his Doctrine, Works 
 and Patience., all finiefs, and full of Holy Love to 
 God and Man, as is not confiftent with being the 
 Deceiver of the World. His Gofpel in the very 
 Conftitution of it, hath the Imprels of God. He 
 that hath the Spirit of God, will find that in the 
 Gofpel which is lb luitable to the Divine Nature, 
 as will make it the eafier to him to believe ir. 
 Angels preached theSummof it, Luke 2. 14. It is 
 all but the fore-promiled and prefigured Redemp- 
 tion of Man Hiftorically delivered , and the Do- 
 P 4 cuinc 
 
40 A Teacher of Hottfhonlders 
 
 clrine, (f) Laws and Promiie^ of laving Grace moll 
 fully promulgated : It is the wonderful Revelation 
 of the Power, Wiidom, and Goodneis, the Truth, 
 Juftice, and Holiueis of God, imperially his Love 
 to Man ; and of his marvellous defign for the re- 
 covery , 'Sanctifying and laving of Sinners, and re- 
 moving all the impediments of their Repentance 
 and Salvation : It is fo wholly fitted to the Glori- 
 fying of God, and the reparation of depraved Na- 
 ture, and the purifying and perfecting of Mans Soul,to 
 the guidance of Mens Lives in the wayes of true 
 Wildom, Godlinefs, Righteouihefs, Sobemefs, Mu- 
 tual Love and Peace, that Men may. live profitably 
 to others, and live and die in the Sence of God's 
 Love, and in a iafe and comfortable-State } that wis 
 may be lure fo good a thing had a good Caufe, 
 For had it been the device of Men, they mufthave 
 been very bad Men that would put Gods Name 
 to it, and tell fo many Lies from Generation to 
 Genration, to deceive the World : And it is not 
 to be imagined, that from Mefes time to the wri- 
 ting of Johns Revelations, there mould arie a Suc- 
 ceiTion of Men of fuch a ftrange, felf-contradicling 
 Conftitution as mould be fo good as to deviiethe 
 the molt Holy, and Righteous, and Self-denying 
 Docfvrines, for the great good of Mankind, and yet 
 all of them fo odiouily wicked as to belye God 7 
 
 (p) Cel. i. 15, 16, 17, 18, \9.Pr0v. 30. 5. Heb.4.. 
 12. i Pet. 1. 23. 1 Job. 2. 14. Joh. 8. 48. & 12.48. 
 £0,14. 25. (k 15. Z.Jd. 14. 3- & 2Q.l2.Rem* 10.8. 
 JEph. 5. 26. PhiLl. 16. 1 Thef.i. 5. Janus 1. 2. Matt. 
 12. 26.^/^.4.15. L/ik-io. 1&.J3.26. \%.Rom. 16. 
 20. Rev. 2c, 2. ;. ■ 
 
 and 
 
how to Teach their Hottfljolds. 41 
 
 and deceive Men, and do all this gopd in fo bad a 
 manner, with fo bad a Heart. 
 
 And if any Blalphemer would Father it upon 
 evil Spirits, what a Contradiction would he fpeak. 
 As if Satan would promote the greateft good, for the 
 Honour of God and Benefit of Man, whilst he is the 
 greateft Hater of God and Man. And as if he would 
 devife a Doctrine to reproach himfelf, and deltroy 
 his own Kingdom, and blefs Mankind 5 and fo were 
 at once the beft and the worft. 
 
 Indeed the Holy Scriptures do bear the very 
 Image and Supericription of God in their Ends, Mat- 
 ter and Manner, and prove themfelves to be- his 
 Word: For God hath not given us external proofs 
 that fuch a Book or Doctrine is his, which is it 
 felf no better than humane Works, and hath no 
 intrinfick proof of its Divine Original : (</) But the in- 
 trinfick and extrinfick Evidences concurre. What 
 Book like the Sacred Scriptures hath taught the 
 World the Knpwledge of God, the Creation of the 
 World, the End and Hope and Felicity of Man ? 
 What the heavenly Glory is, and how procured, 
 and how to be obtained, and by whom ? How man 
 became finful and miferable? And how he is re- 
 covered ? And what wonders of Love God hath 
 fhewn to Sinners, to win their Hearts in Love to 
 him ? What Book hath fo taught Men to live by 
 Faith and the hopes of Glory ^ above all the Lufts 
 of Senfe and Flefli, and to referr all things in this 
 World to Spiritual, Holy and Heavenly Ends j to 
 Love others as our ielves, and to do good to aiJ, 
 
 (cf) 2 Pet. 1. 20. 2 Tim. 3. 15. 2 Tim. 3. 16. 
 Mittt^ 16.44,45. 
 
 even 
 
42 A Teacher of Hotifholders 
 
 even to our Enemies ; to live in fuch Union and 
 Communion and Peace, as is cauied by this Vital 
 Grace of Love , and not like a Heap of Sand that 
 every fpurn or blaft of crofs Intereft will ieparate ? 
 What Book fo teacheth Man to Love God above 
 all, and to pray to him, praite him, and abfolutely 
 obey him withconftantpIeafure,and to trull: him abio- 
 lutely with Soul,Body and Eftate; and caft all our care 
 upon him; and in a word, to converfe in Heaven 
 while we are on Earth ; and to live as Saints, that 
 we may live as Angels ? (^) 
 
 Q. 14. But how few be there that do all this? 
 
 A. 1. I fhall further anfvver that anon : None do 
 it in Perfection, but all found Chriftians do it in 
 Sincerity. 2. But at prefent, it is the perfection 
 of the Doctrine of Chrift, and of the Sacred Scrip- 
 tures that I am proving : And it is not Mens break- 
 ing the Law, that will prove that God made it not. 
 
 Q. 1 5. You have told me of the foregoing Teftimony 
 of the Spirit to Chrift and the Gofpel, and of the Inhe- 
 rent Conftitutive7V/?/>?0?zy or Proof: Is there any her? 
 
 A. Yes, III. There is the Concomitant Teftimony, 
 by the Works of Chrift : Nicodemm could lay, 
 We know that thou art a Teacher come from God, 
 for no Man can do the Works that thou doft, ex- 
 cept God were with him, Joh. 3. 2. He cleanfed the 
 Lepers with his word, he caft out Devils, he heal- 
 ed the Lame , the Deaf , the Blind , yea that 
 were born Blind , he healed Palfies, Feavers, and 
 all manner of ficknefTes with a touch, or a word, 
 
 (cf)Joh. 3. 3. 5. Tit. 2. 14 1 Pet. 2. 9. Rom.%.9* 
 Matt. 5. 20. Heb. 12. 14. Mart. 18. 3. 2Cor,$. 17. 
 Rem. 8. 14. 
 
 he 
 
how to Teach their Houfliolds. 43 
 
 he turned Water into Wine, he fed twice ma- 
 ny Thoufands by Miracle , he walkt on the 
 Sea, and made Peter do the fame, the Winds and 
 Sea obeyed his Command} he railed the Dead: 
 This courfe of Miracles were the mo^t evident 
 Teftimony of God. 
 
 And he was brought into the World by Miracle : 
 Born of a Virgin : Foretold and Named Jefiu by an 
 Angel : Preached to Shepherds by Angels from 
 Heaven ; a Star conducting the Eaftcm Wife-men 
 to the place ; John his foregoer named by an An- 
 gel, and Zacharias ftruck dumb for not believing 
 it : Prophefied of by Anna and Si?neon ; owned at 
 his Baftifm by the vifible defcent of the Spirit in the 
 fhape of a Dove, and by a Voice of God from Hea- 
 ven, and the like again at his Transfiguration, when 
 Mofes and Ellas appeared with him , and he did 
 fhine in Glory : And at his Death the Earth trem- 
 bled, the Sun was obicured, and the Air darkened, 
 and the Vail of the Temple rent : But the fulleft 
 Evidence was Chrifts own Relurreflion from the 
 Dead, his oft appearing to his Difciples after, and 
 converfing with them at times for Forty Dayes, 
 and giving them their Com million, and promifing 
 them the Spirit, and afcending into Heaven in 
 their fight. And all this was the fuller Teftimony, 
 in that he had oft over and over foretold them of 
 it, that he muft be put to death and rile again the 
 Third day, before he entered into his Glory : and 
 the Jews knew it, and were not able to prevent it, 
 Angels terrifying the Souldiers on theWarch. : Yea 
 the Difciples underftood it not,and therefore believed 
 it not , and Peter diflwaded him from fuch talk 
 of his Sufferings, till Chrifl called him Satan ( doing 
 
 like 
 
44 A Teacher of Hon [holders 
 
 like Satan that had tempted him, when he farted 
 Forty dayes :) to fhew that the Difciples were no 
 contrivers of a deceit herein. 
 
 Q. 16. Is there yet any further witnefs of the 
 Holy Gbofi ? 
 
 A. Yes\ IV. There was the Confluent Teftimony 
 of the Spirit by the Apoftles, and other firft pub- 
 lifliers of the Goipel : Chrift bid them wait at 
 kerufalm for this Gift, and promifed them that 
 when he was afcended, he would lend that Para- 
 clctcj Advocate or Cotnforter, that fhould be better 
 than his vifible prefence, and fhould lead them in- 
 to all Truth, and bring all things to their remem- 
 brance, and teach them what to lay ; that is, to 
 Enable them to perform the work to which he had 
 Coinmiflioned them, which was to go into all the 
 World , and preach the Gofpel , and Difciple the 
 Nations, Baptizing them, and teaching them to ob- 
 serve all things that he had commanded them; 
 which they performed partly by word, and partly 
 by writing, and partly by practice, Baptizing, ga- 
 thering Churches, eftabliming Offices and Officers : 
 And he promifed to be with them to the end of 
 the World; that is, with their Perfons for their 
 time, and with their Doctrine, ordinary Succeflbrs, 
 and the whole Church ever after, (r) 
 
 On the Day of Pemecoft , even the Lords Day, 
 when they were aiTembled, this Promife was 16 
 far performed to them , that the Holy Ghoft fud- 
 
 (c{) Jth. 16. AB. 2. Man. 28. 20. The whole 
 Book of the A :1s of the Apoftles is the Hiftory of 
 thefe Miracles. Gal. 5. 1, 2, 3,4- J$ 7-3-9- Rotn.i. 
 4. 1 Or. 12.4,7,8,?, n, 13. 
 
 aenly 
 
how to Teach their Hottfholds. 45 
 
 denly fell on all the AfTembly, in the likenefs of fiery 
 cloven Tongues, afrer the noife as of a rufhing Wind , 
 and they were filled with the Spirit, and (pake in the 
 Tongues of all the Countreys near thern, the Praifes 
 and wonderous works of God. After which they 
 were endued with the various miraculous Gifts of 
 the Spirit \ that is, the ufe of the Tongues which 
 they had never learnt ; the Interpretation of them, 
 Prophecying, Miracles, healing all Diieafes, inlb- 
 much that thofe that came but under the fhadow 
 of Pctcr^ud thole that had but Cloaths from the Body 
 of Panly were all healed ; the Lame and Blind cured, 
 Devils caft out, the dead railed, ibme Enemies ftruck 
 blind, ibme finners ftruck dead ; and which was yet 
 greater, by their Preaching,or Praying,or laying on of 
 Hands,God gave the lame miraculous gift of the Spirit 
 to others ; and that not to a few, but ordinarily to the 
 faithful,iome having one Inch Gifr,and ibme another. 
 
 And as Chrift had promiled that when he was 
 lifted up, he would draw all Men to him, fo he 
 bleft the labours of the Apoftles, Prophets and 
 Evangelifts accordingly • many Thou'ands being con- 
 verted at a Sermon, and multitudes dill added V the 
 Church. And when the Preachers were forbidden 
 and imprifoned , Chrift ftrengthened them \ /.nd 
 Angels miraculoufiy delivered them. When Peter 
 was in Prifon defigned for Death, the Angel of 
 God looted his Bolts, and open'd the Doors, and 
 led him forth. When Paul and SHtlt had been 
 Scourged and were in the Stocks in the Prifon, an 
 Earth quake lets them free, and preparerh for the 
 Converfion of the Jaylor and his Houie. And 
 Chrift himielf had before appeared to Paid in 
 glory when he was going on in Perfecurion, and 
 
 11 ruck 
 
4<5 4 Teacher of Houfljoulders 
 
 ftruck him down in blindnefs, and preached to him 
 with a Voice from Heaven, and converted him, 
 and fent him as his Apoftle into the World. By 
 thefe Miracles was the World Converted. 
 
 ' And as Chrift had promifed them .that they fhould 
 Greater Works than thoie which he himielf did, 
 fo indeed ' their Miracles did more to Convert 
 the World than the Works of Chrift in Perfon had 
 done. For, i . Thofe which were wrought by One 
 Man would leave lufpicious Men more doubtful of 
 the Truch , than that which is done by many, 
 at a diftancefrom each other, and in feveral places. 
 2. And that which was done but in one fmall Coun- 
 trey would be more doubted of, than that which 
 is done in much of the World. Sometimes indeed 
 Thoufands,but ufually Twelve Men were the Witnef- 
 fes of what Chrift laid and did : But what thefe 
 WitnefTes faid and did to prove their Teftimony, 
 Thoufands in many Lands did fee and hear. 
 
 Q. 1 7. But why was it that Chrift forbad fo me to 
 declare that he was the Chrift? 
 
 A. Becaufe the time was not come, till the Evi- 
 dences were given by which it muft be proved : 
 It was not a matter to be ramly believed , and 
 taken upon the bare word of himielf or any other : 
 That a Man living in a mean Condition was the 
 Son of God, and Saviour, and Lord and Teacher 
 of the World, and the Judge of all Men, was not 
 to be believed without good proof: And the Chief 
 proof was to be from all Chrifts own Miracles, 
 and his Refurrec~tion, and Aicenfion, and the great 
 gift of the Holy Ghoft, and Tongues and Mira- 
 cles of the Apoftles and other Difciples : And theie 
 were not all done or given then : Yet becaufe the 
 
 Jews- 
 
how to Teach their Houfbolds. 47 
 
 Jews received Mofes and the Prophets, he ibme- 
 times fhewed how they Prophefied of him: Yea, 
 his very Doclrine, whole frame had a felf-eviden- 
 cing Light, was not fully revealed till it was done 
 by the Spirit in the Apofties. (>-) 
 
 Q. 18. But though all the fa Aliracles were wrought, 
 how could it be certain that they were tlfe at t eft a- 
 tion of Cody when it is jaid that Magicians, falfe 
 Prophets and Antichrif may do fuch things ? 
 
 A. 1. I fhall firil mind you, that though we 
 were never lo uncertain of the Nature of a Miracle, 
 whether it be wrought by any Created Cau'e, yet 
 we are agreed that by Miracles , we mean iuch 
 works which are wrought quite out of and againft 
 the common Courfe of Second Caufes, called Na- 
 ture : And we are fure that as no work can be done 
 without Gods premotion or permiflion at leaft, ib 
 fpecially the Courfe of Nature cannot be altered 
 and over-ruled but by Gods Knowledge, Consent and 
 Execution ', what ever Second Caufe unknown to 
 us may be in it , certainly God is the firft Caufe. 
 
 2. And it is moft certain that the Moft perftl 
 Govemour of the World , is not the great Decei- 
 ver of the World, and is not ib warning in Power, 
 Wifdom and Goodncfs as to Rule them by a Lie; 
 yea, and an unrefiftible and remedilefs deceit : This 
 is rather the deicription of Satan. 
 
 3. And Man muft know the will of God by 
 fome figns or other, or elfe he cannot do it: And 
 what figns can the Wit of Man devife, by which 
 
 (?) Luke 4.22.6k 24. 27. 32. 45. Jch. 5. 39. Aft.ij.l. 
 1 i.& 18.28. Rom. 1.2.& 16.26. iCor. 15.3.4. 2Pct.\. 
 1 9, lO.Heb. 2.3 } 4- $W< 3 • ±-Jo'» .3.2.1 Jch. 5 . 1 o. Tit . 7 . 2. 
 
 they 
 
48 A Teacher of Ho/tJJjo!dtr.\ 
 
 they that would fain know the will of God, may 
 come to be certain of it, if inch a Courie of Mi- 
 racles may deceive us ? Would you believe if ibme 
 came from the dead as Wkneffes ? Or if an An- 
 gel or many Angels came from Heaven ? All thefe 
 could give you no more certainty than iuch Mi- 
 racles may do. (r) 
 
 4. And you m uft note, that the proof of Miracles 
 lyeth not on this, that Angels, or other Spirits^ or Se- 
 cond Caufes can do no fuch things, but that they 
 cannot do it without God, and that God will not 
 do it to confirm a Lie, or any thing which he 
 would not have Man believe : For then either Man 
 mail believe nothing fent from God, though it were 
 by an Hod: of Angels, or elfe he ma ft lay, I am 
 unavoidably deceived by God himfelf; fori have * 
 no poffible means left to know the Fallacy. 
 
 5. Therefore you ma ft note, that whenever God 
 permitteth a Magician or fa He Prophet to do any 
 wonder or unafual thing, he never leaveth Man 
 without a remedy againft the Deceit, but doth controll 
 and confute the Words of the Deceiver : And ul'u- 
 ally he doth it butfirft to trie the Faith and fteadfaft- 
 ne!s of Men, and' then to bring Truth into the clearer 
 light. And he controlleth Falie Miracles thefe wayes. 
 
 1 . He iealeth up the Truth which the Deceiver de- 
 nyeih, with a ftream of moft unquestionable Miracles, 
 and 'lb fheweth us that it cannot be a Truth and of 
 Gdd\vhich is laid againft iuch Sealed Verity, while 
 all his Miracles confute theirs. 2. Or if it be a 
 Truth known to Man by the Common Light of 
 
 (0 2 Cor. 1 I. 4. Ma-,\\(y. 17. Excel. 4. 5. 8. & 
 19. 9- 
 
horv to Teach their HoufJjolds. 49 
 
 Nature, that Light confuteth the Pretenders Miracle. 
 3. If he do it to confirm a falfe Prediction, it's 
 confuted by the thing not coming to pals. 4. In the 
 cafe of Egyptian (7) Magicians wonders, God permit- 
 ted them that his power might triumph over them, 
 and confute them; As he may permit £ Sophifter 
 to talk againft the Truth, that he may be filenced 
 arid fhamed. In none of all this doth God become 
 the Worlds deceiver. But the Miracles of Chrilr, 
 and his Aportles and Difciples, were never control- 
 led by the Light of Nature, by more prevalent 
 Miracles , or any iuch means ; but were the fulleffc 
 Signification of Gods atteftation that Man can have 
 to lave him from Deceit. 
 
 Q^ 1 9 . / confefs if 1 had fan all thefe things my fclj\ 
 IflwulA have made no doubt, but God and Reajon bound 
 me to believe : But how can we at this diftancc be 
 fure that all thefe words of Chrifi were ffoken, and 
 thefe worh^ done t 
 
 A. Let us firft confider how they were fure of 
 it that lived in that Age with the Apoittes, and 
 then how we may be alio lure. And i. That Age, 
 i. Had^ the common Evidences of the bed. credi- 
 bility of Men. 2. They had moil: infallible per- 
 ception of it by their Senfes; and 3. They had 
 an immediate Teftimony from God themiclves. 
 Of thefe let us confider m order. 
 
 Q. 20. 1. What credi'ole humane Teftimony do you 
 mean they had ? 
 
 A. It is iuppofed that fome Perfons are to be 
 believed much above others ; (a) elie all humane trail 
 
 (0 Ail. 8. Simon Magus* $ Cafe. Qt) Jo. 19. 35. 
 & 20. 31. 1 Jo. 5. 13. I Cor. 15.6, 
 
 E mi 
 
5 o A Teacher of Houjholders 
 
 and converiation would ceaie. He that will believe 
 no Body, cannot exped: to be hi mfelf believed. 
 
 And, i. The WitnefTes of Chrifts words and 
 works were not Grangers to him, that took it by 
 report, but thofe that had accompanyed him, and 
 heard and feen them. 
 
 2. They fpake to Men of the fame Generation, 
 Time and Countrey, and mentioned things done 
 before Multitudes of Spectators ; fothat had it been 
 a falie report, it had been moft eafie to confute it, 
 and turn it all as a Lie unto their lcorn. 
 
 3 . They (harply reproved the Rulers and Teachers 
 for rejecting Chrift, and provoked all their rage 
 againft them : So that no doubt they would do 
 their beft to have fearcht out all deceit in the Re- 
 provers. 
 
 4. They were Men of no Carnal Intereft, to tempt 
 them into a deceiving Plot ; but were foretold that 
 they muft be hated, perfecuted and killed for their 
 Teftimony. 
 
 5. They were purpofely Chofen from among 
 the meaner Unlearned fort, that there might be 
 no Sulpicion that it was a Work of carnal Craft 
 or Power. 
 
 6. Though they heard and law, fo far were they 
 from plotting it, that they underftood it not them- 
 ielves, nor believed that Chrifl: muft Die for Sin, Rile 
 the Third Day, and Aicend into Heaven, and ga- 
 ther a Catholick Church , and Reign Spiritually ; 
 till the time that^Chrift was Rifen, and the Holy 
 Ghoft came down upon them. And yet Chriit 
 over and over foretold it them. 
 
 They taught not one another, nor came to it by 
 Study and Degrees; but (in the main) by fud- 
 
 daki 
 
how to 'I each their Houfho/ds. 51 
 
 dain common Inlpiration , and iuch as Chrift had 
 before promised them, (.v) 
 
 8. Pdid was called by a Glory and a Voice of 
 Chrift from Heaven, in the fight of other periecu- 
 ting company. 
 
 9. Their Teftimony all agreed, and the^r all fpake 
 the fame Truth. 
 
 io. Their Enemies never wrote a Confutation 
 of them, nor decryed moft of the matters of Facl:, 
 but imputed it to Bidzcbttb. 
 
 11. None of them ever repented of his Tefti- 
 mony: Whereas, had they confederated to deceive 
 the World, fome ones Conicience living or dying 
 would lure have forced him to confels it. 
 
 12. Yea they fealed it with their great Labour, 
 Sufferings, and Blood. 
 
 13. When falfe Teachers turned fome of their 
 Followers to Herefies , and to foriake them, they 
 ftill appealed for the matters of Fact, even to thole 
 Diffenters or oppofers. (y) 
 
 1 4. Their Doctrine by its fore-defcribed Light and 
 Goodnefs teftified of it ielf that it was of God : 
 And that thole Men that at io dear a rate divulged it, 
 in defign to Sanclirle and Save Mankind, were no 
 Iuch wicked Knaves as to Plot the Worlds Delu- 
 fion. Thefe were evidences of more than humane 
 credibility. 
 
 II. And the Difciples in Judea heard and law 
 Chrift and his Miracles, and lb had as much cer- 
 tainty of the matter of Fact, as ienfe could give 
 them. 
 
 III. And they had Gods Immediate Teftimony 
 
 (a-) GaL I. &2. (S)GaL 3.3. J. 
 
 E 2 id 
 
52 A Teacher of Houfljolders 
 
 in themfelves ; even his Spirits internal Revelation* 
 Illumination and Sanctifying Work : And the won- 
 derful Gifts of Healing, Tongues, Miracles, by 
 which they convinced others. 
 
 Q. 2 1 . Proceed to flew me how their Followers 
 were certt in ? 
 
 A. i . They were Perfons frefent, and therefore 
 their Senfes allured them, what was [aid and done : 
 They were the Men that heard the ufe of Lan- 
 guages given by Inlpiration j that heard the Tri- 
 umphant Praifes of God ; that law them that were 
 miraculoufly healed, and fome raifed from the 
 Dead ; could thofe doubt of the Miracles, that law 
 the Lame Man that begg'd at the Temple cured by 
 Peter and John^ and that faw Multitudes Cured 
 by the very Shadow and Cloaths of the Apoftles j 
 when they that faw the Lame Man healed, Aft. 14. 
 would have Sacrificed to Pad and Barnabas as 
 gods? (V) 
 
 2. They kept con ft ant Church- meetings ; and the 
 ufe of Languages and other extraordinary Gifts of 
 the Spirit were the ordinary Exerciles of thole 
 AfTemblies \ fo that they could not be unknown, (a) 
 
 3. It was not a few Apoftles only that had this 
 extraordinary Spirit , but in one fort or other the 
 generality of the Perfons converted by them : Some- 
 time as the Apoftles were Preaching , the Spirit 
 came upon the Hearers, as it did on Cornelim and 
 his Aftembly, Aft. 10. llfually by the laying on 
 of the Apoftles Hands the Holy Ghoft was given : 
 And this not only to the fincere Chriftians, but to 
 
 OO^tf. 2.&M.&4. 00 1 O.14. iCor.12. Rev. 
 
 lome 
 
 . 
 
how to Teach their Houfho/ds. 5 J 
 
 fome unfound Ones that fell away : All that did 
 Miracles in Chrift's Name, were not faved. 
 
 4. Yea thole that acculed Chrift as cafting out De- 
 vils by Devils, might have feen their own Children caft 
 them out, Matt, n. And thole that wereieduced, 
 and quarrelled with the Apoftles, couId # not deny 
 but they themielves had received the Spirit by their 
 Preaching : Paul appealeth to themielves when the 
 Galatians were perverted, Gal. 3. 1, 2,3. O foolijl> 
 Galatians ! who hath bewitched you , that you Jlwsld 
 not obey the Truth, before whofe Eyes Jcfws Chrift 
 hath been evidently fet forth Crucified a?nong you ? 
 This only would I learn of you ; Received ye the Spi- 
 rit by the Worlds of the Law , or by the hearing of 
 Faith f Are ye fo foolijl), having begun in the Spirit, 
 are ye now made perfect by the Fief) ? He that 
 ?nimftreth to yon the Spirit , and worketh Miracles 
 among you, doth he it by the Works of the Law, cr 
 by the hearing of Faith ? 
 
 If thele Galatians had not the Spirit, and fuch as 
 work't Miracles among them, would not this Ar~ 
 gument have turned to PauPs reproach, rather than 
 to their Conviction ? . Even Simon Magus was fo 
 convinced by the Spirit falling on the Samaritans, 
 that he was Baptized, and would have bought the 
 Power of giving the Holy Ghoft with Money, Acl.S. 
 Their Senle convinced them : And they that had 
 the Spirit themfelves, muft needs be lure of it. 
 
 Q. 22. Now tell me how We may be certain that 
 all this Hiftory is true, and that thefe things are 
 not mifreported by the Scripture ? 
 
 A. I will fpeak firft of the Gofpel as fuch, and 
 then of the Book. 
 
 I. You muft firft know that the Gofpel iq the 
 E 3 Ariel 
 
54 A Teacher of Houjholdtrs 
 
 fbic!: fence, is the Hiftory and Doctrine of Chrifl, 
 necefTary to be believed to our Salvation ; which is 
 fummarily contained in the Baptiimal Covenant ; 
 Foj men were Chriftians when they were Baptized ; 
 and they were not adult Chriftians till they believed 
 the Goipe*. 
 
 2. You niufl: know, that this Go/pel was long 
 preached and believed before it was written : St. 
 Matthew began and wrote eight years after Chrifts 
 Relur reel ion, and the Revelation of St. John was 
 written about ninety four years after Chrifts Birth : 
 Luke* Got pel about fifty, and Marks about fifty 
 nine, and St. Johns about Ninety nine from the Birth 
 ofChrift.O) 
 
 3. You mud know, that all the forefaid Miracles 
 were wrought to confirm this Gofpel preached be- 
 fore it was written. 
 
 4. And that while the Apoftles lived their Preach- 
 ing had as much Authority as their Writing : But 
 they being to die, were moved by the Spirit to 
 write what they had preached, that it might be 
 certainly without Change delivered to Pofterity to 
 the end of the World ; For had it been left only to 
 the Memory of man, it would foon have been va- 
 rioufly reported and corrupted. 
 
 5. And you muft know, that this Scripture is fo 
 far from being infufficient as to the Matter of our 
 Faith, as that it containeth not only the Effentials^ 
 but the Integrals and uieful Accidents of the Gofpel ; 
 as a compleat Body hath every part, and the very 
 Ornament of Hair and Colour. So that a man may 
 
 (b) Mar. 16.20. ^#. 6. 8. &8. 6. 13.& 15- I2 « 
 
 & 19. ii, &4<> 16, 22, 
 
 be 
 
how to Teach their Honfoolds. 55 
 
 be a Chriftian that knoweth not many hundred words 
 in the Scripture, but not unleis he know and believe 
 the Eflentials of the Goipel. 
 
 6. And you rauft note therefore, that theforefaid 
 Miracles were wrought primarily to confirm the 
 Gofpel? and that they do confirm all the %ccidcnt*l 
 pajfaaes in the Bible but by Confluence, becaufe the 
 fame Perfons by the lame Spirit wrote them. 
 
 (X 23. Proceed now to Jljew me the Proof which you 
 pro mi fed. 
 
 A- 1. That there have been from that time Chri- 
 ftians in the World, is pad all doubt, acknowledg- 
 ed by the Hiftory of their Enemies that perfecuted 
 them. And all theie Chriftians were Baptised ; for 
 Baptifm was their lblemn Chriftening. And every 
 one that was Baptized (at age) did openly profeis 
 to receive this fame Goipel \ even to Believe in 
 God the Father, the Son and the Holy Ghoft, re- 
 nouncing the Devil, the Lulls of the Flefh, and the 
 Vanities of the World, (c) 
 
 2. Yea all that were Baptized were before taught 
 this Goipel, by Teachers or Catechizers, who had 
 all but one Goipel, one Faith and Baptifm. 
 
 3. And they were all tryed how they underftood 
 the f orefaid General words ; and therefore they were 
 opened in more words, which we call the CREED ; 
 which in Subftance and Sence was (till the lame, 
 though two or three words be added fince the firft 
 forming'of it. So that every Chriftian being inftruft- 
 ed by the Gofpel, and profefTmg the EfTence of it 
 in the Creed and Baptifm, we have as many Wit- 
 nefles thai: this Gofpel was then delivered, as there 
 have been Chriftians. 
 
 CO The Acts of the Hijiorkal Tradition of 1 
 
 E 4 4, The 
 
56 A Teacher of Houfoolders 
 
 4. And no man doubteth but there have been 
 Minifters as long : And what was a Minifter but a 
 Preacher, of this Tame Gofpel, and a Baptizer and 
 Guide of them that Believe it ? 
 
 5. And none can doubt but there have been Chri- 
 ftian jifftmblies from that time : And what were 
 thole Affembiies, but for the preaching, profefTing 
 and praclifing this Goipel ? 
 
 6. And none dcubteth but they celebrated the 
 Lords Supper in thoie Affembiies : And the Celebra- 
 tion of that Sacrament containeth practically the pro- 
 feflion of all the Goipel of Chrift. 
 
 - 7. And none can doubt- but that the Lords day 
 hath ever fmce been conftantly kept by Chriftians in 
 commemoration of Chriftv Refurreclion, and in the 
 performance of the foreiaid Exerciies : And therefore 
 the very ufe of that day affureth us that the Goipel 
 hath been certainly delivered us. 
 
 8. And all grant that thefe Churches had ftilltfie 
 ufe of Difcipline, which was the cenluring of luch 
 as corrupted this Sacred Doctrine by Herefie, or 
 finned againft it by wicked Lives. And this could 
 not have been, if the Gofpel had not been then re- 
 ceived by them. 
 
 9. Yea the Numbers and Opinions of Hereticks 
 then, are left on Record : And they tell us what the 
 Gofpel then was, by telling us wherein they de- 
 parted from it. 
 
 10. Yea theHiftory of the Perlecutors and Ene- 
 mies, tell us that this Goipel was then extant which 
 they persecuted. 
 
 \ 1 . The Old Teftament was long before in the 
 common poffeflion and ufe of the Jews : They read 
 It every Sabbath day : And in that we lee Chrift 
 
 foretold, 
 
how to Teach their Hopfliolds. 57 
 
 foretold, and abundance of Prophecies which in him 
 are fince fulfilled. 
 
 12. Laftly, the Sacred Scriptures, which contain 
 all that God thought needfull to be tranimitted to 
 Pofterity for Hiftory and Docftrine, have been mod 
 certainly kept and delivered to us ; fo fur* and full 
 is our Tradition. 
 
 Q. 24. That Chridianity hath been propagated 
 none can doubt : But how are ive fare that thoje Chrt- 
 fttans of the firfl age did indeed jee^ or believe that 
 they [aw and heard thofe M trades f 
 
 j4. 1. To be a Chriftian was to be one that be- 
 lieved them. It was half their belief in Chrift, and 
 in the Holy Ghoft, and lb the very Ejfence of Cbrt- 
 ftianity to believe that Chrift: wrought his Miracles 
 and rofe again, and that the Apoftles by the Holy 
 Spirit did work theirs, and that Believers received 
 the Spirit by their Miniftry. 
 
 2. They had not been made Christians but by 
 thefe Miracles: They all profefled that it was the 
 Gifts of the Spirit that Convinced and Converted 
 them. 
 
 3. All the forementioned Profefiions of their Chri- 
 ftianity contained a ProfefTion that they believed 
 theie Miracles. As the ufeofthe Lords day, Bap- 
 tiim, the Eucharift, (hewed their Belief of Chriils 
 Life, Death and Rel.ir reel ion. 
 
 4. They fuffered Perfection and Martyrdom in 
 the ProfefTion of that Belief. 
 
 5. They pleaded theie Miracles in all their De- 
 fences againft their Adverfaries. 
 
 6. The Writings of their Adverfaries commonly 
 acknowledge this Plea, yea and denv not the moil 
 of the Miracles themfeives, 
 
 7. I 
 
5 8 A Teacher of .HoujJjolders 
 
 7. But mod fully their receiving the Sacred Scrip- 
 tures as the Word of God, as indited by the Holy 
 Ghoft in the Apoftles, iheweth that they believed 
 the Miracles recorded in that Book. 
 
 Q. 25. Ton are come up to the lafi part of the 
 Doubt i/*:hc Hiftory , How are we fare that thefe 
 Christians then com?nonly believed the Bool^ as now we 
 have it, and that it is the very fame ? 
 
 A. We have for this, full, infallible, hiftorical 
 Proof (premifing that Ibme parcels of the Book (the 
 Revelations, the Epiftle of Jttde, the Second of Pe- 
 ter , the Epiftle to the Hebrews^ and that of James') 
 were longer unknown to ibme particular Churches 
 than the reft.) 
 
 1. The conftancy of Chriftian AfTemblies and 
 publick Worfhip is a full proof, feeing that the 
 Reading, Expounding and applying of thefe Books, 
 was a great part of their publjck work, as all Hifto- 
 ry of Friends and Enemies agree. 
 
 2. The very Office of the Miniftry is full proof, 
 which lay moft in reading, expounding and apply- 
 ing thele fame Books. And therefore they were as 
 much by Office concerned to keep them, as Judges 
 and Lawyers are to keep the Statute-book. 
 
 3. Thefe Minifters and Churches which ib ufed 
 this Book, were dilperfed over a great part of the 
 World : If therefore they had changed it by adding 
 or diminifhing, they muft have done it by Confede- 
 racy, or by fingle mens errour or abufe. • It was 
 impofiible that all Countreys fhould agree in iuch a 
 Confederacy, but the meeting, motives and treaties 
 would have been known : But no Hiftory of Friend 
 or Foe hath any fuch thing, but the clean contrary : 
 And that it fhould be done by all fingle Perfons in 
 
 the 
 
how to Teach their Hottfljolds. SC 
 
 the Chriftian World , agreeing by chance in the 
 fame Changes, is a mad fuppofition. 
 
 4. And it is the belief of all Chriftians, that i: 
 is a damnable Sin to add or alter in this Book : 
 And the Book it felf io concludeth : Therefore if 
 fome had agreed fo to do , the reft wo#id have 
 detecled and decryed it. 5. They took this Book 
 to be the Charter for their Salvation. And there- 
 fore would never agree to alter it} when Men 
 keep the Deeds, Evidences, Leaies and Charters 
 of their Eftates, and Worldly Priviledges unal- 
 tered. 
 
 6. When a few Hereticks rofe up that forged 
 fome new Books, as Apoftolical, and rejected fome 
 that were fuch indeed ; the Chriftian Churches con- 
 demned and rejected them, and appealed to the 
 Churches that had received the Apoftles own Epi- 
 ftles and kept them. 
 
 7. The many Herefies that rofe up did io divide 
 Men , and fet them in crofs Interefts and Jealoufies 
 againft each other, that it was impoftible for any 
 one Sect to have altered the Scripture , but the 
 reft would have fallen upon them with the Ioudeft 
 Accufations. But all forts of Adveriaries are agreed 
 that thefe are the fame Books. 
 
 And though the weaknefs and negligence of 
 Scribes have made many little Words uncertain, 
 (for God promiied not infallibility to every Scribe or 
 Printer ) yet thefe are not fuch as alter any Ar- 
 ticle* of Faith or Practice, but (hew that no Cor- 
 ruption hath been defignedly made, but that the 
 Book is the fame. 
 
 For inftance, Let it be queftioned, Whether our 
 S>.:t?ite~Bool^ contained really the fame Statutes that 
 
60 A Teacher of HonjJj older s 
 
 are there pretended ? And you will lee that the 
 Historical certainty amounterh even to a natural cer- 
 tainty, the contrary being a meer impoflibility : 
 For, i. They are the Kings Laws, and the King 
 would not bear a fraudulent alteration. 2. Parlia- 
 ments w*buld not bear it. 3. Judges that luccel- 
 fively judge by thele Laws would loondilcover it. 
 4. So would all Juftices and Magiftrates. 5. Mens 
 Lives and Eftates are held by them, and therefore 
 Muluitudes would decry the Fraud. 6. Enemies 
 have daily Suits which are tryed by thefe Laws , 
 and each Party pleads them for himlelf, and their 
 Advocates and Lawyers plead them againft each 
 other , and would ibon detect the Forgery. So 
 that to fuppofe fuch a Change, is, 1. To luppofe 
 an Effect that hath no Caufe in Nature. 2. And 
 that is againft a ftream of Caufes Moral and Na- 
 tural, and lb impoflible. 
 
 And to feign fuch forgeries in the Book that all 
 Chriftians have taken for Gods Laws, is juft fuch 
 another Cafe, and fomewhat beyond it. That is 
 but Moral Evidence which dependeth only on Mens 
 Honefty , or any free unnecefTary acts of Mans 
 will. But Mans will hath alio of Natural Necef- 
 fity, fuch as the Love of our felves, and our feli- 
 city , &c. And it is a Natural Imfoffibility that 
 all Men or many mould agree in a Lie , which is 
 againft thele Acls of Natural neceflity. But fo 
 they mud do, if all Men of crofs Interefts, Prin- 
 ciples and Difpofuions mould knowingly agree; 
 e. g. That all our Statutes are counterfeit, that there 
 is no fuch place as \Eome , Paris , or other fuch 
 lies. And fo the Gofpel Hiftory hath fuch Tefti- 
 mony of neceflary Truth. 
 
 Q. 260 
 
how to Teach their Hotifholds. 61 
 
 Q. 26. Ton have made the Cafe plainer to me 
 than I thought it had been : But yon yet fecm to in- 
 timate that fome Words, yea, fome Books of Scrip- 
 ture have not the fame Evidence aj the re fir ; can 
 et man be fived that Believeth not all the Scripture ? 
 
 A. All Truth is equally True -, and fo i» ail Gods 
 Word : But all is not equally^ Evident : He that 
 taketh any Word to be Gods Word , and yet 
 to be falle , believeth nothing as Gods Word : 
 For he hath not the formal eflentiating Act and 
 Object of Faith. If God could lie, we had no 
 certainty of Faith : But he that erroneouily think- 
 eth that this or that word, yea, Epiftle, or Text, 
 or Book in the Bible is not Gods, but came in by 
 miftake, may be laved, if he believe that which 
 containeth the EfTentials of Chriftianity : A lame 
 Faith may be a laving Faith. And he may fee how 
 Miracles fealed the Gofpel, that cannot lee how they 
 fealed every Book, Text or Word in the Bible, (d) 
 
 Q. 27. Though we have been long en this , it is 
 of jo great importance to m living or dying, to be 
 fure of the Foundations of our Faith , that I trill 
 yet ask^ you. Have yon any more Proof f 
 
 A. I have told you of four Proofs already : 
 I. The Antecedent Teftimony of the Spirit in the 
 Old Teftament. II. The Inherent Conftitmive Tefti- 
 mony in Chrift and the Gofpel. Ill- The conco- 
 mitant Teftimony of Miracles. IV. The confe- 
 quent Teftimony of the Spirit to and by the Apo- 
 ftles Miracles and Gifts. But there is yet that behind 
 which to us is of the greareft moment ; and that is, 
 
 V. The SancFifymg Teftimony of' the Fioly Spi- 
 
 (d) Rem. 14. & 15. 
 
 tit 
 
62 A Teacher of Ho uflj ciders 
 
 Ht in all true Chriftians, in all Ages and Places on 
 the Earth, (js) 
 
 Here you muft remember, i. That the common 
 experience of the World aflureth us , that Mans 
 Nature is greatly vitiated, inclined to known evil 
 for lbme-inferiour good, and averle to the greateft 
 good by the prevalency of the letter ; hardly 
 brought to neceflary knowledge, and more hardly 
 to the Love, Delight and Practice of that which is 
 certainly the beft. And that hence the World is 
 kept in confufion and mifery by Sin. (/) 
 
 2. Experience aflureth us that there is no hope 
 of any great Cure of this, by the common helps of 
 Nature and humane Reafon : For it is that Realbn 
 that is dileafed, and blinded, and therefore unapt to 
 cure it felf, as an Infant or Fool is to teach him- 
 lelf. And as Philosophers are a imall part of the 
 World ( for few will be at the coll: of getting fuch 
 knowledge) lb they are wofully Dark themielves 
 in the greateft things , and of a Multitude of Seels, 
 contradicting one another, and few of them have 
 Hearts and Lives that are anfwerable to that which 
 they teach others ; and the wifeft confeis that they 
 mutl expect few Approvers, much lefs Followers. 
 And every Mans own experience tells him , how 
 hard it is to Inform the Judgment about Holy things, 
 and to conform the Will to thc?n , and to Refor?n 
 the life to a Holy and Heavenly State, (g) 
 
 3. The Multitude of Temptations makes this the 
 more difficult,and lb doth the nature of a vicious habit, 
 
 (e)Rom. 3. 10, 1 1, 12. (f) Rom.%. 5,6, 7,8, 9. 
 Jo. 12. 39,40. AH. 28.26,27. (V) Luk. 18.34. 
 tCor. 13. 11. Ifa.1j.11. 1 Coy. 2. 14. Jer. 13.23. 
 
 and 1 
 
 
how to Teach their Houftholds. 6 ^ 
 
 and the privation of a good one ; the lelf-defending 
 and propagating Nature of Sin , and the experience 
 of the World, tells us how wicked the World is, 
 and how little the Labours of the wifeft Philofo- 
 phers, Divines or Princes do to reform it, and to 
 make Man better : And efpecially, how llard it is 
 to get a Heavenly mind, and joy and converiation : 
 And all this being fure, it is as lure that the Re- 
 novation of Souls is a great work, well befeeming 
 God. 4. Audit muft be added, that this is the molt 
 neceflary work for us, and the mod: excellent : Taul 
 tells us but what Reafon tells us in that, 1 Cor. 1 3 . 
 how much Holy Love ( which is the Divine Na- 
 ture and real Sanctity) excelleth all Knowledge, 
 Gifts and Miracles : This is the Souls health and 
 well-being : No man can be milerable fo far as 
 he is Good and Holy : And no Man can choofe 
 but be milerable that is not lb : Many fhall lye in 
 Hell that call: out Devils , and wrought Miracles 
 1 in Chrift's Name \ but none that love God, and are 
 I Holy. Chrift wrought Miracles, but in order to work 
 I Holinefs;(asSt.P^///, 1 Cor. 1. 14. tells them, that 
 I ftrange Languages are below Edifying plainnels :)His 
 work as a Saviour is to defiroy the works of the Devil. 
 Holinels is incomparably better than the Gift of work- 
 ing Miracles. (/;) 
 
 This being confidered, further think, 1. T^t All 
 true Chrift ians are Saints : Hypocrites have but the 
 Name and Image : No one fbundly and practically 
 believeth in Chrift , and confenteth to his Cove- 
 nant, but he is renewed by the Holy Ghoft. 
 
 (Jo) I Jo. 3.24. & 4. 12. 15, 16. M*tt. 7.21,22. 
 25, 26. Heb. 12, 14, 
 
 2. Con- 
 
6 4 A Teacher of Houfbolders 
 
 2. Confider how great and excellent a Work 
 this is ; to fet a Mans Hope and Heart on Heaven - 7 
 to live by Faith on an unfeen World ; to place 
 our chiefeft Love and Pleaiure on God, Holinefs 
 and Heaven } to mortirle rlefhly Lufts, and be above 
 the po\v,er of the Love of the World, and Natural 
 Life; to love others as our ielves in the meaiure 
 that God appeareth in them -, to love our Enemies,and 
 to make it the work of our Lives to do the moll: good 
 we can in the World \ to bring every true Believer 
 to this in all Ages and Countreys, which neither 
 Princes nor Perlwafion alone can do, this is above 
 all Miracles. And this is a {landing Witneis which 
 every true Chriftian hath in himielf.f*') 
 
 3. And note alfo, that it is by the forefaid Go- 
 fpel or lealed Word of Chrift, that all this is wrought 
 on all true Chriftians. And the Divine effect proveth 
 a Divine Caule. God would never bleis a Lie, to 
 be the greateft means of the Holinefs , Refor- 
 mation and Happineis of the World. And were 
 not the Caufe fitted to it, it would never produce 
 iuch Effects. 
 
 Q. 28. Is this it that is called, The witnefs of the 
 Spirit in us ? 
 
 A. Befides all the forefaid Witnedings of th'e 
 Spirit without us, the Spirit within us, 1. Caufeth 
 us to underfhnd and believe the Scripture. 2. Maketh 
 
 (t) Ezek: 36. 26. I Jo. 5. 10. 2 Tim. 1. 7- 
 Rom. 8.3,4- 13.15*26.33. 1 Cor. 2. 10, 1 1, 12. 
 & 6. 10. 11. 17. & 12. 11. 13. 2 Cor. 3. 3. 17- 
 Gal. 4. 6. & 5. 5. 16, 17, 18. 25. Efb. 2. 18. 22. 
 & 4 . 3,4. 23. &5.Q. xThef. 2. 13. 1 Pet. 1.2, 
 3. 1 Jo. 3. 24. &4. 13. 
 
how to Teach their Houfoclds. 65 
 
 it powerful to Sandtifie us. 3. And therein giveth 
 us a connaturality and fpecial Love to it, and 
 of its inherent Divine Excellency; which is wrii 
 it in our Hearts. 4. And canieth us to live by 
 it. 5. And confuteth the Objections madeagainlt 
 it. 6. And caulerh-ns to fetch our corrffort from 
 it ; in a Word, Imprinteth tjie Image of it on us : 
 and this is the inward Witnefs. 
 
 Q. 2q. But when we fee fo ranch Ignorance, I. 
 edncfs, Confufion and Cruelty, Pride, Luft and World- 
 line fs among Christians , and how they live in mali- 
 cious tear rag one another, how can we know that 
 their Goodness is any proof of the truth of Chri- 
 stianity ? 
 
 A. I told you, Hypocrites have but the Name 
 and Pitlure and Art of Chriftianity. If Cuftom, 
 Profperity, Laws or Carnal Intereft bring the World 
 into the viftble Church, and make Men lay , (4QfTbey 
 believe, when they do not , is Chriftianity to be 
 judged of by Dhfemblers and Enemies ? Mark any 
 that are ierious Believers, and you will find them all 
 ieriouily Sober, Jufl: and Godly: And though weak 
 Believers have but weak Grace, and many Failings, 
 they are fincerely, though impel feCtly fuch as I have 
 detcribed. And though trie Blind malignant Ene- 
 mies can fee no Excellency in a Saint, he that 
 hath either known Fakh and Holineis in him- 
 ielf , or hath but impartially obferved Mankind, 
 \yill lee that Chrittians indeed are quire another 
 fort of Men, than the Unbelievers,, and that Chrift 
 maketh Men fuch as he teacheth .chem to be, and 
 ^he Sanctifying Spirit is the lure Witnefs of Chri:t, 
 
 (JO 1 Co/o 1. i, 2. jift. 20. 32. & 26. : 3. ■ 
 
 f s dwelling 
 
66 A Teacher of Hor/Jholdtrs 
 
 dwelling in all true Chriftians, {Rom. 8. 9.) as Chrift's 
 Agent and Advocate , witnefling that he is True , 
 and that we are his ; Interceding from Chrift to us 
 by communicating his Grace, and in us toward 
 Chrift, by Holy Love and Defires : And is God's 
 Name ami Marl^ on us , and our Pledge^ Earncft, 
 and Fir ft- Fruits of Life eternal : and though we 
 were in doubt of old Hiftorical Proofs : Yet I. The 
 Old Teftament fulfilled in the New. II. The Di- 
 vine Imprefs diicernible on theGofpel. III. And the 
 moft excellent EfTecT: of Sanftification on all true Be- 
 lievers, are Evidences of the truth of Chriftianity and 
 the Scriptures, which ail true Chriftians have (till at 
 hand. (/) 
 
 ^30. Rut there are things in the Scripture of 
 exceeding difficulty to believe : Efpecially that God 
 (Jjould become Man ? 
 
 A. 1. It is folly to be ftalled at the Believing of 
 any thing, which we once are lure that God re- 
 vealeth, confidering how unmeet our (hallow Wit 
 is to judge of the things of infinite Wifdom, to us 
 unfeen. (ni) 
 
 2. To Holy illuminated prepared Souls, Belief 
 is not fo hard : It's Blindnels and Vice that make 
 it difficult. 
 
 3. God did not become Man , by any Change 
 of his Godhead 5 nor by confining his Effence to 
 the Manhood of Chrift : But, 1. By taking the 
 humane Nature into a lpecial Aptitude for his 
 Operations. 2. And ib Relating it needy to himfelf. 
 3. And Operating peculiarly in and on it, as he doth 
 
 (/) 'foh.17. 17- *9- Eft* 5. 26. 1 Thef.5. 23. 
 Heb. 2. 1 j . & to. 10. \ 4. (m) Prov. 8. 9. & 1 4. 6. 
 
 not 
 
how to 7 'each their Hotifoolds. 6 J 
 
 not on any other Creature. And when all are 
 agreed that God is effentially everywhere, and is 
 as near us as we are our felves, and more theCaufe 
 of all good which we do than we our ielves are ; 
 it will be harder to fhew that he is not Hypoftw- 
 tic ally united to every Man, than that ht is % to Chnjl, 
 ^Though the forefaid Apirude of ChriiVs humane 
 Nature, and the Relit ion and Oprr.it ion of the Di- 
 vine, indeed make that vaft difference. ) If God 
 can lb peculiarly Operate in and by our humane 
 Nature, where lyerh the Incredibility ? 
 
 Q. 31. But it is fo t}\i>;!cc?:dr/itly above' all the 
 Works of Nature , that fuch condefcenfion of God ts 
 hard to be believed ? 
 
 A. Great Works beft befeem the Infinite God : 
 Is not the make of the whole World as wonderful, 
 and yet certain? Gods Love and Goodnefs nrtuft 
 have wonderful products as well as his Power. 
 
 But is it not very congruous to Nature and 
 Reaibn , that God fhould have Mercy on la] 
 man ? And -that he mould reftore depraved hu- 
 mane Nature ? And that he fhould do this great work 
 like his Greatneis and Goodnefs, and above Ma; is 
 mallow reach ? Aid that Polluted Souls mould 
 not have immediate accefs to the mod Holy , bat 
 by a Holy Mediator? And that Mankind mould 
 have one llniverfal Head and Monarch m our own 
 Nature? And that when even Heathens are cou- 
 fcious of the great need of foflfb Divine revelati- 
 ons, befides the light of Nature, and therefore con- 
 fute their Oracles and Augurs, that God fhould 
 give us a certain MenfTenger from Heaven to teach 
 us necefTary Truth ? Maiiy fuch Congruities I have 
 opened in the Reafohs of the Chrijhan tttHgibn , 
 Part 2. Ch.5- F 2 The 
 
68 A Teacher of Houfholc\ers 
 
 The Summ of all that is laid, is This : I. If 
 any Hiftory in the world be fure, the Hiftory of 
 the Goi'pel is lure. II. And if the Hiftory be lure, 
 the Do&rine mud needs be fare. III. The con- 
 tinued Evidences : i. In the Holinefs of the Do- 
 ctrine : And 2. In the Holinefs of all true ferious 
 Believers , are a ftanding proof of both, as the Mi- 
 racles were to all the beh6lders, who did not Blaf- 
 pheme the Holy Ghoft. 
 
 Q^ 32. But bow comes it to be fo hard then to the 
 r/iofl to become ferious Believers and Godly ', when the 
 Evidence is fo clear ? 
 
 A. A Blind, Dead, Worldly, Flefhly Heart doth 
 undifpofe them , and they will not Confider fuch 
 things, nor ufe the means. 
 
 Yea, they fo wilfully fin againft Knowledge and 
 Conicience, and will not obey that which they 
 know, that they forfeit further Grace. I will name 
 you briefly many things which every Mans Na- 
 tural Reafon might know , and ask you whether 
 you ever knew any Unbeliever that was not falfe 
 to this Light of Nature. 
 
 1 .Doth nozSence and Reajon tell men,how vile a thing 
 that Flefh is which they preferr before their Souls ? 
 2. Doth it not certifie them that they mull: die, and io 
 thit Flefhly Pleafure is fhort ? 3. Doth it not tell them 
 of the Vanity and Vexation of this World ? 4. And 
 that greateft Profperity is ufually parted with , with 
 created ibrrow ? 5. Doth it not tell them, that 
 Mans Nature can hardly chooie but fear what 
 will follow after Death ? 6. Doth it not tell them 
 that there is a God that made them , and Ruleth 
 all? 7. And that he is infinitely Great, and Wife, 
 and Good, and therefore fhould be Obeyed, 
 
 Loved 
 
how to Teach their Honfiolds. 69 
 
 Loved, and Trufted above all ? 8. And that their 
 Lives and Souls, and all are his, and at his will? 
 9. And that Man hath Faculties which can mind 
 a God and a Life to come , which Bruits hate 
 not \ and that God doth not make fetch Natures 
 in vain. 10. Doth not experience te*l # them that 
 humane Nature feeth a vaft difference between 
 Moral Good and Evil,and that all Government, Laws, 
 and Converfe (hew it ; And no Man would be 
 counted fa lie and bad ? 11. And that Good Men 
 are the Bleflmg of the World, and Bad Men the 
 Plagues? 12. And that there is a Cohfcience in 
 Man, that condemneth Sin, and approveth Goodnefs ? 
 13. And that molt Men when they dye, cry out 
 againft that which Worldly, Flefhly Men preferr^ 
 and wifh that they had lived the Life of Saints, 
 and might die their death ? Are not the.'e eafily 
 knowable to all ? And yet all the ungodly live 
 as if they believed none of this: And can you won- 
 der if all iuch Men underftand not/ or believe not 
 the Heavenly things, have no experience of the 
 (;;J Satisfying Work and Witnefs of the Holy 
 Spirit, and have no delight in God aud Goodnefs, 
 no ftrength againft Sin and Temptations, no Truft 
 in God in their neceflity , no iuitablenefs to the 
 Gofpel, nor the heavenly Glory : But as they 
 lived in fin, do die in a ftupid or defpairing (late of 
 Soul ? 
 
 (») Jo. 3. 7,8. Rom 1. 19, 20. Aci. 14*17. 
 
 C H A P. 
 
70 The Expo fit ion of the Creed, 
 
 CHAP. VII. 
 
 Of the Chriftian P.eligion, what it is, and of 
 
 the Creed. 
 •. 
 Q. t. \T Owyou have laid fo good a Foundation, by 
 X\l fliewingme the certain Truth of the Go- 
 [pel, I would better l^jovo what Chriftianity is ? arid 
 ■what it is to be a true Chriftian ? 
 
 A. Firft , I mud tell you what Religion is in 
 general, and then what the Chriftian Religion is. 
 Religion is a Word that fignineth either that which 
 is without us , the Rule of our Religion , or that 
 which is wuhm us , our conformity to that Rule. 
 The Doctrinal Regulating Religion, is the Signification 
 of Gods will, concerning Mans Duty to God, and 
 his Hopes from God. The inward Religion of our 
 Souls, is our Conformity to thrs revealed regulating 
 Will of God, even our abfolute refignatton to God 
 as being his own, our abjolute fubjcction to him as 
 our abibbdte Sovereign Ruler, and our prevailing 
 chief Love to him as our chief Bene fail or, and as 
 Love and Goodnefs it lelf. Thus Religion is our 
 Duty to God, and Hope from God. 
 
 Q! 2. Now what is the Chriftian Religion? 
 
 A. The Chnjlian Religions Doclrinal, is, The 
 Revelation of Gods will concerning his Kingdom 
 as our Redeemer ;] or the Redeeming and laving 
 Enfiil miferable Man by Jelus Chrift. 
 
 And the Chriftian Religion as it is in us, is [ The 
 true Conformity of our Underftanding, Will, and 
 Practice to this Doctrine] or [The true Belief of 
 -he Mind, the Thankful Love and Content of the 
 
 Will 
 
( and Chriflianity. ) 71 
 
 Will, and the fincere Obedience of our Lives, ro 
 God as' our Reconciled Father in Chrift , and to 
 Jefus Chrift as our Saviour, and to the Holy Ghoft 
 as our Sanclifier, to deliver us from the guilt and 
 power of Sin, from the Flefh, the World and the 
 Devil, from the revenging Juflice of (Sod , and 
 from everlafting Damnation; giving us here a Uni- 
 on with Chrift, the Pardon of our Sins, and San- 
 ctifying Grace, and hereafter everlafting heavenly 
 Glory. (*) 
 
 Q. 3. Is there any other Religion be fides thcChri- 
 fiian Religion ? 
 
 A. There be many errours of Men, which they 
 call their Religion. 
 
 Q. 4. Is there any True Religion , befides Chri- 
 fiianity ? 
 
 A. There be divers that have fome part of the 
 Truth , mixt with Error. 1 . The Heathens ac- 
 knowledge God and moft of his Attributes and 
 Perfections as we do : But, they have no know- 
 ledge of his Will , but what meer Nature teach- 
 eth them } and they worfhip many Idols , if not 
 Devils, as an under fort of Gods. 
 
 2. The Jews own only the Law of Nature and 
 the Old Teftament, but believe not in Jefus Chrift 
 our Redeemer. 
 
 3. The Sadduces and all Bntitifts worfhip 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 Re- 
 
 (a) Jo. 1. 11, 12. & 3. 16. 21. J&.2&.IS. 
 
 Mat. 28. 19,2c. Jo. 14. 5. & 15. 10. 1 Job. 2. 3> 
 & 5. 2, 3, Rev. 14-. 12. 
 
 F 4 ward 
 
7 2 The Expofttion of the Creed, 
 
 ward or Punifhment after Death, but by the palling of 
 the Soul into ibme other Body on Earth, in which it 
 fnall be Rewarded or Punifhed. 
 
 5. The Mahometans acknowledge One God as 
 we do , but they believe not in Jefus Chrift as 
 Mans Rrdeemer , but only take him for an ex- 
 cellent Holy Prophet, and they Believe in Maho- 
 met a Deceiver as a Prophet greater than he. 
 
 6. The meer Deifts, believe in God , but not 
 in Jefus Chrift, and have only the Natural Know- 
 Jedge of his Will, as other Heathens, but worfhip 
 not Idols as they do. 
 
 Q. 5. Is there but One- Chrift ian Religion? 
 A. No : True Chriftianity is one certain thing. 
 Q. 6. How, then are Chrift inns [aid to be of di- 
 vers Religions ? 
 
 A. Sound Chriftians hold to Chriftian Religion 
 alone, as Chrift did inftitute it : But many others 
 corrupt it, ibme by denying lbme parts of it, while 
 they own the reft ; and lbme by adding many cor- 
 rupting Inventions of Man , and making thofe a 
 part of their Religion \ as the Papifts do. 
 
 Q^j. Where is the true Chriftian Religion Doctrinal fa 
 be found float we may certainly know which is it indeed f 
 
 A. The Chriftian Religion containeth , I, The 
 Light and Law of Nature, and 'that is common to 
 them with others, and is to be found m the Nature 
 of all things as the Significations of Gods jWill. 
 II. Supernatural Revelation, clearing the Law of 
 Nature, and giving us the Knowledge of the Re- 
 deemer and his Grace. (£) 
 
 (b)- Aiat. $. 17. ££23.23. Rom. 2. 14. Rem. .2. 
 7. & 13C8. 10. 
 
 And 
 
 
( arid Chri&ianity. ) 73 
 
 And this is contained., I. Moft fully in the Holy 
 J3ible : II. Briefly and iummarily in the Creed^ Lords 
 Prayer and Commandment. III. Moft briefly of ail 
 in the Sacraments of Baptifm and the Lords Sup- 
 per, and the Covenant made and :ealed by them. 
 
 _££. 8. But are not the Annies of ourCkirch, and 
 fhe Confeffions of Churches, their Religion ? 
 
 A. Only Gods Word is our Religion as the Di- 
 vine Rule : But our Confeffiontj and Books y and 
 Words, and Lives, fhew how we underftand it. 
 
 Q_. 9. Whdt is the Trot eft ant Religion? 
 
 A. The Religion of Frotcftants is meer Chri- 
 ftianity : They are called V rot eft ants but acciden- 
 tally, becauie they Proteft for meer Scriptm Chri- 
 ftianity, againft the Corruptions of Popery. 
 
 Q_. 10. What forts of 'falfe Keligion are here 
 among Chriftians. 
 
 A. There are more Corruptions of Religion than 
 can eafily be named : The chief of them are of 
 thefe following forts. 
 
 I. Some of thern, deny ibme EfTential Article of 
 Faith or Practice ; As the Immortality of the Soul, 
 the Godhead, or Manhood, or Offices of Chriit} 
 or the Holy Ghoft, or the Scripture, &c. 
 
 II. Some of them pretend new Revelations falfe- 
 ly, and let their pretences of the Spirits Inspirati- 
 ons, againft the fealed Word of God. 
 
 III. Some of them fet up an Ufurped Power of 
 their own, againft the Office, Authority or fuffi- 
 ciency of the laid Sealed Scriptures : Pretending 
 that they are SuccefTours to the Apofties, in the 
 Power and Office of making Laws for the Uni- 
 verlal Church, and being the Judges of the fence 
 of Scripture , yea and 'what is to be taken for 
 
 Gods 
 
74 The Exvofition of the Creed, 
 
 Gods Word, and what nor, and Judges of all Con- 
 troverfies about it : Of thefe, the Papifis pretend 
 that the Pope and a General Council, are Supream 
 vifible Governours under Chrilt of all the Chriitian 
 World ; and that none may appeal from them to 
 God, to ( Chrift, to the Scripture, or to the Day of 
 Judgment : Others pretend to fuch a Power in 
 every Patriarchal, National or Provincial Church. 
 And all of them, inftead of a humble, helping, guid- 
 ing Miniftry , let up a Church Leviathan , a ft- 
 lencing Abaddon and Appollyon ; a ddhoying Of- 
 fice : Setting up their Ufurped power above or 
 equal in EffecT with Gods Word. 
 
 Q. 1 1 . How come the Script arcs to be Gods Word, 
 when the Bifliops Canons are not ? And to be fo 
 far above their Laws ? 
 
 A. You mull know, that God hath two different 
 fort of Works to do for the Government of his 
 Church : The firft is Legtflatfon , or giving New 
 Dodfrines and Laws : The other is the teaching 
 and guiding the Church by the Explication and 
 Application of thefe fame Laws : God is not ft ill 
 making New Laws for Man, but he is ft ill Teach- 
 ing and Ruling them by his Laws. (V) 
 
 Accordingly God hath had two fort of Mini- 
 s : One fort for Legiflation , to Reveal new 
 Doctrines and Laws : And fuch was Mofes under 
 the Old Adminiftration , and Chrift and his Com* 
 mifToned Apoftles under the New : Thefe were 
 Eminent Prophets inipired by God infallibly to 
 record his Laws, and God attefted their Office 
 
 (c) Ifa. 8.20. Ifa.zz. 22. Jam. 4. 12. MaL 2. 
 n 8. Mat. 28. 20. 
 
 and 
 
( and Christianity. ) 7 <; 
 
 and Work, by Multitudes of Evident uncontrolled 
 Miracles. But the Laves being Sealed, the Second 
 lort of Minifters are only to Teach and Apply theie 
 fame Laws andDoc~trines,and not to reveal New ones : 
 And fuch were the Priefts and Levites under Alo- 
 fes , and all the iucceeding Minifters and»Bifhops 
 of the Churches under Clirift and the Apotties, 
 who are the Foundation on which the Church is 
 built. And though all Church Guides may deter- 
 mine of the undetermined Circumftances of Holy 
 things, by the General Laws which God hath gi- 
 ven therein : Yet to arrogate a power of making 
 a new Word of God, or a Law that fhall fofpend 
 our Obedience to his Laws, or any Law for the 
 Univerlal Church, whether it be by Pope or Coun- 
 cil, is treaibnable Usurpation of a Government 
 which none but Chrifl: is capable of: And asifo;ie 
 King or Council fhould claim the Civil Soveraigi- 
 ty of all the Earth (which is mod unknown to 
 them. ) 
 
 Q . 12. But I pray you tell me how the CREED 
 comes to be of fo great Authority, (cclng 1 find it not 
 t? 1 the Bible ? 
 
 A. It is the very Summ and Kernel of the Do- 
 Urinc of the New Teftament, and there you may 
 find it all, with much more : But it is Older than 
 the writtina of the New Teftament, fave that two 
 or three words were added fmce. 
 
 1 told you before, 1. That Chritl himfelf did 
 make the Nature and Terms of Chriftianity, Com- 
 mifiioning his Apoftles, to ?na\e all Nations his Dtf 
 i! pies, baptizing them ihto thff^JSfame of the Father, 
 the Son, and the Holy Gho ft r This is the Summ of 
 the Creed firft made by Chrifl himfelf. 
 
 2. The 
 
7 6 The Expo fit ion of the Creed \ 
 
 2. The Apoftles were Inipired and Commiflion- 
 ed to teach men all that Chrift commanded, Mat. 28. 
 19, 20. 
 
 3 . To fay thefe three Words {_ I believe in the 
 Father j Son, and Holy Ghofi, ] without underftand- 
 ing therfi, was eafie, but would make no true Chri- 
 ftians : Therefore if we had never read more of 
 the Apoftles Practice , we might juftly conclude 
 that thofe inipired Teachers, before they Baptized 
 Men at Age, taught them the meaning of thofe 
 three Articles, and brought them accordingly to 
 Confefs their Fairh : And this is the Creed. And 
 though a Man might fpeak his ProfefBon in more 
 or various Words , the Matter was (till the lame- 
 and the words made necefliry, muft not be too 
 many, nor left too much at mens liberty to alter, 
 left corruption mould Creep into the Common 
 Faith. For the Baptifmal Confeflion was the very 
 Symbol , Badge or Teft , by which all Chriftians 
 were vifibly to pais for Chriftians : And as Chri- 
 fUanity mult be a known certain , thing , lb muft 
 its Symbol be. 
 
 4. And infallible hiftorical Tradition aflureth us, 
 that accordingly ever fince the Apoftles dayes, be- 
 fore any adult were Baptized, they were Catechi- 
 sed, and brought to underftand and profefs thefe 
 lame Articles oi the Faith. And if the Greeks 
 and the Latines ufed not the fame Words, they uled 
 Words of the fame Signification (two or three words 
 being added fince. ) 
 
 Q. 13. Do yon not by this fet the Creed above 
 the Bible ? 
 
 A. No otherwife than I fet the Head , Heart, 
 Liver and Stomach of a Man above the whole 
 
 Body, 
 
 
(and Chrifiianity ) 77 
 
 Body , which containeth them and all the reft : 
 Or than I fet the Ten Commandments above the 
 whole Law of Mofes, which includeth them: Or 
 than Chrift did fet, Loving God above all, and cur 
 Neighbour as our [elves, above all that Law of 
 which they were the Summ : We mufttnot take 
 thole for no Chriftians, nor deny them Baptilm, who 
 underftand and believe not particularly every Word 
 in the Bible ; as we muft thofe that underfland not 
 and believe not the CREED. 
 
 CHAP. VIH. 
 
 Of BELIEVING, what it fignijicth hi 
 the Creed. 
 
 Qu. 1. T Vnderftand by what you have [aid, that 
 X *s Mans Soul hath three Powers , the 
 Underftanding, the Will, and the Executive : Sm 
 Religion being but the true qualifying and guidance 
 of thefe three Powers, muft needs confft of three 
 farts. I. Things to be known -and believed, II. Things 
 to be Willed, Loved, WChofen: And III. Things 
 to be Done in the Pratlice of our Lives: And that 
 the Creed is the Symbol or Summ of fo much as is 
 necejfiry to our Chrift ianity , of the firft fort ', axd 
 the Lords Prayer the Rule and Summary of the ff 
 cond ; and the Ten Commandments of the Thifd. (a) 
 
 00 Hcb. 1 1. 6. 
 
7 8 The Exfofuion of the Creed, 
 
 I intrcat you therefore firft to expound the Creed 
 to me, and ~ fir ft the firft word of it [I Believe] as 
 it belongs to all that followcth. 
 
 A. You mud firft know what the word fignifieth 
 in Common ufe : To Believe another, Signifieth [_ To 
 truft him*as True or Trufty, and to Believe a thing, fig- 
 nifieth to Believe that h is True, becaufe a Trufty Per- 
 ion ipeaketh it.] The Things that you muft Believe 
 to be True, are called, The Matter, or Material 
 Objctl of your Faith : The Perfons Truftinefs that 
 you .believe or truft to, is called, The formal Ob- 
 ject of your Faith, for which you Truft the Perfon, 
 and believe the thing. The Matter is as the Bo- 
 dy of Faith, and the Form as its Soul. The Mat- 
 ter which the Church hath believed, hath by God 
 had alterations : And to this Day more is revealed 
 to ibme than to others. But the formal Reafon of 
 your Faith is ftill and in all the fame,even GodsFideli- 
 ty, who becaufe of his Perfection cannot Lie. (b) 
 
 Q. 2. How may I be fare that God cannot Lie, ( 
 jvho is under no Law ? 
 
 A. His Perfection is more than a Law. i . We 
 fee* that God who made Man in his own Image, 
 and reneweth them to it , making Lying a hateful 
 Vice to humane Nature and Converiation : No 
 Man would be counted a Lyar : And the better 
 any Man is, the more he hateth ir. (c) 
 
 2. No man Lyerh, but either for want of Wif- 
 dom to know the Truth, or for want of perfect 
 
 0) Tit. i. 2. Rom. 3. 4- NumAi. 29. (c) Prdv. 
 
 12. 22. Vrov. 6. 17. Prov. 19. 5. 9. & 13- fc 
 
 Jo. 8.44. 5*. 1 Jo. 5- 10. Rev. 21. 8. Vrov. 14. 
 5. Col, 3. 9. Heb.6.1%. 
 
 3 Good 
 
(and, Christianity.) 79 
 
 Goodneis, or for want of Tower to attain his Ends 
 by better means. But the Infinite molt Perfect 
 God hath none of thete defers. 
 
 Q. 3. But God fpeakcth to the World by Angels 
 and Men ; and who knows but they -may be permit- 
 ted to Lie ? » 
 
 A. When they ipeak to Man as lent by God, 
 and God attefteth their credibility by uncontrolled 
 Miracles or other Evidence; if then they fhould 
 Lie, it would be imputable to God that atteiteth 
 their word : Of which I laid enough to you be- 
 fore. 
 
 Q. 4. Proceed to open the formal Acl of I' 
 which you call Trult ? 
 
 A. As you have -noted, that Mans Soul hath 
 three Powers, Vndtrftandwg, Will, and Executive 9 
 fo our Affiance or Truft in <Jcd y extendeth to them 
 all : And fo it is in One, an Affentmg Trafk^ a 
 Contenting Truft, and a Pra&icat Truft. By the firliy 
 we Believe the Word to be True , becaufe we 
 truft the Fidelity of God. By the fecond , we 
 conient to Gods Covenant and accept his Gifts, 
 by Tr lifting to the Truth and Goodneis of the 
 Promiier : By the Third , we Truftingly venture 
 on the coftlyeft Duty, (d) 
 
 Q. 5. / pray you open it to ??ie by feme familiar 
 fimilitv.de f 
 
 A. Suppole you are a poor Man, in danger of 
 a Piifon , and a King from b:dia , fends his Sou 
 hither , Proclaiming to all the Poor in Ergl^-d - y 
 
 (d) Pfal. 112. 7. Matt. 27. 43. Hcb. LI. 
 Eph. 1. 12, 13. 2 Tim. 1. 12. j Tim. s.J 6. Tit. 3. 
 8. 1 Pet. ]. 11. Heb. H-39- Act. 27. 25. 
 
 that 
 
8 o The Exp j fit ion of the Creed, 
 
 that if they will come over with his Son , he will 
 make them all Princes; ibme lay, He is a Decei- 
 ver and not to be believed : Others fay, A little 
 in hand with our Old acquaintance, is better than 
 uncertainty in an unknown Land : Another faith, 
 I know £oc but a Leaky Veflel, Storms or Pirates 
 may prevent my hopes. Here are now three 
 Queftions : i. Do you believe that he faith True? 
 2. Do you lb far Truft him as to Content to 
 go with him ? 3. When it comes to it, do you 
 io far Truft him as to venture on all the difficul- 
 ties, and go ? 
 
 Again, iuppofe you have a deadly ficknefs : There 
 are many unable and deceitful Phyficians 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 fay, others can do it 
 as well : And ibme fay the Medicine is intolerable 
 or improbable. Here are three Queftions, 1. Do 
 you Truft his v/ord by Believing him ? 2. Do you 
 Truft him lb as to Confent and Take him for your 
 Phyfician ? 3. Do you Truft him ib as to come 
 to him and take his Medicine, forfaking all others ? I 
 need not apply it : You can eafily do it. 
 
 Truft then, or Affiance is the vital or formal acl 
 of Faith : And Ajfentin*, Consenting and Prattice^ 
 are the inleparable effects, in which as itisafaving 
 Grace it is alwayes found. 
 
 Q. 6. But is all this meant in the Creed? 
 
 A. Yes : 1. The Creed containeth the necefla- 
 ry Matter revealed by God , which we muft be- 
 lieve. 2. And it mentioneth Him to whom we 
 muft Truft, in our AlTent , Confent and Practice, 
 
 even 
 
( and Chriftianity. ) 8 
 
 even God the Father, the Son, and the Hoi 7 
 Ghoft. 
 
 Q; 7. But is this the Faith by which we are jafti- 
 fyed? Are we jnflif.ed by believing in God the Fa- 
 ther, and the Holy Ghoft, and the reft of the Ar- 
 ticles ? Some fay, It is only by believing%in Ch 
 Right eon fnefs as imputed to w, 
 
 A. Juftific-ation is to be fpoken of hereafter : 
 But this one entire Christian Faich, is it which Gad 
 hath made the neceiTary qualification, or Coiidirioa 
 of luch as he will juitihe by and for the .Merits 
 of Chrift's Righteouiheis. 
 
 Q. 8. Doth not Q I believe 3 fignifie that I be- 
 lieve that this God is my God, my SavhUr , and 
 my Santlifier in particular* 
 
 A. It is an applying Faith : It fignirleth, i.That 
 you Believe his Right to be your God. 1. And 
 his offer to be your God. 3. And that you con- 
 fen t to this Right and Offer, that he may by fpe- 
 cial Relation be yours. 4. But ir doch not fignir 
 fie, that every Believer is fare of the fiiicerfry of 
 his own Act of believing, and lb of his fpeciad {n- 
 tereft in God ; though this is very deniable and 
 attainable. 
 
 G C H A P 
 
The Exfwfuion of the Cretd y 
 
 CHAP. IX. 
 
 Of the firjt Article, [ I Believe in God the 
 Father Almighty, maker of Heaven and 
 
 Earth] 
 
 Hi. i. QEeinjr yen before proved that there is 
 i_j a God, from the Light of Nature, and 
 
 Qu. 
 
 id 
 
 Heathens know it, why is it made an Article of 
 Faith f 
 
 A. The underitanding of Man is lb darkened, 
 and corrupted now by fin, that it doth but grope 
 afrer God , and knoweth him not as revealed 
 in his Works alone, lb clearly and iurely as is 
 needful ro bring home the Soul to God, in Holy 
 Love, Obedience and Delight : But he is more 
 fully revealed to us in the Sacred Scripture by 
 Chrift and his Spirit , which therefore mud be 
 herein believed, {a) 
 
 Q. 2. What of God doth the Scripture make known 
 better than Nature ? 
 
 A. That there is a God, and what God is; 
 and what are his Relations to us, and what are 
 his works, and what are our Duty to him, and 
 our Hopes from him. (£) 
 
 Q. g . That there is a God, none but a mad Man 
 fare can doubt : But what of God is fo clearly re- 
 vealed in Scripture ? 
 
 A. i. His eflential Attributes, and, 2. The Tri- 
 nity in one Eflence. 
 
 (a) Joh. 17. 3. (b) Hcb. 11.6. 1 Tim. 
 2. 5- 
 
 Or* 
 
 i 
 
C and Chriflianhy. ) 8 J 
 
 Q. 4. Which call you his Effential Attributes ? 
 
 A. God is eflentially LIFE, UNDERSTAN- 
 DING and WILL, or V1TAL-POWFR, WIS- 
 DOM and GOODNESS or LOVE , in one [ri- 
 ft anct ; and this in abiblute Pcrfctli&n. (V) 
 
 Q_. 5. But are not Ml the reft of his ^Attributes 
 Effential I 
 
 A. Yes; Bat they are but thefe fame Named 
 varioufly, from their various reipecls to the Crea- 
 tures : i'uch are his Truth, his '{uftice, and his Mercy, 
 as he is our Governour : His Bounty, as our Bene- 
 factor ; and his Self-fiifuiency, Eternity, Immenfity, 
 or Infinitenefs, his Immutability, Immortality, Invtfi- 
 bility, and very many fuch refpettive Names, are com- 
 prehended in his P E R F E C T I O N. (d) 
 
 Q. 6. I have oft heard of Three Perfons, and 
 One God, and I could never under ft and what it 
 meant: How Three can be but One. 
 
 A. It's like, that is becaufe you take the word 
 [PERSON] amifs, as if it fignified a dtfttnft 
 Sub fiance, as it doth of Men. 
 
 Q. 7« If it do not fo , doth it not tend to de- 
 ceive tts , that never heard of any other kind of 
 Peribn ? 
 
 A. The Scripture tells us that there are Three, and 
 yet but (e) One God, but it giveth qs not a Name 
 which may notifie clearly io great a Myftery, for 
 it is unfearchable and incomprehenfible : We are to 
 be Baptized into the Name of the Father, Son, 
 
 (0 Joh. 14. 24. Pfal. 90. 2. (d) Mai. 3.6.- 
 Tfal. 86. 5. & 145. 17. Prov. 15. 3. F[al. 139.23, 
 4-> 5- 12. Jer. 23. 24. Deut. 32.4, (e) Matth.- 
 28.19. 1 Joh. 5.-, 
 
 G 2i and 
 
8 4 2 '>■ Exfofitiort of the C?eed, 
 
 and Holy Ghojl, Matth. 28. 29. And there are three 
 that hear Record i;i Heaven, the Father, the Word, 
 and the Holy Spirit, and the \e three are one, 1 Joh. 5.. 
 ~. Cut the cuttom of the Church having uied the 
 word QPERSON] having none that clearly ex- 
 prefTeth tie My iter y , it is our part rather to la- 
 bour to underirand it, how a Divine Verfon differs 
 from a Humane, than to quarrel with an improper 
 word : GOD is ONE Infinite undivided Spirit : 
 and yet that he is FATHER, SON and HOLY 
 GHOST, miift be believed. 
 
 And God hath made ib marvellous an impref- 
 fion on ail the Natures of Aclive Beings, of THREE 
 in ONE, as to me doth make this Myftery of our 
 Religion the more eafie to be believed , ib far is 
 ir from teeming a contiadiclion. 
 
 Qj 8 . / prayjhew me fome fuch In/lances ? 
 
 A. I. The Sun and all true Fire is One Subflance, 
 having Three Effiutial Powers, the Moving Fower, 
 the hnlightmng Fower , and the Heating Fower : 
 Motion is not Light, Light is not Heat, and Heat 
 is not Motion or Light : Yet all are One Subftance, 
 and radically one Virtue or Power, and yet Three 
 as Operative. 
 
 II. Every Plant hath One Vegetative principle, 
 which hath Efl'entially h Power Decretive, ( as 
 discerning its own Nutriment) Appetitive, defi- 
 ring or drawing it in ; and Motive, and lb digeftive 
 and afTimilative. 
 
 III. Every Bruit hath One Senfitive Soul, which 
 Efl'entially hath a Power of Vital-fenfitive Motion, 
 Perception and Appetite. 
 
 IV. Every Man hath One Soul in Subftance, which 
 hath the Powers of Vegetation, Scnfc and IrnellelUon or 
 Reaioning. V. The 
 
( and Christianity. ) 85 
 
 V. The Soul of Man as Intellective, hath Ellen- 
 tialry a Threefold Power or Virtue, Mental Life, 
 (for motion and execution) V 'rider ft anding and WUt* 
 All Active Beings are Three Virtues in one lubftance. 
 
 Q. 9. But thefe do none of thar. ?7,<ike^rhrce Per- 
 fons ? 
 
 A. 1. But if all theie be undenyable in Nature, 
 and prove in GOD, ACTIVE LIFE, UNDER- 
 STANDING and WILL, it (hews you that Three 
 Effentials in One fubftantial Eflence is no contra- 
 diction : And why may not the Tame be as true of the 
 Divine Perlons. 
 
 2. And in God who is an Infinite undivided 
 Spirit, little can we conceive what Perfomlity Sig. 
 nifieth ; and how far thole Schoolmen are right 
 or wrong who lay , That Gods EfTential SELF- 
 LIVING , SELF-KNOWING and SELF-LO- 
 1NG, are the Trinity of the Peribns as in Eter- 
 nal Exigence ; and that the Operations and Ap- 
 pearances in POWER, WISDOM and LOVE 
 in CREATION, INCARNATION for REDEMP- 
 TION , and Renovation in NATURE, GRACE and 
 Initial GLORY or Communion, are theThree Perfons 
 in the Second Notion as outwardly Operative. And 
 how much more than this lbever there is, it is no won- 
 der that we comprehend it not : Yea, I believe 
 there is yet more in the Myftery of the Trinity, be- 
 caule this much is lb intelligible. 
 
 Q_. 10. But is it not ftrange that God will lay on r 
 Salvation on the belief of that v?hich we cannot nn- 
 derftand ? Yea, is it not on the bare faying of a 
 Word^ whofe meaning none can kjjow ? 
 
 A. The Doctrine of the Trinity in "Unity is the 
 
 very Summ of all the Chriftian Religion , as the 
 
 G 3 Bap- 
 
86 The Expo fit ion of the Creed, 
 
 Baprifmal Covenant atfiireth us : And can we think that 
 Chriftianity faveth Men as a Charm, by words not 
 underftood ? No, the belief of the Trinity is a Pra- 
 ctical Relief : far be it from us to think that every 
 plain Chrjflian (hall be damned, who knoweth not 
 what a PERSON in the Trinity, is as Eternally in- 
 exiftent, when all the Divines and School Wits as 
 good as confefs, after tedious diiputes with unin- 
 telligible words, that they know not : It is the 
 Trinity as related to us, and Operative, and there- 
 in Notified, that We muft necefiarily underftaqd and 
 believe, even as Our Creator, Redeemer, and San- 
 Elifier, that the Love of God the Father, and the 
 Grace of the Son, and the Communion of the Holy 
 Ghofi , may be believed, received , and enjoyed : 
 As there are diver fities of Gifts, but the fame Spi- 
 rit, and differences of Admmifirations, but the fame 
 Lord, and diver fities of Operations , but the fame- 
 God which wor^eth all in all, 1 Cor. 12. 4, 5, 6. 
 2 Cor. if. 14. Even as it is notour miderftanding 
 the EfTence of the Sun, but our Reception of it's 
 communicated Motion, Light and Heat, that our 
 Nature liveth by. (f) 
 
 Q. j 1. But how can any M^n love him above 
 all, of whom we qmp have no true Conception ? J 
 cannot Conceive what GOD is | 
 
 A. It may be you think that you know nothing 
 but what you fee or fee I by . Senie : For fo. Mens 
 longufe of Bodies and Senfe jsapt to abufe them ; 
 
 
 
 (J) Pfal. 16.8. & 125.2. Mat. 28. 19. I Jo. 
 5.7.10. 1 Cor.- 12. 4, 5, 6. 2Cor. 13. 14. The 
 DotJrine of the Trinity is ever propofed relatively, 
 md prallic ally to our Faith. 
 
 Or 
 
( and Chrift Unity. ) 87 
 
 Or you think you know nothing, which you kno W no* 
 
 fully, and lo no Angel knoweth God by an adeq 
 comprehenfive^ Knowledge. How far are we from 
 knowing fully what Sun and Moon and Stars are, and 
 what is in them, and how they are ordered ryid move ? 
 And yet nothing is more eafily and furely known than 
 that there is a Sim and Stars , and that they are 
 fubftances that have the power of Motio 7, Light^ and 
 Heat. Yea Philofophers cannot yet agree want 2 • 
 and Heat are : And yet we know enough of them 
 for our neceffary ule. And can it be cxpecled 
 then, that Man give a proper Definition of the In- 
 finite God ? And yet nothing is more certain than 
 that there is a God , and that he is fuch as I h 
 before deicribed : And we may know as m ach of 
 him as our Duty and Happinfs requireth.(V) 
 
 Q. 12. But what is the befi Conception 1 
 of God * 
 
 A. I partly told you in the Third Chapter, and 
 the Second. I now tell you further, that we fee 
 God here but as in a Glafs : His Image on Mans 
 Soul is the nearefl Glafs: How do you conceive 
 of your own Soul ? You cannot doubt but yo; 1 
 have a Soul, while you perceive its conftant ails : 
 Yet, you lee it not : You find clearly that [ It is 
 a Spiritual fabftattti, that hath cffentially the ■ 
 Vital- Activity , Vnderflandw* and Will. ] By this 
 you perceive what a Spirit is : And by this you 
 have ibme perception what GOD is. All the 
 World is far lefs to God than a Body to its Soul. 
 And GOD is Infinitely more than a Soul to all 
 
 fit) >• IT- 3- 2 7V/77.I.I2. I J<M-6,7. JO- S.I9. 
 
 & 14.7.9. & 10.14. I Cor.S.l. GW.4.9. 1 70.2.13,14. 
 
 G 4 
 
7 be Expofuton of the Creed, 
 
 the World : But by the Similitude of a Soul you 
 may moil eafily conceive of him. 
 
 CHAP. X. 
 
 Of Gj£s Alwivhtimfs , And Creation. 
 
 Qu. I. \7\JHy is G°d here called [The FA- 
 VV THER] /» whom we b< I eve f 
 A. i. As he is the fir it Perfon in the Eternal 
 Trinity, and io called, The father of the Eter- 
 nal Word or Wifdom, as his Son. 
 
 2. As he is the Father of Jelus Chrift, as Incar- 
 nate, (a) 
 
 3 . As he is the Maker of the whole Creation, and 
 as a Common Father giveth Being to all that is. 
 
 4. As he is our Reconciled Father by Chrift ; 
 and harh adopted us as his Sons, and bound us to 
 Love, and Truft, and Obey him as our Father. But 
 the two fir ft are the chief Sence. 
 
 Q. 2. What is God's QALMIGHTINESS?] 
 A- His Infinite Power by which he can do all 
 things which are works of Power : He cannot 
 Lie, nor Die, nor be the Cauie of fin , for thefe 
 are no Effects of Power, but of Impotencie. 
 
 (4) 2 Cor. 1. 3- & II. 31- 1 Cor. 8. 6. & 15. 24. 
 Gal. 1. 1. 3,4. Epb. 1. 3. 17- & 4-6. & 6. 23. Ph. 
 2. n. Col. 2. 2. & 3. 17. 2 77/;/. 1. 2. Jam. 
 3.9. 
 
( and Christianity. ) %9 
 
 Q. 3. Why is bis Almightinefs to be believed 
 
 by us? 
 
 A. We do not elfe believe him to be G O D : 
 And we cannot elfe Reverence, Admire, Truft him 
 and Obey him as we ought, (b) 
 
 Q. 4. Why is his Almightinefs only nafoed, and 
 no other properties f 
 
 A. All the reft are fuppofed when we call him 
 GOD. But this is named, becaufe he is firft to 
 be Believed in as the Creator \ and his Creation 
 doth eminently manifeft his Power. And though 
 the Son and the Holy Ghoft are Almighty, the Scrip- 
 ture eminently attributeth POWER to the FA- 
 THER, WISDOM to the S O N , and LOVE 
 and Perfective Operations to the Holy Ghoft. 
 
 Q. 5. Is the Creation named to notice to m God?s 
 Almightinefs ? 
 
 A. Yes, and it is a great part of our Duty when 
 we look up to the Heavens, and daily fee fo far 
 as our fhort fight can reach, of this wondeful World, 
 to think with mod reverend admiration ; O what a 
 GOD have we to ferve and truft ! (c) 
 
 Q. 6. How did God make all things? 
 
 A. He gave them all their Being, Order and 
 well-being by the Power of his Will and Word.(^) 
 
 Q_. 7. When did he make all things f 
 
 A. It is not yet Six thoufand Years fince he made 
 this World, even as much as belongs to us to know. 
 
 Q>) Gen. 17.1. Rev. 1.8. 2 Cor. 6.18. VfaL 
 91.1,2. Mat. 8. 2. (c) Gen. 17.31. Rev. 4. 
 11. & 10. 6. I fa. 40. 28. & 42.- 5. & 45. 
 12.18. P/4/.8.1.3. & 19- 1.&89.5. H.& 104. 
 I, 2. & 115. 16. (d) Gen. 1. 2, 3. 
 
 as, 
 
90 TbcExpofitionof the Creed, 
 
 Q. 8. How long was God making this World? 
 
 A. It pleafed him to make it the work of Six dayes : 
 and he coniecrated the ieventh day a Sabbath for 
 the Commemoration of it, and for the iblemn Wor- 
 fhipptng. Him as our Creator. 
 
