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
it is a Contradiction The same would be both perfect and imperfect Perfect because he is of himself Eternally without a cause and so dependent upon none And yet Imperfect because he hath but a Part of that Being that is said to be perfect For many are more than One and all make up the absolute perfect being and One of them is but a Part of all And to be a Part is to be Imperfect However many subordinate Created Spirits may unfitly be called Gods there can be but one uncreated God in the first and proper sence Q. 8. How know you that God is Eternal without Beginning A. Because else 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 uncaused Being A. That such a GOD there is is the most certain easie Truth and that he hath all the Perfection before described But neither Man nor Angel can know him Comprehensively Q. 10. What mean you by his Infiniteness A. That his Being and Perfection have no limits or measure but incomprehensibly comprehend all Place and Beings Q. 11. What is this GOD to us A. He is our Maker and therefore our absolute Owner our Supream Ruler and our Chief Benefactor and Ultimate End Q. 12. And how stand we related to him what duty do we owe him and what may we expect from him A. We are his Creatures and all that we are and have is of him we are his Subjects made with Life Reason and Free-will to be ruled by him He is the Infinite Good and Love it self 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 Obedience to pay which is our own Rectitude and Felicity as it is our Duty But all this you must much better learn from his Word than Nature alone can teach it you Though Mans Nature and the frame of Nature about us so fully proveth what I have said as leaveth all the Ungodly without excuse CHAP. IV. Of Gods Kingdom and Government of Man and Providence Q. 1. I Perceive that nothing more concerneth us than to know GOD and our Relation and Duty to him and what hope we have from him Therefore I pray you open it to me more fully And first 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 absent from none but as near to every thing as it is to it self Q. 2. Why then do you say that he is in Heaven if he be as much on Earth and every where A. GOD is not more or less in one place than another in his Being but he is apparent and known to us by his Working and so we say He is in Heaven as he there Worketh and Shineth forth to the most blessed Creatures in Heavenly Glory As we say the Sun is where it shineth Or to use a more apt Comparison the Soul of Man is indivisibly in the whole Body but it doth not Work in all parts alike it understandeth not in the Foot but in the Head it Seeth not Heareth not Tasteth not and smelleth not in the Fingers or lower parts but in the Eye the Ear and other Senses in the Head and therefore when we talk to a man it is his Soul that we talk to and not his Flesh and yet we look him in the Face not as if the Soul were no where but in the Face or Head but because it only worketh and appeareth there by those Senses and that Understanding which we Converse with Even so we look up to Heaven when we speak to God not as if he were no where else but because Heaven is the place of his glorious Appearing and Operation and as the Head and Face of the World where all true Glory and Felicity is and from whence it descendeth to this Earth as the Beams of the Sun do from its glorious Center Q. 3. You begin to make me think that GOD is the SOUL of the WORLD and that we must conceive of him in the World as we do of the Soul of Man in his Body A. You cannot better Conceive of GOD so you will but take in the points of Difference which are very great for no Creature known to us doth resemble God without vast Difference The Differences are such as these First The Soul is part of the Man but God is not a part of the World or of Being For to be a part is to be less than the whole and so to be Imperfect Secondly We cannot say that the Soul is any where out of the Body but the World is Finite and God is Infinite and therefore God is not Confined to the World 3. The Soul ruleth not a Body that hath a distinct Understanding and Free Will of its own to receive its Laws and therefore ruleth it not by proper Law but by despotical Motion But God ruleth men that have Understanding and Free Will of their own to know and receive his Laws and therefore he ruleth them partly by a Law 4. The Soul doth not use another Soul under it to rule the Body but GOD maketh use of Superiour Spirits to move and rule things and Persons below them so that there is great difference between Gods ruling the World and the Souls ruling the Body But yet there is great likeness also 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 Cause of all the Actions and Changes of the World except sin which Free Will left to it self committeth as the Soul is the Cause of the Actions and Changes of the Body 3. The Body is no more lifeless without the Soul than the World would be without God Yea God giveth all its Being to the World and without him it would be nothing and in this he further differeth from the Soul which giveth not material being to the Body So that you may well conceive of GOD as the SOUL of the World so you will but put in that he is far more Q. 4. Is it not below God to concern himself with these lower things Doth he not leave them to those that are under him A. It is below God to be unconcerned about any part even the least of his own works Men are narrow Creatures and can be but in one place at once and therefore must do that by others which they cannot do themselves at least without trouble But God is infinite and present with all Creatures and as nothing is in being without him so nothing can move without him Q. 5. By this you make God to do all things Immediately whereas we see he works by means and second causes He giveth
