free Gift then as he is LOVE it self so he is the Great Benefactor of the World but specially to his chosen faithful People And no Man or Angel hath any thing that is good by way of merited exchange from God but all is of free Gift And we owe him our superlative Love and and Thanks and Praise Q. 15. Why are Heaven and Earth named as the parts of his Creation A. They are all that we are concerned to know We partly see the difference between them and Gods Word tells us of more than we see Earth is the place of our present abode in our Life of Tryals in Corruptible Flesh Heaven is the place where God doth manifest his Glory and from whence he sendeth down those Influences which maintaiâ— Nature and which communicate his Grace and prepare us for the Glory which we shall enjoy in Heaven By Heaven and Earth is meant all Creatures both Spirits and Corporeal Q. 16. Were there no more Worlds made and dissolved before this It seems unlikely that God from all Eternity should make nothing till less than Six Thousand Years ago when he is a communicative Good and delighteth to do good in his Works A. It is dangerous presumption so much as to put such a Question with our Thought or Tongue and to pry into Gods Secrets of which we are utterly uncapable unless it be to shame it or suppress it God hath by Christ and the Holy Ghost in Scripture set up a Ladder by which you may ascend to the Heaven that you are made for But if you will climb above the top of the Ladder you may fall down to Hell CHAP. XI Of the Person of Iesus Christ the only Son of God Qu. 1. VVHo is Iesus Christ A. He is God and Man and the Mediator between GOD and Man Q. 2. When did he begin to be God A. He is the Eternal God that had no Tempoporal beginning Q. 3. When did he begin to be a Man A. About One thousand six hundred eighty one Years ago Q. 4. If he be GOD why is he called the Son of God Are there more Gods than One And how doth God beget a Son A. There is but One God I before opened to you the Mystery of the Trinity in Unity to which you must look back Begetting is a word that we must not take carnally and a Son in the Deity signifieth not another substance If the Sun be said to Beget its own Light that maketh it not another Substance But Christ is also as Man begotten of God in a Virgins Womb. Q. 5. Was Christ GOD in his low condition on Earth A. Yes but the GODHEAD appeared not as in heavenly Glory Q. 6. Is Christ a Man now he is in Heaven A. Yes He is still God and Man But his Glorified Manhood is not like our corruptible Flesh and narrow Souls Q. 7. Hath Christ a Soul besides his Godhead A. Yes for he is a perfect Man which he could not be without a Soul Q. 8. Then Christ hath two Parts One part iâ— God and the other Man A. The name of PART or WHOLE is not fâ—… for God God is no PART of any thing no noâ— of the Universe of Being For to be a PART iâ— to be less than the whole and so to be imperfect And every WHOLE consisteth of PARTS but so doth not God Q. 9. Is Iesus Christ one Person or two viz. A Divine and Humane A. It 's dangerous laying too great a stress on words that are either not in Scripture or are applyed to God as borrowed from similitude in Man As the word PERSON signifieth the Eternal Word the Second in the Trinity Christ is but One Person And though his humane Soul and Body assumed be Substances they are not another Person but another Nature united to his Eternal Person yet noâ— as a Part of it but by a Union which we have no proper Words to express Christ hath two Natures and but one Person But if you take the word PERSON only for a Relation as of a King a Judge c. so Christ as MEDIATOR is a PERSON distinct from the same Christ as the Eternal Second Person in the Trinity Q. 10. It seems then Christ had three Natures a Divine a Soul and a Body A. This is a Question about meer Names He hath only the Nature of GOD and of Man But if you go to anatomize Man you may find in him on Earth perhaps more Natures than two Spirit Fire Air VVater and Earth But this is a frivolous dispute Q. 11. In what Nature did Christ appear of Old before his Incarnation A. If it were not by an Angel as his Agent it must be by some Body Light or Voice made or assumed for that present time Q. 12. I hear some say That Christ is not One God with the Father but a kind of under-God his first Creature above Angels A. The Scriptures fully prove Christ to be God and one God with the Father The form of Baptism proveth it There be some Learned Men that to reconcile this Controversie say That Christ hath Three Natures 1. The Divine 2. A Super-angelical 3. A Humane And that God the Eternal Word did first of all produce the most perfect of all his Creatures above Angels like an Universal Soul and the God-Head uniting it self to this did by this produce all other Creatures and at least did in and by this Unite it self hypostatically to the humane Nature of Christ. They think divers Texts do favour this threefold Nature and that the Arrians erred only by noting the Superangelical Nature and not noting the Divine united to it But I dare not own so great a point which I find not that the Universal Church ever owned nor do I see any cogent Proof of it in the Scripture Q. 13. But God doth all his Works in Order And he made Angels far Nobler than Man And is it like then that he setteth a Man so far aboâ—â— all Angels as Personal Union doth import A. It is not like if we might judge by the coâ—jectures of our Reason But Gods lower Works aâ—â— none of them perfectly known here to us Muâ—â— less the most Mysterious even the Glorious Persoâ— of the Son of God If God will thus glorifie hâ—â— Mercy to Man by setting him above all the Aâ—gels who shall say to him What dost thou Aâ— if there be in Jesus Christ a first created Super angelical Nature besides the Divine and Humanâ— we shall know it when we see as Face to Face â—â— the mean time he will save those that truly believâ— in him as GOD and Man Q. 14. Why is Christ called Our Lord A. Because he is God and also as Mediator Aâ—â— Power in Heaven and Earth is given him and â—â— is made Head over all things to his Church Mâ—â— 28. 28. Eph. 1. 22 23. Q. 15. What do his Names Jesus Christ siâ—nifie A. Iesus