 Q. 9. ¥ or whom, and for what life did God make 
 the World? 
 
 A. God made all things for himfelf ; not as ha- 
 ving need of them, but to pleafe his own will, which 
 is the Beginning and the End of all his Works ; 
 and to fhine in the Glory of the Greatncfs, Order 
 and Goodnefs of the World, as in a glals to un- 
 derftanding Creatures, and to communicate Good- 
 nefs varioufly to his Works, (f) 
 
 Q. 10. What did God with the World when he had 
 made it ? 
 
 A. By the fame Power , Wifdom and Will he 
 (till continueth it ; or elie it would preiently return 
 into nothing. (/) 
 
 Q. 1 1 . What further mvft we learn from Gods 
 CREATING Hff 
 
 A. We certainly learn that he is our OWNER, 
 our RULER, and our BENEFACTOR or FA- 
 THER, and that we are his OWN, and His SUB- 
 JECTS, and his BENEFITED Children. 
 
 Q. 1 1. What mean yon by the Firft, that he Is our 
 OWNER > 
 
 A. He that maketh us of nothing , mud needs 
 be our abfolute Lord or Owner : And therefore 
 may do with all things what he Will, and cannot 
 pofiibly do any wrong, however he uieth us. And 
 
 (e)Prov. 16.4. Rev. 4.1 1. (f)'Heb.i.3. Ezef^. 
 :8. 4. 1 Cor. 6. 20. PfaL 10. 16. 
 
 we 
 
( and Christianity. ) 91 
 
 we mufl: needs be wholly his Own, and therefore 
 fhould wholly refign our felves to his diipofing 
 Will. (£) 
 
 Q. 13. What mean yon by the Second, th.it God 
 is our Ruler ? f 
 
 A. He that by Creation is our abfolute Owner , 
 and hath made us Rcafovable, and with Free-will^ 
 mull needs have the only right and fitnefs to be 
 our Ruler by his Laws and Doctrine : And we 
 are bound as his Subjects to Obey him abfolutely 
 in all things f . 
 
 Q. 1 4. How gather you that he is our Father or 
 Benefactor f 
 
 A. If we have our very Being from him, and 
 all the Good that the whole Creation enjoyeth be 
 his free Gift, then as he is LOVE it felf, ib he 
 is the Great Benefactor of the World, but fpe- 
 cially to his choien faithful People: And no Man 
 or Angel hath any thing that is good by way of 
 merited exchange from God, but afl is of free 
 Gifc : And we owe him our iuperlative Love, and 
 and Thanks, and Praife. 
 
 Q. 15. Why are Heaven and Earth named as the 
 farts of his Creation f 
 
 A, They are all that we are concerned to know : 
 We partly fee the difference between them , and 
 Gods Word tells us of more than we fee : Earth is 
 the place of our prelent abode in our LifeofTry- 
 als in Corruptible Flefh •/ Heaven is the place where 
 
 (g)Pfal. 119.94. Act. 21. 23. I Cor. 6. 19. Job. 
 17.6.9,10. 7/^.63.19. iChron. 29. 11. \FfaL 
 59. 13. &66. 7. & 103. 19. Dan. 4. 17. 25. 32. 
 1 Tim. 6. 15. & I. 17, Rev. 17. 14. ck 19. 6. 
 
 God 
 
9 2 The Expo/it ion of the Creed y 
 
 God doth manifeft his Glory, and from whence 
 he iendeth down thoie Influences which maintain 
 Nature , and which communicate his Grace , and 
 prepare us for the Glory which we fhall enjoy in 
 Heaven.. By Heaven and Earth is meant all Crca- 
 tares, both Spirits and Corporeal, (h) 
 
 Q. 1 6. Were there no more Worlds made and 
 dijjolved before this : It fecms unlikely that God from 
 all Eternity flwnld make nothing till lefs than Six Thou- 
 fand Tears ago ', when he is a communicative Good, and 
 delight eth to do good in his Works f 
 
 A. It is dangerous preemption fo much as to 
 put iuch a Queftion with our Thought or Tongue, 
 and to pry into Gods Secrets, of which we are ut- 
 terly uncapable, ( unlefs it be to fhame it or iup- 
 prels it. ) God hath by Chrift and the Holy Ghoft 
 in Scripcure let up a Ladder, by which you may 
 afcend to the Heaven that you are made for : But 
 if you will climb above the top of the Ladder, 
 you may fall down to Hell. (/) 
 
 CHAP. XI. 
 
 Of the V erf on of Je//is Christ , the only Son 
 of God. 
 
 Qu. i. \J\THo " J fas Christ 
 
 \ \ A. He is God and Man, and 
 the Mediator between GOD and Man. (k) 
 
 (h)Gen.i.i.Q) Dent. 29. 29. (JO 1 Tim. 2.5. Hf£. 
 12. 24. & 8. 6. &9- 15. 
 
 a 2, 
 
(and, Chrift 'Unity ) 9j 
 
 Q. 2. When did he begin to be God? 
 
 A. He is the Eternal God that had no Tempo- 
 poral beginning ? 
 
 Q. 3 . When did he begin to be a Man ? 
 
 A. About One thouiand fix hundred eighty one 
 Years ago. (I) 
 
 Q. 4. If he be G O D, why is he called the Son of 
 God ? Are there jhore Gods than One ? And how doth 
 God beget a Son ? 
 
 A. There is but One God : I before opened to 
 you the Myftery of the Trinity in Unity, to which 
 you muft look back. Begetting is a word that we 
 muft not take carnally, and a Son in the Deity hg- 
 nifieth not another fubftance. If the Sun be laid to 
 Beo-et its own Light- that maketh it not another 
 Sub fiance. 
 
 But Chrift is alfo as Man begotten of God in a 
 Virgins Womb, (m) 
 
 Q. 5. Was Chrift GOD in his low condition en 
 Earth ? 
 
 A. Yes, but the G O D H E A D appeared not 
 as in heavenly Glory. 
 
 Q. 6. Is Chrift a Man now he is in Heaven ? 
 
 A. Yes, He is ftill God and Man : But his-Ghrificd 
 Manhood is not like our corruptible Fleih, and nar- 
 row Souls, (n) 
 
 Q, 7. Hath Chrift a Soul be fides his Godhead? 
 A. Yes, for he is a perfect Man, which he couid 
 not be without a Soul. 
 
 (/) jo. 1. 1,2,3, &o 1 Tim. 3.16. Rem. 9. 5. TiU 
 2. 13. O) Ph. 2. j, 8, 9, 10. (V) Ac7. 3. 21- 
 Jo. 2, 17. &6. 62. Eph. 4. 8, 9, 10. 
 
 0,3. 
 
94 The Expofttionoftht Creed, 
 
 Q_. 8. Then Chrifi hath two Parts: One part is 
 God, and the other Man} 
 
 A. The name of PART or WHOLE is not fit 
 for God: God is no PART of any thing, no not 
 of the Univerfe of Being-. For to be a PART is 
 to be lefs than the whole, and io to be imperfect : 
 And every WHOLE confifteth of PARTS \ butfo 
 doth not God. (c ) 
 
 Q. 9. Is Jefits Chrifi one Berfon or two, viz. A Di- 
 vine and Humane ? 
 
 A. It's dangerous laying too great a ftrefs on words, 
 that are either not in Scripture, or are applyed to 
 God as borrowed from fimilitude in Man : As the 
 word PERSON fignifleth the Eternal Word, the 
 Second in the Trinity, Chrift is but One Per/on : 
 And though his humane Soul and Body affirmed be 
 Substances, they are not another Pcrfon, but ano- 
 ther Nature united to his Eternal Perfon, yet not 
 as a Part of it , but by a Union which we have 
 no proper Words to exprels. Chrift hath two Na- 
 tures, and but one Peribn. But if you takslthe 
 word PERSON only for a Relation ( as of a 
 King, a Judge, &c. ) ib Chrift as MEDIATOR 
 is a PERSON diftindt. from the fame Chrift as the 
 Eternal Second Peribn in the Trinity. (0) 
 
 Q. 10. It [eons then Chrifi had three Natures , 
 a Divine, a Soul, and a Body ? 
 
 A. This is a Queftion about meer Names, He 
 hath only the Nature of G O D and of Man. But if 
 you go to anatomize Alan , you may find in him 
 on Earth, perhaps more Natures than two, Spirit , 
 
 (o)Gal 3. 20. 1 Jo. 5. 7. 1 Tim. 2. 5. Eph, 4i 
 k, 6. Rom. 5. 1 7, 1 3. 
 
 Fire? 
 
(and Christianity.) 9^ 
 
 Fire, Air, Water and Earth : But this is a frivolous 
 difpute. • 
 
 Q. 1 1 . In what Nature did Chpift. appear of Old 
 before his Incarnation ? 
 
 AM it were not by an Angel as his Agent,it mud be 
 by fome Body, Light or Voice made or afiumed for 
 that preient time. 
 
 Q. 12. / hear fome fay, Th*t Chrifi is not One God 
 with the Father, but a kind of under -God, his firfi 
 Creature, above Angels. 
 
 A. The Scriptures fully prove Chrift to be God, 
 and one God with the Father : The form of Bap- 
 tilin proveth it. There be fome Learned Men that 
 to reconcile this Controverfie, lay, That Chriil hath 
 Three Natures, 1. The Divine: 2. A Super-angeli- 
 cal : 3. A Humane. And that God the Eternal 
 Word, did firffc of all produce the mod perfect 
 of all his Creatures , above Angels , like an Uni- 
 verfal Soul , and the God-Head uniting it feff to 
 this, did by this produce all other Creatures; and 
 at l|aft did in and by this Unite it felf kyfftati* 
 cally to the humane Nature of Chriii. They think 
 divers Texts do favour this threefold Nature ; and 
 that the Arrians erred only by noting the Super- 
 angelical Nature, and not noting the Divine united 
 to ir. But I dare not own fo great a point, which 
 I find not that the Univerial Church ever owned ; 
 nor do I fee any cogent Proof of it in the Sciip- 
 ture. (p) 
 
 Q. 13- But God doth all his Works in O 
 And he made Angels far Nobler than Alan: And 
 
 (p) jo. 1. 1,2. Mat. 28. 19. Col. I. 15, 16, 17, 
 18. Heb. 1.2,3,4. ^.1.5.8. 
 
 is 
 
96 The Exposition of the Creed, 
 
 is it like then th.it h: fetteth a Man fo far above 
 all Angels, as Perfonal Union doth import ? 
 
 A. It is nor like, if we might judge by the con- 
 jectures of our Realbn : But Gods lower Works are 
 none of them perfectly known here to us : Much 
 Iefs the ,moft Myfterious, even the Glorious Peribn 
 of the Son of God. If God will thus glorine his 
 Mercy to Man, by letting him above all the An- 
 gels, who (hall fay to him, What dod thou? And 
 if there be in Jeius Chrift , a fir ft created Super^ 
 angelical Nature, befides the Divine and Humane, 
 we fhall know it when we fee as Face to Face. In 
 the mean time he will fave thole that truly believe 
 in him as GOD and Man. (cf) 
 
 Q. 14- Why is Chrift called Our Lord ? 
 
 A. Becaufe he is God; and alio as Mediator, All 
 Power in Heaven and Earth is given him, and he 
 is made Head over all things to his Church, A£tt. 
 28. 28. Epb. 1. 22, 23. 
 
 Q.. 15. What do his Names [Jefus Chrift] fig- 
 nifte f 
 
 A. Jefa fignifieth a Saviour, arid Chrift, the 
 Anointed of God. He being ^Anointed by God to 
 the Office of a Mediator , as the Great Prophet, 
 Pmft and King of the Church. 
 
 (7) Heb.i.tx. 2. 
 
 CHAP. 
 
( and Chriftianity. ) 97 
 
 CHAP. XII. 
 
 How Chrijl was Conceived by the Holy Ghoff, 
 and Born of the Virgin Marv« • 
 
 Qu. 1. ~PN#^ U not feem JmfojfiBle that Chrift 
 jL/ jhovld be begotten on a Virgin without 
 a Man f 
 
 A. There is no Contradiction in it : And what 
 is impofhble to him that made all the World of no- 
 thing ? {a) 
 
 (\ 2. But it feems incredible that Godfhottld be made 
 Man f 
 
 A. God was not at all changed by ChrifPs Incarna- 
 tion. The Godhead was not turned into Fleili or 
 Soul : but united it felf thereto, (b) 
 
 Q. 3. But it feemeth an incredible Condcfc en fion in 
 God to unite the Nature of Alan to him} elf, in Perfonal 
 XJnion. 
 
 A. When you underftand what it is, it will not 
 ieem incredible to you, though wonderful. Consi- 
 der, 1 . That it doth not turn the humane Nature into 
 Divine. 2. Nor doth it give it any of that part or 
 work which was proper to the Divine Nature, and 
 Second Peribn in the Trinity from Eternity. 3. The 
 Divine Nature is united to the Humane, only to ad- 
 vance this to the excellent Oihce of Mediation, and 
 that Chrift in it may be Head over ail things to the 
 Church. 4. And it will abate your wonder if you 
 
 (a) Mat. 8. 20. Lii'te 1. 35. (b) Rom* I. 3. 
 Ji> : i. 14. 1 Tint. 3. 16. Gal. 4. 4, 
 
 H cdnv 
 
9$ 'Ibc ExpofitionoftheCreed, 
 
 confider, that God is as near to every Creature as the 
 Soul is to the Body : In Him we live, move and 
 have our being. And he is more to us, than our 
 Souls are to our Bodies. 
 
 Q. 4. Ton now make me thinly that Cod is one with 
 every Man andQreature, as well as with Qbrift . I 
 fray you wherein is the difference ? 
 
 A, Gods Eflence is every where alike : but he doth 
 not appear or wnrl^every where alike : As he is more 
 in Heaven than on Earth, becauie he there operateth 
 and appeareth in Glory , and as he is more in Saints 
 than in the Ungodly, becaufe in them he Operateth 
 his Grace ; ib he is in Jefus Chrift, otherwife than 
 he is in any other Creature : 1. In that he by the 
 Divine Power qualified him as he never did any other 
 Creature. 2. And defigneth him to that work which 
 he never did any other Creature. 3 . And fixeeih him 
 in the honourable Relation to that work. 4. And 
 communicateth to him by an uniting ad, the Glory 
 which he doth not to any other Creature : And though 
 it's like there is yet more unknown and incomprehen- 
 fible to us, yet thefe lingular Operations exprefs a An- 
 gular Operative Union. The Sun by mining on a 
 Wall, becomes not one with it : But by its influence 
 on Plants, it becometh one with them, and is their 
 Generical Life. 
 
 Q. 5. But how is the Second Pcrfon in the Trinity 
 ?nore Vnited to the humane Nature^ than the father and 
 the Holy Ghofl ? are they divided ? 
 
 A. You may as well ask, Why God is faid to make 
 (c) the World by his WORD,and by his SON : Thd 
 the Perfons are undivided in their works on the Crea- 
 
 ture 
 
( and ChriflLwtfy. ) 99 
 
 ture, yet Creation is eminently aicribed to the Fa- 
 ther, Incarnation and Redemption to the Son, and 
 Sanclification to the Holy Gholt. The Suns power of 
 Motion, Light and Heat are inieparable : And 
 it is the Light as iuch that with our Eye doth caufe 
 'lame art of fight, as united to ir. But the perfect 
 Anlwer to this doubt is refeived for Heaven ? 
 
 Q. 6. But how wm he conceived by the Holy Ghofi, 
 the Second Per fan by the third, when it is only the Second 
 that was incarnate ? 
 
 A. The Holy Ghofl: is not faid to operate on theSe- 
 cond Per fon in theTrinity, or the Godhead, for Chrifts 
 Conception ; but on the Virgins Body, and by miracu- 
 lous caufing a humane Soul and Body, and their union 
 with the Eternal Word. Gods perfecting Operati- 
 ons are ulually afcribed to the Holy Ghoit : But the 
 Father and Son, are (till iuppoied Operating by the 
 Holy Spirit. 
 
 Q. -7. Was Clnifs Ylcfij made of the fab fiance of 
 his Mother's 
 
 A. Yes : E'lfe how had he been the Son of Man ? (d) 
 
 Q. 8. Was Chrifi's Soul begotten by his Mother ? 
 
 A. It is certain that Man begetteth Man : But how 
 Souls are generated is not fully known by Man : Some 
 lay, They are not Generated, but Created : Some 
 That they are not Created, but Generated: 
 And I think that there is iuch a concurrence of God's 
 act and Mans, as may be called a Conjun&ou of 
 Creation and Generation } that is, 'that as the Sun- 
 beams by a Burning-Glafs may light a Candle, and" 
 that Candle light another, and another ; yet ib that 
 the Light and Beat that doth it, is only from the Suns 
 
 («/>(?*/. 4.4. 
 
 H 2 
 
i oo \pcfitwyj of tht Lrttd, 
 
 continual com mun i cati on : Bur will nor Light another 
 but as comr.u d and made forcible by the Burning- 
 glafs, or the Candle : So all the Subftance of new 
 Souls is from the Divine Efflux , or commuiication 
 of it, which yet will not ordinarily beget a Soul, but 
 asitisfir^ received in the Generative natural faculty, 
 and ib operateth by it, as its appointed Natural means. 
 Thus it teems all humane Souls are cauled (Pardon 
 the defeclsofthe Similitude. ) But the Soul of Chrift 
 miraculoufly,not without all Operation of the Mothers 
 ( for then he had not been the Son of Man) but with- 
 out a humane Father j the Holy Ghoft more than ap- 
 plying that defeft. 
 
 Q. 9. If Chrift was Mary's Son, how efcaped he 
 Original guilt ? 
 
 A. By being conceived by the Holy Ghoft, and 
 fo in his humane Nature made the Sun of God, and 
 not generated as other Men are. 
 
 Q. 1 0. Had Mary any Child) en after Jefm Chrift ? 
 
 A. It goes for a Tradition with moft, that (he had 
 none : But it is uncertain, and concerneth not our 
 Faith or Salvation, (rj 
 
 Q. I 1 . Why was Chrift Bom of a Jew ? 
 
 ^.God had madeafpecial Froimie to Abraham firft, 
 that f Chrift (hould be his Seed, in whom all Nations 
 fhould beblefTed: and to David after, that he (hould 
 be his OrT-fpring, aneverlafting King. 
 
 Q. 12. Why was not Chrift Born till about Fonr 
 thoHJand Tears after the Fall ? 
 
 (/) Hcb.-j.26. Mat. 12. 46. Mar. 3.31. Jo. 2. 
 12.&7. ?•$• 10. Gal. \. 19. f 6>;7.22.i8& 26. 
 4. Pfal. 89. 29. 36. Rom. 1.3. &C4. 16. zTim, 
 
 r. 8. 
 
 A. It's 
 
( and QhriH'.xnity. ) ioi 
 
 ' — ■■ " *■ « 
 
 ^ A. it's dangerous asking Hi-a bus of God'* Coun- 
 cils which he hath nor revealed. But rhis much wfc 
 may know, char Chrift was Mans Redeemer by un- 
 dertaking what he after did, before his Incarnation. 
 And that he revea'ed the Grace of Redemption by 
 Fromifes, Types and Proprieties, a id \o faved the 
 Faithful : And that Gods works are ufiiu'lv progreffive 
 to Perfection, and ripe. 1 at la^ : And therefore when 
 he had rirft lent his Prophers, he /*#/v ient his Son, 
 to perform his undertaking and bring Life and Immor- 
 tality more fully to light, and bring in a better Cove- 
 nant, and gather a more excellent Umveria! Church. 
 
 Q. I 3 • Were any fuved by Cbrift before he was made 
 fiiun ? 
 
 A. Yes: They had the Love of the Father, the 
 Grace of Chrift, and the necetfary communion of the 
 Holv Ghoft, and the Promise: And in every Age 
 and Nation, he that f-ared God and v/ork't Rtghteoufi 
 nefs was accepted of him. (f) 
 
 CHAP. XIII. 
 
 Suffered under Pontius Pibte, was Crucified, 
 Dead and Baried ; he defcended in.o 
 Hell. 
 
 Qu- I. "\ fc J Hy is there nothing faid in the Creed^ 
 V V i* Of Chrift' s overcoming the Temp- 
 tations of the Devil and the World ? (jr) 2. Or of his fid- 
 
 (f ) See Heb. 1 1 . (£) Matt. 4. 
 
 H 3 filing 
 
The Elzpofttion oftht Crt cd, 
 
 fitting the Law , fc/j p erf eft Holme fs , Obedience and 
 Right con frtefs ? 3 . A't >r of his /Miracles f 
 
 A. i . You muft -know that the f>y^ at firfl when 
 Chriftmade it the Symbol of Cmi 'lianity,had but the 
 three Bapiiiinal Articles 9 (//) 10 be Baptized into the 
 Name of 'fhe Father, Son, and Holy Ghoft. 2. And 
 that the reft were added, for the ExjpdGtion of thele 
 three. 3. And that the Errors that ro:'e up occafion- 
 ed the additions : Some denyed ChriiVs real Huma- 
 nity., and fome his Death, and laid that it was another 
 in his Shape that dyed : and this occafioned thefe Ex- 
 pofitory Articles: 4. But the Apoitles and other 
 Preachers expounded more to thofe whom they 
 Catechized, than is put into the Creed ; and more is 
 implyed in that which is exprefied : And had. any. 
 Heretrcks then denyed Chrift's perfect Jlighteoufneik, 
 and Victory in Temptation, it's like it would have 
 occafioned an Article for thele. 5. But Chrift would 
 not have his Apoftles put more into the Creed, than 
 was needful to be a part of the Tell: of Chriftianity j 
 And he that underftandingly, confentingly and pra- 
 ctically, believeth in God the Father, Son, and Holy 
 Gheft , fhall be laved. 6. And as ro ChrinYs Mira- 
 cles j yea, and his Holinefs, they are contained in 
 the true meaning of Believing in the Holy Ghoft, 
 as I (hall after (hew. 
 
 Q. 2. But why is none of Chriffs Sufferings men* 
 tioncd, before that of his being Cruet ft d f 
 
 A. This which is the coniummation, implyeththe 
 humilation of all his Life : his mean (i) Birth, and Edu- 
 cation, his mean eftate in the World, his Tempta- 
 
 (/;) Mat. 28. 19. (f) Phil. 2. 7, 8, 9. Heb. h] 
 
 tions 9 
 
( and Chrifiianity. ) 103 
 
 tions, Accufations, Reproaches, Buffering, Scourgbg^ 
 his Agony, his Betraying, his Condemnation as a Ma- 
 lefactor, by falie Witnels, and the Peoples Clamour, 
 and the Rulers Malice and Inju tice : his whole Life 
 was a ftate of humiliation, finiihed in his Crucifixion, 
 Death and Burial. • 
 
 Q. 3. What mads the Jews fo to hate and C . 
 him? (k) 
 
 A. Partly a bafe fear of C^far y left he fhouldde- 
 flroy them in jealoufie of J? fa as a King : And having 
 long revolted from fincerity in Religio n, and become 
 Ceremonious Hypocrites, God left them to the blind- 
 neis and hardneis of their Hearts, reiolving to ule 
 them for the Sacrificing of Chrift, the Redemption of 
 .the World, and the great enlargement of his Church. 
 
 Q. 4. Why is Pontius Pilate earned in the Creed? 
 
 A. Hiftorically to keep the remembrance of the 
 time when Chrift iuffered : and to leave a jult lhame 
 on the Name of an uujuft Judge. (/) 
 
 CL 5. Why was Crucifying the manner of ChrifSs 
 death? 
 
 A. !• It was the Romans manner of putting vile 
 Malefaclors to death. 2. And it was a death efpe- 
 cially curled by God ; and Chrift foretold iu of himielf. 
 
 Q, 6. Was n only Chrift s Body that fnffered y or al- 
 fo his Soul and Godhead ? 
 
 A. The Godhead could not fuffer ; but he that 
 was God iuffered, in Body and in Soul. (;«) 
 
 Q. 7. What did Chrift s Soul [after ? 
 
 A. It Iuffered not by any finful Paffion, but by Na- 
 
 (JO Joh. 11. 48. 50. (I) 1 Tim. 6. 13. Col. 1, 
 
 20. & 2. 14. Eph. 2. 16. Gal. 3.13. (jri) Matt. 
 26. 38. Joh. 12. 27. 
 
 H 4 tural 
 
1 04 The Exvo fit ion of the Creed, 
 
 tural, Lawful fear of what he was to undergo, and 
 feeling of pain, ar$ fpecially of God's juft dilplea- 
 iure with Mans fin, for which he iuffered ', which 
 God did exprefs by fuch with-holdings of Joy and by 
 Juch inward deep ienfe of his punifhing Juftice, as be- 
 longed to' one that confented to ftand in the place of lb 
 many finners, and to fuffer io much in their ftead.(w) 
 
 Q, S. Did Chrifl frffer the fains of Hell, which the 
 Damned fuffer ? 
 
 J. The pains of Hell are Gods juft punifhment of 
 Alan for fin ', and fo were Chrifts lufferings, upon 
 his content. But, 1. The Damned in Hell are hated 
 of God, and io was not Chrift. 2. They are for- 
 faken of Gods holy Spirit, and Grace, and lb was 
 not Chrift. 3. They are under the Power of Sin, 
 and fo was not Chrift. 4. They hate God and Ho- 
 linefs ; and ib did not Chrift. 5. They are tormented 
 by the Conlcience of their Perional guilt, and lb was 
 not Chrift : Chrifts Sufferings and the Damned's vaftly 
 differ. 
 
 Q, 9. Why nmft Chrift fuffer what he did ? 
 
 A. 1. To be an Expiatory Sacrifice for fin ; God 
 thought it not meet as he was the iuft and holy Ruler 
 of the World, to forgive fin without luch a De- 
 monftration of hisHolineis and juftice, as might ferve 
 as well to the Ends of his Government, as if the Sin- 
 >urs had fnffcre d themielves. 2. And he Iuffered to 
 teach Man, what fin deferveth, and what a God we 
 ferve, and that we owe him the moft coftly obe- 
 dience , even to the death ; and that this Body, Life, 
 and World are to be denyed, contemned and forfaken, 
 for the lake of Souls, and of Life Everlafting, and of 
 
 (nj Luk. 22. 44, 
 
 God, 
 
( and Christianity. ) I o < 
 
 -~— ~ ^ "~~ ~~~~~~~~~~~ <* 
 
 God, when he requireth it. The Crofs of Chrift. is 
 much of the Chriftians Book. (•>■) 
 
 Q. 10. What forts of Sin did Chrift die for ? 
 
 A. For all forts, except Mens not performing thofe 
 Conditions which he requireth of all that he will/w- 
 don and fave . • 
 
 Q. Ii. For who fe fins did Chrift Suffer ? 
 
 A. All Mens fins were inftead of a meritorious caufe 
 of Chrift's Sufferings ; he ilifTered for Mankind as the 
 Saviour of the World : And as to the Effetl, his Suf- 
 fering purchafed a conditional Gift of free pardon and 
 life to all that will believingly accept it, according to 
 the nature of the things given : Buc it was the will of 
 the Father, and the Son, not to leave his death to un- 
 certain fucceis, but infallibly to cauje the Elccl to be- 
 lieve and be faved. (f) 
 
 Q. 12. Was it juft with God to f unify the Innocent ? 
 
 A. Yes, when it was Chrifts own undertaking by 
 confent,to ftand as a Sufferer in the room of the guilty. 
 
 Q. 13. How far were our fins imputed to Chrift ? 
 
 A. So far as that his eonfent made it juft that he 
 fuffered for them. He is faid to be made fin for us ,• 
 who knew no fin, which is, to be made a Curie or 
 Sacrifice for our fin. But God never took him to be 
 really or in his efteem a finner : He took not our fault 
 to become his fault, but only *the pumfymem for our 
 faults to be due to him. Eife fin ic ielf had been made 
 his own, and he had been relatively and properly a 
 
 (0) H(b.<$.i6. &IC.J2. 1O.5.7. Z^.14.33. 
 
 1 Cor.2.2. Gai. 2.2. & 3.1. & 5.24. &6.14. 'Ph. 2.3. 
 
 & 3- 7^3, 9. (p) Rom. 5.6. S. & 14.9. 1 5. 2 Cor. 5. 
 
 14, 15. Htb.2.e). 1 Tun. 2. 6. I Jch.2.2. job. 
 
 l. 29. & 3. 16. 18, 19. &4«42. &6.51. 
 
 Sinner 
 
1 06 The Expofition of the Creed, 
 
 Sinner, and God muft have hated him as fuch, and he 
 mult have dyed for his own Sin when ours was made 
 his own : But none of this is to be imagined (7) 
 
 Q. 14. How far arc Chnft s Sufferings imputed to 
 m ? 
 
 A. So far as that we are reputed to be jufty for- 
 given and laved by his Grace, becaufe he made an ex- 
 piation by his Sacrifice for our Sins : But not io as if 
 God miftook us to have liirTcred in Chrift, or that 
 he or his Law did judge that we our lelves have made 
 fatisfacTion or expiation by Chiiii. (rj 
 
 Q. 1 5. Was not that penal Law y [ In the day that 
 thou eat eft thereof thou fh alt die ] and \__ The Sold that 
 finneth fall die j fulfilled by execution for m all in 
 Chnft, and now jufificth m as io fulfilled ? 
 
 A. No : That Law condemned none but the Sinner 
 himfelf, and is not fulfilled unlefs the Perfon iuffer 
 that finned. That Law never laid \_ Either the Sin- 
 ner or another j or him {hall die. ~] Chrilt was given us 
 by God as above his Law, and rhat he might jultly and 
 m rcifully forgive fin, though he executed not that 
 Law : Thar Law did but make puoithment our Due, 
 and nor Chrifts , but not bind God to inflicl it on us, 
 when his Wi*dom knew a better way. It is not that 
 Law us }... ./that jultifieth us, but another, even 
 the Law of Xj race : Satisfaction is not the fulfilling of 
 the penal Law. (j) 
 
 Q. 1,6. J- id not Chrifi fulfill the Commands of the 
 Law for as by his Holme fs and per fed Rrighteoufnefs ? 
 What need was there that he f iff erf or us ? 
 
 (cf) 1 Pet. 2. 22. (r) 1 Pet. 3. 18. Act. 26. 18. 
 (;) Rom. 3. 19, 20,21.28. & 4. 13. IS- ck 10. 4. 
 Gal. 2. 16. 21. & 3. 11. 1 3. 18, 19. 24. 
 
 A. The 
 
(and Christianity. ) 107 
 
 A. The Law or Covenant laid on him by his Fa- 
 ther was, that hefhould do both } and therefore both 
 is the performance of that Condition on which God 
 gave us to him to be' pardoned and laved by him. If 
 he had fulfilled the Commands of the Law by perfect 
 Holinelsand Righteoufnefs, in our Legal Phjons^ io 
 as that God and his Law would have reputed ns to 
 have done it by him, then indeed being reputed per- 
 fect Obeyers, we could not have been reputed Sinners 
 that needed fuffering'br pardon. But Chriits habitu- 
 al, aclive and pafTive Righteou'neis, were (all the 
 parts of his One Condition) performed by him, to 
 be the meritorious Cauie of our Juftification. (r) 
 
 £k 17. Why is ChrifTs Death and Burial natnedhe^ 
 fides his Crucifixion ? 
 
 A. Thole words have been fince added to obviate 
 their Error who thought Chrift dyed not on the 
 Crofs. 
 
 Q. 18. What is ?neant by his descending into Hell ? 
 
 A. Thole words were not of fome Hundred Years 
 in the Creed : And fince they were put in, have been 
 diverfly underftood : There is no more certain nor 
 neceflary to be believed, but that, 1. Chrifts Soul 
 was, and lb ours are, immortal, and remained when 
 feparated from the Body. 2. And that as death be- 
 ing the reparation of Soul and Body was threatned by 
 God as apunifhmentto both, fo the Soul of Chrift 
 iubmitted to this penal feparation, and went to the 
 place of feparated Souls, as his Body did to the 
 Grave, (h) 
 
 (0 Mat. 3. 15. & 5. 17. Jfa. 53. 11. 1 Cor. 1. 
 30. 2 Cor. 5. 21. (») 1 Cor. 15.4,5. Pf*. 16.9, 
 to. 1 Pet. 3. iS, 19,20,21* 
 
 a 19. 
 
I o 8 The Expo fit ion of the Creed, 
 
 Q. 19. Of what ufc is this An tele to Hi} 
 
 A. Of great and unfpeakable ufe: 1. We learn 
 
 hence what Sin delerveth : fhall we play with that 
 
 which muft have fuch a Sacrifice ? (.v) 
 
 2. We learn hence that a iufficient expiatory Sacri- 
 fice is made for fin : and therefore that God is recon- 
 ciled, and we need not defpair, nor areputtomake 
 expiation our felves, or by any other. 
 
 3. We learn that Death, and the Grave, and the 
 ftate of Separate Souls, are Sanctified \ and Satan con- 
 quered as he had the power of Deat , as Gods Exe- 
 cutioner : And therefore that we may boldly die in 
 Faith, and commit Soul and Body into the hand of 
 him that died for them. 
 
 Q. 20. But did not Chrift^sgo to Paradife ? andean 
 that be penal ? 
 
 An Yes : And fo do faithful Souls. But the Soul 
 and Body are a perfect Man ; and Nature is againft a 
 Separation } And as the Union of Chrifts Soul and 
 glorified Body now in Heaven is a more perfect ftate 
 than that was of his feparated Soul , lb the depriva- 
 tion of that Union and Perfection was a degree of 
 penalty : And tnerefore it was the extraordinary pri- 
 viledge of Enoch and Elias not to die. M 
 
 (x) Heb. 9. 21. Col. 1. 20. Eph. 1.7. I Pet. 
 1.2. 19. Rom.-}.!*}. Heb. 2. 14. 1 Jo. 2. 1,2,3. 
 &4. 10. Heb. 9. 14. Eph. 2. 13. Rev.i. 5. & 5« 
 9. &7. 14. & 14.20. 
 
 CHAP, 
 
( and Chrift ianity ) 109 
 
 CHAP. XIV. 
 
 The Third Day he rofe again from the 
 Dead. t 
 
 Q. 1 . TTOip was Chrift [aid to be three dayes in 
 JLJl the Grave ? 
 
 A. He was there part of the Sixth day, all the Se- 
 venth, and part of the Firft. (<*) 
 
 Q. 2. Is it certain that Chrift rofe from the Dead, 
 the third day ? 
 
 A. As certain as any Article of our Faith, Angels 
 witnefled it : Mary firft law him and fpake with him : 
 Two Di Triples going to Emmaus, law him, to whom 
 he opened the Scriptures concerning him : Piter and 
 others Fifhing, law him, and tpakeaud eat with him : 
 The Eleven aflembled, !aw him : Thomas that would 
 not ell'e believe, was called to ee the print of the 
 Nails, and put his Finger into his pierced fide. He 
 was leen of above Five hundred Bieihrenat once: 
 He gave the Apo lies their Commiflion and Inftrucli- 
 ons, and his BltfTing, and atended Bodily to Heaven 
 in their figh: : And afterwatd apo^ared in Glory ro 
 Stefhn and Pan! : But I have before given you the 
 proof of the Go'pel, and muft not repeal it. (b) 
 
 Q. 3 . Was it for cknown that Chrift- weald rife ? 
 
 yf. Yes : \t wasforerold by the Prophets,and expre- 
 fly and often by him elf to his Apoftles and the Jbx, 
 
 (a) Mat. 12.39, 40 &16.4. Job. 20. Mat. 
 28. (b) 1 Cor. 13. 5,6. 
 
 ind 
 
no The Expofitwn of the Creed) 
 
 and therefore they let a Sealed Stone with a Guard of 
 Souldiers on the Sepulcher to watchit. ( ) 
 
 Q,. 4. // is a wonder that the Jews thin believed not 
 in him ? 
 
 A. The Rulers were now more afraid than before 
 that Chri?c would by the People be Proclaimed their 
 King, and then the Romans deftroy their City and Na- 
 tion ; for they feared Men more than God : And 
 withal they had put him to death on that account, as 
 if his making himfelf a King had been Rebellion 
 againft Cxfar^ and C King of the Jews'] was written 
 as his Crime by dilate on his Crofs : and lo they were 
 engaged againft him as a J?<?k/,though he told them his 
 Kingdom was not a Worldly one : And they feemed 
 to believe that he did all his Miracles by the Devil as 
 a Conjurer, and therefore that he was railed by that 
 Devil : (d) which was the Blaiphemy againft the 
 Holy Ghoft : And a* for the Common People, they 
 deceived them by hiring the Souldiers to lay, That 
 his Difciples ftolehis Body while they flept. (c) 
 
 Q. But why would Chrift appear to none but his Dif- 
 ciples ? 
 
 A. We are not fit to give God a Law : His works 
 are done in infinite Wifdom. But we may iee, 
 1 . That they who had hardued their Hearts againft all 
 his Dodrine, and the Miracle? of his Life, and mali- 
 cioufty put him to Death as a Blafphemer, a Con- 
 jurer, and a Traitor to Cafar 9 were unworthy and 
 unmeet to be the Witnefles of his Reiuredion : And 
 its like it would but have excited their rage to have 
 
 (c) A:l. 26. 21. Mat. zo. 19. fif&ki. 31.&9. 
 31. & 10.34. L;/%24-7. 46. Joh.20.9. Rom. 14.9. 
 1 Thefa. 14. (d)Matth.\2. (0 Mav.h. 2S.3. 
 
 tryed 
 
(and Christianity.) . m 
 
 tryed a new Perfecution. His Refurreclion being the 
 firft acft of his triumphant Exaltation, none were io fit 
 to lee him as thofe that had followed him in his Suf- 
 ferings : Even as wicked Men are not meet (as Paul 
 w r as) to be 'rapt up into Paradiie and the Third Hea- 
 vens, and hear the unutterable things, (f) • 
 
 2. The WirneflTes whom he choie were enow and 
 fit Perfons for that Office, being to be fait abroad to 
 Proclaim it to the World. 
 
 And God confirmed their Teflimony byiuch abun- 
 dant Miracles, of which you heard before, (g) 
 
 3 .And yet he leh not the Infidels without convincing 
 means : As he before told them, that he would raiie 
 in three Dayes the Temple of his Body, when they 
 deftroyed it \ ib they law the Earthquake, the Sun 
 darkned, the Vail of the Temple rent at his Death ; 
 and their Souldiers faw the Angels that terrified them, 
 and told the Rulers what they law : And after all , it 
 was to Paul a Persecutor (and partly to his company) 
 that Chrift appeared. (hj 
 
 Q. 6. Why muftChrjft "rife from the Dtadf 
 A. You may as well ask, Why he muft be our Savior? 
 
 i. If he had not ri'en, Death had conquered him, 
 and how could he have laved us that was overcome 
 and loft himielf. (/ ) 
 
 2. He could" not have received his own pro mi fed 
 Reward ; even his Kingdom and Glory : It was 
 for the Joy that was jet before him, that he en 
 endured the Crois and defpiied the ihame : Therefor" 
 
 (f) Ac?, io. 41. & i, 2, 3, 4> 5- 22; & 4. 2, 33. 
 
 & l 7 , 18. Ucb. 6. 2. (*) 1 Cor. 15. j.. 6. 
 jHcb. 2.3, 4 , 5. (/?) Mat. 26. & 27. Lf:kc 
 A8. 9- (0 1 Cor. 15. 13, 14. 20. 
 
 Gcd 
 
H2 The Expofttion of the Creed, 
 
 God gave him a Name above every Name, to which 
 every created Knee muft bow. (J$ 
 
 3. His Reiurreclion was to be the chief of all thofe 
 Miracles by which God witnefled that he was his Son, 
 and the chief Evidence by which the World was to 
 be convinced of his Truth, (/)and ib was uied in their 
 Preaching by the Apoftles. That Chnit rofe fromthe 
 Dead,isthe chief Argument that makes usChriftians. 
 
 4. The great executive parts of Chrifts laving Of- 
 fice were to be performed in Heaven, which a dead 
 Man could not do. How elle fhould he have In- 
 ceded for us as our heavenly High-priefl: ? How (houldi 
 he have lent down the Holy Ghoft to renew us ? How 
 fhould he as King have governed and protected his 
 Church on Earrh unto the End ? How fhould he have 
 come again in Glory to Judge the World ? and how. 
 fhould we have ieen his Glory ( as the Mediator of 
 Fruition ) in the Heavenly Kingdom. (;;;) 
 
 Q. 7. / perceive then that Chrijhs RefurreEtion is to 
 us an Article of the great eft life? What ufe muft we 
 make of it t 
 
 A. You may gather it by what is laid, 1. By this 
 you may be lure that he is the Son or God and his 
 Golpel True. (?i) 2. By this you may be lure that his 
 Sacrifice on the Crofs was accepted as lufhcient. 3. By 
 this you may be fure that Death is Conquered , 
 and we may boldly truft our Saviour, who tailed and 
 overcame Death, with our departing Souls. 4. By 
 
 (T) Heb. 12. 3, 4. Phil. 2. 7, 8. (/) Rom. 1. 4. 
 i.Prti.3,4* &3-2?- 7^.11.24.25. (w) iPer, 
 
 1.3, 4. & 3. 21. Phil. 2. 10,1 1.19,20,21. Rom. 6. 
 5. Heb. 4. 14, 15. &6. 20. &7. 16, 17,18. &8. 
 I,2 7 3. & 10. 21>22 n 
 
(and Chrifliamty, ) 115 
 
 this you may be fare than we have a powerful 
 High prieft and IiuerceiTbiir in Heaven, by whom we 
 may come wirh reverend bojdneis unro God. j. By 
 this we mav know that we have a powerful K 
 both to obey and to trail with the Churches Incereft 
 and our own. 6. By this we may know that we have 
 a Head iHil living, who will fend down his Spirit to 
 gather his Choten, to help his Minilters, to Sanclirle 
 and Comfort his People, and prepare them for Glo- 
 ry. 7. By this we are allured of our own Rei'urrecli- 
 on, and taught to hope for our final Judication and 
 Glory. 8. /\nd by this we are taught that we muft 
 RiletoHoIineisof Life. (») 
 
 CHAP. XV. 
 
 He afcended into Heaven, and fittetho'n the 
 right Hand of God the Father Almighty. 
 
 Qu. 1 . TJ Ow long was it between ChrijPs Rtfirrtft£ 
 X. JL on and his Afcenfion ? 
 
 A. Forty dayes : He role on the day which we call 
 Eafter-fay , and he afcended on that which w& cj.il 
 Afcenfion fay, ox Holy T bur f day. (^) 
 
 Q. 2. Did Chrift flay all that while Among his D/ - 
 ciplcs vifiity ? 
 
 A. No : but appeared to them at fuqh feafdrrs as 
 he faw meet, (b) 
 
 (n) Rom. 8.3 4- Col. 2. 12,15. Col. 3. 1.4/5. 
 
 (V) Atf. i.V,4»' M*u 28. (b) Jc 20, c* n. 
 
 I Q. , 
 
1 1 4 The Exf option of the Creed, 
 
 ", . Where was he all the reft of the Forty Days f 
 God hath not told us, and therefore it con- 
 cerneth us not to know. ' 
 
 Q. 4. He [hewed thtm that he had FleJJ) and Blood ; 
 kpw then was he to them invifible, the molt part of the 
 Forty dayes ? 
 
 A. The Divine power that raifed Chrift, could 
 make thofe alterations on his Body, which we are 
 unacquainted with. 
 
 Q. 5. How was Chrift taken up to Heaven ? 
 A. While he was ipeaking to his Apoftles of the 
 things concerning the Kingdom of God, and aniwer- 
 ing them that hoped it would prelently be, and had 
 given their Commiflion, and the Promife of the Ho- 
 ly Ghoft, and commanded them to wait for it at Je~ 
 :, he was taken up as they gazed after him, till 
 a Cloud took him out of their fight : And two Angels 
 like two Men h white, ftood by them and a*>kt them 
 why they ftood gazing up to Heaven, telling them 
 I Jefw who was taken up mould ib come again. (c) 
 6. Flad it not been better for m that he had ft aid 
 : h f 
 
 A. No : He is many wayes more ufeful to us in 
 Heaven, (d) 1 .He is now no more confined in pretence 
 to that imall Countrey ofjudea y above the reft of the 
 World, as a Candle to one room, but as the Sun in 
 his Glory, fhineth to all his Church on Earth. 2. He 
 is poflefled of his full Power and Glory ( by which he 
 is fit to pro reel: and Glorifieus.) 3. He intercedeth 
 for us where our higheft Concerns and Intereft are. 
 
 (c) Act. 1.4,5. W Ac r f. 1.10, 11. y^.16,17. 
 & 1 sr. 26. & 14. 1 6, 26. Cat. 4.4,6. 
 
 a. He 
 
( and Chrijlidmty. ) 1 1 <; 
 
 4. He iendeth his Spirit ori Earth to do his work on 
 all believers Souls. 
 
 Q. 7. What is meant by his fitting on the right Wand 
 ofGod? 
 
 ' A. Not that God hath Hands or is conftied to a 
 place as Man is. But it figniheth that the Glorified 
 Man Jefm is next to God in Dignity, Power and 
 Glory ; and as the Lieutenant under a Ki ig, is now 
 the Univerial Adminiftrator or Governour of all the 
 World under God the Father Almighcy. | 
 
 Q. 8. I Thought he had been only the Lord df his 
 Church ? 
 
 A. He is Head over all things to his Church. All 
 Power and things in Heaven and Earth are given iiim : 
 Even the frame of Nature dependeth on him : He is 
 Lord of all : But it is his Church that he SanC^ifieth 
 by his Spirit and will Glorifie. 
 
 Q. 9. JfChnfi have all power ^ why doth he let Sa- 
 tan and Sin ft- ill reign over the far great eft part of the 
 Earth ? 
 
 A. 1 . Satan reigneth but over Volunteers that wil- 
 fully and obftinately chooie that Condition : And he 
 reigneth but as the Jailor in the Prilbn,as Gods Ex-- 
 tioner on the wilful! refuiers of- his Grace. (/ 1 
 reign is far from abiolute } hecrofTeth nonf De- 
 
 crees of God, nor overcomerh his pbwei 
 what God ieeth meet to permit him ro do. de- 
 
 ftroy none of GodsEle<Sl,nor any that are tr . 
 of Saving Grace. And as for the fewne'.s o left 
 
 (e) Mat. 26. 64. htl. 7. 55-, 56. R 
 'Eph. 1.20. 21, 22, 23. CoL 3. 1. Web. 1. . 
 8. i.&. 10. 12.. Eph. 1. 23. Mat. 2%. 18, (f) 
 12. 9. & 13. 14. 
 
 I * 
 
1 1 6 The Expofitwn of the Creed, 
 
 I (hall fpeak of it after, about the Catholick Church. 
 
 Q. io. But is not Chrifis Body prefent on Earthy 
 and in the Sacrament I 
 
 A. We are fure he is in Heaven, and we are fure 
 that theft Dodrine is a fiction contrary to Senie, Rea- 
 ibn and Scripture, that fay the Confecrated Bread and 
 Wine are fubftantially turned into the very Body and 
 Blood of Chrift,and are no longer Bread and Wine.But 
 how far the prefence of Chrifts Soul andBody extend- 
 ed, is a queftion unfit for Mans determination, unlets 
 we better knew what Glorified Souls and Bodies are : 
 W'e fee that the Sun is eminently in the Heaven : And 
 yet whether its lucid Beams be a real part of its fub- 
 ftance which are here on Earth, or how far they ex- 
 tend, we know not : nor know we how the Sun dif- 
 fereth in Greatnefs or Glory from the Soul and Body 
 of Chrift : nor know when an Angel is in the room 
 with us, and when not : Theie things are unfit for our 
 enquiry and decifion. (^) 
 
 CHAP. XVI. 
 
 From thence he (hall come again to judge the 
 Quick and the Dead. 
 
 Qu.i. \J\T^ at is meant by the Quick and the 
 V V Bead f 
 A. Thofe that are found alive at Chrift's coming, 
 and thofe that were dead before, (a) 
 
 Q) Atf. 3.21. 1 Or. 1 5.44,45. (a) 1 Thefi 4. 
 15, 16,17. 
 
( and Christianity. ) 117 
 
 Q. 2, Are not the Souls of Men judged when Men 
 die f 
 
 A. In part they are: But as it is Soul and Body 
 that make a Man , fo it is the Judgment upon Soul 
 and Body which is the full judgment on the Man : 
 God's Execution is the principal part of his Judgment : 
 And as Souls have not the fulneis of Glory or Mifery 
 till the Reiurrection, fo they are not fully Judged till 
 then : And Societies mud be then judged, and Per- 
 fons in their Sociable relations together, (b) 
 
 Q. 3 . Whither is it that Chrift will come, and where 
 will he judge the World f 
 
 A. Not in Heaven, for the wicked (hall not come 
 thither: But Paul tells us, iThef. 4. 16. [That the 
 Lord himfelf floall defcend from Heaven, with a fiout, 
 with the Voice of the Archangel, and with the Trump of 
 God, and the Dead in Chrift Jhall rife fir ft, and then they 
 that are alive and remain, fliall be caught up together 
 with them in the Clouds to meet the Lord in the Air, and 
 fo fhall we ever be with the Lord. "2 By which it appear- 
 ed that the place of Judgment will be in the Air, 
 between Heaven and Earth. 
 
 Q. 4. In what manner will Chrift come to Judg- 
 ment ? 
 
 A. Chrift tells us , Matth. 25. 31.. That the Son 
 of Man ( that is, Chrift as Man, ) (hall come in 
 his Glory , and all the Holy Angels with him, 
 and Jliall fit on the Throne of his Glory , and be- 
 fore him fhall be gathered all Nations, and he fliall 
 feparate them one from another, as a Shepheard divi- 
 deth his Sheep from the Goats. ] And St. /W faith, 
 
 (b) Mat. 25. 2 Thef 1. 6,7. 10, II. Job. 5. 
 22. 25, 
 
 I 2 2 Thef 
 
1 1 S The Expofition of the Crted, 
 
 2 Thejf. 1.7,8. I he Lord Jefus fiall be revealed frotn 
 Heaveri, with his mighty Angels, in flaming Fire, taking 
 Vengeance on them that k?J<>w not God, and that obey not 
 the Go 'pel of on > Lord Jeftts Chnfi ; Who (hall be pH- 
 nifacJ with everlafiing JJeftr/tction from the pre fend uf 
 the Lor d^and from the Glo->y of his Power, when he fljatl 
 come to be glorified in his Saints, and to be admired in 
 all them that believe. 
 
 O. 5. Where arc the Soids of the Dead before the Day 
 of Judgment : 
 
 A. The Souls of the Faithful are with Chrifl: in 
 Heaven, and the Souk of the Wicked are with Devils 
 iamiievy. 
 
 Q. 6. Where. is. it that the Devils and Wicked are in 
 mifery I 
 
 A. They are (hut out from the Glory of God, and 
 where ever it be that they are, it is as Gods Pritbn, 
 till the Judgment of the Great Day. But the Scrip- 
 ture calleth the Devil, [ the Prince of the ?ower of the 
 Air 2 Efh. 2. 2. .Yet is he on Earth, for he worketh 
 in the Children of difobedunce , and is ready with his 
 Temptations with all Men : And he is faid to go to 
 And fro in the Earth, Job I. 7. & 2.2. And he is 
 laid to walkjn dry places, fe eking reft, and dwelling ii% 
 the wicked, Mat.. 12. 43, 44- 
 
 Q. 7. But are the Souls of the Wicked in no other 
 Hell than the Devils are ? 
 
 A. The Scripture tells us of no other : But it tells 
 us not of their tempting and pofTefling Men as Devils 
 do, but of their iuffering. 
 
 Q. 8. Are Devils and Wicked Souls in the fame Hell 
 that they fiall be in after the Day of Judgment, and 
 have they the fame punifliment ? 
 .^.Whether there mall be any change of thePlace,it is 
 
 not 
 
( and Chrifliamty. ) 119 
 
 not needful for us to know : But the punifliment is o 
 the fame kind : But it will be greater after Judgment" : 
 were it but becaufe the Body joyned to the Soul, # and 
 the multitude of the damned joyned in the Suffering, 
 will make every one more receptive of it. 
 
 Q. 9. Is there no middle place between JFMayeq fnd 
 Hell f or a middle ft ate of Sorts that arc in hope of < 
 veranee from their pain t 
 
 j). Hell it felf is not all one Place, (0 feeing Dey 
 are both in the Air and in the Earth, and where elfe 
 we know not : And in Job 1. 1 1, 12. 
 among the Sons of God. But as for any hope of de- 
 liverance to them that die unpardoned, the Scrip: 
 tells us of none, buth faith that [ the Night 
 when none can rcorkff\ and that This is the accept e 
 this is the Day of Salvation: And that [every Afanjh-ill 
 be judged according to what he had done in the Body, 
 whether it be good or evil. ~] It is therefore mad pre- 
 emption for any one to neglect this Day of Salvation 
 upon a hope of his own making, that they that die the 
 Slaves of the Devil may repent and be delivered in 
 their Airy Life, and be made the Children of God j or 
 that any Purgatory. fire (hall refine them, or any 
 Prayers of the Saints in Heaven or Earth deliver 
 them. (J) 
 
 Q. 10. But it fee ms by their pleading defcribedbyCbrift, 
 Mat. 25. that they will not bepaft hope till the Sentence 
 be paffed on them. 
 
 j4. But the fame Text, tells you what Sentence 
 certainly fhall pais ; and therefore that if they keep 
 any hope it is not of Gods making, but their own, and 
 
 (c) Luke 16. 22,9. (d) Mn. 5* 25, 25. ALiri: 
 
 9° 43,44> 45i 46. 
 
 I 4 will 
 
1 2 o The Extortion of the Creed, 
 
 _______________ ■ ■ i m 
 
 will be all in vain : Bur indeed tho!e words feem ra- 
 ther to exprefs their fervent defire to elcape Damna- 
 tion, than their hope. The wicked may cry for 
 Mercy when i: is too lare.but fhail not obtain it: Dives 
 "Luke 1 6. may beg for a drop of Water ,but not get it. 
 
 Q. I u But Will it not be a lop% vrork.to judge all that 
 ever lived from the beginning of thelVorld unto theEnd? 
 
 A. Gods Judgment is not like Mans, by long talk 
 and wordy Tryal , though Chritt open the Rea- 
 [g-,25 of it after the manner of Men} Gods Judg- 
 ment confifteth of full CbnviEtjin and Execu- 
 tion : And he can convince all Men in a moment 
 by his Light, fhining at once into every ones Con- 
 fcience : As the Sun can enlighten at once the Millions 
 of Eyes all over the Earth. And Gods execution 
 ( catting all the wicked into utter darkneis and mile- 
 ry ) needs no longtime, though it's continuance will 
 be for ever, {e) 
 
 Q. i2. Afiij we know in this life, what Judgment 
 Chnfl will then pufs onus ? 
 
 A. All Men, or moft Men do not know it : Nor 
 will it be known by a flight and Hidden Thought; nor 
 by blinded or felf flattering Sinners; nor by the wor- 
 ier fort of true Believers, that (in as much as will ftand 
 with Bnceriry ; nor yet by iuch ignorant Chriitians 
 who underhand not well the terms of the Covenant 
 of Grace, or have true Grace , and know it not to be 
 true : nor yet by fuch timerous Chriitians, whole fear 
 doth hinder Faith and Reaibn. But there is no doubt 
 h\x\wc may krww, and ought to ufe all diligence to 
 know what Sentence Chriifc will pals upon us. (f) 
 
 (e) '2 Tim. 4. 1 , (/) Jo. 12. 47, 48. Ram. 2. 1 2, 
 
 13'. Acl.i7.3i> Market 6* 16 > 
 
 For. 
 
( and Christianity. ) 121 
 
 For, 1 .The difference between Heaven and Hell is fo 
 great, that there muft needs be a great difference be- 
 tween them that (hall go to each : And therefore it 
 may be known : Chrift's Spirit is not an undifcernable 
 Mark and Pledge to them that have it. 2. And we are 
 commanded to fearch and try our felves ; !nd many 
 Marks of difference are told us,and thePerfons plainly 
 described that fnall be Juftified and Condemned : And 
 they are already here Juftified and Condemned by 
 that Law by which they (hall be judged. 3. And 
 what comfort could we have in all the Redemption 
 and Grace of Chrift, and all the Promiles of Salva- 
 tion, if we could not come to know our Title by 
 them, (g) 
 
 Q. 13. Who be they that Chn 'ft will then jiiftifie, or 
 condemn ? 
 
 A. I muft not here anfwer that Queftion, becaufe 
 its proper place is afterward, under lbme of the fol- 
 lowing Articles. 
 
 Q. 1 4. But Ifindfome Scriptures, faying-, That We 
 are not juftified by works, but by Faith in Chri ft , and 
 yet in Mat. 25. Chrifi pajfcth the Sentence upon Mens 
 Works as the Caufe ; and it s [aid, We (hall be 
 judged according to our works. 
 
 A. By works, Paul meaneth (h) All works that are 
 conceived to make the reward to be not of Grace, but 
 of Debt : All works which are let in competition or 
 oppofition to Juftiiication by Faith in Chrift : The 
 
 (£)Mal. 3. 17. 18. Mat. 25. Mat. 13. Rom. 
 8. 30. Jo. 17. 2, 3. Heb. 9. 27. 2 Cor. 5. 10. 
 Heb.6.2. OJA#. 24.25. Jam. 2.1 i.ABs 17.31. Rom. 
 3. 27. Gal. 2.16, 17. & 3.2. 5.10. Eph. 2. -j.Tit. 
 3.5,6, &W/. 4.4. & 2.2, 3,5. Eccl. 12.24. 
 
 Queftion 
 
122 The Expo fit ion of the Creed, 
 
 .Queftion between him and the Jews was, Whether 
 the Divine excellency of Mo [ess Law was fuch, as 
 ihat it was given to juftifie the doers of it as fuch ? 
 Or whether it was but an Index to point them to Chrift 
 the end of the Law, by whom they mud be juftified ? 
 But it is '.iot Believing in Chrift, nor begging his 
 Grace, nor thankfully accepting it, that Faut meaneth 
 by Works m hisexclufion : It is this that he lets againft 
 thefe works. And as we are here made Juftified Per- 
 fons by meer Grace, giving us Repentance and Faith 
 in Chrift (that is, making us Chriftians : ) lb this 
 obligeth us to live and die as Chriftians, if we will be 
 laved. And therefore the final juftifying Sen- 
 tence at Judgment doth pais on us according to luch 
 works only as are the performance of our Covenant 
 with Chrift, without which we fhall not be faved, 
 and therefore not then juftified ; our J unification then 
 being the juftifying of our Title to Salvation, and 
 therefore hath the lame conditions. 
 
 Q. 'hat mzy we further learn by this Article 
 
 of O. rift's coming ? 
 
 A. l . We in u ft iearn to Fear, and Obey him that 
 muft judge us : And to live as we would then hear of 
 it, and to make it all the work of Our lives to pre- 
 pare for that day and final doom. And diligently 
 to try our Hearts and Lives, that we may be lure to be 
 then juftified. 
 
 2. We muft not be diicouraged that we fee not 
 Chrift, but remember that we lhall fhortly fee him 
 in his Glory : In the Sacrament and all his worfhip, 
 let us do it, as expectants of his coming. 
 
 (/) Rom. 14. 10. Rev. 20. 12, 13. & 22. 14. 
 3fa/».2.i4,&c. Mat. 12.36,37. 2 Pet. 3-n>i2. 
 
 3. We 
 
( and Cbr/shamty. J 125 
 
 3. We have no cauie to be dismayed at the ro- 
 fperity of the Wicked 1 nor at our Pert'tcutions or any 
 furTerings,while we foreiee by Faith that gloriousDay. 
 
 4. We fhould live in the joyful Hopes of that Day, 
 when he that died for u>, and Sanctified us. (h&U oe 
 our Judge, and juftifie us. and finally jud£e us to 
 endleis Life : And we mull love, and long, and pray 
 for this Glorious coming of Chrift. Come Lord Je- 
 fiu^ corne quickly, Amen. 
 
 CHAP. XVU. 
 
 III. I Believe in the Holy Ghoft. 
 
 Qu. I • "\ i\ T Hat is ?ncant by believing in the Holy 
 VV Gho/t? 
 
 A. It meaneth our Believing what he is, and what 
 he Doth : and our Trufting to Hinilelf, and to his 
 Works. 
 
 Q.2. What muft wc believe ofYHmfclf? 
 
 A. That he is God, the Third Perion in the Trini- 
 ty, One in Effence with the Father and the Son. 
 
 Q. 3 . Wha- mnfi VH believe cf his Works f 
 
 A. We mull believe, 1 . That the Holy Ghoft is 
 the great Agent and Advocate of Jefus Chrift on 
 Earth, by his works to be his Witneis, and to piead 
 his Cau'e and communicate his Grace. 
 
 2. That the Holy Ghoft was the Author of thole 
 many uncontrolled Miracles by which the Gotpel of 
 Chrift was Sealed to the World : And therefore that 
 
 (a) rVW.28.19.1 Jo. 5.7. htls 5. 3. M*r.I2.3l',^2, 
 
 thofe 
 
124 The Ex fo fit ion of the Creed, 
 
 thofe Miracles were the certain atteftation of 
 God : (*) 
 
 3 . That the Holy Ghoft was given by Chrift to his 
 Apoftles, and Evangel ifts, to enable them to perform 
 the extraordinary Office to which they were Com- 
 miffionedi to teach the Nations to obferve all things 
 that Chrift had commanded, and to lead them into 
 all Truth, and bring all things to their remem- 
 brance. 
 
 4. That therefore the Do&rine of the faid Apo- 
 ftles and Evangelifts, firft preached by them, and after 
 Recorded in the Sacred Scriptures for the uie of the 
 Church to the end of the World, as the full Doclrine 
 and Law of Chrift, is to be received as the Word of 
 God, indited by the Spirit. 
 
 5. That it is the work of the Holy Ghoft to Sancli- 
 fie all Gods Elect ; that is^ to illuminate their un- 
 derftandings, to convert their Wills to God, and to 
 ftrengthen and quicken them to do their duty , and 
 eonquer Sin, and lave them from the Devil , the 
 World and the Flefh : And to be in them a Spirit of 
 Power and Love, and a found mind : And io that 
 the Holy Ghoft is an Jntercejfor within us to commu- 
 nicate LIFE, LIGHT and LOVE, from the Father, 
 and the Son, and excite in us thofe Holy Defires, 
 
 (b)Joh.i^. 15, 16, 17.26. & 15. 26. & 16.7,8, 
 9,10,11, 13^14^15. M^rJ^i.8. Act. 1.5.8. & 
 2.4, 33.38. & 4. 3i- & 6.3. 5". & 8. 17. & 10. 44, 
 45. & II. 15, 16. & 19.2,6. Rom. 15. 13} 16. 
 I Cor. 12. & 6. 1 1, 19. 2 Cor. 13/14. Tit. 3. 5, 
 6. Heb. 2. 3,4. 2 Pet. i.2i. Rom. 8.9,15,16. 
 Jttd. 20. Lake II. 13. Bfh. 1. 13. & 4- 30. iThef. 
 4.8/ 
 
 Thanks 
 
( and C hrifi Unity ) 1 2 <; 
 
 Thanks and Praife, which are meet for Gods accep- 
 tance. All this is contained hi our Believing in the 
 Holy Ghoft. 
 
 Q. 4. If all this be in it, it feemcth a moft necejfary 
 part of Faith. 
 
 A. The Perfective works of God are rfed to be 
 afcribed to the Holy Ghoft: This is ib weighty and 
 neceflary a part of Faith, that all the reft are infurTi- 
 cient without it : Millions perifh that God created, 
 and that Chrift in a general iort ( as aforefaid ) dyed 
 for 5 but thole that are SanClifyed by the Holy Ghoft 
 are laved. It is the work of the Holy Ghoft to Com- 
 municate to us the Grace of Chrift, that the work of 
 Creation and Redemption may attain their Ends. 
 
 Q. 5. How is it proved that the Holy Ghoft is 
 God? 
 
 A. In that we are Baptized into the Belief of him 
 as ol the Father and the Son : And in that he doth the 
 works proper to God,and hath the Attributes of God 
 in Scripture : Which alfo exprefly faith \_Tlierearc 
 Three which bear Record in Heaven, the Father , the 
 Word, and the Holy Spirit, and thefe three are One 7 
 ljoh.5.7. 
 
 Q. 6. / have oft marvelled that the Creed left cut, 
 I. The Authority of the Apoftles : 2. And their Mira- 
 cles, and Chrift s. 3. And the Authority of the Scrip- 
 tures ', and now 1 perceive that all thefe are contained 
 in our believing in the Holy Ghoft. 
 
 A. No doubt,but i: is a Practical Article of Faith (c) 
 in which we profefs to believe in the Holy Ghoft, 
 in his Relation and 1 Forks on Mav j and therefore as 
 ChrhYs Agent in gathering his Church, by the Apo- 
 
 (c) J oh. 16. I j. 
 
 ftolica! 
 
126 The Expo fit ion of the Creed, 
 
 ftolical Power, Preaching, Writings aid Miracles $ 
 and in the San&ifying , and helping ail true Be- 
 lievers. 
 
 Q. 7. By this it fcems there are many wayes of deny- 
 ing the Holy Oho ft ? 
 
 . A. Yes : 1 . They deny him, who deny his God- 
 head, as the Third Peribn in the BlefTed Trinity. 
 
 2. They deny him who deny that the Miracles of 
 Chrift and his A potties were God's Teftimony to 
 Chrirt , ( being convinced of the Truth of the 
 Facts. ) 
 
 3. They deny him who deny the extraordinary 
 qualifications of the Apoftles , and fuppole them 
 to have had but the prudence of ordinary honeft 
 Men. 
 
 4. They deny the Holy Ghoft, who deny the fa- 
 cred Scriptures to be indited by him, and to be 
 true. 
 
 5. They deny him, who deny him to be the San- 
 clifier of God's Elecl, and feign Holineis to be but 
 conceit, deceit or common Virtue, 
 
 Q. 8. But are all thefe the unpardonable fin again ft 
 the Holy Ghoft f 
 
 A. The unpardonable (In is called [The Blafphemy 
 agamft the Holy Ghoft,Mzt. 1 2. (d) And it is when Men 
 are convinced that thoie Miracles were done, and 
 thole gifts given,which are God's atteftation to Chrift 
 and his Goipel, but they fixedly believe and fay, That 
 they were all done by the power of the Devil, by 
 Conjuration, and not by God, and therfore notwith- 
 ftanding them, Chrift was but a Deceives And this 
 fin is unpardonable, becauie it rejecleth the only re. 
 
 (d) Matth. \%< 
 
 medy 
 
(and Christianity.) 127 
 
 medy, The Spirits witnefs to the truth of Chrift : He 
 that will not believe this Witneis,(hal] have no other. 
 
 Q_. 9. But how ?nay we kriow that we are Sanctify ed 
 by the Sprit ? 
 
 A. By that Holinefs which he caufeth : 1. When 
 our 'under ft andings lb know and believe the Trnth 
 and Goodnefs of the Gofpel and its Grace, as that we 
 Pratlically efteem and prefer the Love of the Father^ 
 the Grace of the Son, and the Communion of the Holy 
 Ghoft, and the heavenly Glory, before all the Plcafurcs y 
 Profits and Honours of this World 7 that ft and againli 
 them, and before Life it ielf. 
 
 2. When Our Wills do with habitual Inclination 
 and Retblution, Love and Choofe the lame, before all 
 the faid things that ftand in competition. 
 
 3. When in thecourleof our Lives we feek ihem 
 firft, and hold them falteit in a time ofTryal, for- 
 faking the Flem, the World, and the Devil, ib far 
 as they areagainft them, and living in fin cere (though 
 not perfect) Obedience to God. (?) 
 
 Q. 10. /; the Spirit or the Scripture higher , and the 
 Rule of Faith and Life ? 
 
 ^.The Spirit as the Author of the Scripture is great- 
 er than the Scripture ; and the Scripture as the Word 
 of the Spiritis the- Rule of our Faith and Lives; and 
 greater than our Spiritual gifts : The Spirit in theApo- 
 itles,was given them, to write (when they had preach- 
 ed J that Doctrine which is our Rul^ : But the Spirit is 
 not given to us to make a newLaw orRuie,but to be- 
 
 (<?) Aft. 26. 18. Eph. 1. 18. Col. 1 9, 10. 
 2 Cor. 5. 17. Mat. 12.3. Jc/;. 3.3,5,6. Heb. 12. 
 14. Mat. 6. 33. zTbef. 2. 13, 1 Pet. i. 2. 
 2 Thef. 2, 2. 1 Jo. 4. 1, 2, 3. 
 
 lieve,- 
 
128 The Expofition of the Creed, 
 
 lieve,Love and Obey that already made. As under the 
 Law of Mojes, God that made the Law, was greater 
 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 underftand and obey 
 that. c 
 
 Q. 1 1 . There are many that boaft of the Spirit and Re- 
 velations '? howfljall we try fitch? whether their Spirits be 
 of God f 
 
 A. i. If they pretend to do that which is fully 
 done by the Spirit already, that is, to preach or write 
 another Gofpel, or make a new Law for the Univer- 
 fal Church, feeing this was the Prophetical extraor- 
 dinary Office of Chrift and the Spirit in the Apoftles, 
 fuch imply an accufation of infufficiency on Chrifts and 
 the Spirits Law or Rule , and arrogate a power 
 never given them , and fo are falfe Prophets. 
 
 2. If they contradict the written Word of God, 
 which is certainly Sealed by God's Spirit already, it 
 muft needs be by an evil Spirit : For God's Spirit doth 
 not contradict it lelf. (f) 
 
 Q. 12. But had not the Briefs under the Law? the 
 Spirit of God? as well as Mofes that gave them the 
 haw? 
 
 A. Mofes only (and Aaron under him) had God's 
 Revelation to make the La v : And the Priefts only 
 to keep it, teach it and rule by it. And fo it is as to 
 the Apoftles of Chrift, and the iucceedirig Mhri- 
 ftry. 
 
 Q. 13. But might not Kings then make Religions 
 haws ? 
 
 A. Yes: to determine fuch circumftances as God 
 
 has 
 
( and Chriftiamty. ) 129 
 
 had only given rhem a General Law for, and lefc to be 
 determined by them • but not to make hew Laws of 
 the fame kind with Gods; nor to add to or alrcr them. 
 
 Q. 1 4. But were there not Prophets after Moles 1h.1t 
 had the Spirit ¥ 
 
 A. Yes : But they were not Legiflators,* but ihiz 
 with particular Mandates, Reproofs, or Conlolations; 
 faveonly David and Solomon who had directions from 
 God himfelf (not to make a new Law of God, but ) 
 to order things about the Temple and its Wor hip. 
 
 So if any Man now pretend to a Prophetical Reve- 
 lation, it mull: not be Legiflative to the Cathoiick 
 Church, nor againft Scripture, but aboat particular 
 Perlbns, Acls and Events ; and it mud be proved by 
 Miracle or by Succels before another is bound to be- 
 lieve him. 
 
 Q. 15. Aittfl I tdhe every motion in m:^ to be b 
 Holy Ghofl which is agreeable to the Word ofGod 1 or for 
 doing what is there commanded * 
 
 A. Yes, if it be according to that Word, for t!ie 
 Matter, End, Manner, Time, and other circarri 
 fiances. But Satan can transform himfelf into an An- 
 gel of Light,(£)and mind us of fame Text or Truth to 
 mifapply if, and put us on Meditation, Prayer or 
 other duty at an unfeafon able Time, when it would 
 do more hurt than good ; or man HI manner, or: 
 Ends : He can move Men to be fervent Reprov 
 or Preachers, or Rulers, that were neVer Called 
 but are urged by him, and the Paffion and , 
 their own Hearts : And good Men in fome mi 
 know not what manner of i'pirit they are of. 
 
 (g) 2 Cor. 11. 14. 
 
 K cfi; 
 
i ?o The Exposition oftht Creed, 
 
 CHAP. XVIII. 
 
 The Holy Catholick Church. 
 
 Qu. i . TT Ow is this Article joyned to the former ? 
 
 XJl A. This Article hath not been alwayes 
 in the Creed, in the fame 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 Ghoft, and the 
 Redemption wrought by Chrift : Chrift by his death 
 purchafeth, and the Holy Ghoft gathereth the Holy 
 CatljolickChitrch : It were defective to believe Ch rifts 
 Vitrchafe, and the Holy Ghoft 1 s Sanfiification ; and not 
 know for whom and on whom it is done. To Santli- 
 fie, is to Santlifie fome Terfons : and fo to make them 
 the Holy Society, or Chriftian Church. 
 Q_. 2. What is a Church ? 
 
 A. The Name is applied to many forts of AfTemblies 
 which we need not name to you. But here it fignifi- 
 eth, The Chriftian Society. 
 
 Q. 3 . Why is it called Catholick^? 
 A. Catholick is a Greek word and fignifieth Vmt 
 verfal: It is called Catholic^ becaule, I, It is not 
 as the Jews Church confined to one Nation, but com- 
 prehendeth all true Chriftians in the World. And, 
 2. Becauie it confifteth of Peribns that have every 
 where in the World, the lame EfTentiating qualifica- 
 tions, fummed up Eph. 4.3,4,5,6. One Body, one 
 Spirit, one hope of our Calling, one Lord, one Faith, 
 one Baprilm, one God and Father of all^ though in 
 various Meaiures of Grace. And fo the Concordant 
 Churches of Chrift through the World, were called, 
 The Catholic^ Church, as diftinft from the Seels and 
 Herefies that broke from it. Q. 4. 
 
( and Chrifttdnity. ) I 3 1 
 
 Q. 4. //on 1 comes the Fope of Rome r<? call enly his 
 Subjetls Catholicks ? 
 
 A. The greateft part of the Church on Earth by 
 far, was long in the Roman Empire, and when Em- 
 perors turned Chriftians they gave the £hurches 
 Power for the Honour of Chriftianuy, to form the 
 Churches much like the Civil State : And fo a Gcn&M 
 Council of all the Churches in chat Empire was their 
 Supream Church Power. And three Patriarchs 
 firft, and five after were in their tevernl Provin- 
 ces , over all the reft of the Archbifhops and B[- 
 fhops. And fo the Orthodox Party at Firft were 
 called, The Catholicks, becauie they were the greater 
 Concordant part : But quickly the Anions became 
 far greater, and carryed it in Councils, and then they 
 called them r e!ves, The Catholicks : After that the Or- 
 thodox under wii'er Emperors got up again, and then 
 they were the greater part called Catholicks : Then 
 the Neftorians a little while, and the Eutychians after, 
 and the Monothchtes after them, got the MajorVote in 
 Councils, and called themielves the Cat h?Hi\ Church : 
 And lbfince then,they that had the greateft countenance 
 from Princes, and the greateft number of Bifhops in 
 Councils, claimed the Name of theCathoIick Church : 
 And thePope that was the firftPatriarch in the Empire 
 firft called himielf the Head' of the Cathoiick Church 
 in that Empire} and when the Empire was broke, 
 extended his claim to the whole Chriftian World, 
 partly by the abuie of the word [CatholickChurch ~] 
 and partly by abufe of the Name Q General Cohu- 
 c//j;]falfly pretending to Men that what was called ~Gj- 
 tholickjind Generals to the Empire, had been ib call- 
 ed as to all the World: And thus His Church was called 
 Catholic^. 
 
 K2- Q. V 
 
j 3 2 7 At ExPofition of tht Creed, 
 
 Q. 5. Why is the Catholick^ Church called Holy ? 
 
 A. i . To notifie the work of our Saviour, who 
 came to lave us from our fins, and gather a peculiar 
 People, a holy Society, who are leparated from the 
 unbelieving, ungodly World. 
 
 2. To notifie the Work of the Holy Ghoft, who 
 is given to make fuch an Holy People. 
 
 3. Yea, to notifie the Holinefs of God the Fa- 
 ther, who will be Sanctified in all that draw near him, 
 and hateth the impure and unholy* and will have all 
 his Children Holy as he is Holy. 
 
 4. And to tell us the fitnefs of all Gods Children for 
 his favour and Salvation. 
 
 Q^6. Wherein confifteth the Holinefs of the Church ? 
 
 A. 1. Chrift their Head is perfectly Holy : 2. The 
 Goipel and Law of Chrift which is our objective 
 Faith and Rule are Holy. 3. The Founders of the 
 Church were eminently Holy. 4. Allfincere Chri- 
 ftians are truly Holy, and marked out as luch for Sal- 
 vation. 5. The common Minifters have an Holy 
 Office. 6. The Church Worfhip as Gods Ordinances 
 are Holy works. 7. All that are Baptized and pro- 
 fefs Chriftianity, are Holy as to Profeffion, and fo 
 far feparated from the Infidel World, though not fin- 
 cerely to Salvation. 
 
 Q. 7- What is it now that you call r The Holy Ca- 
 tholick Church ? 
 
 A. It is The Vnivcrfality of Chrift ians Headed by 
 Jefus Chrift. 
 
 Or , It is a Holy Kingdom con filing ofjefm Chrift (a) 
 the Headland all fncere Chrift tans the fine ere Members y 
 
 (4) Eph. I. 22, 23. & 5. 23,24. Col. 1. 18, 19. 
 24. Mat. 16. 18. 1 Cor. 12. 28, 29,30. Aft. 2.4.7. 
 
 and 
 
( and Christianity. ) 1 ? ? 
 
 and all profeffed Chriftians the prof effing Aicmbers ; fir/l 
 founded and gathered by the Holy Ghoft eminently 
 workin| in the Apoftles and Evangelifts, Recording 
 the Dotlrine and Laws of Chrtft for their Cover?; merit 
 to the End ; and guided by his Mimfters, and Sandify- 
 ing Spirit according to thofe Laws and Dotlrine, in •■va- 
 rious degrees of Grace and Gifts. 
 
 Q. 8 . What is it that m*k$s all Churches to be One ? 
 
 A. i. Materially, their concord in the lame quali- 
 fications : which is called, Eph. 4. 3. 7 hcZ^tty of 
 the Spirit : They are all, thar are fincere, Sanctified 
 by the lame Spirit, and have the iame Eflentials of 
 Faith, Hope, Bap tiimal Covena it, and Love : (b) And 
 the Hypocrites profefs the iame. 
 
 2. Formally their common Union with and Rela- 
 tion to God the Father, Son and Holy Ghoft, that is, 
 to Jefus Christ their Head, bringing them home to 
 God the Father by the Spirit. 
 
 Q. 9. Is there 'no one Mini Ben al Head of all the 
 Church on Earth ? 
 
 A. No : neither One Man, nor one Council or 
 Collection of Men : For, 1 . None are naturally capa- 
 ble of being One Supream Paftor, Teacher, Piieft and 
 Ruler over all the Nations of the Earth, nor can lb 
 much as know them, or have humane converfe with 
 them. And a Council gathered equally out of all the 
 World as One luch Supream, is a more grofs Fidion 
 of impoffibles than that of a Pope. 
 
 2. And Chrift that never Jo qualified any, never 
 gave any luch power. But all Paitors are like the 
 Judges, Juftices and Mayors that rule fubordinately 
 
 (V) Jo. 17. 21, 23. 1 Cor. 8.6. 1 Cor. 12,5,27, 
 28,29. £/^«4«l5>$»7- M«r. 28. 19. 
 
 K 3 under 
 
1 34 The Expo fit ion of the Creed, 
 
 under one King, in their leveral Precincts ; and no 
 like an Univerial Viceroy, Lieutenant, or Ariftocra* 
 cy or Parliament. 
 
 Q. ic. But is not Monarchy the bcft Form of Go* 
 vemmcnt, arid flwidd not the Church have the be ft ? 
 
 A. i. Yes: and therefore Ch rift is its Monarch, 
 who is capable of it. 
 
 2. But a Humane llniverfal Monarchy of all the 
 World is not beft : nor was ever an Alexander, a 
 Cafar, or any Man fo mad, as ioberly to pretend to 
 it, or plead for it. Who is the Man that you would 
 have to be King at the Antipodes , and over all the 
 Kings on Earth. 
 
 3. Yea, the cafe of the Church is liker that of 
 Schools and Colledges, that rule Volunteers in order 
 to Teaching them. And did ever Papist think that 
 all the Schools on Earth of Grammarians, Philofo- 
 phers, Phyficians, &c. (hould have one humane Su- 
 pream Schoolmafter, or a Council or Colledge of fuch 
 to Rule them ? 
 
 Q. II. But Christ is not a Vifible Head ', and the 
 Church isVifible. 
 
 A. We deny not the Vifibility of the Church, but 
 v/e muft not feign it to be more vifible than it is. (c) 
 1. It confifteth of vifible Subjects : 2. Their Profefli- 
 on is vifible and their Worlhip. 3. They have vifi- 
 ble Paftors in all the particular Churches , as every 
 School hath its Schoolmafter. 4. Chrift was vifible 
 in the Flefh on Earth. 5. He was after leen of Ste- 
 phen and Paul, 6. He is now vifible in Heaven, as 
 
 (c) iCor.11.3, Eph. 5.23. Col. 2. 10, 18. & 
 2o 19. Act. 14. 23. fit* 1.5. Eph. 2. 20. Ktt. 
 8, 36. Aft^-lk 22.140 Rev. 1. 7. Mat.25.40. i 
 
 thq 
 
( and QhriflUnity. ) i ? ~ 
 
 the King is in his Court. 7. And he will come in 
 glorious Vifibility fhortly to judge the World. 8. And 
 hisLaws are vifible by which he ruleth us and will judg 
 us : If all this Vifibility will not fatisfie Men, Chrift will 
 not approve of Vfnrpation for more Vifibility* 
 
 Qj 12. Of what nfe is this Article to us ? 
 
 A. 1. To tell us that Chrift dyed not in vain, but will 
 certainly have a Holy Church which he will fave. (af) 
 
 2. To (hew us in the bleffed effect that the Sancftifi- 
 cation of the Spirit is not a Fancy • but a Holy Church 
 is renewed and laved by it. 
 
 3 .To tell us that God forfaketh not theEarth,though 
 he permit Ignorance, Infidelity and Wickednefs to 
 abound, and Malice to perfecute the Truth : ftiil God 
 hath a Holy Church which he will preferve and lave. 
 And though this or that Church may apoftatize and 
 ceafe,there (hall be ftill a Catholick Church onEarth. 
 
 4. To mind us of the wonderful Providence of 
 God, which fo continued! and prefer veth a Holy 
 People, hated by open Enemies and wicked Hy- 
 pocrites, by Satan and all his Inftrments on Earth. 
 
 5. To teach us to love the Unity of Chriftians, and 
 carefully maintain it, and not to tear the Church by 
 the Engins of proud Mens needlefs Snares, nor to 
 be raftily ceniorious of any, or excommunicate 
 them unjuftly , nor to feparate from any, further 
 than they feparte from Chrift j but to rejoice in our 
 common Union in Chriftian Faith and Love, and not 
 let wrongs, or infirmities of Chriftiahs or Carnal 
 
 (d) Eph. 5. 27. All. 2. 47. A#. 20. 28. 1 Cor. 
 10.32. Eph.i.io.Col. I. 18, 24. Eph. 3.21. Heb. 2. 
 12. I Thef.5. 12, 13. Eph. 4. 16, 1 Tim. 3.15. 
 
 K 4 Intrefts 
 
1 36 The Expofnion of the Creed, 
 
 -•lis, or Pride or .PafTion, nor different Opinions 
 about things not neceflary to oar Unity , deilroy 
 our Love or Peace, or break this holy bond. 
 
 CHAP. XIX. 
 
 The Communion of Saints, 
 
 Qu. I-T jQr; is this Article joyned to the former ? 
 
 JLjL A* As it belongs to our Belief in the 
 Holy Ghoil, it tells us the effecl of his Sancliificati- 
 on : And as it belongs to our belief of the holy ca- 
 tholick Church, it tells us the end of Church Rela- 
 tion, that Saints may live in a holy Communion. 
 
 Q. 2. What is it to be a Sair.t r 
 
 A. To be ieparated from a common and unclean 
 Ccnveriation unto God, and to be absolutely devo- 
 ted to him, to Love, ierve and trull him, and hope 
 for his Salvation. 
 
 O. 3 . Are all Saints that are members of the ca- 
 tholich^Chiirch ? 
 
 A. Yes, by Profeffion, if not in Sincerity : All that 
 are (ulcere and living members of the Church are 
 really de-voted to God by Heart-content : and the 
 reft are devoted by Baptilm and outward Profcffion, 
 and are Hypocrites , pretending falfly to be real 
 Saints, (a) 
 
 Q. 4. iVhy then doth the Church of Rome Cam- 
 
 (a) 1 Cor. 1. 1, 2, Rom. 1. 7. & 12. 15. & 15. 
 25,26, 3f. } tyr\ |4- 33. & 16. 1, 15. 
 
 ntzi 
 
( and Christianity. ) i 3 n 
 
 nine [owe few 1 and call them Saints, if all Cbafiians 
 be Saints f 
 
 A. By [Saints'] they mean [_extracr dinar) Saints'}'. 
 But their appropriating thelsameto l.i.h. much tend- 
 eth to delude the People, as if they might be laved 
 though they be not Saints +. • 
 
 Q. 5. What is meant by the Communion of Saints? 
 
 A. Such a frame and practice of ll^x. and Life 
 towards one another as fuppoieth Vn on, iiiqh as is 
 between the Members of the Body. , 
 
 Q_. 6. Wherein doth this Communion confifi f 
 
 A. 1. In their common Love to God, Faith in 
 Chrift and Sanclification by the Spirir. 2. In their 
 Love to one another as rhemielves. (b) 3 .In their care 
 for one anothers welfare^ and endeavour to promote 
 it, as iheir own : (V) and when Love makes aii their 
 goods lb far common to all Chriftians within their 
 conver'e, as that they do to their power Supply 
 their wants in the order and meaiiire that Gods Pro- 
 vidence and their Relations and Acquaintance diredt 
 them j preferring the relief of others necelTuies, be- 
 fore their own iuperfluity or fuhiefs. 4. In their 
 joyning as with one Mind and Soul and Mouth in 
 Godspublick Worfhip, and that in the holy Order 
 under their refpeclive Paftors, which Chriir by his 
 Spirit in the Apoftles hath inftkuted +. 
 
 Qj 7, Why is our joyning in the Lords r cal- 
 
 led our Communion ? 
 
 + 2 Cor. 1. 1. Efh. I. I. & 5. 3. & 6. 18. i 
 1,1. Col. 1 . 2. Heb. 1 3". 24. Alt. 4. (b) Col. 1 . 4. 
 1 Pet. 1. 22. (c) Heb. 1 3.2,3. 1 Tim.6 iS. + 1 Cor. 
 10. 16. iCor. 6.14. Heb. 10.22, 24. jch. 13, 34, 
 35. I Thef. 5v 12,13. 
 
 A. Be- 
 
I ? 8 The Expo fit ion of the Creed, 
 
 A. Becaule it is a f'pecial Symbol, Badge and Ex- 
 preflion of it inftituted by Chrift, to fignifie our 
 Communion with him and one another. 
 
 Q_. 8. Is that to be only a Communion of Saints} 
 
 A. Yes, that in a fpecial manner is appropriated 
 to Saint£ : Other parts of Communion (as eating to- 
 gether, relieving each other, duties of Relation, ere.) 
 are ib far to be uled towards Unbelievers, that they 
 are not fo meet to be the diftinguifhing Symbols of 
 Chriftians: But the two Sacraments, Baptifm for 
 Entrance, and the Lords Supper for continuance of 
 Communion, Chrift hath purpofely appointed for 
 iuch Badges or Signs of his People as ieparate from 
 the World, (d) 
 
 Qj 9. By what Order are others to be kept fro?n 
 Church -communion ? 
 
 A. Chrift hath inftituted the Office of the Sacred 
 Miniftry for this end, that when they have made 
 Difciples to him, they may be entrufted with the 
 Keyes of his Church, that is, efpecially the Admini- 
 ftration of thefe Sacraments, firft judging who is fit 
 to be entred by Baptifm, and then who is fit for con- 
 tinued Communion. (/) 
 
 CX 10. May not the Taftors by this means become 
 Church-Tyrants ? 
 
 A. We muft not put down all Government for 
 fear of Tyranny ; elie Kingdoms, Armies, Colledges, 
 Schools, muft be all diflblved as well as Churches : 
 
 (/) Mat. 26. 26. 1 Cor. 1 1 . 21 , 22, 24«> & c - -^ 
 20. 7. 1 Cor. 10. 16. AB. 2. 42, 46. (e) Mat. 
 16. 19. & 24.45, 46. 1 Cor. 4. 1, 2. Aft. 20. 20, 
 28. 1 Thcf. 5. 12,13. Heb.13.7j 17, 24. • 
 
 fome 
 
(and Christianity. ) 139 
 
 fome body muft be trufted with this Power ; and 
 who is fitter than they who are called to it as 
 their Office, and therefore fuppoled belt qualified 
 for it. 
 
 Q. 1 1 . What if none were trnflcd with it, and Sa- 
 craments left free to all ? • 
 
 A. Then Sacraments would be no Sacraments, 
 and the Church would be no Church : If any man 
 or woman that would, might baptize whom and 
 when they would, they might baptize Turks and 
 Heathens, and that over and over, who come in 
 Scorn j and they might baptize without a Profeffion 
 of true Faith ; or upon a falie Profeffion. And if 
 every man might give the Lords Supper to another, 
 it might be brought into Alehoufes and Taverns in 
 merryment, or as a Charm, or every Infidel or Ene- 
 my might in icorn profane it : Do you think that if 
 Baptilm and the Lords Supper were thus adminiftred, 
 that they would be any Symbols or Badges of Chri- 
 ftianity, or of a Church, or any means of mens 
 Salvation ? No Chriftians ever dreamt of luch Pro- 
 fanation. 
 
 Q: 12. But why ?nay not the Taflors themf elves 
 give them to all that will ? 
 