us light and heat by the Sun he upholdeth us by the Earth c. A. The word Immediate sometime signifieth A cause that hath no other cause under it So the Sun is the immediate cause of the emanation of its beams of Light And so God is not alwaies an Immediate Cause that is He hath other causes under him But sometime Immediate signifieth that which is next a thing having nothing between them And so God doth all things Immediately For he is and he acteth as near us as we to our selves and nothing is between him and us He is as near the person and the Effect when he useth Second Causes as when he useth none Q. 6. But is it not a debasing GOD to make his Providence the cause of every motion of a Worm a Bird a Fly and to mind and move such contemptible things and so to mind the thoughts of man A. It is a debasing God to think that he is like a finite Creature absent or insufficient for any of his Creatures That there is not the least thing or motion so small as to be done without him is most certain to him that will consider 1. That Gods very Essence is every where And wherever he is he is himself that is most Powerful Wise and Good And if such a God be as near to every Action as the most immediate Actor is so that in him they all Live and Move and Be how can he be thought to have no hand in it as to Providence or causality 2. And it 's certain that God upholds continually the very Being of every thing that moveth and all the Power by which they move For that which had no Being but from him â—an have none continued but by him That which could not make it self cannot continue it self Should not God by his causality continue their being every Creature would turn to nothing For there can be nothing without a Cause but the first Cause which is GOD. 3. And it is all one to Infiniteness to mind every Creature and motion in the World and to cause and rule the least as it is to cause and rule but one God is as sufficient for all the World even every Fly and Worm as if he had but One to mind Seeing then that he is as present with every Creature as it is with it self and it hath not the least power but what he continually giveth it and cannot move at all but by him and he is as sufficient for All as for One it 's unreasonable to think that the least thing is done without him Is it a dishonour to the Sun that every Eye even of Flies and Ants and Toads and Snakes as well as Men do see by the light of it or that it shineth at once upon every pâ—le of Grass and Atome This is but the certain Effect of Gods Infiniteneâ—s and Perfection Q. 7. How doth God Govern all things A. He Governeth several things according to their several Natures which he hath made Lifeless things by their natural Inclinations and by moving force Things that have sense by their sensitive Inclinations and by their objects and by constraint And Reasonable Creatures by their Principles and by Laws and Moral Rules And all things by his Infinite Power Wisdom and Will as being every one parts of one World which is his Kingdom Especially Man Q. 8. What is Gods Kingdom and why do you call him our King A. I call him our King because 1. He only hath absolute Right Power and Fitness to be our Supream Ruler 2. And he doth actually Rule us as our Soveraign And in this KINGDOM 1. GOD is the Only Supream King and Head 2. Angels or Glorified Spirits and Men are the Subjects 3. All the Bruits and lifeless Creatures are the Furniture and goods and utensils 4. Devils and Rebellious Wicked men are the Enemies to be opposed and overcome Q. 9. How doth GOD govern Man on Earth A. 1. The Power of God our Lord Owner and Mover moveth us and disposeth of us as he doth of all things to the fullfilling of his Will 2. The Wisdom of God our King doth give us sound Doctrine and holy and just Laws with Rewardâ— and Penalties and he will Judge men and execute accordingly 3. And the Love of our Heavenly Father doth furnish us with all necessary blessings help us accept us and prepare us for the Heavenly Kingdom Q. 10. Why is man Ruled by Laws rather than Beasts and other things A. Because man hath Reason and Free-will which maketh them Subjects capable of Laws which Beasts are not Q. 11. What is that Free-will which fits us to be Subjects A. It is a Will made by God able to determine it self by Gods necessary help to choose Good and refuse Evil understood to be such without any necessitating Predetermination by any other CHAP. V. Of Gods Law of Nature and Natural Officers Qu. 1. BY what Laws doth God Govern the World Ans. How he Governeth the Spirits above us whether by any Law besides the immediate Reâ—elation of his Will seen in the face of his Glory or how else is not much known to us because â—t doth not concern us But this lower World of man he Governeth by the Law of Nature and by a Law of Supernatural Revelation given by his Spirit or by Messengers from Heaven Q. 2. What is it that you Call the Law of Nature A. In a large and improper sence some call the â—nclinations and forcing or naturally moving Causes of any Creatures by the name of a Law â—nd so they say that Beasts and Birds are moved by the Law of their Nature and that Stones sink downward and the Fire goeth upward by the Law of Nature But this is no Law in the Proper sence which we are speaking of whatever you Call it Q. 3. What is it then that you Call A Law A. Any Signification of the Will of the Ruler purposely given to the Subject that thereby he may know and be bound to his Duty and know his Reward or Punishment due Or any signification of the Rulers will for the Government of Subjects constituting what shall be Due from them and to them A Rule to live by and the Rule by which we must be judged Q. 4. What then is Gods Law of Nature made for man A. It is the signification of Gods Governing Will by the Nature of man himself and of all other Creatures known to man in which God declareth to man his Duty and his reward or punishment Q. 5. How can a man know Gods Will and our duty by his Nature and by all other Works of God about us A. In some things as surely as by words or writings but in other things more darkly I am sure that my Nature is made to Know and Love Truth and Goodness and to desire and seek my own Felicity My Nature tells me that I was not made by my self and do not live by my Self and therefore that I am