And that we gather one thing from another and that we Love Good and Hate Evil and Choose Refuse and Do accordingly Q. 5. What do you next know of your selves A. When we perceive that we See Feel c. and Think Love Hate c. we know that we have a Power of Soul to do all this for no one doth that which he is not made able to do Q. 6. And what do you next know of your self A. When I know what I Do and that I can do it I know next that I am a Substance endued with this Power for nothing hath no Power nor Act it can do nothing Q. 7. What know you next of your self A. I know that this Substance which Thinketh Understandeth and Willeth is an unseen Substance for neither I nor any mortal Man seeth it and that is it which is called a Spirit Q. 8. What next perceive you of your self A. I Perceive that in this one Substance there is a Threefold Power marvellously but One and yet Three as Named from the Objects and Effects that is 1. A Power of meer Growing motion common to Plants 2. A Power of Sense common to Beasts 3. And a Power of Understanding and Reason about things above Sense proper to a Man three Powers in one spiritual Substance Q. 9. What else do you find in your self A. I find that my spiritual Substance as Intellectual hath also a Threefold Power in one that is 1. Intellectual Life by which I move and act my faculties and execute my purposes 2. Understanding 3. And Will and that these are marvellously diverse and yet one Q. 10. What else find you by your self A. I find that this unseen Spirit is here United to a humane Body and is in Love with it and careth for it and is much limited by it in its Perceivings Willings and Workings and so that a Man is an Incorporate Understanding Spirit or a humane Soul and Body Q. 11. What else perceive you by your self A. I perceive that my higher Powers are given me to rule the lower my Reason to rule my Senses and Appetite my Soul to rule and use my Body as Man is made to rule the Beasts Q. 12. What know you of your self as related to others A. I see that I am a Member of the World of Mankind and that others are better than I and multitudes better than one and that the Welfare of Mankind depends much on their Duty to one another and therefore that I should Love all according to their worth and faithfully endeavour the good of all Q. 13. What else know you of your self A. I know that I made not my self and maintain not my self in Life and Safety and therefore that another made me and maintaineth me and I know that I must Die by the Separation of my Soul and Body Q. 14. And can we tell what then becomes of the Soul A. I am now to tell you but how much of it our Nature tells us the rest I shall tell you afterward we may know 1. That the Soul being a Substance in the Body will be a Substance out of it unless God should destroy it which we have no cause to think he will 2. That Life Understanding and Will being its very Nature it will be the same after Death and not a thing of some other kind 3. That the Soul being naturally Active and the World full of Objects it will not be a sleepy or unactive thing 4. That its Nature here being to mind its Interest in another Life by Hopes or Fears of what will follow God made not its Nature such in vain and therefore that Good or Evil in the Life that 's next will be the Lot of all CHAP. III. Of the Natural Knowledge of GOD and Heaven Qu. 1. YOu have told me how we know the things which we see and feel without us and within us But how can we know any things which we neither see nor feel but are quite above us A. By certain Effects and Signs which notifie them How little else did man differ from a Beast if he knew no more than he seeth and feeleth Besides what we know from others that have seen you see not now that the Sun will rise to morrow or that Man must die you see not Italy Spain France You see no mans Soul And yet we certainly know that such things are and will be Q. 2. How know you that there is any thing above us but what we see A. 1. We see such things done here on Earth which nothing doth or can do which is seen What thing that is seen can give all Men and Beasts their life and sense and safety and so marvellously form the bodies of all and govern all the matters of the World 2. We see that the spaces above us where Sun Moon and Stars are are so vast that all this Earth is not so much to them as one Inch is to all this Land And we see that the Regions above us excel in the glory of purity and splendor And when this dark spot of Earth hath so many millions of Men can we doubt whether those vast and glorious parts are better inhabited 3. And we find that the grossest things are the basest and the most invisible the most Powerful and Noble as our Souls are above our Bodies And therefore the most vast and Glorious Worlds above us must have the most invisible powerful noble inhabitants Q. 3. But how know you what those Spirits above us are A. 1. We partly know what they are by what they do with us on Earth 2. We know much what they are by the Knowledge of our selves If our Souls are Invisible Spirits essentiated by the Power of Life Understanding and Will the Spirits above us can be no less but either such or more excellent And he that made us must needs be more excellent than his work Q. 4. How know you who made us A. He that made all things must needs be our Maker that is GOD Q. 5. What mean you by God And what is He A. I mean The Eternal Infinite Glorious Spirit and Life most Perfect in Active Power Understanding and Will Of whom and by whom and to whom are all things being the Creator Governour and End of all This is that God whom All things do declare Q. 6. How know you that there is such a God A. By his works And I shall afterwards tell it you more fully by his Word Man did not make himself Beasts Birds Fishes Trees and Plants make not themselves The Earth and Water and Air made not themselves And if the Souls of men have a maker the Spirits next above them must have a Maker and so on till you come to a first Cause that was made by none There must be a first Cause and there can be but one Q. 7. Why may there not be many Gods or Spirits that were made by none but are Eternally of themselves A. Because
signifieth a Saviour and Christ tâ—â— Anointed of God He being Anointed by God â—â— the Office of a Mediator as the Great Propheâ— Priest and King of the Church CHAP. XII How Christ was Conceived by the Holy Ghost and Born of the Virgin Mary Qu. 1. DOth it not seem Impossible that Christ should be begotten on a Virgin without a Man A. There is no Contradiction in it And what is impossible to him that made all the World of nothing Q. 2. But it seems incredible that God should be made Man A. God was not at all changed by Christ's Incarnation The Godhead was not turned into Flesh or Soul but united it self thereto Q. 3. But it seemeth an incredible Condâ—scension in God to unite the Nature of Man to himself in Personal Union A. When you understand what it is it will not seem incredible to you though wonderful Consider 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 Person in the Trinity from Eternity 3. The Divine Nature is united to the Humane only to advance this to the excellent Office of Mediation and that Christ in it may be Head over all things to the Church 4. And it will abate your wonder if you consider 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. You now make me think that God is one with every Man and Creature as well as with Christ. I pray you wherein is the difference A. Gods Essence is every where alike but he doth not appear or work every where alike As he is more in Heaven than on Earth because he there operateth and appeareth in Glory and as he is more in Saints than in the Ungodly because in them he Operateth his Grace so he is in Jesus Christ otherwise 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 designeth him to that work which he never did any other Creature 3. And fixeeth him in the honourable Relation to that work 4. And communicateth to him by an uniting