 A. Either you would have them (f) forced to do 
 fo, or to do it freely. If forced, they are no Judges 
 who is fit •, And who then fhall be Judge ? If the 
 Magiftrate, y^u make him a Paftor; and oblige 
 him to teach, examine, hear and try all the Peoples 
 Knowledge, Faith and Lives, which will find them 
 work enough : And this is not to depofe the Minifters 
 
 (/) iCor. 5. iThefi. Tit. 3-10. iCor. 6. 
 j6 3 17. 1 Cor. 1. 1,2. &2 Cor. 1. 1. Eph. 1. 1,2. 
 
 power 
 
1 40 The Expo fit ion of the Creed, 
 
 power, but to put it on another that hath more al" 
 ready than he can do : And a Paftor then that de" 
 livereth theSacrament to every one that theMagiftrate 
 bids him, (hall be a Slave and not a free performer of 
 the acts of his own Office, unleis that Magiftrate try 
 and jud£e, and the Miniver be but a Deacon that muft 
 give account for no more, than the bare delivering it. 
 But if it be the Receivers of Bapt ifm, or the Lords Sup- 
 per, that (hall be Judges, and may force the Paftor to 
 give it them, 1 have (hewed you already the profa- 
 nation will make it no Sacrament nor Church. 
 
 .And if Paftors that are Judges (hall freely give 
 them to afl, they will be the Profaners, and fuch Mi- 
 niftration will confound the Church and the World. 
 
 Q. 13. I do not mean that they Jhould give them to 
 Heathen^ but to all that profefs the Chriftian Faith. 
 
 A. Therefore they mull: judge whether they pro- 
 feis the Chriftian Faith or not : And whether they 
 fpeak as Parrots , or underftand what they fay 
 And wichali, Chriftian Love, and a Chriftian Life 
 muft be profefled as well as Chriftian Faith. 
 
 Q. 14. What are the Terms on which they ttwft' re- 
 ceive M n to Communion f 
 
 A. They muft Baptize them and their Infants, who 
 with competent underftanding, and Teeming feriouf- 
 nefs, profefs a Practical belief in God the Father, Son, 
 and Holy Ghoft, and content to that Covenant, as ex- 
 pounded in the Creed, Lords Prayer, and Ten Com- 
 mandments. And they muft admit all to Communi- 
 on in the Lords Supper, who continue in that Pro- 
 feflion, and nullifie it not by proved Apoftafie or in- 
 confiftent Profeflion or Practice, (g) 
 
 {£) Mat. 28. 19. Kev.22. 17. 
 
(and Chrifliamty ) 141 
 
 Q. 15. May not Hypocrites make fitch Profefiens, 
 that are no Saints I 
 
 A* Yes: and God only is the Judge of Hearts, 
 not deteded by proved contrary Words or Deeds : 
 And theie are Saints by ProfefTion. 
 
 Q. 16. But it is on pretence of being the fudge of 
 Church Communion, that the Pope hath got his Power 
 over the Chri/rian World. 
 
 A. And if Tyrants by falie pretences claim the Do- 
 minions of other Princes, or of Mens Families, we 
 mutt not therefore Depoie our Kings or Fathers. 
 
 Q. 17. But how frail we know what Paftors they be 
 that have this Power of the Keycs, 1 and judging of mens 
 ftnefsfor Commwiion ? 
 
 A. All Paftors as fuch have Power, as all Phyficians 
 have in judging of their Patients, and all School-ma- 
 tters of their Scholars. Bur great difference there is, 
 Who frail Correct Mens injur iom Adminiftrationsi 
 Whether the Ma gift rate do h hirnfelfj or whether 
 a Bifhop over many Paftors do it \ or many Paftors in 
 a Synod do it, is no 'uch great matter as will warrant 
 the fad Contentions that have been about it, io it be 
 done: Or if none of theie do it, a People intollera- 
 bly injured may right themfelves by deferring iach 
 an injurious Paftor. But the Paftors muft not be dif- 
 abled,and the work undone, on pretenie of retraining 
 them from mildoin^ it. (#) 
 
 Q. 18. What is the need and beneft of this P aft oral 
 Discipline ? 
 
 A. 1. The Honour of ChrifT, who by fo wonder- 
 ful an Incarnation, &c. came to iave his People from 
 
 Qo) Phil. 1.15,14-17, f 8. 
 
 their 
 

 142 The Expofition of the Creed, 
 
 their Sins, muft be preierved ; which is profaned if 
 his Church be not a Communion of Saints. (/) 
 
 2. The difference between Heaven and Hell is fo 
 grear, that God will have a vifible difference between 
 the Way to each, and between the probable Heirs of 
 each. Tbe Church is the Nuriery for Heaven, and the 
 Womb of Eternal happinels. And Dogs and Swine are 
 no Heirs for Heaven. 
 
 3. It's neceffiry to the comfort of Believers. 
 
 4. And for rhe conviction and humbling of the Un- 
 believers and Ungodly. 
 
 Q.I y.What fartherVfe flwuldwe make of this Article? 
 
 A. 1 . All Chriftians mull: carefully lee that they be 
 not Hypocrites, but Saints indeed, that they be meet 
 for the Communion of Saints. 
 
 2. All that adminifter Holy things, and Govern 
 Churches, fhould carefully fee that they be a Commu- 
 nion of Saints,and not a Swine-ftye : Not as the com- 
 mon World, but as the Garden of Chrift : That they 
 promote and encourage Holinefs, and take heed of 
 Cherifhing Impiety. 
 
 3 . We muft all be much againft both that Vfurp.i- 
 tion, and that?z^/^ ofneceffary Difcipline, and dif- 
 ferencing Saints from wicked Men, which hath cor- 
 rupted mod of the Churches in the World. (kj 
 
 Q. 2o. But when experience affureth us, that few 
 Chriftians can bear Church Difcipline, (liould it be nfed 
 when it will do hwrt ? 
 
 A. It is fo tender and yet fo neceffary a Difcipline 
 which Chrift hath appointed, that he is unfit for the 
 
 (0 Tit. 2. 14. Eph. 1. 22, 23. & 5- 2 5> 26 > 2 7> 
 28,29. Co/. 1. 1 8,24. Eph. 4.14,16. (k) Mat. 22. 
 
 21,22. &I3,39?4 I - &7- 2I 5 22 - X*k"l$;'i7- 
 
 Com- 
 
(and Christ Unity.) 14 j 
 
 Communion of Saints, who will not endure it. It is 
 not to touch his Purfe or Body : It is not to cad any 
 Man out of the Church for iVnall Infirmities : No, nor 
 for grofsfin, that repenteth of it and forfakes it : It is 
 not to call him Magifterially, tolubmittothePaftors 
 unproved accufation or aflerrions: But it is with the 
 Spirit of Meeknefs and Fatherly Love to convince a 
 Sinner, and draw him to Repentance, proving from 
 God's Word,(/)that the thing is a Sin,and proving him 
 guilty of it, and telling him the evil and danger of it, 
 and the neceflity of Repentance and ConfefTion and 
 amendment. And if he be ftubborn, not making 
 unnecedary haft, but praying for his Repentance, and 
 waiting a competent Time, and joyfully abiblving 
 him upon his Repentance : and if he continue impe- 
 nitent, only declaring him unfit for Church Commu- 
 nion, and requiring the Church accordingly to avoid 
 him, and binding him to aniwer it at the Bar of God ; 
 if he repent not. (m) 
 
 Q. 2 1 . But Men will not fttbmit to publicly Confefi- 
 on: may not Auricular private Confcjjion to the Prieft 
 ferve turn ? 
 
 A. In cafe the Sin be private, a private ConfefTion 
 may ferve: But when it is known, the Repentance 
 mull: be known, or elie it attaineth not the Ends of 
 it's appointment : And the Ptfifts Auricular Confef- 
 fion in iuch Cafes, is but a trick to delude the Church, 
 and to keep up a Party in it of wicked Men, that will 
 not fubmit to the Dilcipline of Chrift : It pretendeth 
 
 (7) Mat. 18.21, 22. LmI^ 17.3. 20.2.7,10. 
 7-8. Job. 20. 23. (;«) Ma;\i.6. Luke 13. 3,5. 
 & 17. 3. Act. 2. 37, 38. & 3. 19. Luke 24.. 47. 
 Jam. 5. 16. 1 Job. 1. 9. Prov. 28. 13. Art. 19. 
 
 ftrkt- 
 
1 44 The E&pofition of the Creed, 
 
 ftri&nefs, but it is to avoid the difpleafure of thofe 
 that are too proud to ftoop to open Confeflion. Let 
 fuch be never ib many, they are not to be kept in the 
 Church on fuch Terms : He that hath openly finned 
 againft Chrift and fcandalized the Church, anddifho- 
 noured ru-s ProfefiTion, and will by no conviction and 
 intreaty be brought to open Confeflion (in an evident 
 cafe ) doth cad himfelf out of the Communion of 
 Saints, and mull be declared fuch by the Paftors. 
 
 CHAP. XX. 
 
 TheForsivenefs of Sins. 
 
 ^ 
 
 Qu. i . \ 7\ "JHat is the defendance of this Article 
 \ y on the former ? 
 
 A. It is part of the defcription of the Effects of 
 Chrifts Redemption, and the Holy Ghoft's applica- 
 tion of it : His Regeneration maketh us Members of 
 the Holy Catholick Church,where we muft live in the 
 Communion of Saints, and therewith we receive the 
 Forgivenejs of fins : The fame Sacrament of Baptifm 
 fignifying and exhibiting both, as warning us from the 
 Filth or Power of fin, and from the guilt of punifti- 
 ment. (a) 
 
 Q. 2. What is the Forgivenefs of Sin ? 
 
 A. It is God's acquitting us from the deferved pu- 
 nifhment. (b) 
 
 (a) i Job. i. 9. Q>) Mat. 9. 2, 5, 6, 7. Mark 
 2. 7, 10, 
 
 Q. 3- 
 
( and Chrijl Unity. ) 145 
 
 Q_. 3 . How doth God do this ? 
 
 A. By three ieveral Acts which are three Degrees 
 of Pardon : The firft is, by his Covenant-gift, Pro- 
 mile, or Lav/ of Grace, by which as his Inftrumenc or 
 Aft of Oblivion, he dilTolveth the Obligation to pu- 
 nifhrrtent which we were under, and giveth § us Liw- 
 ful-Right to Impunity, lb that neither puniliimenc by 
 Sctfe or by Lois (hall be our Dqe. (c) 
 
 The iecond Aft is by his Sentence as a Judge pro- 
 nouncing us forgiven, and Justifying this our Righc 
 againft all that is or can be laid again It it. 
 
 .The third Aft is by his. Extent^*, aftually deli- 
 vering us from deicived p.mi.hment of to Is and 
 fenfe. (d) 
 
 Q: 4. Doth not God forgive us the Guilt oftbs fault 
 as well as the Duraefs of PHuifamcm ? 
 
 A. Yes: for rhefe are all one in ieveral Words ; 
 To forgive the fm, and to acquit from Duensfs of 
 punifhment for that fin, arc the lame thing., God 
 doth not Repute or Judge us to be iuch as never fin- 
 ned \ for that were to judge fatly : Nor doth he judge 
 that our fin is not related ro us as the Aftors, for that's 
 impoflible : Nor doth he judge that our fm did no: 
 deierve punifhment : But only thac the deferved pu- 
 nifhment is forgiven for the Merits of ChrilVs Righte- 
 oufnefs and Sacrifice. 
 
 Q. 5. Is not Jnilijicatio'A-and Ftrgivenejs cf Small 
 On ? 
 
 (c) Pfii 32. 1, 2. & 8}. 2. L;/% 5. 20. & 7. 
 48,50; 7*m?$, 15. Eph. 4.3 2 - H:b.\.%. !(..'■ 
 5.18,19. Pfr!. 130.4. (it) Act. 5f, 31, .&13.. 
 qS. &26. 18! 
 
 L A. 
 
1 46 The Expo fit ion of the Creed, 
 
 A. To be Juftified : 1. Sometimes fignifieth to be 
 Made Jnft and J uf if able in Judgment : And then it 
 ibmeiimesincludeth both the Gift of Saving Faith and 
 Repentance, and the Gift of Pardon, and of Right to 
 Life Everlafting : And ibmetime it prefuppoleth 
 Faith ancPRepentance given, and fignifieth the an- 
 nexed Gift of Pardon and Life. 
 
 2. Sometime it fignifieth Gods Juftifying us by his 
 Sentence in Judgment which containeth both the jufti- 
 fying of our Right to Impunity and Salvation, and the 
 Juftifying our Faith and Holinefs as fincere, which are 
 the Conditions of our Right-, (j) 
 
 3. And ibmetimes to Juftifie us, is to ufe us as juft 
 Men. And as long as we underftand the Matter thus 
 fignified by Pardoning and Juftifying, we muft iiot 
 drive about words lb varioufly ufed. (/) jr 
 
 Q. 6. But if Chrift' s p erf eft Right eon fries Habi- 
 tkal and Aftual, be Our own Righteoufheis by God's 
 Im^ntaticn^ hovo can we need a Tar don ofSin^ when we 
 were perfectly obedient in Chrift ? 
 
 A. We could not pofTibly be pardoned as Sinners, 
 if God reputed us to have fulfilled all Righteoufnels 
 in Chrift, and fo to be no Sinners : Therefore it is no 
 iuch Imputation that muft be affirmed. But God juft- 
 ly reputeth Chrift's Holinefs, and Righteonfneis, 
 aclive and paflive, dignified by his Divinity to be 
 fully Meritorious of our Pardon, Juftification and Sal- 
 vation. And lb it is Ours and Imputed as the true 
 
 (<?) Ifa, 53. 1 1. &45. 25. 1 Cor. 6. H. Tit. 3- 
 v, 7. • Rev. 22. 12. ito». 4. 2, 5. & 2. 13. & 3- 
 20. Gal. 2. 16, 17. Rom. 2. 33- fam*i* 21,24. (/) 
 y/Tr. 5c. 8. 1 King. 8. 32. Dent. 25. 1. Ifa. 5. 
 
 Me- 
 
(and Cbrijtianity. ) 147 
 
 Meritorious Cauie of our Righteoutnels, which con- 
 fifleth in our Right to Pardon and Salvation, (gj 
 
 Q_. 7. Is Pardon perfect in thtshifcj and all p.wijj- 
 ment remitted at Once ? 
 
 A. No: 1. The punifhment denounced in God's 
 Sentence of Eve and Adam is not wholly forgiven : 
 The Curie on the Ground, the Worruns Sorrows, 
 pain and ftrokeof Death. 2. Temporal correcting 
 punifnments are not all forgiven. 3. Some meatus 
 of Sin is penally permitted in us. 4. The wane of 
 more Holinefs and help of Gods Spirit and Commu- 
 nion with God, is to all of us a lore punifhment. 
 5. The Permiifioii of many Temptations from De- 
 vils and Men, are punilhments, ipecially when they 
 prevail to hainous finning. 6. To be lo long kept 
 out of Heaven, and to \i^ after in the Grave, are 
 punifhments. Sure few Men believe that Pardon is 
 here perfeel, that feel any of theie. 7. And it is not 
 perfect till we are Juftified before the World, and 
 put in pofTelTiOn of Salvation : That's the perfect Par- 
 don. (/;) 
 
 Q. 8. But fomefay that Chaftifements are no pumf- 
 
 ments 
 
 v4.They are not Damning deftrudtive punifhments : 
 but they are Chaftifing punifhments : For they are 
 
 (g) Rom. 3. 22, 25,26. Gal. 3. 6. Rom. 4.5,9, 
 22. & 5. 17, 18, 19. & 6. 13, 16, 18. & 8. 4, ic. 
 (h) I tinnkjio Man that felt what I feel at the writing 
 of this in*r*y f?leJh,*mdfor my Friends, can pofjibly thinly 
 that Pardon is perfect in this Life. Jam. 5.15. tad^e 
 6.37. M4r.12.3i. Jof. 24. 19. Mat. 6. 12,14. 
 2 King. 23-. 26, 27. Mat. 18. 32, 
 
 K 2 tint 
 
1 48 The Expo fit ion of the Creed, 
 
 evil to Nature inflicted by Fatherly Correcting J uftk e 
 
 ■ 
 
 Q. 9. Is that an Evil which alw ayes bringcth greater 
 Good ? 
 
 si. Itjs no iuch Evil as Sinners fhould repine at. 
 But ask any of that Opinion, under the Stone, or 
 oiher tormenting Difeaie, or if he muft die as a Male- 
 factor, whether it be not a Natural evil ? If there be 
 no Evil in it, why doth he groan under it? Why 
 doth he pray againft it ? Or uie Phyfick or other re- 
 medies ? Why is he offended at thole that hurt him ? 
 Had he not rather have his Holinefs and Salvation 
 without torment, Prifons, &c, than with them. 
 
 2. But it is not true, that all the punifhments of fuch 
 as are laved make them better : fome are permitted to 
 fall into hainous Sin/and to decline in their Faith,Love 
 and Obedience, and to die worfe than once they 
 were ; and lb to have a leis Degree of Glory, when 
 they have been hurtful Scandals in the World. And 
 is there no harm in all this ? Nothing is perfect in 
 this imperfect World. (/) 
 
 Q. 10. But how is Chnft's Merits and Satisfaction 
 per feci then? 
 
 A. That's perfect which is perfectly fitted to it's 
 life : It was not a ule that Chrift ever intended to 
 Pardon all temporal Correcting punifhment, nor 
 to make each Believer perfect the firft hour. That 
 our greateft Sins fhould go unpunifhed is againft 
 Chriih will and Kingly Government, and the Nature 
 
 (0 2 Sam. 7.14. Pfal.73. 14. & 1 18. 18. 1 Cor. 
 11.32. Jer.31.1S. 7^^.12.8,9,10. 2 Cor. 2. 
 6. Lam. 3. 39- job 3 1, it. Am. 3. 2. Mat. 
 16. 23. 
 
 of 
 
( and Christianity. ) 149 
 
 of his Salvation : And his Righteoufneis and Satisfa" 
 cation are not intended againft himfelf. (^) 
 
 Q. il. What fins are pardoned ? Is it all^ or hut 
 fiome ? 
 
 A. All fin is pardoned (though the Pardgn be not 
 perfect at firft) to all true penitent Believers. But 
 final Impenitence, unbelief and unholinefs never had 
 a Pardon purchaied or offered : But that which is not 
 final is forgiven : Yea, no fin is actually forgiven 
 as to the everlafting punifhment to final Impenitents 
 and Unbelievers. (/) 
 
 Q. 12. Arc fins pardoned before they art Commit- 
 ted? 
 
 A. If you call the meer purpoie or purchafe a Par- 
 don unfitly, or if you lpeak but of the General Act of 
 Oblivion, which pardoneth all Men on Condition that 
 they penitently and believingly accept it, ib fins to 
 come are pardoned : But (not to ftrive about words) 
 no one hath any attual proper Pardon for any fin be- 
 fore it is commited : for it's no fin, and fo no par- 
 doned fin. {m) 
 
 Q. 13. When is it that fin is pardoned ? 
 
 A. God's purpoie is Eternal : The conditional 
 Pardon was made when the Covenant of Grace was 
 made : Some Degrees of punifhment God remitteth 
 by common and preparatory Grace. But faving Par- 
 
 (kj Phil. 3- 12, 13. 1 Pet. 5. 10. I Cor. 13. ic 
 2 0.7.1. Prov.%.36. ijdh.l.3. &.5.17. (0 
 
 Mat. 12. 32. Ex. 34. 6, 7. Lttk. 13- 3, 5- Joh. 
 3.16. Mark^i6. 16. (m) Mat, 18.32. 2 Cor, 5. 
 19. Mat. 6. 12. 
 
 L z doa 
 
t 50 The Expo fit ton of the Creed, 
 
 don none receive (at Age) till they Believe, nor are 
 they Juftified. (n) 
 
 Q. 14. Why do we fray fo'r Pardon daily , when fin 
 is already pardoned} 
 
 A.i.l told you fin is not pardoned when it is n o fin j 
 we fin daily and therefore mud have daily pardon : 
 And this alio proveth that Pardon and Justification are 
 not perfect before Death, becauie there are more fins 
 (till to be pardoned. 2. And we pray for the Continu- 
 ance of the Pardon we have, and for removal of pu- 
 nifhments. 
 
 Q. 1 5. Is this the meaning of this Article \that [I be- 
 lieve that my own fins are actually forgiven ] as a Di- 
 vine Revealation ? 
 
 A. The meaning is, 1. That by Chrift a certain 
 Degree of punifh mentis taken off from all Mankind, 
 and they are not dealt with according to the rigor of 
 the Law of Innocent Nature. 2. And that a condi- 
 tional Pardon is given to all in the new Covenant fa 
 far as it is revealed. 3. And that this Pardon be- 
 cometh actual to every one when he penitently and 
 believingly confenteth to the ( Baptifmal ) Covenant 
 with Chrift. (0) 4. And that this Pardon is offered to 
 me as well as others, and mail be mine if I be a fin- 
 cere Believer \ This is all that the Article containeth. 
 5. But while Iprofefs to Believe, it is iuppofed that 
 I hope I do it fincerely, and therefore have Ibme hope 
 that I am pardoned. 6. But becaufe a Man may 
 fincerely believe, and yet doubt of the fincerity, and 
 God hath no where laid in Scripture that I or you are 
 Sincere Believer s> or are pardoned } therefore to be- 
 
 (n) Heb. 1. 3. Joh. 3- »6, 18,25. Rom. 4. 2. & 
 5o 1. (0) 2 Sam* 12. 12, 1 3. PfaL 50. & 32. 
 
 liev$ 
 
( and Chriflunity. ) i 5 i 
 
 lieve this is no Divine Faith fave by participation, nor 
 is it profeft by all that profefs the Creed. But it is an 
 Effeft of two Acts, i. Of our Faith, 2. And of the 
 Confcience of our fincerity in Believing : It is a Con- 
 clusion that all fhould labour to make lure, ^hough i: 
 be not the proper fence of the Article. 
 
 Q. 16. Seeing all true Believers are at fir ft jttjhified 
 and pardoned as to the Ever la (ling funifbrnent, doth it 
 not follow that all God? 5 Children have afterward none 
 but temporal chaftifemtnt to be forgiven ? 
 
 A. 1 .1 told you that fin is not forgiven even to dated 
 Believers, before it is committed; and when it is 
 committed the qualifying Condition muft be found in 
 us : And though our firit. true Faith and Repentance 
 qualifie us for the Pardon of all Sin pad, yet when 
 more is committed more is required in us to our Par- 
 don, that is, that we renew Repentance and Faith 
 as far as Sin is known, and that we beg Pardon and 
 forgive others. 2. Yet the future puniihment is not 
 io much unforgiven to the Faithful as to others, before 
 renewed Repentance : For they have the main quali- 
 fication, and want but an acl: for which they are habi- 
 tuated, and have God's Spirit to aflift them. 3. And 
 though Sins unknown which are ordinary infirmities, 
 are forgiven without exprefs particular Repenta; 
 yet in order of nature, the Deiert of punifhmenr 
 eth before the forgivenels : The very Law of Na- 
 ture maketh durable punifhment due to durable Souls, 
 till the duenefs be remitted by forgivenels. (/>) 
 
 QO Ffal.il. &25- &51. Mn. 1S.32. M.v.6 
 14,15. 1 Job. 1.9. Aft. 8. 22. 
 
 . L 4 C 
 
152 The Expo fit ion of the Creed, 
 
 Q. 17. Is my fin forgiven ,as long as 1 believe it not 
 forgiven ? 
 
 A. If you believe not that God is a merciful par- 
 doning God,and Chrift a pardoning Saviour, whofe Sa- 
 crifice a:,d Merits are ihrhcient, and God's Promife 
 of Pardon to the Penitent Believer is true, and to be 
 trufted, you are not pardoned : But if you believe 
 this , and content to ChriiYs pardoning Covenant, 
 you are pardoned, though you doubt of your own 
 forgiveneis. 
 
 Q. 18. How may I be fare that I a?n forgiven ? 
 
 A. The everlafting punifti merit is forgiven, when 
 you are one that God by his Covenant pardoneth, 
 and that is, when by true Faith and Repentance you 
 Confent to the Covenant Terms, and give up your 
 felf to God, as your God and Saviour, and Sanclifier. 
 And when temporal punifhments are remitted in Soul 
 or Body, experience of their removal may tell 
 
 you. (9) 
 
 Q. 19. What kgepeth up doubts of forgiven efs of 
 Sin ? 
 
 A. 1. Ignorance of the Terms of the pardoning 
 Covenant. 2. And ignorance of our Selves, and our 
 own Sincerity. 3. Especially renewing our guilt by 
 Sin, and being (b defective in our Repentance and 
 other Grace, as that we cannot be fureof our Since- 
 rity : Above all when frequent finning dfter Promifes 
 make us not credible to our felves. 
 
 Q. 20. But is not the Cure of a doubting Soul, to Be- 
 lt eve, though he find no Evidence in himfelf , and that 
 beCMuft he is commanded to believe, andfo believing will 
 be his Evidence f 
 
 (q) ¥oh. 3. 16. Rom, 10. 14. 
 1 A. Br 
 
( and Christianity, ) k? 
 
 A. Believing is a word that fignirleth divers Adts : 
 As I told you, It is every Mans duty to believe Gods 
 Mercy,and ChrinVs Redemption and Sufficiency, and 
 the truth of the conditional Promife, (?) and to Ac- 
 cept Pardon as Offered on the Terms of that Pro- 
 mife j and then not to cherifh doubts of his Sincerity : 
 But it is not every Mans duty to Believe that he is fin- 
 cere, or that his Sin is pardoned : Elfe moll fhould 
 •be bound to believe an Untruth that it may 
 after become true. Preliimption deftroyeth far 
 more than Defpair. For an ungodly impenitent 
 Perfon to believe that he is godly , and juftified 
 by Chrift, is to believe himfelf who is a Lyar , 
 and not to believe Chrift ^ yea it is to believe himfelf 
 againft Chrift, who faith the contrary. 
 
 Q_. 21. What is the life of this Article of the For- 
 giveneis of Sin/ 
 
 A. The life is exceeding great : not to embolden 
 us in fin becaufe it is pardonable ; nor to delay Re- 
 pentance and forfaking fin ; For that were to caft 
 away Pardon by Contempt : But, i. to fhe.v us 
 what a merciful God we ferve. 2. And what a Mercy 
 it is to have a Redeemer,f /)and a Pardoning Saviour. 
 3. And what a Comfort to be under a Pardoning Co- 
 venant of Grace. 4. And it tells us that the review 
 of the fins 6f our unregenerate Statc^ though they 
 muft keep us humble, fhould yet be ftiil ufed to raiie 
 our Hearts to joyful thankfuluefs to God, for the 
 Grace of a Redeemer. 5. And it fhould keep us 
 from defpair and difcouragment in all our weaknefles, 
 while we have the Evidence of daily Pardon. 6. Yea 
 
 (r)Al.:r.3.i3. sid. 5.31. ( S J Jcr. 3 t . 34. & 36.3 . 
 
 L*k>7. 12,13. Art. 26. 18. £fi.i.7, CoL 1, 14. 
 
 it 
 
154 The Expojition of the Creed, 
 
 it mould make us hare Sin the more , which is againft 
 lb good a God. 7. We may come with reverent 
 boldneis to God, in Meditation, Prayer and Sacra- 
 ments, when we know that Sin is pardoned. 8. And 
 we may tafte the Sweetnefs of all our Mercies, when 
 the douboofour forgivenefs doth not embitter them. 
 9. And we may much the eafilier bear all Afflictions, 
 when the everlafting punifhment is forgiven. 1 o. And 
 we may die when God calls us without horrour, when 
 we believe that we are pardoned through Chrift : no- 
 thing but Sin can hurt or endanger us, at ChriftsTribu- 
 nal : when that is forgiven, and there is no Condemn^ 
 non to us being in Chrift, how joyfully may we think 
 of his appearing ! 11. What Peace of Confcience 
 may we have continually, while we can fay that all 
 our Sins are forgiven us : For as Pfal. 32. 1. And 
 bleffed are they whofe Tranfgrejfion is forgiven, whofe 
 Sin is covered, to whom the Lord imputeth not iniquity, 
 and in whofe Sprit there is no guile. 
 
 CHAP. XXI. 
 
 The Refurreftion of the Body. 
 
 Qu. 1. T Have oft Wondered why there is nothing in 
 X the Creed of the Immortality of the Soul, 
 ar.d its ft ate before the Refurretlion. 
 
 A.\ .The Article ofChrifPs Defcent,te\\s us that his 
 Soul was among the jcparated Souls, while his Body 
 was in the Grave : as he told the Thief, that he flmdd 
 he that day with him in Paradife, 
 
 * 2. The 
 
( and Christianity. ) 15^ 
 
 2. The Refurrettion of the Body is a thing not 
 known at all by Nature , but only by fitter natural 
 Revelation, and therefore is an Article of meer belief : 
 But the Immortality or future Life of Souls, is a point 
 which the Light of Nature rcvealeth,and therefore was 
 taken both by Jews and ibber Heathens as a#Truth of 
 common Notice : Even as the Love of our felves is 
 not exprefTed in the Ten Commandments, but only the 
 Love of God and others, becauie it was a thing pre- 
 luppoled. 
 
 3 . The Immortality of the Soul is included in the 
 Article of the Refurredion of the Body : For if the 
 Soul continue not, the n^t at the Refurreclion would 
 be another Soul, and a new created one, and not the 
 fame : And then the Body would not be the fame 
 Souls Body, nor the Man the fame Man, but another. 
 Who was ever fo unwife to think that God had lb 
 much more Care of the Body than of the Soul, as that 
 he would let the Soul perijl], and raife the Body from 
 the duft alone, aad join it with another Soul. 
 
 4. Very Learned and wife Expofitors think that 
 the Greeks word ( Anaflafis ) uied for Refurrettion, 
 indeed fignitieth the whole Life after this, both of Soul 
 firfi, and Body alfo after, oft in the New Teftament : 
 It is a Living again, or after this Life, called, A 
 fianding up again : And there is great probability of 
 of it in Chrifts Argument with the Sadduces, and ibme 
 paflages of Pauls, 1 Cor. 15. 
 
 Q. 2. JVhat Texts of Scripture do fully prove that 
 the Soul liveth when it is feparatcd from the Body ? 
 
 A. Very many : 1. God breathing into Man the 
 breath of Life, and making him a living Soul, is faid 
 thereby to make him in the Image of God, who is the 
 Living God : And fo the Soul is effentially Life. 
 
 2. God's 
 
156 J be Expofition of the Creed \ 
 
 2. God's calling himfelf the GWof Abraham, Ifaac^ 
 and Jacob, is by Chrift Expounded, as proving that 
 he is the God of Living Abraham. 
 
 3 . None ever dreamt that tttnoch and Elias had no 
 company of humane Souls in Heaven : For Mat. 17. 
 Mofes afro appeared with them on the Mount, and 
 ihewed that his Soul did live. 
 
 4. When Sad himfelf would have Samuel raifed to 
 fpeak with him, ic plainly implieth that it was then 
 the common belief of the Jews that Separated Souls 
 furvive. 
 
 5. When, 1 King. 1 7. 22. Elias railed the dead 
 Child of the Widow of Sarepta, and 7}King.\. Elijha 
 railed the Shunamites Child, and 2 a/^. 13.21. a 
 dead Man w T as raifed ; all thefe proved that the Soul 
 was the fame that came again : Elfe the Perfons had 
 not been the fame. 
 
 6. When Chrift raifed La^arm, and Jainx Daugh- 
 ter, Mar. 5. 41. 42. Luke%. 55. and another, Luke 
 7. 12, 14, 15. The fame Souls came into them. 
 
 7. Many of the Dead role and appeared at Chrifts 
 Death : And Peter raifed one from Death : which 
 was by a reunion of 1 he fame living Soul to the fame 
 Body. 
 
 8. Chrift tells us, L«% 12. 4. that Men cannot 
 kill the Soul. 
 
 9. He tells us, Luke 16. 9. that as the wife Stew- 
 ard when he was put out, was received by the Per- 
 ions whom he had Obliged, fo if we make us Friends 
 of the Mammon of Unrighteoufnefs, when thefe 
 things fail us (which is at Death) we (hall be re- 
 ceived into the Everlafting Habitations. 
 
 10. The Parable of the fenfual Rich Man, and La- 
 t^sths^ one going prefently to Hell, and the other to 
 
 the 
 
(and. Chrifi Unity ) i 57 
 
 the Bofom of Abraham in Paradiie, fully prove that 
 Chrift would have this believed, and would have all 
 Men warned accordingly to prepare; and ih&tMofes 
 and the Prophets were 16 fufficient for iuch notice, as 
 that one from the Dead would have been leis credible 
 herein :Though it be a Pauble,it is an inftri£ting and 
 not a deceiving Parable, and very plain in this parti- 
 cular. The Name of Abrahams Bojlm was according to 
 the Common fence of the Jews who ip called that 
 State of the Wetted , not doubting but that Abra- 
 ham was 'then in Happinefs , and the blefled with 
 him. 
 
 1 1 . Hcrod?s thought that Job?/ had been rifen from 
 the Dead, and the Jews conceit that Chrift had been 
 one of the Old Prophets riien, and the Phanfeej ap- 
 probation of Chrili's argument with the Sadduccs, do 
 put it part: doubt that it was then taken for certain 
 Truth, that the Souls of the Faithful do furvive, by all 
 except fuch as the Heretical S adduces . 
 
 12. Chrift faith, Job. 17.3. This is Life Eternal 
 to know Thee the only true God, and }qWis Chrift: whom 
 thou haft [cm. How is it Eternal if it have as long an 
 interruption as from Death till the Day Gf Judg- 
 ment. 
 
 13. It is the Summ of God's Gofpel that whofoevcr 
 belie veth in Chrift, fJjaJl not p'eri(h 9 but have Ever.. 
 ing Life, Joh. 3. 16. Therefore they perifn not till 
 the day of Judgment. 
 
 1 4. Chriit hath promifed that whoever drinkeih of 
 the Water which he will give him (the Spirit) it 
 Jhall be in him a Weil of Water ff ringing uv to Everlaft- 
 ingLife, Joh. 4. 14. But if the Soul perifh, that Wa- 
 ter perifheth to that Soul. 
 
 15. To be born again of the Spirit, fitteth a man 
 
 to 
 
158 The Exfofition of the Creed y 
 
 to enter into the Kingdom of God : But if the Soul 
 perifh, all that New Birth is loft to that Soul, and 
 profiteth the Duft only. 
 
 16. Joh. 3. 36. He that bclicvcth onihc Son, hath 
 everlaflin^ life, Joh. 5. 24. He is faffed from death 
 to life, ^Joh.6.2^. He giveth meat which endureth 
 toeverlaftinglife. F. 35. He (hall never hunger or 
 thirft ( that is, be empty ) that cometh to Chrift. 
 V. 39. Of all that cometh to him he will lole no- 
 thing : Therefore will not loi'e all their Souls. ^.40, 
 47. They have everlafling life. 54, 56. He dwell- 
 eth in Chrift, and Chrift in him, and therefore is 
 not extinct, 58. Joh. 8. 51. Verily , verily, I fay un<- 
 to you, If a man keep my fayings, he flail never fee 
 death. Joh. 10. 28. I give unto them eternal Life? 
 and they jhall never perifl, neither flail any plucky them 
 out of my hand. 
 
 17. Joh. 11. 26. Whofoever liveth and belicveth 
 in me jhall never die, 
 
 18. Joh. 14. 16. The Comforter flail abide with 
 you for ever. V. 1 7. For he dwelleth with you> and 
 flail be in you. 
 
 19. Joh. 17. 24. / will that they whom thou haft 
 given me, be with me where I am, that they may be- 
 hold my glory : If the Soul perifn it is not they that 
 (hall be with him, but others. 
 
 20. Luk. 23. 43. To day flak thou be with nie in 
 Taradife. 
 
 21. Luk. 23. 46. lather, into thy hands I com- 
 mend my Spirit. 
 
 22. Joh. 12.26. Where I am there flail my Ser- 
 vant be. But Chrift is not periftied. 
 
 23. Aft. 7. 59. Stephen called on God, faying, 
 Lord Jefrn receive my Spirit : Therefore it perifhed 
 not. 24. Rom.- 
 
(and Christianity. ) 159 
 
 24. Rom.%. 17. If children then heirs. V. 23. We 
 groan, waiting for the Adoption. V. 30. Whom he 
 juftified, them he glorified. In fhort, All the whole 
 Golpel that promileth Life to the Sanctified, doth 
 prove the Immortality of the Soul: For if the Soul 
 perifh, no man that lived on Earth is laved : For if 
 the Soul be not the Man, it is moft certainly the 
 prime eflential part of the man. The dufl: of the 
 Carkais is not the Man : And if another Soul and 
 not the lame come into it, it will be another man : 
 and fo all the Promiies fail. 
 
 25. So all the Texts that fpeak of Refurreftion, 
 Judgment, that we fhall all be judged according to 
 our Works, and what we did in the body. If it be 
 another Soul that mull: be judged, which never was 
 in that body before, nor ever did any thing in that 
 body, how fhall it be judged for that which ic never 
 did. All the Texts that threaten Hell or future Pu- 
 nifhment, and promife Heaven, prove ir. Matth.25. 
 I was hungry and ye fed me, naked and ye cloathed 
 me, &c. Ye did it or did it not to me : Might they 
 not fay, We never did it, nor ever lived till now ? 
 Math. 13. The Angels fhall gather out of his King- 
 dom all things that offend, and them that work im- 
 cjitity, and caft the?n into the lake of fire. 2 Thei. 
 1.6, 7, 8, 9, 10. & 2. 12. and all the Scripture 
 which threatneth Damnation to them that obey not 
 the Truth, and promileth Salvation to the faithful : 
 which is never performed if all be done on another 
 Soul. 
 
 26. And all tha Texts that fpeak of Gods Juftice 
 and Mercy hereafter. Is it Jaftice to damn a new- 
 made Soul that never finned ? 
 
 2-. Paul knew noz whether he w r ere ia or out of 
 
 • 
 
1 6 o The Expofition of the Creed, 
 
 the Body when he was in Paradife, 2 Cor. 12. 2, 
 3, 4. The fepa raced Soul then may be in Para- 
 dife. 
 
 28. 2 Cor. 4. 16, 17, 18. How can the hope of 
 unfeen things make Affliction and Death eafie to 
 that S01A that (hall never be laved ? And how can 
 we be comforted or laved by iiich hope ? 
 
 29. 2 Cor. 5. 1. Wehriowthat if our earthly houfe 
 of this Tabernacle were difjolvcd, We have a building 
 of Cod. V. 2. For in this we groan earneftly, de firing 
 to be cloathed Hpon with our houfe which is from hea- 
 ven. V. 5. He that hath wrought m for the felf 
 fame things is God, who alfo hath given m the eameft 
 of the Sprit. V. 6. Therefore we are alwayes confi- 
 dent, knoiving that while ft we are at home in the body, 
 we are abfent from the Lord ; we arc confident and 
 willing rather to be abfent from the Body and prefent 
 with the Lord. Wherejore we labour, that whether pre- 
 feat or abfent we way be accepted of him : For we 
 muft all appear before the Judgment -feat of Chrift, 
 that every one may receive the things done in his body y 
 whether it be good or bad. 
 
 30. Phil. 1. 21 , 22,23. To me to live is Chrift, 
 and to die is gain : What I JJjall choofe, I know not : 
 For I am in a ft rait between two, having a defire to 
 depart and be with Chrift, which is far better. 
 
 31. Rev. 14. 13, Bleffed are the dead that die 
 in the Lord, &c 
 
 32. Heb. 12.22,23. We are come to ?nonnt Zion, 
 the CJty of the living God, &c the fpirits of the jiift 
 made per fell. 
 
 Abundance more might be added : And I have 
 been lb large on this, becaufe it is of mod un- 
 ipeakable importance as that which all our comfort, 
 
 and 
 
( and Cbriftianity. ) 1 6 1 
 
 and our Religion lyeth on } and though the Light 
 of Nature have taught it Philoibphers, and almoit all 
 the World in all Ages, yet the Devil is mo ft bufie to 
 make Men doubt of it, or deny it. 
 
 Religion lyeth on three grand Articles : i , To be- 
 lieve in God : and this is fo evident m the whole 
 frame of Nature, rhat there is a God, that he is worfe 
 than mad that will deny it. 2. To believe the Immor- 
 tality of the Soul, and the Life hereafter. And, 3. To 
 believe in Chrift : And though it be this third that is 
 known only by fupernatural Revelation , yet to him 
 that believeth the Immortality of the Soul, and the 
 Life hereafter , Chriftianity will appear lb exceeding 
 Congruous, that it will much the more eafily be be- 
 lieved. And experience tells us that the Devils main 
 Game, for the Debauching and Damning of flefhly, 
 worldly, ungodly Men, and for troubling and dii- 
 comforting Believers, lieth in raifing Doubts of the 
 Souls Immortality, and the future Life of Reward 
 and Punifhment. 
 
 CU 3 • But what good will a Refun'cttion of the Body 
 do its, if the Soul Ik in happinefs before f 
 
 A. 1. It will be for Gods Glory to make and blefs 
 a perfect Man i 2. It will be our Perfection : A whole 
 Man is more Perfect than a Soul alone. 3. It will be 
 the Souls delight : (a) As God that is perfectly blei- 
 led inhimlelf, yet made and maintained! a World, 
 of which he is more than the Soul, becaule he is a 
 Communicative good and pregnant, and delighteth 
 to do good^ib the Soul is made like God in his Image, 
 and is communicative and would have a Body to aft 
 on. As the Sun, if there were nothing in the World 
 
 ty) Rev. 21. & 22. 
 
 M bitt- 
 
1 6 2 The Expo fit Ion of the Creed, 
 
 butitfelf, would be the fame that it now is, but no- 
 thing would receive its Motion, Light or Heat, or be 
 the better for it : And if you did imagine it to have 
 understanding, you mull think that it would be much 
 more pleafed to enlighten and enliven fo many Milli- 
 ons of Creatures, and caufe the flourifhing of all the 
 Earth, than to fhine 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 fo, it is till then imperfect, and de- 
 prived of its defire, and fo in pain and puni foment ? 
 
 A. It is not in its full Perfection -, and it is a De- 
 gree of punifhment to be in a ftate of Separation : But 
 you cannot call it a pain as to fenie, becaufe it hath an 
 unfpeakable Glory, though not the mod perfect. 
 Nor hath the will of the BleiTed any trouble and ftri- 
 ving againft the will of God, but takes that for bell 
 which God willeth : And fo the ieparated (late is bed 
 while God willeth it, though the united State will be 
 beft ( as more perfect) in its time. 
 
 Q. 5. But the dufl in a Grave is fo vile a thing that 
 one would thinks the raifing it foould not be very defirea- 
 ble to the Soul ? 
 
 A. It fnaii not be raifed in the fliape of ugly Duft, 
 or filth, nor of corruptible Flefh and Blood : But a 
 Glorious and Spiritual Body \ and a meet Compa- 
 nion 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 fo many difficulties and impro- 
 babilities about the Re fur reel ion, as maize the Belief of it 
 very hard ? 
 
 (fc) 1 Cor* 15. 
 
 ftate 
 
f'titi Chriftianity. ) i6j 
 
 A. What is hard to God that made Heaven and 
 Earth of nothing, and maintains a!! things in their 
 ftate and courie ? What was that Body a whiie ago ? 
 Was it not as unlikely as duft to be what it now i ? 
 
 It's folly to Objecl dirFicuhi onipotency. 
 
 Q. 7. But th is in i 
 
 we have ?iot the fa/nerlejh this Tea , we had 
 
 : And a Man in a C eih before Dt 
 
 the Ma ft of FUJI) inhbicbbc did good Or evil : (hall 
 that rife again* 1. ith ? And \ 
 
 the ?icw F/rj'/j he pUffijhedfor that which it never did r 
 
 A. It's a foolifli thing, from our Ignorance and un- 
 certainties, to difpute againft God and certain Truth : 
 Will you know nothing, tmleis you know all things ? 
 Will you doubt of the plain Matter, becauie in your 
 darkpefs you underftand net the manner or circum- 
 ftances of it? The Soul hath a Body confiding of 
 various parts ; The fiery part in the Spirits is it's mo ft 
 immediate Vehicle or Body : The ieminal tenacious 
 Humour and Air, is the immediate Vehicle of the 
 fiery part : Whether thefe Spirits do any of them 
 depart as it's Vehicle or Body with the Soul ; 
 or i( not, whether they be the identifying part that 
 the Soul (hall be reunited to firft ; or what or how 
 much of the reft even the aqueous and Earthy matter 
 which we had from our Birth (hall be re afTurned, are 
 things pad our underftanding : You know not h 
 you were generated in the Womb, and yet you know 
 that you were there made: And muft God teach you 
 how you fhall be railed before you will believe It? 
 Muft he ahfwer all your doubts oftheFieih that is 
 vanished, or the Bodies eaten by other Bed, 
 teach you all his unfearchable skill, before you ' 
 take his Word for tru 
 
 - M % Ms 
 
164 2 he Exfofition of the Creed, 
 
 -He that maketh the riling Sun to end the darknefs 
 of the Night, and the flouriming Spring to renew the 
 Face of Millions of Plants, which feemed in the Win- 
 ter to be dead, and the buryed little feed to ipring up 
 to a beautiful Plant and Flower, or a ftrong and good- 
 ly Tree, hath power and skill enough to raiie our 
 Bodies, by wayes unknown to fooiidh Man. 
 
 Q. 8. What jljoitld a Man do that he may live in a 
 comfortable hop e of the Re furr eel ion, and the Souls Im- 
 mortality, 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 poflible that there is 
 iuch a Life to come. And this is done by ftrengthning 
 a found belief. 2. To get a fuitablenefs of Soul to that 
 blefled Life ; and this is by the increafe of Love and 
 Holinefs ; and by a Spiritual heavenly conversion. 
 And, 3. To get and exercile a joyful Hope and Af- 
 furance that it (hall be ours : And this is done by a 
 Life of careful Obedience to God, and the Confcious 
 notice of our fmcerity and title, and by the increafe 
 and exercile of the forefaid Faith and Love : Daily 
 dwelling on the Thoughts of God's infinite Goodneis 
 and Fatherly love, of Chrifl's Office and Grace, and 
 the Seals of the Spirit, and the bleffed ftate of Tri- 
 umphant Souls, in the Heavenly Jcrufalem, and living 
 as in familiarity with them. 
 
 Qj 9. But when doubting Thoughts return, would it 
 not be a great help to Faith, if you could prove the Souls 
 Immortality by reafon? 
 
 J. I have done that largely in other Books : I will 
 now fay but this : If there be no life of retribution af- 
 ter this, it would follow that not only Scripture, bun 
 Religion, Piety, and Conlcience were all the moll 
 odious abufes of Mankind: To let Mans Heart and Care 
 
 upon 
 
( anci Christianity. ) 165 
 
 upon feeking all his dayes a Life which he can never 
 obtain, and to live honeftly and avoid fin, for fear of 
 an impoffible punilhment, and to deny Fleftily plea- 
 itire, and luft, upon meer deceit, what an injury would 
 Religion , Confcience and honefty be ? Men that 
 are not retrained by any Fear or Hopes cJF another 
 Life,from Tyranny, Treaibn, Murder, Perjury, Ly- 
 ing, Deceit or any wickednefs, but only by preient 
 Intereft, would be the wifeft Men. When yet God 
 hath taught Nature to abhor thefe Evils, and bound 
 Man to be Religious and Confcionable by common 
 Reafon,were it but for the probability of another Life. 
 And can you believe that Wickedneis is Wildom, 
 and all Confcionable Goodnefs is Folly and De 
 
 Ccrlt ? 
 
 CHAP. XXII. 
 
 Of the Life Everlafting. 
 
 Qu. I. \]\T^ ere * s lt x b*t vps fall live when 
 
 V V we go hence ? 
 
 A. With Chrift in Heaven, called Paradile, and the 
 Jerufalem above. 
 
 Q. 2. How is it then that the Souls of Men are [aid 
 fometimes to appear on Earth I Is it fitch Souls, or is 
 it Devils ? 
 
 A. Either is poffible : For Souls are in no other Hell 
 than Devils are, who are faid to be in the Air, and to 
 go to and fro, and tempt Men, and afflict them here 
 011 Earth : But when it is a Soul that appeareth, and 
 
 M 3 when 
 
\66 The Expo fit ton of the Creed, 
 
 when a Devil, we have not acquaintance enough to 
 know : But though God can for jufi: Caufes let a blel- 
 ^ed Soul appear, as Mo fesgpliwBUBS&L and Elias did 
 9n the Mount, and perhaps Samuel to S*#/, yet we 
 hn.ve reaibn to fufpecl: that it is the miferable Souls of 
 the Wicked that oftetieft appear. 
 
 Q. 3. But how com c Devils or Souls tobevifible be* 
 Spirits ? 
 
 A. Spirits are powerful, and dwell in Airy and other 
 Elementary matter, in which they can appear to us, 
 as daftly as we can put on our Cloaths. Fire is in- 
 vifible in itsfimple uncloached Jubilance ; and yet 
 when it hath kindled the Air it is villhle Light. 
 
 Q. 4. Why then do thr; off ear fofeldom t 
 
 A. God reftraineth evil Spirits, and keepeth them 
 within their bounds that they may not either deceive 
 or trouble Mankind : And the Spirits of the juft are 
 more inclined to their higher Nobler Region and 
 Work : and God will have us here live by Faith, 
 and not by feeing either the heavenly Glory or its 
 inhabitants. 
 
 CK 5. But it feems that wejhall live again on Earth, 
 
 . it is fad, th<+: the new Jerufalem cometh down from 
 above, and we lool^for a new Heaven, and a new Earth 
 wherein dwelleth Rightewtfrzefs ? 
 
 A. It greatly concerneth us to difference certainties 
 from uncertainties. It is certain that the Faithful have 
 apromifeof a great reward in Heaven, and of being 
 with Chrift , and being conveyed into Paradife by 
 Angels, and are commanded to lay up a Treaiure in 
 Heaven, and there to fet their Hearts and AfTeclions, 
 and to ieek the things that are above where Chrift is 
 at Gods right Hand } and they defire to depart and be 
 with Chrift as far belter than to be here,and to be ab- 
 ler* t 
 
( and Qhrifl Unity. ) 167 
 
 lent from the Body, and be prefentvnh the Lord : 
 io that the Inheritance of the Saints in nly Light 
 
 and Glory, is cerftin. But as to the reft , whe- 
 ther the New Earth (hall be for new Inhabitants, 
 or for us 5 and whether the defending nierufaUm 
 fhall be only for a Thou and Years before the final 
 Judgment, or after f r whether it (hail 
 
 come no lower than the Air, where it is laid, That 
 .we (hall be taken up to meet the Lord, and lb fhaii 
 ever be wfrfi him, or whether Earth fhall be 
 made as Glorious to us as Hea> , id Hea- 
 ven and Earth be laid together in Common , 
 when ieparatingfin is gone; Thee matters being to 
 us lefs certain, mull: not be let agairrft that which is 
 certain. And the ne aUm coming down from 
 
 Heaven, doth imply that it was firft in Heaven, and 
 it's laid, that it's now above, and we are come to it in 
 relation and foretair, where are the perfected Spirits 
 ofthejufr, as it is described, Hch. 12. 22,23,2;. 
 
 Q. 6. But f r Souls Jleep till the rtfur- 
 
 rctfwt) or arc 1 'Je potentiality for want of 
 
 Body es. 
 
 J. Reafon and Scripture confute this Dream. The 
 Soul is Ejfemi/zi Life, naturally inclined to A . -•, In- 
 tcllcttio'tj and Love or Volition, and it will be in the 
 midftof Objects eflo to operate : And is 
 
 it not abfurd to think that God wi.l continue lb noble 
 a Nature in a ftate of idlenels, and continue ail i u r 
 lential Faculties in vain, and never to be exerci'ed? 
 As if he would continue the Sun without Light, Heat, 
 or Motion. What then is ic a Sun for ? "And why 
 is it not annihilated ? The Soul cannot lofe its Facul- 
 ties of Vitality, Intellection and Volition, without 
 iofing its Eflencc, and being turned into ibme other 
 
 M 4 thing. 
 
1 6 8 The Exvofition of the Creed, 
 
 thing. And why it cannot ad out of a Body, what 
 Reafon can be given ? If it could not, yet that it 
 taketh not hence with it a Body of thole 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 ( isAdofcson the Mount ) to appear to Man, 
 is that which we have no reaibn to fufpedt. 
 
 2 . But Scripture puts all out of doubt, by telling us, 
 that To die is gam, and that it's better to be with Chrifc 
 and that Lazarus was comforted "in Abraham's Bofom, 
 and the converted Thief was with Chrift in Paradife^ 
 and that the Souls under the Altar and inHeaven pray 
 and praiie God, and that the Spirits of the Jufi are 
 there made prfcfi : And this is notaftateof fleep. 
 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 
 fhall weiufpett any fleepy unactivity there ? This is 
 the dead and fleepy World : And Heaven is the 
 place of Life it ielf. 
 
 Q. 7. What is the Nature of that heavenly Ever - 
 Ufking 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 Everlafting. 
 
 Q. 8. Here are many things Jet together^ I fray y oh 
 tell them me diftinclly. 
 
 A. 1 .Heaven is a perfect Glorious Place,and Earth 
 to it is a Dungeon. The Sun which we fee is a Glo- 
 rious place in companion 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 aud Communion 
 
 with 
 
(and Christianity. ) 169 
 
 with theirs, as the Life and Health of the Eye, or 
 Hand is in and by union and communion with the Bo- 
 dy : we muft not dream of any Glory to our ielves 
 but in a ftate of that union and communion with the 
 Glorious Body of Chrift. And Chrift himfelf the 
 Glorified Head is the chief part of this Society whofe 
 Glory we fhall behold. 
 
 3. Angels and Men are themfelves there Perfect. 
 If oar Bun? and Nature were not Perfect, our Acti- 
 on and Fruition could not be Perfect. 
 
 4. The Objects of all our Action are mod Perfeir : 
 It is the BlefTed God, and a Glorious Saviour and So- 
 ciety, that we mall lee and love and praife. 
 
 5. All our Action will be pefect : Our Sight and 
 Knowledge, our Love, our Joy, our Praife will be 
 all perfect there. 
 
 6. Our reception and fruition will all be per- 
 fect. We fhall be perfectly loved by God, and one 
 another , and perfectly pleafing to him, and each 
 other ; and he will communicate to us and all the So- 
 ciety,as much Glorious Life, Light and Joyful Love, 
 as we are capable of receiving. 
 
 7. And all this will be perfect in duration, being 
 Everlafting. 
 
 Q. 9. O what manner cf ' Pcrfons fiould we be if all 
 this were well believed ? Is it poffible that they JJjould tru- 
 ly believe all this, who do not carncftly defire a?;d fe^ if, 
 and live in joyful longing hope to be put into pojfejjlon of it? 
 
 A. Whoever truly believeth it, will prefer it be- 
 fore all Earthly treafure and pleafure, and make it the 
 chief End and Motive and Comfort of his Soul and 
 Life, and foriake all that ftands againft it rather than 
 foriake his hopes of this. But while our Faith, Hope 
 and Love are all imperfect, and we dwell in Fieifi 
 
 where 
 
170 7 he Expo fu ion of the Creed, 
 
 where preient and ienfible things are ftill diverting and 
 .-•.fiecling us, and we are lb uled to Sight and Senfe, that 
 we look ft 1 angel y towards that which is above them, 
 and out of their reach ; it is no wonder if we have 
 imperfect defires and joy, abated by diverfions, a'.id 
 by grieU and fears, and if in this darknefs unieen 
 things feem ftrange to us ; and if a Soul united to a 
 Body be loth to leave it, and be uncloathed, and have 
 lbmewhat dark Thoughts of that ftate without it, 
 which it never tryed. 
 
 Q: ]0. But when we cannot conceive how Souls ail 
 out of the Body, how can the Thought of it be flcafant 
 and fatisfying to us f 
 
 A. 1. We that can conceive what it is to Live 
 and Vnderftand, and Will, to Love and Rejoice in the 
 Body, may under ftand what thele acts are in them- 
 ielves, whether out of a Budy or in a more glorious 
 Body : And we can know that nothing doth nothing j 
 and therefore that the Soul that doth theie afts is a 
 Noble fubflance, and we find that it is invifible. But of 
 this I ipake in the beginning. 
 
 2. When we know in general all before rivention- 
 ed, that we fhall be in that defcribed Bleflednefs with 
 Chrift and the Heavenly Society, we mud implicitly 
 truft Chrift with ail the red:, who knoweth for us what 
 we know not : and ilay till pofleiTion give us that clear 
 dklincl conception of the manner , and all the circum- 
 flances, which they that pofleis it not, can no more 
 have, than we can conceive of thelweetnefs of a Meat 
 or Drink which we never tafted of : And we mould 
 long the more for that PofTeflion which will give us 
 that iweet Experience. 
 
 Q. H . Is not Cod the only Glory and Joy of the Blef- 
 fed ? Why then do you tell m fo much of Angels and 
 Saints, and the City of God f A- God 
 
(and CbriBianity. ) 171 
 
 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 fingle Crea- 
 ture to be happy in him alone as leparate from the 
 reft ; but an Univerfe which hath its Union and comu- 
 nion. I told you as the Eye and Hand have^io iepa- 
 fOted Life or Pleafure, but only in Communion with 
 the whole Body , lb neither (hall we in Heaven. 
 God is infinitely above us, and if you think of him 
 alone, without mediate Objects for the aicent and ac- 
 cels of your Thoughts,you may as well think to climb 
 up without a Ladder : We are not the Nobleft Crea- 
 tures next to God, nor yet the rroft Innocent : We 
 have no accefsto him, but by a Mediator : And that 
 Mediator v/orketh and conveyeth his Grace to us by 
 other iubordinare means: He is the Saviour of his 
 Body, which is the fulnefs of him that filleth all : If 
 we think not of the Heavenly Jerufalcm , the glorious 
 City of God ; the Heavenly Society and Joyful Chore 
 that praile Jebovzb and the Lamb, and Kve together 
 in perfect Knowledge, Love and Concord, in whole 
 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 Acquifition : nay, if we think not of thole loving 
 blefted Angels that rejoiced at our Converfion , and 
 were here the Servants, and will be for ever the Com- 
 panions of our Joy : And if we think not of all our 
 old dear Friends and Companions in the Flefh, and of 
 all the Faithful, who fmce Adam% Dayes are gone 
 before us, and if we think not of the attraclive Love, 
 Union and Joy of that Society and State, we {hall 
 not have iufficient Familiarity above.,but make God as 
 
 in- 
 
172 J be Exppfition of the Creed \ 
 
 inaccefTibie to us : Delight and defire fuppoie attra- 
 ctive luitableneis : InaccefTibie excellency draws not 
 up the Hearr. I thank God for the Pleafure that I 
 have in thinking of the Bleffed Society, which will 
 fhortly entertain me with joyful Love. 
 
 Q. n_. But may not [_ Everlaiting ] fgnifie only a 
 long time, as it oft doth in Scripture, and fo all may 
 be in mutable Revolutions , as the Stoicks and fume 
 others thought ? 
 
 A. 1. What reafon have we to extort a forced 
 fence againft our own Intereft and Comfort, without 
 any warrant from God ? 2, The nature of the Soul 
 being io far Immortal as to have no Inclination to its 
 own death, Why fhould we think itftrange that its 
 felicity mould be alio e\ g. 3. It can hardly 
 
 be conceived how that Soul can poflibly revolt from 
 God and perifh, who is or~e confirmed with that 
 fight of his Glory, and the : ill fruition of his Love. . 
 Whether Nature I j | .> to allow fur 'r ? 
 
 If the Devils had b 2 as 1 ;^ar God, ' a' o as much con- 
 firmed 1.1 tae bight and Senfeqf hisL . y'vory, 
 as th ,1 can hardly coi^ ; re how they 
 could po ... a Mien. 
 
 Q. 1 s, Ihw may J be fare that 1 (hall enjoy t his Ever- 
 I sifting Life ? 
 
 A. I told you before, 1. If you lo far believe the 
 Projnifeof it as made by God, and purchafed by 
 ChriiTs Righteoufiiefs and Interceflion, as to take 
 this Glory for your chief felicity and hope, and to 
 prefer it before all Worldly Vanity, Pleafure, Profit, 
 Honour,or Life to the Flem,and to make it your chief - 
 care and bufinefs to feekjt, and rather let go all than 
 Ioieit, and thus patiently wait and truft God's Grace 
 -iiriil and his Spirit, in the ufe of his appointee} 
 
 means 
 
The Expofition of the Lords Prayer. 173 
 
 means unto the end j it fhall undoubtedly be yours for 
 ever. 
 
 CHAP. XXIIL 
 What is the true ufe of the Lor£s Prayer, 
 
 Qu. 1 . Tjl J Hat is Prayer ? 
 
 V V A. It is Holy Defires exprefled 
 or actuated to God, ( with Heart alone, or alio with 
 the Tongue) including our penitent Confeffion offm, 
 and its Delerts, and our thankful acknowledgment of 
 his Mercies, and our Praifing God's works and his 
 Perfections. 
 
 Q. 2. What is the Vfe of Prayer f Seeing Cod 
 cannot be changed and moved by us, what good can it dv 
 us -^ and how can it attain ot 
 
 A. You may as wifely ask, what good any thing 
 will do towards our Benefit or Salvation which we can 
 do, feeing nothing changeth God. As God who is 
 one, maketh Multitudes of Creatures ; ib God who is 
 unchangeable maketh changeable Creatures -, and the 
 Effect is wrought by changing us, and not by chang- 
 ing God. You muft underftand thefe great Philoib- 
 phical Truths, that, 1. All things effect according ro 
 the Capacity of t e Receiver. 2. Therefore the va- 
 rious effects in the World proceed from the great va- 
 riety of Receptive Capacities. The lame Sun-beams 
 do caule a Nettle, a Thorn, a Role, a C edar, ac- 
 cording to the ferhioa! Capacity of rh various Re- 
 ceivers. The iame Sun enlightneth the Eye, that 
 
 doth 
 
174 The Expofnion of the Lord's 1 ; ; r, 
 
 doth not ioby the Hand or Foot, or by a Tree, or 
 Srone : And it fhineth into the Houi'e whole Win- 
 dows are open, which doth not ib when the Windows 
 are fhut ; and this without any change in it felf. 
 The Boatman Iayeth 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 Blefling without making any Change in God. 
 Firft by our performing the condition on which God 
 promiieth his Mercy. Secondly,By diipofmg our Souls 
 to receive it. He that doth not penitently confeis his 
 fin, is unmeet tor Pardon. And he that defireth 
 not Chrift 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 Jtfm Chrifi himielf , as he made the 
 Gofpel j iome of the Matter being neceffary yet be- 
 fore his Incarnation. 
 
 Q. 4. To whom and on what occaRon did he mal^c 
 it? 
 
 A. To his Difciples, ( to whom alfo he firft deli- 
 vered his Commands ) upon their requefl that he 
 would teach them to pray. 
 
 Qj 5. To what VJe did Chrift make it them ? 
 
 A. Firft, To be a Directory for the Matter and 
 Method of their Love, Defires, Hope and Voluntary 
 choice and endeavours; And, 2. To be ufed in the 
 lame Words when their cafe required it. 
 
 As Man hath three Effential Faculties, the Intellect, 
 Will and Vital executive Power; ib Religion hath 
 three Effential parts, viz.. To direct our Understand- 
 ings to believe, our Will to defire, and our Lives in 
 practice. 
 
 Q. 6. 
 
The Exyofnion of the Lor£s Prayer. 175 
 
 Q. 6. What is the Matter of the Lor<Ps Prayer tn 
 General ? 
 
 A. It containeth, Firft, What we mutt defire as our 
 End : And Secondly, What we mult defire as the 
 Means } premifing the necefTary Preface, and con- 
 cluding with a iuirable Conclufion. • 
 
 Q. 7. What is the Method of the Lord's Pray- 
 er ? 
 
 A. I. The Preface fpeaks, 1.T0 God as God: 2. As 
 our reconciled Father in Chrift, de'eribed in his At- 
 tributes, by the words \vchich art in Heaven ] which 
 fignihe the Perfection of his Power, Knowledge, and 
 Goodnefs, and the Word Father , fignifieth that he is 
 Supream Owner, Ruler and Bcnefaclor. 
 
 2. The word [Onr~] implieth our Common Rela- 
 tion to him as his Creatures, his Redeemed and San- 
 ctified Ones, his Own, his Subjects and his Beneficia- 
 ries or Children. 
 
 II. The Petitions are of two forts ( as the 
 Commandments have two Tables : ) The rirft pro- 
 ceed according to the order of Intention , begin- 
 ning at the higheft Notion of the ultimate End, and 
 deicending to the loweft. The Second part is ac- 
 cording to the Order of Execution and AiTecut ion, be- 
 ginning at the loweft means , and aicending to the 
 higheft. 
 
 HI. The Conclufion enumerated! the parts of the 
 ultimate End by way of Praiie, beginnig at the loweft 
 and aicending to thehigheit. The Method through- 
 out is more perfect than any of the Philolbpriers Wi i- 
 tings. 
 
 Q. 8. Why do we not read that the Apoftles after 
 11 fed t his Prayer ? 
 
 A. It is enough to read that Chrift prefcribed ic 
 
 them, 
 
176 The Expfiticnofthe Levis Prayer. 
 
 them, and that they were Obedient to him. We 
 read not of" all that the Apoftles did. 
 
 2. This is a Comprehenfive Summary of all Prayer, 
 and therefore muft needs be brief in the ieveral parts : 
 1 But the Apoftles had occafion ioinetimefor one branch 
 and ibirfttime for another, on which they particularly 
 enlarged, and Seldom put up the whole matter of 
 Prayer all at once. 
 
 3 . They formed their Defires according to the Me- 
 thod of this Prayer, though they expreffed thole de- 
 ^res as various occafions did require. 
 
 Qjy.Is every Chriffiian bound to fay the Words of the 
 Lords Prayer ? 
 
 A. The fame anfwer may lerve as to the Iaft. 
 Every Chriftian is bound to make it the Rule of his 
 Defires^ and Hopes , .both for Matter and Order i 
 But not to exprels them all in every Prayer. But the 
 Words themlelves are apt, and muft have their due 
 reverence, and are very fir to f umm up our lcattered 
 leis ordered Requefts. 
 
 O. 10. But few Perfons can understand what fuck 
 
 arals comprehend. 
 
 A. > 1. Generals are ufeful to thole that cannot di- 
 ftinctly comprehend all the particulars in them. |As 
 the General knowledg that we mail be happy in Holy 
 and Heavenly Joy with Chrift,may comfort them that 
 know not all in Heaven that makes up that happinefs, 
 ib a General deiire may be effectual ro our receiving 
 many particulars. 2. And it is not fo General as 
 £ Cod be merciful to vie a Sinner f\ an accepted Pray- 
 er of the Publican, by Chrifts own Teftimony. There 
 are fix particular Heads there plainly expreffed. 
 
 CHAP. 
 
The Expofition of the Lord's Prayer. 177 
 
 CHAP. XXIV. 
 
 ®ut father Wind) art in ^tateu, ] £* 
 
 pounded. • 
 
 Qu. 1. T JX J Ho is it rh.it We pray :o> whom wc call 
 W Oar Father?] 
 
 A. GOD himielf. 
 
 Q. 2. Aday W€ not pray to Creatures ? 
 
 A. Yes, for that which it belongeth to thole Crea- 
 tures to give us upon our requelt, iuppofing they heat 
 us : But not for that which is Gods, and net their 
 own to give ; nor yet in a maimer unfuttable to the 
 Creatures Capacity or Place. A Child may Petition 
 his Father , and a Subject his Prince , and all Men 
 one another. 
 
 Q. 3. May we not pray to the Son, and theHoly 
 Ghoft, as well 04 to the Father ? 
 
 A. As the word Father* fignirleth God as God, 
 it cornprehendeth the Son, and the Holy Ghoft • and 
 as «t figuifieth the firit Peri'on in the Trinity, it ex- 
 cluaeth not but implyeth the iecond and the third. 
 
 Q. 4. What doth the word [Tather] figntfie f 
 
 A. That as a Father by Generation is the Ow n 
 the Ruler and the Loving Benefactor to his Child, lb is 
 God eminently and tranicendently to us. 
 
 Q. 5. To wham is God a Father, and on what Fun- 
 damental account f 
 
 A. 1 . He is a Father to all M m by Creation ; to all 
 lapledMandkind by the Price of aiulHcient Redemp- 
 tion : But only to the Regenerate by Regeneration 
 and Adoption , and that efiettive Redemption which 
 N actually 
 
1 7 8 'I be Expo fit ion of the Lord?s Praytr. 
 
 actually delivereth Men from Guilt , Wrath, Sin and 
 Hell, and Juftifieth and Sanctifieth them, and makes 
 them Heirs of Glory. 
 
 Q_. 6 . I Vhat is included then in our Child-like relation 
 to this Father ? 
 
 yi. That we arehis0i?77 to be abfolutely at his di- 
 fpofe. his Subjects to be abfolutely Ruled by him > 
 and his Beloved to depend on his Bounty, and to love 
 him, above all, and be happy in his Love. 
 
 Q. 7. What is meant by the words C. which art in 
 Heaven ? ~\ 
 
 A. They fignifie, I. God's real Subftantiality ; He 
 is exiftent. 
 
 II. God's incomprehenfible Perfection in Power , 
 Knowledge, and Goodnefs, and ib his abiblute iuffi- 
 ciency and fithefs to hear and help us. 1 . The vaft- 
 nefs,Sublimity and Glory of the Heavens, tell us that 
 He who Reigneth thereover all the World, muft needs 
 be O??;wpotcnt, and want no power to do his will, and 
 help us in our need. 
 
 2. The Glory and Sublimity, tell us that he that is 
 there above the Sun which fhineth upon all the Earth, 
 doth behold all Creatures, and lee all the wayes of the 
 Sons of Men, and therefore knoweth all our Sins, 
 Wants and Dangers, and heareth all our Prayers. 
 
 3. Heaven islhat mod perfect Region, whence all 
 good floweth down to Earth: Our Life is thence \ 
 our Light is thence ; all our Good and foretaft of Fe- 
 licity and Joy is thence : And therefore the Lord of 
 Heaven muft needs be the Befl ; the Fountain of all 
 Good, and the moft amiable End of all juft Defire and 
 Love. Yet Heaven is above our Sight and compre- 
 henfion } and lb much more is God. 
 
 III. And the word [ArQ fignifieth God's Eterni- 
 ty 
 
The. Exposition of the Lord*? Prayer. ljg 
 
 ty in that Heavenly Glory: It is not [who wafi~\ o r 
 \_who wilt be. 2 Eternity is indivifible. 
 
 Q. 8. Is not God every where : Is he more in Heaven 
 .than any where elfe ? 
 
 A. All'Place and All things are in God j He is ab- 
 fent from none : Nor is his Eflence divifibie or Com- 
 menfurate by Place, or limited ; or more here than 
 there : But to us God is known by his Works and Ap- 
 pearances j and therefore laid to be moft where he 
 worketh moft : And ib we fay, that Gcd dwelleth m 
 him who dwelleth in Love : That he walketh in his 
 Church ; that we are his Habitation by the Spirit ; that 
 Chrift and the Holy Spirit dweii in Believers : Becaule 
 they operate extraordinarily in them : And fo God 
 is faid to be in Heaven, becauie he there manifefteth 
 his Glory to the Feiicity of all the Bielfed, and hath 
 made Heaven that Throne of his Majefty , from 
 whence all Light, and Life, and Goodnels, all Mercy, 
 and all Jaftice are communicated to and exercifed' on 
 Men. And ib we that cannot lee God tiimfelf, muft 
 look up to the Throne of the Heavenly Glory in our 
 Prayers, Hopes and Joyes. Even as a Mans Soul is 
 undivided in all his Body, and yet it worketh not alike 
 in all its parts, but it is in the Head, that ituleth Rea- 
 fon, Sight, &c. and doth moft notably appear to 
 others in the Face, and is almoft vifible in the Eye : 
 And therefore when you talk to a Man, you look him 
 in the Face ; and as you talk not to his Fle(h,but to his 
 ienfitive and intellectual Soul , fo you look to that 
 part where it moft apparendy fheweth its fence and 
 intellection. 
 
 CL 9. Is there no other Rcafonfor the naming of Hea- 
 ven here ? 
 
 A. Yes : It teacheth us whither to direct our own 
 N 2 de-- 
 
1 80 1 he Expo fit ion of the Lord's Prayer. 
 
 defires} and whence to expecft all good, and where 
 our own Hope -and Felicity is. It is in Heaven that 
 God is to be ieen and enjoyed in Glory, and in per- 
 fect Love and Joy : Though God be on Earth, he 
 will not be our Felicity here on Earth : every Prayer 
 therefore ^lould be the Souls aipiring and afcending 
 towards Heaven , and the believing exercife of a 
 heavenly Mind,, and Defire : For a Man of true 
 Prayer to be unwilling to come to Heaven, and to 
 love Earth better, is a contradiction. 
 
 Q. 1 o. But do we not fray that on Earth he may nfe 
 as as a Father ? 
 
 A. Yes : that he will give us all Mercies on Earth 
 conducing to heavenly Felicity. 
 
 Q. 11. What c I [e is imply ed in the word^ Our Fa- 
 ther ? 
 
 A. Our Redemption and Reconciliation by Chrift, 
 and to the Regenerate, our Regeneration by the Ho- 
 ly Ghoft, and lb our Adoption \ by all which,of Ene- 
 mies and the Heirs of Hell, w 7 e are made the Sons of 
 God, and Heir3 of Heaven. It is by Chnft and his 
 Spirit that we are the Children of God. 
 
 Qi 2. Why fay we Our Father, and not My Father ? 
 
 A. 1. To figni fie that all Chriitians mull pray as 
 Members of One Body, and look for all their good, 
 comfort and blefTednefe in Union with the whole r 
 and not as in a ieparate State : Nor mad we come to 
 God with felfifh narrow Minds,as thinking only of our 
 own cafe and good, nor put up any Prayer or Praife 
 to God, but as Members of the Univerfal Church, in 
 one Chore, all leen and heard at once by God, though 
 they fee not, and hear not one another : And there- 
 fore that we muft abhor the pregnant comprehenfive 
 Sin offelfiftnefs j by which wicked Men care only for 
 
 riierrr- 
 
The Exposition of the Lord's Prayer. 1 8 1 
 
 themfelves, and are affected with link but rheir Per- 
 gonal concerns, as if they were all the World to them- 
 Selves, inienfible of the Worlds or the Churches State, 
 and how it goeth with all others. 2. And therefore 
 that oil Chriilians muft love their Brethren^nd Neigh- 
 bours as them (elves, and muft abhor the Sin of Schifin, 
 much more of Malignant Enmity, Envy, and Per- 
 secution, and muft be lb far from di (owning the Pray- 
 ers of other Chriftians on pretenfe of their various 
 Circumftances and Imperfections, and from Separa- 
 ting in Heart from them on any account for which 
 God will not reject them ; as that they muft never put 
 up a Prayer or PraiSe, but as in concord with all the 
 Chriftians on Earth, defiring a part in the Prayers of 
 all, and offering up hearty Prayers for all : The im- 
 perfections of all Mens Prayers We muft difown, and 
 moftour own •, but not for that difown their Prayers, 
 nor our own. They that hate, or perlecute, or Se- 
 parate from Gods Children , for not praying In their 
 Mode, or by their Book, or in the Words that they 
 write down for them, or for not worfhipping God 
 with their Forms, Ceremonies or Rites,or that filence 
 ChrifVs Minifters, and Scatter the Flocks, and con- 
 found Kingdoms, that they may be Lords of Gods 
 Heritage, and have all Men Sing in their Command- 
 ded Tune,or Worfhip God in their unneceffary Com- 
 manded Mode,do condemn them (elves, when they lay 
 Our Father ; And to repeat the Lords Prayer many 
 times in their Liturgy, while they are tormenting his 
 Children in their Priibns and Inquifitions,is to worth ip 
 God by repeating their own Condemnation. 
 
 Qj 13- It feems this ? article , Our and Us is of 
 great importance. 
 
 A* The Lord's Prayer is the Summary and Rule of 
 N 3 Mans 
 
182 The Exp ifition of the Lord's Prayer. 
 
 Mans Love and juft DeHres : It direcleth him what to 
 Will^ * ' And therefore muft needs con- 
 
 tain that duty of Love which is the Heart of the New 
 Creature, and the fulfilling of the Law : The Will is 
 the Man : ^nd Love is the Will. What a Man Wills 
 and Love's, that he is in God's account, or that he 
 fhall attain. And therefore the Love of God as God, 
 and of the Church as the Church, and of Saints as 
 Saints, of Friends as Friends, and of Neighbours as 
 Neighbours, and of Men ( though Enemies and Sin- 
 ners) as Men, muft needs be the very Spring of ac- 
 ceptable Prayer, as well as the Love of our lelves 
 as our felves. And to pray without this Love, is 
 to offer God a Carrion for Sacrifice, or a lifelefs fort 
 of Service. And Love to all makes all Mens Mercies 
 and Comforts to be ours, to our great Joy, and that 
 we may be thankful for all. 
 
 CHAP. XXV. 
 
 ^allotted be fyy $amc, 
 
 Qu. 1. TJV THy is this made the fir jt Petition in ohy 
 V V Prayers ? 
 
 A. Becauie it containeth the higheft Notion of our 
 ultimate end : And lo muft be the very top or chief of 
 ourdefires. 
 
 Q_.2. What is meant by God's Name here ? 
 
 A. The proper Notices or Appearances of God to 
 Man j and God himfelf as fo notified and appearing to 
 ^s.So that here we muft fee that we feparate not any of 
 
 the lb 
 
The Expofitim of the Lord's Prayer. 183 
 
 thefe three: 1. The Objective figns, whether words 
 or works, by which God is known to us. 2. The 
 inward Conceptions of God received by thefe figns. 
 3. God himielf fo notified and conceived of. 
 
 Q_. 3 . And what is t he Hallowing of Gods Name ? 
 
 A- To uie it Holily : That is , in that manner as is 
 proper to God as he is God, infinitely above all the 
 Creatures : That is Sanctified, which is appropriated 
 to God by feparation from all common uie. 
 
 Q; 4. What doth this Hallowing particularly in- 
 clude ? 
 
 A. Firft that we know God, what he is: 2. That 
 our Souls be accordingly affected towards him. 
 3. That our lives and actions be accordingly manag- 
 ed. 4. And that the figns which notifie God to us 
 be accordingly reverenced, and ufed to thele Holy 
 Ends. 
 
 Qi 5. Tell m now particularly, What thefe Signs or 
 Names of God are, and how each of them is to be hal- 
 lowed ? 
 
 A. God's Name is either, 1 . His fenfible or intel- 
 ligible w T orks objectively confidered. 2. Or thofe 
 words which fignifie God or any thing proper to God. 
 3. And the inward light or conception, or notice of 
 God in the mind. And all thefe muft be Sancti- 
 fied. 
 
 Q. 6. What are God 's work* vohich muft be fo San* 
 tlrified, as notifying God f 
 
 A. All that are within the reach of our knowledge. 
 Butefpecially thofe which he hathdefigned mod no- 
 tably for this ufe, and mod: legibly as it were writ- 
 ten his Name, or Perfections upon. (<?) 
 
 {a) Exod. 9. 16. PfaL 3. 1. 
 
 N 4 Q. 7. 
 
i S 7 The Expofitiott of the Lotus Prayer. 
 
 Q. 7. Which arethofc ? 
 
 A. Firft, The Glorious wondeful frame of Heaven 
 and Earth. 
 
 2. The wonderful Work of Mans Redemption by 
 Jtfus Chn(l. 
 
 3. The 1 planting of his Nature, Image and King- 
 dom in Man by his Spirit. 
 
 4. The marvellous Providence exerciied for the 
 World, the Church, and each of our felves, notify- 
 ing the difpoial and Government of God. 
 
 5. The Glory of the Heavenly, Society, known by 
 Faith, and hoped for. 
 
 Q. 8. How mufi the frfi , God's Creation, be San- 
 ctified ? 
 
 ^AVhen we look on,or think of the incomprehen- 
 fible Glory of the Sun,it's wonderful Greatnefs, Moti- 
 on,Light and quickning Heat:, (/?) of the multitude and 
 magnitude of the glorious Stars, of the vaft heavenly 
 I\egions,the incomprehenfible inviffble Spirits orPow- 
 ers that acluate and rule them all; when we come down* 
 v aid and think of the Aire and its Inhabitants, and of 
 this Earth, a vaft Body to us , but as one Inch or 
 Point in the whole Creation; of the many Nations, 
 Animals, Plants of wonderful Variety, the terrible 
 depths of the Ocean .and it? numerous Inhabitants, c^r. 
 All thefe muft be to us bot as the Glals which frieweth 
 iomewhatoftheFaceof God, or as the Letters of this 
 great Book, of which God is the Sence ; or as the acti- 
 ons of a living Body by which the invifible Soul is 
 known. And as we ftudy Arts for our Corporal ule, 
 we muft ftudy the whole World, even the Works 
 of God, to thispurpoled ule, that we may See, Love, 
 
 (J?) Pf*l. 19. 1 •> &c. JRom, 1 . J9, 2c. 
 
 Re- 
 
The Expofition of the hordts "Prayer. 185 
 
 Reverence, and admire God in all : And this is the 
 only true Philoibphy, Aftronomy , Cofmogra- 
 phy, &c. 
 
 Q. 9. What is the Sin which is contrary to this ? 
 
 A. Prophanenels ; that is, ufing God's Name as" a 
 common thing : (r ) And in this inftance, to itudy Phi- 
 loibphy, Aftronomy, or any Science, or any Crea- 
 ture whatibever, only to know the thing it fetf, to de- 
 light our mind with the Creature- knowledge, and to 
 be able to talk as knowing Men, or the better to ferve 
 our Worldly Ends,and not to know and glorifie God, 
 is to prophane the works of God. And alas then how 
 common is prophanenels in the World ! 
 
 Qj 1 o. What is it to SanBifie God's Name as in our 
 Redemption ? 
 
 A. Redemption is fuch a wonderful work of God, 
 to make him known to finners for their Sanclification 
 and Salvation , as no Tongue of Man can fully ut- 
 ter. To think of God, the Eternal Word firft un- 
 dertaking Man's Redemption , and then taking the 
 Nature of Man, dwelling in lb mean a Tabernacle, 
 fulfilling all Righteoulhels for us, Teaching Man the 
 knowledge of God, and bringing Life andlmmortality 
 to light, dying for us as a Malefactor to lave us from 
 the Curfe, Rifing the third day, CommilTioning his 
 Apoftles, undertaking to build his Church on a Rock, 
 which the Gates of Hell mould not prevail againft j 
 afcending up to Heaven, fending down the wonderful 
 and ianctifying Spirit, Interceding for us,and Reigning 
 over alJ, who receiveth faithful Souls to himielf, and 
 will raiie our Bodies, and judge the World : Can all 
 this be believed and thought of, without admiring the 
 
 (c^/*/. 14.1,2. Pfal.50.21. & 78.19, 7//.1.16. 
 
 mani- 
 
1 86 The Expofiuon of the LorcPs Prayer. 
 
 manifold wiidom, the unconceivable Love and Mercy> 
 the Holinefs and Jufticeof God ! This muft be the 
 daily ftudy of Believers. 
 
 Qii. 1 i . How is this Name of God propha- 
 ncd ? 
 
 A, When this wonderful work of Mans Redemp- 
 tion is not believed, bur taken by Infidels to be but a 
 deceit : Or when it is heard but as a common Hifto- 
 ry^ and affedeth not the Hearer with admiration, 
 thankfulnefs, defire and fubmilTion to Chrift : when 
 Men live as if they had no great Obligation to Chrift, 
 or no great need of him. 
 
 Q. 1 2. How is Gods Name as our Santlifier to be 
 hallowed ? 
 
 A. Therein hecomethnear us, even into us, with 
 Illuminating, Quickening, Comforting Grace, renew- 
 ing us to his Nature, Will and Image : Marking us 
 for hisown,and maintaining the caule ofChrift againft 
 his Enemies. And therefore muft in this be fpecially 
 notified, honoured, obediently obferved, and thank- 
 fully and joyfully admired. 
 
 Qj 13. But how can they honour God's Spirit and 
 Grace, who have it not : Or they that have fo little as 
 not well to difcer?! it ? 
 
 A. The leaft prevailing fmcere Holinefs hath a fpe- 
 cial excellency, tuming-the Soul from the World to 
 God, and may be perceived in Holy defires after 
 him, and fmcere endeavours to obey him : And the 
 beauty of Holinefs in others may be perceived by 
 them that have little or none themfelves, if they be 
 not grown to Malignant Enmity ': You may fee by 
 the Common defire of Mankind to be efteemed Wife 
 and Good, and their Impatience of being thought and 
 .called Foolifh, Ungodly or Bad Men, that even cor- 
 rupted 
 
The Expo fit ion of the LorcCs Prayer. 187 
 
 rupted Nature hath a radicated Teilimony in it felf 
 for Goodnefs, and againft Evil. 
 
 Q. 14. Who be they that frofhanc this Name of 
 Cod? 
 
 A. Thofe that fee no great need of the Spirit of 
 HoHnefs, or have no defire after it , but think that 
 Nature and Art may ierve the turn without it : Thole 
 that think that there is no great difference between 
 Man and Man, but what their Bodily temperature and 
 theirEducation maketh;and that it is hut Phanatick de- 
 lulufion, or Kypocrifie to pretend to the Spirit : Thofe 
 that hate or deride the Name of Spirituality and Holi- 
 nefs ; and thofe that refill the Holy Ghoft. 
 
 Q. 15. How is God known and honoured in his Pro- 
 vidence ? 
 
 A. By his Providence he fo Govemeth all the 
 World, and particularly all the Affairs of Men, as 
 (hews us his Omnipotence , his Omnifcience, and 
 his Goodneis and Love, ordering them ail to his Holy 
 End, even the pleafing of his good Will in their Per- 
 fection, (d) 
 
 Qj 16. How can we fee this while the World lyeth in 
 Afadnefs, Vnbelief andWickedncfs, and the worft are 
 great eft j and Contention, Confufion, and Bloody Wars 
 do make the Earth a hind of Hell, and the Wife, Holy^ 
 and J 11ft are defpifed, hated and deftroyed ? 
 
 A. 1 . Wifdom , and Holinefs , and Juftice are 
 confpicuous and honourable by the odioufnefs of their 
 contraries ; which though they fight againft them, and 
 ieem to prevail, do but exercifethem to their increafe 
 and greater glory : And all the Faithful are iecured 
 
 (d) MaLi. I, 
 
 an4 
 
1 8 8 The Ex fo fit ion of the Lor£s Prayer. 
 
 and purified, and prepared for Felicity, by the Love |l 
 and Providence of God. 
 
 2. And as the Heavens are not all Stars, but fpang- 
 led with Stars,nor the Stars all Suns,norBeafts andVer- 
 inine Men,nor the Earth and Stones are Gold and Dia- 
 monds,nor is theDarknefs Light,theWinter Summer, 
 or Sicknefs Health, or Death Life : And yet the won- 
 derful Variety and Viciflitude contributeth to the 
 Perfection of the Univerle, as the Variety of parts to 
 the Perfection of the Body , lb God maketh ufe 
 even of Mens Sin and Folly, and of all the mad Con- 
 fufions and Cruelties of the World, to that perfect 
 Order and Harmony which he that accompliftieth 
 them doth well l§iiow, though we perceive it not, 
 becauie we neither fee the Whole, nor the End, but 
 only the little Particles and the Beginnings of God's 
 uniearchable works. 
 
 3. And this dark and wicked World is but a little 
 Spot of God's vaft Creation , and ieemeth to be the 
 loweft next to Hell, while the lucid Glorious heavenly 
 Regions are incomprehenfibly great, and no doubt 
 poffefled by Inhabitants lui table to lb glorious a place : 
 And as it is not either the Gallows or the Prilbn that is 
 a difhonour to the Kingly Government, lb neither is 
 Hell or the Sins on Earth, a dishonour to the Govern- 
 ment of God. 
 
 4. And as every Man is neareft to himfelf, it is 
 the duty of us all carefully to record all the Mercies 
 and fpecial Providences of God to our felves, that we 
 may know his Government and him, and ufe the re- 
 membrance of them to his Glory. 
 
 Q. 17. How is the heavenly Glory as a Name of 
 Cod to m that fee it not ? 
 
 A. We fee vaft lucid Bodies and Regions above 
 
 us ; 
 
The Exvofition of the Lords Prayer, 189 
 
 us: And by the help of things feen we may conceive o^ 
 things unfeen ; and by Divine Revelation we may 
 certainly know them : We have in the Goipel as it 
 were a Map of Heaven, in its defcription, and a title 
 to it in the Promifes, and a notifying earned and fore- 
 tail in ourSouls,fo far as we are Sanctified Believers, 
 
 Q. 18. How mujt we hallow this Name of God ? 
 
 A. 1 . Firmly believing the heavenly Glory, not 
 only as it fhall be our own Inheritance, but as it is 
 now the moft Glorious and Perfect part of Gods Crea- 
 tion, where Myriads of Angels and Glorious Spirits in 
 perfect Happineis, Love and Joy, are Glorifying their 
 moft Glorious Creator ; and as the Saints with Chrift 
 their moil Glorious Head, (hall for ever make up that 
 Glorious Society, and the Univerie itfelf beleen by 
 us in that Glorious Perfection, in which the Perfecti- 
 on of the Creator will appear. 
 
 2. And in the conftant delightful Contemplation 
 of this Supernal Glorious World, by Heavenly Affe- 
 ctions and Converlation, keeping our Minds above 
 while our Bodyes are here below , and looking be- 
 yond this Prifon of Flefh, with defire and hope. As 
 Heaven is the State and Place where God fhineth to 
 the understanding Creature in the greateft Glory, 
 and where he is beft known, lb it is this heavenly 
 Glory ieen to us by Faith, which is the moft Glo- 
 rious of all the Names or Notices of God to be hal- 
 lowed by us. 
 
 Q. 1 9. What is the profaning of. this Name of Cod? 
 
 ^.The minding only of Earthly and Flefhly things 7 
 and not believing, confidering or admiring the hea- 
 veuly Glory : Not loving and praifing God for it, 
 nor defiring and ieeking to enjoy it. 
 