into Heaven in their sight And all this was the fuller Testimony in that he had oft over and over foretold them of it that he must be put to death and rise again the Third day before he entered into his Glory and the Iews knew it and were not able to prevent it Angels terrifying the Souldiers on the Watch. Yea the Disciples understood it not and therefore believed it not and Peter disswaded him from such talk of his Sufferings till Christ called him Satan doing like Satan that had tempted him when he fasteâ— Forty dayes to shew that the Disciples were no contrivers of a deceit herein Q. 16. Is there yet any further witness of the Holy Ghost A. Yes IV. There was the Consequent Testimony of the Spirit by the Apostles and other first publishers of the Gospel Christ bid them wait at Ierusalem for this Gift and promised them that when he was ascended he would send that Paraclete Advocate or Comforter that should be better than his visible presence and should lead them into all Truth and bring all things to their remembrance and teach them what to say that is to Enable them to perform the work to which he had Commissioned them which was to go into all the World and preach the Gospel and Disciple the Nations Baptizing them and teaching them to observe all things that he had commanded them which they performed partly by word and partly by writing and partly by practice Baptizing gathering Churches establishing Offices and Officers And he promised to be with them to the end of the World that is with their Persons for their time and with their Doctrine ordinary Successors and the whole Church ever after r On the Day of Pentecost even the Lords Day when they were assembled this Promise was so far performed to them that the Holy Ghost suddenly fell on all the Assembly in the likeness of fiery cloven Tongues after the noise as of a rushing Wind and they were filled with the Spirit and spake in the Tongues of all the Countreys near them the Praises and wonderous works of God After which they were endued with the various miraculous Gifts of the Spirit that is the use of the Tongues which they had never learnt the Interpretation of them Prophecying Miracles healing all Diseases insomuch that those that came but under the shadow of Peter and those that had but Cloaths from the Body of Paul were all healed the Lame and Blind cured Devils cast out the dead raised some Enemies struck blind some sinners struck dead and which was yet greater by their Preaching or Praying or laying on of Hands God gave the same miraculous gift of the Spirit to others and that not to a few but ordinarily to the faithful some having one such Gift and some another And as Christ had promised that when he was lifted up he would draw all Men to him so he blest the labours of the Apostles Prophets and Evangelists accordingly many Thousands being converted at a Sermon and multitudes still added to the Church And when the Preachers were forbidden and imprisoned Christ strengthened them and Angels miraculously delivered them When Peter was in Prison designed for Death the Angel of God loosed his Bolts and open'd the Doors and led him forth When Paul and Silas had been Scourged and were in the Stocks in the Prison an Earth quake sets them free and prepareth for the Conversion of the Jaylor and his House And Christ himself had before appeared to Paul in glory when he was going on in Persecution and struck him down in blindness and preached to him with a Voice from Heaven and converted him and sent him as his Apostle into the World By these Miracles was the World Converted And as Christ had promised them that they should Greater Works than those which he himself did so indeed their Miracles did more to Convert the World than the Works of Christ in Person had done For 1. Those which were wrought by One Man would leave suspicious Men more doubtful of the Truth than that which is done by many at a distance from each other and in several places 2. And that which was done but in one small Countrey would be more doubted of than that which is done in much of the World Sometimes indeed Thousands but usually Twelve Men were the Witnesses of what Christ said and did But what these Witnesses said and did to prove their Testimony Thousands in many Lands did see and hear Q. 17. But why was it that Christ forbad some to declare that he was the Christ A. Because the time was not come till the Evidences were given by which it must be proved It was not a matter to be rashly believed and taken upon the bare word of himself 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 Christs own Miracles and his Resurrection and Ascension and the great gift of the Holy Ghost and Tongues and Miracles of the Apostles and other Disciples And these were not all done or given then Yet because the Iews received Moses and the Prophets he sometimes shewed how they Prophesied of him Yea his very Doctrine whose frame had a self-evidencing Light was not fully revealed till it was done by the Spirit in the Apostles Q. 18. But though all these Miracles were wrought how could it be certain that they were the attestation of God when it is said that Magicians false Prophets and Antichrist may do such things A. 1. I shall first mind you that though we were never so uncertain of the Nature of a Miracle whether it be wrought by any Created Cause yet we are agreed that by Miracles we mean such works which are wrought quite out of and against the common Course of Second Causes called Nature And we are sure that as no work can be done without Gods premotion or permission at least so specially the Course of Nature cannot be altered and over-ruled but by Gods Knowledge Consent and Execution what ever Second Cause unknown to us may be in it certainly God is the first Cause 2. And it is most certain that the Most perfect Governour of the World is not the great Deceiver of the World and is not so wanting in Power Wisdom and Goodness as to Rule them by a Lie yea and an unresistible and remediless deceit This is rather the description of Satan 3. And Man must know the will of God by some signs or other or else he cannot do it And what signs can the Wit of Man devise by which they that would fain know the will of God may come to be certain of it if such a Course of Miracles may deceive us Would you believe if some came from the dead as Witnesses Or if an Angel or many Angels came
Christ wrought his Miracles and rose again and that the Apostles by the Holy Spirit did work theirs and that Believers received the Spirit by their Ministry 2. They had not been made Christians but by these Miracles They all professed that it was the Gifts of the Spirit that Convinced and Converted them 3. All the forementioned Professions of their Christianity contained a Profession that they believed these Miracles As the use of the Lords day Baptism the Eucharist shewed their Belief of Christs Life Death and Resurrection 4. They suffered Persecution and Martyrdom in the Profession of that Belief 5. They pleaded these Miracles in all their Defences against their Adversaries 6. The Writings of their Adversaries commonly acknowledge this Plea yea and deny not the most of the Miracles themselves 7. But most fully their receiving the Sacred Scriptures as the Word of God as indited by the Holy Ghost in the Apostles sheweth that they believed the Miracles recorded in that Book Q. 25. You are come up to the last part of the Doubt in the History How are we sure that these Christians then commonly believed the Book as now we have it and that it is the very same A. We have for this full infallible historical Proof premising that some parcels of the Book the Revelations the Epistle of Iude the Second of Peter the Epistle to the Hebrews and that of Iames were longer unknown to some particular Churches than the rest 1. The constancy of Christian Assemblies and publick Worship is a full proof seeing that the Reading Expounding and applying of these Books was a great part of their publick work as all History of Friends and Enemies agree 2. The very Office of the Ministry is full proof which lay most in reading expounding and applying these same Books And therefore they were as much by Office concerned to keep them as Judges and Lawyers are to keep the Statute-book 3. These Ministers and Churches which so used this Book were dispersed over a great part of the World If therefore they had changed it by adding or diminishing they must have done it by Confederacy or by single mens errour or abuse It was impossible that all Countreys should agree in such a Confederacy but the meeting motives and treaties would have been known But no History of Friend or Foe hath any such thing but the clean contrary And that it should be done by all single Persons in the Christian World agreeing by chance in the same Changes is a mâ—d supposition 4. And it is the belief of all Christians that it â—s a damnable Sin to add or alter in this Book And the Book it self so concludeth Therefore if â—ome had agreed so to do the rest would have detected and decryed it 5. They took this Book â—o be the Charter for their Salvation And therefore would never agree to alter it when Men keep the Deeds Evidences Leases and Charters of their Estates and Worldly Priviledges unaltered 6. When a few Hereticks rose up that forged some new Books as Apostolical and rejected some that were such indeed the Christian Churches condemned and rejected them and appealed to the Churches that had received the Apostles own Epistles and kept them 7. The many Heresies that rose up did so divide Men and set them in cross Interests and Jealousies against each other that it was impossible for any one Sect to have altered the Scripture but the rest would have fallen upon them with the loudest Accusations But all sorts of Adversaries are agreed that these are the same Books And though the weakness and negligence of Scribes have made many little Words uncertain for God promised not infallibility to every Scribe or Printer yet these are not such as alter any Article of Faith or Practice but shew that no Corruption hath been designedly made but that the Book is the same For instance Let it be questioned Whether our Statute-Book contained really the same Statutes that are there pretended And you will see that the Historical certainty amounteth even to a natural certainty the contrary being a meer impossibility For 1. They are the Kings Laws and the King would not bear a fraudulent alteration 2. Parliaments would not bear it 3. Judges that successively judge by these Laws would soon discover it 4. So