act the Glory which he doth not to any other Creature And though it 's like there is yet more unknown and incomprehensible to us yet these singular Operations express a singular Operative Union The Sun by shining 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 Person in the Trinity more United to the humane Nature than the Father and the Holy Ghost are they divided A. You may as well ask Why God is said to make the World by his WORD and by his SON Tho the Persons are undivided in their works on the Creature yet Creation is eminently ascribed to the Father Incarnation and Redemption to the Son and Sanctification to the Holy Ghost The Suns power of Motion Light and Heat are inseparable And yet it is the Light as such that with our Eye doth cause the same act of sight as united to it But the perfect Answer to this doubt is reserved for Heaven Q. 6. But how was he conceived by the Holy Ghost the Second Person by the third when it is only the Second that was incarnate A. The Holy Ghost is not said to operate on the Second Person in the Trinity or the Godhead for Christs Conception but on the Virgins Body and by miraculous causing a humane Soul and Body and their union with the Eternal Word Gods perfecting Operations are usually ascribed to the Holy Ghost But the Father and Son are still supposed Operating by the Holy Spirit Q. 7. Was Christ's Flesh made of the substance of his Mother A. Yes Else how had he been the Son of Man Q. 8. Was Christ'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 say They are not Generated but Created Some say That they are not Created but Generated And I think that there is such a concurrence of God's act and Mans as may be called a Conjunction of Creation and Generation that is that as the Sun-beams by a Burning-Glass may light a Candle and that Candle light another and another yet so that the Light and Heat that doth it is only from the Suns continual communication But will not Light another but as contracted and made forcible by the Burning-glass or the Candle So all the Substance of new Souls is from the Divine Efflux or communication of it which yet will not ordinarily beget a Soul but as it is first received in the Generative natural faculty and so operateth by it as it s appointed Natural means Thus it seems all humane Souls are caused Pardon the defects of the Similitude But the Soul of Christ miraculously not without all Operation of the Mothers for then he had not been the Son of Man but without a humane Father the Holy Ghost more than supplying that defect Q. 9. If Christ was Mary's Son how escaped he Original guilt A. By being conceived by the Holy Ghost and so in his humane Nature made the Son of God and not generated as other Men are Q. 10. Had Mary any Children after Iesus Christ A. It goes for a Tradition with most that she had none But it is uncertain and concerneth not our Faith or Salvation Q. 11. Why was Christ Born of a Jew A. God had made a special Promise to Abraham first that Christ should be his Seed in whom all Nations should be blessed and to David after that he should be his Off-spring an everlasting King Q. 12. Why was not Christ Born till about Four thousand Years after the Fall A. It 's dangerous asking Reasons of God's Councils which he hath not revealed But this much we may know that Christ was Mans Redeemer by undertaking what he after did before his Incarnation And that he revealed the Grace of Redemption by Promises Types and Prophesies and so saved the Faithful And that Gods works are usually progressive to Perfection and ripeâ—t at last And therefore when he had first sent his Prophets he lastly sent his Son to perform his undertaking and bring Life and Immortality more fully to light and bring in a better Covenant and gather a more excellent Universal Church Q. 13. Were any savâ—d by Christ before he was made Man A. Yes They had the Love of the Father the Grace of Christ and the necessary communion of the Holy Ghost and the Promise And in every Age and Nation he that feared God and work't Righteousness was accepted of him CHAP. XIII Suffered under Pontius Pilate was Crucified Dead and Buried he descended into Hell
so fulfilled A. No That Law condemned none but the Sinner himself and is not fulfilled unless the Person suffer that sinned That Law never said Either the Sinner or another for him shall die Christ was given us by God as above his Law and that he might justly and mercifully forgive sin though he executed not that Law That Law did but make punishment our Due and not Christs but not bind God to inflict it on us when his Wisdom knew a better way It is not that Law as fulfilled that justifieth us but another even the Law of Grace Satisfaction is not the fulfilling of the penal Law Q. 16. Did not Christ fulfill the Commands of the Law for us by his Holiness and perfect Rrighteousness What need was there that he suffer for us A. The Law or Covenant laid on him by his Father was that he should do both and therefore both â—s the performance of that Condition on which God gave us to him to be pardoned and saved by him If he had fulfilled the Commands of the Law by perfect Holiness and Righteousness in our Legal Persons so â—s that God and his Law would have reputed us to have done it by him then indeed being reputed perfect Obeyers we could not have been reputed Sinners that needed suffering or pardon But Christs habitual active and passive Righteousness were all the parts of his One Condition performed by him to be the meritorious Cause of our Justification Q. 17. Why is Christ's Death and Burial named besides his Crucifixion A. Those words have been since added to obviate their Error who thought Christ dyed not on the Cross. Q. 18. What is meant by his descending into Hell A. Those words were not of some Hundred Years in the Creed And since they were put in have been diversly understood There is no more certain nor necessary to be believed but that 1. Christs Soul was and so ours are immortal and remained when separated from the Body 2. And that as death being the separation of Soul and Body was threatned by God as a punishment to both so the Soul of Christ submitted to this penal separation and went to the place of separated Souls as his Body did to the Grave Q. 19. Of what use is this Article to us A. Of great and unspeakable use 1. We leaâ— hence what Sin deserveth shall we play with thaâ— which must have such a Sacrifice 2. We learn hence that a sufficient expiatory Sacrifice is made for sin and therefore that God is reconciled and we need not despair nor are put to makâ— expiation our selves or by any other 3. We learn that Death and the Grave and thâ— state of Separate Souls are Sanctified and Satan conquered as he had the power of Death as Gods Executioner And therefore that we may boldly die iâ— Faith and commit Soul and Body into the hand â—… him that died for them Q. 20. But did not Christ's go to Paradise and câ—â— that be penal A. Yes And so do faithful Souls But the Soâ—â— and Body are a perfect Man and Nature is against Separation And as the Union of Christs Soul aâ—â— glorified Body now in