 Qj 20. So much of God's Works which make him 
 
 \JtnoXPn : 
 
190 Tbt Expo fu ion of the Lord's Prayer. 
 
 known : Next tell us what yon menu by the Words 
 which you call his Name ? 
 
 A. 1 . All the Sacred Scripture as it maketh known 
 God to us, by Hiftory, Precepts, Promiies or Pe- 
 nal Threats : With all God's Inftituted means of 
 Worfhij). 2. Morefpecially the Deicriptions of God 
 by his Attributes. 3. And moll Specially his Proper 
 Name, GOD, Jehovah, ore. (t) 
 
 Q. 21 . Pie not asl^yon what his At tributes are, bc- 
 canfeyou have told us that before 5 But how is this Name 
 of God to be hallowed t 
 
 A. When the Soul is affected with that Admirati- 
 on, Reverence, Love, Trufi: and Submiflion to God 
 which the meaning of thele Names befpeaks : And 
 when the manner of our ufing them, exprefleth iuch 
 affections : Efpecially in publick Prailes with the 
 Churches, (f) 
 
 Q_. 22 . How is this Name of Cod prophancd f 
 
 A. When it is ufed lightly, fallly, unreverent- 
 Iy,without the aforefaid Holy regard and affections. 
 
 Q. 23. III. What is that which you call God's 
 Name imprinted on Mans Mind ? 
 
 A. God made Man very good at firft, and that 
 was in his own Image : And fo much of this is either 
 left by the interpofition of Grace in lapied Nature, or 
 by common Grace reftored to it, as that all Men, till 
 utterly debauched, would fain be accounted Good, 
 Pious, Vertuous, and Juit, and hate the imputation 
 
 (Y) Ex. 3.15. &6.3. Pfal. S3. 18. Ail. 9. 
 15. (f) Exod. 34. 5, 6, 7. & 33. 19. Ail. 21. 
 13. 1 Tim. 6. 1. Tit. 2. 5. Rom. 2. 24. Pfal. 
 22.22. Hcb. 2. 12. Nch. 9.5. Pfal. 50.23. & 
 66. 2. Mic. 4. K. Rev. 11. is;. 
 
 of 
 
The Expofition of the Lord's Prayer. 1 9 r 
 
 of Wickednefs, difhonefty and Badneis : And on the 
 Regenerate the Divine Nature is ib renewed, as that 
 their Inclination is towards God,and HOLINESS TO 
 THE LORD is written on all their Faculties: And 
 the Spirit of God moveth on the Soul, to acluate ali 
 his Graces ; and to plead for God and our Redeemer, 
 and bring Him to our Remembrance, to our AffetHons, 
 and to iubjecl us wholly to his Will and Love. And 
 thus as the Law was written in Stone as to the Letter, 
 which is written only on tender flefhyHearts as to the 
 Spirit and Holy effect, and dil'pofition \ io the Name 
 of God which is in the Bible in the Letter, is by the 
 lame Spirit imprinted on Believers Hearts, that is, 
 They have the Knowledge, Faith, Fear and Love of 
 God. (g) 
 
 Q; 24. How mttfi we hallow this inward Name of 
 God? 
 
 A. 1. By Reverencing and Loving God, that is, 
 God's Image and Operations in us : No r only God as 
 glorified in Heaven, but God as dwelling by Grace 
 in Holy Souls, mud be remembrcd, and reverenced 
 by us. 2. By living at> in habitual Communion and 
 Converlation with that God who dweilerh in us, and 
 who hath made us his Habitanon by the Spirit. 3. And 
 by ready obeying the moving Operations o^tiie Spirit 
 for God. 
 
 And to contemn or refift thele inward Ideas, Incli- 
 nations and Motions, is to prophane the Name of God. 
 
 Q. 25. But what is all this to the Sarjclfyi;-:^ of God 
 :lf ? 
 
 A. The Signs are but for him that is fignified : It 
 js God himlelf that is to be admired, Loved and Ho- 
 
 Q) Pfa!.i 9 .2. & 4 8.7o~ 
 
 noured, 
 
192 The Expo fit ion of the Lcrds Pr.iytr. 
 
 noured, as notified ro us by thefe Signs or Name; 
 other wife we make Idols of them. In a Word , God 
 muft be Efteemed, Reverenced, Loved, Trufted and 
 Delighted m Tranicendenrly as God, with affections 
 proper to himtelf ; and this is to S ant? i fie him, by ad- 
 vancing bim in our Heart, in his Prerogative above all 
 Creatures : And all Creatures muil be uied refpeclive- 
 ly to this Holy End : 'And ipeciully thole Ordinances 
 -and Names which are fpecially Separated to this uie : 
 And nothing mud be ufed as common and unclean, 
 efpecially in his Worfhip, and Religious Acts, (h) 
 
 CHAP. XXVI. 
 
 Qu. 1. \f\7Hy « this 7na.de the Second Peti- 
 V V tion ? 
 A. To tell us, that it muft be the Second thing 
 in our Defires. We are to begin at that which is 
 higheft, moft excellent, and ultimate in our Inten- 
 tions, and that is , Gods Glory mining in all his 
 Works, and ieen, admired, -honoured and praifed 
 by Man , which is the hallowing of his Name, and 
 the Holy Exalting him in our Thoughts, Affections, 
 Words and Actions above all Creatures. And we 
 
 O) At?. 1.15. &4. 12. Rev.3.^. & 11. 13. Joel 
 2.23. Dent. 28. 58. Exod. 33. 19. & 34. 5, 6, 7. 
 1 Kin. 5. S, 5. Lev. 10. 3. Num. 20. 12, 13. 
 
 are 
 
The Expofition of the Lord's Prayer. 1 9 $* 
 
 are next to defire that in which God's glory n&oft 
 eminently fhineth : And that is his Kingdom of Grace 
 and Glory. 
 
 Q_. 2. What is here meant by the Kingdom of God ? 
 
 ^i. It is not that Kingdom which he hath over An- 
 gels, and the innumerable glorious Spirits ofthe Hea- 
 venly Regions. For thefe are much unknown to us, 
 and we know not that there is any Rebellion among 
 them which needeth a Reftoration. But Man by Sin 
 is fallen into Rebellion, and under the Condemnati- 
 on due to Rebels (<?) : And by Chrift the reconciling 
 "Mediator, they are to be re ft o red to thtir psbj ecli on 
 to God, and ib to his Protection, Blefling and Re- 
 ward : And becauie they are Sinners, corrupt aid 
 guilty, they cannot be Subjecls as under the Primitive 
 Law of Innocency: And therefore God hath delivered 
 them to the Mediator, as his Vicegerent,to be govern- 
 ed under a Law of healing Grace, and lb brought on 
 to Perfect Glory. So that the Kingdom of God now 
 is his Reign over fallen Man by Chrtft the Mediator, 
 begun on Earth by Recovering Grace, and perfected 
 in heavenly Glory. (/>) . 
 
 Q.3. But the Scriptures fome times fpeaf^s of the King- 
 dom of God as come already when Cirri ft came, or vohcH 
 he rofc and afcetidtd to his Glory : and fome time at if it 
 were yet to come at the great Refurreflicn Day. 
 
 A. In the firft cafe the meaning is, that the King 
 of the Church is come, and hath elVablilhed his Law 
 
 {a) Col. 1. 13. A fat. 12. 2$. & 21.31, 43. Mirk 
 1.45. & 4. 26,30. & 12.34. & io. 14,15, 23. & 15. 
 43. Q>) Luke 7. 28. & 8. 1. K>. & 10.9. & 11. 
 20. & 13. 18, 20, 28, 29. & 16. 16. & I.7. 21. & 
 
 18.3,17,29. 
 
 O of 
 
1 94 1 h- Exbodtion of the Lord's Prayer. 
 
 of Grace, and Commifiioned his Officers, and lent 
 forrh his Spin:, and lo the Kingdom of healing Grace 
 >me ; But in the iecond cafe, the meaning is, that 
 all that Glorious Perfection which this Grace doth 
 .1 to, which will be the Glory of the Church , the 
 Glory of'Chrift therein, and the Glorification of Gods 
 Love, is yet to come. 
 
 Q. 4. IVhrtt is it then which wc here defire ? 
 
 A. That God will enlarge and carry on the King- 
 dom of Grace in the World, and bear down all that 
 Kebells, and hindereth it, and particularly in our 
 i elves : And that he would haften the Kingdom of 
 Glory. 
 
 Q_. 5. Who is it thai that is the King of this King- 
 dom f 
 
 A. GOD as the abfolute Supream , and Jefus 
 ift the Son of God and Man, as the Supream Vice- 
 gerent and Ad miniitrator. (0 
 
 Q. 6. Who arc the Subjects of. this Kingd 
 
 om 
 
 ? 
 
 A. There are three forts of Subjects : 1 . Subjects 
 only as to Obligation: f Audio thole. whithout the 
 Church are Rebellious obliged Subjects : 2. Subjects 
 by meer Profeflion : And lb all Baptized profefTmg 
 ( ;hriltians though Hypocrites, are the Church-vifible, 
 and his profefTed Subjects. 3- Subjects by fincere 
 Heart-content : And ib all fuch are his Subjects as 
 make up the Church- my ftical, and (hall be laved. So 
 that the kingdom of God is a word which is ibmetime 
 of a larger fignification than the Church : and fome- 
 
 (<:) Rev. 1. 9. Luke 9. 27. & 14, 15. & 22. 16, 
 18. &23.5L ^Atl.1^.22. Gal. 5.21. Eph.5.5. 
 iThej. 5. Rev. 12,10. Mat. 16.28. iTim. 4. 1. 
 1 Thef. 2. 12. 
 
 time 
 
The Expo fit ion of the Lord?* Prayer. 195 
 
 time in a narrower fence is the lame. Epb. 1.23. Chrift 
 is Head over all things to the Church. 
 
 Q.J. What are the Ads ofCbrtfis Kingly G(tVi 
 
 A. Law-making, Judging according to that Law, 
 and executing that Judgment, (d) t 
 
 Q. 8. What Laws hath Chrift made, and what doth 
 be rule b\ f 
 
 A. FirnV He raketh the Law of Nature now as 
 his own, as far as it belongeth to finful Mankind : And, 
 2. Heexpoundeth t he darker pafiages of that Law : 
 And, 3. He maketh new Laws, proper to the Church 
 fmce his Incarnation. 
 Qq.Are thtre .,-y new Laws of Nature fmce theFali? 
 
 A. There are new Obligations and Duties arifing 
 from our changed 'State : It was no duty to the Inno- 
 cent to repent of §in, and leek out for Recovery, and 
 beg Forgivenefs : But Nature bindeth Sinners not yet 
 under the final Sentence to allthis. 
 
 Qj, 10. What new Laws hath Chrift ??iade f 
 
 A. Some proper to Church Officers, and fome 
 common to all. 
 
 Q. 11. What are his haws about Chare h-Ojficers ? 
 
 A. Firit, Hechoiehimlelfthefirrt: chief 'Officers, 
 and he gave them their CommilTion,+ describing their 
 Work and Office j and he Authorized them to gather 
 and form particular Churches, and their fixed Officers 
 or Paftors, and neceflary Orders, and gave them the 
 extraordinary Conduct and Seal of his Spirit, that 
 
 ' " ' 11 1 ■ 111 H — — — « I 
 
 (d) Heb.7. 12. Ifa. 2. 3. &8. 16,20. ck42.' 
 4.21. &51.4. Ma. 4.2. Rm*i*%j. &: 8. 2. 
 4. Gal. 6. 2. //7z. 51.7. Jer. 3 1. 33. Heb. 8- 
 10,16. -r-Afe.28. 19. £pb^a5~^ / $A6. JB.14.Z3- 
 A.l. 15. 
 
 O 2 their 
 
i v 6 Exfofition of the Lor£$ Prayer. 
 
 their determinations might be the infallible fignificati- 
 ons of his Will, and his recorded Law to his Univer- 
 lal Church to the end of the World : His Spirit being 
 the Per feeler of his Laws and Government. 
 
 O. p. Howjha/lwe be furc that his Apofiles by the 
 Spirit were Authorized to give Laws to alt future Gene- 
 % s ? 
 
 A. Becaufe he gave them iuch Commiifion, to 
 teach Men all that he Commanded. (£) 2. And promi- 
 sed them his Spirit to lead them into all Truth, and 
 bring all things to their Remembrance,and to tell them 
 what to fay and do : And 3 .Becaufe he performed this 
 Promile, in fending them that extraordinary meaiure 
 of the Spirit : And 4-They ipake as from Chrift,and 
 in his Name, and as by his Spirit : And, 5. They leal- 
 ed all by the man i fell ation of that Spirit, in its Holy 
 and Miraculous manifold Operation. (/) 
 
 Q, 13. Have not Biflwps and Councils the fame 
 Power now ? 
 
 A. No: To be the Inftruments of Divine Legifla- 
 tion, and make Laws which God will call His Laws^ 
 is a fpecial Prophetical Power and Office, iuch as 
 Afofes had in making the Jcwijh Laws ; which none 
 had that came after him. But when Prophetical Re- 
 velation hath made the Law, the following Officers 
 have nothing to do ; But, 1 . To prelerve that Law. 
 2. And to expound it and apply it^ and guide the 
 People by it, and themlelves ooey it. 3. And to 
 
 (t) Art. ic. 42. & 13.47. Mat. 28. 19, 11. 
 
 j'uh. 14. 16, 17, 26. & 15. 26, 27. & 16.7.13,14, 
 Ef. Rev. 2.7,11, 16, 17, 29. &3.6, 13, 22* 
 I Pet. \. 11. (pAcl.2.4. Gal.iMl. Mark.il Ai. 
 Luke 12. 12. Ifa, 33.22, 
 
 de- 
 
The Expofnwa of the Lord's Prayer. 197 
 
 determine undetermined mutable Circumftances. As 
 the Jcirijlj Priefts and Levices were not to make ano- 
 ther Law , but to preierve, expound and Rule by 
 Afofes Law; ib the ordinary Minifters, Bithops or 
 Councils are to do as to the Laws of God, iiifficiently 
 made by Chrift, and the Spirit in his Apoft&s. (V) 
 
 Q. 1 4. What are the New Laws which he hath made 
 for all ? 
 
 A. The Covenant of Grace in the laffc Edition is his 
 Law,(/.>) by which he obligeth Men to Repent and Be- 
 lieve in him as Incarnate, Crucified, and Alcended, 
 and Interceding and Reigning in Heaven, and as one 
 that will Judge the World at the Refurreclion : As 
 one that pardoneth Sin by his Sacrifice and Merit, 
 and Sanctifieth Believers by his Spirit : And to be- 
 lieve in God as thus reconciled by Him, and in the 
 Holy Ghoft as thus given by him : And he promiieth 
 Pardon, Grace and Glory to all true Believers, and 
 threatneth Damnation to impenitent Unbelievers : 
 And he commandeth all Believers to devote themfelves 
 thus to God the Father, the Son,and the Holy Ghofl,by 
 a folemn Vow in Baptiim, and live in the Communi- 
 on of Saints, in his Church, and Holy Worfhip, and 
 the frequent Celebration of the Memorial of his Death 
 "in the Sacrament of his Body and Blood, efpecially 
 on the firfi: Day of the Week which he hath ieparated 
 to that Holy Comemoration and Communion by his 
 
 (g) Jam.j,. 12. Aft. 1.5, 3, &2.4, 33. & 15. 
 28. I Cor. 2. 13. 2 Pet. I. 21. 1 Cor. 7. 25. 
 
 At~b. 1. 2. iCor. 14. 37. Col. 2. 22. A/at. 
 
 ! 5- 9- Q>) Job. 1. 9, 10, 1 1. Job. 3. 16. Mat. 
 
 2.2. 19, 20. i Cor. I 5. 3, 4-> 5; & U, 2$ Acj. 
 x 3»47'& i°- 4^> J oh. 14. 21. 
 
 O 3 Re- 
 
198 jor&s Prayer. 
 
 RefarreAion, and the fending of his Spirit, and by 
 hiv Apoftles. And'heharh commanded all his Dil- 
 ciplcs to live in Unity, Love and Beneficence, taking 
 upthe.Crofs, and following him in Holinels and Pa- 
 tience, in^ope of Eve rlafting Life. (*) 
 
 Q. 15. But (ortit fiy that Cbrifi was only a Teacher^ 
 and not a Law-giver. 
 
 A. His Name is King of Kings, and Lord of 
 Lords, and all Power in Heaven and Earth is 
 given him, and all things pu: into his Hands; the Go- 
 vernment is laid on his Shoulders, and the Father 
 (without him) judgeth no Man, but hath committed 
 all Judgment to the Son. For this end he died, rofe 
 and revived, that he might be Lord of the Dead and 
 of the Living-, He is at God's right Hand above all 
 Principalities and Powers, and every Name, being 
 Head over all things to the Church, (kj 
 
 O. 16. May not thisfigmfie only bis Kingdom as be 
 is God, or tbat which be JhaS have hereafter only at the 
 Refurretlion ? 
 
 Jl. 1 . It exprefly fpeaketh of his Power as God 
 and Man the Redeemer : 2. And he made his Law in 
 this Life, though the Chief and Glorious part of his 
 Judgment and Execution, he hereafter. How elfe 
 fhould Men here keep his Law, and hereafter be 
 judged according to it ? 
 
 He that denietn Chrift to be the Lawgiver, denieth 
 him tobeKir.g, and he that denieth him to be King, 
 
 (/) 7^.13.34. Rev. I. Mat.2%.1%. Job. 13. 2. & 
 17. 3. & 5.22. 7/^.9.6. Rom.i^.C). Col.i. Heb.i: 
 &7. (X) Efh.1.23. Lake 1 7. 9, 10. & 19,15, &c. 
 fyy. 22. 1.+. 1 Job. 2. 4. 6k 3.24. &5« 3. 
 i ds- 
 
The Expofition of the Lords Frayer. 199 
 
 denieth him to be Chrift, and is no Christian. 
 
 Q. 1 7. Hath Chrift any Vicegerent or 1Jniverj.il 
 Governour under him on Earth f 
 
 A* No : It is his Prerogative to be the Univerfal 
 Governour : for no mortal Man is capable of it : As no 
 one Monarch is capable of the Civil Government of 
 all the Earth, nor was ever lb mad as to pretend to it; 
 much leis is any one capable of being an Univerfal 
 Church-Teacher, Prreft, and Governour over all the 
 Earth ; when he cannot ib much as know it^ or fend 
 to all, or have accefs into the contending Kingdoms 
 of the World : To pretend to this is mad Ufurpa- 
 tion. (/) 
 
 Q. 18. But had Mat Peter the Aionarchical Govern- 
 ment of all the Church on Earth in his Time ? 
 
 A. No : He was Governour of none of the Eleven 
 Apoftles, nor of Paul ; nor ever exerci fed any fuch 
 Government: no noritfeems, ib much as prefided at 
 their meeting, AH. 1 5. 
 
 Q. 1 9. But is not a General Council the Zsniver/ai 
 G 'over no ur ? 
 
 A. No : 1. Elie the Church would be no Church, 
 when there is no General Council, for want of its 
 Unifying Government : And 2. There indeed never 
 was a general Council of all the Chriftian World : But 
 they were called by the Roman Emperours,and were 
 called General as to that Empire (as the Subscriptions 
 yet flie tv). 3. And there never can be an UniverfaJ 
 
 (/) 1 Cor. 12. 5,18.20,27,28, 29. 1 Cor. 3.4*5$ 
 6,11,21,22,23. Mat. 23. 7, 8, 10, 1 1. Eph. 4. 
 5, 7,8, ii, 12, 13, H, I5i l6 - & 5- 2 3,24. A4* 
 18.1,4. Mar. 9. 34. Luke 9, 46. & 22, 24, 25, 
 26. 1 Pet, 5. 2. ?, 4- 
 
 Q Cou 
 
2oo Tin i.xjrjitrothof the Lords Prayer. 
 
 Council : It were madneis and wickednels to attempt 
 it: To lend for the Aged Bifhops from all Nations 
 of the Chriftiart World, ( when none is Empowered 
 to determine Whither or When ) even from the 
 Countreysof Turks, and other Inridels, or Princes in 
 War wife one another that will not permit them: And 
 whacroom fhall hold them, and what one Language 
 can they all lpeak ? And how few will live to re- 
 turn home with the Decrees ? And will not the 
 Countrey wficfrtf hey meet, by nearnefs, have more 
 Voices than all the reft ? And what is all this to do ? 
 To condemn Chrift as not having made Laws fuflricient 
 for the Univerfal part of Government, but leave fiich a 
 burden on uncapable Men: And to tell the Church that 
 Chriftian Religion is a mutable growing thing, and 
 can never be known to attain its ripeneis, but by 
 new Laws muft be made {till bigger, and another 
 thing. 
 
 Q. 20. But the Bijhops cf the World may meet by 
 their Delegates ? 
 
 A. Thofe Delegates muft come from the lame 
 Countrey* and di fiance : And how fhall the whole 
 World know that they are truly chofen ? And that 
 all the Chooicrs have traded them with their Judg- 
 ments, Coniciences and Salvation, and will (land to 
 what they do? 
 
 Qj 21. But if the XJmverfal Church be divided into 
 Patriarchates, and chief Scats , thofe can Govern the 
 nholc Church when there is no General Council j even 
 py their Comnumicatcry Letters ? 
 
 A. i. And who fhall divide the World into thofe 
 chief Seats, and determine which fhall be chief in all 
 :he Kingdoms of Infidels, and Chriftian Kings in the 
 
 jrld ? Arid which (hall be Chief when they differ 
 
 among 
 
The Expofition of the Lord's Prayer. 201 
 
 among themlelves ? How many Patriarchs fhall there 
 be, and where ? There were never Twefrve Preten- 
 ders to iiicceed the Twelve Apoftles :The Roman Em- 
 pire had three Firft, and Five after within itfelf : But 
 that was by Humane inftitution ; and over one Empire; 
 and that's now down; and thole Five Seats rfave many 
 Hundred Years been Separated, and condemning one 
 another ; lb far are they from being One Unifying 
 jinftccracy to Govern all the World : And if they 
 were io, then Europe is Schifmatical, that now differs 
 from the Major Vote of thole Patriarchs. 
 
 Q. 22. But did not the Apo files as one Colled?e Go- 
 vern the whole Church ? 
 
 A. 1 . I proved to you before, that the Holy Ghoft. 
 was given the Apoftles to per/eft Vnivcrfal Lipjla- 
 tio?i, as Chrifts Agent and Advocate, and that in this 
 they have no SuccefTors. 2. And it was eafie for 
 them to exercife A els of Judicial Determination over 
 fuch as were among them, and near them, when the 
 Church was lmall. 3 . And yet we read not that ever 
 they did this in a General Councilor by the Authority 
 of a Major Vote. For that meeting in Ad. 1 5. was 
 no General Council, and the Elders and Brethren 
 joyned with them that belonged to JcrtpUem : and 
 they were all by the lame Spirit of the fame mind, 
 and none Diflenrers. Every fingle Apoltle had the 
 Spirit of Infallibility for his proper work : And they 
 had an Indefinite charge of the whole Church, and in 
 their ieveral circuits exerciied it : Paul could by the 
 Spirit deliver a Law of Chrift to the World, without 
 taking it from the other Apoftles, Gal. 2. The Apo- 
 ftles were foundation Stones, but Chi ill: only was the 
 I^ead Corner- ftone. They never let up a Judicial 
 Government of all the Churches gn.de Ives as,\ 
 
 con- 
 
2 o 2 The E x oo fit ion of the Lord's Prayer. 
 
 ,ftitutive Unifying Ariftocracy , by whole major 
 Vote all muft be Governed : When they had finifh- 
 ed the work of Univerial Legiflation, and fettled Do- 
 ctrine and Order, for which they flayed together at 
 ufdltm* they difperied themfelves over the World, 
 and we never find that they Judicially governed the 
 Churches either in Synods or by Letters, by a major 
 Vote, but fettled Guides in evervChurch as God by 
 Mofcs did Priefts and Levites, that had no Legiflative 
 Power, (m) 
 
 Q. 23. But hath not Ckrifl his Subordinate Official 
 Govcrnours ? 
 
 A. Yes : Magiftrates by the Sword, and Paftors by 
 die Word and Keyes : Theieare Rulers in their feve- 
 ral Circuits, as all the Judges and Juftices, and Shool- 
 mafters of England are under the King : But he that 
 fhould fay, that all theie Judges and Juftices are one 
 Sovereign Ariftocracy, to make Laws and Judge by 
 them by Vote ( as one Per [on political, though many 
 Natural) would give them part of the Supream power, 
 and not only the Official : All the Paftors in the 
 World, Guide all the Churches in the World , by 
 parts, and in their feveral Provinces, and not as One 
 Politick Peribn. 
 
 Q. 24. Bin how is the Vnivcrfal Church vifible 1 if 
 it have no l r ifible Unifying Head and Government under 
 Chrifi t 
 
 yl.lt is Vifible, 1 .In that the Members and their Pro- 
 feflion are vifible. 2. And Chrift's Laws are vifible,by 
 which he ruleth them. 3. And their particular Paftors 
 are vifible in their places. 4. And Chrift was vifible on 
 
 (m) Eph. 2. 20. 1 Cor. 3. 11. 1 Cor. 1, it, 12. 
 
 0^3. 2 1 3 22. GaLi>y. iCcr. 11. 5. &12.11. 
 
 Earth. 
 
The Expofition of the Lord's Prayer. 205 
 
 Earth, and is now vifible in his Court in Heaven, and 
 will vifibly Judge the World e're long : And God hath 
 made the Church no furtherVifible; nor can Man do it. 
 
 Qj 25. But flioidd not t he whole Church be One f 
 
 A. It is one : It is one Body of Chrift, having one 
 God, and one Head, or Lord, one Faith, \me Bap- 
 tifm, one Spirit, one Hope of Glory, (n) 
 
 Q. 26. But jlwuld they not do all that they do in "Uni- 
 ty and Concord ? 
 
 A. Yes, as far as they are capable : Not by feign- 
 ing a new Univerfal Legiflative Power in Man, or ma- 
 king an Univerfal Head under Chrift, but by agree- 
 ing all in the Faith and Laws that Chrift hath left us, : 
 And Synods may well be uied to maintain iuch Union 
 as far as capacity reacheth,and the cafe requireth : But 
 an Univerial Synod, and a partial or National, a Go- 
 verning Synod, and a Synod for Concord of Gover- 
 nours, differ as much as doth a Monarch or Govern- 
 ing Senate over all the World, and a Dyet, or an A( : 
 iembly of Chriftian Princes met for mutual help and 
 concord in the conjunction of their ftrength and Coun- 
 cils. 
 
 Q. 27. What is the P aft oral Power of the Church 
 Keyes ? 
 
 A. It is the Power of making Chriftians by the (0) 
 Preaching of the Gofpel, and Receiving them lb made 
 into Communion of Chrift and his .Church by Baptifm, 
 and feeding and guiding them by the fame Word, and 
 
 O) Epb. 4. 1,3, 6, 7, 14, 15, 16. 1 Cor. 12, 
 
 (0 Mat. 28. 19, 20. iThcJf. 5. 12, 13. Heb« 
 
 13. 177 2 4- Tif. 3. 10, 11, & 1. 13. 1 Pfr.5. 1,2, 
 
 j,4, 5. i, If*. 3. 5. Ifa. 22. 22. Lukf 11.52- 
 
 .3. 7. & 1. 18. Mat. 16. 19. 
 
204 2 fe Expo fit ion of the LorcCs Prayer. 
 
 COtnmamcating the Sacrament ofChrift's Body aiH 
 Blood in his Nam-, declaring Pardon and Life to the 
 Penitent, and the contrary to the Impenitent , and 
 applying this to the particular Perfons of their own 
 charge on juft occafion, and (b being the ftated Judges 
 who (ha£ by them be received to Church Communi- 
 on, or be rejecled, and this as a prelage ofChrift's 
 future Judgment. 
 
 Qw 28. But b.ivc not Pafiors or Bijliops, a power of 
 tonftraint by the Sword, that is, by Corporal punifljments 
 or mulcts ? 
 
 A. No : That is proper to Magiftrates, Parents 
 and Matters, in their ieveral places : Chrift hath for- 
 bidden it to Pallors, Like 22. and appointed them 
 another kind of work. (/?) 
 
 Q. 29. But if Bijliops judge that Civil Magiftrates 
 are bound to deftroy or punifh Hcreticks, Schifmaticks 
 or Sinners, are not fuch Magiftrates thereby bound to 
 
 do It ? 
 
 .4. They are bound to do their duty whoever is their 
 Monitor : But if Prelates bid them fin, they fin by 
 obeying them : Nor may a Magiftrate punifh a Man 
 meerly becaufe Bifhops judge him puniihable, with- 
 out trying the Cauie themielves. 
 
 Q. 30. But if it be not of Divine Inftitution that all 
 the Church on Earth (l)ould have one Governing Unifying 
 Head ( Monarchical or Ariftocratical) is it not meet 
 as fuitcd to humine Prudence ? 
 
 A. Chrift is the builder of his own Church or Houfe, 
 and hath not left it to the Wit or Will of Mail , (^) to 
 
 00 Luke 21. 2+, 25, 26. i Pet. 5. 3,4. iTim* 
 2. 24. Tit, 1.7. {q) Hcb. 3. 2, 5,6. 
 
 make 
 
"I be Expofibion of the Lords Prayer. 205 
 
 make him a Vicegerent, or an Unifying Head or 
 Ruler of his whole Church, that is, to let up an Ufur- 
 per againfl him under his own Name, which is Na- 
 turally uncapable of the Office. 
 
 Qj 3 I . But fitrc Vmty is jo excellent that we may 
 conceive God ddighteth in all that protnoteth it 9 ? 
 
 A. Yes : And therefore he would not leave the 
 Terms of Unity to the Device of Men, in which they 
 will never be of a mind, nor would he have Ufurpers 
 divide his Church by iinpofing impoflible Terms of 
 Unity. Muft God needs make one Civil Monarch or 
 Senate to be the Unifying Govemour of all the Earth 
 as one Kingdom, becaule he is a lover of Unity ? 
 The World is politically Unified by one God and 
 Soveraign Redeemer, as this Kingdom is by one King, 
 and not by one Civil humane Supream Ruler, Perfonal 
 or Colleclive:Men fo mad as to dream of oneUnifying 
 Church Governing .Monarch or Ariftocracy,are the un- 
 fit tell: of all Men to pretend to luch Government, (r) 
 
 Q. 32. At leaf} jliouldwe not extend this Vnifyinr 
 Government as far as we can, even to Europe, if not 
 to all the World} 
 
 A. Try firft one Unifying Civil Government (Mo- 
 narchical or Ariftocracitical ) for Europe , and cafi 
 Princes Schifmaticks ( as thefe Men do us ) for re- 
 futing to obey it, and try the iucceis. 2. And who 
 fhall make this European Chureh-Soveraign ? And 
 what Authority, and limit his Kingdom? 3. And 
 what is all this to do? To make better Laws than 
 Chrifts ! When were any io mad as to lay that all Eu- 
 rope mud have one Soveraign Perlbn, or Colledge of 
 Phyficians,SchooI-mafters,PhiloibphersorLawyers,to 
 
 (0 Job. 1 7; 22,23*24. £/>/;. 4 .*,4,5, 7 ,8,i6. 
 
 avoid 
 
206 The Expo fit ion of the LorcPs Prayer. 
 
 avoid Schilm among them. 4. Is nor Agreement by 
 Voluntary content a better way to keep Civil and 
 Ecclefiafticai Unity in Europe, than to have one Ru- 
 ling King, Senate, or Synod over all. Councils are 
 for voluntary concord, and not the Soveraign Reclors 
 of their Brethren. 
 
 Q. 33. But are not National Churches nccefla- 
 ry ? 
 
 A. No doubt but Chrift would have Nations dii- 
 cipled, baptized and obey him : And Kings to go- 
 vern them as Chriftian Nations, and all men mould 
 endeavour that whole Nations may be Chriftians, 
 and the Kingdoms of the World be voluntarily the 
 Kingdoms of Chrift. But no man can be a Chriftian 
 againft his will : Nor hath Chrift ordained that each 
 Kingdom (hall have one Sacerdotal Head, Monar- 
 chical or Ariftocratical. But Princes, Paftors and 
 People, muft promote Love, Unity and Concord in 
 their ieveral places. 
 
 Q. 34. So much for Gods publicly Kingdom on 
 Earth : But is there not alfo a Kingdom of God in 
 ev°.ry Chriftian s Soul ? 
 
 A. One mans Soul is not fitly called A King- 
 dom -.But Chrift as King doth govern every faith- 
 ful Soul. 
 
 Q. 3 5 . What is the Government of each Believer ? 
 
 A. It is Chrifts Ruling us by the Laws which he 
 hath made for all his Church, proclaimed and ex- 
 plained and applyed by his Minifters, and imprinted 
 on the Heart by his holy Spirit, and judging ac- 
 cordingly. 
 
 Q. 36. What is the Kingdom of Glory? 
 
 A. It hath two degrees : The fir ft is the Glorious 
 reign of our Glorified Redeemer over this World, 
 
 and 
 
The Expofition of the Lor£s Prayer, , 207 
 
 and over the Heavenly City of God before its Per- 
 fection ; which began at the time of Chrifts Afcen- 
 fion (his Refurrection being the Proeine ) and end- 
 eth at the Refurrection. 2. The perfect Kingdom 
 of Glory, when ail the Elect fhall be perfected with 
 Chrift, and his work of Redemption finimc^i, which 
 begins at the Refurrection and mall never end. 
 
 Q# 37. What will be the ft ate of that Glorious 
 Kingdom ? 
 
 A. It containeth the full Collection of all Gods 
 Elect, who fhall be perfected in Soul and Body, 
 and employed in the perfect Obedience, Love and 
 Praiie of God, in perfect Love and Communion 
 with each other, and all the bletied Angels and 
 their Glorified Redeemer, and this is in the fight of 
 his Glory and the Glory of God, and in the conti- 
 nual joyful fence of his Love, and efTential Infinite 
 Perfection : All imperfection, fin , temptation and 
 fuffering being for ever ceafed. 
 
 Q. 38. But [0 me thinly this Kingdom will be begun 
 on Earth a Thousand Tears before the General Re fur- 
 rtfiion j and fome think that after the Rcfurrettion it 
 will be on Earth, (s) 
 
 A. This very Prayer puts us in hope that there 
 are yet better things on Earth to be expected than 
 the Church hath yet enjoyed. For when Chriil bids 
 us pray that [His Name ?nay be hallowed, his Kingdom 
 come, and his Will done on Earth as it is done in 
 Heaven, ] we may well hope that iome fuch thing 
 will be granted; for he hath prom i fed to give us 
 whatever we ask according to his Wili in the Name 
 of Chrift : And he hath not bid us pray in vain. 
 
 (/) Rev. 2c 2 Per. 3. 12, 13. 
 
 But 
 
-20 8 The Expo fit ion of the Lords Prayer, 
 
 But whether there (hall be a Refurredion of the 
 Martyrs a thoufand years before the general Refer- 
 red! ion ; or whether there fhall be only a Refor- 
 mation by a holy Magiftracy and Miniftry ; and 
 how far Chrift will manifeft himlelf on Earth; I 
 confefs are Queftions too hard for tte me to de- 
 termine: He that is truly devoted .to Chrift, fhaH 
 have his part in his Kingdom, though much be now 
 unknown to him, of the Time, Place and Man- 
 ner, (f) 
 
 And as to the Glory after the General Refur- 
 redlion, certainly it will be Heavenly, ior we fhall 
 be with Chrift, and like to the Angels. And the 
 New Jerufalem being the Univerfality of the BlefTed 
 now with Chrift, may well be laid to come down 
 from Heaven, in that he will bring all the BlefTed 
 with him, and in the Air with them will judge the 
 World : But whether only a New Generation fhall 
 inhabit the New Earth, and the Glorified rule them 
 as Angels now do ; or whether Heaven and Earth 
 fhall be laid common together, or Earth made as 
 Glorious as Heaven, I know not. 
 
 But the perfect: knowledge of Gods Kingdom, is 
 proper to them that enjoy it : Therefore even we 
 who know it but imperfectly, muft daily pray that 
 it may come, that we may perfectly know it when 
 we are perfected therein. 
 
 (r) Mat. 6. 20,21. Mat. 5. 12. Mat. 19. 21. 
 Eph. 1.3. iTim. 4. 18. Hob. n. 16. & 12. 22, 
 23. \ Cor. 15.49. Phil. 3. 20. Col. 1 . 5. I Pet. 
 1. 4. Heb. 10. 34. 
 
 chap; 
 
The Exposition of the Lord's Prayer. 209 
 
 CHAP. XXVII. 
 
 ®&p 'tDtU be tsoire on €artf), a?! it t«s m 
 
 Qu. 1. T/T^^y # ^w made the Third Tcti- 
 V V t ions' 
 
 A, Becauie ic mud be the Third in our Defires : I 
 told you this Prayer in perfect Method beginneih at 
 that which mull be the firil: in our Intention V and that 
 is, God's Into eft as above our own, which is confi- 
 dent and expretl in thefe three gradations: i. The 
 higheft Notion of it is, The Hallowing and Glorify- 
 ing of his Name, and refplendent perfections. 2. The 
 Second is that in which this is chieftieft notified to 
 Man, which is his Kingdom. 3. The Third is the 
 Effefrofthis Kingdom in the fulfilling of his will. 
 
 Qj 2. What will of Cod is it that is here meant ? 
 
 A. His Governing and Beneficent will: exprefTed 
 in his Laws and Promiles, concerning Man's Duty, 
 and God's Rewards and Gifrs. fa) 
 
 Q. 3. Is not the will of his AbfoKire Dominion 
 ex pre ft in the Courfe of Natural Motion, here inclu- 
 ded} 
 
 A. It may be included as the fuppdfed matter of 
 our approbation and praife : And as Gods will is taken 
 for the Effects and Signs of his will, we may and mull 
 defire that he will continue the Courfe of Nature, Sun, 
 and Moon, and Stars, Earth, Winds and Water, &c. 
 
 O') Joh. 4.-34. & 6. 39*4°- 
 
 P tffl 
 
o 7 be Expofrtion of the Lord?s Prayer. 
 
 till the time of their diflblution , and Mankind on 
 Earth : For theie are luppoied as the iubjecl or acci- 
 denrs of Government But the thing Imperially meant 
 is God's governing Will, that is, that his Laws may 
 be obeyed, and his Promiles all performed. (6) 
 
 Q. 4.' But will not God's will be always done, 
 whether we pray or -not ? 
 
 J. 1. All (hall be done which God hath underta- 
 ken or decreed to do himielf, and not laid the Event 
 on the will of iMan : His abiblute will of Events, is (till 
 fulfilled. But Man doth not alwayes do God's will ' r 
 that is, he doth not keep God's Laws, or do the Du- 
 ty which God commandeth him , and therefore doth 
 not obtain the Rewards or Gifts which were but con- 
 ditionally promiied. 2. And even fome things de- 
 creed absolutely by God, muft be prayed for by 
 Man : For hedecreeth the Means as well as the End ; 
 and Prayer is a means , which his Commands and 
 Promifes oblige us to. 
 
 Q. 5. Why is it added £ as it is done in Hea- 
 ven ? ] 
 
 A. To mind u% 1. Of the perfect Holy Obedi- 
 ence of the Glorified. 2. And that we muft make 
 that our Pattern, and the End of our Defires. 3. And 
 to keep up our Hopes and Defires of that Glorious 
 Perfection : And ftrive to do God's will underftand- 
 ingly, fincerely, fully, readily, delightfully , with- 
 out unwillingnels, unweariedly, concordantly, with- 
 out divifion, in per feci Love to God, his work, and 
 one another : For lb his will is done in Heaven. And 
 
 0) AU. 21 14.. Mat. 7. 21. & 12. 50. & 18. 
 14-&21. 31. 
 
 ihefe 
 
The Expofition of the LorcH* Prayer. 2 1 1 
 
 thefe Holy heavenly Defires, are the Earnell of our 
 Heavenly pofTeflion. 
 
 Q. 6. What is it that we pray again]} m this Peti- 
 tion ? 
 
 A. Againft all fin, as a Tranfgreflioti c£ his Law, 
 and againft all diftruft of his Pro miles, and Diicon* 
 tentedneis wich his Dilpoials : and lb againft every 
 will, that is contrary to the will of God. 
 
 Q. 7. What Will is it that is contrary to the Will 
 of God} 
 
 A.\. The Will of Satan, who hateth God and.Ho- 
 linefs, and Man, and willeth Sin, Confufion and Ca- 
 lamity , and who is obeyed by all the ungodly 
 
 2. The Will of all blind Unbelieving wicked Men, 
 efpecially Tyrants, who fill the World with Sin, and 
 Blood, and Miiery, that they may have their wills 
 without controll or bounds. 
 
 3. Efpecially our own finful (elf willednefs, and re- 
 bellious and dilbbedientdifpofitions. (c) 
 
 Q. 8. What mean you by our felfwillcdnefs ? 
 
 A. Man was made by the Creating Will of God, 
 to obey the Governing will of God, and reft and re- 
 joice iu the dilpofing, rewarding and beneficent will 
 of God, and his Eflential Love and Goodnefs : by fin 
 he is fallen from God's will to himfelf, and his own 
 Will, and would fain have all Events in the power and 
 dilpoial of his own Will, and fain be Ruled by his 
 own Will, and have no reftraints, and would reft in 
 himfelf, and the fulfilling of his Will : Yea, he would 
 have all Perfons and things in the World, to depend 
 
 (c) Jo.i.iz. Joh. 5.^0. ck 6.38. Lake 12. 42. 
 A:}- 13, 22. Heb. 1 3. 21. 
 
 P 2 on 
 
2 1 2 The Expo fit ton of the Lord's Prayer. 
 
 on his Will, fulfill and pleafe it, and afcribe unto k. 
 And fo would be the Idol of himfeif, and of the 
 World. And all the wickednefs, and flir, a*id cru- 
 el:y of the World , is but that every felfifh Man may 
 have his \y; 11. 
 
 Q. 9. What then is the full meaning of this Peti- 
 tion ? 
 
 . 1. That Earth which is grown fo like to Hell by 
 doing the will of Satan, of Tyrants, and of ielf- willed 
 tiefhly wicked Men, may be made Iiker unto Heaven 
 by a full compliance of the will of Man with the will 
 of God, depending iubmiflively on hisdilpofingwili, 
 obeying his commanding will, fearing his punifhing 
 will, trulling, rejoicing and retting in his reward- 
 ing and beneficent will , and renouncing all that is 
 againftit. (d) 
 
 Q. iQ. But if it be God's will to pumfc pain and kill 
 w % how can we Will this when it is evil to us ; and' we 
 cannot Will evil ? 
 
 A. As God himfeif doth Antecedently or Primari- 
 ly will that which is good without any evil to his Sub- 
 jects, and but confequently will their punifhment on 
 iuppofition of their wilful fin, and this but as the work 
 of his Holinefsand Juftice for good; lb he would 
 have us to will fir ft and abfolutely,next his own Glory 
 and Kingdom, our own Holinefs and Happinefs, and 
 not our Miiery \ but to fubmit to his juft punifhments 
 with a will that Loveth (not the hurt, but) the final 
 good Effect, and the Wil'dom, Holinefs and Juftice 
 
 (d) Lukr 12. 47. Joh. 7. 17. .^#.22.14. Rom 
 X. iS. Col. 1.9. ' 
 
 " 
 
The Exf option of the LordJs Pr.tyer. 2 1 J 
 
 of our Chaftifer. Which well confifteth with begging 
 Mercy, Pardon, and Deliverance. (9) 
 
 Q. ti- But is not Heaven too high a Pa&crn for 
 our de (ires ? 
 
 ^.No:Though we have much duty on Earth which 
 belongs not to them in Heaven } and theyahave much 
 which belongeth not to us, yet we muft defire to obey 
 God fully in our duty, as they do in theirs ; and defi- 
 ring and ieeking heavenly Perfection is our fincerity 
 on Earth, (r) 
 
 Q_. 12. What Sin doth this Clamfe fpccially condemn ? 
 
 A. 1. Unbelief of the Heavenly Perfection. 
 2. Flefhly Lufts and Wills, and a Worldly mind. 
 S . The ungodlineis of them that would not have God 
 have all our Heart, and Love, and Service, but think 
 it is too much precifeneis, or more ado than needs, 
 and give him but the leavings of the Flefh. 
 
 CHAP. XXVIII. 
 
 Qu. I. \]\7 Hr « ri^ the Fourth Pcti- 
 
 A. I told you that the Lords Prayer hath two 
 parts : The firlt is for our End according to the Order 
 of Intention , beginning at the top, and deicending : 
 The Second part is about the Means , according to 
 the Order of Execution , beginning at the bottom, and 
 
 (q) Mat. 26. 42. (rj PfaL 4. Sp. , 
 
 P 3 afe - 
 
214 1 k* Expo fit tort oft be Lord's Prayer. 
 
 amending ro the rop. Now this is the firft Petition of 
 the Second part, becaufe Our Snbftancc and Being is 
 fuppofed to all accidents ; and if God continue not our 
 ;//Vy, we cannot be capable of his Bleffmgs. (*) 
 
 Q_. 2. What is meant by Bread? 
 
 1 1. All ctings neceflTary to fuftain our Natures in a 
 fitnefs for our duty and our Comforts, (b) 
 
 C\ 3. It (cents then that we fray that rve may not 
 :, orbefickj or die , when God hath foretold its the 
 contrary Events! 
 
 A. We juftly (hew that our Nature is againfl 
 Death, and fickneis, and wants,as being Natur J evils : 
 And God giveth us a difcerning Judgment to know 
 natural good from evil, and an Appetite to defire it 
 accordingly : But becaufe Natural Good and Evil, 
 are to be efti mated as they tend to Spiritual and ever- 
 lifting Good or Evil, God giveth us Reafon and 
 Faith to Order our defires accordingly : And becaufe 
 our Knowledge of this is imperfect ( when and how 
 far Natural Good or Evil, conduceth to Spiritual and 
 Eternal) it is ftill fuppoied that we make not our 
 (elves but God the Judge ; and lb defire Life, Health 
 and Food and Natural Supplies, with iubmiffion to 
 his Will, for time and meaiure, they being but means 
 to higher things. 
 
 Q.4. WUy askjve for no more than Bread ? 
 
 A. To (hew that Corporal things are not our Trea- 
 sure, nor to be defirad for any thing but their proper 
 ufe ; and to renounce all covetous defires of Su- 
 perfluity , or provifion for our inordinate flefhly 
 Lufts. (c) 
 
 (a) Luke 12. 23. (b) Jer. 45. 5. I Tim. 4. 8. 
 2 ?a u 3. d ) - Cor.y, 10. 1 Tim. 6. 8. 
 
 Q: 5. 
 
The Expofition of the Lord's Prayer. 215 
 
 Q. 5. Some fay that by Bread is meant Jefus Chriib 
 becaufe there is no Petition that mentioneth him ? 
 
 A. Every part of the Lord's Prayer includeth 
 Chrift: 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 hfs Law or 
 will which we pray may be done : It is he that pur- 
 chafeth our right to the Creature and redeemed Na- 
 ture : It is by him that we muft have the forgiveneis 
 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 fignirle that we are and have nothing hut by 
 his gift, and mull live in continual dependance on his 
 Will, and begging, receiving, and thankfgiving are 
 our work, {d) 
 
 Q. 7. But do we not get it by our Labour , and the 
 gift of Aien ? 
 
 A. Our Labours are vain without God's BlefTing, 
 and Men are but God's Meflengers to carry us his 
 gifts. (0 
 
 Q. 8. What need we Labour \if God give us ah ? 
 
 A. God giveth his Bleffings to meet Receivers , and 
 in the ufe of his appointed Means : He that will not 
 both beg and labour as God requireth him, is unmeet 
 to receive his gifts, (f) 
 
 Q. 9. Why do we ask^Breadfrom Day to Day t 
 
 A. To fhew that we are not the keepers of our 
 felves, or our ftock of Provifions, but as Children 
 
 (d) Mat. 6. 25, 26, 27, &c. Pfal. 136. 25. 
 (0 Pfal. 127. 1. Mat. 4. 3,4. ■(/) 2 Cor. 9, 10. 
 Prov. 12. 11. & 28.19. Vfal. 8. 13. Vrov. 31. 
 
 £7- 
 
 P 4 live 
 
- 1 6 The Exvofitionhfthe Lor£s Prayer. 
 
 live upon our Fathers daily allowance, and continual- 
 ly look to him for all, and daiiy <enew our thanks 
 -ill, and ftudy the daily improvement of his main- 
 in our Duties, (g) 
 . c. ( But when a Man hath Riches for many Years, 
 >ucd he ask^daily for what be hath /! 
 A. He hath no affurance of his Life or Wealth an 
 Hour, nor of the Ble'Tuig of it, but by God's 
 
 gift. Qy) 
 
 Q. t I. Why \ ay wc £Giveus] rather than QGive 
 me] ? 
 
 A. To exercife our common Love to one another, 
 and renounce that narrow ielfiftinefs, which confineth 
 Mens regard and defires to themfelves : And to (hew 
 that we come not to God ineerly in a fingle Capacity, 
 but as Members of the World, as Men, and Members 
 of Chrift's Body or Church, as Chriftians : And that 
 in the Communion Saints as we (hew our Charity to 
 one another, fo we have a part in the Prayers of 
 all. 
 
 Q; 12. A fay we then pray again ft Poverty and Sichr 
 ncjs, and hurt t 
 
 A. Yes, as aforefaid, fo far as they are hurtful 
 to our Natures, and thereby to our Souls and the ends 
 of Life, (k) 
 
 Q. 13. Doth not naming Bread before Forgivenefs 
 rnd Grace , ftcw that we muft fir ft and moft de- 
 fy e it. 
 
 A. We before exprefl: our higheft deflre of God's 
 
 v, Kingdom and Will ; and as to our own Inter e/^all 
 
 the three laft Petitions go together, and are infepa- 
 
 (g) Mat. 6. 24-, &c. Luke 12. 19. 
 (1) ' 1 €or. 12. (kj Prov, 30. 8, 
 
 rable j 
 
The Expofition of the Lorcfs Prayer. 2 1 7 
 
 rable j but the firft is the loweft, though it be firft in 
 place. Nature fuftained is the firft, but it will be but 
 the fubjecl: of fin and mifery without Pardon and Ho- 
 linefs : I told you that the three laft Petitions go ac- 
 cording to the Order of Execution, from the loweft to 
 the higheft ftep. God's Kingdom and Righteoufneis 
 muft be firft fought in order of Eftimation and inten- 
 tion, by all that will attain them. 
 
 Q. 14. Bin if Cod give us more than Bread, even 
 Plenty for our delight, as well as neceffaries^ may we not 
 ufe it accordingly f 
 
 Jl. Things areneceflary to our well-being, that are 
 notnecefTary to our Being : We may ask and thank- 
 fully ule all that by (lengthening and comforting 
 Nature, tendeth to fit the Spirit for the joyful Service 
 of God , and to be helpful to others. But we muft 
 neither ask nor ule any thing for the fervice of our 
 Lufts, or tempting unprofitable pleaiure. 
 
 Q. 15. What if God deny its necejfaries, and a Chri- 
 ftian fjjould be put to beg or be f availed, how then doth 
 God make good his Word, that he will give hs whatever 
 We asl^ through Chrijl, and that other things Jljall be 
 added ifwefeekjirfi his Kingdom and Right eon fiefs, and 
 that Godlinefs hath the promifc of this Life and that to 
 come ? 
 
 A. Remember as aforefaid, 1 . That the things of 
 this Life are promifed and given, not as our happme r s, 
 but as Means to better. 2. And that we are promtied 
 no more than we are fit to receive and ufe. 3. And 
 that God is the higheft Judge, both how far outward 
 things would help or hinder us ; and how far we are 
 fit to receive tW£m. Therefore if he deny them, he 
 
 (/) Mat. 6.33, Job. 5. 40, Mat. 6. 19320. 
 
 cer- 
 
2 1 8 The Expofition of the Lord's Prayer. 
 
 certainly knoweth that either we are unmeet for them, 
 or they for us. (m) 
 
 Q. 1 6. Whenfwuld a Alan [ay, He hath enough ? 
 
 A. When having God's Grace and favour, he hath 
 fo much, of Corporal things, as will beft further his 
 Holinels and Salvation, and as it pleafeth the Will of 
 God that he fhould have. 
 
 Q. 1 7. May not a Man dejire God to blefs his la- 
 bours, and to be rich ? 
 
 A. A Man is bound to labour in a lawful Calling 
 that is able, and to defire and beg God's Blefling on 
 it : But he muft not defire Riches, or Plenty for it 
 [elf, or for fiejhly Lufis ; nor be over importunate 
 with God to make him his Steward for others, (n) 
 
 Qj_ 18. What if God give us Riches, or more than 
 we need our [elves ? 
 
 A.We muft believe that he maketh us hisStewards, 
 to do all the good with it, that we can to all, but lpe- 
 cially to the Houfhold of Faith : But to fpend no more 
 in finful Luftand PIeaiure,than if we were Poor, (0) 
 
 Q. 19. What doth daily Bread oblige us to ? 
 
 A. Daily Service, and daily Love, and thankful- 
 nefs 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. 
 
 QlQ.What is the fin and danger o[the love o[Riches? 
 
 A. The Love of Money or Riches, is but the fruit 
 of the Love of the Flefh, whole Luft would never 
 want Provifion : But it is the Root of a Thouland 
 
 (m) 1 Sam. 2. 29, 30, 31. Jam. 4. 3. Phil. 
 4. 10, 11. Heb. 13. 5. (jj) Prov. 10. 22. 
 Pfal. 129. 8. Dent. 28. 8, 9? &c. & 33- **• 
 1 Pet. 4. 10. Luke 12.21,24. 
 
 far- 
 
The Expo fit ion of the LorcVs Prayer. 219 
 
 farther Evils. As it (hews a wretched Soul, that doth 
 not truly believe and truft God for this Life, much 
 lefs for a better, but is Worldly and Seniual, and 
 Idolatrous ; fo it leadeth a Man from God, Holinefs, 
 Heaven,yea and from common honefty,to all Iniquity: 
 A Worldling, and lover of Riches, isfalfe to ftis own 
 SouI,toGodandMan,and never to be much trufted.(p) 
 
 CHAP. XXIX. 
 
 SnD foigite w our CtxfpaiTcg , a$ toe 
 fojst'De ttyerotljat Crefpa©againttu& 
 
 ( Or, as we forgive our Debtors. ) 
 
 Q11. 1 '\J\T^y i $ this made the fifth Vet it ion, or 
 V y the fecond of the fecond fart ? 
 
 A. Becaufe it is for the fecond thing we Per- 
 fonally need. Our Lives and Natural being fuppoied, 
 we next need Deliverance from the Guilt and Vumflj- 
 ?nent^ which we have contracled. Elle to be Men y 
 will be worfe to us than to be Toads or Ser- 
 pents. (<*) 
 
 Q_. 2. What doth this Petition imply ? 
 
 A. 1 . That we are all Sinners, and have deferved 
 punifhment, and are already fallen under ibme degree 
 of it. (V) 
 
 2. That God hath given us a Saviour who died for our 
 Sins,and is our Ranl'om and Advocate wich the Father : 
 
 And, 3. That God is a gracious pardoning God, 
 and dealeth not with us on the terms of rigorous 
 
 
 (p)Lnk. 18.23, 24. Mmk. 10.241 1 Tim. 6. 10. 
 pM.2.15. (V)P;W.?2.I,2,3. (O^w-3) throughout. 
 
2 2 o The Expo jit ion of the Lor£s Prayer. 
 
 Juftice according to the Law of Innocency : But hath 
 brought us under the Redeemers Covenant of Grace, 
 which giveth Pardon to all penitent Believers : So that 
 fin is both pardonable, and conditionally pardoned to 
 us all. fc) 
 
 Q. 3 . What then are the prefuppofed things which we 
 fray not for f 
 
 A, I. We pray not that God may be Good and 
 Love it felr\or a merciful God :for this is prefuppoled. 
 2. We pray not that he would fend a Saviour into the 
 World, to fulfill all Righteoufnefs, and die for Sin, 
 and that his Merit and Sacrifice may procure a Condi- 
 tional tlniverfal Pardon and Gift of Life, viz.. to all 
 that will repent and believe. For all this is done al- 
 ready, (d) 
 
 Q. 4. hit to the Father only, or alfo to the Son that 
 we pray for Pardon ? 
 
 A. To the Father primarily ; and to the Son as 
 Glorified ; for now the Father without him judgeth 
 no Man, but hath committed all Judgment to the Son, 
 J oh. 5.22. But when Chrift made this Prayer, he 
 was not yet Glorified , nor in full pofTeflion of his 
 Power. (<?) 
 
 Q. 5. What Sin is it , whofs forgivenefs we pray 
 for ? 
 
 A. All fin, upon the Conditions of pardon made by 
 Chrift ; that is, for the pardon of all Sin to true peni- 
 tent Believers. Therefore we pray not for any par- 
 don of the final non-performance of the condition, 
 that is, to finally impenitent Unbelievers. (/) 
 
 (c) 1 Job. 2. 1, 2. foh.3.16. ?fal. 130. 4. 
 Ait. 5.31. & 13.38. Aft.26.1%. (^)Lafe 23-34^ 
 
 Mat.y.b. M-it. 12. 3 T i?2. (0 L/.%i 5.3*5- 
 
The Exposition oftbe]Lords Prayer. 221 
 
 Q. 6. Sin cannot hurt God : what need then is there 
 of forgivenefs ? 
 
 A. It can wrong him by breaking his Laws, and 
 rejecting his moral government, though ic hurt him 
 not : And he will right himfelf. 
 
 Q. 6. What is forgiving Sin ? • 
 
 A. It is by tender Mercy, on the account of 
 Guilt's Merits, Satisfaction and Interceffion, to for- 
 give the guilt of Sin as it maketh us the due fubjects 
 of punilhment, and to forgive the punifh merit of fin, 
 as due by that guilt and the Law of God, fo as not to 
 inflict it on us. (jr) 
 
 Q^ 7, What fnnifhmeni doth God forgive? 
 
 A. Not all : For the firft Sentence of Corpora! 
 punifh ment and death is inflicted. But he forgiveth 
 the Everlafliug punifhment to all true Believers, and 
 fo much of the temporal, both Corporal and Spiritual, 
 as his Grace doth fit us to receive the pardon of: and 
 ib he turneth Temporal correcting punishments to 
 our good. (J?) 
 
 Q. 8. Doth he not pardon all Sin at once, at our Con- 
 vcrjion f 
 
 A. Yes : All that is pad : for no other is fin. Buc 
 not by a perfect Pardon. 
 
 Q. 9. Why mift we pray for Tar don then every 
 day ? 
 
 A. 1 . Becaufe the Pardon of old Sins is but begun, 
 and not fully perfect, till all the punifhmant be cealed : 
 And that is not, till all fin, and unholinels, and all the 
 evil effects of fin be cealed. No nor till the Day of 
 
 (g) Col. 2. 13. Jam. 5. 15. Mat. 18. 27.32. 
 huh 7. 42, 43. Rom. 6. 21, 23. 1 Cor* 15. 22. 
 (/;) P/rfJ. 103.3. 1 Joh. 1.9. 
 
 Re- 
 
224 The Expoption of the Lord's Prayer. 
 
 Refurreclion and Judgment have overcome the lad 
 Enemy Death, and finally Juftified us. (*') 
 
 2. Becaute we daily renew our fins, by omifllon 
 and com million, and though the foundation of our Par- 
 don be ( laid in our Regeneration , that it may be 
 actual and full for following (ins, we muft have renew- 
 ed Repentance, Faith and Prayer. 
 
 Q_.io.GW is not changeable ,to forgive to day what he 
 forgave not yefter day : What then is his forgiving Sin ? 
 
 A. The unchangeable God changeth The Cafe of 
 Man : And, i . By his Law of Grace, forgiveth pe- 
 nitent Believers who were unpardoned in their impe- 
 nitence and unbelief : And, 2. By his Executive 
 Providence he taketh off and preventeth punifhments 
 both of Senfe and Lofs, and fo forgiveth. 
 
 Qj. 1 1 « How can we pray for pardon to others, when 
 we know not whether they be penitent Believers, capable 
 of Pardon ? 
 
 A. i. We pray as Members of Chrift's Body 
 for our felves, and all chat are his Members, that is, 
 penitent Believers. 
 
 2. For others we pray that God would give them 
 Faith, Repentance and Forgivenefs : As Chrift pray- 
 ed , Father, forgiv them , for they know ,not what 
 they do ; that is,Qualifie them for Pardon, and then par- 
 don them : Or give them Repentance and Forgivenefs. 
 
 Q, 12. Why fay we, [as we forgive them that tref- 
 palsagainft ns ? 
 
 A. To fignifie that we have this necefTary qualifi- 
 cation for forgivenefs; God will not forgive us fully till 
 we can forgive others : And to fignifie our Obligation 
 
 (i) i Cor. 1 1.30, 31, 3I Mat. 18.27. Pfal.$$. 
 2,3,4>oSr. Lake 6. 37. Jam.$. 15.' 
 
 W 
 
The Exyofition of the Lor£s Prayer. 225 
 
 to forgive : And as an Argument to God to forgive 
 us, when he hath given us Hearts to forgive others : 
 But not as the Wleafmrt of God's forgiving us : For he 
 forgiveth us more freely and fully than we can forgive 
 others, (kj 
 
 Qi I 3» Arc rvc bound abfclutely to forgive alt Afcn ? 
 
 A. No : But as they are capable of ir. 1 We have 
 no power to forgive wrongs againft God. 2. Nor 
 againft our Superiours, or other Men, or the Com- 
 mon-wealth or Church, further than God Authori- 
 xethany Man by Office. 3. A Magiftrate muft for- 
 give fins as to Corporal punifhment, no further than 
 God alloweth him, and as will (land with the true 
 defign of Government, and the common good. And 
 a Paftor no further than will ftand with the good of 
 the Church : And a Father no further than will {land 
 with the good of the Family : And lb of others. 4. Ar* 
 Enemy that remaineth fuch, and is wicked, muft be 
 forgiven by private Men, fo far as that we muft de- 
 fire and endeavour their good, and leek no revenge : 
 But not fo far as to be trufted as a familiar or bolbm 
 Friend. 5. A Friend that offended and returneth to 
 his Fidelity, muft be forgiven and trufted as a Friend* 
 according to the Evidence of his Repentance and Sin- 
 cerity, and no further. 
 
 The reft about forgivenefs is opened in the Expofiti- 
 on of that Article in the Creed Q The forgivenefs of 
 fins f\ Still remembring that all forgivenefs is by God's 
 Mercy, through Chrifts Merits, Sacrifice and Inter- 
 celTion. 
 
 (£) Mat. 6.14,15. & 18. 3 5- M^r. 11.25,26. 
 
 CHAR 
 
224 Tt je Exptftionofthe Lords Prayer. 
 
 CHAP. XXX. 
 
 ana icaD w not into temptation, but 
 t*zli'xvi\&fttm€Ut 
 
 Qtt. i. \j\7Hy & this made the Sixth Peti- 
 V V tion t 
 
 A. Becaufe it is the next in order to the attainment 
 of our ultimate End; Our Natures being maintained, 
 and our fin and puniflimcnt forgiven, we next need de- 
 liverance from all Evils that we are in danger of for the 
 time to come ; and then we are laved. 
 
 Qj 2. What is meant by Temptation ? 
 
 A. Any fuch Tryal as may overcome us or hurt us, 
 whether by Satan, or by the ftrong allurements of 
 the World and Flefh, or by Persecutions or other hea- 
 vy Sufferings, which may draw us to fin, or make us 
 miierable. {a) 
 
 Q. 3 . Doth God lead any into Temptation ? 
 
 A. i. God placeth us in this World in the midd 
 of Tryals, making it our duty to refill: and overcome. 
 2. God permitted! the Devil by his fuggeftions, 
 and by the World and Fleifi to tempt us. 3. God 
 tryeth us hirnfelf by manifold afflictions , and by 
 permitting the Temptations of Perfecutors and Op- 
 preffors. (6) 
 
 Q_. 4. Why will God do and permit all this ? 
 
 A. It is a Queftion unmeet for Man to put : It is but 
 to ask him, Why he would make a rank of reafonable 
 
 (a) 2 ?et. 2. 9. Rev. 3.10. Mat. 26.41. Luke 
 8.13. (b) 1 Pet. 1.6. Mat. 4. Gen. 12. \. 
 
 Creature? 
 
The Expofition of the LorcHs Prayer. 2 2 5 
 
 Creatures below confirmed Angels? And why he 
 would make Man with free will ? And why he 
 will not give us the Frize without the Race, and 
 the Crown without the Warfare and Victory ? And 
 you may next ask, Why he did not make every Star 
 a Sun ? and every Man an Angel ? and evefy Bead 
 and Vermine a Man, and every Stone a Diamond. (c) 
 
 Q. 5. Both God Tempt a Man to fin f 
 
 A. No : Sin is none of God's End or Defire : Si- 
 tan tempts Men to Sin, and God tempteth Men to 
 trie them whether they will fin, or be faithful to him, 
 to exercile their Grace and Victory, (d) 
 
 Q. 6. Is it all that we need, that God lead us not 
 into Temptation ? 
 
 A- The meaning is that God who over-ruleth all 
 things, will neither himfelf trie us beyond the ttrength 
 which he will give us, nor permit Satan , Men or 
 Flefh to over- tempt us unto fin. 
 
 Q. 7. But are we not fare that this Life will be a Life 
 of Trial and Temptation, and that we miifi pafs through 
 many Tribulations ? 
 
 A. Yes : But we pray that they may not be too 
 ftrong, and prevalent to overcome us , when we 
 mould overcome, (e) 
 
 Q. 8. What be the Temptations of Satan which we 
 pray againfi ? 
 
 A. They are of fo many forts that I mud not here 
 be lb large as to number them. You may iee a great 
 number with the Remedies named in my ChnftianDi- 
 retlory. But in general they are thole by which he 
 deceiveth the Vnderftanding, perverteth the Will, and 
 
 (c) Jam. 1.11.2. 1 Cor. 10. 13. (d) Jam. I. 
 l3>i4ii-5- (0 1 Cor. 10. 13. Heb. 2.1$. 
 
 Q_ co*- 
 
226 I be Expo fit ion of the Lord J s Prayer. 
 
 corrupteth our Prattice : and this about our ftate of 
 Soul, or about our particular aclions, to draw us to 
 fins of Commiffion, or of Omiflion, againftGod, our 
 ielvcs or others. The particulars are innumerable. (f) 
 Q. 9. What is the Evil that we fray to be delivered 
 
 rom 
 
 fi 
 
 A. The evil of fin and Mifery ; and from Satan, 
 our lelves and Men, and all hurtful Creatures as the 
 Caufes. 
 
 Q. 1 o. What is the reafon of of the Cojmexion of the 
 two parts of thisPetition, Lead us not into Temptati- 
 on, but deliver us from Evil ? 
 
 A. Temptation is the means of fin, and fin the caufe 
 of mifery. And they that would be delivered from 
 fin, muft pray and labour to be delivered from Temp- 
 tation : And they that would be delivered from mi- 
 fery, muft be delivered from fin. (g) 
 
 Q. 1 1 . May not a tempted Man be delivered from 
 Sin ? 
 
 A. Yes, when the Temptation is not chofen by 
 him, and cannot be avoided, and when it is not too 
 ftrong for him, grace aflifting him. 
 
 Q. 12. What duty doth this Petition oblige us to, 
 and what (in doth it reprehend ? 
 
 A. 1. It binds us to a continual humble fenfe of our 
 own corrupt dilpofitions, apt to yield to Temptations, 
 and of our danger, and of the evil of Sin : And it con- 
 demneth the nnhumbled that know not, or fear not 
 their pravity or danger. 
 
 2. It binds us all to fly from Temptations as far as 
 
 (f) I Thef 3. 5. Efh. 6. 11. (V) Pro. 4. 14, 
 15. I Thef 5. 22. Vrov. 7. 23. 2 Tim. 3.7. & 
 6.9. I Cor. 7-35- M^f. 5.29,30, 3 1. 
 
 Law- 
 
The Expofoion of the Lor£? Prayer. 22 J 
 
 Lawfully we can ; and condemnerh them that rufh 
 feariefly on them, yea, thac tempt themielves and 
 others. The bed: Man is not faje that will not avoid 
 fuch Temptations as are fuit-ed to his corrupt Nature, 
 when he may : While the bait is itiil near^into his 
 Senfes, he is in continual danger. (Jj) 
 
 3 . It binds us to feel the need of Grace, and God's 
 deliverance,and not to trufl: our corrupted Nature, and 
 infufncient ftrength. 
 
 Q_. 13. How doth God deliver us from Evil ? 
 
 A.\. By keepiug us from over ftrong Temptation. 
 2. By his afTilting Grace. 3. By retraining Satan 
 and wicked Men , and all things that would hurc 
 us, and by his merciful Providence, directing, pre- 
 ferving and delivering us from fin and miiery. 
 
 CHAP. XXXI. 
 
 tfoztljwc f<3 tljefctng&oro, ti)t$otperanD 
 
 tlje d5i0?£, fOJ ebcr, Amen. 
 
 Qu. 1. \J\T^ iU * s the meaning of this Conclnftcn^ 
 V V an d i^s Scope ? 
 
 A. It is a form of Praife to God, and helps to our 
 Belief of the hearing of our Prayers. 
 
 Qj 2. Why is it put I aft ? 
 
 A. Becaufe the Praife of God is the higheft flep 
 next Heaven, (a J 
 
 (h) M-w. 18. 6, 7, 8, 9. 1 Cor. 8. 9. Rom. 14. 13. 
 M?f. 16.22,23,24. Rev. 2.14. (/Outfit* 119, 
 1=64.6:71.6,8. ck 7S, 13- 
 
228 The Expofition of the Lor as Prayer. 
 
 Q. 3 . What is the meaning of Kingdom, Power and 
 Glory here ? 
 
 A. By Kingdom is meant, that it belongeth only to 
 God to Rule all the Creatures, difpoie of all things ; 
 and by Power is meant, that by his Infinite Perfection 
 and Suflkieney he can do it : And therefore can give 
 us ail that we want , and deliver us from all that we 
 fear. And by Glory is meant, that all things (hall 
 be ordered fo as the Glory of all his own Perfections, 
 (hall finally and everlaftingly mine forth in all : And 
 his Glory be the End of all for ever. (&) 
 
 Q. 4. What is the reafon of the Order of thefe three 
 here ? 
 
 A. I told you that the laft part afcend'eth from the 
 loweft to the higheft Step : God's Actual Govern- 
 ment, is the caufe of our deliverances and welfare : 
 God's Power and Perfection is it that manageth that 
 Government : God's Glory Alining in the perfected 
 form of the Univerie, and Specially in Heaven, is the 
 ultimate End of all. 
 
 Q. 5. But it feems there is no Confejfion of Sin^ or 
 Thanksgiving in this Form of Prayer ? 
 
 A. it is the Symbol or Directory to the wills De- 
 fire : And when we know what we mould defire, it 
 is implyed that we know what we want, and what 
 we (hall bewail, and what we mould be thankful for : 
 And Praiie includeth our Thanklgiving. (c) 
 
 (b~) ?fal. 103. 19- & 145. 12. Dan. 4. 34-3- 
 Mat. 16. 28. Vfal. 145. 1 1, 13. Heb.i.S. Luke 
 2. 14. Map. 16. 27. & 24. 30. ^#. 12. 23. 
 (V) Vfal. 145. 4. ic. & 148. & 66. 2, g. & 147. 
 2, 7-. & 1 c6. 2.47. Phil. 4. 20. Jttd.15. Rev.y 
 •j 7. & -. 12. Row. 11 > 7 >6- & 16.27. 
 
 Q; 6. 
 
The Expo fit ion of the Lord's Pnjer. 229 
 
 Q_. 6. Why fay we^ [for ever ? ] 
 
 A. For our Com fort and God's honour, exprefTing 
 the Everlaftingnefs of his Kingdom, Power and 
 Glory. 
 
 Q. 7. Why fay wc. Amen ? • 
 
 A: To exprels both our Defire ^ and our Faith 
 and Hope, that God will hear the Defires which his 
 Spirit giveth us through the Mediation of Jeftss 
 Chnfi. 
 
 CHAP. XXXII. 
 
 Of the Ten Common dements in General. 
 
 Qu. 1. A R E the Ten Com?nan dements a Law to 
 JLJL Christians? Or are they abrogated with 
 the reft 0/Mofes Law ? 
 
 A. The Ten Commandements are confrderable in 
 three States : 1 . As part of the Primitive Law of Na- 
 ture. 2. As the Law given by Mofes for the pecu- 
 liar Government of the Jews Common- wealth. 3 . As 
 the Law oijefm Chrift. (a) 
 
 1 . The Law of Nature is not abrogate, though the 
 terms of Life and Death are not the lame as under the 
 Law oflnnocency. (b) 
 
 2. The Law of Mofes to the Jews as fuch, never 
 bound all other Nations, nor now bindeth us, but is 
 dead and done away, 2 Cor. 3. 7, 9, 10, 11. Rom. 2. 
 
 O) Exod. 20. Deut.%. Exod.34.zS, 
 I. 6. 
 
 CL3 
 
?o The Expofitwn of 
 
 12. & 14, 15. & 3. 19- & 7- i> 2, 3- Heb. 7. 12. 
 1 C*r. . n. But feeing ic was God that was the 
 Author of that Law, and by it expredy told the Jews 
 what the Law of Nature is, we are all bound ftill to 
 take thofc two Tables to be God's own Tranlcript of 
 his Law of Nature, and fo are by confequence bound 
 by them frill. If God give a Law to fome one Man, 
 as that which belongs to the Nature of all Men, 
 though it bind us not as a Law to that Man, it binds as 
 Gods expofition of the Law of Nature when notified 
 to us. 
 
 3 . As the Law of Chrift, it binds all Chriftians. 
 
 Q. 2. Hew are the Ten Commandemcnts the Law of 
 Chrifi ? 
 
 A. 1 . Nature it felf, and lapfed Mankind is deliver- 
 ed up to Chrift as Redeemer, to be ufed in the Go- 
 vernment of his Kingdom. And lb the Law of Na- 
 ture is become his Law. (c) 
 
 2. It was Chrift as God- Redeemer that gave the 
 Law to Mofcs, and as it is a Tranlcript of the Com- 
 mon Law of Nature he doth not revoke it, but fup- 
 poie it. 
 
 3. Chrift hath repeated and owned the Mat- 
 ter of it in the Goipel, and made it his Command to 
 his Diiciples. 
 
 Q_. 3. Is there nothing in the Ten Co?nmandements 
 frofer to the Ifraelites ? 
 
 A. Yes : 1 . The Preface : Hear Ifrael : And 
 [that brought thee out cf the hand of Egyyt, out of the 
 Hcitfc of ^ Bondage. ~] 2. The listing the Seventh 
 
 (c) Mat. 5. iS 1 19. & 24. 40. Marl^ 10. 19. & 
 12.29,30. Job. '(4. .21. 1 Cor. 7. 19. & 14. 37. 
 1 Jch. 2.4, & 3. 24. & 5. 3- foh. 15. 12. 
 
 Day 
 
the Je* CommandtmtKts. 231 
 
 Day for the Sab at h, and the ft rid Ceremonial ; Re ji 
 commanded** part of the Sanctifying of it. 
 
 Q. 4. /^<7TP d's/7; Chrift and his Affiles contract all 
 the Law into that of Love ? 
 
 A. God who as Ab folate Lord, Oivnetb, mgveth and 
 difpofeth of all, (d) doth as Soveraign Ruler give us 
 Laws and excute them, and as Love and Bene fail or 
 giveth us all, and is the mod Amiable Objecl zndEnd of 
 all : So that as to Love and Give is more than to Com- 
 mand, lb to be hoved is more than as a Commander 
 to be Obeyed-. But ever includeth it, though it be 
 eminently in its Nature above it. So that, 1 .Objective- 
 ly, hove to God, our Selves and Others in that meafure 
 that it is exerciied Wifely, is Obedience Eminently and 
 fomewhat higher. 2. And Love as the Principle in 
 Man, is the moft powerful Caufe of Obedience, fup- 
 pofing the Reverence of Authority and the fear of pu- 
 nifhm'ent, but is fomewhat more Excellent than they. 
 A Parents Love to a Child makes him moreconftant 
 and full in all that he can do for him,(e)than the Com- 
 mands of a King alone would do. In that meafure that 
 you Love God, you will heartily and delightfully do 
 all your duty to him ; and 10 far as you love Parents 
 or Neighbours, you will gladly promote their Ho- 
 nour, Safety, Chaftity, Eftates, Rights, and all that's 
 theirs, and hate all that is againft their good. And 
 as Parents will feed their Children, though no fear 
 of punirtiment (hould move them \ ib we (hall be 
 
 (d) Mar. 12.30,33. Rom. 13.9, 10. 1 Cor. 13. 
 Tit. 3.4. Rom.$.$. &8.39- \Joh.+.\6. Job. 
 14.23. (#) . 2 Ian. i. 7. 1/^.4.17,18. 6W.5. 
 14. 
 
 Q. 4 above 
 
2 32 The Ex vo fit ion of 
 
 above the great neceflity of the fear of punifhment, fo 
 far as God and Goodneis is our delight. (/) 
 
 Q_. 5. How jlwuld one kpow the meaning and extent 
 of the Commandements ? 
 
 A. The words do plainly fignifie the Sence : And 
 according to the reaibnable ufe of Words, Gods Laws 
 being perfect muil be thus expounded. (V) 
 
 t. The commanding of Duty includeth the for- 
 bidding of the contrary. 
 
 2. Under General Commands and Prohibitions, 
 the kinds and particulars are included which the Ge- 
 neral word extendeth to. 
 
 3. When one Particular fin is forbidden, or duty 
 Commanded, all the Branches of it, and all of the 
 fame kind and reafon are Forbidden or Comman- 
 ded. 
 
 4. W 7 here the End is commanded or forbidden, it 
 is implyed that fo are the true Means as fuch. 
 
 5. Every Commandement extendeth to the whole 
 Man, to our Bodyeo and all the Members, and to the 
 Soul and all its Faculties reipeclively. 
 
 6. Commands bind us not to be alwayes doing the 
 thing Commanded . Dutyes be not at all times duty : 
 But Prohibitions bind us at all times from every fin, 
 when it is indeed a fin. 
 
 7. Every Command implyeth fome reward or be- 
 nefit to the Obedient, and every fin of Omiflion or 
 Commiflion is iuppofed to deferve punifhment, 
 though it be not named, (h) 
 
 8. Every Command fuppofeth the thing Command- 
 
 (/) /y^/« 1-2,3- &U9- CO Mat.^j/iz* 
 
 Phi. 2. 14. Sf3-& l Cor. 14. 26. (Jo) Mai. 3. 
 
 ed 
 
the Ten Commandments. 235 
 
 ed ro be no Nattii al impojfibiiity, ( as to fee Spi- 
 rits, or into the Heart of the Earth, to know that 
 which is not intelligible, ( But u doth not 
 
 iuppofe us to be Morally or I .' ; x>fecl 10 keep it, 
 
 or to be able to change our Corrupt Nature* without 
 God's Grace. 
 
 9. So every Command fuppofeth us to have that 
 Natural freedom of Will which is a felf determi- 
 ning Power, not necejfitated or forced to fin by any : 
 But not to have a Will that is free from Vicious inclina- 
 tions : Nor from under God's difpofing power. (/) 
 
 ic. The breach of the fame Laws may haveieve- 
 ral ibrts of punifhment : By Parents, by Matters, 
 by Magiftrates, by the Church : On Body, on 
 Name, on Soul, in this Life by God, and finally 
 heavier punifhment in the Life to come. 
 
 1 1. The fins here forbidden are not unpardonable, 
 but by Chrifts Merits, Sacrifice and Interceflion are 
 forgiven to all true penitent converted Believers. 
 
 CHAP. XXXIII. 
 
 Of the Preface to the Decalogue. 
 
 Qu. I. \7\JH^ are ^ c P*rt* of the Deca- 
 
 V V logHt f 
 
 A. I. The C oh {lit u:i on of the Kingdom of God over 
 Men deicribed : And , II. The Adminiitration or 
 Governing Laws of his Kingdom. 
 
 (0 Eon:. 3.6,-, 8. Jcr. 13.23. 
 
2 }4 The Exfofition of 
 
 Q. 2. What words cxprefs the Conftitution of God's 
 Kingdom ? 
 
 A. [91 am t^e XojD t^ <E>ct> , to^tc^ 
 bzougijt tiieeout of tfce "JUmaof Egypt, out 
 of tfte t)wiz of bondage, ] 
 
 Q. 3 . Wflfol* ij / he Conftitution here cxpreffed ? 
 
 A. i. G O D the Soveraign : 2. Man the Subject. 
 3 . The work of God, which was the next Foundation 
 or reafon of the mutual Relation between God and 
 Man, as here intended. (<*) 
 
 Q. 4. What is included in the fir ft party of God's So- 
 veratgnty ? 
 
 A. 1. That there is a God, and but One God (in 
 
 this fpecial Sence :) 2. That the God of Ifrael is this 
 
 One true God, whomaketh thefe Laws. 3- That 
 
 wemuft all obey him. 
 
 Q. 5. What is GOD,& what doth that word here ?neanf 
 
 ^/.This was largely opened in the beginning. Brief- 
 ly, to be G O D is to be a Spirit, Infinite in Being, in 
 Vital Power, Knowledge and Goodnefs, of whom as 
 the efficient Caufe, and through whom as the Gover- 
 nour, and to whom as the End, are all things elfe ; re- 
 lated to us as our Creator, and as our Ab folate Owner , 
 Our Supream Ruler and our greateft Benefactor, Friend 
 and Father. 
 
 Q. 6. What words mention [Manas the Subject 
 of the Kingdom ? ] 
 
 A. [Hear O Ifrael ~] and [Thy God that brought 
 Thee, &c. 
 
 Q_. 7. What Relations are here included t 
 
 A* That we being Gods Creatures and Redeemed 
 
 (a) Ma'. 2. 10. Mat. 19. 17. Mark. 12. 32. 
 
 Jer, 7.23. Jch.20.17. 
 
 Ones, 
 
the Ten Commandtments. 255 
 
 Ones, are, 1. His Own : 2. His Subjects, to be Ru- 
 led by him. 3- His poor Beneficiaries, that have all 
 from him, and owe him all our Love. 
 
 Q. 8. What do the words fgnifie [that brought thee 
 out of the Land of Egypt f "] 
 
 d. That befides the Right of 'Creation, God hath a 
 Second Right to us as our Redeemer : The deliverance 
 from Egypt was that Typical one that founded the 
 Relation between him and the Common-wealth of 
 Jfrael. But as the Decalogue is the Law of Chrift, 
 the meaing is [_ I a?n the Lord thy God who Redeemed 
 thee from fin and mifery by Jeftts Chrift. (£) So 
 that this fignifieth the neareft Right and Reafon 
 of this Relation between God and Man. He giveth 
 us his Law now not only as our Creator, but as our 
 Redeemer : and as fuch we muft be his willing Sub- 
 jects and obey him. 
 
 Q_. 9 . sire all Men Subjects of God? s Kingdom ? 
 
 A. 1 . All are Subjects as to Right and Obligation. 
 2. All that Profefs Subjection as prof eft Confcntcrs. 
 a . And all true hearty Confenters are his fincere Sub- 
 jects that fhall be Saved. 
 
 God the Creator and Redeemer hath the Right of 
 Soveraignty over all the World whether they Confcnt 
 ornot. But they fhall not have the Blefling of Faith- 
 ful Subjects without their own true Confent, nor of 
 vijlble Church Members without profefr Confent. But 
 antecedent Mercies he giveth to all. 
 
 Q. 10. Why is this description of Gods Soveraignty, 
 and Mans Subjection, and the Ground of it, fet before 
 the Comman dements ? 
 
 (b) Mat, 28. 19. Kotn. 14. 9. Job. 5. 22. Jch 
 \ h 3- 
 
236 The Expofttion of 
 
 A. Becaufe, i. Faith mud go before Obedience. (c) 
 He that will come to God and obey him,muft Believe 
 that God is God, and that he is the Rewarder of ihcm 
 that diligently leek him, Hcb. ii. 6. And he that 
 Will obeqr him as our Redeemer , mud: believe that 
 we are Redeemed by Jefus Chrift, and that he is our 
 Lord and King. 2. And Relations go before the 
 Dutyes of Relation : And our Confent foundeth the 
 mutual Relation, The nature and form of Obedience 
 is, To Obey anothers Commanding will bccaufehe 
 is our Rightful Gov 'ernour. No Man can Obey him 
 formally whom he taketh not for his Rider. And 
 Subjection or Content to be Governed, is Virtually 
 all Obedience. 
 
 Q_. 1 i. But what if 'Men never ^hear of ' the Redeemer ^ 
 may they not obey Gods L tw of Nat are ? 
 
 A. They may know that they are Sinners; and 
 that the fin of an Immortal Soil deferveth endleis 
 punifhment: And they may find by experience 
 that God ufeth them not as they deferve, but giveth 
 many mercies to thoie that deferve nothing but 
 mifery \ and that he obligeth them to ufe ibme 
 means in hope for their recovery, and fo that he Go- 
 verneth them by a Law ( or on terms ) of Mercy. 
 And being under the firft Edition of the Law of Grace, 
 though they know not the iecond , they ought to 
 keep that Law which they are under, and they (hall 
 be judged by it. 
 
 Q. 12. How then doth the Chrifiian Church as 
 Chrifls Kingdom, differ from the World without, if they 
 be any of his Kingdom too ? , 
 — ■ — • ., , « 
 
 (C) ^.17.3. & 14. 1,2. Joh.3.l6. Jof 24. l8. 
 Jch. 20, 23. 
 
 J.. As 
 
the Ten Com?n an dements. 237 
 
 A. As all the World was under that Common Law 
 of Grace which was made for them to Adam and Noc y 
 and yet Abraham and his Seed only were chofen out 
 of all theWorld as a peculiar Holy Nation to God,and 
 w T ere under a Law and Covenant of Peculiarity, which 
 belonged only unto them ; lb though Chrift hath not 
 revoked thole common Mercies given to all try the firft 
 Edition of the Law of Grace, nor left the World un- 
 governed and lawlefs, yet he hath given to Chriftians 
 a more excellent Covenant of Peculiarity than he gave 
 the Natural Seed of Abraham, and hath elecled them 
 out of the World to himielf, as a chofen Generation^ 
 a Royal Prieflood, an Holy Nation, a peculiar Peo- 
 ple, to fhew forth the Prailes of him that hath called 
 them out of darkneis into his marvellous Light, 1 Vet, 
 2.9. 
 
 Q. 13. It feems then xce mufi take great heed that 
 we make net Chrifls Kingdom cither lefs or Greater than 
 it is f 
 
 A. To make it Greater than it is, by equalling 
 thoj'e wit hoi:: with the Church , or Church- hypocrites 
 With the frtcert, doth difhonour Gods Holineis, and 
 the wonderful defign of Chrift inMansRedemption > 
 and the Grace of the Spirit, and the Church of*God > 
 and obicureth the Doclrine of Election and God's pe- 
 culiar Love, and tendeth to the diicomfort of the Faith- 
 ful, and even to Infidelity. 
 
 And to make ChrifVs Kingdom lefs than it is, by de- 
 nying the fir ft Edition of the Law of Grace made to 
 al^and thecommonMercies given to all, (antecedently 
 to their rejeiftion of them) doth obicure and wrong 
 the Glory of Gods Love to Man, and deny his com- 
 mon Grace and Law, and feigneth the Worid either 
 to be under no Law cf God, or elie to be all bound to 
 
 be 
 
2}S The Exposition of 
 
 be perfectly Innocent at the time when they are guil- 
 ty,^) and either not bound at all to hope and leek for 
 Salvation, or elfe to feek it on the Condition of be- 
 ing Innocent when they know that it is impofTibie, 
 they being already guilty : And it maketh the World 
 like the pevils almoft; flint up in deipair ; and it 
 leaveth them as Guiltleis of all fin againft Grace and 
 the Law of Grace, as if they had none iuch : And it 
 contradicleth the judgment of Abraham the Father 
 of the Faithful, who law Chriftfs day : For he thought 
 that even the wicked City Sodom nad had Fifty Per- 
 ibns lb Righteous as that God fhould have {pared the 
 reft for their fakes: (to fay nothing o{Job,Nineve y &c.') 
 In a word, the ungrounded extenuating the Grace of 
 Chrift, and the Love of God, hardeneth Infidels, and 
 tempteth Chriftians to perplexing Thoughts of the 
 Gofpel, and of the Infinite Goodnefs of God , and 
 maketh it more difficult than indeed it is, to fee his 
 Amiableneis, and coniequently to Glorifie and Love 
 him, as the EfTential Love, whole Goodnefs is equal 
 to his Greatuefs. It is Satan as an Angel of Light and 
 Righteouihefs, who pretending the defence of God's 
 fpecial Love to his Elect, denyeth his common Mer- 
 cies to Mandkind, to difhonour Gods's Love, and 
 ftrengthen our own Temptations, againft the Joyful 
 Love of God. 
 
 Q_. 14. Is Government and Subjection all that is 
 here included ? 
 
 A. No : God's Kingdom is a Paternal Kingdomju- 
 ling Children by Love,that he may make them happy. 
 £ 7 am the Lord thy God ] fignifieth [_ I am thy greatcft 
 Bene f aft or i thy Father, who gave thee all the Good 
 
 (d)Pfal. 145. 9. 
 
 tboiv 
 
the Ten Commandements. 239 
 
 thou haft, and will give to my obedient Children, 
 Grace and Glory, and all that they can realbnably 
 defire, and will proteft them from all their Enemies, 
 and lbpply their wants, and deliver them from Evil, 
 and will be for ever their Sun and Shield, their Re- 
 ward and Joy, and better to them than Margin Flefh 
 can now conceive, even Love it felf. (e) 
 
 CHAP. XXXIV. 
 
 Of the Fir ft Commandment. 
 
 Qu. 1. **l J\T Hat are the words of the Fir s~l Corn- 
 V V mandement ? 
 