would all Justices and Magistrates 5. Mens Lives and Estates are held by them and therefore Multitudes would decry the Fraud 6. Enemies have daily Suits which are tryed by these Laws and each Party pleads them for himself and their Advocates and Lawyers plead them against each other and would soon detect the Forgery So that to suppose such a Change is 1. To suppose an Effect that hath no Cause in Nature 2. And that is against a stream of Causes Moral and Natural and so impossible And to â—eign such forgeries in the Book that all Christians have taken for Gods Laws is just such another Case and somewhat beyond it That is but Moral Evidence which dependeth only on Mens Honesty or any free unnecessary acts of Mans will But Mans will hath also of Natural Necessity such as the Love of our selves and our felicity c. And it is a Natural Impossibility that all Men or many should agree in a Lie which is against these Acts of Natural necessity But so they must do if all Men of cross Interests Principles and Dispositions should knowingly agree c. g. That all our Statutes are counterseit that there is no such place as Rome Paris or other such lâ—â—s And so the Gospel History hath such Testimony of necessary Truth Q. 26. You have made the Case plainer to me than I thought it had been But you yet seem to intimate that some Words yea some Books of Scripture have not the same Evidence aâ— the rest can a man be saved that Believeth not all the Scripture A. All Truth is equally True and so is all Gods Word But all is not equally Evident He that taketh any Word to be Gods Word and yet to be false believeth nothing as Gods Word For he hath not the â—ormal essentiating Act and Object of Faith If God could lie we had no certainty of Faith But he that erroneously thinketh that this or that word yea Epistle or Text or Book in the Bible is not Gods but came in by mistake may be saved if he believe that which containeth the Essentials of Christianity A lame Faith may be a saving Faith And he may see how Miracles sealed the Gospel that cannot see how they sealed every Book Text or Word in the Bible Q. 27. Though we have been long on this it is of so great importance to us living or dying to be sure of the Foundations of our Faith that I will yet ask you Have you any more Proof A. I have told you of four Proofs already I. The Antecedent Testimony of the Spirit in the Old Testament II. The Inherent Constitutive Testimony in Christ and the Gospel III. The concomitant Testimony
is folly to be stalled at the Believing of any thing which we once are sure that God revealeth considering how unmeet our shallow Wit is to judge of the things of infinite Wisdom to us unseen 2. To Holy illuminated prepared Souls Belief is not so hard It 's Blindness and Vice that make it difficult 3. God did not become Man by any Change of his Godhead nor by confining his Essence to the Manhood of Christ But 1. By taking the humane Nature into a special Aptitude for hiâ— Operations 2. And so Relating it neerly to himself 3. And Operating peculiarly in and on it as he doth not on any other Creature And when all are agreed that God is essentially every where and is as near us as we are our selves and more the Cause of all good which we do than we our selves are it will be harder to shew that he is not Hypostatically united to every Man than that he is so to Christ Though the foresaid Aptitude of Christ's humane Nature and the Relation and Operation of the Divine indeed make that vast difference If God can so peculiarly Operate in and by our humane Nature where lyeth the Incredibility Q. 31. But it is so transcendently above all the Works of Nature that such condescension of God is hard to be believed A. Great Works best beseem the Infinite God Is not the make of the whole World as wonderful and yet certain Gods Love and Goodness must have wonderful products as well as his Power But is it not very congruous to Nature and Reason that God should have Mercy on lapsed man And that he should restore depraved humane Nature And that he should do this great work like his Greatness and Goodness and above Mans shallow reach And that Polluted Souls should not have immediate access to the most Holy but by a Holy Mediator And that Mankind should have one Universal Head and Monarch in our own Nature And that when even Heathens are conscious of the great need of some Divine revelations besides the light of Nature and therefore consult their Oracles and Augurs that God should give us a certain Menssenger from Heaven to teach us necessary Truth Many such Congruities I have opened in the Reasons of the Christian Religion Part 2. Ch. 5. The Summ of all that is said is This I. If any History in the world be sure the History of the Gospel is sure II. And if the History be sure the Doctrine must needs be sure III. The continued Evidences 1. In the Holiness of the Doctrine And 2. In the Holiness of all true serious Believers are a standing proof of both as the Miracles were to all the beholders who did not Blaspheme the Holy Ghost Q. 32. But how comes it to be so hard then to the most to become serious Believers and Godly when the Evidence is so clear A. A Blind Dead Worldly Fleshly Heart doth undispose them and they will not Consider such things nor use the means Yea they so wilfully sin against Knowledge and Conscience and will not obey that which they know that they forfeit further Grace I will name you briefly many things which every Mans Natural Reason might know and ask you whether you ever knew any Unbeliever that was not false to this Light of Nature 1. Doth not Sence and Reason tell men how vile a thing that Flesh is which they preferr before their Souls 2. Doth it