Heaven is a more perfect staâ—â— than that was of his separated Soul so the deprivation of that Union and Perfection was a degree â—â— penalty And therefore it was the extraordinary priviledge of Enoch and Elias not to die CHAP. XIV The Third Day he rose again from the Dead Q. 1. HOw was Christ said to be three dayes in the Grave A. He was there part of the Sixth day all the Seventh and part of the First Q. 2. Is it certain that Christ rose from the Dead the third day A. As certain as any Article of our Faith Angels witnessed it Mary first saw him and spake with him Two Disciples going to Emmaus saw him to whom he opened the Scriptures concerning him Peter and others Fishing saw him and spake and eat with him The Eleven assembled saw him Thomas that would not else believe was called to see the print of the Nails and put his Finger into his pierced side He was seen of above Five hundred Brethren at once He gave the Apostles their Commission and Instructions and his Blessing and ascended Bodily to Heaven in their sight And afterward appeared in Glory to Stephen and Paul But I have before given you the proof of the Gospel and must not repeat it Q. 3. Was it foreknown that Christ would rise A. Yes It was foretold by the Prophets and expresly and often by himself to his Apostles and the Iews and therefore they set a Sealed Stone with a Guard â—â— Souldiers on the Sepulcher to watchit Q. 4. It is a wonder that the Iews thâ—n believed noâ— in him A. The Rulers were now more afraid than before that Christ would by the People be Proclaimed their King and then the Romans destroy their City and Nation for they feared Men more than God And withal they had put him to death on that account aâ— if his making himself a King had been Rebellioâ— against Caesar and King of the Iews was writteâ— as his Crime by Pilate on his Cross and so they were engaged against him as a Rebel though he told them hiâ— Kingdom was not a Worldly one And they seemed to believe that he did all his Miracles by the Devil aâ— a Conjurer and therefore that he was raised by thaâ— Devil which was the Blasphemy against the Holy Ghost And as for the Common People they deceived them by hiring the Souldiers to say Thaâ— his Disciples stole his Body while they slept Q. But why would Christ appear to none but his Disciples A. We are not fit to give God a Law His works are done in infinite Wisdom But we may see 1. That they who had hardned their Hearts against all his Doctrine and the Miracles of his Life and maliciously put him to Death as a Blasphemer a Conjurer and a Traitor to Caesar were unworthy and unmeet to be the Witnesses of his Resurection And its like it would but have excited their rage to have tryed a new Persecution His Resurrection being the first act of his triumphant Exaltation none were so fit to see him as those that had followed him in his Sufferings Even as wicked Men are not meet as Paul was to be â—rapt up into Paradise and the Third Heavens and hear the unutterable things 2. The Witnesses whom he chose were enow and fit Persons for that Office being to be sent abroad to Proclaim it to the World And God confirmed their Testimony by such abundant Miracles of which you heard before 3. And yet he left not the Infidels without convincing means As he before told them that he would raise in three Dayes the Temple of his Body when they destroyed it so they saw the Earthquake the Sun darkned the Vail of the Temple rent at his Death and their Souldiers saw the Angels that
a sincere Believer This is all that the Article containeth 5. But while I profess to Believe it is supposed that I hope I do it sincerely and therefore have some hope that I am pardoned 6. But because a Man may sincerely believe and yet doubt of the sincerity and God hath no where said in Scripture that I or you are Sincere Believers or are pardoned therefore to believe this is no Divine Faith save by participation nor is it profest by all that profess the Creed But it is an Effect of two Acts 1. Of our Faith 2. And of the Conscience of our sincerity in Believing It is a Conclusion that all should labour to make sure though it be not the proper sence of the Article Q. 16. Seeing all true Believers are at first justified and pardoned as to the Everlasting punishment doth it not follow that all God's Children have afterward none but temporal chastisement to be forgiven A. 1. I told you that sin is not forgiven even to stated Believers before it is committed and when it is committed the qualifying Condition must be found in us And though our first true Faith and Repentance qualifie us for the Pardon of all Sin past yet when more is committed more is required in us to our Pardon 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 punishment is not so much unforgiven to the Faithful as to others before renewed Repentance For they have the main qualification and want but an act for which they are habituated and have God's Spirit to assist them 3. And though Sins unknown which are ordinary infirmities are forgiven without express particular Repentance yet in order of nature the Desert of punishment goeth before the forgiveness The very Law of Nature maketh durable punishment due to durable Souls till the dueness be remitted by forgiveness Q. 17. Is my sin forgiven as long as I believe it not forgiven A. If you believe not that God is a merciful pardoning God and Christ a pardoning Saviour whose Sacrifice and Merits are sufficient and God's Promise of Pardon to the Penitent Believer is true and to be trusted you are not pardoned But if you believe this and consent to Christ's pardoning Covenant you are pardoned though you doubt of your own forgiveness Q. 18. How may I be sure that I am forgiven A. The everlasting punishment is forgiven when you are one that God by his Covenant pardoneth and that is when by true Faith and Repentance you Consent to the Covenant Terms and give up your self to God as your God and Saviour and Sanctifier And when temporal punishments are remitted in Soul or Body experience of their removal may tell you Q. 19. What keepeth up doubts of forgiveness 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 so defective in our Repentance and other Grace as that we cannot be sure of our Sincerity Above all when frequent sinning after Promises make us not credible to our selves Q. 20. But is not the Cure of a doubting Soul to Believe though he find no Evidence in himself and that because he is commanded to believe and so believing will be his Evidence A. Believing is a word that signifieth divers Acts As I told you It is every Mans duty to believe Gods Mercy and Christ's Redemption and Sufficiency and the truth of the conditional Promise and to Accept Pardon as Offered on the Terms of that Promise and then not to cherish doubts of his Sincerity But it is not every Mans duty to Believe that he is sincere or that his Sin is pardoned Else most should be bound to believe an Untruth that it may after become true Presumption destroyeth far more than Despair For an ungodly impenitent Person to believe that he is godly and justified by Christ is to believe himself who is a Lyar and not to believe Christ yea it is to believe himself against Christ who saith the contrary Q. 21. What is the use of this Article of the Forgiveness of Sin A. The Use is exceeding great not to embolden us in sin because it is pardonable nor to delay Repentance and forsaking sin For that were to cast away Pardon by Contempt But 1. to shew us what a merciful God we serve 2. And what a Mercy it is to have a Redeemer and a Pardoning Saviour 3. And what a Comfort to be under a Pardoning Covenant of Grace 4. And it tells us that the review of the sins of our unregenerate State though they must keep us humble should yet be still used to raise our Hearts to joyful thankfulness to God for the Grace of a Redeemer 5. And it should keep us from despair and discouragment in all our weaknesses while we have the Evidence of daily Pardon 6. Yea it should make us hate Sin the more which is against so good a God 7. We may come with reverenâ— boldness to God in Meditation Prayer and Sacraments when we know that Sin is pardoned 8. And we may taste the Sweetness of all our Mercies wheâ— the doubt of our forgiveness doth not embitter them 9. And we may much the easilier bear all Afflictions when the everlasting punishment is forgiven 10. Anâ— we may die when God calls us without horrour wheâ— we believe that we are pardoned through Christ nothing but Sin can hurt or endanger us at Christs Tribunal when that is forgiven and there is no Condemnation to us being in Christ how joyfully may we think of his appearing 11. What Peace of Conscience may we have continually while we can say that â—â— our Sins are forgiven us For as Psal. 32. 1. Anâ— blessed are they whose Transgression is forgiven whose Sin is covered to whom the Lord imputeth not iniquity and in whose Spirit there is no guile CHAP. XXI The Resurrection of the Body Qu. 1. I Have oft wondered why there is nothing iâ— the Creed of the Immortality of the Soul and its state before the Resurrection A. 1. The Article of Christ's Descent tells us that his Soul was among the separated Souls while his Body was in the Grave as he told the Thief that he should be that day with him in Paradise 2. The Resurrection of the Body is a thing not known at all by Nature but only by supernatural 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 revealeth and therefore was taken both by Iews and sober Heathens as a Truth of common Notice Even as the Love of our selves is not expressed in the Ten Commandments but only the Love of God and others because it was a thing presupposed 3. The Immortality of the Soul is included in the Article of the Resurrection of the Body For if
when the Ear is set open to ribald and defiling words Q. 17. How is the Tongue guilty of Uncleanness A. By the aforesaid filthy or wanton talk reading alluring Books using alluring words to others â—ut worst of all by defending extenuating or excuâ—â—ng any filthy Lusts. Q. 18. What are the chief Causes of this sin A. It is supposed that God put into Nature an â—rdinate Governable Appetite to Generation in Manâ—ind But that which rendereth it inordinate and unâ—â—ly and destructive is 1. Overmuch pampering â—â—e flesh by pleasing Meats and Drinks 2. Idleness â—ot keeping under the Body by due labour nor â—eeping the Mind in honest employment about our â—allings and the great matters of our Duty to God â—â—d of our Salvation which leave no room for Filth â—â—d Vanity 3. Want of a sanctified Heart and tenâ—er Conscience to resist the first degrees of the sin â—… Specially wilfull running into temptation Q. 19. By what degrees do Persons come to Forniâ—…ion A. 1. By the foresaid cherishing the Causes Apâ—…ite and Idleness 2. By this means the lustfull Inclinations of the â—â—esh grow as strong and troublesome in some as a â—…lent Itch or as a Thirst in a Feaver 3. Then an ungoverned Eye must gaze upon some tempting piece of Flesh. 4. And if they get opportunity for frequent privacy and familiarity and use it in immodest sights and actions they are half overcome 5. For then the Devil as an unclean Spirit gets possession of the Imagination and there is a strong inclination in them to think of almost nothing else but fleshly filth and the pleasure that their Sense haâ— in such immodest bruitishness When God should have their Hearts Morning and Night and perhapâ— at Church and in holy Actions this unclean Spiriâ— ruleth their thoughts 6. Then Conscience growing senseless they feaâ— nor to seed these pernicious flames with ribbaâ—… talk and Romances and Amorous foolish Playes and conversing with such as are of their owâ— mind 7. After this where their Fancy is infected theâ— study and contrive themselves into further temptation to get that nearness opportunity and Secrecâ—… which may encourage them 8. And from thence Satan hurryeth them usuallâ— against Conscience into actual Fornication 9. And when they are once in the Devil and â—… Flesh say Twice may be pardoned as well â—… once 10. And some at last with seared Conscience grow to excuse it as a small sin And sometimâ—… are forsaken to fall into utter Insidelity or Atheisâ—… that no fear of Judgment may molest them â—… others sin on in horror and despair Of whom the two there is more hope as having less quiâ—…ness in their sins to hinder their repentance Q. 20. What are the best Remedies against all Unchastity and uncleanness of Mind 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 Everlasting concerns are those that must take up his Mind and Life And this work still mortifieth the flesh with the affections and lusts thereof 2. Another is to make it seriously a great part of â—â—r Religion to subdue and destroy all fleshly sinâ—ul lusts and not to think a bare Conviction or Wish will do it But that it requireth more Labour than â—o kill Weeds in your ground or to tame unruly Colts or Cattle 3. Another means is to resolve upon a constant â—iligence in a lawful Calling Poor labouring men â—re seldom so vicious in Lust as idle Gentlemen â—…e 4. Temperance and Fasting when there is need â—nd avoiding fulness and flesh-pleasing meats and â—rinks Gluttons and Drunkards are fitted to be â—oars and Stallions 5. To keep a Conscionable Government of the â—ye and Thoughts and call them off as soon as Satan â—empteth them 6. Above all to be sure to keep far enough from â—empting persons Touch them not Be not priâ—…te with them There is no safety when fire and â—…powder are long near Nor in an infectious â—ouse Distance is the greatest means of safety 7. Another means is to foresee the End and think what will follow specially think of Death and Judgement Consider what the alluring flesh will be wheâ—… the Small-pox shall cover it with Scabs or when iâ—… shall have lain a few weeks stinking in a grave Thiâ— must be But O the thoughts of the Judgment oâ— God and the torment of a guilty Conscience shoulâ— be more mortifying helps To go to the house oâ— Mourning and see the end of all men and see whaâ— the dust and bones of men are when they are caâ—â— up out of the grave and to think where the Soâ—… are and must be for ever