 A. Ctiouflmit^atie no otljer dftfoss be* 
 fojteme, Exod. 20.$.^; 
 
 Q. 2. What is the meaning of this Commandetnent ? 
 
 A* Itimplieth a Command that we do all that du- 
 to God, which is due to him from reafonable Crea- 
 tures, made by him, and freely Redeemed by him 
 from fin and mifery. And it forbiddeth us to think 
 that there is any other God, or to give to any other 
 that which properly belongs to him. (b) 
 
 Q. 3 . Doth not the Scripture call Idols and Magi- 
 strates Gods ? 
 
 A. Yes : but only in an Equivocal improper Sence : 
 
 00 2 Cor. 6. 16, 18. Joh. 20. 28. {a) Dcut. 5. 
 7. & 10. 2 j. (6) Dent. 26.27. Dan. 6. 16. If*. 
 16. 19. 
 
 Idols 
 
240 The Exvofition of 
 
 Idols are called Gods as ib reputed falfly by Idolaters ; 
 and Magistrates only as Mens Governours under 
 God. (c) 
 
 Q. 4. What are the Duties which we owe to God 
 
 alone I 
 
 A. \, That our "Jnaerftandings know, believe and 
 him as God : . II. That our Wills love him 
 and cleave to him as God : III. That we Practically 
 obey and ierve him as God. 
 
 Q_. 5. When doth the Vndtrftanding k$ow, believe 
 and efreem him as Gcd ? 
 
 A. No Creature can know God with an adequate 
 Comprehenfive knowledge : But we mud in our mea- 
 fure know, believe and eiteem him to be the only In- 
 finite, Eternal ielf-fufficienc Spirit, Vital power, 
 Undeftanding and Will, or moil perfect Life, Light 
 afi&Love; Father, Son, and Holy Chop, of whom, 
 and through whom, and to whom are all things, Our 
 ab folate Owner, Ruler and Father, reconciled by 
 Chrift ; Our Maker, our Redeemer and Sancliner. 
 
 Q. 6. When doth Mans Will love and cleave to 
 him as God ? 
 
 A. When the Underflanding believing him to be 
 
 even infinitely Good in himielf, and Bcft to all 
 
 the World 1 and Bcft to us, we Love him as fitch ; 
 
 though not yet in due perfection, yet fincerely above 
 
 all other things: (d) 
 
 Q_ 7. How can we hove Gcd above all, when we never 
 
 ( C ) Gal. 4. 3. 1 Cor. 8. 5. Joh. 10. 34,3 5' 
 Dent. 30. 16, 20. ~V:.i7. 3. & 14. 1,2. DentAO. 
 12. :.Hc. 6. 8. (J. N25. Mat. 22.37. ?/<*• 
 
 119. 63. &I45-9- 
 
 favo 
 
the Ten Commandtmznts. 241 
 
 fawhim, and can have no Idea or formal conception of 
 him in our Minds ? 
 
 A. Though he be invisible and we have no corpo- 
 real Idea of him, nor no adequate or juft formal Con- 
 ception of him, yet he is the mod Noble Object of 
 our Underftanding and Love ; as the Sun*is of our 
 fight, though we comprehend it nor.. We are not 
 without iuch an Idea or conception of God, as is 
 better than all other knowledge, and is the begin- 
 ning of Eternal Life, and is true in its kind, 
 though very imperfect. ( e) 
 
 Q. 8.* How can yon know him that is no 
 of fenfe ? 
 
 A. He is the Object of our Underftanding: We 
 know in our (elves what it is to Know^nd to Wit 7 
 though thefe acls are not the objects of fenfe, 
 ( unlefs you will call the very acts of *; and 
 
 Willing, an eminent internal Jenfaticn of . : es.) 
 
 And by this we know what it is to have the F 
 er of Underftanding and Willing'. And lb what it 
 is to be an Invifible lubftance with luch Power. 
 And as we have this true Idea or Conception of 
 a Soul, fo have we more eafily of him who is 
 more than a Soul to the whole World, (f) 
 
 Qj 9. Horn duth the true Love of God work^ 
 herein the Fl(jh ? 
 
 A- As we here Know Cod, fo We Lo 
 As we know him not in the manner as we do 
 things lenfible, fo we Love him not with that forx 
 of lenfible appetite, as we do things lenfible imme- 
 diately. But as we know him as revealed in l 
 
 (e) Mat. 19 17. Job. 17. 3. (/) 1 Cor. 13. 12, 
 &2.8.3. & 2. 3. 18. Job. I. lS. 
 
 R 
 
242 The Expo fit ion of 
 
 glais of his works, natural and gracious, and in 
 his Word, lo we Love him as known by fuch 
 Revelation, (g) 
 
 Q. iC Do not all men Love God who believe 
 that there is a God, when Nature teachtth men to 
 Love Gcodnefs as fuch; and all that believe that 
 there is a God, believe that he is the Befi of be- 
 ings ? 
 
 A* Wicked men know not truly the Goodnefs 
 of God, and lb what God is indeed: To know 
 this prcpofirion {_ God is moft Good, ] is but to 
 know words and a- Logical general Notion. As if a 
 man fhould know and fay that Light is Good, who 
 never had fight, or Sweetnefs Is good, who never 
 tafted ir : Every wicked man is predominantly a 
 Lover of flefhly pleaiure, and therefore no Lover 
 but a Hater of ail the pares ami ads of Divine 
 Government and Holineis which are contrary to 
 ic, and would deprive him of it. So that there 
 h fomewhat 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 thofe 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 for- 
 bidden pleaiure and defires. (/;) 
 
 Q. 11. What be the certain figns then of trnt 
 Love to God} 
 
 A. 1. A true Love to his Government, and 
 
 (V) £.v. 20. 6. Pro. 8. 17, 21. Joh. 14.15, 
 23. (Ji) I Cor. 8. 3. Rom. 8.28. Jam. I. 12. & 
 2. 5. I Joh. 3. 16, 17. & 5. 3. J nd. 21. I Joh. 
 4. 20. Job. 14. 23. 
 
 Laws, 
 
the Ten Commxnd'cm^nt s . 24? 
 
 Laws, and Holy Word ; and that as it is his, and 
 holy: And thisfo effectual, as that we unfeignedly 
 defire to obey thac word as the Rule of our Faith, 
 and Life, and Hope : and defire to fulfill his Co m- 
 manding Will. » 
 
 2. A true Love to the Adions which God com- 
 mandeth, ( though flefh will have lbme degree of 
 backwardness. ) 
 
 3. A true Love to thofe that are likeit, God 
 in Wildom, Holineis and doing good ; An.1 l'uch 
 a Love to them as is above the Love of World- 
 ly Riches, Honour and Pieafure, lo that it will 
 enable us to do them good, though by our Coffer- 
 ing or lot's in a lower matter, when God calls 
 us to it. For if we lee our Brother have need 
 and fhut up the bowels of Companion, fo that we 
 cannot find in our hearts to relieve his neceuities 
 by the lots of our unneceflTary iuperfluities, how 
 dwelleth the Love of God in us ? 
 
 4. True Love to God doth Love it felf. It is 
 a great fi gn of it, when we lb 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 A4ntual Love of God and the Soul to 
 be \o good and joyful a State, as that we truly 
 defire it as our Felicity and belt in Heaven^ to be 
 perfectly Loved of God, and perfectly to Love 
 him, aud joyfully exprefs it in his Everlaftingprai- 
 fes. To long to Love God as the belt Con- 
 dition for us, is a fign that we truly Love 
 him. (1) 
 
 (#) Luk; II. 42. Job. 5. 42. 1 Job. 2. 5. & 3. 
 17.7*6. 15^10. ijoh. 3. 17. P/. 42. i, 2, 5,4; &C 
 
 R 2, Qj ii. S& 
 
2^4 ^KSt £<xp n fttio/v of 
 
 Q. 12. Bat waft not all the ajfellions bs fet on 
 God as well .is Love \ 
 
 J. All the red are but feveral wayes of Loving 
 or Willing good, and of Nilling or Hating and 
 avoiding f Evil. 
 
 i . It is Love that defireth after God, and his Grace 
 
 .Glory. 2. It is Love that hopeth for him. 3. It 
 
 l ,ove that rejoiceth in him, and is pleafed when we 
 and others pleaie him, and when his Love is poured 
 out on the Sons of men, and Truth, Peace and Holinefs 
 
 i per in the World. 4. It is Love that maketh us 
 lpi rowful that we can pleafe him no more, nor more 
 enjqy him ; and that maketh us grieved that we can no 
 more know him, love him, and delight in him ; and 
 that we havefo much fin within us to difpleaie him, 
 and hinder our communion of Love with him. 5. And 
 Love will make us fearful of difpleafing him, and 
 lofme the laid Communion of Love. 6. And it will 
 make us mod: angry with our ielves when we have 
 moft bv fin dilpleafed God, and angry with others 
 that offend him. (O 
 
 Q. 13. Wmt is the Praclical duty properly due 
 . ns to God ? 
 
 A. To obey him in doing all that he command- 
 th us either in his holy Worfhip, or for our 
 it Ives or for our Neighbour; And this by an ab- 
 folute univerlal Obedience, in fincere defire and en- 
 deavour, as to a Soveraign of greateft Authority, 
 and a Father of greateft Love, whole Laws and 
 Works. are all moil wife,. and J lift, and good. (I) 
 
 QC) Den. $. 29. Mat. 6. 21. D.e&.iuii. & 13. 
 
 & 26.16. & 36. 2, 6, 10. *Jof. "il. 5. 1 Sam. 12. 
 
 Q. 14. What 
 
tie Ten Comm.tndem:n s. z T j 
 
 Qj 14. What if our Governours comm.md o> for- 
 bid us anything, mi? ft we not take- our obeying them 
 to be obeying God, feeing they arc his Ulcers r:hom- : 
 we fee, but fee not him ? 
 
 A. Yes, when rhey command us by thf Autho- 
 rity given them of God : But Gods univiilal Laws 
 are before and above their Laws; and their Power, 
 is all limited by God £ They ha\?e .no. Authority but 
 what he giveth them 1 and he giveth them rone 
 againft his Laws : And therefore if they command 
 any thing which God forbiddet^ or forbid what 
 (Sod commandeth, you muft ob#y .Qod'in not obey- • 
 ing them. But this muft never be rnade a pretence 
 for di (obedience* to their true Authority, (in) 
 
 Q. 15. II. What is the thing forbidden </z the fir ft 
 Klv/dnumirriicrA ? 
 
 A. L To think that to be God which is not God, 
 as the Heathens cip. by the Sun. II. To aicribe 
 fart of that to Creatures whjch is eiTentjal and pro- 
 per to. God 5 and To to make them lialf-gods. 
 
 Q. »6. How arc ?ncn guilty of tjj-.tt ? 
 
 A. I. When they think that any Creature hath 
 that Infinitenefs, Eternity, or Sel'f-lufticiency , that 
 Power, Knowledge or Goodneis which is proper to 
 God alone. Or that any Creature hath that caufality 
 which is proper to God, in making and maintaining, 
 or Governing the World, or being the ultimate End. 
 Or that any Creature is to be more Honoured, 
 Loved or Obeyed than God, or with any of that 
 which is proper to God. (#) 
 
 O) Rom. 13.2,3. Ad. 5.29.32. Dan. 3.&6. 
 Ap. 4. 19.24. 0) Ifd.2. 22. Ail. 12. 22, 23. 
 I fa. 42. 8. Mic. 2. 9. 
 
 R 3 II. When 
 
24^ Tk Expofitwn of 
 
 ]I. When rhe Will doth actually Love and Ho- 
 nour the Creature with any of that Love and Ho- 
 nour which is due to God as God, and therefore to 
 God alone. 
 
 III. When in their practice men labour to pleafe, 
 ferve or obey any Creature againft God, before 
 God, or equal with God, or with any Service pro- 
 per to God alone. All this is Idolatry +. 
 
 Q.17. Which is the great eft and commonest Idol 
 of the World ? 
 
 A. CamaUfelf: By fin man is fallen from G04 
 to his Carnal- felf^ to which he giveth that which is 
 Gods proper due. 
 
 Q. 18. How doth this Selfithnefs appear and xvorl^ 
 as Idolatry ? 
 
 A. 1. In that fuch men love their Carnal-felf and 
 Pleafure and Prolperity, and the Riches that are the 
 provifion for the Flefh, better than God : I mean 
 not only more finfibly y but with a preferring, choofing 
 Love: And that which as Beft is mod loved, is 
 made a mans God. The Images of Heathens were 
 not fo much their Idols as Thimfelves : For none 
 of them loved their Images better than themfelves ; 
 nor than a Worldling loveth his Wealth, Power and 
 Honour. (0) 
 
 2. Tn that fuch are their own chief ultimate End y 
 and preferr the Frofperity of carnal felf before the 
 Glorifying of God in perfect Love and Praifein the 
 heavenly Society for ever. And fo did Idolaters by 
 their Images or other Idols. 
 
 \ Rev. 
 
 16.9. 
 
 I Chr. 16. 
 
 23, 
 
 29. 
 
 1 Cor. 
 
 10. 
 
 ih 
 
 Gal. 1. 10. (0) 
 
 Rom* 12. 3. 
 
 &i 
 
 4-7- 
 
 Mat. 
 
 16. 
 
 2 4 , 
 
 & 18-4. 
 
 &2 3 . 
 
 12. Mar. 1 
 
 2. \\ 
 
 ;. rbiL 2.4 
 
 . 21 
 
 
 
 
 
 
 
 
 
 In 
 
the Ten Comm/indemeni s \ 
 
 3. In that iuch had rather their own Will were 
 done than God\\ and had rather 6W's will were 
 brought to theirs, than theirs to God's. Their H 
 are their Rule and End ; yea they would have God 
 and Man, and ail the World fulfill their Wills \ 
 even when they are againft the Will of Goa : SELF- 
 WILL is the great idol of the World : All the 
 ftirre and (hiving, and Warre and work of luch, 
 is but to ierve it. (p) 
 
 4. Selfifh men do meafure Good and Evil chiefly 
 by carnal f'elf Intereft : They take thole for the 
 bed men that are moft for them herein j and thofe 
 for the word that are againft their Intereft in the 
 World : And their Love and Hatred is placed ac- 
 cordingly. Let a man be never ib wife and good, 
 they hate him if he be againft their Intereft. {^) 
 
 5. And as holy men live to God in the care and 
 endeavour of their Lives, fo do felfijh men to their 
 carnal [elves : Their ftudy, labour and time is thus 
 employed ; even to mine the bell that are but againft 
 their carnal Intereft : And if they be Princes or Great 
 men in the World, the Lives and Eftates of thou- 
 iands of the Innocent, ieem not to them too dear 
 a Sacrifice by bloody unlawful Warresor Perfec- 
 tions, to offer to this grand Idol SELF. 
 
 6. And when it cometh to a parting choice, as 
 the Faithful will rather let go Liberty, Honour, 
 Eftate and Life, than forfake God and the heavenly 
 Glory j fo ielfifh men will let go their Innocency, 
 their Saviour, their God and all, rather than part 
 with the Intereft of carnal Self, (r) 
 
 (f) Tit. 1.7. 2 Pet. 2. 10. (9) 1 King, 22.8, 
 iChron. i3. 7. (r) Litk. 14. 26. 33, 
 
 R^4 7, And 
 
The Exposition of 
 
 7, And in point of Honour, they are more am- 
 bitious to be well thought and fpoken of, and praiied 
 themielves, both living and dead, than to have God 
 and Truth, and Goodnefs honoured. And they can 
 more eafrly bear one that difhonoureth God, and 
 Truth and Kolinefs, yea and common Righreouf- 
 nefs and Honefty, than one that ( though juftly ) 
 difhonoureth them. 
 
 So that all the World may eafily fee that carnal 
 SELF and ipeciallv SELF-WILL is the greateft 
 idol in the World. '(j) 
 
 Q^ 19. But is not that a mans Idol which he 
 Trufteth mo ft ? and all men are [0 Ccnfcioiis of their 
 own Infujfcicncy, that they cannot Truft t hem f elves 
 for their own prcfervaticn ? 
 
 A. 1 fay not that any fteiftjb man (f) is a perfect 
 Idolater, and giveth all God's properties to himielf. 
 He triufi know whether he will or not, that he is 
 not Infinite, Eternal, Almighty, Omniicient, Self- 
 fufficient; Heknowethhemuft iuffer and die. But 
 SELF hath more given it that is due only to God, 
 than any other Idol hath. And though iuch men 
 know their own infufficiency, yet they have fo 
 little Truft in God, that they Truft their own 
 Wits, and the Choice of their own Wills before 
 the Wifdom and Choice of God: and had far rather 
 be at their own Wills and Choice if they could : 
 And indeed had rather that all things in the World 
 were at their Will and Choice, than at the Will and 
 Choice of God. And therefore they like not his 
 
 (i) 2 77w.3.2,q. Pro. 21. 4. P/". 1 0.2,4. (f) Mar. 
 10.24. I Tim. 6. 1 -j.Pfal.20.-j. 118. 8 : "& Pro. 3. 5- 
 
 Laws 
 
the Ten Commencements, 249 
 
 Laws and Government, but make their Wit, Will 
 and Luft the Governours of themfelves and as ma- 
 ny others as they can. 
 
 Q. 20. Is then not much felfijlwcfs in all? By 
 this y oh will mfi$* : *U nien\ even the be ft, ta be Ido- 
 laters. But a man cannot be faved that Itvcth in 
 Idolatry. 
 
 A. It is not every fubdued degree of any fault 
 that denominated the man, but that which is pre- 
 dominant in him : every man hath !ome Unbelief 
 fome backwardness to God and Goodnefs, tome hy- 
 pocrifie, pride, etc. and yet every man is not to be 
 called An Infidel, *n enemy to God and Goodnefs, an 
 hypocrite, &c. So every man hath ibme Idolatry 
 and fome Atheifm remaining, and yet is not an Ido- 
 later or Atheifi : If a man could not be faved 
 till he were perfectly healed of every degree of 
 theie hainous fins, no man could be Saved. But 
 Gods Interefl is predominant in holy Souls. 
 
 Q. 21. Doth net Paul fay, cf all jave Timo- 
 thy, That All leek their own, and not the things that 
 are Jelus Chrift's? 
 
 A. He meaneth not that they predominantly do 
 fo, except thole among them who were hypocrites: 
 But that all did («) too much feek^ their own, and too 
 little the things that are Jelus Chrift's, and were 
 not fb felf-denying as Timothy, who as it were na- 
 turally Cared for the good of the Church : As De- 
 mas forlbok Paul in his fufTering, and went after 
 his own worldly bufinefsj but yet did not forfake 
 Chrift and preferre the world before him ( for 
 ought we find of him. ) 
 
 0) 7cr..45*4i 5- Mic.6.$. 
 
 Q: 22. Tcti 
 
250 The Expo fit ion of 
 
 Q. 11. Ton make this firft Commandement to he 
 the \*mmc of all. 
 
 A. It is the Summary of all, and our Obedience 
 to it is Virtually ( but not Actually ) our obedi- 
 ence to all the reft. This is it which Chrift calleth 
 the fir ft and greateft Command, Thou fJjalt Love 
 the Lord thy (Sod xoith all thy Heart and Soul and 
 mioht. This is the Foundation of all the reft of 
 the Commandements, and the Root of all: The 
 reft are but branches from it. When we are obli- 
 ged to Love God and obey him, we have a Ge- 
 neral obligation to keep all his Commandements. 
 But as this General Command doth not put the 
 fpecial particular Commands in exiftence, i'o nei- 
 ther doth it oblige us to obey them till they exift : 
 And then as the Genus and Species conftitute eve- 
 ry defined being, fo the General and Special ob- 
 ligation concurre to make up every duty. He 
 that fincerely obeyeth this firft command, is a true 
 Subject of God and in a ftate of Salvation, and 
 will fincerely obey all particular Commands in the 
 main courie of his life, when they are revealed to 
 him. (*) 
 
 (*) Hof 9. i,a. &4-6. &12.2. 
 
 CHAP. 
 
the Ten Cornmandzments. 251 
 
 CHAP. XXXV. 
 
 Of the Second Commandement. 
 
 Qu. I .\ j\ J Hat are the words of the fecond Com- 
 y V mandement ? 
 
 A. cijou ©alt not mafie to til? felf 
 any graben 9)roage, o? an? iifteuefg of 
 an? tiling tijat tjs in ^eabeu abobe, o? 
 t^at tjs 1st t^c (Cart^ beneath oj tiiat is 
 in ti)e uaatcr un&er ii)e Cartft: €5)ou 
 fljalt not boto Dotou ti)? felf to tijew 
 no? fetbe mm. ftQ 9! tye &ojd ti?? 
 d5ot) am a jealous <EtoD, bifiting tfje fro- 
 quit? of tiie <fatl)erj5 upon tfte Crimen 
 unto t^e tint* ana fourti) defeneration 
 of tijew tijat ijate roe, an& Vetoing 
 QPerc? to tijoufaufcgs of t^ero titat %oU 
 meau&fteep m? Coroman&ement& 
 
 Q. 2. How prove yon again ft- the Papifts^ that 
 this is not fart of the firft Commande?nent ? 
 
 X 1. By the matter which is different from it. 
 2. And by the Scripture which faith, There were 
 Ten, and without this there is but Nine. 3. And 
 by hiftorical Tradition ; which we can prove that 
 the Papifts falfifie. 
 
 Q. 3. What is the true Meaning of the Second 
 €o?nmandcmcnt ? and wherein doth it differ from I - 
 
 firft? 
 
 J. The firft Commandement bindeth us to cive 
 
252 The FsXpofition of 
 
 God his own, or his due as God, both in heart 
 and life, and to give it to no other. The fecond 
 commandeth men to keep lb wide a difference 
 between G<-d and heathen Idols, as not to wor- 
 fhi> v ' he Ha; ens do their Idols, nor yet 
 
 lu |< \ their bodily aclion to worfhip an 
 Idol, though they de 'pile it in their Thoughts, 
 and pretend to keep their hearts to God. Corpo- 
 ral ar.d owvrtird and [ecming Idolatry is here for- 
 bidden. For though a man renounce in Heart all 
 other Gods, yet if he be feen to bow down be- 
 fore an Image, 1. He feemeth to the beholder 
 to mean as Idolaters do, while he fymbolizeth 
 with them. And as Lying and Perjury with the 
 Tongue is fin, though a mans inward thoughts do 
 own the truth, fo bowing as Worfhippers do be- 
 fore an Image, is Bodily idolatry, though the mind 
 renounce all Idols: And God is the God of the 
 Body as well as of the Soul : And God would 
 not have others encouraged to Idolatry by fo fcan- 
 dalous an Example. 2. And if it be the true God 
 that fuch profefs to worfhip, it is interpretative 
 Blafphemy j As if they told men, that God is like 
 ro that Crtature whole Image they make. So that 
 [caudal and Bodily Jdolatrfand Blafphemy are the 
 things direftly forbidden in this Commandemenf, 
 as the real choofmg and Worshipping a falfe God 
 is in the firft. (a) 
 
 Q. 4. By this it feems that fcandal is a hainom 
 finf 
 ■ , ■ - 
 
 (4) Den. 4. 16, 17. Lev. 26. 1, 2. Den. 16. 
 22. Dan. 3. Leu. 7. 5. J [a 40. 18, 25. &' 
 4<5. 5. 
 
 A. Scandal 
 
the Ten Commandments. 25} 
 
 A. Scandal is enticing, tempting or encouraging 
 others to fm, by doing or faying that which is like to 
 be abufed by them to iuch an effect : or laying a 
 Stumbling-block in the way of blind or careleis Souls. 
 If they will make our necejfary duty the occafion of 
 fin, we may not therefore omit our duty, itf indeed 
 it be an in indilpeniable duty at that time : But if 
 it be no duty, yea or if it be only a duty in other 
 Seal'ons and Circumftances, it is a hainousfin to give 
 iuch Scandal to another, much more to Multitudes or. 
 publick Societies. 
 
 Qj 5. Wherein lyetb the evil of it? 
 
 A. 1. It is a countenancing and furthering fm. 
 
 2. It is uncharitablenefs and cruelty to mens Souls. 
 
 3. And therefore it is the Devils work. Qj) 
 
 Q_. 6. But if our Rulers command us to do a 
 thing indifferent, which others will turn to an occa- 
 fion of fin and damnation , mufi we difobcy our law- 
 ful Govcmonrs to prevent mens fin and fall ? 
 
 A. If the thing in its own nature tended to fo 
 great and neceflTary good 'as would weigh down 
 the contrary evil to the icandalizcd, we muir do 
 our duty and labour to help them ibme other way. 
 But iuppofing it either Indifferent or of io iinall 
 benefit as wiil not preponderate againi the fin and 
 danger of the fcandalized, we are Sml-murderers if 
 we do not forbear it. For 1. God hath given no 
 Rulers power to Deftru q ion of Souls, bur to Edi- 
 fication \ no power to command us that which is 
 ib contrary to the indi'.penfible duty of Love or 
 
 (t>) Mat. 18. 6, 7. 8, 9, &c. '& 13'. 41. 1 Cor. 
 8. 13. Lev. 19. 14. Ezjskz 14. ^4,7. Ro. 14. 
 13. Kev\ 2. 14. 
 
 Charity, 
 
254 f^ Exposition of 
 
 Charity. If an Apothecary, or Phyfician, or King 
 command his Servant to fell Ariiiick to all that 
 will buy it without exception, the fervant may 
 not lawfully fell it to fuch as he knoweth mean 
 to Poyfon themfelves or others by it. If the Com- 
 mander ' be a fober man, the lervant ought to 
 fuppofe that he intended fuch exceptions though 
 he expreft them not. But if he expreft the 
 contrary, he commanded contrary to Gods com- 
 mand, without authority, and is not to be obeyed. 
 2. God himielf difpenleth with his own Commands 
 about Rituals or fmaller matters, when greater good 
 or hurt ftands on the other fide. The Dilciples 
 did iuftly pluck and rub the Ears of Corn, and 
 the Priefts in the Temple break the reft of the 
 Sabbath, and an Ox or A is was to be watered or 
 puil'd out of a pit on that day : If the King or 
 Priefl had made a Law to the contrary, it had been 
 null : If Gods Laws bind not in fuch cafes, mans 
 cannot. God bids us preach and pray, &c. and 
 yet to quench a Fire, or fave mens Lives, we may 
 and mint at that time forbear Preaching, or Sacra- 
 ments, or other publick Worfhip. (c) 
 
 Q. 7. But voh.it if as many ivill be fcand.iliz.ed, 
 or tempted to [in on the other fide if I do it 'not ? 
 
 A. No duty being a duty at all times, much 
 lefs a thing indifferent though commanded, every 
 Chriftian mud prudently ufe the Scales, and by all 
 the helps of wile men that he can get, muft diC 
 cem which wav is like to do moft good or hurt, 
 confidering the perfons, for number, for quality^ 
 
 (c) Rom. 14. 15, 17, 20. 2 Cor. 10. 8. & 13. 
 10. 
 
 and 
 
the Ten QommtnAements. 2cc 
 
 and probability of the effect. God binds us to 
 Charity and Mercy, and no man can diioblige us 
 from that. And he that fincerely defireth to do the 
 greateft good, and avoid the greateft hurt, and 
 uieth the bed means he can to know it, (hall be accep- 
 ted of God though men condemn him. {d) % 
 
 Qj 8. But is nothing here forbidden but fymbo- 
 lixjug with Idolaters, in feeming to mean as they by 
 doing as they ? 
 
 A. That's it that is direclly forbidden. But by 
 confequenceitis implyed, that all Doctrines are for- 
 bidden that falfely repreient God, and all Worfhip 
 or acls pretended to be Religious, which are un- 
 fuitable to Gods holy Nature, Attributes, Will or 
 Word ; as being prophanation, and an offering to 
 God that which is unclean, (f) 
 
 Q_. 9. What is the Command which is here i ni- 
 fty ed t 
 
 A. That we keep our Souls chad from all out- 
 ward and feeming Idolatry ; and that we worlhip 
 him who is the Infinite, Almighty, Holy Spirit, with 
 Reverence, Holineis, in Spirit and Truth; accord- 
 ing to his BlefTed perfeCi Nature, and his holy 
 Will and Word, (f) 
 
 Q. 10. Hath Cod given us a Law for all things 
 in his ]Vorjhip ? 
 
 A. The Law of Nature is Gods Law, and ob- 
 ligeth man to that devotion to God and worfhip 
 of him which is called Natural. And the facred 
 
 00 ' 
 
 Cur. 10. 
 
 33- 
 
 & 6. 
 
 12, 13 
 
 & 
 
 9. 
 
 22. 
 
 & 
 
 14- 26. 
 
 (o n 
 
 5°« 
 
 21, 
 
 22, 23. 
 
 (f) 
 
 1 
 
 Job 
 
 • S- 
 
 21. 2 Cor. 6. 16 
 
 ] 
 
 [ Cor. 
 
 8. 10, 
 
 11. 
 
 & 
 
 10. 
 
 J 9> 
 
 *P, 27, 
 
 23. I'ev. 
 
 2. 
 
 14,20 
 
 . Jfa. 2. 
 
 18. 
 
 
 Sc 
 
 rip- 
 
2 ^> The Expo fit ion of 
 
 Scripture prefcribeth both that and alio all thofe pofi- 
 live means or Ordinances of Gods Worfhip which are 
 neceflary to the univerfal Church on Earth: 
 And as for the meer Accidents of worfhip (which 
 are no proper parts ) as Timer, Place, Words, Me- 
 thods, ^cfture, Velture, &c. Gods Laws give us 
 d Precepts, only telling us how to .order them, 
 leaving it to humane Prudence and Church Guides 
 to order them according to thofe general Rules. 
 
 Q. ii. Is all life of Images unlawful ? 
 
 A. God did fo much hate Idolatry , and the 
 Neighbourhood of the Idolaters made it io dan- 
 gerous to the Ifrdelitcf, that he did not only for- 
 bid the Worfhipping of Images, but all iach mi* 
 king, or iifing of them as might become a lhare 
 or temptation to any. So that though it be law- 
 ful to make Images for Civil ufes, and when they 
 are made, to fetch holy Thoughts or Meditations 
 from them, as from all other Creatures, or things 
 to the World; yet in any cafe when they become 
 a lhare or danger ( being not neceflary things ) 
 they become a fin, to thole that (o life them as a 
 lhare to others or themfelves. (g) 
 
 Q. 12. Is it lawful to make any Piclure of (Sod ? 
 
 A. No: for Pictures are the figns of Corpore- 
 al things, and it is Blafphemy to think God like 
 a bodily Subftance: But it is Lawful to make i'uch 
 Pictures (as of a Glorious Light ) from which oc- 
 cafion may be taken of good thoughts concerning 
 God. (/>) 
 
 (a) Ex. 34- 13, i-b 15- #**». 33- 5 2 - Deu. 7. ?. 
 2 km. 11. 18. & 23. 14, 2 4- W Ex.25. 18, 19, 
 20. 1 Sam. 4. 4. Pfi 18. 1. Ez.ck^ 10. 2. 
 
 Q, 13. Is 
 
the Ten Commandtmtnt s > 
 
 2 57 
 
 Q. 13- hit lawful to make the Picture of 'Cbrift as 
 Atari, or as Crucified. . 
 
 A. The doing it as fuch is not forbidden, nor the 
 right ufe of it when done : But the abuie, i. e. the wor- 
 fhipping of it or of Chritr. by h y is forbidden and the 
 making or ufing iuch, when it tendeth to iuch abufe, 
 and hath more of lnare than profit. 
 
 Q. 1 4. Why ts Gods Jcalonjie here mentioned. ? 
 
 A. To make us know that God doth io ilrictly re- 
 quire the great duty of worfhipping him as ihetrue 
 God, and hate the fin of Idolatry or giving his Glory 
 to another, or blafpheming him as if he were like to 
 painted things, that he would have us accordingly af- 
 fected. 
 
 Q. 15. Why doth God threaten to vifit the iniquities 
 of the Fathers on the Children in this Command rather 
 than in the reft ? 
 
 A. God hath Bleflings and Curfes for Societies as 
 weil as for individual perlbns ; And ibcieties are con- 
 firmed and known by the Symbols of publick profei- 
 fion. And as Gods publick Worfhip is the Symbol 
 of his Church which he will bleis, (o Idolatrous Wor- 
 fhip is the Symbol of thefocieties which he will Curfe 
 and Punifh. And it was Specially needful that the 
 Jfraelites fhould know this, who could never elte 
 have been excufed from the guilt of Murdering Man, 
 Woman and Child of all the Nations which they con- 
 quered, had not God taken it on himlelf as judging 
 them to death for their Idolatry and other Crimes, 
 and making the lfraelites his Executioners; (7) 
 
 (0 7<r. 10. 25. J>«,.2.34. &3-6. & 4. 26. 
 Kitm. 33. .50, 51, 52. 1^,7,2,23,24. & 12.2,3, 
 & 20. 17,20. 
 
 S Q. 16. Bits 
 
2$ The Expo fit ion of 
 
 Q. i 6. But doth not God di [claim puntjlung the Chil- 
 
 en for the Fathers fins, and [ay the Soul that fin- 
 mil) [jail die ? 
 
 A. Yes ; when the Children are either wholly 
 innocent^ of that fin, or elie are pardoned through 
 Chrift upon their true repentance, and hating and 
 renouncing their Fathers fins. But not elie. 
 
 Q. 17. Are a?iy Children guilty of their Parents 
 
 fin f 
 
 A. Yes, all Children are guilty of the fins which 
 their Parents Committed before their birth, while 
 they were in their loins. Not with the fame degree 
 and fort of Guilt as the Parents are 5 but yet with 
 fo much as expofeth them to juft penalties. 
 
 Q. 18. How prove yon that? 
 
 A. Firfl by the Nature of the Cafe : For though 
 we were not Per finally exiftent in them when they 
 finned, we were [eminally exiftent in them, which 
 is more than Can [ally ox Virtually. And it was that 
 femen which was guilty in them, that was after made 
 a per fox, and io thatperlbn muft have the fame guilt. 
 2. From the whole Hiftory of the Scripture, which 
 tulls us of the Children oiCain, the old World, Sodom, 
 i.imtcs, Saul, David ( as an Adul- 
 terer,) Acha?/, GekxsJ, and others punifhed for their 
 Parents fins: And the Jews call: off and Curled on 
 that account to this day. 3. And our common Ori- 
 ginal fin from Adam proveth it. 
 
 Q. 1 9. But om Original fin from Adam had ano- 
 cauje ; God decreeing that Adam JJjoald [and 
 or [all [or all his pojlcrity ? 
 
 A. We muft not addeto Gods Word, muchlefs 
 Hafpheme him, as if it were God himfelf that by 
 a Decree or Covenant made all the world finners 
 
 lave 
 
the Ten Commas dements. 25? 
 
 fave Adam and Eve. If Adam had not finned, it 
 would not have laved all or any of his Pofterity, ui- 
 Jefs they alio had continued innocent themielves. 
 Nor did God make any promife to continue and 
 keep innocent all Adams pofterity, in caiejie finned 
 not. We finned in Adam becaule we were ieminal- 
 ly in him; audio are our Children in us: And who 
 can bring a clean thing out of an unclean, if it was 
 eflentially in it ? 
 
 Q. 20. If we are guilty of all ncercr parents fin, 
 will not our guilt increase to the end of the World, and 
 the lafl man have the great eft guilt ? (^) 
 
 A. No : becaule all guilt from Adam, and from 
 our nearer parents too, is pardoned by Chrift, when 
 we are baptized asfincere Believers or their ieed : 
 But it's true that we are ib far more guilty as to 
 have the more need of a Saviours grace. 2. And 
 Guilt is confiderable either as more obligations to the 
 fame punifhment, or as obligation to more or greater 
 pumfrment. It's true, that impenitent perfons who 
 are the feed of a line of wicked Anceftors, have 
 more obligations to the fame punifhment; but not 
 obligation to greater punifhment : bscaufe as great 
 as they were capable of was due before. 
 
 Q. 2i. But ??iany fay that for nearer parens fins no 
 punijhmcnts but temporal arc due ? 
 
 A. 1. \{ anyzx. all are due, it proveth ananfwera- 
 ble guilt: 2. To fay that Alams fin deiervethour 
 fpiritual and eternal punimment, and all other Pa- 
 rents fin only temporal, is to fpeak without and 
 againft Scripture and the Nature of the Cafe? The 
 
 (hf) On this I have written a peculiar Tr:atife of 
 Original fn. 
 
 S 1- 
 
260 The Exposition of 
 
 • of the feed of the old World, the Sodomites^ 
 vbtr Ctnaanites and the prefent Heathens, fpeaks much 
 nioie. 3. It's clear that nearer Parents fin is acauie 
 that many of their Pofterity are more finful ( in 
 Lull, Tiide, Fornication, Herefie, Ignorance) than 
 others: And Sin (as well as Grace') hath a tenden- 
 cy to perpetuity, if not cured and remitted. 
 
 Q. 22. Why djth God name only lb e third and fourth 
 .ration ? 
 
 A. To fliew us, that though he will punifh the 
 fms of his Enemies on their Pofterity who imitate 
 their Parents, yet he lets fuch bounds to the Execu- 
 tion of his Juftice, as that finners (hall not want en- 
 couragement to repent and hope for Mercy. 
 
 Q. 23. Who be they that be called here Haters of 
 God? 
 
 A. All that have a predominant hatred to his Ser- 
 vant?, his Service and his holy Laws. But the Text 
 ipecially meaneththofe Societies of Infidels, Heathens, 
 and Malignants, who are the profeffed enemies of 
 his Church and VVorfliip. As I laid before, The 
 outward fymbols oi Idolatry were the Profejfing figns 
 by which his Churches Enemies were openly noted 
 in the World \ as Baptifm and the Lords Supper were 
 the Badges of his Church and Servants. (/) 
 
 O. 24. What is the meaning and extent of the pro- 
 mife of Mercy to thoufands of them that Love him 
 his Commandements ? 
 
 A. 1 . As to the Subject it mud be noted, that 
 fuch a Belief in God as caufeth men -to Love him 
 and £eep his Commandements, is the qualification 
 
 (/) Deu. 32.41. ffal. 81. 15. Rom. 1.30. Luh 
 
 TO. 27. 
 
 of 
 
the Jen Commwiemtnts. 26 i 
 
 of them that have the promife of Gods laving Mer- 
 cy : Faith wording by Love and Obedience. 
 
 2. The words fignifie Gods wonderful Mercy and 
 his delight to do good to thole that are qualified to 
 receive it. t 
 
 3. And they fignifie, that God will not only love 
 and blels a Godly Offspring for their own fake, but 
 alio for the lake of their godly Anceftors, and while 
 they iucceed them id true Piety, God will increaie 
 his BlefTmgs on them. 
 
 4. And though thole forfeit all, that prove ungod- 
 ly when they come to age, yet the Iniant-leed of 
 the Faithful, while fuch, are in Covenant with God, 
 on the account of their relation to thole godly Pa- 
 rents who dedicate themfelves and theirs to him. 
 
 Qt. 25. How doth God per for ?n this Promife , when 
 many godly Parents have wicked and mferable Chil- 
 dren ? 
 
 A. This Promife doth not fay that God will keep 
 all the Children of the faithful from finning againlt 
 him, and carting away his Mercy and Salvation : 
 But if men be fincerely Godly, and dedicate them- 
 felves and their Children to God, and enter them in- 
 to his Covenant, and perform their own part pro- 
 miied by them, God will accept them into his Fa- 
 mily, and pardon their Original Sin, and give them 
 the neceflary helps for their perfonal Faith and Obe- 
 dience when they come to the uie of Reafon : (;;?) 
 And if the Children keep their Covenant according to 
 their capacity, and do not violate it and rejeel his 
 
 (;;;) Prov. 20. 7. PfaL 37. 28. 26. Mat. 19. 
 13, 14. Ac'l. 2. 39. 1 Cor. 7. 14. Jfa. 45. 25. & 
 65 23. Mai. 2. 15. R0.4.. 16. & 9. 8. 
 
 S 3 Gra 
 
262 The Exfofuton of 
 
 Grace, God will accept and lave them as actual 
 obedient Believers. 
 
 Q_. 26. Will he not do [0 alfo by the Children of 
 
 Unbelievers ? 
 
 A. If/uch at age fee their Parents fin and forfake 
 i t, and devote themfeives to God, he will accept 
 them. But as Infidels and wicked Hypocrites have 
 no Promifeof Gods acceptance of them and theirs, 
 fo fuch do not dedicate themielves and their Chil- 
 dren to God : He that will devote his Child to 
 God, muftdo it as it were a part of himfelf; and 
 cannot do it fincerely if he firfl devote not himleif to 
 God. 
 
 Q. 27. But may not others do it for his Chil- 
 dren f 
 
 si. In Infancy they are confidered in the Cove- 
 nantof Grace, but as Infants, that is, Appurtenances 
 to another. As the Infidels Infants they have neither 
 Capacity nor Promiie. But if any other adopt them 
 and take them truly as their own, I am in hope that 
 God accepteth inch ib devoted to him. 
 
 CHAP. XXXVI. 
 
 Of the 'Third Commtwdemmt. 
 
 On. !• "\ /\ ~J Hat are the words of the Third Com- 
 \ y mmdement ? 
 
 A. ^ou ©ait not tafce tije $ame of 
 tlie Jlott) ti)i? 0od in iain, ; fo? tije Hofii 
 ftiii not $olD #w gutitlefiS t^at tafeet^ 
 W£ ^aroe in fcain* 
 
 Q. 2. What 
 
the Ten Commandements. 263 
 
 Q. 2. What is it th.it is fpecially here forbid- 
 den? 
 
 A. Prophanenefs : that is, The unholy ufing of 
 Gods holy Name, and holy things; especially by 
 Perjury or any other entitling him to falfhood or 
 to any of the fins of men, as if he wereth? Author 
 or approver of them. 
 
 Q. 3. What is meant by the Name of God ? 
 
 A. Thoie words or other fjgns by which he is 
 defcribed , denominated, or otherwile notified to 
 man; which I opened ib fully on the firft Petition 
 of the Lords Prayer, that to avoid repetition I mud 
 referre you thereto. 
 
 Q. 4. What is meant by taking the Name of God 
 in vain f 
 
 A. Ufing it Prophancly, and fpecially falfciy ; 
 it is contrary to the Hallowing of Gods Name, which 
 is mentioned in the Lords Prayer. 
 
 In the Scripture, 1 . The Creature is called Vani- 
 ty, as being but a Shadow and untrufty thing, and 
 to ufe Gods Name and Holy thingf'm a common man- 
 ner, as we ufe the Creatures, is to Profane his Name, 
 and take it vainly. 
 
 2. And Falflwcd and Lyes are ufually called Va- 
 nity ', for Vanity is that Shadowyneis which feem- 
 eth lbmething and is nothing, and ib deceiveth men : 
 A Lye is that which deceiveth him that trufteth it \ 
 ib Idols are called Vanity and Lyes, for their Falfhood 
 and deceit j and all men are laid to be Lyars, that 
 is, Vntrufty and deceitful. 
 
 Q. 5. What is an Oath? 
 
 A. I have faid heretofore as others, that it's but 
 an Appeal to God as the Witnefs of the Truth, and 
 the Avenger of a Lye ; but on further Thoughts I 
 
 S 4 find 
 
264 Ifo Expofuion of 
 
 find that the common nature of an Oath is to [ Fawn 
 r thing in at te fling of the truth of our 
 ! S ] or L t0 ta kf! fonie grievous thing on our 
 . a penalty if we Lyr, ^] or [_to ?nake fome cer- 
 • Truth a fledge of the truth of what we Jay \~\ 
 And to Swear by our Faith, or Truth, or Honefty, 
 the Temple, the Altar, the Fire, the Sun, is as 
 much as to lay [ If this be not true, then I have no 
 Faith, Truth, Honefty } there is no Temple, Altar, 
 Fire, Sun '] or £ let me be taken for one that de- 
 nyeth that I have any Faith, that there is any Sun, 
 Fire, &c. ] or C it is as true as that this is Fire, 
 Sun, &c.~] ib to Swear by God,is to fay [\t\% as true 
 as that there is a God, or as God liveth, &c. ] or 
 C If I Lye, take me for one that denyeth God to 
 be God ] ( and consequently it is an Appeal to him. 
 as the Avenger : ) ib £ By the Life of Pharaoh ] was 
 [_As true as Pharaoh liveth*} or [ elfe take mt for 
 one that denyeth the lift of Pharaoh ; ] So that there 
 is femewhat of an Imprecation or Self-reproach as 
 the penalty of a Lye in every Oath, but more dread- 
 fully of Divine Revenge when we Swear by God, 
 and of Idolatry when men Swear by an Idol as if 
 it Were a God. 
 
 Q. 6. Which be the chief wayes of talking Gods 
 Name in vain ? 
 
 A. 1. Fathering on him falie Doctrine, Revela- 
 tions or Laws; laying as falie Prophets, God fern 
 me, and '1 bus faith the Lord, when it is falie \ faying, 
 This Doclrine or this Prophecy Gods Spirit revealed to 
 ;,->r, when it is not ib; therefore all Chriftians mud 
 be very fearful of falie Revelations and Prophecies, 
 snd iee that they believe not every Spirit, nor pre- 
 :cnd to Revelations j and to take heed of raking 
 
 the 
 
the Ten Commaridements. 265 
 
 the Suggeftions of Satan, or their crazed melancholy 
 Fancies, for the Revelations of God. 
 
 2. So alio Gathering falfe Doclrincs out of Scri- 
 pture by falfe Expofitions, and fathering thefe on 
 God. And therefore all men fhould in dgrk and 
 doubtful cafes, rather iufpend their judgments till 
 they have overcome their doubts by folid Evidence, 
 than rafhly to conclude, and confidently and fiercely 
 difpute for Errour. It's a great prophanation to fa- 
 ther Lies on God, who is the Hater of them, when 
 Lying is the Devils work and character. 
 
 3. The lame I may fay of a rafh and falfe Inter- 
 pretation of Gods Providences. 
 
 4. And alfo of fathering falfe Laws on God, and 
 faying that he either commandeth or forbiddeth what 
 he doth not : To make Sifts and Duties which God 
 never made,and lay he made them, is to father falfhood 
 on him, and corrupt his Government. 
 
 5. Another way is by falfe Hfcrfhif. 1. If men 
 fay that God commanded fuch IVorjIiip which he com- 
 manded not, it is the fin laft mentioned. 2. If they 
 worfhip him with their own Inventions without his 
 Command (Particular or General) they prophane his 
 Name, by offering him that which is unholy, com- 
 mon and unclean. 
 
 6. Another way is by falfe pretending that God 
 gave them that Authority which he never gave them ; 
 Like counterfeiting a Commifilon from the King. 
 If Princes fhould pretend that God gave them Au- 
 thority to oppole his Truth, to perfecute Godlinefs, 
 unjuftly to fiience faithful Miniiiers of Chrift, to 
 wife unneceffary Warres, to opprels the Innocent ; 
 This were a heinous taking of God's Name in vain. 
 If Priefts (bail pretend that God gave them Autho- 
 rity 
 
266 The Expo fit ion of 
 
 rity to make themtelves Paftors of the Flocks that 
 are unwilling of them, without a juft Call, or to make 
 Laws for any that are not rightfully their Subjects, 
 and to impofe their Dictates, Words and Forms, 
 and unneceiTary Inventions, as Conditions of Mirrift ra- 
 tion or Communion, without true right, and to make 
 themlelves the Rule of other mens words and acti- 
 ons by ufurpation } this is all taking Gods Name in 
 vain. And io it is, if they Preach falfe Doctrine in 
 his Name, and if they pronounce falfe Excommunica- 
 tions and Abtolutions,and juftifie the wicked,and con- 
 demn, reproach and (lander the Juft,and brand unjuft- 
 |y the Servants of Chrift as Hypocrites, Schifmaticks, 
 or Herericks, and this as by Minifterial Power from 
 Chrift : especially if they fiience Chrifts Minifters, 
 impofe Wolves or incompetent men, fcatter the 
 Flocks, and luppreis ferious Godlineis, and all this 
 in the Name of Chrii>. Much more if any pretend, 
 as the Pope or his pretended general Councils, to 
 be Chrifts Vicar General, or Head, or Supream uni- 
 fying Goveruour over all the Church on Earth, and 
 to make Lawes for the whole Church : Or ir they 
 corrupt Gods Worfhip with impofed Superftitions, 
 Fahlioods, or Prophanations, and lay God hath Au- 
 thorized them to do this ; It is hainous Prophaning 
 God's Name by a Lie; lbch doing brought up 
 the Proverb, In nomine Domini incifit omne malum : 
 When all their Abufes began with [_Jn the Name 
 of God, Amen. ] 
 
 And they that make new Church-forms which 
 God made not, either Papal, Universal Ariftocracy, 
 Patriarchal, and fuch like, and either pretend that 
 God made them,or gave them,or fuch other power to 
 make them, muft prove what they fay, left they pro- 
 phane Gods Name by falfhoocL But 
 
the Ten Commande?nents. 267 
 
 But the higheft Prophanation is, when they pre- 
 tend that God hath made them Abiblure Governours, 
 and fet them ib far above his own Laws, and Judg- 
 ment, and himielf, as that whatever they lay, is the 
 Word of God, or the Sence of the Scripture, though 
 never fo falfly, muft be taken for fuch by all : and 
 whatever they command or forbid, they muft be 
 obeyed, though Gods Word command or forbid 
 the contrary : And that God hath given power (to 
 Popes or Councils) to forbid men the Worfhip 
 which God commandeth; yea, to Interdict; whole 
 Kingdoms, and excommunicate and depoie Kings ; 
 and that from theie as a Supream Power no man 
 rnuft appeal to the Scripture, or to God and his final 
 Judgment. This is by prophane Lying to ule God's 
 Name, to the deitroying of Souls, the Church, and 
 the Laws and Government of God himfelf. (*) 
 
 7. Another way of taking God's Name in vain, 
 is by Herefes ; that is, ejnbodywg in [eparatcd Par- 
 tics or Churches again ft the Church and Truth of 
 God, for the propagating of ibme dangerous falfe 
 Doctrine which they father on God, and lb militate 
 in his Name againft his Church. If men, as aforefaid, 
 do but promote falfe Doctrine in the Church with- 
 out Separation, it is bad } But to gather an Army 
 againft the Truth and Church, and feign Chrift to 
 be the Leader of it, is worfe. (/>) 
 
 (a) Jcr. 14. f*4. ck 23. 32. & 37. 14. Mar. 13. 
 22. 2 0\ m. 13. 2Pet. 2.1. Jer. 27. 15. & 
 29- ft to. ? I. ijoh. 4.1,2. (bYAcb.io. 30. Ro. 
 1 6^ 1 ~. Eph, - 1 -, 1 4. 
 
 8. Ano- 
 
268 The Expo fit ion of 
 
 8. Another way is by Perjury^ appealing to God 
 or abufing his name as theWitnefs and owner of a 
 Lye. 
 
 9. Another way is by falfe Votos made to God 
 Hlmfelf-, When men either Vow to God, to do that 
 which he abhorreth or hath forbidden : Or when 
 they Vow that which is good with a falfe deceitful 
 Heart, and as Ananias and Sapphira with falfe re- 
 serves ; or when they Vow and pay nor, but wil- 
 fully break the Vows which they have made. The 
 breach of Covenants between Princes, or between 
 them and Subje&s, or between Husband and Wife 
 confirmed by appeal to God, is a dreadful fin ; But 
 the violation of the great Baptifmal Vow in which 
 we are all folemnly devoted and obliged to God, is 
 one of the hainoufefl fins in the World: When it is 
 not about a letter duty, but even our Oath of Alle- 
 giance to God, by lolemn Vow taking him for our 
 God, our Saviour and Sanclifier, and giving up our 
 felves to him accordingly, renouncing the contrary, 
 and laying on this Covenant all our Hopes of Grace 
 and Glory, Pardon and Salvation, what can be more 
 hainous than to be falie to luch a Vow and Cove- 
 nant ? (c) 
 
 ic. And Hypocri fie it lelf is^a hainous taking Gods 
 name in Vain. When we offer God the dead Car- 
 kals of Religious acls without the Life and Soul j 
 and prefent him with Ceremony, felf-exalting Pomp, 
 meer heartlefs words, an artificial Image of Religi- 
 on, that hath not the Spiritual Nature, Life, or ie- 
 
 (c) Jer. 4. 2. ck 5.2. & 7. 9. Mai. 3. 5. Pfal. 
 15. 4. Zecb. 5. 3,4. Jer. 23. 10, Hof. 4. 2. & 
 10. 4. 
 
 rious 
 
the Ten Qommandements. 269 
 
 rious defire of the Heart ; This is ieeking to mock 
 God, or making him like an Idol that teeth not the 
 Heart, and knows not what is offered him. Alas ! 
 how much of the Preaching, Hearing, Praying and 
 Sacraments of many is a taking God's Name in vain, 
 as if he did accept a Lye? • 
 
 1 1. Another way of this Prophanation is making 
 Gods Name and ads of Religion an engagement to 
 wickednefs : As when men bind themfelvesto Trea- 
 fon, Murder or any fin, by taking the Sacrament. As 
 many, Alas, ( which I unwillingly Name ) have done 
 in a blind zeal for the&?;/M/z Uiurpation, being told 
 that it pleaieth God and Saint Peter, and meriteth 
 Salvation, to deftroy the Enemies of the Church, that 
 is, of the Pope and his Clergy. And thofe that 
 bound themielves with an Oath to kill Paul, thought 
 God accepted the Oath and deed. And the Gene- 
 ral Council at Later ane under Innocent the 3. which 
 bound Temporal Lords to take an Oath to Extermi- 
 nate tuch as they called Hereticks, fathered the work 
 on God by that Oath. And the Pope (and Coun- 
 cil of Trent ) which hath brought in on all the Cler- 
 gy a new Oath ro many new aud fmful things, by 
 that Oath make God the approver of all. And the 
 Mahometans that give liberty of Religion, yet think 
 it pleaieth God and meriteth Heaven to kill the 
 Enemies of Mahomet. And Chritl faith, They that 
 kill yon jhall thinly they do God good fervice. And is 
 it not prophaning the Name of God, to make him 
 the Author of the murder of his Servants ? 
 
 12. Another way of taking Gods Nameprophane- 
 ly, and pleading it for Vanity and Lyes,is by making 
 God the determining firft Cau'e of all the acts of 
 men in the World, as ipecined by their obje&s and 
 
 circum- 
 
270 The Exposition of 
 
 circumftances ; that is, of all the Lyes and all the 
 other fins that are done in the World : As if God 
 had given no iuch free-will to men or Devils, by 
 which they can Lye, Murder, hate God or com- 
 mit any fin, till God move their Wills, Tongues, 
 and Hands to do ic, by an unavoidable predetermi- 
 ning Efficiency. This is ib much to prophane and 
 take in vain Gods Name, as that it maketh him the 
 Chief cauie of all the Devils Works. 
 
 13. Another way of vain abuie and prophanation 
 of Gods Name, is by Blafphemy and contempt and 
 fcom of God m 7 or of the Word or wayes of God : 
 And, Alas, who would think that this mould be 
 fo common among men, when even the Devils be- 
 lieve and tremble ! I hope Pofterity will account it 
 fo odious as hardly to believe, that ever there were 
 men, andfo many men, even* in H.nglmd\ whoufe 
 ro deride the Name, Word, Providence and WorQiip 
 of God, and make ferious regard of God and Reli- 
 gion the common fcorn \ and familiarly to wim by 
 way of Imprecation as a by-word [_ Cod damn we,] 
 and to Iwear by the Name, the Wounds, and Blood 
 of God. 
 
 14, Laftly, another way of taking Gods Name in 
 vain, is by an unholy, unreverent to fling of it in com- 
 mon talk in jell:, and on every Ludicrous occafion. 
 Playes and Play-books ufe it : It's made an ordinary 
 accident to all Common and Prophane difcourfe : 
 Beggers prophanely begg by it : Children cry by it : 
 [O God, and O Lord], is become an Interjection. 
 
 Qj 7. Why do We take ordinary light Swearings spe- 
 cially by God or by Sacred things^ to be a pare jign of 
 a wicked tn m ? 
 
 A. Becau'e it dieweth a predominant habit of 
 
 Pi'Oph *»}•"> 
 
the Ten Commandements. 271 
 
 Prophanenefs ; that the man liveth without the re- 
 verence of Gods Holineis, Majefty, Knowledge 
 and Prefence, and is hardened into a fenfelelhefs 
 or contempt of God and of his dreadful judgment, 
 as if he derided God or dared him ; or as if he did 
 believe that there is no God that heareth hi/h. To 
 live in the fear of God, and Subjection to his Go- 
 vernment, is the property of every godly man. 
 
 Q. 8. What is meant by the werds \_ The Lord 
 will not hold him guiltlefs ?] 
 
 A. God will not leave him unpunifhed, nor ac- 
 count this as a imall offence : He himlelf will be 
 avenged for this fin. 
 
 Q. 9. Why is this thr earning annexed more to this 
 Command? ment than to others ? 
 
 A. Becauie this fin is, 1. An immediate injury 
 to God ; while it exprefly fathereth Lyes and other 
 fin on him, it doth as we may lay, engage him to 
 vindicate himfelf. When Rulers or Uiurpers pre- 
 tend that God authorizeth them to do miichief and 
 fight againft himlelf; when Perfecutors and Corrup- 
 ters of Religion, pretend Gods Intereft and Will for 
 all ; that it is for Order, Vnity, Government and Obe- 
 dience for the Church, that they corrupt, deftroy, 
 filence and tyrannize j they invite God to caft the Lye 
 and Cruelty back on them, which they would father 
 upon him 5 and to turn their Canons, Prilbns, and 
 Inquifitions and other deviiim plagues of the world, 
 upon the Author, in dilbwning them himlelf. 
 
 2. And they that by Perjury, Hypocrifie, falfe 
 Doctrine and the reft of the foremencioned fins, do 
 Appeal to God and make him openly the Author of 
 all, do thereby as it were Summon God to revenge. 
 As they laid to Pari, Haft thou appealed to Cajar $ 
 
 To 
 
272 The Exposition of 
 
 To Qtfdr fljalt thou go : fo it may be faid to the 
 Perjured, the Hypocrite, the Ufurper, the falie 
 Judge, &c. Haft you appealed to God, and do you 
 father on him your Lyes, Cruelties, Tyrannies, and 
 Ufurpations, andfalfe Doclrines? To God (hall you 
 go, who will undertake the Cauie which you caft 
 upon him ; and will judge the iecrets of mens Hearts 
 as he did Ananias and Saphiras : If men fin under 
 the Laws of men, God requireth Magiftrates to judge 
 them : But i( they appeal to God, or by falfhood 
 elcape the judgment of man, they more immediate- 
 ly caft themfelves on the Juftice of God ; And it is 
 a fearful thing to fall into his hands who is a confu- 
 ming fire : God is the avenger fpecially on fuch. (d) 
 
 Q. 10. Is it meant of Gods vengeance in this Life, 
 or in the next ? 
 
 A. In both: Ulually Prophanation of Gods Name 
 and Holy things, eipecially by Perjury, and by fa- 
 thering Cruelty and Wickedneis on God, is more 
 notably punifhed by him in this life , Though fuch 
 may feem to pro! per for a while, God uiually overta- 
 keth them here, and their fins do find them out : But if 
 they efcape fuch Bodily punifnment here,they are ulu- 
 ally more dreadfully foriaken of Grace than other men, 
 and heap up wrath againft the d^y of wrath. 
 
 I will only adde in the conclufion, that even true 
 Chriftians mould take great care, left their very 
 Thoughts of God, and their Prayers and fpeaking of 
 him, ihould be cuttomary, and dead, and like their 
 
 (d) Den. 32. 43. 1 Thef. 4. 6. Rom. 1 2. 1 9. Htb* 
 10. 30. Hab. 12.29. J fa. 35. 4. & 47. 3- & 6j. 
 2. &63-4- &1.24. L?4i8. -,S. 
 
 Thought* 
 
the Ten Comftiaridements* 27 3 
 
 Thoughts and calk, of Common things, and in ion\; 
 degree, oi Taking of uods Name in vatv, 
 
 CHAP. XXX VII. 
 
 Of the Fourth Co?nm.tndauent. 
 
 Qy. 1 . ^ 71 TH.n arc the Words of tuc fourth Com- 
 \ \ mandement ? 
 
 A. iRemember ttic fbabbatij Dap to 
 Itccp tt ijolp : ffr baic? (bait tgoit %&* 
 bour anb bo aU tbs? \uojU: 3&tit tip fc- 
 fcentb bay is tip ^abbati) of tip ftoib 
 tbp ®0D ; in it tipit (bait not do an*; 
 j»oj&; tljounojttbv'^on, iio£typ?E>aug$ 
 ttv, tbp al9aii^:rbant, no.j tbp al9art» 
 ^>eroaitt, noitbj&attci, no?tijp^trar^ 
 get ttjat & \nittjiu tijg <®&te$: jffojs in 
 (fr baicss tip jLojb maoe l^abeti arcb 
 <£artu, tiie ^ca attb ail tljat tit tipro 
 i3, anbtefteDtbefcbeutiiba?: wjzufoiz 
 t$e 'toib bicilcb tbc £>abbati) Dap ar.b 
 ijaUotocb it (a) 
 
 (V 2. JFty dotbDtuX., 5. repeat it in fo Afferent 
 Words ? 
 
 A. Becatife the words are tut for the fence, and 
 they being kept in the Ark as written in Scone and 
 
 (a) E.vo. 2c. 10, 1 1 . & 9 1 . 1 7. Heb, 4. 4, 
 
 T lafs 
 
274 The Ex fc (it ion of 
 
 iafc'from aherarion, Mofcs in Dent. 5. gave them 
 the lence, and added fome of his own explication : 
 And nothing is altered to obfcure the fence, (b) 
 
 Q. 3. Which day is it which wa^s called the S Math 
 
 I his Commandcmcnt ? 
 
 A. The feventh, commonly called from the Hea- 
 then Cuftom, Saturday. 
 
 Q. 4. Why was that day made the Sabbath ? 
 
 A. God having made the world infix daiesfpace, 
 feeing all Good and very Good, refted in his own 
 complacency \ and appointed the feventh day every 
 week to be feparated as Holy, to worfhip and praiie 
 him the Great Creator, as his Glorious perfections 
 fhine forth in his works. 
 
 Q_. 5. What is meant by Gods refting from his 
 workj 
 
 A. Not that he had been at any labour or wea- 
 rinefs therein ; but 1 . That he finifhed the Creation ; 
 2. That he was pleated in it as Good : 3. And that 
 he would have it be a day of holy pleaiant Reft to 
 man; 
 
 Q. 6. What is meant by Reefing Holy the Sabbath 
 day I 
 
 A. Separating it to the Holy Worfhip and praife 
 of the Creator, and Refting to that end from unnecefla- 
 ry bodily labour. 
 
 Q. 7. What doth the word [ Remember ] figni- 
 \ 1 f 
 
 A. Firit,itis an awakening Caveat to bid us take 
 lpecial care that we break not this Commandement. 
 2. And then that we muft prepare before it comes, 
 
 (hi) Gen 2. 2, J. 
 
 to 
 
the Itn Comm&n 'element s. 27 <j 
 
 to avoid the things that would hinder us in the du- 
 ty, and to be fit for it's performance. 
 
 Q. 8. Why is [Remember] put before this more 
 than before the refl of the Commandements . ? 
 
 A. Becaufe, 1. Being but of Pofitive infcitution, 
 and notnarurally known to man, as other duties are, 
 they had need of a pofitive excitation and Remem- 
 brance. And 2. It is of great importance to the 
 conftant and acceptable worfliip, and the avoiding 
 of impediments to keep cloie to the due Time which 
 God hath appointed for it : And to violate it, tend- 
 eth to Atheiftical ungodlineis. 
 
 Q. 9. Why is it called [The Sabbath of the Lord 
 thy God?] 
 
 A. Becaufe 1. God didinftitnte and ieparate it: 
 2. And it is ieparated to the honour and Worfhip 
 of God. 
 
 Q,. 10. When and how did Cod inftitnte and fepa- 
 rate it ? 
 
 A. Fundamentally by his own Reding from the 
 work of Creation : But immediately by his de- 
 claring to Adam his Will for the iancmying of that 
 day, which is exprefted, Gen. 2. 3. 
 
 Qj i 1. Some think^that the Sabbath was not infti* 
 titted till man had finned and Chrift was promifed, 
 and fo God Refted in Chrift f 
 
 A. When the text adjoineth it clofe to the Crea- 
 tion, and giveth that only as the reafon of it (that 
 God ended his works which he had made, and relied 
 from them,) this is humane, corrupting preiumpri- 
 ©11. 
 
 Q. 12. But fomc thinly ike Sabbath was fir ft insti- 
 tuted in the Wddernefs, when they were forbid to ga- 
 ther Afmna? 
 
 1 z Jt li 
 
276 'The Expcfuion of 
 
 , 1 . It is not there mentioned as newly inftituted, 
 and it is mentioned, Gen. 2. 2, 3. and then infti- 
 tutcd with the reaion of it, [_ And God blcjfed the fc- 
 venth day, and frnclified it, becaufe in it he relied 
 from alii'vis works which God created and ?nade.~] And 
 the lame reaion is repeated in the Fourth Comman- 
 dement. 
 
 Q. 13. Is this Commandment of the Law of Na- 
 ture as are there/} ? 
 
 A. It was more of the Law of Nature to Adam 
 than to us; his nature knowing otherwise than ours, 
 both when God ended his works, and how beauti- 
 ful they were before the Curfe. It is now of the 
 Law of Nature ( that is, known by Natural light 
 without other Revelation.) 1. That God mould 
 be, worfhipped : 2. That Societies fhould aflemble 
 to do it together : 3 • That fome let Time mould be 
 leparated ftatedlyto thatufe: 4. That it fhquldbe 
 done with the whole hqart, without worldly diverfi- 
 ons or diftraclions. 
 
 But I know nothing in Nature alone from whence 
 a man can prove that 1 . It mud be either juft one 
 day infeven, 2. Or juft what day of the leven it 
 mud be: 3. Nor juft what degree of Reft is necef- 
 iary. Though reaion may diicern that one day in 
 (even is a very convenient proportion. 
 
 Q. 14. Are the words C Six dayes fhalt thou la- 
 bour, Crc. ] a Command, or onely a Licenfe ? 
 
 A. They are not only a Licenfe but a Command 
 to man, (c) to live in an ordinary calling or Lawful 
 courfe of Labour, according to each ones ability and 
 
 (c) iThef.4-,M< iThef. 3.10, 11,12. Pro. 18. 
 9. Mat. 25. 26. Rom. 12. 1 1. 
 
 place, 
 
the Ten Commandements. 277 
 
 place, and diligently to exercife it, and not fpend 
 time in Idleneis : And the ordinary time is here al- 
 figned thereto. 
 
 Q. 15. Then how can it be lawful to fpend any of 
 the weekday es in Religious Excrctfcs, any ?nore than 
 to fpend any pare of the Sabbath day in Labour ? 
 
 A. All Labours are to be done as the Service of 
 God, and as a means to holy and Everlafting ends ; 
 and therefore it is implyed ftiil that God be fought 
 and rememhred and honoured in all ; As our Earing 
 and drinking is our duty, but to be done to the Glo- 
 ry of God, and therefore with the feeking of his 
 bleflnig and returning him our thanks. (^) 
 
 Q. 16. But is it lawful then to fcpar ate whole dayes 
 cither weekly, or monthly, or yearly, to Religious Ex- 
 ercifes, when Cod hath commanded us to labour on 
 them f 
 
 A. As Gods command ofReftitig on the Sabbath 
 is but the Stating of the Ordinary Time \ fuppofing 
 an exception of extraordinary Cafes ; ( as in time 
 of War, of Fire, of diiperfing Plagues, of hot Per- 
 secution, &cy As Circumcifion was omitted in the 
 Wildernefs forty years ; ) fothis Command to La- 
 bour fix dayes doth ftate our ordinary time, but with 
 fuppofed exception of extraordinary occafions for 
 dayes of Humiliation and Thanksgiving. And all 
 Gods Commands fuppofe that when two dutyes meet 
 together and cannot both be then done, the greater 
 mull ever be preferred : And therefore faving the 
 Life of a Man, or a Beaft, yea feeding and watering 
 hearts, labouring in Temple Service, &c. were to be 
 
 (d) Trov. 51. 27. Ezck; 16. 41. 1 Tim. 5. 13. 
 Mat. 20. 6. 
 
 T 3 prefer- 
 
270 The Expo fit ion of 
 
 preferred before the Red: of the Sabbath : And fo 
 when our neceflity or profit make Religious exer- 
 ciies more to our good, and lb a greater duty ( as 
 Lectures, Fafts, err . ) wemuft preferre them to our 
 ordinary Labour. For as the Sabbath was made for 
 man, and not man for the Sabbath, lb were the 
 other dayes. (/) 
 
 Q. 17. May not Rich men that have no need^ for* 
 bear the fix dayes Labour f 
 
 A. No: if they are able: It is part of Gods Ser- 
 vice, and Riches are his gift : And to whom he 
 piveth much, from them he expecteth not lefs but 
 more : Shall fervants work lefs bec'aufe they have 
 more wages? It is not only for their own fupplyes 
 that Godcommandeth men to Labour, but alio for 
 the publickgood, and the benefit or relief of others: 
 and the health of their Bodies, and the fuitable em- 
 ployment of their minds, and that none of their 
 ihort precious time be loft in finful idlenefs. (/) 
 
 Qi 18. But it will feem fordid for Lordsj and 
 Knights, and Ladies to labour ? 
 
 A. It is fwinifh and finful not to Labour : But 
 they muft do it in works that are fuitable to their 
 :es. AsPhyficians, School- mafters, and Church- 
 Minifters, labour not in the fame kind ofimployment 
 asjPlow-men and Tradefmen do ; fo Magiftrates have 
 their proper Labour in Government, and Rich Per- 
 fons have Families, Children and Servants to overfee, 
 their poor Neighbours and Tenants to vifit, encou- 
 rage and relieve, and their equals fo to converfe 
 
 (r) £/?/;. 9. 26, 28, 31. (f) See Prov. 31. 2/- 
 
 with 
 
the Ten Conmutrnkments. 279 
 
 with as tendeth to the greateft good: Due. none muft 
 live idly, (g) 
 
 Q_. 19. Was Reft on the Sabbath absolutely com* 
 ?nan k dcd t 
 
 A. It was alwayes a duty to break it~ when a 
 greater duty came in which required it: As Chrift 
 hath told the Yharifccs, in the Cafe of feeding Man 
 or Bead, healing the fick, and doing fuch neeeflary 
 good ; For God prtferreth Morals before Rituals , 
 and his rule i?, / rctli have mercy and not Sacrifice. (Jo) 
 
 Qj then was bodily Reft Coinmand- 
 
 ed? 
 
 A. That body and mind might be free from di- 
 verii -arineis and diftraclion, and fit with plea- 
 
 ihrt K to ierve God, in the religious dutyes 
 
 of bis Worfhip. 
 
 Q. 21. Why doth God ??ienticn not only Servants 
 but Beafts ? * 
 
 A. As he would not have Servants enilaved and 
 abufed by fuch Labour as fhould unfit them for 
 Sabbath-work and Comfort, fo he would have man 
 exercife the clemency of his Nature even towards 
 the Brutes: and Beafts cannot labour, but man will 
 be put to lb me Labour or diverfion by it : And God 
 would have the whole place where we dwell, and 
 all that we have to do with, to bear an open fignifica- 
 tion of our obedience to his Command, and our re- 
 verence to his iaiittified Day and VVorfhip. 
 
 Q. 2 2. Is this Conimaudcment now in force to Chri- 
 stians f 
 
 A. So much of it materially is in force as is of 
 
 (£) £^.16.49. (Jo) Mat. 1 2. 5. Afar.2.2-, 28. 
 Luk- 13. 15. 
 
 T 4 , the 
 
Ihe Expedition of 
 
 of Nature, or of Chriftby liipernatural Re- 
 gion; amino mere. Therefore the Seventh day 
 Sabbath of Corporal Reft, is changed by Chriil in- 
 to the Lords day, appointed for Chrillian Wor- 
 ship. 
 
 Q* 23. Was not all thai was written in ft one of 
 perpetual obligation ? 
 
 si. No: Nor any as fuch: For as it was writ- 
 ten on thole ftones it was the Law of Mo ft s for the 
 Jews, and bound no other Nations, and is done a- 
 way by the duTolvfng of their Republick and by 
 Chrift. 
 
 Q_ 24. How prove you all this? 
 if, i. As Mofes was Ruler or Mediator to none 
 but the Jews, and the words of the Decalogue are 
 appropriate to rhem as redeemed from Egyptian bon- 
 dage, lb the Tables were delivered to no other : 
 and a Law cannot bind any without promulgation. 
 All the world Was not bound to lend to the Jews for 
 Revelation, nor to be their Prolelytes. 
 
 The Scripture exprefly affi'rmeth the change, 
 2 Cor. 3. $j% H'. If the miniftration of death Writ- 
 ten and encrazun in ftones was glorious, fo that 
 the Children of Jfracl could not ftedfaftly behold the 
 face of Moles for the Glory of his Countenance^ 
 to be (or is) done away, &C. For if 
 that which is done away was Glorious (or, By Glo- 
 ry} much more that which remaineth is Glorious 
 ( or In glory. ) Here it is evident that it is the 
 I aw wrirten on Srone that is mentioned, end that 
 it is not (as feme lay) the Glory only of Mofes Face 
 er the flaming mount which is done away-, (for that 
 was done away in a few dayes ; ) But it is the Law 
 hicti is called Glorious that is laid to be done away. 
 
 The 
 
the Ten Commhndements. 2S 1 
 
 The words can bear no other fence. It's too tedious 
 to cite all : The Texts following fully prove it j 
 Heb. 7. 11, 12. 18. & 9.18, 19. Eph. 2. 15. Joh. 
 
 I. 17. Luk. 16. 16. Rom. 2. 12, 14, 15, 16. & 3. 
 19, 20, 21,27, 28, ;i. & 4. 13, 14? J ^ J 6. & 
 5. 13, 20. & 7.4, 5, .6, 7, 8, 16. & 9. 4, 3i, 
 32. & 10. 5. GW. 2. 15, .16, 19, 21. &3- 2, 10, 
 
 II, 12, 13, 19. 21,24. & 4. 21. & 5. 3, 4, 14, 
 23. & 6. 13. Phil. 3. 6, 9. 1 G?r. 9. 21. 
 
 3. And the Sabbath it felf is expredv laid to be 
 ceafed with the reft} [Col. 2. 16. Let no man judge 
 you in meat or in drink? or ** rcfpetl of an Holy day 
 (or Feafl} or of the New Moon, or of the Suvbaths, 
 which are a fliadow of things to come ; Out the body is 
 of Chrifl. It was the weekly Sabbath that was the 
 chief of Sabbaths, and therefore* included in the plu- 
 ral name, there being no exception of it. 
 
 4. And to put all out of doubt, Chrifl: (whocom- 
 mandeth not two weekly Sabbaths ) hath appointed 
 and lanclified theFirft day of the week inftead of 
 the Seventh-day Sabbath j not calling it, The Sab- 
 bath, but the Lords day. 
 
 Q_. 25. How prove you that!* 
 
 A. If you will iearch the Scripture, you fhall fee 
 it proved by thefe degrees. I. Ch rift com miff: oned 
 hisApoftlesto teach the Churches all his Doclrines, 
 Commands and Orders,and fo to fettle and guide them. 
 Lu%. 6. 13. A fat. 28. 18, 19, 20. Joh. 20. 21. 
 Luk- 10.16. Mat. 10. 40. AU. 26. 17. 1 Gwviy. 
 3. & 11.23. & 4. 1,2. Gal. 1. 1 1, 12. Joh. 21. 
 15, 16, 17. A fat. 16. 19. Joh. 17. 18. & 13. 16, 
 2C. Ail. 1. 2, 24, 25. & 2. 42. & 10. 5. Gal. 
 1. 1. Eph. 4. 11, to 16. 1 Cor. 12. 28, 29. Epl.\ 
 
 2- 20. 2 Pet. 3. 2. 
 
 II. Chrifl: 
 
zS 2 The Expo (it ion of 
 
 II. Chrift promifed his Spirit to them, to enable 
 them ro perform their CommifTion, and lead them into 
 
 truth, and to bring all to their remembrance, and 
 to Guide them as his Churches Guides, and ib as the 
 promulgators of his Commands. For this fee Jcr. 
 3. 15, Ifa. 44. 3- Joel 2. 28, 29, &€, And Liik. 
 24.49- J° h - 15-^6,27. & 16.7, 12,13, I4i *5* 
 &17. 1 3. Mat. 1%. 20. A7. 1.4, 8. 
 
 III. Chrift performed this promife,and gave them 
 the infallible Spirit accordingly to perform their Com- 
 ini Voned work. SeeHcb. 10. ii.'Tit. 1. 2. 1 JWj. 
 5. 10. Jo/;. 20. 22. v4#. 2. & 15. 28. 7/^.2.4. 
 1 Per. 1. 12. £*/*. 1 5- 19. 20, &c. 
 
 IV. Chriil himielf laid the Foundation hy Riling 
 that day ( as God did of the Sabbath by ceafing 
 from his Work.) Heappeared to his diiciples Con- 
 fate on that day \ He fent down the Holy Ghoft 
 
 (his Agent and the perfecler of his work) on that 
 day: TheApoftles fetrledthat day as the ftared rime 
 for conftant Church-AfTemblies and Communion ; 
 And all the Churches in the World have conitantly 
 called \tTbe Lords day ^ and kept it as thus afpeintefl 
 and u'edby the Apoftles, from their dayestill adfy 
 h one confent. And becaufe I muft not here write 
 a Volume on this point inftead of a Catechifme, 
 he thatdoubteth may fee all this fully proved in my 
 book called The Divine appointment of the Lords 
 day, and in Dr. founds book, called The Lords day 
 ( vindicated.) 
 
 Q. 26. Is Reft as neccjfary now as under Mofes 
 Lav? ? 
 
 jL It was then commanded both as a means to 
 
 .he holy work of the day, and alio as a Ceremony 
 
 ..as made a duty in itfelf, as a Shadow of 
 
 the 
 
the Ten Commandements. 283 
 
 the Chriftian Reft. In the firft refpecft we are as much 
 (or more) obliged to forbear Labour, even ib far 
 as it hindereth holy work, as they were then : But 
 not in the iecond refpedl. (0 
 
 Q. 27. When doth the Lords day begin and end ? 
 
 A. It'sfafeft to judge of that according to rne Com- 
 mon eftimation of your Countrey, of themeafureof 
 all other dayes : remembring that it is not now as 
 the Jewifh Sabbath to be kept as a Ceremony, but as 
 the ieafon of Holy Works : As therefore you allow 
 on other dayes a- ftated proportion of twenty four 
 hours for Labour, and the reft for deep or red, do 
 fo by the Lords day, and you need not further be 
 icrupulous as to the time. But remember, 1 . That you 
 avoid fcandal. ?. That even the Sabbath (and ib 
 the Lords day) was made for man, andChrift is the 
 Lord of it, who will have the greateft works pre- 
 ferred. 
 
 Q. 28. Doth not Paul tell us that all dayes arc dlikfi 
 and we mttft not. judge one another for dayes ? Why then 
 fijonld Chrifiians make a difference, and not ferve God 
 equally every day ? 
 
 A. Paul tells you, that Chrift hath taken away the 
 Jewifh Ceremonial difference of dayes ; for negledl 
 of which none is to be judged : But it foilowethnot 
 that Chrift hath made no difference himfelf, and hath 
 not ftated a day for Chriftian Work in Communion 
 above the reft. One hour of the day doth not in 
 it felfnow differ from another. And yet every wife 
 Mafter of a Family, will keep the Order of ftated 
 hours, for Dinner and for Prayer.. And ib will a 
 
 (i) Exo. 3 1. 15. & 35. 3. Num. 15. 32. Neh. 13. 
 
 J 7, 19. Jcr. 17. 21, 22, 24, : - 
 
 Con- 
 
28 4 The Exp option of 
 
 Congregation for Lectures and other ordinary occa- 
 Cons. Vrold you in the beginning that the Light and 
 ' of nature tells us, that Gods publick Worfhip 
 fliould have a Rated day; in which as free from di- 
 yerfions and diftraclions, we fliould wholly apply 
 oor felvcs thereto. And that all the Chriftiansin the 
 V nrld aflemble for the fame work on the fame day, 
 hath much of laudable concord, harmony and mutu- 
 al help. And therefore it concerned him who only 
 is the King and Law-giver to the univerfal Church, 
 ro make them a Law for the determination of the 
 day, which he hath done. 
 
 Q. 29. But is it not more fpiritnal to make every 
 day a Sabbath ? 
 
 'A. It is mod Chriftian-like to obey Chrifl: our 
 King. Thus the fame men pretend to make every 
 meal a Sacrament, that they may break the Law of 
 Chrifl who inflifuted the Sacrament. Satans way of 
 drawing men from Chrifls Laws, is fometime -by pre- 
 tending to do more and better. But to keep every 
 day a Sabbath, is to keep none. It is not lawful to 
 caft oiTour outward labour all the fix dayes : nor can 
 mind or body bear it to do nothing but religious Wor- 
 fhip. Thefe men mean no more but to follow their 
 earthly bufinefs with a fpi ritual mind, and at fome 
 ieafons of the day to worfhip God folemnly : And this 
 is but what every good Chrifl ian fhould do every day. 
 But who knowetb not that the mind may with far 
 more advantage attend Godsinflruclions, and berai- 
 ied to him in holy Worfhip, when all worldly di- 
 verting bufineffes are hid by, and the whole man em- 
 ployed towards God alone. 
 
 If men will regard 1. The experience of their own 
 Souls, 2. And of all others in the World, they might 
 
 loon 
 
the I en Comm rack 'merits. t 285 
 
 foon be refolved how miichievous a thing the ner- 
 Iedl of the Lords day is, and how neceffary its holy 
 obfervation. 1. That man never knew what ic is 
 to attend Gods worfhipierioufly, and therein to re- 
 ceive his ipecial bleffing, who hath not found the 
 great advantage of our leparation from aLftotftmon 
 bufinefs to attend holy work only on the Lords day. 
 Hethatfeeleth no mils or lots of it, fare never knew 
 what Communion with God is. 2. And Servants 
 would be left remedilefs under iiich Mafters as would 
 both oppreis them with Labour and reftrain them 
 from Godsiervice. It is therefore the great mercy 
 of theuniverial King, to iecure the Liberties of the 
 Servants, and to bind all men to the means of their 
 own felicity. 
 
 3. And common reafon will tell us, that a Law ob- 
 liging all men tofpend one day of ieven in Learn- 
 ing Gods Word, and offering him holy Worfhip, 
 mud needs tend abundantly more to the increafe of 
 Knowledge and Holinefi, than if all men were \dz 
 to their own or to their Rulers wills herein. 
 
 4. And common experience puts the matter of fa ft 
 out of doubt, that where the Lords day is moft co;i- 
 fcionably l'pent in holy exercifes, rhere Knowledge, 
 Piety, Charity and all Virtue, do mod notably pros- 
 per: And where the fanCtifymg of the Lords day 
 is neglecled, Ignorance, Senfuality and vVoridlinefs 
 abound. O how mauy millions of Souls hath Gs ace 
 converted and comforted and edified on the Lords 
 dayes ! When men are obliged to hear, read, pray, 
 and praifeGod, and to Catechize their Children and 
 Servants, as that which God requireth, is it notliker 
 to be done, than if they be left :o their own errone- 
 ous, backward, fluggifh minds, or to the Will of 
 Rulers perhaps worie than they ? Q_. 30. 
 
 i 
 
cS6 ! Tht Exposition of 
 
 Q. 30. How is it that the Lords day muft be font 
 and Sanctified? 
 
 A. Not in diverting worldly thoughts, words or 
 deeds : Much lei's in idlenefs, or vain paftimes : and 
 leaft of all in fuch finful plealures as corrupt the 
 mind arid unfit a man for holy Work, fuch as glut- 
 tony, drunkenneis, laiciviouthefs, Stage-playes, Ro- 
 mances, Gaming, &c* But the Lords day is ipe- 
 cially leparatedto Godspublick Worihip in Church- 
 Communion -j and the reft to private and lecret holy 
 exercifes. The primitive Chriftians lpent moil of 
 rhe day together: And the publick Worfhip fhould 
 not be only preferred, but alio take up as much of the 
 day as we can well ipend therein. (J() 
 
 Q 3 1 . What are the parts of Church-Service to 
 be tiled en the Lords day ? 
 
 A. i . The Reading of the Sacred Scriptures, by 
 rhe Teachers, and expounding them to the People i 
 Their preaching the Doctrine of the Goipel, and 
 applving it to the ca(e and Confciences of the hear- 
 ers. Their guiding them in the iblemtt exerciie of 
 Gods Praiie, ipecial Worihip, celebrating the Sacra- 
 ments, elpecially that of Communion of the Body 
 and Blood of Chrid, and that with iiich conjunction 
 of Praiicsto God, as that icmay be fitly called the 
 Euchanft, ipeakingand finging joyfully of Gods Per- 
 fections, and his Merc yes to man ; but fpecially of 
 the wonderful Work of our Redemption, and there- 
 in chiefly of the Redirection ofjeius Chrift. For 
 
 (k!) Jfa. 58/13* H, 15- Luk: 6. 1, 6. & 15. 
 ic. Act, 13. 42.. & 16. 13. Luk. 4. 16, 18. All. 
 13. 27, 44. & 15. 21. Aft. 20. 7. 1 Cor, 14. & 
 16. 1. Pfal. 100. 1, ?-, 3, &c. 
 
the Ten Commandt 'merits. 287 
 
 the day is to be fpent as a Day of Thankfgiving, in 
 joyful and praifmg Commemoration oi Chriits Reibr- 
 rection. 
 
 Q_. 3 2. On dayes of Thanksgiving men ufe to Feaft : 
 Aiay we labour on the Lords day in, providing Feafis ? 
 
 A, Needlefs coft and Labour and ieniutl excefs 
 muft be avoided, as unsuitable toipiritual work and 
 Rejoicing. But iiich provifion as is iuitable to a Feftival 
 for fober holy Perlbns, is no more to be icrupled, 
 than the labour of going to the Church, or the Mi- 
 nifters preaching. And it's a Laudable ufe for men to 
 wear their bed Apparel on that day. 
 
 CL 33. What are the private duties of the Lords 
 day f 
 
 A. Principally fpeaking and fmging Gods Praifes 
 for our Redemption, in our Families ; and calling 
 to mind what we were publickly taught ; and Cate- 
 chizing Children and Servants, and praying to God, 
 and meditating on Gods Word and Works of Nature, 
 Grace and Glory. (/) 
 
 Qj 34. Seeing the Lords day is for the Commemo- 
 ration ofChrifts Refurretlion, muft we ceafc the Comme- 
 ?noration of the Works of Creation for which the fe- 
 venth day Sabbath was appointed ? 
 
 A. No: The appointing of the Lords day is ac- 
 cumulative and not diminutive, as to what we were 
 to do on the Sabbath. God did nocceaie to be our 
 Creator and the God of Nature, by becoming our 
 Redeemer and the God of Grace \ we owe more 
 praiie to our Creator and not lels. The Greater 
 and the iubiequent and more perfect work com- 
 
 (/) Pfal. 9 i. & 95 . & 96. &118. 21, 22, 23, 
 24. Col. 3.16. 
 
 prehendeth 
 
288 The Expo fit ion of 
 
 prehendeth the Letter., antecedent and imperfect 
 The Lords day is to be fpent in praifing God both 
 as our Creator and Redeemer : The Creation it felf 
 being now delivered into the hands of Chrift. (m) 
 
 Q. 3 5. But is it not then fa f eft to keep two dayes ; 
 the feverah to honour the Creator^ and the fir ft to com- 
 memorate our Redemption* 
 
 A. No : For when the world was made all very 
 Good, God delighted in Man, and Man in God as 
 his only Reft/ But upon the fin of Man, God is be- 
 come a condemning Judge, and di (pleated with Man, 
 and the Earth is Curled \ lb that God is lb far from 
 being now mans Reft, that he is his greateft Ter- 
 rour, till he be reconciled by Chrift: No man 
 cometh to the Father but by the Son : So that now 
 the work of Creation muft be commemorated with 
 the work of Redemption, which reftoreth it to its 
 proper ule. (ji) 
 
 Q. 36. But what if a man cannot be fat is fed that 
 the f event h day is repealed^ is it not faf eft for him to 
 keep both ? 
 
 A. God hath laid no fuch task on Man, as to 
 dedicate to Religious Duties two dayes in Seven. 
 And hethatthinketh otherwife* it is his culpable Er- 
 rour. But if he do it confcionably, without con- 
 tentious oppofing the Truth, and dividing the Church 
 for it, good Chriftians will not-deipilehim, but own 
 him as a Brother. Paul hath 1 decided that Cafe, 
 Rom. 14. & 15. 
 
 CX 37. Why is mention here made of all within our 
 gates f 
 
 (jn) Jam. 5. 14. Rev. 4. 1 1. & 10. 6. Col. 1. 16. 
 
 O) Col. 2. 16. 
 
 A. Ta 
 
the Ten Commencements. 289 
 
 A. To (hew that this Commandemeut is not onlY 
 directed to private Perfbns, but to Mag and 
 
 Matters of Families as luch, who though they can- 
 not compell men to believe, may reftnin f'^rn from 
 violating the Red of the Sabbath, and compell them 
 to fuch external Worihip of God as all me* are im- 
 mediately obliged to : even ail within the gates of 
 their Cities or Houles. 
 
 (y 38. What if one live where are no Church- msei m 
 ings^ or none th.tt he c.vi lawfully joyn with f 
 
 A. He mull take it as his great lo's and fuffering, 
 and with the more diligence improve his time in 
 private, {v) 
 
 Q. 39. What Preparation is nescfary for the keep- 
 ing holy th.it day ? 
 
 A. I. The chief part of our Preparation is the ha- 
 bitual Holineis of the Soul, a Love to G_>d and his 
 Word and Grace, and a ienie of our Nece'lities, 
 and Heart full of thankfulnel's to Chriil, which re- 
 liiheth Sweetnels in hisGolpel, and tn Gods Praiie 
 and the Communion of Saints. II. And the other 
 part is Our endeavour to prevent all diitrafcing hin- 
 derances, and to enjoy the greateft helps tha: we 
 can in the moll: iiiitable Means ; and to meditate be- 
 fore of the great mercy of our Redemption, of 
 Chrifts Reiurreclion, the giving of the Holy Ghoit, 
 and the everlafting Heavenly Reft which this pre- 
 pared for: And to pray for Gods afliilance and 
 blefling. 
 