not certifie them that they must die and so that Fleshly Pleasure is short 3. Doth it not tell them of the Vanity and Vexation of this World 4. And that greatest Prosperity is usually parted with with greatest sorrow 5. Doth it not tell them that Mans Nature can hardly choose 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 Wise and Good and therefore should be Obeyed Loved and Trusted 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 have not and that God doth not make such Natures in vain 10. Doth not experience tell them that humane Nature seeth a vast difference between Moral Good and Evil and that all Government Laws and Converse shew it And no Man would be counted false and bad 11. And that Good Men are the Blessing of the World and Bad Men the Plagues 12. And that there is a Conscience in Man that condemneth Sin and approveth Goodness 13. And that most Men when they dye cry out against that which Worldly Fleshly Men preferr and wish that they had lived the Life of Saints and might die their death Are not these easily knowable to all And yet all the ungodly live as if they believed none of this And can you wonder if all such Men understand not or believe not the Heavenly things have no experience of the Sanctifying Work and Witness of the Holy Spirit and have no delight in God and Goodness no strength against Sin and Temptations no Trust in God in their necessity no suitableness to the Gospel nor the heavenly Glory But as they lived in sin do die in a stupid or despairing state of Soul CHAP. VII Of the Christian Religion what it is and of the Creed Q. 1. NOw you have laid so good a Foundation by shewing me the certain Truth of the Gospel I would better know what Christianity is and what it is to be a true Christian A. First I must tell you what Religion is iâ— general and then what the Christian Religion is Religion is a Word that signifieth either that which is without us the Rule of our Religion or thaâ— which is within 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 this revealed regulating Will of God even our absolute resignation to God as being his own our absolute subjection to him aâ— our absolute Sovereign Ruler and our prevailinâ— chief Love to him as our chief Benefactor and aâ— Love and Goodness it self Thus Religion is ouâ— Duty to God and Hope from God Q. 2. Now what is the Christian Religion A. The Christian Religion as Doctrinal is The Revelation of Gods will concerning his Kingdoâ— as our Redeemer or the Redeeming and savinâ— sinful miserable Man by Jesus Christ. And the Christian Religion as it is in us is Thâ— true Conformity of our Understanding Will anâ— Practice to this Doctrine or The true Belief oâ— the Mind the Thankful Love and Consent of thâ— Will and the sincere Obedience of our Lives to God as our Reconciled Father in Christ and to Jesus Christ as our Saviour and to the Holy Ghost as our Sanctifier to deliver us from the guilt and power of Sin from
Qu. 1. WHy is there nothing said in the Creed 1. Of Christ's overcoming the Temptations of the Devil and the World 2. Or of his fulfilling the Law his perfect Holiness Obedience and Righteousness 3. Nor of his Miracles A. 1. You must know that the Creed at first when Christ made it the Symbol of Christianity had but the three Baptismal Articles to be Baptized into the Name of the Father Son and Holy Ghost 2. And that the rest were added for the Exposition of these three 3. And that the Errors that rose up occasioned the additions Some denyed Christ's real Humanity and some his Death and said that it was another in his Shape that dyed and this occasioned these Expository Articles 4. But the Apostles and other Preachers expounded more to those whom they Caâ—echized than is put into the Creed and more is implyed in that which is expressed And had any Hereticks then denyed Christ's perfect Righteousness and Victory in Temptation it 's like it would have occasioned an Article for these 5. But Christ would not have his Apostles put more into the Creed than was needful to be a part of the Test of Christianity And he that understandingly consentingly and practically believeth in God the Father Son and Holy Ghost shall be saved 6. And as to Christ's Miracles yea and his Holiness they are contained in the true meaning of Believing in the Holy Ghost as I shall after shew Q. 2. But why is none of Christ's Sufferings mentioned before that of his being Crucified A. This which is the consummation implyeth the humilation of all his Life his mean Birth and Education his mean estate in the World his Temptations Accusations Reproaches Buffeting Scourging his Agony his Betraying his Condemnation as a Malefactor by false Witness and the Peoples Clamour and the Rulers Malice and Injustice his whole Life was a state of humiliation â—inished in his Crucifixion Death and Burial Q. 3. What made the Jews so to hate and Crucifie him A. Partly a base fear of Caesar lest he should destroy them in jealousie of Iesus as a King And having long revolted from sincerity in Religion and become Ceremonious Hypocrites God left them to the blindness and hardness of their Hearts resolving to use them for the Sacrificing of Christ the Redemption of the World and the great enlargement of his Church Q. 4. Why is Pontius Pilate named in the Creed A. Historically to keep the remembrance of the time when Christ suffered and to leave a just shame on the Name of an unjust Judge Q. 5. Why was Crucifying the manner of Christ's death A. 1. It was the Romans manner of putting vile Malefactors to death 2. And it was a death especially cursed by God and Christ foretold it of himself Q. 6. Was it only Christs Body that suffered or also his Soul and Godhead A. The Godhead could not suffer but he that was God suffered in Body and in Soul Q. 7. What did Christs Soul suffer A. It suffered not by any sinful Passion but by Natural Lawful fear of what he was to undergo and feeling of pain and specially of God's just displeasure with Mans sin for which he suffered which God did express by such with-holdings of Joy and by such inward deep sense of his punishing Justice as belonged to one that consented to stand in the place of so many sinners and to suffer so much in their stead Q. 8. Did Christ suffer the pains of Hell which the Damned suffer A. The pains of Hell are Gods just punishment of Man for sin and so were Christs sufferings upon his consent But 1. The Damned in Hell are hated of God and so was not Christ. 