methinks should cure thâ—… folly of Lust. Q. 21. Is it unlawful for Men and Women especially the unmarryed to set out themselves in such Ornaments of Apparel as may make them seem most comelâ— and desireable A. 1. The common Rule is to be cloathed witâ— decent but modest Apparel such as shews the Body without deceit to be what it is which is neitheâ— loathsome nor alluring 2. And persons must bâ— invited to conjugal desires by Truth and not by Dâ—ceit and by the matters of real worth such as wiâ—dom godliness patience and meekness and not bâ— fleshly snares For Marriages so contracted are likâ— to turn to continued misery to both when the Body is known without the Ornaments and deceiâ— and the diseases of the Soul become vexatious 3. But there is much difference to be made â—… the Time and Ends. A young Woman thâ—… hath a Suitor and intendeth Marriage may go furthâ—… iâ— adorning her self to please him that chooseth her â—nd a Wife to please her Husbands Eye than they â—ay do to Strangers where there is no such purâ—ose or Relation To use a Procatious garb to be â—hought amiable to others where it may become a â—â—are but can do no good is the act of one that â—ath the folly of Pride and some of the dispositiâ—n of a Harlot even a pleasure and desire to have â—…ose think them amiable desirable persons in whom â—… may kindle concupiscence liker than any good Q. 22. But may not a crooked or deformed person â—…de their deformity by apparel or other means A. Yes so far as it only tends to avoid mens disâ—…in in a Common Conversation But not so as to â—eceive men in Marriage-desires or purposes or praâ—â—ice Q. 23. What if ones Condition be such that Marâ—…ge is like to impoverish them in the World and cast â—… into great streights and temptations and yet they â—… a bodily necessity of it A. God casteth none into a necessity of sinning â—…ication must not be committed to avoid poverâ—… If such can by lawful means overcome their lust â—…er must do it If not they must marry though they â—…er poverty Q. 24. What if Parents forbid their Children neâ—…ry mariage A. Such Children must use all lawful means to â—…ke Marriage unnecessary to them But if
the Soul continue not the next at the Resurrection would be another Soul and a new created one and not the same And then the Body would not be the same Souls Body nor the Man the same Man but another Who was ever so unwise to think that God had so much more Care of the Body than of the Soul as that he would let the Soul perish and raise the Body from the dust alone aâ—d join it with another Soul 4. Very Learned and wise Expositors think that the Greek word Anastasis used for Resurrection indeed signifieth the whole Life after this both of Soul first and Body also after oft in the New Testament It is a Living again or after this Life called A standing up again And there is great probability of of it in Christs Argument with the Sadduces and some passages of Pauls 1 Cor. 15. Q. 2. What Texts of Scripture do fully prove that the Soul liveth when it is separated from the Body A. Very many 1. God breathing into Man the breath of Life and making him a living Soul is said thereby to make him in the Image of God who is the Living God And so the Soul is essentially Life 2. God's calling himself the God of Abraham Isaac and Iacob is by Christ Expounded as proving that he is the God of Living Abraham 3. None ever dreamt that Henoch and Elias had no company of humane Souls in Heaven For Mat. 17. Moses also appeared with them on the Mount and shewed that his Soul did live 4. When Saul himself would have Samuel raised to speak with him it plainly implieth that it was then the common belief of the Iews that separated Souls survive 5. When 1 King 17. 22. Elias raised the dead Child of the Widow of Sarepta and 2 King 4. Elisha raised the Shunamites Child and 2 King 13. 21. â— dead Man was raised all these proved that the Soâ—â— was the same that came again Else the Persons had not been the same 6. When Christ raised Lazarus and Iairus Daughter Mar. 5. 41. 42. Luke 8. 55. and another Luke 7. 12 14 15. The same Souls came into them 7. Many of the Dead rose and appeared at Christs Death And Peter raised one from Death which was by a reunion of the same living Soul to the same Body 8. Christ tells us Luke 12. 4. that Men cannot kill the Soul 9. He tells us Luke 16. 9. that as the wise Steward when he was put out was received by the Persons whom he had Obliged so if we make us Friends of the Mammon of Unrighteousness when these things fail us which is at Death we shall be received into the Everlasting Habitations 10. The Parable of the sensual Rich Man and Lazarus one going presently to Hell and the other to the Bosom of Abraham in Paradise fully prove that Christ would have this believed and would have all Men warned accordingly to prepare and that Moses and the Prophets were so sufficient for such notice as that one from the Dead would have been less credible herein Though it be a Parable it is an instructing and not a deceiving Parable and very plain in this particular The Name of Abraham's Bosom was according to the Common sence of the Iews who so called that State of the blessed not doubting but that Abraham was then in Happiness and the blessed with him 11. Herod's thought that Iohn had been risen from the Dead and the Iews conceit that Christ had been one of the Old Prophets risen and the Pharisees approbation of Christ's argument with the Sadduces do put it past doubt that it was then taken for certain Truth that the Souls of the Faithful do survive by all except such as the Heretical Sadduces 12. Christ saith Ioh. 17. 3. This is Life Eternal to know Thee the only true God and Jesus Christ whom thou hast sent How is it Eternal if it have as long an interruption as from Death till the Day of Judgment 13. It is the Summ of God's Gospel that whosoever believeth in Christ shall not perish but have Everlasting Life Joh. 3. 16. Therefore they perish not till the day of Judgment 14. Christ hath promised that whoever drinketh of the Water which he will give him the Spirit it shall be in him a Well of Water springing up to Everlasting Life Ioh. 4. 14. But if the Soul perish that Water perisheth to that Soul 15. To be born again of the Spirit fitteth a man to enter into the Kingdom of God But if the Soul perish all that New Birth is lost to that Soul and profiteth the Dust only 16. Joh. 3. 36. He that believeth on the Son hath everlasting life Joh. 5. 24. He is passed from death to life Ioh. 6. 27. He giveth meat which endureth to everlasting life V. 35. He shall never hunger or thirst that is be empty that cometh to Christ V. 39. Of all that cometh to him he will lose nothing Therefore will not lose all their Souls V. 40 47. They have everlasting life 54 56. He dweleth in Christ and Christ in him and therefore is not extinct 58. Ioh. 8. 51. Verily verily I say unto you If a man keep my sayings he shall never see death Joh. 10. 28. I give unto them eternal Life and they shall never perish neither shall any pluck them out of my hand 17. Joh. 11. 