 (0) Rev. 1 . 10. 
 
 U C II A P. 
 
29° The Expo fit ion of 
 
 CHAP. XXXVIII. 
 
 \)f the the Fifth Qommxn dement. 
 
 Qu. i.T JtTHat are the Words of the fifth Com- 
 V V inandement ? 
 
 A. honour tyy tfatyer au& tyy &9cm 
 eljer, tl^at tb^ aa^es ma? be ions ou 
 tl)e *lan& i»I)ic^ ttje jloji> t^? ^oa gibetij 
 
 Qj 2. Both this Commandcment belong to the fir ft 
 Table or the fecond ? 
 
 j4. No man knoweth which of the two Tables of 
 Scone it was written in by God : But if we may 
 judge by the Subject, it feemeth to be the Hinge 
 of both, or belong partly to each : As Rulers are 
 Gods Officers, and we obey God in them, it be- 
 longs to our duty to God : But as they are Men, it 
 belongs to theiecond. (a) 
 
 O. 3. Why is Father and Mother named rather 
 than Kings? 
 
 {a) Pro. 1.8. & 6. 20. & 23. 22, 25. Htb. 12. 9. 
 Eph. 6. iv 2. Prov. 13. I. & 15. 5. & 20. 20. & 
 30. 17. 'Mar. 7. 10, 11. Dcu. 27. 16. Den. 21. 18, 
 19. Lev. T9.3. & 20.9. Exod. 21. 15. 17. Gen. 
 9.23. Col. 3.20.22. Jer. 35.8. 10. 
 
 ul 1. Pa- 
 
the Tea Commandtments. 291 
 
 A. 1. Parents are our firft Governours before 
 Kings: 2. Their Government is deeplyer founded, 
 even in Nature, and not only in Contract. 3; Pa- 
 rents give us our very being, and we are mote obli- 
 ged to them than to any. 4. They have a natural 
 Love to us and we to them: to that they are juftiy 
 named firft. 
 
 Qj 4. Is it only Parents that arc here meant f 
 
 A. No : All true Governours are included : bat 
 fo far as the Command e men t is part of the Law of 
 Nature, it bindech us but to natural Rulers antece- 
 dently to humane Contract and Content, and to thole 
 that Rule us by Contract, but confequently. (/?) 
 
 Q. 5. What is the Power of Parents and Rulers 
 Which we n:vA obey ? 
 
 A. They arc of various ranks, and Offices: and 
 every ones power in ipecial, is that which belongeth 
 to his own place and Office : But in general, they 
 have power firft to command Inferiors to obey Gods 
 Laws: And 2. To command them i'uch undeter- 
 mined things in fubordination to Gods Laws which 
 God hath left to their Office to determine of: As Cor- 
 porations make By-Laws by Virtue of the Kings 
 Law. 
 
 Q. 6. What if Parents or Princes Command what 
 Cod forbids ? 
 
 A. We muft obey God rather than men. ( r) 
 
 (^7. Are we nut then gait \ ; t ? 
 
 A. No : for God never gave them power to con- 
 tradict his Laws. 
 
 (>>) Rom, IJ. 1, 2,3. Prov. 5. 13. Tit. 3. I, 2. 
 1 Vet, 2. 13. & 5. 5. i Tim. 2. 1 1. 1 Pet. 3. 1. 5, 
 HA* 13.J7. 17. I Car. 16. 16. (c) A.}. 5. 20. 
 
 U 2 Q.'S. 
 
 J 
 
292 The Expofitics? of 
 
 Q_. 8. But who jhall be judge when mens Commands 
 are contrary to Gods} Afufi Subjects and Children 
 
 r c 
 
 While we are Infants naturally uncapable of 
 judging, we are ruled as Bruits by our Parents. But 
 when w& grow up to the life of Reafon, our Obli- 
 gation to Govern our ielves is greater than to be 
 governed by others. (^) Cods Government is the firfi 
 in order of Nature : Self-government is the next, 
 though we are not capable of it till we come to 
 fome ripeneis: A man is nearer to himtelf than his 
 Parents are, and his happineis or mifery depends 
 more on himfelf than on them : And indeed Chil- 
 drens or mens obedience to others, is but an acl of 
 f elf -government. It is a mans [elf -governing Rea- 
 ion and Will which caufeth him to obey another: 
 nor cun a Child perform any ad of proper obedience 
 differing from a Brutes, unlets by a felf governing 
 
 But Parents Government is the next to Self- 
 government, and the Government of Husbands, Prin- 
 ces and Mailers which are by Contract is next to 
 that. Every Subject therefore being firft a Subject 
 of God and next a J elf f over nottr, is to obey as a 
 reafonable Creature, and ro underftand what is his 
 duty and what not \ And becaufe all is our duty which 
 God commandeth, but not ail that man Command- 
 em, Gods power being Abiblute, and all mens li- 
 mited, therefore we have nothing to do with the 
 Laws of God but to know them, and Love them 
 
 (//) 1 VeU 1. 14- 1 J oh. 5. 2 1. Jttde 2C, 2 1. 
 13. 9. I'rcv. 25. 28. & 16. 37. tk 9. 12. 
 ,1 Tim. 2. 15. 1 Tim.' 1. 15. & 4. 7, 15, 16. ck 
 5 % . 22. & 6. J. 
 
 and 
 
 . \ 
 
the Ten Commencements. 29 ] 
 
 and o^ythem. Bur as tomans Commands we mrifl 
 know alfothat they are not contrary to Gods Laws, 
 and that they belong to the Office of the Comman- 
 der, (f) If a Parent or Prince command you to 
 blaipheme God, or Worfhip Idols, or deny Chrift, 
 or renounce Heaven, or not to pray, &c. you muft 
 obey God by difobeyinghim. And if a King Com- 
 mand you not to obey your Parents, or will choo'e 
 for you your Wife, your Dyer, your Phyfick, the 
 words you (hall fay to God in your fecret Prayers, 
 G^c. theie are things which belong not to his Of- 
 flee, no more than to a Captains to become Judge 
 of the Common pleas. Subjects therefore muft judge 
 what they muft or muft not obey, as Rulers mult 
 judge what they muft or muft not Command : or 
 elie they act not as men. 
 
 Q. 9. But what Confufion will this Canfe, if eve- 
 ry Subject and Child become judge whether their Prin- 
 ces or Parents C0tr.7n.vnds be lawful f Will they not 
 take uUfor unlawful which their folly or Corrupt wills 
 dijlikfi and fo cafi off all obedience ? 
 
 A. It is not finding inconveniencics in the mifera- 
 ble ftate of lap r ed Mankind that will cure thtm. 
 Were there any avoiding Errour, Sin and Confufion 
 by Government, ibme would have found out the 
 way before now. But while man is bad, he will do 
 accordingly. In avoiding theie evils we muft not 
 run into far greater. Are they not Greater, if men 
 muft not difceri) who is their lawful Govemour, but 
 muft fight for waVfurfer in Power againfthis Piince 
 or Parents if Commanded by him ? And if every 
 Child and Subject muft renounce God, Chrift and 
 
 (0 Dan. 3. ck 6. 
 
 U 3 Heaven, 
 
 J 
 
294 The Expo fit ton of 
 
 Heaven, that is Commanded j and men become Gods 
 and Antigods? (f) 
 
 Q. 10. But ts there no remedy mgainft both thefe 
 
 A. Yc;> : the remedies are v thefe. i. Rulers, that 
 mould have molt reaibn, muft give us the firft re- 
 medy, by knowing Gods Laws, and taking care 
 that they Command and forbid nothing contrary to 
 them, and not put on Subjects a neceiTity of diibbey- 
 ing them. 
 
 2. Children and Subjects mud be inftrucled alfo 
 to know the Laws of God, that they may not take 
 that for his Law which is not : It is. not keeping 
 them ignorant of Gods Laws, left they pretend them 
 againft the Laws of man, that is the way} no more 
 than keeping them ignorant that there is a God, left 
 they obey him againft man. 
 
 3. They mult be taught betime the difference be* 
 tween the capacity of Children and of men at age, 
 and of young uufumifhed wits, and thofe that Stu- 
 dy and Experience have ripened - 7 and they muft 
 be taught the duty of lelf-iufpicion, humility and lub- 
 miflion, and that as Learning is necefTary to know- 
 ing, io believing our Teachers ( with a humane be- 
 lief) is neceflary to Learning of them. (V) Who 
 can learn that will believe nothing which his Teach- 
 er faith ? But this is not taking him for Infallible, 
 nor revolving only to be ruled ftiil by his knowledge, 
 but in order to Learn the fame Evidence of Truth 
 which our Teach trs themlelves diicern it by. (Ji) 
 
 (7) J fa. 9. 6, 7. Job 34- 17- Nek. 5. 14. 18. 
 (£) Efh. 6. 1, 2, 3. Q>) £p'h. 5. 21. I The/. 5- 
 |2,I3. 1 ?et. 5. 5. 2 Yet. 2. 10. 
 
 4. They 
 
the Ten Commandments. 295 
 
 4. They muft be taught to know, that if they mi- 
 ftake Gods Laws, and erroneoufly pretend them 
 againft their Rulers, their errour and abuie ofthe 
 Name of God is their fin, and will not excuie their 
 disobedience : And therefore they muft try yell, be- 
 fore they difobey. 
 
 5. All the Churches near them fhould agree pub- 
 lickly of all the neceflary Articles of Divine Faith and 
 Obedience, that the authority of their Concord may 
 be ibmeawe to the minds both of Commanders and 
 Obeyers. 
 
 6. Rulers are not to fufpend the executive part 
 of their Government upon every Conlciencious er- 
 rour of the Child or Subject : If they will pretend 
 Gods Law for intolerable fin or injury, they mull 
 neverthelefs be reftrained by punifiiment. 
 
 7. But laftly, the Confcience of Subjects duty to 
 God muft be tenderly ufed and encouraged, and their 
 miftakes through infirmity muft be tolerated in all tole- 
 rable cafes : Some differences and diforders in judge- 
 ni:ii' and practice muft be born with by them that 
 would not bring in greater. (*) Gentle reaibning 
 and Loving uiage, muft cure as much of the reft as 
 Will be cured : And our Concord muft be placed in 
 the few plain and neceftary things: The King hath 
 more wit and clemency than to hang all ignorant, 
 erroneous, faulty Subjects, or elie he would have 
 none left to Govern. And if Paftorshave not more 
 wit and clemency than to excommunicate aU iuch, 
 they will be no Paftors as having no flocks. But 
 hainous is their fin that *can tolerate multitudes of the 
 ignorant and ungodly in their Communion, who will 
 
 (*) Rom. 14. 1, 2, &c. 
 
 U 4 but 
 
 j. 
 
1^6 The Expofition 
 
 but be for their power and wealth, andean tolerate 
 none of the Wile and Confcionable if they do but 
 difttr from them in tolerable caies, or dillike them. 
 Yet there goeth more to make- a tolerable Chriftian 
 and Church- member, than a tolerable Subjecl : And 
 content to the Relation is necefiary to both. 
 
 Q. II. What duty doth: the Word [~ Honour] con- 
 tain and Command ? 
 
 A. i. The firft and chief a(ft of Honouring them, 
 is to acknowledge their Relation to God as his ap- 
 pointed Officers, and the Authority which God hath 
 given them, that they may be obeyed reverently, 
 and God in them. 
 
 2. The next is to take all their Laws and Com- 
 mands which God hath authorized them to make, to 
 be the Rule of our duty in fubordination to Gods Laws, 
 and fofar to obey them for Conicience lake, believ- 
 ing it a fm to refift or dilbbey them. 
 
 3. Another is to maintain them honourably, fofar 
 as we are able and they need : Though parents pro- 
 vide for Children in youth, Children muft maintain 
 Parents if they need k, when they come to age ; 
 And fomuft People their Princes and Paftors, and 
 pay Tribute to whom it is due. (ir) 
 
 4. Alio they ought to ipeak reverently to them, 
 and honourably of them, and not uieany nnjuft dis- 
 honouring Thoughts, Words or Deeds againit them, 
 fpecially which would diiable them for Govern- 
 ment. 
 
 (O Mai. 1.6,7. Mat.lf. 5,6. &21.30, 31. 
 Eph. 6. 2. 1 Vet. 2. 17. I Tun. 5. 17. Rom. 13. 
 6,7. Bfkk 5.33- H&* 12.9, 2 Sam. 9. 6. 1 King. 
 I. 31. 
 
 J[. Laftly 
 
the Ten Q>omma~ndements. 297 
 
 5. Laftly they ought to do their beft to defend 
 them againft injuries. 
 
 Q. 12. But feeing "Patents are namid and not Prin- 
 ces, mnfi we defend our Parents againjt cur Kino- if 
 he be their Enemy ? 
 
 A. If their Caufe be juft, we muft defend them 
 by all lawful means ; that is, by Prayer to God, 
 by Argument, byPetirion to the King, and by help- 
 ing their Flight or hiding them : And if a King would 
 ravifh or murder your Mother or Wife, you may 
 hold his hands while they efcape ; as you may do 
 if he would kill himieifin Drunkennefs or Paffiori. 
 But you may not on fuch private accounts raiie a 
 War againft him, becauleWar is a publick action, 
 and under the Judgment of the publick Governour of 
 the Common- wealth, and not under the Judgment of 
 your Parents or any private perion. (/) 
 
 Q. 13. But ;/ the King Command me cne thing and 
 tny Parents another, which of them mnfi 1 rrefer in 
 ?ny cbcdttr.ee? 
 
 A. Each of them have their proper Office, in which 
 they muft be preferred and obeyed : Your Mother 
 muft be obeyed before the King, in telling you 
 when to Suck or Eat. Your Parents muft be obeyed 
 before the King, in matters proper to Family-Go- 
 vernment } as what daily Food you fh all eat, and 
 what daily work for them you mall do, and what 
 Wife to chooie, &c. But the King is to be obey- 
 ed before your Parents in all matters belonging to 
 National Government. 
 
 Q. 14. But what if it be about Religious aVcs^as what 
 
 (/) 1 Sam. 19. H, 12, 13, 17. &19. 1,-4,7. & 
 20. i6 3 3C,42. & 14.44,45. 
 
 Paftor 
 
298 The Expo fit ion of 
 
 Paftor Jjhall choofe ; What Church I (liall joyn with > 
 how IJhall [fend the Lords day, &c Afufi I prefer 
 the King or my Parenus in my Obedience f 
 
 A. While you are in your Minority and under- 
 ftand no^the Kings Laws, youmuft obey your Pa- 
 rents, and if they command you any thing contrary 
 to the Kings Commands, they rnuft be antwerable 
 for it, as the Cafe ihall prove : ibme Commands 
 about your Religion belong to your Parents and 
 ibme to the King, and they are accordingly to be 
 obeyed. It is not the Kings Office but your Parents 
 to Catechize you, to teach you to Read and Pray, to 
 choofe your School-matter or Tutor j In theie there- 
 fore your Parents are firft to be obeyed : And it is 
 your Parents office to chooie where you (hall dwell, 
 and con'' -quently to what Paftor you (hall commit 
 the concilia of your Soul : And alio how in the Fa- 
 : 'v and in Private you (hall fpend the Lords day. 
 b.jc the determination of all thole public^ Circumfian- 
 C cs which are needful to be impoied on all Cbrifti- 
 ans in the Land, belongs not to your Parents but to 
 the Supream Power. (>) 
 
 Q. 15. But what if the Kin? and the Bithops or 
 Paftors differ about matters of Religion, to be believ- 
 ed or done, which of them muft I obey ? 
 
 J. If it he in things belonging to the Kin/ s deter- 
 mination, (as what Tranllation (hall be uled in all 
 the Churches, when Synods (hall meet, who (hall 
 have theTythes, Glebe and Temples; what Nati- 
 onal Fails or Thankfgivings (hall be kept, and fiich 
 like ) you muft obey the King. But if it be in things 
 .proper to the Faftoral Office, ( as who (hall be 
 
 (m) Deu, 6. 11. & H. 19. 
 
 judged 
 
the Ten Commandemcnts. 299 
 
 judged Capable of Baptifme, or of the Lords Supper 
 
 and Church-Communion: Who fnall beadmoni ; Tied, 
 excommunicated or abiolved by the Paftors : what 
 Text the Minifter (hall Preach on, and on what 
 Subject, in what Method and in what Worcb : what 
 he {"hall fay to troubled Conferences or to the fick, 
 or to others: what words he fhall ute in Exhor- 
 tation, Prayer or Thanksgiving : all theie being part 
 of the Paftors wo',\, you r.re to obey him in them all. 
 But neither Prince nor Pallor have power apainft 
 God. (a) 
 
 Q. 16. But what if the Biflwps or Paftors be di- 
 vided ', which of them muft we obey ? 
 
 A. 1. Thole that obey Gods Laws. 2. Thofe 
 that impofe the fa fed courfe where the matter 011 
 one fide is no fin, when on the orher we fear it is. 
 3. AH other things being equal, thofe that aremoft 
 unanimous and concordant with the universality of 
 Chriilians, and the Primitive Church: And our own 
 Paftors rather than others : And the oodly and 
 eminently wile, before the ignorant and ungod- 
 ly. 00 
 
 Q. I?- Put what if the Bifticp or T aft or who is 
 oyer us, differ from mofii* the Ration? And if the 
 National Biptps and Mini ft ry differ from moft; ether 
 forreign Churches, ( as England fr*m France, Spain, 
 Italy, Germany, Mofcovy, the Greeks, Armenians, 
 Aba ili ties?) 
 
 A. The things in which the difference is fuppofed 
 
 (tf) iCbr&n. 29. 27- See all the Examples of Da- 
 vid, Solomon, Jthoftv-hat, Hezekjah, Jo ft ah, Nc he- 
 ls, (0) Pom, 16. 16, 17. 1 Thcf. 5. 12, 13. Heb, 
 13.7, 17. 
 
 . mufj; 
 
.^oo The Expo fit ion of 
 
 mutl hoc be thus confounded : either they are necef- 
 fury points of Faith or Praclice to all Chriftians in 
 order to Salvation. 2. Or elle they are controver- 
 ted Opinions not To neceflary. 3. Or elle they are 
 matters of local occafional mutable pratlice. 
 
 1. As to the firft,AIl true Chriftians are agreed in 
 all things neceflary to our Common Salvation: If 
 any oppoie thee (and draw men from the Church 
 on that account) he is aHeretick. In this cafe Gods 
 Law mud be known to us all, to which we mult 
 fiick whoever gainfay it. (/?) 
 
 2. In the fecond cafe ( of difputable lefs necefla- 
 ry Opinions,) we muft fuipend our judgements till 
 evidence determine them : Bui judge them moll pro- 
 bably to be in the right who are in thole matters 
 decerned commonly to have grearelt skill and fin- 
 cericy. But the Ignorant cannot lubicribe to any of 
 them in the dark. 
 
 3. In the third cafe, fas what Time and Place 
 ■we mall ifteet at, what Subject we (hall hear \ what 
 Catechifm-queftions we (hall aniwer, when we (hall 
 Communicate, and with what individual Perfons, in 
 what words the A (Terribly (hall pray and praife God, 
 G^r. ) we are to obey ouf own Pajhrs, and not 
 Strangers: As every Wife is to be governed by her 
 own tlufkand, and every Child by his own Parents^ 
 and every Servant by his own Mafcr : I lcarce think 
 our Papiils ( Monarchical or Ariftocratical ) would 
 have an umverfal Hn[band, Parent or. Al.i$er^ or a 
 Council of Hujbandsj Parents or Mafters of all the 
 
 (p) Gal. j. i & ,%. See ihc Cafe of Pad and 
 Peter. 
 
 Wprid, 
 
 ■k 
 
the Ten Commandements. 20 1 
 
 World, or all the Kingdom, fet up for iuch acts 
 as thele. 
 
 Q. 18. But is there no Command to Parent s y Prin- 
 ces, and Pafiors for their duty, as we/i as to Chil- 
 dren and Subjects for theirs ? 
 
 A. The Commandements written on ftoie were 
 neceflarily brief, and che duty of Rulers is here im- 
 plyed and included. 
 
 Q. 19. Wh.it is the duty of Parents for tlmr 
 Children f 
 
 A. 1. To take due care of their Lives, Health and 
 neceflary Maintenance. (7) 2. To teach them when 
 they are capable to know God and his Word ( his Do- 
 ctrine, Laws, Promises and Penalties;) to know 
 themielves, their Souls, their Relation to God, their 
 Duty to him, their Original pravity, and guilt, and 
 danger: To know Jeius Chrift, his Peribn, Life, 
 Doclrine, Death, Reiurreclion, Aicenfion Glory, 
 Kingdom, IntercefTion, and Judgment: To know 
 the Holy Ghoft as lent by Chrift, to indite and 
 feal the Scripture, qualifie the Apoftles and Evan- 
 gelifts to deliver infallibly (Thrifts Commands, and 
 record them to all after Ages, and accordingly fet- 
 tle the Churches 5 to confirm their Miniftry by Mi- 
 racles, and to fanctifie all true Chriftians to the end 
 of the world : To know the ufe of the ordinary 
 Miniftry, and of the Communion of Saints : To know 
 the Covenant of Grace, and the Grace of Pardon, 
 Adoption and Sanclificacion which we muft here re- 
 ceive, and the Glorv which we (hall receive here- 
 
 (c) Den. 6. 11. & 11. 19. &3S.46. J of. 4. 6, 
 22. Eph.6. 3,4. 1 Tim. z. 12. ?rov. 22. 6. & 
 
 . 13. &29- j>. 
 
 after 
 
202 The Ex f option of 
 
 after ac Death and ar the General Refurreition ; And 
 the great dutyes of Faith and Repentance, of Obe- 
 dience and Love to God and Man, and renouncing 
 the Lufts of the fleth, the world and the Devil, which 
 mud be done by all that will be Glorified by and 
 with Jeuis Chrift. (r) 
 
 This is the Catechifm which Parents mud teach 
 their Children. 
 
 Q. 20. Alas, it will be a hard and long work^ to 
 teach Children all this j or Servants either that are 
 at age t 
 
 A. All this is bat the plain meaning of the Creed 
 and ten Commandements ; which the Church requi- 
 reth all to learn 3 And no more than in their Bap- 
 tiim the Parents fhould, and the Godfathers do, ib- 
 lemnly Promiie to lee them taught. It is thefe things 
 for which God hath given them life, and time, and rea- 
 ibn ; and on which their prelent iafety and comfort, 
 and their Everlafting Life dependeth : And will you 
 let them ieven years Apprentice to a Trade, and 
 let them Seven and Seven to Schools and Univer- 
 fities, and limes of Court, where ftudy muft be their 
 daily bufineis : And will you think it too much ro 
 teach them the ience of the Creeds, Lords Pray- 
 er and ten Commandements, needful to far great- 
 er and better ends ? (s) 
 
 Q. 2 t . In what manner muft Tar cats teach their 
 Children ? 
 
 A. 1. Very plainly, by familiar talk : 2. Gent- 
 ly and Lovingly, to win them, and not difcourage 
 them : 3. Beginning wi:h the Hiftory and the Do- 
 
 (V) 1 Tim. 3.16. 1 Orr. 1 5. 3 -> 4> 5-> 6- 'Htb* 5- 1 1 > 
 
 |2.; &6. 1,2, 3. (s) lTW:3' *S? - 
 
 dirioe* 
 
 s 
 
the Ten Commandements. ?o? 
 
 tf rine, which they are mod: capable to receive. 4. Ve- 
 ry frequently, that it be not neglected or forgot- 
 ten, Dent. 6. & 1 1. 5. Yet a little at a time, that 
 they be not overwhelmed. 6. Praifing them when 
 they do well. 7. Doing all with fucn holy reve- 
 rence, that they may perceive it is the Work of 
 God, and not a Common matter. 8. Teaching them 
 by an aniwerable Life. 
 
 Q. 22. What elfe be fides Teaching is the Parents 
 duty / 
 
 A. 3. To ufe all juft means to make Religion 
 pleafant to them, and win their Hearts to Love it: 
 And therefore to tell them the Author, the Excel- 
 lency, the certainty and profit of it, here and here- 
 after. 4. To potfefs them with neceffary Fear of 
 God, of Death, of Hell and of Sin. 5. To make 
 a great difference between the good and the bad ; 
 rewarding good Children, and Correcting the bad, 
 diibbedient and ftubborn. 6. To chooie iafe and 
 godly School-matters for them, if they teach them 
 not all themfelves. 7. To keep them out of ill Com- 
 pany, and from Temptations ; efpecialiy to know 
 their Vices, and watch againft all occafions of their 
 fm : 8 . To chooie meet Trades or Callings for them > 
 and faithful Matters, ever preferring the welfare 
 of their Souls before their Bodies. 9. To chooie 
 meet Husbands or Wives for them, if they are to 
 be marryed. (?) 10. To fettle them under a faithfu! 
 Paftor in the real Communion of Saints. And all 
 
 (0 Den. 6. H. <k 1 1.19,20. £^.6.3,4. zTim. 
 3.15- 1 The]', 2.7- 
 
 this 
 
5 04 T^ Expo fit ion of 
 
 this with conftant ferious diligence, praying to God 
 for his Grace and Bleffing. 
 
 O how happy were the Church and World, if Pa- 
 rents would faithfully do all this needfal certain Duty, 
 and not perfidioufly and cruelly break the Promiie 
 they nTLde in Bapiifm, and by negligence, world- 
 linefs and ungodlinefs betray the Souls of their own 
 Children to Sin and Satan. Thehappinefs or mifery 
 of Families, Churches, Cities, Kingdoms, and of 
 the World, lyeth moll: eminently on Parents hands. 
 
 Q_. 23. What is the duty of Children to their Fa- 
 rents in facial ? 
 
 A, To Honour their Judgment and Authority 5 
 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 faith- 
 fully : and to requite them as they are able: and 
 what is included in the General duty of Subjects open- 
 ed before. 
 
 Q. 24. What if the Father be a Fapifi and the 
 Another a Proteftant, and one commandeth the Child 
 to read one book, and go to one Churchy and the other 
 another ; which mnft be obeyed ? 
 
 ^.Either the Child is of age and underftanding 
 to try and Judge which of them is contrary to Gods 
 Law, or not: If h^ be, he muft obey God firffc j 
 and therefore not obey any thing that is contrary to 
 his Law : But if not,, then he is one that will not put 
 iuch queftions, nor do what he doth out of Con 
 fcience to God, but perform meer humane Obedience 
 to man : And if his Ignorance of Gods Law, be 
 throuph his own negligence, it will not excuie his 
 
 Qt) Ffh. 6. 1, 2. CoL 3. 20,21. 
 
 s 
 
 rm- 
 
the Tin Commxiuicwats. 3°S 
 
 Sin if he rriiftake. Bar if V I e from natural in- 
 capacity, he is ruled like a Bruit, and no doubt 
 
 the Father is the Chief G y\ •.. our of the houie, 
 and will and miift be ob^yt-J brfor the \fo:her, 
 when obedience to God doth not forbid ir^ which 
 this Child it:ider(tandeth not, 
 
 Q. 2 5 . I Vhat if Cb lldrt n be rein lUous in wicscd-icfs, 
 as Drunkrnnefs, Stealing, &c- nutft the P droits' caul c 
 them to be pinto death, as Moles Law Com man dc J. ? 
 or what nwft they do with them ? 
 
 A. Mofes Law had lb me fpecial Severities, and 
 was peculiar to that Nation, and is abrogate : whe- 
 ther the Common good andiafety require the death 
 offucha Son (or any,) the Supream fower is judge, 
 and- not the Parents : Nor is it meet ( though ibme 
 think otherwile ) that Parents have the Power of 
 putting to death their Children: For the Common- 
 wealth, which is better than theFamily,is concerned in 
 all the Subjects lives : And experience provech it, that 
 were this granted, Whores, Beggars and raging 
 paiTionate Peribns would be Common Murderers of 
 their Children. 
 
 But if the Magistrate would appoint one houfe of 
 Correction in every County for Children that will 
 not be ruled by Parents, where they may be kept 
 in labour till they are humbled and iubdued, it would 
 be an excellent work. 
 
 Q. 26. Bat what (hall fitch forrowfull Parents 
 
 dor 
 
 A. Firft uieall means by Wildom, Love and Pa- 
 tience, while there is hope: And next, if they are 
 pail their Correction, fend them to the Hou.e of 
 Correction : And laitly, difinherit them", or deny them 
 all maintenance for their luft. 
 
 X Q, 27. H 
 
506 The Expo fit ion of 
 
 Q. 27. Is it a ditty to di (inherit an incorrigible wie- 
 lded Sen , or to deny fuel) filial maintenance and for- 
 lions ? 
 
 A. Suppofing it to be in the Fathers power, it is 
 a duty to leave them no more than will maintain their 
 lives in tfemperaiice : For all men are Gods Stewards 
 and mud: be accountable for all that he doth truft 
 them with : And they ought not to give it to be 
 the fewel of Lull: and Sin, when they have reatbn 
 to believe that it will be lb ufed : That were to give 
 Gods Mercies to the Devil, to be turn'd againft him. 
 Nor are Parents bound to give thofe Children the 
 neceffary maintenance for their lives and health, or 
 any" thing at all, who by obflinatc rebellion utterly 
 forfeit it: Nature is not io ftrong a bond, but that 
 lbme fin may difTolve it, and forfeit Life it ielf, and 
 therefore forfeit fatherly maintenance. The rebelli- 
 on and ingratitude of an incorrigible Child is far more 
 hainous than a Neighbours injuries. And though 
 Mofes Law and its rigors be ceafed, the reaion of 
 it ftill remaineth, as directive to us. When thou- 
 sands of good people want food, and we cannot 
 give all, it's a fin to prefer an incorrigible wielded Son 
 before them, (.v) 
 
 Q. 23. But God ?nay ch.vige them when the Pa- 
 rents are dead ? 
 
 A. It is luppofed that the Parents have tryed to 
 the utmoft of their Power : And Parents cannot judge 
 of what unlikelihoods God may bring to pafs when 
 they are dead. If God change them, God will pro- 
 vide for them: If Parents have any hope, they may 
 
 (.v) LA* 15. 16. Den. 21. 18, 19, 20, 21. & 
 17. 1 1, 12. 2 Thef 3. 
 
 leave 
 
the Ten Commandements. 307 
 
 leave fomewhat in fruity hands to give them when 
 they fee them Changed. If not, iuch may work 
 for themleives. 
 
 Q. 29. But what if a Son be tm diboijl, but Ci- 
 vil 'j But be of a Corrupt unacr {landing, inclined to ill 
 Opinions, and aver -jo to ferious Piety, ad h^e to 
 his Eft ate to the hurt eft be Cwtrch or Common-wealth ? 
 What ftiall Parents do by fuck? 
 
 yl. The publick Imereft is to be preferred before 
 a Sons: If Parents have good hopes that iuch a Son 
 may do more good than harm with his Eftate, they 
 muft truft him asfarasReafon requireth, rather than 
 to truft a Stranger. But if they have reaibn to believe 
 that he will do more harm than good with it, they 
 mould fettle it in truft to do all that good which he 
 mould do, and not leave it to do hurt, if it be in their 
 Power ; Allowing him necefTary maintenance. 
 
 Q. 3c. Should not Parents leave all t heir Eft ate s 
 to their Children f Or what proporion muft they give 
 them I 
 
 A. Nature makes Children fo near their Parents, 
 that no doubt they mult: be i'peciaily careful of their 
 Corporal and Spiritual welfare above others : And the 
 lfrachtes being tyed to keep their PoflTe (lions in their 
 Families and Line, were under an extraordinary ob- 
 ligation in this matter. But to all Chriitians the Ip- 
 tereft of God and the Common good is the Chief, 
 and to be preferred : (y) They that all Sold their" 
 pofTefTions, and laid down the Money at the Apo- 
 itles feet, did not fcruple alienating them from their 
 Heirs. In this cafe, Children are 10 be considered* 
 
 (y) 'M. 4. & 5- J o 2, 3. I Cor. 4. 2. I Pet. 
 4. JO. ?fal. 17.14. Jcb 21. 1 i.Luk- l'9- 8. 
 
 X 2 1. AV 
 
?c8 The Expo fit ion of 
 
 i. As meer Receivers of their own due. 2, Or as 
 their Parents Truftees fox doing good. If they belike 
 to prove faithful, their Parents fhould rather truft them 
 than others with their Eftates to do good when they 
 are gotif. But if not, they fhould iecure a due pro- 
 portion for good Works. 
 
 And however all men fhould in their Life do all 
 the good that regularly they can do : For who can ex- 
 peel that his Son mould do that good with his 
 Eftate, which he had not a Heart to do himfelf? 
 And who would not rather iecure a reward to bin* 
 felf than to his Son f 
 
 Q. 31. Do you di fallow of the Common Conrfe i 
 Txhich is to give all that men can get to their Children^ 
 favefome fmall droppings now and then to the Yoor f 
 
 A. I take it to be the efTecl of that SELFISH- 
 NESS, which is the grand Enemy to the Love of 
 God and Man. A carnal Selfifh man doth live to 
 his Flefh and Carnal Self, for which he gathers all 
 that he can get : And when he muft needs dye and 
 can no longer enjoy it, he takes his Children to be 
 as parts of himfelf, and what they have he thinks he 
 almoft hath himfelf: And lb out of meer Self-love doth 
 Love them and enrich them. But a Holy perlbn 
 thinks all is Gods, and that it is beft uled which is 
 beft improved to his Will and Kingdom. 
 
 But Alas, what have Selfifh carnal worldlings to 
 account for ? When the bell: they can fay of the ufe 
 of Gods talents, is, that they pampered the flefh with 
 os much as it craved, and the reft they gave their 
 Children to make them rich, that their Flefh alio 
 might be pampered, and their lufl might want no 
 fewel or provifion, nor their Souls want temptati- 
 on. Hundreds or Thoulands given to Daughters, and 
 
 Lands 
 
the Ten Cowman dements. 309 
 
 Lands purchaied 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 Chrift, 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 defire and 
 bufmeis of their lives, but to make their own and 
 their Childrens Salvation by Riches thus next to im- 
 poflible. (*.) 
 
 Q. 32. Is it welly asisufual, to give the clde ft Son 
 all the Inheritance ? (*) 
 
 A. Nature and Scripture tell us of fome preemi- 
 nence of the eldeft: This Birthright Jacob thought 
 worth the buying of Efan : Chrift is called the Firft- 
 born of every Creature, becaule the firft-born have 
 the preeminence of Rule, Wealth and Honour : 
 And the heavenly Society are called The general AJfcm- 
 bly of the firft-born whofe Names are enrolled in Hea- 
 ven, Heb. 12. Becaule they are in Honour and Pow- 
 er above others. But yet, 1. The Younger alio 
 are Sons, and muft have their part : And it pleated 
 God to leave on record how oft he hath preferred 
 the Younger : Even an Abel before Cain, a Seth be- 
 fore his Seniors ; a Sem before Japhet and Cham : 
 Jfaac before Ifimael ; Jacob before Efan : David and 
 Solomon before their Elder Brethren. 
 
 2. But to the faithful, though Nature be not di(- 
 regarded, yet Grace teacheth us what to prefer. 
 And Chrift and his members are dearer to us than 
 oar Sons or natural members. (+) In cafes where 
 
 (V) P/a/.49-9, 10, Hi 12, 13, 14, 15- (*) G ™- 
 25. 3i- (+) Mm. 19. 21. Mar,iQ.2i. Lnk^\2. 
 33. & 18. 22. 
 
 X 3 we 
 
^io The Exf option of 
 
 we mail deny ourlelves for Chriil and the publick 
 good, we may alio deny our natural Kindred; For 
 ihey are not nearer to us than our ielves. And if an 
 erldeil: Son be wicked or unprofitable, a believing Pa- 
 rent fhoi'ld give him the lei's, and more to a younger 
 ( yea to a Stranger ) that will do more fervice to 
 God and his Countrey ; and not prefer a flefhly diffe- 
 rence and priviledge, before a Spiritual and his Ma- 
 tters Service. 
 
 Qj 33. What is the Duty of Hujbands to their 
 Wives ? 
 
 A. To love them as themfelves, and live with 
 them in conjugal Chaftity as Guides and Helpers, 
 and provide for them and the Family, to endeavour 
 to cure their infirmities and pafTions, and patiently 
 bear what is nor cured; to preferve their honour 
 and authority over inferiours, and help them in the 
 education of their Children, and comfort them in all 
 their fufterings. (*) 
 
 Q. 34. What is the d;cty of Wives to their Huf- 
 bs.nds t 
 
 A. To live with them in true Love and Conju- 
 gal Chaftiry and Fidelity ; to help them in the Edu- 
 cation 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 m'uft live 
 as the Heirs of Heaven, in preparation for the Life 
 to come, (+) 
 
 (*) Eph.5.25. CqLH. 19- l Pet. 3- 7- (+)£p^ 
 V 22, 24. _ Col. 3. 18. Tit. 2. 4,. 5. I Pet. 3- 
 
 r _ 2, 3 . " 
 
 Q.,35. WhM 
 
the Ten Cowman dements. 3 1 1 
 
 Q. 35. What is the duty of Mafters to their Ser 
 wants ? 
 
 u4. To employ them fuitably, nor unmercifully, 
 in profitable labour, and not in fin or vanity : To 
 allow them their due wages, and maintenance, keep- 
 ing them neither in hurtful Want, nor in Idleness, 
 or finful fulnefs : To teach them their duty to God 
 and Man, and Tee that they joyn in publick and Fa- 
 mily Worfhip, and live not in any wilful fin : And 
 as Fellow Chriftian? ( if they are iuch ) to further 
 their comfortable pafTage to Heaven. (*J 
 
 Q. 36. But what tf we have Slaves, that arc no 
 Chnftians t 
 
 A. You mull: ufe them as Men, that are Capable 
 of Chriftianity, and do your bed with pity to cure 
 their Ignorance and Unbelief and fin, and to make 
 them Chriftians, preferring their Souls before your 
 worldly commodity. , * 
 
 Q. 37. Is it lawful to buy and ufe men as Sla vet ? 
 
 A. It is a great mercy accidentally for thole of 
 Guiny, Brafile, and other Lands, to be brought among 
 Chriitians, though it be as Slaves: But it is a fin in 
 thole that Sell and buy them as Beafts, meerly for 
 .Commodity, and ufe them accordingly: But to buy 
 them in companion to their Souls as well as for their 
 Service, and then to fell them only to Inch as will 
 ufe them Charitably like men, and to employ them 
 as aforeiaid, preferring their Salvation, is a lawful 
 thing, ipecially iuch as Sell themfelves, or are ibid 
 as Malefactors. 
 
 Q. 38. What is the duty of Servants to their Ma- 
 fters ? 
 
 (*) Eph. 6. 9. Col. 4. I. 
 
 X A, To 
 
3 12 The F.xpofuwn of 
 
 , '. To honour and obey them, and faithfully ferve 
 them, as part of their iervice of Ghrift, expecting 
 their chief reward from him: To be trufty to them 
 in Word and Deed, not lying, nor dealing, or ta- 
 king any thing of theirs without their conient, nor 
 wronging them by idleneis, negligence or fraud. 
 Learning of them thankfully and fincerely, and obe- 
 diently, joyning with them in publick and Family 
 Worfhip of God. (+) 
 
 Q. 3 9. Doth God require Family Teachings and dai- 
 ly IVorfiip? ■ 
 
 A. Yes, both by the Law of Nature and Scripture. 
 All Chriftian Societies mud: be ianclified to God : 
 Chriftian Families are Chriftian Societies: They have 
 as Families conftant dependance on God, conftant 
 need of his protection,' help and blefllng, and con- 
 ftant work to do for him, and therefore conftant 
 ufe of prayer to him : And as Nature and Necet- 
 fity will teach us to eat and drink every day, though 
 Scripture tell us not how oft, nor at what hour, ib 
 will they tell us that we muft daily ask it of God. 
 I ft ated times area hedge to duty, to avoid omil- 
 iions and interruptions: And Scripture Comfnandeth 
 Parents to teach and pcrlwade their Children con- 
 stantly, lying down and rifing up, &c. (*) Dent. 6. 
 & 11. And to bring them up in the Nurture and 
 admonition of the Lord : Corntlim^ Crifpits and others 
 Converted, brought in their houfholds with them to 
 Qirift. Daniel prayed openly daily in his Houfe. 
 
 (+) 1 Pet. 2. 18. Tit. 2. 9. 1 Tim. 6. 1, 2. 
 Epb. 6. 5, 6, 7. Ccl. 3. 22. (*) J£b. 10. 2, 3. 
 ; Cor. 1. 16. Gen. 180 19. 2 Sam* 6. 11, 20. 
 Exo. 12. 5, 4. 
 
 The 
 
the Ten Commandements. ? 1 ? 
 
 The fourth Commandment requireth of Matters that 
 all in their Houie do Sanctifie the Sabbath. Reaibn 
 and Experience tells us, that it is the keeping up 
 Religion and Virtue in Families, by the conftant in- 
 frruction, care, and Worfhipof God by the Gover- 
 nor's, that is the chief means of the hopes Snd wel- 
 fare of the world, and the omifTion of it the great 
 caufe of all publick corruption and confufion. (+) 
 
 Q. 40. What muft Children, Wives, Servants and 
 Subjctls do that have bad Parents, Hujbands, Af afters 
 and Magi ft rates ? 
 
 A. Nature bindeth Children in minority fo to their 
 Parents, and Wives to their Husbands (except in 
 cale of lawful divorce ) that they muft live in pa- 
 tient bearing with what they cannot amend: And io 
 muft fuch Servants and Subjects as by Law or Con- 
 tract may not remove, nor have legal remedy. Bur 
 thofe that are free may remove under better Ma- 
 ilers and Princes when they can. 
 
 Q. 41. But whole Nations cannot remove from Ene- 
 mies and deftroycrs ? 
 
 A. It is God and not I that muft anfwer fuch 
 cafes. Only I fay: l That there is no Power but 
 of God. 
 
 2. That Governing Power is nothing but Right 
 and Obligation to Rule the People in order to the 
 Common good. (*) 
 
 3. That deftroying the Common good is not Ruling 7 
 nor any act of Power given by God. 
 
 4. That all mans Power is limited by God and 
 
 (+) 
 
 A LI. 
 
 12. 12 
 
 . All. 
 
 2, 
 
 46. 
 
 ik 
 
 5- 
 
 42. 
 
 Prov. 
 
 3- 33- 
 
 (* 
 
 ) Kom. 
 
 13. : 
 
 1, 
 
 Si 4, 
 
 5* 
 
 6, 
 
 7* 
 
 2 Cor, 
 
 10.8. 
 
 & J3 
 
 , 10. 1 
 
 ftr.S, 
 
 1 1 
 
 ,12', 
 
 13, 
 
 1 j. 
 
 
 
 fob- 
 
7 14 " Exposition of 
 
 ihbordinate to bis univerfal Government and Laws* 
 and he hath given none Authority again.fi: himtelf or 
 his Laws. 
 
 5. That ib far as Gods Laws have not determined 
 of the becks and Degrees of Power , they mult be 
 known by the humane Contrails or Content which 
 found them. 
 
 6. Nations have by Nature a right to felf- prefer- 
 vation againft deftroyiug Enemies and Murderers. 
 
 7. And when they only leek to lave themfelves 
 araifift fab, they refill: not Governing Authority. 
 
 ^ S. But particular peribns mutt patiently beareven 
 wrongful deftruc'tion by Governours : And whole 
 Nations tolerable injuries, rather than by Rebellions 
 and Wars to leek their own prefervation or right, 
 to the hurt of the Common- wealth. (+) 
 
 9. They are the great enemies of Government, 
 who are for Perjury, by which mutual Truft is over- 
 thrown. 
 
 CHAP. XXXIX. 
 
 Of the Sixth Commmktntnt. 
 
 Qu. 1. X TkJHat are the Words of the fixth Com- 
 \ \ mandement i 
 
 A. €$on ftalt Do no SBitrCer. 
 
 Q. 2. What is Murder? 
 
 A. Killing uniuftly a reafonable Creature: And 
 
 (*!-) Mat. 17.25, 26. &22. 19,20.' 
 
 all 
 
the Ten Commandtment s . J i $ 
 
 all that culpably tends to it, bringeth an anfwera- 
 ble degree of guilt. 
 
 Q. 3. Why is this command the fir ft that for biddeth 
 private wrongs ? , 
 
 A. Becaufe a mans Life is moreprecious*than the 
 accidents of his Life; Death depriveth him of all 
 further time of Repentance and earthly .Mercies ; and 
 depriveth all others of the benefit which they might 
 receive by him. They rob God and the King of 
 a Subjecl: Therefore God who is the giver of Life, 
 is a dreadful avenger of the fin of Murder ; Cain 
 was caft out with terrourfor this fin : for it was the 
 Devils firit. Service, who was a Murderer from the 
 beginning : Therefore God made of old the Law 
 againfl eating Blood, left men fhould be hardened 
 to cruelty, and to teach them his hatred of blood- 
 guiltinels. {a) And it was the Murder of the Pro- 
 phets and of Chrift himielf and his Apoftles, that 
 brought that dreadful deftrudion on the Je nv, when 
 Wrath came upon them to the uttermoft. (£) 
 
 Q. 4. If God hate murder, why did he Command 
 the Israelites to kill all the Canaanites, Men, Women 
 and Children? 
 
 A. Juftice done by God or his Authority on Ca- 
 pital Malefactors, is not murder. You may as weil 
 ask why God will damn fo many in Hell, which 
 is worle than Death. The Curie was fallen on Chains 
 pofterity : They were Nations of Idolaters, and Miir- 
 
 (a) Lea. 19. ic, 13. 1 King. 2. 31. 2 King, 
 21. 16. & 22. 4. Prov. 6. 17. Gen. 4. ic, i 1. 
 & 9. 4, 5, 6. & 3 7- 2 6. & 42. 22. Prov. 28. 
 17. Hof 4. 2. (b) Mat. 23- 31. & 2*\ 25. 4, 
 Labf 11. 50. Rev. 16. 6. All. 22. 20. 
 
 derers 
 
"$ 1 6 1 he Expojition of 
 
 derers of their own Children, offering them to Idols ; 
 and fodrown'd in all wickednefs, that God juftly made 
 the Israelites his Executioners to take away their 
 forfeited Lands and Lives, (c) 
 
 Q. 5 , When is killing Murder, or unlawful ? 
 
 A. When it is done without Authority from God, 
 who is the Lord of Life. 
 
 Q. 6. To whom doth God give fuch authority to kill 
 
 men 
 
 ? 
 
 A. To theSupream Rulers of Common- wealths, 
 and their Magiflrates to whom they communicate 
 
 ir. CO 
 
 Q. j. May they lull whom they will ? 
 
 A. No : None but thole whole crimes are fo great 
 as to deierve death by the Law of God in Nature, 
 and the jufl Laws of the Land: even fuch whofe 
 crimes make their death the due interell: of the Re- 
 publick, and needful to its good and fafety. 
 
 Q. 8. What if a Prince think that the death of 
 An Innocent man is accidentally neceffary to the fafe- 
 ty ofhimfclf or the Common-wealth, through other mens 
 fault : may he not hill him ? (f ) 
 
 A. No : he is a Murderer if he kill the Innocent, 
 or any whole fault deferveth not death , fhould God 
 permit killing on fuch pretences, no mens lives would 
 be fafe. In Factions there be other wayes of re- 
 medy : and fuch wicked means do but haften and 
 increafe the evil which men would fo prevent. (/) 
 
 (c) Den. 27. 15.. & 18. 9. & 29. 17. 2 King. 
 16. 3. Lev. 18. 26, 2-7. Dcu. 18, 12. (d) Gen. 
 26. II. Exo. 19. 1 2. &21. 12, 15, 16, 17. Den. 
 17.6,7* & 21.22. & 24. 16. Jof. I. 18. (0 Job. 
 18.14. (/) 1 Sam. 14.43,44,45. • 
 
 Q. 9. 'May 
 
the Ten Command? merits. 317 
 
 Q. 9. May not Yarents have power to k^ll bad 
 Children ? 
 
 A. No : I have given you the reaibn under the 
 fifth Commandement. 
 
 Q. 10. May not a man kill another in the nccef- 
 fary defence of his own Life ? * 
 
 A. In fome cafes he may, and in lb me not: He 
 may in cafe it be his equal or inferiour as to pub- 
 lick u'.cfulneis, and he have no other means being 
 aiTaulted by him to lave his Life from him. But 
 he may not, 1. If by flight or other juft means he 
 can favehis own Life: 2. Nor if it be his King, 
 or Father ; or any publick Perfon, whole death 
 would be a greater Iofs to the Common- wealth than 
 his own. (jr) 
 
 Q. 1 1 . How prove you that f 
 A. Becaufe the Light of Nature tells us, that fee- 
 ing Good and Evil are the obje&s of our Willing 
 and Nilling, therefore the Greatefi Good mould itul 
 be preferred, and the greatefi: evil be mod avoid- 
 ed : and that the Good or Hart of the Common- 
 wealth is far greater than of a fingle private per- 
 fon. 
 
 Q_. 1 2. Bat doth not Nature teach every Creature 
 to freferve its life, and rather than die to kill ano- 
 ther ? 
 
 A. The Nature of man is to be Rational, and 
 above bruitifh Nature, and to chooie by Reaibn 
 though againft fenfitive inclination. (/.?) Why elfe 
 mutl Martvrs chooie to dye rather than to tin? and 
 Souldiers chooie their own death before their Cap- 
 
 (g) So David to Saul. Qo) 1 Chr. II, 1 9. I Joh. 
 3. 16. Rev. 12. 1 1, 
 
 tains 
 
3 1 8 The Exf option of 
 
 tains or their Kings ; in which God and reafon jufti- 
 lie them. 
 
 Q. 1 s . But by this Rule an Army fimtld kftt their 
 General, rather than to be killed or betrayed to death 
 by him : becaufe all their lives are hater than one mans f 
 
 A. iP-they be but lorne part of an Army, and 
 the Generals life be more ufeful to the reft, and to 
 their King and Countrey and the publick good, than 
 all theirs, they fhould rather dye, as the Thebane 
 Legion did: But if the General be a Tray tor to his 
 King and Countrey, and would deftroy all or pare 
 of the Army to the publick lofs and danger, it is 
 no Murder if they kill him when they have no other 
 way to fave their Lives. 
 
 CL, 14. How many forts of Murder are there, and 
 which are the worft ? 
 
 A. I. One of the worft is Perfection : Killing 
 men becaufe they are good, or becaufe they will 
 not break Gods Lawes. And lower degrees* of Per- 
 fecution, by Banifhment, Impritonment, Mulcls, 
 participate of guilt againft this Command. (1) 
 
 II. A iecond fort of hainous Murder is by Mai- 
 facres, and unlawful Wars . In which multitudes are 
 murdered, and that ftudioufly and with greateft In- 
 duftry, and Countfeys ruined and undone. The mul- 
 titude of hainous Crimes that are contained in an 
 unlawful Warre, are hardly known but by lad Ex- 
 perience. 
 
 III. Another fort of hainous Murder is, when Pa- 
 rents kill their own Children, or Children their Pa- 
 rents. 
 
 (*') Prov.,2.0.. ic Rev, 6. 10, I2*j|& 18. 24. 
 
 & 19. 2. Mat. 23. 35. 
 
 IV. Ano'- 
 
 
the Tcn'Qomm&ndements. 31 9 
 
 IV. Another is when Princes deftroy their own 
 Subjeds whom by Office they are bound ro prorefr, 
 or Subjects their Princes, whom rhey are bound to 
 obey, and defend, and honour. 
 
 V. Another fort of hainous Murder, is when k 
 is committed on pretence of Juftice, by ^Perjured 
 Witneffcs, falfc Accufers, or faife Judges or Magi- 
 ftratcs : (£) As Nabofh was murdered by Jezsbcl 
 and Ahab, and Ch rift by the Jews upon falfeaccu-- 
 fations of Blafphemy and Treaibn. For in this cafe 
 the Murder is fathered on God and on Juftice which 
 moft abhorre it, and the beft things which fhould 
 preferve the peace of the Innocent, are uied to the 
 worft ends, even to deftroy them : And a man hath 
 no defence for himfelf, as he may have againft Mur- 
 therers or open Enemies ; and he is deftroyed bv 
 thofe that are bound to defend him : And the moft 
 devilifh wicked Perjured men are made the Matters 
 of mens Lives, and may conquer Subjects by per- 
 verting Law. 
 
 VI. One of the moft hainous crimes is foul-murder : 
 which is done by all that draw or drive men into 
 fin, or from their duty to God and the care of their 
 Salvation : either by {educing fa lie Opinions, oppo- 
 fing neceflary Truth and Duty, or by fcorns,or threats. 
 But none here fin fo grievoufly as wicked Rulers, and 
 wicked Teachers QtiAPaftors of the Churches: Others 
 kill Souls by one and one, but thefe by hundreds 
 and thouiauds: And therefore iris the Devils main 
 endeavour through the World, to get Rulers and 
 Teachers on his fide, and turn the)Vord and Sword 
 againft him that did ordain them. All the Idola- 
 
 (/;) 1 'Ki?~. 21. 19. 
 
 trou 
 
320 TbcExpojitionof 
 
 trous World that know not Chrifl:, are kept under 
 the Power of the Devil, principally by wicked Ru- 
 lers and Teachers : And fo is the Infidel and Maho- 
 metan World. When the Turks had once conque- 
 red theEaftem Empire, how quickly did thofe fa- 
 mous Churches and large Nations forfake Chrift, and 
 turn to the groiTeft of Deceivers ! O how many mil- 
 lions of Souls have been fmce hereby deftroyed ! And 
 what wicked deceitful, and contentious Teachers have 
 done to the murdering of Souls, alas ! the whole 
 Chriftian World is wituefs. Some by Herefie, and 
 fome by Proud Tyranny, and fome by malignant 
 oppofition to the ierious practice of that holy Law 
 of God which they peach; and tome by Ignorance, 
 and fome by flothful treacherous negligence, and 
 ibme by Church-divifions, by their Snares, or con- 
 tentioulhefs. Such as Paul ipeaks of, Phil. i. 15, 
 16. ck 2. 3. And fome in envy malign and hinder 
 the preaching of the Goipel, by fuch as they diftaft, 
 I Tbef. 2. 16. 
 
 Vil. But of all Soul Murder, it is one' of the great- 
 eft which is done by wicked Pa/ents on their own 
 Children, who breed them up in Ignorance, Wic- 
 kednefs, and profane neglect, if not hatred and l'corn 
 of ierious Holinefs. (/) And teach them malignant 
 principles, or hinder them from the necefTary means- 
 of their Salvation: That by Example teach, them 
 to Swear and lie, and be drunken or profane : For 
 Parents to be the cruel damners of their own Chil- 
 dren, and this when in fa lie hypocrifie they Vow- 
 ed them in baptifm to God, and promifed their godly, 
 education, is odious cruelty and perfidioufneis. 
 
 Q);Dcn. 12. 31. Pfal. 106. 37, 38. 
 
 VIII: And 
 
■the Ten Comm.tndt/ntnts. 321 
 
 VIII. And it is ye: a m>re 'hajnous Sm to be a 
 Murderer of ones own Soul 3 as every ungodly and 
 impenitent (inner is : For Nature .teacherh ail rnen 
 to Love themfelves^ and to be unwilling of their 
 own deftruclion. And no wonder that iuch are un- 
 merciful to the Souls of Wives, Children and Ser- 
 vants, who will damn themielves ; and that for no- 
 thing ; and that, after all the importunities of God 
 and man to hinder them, (w) 
 
 Q. 15. Whcn?nay a man be accounted l.'k Soitl-fdf- 
 jnnrdercr ? feeing every man hath fomc Cm ? 
 
 A* Every fin, ( as every ficknels to the body ) 
 is an enemy to life, though it deftroy it no: : And 
 as wounding a man ( yea or injurious hurting him 
 or defiling his hurt,) is iome breach of this Com- 
 mand, as Chrift tells us Math. 5. lb every fin is 
 as hurtfuito the Soul: But thole are the mortal mur- 
 dering fins, which are in confident with the Predo- 
 minant habitual Love of God and Holineis; and are 
 not only from the Imperfection of this Divine Na- 
 and Image, but from the ab fence of it : fuch as 
 are the fins of the unbelievers and unpenitent. 
 
 Q. 16. Brit he {hull not be banged for killing another 
 that doth it again ft his Will: jAad no man is wil- 
 ling to damn himfe/f? 
 
 A. But a man will himielf be a dead man if he 
 kill himielf unwillingly : And all wicked men do 
 willingly murder their own Souls : They be not wil- 
 ling to burn in Hell : but they are willingly ungoaiy, 
 Worldly, Senfual , And unholinefs is the death or 
 milcry of the Soul; and the departing of the Hear: 
 
 (///) Prov. 13. 13. & 29. 1. & 6. sri. & 21. 
 
322 The Expofition of 
 
 or Love from God, and choofing the world and 
 flefhly pleaiure before his Grace and Glory, is the 
 true Soul-murdering: («) When God maketh Poy- 
 fon deftruclive to mans Nature, and forbids us ta- 
 king it, t "nd tells a man that it will kill him, if this 
 man will yet take thePoyfon becaufe it is iweet, or 
 will not believe that it is deadly, it is not his be- 
 ing unwilling to die that will lave him. When God 
 hath told men, that unholinefs and a flefhly Mind 
 is death, he deftroyeth his Soul that yet will choofe 
 
 it. (0 
 
 And it is a hainous aggravation that Poor finners 
 have lb little for the Salvation which they fell. 
 The Devil 'can give them nothing that is to be put 
 into the ballance againft the leaft hope or poflibi- 
 lity of the Life to come : And for a man to fell his 
 own Soul, and all his hopes of Heaven for a bale 
 lufr, or a tranfitory fhadow, as profane Efan ibid 
 his birthright for a Morlel, is Self-murder of a moft 
 odious kind. 
 
 Q. 17. But you make alfo our Friends that Love I 
 ns to be murderers of us, if they draw us to fin, or 
 ncgleft their duty t 
 
 ji. As the Love of his own flefh doth not hin- 
 der but further the Drunkards, Fornicators and idle 
 peifons murder of his own Soul ; lb your .Friends : 
 carnal love to you, may be lb far from hindering 
 that it may further your deftrudtion. They that 
 draw each other to Fornication, to Gaming, to time- 
 wafting Playes, to Gluttony and Drunkennefs, may 
 
 («) Rom. 2. 5, 6, 8. 1 Cor. 6. 9, 10. Eph. 5. 
 5, 6, 7. (V) Hib. 12. 16. Mar. 8 36. Hcb. 12. 
 
 do 
 
the Ten Commandments. 323 
 
 do it i:i Love, If they give you poyfon in Love, 
 ic will kill you. (p) 
 
 And if Paretics that are bo md to feed their Chil- 
 dren, do famifn them, do you think they do noc 
 murder them by omilTioi ? So miy thev, and lb 
 may Minifters murder the Souls that they are by 
 Nature or Orfic-jeiurufted to inilrutl: and diligently 
 govern. 
 
 Q. 18. Are there any other wayes of Mqrther ? 
 
 A. So many that it is hard to number them. As 
 by ram Anger, Hatred, Malice, by Drunken- 
 nefs dilpofnig to it: By Rjfog&rftfes not ptiintming 
 murderers } By not defending the Lives of others 
 when we ought : and abundance more which you 
 'may read in Bifhop Downtimes Tables on the Co;ri- 
 mandements. 
 
 Q_. 1 9 . Maft I defend my Parents or Children a 
 the Alagift rate or any one that would kill them by his 
 Commijfion.} 
 
 A. Not againft Juftice no doubt, what you rtiuft 
 do againft Subjects who pretend an illegal Com- 
 rmffmi to rob or hHl your jelf, Tar cms or Children, 
 or deftroy Cities, and Conntreys, is partly touch: on 
 under the fifth Commandement, and partly matter 
 unmeet for a Catechifme, or private unlearned mens 
 unneceliary diicourfe. 
 
 Q. 20. Are there more wales of fdf murd:r ? 
 
 A. Among others excels of Meat and idlenefs de- 
 ftroy mens health and murder millions. 
 
 (/>) 0>/. 4. 17, 1 3. 
 
 Y 2 CHAP. 
 
324 'J be Expo fit ion of 
 
 CHAP. XL. 
 
 ^f the Seventh Common dement. 
 
 Qu. 1 . X rr ~THat arc the Words of the Seventh Com- 
 V V mandement ? 
 
 A. <wi)Qu Ojalt not Commit Stoulte- 
 
 Q. 2. J^W zj the fin here forbidden} 
 
 A. All unlawful carnal Copulation, and every evil 
 inclination, or aclion or omflion which tendeth there- 
 unto, or partaketh of any degree of unchaftity or 
 Pollution. 
 
 Q. 3. Is all luft or inclination to Generation a 
 Sin f 
 
 A. No : For 1. Some is natural to man, and that 
 not as corrupt \ But as God laid, Incrcafe and Multi- 
 ply before the Fail, ib no doubt he inclined Nature 
 thereto. (a) 2. And the regular propagation of Man- 
 kind, is one of the nobleft natural works that man 
 13. inftrumental in: A Man being a more excellent 
 thing than a houfe or any Work of art. 3. And 
 God hath put ibme i'uch inclination into Nature, in 
 great Wifdom and Mercy to the world: For if Na- 
 ture had not fome confiderable appetite to Gene- 
 ration and alfo flrong defire of Pofterity, Men would 
 hardly be drawn to be at lb much care, coft and la- 
 
 0) Heb. 13. 4. Ccn. 1. 22, 28. & 9. 7. & 
 
 22. 17. & l6. 4, 24. 
 
 bour 
 
the Ten Q omm. in dement s . 325 
 
 bour to propagate Mankind, but fpecially Women 
 would not fo commonly fubmit to all their fickneis, 
 pain, danger and after- trouble which now they under- 
 go. But if a few felf-denying peribns did propagate 
 Mankind only as an aft of obedience tovjbod, the 
 multitude of the ungodly would not do it. 
 
 Q. 4. // it be fo, why is any c*rntt\ ails of Gene- 
 ration forbidden f fpecially when it is an act of Love, 
 and doth no body ar.y harm ? 
 
 A. God hath in great Wifdom and Mercy to man 
 made his Laws for reftraining men from inordinate 
 Luft and Copulation. 
 
 1. The nobleft things are bafeft when Corrupt- 
 ed. Devils are worfe than men becaufe they were 
 higher and better before. A wicked man is incom- 
 parably worle and more miferable than a Beaft or 
 a Toad, becaufe he is a nobler nature depraved. 
 And fo humane Generation is worle than that of Swine 
 or Dogs when it is vicious. 
 
 2. Promiscuous unregulated Generation tends to 
 the utter ruin and vitiating of Mankind, by the over- 
 throw of the juft Education of Children, on which 
 the welfare of Mankind doth eminently depend. 
 Alas, all care and order is little enough and too little 
 to keep corrupted Nature from utter Beaftiality and 
 malignity ; much more to make Youth wife and vir- 
 tuous, without which it had been better never to 
 have been bom : When Fathers know their own 
 Children, and when Mothers have the love and en- 
 couragement and Houfhold-advantage of order which 
 is neceftary, ibme good may be done. But law- 
 lefs exerciie of Luft will fruftrate a!l. 1. Women 
 themfeives will be Slaves, or their advantage muta- 
 ble and uncertain; For fuch Luft will iervcMK rum 
 
 Y 3 of 
 
i 2*6 The Expofition of 
 
 °f them but for Novelty, and will beftill for change; 
 Arid wherTa younger or a fairer comes, the Mother 
 is cnfl: off and hated : (Jo) And then the next will 
 hare her Children, or at leaft not love them as necefta- 
 ry Eduction doth require. And when the Father 
 hath foWaken the Mother, it's like he will forfake the 
 Children with her. And when Womens lufts are 
 fatylefs as well as Mens, men being uncertain what 
 Children are their own, will be regardleis both of 
 their Souls and Bodies: So that Confufion would de- 
 ft roy Religion and Civility, and make the World 
 wprfethan mod: of the American Savaocs are, who 
 are taught by nature to fet bounds to luft. 
 
 And befides all this, the very Luft it felf thus in- 
 creased by lawless liberty would ib corrupt mens 
 Minds,and Fantafies and AfTeclions into a fordid beaftly 
 Senfuality, that it would utterly indifpofe them to all 
 i'piritual and heavenly yea and manly employments 
 of Heart and Life j men will grow ibttifh and ftupid, 
 unfit to confider of Heavenly things, and uncapable 
 of Holy pieaiures. 
 
 Q. <$. But if thcfe evil confequents be all, then a 
 wan that can moderately Ufe Fornication fo as flisrlt 
 avoid thcfe evils, finneth not ? 
 
 .//. Sin is the breach of Gods Law : Thefe mif- 
 chiefs that would follow lawlefs luft, (hew you that 
 God made this Law r for the welfare of Mankind: 
 But Gods own VVifdom and Will is the Original 
 reafon of his Law, and muft latisfie all the World. £u c 
 
 (/;) Jlft. 15. 2C, 29. Rom. 1. 29, 30. 1 Cor, 6. 
 13, 18. & 7. 2. & ic. 8. Gal. 5. 19. Efh. 5.3. 
 4. Col. 3. 5. 1 Thef 4. 3. Rev. 2. 14, 20. Mat. 
 • 5. 79. 1 Cor. 5. 11. h T eb. 12. 16. 
 
 were 
 
the Ten Commandemexts. 327 
 
 were there none but this forementioned, to avoid the 
 Worlds confufion and mine, it was needful that God 
 let a Law to Lufb : And when this is done for the 
 Common good, it is not left toman to break Gods 
 Law whenever he thinks he can avoid the con 
 quents and fee u re the end of the Law. ¥oc if men 
 be lefc to fuch liberty as to judge when they may 
 keep Gods Law and when they may break it, lull: 
 will alwayesfind areaibn to excule it, and the Law 
 will be in vain. The World needed a regulating 
 Law : and Gods Law mutt not be broken. 
 
 Q. 6. Which are the moft hainous forts of filthy - 
 nefs ? 
 
 A. Some of them arefcarce to be named among 
 Chriftians: 1. Sodomy: 2. Copulation with Bruits. 
 3. Inceftj finning thus with near kindred : 4. Rapes 
 or forcing Women. But the commonefl forts are 
 Adultery, Fornication, lei f- Pollution and the filrhi- 
 nefs of the thoughts and affections, and the words and 
 adtions which partake of the Pollution, (c) 
 
 Qj 7. Why is Adultery fo great a fin ? 
 
 A. Befides theforefaid evils that are Common to 
 it and Fornication, it is a perfidious violation of the 
 Marriage Covenant, and deftroyes the conjugal Love 
 of Husband and Wife, and confoundeth Progeny, 
 and as is aforefaid corrupteth Family order and hu- 
 mane Education, (d) 
 
 Qj 8 . I Vhy may not a man have many Wives novo 
 as the Jews had r 
 
 A. As Chi id faith of Tutting away, From the be- 
 ginning, it was not fo, but ir was permitted for the 
 
 (c) Gen. 18. 1 Cor. 5. Lev. 18. (/) Mat. 5. 
 32. & 19. 60 Mai. 2. 13. 
 
 Y 4 hard 
 
328 The Expnfiticn of 
 
 hardnefs of their Hearts'; that their Seed might be 
 multiplyed, in which they placed their chief pro- 
 fpericy. And (that we may nor think Wbrfe of them 
 than they were) as God hath taught the very Bruits 
 to u!e (population no ofter than is necelTary to Gene- 
 ration, io it is probable by many paflages of Scrip- 
 ture, that it was \o ordinarily then with men } and 
 consequently that they that had many Wives uied 
 them norfo often as now too many do one, and did 
 not multiply Wives i'o much tor Luft as for Pro- 
 geny. (0 
 
 Q. 9. But is no ofter life of Hujb.wd and Wife 
 lawful than for Generation ? 
 
 A. Yes, in Cafe of necefTitating Luft : But fuch 
 a meafureof Luft is to he accounted inordinate, either 
 as (in or a difeafe ; and not to be cauflefly indul- 
 ged ; though this remedy be allowed it. (f) 
 
 Q. ic. But vrloy may not many Wives be permit- 
 ted novo as well as then ? 
 
 J\. 1 . No man can either difpenfe with Gods Laws, 
 or forgive fin againft them, but God himielf. If he 
 forbear men in a fm, that doth not juftirle it. 2. If 
 1 few men and many Women were caii upon a Wil- 
 dernefs, or lent to plant it by Procreation, the cafe 
 were iiker the Israelites, where the Men were ofter 
 kill'd by Wars and Gods Judgments than the Wo- 
 n : But with us there is no pretence for the like 
 Polygamy ; but it would confound and dilquiec Fa- 
 es. 
 
 If onefhould make a difficult cafe of it, whether 
 a Prince that hatha Barrer.Wife may not take ano- 
 
 {/) Gen. 29. 30, 34. & -\o. 15. .18. 20. Dot, 
 
 1 Or. 7. 9. 
 
the Ten Qommmdements. 329 
 
 ther, for the fafety of a Kingdom, when it is in 
 notorious danger of falling into the hands of a de- 
 ftroyer ( as Adams own Sons and Daughters law- 
 fully marryed each other becaufe there were no others 
 in the World,) this would be no excuie, where no 
 fuch publick notorious neceflity can be pleaded. 
 
 Q^. 1 1 . Why muft marriage be a fkblickjtft f 
 
 A. Becaufe elie Adultery and unlawful Separati- 
 ons cannot be known nor punifhed, but Confufion 
 will come in. 
 
 Q. 12. But is it net Adultery that is committed 
 againft fecrtt Marriage, which was never publifud or 
 legally Solemnized? 
 
 A. Yes: Secret confent makes a Marriage before 
 God, though not before the World: and the viola- 
 tion of it is Adultery before God. 
 
 Q_. I 3. May not a man put away his Wife, or de- 
 part from her, if fie feck^his death, or if fie prove ut- 
 terly intolerable ? 
 
 A. While he is Governour he hath divers other 
 Remedies firft to be tryed : A Bedlam muft: be ufed 
 as a Bedlam : And no doubt but if he have juft caufe 
 to fear poyfoning or other fort of Murder, he may 
 i'ecure his life againir a Wife as well as againft an 
 Enemy : Chrift excepted not that cafe, becaufe Na- 
 ture fuppofeth iuch Exceptions. 
 
 Q. 1 4. But if utter unjuitablenefs make their Co- 
 habitation an in fit fer able temptation or intolerable mi- 
 Jtry, may they not part by confent for their own good; 
 feeing it is their mutual good which is the end of 
 Mar ri 'age ? 
 
 A. 1. The publick good is a higher end of all 
 mens worldly Intereits and Adtions than their own: 
 And when the Example would encourage unlawful 
 
 Sepa- 
 
??o The Expo fit ion of 
 
 Separators, they mud not leek their own eafe to 
 the publick detriment, (g) 2. And if it be their 
 own finfull diftempers which maketh them unsuit- 
 able, God bindeth them to amend, and not to part : 
 And if they neglect not his Grace, he will help 
 them & do what he commandeth : And it's in his 
 way and not their own, by the Cure of their fin, and 
 not by indulging it that they muft be healed : But 
 as the Apoftle iaith in another Cafe, if the faulty 
 Perfon depart, and the other cannot help it, a Bro- 
 ther or Sifter is not left in Bondage, but may ftay 
 till the allay of the Diftemper incline them to re- 
 turn, (g) 
 
 Q. 15. What is inward heart Fornication or Vth 
 cleannefs ? 
 
 A. 1 . Inordinate filthy thoughts are fome degree ; 
 2. Inordinate defires are a higher degree: 3. Inor- 
 dinate contrivance and content are yet a higher. And 
 when fuch thoughts and defires b: come the ordina- 
 ry Inhabitants of the Soul, and pollute it when they 
 lie down and when they rife, and (hut out holy and 
 ibber thoughts, and become a filthy habit in the 
 Mind, then the degree is ib great, as that an un- 
 clean Devil hath got great advantage, if not a kind 
 of pofTefTion of the Imagination and the Soul. (/?) 
 
 Q. 16. Which way are the other fenfes guilty of 
 this fin ? 
 
 A. 1. When an ungoverned Eye is fufTered to 
 fetch in luftfull thoughts and defires into the mind. 
 2. Much more when to fuch immodeft or unchalte 
 
 (g) Mat. 5. 32. & 19.6. (h) Mat. 5. 28, 29. 
 Eph. 5.4, 5. Jam. 1.21. -2 Vet. 2. i3. 1 Joh. 2. 16. 
 
 Looks,, 
 
the Ten Co?nmandements. 33 1 
 
 Looks, there is added immodeft Aclions and dalli- 
 ance, unfit to be named. 3. And when flefhly Ap- 
 petite and Eaie do biingin fewel to unchafte incli- 
 nations. 4. And when the Ear is let open to ribald 
 and defiling words. t 
 
 Q_. 1 7. Hew is the Tongue guilty of Vnctearmefs ? 
 
 A. By the aforefaid filthy or wanton talk, read- 
 ing alluring Books, ufing alluring words to others, 
 but word of all by defending, extenuating or excu- 
 fing any filthy Lufts. 
 
 Q. 18. What are the chief Can fes of this (in f 
 
 A. It is fuppofed that God put into Nature an 
 ordinate Governable Appetite to Generation in Man- 
 kind : But that which rendereth it inordinate and un- 
 ruly and deftruclive, is, 1. Overmuch pampering 
 the flefh by pleafing Meats and Drinks. 2. Idlenefs : 
 Not keeping under the Body by due labour; nor 
 keeping the Mind in honeft employment, about our 
 Callings, and the great matters of our Duty to God 
 and of our Salvation, which leave no room for Filth 
 and Vanity. 3 . Want of a fanclified Heart and ten- 
 der Conscience to refill: the fir ft degrees of the fin. 
 4, Specially wilfull running into temptation. (/) 
 
 Q_. 19. By what degrees do Perfons come to Forni- 
 cation f 
 
 A. t . By the forefaid cherifliing the Catties, Ap- 
 petite and Idlenefs. 
 
 2. By this means the luftfull Inclinations of the 
 Flefli grow as ftrong and troublelbme in lb me as a 
 violent Itch, or as a Third in a Feaver. (/^J 
 
 (*) Dai. 6. 21. E&k* 16.49. (kf) Eph. 2,3. 
 Jad.\2. 7,8. iPet. 2. 14. 16.18; ijoh. 2. 16. 
 Gal. 5. 19,2c. 
 
 3. Then 
 
J^2 7 h: Expofition of 
 
 5. Then an ungoverned Eye muft gaze upon fome 
 tempting piece of Flefh. 
 
 4. And if they get opportunity for frequent pri- 
 vacy and familiarity, and ule it in immodeil fights 
 and actions, they are half overcome. 
 
 5. tor then the Devil as an unclean Spirit gets 
 pofTeflion of the Imagination, and there is a ftrong 
 inclination in them to think of almolt nothing elfe, 
 but flefhly filth, and thepleaiure that their Senfe had 
 in fuch immodeft bruitiftmefs. When God fhould 
 have their Hearts Morning and Night, and perhaps 
 at Church and in holy Actions, this unclean Spirit 
 ruleth their thoughts. 
 
 6. Then Conicience growing ferifelefs, they fear 
 not to feed thefe pernicious flames with ribbald 
 talk, and Romances, and Amorous foolifh Playes, 
 and converfing with iuch as are of their own 
 inind. 
 
 7. After this where their Fancy is infected, they 
 ftudy and contrive themlelves into further tempta- 
 tion, to get that nearneis, opportunity and Secrecy 
 which may encourage them. 
 
 8. And from thence Satan hurryeth them(ufually 
 again ft Conlcience) into actual Fornication. 
 
 9. And when they are once in, the Devil and the 
 Flefh lay, Twice may be pardoned as well as 
 once. 
 
 10. And fome at lafl with feared Conferences, 
 grow to excuie it as a lmall fin : And ibmetimes 
 are forlaken to fall into utter Infidelity or Atheifm, 
 that no fear of Judgment may moleft them. But 
 others fin on in horror and defpair : Of whom of 
 the two there is more hope, as having lefs quiet- 
 pels iiuheirfms to hinder their repentance, 
 
 Q. 20. 
 
the Ten Commandements. 
 
 m 
 
 Qj 20. What are the heft Remedies againft all Un- 
 ci? aft ity and tine leannefs of A find 'and Body ? 
 
 A. 1. The principal is the great work of renewing 
 grace which taketh up the Heart of man to God, 
 and maketh him perceive that his Everlaftmg con- 
 cerns arerhofe that mud take up his Mind an^Life: 
 And this work dill mortitieth therlefh with the affe- 
 ctions and lufts thereof. 
 
 2. Another is to make it ferioufly a great part of 
 our Religion, to fubdue and deftroy all fleftily fin- 
 ful lufts : and not to think a bare Conviction or Wifh 
 will do it : But that it requireth more Labour, than 
 to kill Weeds in your ground, or to tame unruly 
 Colts or Cattle. (/) 
 
 3. Another means is, to refolve upon a conftant 
 diligence in a lawful Calling. Poor labouring men 
 are feldom fo vicious in Luft, as idle Gentlemen 
 are. (w) 
 
 4. Temperance, and Fading when there is need, 
 and avoiding fulnefs, and flelh-pleafing meats and 
 drinks : Gluttons and Drunkards are fitted to be 
 Boars and Stallions. 
 
 5. To keep a Confcionable Government of the 
 Eye, and Thoughts, and call them off as loon as Satan 
 tempteth them. 
 
 6. Above all to before to keep far enough from 
 tempting perfons. Touch them not : Be not pri- 
 vate with them : There is no iafety when fire and 
 Gunpowder are long near : Nor in an infectious 
 Houle. Diftance is the greateft means of iafety. 
 
 (/) Rom.S. I, 5, 7, 12, 13. 2 Pet. 2. 10. Gal. 
 5. 13, 17^4- (>») Jude 23. 1 Cor. 9. 17. Rom. 
 13. 13, 14. Prw, 5, 8. Gen. 34. 
 
 7. Another 
 
3^4 Th* Exposition of 
 
 -. Anothermeans is to forefeethe End, and think 
 what will follow : fpecially think of Death and Judge- 
 ment : Confider what the alluring flclh will be when 
 the Small-pox fhall cover it wich Scabs, or when it 
 fhall have lain a few weeks {linking in a grave: This 
 muft t'e : Bat O the thoughts of the Judgment of 
 God, and the torment of a guilty Confcience fhould 
 be more mortifying helps. Togo to the houfe.of 
 Mourning and lee the end of all men, and fee what 
 the dud and bones of men are when they are cad 
 up out of the grave, and to think where the Souls 
 are and muft be for ever, methinks fhould cure the 
 folly of Luft. 
 
 Q. 21. Is it unlawful for Men and Women, efpe- 
 cially the unmarryed, to fet out themfelves in fuch Or- 
 naments of Apparel, as ?nay make tbemfe em moft comely 
 and defireabl 
 
 A. i. The common Rule is to be cloathed with 
 decent but modeft Apparel, fuch as (hews the Bo- 
 dy without deceit to be what it is, which is neither 
 loathfome, nor alluring. 2. And perlons mud be 
 invited to conjugal defires, by Truth and not by De- 
 ceit, and by the matters of real worth, fuch as wif- 
 dom, godlinefs, patience and meeknefs, and not by 
 flefhly ihares: For Marriages fo contracted are like 
 to turn to continued mifery to both, when the Bo- 
 dy is known without the Ornaments, and deceit, 
 and the difeales of the Soul become vexatious. 
 
 3. But there is much difference to be made of 
 the Time, and Ends. (/*) A young Woman that 
 kath a Suitor and intendech Marriage, may go further 
 
 (») Jer. 2. 31. 1 Pet. 3. 3? 4- <?«*• *8. 15. Prov, 
 
 7. 10. 
 
 n 
 
the Ten Common dements. 33$ 
 
 in adorning her felfro pleaie him that choofeth her, 
 and a Wife to pleaie her Husbauds Eye, than they 
 may do to Strangers, where there is no fuch pur- 
 pofe or Relation. To ufe a Procatious garb to be 
 thought amiable to others, where it may become a 
 Snare but can do no good, is the act of Jne that 
 hath the folly of Pride, and ibme of the difpofki- 
 on of a Harlot} even a pleafure and defire to have 
 thole think them amiable, deferable perions, in whom 
 it may kindle concupitcence Iiker than any good. 
 
 Q. 22. But may not a crooked or dcfor?ned per f on 
 hide their deformity by apparel or other means ? 
 
 /4. Yes, fo far as it only tends to avoid mens dif- 
 dain in a Common Converfation ; But not lb as to 
 deceive men in Marriage-defires, or purpoies or pra- 
 ctice. 
 
 CL 2 3» What if ones Condition be fitch that Mar- 
 riage is like to impovcrifo them in theWorld^ andcaft 
 them into great (freights and temptations, and yet they 
 feel a bodily rteceffuy of it ? 
 
 A. God cafteth none into a neceffity of finning. 
 Fornication muft not be committed to avoid pover- 
 ty : If fuch can by lawful means overcome their luft, 
 they muft do it: If not, they muft marry though they 
 fuffer poverty. 
 
 Q. 24. What if Parents forbid their Children ne- 
 ceffary mariage ? 
 
 A. Such Children muft ufe all Jawful means to 
 make Marriage unneceMary to them. But if that can- 
 not be done, they muft marry whether their Parents 
 will or not. For man hath 1. - ro forbid what 
 
 God Commandcth. 
 
 Qj 25. Is that Marriagt ch is without 
 
 the cenfent cf J\:;c;.. ;■ feparatc as 
 
 Adulterers? A. Some 
 
3j6 The Exposition of 
 
 A. Some Marriage as aforefaid is Lawful with- 
 out their conient : lome is finfull, but yet not Null 
 nor to be diffolved, which is the moil ufual Cafe. 
 Becaufe all at age do chooie for them lei ves, even 
 in the matters of Salvation : And though they ought 
 to be Kiled by Parents, yet when they are not, their 
 own a£t bindeth them. But if the itjap.icity of the 
 peribns make it null, that's another Cafe. 
 
 Q. 26. How jhall wen be furc what degrees are 
 prohibited, and what is Inccfi, when Mofes Law is 
 abrogated, and the Law of Nature is dark and doubt* 
 ful in it, and Chrifi faith little of it ? 
 
 A. Thofe palFages in Mofes Law which are but 
 Gods Explication of a dark Law of Nature, do ftill 
 tell us how God once expounded it, and conlequent- 
 ly how far it doth extend, though Mofes Law as 
 iuch be abrogated. 
 
 2. The Laws about fuch reftraint of Marriage, 
 are Laws of Order : And therefore bind when Or- 
 der is necefTary for the thing ordered ;' but not when 
 it deftroyeth the good of the thing ordered, which 
 is its End. Therefore Inceft is unlawfull out of luch 
 cafes of Necefiity ; but to Adams Sons and Daugh- 
 ters it was a Duty : And all the Children of Noah 1 * 
 three Sons muft needs marry either their own Bro- 
 thers and Sillers, or the Children of their Fathers 
 Brethren, which moved Lots Daughters to do what 
 they did. 
 
 3. In thefe matters of Order fome Laws of the 
 Land mull be obeyed, though they reftrain men 
 more than the Laws of God. 
 
 Q. 27. Is Marriage in every forbidden degree to 
 be diffolved ? 
 
 A. Not if it be a degree only forbidden by Mans 
 
 Laws 5 
 
the Ten Commandements. . 537 
 
 Laws: Or if it were in iucK forefaid cafes of abso- 
 lute hecefltty: Bat-that which God doth abfolutety 
 forbid, muflrrfot be continued but dillblved j as the 
 Caleof Herod, and him 1 Cor. 5. tells us. 
 
 CHAP. XLI. 
 
 Of the Eighth Commandement. 
 
 Qii. I .T j\ J Hat are the Words of the Eighth Cosri- 
 V V mandemcnt ? 
 
 A. ctjotf fljatt not ^tzal 
 
 Q. 2. What is the Stealing here forbidden} 
 
 A. All injurious getting or keeping that which is 
 anothers. 
 ' Q. 3 . When is it injurious ? s 
 
 A. When it is done without right: And that is 
 when it is done without the Owners Con fen t, or by 
 a fraudulent ox forcible getting his con fern y and with- 
 out juft Authority from a iuperiotfr power, who may 
 warrant it. 
 
 Q. 4. What Tower may allow one to take that -which 
 is anothers f 
 
 A. 1. God who is the only Abfolute Owner of 
 'all, did allow the Israelites to take the Egyptians 
 and Canaanitcs good?, and lb may do by whom he 
 will. 2. And a Magiftrate may take away the goods 
 of a Delinquent who forfeited! them : And may take 
 from an unwilling Subject lucli Tribute as is his due, 
 and as much of his Ethre as the Law alio weth him 
 
 Z TO 
 
328 The Expcfition of 
 
 r o take for the neceflary defence of the Common- 
 wealth , and may force him to pay his debts : And 
 a Father may take from his Child who is but a con- 
 ditional Subproprietor, what he feeth meet. 
 
 Q. 5. But what if it be fo fmall a matter as will 
 be no lojs to him ? Is it finful Theft to take it ? 
 
 A. Yes; if there be none of his Content, nor any 
 Law to warrant you, it is Theft how imall foever the 
 thing be. But if the common ience of Mankind fup- 
 pote that men would content if they knew it ; or 
 if the Law of God, or the juft Law of Man enable 
 you to take it, it is no Theft. And fo God allowed 
 the Jfraelites to pluck the Ears of Corn, or eat Fruit 
 as they pafsM through a Vineyard in hunger, lb be 
 it that they carryed none away. And a man may 
 gather a Leaf or an Herb for Medicine in another Mans 
 Ground, becaufe Humanity iuppofeth that the Own- 
 er will not be againft it. (a) 
 
 Q.6. But what if he canfpare it , and I am in great 
 ncce/fity^ and it be his duty to relieve me y and he re- 
 fufeth ? 
 
 A* You are not allowed to be your own Carver : 
 The common good mull: be preferred before your 
 own. And if every one (hall be judge when their 
 NecefTity ailoweth them to take from another, the 
 Property and Right of all men will be vain, and the 
 common Order and Peace be overthrown. And while 
 you may either beg, or leek to theParifh, or Magi- 
 ftrate for Relief, there is no place for a juft Plea of 
 your NecefTity. 
 
 (a) Den. 23. 25. Mat. 12. 1. Luh^ 6. 1. 
 
 Q; 7. But 
 
the Ten Commandements. 339 
 
 Q. 7. But jlwuld a man rather die by Famine th.m 
 take from another that is bound to give, and will 
 not ? \ 
 
 A. If his taking will by encouraging Thieves 
 do the Common- wealth more hurt than hi> Life ..til 
 do good, he is bound rattier to die than Steil. But 
 I dare not fay that it is to where all theie follow- 
 ing Conditions concurre : i. If it be lb imall a thing 
 as is meetly to lave Life ( as God allowed thefore- 
 faid taking of Fruit and Corn. ) 2. If you have 
 firft tryed ail other Means, as Begging or leeking 
 to the Magistrate. 3. If by the Secreiie, or by the 
 Effect, it be no hurt to the Commonwealth buc 
 good : As for inftance, If to fave life one take an 
 Apple from a Tree of him that is unwilling; or eat 
 Peaie ot Com in the Field : If Children have Pa- 
 rents that would famifli them : If a company in a 
 Ship mould lofe all their Provifion fave one mans, 
 and he have enough for them ail, and would give 
 them none; I think the Law of Nature alloweth 
 them to take as much as will fave their Lives, againit 
 his will. If David the Lords Anointed and his fix 
 hundred men want Btead, they think they may 
 take it from a churlifh Ndbai. {b) If an Army, which 
 is neceflary to lave the Kingdom from a foreign Ene- 
 my, mould want Money and Food, and none would 
 give it them, it leemeth unnatural to lay that they 
 ihould all famifli and lole the Kingdom, rather than 
 take Free Quarter, or things absolutely neceflary 
 from the unwilling. The Common-wealths right in 
 every Subjects Eitate is greater than his own, as 
 
 (b) Even K. Ahab might not tal^e Naboths Vine- 
 yard. 
 
 Z 2 the 
 
34^ The Expo fit wn of 
 
 the Common good is better than his. But thele rare 
 Cafes are no excufe for the unjuft taking of the leaft 
 that is anothers without his conient. 
 
 Q.8. But may not a Child or Servant tahe that 
 A/cat or Drink which is but meet, if the Parents and 
 Afafiers be unwilling ? 
 
 A. No, linlefs as aforefaid meerly to fave Life. 
 If Children have hard Parents they mud patiently 
 bear it : If Servants have hard Mailers, they may 
 leave them, or feek Remedy of the Magistrate for 
 that which they are unable to bear. But the World 
 muftnotbe taught to invade other mens Property, 
 and be Judges of it themlelves. 
 
 Qi 9. But what if he owe me a debt and will not 
 fay me, or keep unjuft pofjeffwn of my goods, may I 
 net take my own by ftealth or force, if J be able ? 
 
 A. Not without the Magiftrate, who is the Pre- 
 ferver of common Order and Peace, when your ta- 
 king it would break that Order ; and iuch liberty 
 would encourage Robbery. If you take it, you fin 
 not againft his Right, but you fin againft. the greater 
 Right and Peace of the Common- wealth. 
 
 Q. to. But what if I owe him as much as he oweth 
 me, may I not flop it, and refufe to pay him I 
 
 A. Yes, if the Law and common good allow it ; 
 but not elie : For you mull: rather lote your Right 
 than hurt the Common- wealth by breaking the Law 
 which keeps its Peace. 
 