2. They are forsaken of Gods holy Spirit and Grace and so was not Christ. 3. They are under the Power of Sin and so was not Christ. 4. They hate God and Holiness and so did not Christ. 5. They are tormented by the Conscience of their Personal guilt and so was not Christ Christs Sufferings and the Damned's vastly differ Q. 9. Why must Christ suffer what he did A. 1. To be an Explatory Sacrifice for sin God thought it not meet as he was the just and holy Ruler of the World to forgive sin without such a Demonstration of his Holiness and Justice as might serve as well to the Ends of his Government as if the Sinners had suffered themselves 2. And he suffered to teach Man what sin deserveth and what a God we serve and that we owe him the most costly obedience even to the death and that this Body Life and World are to be denyed contemned and forsaken for the sake of Souls and of Life Everlasting and of God when he requireth it The Cross of Christ is much of the Christians Book Q. 10. What sorts of Sin did Christ die for A. For all sorts except Mens not performing those Conditions which he requireth of all that he will pardon and save Q. 11. For whose sins did Christ Suffer A. All Mens sins were instead of a meritorious cause of Christ's Sufferings he suffered for Mankind as the Saviour of the World And as to the Effect his Suffering purchased a conditional Gift of free pardon and life to all that will believingly accept it according to the nature of the things given But it was the will of the Father and the Son not to leave his death to uncertain success but infallibly to cause the Elect to believe and be saved Q. 12. Was it just with God to punish the Innocent A. Yes when it was Christs own undertaking by consent to stand as a Sufferer in the room of the guilty Q. 13. How far were our sins imputed to Christ A. So far as that his consent made it just that he suffered for them He is said to be made sin for us who knew no sin which is to be made a Curse or Sacrifice for our sin But God never took him to be really or in his esteem a sinner He took not our fault to become his fault but only the punishment for our faults to be due to him Else sin it self had been made his own and he had been relatively and properly a Sinner and God must have hated him as such and he must have dyed for his own Sin when ours was made his own But none of this is to be imagined Q. 14. How far are Christ's Sufferings imputed tâ— us A. So far as that we are reputed to be justy forgiven and saved by his Grace because he made an expiation by his Sacrifice for our Sins But not so as iâ— God mistook us to have suffered in Christ or thaâ— he or his Law did judge that we our selves have made satisfaction or expiation by Christ. Q. 15. Was not that penal Law In the day thaâ— thou eatest thereof thou shalt die and The Soul that sinneth shall die fulfilled by execution for us all in Christ and now justifieth us as
teach them their duty to God and Man and see that they joyn in publick and Family Worship and live not in any wilful sin And as Fellow Christians if they are such to further their comfortable passage to Heaven Q. 36. But what if we have Slaves that are no Christians A. You must use them as Men that are Capable of Christianity and do your best with pity to cure their Ignorance and Unbelief and sin and to make them Christians preferring their Souls before your wordly commodity Q. 37. Is it lawful to buy and use men as Slaves A. It is a great mercy accidentally for those of Guiny Brasile and other Lands to be brought among Christians though it be as Slaves But it is a sin in those that Sell and buy them as Beasts meerly for Commodity and use them accordingly But to buy them in compassion to their Souls as well as for their Service and then to sell them only to such as will use them Charitably like men and to employ them as aforesaid preferring their Salvation is a lawful thing specially such as Sell themselves or are sold as Malefactors Q. 38. What is the duty of Servants to their Masters A. To honour and obey them and faithfully serve them as part of their service of Christ expecting their chief reward from him To be trusty to them in Word and Deed not lying nor stealing or taking any thing of theirs without their consent nor wronging them by idleness negligence or fraud Learning of them thankfully and sincerely and obediently joyning with them in publick and Family Worship of God Q. 39. Doth God require Family Teaching and daily Worship A. Yes both by the Law of Nature and Scripture All Christian Societies must be sanctified to God Christian Families are Christian Societies They have as Families constant dependance on God constant need of his protection help and blessing and constant work to do for him and therefore constant use of prayer to him And as Nature and Necessity will teach us to eat and drink every day though Scripture tell us not how oft nor at what hour so will they tell us that we must daily ask it of God And stated times are a hedge to duty to avoid omissions and interruptions And Scripture Commandeth Parents to teach and perswade their Children constantly lying down and rising up c. Deut. 6. 