26. Whosoever liveth and believeth in me shall never die 18. Joh. 14. 16. The Comforter shall abide with you for ever V. 17. For he dwelleth with you and shall be in you 19. Joh. 17. 24. I will that they whom thou hast given me be with me where I am that they may behold my glory If the Soul perish it is not they that shall be with him but others 20. Luk. 23. 43. To day shalt thou be with me in Paradise 21. Luk. 23. 46. Father into thy hands I commend my Spirit 22. Joh. 12. 26. Where I am there shall my Servant be But Christ is not perished 23. Act. 7. 59. Stephen called on God saying Lord Iesus receive my Spirit Therefore it perished not 24. Rom. 8. 17. If children then heirs V. 23. We groan waiting for the Adoption V. 30. Whom he â—ustified them he glorified In short All the whole Gospel that promiseth Life to the Sanctified doth prove the Immortality of the Soul For if the Soul perish no man that lived on Earth is saved For if â—he Soul be not the Man it is most certainly the prime essential part of the man The dust of the Carkass is not the Man And if another Soul and not the same come into it it will be another man and so all the Promises fail 25. So all the Texts that speak of Resurrection â—udgment that we shall all be judged according to our Works and what we did in the body If it be â—nother Soul that must be judged which never was â—n that body before nor ever did any thing in that body how shall it
more or run the hazard or what a man loseth by one bargain he gets by another 16. Some Usury is an Act of great Charity viz. A Landlord offereth to sell his Tenant his Land for much less than the worth The Tenant hath not Money to buy it A Rich Neighbour told him The Land is also offered to me but if you will I will lend you Money on use to buy it and pay me when you can It was Wood Land The Tenant borrows the Money and in two years sells the Wood which paid it all and had the Land for almost nothing Was not this charitable Usury I knew a worthy Person that trading in Iron works did partly for himself and partly in Charity take to Use the Moneys of many honest mean people that knew not else how to live or to use it and from a small Estate he grew to purchase at least Seven thousand pound per Annum to himself and his Sons was there any uncharitableness in this Usury 17. It is great uncharitableness in some not to give use for Money and Cruelty to set it out without use As when poor Orphans are left with nothing but a little Money to maintain them and abundance of Poor Widdows that have a little Money and no trade to use it in and must beg if they presently spend the stock If they lend it the Rich or those that gain by it in trading the gainers are unmerciful if they pay not use for it as well as unjust 18. They that say we must not lend to make men rich but only to the needy do put down all common Trading And forbid most young men to marry For that which will maintain a single man plentifully will not maintain a Wife and Children and provide them necessary Portions And if he must not endeavour to grow richer than he is how shall he maintain them who had but enough for himself before And how shall he be able to relieve the Poor or do any such good works if he may not endeavour to grow richer Q. 15. If a Merchant find that it 's usual to deceive the Custom-house or poor men think Chimney-Money or other Legal Taxes to be an Oppression may they not by Concealment save what they can A. No The Law hath given it the King if you like not to be his Subjects on the Terms of the Law remove into another Land If you cannot you must patiently suffer here It is no more lawful to rob the King than to rob another man Q. 16. Is it necessary to restore all that one hath wrongfully got A. Yes if he be able Q. 17. What if he be not able A. If he can get it by his Friends he must if not he must humble himself to him that he wrong'd and confess the debt and bind himself to pay him if ever he be able Q. 18. But what if it be a malicious man that will disgrace or ruine him if he know it Is he bound to Confess it A. Humanity it self will tell a man that Repentance is the greatest Honour next to Innocence and that a Repenting person that wâ—ll do it at so dear a rate is unlike to wrong him any more And therefore we may suppose that there are few so inhumane as to undo such a penitent But if he that knoweth him have good cause to judge that the injured person will make use of his Confession â—… To the wrong of the King or the Common-wealth or the Honour of Christianity or to a Greater hurt of the Confessor than the Confession is like to prove a good to any he may then forbear such a Confession to the person injured and send him secretly his Money by an unknown hand or if he cannot pay him Confess it to God and his spiritual Guide Q. 19. What if a man can restore it but not without the wrong or ruine of his Wife and Children who knew not of his sin A. His Wife took him with his debts as he did her and this is a real debt She can have no right by him in that which he hath no right himself to And â—e cannot give his Children that which is none of â—is own Q. 20. What if I wrong'd a Master but in some small matter in Marketting which is long since gone A. The debt remaineth And if you have the Value you must offer satisfaction Though its like that for â—mall things few will take it But you must Conâ—ess the fault and debt And forgiveness is equal to â—estitution Q. 21. What if those that I wronged be dead A. You owe the value to those that they gave â—heir Estate to Or if they be dead to the next â—eirs And if all be dead to God in some use of Charity Q. 22. What if any Father got it ill and left it â—s A. He can give you no Right to that which he â—â—d none to himself sinfull keeping is Theft as well â—s sinfull getting Q. 23. What if the thing be so usual as well as small as that none expect confession or restitution As for Boyes to rob Orchards A. Where you know it would not be well taken Restitution is no duty But if you have opportunity it is safest to confess Q. 24. Is it Thievery to borrow and not pay A. Deceitfull borrowers are of the worser sort of Thieves against whom one cannot so well save his Purse as against others And they would destroy all charitable lending by destroying mutual belief and trust Many Tradesmen that after break do steal more and wrong more than many High-way Robbers that are hanged But it is not all Breakers that are so guilty Q. 25. What borrowing is it that is Theft A. 1. When you have no intent to pay 2. When you know that you are not able to pay nor like to be able 3. When there is a great hazard and danger of your not paying with which you do not acquaint the Lender and so he consenteth not to run the hazard Q. 26. What if it would crack my Credit and ruin my Trade if I should reveal the hazard and weakness of my Estate A. You must not rob others for fear of ruine to your self If you take his Money without his Consent you rob him And no man that is Ignorant iâ— said to consent If you hide that which would hinde him from consenting if he knew it you have not really his consent but rob him Q. 27. What is the duty required in this eighth Commandement A. To further the Prosperity or Estate of your Neighbour as you would do your own that is with the same sincerity Q. 28. Must a man work at his Trade for his Neighbour as much as for himself Or as much use his Estate for others A. I said with the same sincerity not in the same manner and degree For there are some dutyes of Beneficence proper to our selves as the Objects and some common to others And as Nature causeth the Eye