 Q. t 1. What if I win it by Gaming or a Wager \ 
 when he confented to run the hazard} 
 
 A. Such Gaming as isu'ed in a covetous defi re of 
 gerring from ancuher-, without giving him anything 
 valuable for it, is finfuU in the winner and the lofet ; 
 And anothers covetous finfufl conient to ftand to the 
 
 hazard, 
 
the Ten Commandements. 341 
 
 hazard, maketh it nor lawful for you ro rake ir. 
 You forfeirir on both Tides, and rhe Magiftrate may 
 do well ro rak* j ir from you borh. Bur if a mo- 
 derate wager be laid, only to be a penalty ro rhe 
 Iofer for being Confidenr in ibme untruth, i^'s j u .1 
 ro rake hi? wager as a penalty, and give ir ro rhe Poor. 
 Bur rhe juft Law of Exchanging rights by contract 
 is, to rake nothing thar is anochers, without giving 
 him for ir rhat which is worth ir. 
 
 Q. 12. Is it lawful to trye Mafi cries for a prize 
 or wager : As running of Men, or Horfcs, Cock; -fights. 
 Fencing, \Vrc filing, contending in .Arts, &c ? 
 
 A. it is nor lawful to do it : 1 . Out of Cove- 
 teouiheis, defiring to get another mans money, though 
 ro his lots and grief: 2. Nor by Cruelty, as ha- 
 zarding mens live? by overdriving, in running, wreft- 
 ling, fencing, c^<:. But if it be ufed as a manly Re- 
 creation, and no more laid on the wager than is 
 meet to be ipenton a Recreation, and may be juftly 
 ipared without Coveteoufheis, or hurting another, 
 I know not but it may be lawfully done. 
 
 Q. 13. What are the r piles to avoid fin fid injury 
 in baying and felling ? 
 
 A. 1. That you give the true worth, that is, the 
 Market-price for what you buy, and defire not to 
 have it cheaper, unleisit he of a rich man that aba- 
 teth you the price in kindnels or Charity, or one 
 that having bought it Cheaper can afford to fell ac- 
 cordingly, (c) And that you neither ask nor defire 
 more than the laid true worth for what you fell, un. 
 lefs it be ibmewhat that you would not other wile 
 part with, which is worth more to ibme one ma ;1 
 
 (r) Lev. 25. 14. Prov, 20. 14. 
 
 Z 3 than 
 
242 *Iht Exposition of 
 
 *han toothers, or one that in liberality will give you 
 more. 
 
 2. THar you do as you would be done by, if you 
 were in the lame circumftances with the other ; lup- 
 pofing your own defires juft. 
 
 q. That you work not on the ignorance or ne- 
 ceflTities of another, to get more or take lei's than 
 the worth. 
 
 4, And therefore that you deceive him not by 
 hiding the fault of what you fell, nor by any falie 
 words or wiles. 
 
 5. That if a man be overfeen, you hold him not 
 to his bargain to his lois, if you can releafe it with- 
 out a greater lofs. Yet that you ftand to your own 
 word to him if he will not discharge you. More 
 I omit. (*0 
 
 Q. 14. hit lawful to txkeZJf'try, or gain for Afo~ 
 ney lent ? 
 
 A. The great difference of mens judgments about 
 llury, fhould make all the more Caurelous to ven- 
 ture 011 none that is truly doubtful. I fhall give my 
 Judgment in fome Conclufions. 
 
 1. It is evident that Ulury of other things as well 
 as of Money was forbidden the Jews^ Deut. 23- 
 ic, 20. Lev. 25. 36, 37- Exod. 22.25. And by 
 f.lluvy is meant anything more than was lent taken 
 for the uieof ir. 
 
 2. It is manifeft the word [ NefbeckS} flgnifying 
 biting, Ulury, that it is unmerciful hurting another that 
 is here meant. 
 
 3. It is manifeft that it was to the Poor that this 
 manner of lending was not to be ui'ed : And that 
 
 (d) Amos 8. 6. 
 
 only 
 
the Ten Commmdement s ; 34? 
 
 only to a Brother or Israelite, who alio might no c 
 be bought as a forced Servant } But to a Stranger 
 it was lawful. 
 
 4. The Israelites then ufed no Merchandize, or Buy- 
 ing and Selling for gain. They lived on Flocks, 
 Herds and Vineyards and Figtrees. So that J it is on- 
 ly taking ulury of any thing that was lent to the 
 needy, when Charity hound them to relieve them 
 by lending, that is here meant. 
 
 5. To exact the Principal or thing lent was as 
 truly forbidden, when the Poor could not pay it . 
 And lb it was to deny to give him freely in his* 
 need. 
 
 6. All this plainly fheweth that this fuppofeth a cafe 
 in which one is bound to uie Mercy to another in 
 want, and that it is meer unmercifulnels that is here 
 forbidden. 
 
 7. The Law 7 defcribed the fin, and the Prophets 
 when they fpeak againft Ulury do but name it ; 
 making no new Law, but fuppofing it defcribed in 
 the Law before. 
 
 8. The Law of Mofes asfuch bound not the reft 
 of the World, nor bindeth Chriftiansnow, 2 Cor, 5. 
 
 9. Therefore there is no Ulury forbidden but what 
 is againft the Law of Nature, or the Supernatural 
 Revelation of Chrill 
 
 1 o. The Law of Nature and of Chrift forbid all 
 Vnjufticc and Vnchantablenefs^ and therefore all 
 Vfury rrhich is againft Juftice or Charity. Every 
 man muft in Trading, lending and giving keep the 
 two Grand precepts ; \_Do as you would (juftly ) be 
 done by ] and Q Love your Neighbours asyourfelves.J 
 
 1 1 . To take more for the Ule than the ufe of the 
 Money, Horfe, Goods or any thing was really berth 
 
 Z 4 to 
 
}44 The Expo fit ion of 
 
 to the^'/rr, ismjuftice. And to rake either Vfeox 
 Principal when ic will do more hurt ro him chat pay- 
 etn it, than it is like to do good to our felves or 
 any other to whom we are more obliged, is contrary 
 to Chanty. And ib it is, Not to (jive where roe are 
 obliged to rive. 
 
 12. Merchandize or Trading by buying and fel- 
 ling for gain is real Vfury. They that lay out Mo- 
 ney on goods, and fell them for more than they gave 
 for them, do take ule or increa'e for their Money 
 of rhe buyer: which was forbidden the Ifraeliets 
 to Poor Brethren. And it is all one to make a Poor 
 man pay one Shilling in the Pound for the ule of the 
 Money to buy Cloth with, as to make him pay one 
 Shilling more than was paid for the cloth. And if a 
 Draper be bound to lend a Poor man money to buy 
 Cloth without u!e, he is as much bound to fell him 
 Cloth without gain. 
 
 1 3. Merchandize or Trading for gain is not un- 
 lawful, being uied without wjttftice and u?icharitable- 
 nejs'm 
 
 14. Every one that hath Money is not bound to 
 lend it at all: And not to lend it at all, is as much 
 againil the good of fome borrowers, as to lend it 
 end take but what the ule of it was worth to them. 
 
 1 5. No more mutt be taken for Ule, than the 
 lifer had real Profit by it; unlets it be when the 
 Rich are willing to pay more, or run the hazard, 
 or what a man lofeth by one bargain he gets by 
 another. (Y) 
 
 t.6. Some U fury is an A el of great Charity : viz, 
 A Landlord orfereth to fell his Tenant hib Land for 
 
 . ; Deu. 23. 20, 
 
 much 
 
the Ten Qommmdements. 345 
 
 much lefs than the worth : The Tenant hath not 
 Money to buy it : A Rich Neighbour told him [ The 
 Land is alfo offered to me \ but if yon will y I will lend 
 you Money on ufe to buy r>, and -pay me when yon 
 can.'] It was Wood- Land: The Tenant borrows 
 the Money } and in two years fells the Woo'd which 
 paid it all, and had the Land for almoft nothing. 
 Was not this charitable Ufury. (f) 
 
 I knew a worthy Perfon that trading in Iron workf, 
 did partly for himlelf and partly in Charity, take 
 to Uie the Moneys of many honeft mean people, 
 that knew not elfe how to live or to ule it ; and 
 from a imall Eftate he grew to purchaie at lean: 
 Seven thouiand pound per Annum to himlelf and his 
 Sons j was there any uncharitablenefs in this Ufu- 
 ry ? ft) ; 
 
 17. It is great uncharitablenefs in fome, not to 
 give ufe for Money, and Cruelty to fet.it out with- 
 out ule : As when poor Orphans are Iefc with no- 
 thing but a little Money to maintain them, and abun- 
 dance of Poor Widdows that have a little Money, 
 and no trade to ufe it in, and muft beg if they pre- 
 sently fpend the (lock ; If they lend it the Rich or 
 thole that gain by it in trading, the gainers are un- 
 merciful if they pay not ule for it, as well as un- 
 juft. 
 
 18. They that lay, we mult not lend to make men 
 rich, but only to the needy, do put down all com- 
 mon Trading : And forbid mod young men to marry : 
 For that which will maintain a fingle man plentifully, 
 will not maintain a Wife and Children, and provide 
 
 (f) Mat. 25. 27. Litk. 19. 23 g) Prov. 22. 
 16. 
 
 them 
 
346 The Expo fit ion of 
 
 them neceflary Portions : And if he mull: not endea- 
 vour to grow richer than he is, how ihall he main- 
 tain them, who had but enough for hi ml'elf before ? 
 And how (hall he be able to relieve the Poor, or 
 do any iuch good works, if he may not endeavour 
 to grow richer ? 
 
 Q. 15. Jf a Merchant find that it?s i:fial to de- 
 ceive the Cufiom-hoiife, or poor men thinly Chimney- Mo- 
 ney or other Legal 'faxes to he an Opprcffnn, may they 
 not by Concealment fave what they can $ 
 
 A. No : The Law hath given it the King, if you 
 like not to be his Subjecls on the Terms of the Law, 
 remove into another Land; If you cannot, you mud 
 patiently lufTer here : It is no more lawful to rob 
 the King than to rob another man. 
 
 Q. 16. Is it neceffary to reft ore all that one hath 
 wrongfully got ? 
 
 A. Yes, if he be able, (h) 
 
 Q. 1 7. What if he be not able ? 
 
 A. If he can get it by his Friends, he muft \ if 
 not, he muft humble himlelf to him that he wrong'd, 
 and confels the debt, and bind himielf to pay him if 
 ever he be able. 
 
 Q. 18. Bat what if it be a malicious man, that 
 will di [grace or ra'ine him if he kno^v it : Is he bound 
 to Confefs it ? 
 
 A. Humanity it felf will tell a man that Repen- 
 tance is the greateft Honour, next to Innocence ; 
 and that a Repenting perfon that will do it at lb 
 dear a rate, is unlike to wrong him any more: 
 And therefore we may fuppoie that there are few 
 fo inhumane as to undo luch a penitent. But if 
 
 Exq. 11. 5, 6, 1 2. Lev. 6. 4. Lnki 19.8. 
 
 he 
 
the Ten Commandements. 347 
 
 he thatknoweth him have good caufe to judge that 
 the injured perfon will make ufe of his Confeflion, 
 1. To the wrong of the King or the Common- 
 wealth, or the Honour of Chriftianity, or to a Great- 
 er hurt of the ConfeiTor than the Confefllo** is like 
 to prove a good to any, he may then forbear luch 
 a Confeffion to the per Ton injured, and lend him 
 iecrerly his Money by an unknown hand: or if he 
 cannot pay him, Confefs it to God and his fniritual 
 Guide. 
 
 Q. 19. What if a man can remove it, but not with- 
 out the wrong or mine of his Wife and Children, who 
 knew not of his fin ? 
 
 A. His Wife took him with his debts, as he did 
 her; and this is a real debt : She can have no right 
 by him in that which he hath no right himfelf to : And 
 he cannot give his Children that which is none of 
 his own. 
 
 Q. 20. What if I wrong* d a Mafter but in fome 
 fma.ll matter in Alarketting, which is long fince gone ? 
 
 A. The debt remaineth : And if you have the Value 
 you mud offer fatisfa&ion; Though its like, that for 
 imall things few will take it; But you mud: Con- 
 fefs the fault and debt: And forgivenefs is equal to 
 Reftitution. 
 
 Q. 2 1 . / Vhat ifthofe that I wronged be dead ? 
 A. You owe the value to thole that they gave 
 their Eftate to: Or if they be dead, to the next 
 Heirs : And if all be dead, to God in ibme ufe of 
 Charity. 
 
 O. 2?. What if am Father got it ill, and left it 
 ine f 
 
 A. He can give you no Right to that which he. 
 had none to, himfqlf \ fmfull keeping is Theft as well 
 as fm full getting. Q. 23, 
 
54S The Expo fit ton of 
 
 Q. 25 . Fffcaf //r/^ rfoW be fo nfiial at well as finally 
 04 that none expel? confejjlon or reft 1 tut ion : As for 
 Boyes to rob Orchards ? 
 
 A* Where you know it would not be well taken, 
 Reftirution is no duty : But if you have opportunity 
 it is lafeft to confefs. 
 
 Q. 24. Is it Thievery to borrow and not pay ? 
 
 A. Deceitfull borrowers are of the worfer fort 
 of Thieves, againft whom one cannot to well lave 
 his Purle as againft others : And they would deftroy 
 all charitable lending by deftroying mutual belief 
 and truft. Many Tradeimen that after break, do 
 /teal more and wrong more than many High-way 
 Robbers that are hanged. But it is not all Breakers 
 that a;e lb guilty. ( * ) 
 
 Qj 25. What borrowing is it that is Theft ? 
 
 A. 1. When you have no intent to pay. 2. When 
 you know that you are not able ro pay, nor like to 
 be able. 3. When there is a great hazard and dan- 
 ger of your not'paying, with which you do not ac- 
 quaint the Lender, and lo he conlenteth not to run 
 the hazard, (kj 
 
 Qj 26. What if it would crach^my Credit , and ruin 
 jpy Trade if I Jhould reveal the hazard and weaknefs 
 of my Eft ate ? 
 
 A. You mud not rob others for fear of ruineto 
 your ielf. If yon take his Money without his Con- 
 tent, you rob him. And no man that is Ignorant is 
 laid to confent : If you hide that which would hinder 
 him from contenting if he knew it, you have not 
 really his content, but rob him. 
 
 ) Rom. 1 *. 8,9, CfcJ Pffil. l~. 21. 
 
 Q. 27. What 
 
the Ttn Commxndements. 349 
 
 Q_. 27. What is the duty required in this eighth 
 
 Commandement ? 
 
 A. To further the Trofperity or Eftate of your 
 Neighbour as you would do your own, that is, with 
 the lame (incerity. 
 
 Q. 28. Muft a man work,, at his Trade for his 
 Neighbour ai much as for him) elf : Or as much life 
 his Eftate for others f 
 
 A. I laid [ with the fame fincerity ~] not in the 
 fame manner and degree. For there are fome dutyes 
 of Beneficence proper to our ielves as the Objects, 
 and tome common to others. And as Nature caufeth 
 the Eye to wink for it ielf, and the Gull: to tafte 
 for it leif immediately, and yet alio confequently 
 for every Members good, and principally for the 
 whole Man, \b every Man mult gee, poflefs and ule 
 what he can immediately for himfelf. But as a 
 Member of the Body which hath a due regard to 
 the good of every Member, and is more for the 
 whole than for him'.elf. (/) 
 
 Q. 29. Who be the great eft breakers of this Com- 
 ?nandement ? 
 
 A. 1 . They that care for no body but themfelves, 
 and think they may do with their own as they lilt ; 
 as if they were abfolute Proprietors } whereas they 
 are but the Stewards of God : And it is the pleafure 
 of the Flefh which is the ufe they think they may 
 put all their Eftates to. 
 
 2. Thole that fee their brother have need, and 
 fhut up the bowels of their companion from him : {m) 
 
 (/) iCor. 12. 21. Ep'h. 4. 28. O) Ben. 15. 
 8. 1 1. Eph. 4. 28. Jam. 2. 16. 1 Joh. 3.17. Mat. 
 2<. Prov. 31.2c. Pfal. 72. I3« E^K: 16-49. 
 } that 
 
55° The Expo fit ion of 
 
 that is, Relieve him not, when it is not for want of 
 ability, but of compaflion ai^i will. Or that drop 
 but ibme inconfiderable pittance to the Poor, like 
 the crumbs or bones to the Dogs ; the leavings of the 
 Flelh, while they pleaie their Appetites and Fancies 
 with the reft, and live as he Luk- 16. who was 
 cioathed in Purple and Silk, and fared iumptuouOy 
 or delicioufly daily, while the Poor at the door had 
 but the Scraps. That make lb great a difference 
 between themlelves and others, as to preferre their 
 own Superfluities and P leafy-res, before the Neccjfities 
 of others, even when multitudes live in diftrefTmg 
 Poverty. 
 
 3. Thole that live Idly, becaufe they are («) rich 
 or flothfull, and think they are bound to labour for 
 none but themlelves: whereas God bindeth all that 
 are able, to live in {omQ profitable Labour for others, 
 and to give to them that need. So alio they that by 
 Prodigality, Drunkennefs, Gaming, Luxury or other 
 Excefs, ditable themlelves to relieve the Poor. 
 
 4. Thole that out of a covetous worldly Mind,heap 
 up PJches for themlelves and their Children, + to 
 leave a Name and great Eftate behind them ( that 
 their Children may as hardly be laved as them- 
 felves ; ) As if a'.l that they can gather were their 
 Childrens due, while others better than they are ut- 
 terly negledted. 
 
 5. Thole that give with grudging, or make too 
 great a matter of their Gifts, and let too high a 
 Price upon them, and mult have it even extorted 
 from them. 
 
 (??) Pro v. 31. 2 Thef 3. \]Nab,iL 
 
 6. Thofe 
 
the Ten Commandements. 351 
 
 6. Thole that neglecl to pay due wages to them 
 that labour for them, and would bring down the 
 Price below its worth,- fo that poor Labourers can- 
 not live upon it: And that ftrive in all their Bar- 
 gainings to have every thing as cheap as they can 
 get it, without refpecl to the true worth, »or the 
 Neceflities of others. (0) 
 
 7. Thole that help not to maintain their own Fa- 
 milies and Kindred as far as they are able. 
 
 Q. 30. Who are the great eft Robbers, or breakers 
 of both fdtrts of this Command, Negative and Pre- 
 ceptive ? 
 
 A. 1. Emperours, Kings and other Chief Rulers, 
 who oppreis the People, and impoverish them, 
 while they are bound by Office to be Gods Mini- 
 iters for their good, (p) 
 
 2. Soldiers who by unjuft Wars deftroy the Coun- 
 treys, or in juft war unjuitly rob the People: O 
 the Woful rumes that luch have made ! So that Fa- 
 mine hath followed the Poverty and delegations, to 
 the death of Thouiands. 
 
 3. Unrighteous Judges, who for Bribes or Parti- 
 ality, or culpable ignorance, do fine righteous men, 
 or giveaway the Eftates of the juft, and do wrong 
 men by the pretence of Law, Right and Juftice, 
 and deprive the juft of their remedy. 
 
 4. Perfidious Patrons, who Simoniacally Sell, or 
 Sacrilegiously alienate, the devoted maintenance of 
 the Church. 
 
 5. Much more thofe Rulers and Prelates who 
 
 0) 1 lim. 5.8. Jam. 5. 4, 5. (p) Exo. 3.9, 
 IO. Pfal. 12. 5, 6. Prov.2$. 16. Pfal. 73. 8. JLccle. 
 4. 1, 2. I Sam. 12. 3^4- 
 
 faclioufly 
 
^52 The Expofition of 
 
 faclioufly, malicioufly crotherwife culpably, filence 
 and caft out Faithful Ministers, Sacnlegioutly aliena- 
 ting them from the Work of Chrift, and the Churches 
 fervice, to which they were coniecrated and devo- 
 ted, and rafting them out of their publick minifte- 
 rial Maintenance. (jf) 
 
 6. All Persecutors who unjuftly fine men and de- 
 prive them of their Eftates, for not finning againit. 
 God by O million or Com million : eipecially when 
 they mine multitudes. 
 
 7. Cruel, opprefllng Landlords who fet their poor 
 Tenants iuch hard Bargains as they cannot live 
 on. (r) 
 
 8. Cruel Lawyers, and other Officers, who take 
 fuch Fees as undo the Clients \ lb that men that have 
 not Money to anfwer their Covetous expectations, 
 muft loie their right. 
 
 9. Unmerciful Phyficians, who confider not the 
 fcarcity of Money with the Poor; but by Chargea- 
 ble Fees and Apothecaries bills, put men to die for 
 want of Money, (j) 
 
 10. Unmerciful Ufurers and Creditors, that will 
 not forgive a debt to the poor, who have it not to 
 pay. 
 
 1 1 . People that rob the Minifters of their Tythes. 
 
 12. Cheaters, who by Gaming, falie Playes, and 
 tricks of Craft, or falie Writings, Concealments, or 
 by quirks in Lav/ that are contrary to Equity, do 
 beguile men of their right \ (f) And eipecially the 
 
 (f) 2 Cor. 7. 2. (r) If*. 5. 7. Jer. 6.6. (J) I fa. 
 3.12. & 19.20. & 16. 4. (0 Lev. 10. 13. 1 Cor. 
 6. 7, 8. 1 Tbef. 4. 6, 
 
 poor, 
 
the Ten CommtLndtmznts. 3 5 J 
 
 Poor, who cannot contend with them : Yea and ibme 
 their own Kindred. 
 
 CHAP. XLII. 
 
 Of the NintJ) Comm&ndemznt. 
 
 Qu. 1. X yf T Hat are the Words of the ninth Com- 
 V V Hhindement f, 
 
 A. c^ow ftait not bear faife mitmi$ 
 agawft t^ ^efgtjbour, 
 
 Q. 2. Wh*ir is it which >s herein forbidden ? 
 
 A. All Falfhood injurious to the innocency, right 
 or reputation of another ; efpecially in wicueis-bear- 
 ing.j accuiations or judgments contrary to publick Ju- 
 ftice. The Act forbidden is Faiihood : The objecfr. 
 sgainfl: which ic is done, is our Neighbours good 
 or right of any fort ? whether his good Name, or 
 Eftate, or Life, elpecially as it perverteth the hear- 
 ers Judgment and Love, or publick Juftice. (a) 
 
 Q. 3. Is all Lying here forbidden^ or only injuri- 
 ous Lying ? 
 
 A. All Lying is iri'jkrioHS^ and forbidden. (£) 
 
 Q s 4. What injury doth a jsajhng Lie do to any one f 
 Or a Lye which only faveththe fpeakcrfromfome hurt 7 
 without hurting any other ? Terf fame Lies feem to be 
 profitable and neceffary. As if a Parent or Phyfici- 
 an tell a Lie to a Child or Patient to get them to 
 
 1 ' —————— - - «i m ■ 1 I ( ■ I 
 
 (a) Lev. 19. n. Prov, 14, 5. (b) Col. 3. 9* 
 Rev. 21. 17. &22. 15. 
 
 A X take 
 
^54 Th € Expofition of 
 
 a Medicine to fave their lives, or a Snbjefb tell 
 d lye to a Tray tor or Enemy to fave the Life, of the 
 King ? Tell me I fray you, why God forbiddeth all 
 fitch Lies ? 
 
 ■ A. i. You mud: confider that God is the Author 
 of Order: AndOrder is to the World it's ufeful dii- 
 pofkion to it's Operations and Ends : Juft as it is 
 to a Clock or Watch, or a Coach, or Ship or any 
 fuch Engine; Disorder the parts, and it's good for 
 nothing: A Kingdom, Army, Church, or any Socie- 
 ty, iseffentiated by Order, without which it is de- 
 itroyed. And the World of Mankind being made 
 up of individual perfons, the ordering of particular 
 Men is the Chief thing to the Order of the humane 
 World :' As we dye, when diforder of parts or hu- 
 mors maketh the Body uucapable of the Souls Ope- 
 rations. So a mails Soul is vitiated and dead to it's 
 Chief ends, when it's Order is overthrown. All God- 
 lineis and Morality is nothing but the right Order 
 of the dilpofitions and. a<fts of man, in our fubordi- 
 nation to the Governing Will. of God (which is 
 our Law : ) It -is not -another Subftatice that Grace 
 maketh in us, but another Order, And all fin is 
 hing but the contrary Diforder-. And that mans 
 Words be the true and juft ExprefTion of his Mind, 
 is a great part ol the Order of his Words, without 
 which it were better Man were ipeechleis. 
 
 And 2. You m u it confider, that God hath made 
 man a fociable Creature, and each one a part of the 
 W 7 orld, which is One Kingdom of God the llniver- 
 fal King. And that each part is more for the whole 
 than for it [elf, becaule the common welfare of the 
 .whole, is better than of any $aru as being a higher 
 End of Government, and more illuflrioufly (hewing 
 the Glory of God. And 
 
the Ten Comma&kments. ? 5 <j 
 
 And 3. You mull: confider, that became God only 
 knoweth the Heart, there can be no Society and 
 Corivcrfation but by Words and other Signs : And 
 that without mutual Trnft, there can be no Socierv 
 of Love, Concord or mutual Help : But utter dijr 
 is a Virtual Wane: There can be no PfWe and 
 Subjects, no Husband and Wife, no Paftor and 
 Flocks, without fome truft. And Truftineft is Tr: 
 telling: So far as a Man is taken for a Lyer 7 he is 
 not believed or trujlcd. (c) 
 
 4. You mull confider, that if God mould leave it 
 to mans difcretion in what cafes to Lie, and in what 
 not, and did not abfolutely forbid it, Selfiftinefs, 
 Intereit and Folly would Icarce leave any credibili- 
 ty or truftineft in Mankind. For how can I know 
 whether your Judgment now bid you not Lye, for 
 fome reafon that 1 know not. 
 
 5. So that you lee, that Leave to Lie when we 
 think hbarmlefsj would be but to pluck up a i^ood- 
 gate of all deceit, untruftinefs and utter confufion, 
 which would fhame and confound and mine Socie- 
 ties and the World. And then it's eafie to know 
 that it is better that any mans Commodity or Life 
 milcarry ( which yet was icarce ever done meerly 
 for want of a Lye ) than that the World mould be 
 thus diforderedand Confounded: As men fickofthe 
 Plague mud be (hut up rather than go about to in- 
 fect the City } and fome Houies mult be blown up 
 rather than the (ire not be ftopr. And as Sou'diers 
 burn Suburbs to lave a City, &c. fo no mans pri- 
 
 (c) Prov. 6. 17. & 12. 19, 22. & 13. 5. & 
 f. 7. 1 Tim.' I. 10. (V) Rom. 3. 7, 
 A a 2 
 
$j6 The Expo fit ion of 
 
 vate good mail be pretended for the Corruption and 
 Miiery of the World. (<?) 
 
 6. And Remember that Lying is the Devils Cha- 
 racter and Work, and io the work and Character 
 of his %rvants. And Truth is the effeft of Gods 
 Perfection, and his Veracity lb neceflary to Man- 
 kind, that without it we could have no full aflii- 
 rance of the future bleflednels which he hath promi- 
 sed : If God could Ljr,our hopes were all fhaken \ for 
 we mould be ftill uncertain whether his Word be 
 rrue. And Gods Laws and his Image muft figni- 
 fie his perfection, (f) 
 
 Q. 5. Wherein doth the Truth of words eonfft f 
 
 A. In a threefold reipect : 1. In a Suitable fig- 
 nificancy of the Matter-. 2. In an agreeable figni- 
 flcancy of the Mind of the Speaker. 3. And both 
 thefe as Suited to the Information of the hearer. 
 
 p. 6. What is falfe-fptaking} 
 
 A. 1. That which is io diiagreeable to the Mat- 
 ter as to reprefent it falily. 2. That which is fo 
 diiagreeable to the Speakers Mijtd, as to reprefent 
 it falny to another. 3. That which fpeaketh the 
 Matter and Mind aptly as to themielves and other 
 hearers, but lb as the prefent hearer who we know 
 rakes the Words in another fence, will by our de- 
 fign be deceived by them. 
 
 Q. 7. Is all falfe ffeaktng Lyings or what is a 
 Lye? 
 
 A. Lying- properly [ignineth a culpable f fearing of 
 
 d: And i: hath divers degrees of culpability. 
 
 When falfhoodis fpokeii without theipeakers fault, 
 
 (c) iKing. 22. 22. Joh. 8. 44. Tit. I* 2> Heb. 
 
 6. 18'. (f) Rem. 3. 4. 
 
 ft 
 
the Ten Common dements. 357 
 
 it is not morally to be -called a Lie: Though im- 
 properly the Hebrews called any thing a Lye which 
 would deceive thole that trull in it : and lb all men 
 and Creatures though blamelefs are Lyars to inch 
 as overtruft them. (V) j 
 
 Q. 8. Which are the diver J degrees jf Lying vrCuU 
 fable falfe [peaking ? 
 
 A. 1 . One is privative ', When men falfly repre- 
 fent things by Diminutive ExprefTions : Things may be 
 falfly reprelented by defective as well as by Exceffive 
 fpeeches : He that ipeaks of God, and Heaven and 
 Holinefs faintly as Good, faith a grammatical truth : 
 But if he fpeak not of them as Beth or Excellent, 
 it is Morally a falfe Expreffon through defecl. He 
 that faith Coldly, To Murder, to be JPerjured, to 
 Silence Chrifts Afinifiers unjutrly, is not well, as Eli 
 laid of his Sons Wtckednels ; or only faith, [ I t 
 not jitftifie it, ] or Q lis hard to jitfiife itl faith 
 a Grammatical Truth, but a Moral faljhood by the 
 extenuating words, as if he would perfwade the 
 hearer to think itibrne imallor doubtful matter, and 
 ib to be impenitent. 
 
 2. He thatfpeaketh falfly through rajhnefs, 
 lefnejs, neglecl: of juft Information, or any ignorance 
 which is Culpable, is guilty of fome degree of Ly- 
 ing. But he that knowingly fpeaketh falfly, is a Lyar 
 in a higher degree. 
 
 3. He that by Culpable forget fulnefs ipeaks falfly, 
 is to be blamed : But he that Remembretb and S 
 dieth it, much more. 
 
 (g) Frcv. 12. 17. Pfaf. 52.4- & 1:0. 7. Pfaf, 
 116. 1 1. Eph. 5, 6. 
 
 A a 3 4- H( 
 
358 T-ht Expofition of 
 
 4. He that lyeth in a [mall matter which feem- 
 eth not to hurt but perhaps to profit the Hearer, 
 is to be blamed : But he that lyeth in great mat- 
 ters, and to the great hurt of others, much more. 
 
 %. He that ipeaketh either contrary to his Mind, 
 or contrary to the Matter culpably, lyeth. But he 
 that ipeaketh both contrary to his Mind and the 
 Matter^ lyeth worfe. 
 
 6. Pie that by Equivocation ufeth unaft and un- 
 fuitMe expre/fions, to deceive him that will mifun- 
 derftand them, is to be blamed : But he that will 
 ftand openly bold-faced in a Lie, much more. 
 
 7. It is fin to ipeak Untruths of our own, which 
 we might avoid: But it's much worfe to father them 
 on God or the Holy Scripture. (Jo) 
 
 8. It is fin by falihood to deceive one, but much 
 more to deceive multitudes, even whole AfTemblies 
 or Countreys. 
 
 9. It is fin in a private man to Lie to another about 
 {mail things: But much more hainous for a Ruler, 
 or a Preacher, to deceive multitudes even in matters 
 of Solvation. 
 
 10. It is a fin rafhiy to drop afalfhood : But much 
 greater to write Books or difpnte for it, and jujii- 
 fie it. 
 
 11. It is a fin to Lie from a good intent : But 
 .much more out of envy, malice or malignity. 
 
 12. It is a fin to lie in private Talk: But much 
 more to lie to a Magiftrate or Judge who hath pow- 
 er to Examine us. 
 
 13. It is a fin to ajfert an Untruth as aforefaid : 
 
 (hi) 1 Cor. 15. 15. ljoh. 5. 10. 
 
 w But 
 
the Ten Commandements. JJ59 
 
 But much greater to [wear it, or offer it to God in 
 our Proftffion or f r ows. 
 
 Q,. 9. Is all Deceiving of another a fin ? 
 
 A. No: There is great difference, 1. Between 
 deceiving one that I am bound to inform, and one 
 that I am not bound to inform: 2. And between de- 
 ceiving one to his benefit or h.vr mlefiy, and to his hurt 
 and injury : 3. And between deceiving him by 
 means 1 and by /,' -njuft forbidden mean?. 
 
 1. I am under no Obligation to inform a Robber 
 or an ufurping Perfecutor as fuch. But to others I 
 may be obliged to open the Truth. 
 
 II. I may deceive a Patient or Child to'profit him, 
 when I may not do it to hurt him. 
 
 III. I may deceive fuch as I am not bound to in- 
 form, by my fdence, or my looks, of geftures, which 
 I iuppofe he will mifunderftand, when t may not de- 
 ceive him by a Lie. 
 
 Q. I o. Is it not all one to deceive one way or anc- 
 ther? 
 
 A. No: 1. I am not bound to open my Mind 
 to all men: What right hath a Thief to know my 
 Goods or Heart ? or a Perfecutor to know where I 
 hide my felf ? 
 
 2. But I have before largely (hewed you, that 
 Lying is fo great an evil againft common Trnji and 
 Society in the World, as is not to be uled for per- 
 ianal Commodity or Safety. 
 
 3. And other Signs, Looks and geftures being 
 not appointed for the natural and common Indica- 
 tions of the Mind, are more left to humane Liberty 
 and Prudence, to uie for Lawful ends. As Chrift, 
 Luk> 24. made rjy his motion, as if he would have 
 gone further: And even by words about Cafars Tri- 
 
 A a 4 bute 
 
?6o The Expo fit ton of 
 
 bure, and other Cafes, concealed his Mind, and oft 
 d^nyed the Pharifees a resolution of Queftions which 
 they put to him. Stratagems in a Lawful War are 
 lawful, when by aclual mews and ieemings an Ene- 
 my is Received. 
 
 Q: i I. But the Scriptures mention many In ft tikes of 
 Equivocation and flat Lying, in the Egyptian j\lid- 
 wives, in Rahab, in David and many others, with- 
 out blame, and fome of them with great commenda- 
 tion and reward, Heb. 1 1 ? 
 
 A. i . It is Gods Law that tells us what's Sin and 
 Duty, when the Hiftory oft tells us but what was done, 
 and not how far it was well or /// done. 
 
 2. It is not the Lie that is commended in the 
 Midwives and Rahab , but their Faith and Cha- 
 rity. 
 
 5. That which God pardoncth (as he did Poly- 
 gamy and raft] Divorce) to Godly men that are up- 
 right in the main, and ipecially iuch as knew it not 
 to be fin, is not thereby juftifled ; nor will it be io 
 eafily pardoned to m, who live in the clearer Go- 
 (pel light. 
 
 Q. 12. But when the Scripture faith, that All men 
 are Lyars, and fad Experience feemeth to confirm it, 
 what credit do we owe to Afen 7 and what certainty is 
 there of any Hiftory ? 
 
 J, Hiftory (by Writing or Verbal Tradition ) is 
 of ib great ufe to the World, that Satan maketh it 
 a chief part of his work, as he is the Deceiver and 
 Enemy of Mankind, to corrupt it. And falfe Hifto- 
 ry is a moil: hainous fin, and dangerous Snare, by 
 which [he great Deceiver keeps up his Kingdom in 
 the World. Heathcnifm, Mahomeranilin, Popery, 
 Herefie, and Malignity and Perfection, are all main- 
 tained 
 
the Ten Comtnan dements. 361 
 
 tained by falle Tradition and Hiftory. Therefore 
 we muft not be too hafty or confident in Believing 
 Man : And yet denying juft Belief will be our fin and 
 great lofs. 
 
 Q_. 13. How thenjljall we know what and whom to 
 believe ? 
 
 A. 1. We muft believe no men that fpeak againft 
 God or his Word : For we are fure that God can- 
 not lie : And the Scripture is his infallibly Sealed 
 Word. 
 
 2. W 7 e muft believe none that fpeak againft the 
 Light of Nature and common Notices of all Mankind : 
 for that were to renounce Humanity : And the Law 
 of Nature is Gods flrft Law. But it is not the Sen- 
 timents of Nature as depraved which is this Law. 
 
 3. We muft believe no men againft the common 
 Senies of Mankind, exercifed on their duely qualified 
 Objects. Faith conrraditleth not common Senfe, 
 though it goe above it. We are Men 'before we are 
 Christians ; and Sem'e and Reafon are prefuppofed 
 to Faith : The Doctrine which faith, There is no 
 Bread nor Wine after Confecration in the Sacrament, 
 doth give the lie to the Eyes, Tafte and Feeling, 
 and intellectual Perception of all found men, and 
 therefore not to be believed : For if Senfe be not to 
 betrufted, we know not that there is a Church, or 
 a M*n, or a Bible or any thing in the World, and 
 lb nothing can be believed. Whether ail found Senies 
 may be deceived or not, God hath given us no furer 
 way of certainty. 
 
 4. Nothing is to be believed againft the certain 
 Intereft of all Mankind, and tending to their de- 
 urution; That which would damn Souls, or deny 
 their Immortality and future Hope, or mine the 
 
 Chriftian 
 
562 7 be Ex fo fit ion of 
 
 Chriftian World or Nations, is not to be believed 
 to be duty or lawfuil : For Truth is for Good, and 
 Faith is for Felicity ; and no man is bound to fuch 
 defhuclive things, (z) 
 
 5. ^Jothing is to be believed as abfolutely certain, 
 which depends on the racer honcfty of the Speakers : 
 For all men are liable to miftake or lie. 
 
 6. The more Ignorant, malicious, unconfcionable, 
 factious, Tiding, any man is, the leis credible he is. 
 And the wifer and nearer to the aclion any man is, 
 and the more conicionabJe, peaceable and impartial 
 he is, the more credible hr is. An Enemy fpeaking 
 well of a man, is \o tar more credible than a Friend : 
 Multitudes, as capable and honeft, are more credible 
 than one. 
 
 7. As that Certainty which is called Morally as 
 depending on mens Frcc-witi, is never abiblute, but 
 hath many degrees, as the witnefs is more or lefs 
 credible; lb there is a Certainty by mens Report, 
 Tradition or Hiltory which is Phyfical and wholly 
 infallible: As that there is fuch a place as Ro?ne, 
 Fans, &c. and that the Statutes of the Land were 
 made by fuch Kings and Parliaments to whom they 
 are afcribed ; and that there have been fuch Kings, 
 &c. For proof of which know, 1. That befides 
 the free afts, the Will hath fome afts as necejfary 
 as it is to the Fire to bum, viz. To Love our felves 
 and Felicity, and more luch. 2. That when all men 
 of contrary Intereft, Friends and Foes, agree in a 
 matter that hath fenfible Evidence, it is the EfTecl 
 of fuch a Nee e J fit at in* Caufe. 3. And there is no 
 Caufe in Nature that can make them fp agree in a 
 
 (O 1 Job. 4. i 7 2. 
 
the Ten Comm.wdemztns. 3^> 
 
 lie. Therefore it is a Natural Certainty. Look back 
 to the fixth Chapter. 
 
 Q. 13. Why is falfe Witmfs in Judgement fo great 
 a fin f 
 
 . A. Becaufe it containeth in it all thefe jodious 
 Crimes con j unci : 1. A deliberate lie: 2. The 
 wrongful! hurting of another, contrary to the two 
 great Principles of Converfe, Jalice and Love : 
 3. It depriveth the World of the benefit of Govern- 
 ment and Judicatures : 4. It turneth them into the 
 plague and mine of the innocent: 5. It blaiphe- 
 meth or difhonoureth God, by whole Authority 
 Rulers judge, as if he let up Officers to deftroy us 
 by falie Witneis, or knew it not, or would not re- 
 venge Injuftice. 6. It overthroweth humane Con- 
 verie and Safety, when Witnefles may deftroy whom 
 they pleafe, if they can but craftily agree. (^ ) 
 
 Q_. 14. Is there 'no way to prevent this dagger to 
 Aianltind ? 
 
 A. God can do it: If he give wife and righteous 
 Rulers to the World, they may do much towards 
 it : But wicked Rulers uie falie Witneis as the 
 Devil doth, for to deftroy the Juft. As Jezebel did. 
 Q. I 5. How jhonld good Ryder s avoid it f 
 A. 1 . By earning Teachers to open the danger of 
 it to the People. 2. Some old Canons made inva- 
 lid the Witneis of all notorious wicked men: How 
 can he be trufted in an Oath, that maketh no Con- 
 icience of Drunkennefs, Fornication, Lying or other 
 Sin ? 
 
 (O Mat. 26.62. & 27.13. Mar. 14. 55,56. 
 35.30.^7.6.13. jD«* t i9. 16, 17, 18. Pro. 
 6. 19. & 12. 17.. & 21.28. &25. 18. Pf.$$. 11. 
 
 Q. 16, Hon 
 
564 The Exp oft t ion of 
 
 Q. 16. How tre Jo few deftroyed by falfe WiU 
 
 nejfts f 
 
 A. It is the wonderful Providence of God, de- 
 claring himielf the Governour of the World : that 
 when fchere are ib many thousand wicked men, who 
 all have a mortal hatred to the Godly, and will daily 
 Swear and Lie for nothing} and any two of thefe 
 might take away our Lives at pleafure, there are yet 
 fo few this way cut off. But God hath not left him- 
 ielf without witneis in the World, and hath revenged 
 fa He Witneis on many, and made Confcience a ter- 
 rible Acculer for this Crime. (/) 
 
 Q_. 1 7. What is the pofitive Duty of the ninth Com- 
 mandement ? 
 
 A. 1 . To do Juftice *to all men in our places. 
 
 2. To defend the Innocent to the utmoft of our 
 juft Power. If a Lawyer will not do it for the Love 
 of Juftice and Man, without a Fee when he cannot 
 have it, hebreaketh this Commandement. 
 
 3. To reprove Backbiters, and tell them of their 
 Sin. 
 
 4. To give no Scandal, but to live fo blamelefly 
 that Slanderers may not be believed. 
 
 5. On all jufl: occafions efpecially to defend the 
 Reputation of the Goipel, Godlinefsand Good men, 
 the Cauie and Laws of God, and not filently for 
 ielf laving to let Satan and his Agents make them 
 Odious by Lies, to the Seduclion of the Peoples 
 Souls, (rn) 
 
 (/) Vrov, 19. 5. 9. (w) Prov. 25. 23. Pfal. 
 
 CHAP. 
 
the Ten Commandements. 365 
 
 CHAP. XLIII. 
 
 Of the Tenth Co mm an dement. 
 
 Qu. 1 . T JX J Hat are the Words of the Tenth Com- 
 V V man dement . ? 
 
 A. ^ijou ftait net Cofcet tijv ©efgft' 
 bourg; ^oufc: ®i)ou Qjaltnot cotiet ty]? 
 ^ctgXjbourgs Wiiz , no? $tgs 4@an^ev* 
 fcant, no? l)i$ 2©aiD ^erbant, no? ijijs 
 *Djc, no? tjtjs 2©, no? an? tying tyat t$ 
 tl)? $cisi3bout% 
 
 Q; 2. JF/taf is for bidden here ', and what Command- 
 ed? 
 
 A. 1. In fumme, the thing forbidden is SELFISH- 
 NESS, and the thing Commanded is to LOVE OUR 
 NEIGHBOUR AS OUR SELVES. 
 
 Q. 3- Is not this implyed in the five foregoing 
 Commandements ? 
 
 A. Yes : and fo is our LOVE to GOD in ad 
 the Ninelaft. Butbecaute there are many more par- 
 ticular Inftances of Sin and Duty than can be diltinft- 
 ly named and remeinbred, God thought it meet to 
 make two General Fundamental Commandements which 
 fhould contain them all : which Chrift calleth the 
 firft and fecond Commandement, Thonfijalt Love the 
 Lord thy God with all thy Hearty &C. And thou [halt 
 Love thy Neighbour as thy Self. The fir ft is the Sum- 
 mary and root of ail the duties of the other nine, and 
 Specially of thefecond,third and fourth. The Other is 
 Summary of the fecond Table dutyes; And it is 
 
 placed 
 
3 66 The Ex vo fit ion of 
 
 placed laft, as being inftead of all unnamed inftan 
 ces. As the Captain leads the Souldiers, and the 
 Lieutenant brings up the rear. (*) 
 
 Q. 4. What -mean you by the Sin of SELFISH- 
 NESS? 
 
 A. \ mean that inordinate felf-eftcem, felf-loveand 
 felf-feehmg^ Wlt h the want of a due proportionable Love 
 to others^ which engageth men againft the good of 
 others, and inclineth them to draw from others to 
 themfelves : It is not an ordinate Love of our ielves, 
 but a di leafed felf-love. (/?) 
 
 Q; 5. When is Self-Love Ordinate ? and when is 
 it Sinful? 
 
 A. That which is ordinate, 1. Valuethnot a mans 
 Self blindly above his Worth : 2. It employeth a 
 man in a due care of his own Holiriefs, Duty and 
 Salvation. 3. It regardeth our Selves but as little 
 members of the common great body, and therefore 
 inclineth us to Love others as our felves, without much 
 partial difprcportion, according to the divers degrees 
 of their amiablenefs, and to Lovepublick good, the 
 Church and World, and much more God above our 
 lelves. 4. It maketh us ftudious to do good to others, 
 and rejoyce in it as our own, rather than to draw from 
 them to out lelves. (c) 
 
 II. Sinful felfifhnefs, 1 . Doth efteem and iove and 
 leek [elf- inter eft above it's proper worth: It is over 
 deeply affected with all our own concerns. 2. It 
 hath a low, disproportionate Love and regard of 
 
 {[a) Mat. 19.19. £0^.10.27. Rom. 13. 9. Lev. 
 16. 24. ykf^.8.34. (£) 7^-45- 5- Mat. 16.22, 
 23. Ltffe. H- 2 6\ 29,32, 33. (6) PhiL 2. 4, ifi 
 1 Cgr. 12. & ic. 24. 
 
 others 
 
the Ten Commandements. 36 y 
 
 others good. 3- And when it groweth to full ma- 
 lignity, it maketh men envy the profperity of others, 
 and covet that which is theirs, and defire and re- 
 joyce in their dilgrace and hurt, when they Stand 
 againft mens Selfifn Wills : and to endeavour to draw 
 from others to our ielves : Selfiflwefs is to tr.£ Soul 
 like an Inflamation or Impoftume to the Body ; which 
 draweth the Blood and Spirits to it felf, from their 
 due and Common courle, till they corrupt the in- 
 flamed part. 
 
 Q. 6. What mean you by Loving others as our- 
 lelves ? 
 
 A. Loving them as members of the lame Body 
 or Society ( the World or the Church as they are ) 
 impartially with a Love proportionable to their 
 worth, andiuch a careful, practical, forgiving, Pa- 
 tient Love, as we Love our ielves. (d) 
 
 Q. 7. But God hath made us Individual pcrfons, 
 with fo peculiar a Self-love, that no man can pojji- 
 bly love another as him felf t 
 
 A. 1 . You muft diftinguifti between fenfitive Na- 
 tural Love, and Rational Love. 2. And between 
 Corrupt, and Sanctified Nature. 
 
 1. Natural Senfitive Love is ftrongerto ones Seif r 
 that is, ( more fenfible of felf- inter eft ) than to all 
 the World. I feel not anothers Pain or Pieaiure, 
 in itielf. I hunger and third for my felf: A Mo- 
 ther hath that Natural Senfitive Love to her own 
 Child (like that of Bruits) which fhe hath not for 
 any other. (?) 
 
 2. Rational Love valueth and loveth, and prefer- 
 
 (d) Col. 3. 12, 13. 1 Cor. 13. Eph. 4. 1, 2. 
 (/) Prov. 14, 10. 
 
 mh 
 
3 6 8 The Expo fit ion of 
 
 reth everything according to the degree of its amia- 
 bleneis, that is, it's Goodnefs. 
 
 3. Rational Love deftroyeth not Senfitive ; bur it 
 Moderateth and Ruleth it, and Gommandeth the Will 
 and Frulhice to preferre and defire and leek and de- 
 light \fi higher things, ( as Reafbn ruleth Appetite, 
 and the Rider the Horie ; ) and to deny and for lake 
 all carnal or private Interefts, that ftand agaiml a 
 greater good. 
 
 4. Common Reafon tells a man, that it's an iirf- 
 reafonable thing in him that would not dye to lave 
 a Kingdom; Much more that when he is to love 
 both himielf and the Kingdom infeparably, yet can- 
 not Love a Kingdom, yea or more excellent per- 
 lons, above himielf. But yet it is San cYiii cation that 
 muft EfFedually overcome inordinate feif-Love, and 
 clearly illuminate this Realbn, and make a man obey 
 it- (f) 
 
 5. To conquer this Selfiflmefs is the fumme of all 
 Mortification , and the greateft Victory in this 
 World: And therefore it is here perfectly done by 
 none: but it's done moft where there is the great- 
 eft Love to God, and to the Church and publick 
 good, and to our Neighbours. 
 
 Q. 8. What is the finf nine fs and the hurt of Sel- 
 fifhnefs ? 
 
 A. u "It is a Fundamental Errour and Blindnefs 
 in the Judgment : We are lb many Poor Worms 
 and little things; And if an Ant or Worm had Rea- 
 fon, mould it think it's Life or Eafe or other intereil 
 
 (f) 1 Cur. 10. 33. Tit. 1. 8. Jam. 3. 15, 17* 
 CoL 1. 24. 
 
 more 
 
the Ten Qomm.wJxrncats. 369 
 
 more valuable than a Mam, or than ail the Gouri- 
 
 treys ? 
 
 2. It is a fundamental Pravity and diforder of 
 Alans Will : It is made to Love Good as Good, and 
 therefore to Love molt the greareft good. • * 
 
 3. Yea it blindly cafteth down and trampleth on 
 all Good in the World which is above felf+nterefli 
 For this prevailing Selfifhnels taketh a mans (elf for 
 bis ultimate end, and all things elie but a> means to 
 'his own Intereft : God and Heaven and all Societies 
 and all Virtue, feem no further Good ro nun than 
 they are for his own good and welfare. And Sel- 
 fifhnels lb overcometh Realbn in fome, as to make 
 them difpute for this fundamental Errouras a Truth, 
 That there is nothing to be accounted Good by me? 
 but that which is Good to me, as my intereft or wel* 
 fare: And lb that which is Good to others, is not 
 therefore Good to me. (^) 
 
 4. And thus it blafphemouily depofeth God in the 
 Mind of the finner } miking him no further Good 
 to us, than as he is a means to our Good', and lo 
 he is let quite below our lelves : As if he had not made 
 us forHimlelf, and to Love him as God, for his own 
 Goodneis. 
 
 5. I told you before (of the Firft Commande- 
 ment ) how this maketh every man his own Idol, 
 to be Loved above God. 
 
 6. Yea, that the Selfijh would be the Idols of the 
 World, and have all men conformed to their Judge- 
 ment, Wills and Words. 
 
 7. A SelfilhmanisanEnemy to the publick Peace 
 
 (g) Trov. 3. 5. & 20. 6. & 23. 4. ck 25. 2-, 
 &26. 5, 12, 16. ck 27.2. & 28. 11. 
 
YjO The. Exposition of 
 
 of all Societies, and of all true Unity and Concord : 
 For whereas Holy perfons as iuch have all one Cen- 
 ter, Law and End, even God and his Will, the 
 Selnlh have as many Ends and Centers and Laws 
 as they are. perfons. So that while every one would 
 have his mn Inter eft ^ Will and Lift to be the Com- 
 mon Rule and Center, it is by the wonderful over- 
 ruling Power of God, that any order is kept up in 
 the World ; and became when they cannot be all 
 Kings, they agree tD make thatufe of Kings which- 
 they think will ferve their Inter eft beft. 
 
 8. A Selfifh man fo far can be no true Friend : 
 For heloveth his Friend but as a Dog doth his Ma- 
 iler, for his own Ends. 
 
 9. A Selfifh Perlbn is fo far untmfty 7 and fo falfe 
 in Converieand all Relations: For he chooieth and 
 changeth and u'.eth all, as he thinks his own interefh 
 requireth. If he be a Trade! man, believe him no fur- 
 ther than his intereft binds him : If he be a Mini- 
 iter, he will be for thatDoclrine and Practice which 
 is for his Carnal Intereft: If he be a Ruler, wo to 
 his In p eriours. And therefore it is thehigheft point 
 in policy, next Confcience and Common Obedience 
 to God, to contrive if poflible io to twift the In- 
 tereft of Princes and People, that both may feel that 
 they r.re infeparable, and that they muft live and 
 thrive or dye together. Qj) 
 
 10. In a word, Inordinate Selfifincfs, is the grand 
 pravity of Nature, and the Difeaie and Confufion of 
 all the World : whatever Villanies, Tyrannies, Re- 
 bellions, Herefies, Periecutions, or Wickedneisyou 
 read of in all Hiftory, crhear of now on Earth, all 
 
 (/.) Phil. 2. 4, 21. 
 
 is 
 
the Ten Qo> \mmts. 371 
 
 is but the efFe&s of this adhering by inordinate /e//*- 
 love to felf-imcrefi. And if paid lay of one branch 
 of its effects l'j of Money is the root c 
 
 Evil % ] we may well fay it of this radical Cornpre- 
 henfive fin. * 
 
 Q,. 9- 4&S I who is it that is not felfifn ? Hj- 
 
 is this Jin ! Arc there then any Saints en Earth i 
 Or any hops of a r^me4y ? 
 
 sJ. 1. h js \p Common and fo ftrong, as that 
 1. All Chrifcians mould molt Fear it, and Watch and 
 Pray and Strive againft it \ 2. And all Preachers mould 
 more open the Evil of it than they do, and live them- 
 ielves as again!! it and above i:. 
 
 1. How much do molt over-value their own dark 
 Judgments, and weak reafonings, in companion of 
 others ! (*) 
 
 2. How commonly do men meafure the Wifdom 
 or Folly, Goodnefs or Badnefs of other men, as 
 they are/er or agawfl their ieififh Intereil, Opinions, 
 Side or way ! 
 
 3 . How impatient are men if felf-wiil, Reputati- 
 on or Intereft be Croft ! 
 
 4. How will they ftretch Confcierjce in Words, 
 Deeds or Bargaining for gain ! 
 
 5. How ibon will they fall out with Friends or 
 Kindred, if Money or Reputation come to a Con- 
 troverfie between them ! 
 
 6. How little feeling Pity have they for another 
 in Sickneis, Poverty, Priibnor Grief, if they be but 
 well themlelves ! 
 
 7. How ordinary doth Intereft of Body, Repu- 
 tation, Wealth,' corrupt and change mens Judgments 
 
 ) 1 King. 22. S. 2 Chron. 18. 7. 
 
 Bb 2 in 
 
372 The Expofttion of 
 
 in Religion : So that Sc/fiJJjntfs and Fltflily intereft 
 choofeth not only other Conditions and Actions of 
 Life, butalfo the Religion ofmoft men ; yea of too 
 many Teachers of Self-denyal. (/?) 
 
 8. And if Godly people find this and lament it, 
 how weakly do they refill it, and how little do they 
 overcome it. 
 
 9. And though every truly Godly man preferre 
 the Intereft of his Soul above that of his Body, how 
 few get above a Religion of Caring and Fearing 
 for themfelvcsj to fludy more the Churches good, 
 and more than that to Live in the delightful Love of 
 God as the Infinite Good. 
 
 10. And of thole that Love the Church of God; 
 how many narrow it to their/ # or party, and how 
 few have an Univerfal impartial Love, to all true 
 Chriilians as fuch. (/) 
 
 Q. 10. Where then are the Saints, if this be fo f 
 A. AH this fin is predominant in ungodly men, 
 (laving that common Grace lb far overcometh it in 
 fome few, that they can venture and lofe their Eftates 
 and Lives for their ipecial Friends, and for their Coun- 
 trey : ) But in all true Chriflians it is but in a lub- 
 dued degree, (m) They hate it more than they 
 Love it : They all Love God and his Church with 
 r higher Eftimation than themfelves, though with 
 ft is paffion. They would forlake Eflate and Life ra- 
 ther thanforfake Chrifland a Holy Life, (n) They 
 were not true Chriflians if they had not learnt to 
 bear the Crois and Suffer. They leek and hope for 
 
 (O 1 Jok. 15. (/) Col. 1.4, 8. (jn) 2 Tim. 
 2. (») Luk. 14.26,27, 33. 1 Cor. 13. 
 
 that 
 
the Ten Commandements. 37 J 
 
 that Life of perfect Love and Unity where Selfifinefs 
 (hall never more divide us. 
 
 Q. 1 1. Wh.'t is it that maketb the Love of 01 
 fo great a duty f 
 
 A. 1. It is but to Love God, his Inter efl z\\o\Ima*e 
 in others. No man hath ieen God: But rational 
 Souls, andfpecially Holy ones are his Image, in which 
 we mufl: fee and Love him. And there is no high- 
 er duty than to Love God. 
 
 2. Love maketh us meet and ufcful members in 
 all Societies, efpecially in the Church of God. It ma- 
 keth all to love the Common good above rheir own. 
 
 3. It maketh all men ufe their utmoft power for 
 the good of all that need them. 
 
 4. It overcometh Temptations to hurtfulnefs and 
 divifion: Itteacheth men patiently to bear and for- 
 bear : It is the greateft keeper of Peace and Con- 
 cord. As one Soul uniterh all parts of the Body, 
 one Spirit of Love uniteth all true Believers. It is 
 the Cement of Individuals ; the vital healing Balfom 
 which doth more than Art to cure our Wounds. (0) 
 
 If all Magistrates loved the People as themielves, 
 how would chey ufe them? Ifftilhops and Teachers 
 loved others as themielves, and were as loth to hurt 
 them as to be hurt, and to reproach them as to be 
 reproached, and to deliver them from Poverty, Pri- 
 ibn or Danger, as to. be fafe themielves ; what do 
 you think would be the confequent ? 
 
 How few would fhidyto make others odious, or 
 to ruine them ? how few would backbite them, or 
 ceniorioufly condemn them, if they loved them as 
 
 (0) 1 Cor. 12. Eph. 4. 1, 2, 3, 16. Rom. il* 
 10. 
 
 B b 3 them- 
 
i-TA The Exposition of 
 
 themfelves? If all this City and Kingdom loved each 
 other as themfelves, what a foretait would it be of 
 Heaven on Earth ! How delightfully fhould we all 
 live together ! Every man would have the good of 
 all others to rejoice in as his own ; And he as ready 
 to relieve another as the right hand will the left. 
 We can too eafily forgive our felves our faults and 
 errou::. ; and foihouid bear with others, (p) 
 
 Love is our Safety : who is afraid of any one who 
 he thinks loveth him as himielf? who is afraid that 
 he fhould perlecute, imprilon or deftroy himielf, un- 
 lels by ignorance ordiftraclion ? Love is the delight 
 of Life, when it is mutual and is not difappointed : 
 what abundance of Fears, and Cares and PaflTions, and 
 Law-fun's would it End ? it is the fulfilling of the 
 preceptive part of the Law j and as to the penal part, 
 there is no uie for it where Love prevaileth : To 
 fuch faith Pattl^ there is no Law : They are not 
 without it, but above it lo far as it worketh by 
 fear. (<?) 
 
 5. Love is the Preparation and F >/ -et aft of Glory. 
 Fear , Care and Sorrow are distantly preparing 
 works j but it's Joyful Love which is the immedi- 
 ate Preparation and foretaft : There is no War, no 
 Perlecution, no Hatred, Wrath or Strife in Heaven : 
 Hut perfect Love, which is the uniting Grace, will 
 there more nearly unite all Saints, than we that are 
 in a dividing world and body, can now conceive of 
 or perfectly believe. 
 
 (;;) 2 Cor. 2. 4, 8. & 8. 7, 8, 24. (q) Rom. 
 13- 10. Gal. 5. 6, 13, 22. Phil. 1 15, 17. & 2. 
 
 1, 2, 3. I Thcf. 4. 4. 1 Tim. 6. 11. Hcb. 13. i„ 
 
 2. I job. 4. 7, 18. Eph. 4. it'. 
 
 Q. 12. Is 
 
the Ten Commandements. 375 
 
 Q_. 12. Is there any hope that Love Jhould ftign 
 on Earth ? 
 
 A. There is hope that all the Sound Believers 
 fhould increaiein Love, and get more victory over 
 SclfijJmefy : For they have all that Spirit of Lo*e, and 
 obey Chrifts laft and great Command, and are ta-; 
 of God to Love one another \ yea they dweli in 
 Love, and fo in God, and God in them j and it will 
 grow up to Perfection. 
 
 But I know of no hope that the Malignant Seed 
 of Cain mould ceale the hating of them that are the 
 Holy feed ; fave as Grace converteth any of them 
 to God : Of any Common or univerlal Reign of 
 Love, I ieenoPrognoftickscfit in Rulers, in Teach- 
 ers or any others in the World : Prophefies are 
 dark: But my greateft hope isfetcht from the three 
 firll: Petitions of the Lords Prayer, which are not 
 to be put up in Vain. 
 
 Q. 13. What Jlwitld rve do towards the increafe of 
 Love ? 
 
 A. 1. Livefo blamelefly that none may find jud 
 matter of hatred in you. (j) 
 
 2. Love others whether they Love you or not. 
 Love is the mod powerful caufe of Love. 
 
 3. Do hurt to none but by necefTary J u (lice or 
 defence : And do as much good as you can to all. 
 
 4. Praife all that is good in men, and mention 
 not the Evil without neceiTity. 
 
 5. Do all that you can to make men Holy, and 
 winne them to the Love of God 5 And then they 
 will Love each other by his Spirit and for his 
 lake. 
 
 Cr) Jam. 2. 8, (j) l Pet. 2. I 7. & 3- 8. 
 
 Bb 4 6. Do 
 
3 j 6 Tbt Exfofitio* 
 
 6. Do all that you can to draw men from finfull 
 worldly Love: For that Love of the World which 
 is Enmity to God, is alio Enmity to the love of 
 one another. Further than you can draw men to 
 center^ in Chrift and in holy Love, there is no hope 
 of true Love to others. 
 
 7. Patiently iufTer wrongs rather 'than provoke 
 men to hate you by unneceffary ieeking your right 
 or revenge. 
 
 Q_. 14. Is all defire of Another mans unlawful! ? 
 
 A. All that is to his hurt, lols and wrong. You 
 may defire another mans daughter to Wife, by his 
 Confent j or his Houle, Horle or Goods when he is 
 willing to fell them : But not elfe. (t ') 
 
 Q. 15. But what if tn gamin^y betting or trading, 
 I defire to "it from him, though to hislefs i 
 
 A. It is a covetouSj ieihfh, finfuil defire : You 
 mu ft defire to get nothing from him to his lols and 
 hurt. 
 
 Q. 16. But vrh.it if he confent to run the haz.ard y 
 as in a Horfc-race, a Game, a Waver, &£C ? IPs no 
 wrong to a Corf enter f 
 
 A. The very defire of hurtful drawing from him 
 to your felf, is ielfifh fin : If he confent to the hazard, 
 ic is alto his covetous defire to gain from you: And 
 his fin is no excule for yours : And you may be fare 
 u was not the Lofs that he contented to: But if he 
 do it as a Gift, it's another Cale. («) 
 
 Q. 17. What be the w or ft forts ofCovetoufnefs ? 
 
 A. 1. When the Son wifheth his Fathers death 
 for his Eftate. 
 
 (7) Pfal. 10. 3. 1 Cor. 5. 10, I 1. & 6. 10. Eph. 
 5< 5. Lul(. 12. 15. (//) Ad. 20. 33. 1 Tun. 6. 10. 
 
 2. When 
 
 1 
 
the Tw Comk: fits. 377 
 
 2. When mentrrj are Old and near the Grave, 
 ftill covet that which they are never like to need or 
 ufe. 
 
 3- When men that have abundance are never fa- 
 tisfied, but defire more. 
 
 4. When they will get it by Lying, Extortion or 
 other wicked means, even by Perjury and Blood 
 as Jezebel and Ah ah got Naboths Vineyard. 
 
 5. When Princes nor content with their juft Do- 
 minions, invade other Mens, and plague the World 
 with unjuft Warres, Blood and Miieries, to en- 
 large them, (.v) 
 
 Q. 1 8. How differ Charity and J aft ice f 
 
 A. Charity Loveth all becaufe there is ibmewhac 
 in them lovely ; and doth them good without re- 
 fpect to their Right, becaufe we love them. Juftice 
 refpecleth men as in the fame Governed Society 
 ( under God or Man ) and lb giveth every man his 
 due. 
 
 Q_. 19. Is it Love or Juftice that faith, Whatever 
 you would that men mould do to you, do ye alfo 
 to them ? ~] 
 
 A. It is both. Juftice faith, Do right to all, and 
 wrong to none, as you would have them do to you. 
 Charity faith, Love and pity and relieve all to your 
 power, as you would have them Love, Pity and Re- 
 lieve you. 
 
 Q_. 20. Hath this haw no exceptions ? 
 
 A. It fuppofeth thaf vour own Will for your 
 felves be jni> and good : If you would have another 
 make you drunk, or draw you to any finfull or un- 
 
 G v ) J?jh.?.2i. Mic. 2.2. Pro, zi. 26. Hjb.2.9. 
 Exod. 1 3. 21. Prov. 28'. 16*. 
 
 clean 
 
37& The Expo fit ion of 
 
 clean Pleafure, you may not therefore do ib by them. 
 But do others iuch right and good as you may law- 
 fully defire they fhould do to you. 
 
 Q.z\. What are thofe Foundations on which this 
 Law is built ? 
 
 A. \\ That as God hath made us Individual Per- 
 ions, lo he is the free Diftributer of his allowance 
 to every Perfon, a ;d therefore we mud be content 
 with his allowance, and not covet more. 
 
 2. That God harh madeusfor Holinefs and end- 
 lefs Happineis in Heavefl : And therefore we muft 
 jiotfo Love this World, as to covet fulnels, and de- 
 fire more of it than God alloweth us. ( v ) 
 
 3. That God hath made every man a member 
 of the hunvne World, and every Chriftian a Mem- 
 ber of the Church, and no one to be iclf -iufficient, 
 or IndepeTHfent, as a World to himielf: And there- 
 fore ail me;i fntffi Love rhemielves but as Members 
 of the Body, and Love the Body or publick good 
 above themlel^es, and Love other Members as their 
 place and che common Intereft doth require, (z) 
 
 4. That we are not our own, but his that did 
 Create us and Redeem us: And therefore muft 
 Love our (elves and others, as His, and according 
 to his Will and Intereft; and not as the lelfifn nar- 
 row Intereft tempteth us. 
 
 5. That the Faithful are made Spiritual by the 
 fanclifying Spirit; and therefore favour the things 
 of the Spirit, and referre all outward things there- 
 to : And therefore muft not lb over- value Provifion 
 
 (j) Heb. 13.5. 1 Tim. 6. 8. Phil. 4. ri. 1 Joh. 
 2.15. pf. 119. 36. 2?&e&f 33. 31. (*,) i Cor. 12. 
 ck 6. 20. & 7. 23. 
 
 for 
 
the Ten Commanders nts. 379 
 
 for the FUJI) as to Covet and draw from others for 
 itspleafure. (*) 
 
 So that 1. As the fir(t Grcmcft Command enga- 
 geth us wholly to God as our Creator, Redeemer 
 and Sanclifler, againft that SELFISHNES£ which 
 is the Idol-Enemy to God, including the Privation 
 of our LOVE to him, and againft the Trinity of 
 his Enemies, the FLESH which would be flrft pleaf- 
 ed, the WORD which it would be pleaied by 
 and the DEVIL who deceiveth and tempteth men 
 by fuch Baits of Pleaiure 5 (+) Even io this tenth 
 (which isthefecond fummary Command) en^a^eth 
 us to Love God in our Urethritis and to Love 
 them according to his Intereft in them, as Members 
 of the lame Society, with an impartial Love, againft 
 that SELFISHNESS which is the Enemy of impar- 
 tial Love, and Common good, and againft the Lufts 
 of the FLESH which would be flrft pleafed, and 
 the WORLD which is the Provifion which i't co- 
 veteth, and the DEVIL who would by fuch worldly 
 baits and FLESHLY Pleafure deceive Mankind in. 
 to ungodliness, feniuality, malignity, mutual enmi- 
 ty, contention, oppreffion, persecution, perfidiouf- 
 neis, and all iniquity ; and finally into endlefs mi- 
 ieiy, in iepararion from the God of Love, and the 
 heavenly per fecit d united Society of LOVE. (+) 
 
 And this is the true meaning of the tenth Com- 
 mandement. 
 
 (*) Rom. 8.6, 7,8. Rom. 13. 13. Lu]^ 12. 2i. 
 Mat. 7. 22. (1) Eph. 5. 3. Col. 3. 5. 
 
 CHAP. 
 
J So Of the Sacred Miniftry, 
 
 CHAP. XLIV. 
 
 Of the Sacred Mimfiry, and Church, and 
 Worjhip. 
 
 Qn. i.^T^Houfh you have opened the DoUrinc of the 
 JL C arholick Church, and the Communion 
 of Saints., before in Expounding the Creed, becaafe the 
 Sacraments a;. not be underftood, without the Mintftry 
 and Church, willyou firfl tell us what the Minute- 
 rial Office is ? 
 
 A. The Sacred Miniftry is an Office inftituted by 
 Chrift, in i'uboidinarion to his Prophetical Office, to 
 Teach, and to his Priehly Office, to Intercede in 
 ffiorjhipi and to his Kingly Office, to be Key-bear- 
 ers of his Church, to trie and judge of mens title 
 to its Communion; And this for the converting of 
 the Infidel World, the gathering of them into the 
 Chriftian Communion, and the helping, guiding and 
 edifying them therein, (a) 
 
 Q. 2. Are they Miniftcrs in Office to any but the 
 Church ? 
 
 A. Yes : their firft work is upon the World, to 
 rnake them Chriftians, and gather them into the 
 Church by Teaching and Baptizing them. (+) 
 . Q. 3, Is not that the common work^ of Lay- men 
 that are no Officers ? 
 
 (*) Mat. 28. 19, 20. & 16. 19. AB.2.^2. Ro r \. 
 1,2. Mat. 24.4.5. & 22. 3,4. 1 Or. 4. 1,2. (\) Aft. 
 14. 23, & 2c. 23. Tit. 1.5. I Tim. 3- 
 
 A. Lay- 
 
and Church, and Worjhip. 38 1 
 
 A. Lay- men muft do their beft in their capacity 
 and ftation } but 1. Officers do it as feparatcd to 
 this work, as their Calling : 2. And accordingly do 
 it by a fpecial Commiflion and Authority from Chrift : 
 3. And are tryed, choien and dedicated thereto, as 
 Ipecially qualified. 
 
 Q_. 4. What mn ft Chrifts Minifiers fay arid do for 
 the Worlds Converfion . ? 
 
 A. Lnk, 14. and Mat. 22. tell you: They muft 
 tell men of the Marriage Feaft, the blefled Provi- 
 fion of Grace and Glory by Chrift, and by Evi- 
 dence and Urgency compeil them to come in. More 
 particularly, 
 
 1 . They muft fpeak to Turners as from God, and 
 in his Name, with a \_Thm faith the Lord. ] They 
 muft manifeft their Commiffion, or at leaft, that 
 the Meffage which they bring, is his ? that men may 
 know' with whom they have to do } and that he that 
 defpifeth, delpileth not men but God. (b) 
 
 2. They muft make known to Sinners their finfulJ, 
 dangerous and miserable State, to convince them of 
 the neceflity of a Saviour. As if they mould lay, 
 [_ He that hath no fin, that is no Child of Adam, 
 that fhall not die and come to Judgment, that needs 
 no Saviour, Pardon and Deliverance ; Let him neg- 
 lect our Invitation : But Sin and Milery are all mens 
 neceflity. ] 
 
 3. They are to tell men what God hath done for 
 them by Chrift \ what a Saviour he hath given us : 
 What Chrift hath clone and lufTered for us. (*) 
 
 (b) Aft. 26. 17, 18. Luk: 10. 16. 1 Thff. 4. 8. 
 Mat. 9. 13. Luk: 24. 47. (*) Joh. 3.16. Hcb. 10. 
 14. Rom. 3.1. ic. Tit. 2. 14. 
 
 4. They 
 
582 Of the Sacred Mmiftry, 
 
 4. They are to cell men what Grace and Glory 
 is purchased for them, and offered to them, and 
 what rhey may have la Chrift and by him. 
 
 5. They are to tell men how willing God is of 
 mens Recovery, lb that he befeecheth them to be 
 reconciled to him, and Ministers are lent to encreat 
 them to accept his Grace, who refufeth none that 
 refule not him. 
 
 6. Thev are to acquaint men with Gods Condi- 
 tions, Terms and Expiations : Not that they give 
 him any iatisfying or purchafing Price of their own, 
 but that they Accept his free gift according to its 
 proper nature and life, and come to Chrift that 
 they may have Life} but that they come in time, 
 and come fincerely and relblvedly, and believe and 
 penitently return to God ; for which he is ready to 
 a (Tift them by his Grace. (+) 
 
 7. They muft acquaint men with the methbds of 
 the Tempter, and the hinderances of their Faith and 
 Repentance, and what oppofition they muft expect 
 from the Flelh, the World and the Devil, and how 
 they muft overcome them. 
 
 8. They muft acquaint men what great Aftiftan- 
 ces and Encouragements they (hall have from Chrift j 
 how goodaMafter, how perfect a Saviour and Com- 
 forter, how lure a Word, how fweet a Work, how 
 good and honourable Company, and how many mer- 
 cies here, and how lure and glorious a reward for 
 ever: and that all this is put in the BaUance for their 
 choice, againft a deceitful tranfitory fhadow. (c) 
 
 (+) z Cor. 5. 19, 20. Lptk. 14. 17- (0 vThef: 
 3.5. Eph. 6. 11. 2 Cor. 2. 11. fhb.lt. Heb. 12.1% 
 
 29. 2,0. 4. 16, 18. 
 
 9. They 
 
and Church, and Worffjip. 283 
 
 9. They mult anfwerrhe carnal Objections of de- 
 ceived Sinners, and (hew them clearly that all is Fol- 
 ly that is faid againfl: Chriit and their Converfion. 
 
 ic. They muft make men know how God will 
 take it, if they unthankfully negledt or refuie his 
 Grace, and that this will leave them without remedy, 
 and greatly adde to their Sin and Milery, and that 
 there is no more Sacrifice for fin, but a fearful look- 
 ing for of Judgment, from that God who to fuch 
 is a confuming fire : and that it will be eafier for 
 Sodom iu the day of Judgment than for fuch. (/) 
 
 Q. 5. In what manner muft Chrifts Mini ft [ ers preach 
 all this ? 
 
 A. 1. With the greateft Gravity, and Holy Re- 
 verence, becaufe it is the MefTage of God. 
 
 2. With the greateft Plairmels : becaufe men are 
 dull of underftanding. 
 
 3. With the cleared: Proof and convincing Evi- 
 dence, to conquer Prejudice, Darknels and Unbe- 
 lief. 
 
 4. With powerful winning Motives, and urgent 
 Importunity, becauie of mensdilaffecJtion and averf- 
 nels. And, O what powerful motives have we at 
 hand, from Self-iove, from God, from Chrift, from 
 Necefliry , from Heaven and Hell ! (j ) 
 
 5. With Life and Fervency, becauie of the un- 
 fpeakable importance of the Matter, and the dead- 
 nefs and hardnefs of mens Hearts. 
 
 6. With Frequency, in feafbn and out of ieafon, 
 
 00 2 77/;/. 2. 25. Tit. 2. 3. Heb. 2. 3. & id. 
 22, 23. (7) Tn. 2. 6,7, 8. Hcb. 5. 10, 1 1. 1 Coy. 
 1. 17-) 18. Mat. 7. 29. Ail. 2. 37. 
 
 becaufe 
 
384 Of the Sacred Mtniftry, 
 
 becaufe of mens aptnefs to lofewhat they have heard 
 and received, and their need ftill to be carried on. 
 
 7. With Conflancy to the end, that grace may be 
 preierved and increafed by degrees. 
 
 8. With feemfy and decent Expreflions, becaufe 
 of captious Cavilling hearers, and the Holinefs of 
 the work. 
 
 9. With Concord with all the Church of Chrift, 
 as preaching the fame Fai r h and Hope. 
 
 10. By the Example of Holy practice, doing 
 what we perfwo.de them to do, and excelling them 
 In Love, and -'olineis, and Patience, and Victory 
 over the Flefh. and World: and winnifg them, not 
 by Force, but by Light and Love, (f) 
 
 Q. 6. What is it that all this is to bring- -men 
 to? 
 
 A. 1. To make men under ftand and believe 
 what tSud'is to them, what Chrift is, what Grace 
 and Glory are, as isaforeiaid in theChriftian Faith. 
 
 2. To winne mens Hearts to the Love of thefe, 
 from the Love of finful flefhly Pleafure, and to fix 
 their Wills in a reiolved Choice. 
 
 9. To engage them in the obedient Practice of 
 what they Love and Choofe, and help them to over- 
 come all Temptations to the contrary. (*) 
 
 Q_. 7. Why will God have all this and the reft which 
 is for the Church, to be an Office, Worl^ ofchofen,fepd- 
 rated , conjecrated Perfons ? 
 
 A. 1. It is certain that all men are not fit for it, 
 ( Alas too few !) The MyfteriesofGodlinefs are deep 
 
 (/) l Cor. 14. 2 Tim. 2. 1 5. I Pet. 3. 16. Aft; 
 20. 25. 29. 31, ?2; (*) J&+26. 21. 
 
 and 
 
and Ch :.i IVorfbip. 385 
 
 and great. The Chains of Sinners are ilrong : and 
 God ufeth to work according ro the iuitablenefs of 
 means. Great abilities alrerequifite to all tnis: And 
 God would not have his caufeand workdifhonoured, 
 by his Minifters linfitnefs : Alas ! unfit men haye been 
 the Churches great Calamity and Reproach, (g) 
 
 2. God would have his work Effectually done; 
 and therefore by men that are wholly devoted to 
 it. Were they never fo able, if they have avoca- 
 tions and do it by the Halves, dividing their La- 
 bours between it and the World, this will not an- 
 iv/er the Necelhty and the End : Even a Pad mud 
 do it publicity and from Houfe to Houie, night 
 and day with Tears, All. 20. 20, 2$. It mull: be 
 done in feafon and out of feafon ^ 2 Tim. 4. r, 2. 
 Timothy muft meditate on theie things, and give him- 
 ielf wholly to them, 1 Tim, 4. 15. Paid was iepa- 
 rated to the Gotpel of God, Rom. 1 . And Minifters 
 are Stewards of his Myfteries, to give the Children 
 their Meat in feafon. 
 
 3. It is much for the Comfort of the Faithful to 
 know that it is by Gods own ordained Officer, that 
 his MefTage of Invitation, and his Sealed Covenant, 
 Pardon and Gift of Chrift and Grace, are delivered 
 to them. (/;) 
 
 4. The very being of an Ordered Church requi- 
 reth a Guiding official part : It is no Ruled Society 
 without a Ruler : No School without a Teacher. 
 Men muft know to whom to go for Inftrudtion : 
 The Law was to be fought from the mouth of the 
 Prieft, as the Meflenger of the Lord of Hofts, A 
 
 (*) 1 Tim 3. 16, I, 2. 'Titl I. 6, 9. 2 Tin:. 2. 15. 
 2 Timi 2. 2. 1 Tim. 4. 15. (/>) 2 Cor. 5. 19. 
 
 CC ^~. 
 
3 86 Of the Sacred Mmifiry, 
 
 2. 7. Read Ail, 14. 23. Tit. 1.5. £/?/;. 4. 14, 
 15,16. 1 Thef. 5»I2, 13. X//^. 12. 42, 43. 
 
 5. The fafety and prefervarion of the Truth requi- 
 red! the Miniflerial Office. As the Laws of Eng land 
 
 would never be preierved without Lawyers and 
 Jugdes^by the common People ; ib the Scriptures, 
 and the Faith, Sacraments and WorQiip would never 
 have been brought down to us as they are, without a 
 ftated Minifhy, whole Intereft, Office and Work it is 
 continually to uie them. See 1 Tim. 5.2c. Eph. 4. 14. 
 Rom. 16. 16, 1 7. iTim.3.i$. Heb. 13-7,9, 17. None 
 have leifure to do this great work as it mud be done, 
 but thole that by Office are wholly feparated there- 
 to. Will you leave it to Magiftrates, or to the People, 
 who if they were able.have other work to do ? Deny 
 the Office, and you deftroy the Church and Work. 
 
 Q. 8. How are men called and [eparated to the Sa- 
 cred Miniftry f 
 
 A. There are many things concurr thereto. The 
 fiift Minifters were called immediately by Chrift 
 himfelf, and extraordinarily qualified : But ever fince, 
 all thefe things muft concur : 
 
 1 . A Common Obligation on all men to do their 
 belt in their places to propagate the Gofpel and 
 Church, and to fave mens Souls, is prefuppoled, as 
 a preparatory antecedent. 
 
 2. There mull he neceflary qualifying Abilities: 
 1. Natural Wit and Capacity. 2. Acquired improve- 
 ment and lb mdeh Knowledge as mutt be exercifed in 
 the Office. 3. If Apt to Teach and Able, fignified no 
 more than to Read what is prefcribed by others, a 
 Child, Fool or an Infidel were Apt and Able. Ability 
 for competent U tterance and Exercife. 4. And ro his 
 Aacpai.ce with God and his own Salvation, faving 
 
 Faith 
 
and Ch:>rch, and WorfJjip. 
 
 Fxitkmid Holme fs is necefliry. If you would know 
 rhe neceffiury degrees of ability, it is io much without 
 which chfe neceffaty acts of the Office cannot be done, 
 2 Tim. 2. 2. The things that thou halt heard of me 
 among many Witnefles, the lame commji thou to 
 Faithful men, who (hall be abiero teach others alio. 
 
 3. The approving Judgment of other Senior Ml- 
 nifters is ordinarily neceffary ; For men are not to 
 be the only Judges/. es where the publick in- 
 terelt. is concerned. And the Inventing Ordination 
 of luch, is the orderly Solcmmzjng of their entrance, 
 and delivery of Chrifts Commiflion } and is that to 
 the General Office of the Miniilry, which Baptilm 
 is to Chriftianity, and Solemn Matrimony to Marri- 
 age, or Coronation to a King. This is not done by 
 the Election of the People j It is not their Work 
 to choofe Minifters to the General Office, or men to 
 call the World. (*') 
 
 4. To make a man the Pallor of a particular Church 
 or Flock, the con f em both of the Man and of the Flock 
 is necefiary } and to the well being alio, the Confer* 
 of the Neighbour Pallors, and to Peace and Liberty the 
 Princes. This is an Ordination ox Relation which may 
 be often renewed and changed ; but the Ordination to 
 the General Office is to be but once : To licenfe a Phy- 
 fician, and to cboo/e him for my Phyfcian arc divers 
 things : And lo it is here. 
 
 Q_. 9. What Laws or Canons have P afters power to 
 tnake fur the Church f 
 
 A.\. None to the ZJ raver fa I Church, fpr that hath 
 no Ruler or Law-maker or Judge but Chriit ; man 
 being utterly uncapable of it. 
 
 (*) 2 Tim. 2. 2d Tit. 1. 5. All. 1 4. 23 . & 9. & 1 3 ■ 2 * 
 
 Cc 2 2. None 
 
5 S8 Of the Sacred Mimjlry, 
 
 2. None which (hall Crois the Laws of Chrift, 
 in Nature or Scriptures. 
 
 3. None which are of the fame kind and ufe with 
 Chrifts own univerial Laws, and no more needful to 
 one Plac, 1 or Age than to all: For this will accuie 
 Chrift, as if he had been defective in his own Le- 
 giflation, when more muft be added of the fame 
 kind. (O 
 
 4. Taking the Word [ Laws ] ftriclly, Paftors 
 as iuch have no Legiflative power. But taking it 
 laxly, for Mandates or Directions given by juft Pow- 
 er, iuch as a Parent or Tutor hath, they may make 
 fuch Laws as thefe : 1 . Such as only enjoyn the 
 obeying of Chrifts own Laws. 2. And iuch as on- 
 ly determine of iuch meer Accidents of Dodrine, 
 Worfhipand Dilcipline, as Chrift hath commanded 
 in General, and virtually, and left the particular fort 
 to humane determination ofGovernours (as Time, 
 Place, Lltenfils, &c. ) 3. Such as are not extend- 
 ed beyond the Churches of which they are Paftors, 
 to others of whom they are no Rulers. 4. Such 
 as being Indifferent are not made more neceflary than 
 their Nature and life requireth ; Nor ufed to the 
 Churches Deftruclion or hurt, but to it's Edificati- 
 on. 5. Such as being mutable in the Reafon or Cauie 
 of them, are not fixed. And continued when the 
 
 n of them cea'eih. (/) 
 Chrift catleth us Mmfters that we may not think 
 we are Lordb of his Heritage : Our Work is to ex- 
 
 (/<J If a. 33. 22. Jam. 4. 12. 1 Tim. 4. 6. 1 Cor. 
 3. 5. & 4. 1. (/) Mat. 20. 2", 28.-2 Cor. 1. 
 24. 1 Pet. 5. 1, 2, 3. -2 Coy. 3. 6. 1 Pet. 4. 9, 
 12, II, 
 
 pound 
 
a??i Church, and Worfbip. J 8 9 
 
 pound and apply his Laws and perfvvade men to obey 
 them, and not, to make Laws of our own of the 
 fame kind, as if we were his Equals, and Lords of 
 his Church. It's true, he hath bid us determine of 
 Circumftances to the Churches Edincation,«and the 
 Pallor is Judge for the preient Time and Place, what 
 Chapter he (hall read, what Text he (hall preach 
 on, and in what Method, what Pialm fhall be Stmg 
 and in what Tune, and iuch like : But who n 
 him Lord of other Churches, to impofe the like on 
 them? Or how can he prove that the very lame cir- 
 cumftances are neceflary to all, when a day may 
 alter the caie with himfelf, which depends on mu- 
 table cauies. If all the World or Land be command- 
 ed on iuch a day to read the fame Pfalm and Chap- 
 tered occurrentsmake any Subject far more iuirable, 
 who hath power to deprive the preient Pallor of 
 his Choice, and to iuppofeMiniftets unable to know 
 what Subject to read or preach on, unlefs it be they 
 that makefuch men Minifters that they may lo rule 
 them ? 
 
 Qj 10. Why a; h ft there be ft and IVorftjipping Con- 
 gregations ? 
 
 A. i. For the Honour of God and our Redeemer, 
 who is beft honoured in united folemn AlTemblies, 
 magnifying him with one Mind and Heart and 
 Mouth. (;;/) 
 
 2. For theprefervation of Religion, which is fo 
 bed: exercifed ; honoured and kept up. 
 
 3. For the Benefit and Joy of Chriftians, who in 
 iuch concordant Societies, receive Encouragement, 
 Strength and Comfort. 
 
 (jn) i Cor. 14. H(b. 10. 21, 22. Act. 14. 23. 
 
 Cc 3 4. For 
 
-go tk Sacred Mim[lry, 
 
 4. For the due Order and Honour of the parti- 
 cular Churches and the whole. 
 
 Q. 1 1.; Is every war fluffing Congregation a Church ? 
 j4. The Name\% not much worthy of a debate: 
 There aje divers forts of Chriilian Aflemblies which 
 may be called [_ Churches. ~] 1, There are occafio- 
 nal accidental Afiemblies that are not dated. 2. There 
 are dated AfTembiies like Chappels, which have only 
 Curates, and are but Partsof the lowed political Go- 
 verning Churches. 3. Chndians datediy aiTociated 
 under iuchPadors a? have the Power of the Church 
 Keyes for perfonal Communion in Holy Doc/trine, 
 Woifhip and Conversation, are the lowed fort of 
 Political Governed Churches. 4. Synods, confiding 
 cf the Pallors raid Delegates oftheie may be called 
 Churches in a laxe fence. 5. Andib may a Chridi- 
 an Nation under one King. 6. And ail the Chridi- 
 an World is one Catholick Chuich as Headed by 
 je'iis Chrift. 7. And the Roman Seft is a ipurious 
 Church, as it is headed by a humane nncapable So. 
 veraign, claiming the Power of Legislation and Judg- 
 ment over all the Church on earth. 
 
 Q. 1 2 . But htfWJhall I know which is t he true Churchy 
 
 rchai Jo n?aty claim the Title ; the fapifis [ay it is 
 
 e;;ly theirs ? 
 
 . A. I have fully anfwered fuch doubts on the.Arti- 
 
 cle of the Holy Catholic^ Church and Communion of 
 
 Saint s\ in the Creed. Either you ipeak of the Whole 
 
 Church, or of a Particular Church which is but a 
 
 Part, if of the nholc Church, it is a foolidi que- 
 
 ftion, [ HoaV I ihall know which is the true Church ] 
 
 when there is but one. If of a Particular Church, 
 
 every true Chridian Society ( Paftors and Flocks) 
 
 i<i a hue Church, 'that is, a True Society as a part 
 
 of the Whole. Q. 13. But 
 
and Church and IVorjh/p. 391 
 
 Q. ?3 i But rrbc?i there arc divers contending Church- 
 es, how jha/l I know which of them I jhould joyrt 
 with ? 
 
 A. 1 If they are all true Churches, having the 
 fame God, and Chrift, and Faith, and Hgpe, and 
 Love, You mud fc par ate from none of them, as 
 Churches, though you may leparate from their fins: 
 But mull: communicate with them in all lawful Ex - 
 ercifes, as occafion requireth. 2. But your fixed 
 Relation to a particular Paftor and Church peculi- 
 arly, muft be choien, as your own Cafe and Be- 
 nefit, ail things confidered, doth require. When 
 you can have free choice, the Near eft and All eft 
 and Holy eft Pallor and Society fhould be choien : 
 When Violence interpofeth, a Rulers will may do 
 much to turn the fcales for a tolerable Paflor and Socie- 
 ty : if it make it mod for the common good, and your 
 Edification. 
 
 Q. 14. May men adds any thing to the pre \fc\ 
 Worflm of God? 
 
 A. IVorflrip is a doubtful Word ; If you will call 
 meer mutable Accidents and Circumftances by the 
 Name ofWorfhip, Man may adde to them, iuch as 
 is putting off the Hatt, the Meerre and tune ofPlalms, 
 and inch like. But men may do nothing which im- 
 plyeth a defect in the Laws of Chrift, and therefore 
 may make no new Articles of Faith, or Religion, 
 or any thing.neceflary to Salvation, nor any Sacra- 
 ments or Ordinances ofWorfhip of the fame kind 
 with Chrifts, much leis Contrary thereto. 
 