to wink for it self and the Gust to taste for it self immediately and yet also consequently for every Members good and principally for the whole Man so every Man must get possess and use â—hat he can immediately for himself But as a Member of the Body which hath a due regard to â—e good of every Member and is more for the â—hole than for himself Q. 29. Who be the greatest breakers of this Comâ—andement A. 1. They that care for no body but themselves â—â—d think they may do with their own as they list 〈◊〉 if they were absolute Proprietors whereas they â—…e but the Stewards of God And it is the pleasure 〈◊〉 the Flesh which is the use they think they may â—…t all their Estates to 2. Those that see their brother have need and â—…at up the bowels of their compassion from him that is Relieve him not when it is not for want oâ— ability but of compassion and will Or that drop but some inconsiderable pittance to the Poor like the crumbs or bones to the Dogs the leavings of the Flesh while they please their Appetites and Fancies with the rest and live as he Luk. 16. who waâ— cloathed in Purple and Silk and fared sumptuously or deliciously daily while the Poor at the door had but the Scraps That make so great a difference between themselves and others as to preferre their own Superfluities and Pleasures before the Necessitie of others even when multitudes live in distressing Poverty 3. Those that live Idly because they are ricâ— or slothfull and think they are bound to labour foâ— none but themselves whereas God bindeth all thaâ— are able to live in some profitable Labour for others and to give to them that need So also they that bâ— Prodigality Drunkenness Gaming Luxury or otheâ— Excess disable themselves to relieve the Poor 4. Those that out of a covetous worldly Mind heaâ— up Riches for themselves and their Children tâ— leave a Name and great Estate behind them thâ—â— their Children may as hardly be saved as themselves As if all that they can gather were theiâ— Childrens due while others better than they are uâ—… terly neglected 5. Those that give with grudging or make toâ— great a matter of their Gifts and set too high 〈◊〉 Price upon them and must have it even extorte from them 6. Those that neglect to pay due wages to them that labour for them and would bring down the Price below its worth so that poor Labourers cannot live upon it And that strive in all their Bargainings to have every thing as cheap as they can get it without respect to the true worth or the Necessities of others 7. Those that help not to maintain their own Families and Kindred as far as they are able Q. 30. Who are the greatest Robbers or breakers of both parts of this Command Negative and Preceptive A. 1. Emperours Kings and other Chief Rulers who oppress the People and impoverish them while they are bound by Office to be Gods Ministers for their good 2. Soldiers who by unjust Wars destroy the Countreys or in just war unjustly rob the People O the Woful ruines that such have made So that Famine hath followed the Poverty and desolations to the death of Thousands 3. Unrighteous Judges who for Bribes or Partiality or culpable ignorance do fine righteous men or give away the Estates of the just and do wrong men by the pretence of Law Right and Justice and deprive the just of their remedy 4. Perfidious Patrons who Simoniacally Sell or Sacrilegiously alienate the devoted maintenance of the Church 5. Much more those Rulers and Prelates who â—actiously maliciously or otherwise culpably silence and cast out Faithful Ministers Sacrilegiously alienating them from the Work of Christ and the Churches service to which they were consecrated and devoted and casting them out of their publick ministerial Maintenance 6. All Persecutors who unjustly fine men and deprive them of their Estates for not sinning against God by Omission or Commission especially when they ruine multitudes 7. Cruel oppressing Landlords who set their poor Tenants such hard Bargains as they cannot live on 8. Cruel Lawyers and other Officers who take such Fees as undo the Clients so that men that have not Money to answer their Covetous expectations must lose their right 9. Unmerciful Physicians who consider not the scarcity of Money with the Poor but by Chargeable Fees and Apothecaries bills put men to die for want of Money 10. Unmerciful Usurers and Creditors that will not forgive a debt to the poor who have it not to pay 11. People that rob the Ministers of their Tythes 12. Cheaters who by Gaming false Playes and tricks of Craft or false Writings Concealments oâ— by quirks in Law that are contrary to Equity dâ— beguile men of their right And especially thâ— Poor who cannot contend with them Yea and some their own Kindred CHAP. XLII Of the Ninth Commandement Qu. 1. WHat are the Words of the ninth Commandement A. Thou shalt not bear false Witness against thy Neighbour Q. 2. What is it which is herein forbidden A. All Falshood injurious to the innocency right or reputation of another especially in witness-bearing accusations or judgments contrary to publick Justice The Act forbidden is Falshood The object against which it is done is our Neighbours good or right of any sort whether his good Name or Estate or Life especially as it perverteth the hearâ—â—s Judgment and Love or publick Justice Q. 3. Is all Lying here forbidden or only injurious Lying A. All Lying is injurious and forbidden Q. 4. What injury doth a jeasting Lie do to any one â—r a Lye which only saveth the speaker from some hurt â—ithout hurting any other Yea some Lies seem to be â—â—rofitable and necessary As if a Parent or Physiciâ—n tell a Lie to a Child or Patient to get them to take a Medicine to save their lives or a Subject tell a lye to a Traytor or Enemy to save the Life of the King Tell me I pray you why God forbiddeth all such Lies A. 1. You must consider that God is the Author of Order And Order is to â—â—e World it 's useful disposition to it's Operations and Ends Just as it is to a Clock or Watch or a Coach or Ship or any such Engine Disorder the parts and it 's good for nothing A Kingdom Army Church or any Society is essentiated by Order without which it is destroyed And the World of Mankind being made up of individual persons the ordering of particular Men is the Chief thing to the Order of the humane World As we dye when disorder of parts or humors maketh the Body uncapable of the Souls Operations So a mans Soul is vitiated and dead to it 's Chiefends when it 's Order is overthrown All Godliness and Morality is nothing but the right Order of the dispositions and acts of man in our subordination to the Governing