 Qj 15. May we hold Communion with a faulty 
 Church and Worfhip ? 
 
 A. Or elfewe mud have Communion with none 
 
 on Earth : Ail our peribnal Worfhip is faulty 3 we 
 
 Cc 4 joyn 
 
392 Of Baptifm. 
 
 Joyn with them for Chridian Faith and Worfhip. 
 If the Miniller lay or do any thing contrary, it is 
 his fin, and our pretence maketh it not oars. Elfe 
 we muit feparate from all the World. But we may 
 not by^falle ProfeiTions, Subicribing, Swearing or 
 Practice, commit any fin our felves for the Com- 
 munion of any Church on Earth. (//) 
 
 CHAP. XLV. 
 
 Of Baptrfm. 
 
 Qu. i. \/\T&*t ** Baptifm. 
 
 V V -<*• It is a Sacred action (or Sa- 
 crament ) inftituted by Chrift, : for the Solemnizing 
 of the Covenant of Chriftianity between God and 
 Man, and the iblemn inverting us in the State ofChri- 
 ftianity, obliging us toChrift, and for his delivering 
 to us our Relation and right to him as our Head, 
 and to the gifts of his Covenant, (a) 
 
 Q. 2. Why did Chrift inftitute fitch a Ceremony as 
 Waflring in fo great and weighty a Work *s our Chri- 
 ft cning ? 
 
 u4. i. A Soul infiefh is apt toufe fenfe, and needs 
 ibme help of it. 2. Idolaters had filled the World 
 with Images and outward Ceremonies, and the Jews 
 had been long ufed to abundance of Typical Rites . 
 And Chrill: being to deliver the World from theie' 
 
 (n) Lukj 4- > 6. & 6.6. Mat. 8. 4. (a) Mat. 
 28.29. <dt~t. 2. 38, 41. &8. 12, 13, 1 '6, 37, 38. 
 & 19. 5. & 22. 1 6, Rom. 6. 3, 4. Gal. 3. 2j a 
 Eph.4.5. Co!. 2. 12, 1 Pet. 3.21. 
 
 and 
 
Of Baft ij w. -9 j 
 
 and reach them to Worfhip in Spirit an J Truth, 
 would not run into the extream of avoiding all fen- 
 fible figns and helps, but hath made his Sacraments, 
 few and fitted to their ufe, to be inftead of Images, 
 and mens vain Inventions and the Jewifh burdens, 
 as meet and iufficient helps of that kind to his Church, 
 that men mighr not prefume to let up any fuchthinos 
 of their own, on pretence of need or u'efulneis. 
 
 Q. 3. What doth this great 'n? 
 
 j4. 1 . The Parties Covenanting and Acting : 
 2. The Covenant as on both parts, with the Bene- 
 fits given of Gcd, and the Duty profefled andpro- 
 miiedbyman. 3. The outward figns of all. 
 
 Q. 4. Who arc the Parties Covenanting and Ail- 
 ing f 
 
 A. God and Man: that is, 1. Principally God 
 the Father, Son and Holy Ghoit, and Minilterially 
 under him, the Baptizing Miniiler : 2. The party- 
 baptized j And if he be an Infant, the Parent or 
 Owner on his behalf: 
 
 Q. 5. Invrhat I is God a Covenanter 
 
 ?nan f 
 
 A. 1. As our Creator and Governour, offended by 
 fin and reconciled by Chrid, whom his Love gave to 
 be cur Saviour. 2. As Chrift is our Redeemer and 
 Saviour. 3. As the Holy Ghofc is our R generator 
 and Comforter ; lent by the Father and the Son. 
 
 Q. 6. 1 Relation fiands on to be 
 
 ' ?. 
 
 A. As a Sinner miserable by guilt and prayity, 
 and Iofs of his blefled Relation to God, but Redeem- 
 ed by Chrilt and called by hirn, and coming to receive 
 him and his 
 
 Qj 7. What is ip that Cod dcth as a Covenanter 
 . bafti^cd? A. Yoq 
 
394 ®f Baptifm, 
 
 A. You mud well underftand that two Covenan- 
 ting ads of God are prefuppofed to Baptifm, as done 
 before. I. The firft is Gods Covenant with Jeius 
 Chrift as our Redeemer by Content j In which God 
 require/h of him the work of mans Redemption as 
 on his part., by perfect Holinels, Righteouihels, Sa- 
 tisfactory SufFeiing, and the reft: And promifeth 
 him as the reward to be Lord cf All, and the la- 
 ving and Glorifying of the Church with his own per- 
 perual (jlory. (b) 
 
 1 1'. A Promiieand Conditional Covenant, or Law 
 of Grace made ro loft Mankind by the Father and 
 the Son. that whoever truly believeth, that is, be- 
 comethatiueChriftian, (hail be iaved. (c) 
 
 Now Baptiim is the bringing of this Conditional 
 Trojmfe upon mans consent to be an aElual mutual 
 
 Covenant, 
 
 Q. 3, And whnt is it that Cod ihc-e doth as an 
 actual Covenanter? 
 
 A. Firft, he doth by his Minifter ftipulate, that 
 is, demand of the party baptized whether he truly 
 confent to his part. And next on that iuppofition, 
 he delivereth him the Covenant-gifts which at pre- 
 ient are to be beftowed. 
 
 Q. 9. What be thofc? 
 
 A. 1. The Relation of a pardoned reconciled (in- 
 ner and adopted Child of God, or that God will 
 be his God in Love through Chrift. 
 
 (b) Joh. 17. 1, 2, 3. & 3. 35- & 5- 22 -> 2 7' 
 &6.3Q. (c) Joh. 3. 16. iCor.^. 19, 20. 1 Joh. 
 5. 17, 12. (d) I Ftf,3»2l, 22. • 
 
 2. A 
 
Of Batjtifm. 395 
 
 2. A Right and Relation to Chrift as his actual 
 Saviour, head, Teacher, Interceflbr and King. 
 
 3. A Right and Relation to the Holy Ghoft, to 
 be to Him the Illuminating, Sanctifying, quicken- 
 ing Spirit of Light and Love and Holy Lift; and 
 deliverance from the Devil, the World and Flefh, 
 and from the Wrath of God. (c) 
 
 Qj 10. What is it that Godrcquireth of Man^ and 
 be frofeffsth ? 
 
 ;'.. That he truly believeth in this God the Fa- 
 ther, Son and Holy Ghoft, and Prefcntly and Refol- 
 vcdly confentethto he His inthe'e Relations, taking 
 him as His God and Father, his Saviour andhisSan- 
 ctifier, repenting of his fins, and renouncing the 
 contrary Government of the Devil, World and 
 Flefh. (f) 
 
 Q. 11. What arc the Or.tvr.zrd figns of all this ? 
 A. 1. The Water, 2. And the Actions of both 
 parties. I. The Action of the Miniller on Gods 
 part is to warn the body of the baptized with the 
 Water, which in hot Co an treys was I ing 
 
 them over head and taking them up. To fignifie, 
 1. That they are warned frotti the guilt of Sin by 
 the Blood of Chrift. 2. And are as dead and bu- 
 ryed to fm and the World and Flefh, and rifen to a 
 new and H0I7 Life and he Hope. 3. And 
 
 that by this act we are , bound by God to 
 
 be Chrifti: 
 
 II. The Action cf the baptized is, To be a wil- 
 ling receiver of thi.- tag, tofignifie, his believ- 
 ing and thankful rec eie free Gifts of Chrift, 
 
 0) Go}. 3, 2-. 1 Or. 12. 13. (f) Mat. 28. 
 \ 20. 1 Job. 5. 7) Mj 12. 
 
 and 
 
396 Of Bapt/fm. 
 
 and his iblemn ielf-engagement ro be henceforth a 
 Chriftian. 
 
 Q. I 2 . Are Infants Capable of doin gall this t 
 
 A- No: They are perfonally capable of receiving 
 both t^e fign and the Grace, even Right to Chrift 
 and Life, but not themfelvesof actual believing and 
 covenanting with Chrift. 
 
 Q_. 13. Why then are they baptised, ■ who cannot 
 Covenant ? 
 
 A. That you may underftand this rightly, you 
 mud know, i . That as Children are made Sinners 
 and miferable by their Parents, without any acr of 
 their own; ic they are delivered out of it by the 
 free Grace of Chrift, upon a Condition performed 
 by their Parents: Elfe they that are vifibly born in 
 fin and mifery fhould have no vifible or certain way 
 of Remedy : Nature maketh them as it were parts 
 of the Parens, or ib near as cauieth their Sin and 
 Milery : And tl lefs iuppoled, God by free 
 
 Grace harh put it in the power of Parents to accept 
 for than the bltflmgs of the Covenant, and to en- 
 ter them into the Covenant of God, the Parents 
 Will being inftead of their own, who yet have none 
 to Chooie for themielves. (g) 
 
 2. That Baptiim is the only way which God hath 
 appointed for the entering of any one into the Chri- 
 ftian Covenant and Church. 
 
 3. That the fame Sacrament hath not all the fame 
 Ends and uies to all, but varyeth in fome things as 
 their capacites differ. Chrift was baptized, and yet not 
 for the remiflion of Sin : And the ui'e.of Circum- 
 
 (*) 1 Cor. 7. 14. If a. 65. 23. Pfal. 37. 26 
 Aft* 2. 39. 
 
 cifion 
 
Of Baptifw. 397 
 
 cifion partly differed to the Old and to the In- 
 fants. 
 
 4. It is the Will of God that Infants be Members 
 of the Chriftian Church, of which Baptilm is the en- 
 trance. For 1. There is no proof that ever God 
 had a Church on Earth in any age, of which Infants 
 were not members. 
 
 2. The Covenant with Abraham the Father of the 
 Faithful was made alio with his Infant Seed, and 
 Sealed to them by Circumcifion. And the Females 
 who were not circumciied, were yet in the Church 
 and Covenant : and when the Males were uncircum- 
 ciied forty years in the Wildemeis, they were yec 
 members of the Jewifh Church : And Dent. 19. the 
 Parents entered their little ones into the renewed Co- 
 venant : And Chriffc came not to caft all Infants out 
 of the Church who were in before. 
 
 3. Chrift himlelf iaith, that he would have ga- 
 thered Jerufalcm as a Hen gathereth her Chickens, 
 and they would not : fo that he would have taken 
 in the whole Nation, Infants and all that were in be- 
 fore. 
 
 4. And Rom. \ 1 . it's faid, that they were broken 
 off by unbelief : Therefore if their Parents had not 
 been unbelievers, the Children had not been broken 
 off. 
 
 5. And Chtift himftlf was Head of the Church m 
 his Infancy^ and entered by the Sacrament then in 
 force, though as Man he was not capable of the 
 work which he did at age: Therefore Infants may 
 be members. (?) 
 
 (h) Mat. 23.. S" 7 - (0 M*t. 19- J 3> 14- & 
 18. 3. 
 
 6. And 
 
39S Of ' Bxptrfm* 
 
 6. Aiid he rebuked hfs Diibiples that kept ibc* 1 
 from him, becanfe cf fitch is the Kingdom of God - 
 He would have them come as //7/0 his Kingdom. 
 
 7. And plainly the Apoille faith to a believing Pa- 
 rent, t^hat the unbeliever is fattttified to the believ- 
 ing ( for the begetting of a Holy Seed ) elje were 
 your Children unclean, but now they are Holy ; meer 
 Legitimation is never called Holinefsj nor are Hea- 
 thefts Children Baflards. (O 
 
 8. And moll plainly, Chrift when he inftituteth 
 baptifm faith, Go, Difcifle me all nations, baptizing 
 them: which fully fheweth that he would have Mi- 
 uifters endeavour to Difciple and baptize Nations, 
 of all which Infants are a part. (/) 
 
 9. And accordingly many Prophefies foretell, that 
 Nations (hall come in to Chrift ; and Christians are 
 Called, A Holy Nation, And it's laid [ The King- 
 doms of the World are become the Kingdoms of the 
 Lord and of his Chrift. ] 
 
 Q_. 14. But though Infants be Church- Member fj 
 is it not better that their Baptifm be delayed till they 
 know what they do ? 
 
 A. Chrift knew what's beft : And he hath told 
 us of no other door of entrance into the vifible 
 Church regularly but by Baptifm. And if he had 
 intended io great a change to the believing Jews as 
 to unchurch all their Infants, he would have told it. 
 And theApoftles would have had more ado to quiet 
 them in this, than they had for calling orTCircumcifi- 
 on : But we read of no iuch thing ; but the con- 
 ilant baptizing of whole houinolds. 
 
 (/O 1 Cor. 7. 14. (/) Mat. 28. 19, 20. Rev, 
 11. 15. 
 
 Q. 15* Bn 
 
Of Baptifm. 399 
 
 Qj 15. But Infant- Baft if m fecms to let in all the 
 
 Corruption of the Churches, while Infants receive they 
 know not what, and are all taken after for Christi- 
 ans, how bad foever, or without knowing what Chri- 
 fiianity is : Whereas if they fiayd till they underftood 
 it, it would engage them to be rcfolved ChrifHins in- 
 deed ? 
 
 A. This is not long of Infant-Baptifm, but of un- 
 faithful Parents and Minifters. For 1 . If the Pa- 
 rents were told their Duty, and alfo what a Blefling 
 it is to have their Children in Chrifts Church and 
 Covenant, it would awaken them better to do their 
 part, and comfort them in their Childrens ftate of 
 Grace. 
 
 2. And if Infants were not betime engaged, the 
 ufage would tempt Multitudes to do as lb me did of 
 old, even fin on as long as they durft, that Baptifm 
 might wafh it away at I aft. 
 
 3. And doubtlefs with unfaithful Minifters, Bap- 
 tifm at age alio would be made but a Ceremony, 
 and flubbered over as Confirmation is now, and as 
 cuftomary going to the Church and Sacrament is. 
 
 4. But that which mould be done is, that at age 
 every baptized perlbn before he is admitted among 
 adult Communicants, mould be as diligently Cate- 
 chized, and as iolemnly own and renew his Baptis- 
 mal Vow and Covenant, as if it were now to be j 
 firft done. The full nature of Baptifm is beft to be 
 underftood by the cafe of the adult who were ca- 
 pable of more than Infants are. And no adult Per- 
 ion muft be baptized wichouc ierious deliberate un- 
 derstanding Profeffion of Faith, Repentance and ho- 
 ly Obedience to Chiift. Infants cannot do this : 
 Though they muft not do that again which they 
 
 did 
 
4co OfBaptifm* 
 
 did and could doe, viz.. receive Baptiiin } yet they 
 mult do r har which they did not nor could do. 
 
 I confete to you, of the two evils, I think the 
 Church is more corrupted for want of fuch a folerrifi 
 ierious Renewing of the Baptifmal Covenant at age, 
 and by turning Confirmation into a Ceremony, than 
 by thofe Anabaptifts, who call People to be feri- 
 oufly rebaptized, as the Afncl^ Councel did thofe 
 that had been baptized by Hereticks. 
 
 Q. 16. Do y ok' thinks l ^ ilt Anabaptifts fliould be 
 tolerated^ or that all jhoiild not be forced to bring 
 their Children to Bapiifm? 
 
 A. 1 . Infant Baptiirn is no fuch eafie Controver- 
 fie or Article of Faith, as that no one fhould be tole- 
 rated that receiveth it not. 
 
 2. The ancient Church which we mod reverence, 
 left all men to their liberty to be baptized only 
 when they pleafed, and compelled none for them- 
 felves or their Children. Tertullian was for the de- 
 lay till they underftood : Gregory Naz.ianz.en was for 
 flaying lbme years. Augrftwe and other of the Fa- 
 thers were baptized at age. 
 
 3. Baptii'm giveth fo great a gift, even Chrift aifd 
 Pardon and Adoption, and Right to Life Eternal, on 
 Condition of thankful acceptance and believing Con- 
 £e\r^ that undoubtedly the unwilling have no right 
 to it. The ancient Church baptized none till they 
 defired and -fought it (Tor themielves or Children.) 
 Yea they rnuft be willing of it on f elf -deny al-terms^ 
 foYiaking the Flefh, the World and the Devil, and 
 taking God inflead of all. So that to force any to ^ 
 be Baptized by Mulcls and Penalties, and baptize 
 thofe ib forced, is to deceive Souls, defile. Chrift's 
 Church, and profane the Sacred Ordinance of God. 
 
 a- 17. / 
 
and, Church >, and Worjbif. 401 
 
 Q_. 17. / have oft wondrtd what harm twice b.ip- 
 ii-jryr djtl.i, that it Jhoiild be accounted a Hefefic and 
 intolerable ? 
 
 A. It is a fault, becaufeit's contrary to Chrids' 
 appointed Order : Baptiim is the Sacrameufc of our 
 New-Birth : and we are born but once. To be bap- 
 tized again implyeth an Untruth, that we were not 
 baptized before: But 1 iuppoie none do it, bat* 
 through Ignorance : And Cyprian and the Bifhops of 
 many Countreys in many Councils were i'o ignorant 
 as to be guilty of rebaptizing all that Hereticks bap- 
 tized. The great fault of the Anabaptifts is their 
 Schifm, that they cannot be contented when they 
 are rebaptized to live in Love and Communion 
 with others, but grow lb fond of their own Opi- 
 nion, as to gather into ieparated Churches, and avoid 
 Communion with all that are not of their Mind, and 
 fpend their time in contentious Endeavours to draw 
 men to them. 
 
 QL 18. What the better arc Infants for being bap- 
 tized ? 
 
 A. The Children of the Faithful are dated by i: 
 in a Right to the foreiaid Benefits of the Covenant, 
 the Pardon of their Original fin, the Love of God, 
 the Intercedion of Chriit, and the help of the Holy 
 Ghoil when they come to Age, and title to the 
 Kingdom of Heaven, if they die before they for- 
 feit it. 
 
 Q. 19. But how can we judge all ftich in * ft ate 
 of Salvation^ when we fts many at age pave wicked 
 and Enemies ? 
 
 A. This is a point of lb great difficulty, that I 
 may but humbly propofe my Opinion to tfyal 
 1. There is a degree of grace or goodnefs, which 
 
 1) d 
 
402 Of the S.icrcd AhniftrV) 
 
 doth only give a man a Power to believe or obey 
 God, bin no: give a rooted habitual determination 
 10 his will: ilich the fallen Angels had, and Adam 
 before his fail, who was thereby in a ftate of Life, 
 rill he fell from it by wilfull fin: And lb it may be 
 with tne baptized Infants of Believers : But when 
 the fpecral lanclifying gift of the Holy Ghoft is given 
 them, and they are habitually rooted in the Love 
 of God, as the feed fown in good ground, they fall 
 not totally away. 2. As Parents and Children are 
 Covenanters for their feveral Duties, if Parents will 
 perfidioufly neglect their promised duty for the holy 
 Education of their Children, or Children rebellioully 
 fin againft that Power and Meafure of Grace which 
 they received, they may perifh by Apoftacy, as 
 the Angels did, or need as Adam a renewing by 
 Repentance. All Cbrifts Grace is not confirming : 
 As the beft may lofe much and fall into foul fin, and 
 grow worfe than they once were, lb common Grace, 
 and I think this middle Infant Grace which Chil- 
 dren have as related to their Parents, may be 
 
 loft. 
 
 Q. 20. But is it not fafrr to hold that Baptifm puts 
 none but the Llctl 1 who never lofe it, into a title to 
 Salvation ? 
 
 A. 1. Then it would be little comfort to Parents, 
 when their Children die, who know not whether one 
 often rhouiand be Elect. 2. And it would belittle 
 fatisfaction to the Miniiter to Baptize them, who 
 knoweth not the Elect from others. 3. It's plain, 
 tnat it is not anothc r, but the fame Covenant of Grace 
 which is made with Infants and Adult. And that 
 Covenant giveth pardon of Sin, and right to Life, 
 to all that have the requfiire qualification } And as 
 
 that 
 
and Church, and Worfliip. 40 J 
 
 that qualification in the Adult is Faith and Rcpcn- 
 tancc, lb in Infants it is nothing but to be the Children 
 of the faithful dedicated to God. God never insti- 
 tuted any Baptifm which is not for kemiffionofSin, 
 If I thought Infants had no vifible right x.% Remjfion 
 in which Baptifm fhould invert: them, I durft no: 
 Baptize them. I think their Holineis containeth a cer- 
 tain title to Salvation. 
 
 Q_. 21. But is it not enough to kjiow that they are 
 of the Church vifible ? 
 
 A. All at Age that are of the vifible Church are in 
 a ftate of Salvation except Hypocrites. Therefore 
 ail Infants that are of the vifible Church, are alio 
 of the Myftical Church, except fuch as had not the 
 requifite qualification ; and that is, luch as were not 
 the Children of the Faithful. 
 
 All the World are in the Kingdom of the Devil 
 who are not in the Kingdom of God. And if 
 there be no vifible way of Salvation for them, what 
 reafon have we to hope that they are laved. 
 
 Q. 22. Some fay we muft leave their cafe to God 
 as unknown to >//, and that he will fave fit:h of 
 them as he elect eth f 
 
 A. True Faith and Hope is grounded on G^ds 
 Promile. What reaibn have we 10 believe and hope 
 that any are laved whom God never promilci to 
 lave ? This would teach wicked men to preume 
 that God wiil fave them too, though he do not 
 promife it. And this giveth no more comfort io 
 a Chriitian than to an infidel: How know we but 
 by his promile whether God e\ef\ one of ten thou- 
 land, or any at all. But God hath promiied a fpe- 
 cial blurting to the Seed of the Faithful abo\'c all 
 others, 
 
 Dd 2 Q. 23* Ton 
 
 1 
 
.;o4 Of the Sacred Mtmftry, 
 
 Qj 23. Ton 7nake the Alcrcy fo very great, as 
 mafyth the denyal of it fecm a hainom fin in the Ana- 
 
 s : 
 
 haft id 
 
 A. There are three forts of them greatly differ- 
 ing : I.' Some fay that no Infants have Original fin, 
 and fo ncedr.o Baptifm nor Pardon : Or if it be fin, 
 it's done away by thrifts meer death, and all In- 
 fants in the World are laved. 
 
 2. Others fay that Infants have Original fin, but 
 have no vifible Remedy, nor are any in Covenant 
 with Chrift, nor Members of his C hurch, becaufe 
 no Pardon is promifed but to Believers. 
 
 3. Others hold that Infants have Original fin, 
 and that the Promile is to the Faithful and their Seed, 
 and that Parents ought thankfully to acknowledge 
 this Mercy, and devote them to Chrift as Infant- 
 members of his Church : but that Baptifm is not for 
 Infant -members, but only as the Lords Supper for the 
 adult : This Iaft lort are they whom I fpeak of as 
 fuch whom I would not feparate from, if they fepa- 
 rate not from us : But the other two forts are dan- 
 geroufly erroneous. When God hath made fo ma- 
 ny plain Promifes to the Seed of his Servants -, and 
 in all Ages before Chrift, hath taken Infants for 
 Church-members, and never made a Covenant but 
 to the faithfull and their Seed, to fay that Chrift 
 the Saviour of the World, came to caft all Infants 
 out of the Vifible Church, into the vifible Kingdom 
 of Satan, and give them no greater Mercy inftead 
 of it, leemeih to me very great Ingratitude, and 
 making Chrifl too like to Satan, as coming to do 
 much of his deftroying work. 
 
 Q 24. But every where Salvation is promifed only 
 tc Believers ? 
 
 A. The 
 
a??d Church, and JVor/h/p. 405 
 
 A. The Promife is ro them and their Seed, keep- 
 ing Covenant. The lame Text that faith, He that 
 bdievcth JJiall be faved, iaith, He that believcth not 
 fba/lbc damned. Which fheweth that it is only the 
 Adult that it fpeaketh of; Or elle all Infants muft 
 he damned for Unbelief. It (huts them, no more out 
 of Baptifha than out of Heaven. 
 
 Q_. 25. But the Script are fpeahj cf no Infants bar- 
 tixxd ? 
 
 A. 1. No Infants are to be baptized but the In- 
 fants of the Faithful : Therefore the Parents were to 
 be made Believers firft. 2. The Scripture fpeaksof 
 baptizing divers Houfliolds. 3. No Scripture men- 
 tioneth that ever any Child of a Believer was bap- 
 tized at age. 4. The Scripture commandeth it, and 
 that's enough j Vifciple Nations hnfiixtfiv them, Mat. 
 28. 19. (m) 
 
 Q_. 26. Ho:v can Infants be Difciples that learn 
 not f 
 
 A. 1. Did Chrift miftake when he fent them to 
 Difciple Nations, of which Infants are a part ? 2. Can- 
 not Infants be Difciples of Chrift, if Chrift an In- 
 fant can be the M after and King of his Church ? 
 Chrift was our Teacher, Prieft and King in his Infan- 
 cy, by Right, Relation, and Deftination, and under- 
 taking, and Obligation to what he was afcer to do: 
 and lb may Infants be his Subjects and Difciples : 
 May not an Infant be a King that cannot rule? And 
 are not Infants the Kings Subject, though they can- 
 not obey ? May not they be Knights and Lords, and 
 have right to inheritances? 3. Yea, are not Infants 
 called Gods Servants, Levit. 25. 42. Yea and Chrift s 
 
 (m) All. 16. 15, 33. & 18. 8. 
 
 Dd 3 Difc* 
 
a C 6 Of the Sacred Mim/try, 
 
 Difeiples, j4tl- 15. 10. Peter iaith, thole that woold 
 have impofed Circumcifion would put a Toak on the 
 neck of the Dijciples : But it was Infants on whom 
 they would have put it. 
 
 Q. 27, We arc all by Nature Children of Wrath , 
 and none can enter into Heaven that is not regenerate 
 and born of the Spirit ? 
 
 .A. But we are all the Children of God ( we and 
 our Seed) by the Grace of Chrift : And Infants are 
 capable of being regenerate by the Spirit. Or die 
 they wouid not be called Holy, 1 Cor. 7. 14. 
 
 Q_. 28. The Apoftle only give th a reafon why a be- 
 lieving Hufband may lawfully live with an unbelieving 
 Wife. 
 
 A. True : But what is the Reafon which he giveth ? 
 The doubt was not whether it be Fornication; that 
 was pan doubt : But the Faithful muft in all their Re- 
 lations be a peculiar Holy People, and the doubt was, 
 Whether their Conjugal Society became notfuchas 
 iiindds,common and unholy ; And Paul faith,No : To 
 the pure all things are Sanclified : The Unbeliever is 
 not Holy in her ielf, but ianclified to the Husband 
 for conjugal Society : Fife faith he, (Tour Children 
 ivere unclean, not Bafiards, but unholy as thofe with- 
 out are-,) Bat now are they Holy, as the Ifraelites adult 
 and Infants were a Holy People, lepa rated from the 
 World to God, in the Covenant of peculiarity, and 
 :vjt common and unclean. 
 
 Q. 29. Is it the Infants of all profejfed Chriflians 
 smd Hypocrites ~ t cr only the Infants of fin cere Chrifti- 
 :ins, who have the Promife of Pardon and Salvation de- 
 livered and fealcd by Bapttfm ? 
 
 A. As the Church is to receive all the adult who 
 iWfce a credible profemon, fo are they to receive 
 <•■■■ all 
 
and Church and Worjhip. 407 
 
 all their Infants : For God only knoweth the Heart. 
 But it is with the Heart that man believeth lorvrhte- 
 
 oufnefs, Ron;. 10. And as adult Hypocrites are^ not 
 pardoned by God who knoweth the Heart, lb neither 
 is there any profile of pardon to their Seed. Motext 
 of Serif ture giveth any pardon but to finccre Believer* 
 and their Seed. And the Child is in the Covenant 
 as the Child of a believer devoted to God: And that 
 Faith which qrch'fieth not the Parent for pardon, can- 
 not qualifiethe Child for it. I know no more pro- 
 mi fe of Pardon and Life to an Hypocrites, than to 
 a Heathens Child. 
 
 Q. 30. Bmxtkat if the Godfather, or Grandfather 
 be a true Chrtftian, or the Ameflors and the Parents 
 both Infidels: may not the Child be baptised and par- 
 doned ? 
 
 A. The further you go from the Parent, the dark- 
 er is the Gale. We are all the offspring of Righ- 
 teous Aw, and yet that maketh not the Infants of 
 Heathens baptizsble or pardoned. But the cafe of 
 Abraham Covenant maketh it probable, that whoever 
 is the true owner of the Child by Nature, Purchafe 
 or Adoption, may devote it acceptably to God in 
 bap ti I'm : Became the Infant having nochoofin* power, 
 the Will of his Owner goeth for his own, in accept- 
 ing the Mercies of the Covenant and obliging him 
 to fuch conditions as are for his good 5 which if he 
 like them not, he may renounce when he comes 
 to age. But if the Grandfather or Godfather be no 
 Owner of the Cioild, I know no proof that their cau- 
 fing him to be baptized helps him to Pardon and 
 Salvation. If we dream that Baptifn giveth par- 
 don to all Infidels, and Heathens Children, whole 
 owners were not in the Covenant themlelves, we 
 Dd 4 mV 
 
40S Of hdptiffk 
 
 make a Goipel, which as far as I can find, Chrift 
 never made. 
 
 Q. 3 I . May not any man take an Infant out of 
 
 the Street and give him food and ray/;; uch more 
 
 r him to Baptifm, which is an Alt of greater Cha- 
 
 A. Thefirft God alio weth : But Pardon and Salva- 
 tion is none of curs to give, but Gods \ and we can 
 miniiteriaiiy deliver the inverting figns to none that 
 have no title to which God hath promhed the gift: 
 Jf as ibme think, bare Redemption hath given a 
 right to all the World, then ail Infidels and Heathens 
 {hall be laved if baptized : If they lay it is to all 
 Infants in the World, then whether they have God- 
 fathers or no they may be baptized: And if all that 
 ere baptized are laved, it's irrational to think that 
 -r ofBajtifm without their fault lhall hinder their 
 Salvation. But though God offer to all men Pardon 
 arid Life for themielves and their Infants, yet no Script 
 rure tiz'ctb it to either without Acceptance and Cam* 
 t of the adult : we rauft not make a Golpel of 
 our own. 
 
 Q. 3:. Some fay, that fo much Faith trill ferve for 
 a Title to B apti. I'm, a* taketh thrift for a Teacher 
 us Difctyks, that we may after, attain 
 to faying i that it is not fpcciaL Javing 
 
 -, thai mufi needs be then prof effed ? 
 A. This is to make a newBaptilrn and Chriftiani- 
 vy to vie with that which alone Chnft- made. No 
 adult perfon is a Chriftian in Scripture fence, who 
 believeth not in Chrift as Chrift. Which is as Saviour, 
 as Prophet, Pi ieft and King : The efTentials of Chriits 
 Office and gifts as offered, are eflential to that ac- 
 ting Faith, which makes us Chriftians : A Dif- 
 
 ciple 
 
Of Baft if n j. 409 
 
 ciple and a Chnftian were words of the lame im- 
 portance, Aft. h. (n) Chriftmade no Baptiim bur. 
 for the remiflion of Sin, and giving men a Relation- 
 right to Father, Son and Holy Ghoit : Baptifm fave^h 
 by the anfwer of a good conference to God. Arife 
 and waJJ) away thy fins, was the word to Said* We 
 are Sacramentally buryed and rifen with Chrift as 
 dead to Sin, and made new Creatures, when we are 
 baptized, kom. 6. Therefore it is called The Laver 
 of Regeneration , Tit. 3. 5. All the Church of Chriil 
 from the Apoftles, taught that Baptifm put away the 
 guilt of Sin, to all that were truly qualified for that 
 Sacrament. And they required the profefTion ofa 
 Saving Faith and Repentance : And all the form of 
 Baptiim uled in England and the whole Chriftian 
 World, fo happily agreeth in exprefling this, that 
 whoever will bring in the Opinion, [That the Pre- 
 ftffion ofa Faith fhort of that which bath the promt ft 
 0} Pardon and Life, entitleth to Baptifm, ] mult make 
 a new Baptiim al form. 
 
 Q, 33. But many Divines fay, that Baptifm is not 
 admin i 'fired to Infants on the title of a preient Faith 
 nor to give pre font pardon ', bat en a promt fe that they 
 [hall bdi eve at age, and fo have (he Bent fits of Bap- 
 tifm at age ? 
 
 A. None dare fay fo of the adult: If they fay, we 
 repent not nor believe now, but we promile to do 
 it hereafter, no wile man will baptize them. It is 
 prefent Believing, and not a meer promife to believe 
 that is their T^tle. And Infants tide is the Parents 
 Faith and dedication. By this Dodtrine, Infants of 
 Chriftians are not ip the lame Covenant or Baptifm 
 
 \n) Mar. 16. 16. Rom. 10. 10, 14. 
 
 as 
 
41 o Of Baptifm. 
 
 as their Parents, nor are any more pardoned than 
 Heathens. (<?) 
 
 Q. 34. What nfe are we to make of our Baptifm 
 ever after f 
 
 A. It; is of great and manifold u'e. 1. We mull 
 live under the humble fence of that milerable ltate 
 of Sin from which Chriftianity doth deliver us. (p) 
 
 2. We mud live in the thankful ience of that 
 Grace of God in Chviit which did deliver us : and 
 III theExercifeof our belief of that Truth and Love 
 which was then Sealed to us. 
 
 3 . We muft live in the faithful remembrance of that 
 Covenant which we Seated,and that Obedience which 
 wepromiled, and in that War againft the Devil the 
 World and the Fleth in which we then engaged our 
 ielves. 
 
 4. It is the Knowledge of theBaptifmal Covenant 
 which tells us what Chriftianity is, and who we muft 
 take and Love as Chriftians, while Seels and Dividers 
 by narrow falfe meafuie^do limit their Chriftian Love 
 and Communion, and hate or caft off the Diiciples 
 of Chrift. 
 
 f. Accordingly it is the baptiimal Covenant that 
 mull: tells us what true Faith is, viz.. Such a Belief 
 ns caufeth us truly to confent to that Covenant j and 
 what true Conversion is, viz.. Such a change as con- 
 tained a true confent to that Covenant : And fo it 
 reils us how to judge of our fincerityof Grace; viz.. 
 When we wfeignedly confent to that Covenant ; And 
 tells us what finis mortal, that is, inconfiftent with 
 
 (0) Att. 2. 39- (p) RGm - 3. Rev. 1. 5. & 7- 
 14. Rom. 6. 1, 2 V 3. 1 Cor>6. ic,ii, 12. Heb. 10. 
 
 22. 
 
 true 
 
Of Bmifm. 
 
 true Grace and Title to Salvation, viz.. All fin which 
 is not confiftent with an unfeigned confent to the 
 Covenant of Grace, (cf) 
 
 6. It tells what the & tholict^ Church is, viz.. Vi- 
 fibly all that profefs confent to the baptitrrul Co- 
 venant, and forfake it not : and myftically all that fin- 
 cerely do confent to it. 
 
 And 7. So it tells us how to exercife Church Dif- 
 cipline, that we caftnot out thole as none of Chrifts 
 members for their Infirmities, who are not proved 
 by fufficient witnefs to have done that which cannot 
 {land with the fincere keeping of that Covenant. 
 
 And thus Baptifm, not as a meer Outward n\?/fc- 
 ing, but as including the Grace which it figuifierh, 
 and the Covenant and Vow which it iealeih, is the 
 very Kernel of the Chriftian Religion, and the 
 Symbol, or Livery of the Church and Members of 
 Chrift. 
 
 Q. 3 5 . Are all damned that die unbaptized ? 
 A. Baptifm is the folemn devoting men in Cove- 
 nant to Chrift. All that hear the Gofpel are con- 
 demned that confent not to this Covenant. But the 
 Heart-confentfor our felves and Children is our Title- 
 condition before God, who damns not men for want 
 of an outward Ceremony, which by Ignorance or ne- 
 cefflty is omitted: Believers Children are Holy because 
 they and theirs are devoted to God, before Baptifm : 
 Baptifm is to Chriftianity what publick Matrimony 
 is to Marriage, Ordination to the Miniftry, lifting to 
 a Souldier, and Crowning to a King. 
 
 (?) Job, 13. 3. Eph. 5, 26. Tit. 3. 5. ASt.22. 16, 
 
 CHAP, 
 
412 Of the Sacrament 
 
 CHAP. XL VI. 
 
 Of the ■ Sacrament of Chrifls faenficed Body and 
 
 mood. 
 
 Qa. i.X iT If Hat is the Sacrament called the Lords 
 V V Sapper or Eucharifi ? 
 
 A. It is a facred A&ion in which by Bread and 
 Wine Confecrated, broken and poured out, given 
 and taken, and eaten and drunk, the Sacrifice of 
 Chrifls Body and Blood for our Redemption- is Com- 
 memorated, and the Covenant of Chriftianity mutu- 
 ally and i'olemnly renewed, and lealed, in which 
 Chrift with the benefits of his Covenant is given 
 to the Faithful, and they give up therrifelvesto Chrift, 
 as members of his Church, with which they pro- 
 feis Communion, (a) 
 
 • Q. 2. Here are fo many things contained? that 
 v& inuft defire you to open them fever ally : A, ;d fir -ft 
 what Actions are here performed f 
 
 A. i. Consecration, 2. Commemoration, 3. Co- 
 venanting and communication. 
 
 Q. q. C What is the Confecration ? 
 
 si. It is the feperating and Sanclifiing the Bread 
 and Wine, to this holy ufe ; by which it ceaiech 
 to be meer common Bread and Wine, and is made 
 Sacramentaily, that is, by fignification and re- 
 
 (^) Mat. 26. 26, 27, 28. Luk. 22. 1 9. I Cory 
 10.16,17. & 11. 23,24, 25, 26.28. 
 
 prefenta- 
 
of Chrifis Sacrificed Body and Blood. 4 1 3 
 
 premutation, the Sacrificed Body and Blood of 
 Chrift, 
 
 Q. 4. How is this done, and what Action conje- 
 cratcth them ? 
 
 A. As other holy things are confecrated, $» Mini- 
 fters, Utenfils, Church- maintenance, Oblations, the 
 Water in Baptifm, &c. which is by an authorized 
 devoting it to it*s proper holy ufe. 
 
 Q. 5. But fo??:e fay, it is done only by faying thefe 
 words, This is my Body ; or by Biefling it ? 
 
 A. It is done by all that goeth to a Dedication 
 or Seperation to it's holy ufe : and that is, 1. By 
 declaring that God commandeth and accepteth it, 
 ( which is beftdone by reading his Inftitution ) 
 and that we then accordingly devote it. 2. By 
 Praying for his Acceptance and Biefling 3. By 
 pronouncing Minifterially that it is now Sacramen- 
 tally, Chriits Body and Blood. 
 
 Q. 6. Is the Bread and Wine the true Body and 
 Blood of Chrift ? 
 
 A. Yes, Relatively, Significantly, Reprefenta- 
 tively, Sacramentally : that is, it is coniecrated 
 Bread and Wine on thefe accounts fo called. 
 
 Q_. 7. But why do you call it that which it is 
 not really , when Chrifl faith , This is my Body, 
 and not, this figuifieth it f 
 
 A. The Name is fitly taken from the Form : And 
 a Sacramental form is a Relative form. If you i :-; 
 a Shifting of the Kings Coin, and the queftion be, 
 Whether this be a Shilling, or the Kings Coin, or 
 Silver? You will anlwer, It is all three.- The mat- 
 ter of it is Stiver ; The General Relation is Aioney or 
 Coin ; The Special Relative form is, It's a Shilling. 
 And this is the fitted name when the value is demand- 
 ed. 
 
414 Of the Sacrament 
 
 ed. So the queftion is, Whether this be Bread and 
 Wine, or a Sacrament, or Chnfls Srcr:ficed Body and 
 Blood. It is ail thefe : and the Anfwer muft be ac- 
 cording to the meaning of the queftion. 
 
 It fa uiual to fay of Pictures, This is the King, 
 and This isfuch a one, and This is my Father, <kc. 
 Certainly the two parts of the Sacrament muft be 
 underftood alike : And of one Chrift faith £ This 
 Cup is the New Teftament in my Blood which is (lied 
 for you, Luk. 22.20. 1 Cor. 11. 25. Where none 
 can deny that by [ Cup ~] is meant the Wine, and 
 by [Is the New Testament ~] is meant, QY> the 
 Exhibition and Sealing of the New Testament ] and 
 not the very Teftament it felf. 
 
 And its known that Chrifts common Teaching 
 was by Parables and Similitudes, where he faith, 
 Mat. 21.28. A Certain man had two Sons, &c. 
 ^•3 3- A Certain HoisfJjolder planted a Vineyard, &c. 
 And fo frequently, Mat. 13. 21, 22, 23, 37, 38, 
 39. He that foweth is the Son of Man : The Field is 
 the World. The good Seed are the Children of the King- 
 d§m : The tares are the Children of the Wicked one : The 
 Enemy is the Devil : The Reapers are the Angels, that 
 is, They are fignified : This is ordinary in the Golpel, 
 Joh. 15. I. Jam the Vine, and my Father is the Hus- 
 bandman: Joh. 10. 7, 9, 14. / am the Door, I am 
 the good Shcpheard, (as David, PfaL 22. 6. / am 
 a YVormandnoman', ) Mat. 15. 13, *4- ** are ^ e 
 fdt of the Earth : the Lights of the World : that is, 
 Ye arc l:l\e thefe things. 
 
 Yea, the Old Teftament ufeth [wH for [fig** 
 fiethl moft frequently, aacl hath no other word io 
 fit to exprels it by. 
 
 Q. 8. Why then do the Papifislay fo much firefs 
 
 OH 
 
ofChrifts Sacrificed Body and Blooa. 41 <- 
 
 on the Word [is:] Tea, n hy do they [ay Thar, there 
 is no Bread and Wine after the Confecration, but 
 only Chrifts Body and Blood under the fnew of them ? 
 
 A. The Sacrament is exceeding Venerable, being 
 tito very Eating and Drinking* Chrifts own Sacrificed 
 Body and Blood m fimihtude or refrefentation. And 
 it was meet that all Chriftians mould diicern the Lords 
 Body and Blood in fimilitude, from common Bread 
 and Wine: And in time the ufeof the Name when 
 the Church was drowned in Ignorance, was taken 
 ( about one thouiand years after Chrift ) for the thing 
 fignified without the fign\ As if they had faid, This is 
 the King j Therefore it is not a fiilure, nor is it Cloth 
 or Colours. And it being proper to the Priefts to confe- 
 crateir, they found how it exalted them to be judged 
 able to make their Maker, and to Give ox Deny Chrift 
 to men by their Authority, andfo they let up Tran 
 iubftantiation, and by a General Council made it He- 
 refie, to hold that there is any Bread or Wine left 
 after Confecration. 
 
 Q,. 9. Wherein lyeth the evil of thdt Opinion? 
 
 A. The Evils are more and greater than I mud 
 hereftay to recite. In fhort, 1. They feign that 
 to be Chrifts Body and Blood, which was in his 
 Hand or on the Table when he ipake the words, as 
 it he had then two Bodyes 
 
 2. They feign his Body to be broken and his Blood 
 lned before he ' T 'ascrucifyed. 
 
 3. They feign him to have Flefi and Blood in 
 Heaven, which two General Councils have condem- 
 ned ; his Body being a Spiritual Body now. 
 
 4- They feign either himielf to have eaten his own 
 Wefh and Drunk his own Blood, or at left his Dti- 
 eiples to have done it while he was alive. 
 
 5. They 
 
416 Of the Sacrament: 
 
 5. They feign him to have been the Breaker of 
 his own Flefh and Shedder of his own Blood, and 
 make him to do that which was done only by the 
 ji:rs. 
 
 6. They contradict the exprefs words of the Scrip- 
 ture, which three times together caii it Bread after 
 the Confecration, in 1 Cor. 1 1. (*) When yet they 
 lay, It is not Bread. 
 
 7. They conderm the belief of the fomde/h fenfei 
 of all men in the World, as if it were herefie. All 
 our Eyes, Touch, Taft, &c. tells us that there i$ 
 Bread and Wine, and they lay there is none. 
 
 3. Hereby they deny all certainty of Faith, and 
 all other certainty : For if a man may not be certain 
 of what he Seeth, Fecleth and Tajieth, he can be cer- 
 tain of no fenfible thing : For we have no Faculties 
 but fence to perceive things fenfible as fuch : Nor 
 any way to tranfmit them to the Intellect but by lenie. 
 And we can no otherwife know that there is a Bible, 
 a Church, a Council, a Pope, a Man, or any thing in 
 the World, and therefore much lels can believe any 
 of them. So that all Humane and Divine Faith are 
 thus deftroyed, yea man is let below a Beaft that 
 hath the Benefit of lenie. 
 
 9. Hereby they feign God to be the grand de- 
 ceiver of the World ; For, things fenfible are his 
 Works, and lb isSenle : And he makes us know no 
 iupernatural Revelation but by the intromiflion of 
 lbme Sence : And if God may deceive all men by the 
 way of lenie, we can never be lure but he may do 
 it other wile. 
 
 (*; So 1 Cor. 10. 15. ji&. 20. 7, 11. & 2. 
 42. 46. 1 Cor* 11. 25,- 26, 27, 28. 
 
 10. They 
 
ofChriff-s-facrificed Body and Blood. 417 
 
 » .^———— ————____ _ — ______ 
 
 10. They fee -up Men whoconfefs their ortu/tnjes 
 are not to be credited, to be moij credible than all 
 our fenfes, and to be the L6rds .of. the underftandings 
 of all Princes and People in delpight of fefife : And 
 he that is to be believed before our fenfes, is an 
 abfolute Lord. 
 
 1 1. They deny it to be a Sacrament : For if there 
 be no flgn there is no Sacra/>icnt. 
 
 12. They feign every ignorant drunken Pried 
 every time he confecrateth, to work greater Mira- 
 cles than ever Chrift wrought, and i'o to make Mi* 
 racles common and at the Wills of thoufauds of wic- 
 ked men. I muft not here ftay to handle ail this : 
 But in a i mall Book call'd Full and Eafie Satis faction 
 which is the true Religin, I have {hewed thirty one 
 Miracles with twenty Aggravations which all Priefls 
 are feigned to work at every Sacrament. 
 
 Q. 10. What is it that is called the Mafs, which 
 the Papiftsfay that All the Fathers and Church ufed 
 in every age, and we renounce ? 
 
 A. In thenrft Ages the Churches were gathered 
 among Heathens; and men were long Infirucled and 
 Catechized hearers before they were baptized Chri- 
 ftians : And the firft part of the day was iptnt in 
 publick, in fuch Common Teaching and Prayer as 
 belonged to all, and then the Deacon cryed Mijfa 
 eft \ that is, Difmift the unbaptized hearers, and the 
 reft that were Chriftians (pent the reft of the time 
 in luch duties as are proper to themfelves, eipecially 
 the Lords Supper and the Praijes of God. Hereupon 
 all the Worihip following the Dtmiffwn of the un- 
 chriftened andfufpended, came to be called barba- 
 roully the Mafs, or Difimfiion. And this Worfhip 
 hath been quite changed from what ic was in the 
 
 E e begin- 
 
4 1 8 Of the Sacrament 
 
 beginning, and the Papifts by keeping the Name 
 X_Ma$~\ or Difmiffwn, make the ignorant believe 
 that the Worfhip it.ielf is the lame as of old. 
 
 Q. i I . What be the changes that have been made ? 
 A. tylore than 1 may now (lay to number, ju- 
 (lin Martyr and Tert h Ilia n delcribe it in their Time 
 to be juft luch as the Scripture mentioneth, and we 
 now commonly perform ; that is, In Reading the 
 Scripture, opening and applying it } Praying as the 
 Minifter was able, Praifing God, Baptizing, andad- 
 rniniftring the Lords Supper. After this Minifters 
 grew lelsable andtrufty, and they decreed that they 
 fhould pray and Officiate in let forms ; yet lb that 
 every Eifhop might chcole his own, and every Prel- 
 byter muft (hew it to the Bifhops and have their 
 approbation: The Creed, Lords Prayer, and Com- 
 mandements, and the Words of Baptifm and Deli- 
 very of the Lords Supper wereahvayes nledin forms 
 before. After this they grew tou'e the fame forms 
 called a Liturgie in whole Provinces : fome Cere- 
 monies wereio Ancient that we cannot find their Ori- 
 ginal, that is, The Anointing of the baptized, the gi- 
 ving them Milk and Honey to tafie, dipping them 
 thrice, cloathing them in a white Garment after, to 
 Worfhip with their faces toward the £aft, and not 
 to kneel in Prayer or Adoration any Lords day in 
 the year, nor any Week day between Eafter and 
 Whitfuntide, and fpecially to obferve thole two year- 
 ly Feftivals, and Good Frydaies fall. 
 
 And quickly after the encouraging of perfecuted 
 Chriftians toluffer, drew them to keep a yearly day 
 at the place where a Martyr was kill'd or buryed, 
 to honour their memories and give God thanks for 
 them. After this they built Altars over them : And 
 
 they 
 
 
of Ghrifts facrijiced Bodv and B! 419 
 
 they built their Churches v. here tkej: grav< s 01 .ome 
 of their bones were laid, andiu Honour pf rjieir 
 mory called the Churches by their Names. Next 
 they brought their Names daily iatothe ''lurch Li- 
 turgies; And next they added to them i!; - of 
 fuch Bifhops of th/e particular Churches as haa left 
 an honourable memorial behind them. And the 
 Lords Supper was celebrated much like as it is in 
 our Engliih Liturgy (iavethefe Names.) And thus 
 far the changes were then accounted laudable, and 
 were not indeed fuch as mould diicourage any Chri- 
 ftians from Communion : Nor do we read of any 
 that were a gain ft them. Befides which they over- 
 valued the u!e of Crofting. 
 
 But quickly ( though by degrees) a Flood of Ce- 
 remonies came in, and Popes and Prelates added at 
 their Pleaiure, till Gods publick Worfhip was made 
 quite another thing. 
 
 I. God who is a Spirit and will be Worshipped 
 in Spirit and Truth, is by Mais-Priefts and Pap its 
 Worfhipped by fuch a mats of Ceremonies, as makes 
 it like a Stage-play, and reprefenteth God io like 
 the Heathens idols, delighted in Mummeries and 
 toy i(h actions, as is greatly to the dishonour of Reli- 
 gion and God. (Ji) 
 
 II. They have brought in the Wormipping of God 
 in a Language which the People underftand not, and 
 praying for they know not what. 
 
 III. They have locktup the very Scriptures from 
 the people, and forbid all to ufe it in the;; 
 
 (b) job. 4.20, 22, 23, 24. A3. 17.23, 25. Phil. 
 3. 3. 1 Cor. 14. 2, to 27. Lak, 11. 52. Job. 5. 39. 
 AU. ij. n. 2 Tim. 3-15. 
 
 Ee 2 Tougue 
 
420 Of the S.icrament 
 
 Tongue tranflated, bur thole that get a fpecial Li- 
 cenfe for ir. 
 
 IV. They abolifh all fubftantia! Signs in the Sacra- 
 ment, as is aforefaid, and fay, There is no Bread or 
 Wine, arxl lb make it no Sac anient. 
 
 V. They give the Laity the Bread only without 
 the Cup. 
 
 VI. They call the Confecrated Bread by the 
 Name of their Lord God, and taking it to be no Bread 
 but Chrifis Body worfhip it with Divine IVorfiip, 
 which feemeth to me flat idolatry. 
 
 VII. They refer ve it as their God, long after the 
 Sacrament, to adore and to work pretended Mira- 
 cles by. » 
 
 VIII. Theyfolemnly celebratea Sacrament before 
 the Congregation, where none communicate but the 
 Triefts, and the People look on. 
 
 IX. They lay thefe Mattes by number, to deliver 
 Souls out of theFIames of Purgatory. 
 
 X. They have many Prayers for the Dead as in 
 Purgatory for their eafe and deliverance. 
 
 XI. They Pray to the Dead Saints to intercede for 
 them and help them, and to the Virgin Mary for 
 that which is proper to Chrift. 
 
 Xil. They worfhip God by Images, and adore 
 the Images as the reprefentations of Saints and An- 
 gels ; Yea and of God, and fome profels that the 
 Croi's, and the Images of the Father, Son, and Ho- 
 ly Ghoft, are to be worshipped with honour par- 
 ricipatively Divine, (c) 
 
 Theie with abundance more, and many falle 
 Doclrines on which they depend, are brought into 
 
 (0 Col. 2. 1 3. 
 
 Gods 
 
ofCbrifis facrificed Body and Blood, 421 
 
 Gods publick Worfhip, and called The Mafs, and 
 are added by degrees to that lbunder Worfhip 
 which was called the Mafs at fir ft. 
 
 Q. 12. Ton have 1 tpolien ?mich about the Confecrati- 
 on in the Sacrament } What is it which yo%i call the 
 Commemoration ? 
 
 A, It containeth the fignal reprefentation of the 
 Sacrificing of Chrift, as the Lamb of God to take 
 away the fins of the World. Where the Signs are, 
 1. The Materials, the Bread and Wine; 2. The 
 Minifters Breaking the Bread and Touring out the 
 \Vme\ 3. The Prefenting them to God as the 
 Commemoration of that Sacrifice in which we truft : 
 and declaring to the people that this^ is done to 
 this Commemoration. 
 
 The things fignified are, 1. Chrifts Flefh and 
 Blood when he was on Earth : 2. The Crucifying 
 of Chrift, the piercing of his Flefh, and fhedding 
 his Blood: 3. Chrifts Offering this to God as a 
 Sacrifice for mans Sin. And this Commemoration 
 is a great part of the Sacrament. 
 
 Q. 13 What thwkjyoii of the name Sacrifice, Al- 
 tar and Prieft, here f 
 
 A. The Ancient Churches ufed them all, with- 
 out exception from any Chriitian that ever I read 
 of. I. As the Bread is juftly called Chrifts B-jdy 
 as Signifying it, fo the Action deicribed was of old 
 called a Sacrifice, as reprefenting and commemorating 
 it. And it's no more improper than calling our Bo- 
 dies, and our Alms, and our Prayers Sacrifices. 
 Rom. 12. I. £ph. 5. 2. Phil. 2. 17. & 4. iS. Il:b. 13. 
 15, 16. 1 Pet, 2. 5. (d) 
 
 (4) Ink: 22., 19. I Cor. 1 1. 24, 26, 27. 
 
 Ee 3 II, And 
 
422 Of the Sacrament 
 
 II. And the. naming of the Table an Altar as 
 related to this repretentative Sacrifice, is no more im- 
 proper than that other, Heb. 13. 10. We have 
 an Altar nhcrccf they have no right to eat, feems 
 plainly t<9 mean the Sacramental Communion. And 
 the Rev. 6. 9. & 8. 3-5- & 16.7. and oft ufeth 
 that word. 
 
 III. And the word Tricft being u fed of all Chrifti- 
 drnxhiX. offer pra : fe to God, 1 Pet. 2. 5.9. <k Rev. 
 7 . 6. & 5. 10. ck 20. 6. It may lure as well be med 
 of thole whole Office is to be SubintercefTors be- 
 tween the People and God, and their mouth to 
 G^(\ y in Subordination to Chrifts Priefthood : 
 I a fiefs lcruples harden the Papifts. We are not 
 offended that the Lords day is called the Sabbath, 
 though the Scripture doth never lb call it; and a 
 hbatb in Scripture fence was a day of Ceremonial 
 reft : and the ancient Church called it the Chriftian 
 Sabbath, but by luch allufion as it ( more commonly ) 
 ui'ed the word Sacrifice and Altar. 
 
 (\ 14. But ivejhall too much countenance the Pa- 
 
 : Sacrifice by ufmg the fame Names ? 
 A. We can fufficiently diiclaim their turning 
 a Co7nmcmcr<i:ic;: of Chrifts Sacrifice into the feigned 
 real Sacrificing of his Flejh and Blood, without re- 
 nouncing the names. Elie we mud for mens abufe re- 
 nounce the name of a Sabbath too, and a Temple, &c, 
 $f not alio of a Church and Bijhov. 
 
 Q. 15. Ton have fvoken of the Sacramental Cori- 
 iecration, and Commemoration , What is it which 
 yeu call the Covenanting fart and Communication ? 
 
 A. It containeth the Signs, and the things fignified, 
 
 as noted. The Signs are, 1. The Actual 
 
 ivcring oii\\Q consented Bread and Winef firft 
 
 Broken 
 
ofQhrifts facritictd Body and Blood. 42$ 
 
 Broken and poured out) to the Communicants, 
 with the Naming what it is that is given them- 
 2. Bidding them Take, Eat and Dnnl^: 5. Idling 
 them the Benefits and BlefTmgs given thereby } And 
 all this by a Minifter of Chntt, authorized^ thus to 
 acl in his Name, as Covenanting, promifuig and 
 giving what is offered. (?) 
 
 And on the Receivers part the Signs are, 1. Free- 
 ly taking what is offered (the Bread and Wine:) 
 2. Eating and Drinking': 3. focal Praife and 
 Thanksgiving to God, and Profcjfed Corifem to the 
 Covenant. 
 
 Q^ 16. What are the things fignified and given ? 
 
 A. I.- 1. On Gods part, the renewed giving of 
 a Sacrificed Saviour to the penitent Believer. 
 
 2. The Will and Command ofChrift, that as 
 Sacrifices ftarted on the Sacrifice, fo the Soul by 
 Faith (hould thankfully and joyfully feaft on QiHft by 
 hearty Acceptance of the free Gift, (f) 
 
 3. The aclual Applicatory Gift of the Benefits of 
 Chrilts Sacrifice } which are, 1 . Our confirmed Re- 
 lation to Chrift as our Head and Saviour, and to 
 God as our Father reconciled by him, and to the 
 Holy Ghoft as our Sandifier, and to the Church as 
 his Kingdom or Body. 2. The Pardon of our 
 Sins by his Blood. 3 . Our right confirmed to Ever- 
 lading Life. 4. The ftrengthening of our Faith, 
 Hope, Love, Joy, Patience and all Grace, (g) 
 
 4. Chrifts Prcmiie and Covenant for all this Seal- 
 ed to us. 
 
 0) Mat. 26. 26. Job. 6. 53, 54, 57, 58. (fj Zee. 
 9. 11. Heb. 10.29. &13.20. (g) 1 Cor. 10. 16. 
 2 Cor. 13. 14. Ln'^22,20. Heb. 9. I 5, 16, 17, 18. 
 Ee 4 II. On 
 
424 ty ^ Je Sacrament 
 
 II. On the Receivers pare is fignified, i. That 
 in the fence of his own Sin, Miiery, and Need, 
 he humbly and thankfully receiverh his part in 
 Chrift as Sacrificed. 2. That he endeavcureth by 
 Faith to*veaft on him: 5. And that he thankfully 
 receive th the BlefF.ngs purchafed, to wit, his Re- 
 lation to Chrift as his Head, to God as his Father, 
 and to the Holy Ghoft as his Sanclifier. and Com- 
 forter , with the Pardon of Sin, the Sealed Pro- 
 miie and Right to Heaven, and all the helps of 
 his Faith and other Graces. 4. That he refolvedly 
 reneweth the Dedication of himfelf to God the Fa- 
 ther, Son and holy Ghoft, as thus, related to 
 thefe ends} Covenanting Fidelity in theie relati- 
 ons, and renouncing the contraries. 5. Doing all 
 this as in Communion with all the Church of Chrift, 
 as being united to them in the fame Head} the. 
 fame Faith, and Hope and Love. 6. Thankfully 
 praifing God and our Redeemer for this Grace. 
 
 Q. 1 7. Should -not one prepare for the Lords Suf- 
 fer vy Fafiing and Humiliation before : or how flwild 
 we prepare . ? 
 
 A. We mud alwayes live in habitual Preparati- 
 on : and Ipecial Falls are not ordinarily neceflary 
 rhereto : the Primitive Church did communicate not 
 only every Lords day, but on other dayes when 
 they met to worfhip God; and therefore uled not 
 every Week to fpend a day in Falling for Pre- 
 paration. But as Chriftians muft ule Fading on 
 juft occasions, fo muft they do before this Sacra- 
 ment in cafe that any hainous Sin, or heavy Judgment 
 or danger call for it \ and preparing Confiderations 
 and Prayers are neceflary. 
 
 Q. 18. May one communicate who is uncertain 
 eJLthe fmcerky of his Faith? A< 
 
of Christ sfacrificed Body and Blood. 425 
 
 A. By Faith you mean either Objective, or Atlive 
 Faith. 
 
 1 . One that is ib far uncertain that the GofpeJ is 
 true, and that there is a Life to come, as that he 
 dare not fay, I have no wavering or dou^t of it, 
 may yet be a true Believer and may communicate, 
 if his perfwafion be but ib prevalent, as to refolve 
 him to confent to the Covenant of Grace, and 
 take God for his God, and Chrift for his Saviour, 
 and the Holy Ghoft for his Sanctifler; Gods Law 
 for his Rule, his Promile for his Security, and Hea- 
 ven for his Happinels, and here to place his Hope and 
 Truft, foriaking all that ftands againli it. A weak 
 and doubting Faith may bring a man to Martyrdom 
 and to Heaven, if it bring him to truft Chrift with 
 Soul and Body in the way of Obedience to him. (h) 
 
 2. If by Faith you mean the Acl of Believing and 
 Confenting, God hath made the Sincerity of our 
 Faith necefiary to our Salvation, but not the Cer- 
 tainty that it is Sincere. Every man mud do his 
 heft to difcern the Truft, Confent and Choice of 
 his own Heart: And he that truly believeth, and 
 yet is not fure of it, if he can fay, As far as I am 
 able to know my own Heart by Trial, I lerioufly 
 think that I refolvedly confent to the Covenant of 
 Grace, and prefer Chrift, Holinef* and Heaven before 
 ail this World, and truft to Chrift and his Promi- 
 fes for my Felicity ; ought to come to the Table 
 of the Lord, notwithftanding his uncertainty. (/') 
 
 Q. 19. Whence is it that fo ma?iy Chriflians are 
 
 • • ■ . — — ■ «. 
 
 (h) All. 8. 37. Mar. 9. 24. Mat. 6.30. & 8. 
 
 26. &14.31. &16. 8. Lukt i-7- 5- (0 7 olj - 2C - 
 
 25. M:t2%. 17. All. 13. 39- 
 
 more 
 
426 Of- the 8&cr*MKtit 
 
 more terrified imf$rtid by the Lords Supper ? 
 
 ji. 1 . Some of them by an excefs of reverence to 
 this above all other Ordinances of God, which by 
 degrees brought in thePapifls Tranl'ubftantiation and 
 Adoraticvi. And by a dread left by unworchy Re- 
 ceiving they mould eat and drink their own Dam- 
 nation ; And ib coming thither with a deeper fence of 
 the danger t\\2Xi of the Benefit: And miftaking their 
 Imperfections for this Vmvorthy Receiving. 2. And 
 ibme come with two high expectations, that God 
 muft iuddenly give them Joy, or ail the grace that 
 is fignified by the Sacrament, while they have not 
 the Holy skill to fetch in Comfort by the exerciie 
 of their Faith. And when they mils of what they 
 expected, they are can: down. 3. And too many 
 by wilful Sin or Negligence deal falfly with God, 
 and break their Covenant, and renew their wounds 
 of Confcience, and deprive themielves of the Com- 
 forts of the Love of God, and the Grace ofChrift, 
 and the Communion of the Holy Spirit, (kj 
 
 Q. 20. Is not the Lords Supper a Converting Ordi- 
 nance, which therefore Jhouldbe ufedby the unbelievers 
 or ungodly ? 
 
 A. Many things may accidentally by Gods Grace 
 convert a man, which are not to bechofen and uied 
 to that End. Plagues, Sicknefs, Death-approaching, 
 may convert men : Falling into a hainous Sin hath 
 affrighted ibme to leave their Sin. Buttheie are not 
 means to be choien for fuch Ends. And the Fear 
 and Care of preparing for a Sacrament hath conver- 
 ted Ibme, when it was not the Receiving that did 
 it. It is lb evident as not to need long proof, that 
 
 (O 1 Cor. 11.20,30,31. - I 
 
 God 
 
of Chrijts facrifictd Body and Blood. 427 
 
 God never appointed the Lords Supper to bechoien 
 and uled by Infidels or Impenitent ungodly perfons, 
 as a means to convert them : 1 . Becaufe it is pre- 
 fuppofed that they be baptized who communicate. 
 And I hare proved that Baptiim to the aduh # pre!iip- 
 poied theProfefTion of Faith and Repentance} And 
 that it delivereth Pardon and Tide to Salvation. 
 
 2. Becaufe Faith and Repentance and Covenant- 
 confent renewed are alio to beprofefled by ail before 
 they communicate.. 
 
 3. Becaufe ir was ever an Ordinance proper to the 
 Church, which confifteth of Profeflbrs of Faith and 
 Holinels. 4. And the Communicants are laid to be 
 One Bread and one Body, and to Eat Chrijh Flefi and 
 drinks his Blood, and Chrift to dwell in them by Faith, 
 and to have Eternal Life hereby. 
 
 And as for them that fay, it is not faving Fait h 
 but {ovaeComwontT Preparatory fort which is necefla- 
 rily to be profejfed in Baptiim and the Lords Sap- 
 per, 1 have at large confuted them in a Treatife of 
 Right to Sacraments : and the reafons before and now 
 named confute' it. I adde, that their Opinion is de- 
 ftruclive to true Chriftian Love •, For by them, No 
 one fhouid be taken for a Child of God and in a 
 ftate of Salvation for being baptized and Communi- 
 cants, and lo not Loved as iuch. And how Poor a 
 Charity is it to love'all Vifible Church-membei s,but as 
 the Children of the Devil mud be loved. 
 
 Qj 21. A f n(l we Love all as true Christians who. 
 are tr4ft$Zfid and communicate and profefs Chnlliani- 
 ty t 
 
 A. Yes, with thefe three exceptions: 1. That it 
 is not as a certain Truth that we muft judge them 
 fincere ? but as Probable. 2. Thar there be divers 
 
 degrees 
 
428 Of the Sacrament 
 
 degree? of Probability as there be of ProfeiHon : Some 
 we are almoft fare are fincere; And ibme we have 
 more Fear than Hope of. And we mail meafureour 
 l.cvc and Trujt accordingly. 3. If men by IVordor 
 A}oftatiz.c, or plainly contradict and deftroy 
 ir profeffion of Chriftianity, thereby they nulli- 
 iie our Obligation to take them for Chriftians. But 
 till men render the}? Profeffion incredible by Contrary 
 fiffion otPrdttice, we are by the Rules of Chri- 
 ftian and Humane Charity, to take all Profcfled bap- 
 tized Communicating Chriftians to be fmcere, but 
 only in various degrees of probability, (/) 
 
 Qj 22. How ?n;t(i the Lords Supper be improved 
 after the receiving ? 
 
 A. By a ierious remembring with Joy and thank- 
 fulnefs, how great Mercies we have received of 
 God ? And with chearful Obedience, what a Cove- 
 nant we have made, and what duty we have mod 
 ioleiruily promifed : And in how near a Relation and 
 bond we are tyed to the whole Church of Chrift, 
 and to all our fellow Chriftians: And frequently to 
 plead theie great Receivings and Great Obligations, 
 to quicken our Faith, and Hope and Joy, and to 
 overcome all Temptations to the World and Flefh, 
 ro Unbelief, Diibbedience and Defpair. (;«) 
 
 Q. 23. Some fay that no man jhottld be kept from 
 
 (/) Ait. 11.26. Mar, 16. t6. 1 Cor. 10. 16,17. 
 ck 12.8,11,-13. 2 Cor. 11. 2. Gal. 3. 28. Eph. 4, 
 3, 5. Job. 4. 1. Acl.i. 38,41. £0/0.6.3,5. Mat. 
 so. 42. Lukt 14. 26. 33. Att. 4. 32, 34- & 2. 
 41, 42,44? 45* 4& 7*b> l*i 35* Cw) 1 Cor. 10, 
 
 the 
 
of Chrift sfacri feed Body and Blood. 429 
 
 the Sacrament or Excommunicated^ becaufe it is the 
 Food of their Souls, &c. 
 
 A. 1. If none be kept from Baptifm, Heathens 
 and Infidels, and profeffed deriders of Chriitianity 
 might be baptized to make a mock of Baptifm : 
 We muft make men Chrifts Diiciples befbre we 
 baptize them. Mat. 28. 19. And then Bapti'm 
 would be no Baptiim, nor the Miniftry no Miniftry, 
 the fpecifying End and Ufe being changed. 2. Then 
 the Church would be no Church, but lie common with 
 the World : 3. And then Chrift would be no King 
 and Head and Husband of the Church, that is, no 
 Chrift. (») 4. If all may not be baptised, all may 
 not communicate j for Baptifm entereth them into a 
 flate of Communion: EJfe the unbaptized and all 
 Infidels might communicate. 5. Some baptized 
 peribns turn Atheifts, Sadducees or Infidels after : 
 And theie are worie than common Infidels that ne- 
 ver were baptized. The Church is no Church it ic 
 be common to theie. 6. Some that continue a 
 Nominal Chriftianity, openly hate and periecute the 
 Practice of it, and live in common Adultery, Perju- 
 ry, Murder: And the Church is Holy, and a pecu- 
 liar People, a holy Nation, a royal Priefthood: 
 (0) And Repentance and Obedience are necelTary 
 to the Church as well as Faith. If therefore rhefe 
 notorious, flagitious, impenicent peribns, mull: be 
 Members in Communion with the Church, it will 
 be a Swine- fly and not a Church ; a Shame to Chrift 
 
 (#) Mat. 28. 19. Mir. 16. 16. 1 Cor. 11. l~j y 
 28, 29, 30. Eph. 1. 22, 23. (0) Tit. 2. 14. 
 J Pet. 2. 9, 
 
 and 
 
430 Of the Sicramext 
 
 and not an Honour. If his Church be bur like the 
 reft of the World, Chrift will not be honoured as 
 the Saviour of it, nor the Spirit as its Sanclirler. 
 It is the Unity of the Spirit that all Chriftians muft 
 keep in the bond of Peace : (/>) But thefe have none 
 of his Spirit, and therefore are none of Chrifts. 
 
 The Sacraments are Symbols of the Church as 
 differenced from the World ; and Chrift will have 
 them be a vifibly diftinft Society. 7. Communi- 
 cants come to receive the greateft gift in the world, 
 Pardon, Juftification, Adoption, right to Heaven : 
 The Gofpel giveth thefe to none but Penitent Be- 
 lievers : To lay that Chrift giveth them to flagiti- 
 ous impenitent Rebels, whole Lives fay, We will 
 nut have him reign over us, is to make a new Go- 
 fpel, contrary to Chrifts Gofpel, which Paul curfeth 
 were it done by an Angel, Gal. 1. 7,8. They are 
 not yet capable of thefe precious gifts. 
 
 8. The Objedors take no notice of 1 Cor. 5. 
 iThef.%. Rom. 16. 16,17. Tit. 3. 10. Rev. 2. 
 & 3. where the Churches are reproved for iufTer- 
 ing Defilers; nor Hcb. 13. 7- T 7- 2 4- L"kz i 2 - 4 2 « 
 42. ! Tbejf. 5. 12, 13. which defcribe the Office 
 of Church- guides, nor 1 Tim. 3. & 4, &c. where 
 the governing of the Church, and avoiding Com- 
 munion of the Impenitent are defcribed. 
 
 9. In a word, Chrifts Office, Works and Law, 
 the Nature of the Church and Sacrament, the Office 
 of the Miniftry, the frequent Precepts of the Apo- 
 ftles, and the conftant practice of the Church in its 
 greateft Purity, down from the Apoftles dayes, do 
 all ipeak fo plainly for keeping and cafting out Iu- 
 
 (0) Eph. 4. 3. 16* Ronu 8. 9. 
 
 fidels- 
 
ofCbrifls Sacrificed Body and Bloc a. 431 
 
 fidels and impenitent wicked men, and for keeping 
 the Church as a Society of vifibie Saints, leparated 
 from the World, that I can take him for no better 
 than a Swine or an Infidel, who would have the 
 Church- Keyes caft away, and the Church turned 
 common to Swine and Infidels. • 
 
 Q. 24. But it will make Miniftcrs Lords and Ty- 
 rants^ to have Inch power f • 
 
 yl. 1. Some body mull be trufted with the Pow- 
 er, if the work mud be done: The Church mull: 
 be differenced from the World: Therefore fome 
 muft trye and judge who are fit to be baptized 
 and to have its Communion. And who is fitter 
 than thofe whom Chrift by Office hath thereto ap- 
 pointed ? Would you have Magiftrates or the Peo- 
 ple do it ? Then they muft be prepared for it by 
 long ftudy and skill, and wholly attend it : For it 
 will take up all their time, (7) 
 
 Qj 25. Muft Minifters examine Tec fie before they 
 communicate ( 
 
 A. They muft Catechize and Examine the Adult 
 before they baptize them ; and confequently thofe 
 who were baptized in Infancy before they number 
 them with adult Communicants : or elfe Atheifts 
 and Infidels will make up much of the Church, 
 who will come in for worldly Intereft: This Exa- 
 mination ihould go before Confirmation, or the 
 publick owning of their Baptifm. But there is no 
 Necedity cf any more Examination before every 
 Sacrament, except in cafe of Scandal, or when per- 
 sons need and crave f'uch help. 
 
 (a) I r or . 4. 1, 2. Mat. 24. 4^ #1 47* 
 1 The}. 5. 72. 
 
 0,26. Who 
 
4} 2 Of the Sacrament. 
 
 Q. 26. Who be they that maft be Excommumca- 
 ted, or refufed ? * 
 
 A. Thofe who are proved to be Impenitent in 
 grois icandalous fins afrer iufficienc admonition and 
 patience. And to reject ilich, is ib far from Ty- 
 ranny, £iat it is necelTary Church- Juftice : without 
 which a Pallor is but a Slave or Executioner of the 
 finfull will of others :*Like a Tutor, Philoibpher or 
 School matter, who is not the Mailer of his own 
 School, but mull leave it common to all that will 
 come in , though they fcorn him and refufe his 
 conduct. But no man mud play the Paftor over 
 other mens Flocks, nor take the Guidance of a 
 greater Flock than he can know and manage : Much 
 lefs be the only Key-bearer over many Score or 
 Hundred Churches : And Ieall of all take upon him 
 to Govern and judge of Kings and Kingdoms and 
 all the World, as the Roman deceiving Tyrant 
 doth. 
 
 CHAP. XL VII. 
 
 Of Preparation for Death and judgment. 
 
 Qu. 1 . TJ Ovo muft we prepare for a fafe and com 
 JLjL fort able Deat h ? 
 A. I have laid ib much of this m my Family 
 Book, that to avoid Repetition I muft refer you thi- 
 ther; only m brief. I. Preparation for Death is 
 
 the 
 
Of Preparation for Death. 43} 
 
 the whole work of Life, for which many hundred 
 years are nor too long if God fhould io long fpare 
 and trie us. And all that I have hitherto laid ro 
 yon, for Faith Love and Obedience, upon the Creed, 
 Lords Prayer and Commiudements, is to teach 
 you how to prepare for Death. And though found 
 Converfion at laft, may tend to Pardon and Salva- 
 tion, to them that have lived a carelefs wicked Life; 
 Yet the beft, the fur eft , the Wijcft Preparation 
 that which is made by the whole fcou'rfe of a holy 
 obedient heavenly Life. (</) 
 
 Q. 2. What Life is it that is the be ft Prepa- 
 ration I 
 
 A. 1 . When we have fo well confidered of the 
 certain Vanity of this World, and all its pleafures, 
 and of the truth of Gods Promifes of the Heavenly 
 Glory, as that by Faith we have there placed our 
 chiefeft Hopes, and there expecT our chief Felici- 
 ty, and make it our chief bufmels in this- world 
 to leek it, preferring no worldly thing before it, 
 but relblved for the hopes of it to forlake them ail 
 when God requireth it : This is the rlrffc part of our 
 preparation for Death. (/>) 
 
 II. When we believe that this mercy is given 
 by Chrift the Mediator between God and Man, and 
 truft in his Merits and InterceT:on with the Father, 
 and take him for our Teacher alio and our Ruler, 
 re'olving to obey his Word and Spirit. This is 
 theiecond part of our preparation for Death, (r) 
 
 (*) rhil. 2. 12. Hcb. 12, 28. Tit. 2. u, 12, 
 /lib. 5. 9. Luh. 19. 9. Rom. 10. 10, 11. 2 Pet. 
 3. II, 12. 1M.1.9. Luk.i4.261M. <j»)M*t. 
 6.33. (c) 2ar'.'4,'L6,i8» Jo6.$. 16. 
 
 F f III. When 
 
454 Qf Preparation 
 
 HI. When the Holy Spirit hath fhed abroad 
 Gods Love upon our hearts, and turned their na- 
 ture into a habit of Love to God and Holineis, 
 and given us a Viclory over that Love of the 
 World and flefhly Profperity and Pleafbre which 
 ruleth hi the hearts of Carnal men, though yet our 
 Love lhew it felf but in iuch Mortification, and 
 endeavour, and grief for what we want, we are 
 prepared for a ia'fe Death, (d) 
 
 But if the foretafts of Heavenly Glory, and fenfe 
 of the Love of God, do make our thoughts of Hea- 
 ven iweeter to us than our thoughts of our Earthly 
 hopes, and caufe us out of Love to God and our 
 glorified Redeemer and his Church ; and out of love 
 to a Life of perfect Knowledge, Love and Joy, to 
 long to depart and be with Chrift: 3 then we are pre- 
 pared not only for a iafe but a joyful Death. (?) 
 
 Q_. 3I 0\ But tkiti'sia great and difficult work?. 
 
 A. It is not too hard for the Spirit of Chrilt, 
 and a Soul renewed by it. It is our great folly 
 and naughtineis that maketh it hard : Why elle 
 fhould it be hard for a man that loveth himlelf, 
 and knoweth how quickly a Grave, and rotting 
 in rb.e Dark muft end all his pieafures in this 
 World, to be,earneftly defirous of a better after 
 it. And why fhould it be hard for one that believerh 
 that mans Soul is immortal, and that God hath fenc 
 one from Heaven who is grearer than Angels to 
 purchafie it for us and promife it to us, and give 
 us the ffrft fruits by his Holy Spirit; to rejoyce 
 that he dyeth not as an unpardoned Sinner, nor 
 
 QQ 2 Cor.. 5. 17. J'Icb. 12. 14. Rom. 8. 9, 13. 
 (» 2 Cor. 5. 1, 3, 8. Phi!. 1.21,23. 
 
 as 
 
for Death and Judg m t 4 ? <j 
 
 as a Bead, but ("hall live in perfeft Life and Light, 
 and Love and Joy and Praiie forever; What 
 fhould rejoyce a believing confidering man like 
 this ? Cf) 
 
 Q: 4. ! But We are ft ill apt to doubt -f 1 
 unfc^ n f 
 
 A. 1 . You can believe Men for things unfeen, 
 and be certain by it ^ for inftance, that there is Inch 
 a place as home, Paris, Ve-mcc, that there have been 
 inch Kings of England as Hen. 8. King James, &c. 
 You know not but by believing others, whether 
 ever you were Baptized, nor who was your Fa- 
 ther or Mother: 2. You lee not your own Soul, 
 nor any ones that you talk With 5 and yet you feel 
 and lee fuch things as may allure any Sober man. 
 that he hath a Soul. God is not ieen by us, yet 
 nothing is more certain than that there is a God. 
 
 3. We lee Plants, Flowers, Fruits, and ail vi- 
 tal Ads, produced by an unfeen Power : we fee 
 vail, lucid, glorious Regions above us ; and we fee 
 and feel the effects of invifible powers : therefore 
 to doubt of things becaufe they are unfeen, is to 
 doubt of all the vital noblefl part of the World, 
 and to believe nothing but grofs and lowed things ', 
 and to lay by Realon and become Bruits. But 
 of this I have laid more near the Beginning. 
 
 Q_. 5. What fhould we do to get the Sold [0 fami- 
 liar above, as to defire to be with Chrift f 
 
 A. I. We Riuft not live in a foolifh forgetful- 
 nefs of Death ; nor flatter our Souls into delayes 
 and dulnels, by the expectations of long life on 
 
 (f) 1 ?et. 1. 6, 8. 1 Thef. 5. 16. Vh:L 2. 16, 
 -, 18. &4-4- Heb. 3.6. 
 
 F f 2 Earth, 
 
4? 6 Of Preparation 
 
 Earth, the grave muft be fuidied till we have 
 r i < undedly got above the fears or ir. 
 
 I:. We muft not reft quiet in iuch a humane be- 
 lief of the Go pel and the Life to come , as hath 
 no bettd* grounds than the common opinion of the 
 Co un trey where we live, as the Turks believe 
 Mahomet and his Alcoran: for this leaveth the Soul 
 in iuch doubrs and uncertainty as cannot reach to 
 h lid Joy, nor Victory over the World and Flefh : 
 Eur the true Evidences of the Gofpcl and our Hopes 
 muftbe weli digefted, which I have opened ro you 
 in the beginning, of which I give you a breviate 
 in two Sentences. 
 
 i. The Hi:lory of the Gofpel of Chrifcs Life, 
 Miracles, Dca;h, Reiurredlion, Aicenfion, fending 
 down rhe Spin":, the Apoftles Miracles, and Preach- 
 ing and Writing and Sufferings, is a true Hiftory : 
 El e there is none lure in the World: for none of 
 fuch Airiquity hath greater Evidence. 
 
 2. And if the Kiftory aforelaid be true, the 
 BcBrine muft needs be true: for it is part of the 
 Hiftory, and owned and iealed certainly by God. 
 
 IH. Werruft not be content to be once iatisfied 
 of the Truth of the Life to come, bur we muft men- 
 tally live upon it and for it: and know how great 
 bufmefs our Souls have every day, with our Glori- 
 fied Lor<J, and the Glorified Society of Angels and 
 the perfVckd Spirits of the juft, and with the blel- 
 ied God of Love and Glory: We muft daily fetch 
 thence the motives of our defires, hopes and dutyes^ 
 the incentives of our Love and Joy. The Confuta. 
 
 (\ ) ?hil. 3. i8 ; 19, 20. Col. 3. i, 2, 3. Heb. 
 12. 22, 23, 24. 
 
 tion 
 
for Death and judgment. 437 
 
 tion of all Temptations from theFlefh and World; 
 and our lupporting patience in all our Sufferings and 
 Fears. Read ofc Job. 17. 22, 23, 24. & 20. 17. 
 J?t6.I2.22,23,24. Mat. 6. 19, 20, 21, 33. G>/. 
 3. 4, 5. 2 riwr/ 1. 10, u. Hcb. H. 2 Oj. 4. 16, 
 17. & 5- l**» 3, J 1 7i 8. Vml. 1. 2i f 23. &3- 
 18,19,20. They that thus live by Faith 021 God 
 and Glory, will be prepared for a joyful death. 
 
 IV. We mud take heed that no worldly Hope 
 or Pleafure, vitiate our ArTedions, and turn them 
 down from their true delight, (/j) 
 
 V. We muftlive wholly upon Chrift, his Merit, 
 Sufficiency, Love and Mediation; His Crofs and his 
 Kingdom, mud: be the fumme of our Learning, Stu- 
 dy and Content. (/) 
 
 VI. We mult take heed of grieving the Spirit of 
 Coniolation, and wounding our Consciences, by wil- 
 ful Sin of Omiflion or Commiflion. 
 
 VII. We muft 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 Stewardfhip. 
 
 VIII. We muft be armed againft Temptations to 
 unbelief and defpair. 
 
 IX. We muft while we are in the Body in our 
 daily thoughts fetch as mu.h help from ienfible Si- 
 militudes as we can, to have a luitable Imagination 
 of the Heavenly Glory. And one of the moft Fa- 
 miliar is, that which Chrift calleth the Coming of the 
 Kingdom of God, which was his Transfiguration with 
 Mo fes and Elias in Glorious appearance in the Holy 
 Mount, Mat. 17. 1. Which made Peter fay, fri 
 
 (Jo) Epb. 3. 17, 18. (/) Efh. 4. 30. 
 
 good 
 
43 S Preparation 
 
 good to be here. ( /^) Chiift purpoiely fo appeared 
 10 them co give them a fenfible apprehenfion of the 
 Glory which he hath promiied. And Mofes that 
 I >uried appeared there in a Glorified Body. 
 
 And \ye muft nor think only of God bur of the 
 ily Society., and even our old Acquaintance, 
 that our Minds mav- find the more Suirablenefs and 
 Familiarity in their objects and Contemplations. 
 
 \. We mull d6 our bell to keep up that Natu- 
 ral Vivacity and Chearfulneis, which may be Sancti- 
 fied for Spiritual Employment : for when the Body 
 is diieafed with Melancholy, Heavinei's, or Pains, 
 and the Mind diieafed with Griefs, Cares and Fears, 
 it will be hard to think joyfully of God or Heaven 
 or any thing. 
 
 XI. We muft exerciTe our felves in thofe dutyes 
 which are neareft kin to the work in Heaven. Spe- 
 cially labouring to excite Hope, Love and Joy by 
 Faith, and Praifing God, efpecially in Pfalms in our 
 Families and the iacred Aflemblies, and ufing the moft 
 Heavenly Books and Company. 
 
 XII. We muft not look when all is done to have 
 very clear Conceptions of the quality and acls ofie- 
 parated Souls, or the World of Spirits; But muft be 
 iatkried with an implicate Truft in our Father and 
 our Glorified Lord, in the things which are yet 
 
 /e our reach: And giving up Soul and Body to 
 him, wefhould joyfully truft them with him as his 
 own: And believe that while we know as much as 
 iKay bring us weii to Heaven, it is beft for us that 
 rhe reft is known by Chrift, in whole Hand and 
 Will we are furer and better than in our own. 
 
 (O Mat, 17. 4, 
 
 A 
 
for Death and j n. 420 
 
 As for the fpecial Preparations in Sicknels, I refer 
 you to the Family Book. 
 
 Q. 6. What frail one doe that is tern? ted to doubt, 
 or to think hardly of God beca : he hath made 
 Heaven for fo few ? 
 
 A. I. Thole few maybe afTu cdthat he will ne- 
 v ver foriake them, whom he hath fo chofen out of 
 all the World, and made his Jewels and his Trea- 
 fure. 
 
 2. It's improbable rafhnets, to fay, Heaven is but 
 for few : Ail this Earth is no more to the Glorious 
 World above u» (evenib far as we fee) than one 
 Inch is to all the Earth: And what if God foriake 
 one Inch or Molehill ? See Hcb. j2. 2 ; ;, 24. 
 
 Again I fay, I take Hell to be as the' Gallows; 
 and this Earth to be as Ne:vaate ]mU where fome 
 Priibnersare that (hall die, and fome (hall live: and 
 the Superior World to be like the City ana T 
 dom. Who will lay that the King is unmerciful be- 
 came Malefactors have a Prilbn and a Gallows, if 
 all el'e in the Kingdom live in Peace. 
 
 And though this World feems almofi: forfaken as 
 the Prifon-way ^o Hell, yet while the Elecft are la- 
 ved, and the iuperior lucid Glorious World is ma- 
 ny thoufandand thoafandond thoufaiid times greater 
 than all this Earth, I doubt not but Experience will 
 quickly tell us, that the Glory of Gods Love is io 
 unmeaiurably m a in Heaven, as thas the 
 
 Blindnefs, Wickednei?, Confofions and Miieriei of 
 this Earth and Heil, fliall be no Ecciipfe or difho- 
 nour to it for ever. 
 
 . ■■/•/•, Jan. 10. 168 
 
 F I N I S. 
 
Books [eld by B. Simmons at the Three Golden Cocks 
 at the Weft End of St. Pauls. 
 
 Companionate Counfel to all young men: efpccially, I.Lon- 
 don Apprentices : II. Students of Divinity, Phyfick and 
 Law : III. The Sons of Magiftratcs and Rich Men. By Rid 
 Baxter. 
 
 Truth and Peace promoted : Or a Guide for young Chriftians ■ 
 in the way of Salvation, paft rhe Danger of Errours, and DiftV. 
 ties of Curiont\. In a familiar Dialogue between a Minifter 
 Chrift, and a Devout private Chriftian. By Adam Marti , a 
 Minifter of the Golpel in Ch-fhire 
 
 Of the Immortality of Mans Soul, and the nature of it, and 
 other Spirits. Two difcourfes: One in a Letter to an unknown 
 Doubter *, The other in a reply to Dr. Henry Moor/s Animadver- 
 sions on a private Letter to him ; which he publifhed in his Se- 
 cond Edition of Mr. fojeph GlanvWs Saducifmus Triumpbatus, or 
 ions. By Richard Baxter. 
 
 A Treatife ofEpifcopacy, cdnfuting by Scripture, Rcafon and 
 the Churches Teftimony, that fort of Diocefan Churches, Prelacy 
 and Government, which cafteth out the Primitive Church Species, 
 Epifcopacy, Miniftry and Difciplinc, and confoundeth the Chri- 
 an World by Corruption, Ufurpation, Schifm, and Perfecution. 
 By Richard Baxter, m Qjirtn,\mcc bound 6 s.' 6 d. 
 
 "a Second true defence of the nicer Nonconformiffs: againfr 
 the untrue Accufations, Reafonings and Hiftory of Dr. Etir. 
 SfflitifltityDcty of St. Pauls. With fome Notes on Mr. Jofepb 
 GUnvits Zealous aud Impartial Protectant, and Dr. L. Mo;;lins 
 Character. By Richard Baxter, m Quarto, Price bound 9 s. 
 
 Faithful Souls lliall be with Chrift, the Certainty proved, and 
 their Chriftianity defcribedand Exemplified in the truly Chriftian 
 Life and Death of that excellent and amiable Saint Henry Ajhurft 9 . 
 Efqi Citizen of London. By Richard Baxter, in Quarto, Price' 
 fhcht 6. d. 
 
 A Search for the Englifh Schifmatick by the cafe and Charatfers,' 
 1. Of the Diocefan Canoneen: 2 Of the preientn.ecr Noncon- 
 fnrmifts, not as an accufadon of the former, but a necellary de- 
 fence of the latter, (o fai as they are wrongfully accufed and per- 
 fected by them. By Rich. Baxter, in Qttarto, price fticht 6. d. 
 
i\ 
 
 }