11. And to bring them up in the Nurture and admonition of the Lord Cornelius Crispus and others Converted brought in their housholds with them to Christ. Daniel prayed openly daily in his House The fourth Commandment requireth of Masters that all in their House do Sanctifie the Sabbath Reason and Experience tells us that it is the keeping up Religion and Virtue in Families by the constant instruction care and Worship of God by the Governours that is the chief means of the hopes and welfare of the world and the omission of it the great cause of all publick corruption and confusion Q. 40. What must Children Wives Servants and Subjects do that have bad Parents Husbands Masters and Magistrates A. Nature bindeth Children in minority so to their Parents and Wives to their Husbands except in case of lawful divorce that they must live in patient bearing with what they cannot amend And so must such Servants and Subjects as by Law or Contract may not remove nor have legal remedy But those that are free may remove under better Masters and Princes when they can Q. 41. But whole Nations cannot remove from Enemies and destroyers A. It is God and not I that must answer such cases Only I say 1. That there is no Power but of God 2. That Governing Power is nothing but Right and Obligation to Rule the People in order to the Common good 3. That destroying the Common good is not Ruling nor any act of Power given by God 4. That all mans Power is limited by God and subordinate to his universal Government and Laws and he hath given none Authority against himself or his Laws 5. That so far as Gods Laws have not determined of the species and Degrees of Power they must be known by the humane Contracts or Consent which found them 6. Nations have by Nature a right to self-preservation against destroying Enemies and Murderers 7. And when they only seek to save themselves against such they resist not Governing Authority 8. But particular persons must patiently bear even wrongful destruction by Governours And whole Nations tolerable injuries rather than by Rebellions and Wars to seek their own preservation or right to the hurt of the Common-wealth 9. They are the great enemies of Government who are for Perjury by which mutual Trust is overthrown CHAP. XXXIX Of the Sixth Commandement Qu. 1. WHat are the Words of the sixth Commandement A. Thou shalt do no Murder Q. 2. What is Murder A. Killing unjustly a reasonable Creature And that culpably tends to it bringeth an answeraâ—â—e degree of guilt Q. 3. Why is this command the first that forbiddeth â—â—ivate wrongs A. Because a mans Life is more precious than the â—â—cidents of his Life Death depriveth him of all â—… time of Repentance and earthly Mercies and â—â—priveth all others of the benefit which they might â—â—ceive by him They rob God and the King of Subject Therefore God who is the giver of Life a dreadful avenger of the sin of Murder Cain â—â—as cast out with terrour for this sin for it was the â—evils first Service who was a Murderer from the â—â—ginning Therefore God made of old the Law â—gainst eating Blood lest men should be hardened â—… cruelty and to teach them his hatred of bloodâ—â—iltiness And it was the Murder of the Proâ—â—ets and of Christ himself and his Apostles that â—â—ought that dreadful destruction on the Iews when â—rath came upon them to the uttermost Q. 4. If God hate murder why did he Command â—… Israelites to kill all the Canaanites Men Women â—â—d Children A. Justice done by God or his Authority on Caâ—â—tal Malefactors is not murder You may as well â—… why God will damn so many in Hell which worse than Death The Curse was fallen on Chams â—osterity They were Nations of Idolaters and Murderers of their own Children offering them to Idoâ— and so drown'd in all wickedness that God justly maâ— the Israelites his Executioners to take away thâ— forfeited Lands and Lives Q. 5. When is killing Murder or unlawful A. When it is done without Authority from Goâ— who is the Lord of Life Q. 6. To whom doth God give such authority to â—â— men A. To the Supream Rulers of Common-wealtâ— and their Magistrates to whom they communicâ—… it Q. 7. May they kill whom they will A. No None but those whose crimes are so gâ—… as to deserve death by the Law of God in Natâ—… and the just Laws of the Land even such whâ— crimes make their death the due interest of the 〈◊〉 publick and needful
Savages are who are taught by nature to set bounds to lust And besides all this the very Lust it self thus increased by lawless liberty would so corrupt mens Minds and Fantasies and Affections into a sordid beastly Sensuality that it would utterly indispose them to all spiritual and heavenly yea and manly employments of Heart and Life men will grow sottish and stupid unfit to consider of Heavenly things and uncapable of Holy pleasures Q. 5. But if these evil consequents be all then a man that can moderately use Fornication so as shall avoid these evils sinneth not A. Sin is the breach of Gods Law These mischiefs that would follow lawless lust shew you that God made this Law for the welfare of Mankind But Gods own Wisdom and Will is the Original reason of his Law and must satisfie all the World But were there none but this forementioned to avoid the Worlds confusion and ruine it was needful that God set a Law to Lust And when this is done for the Common good it is not lest to man to break Gods Law whenever he thinks he can avoid the consequents and secure the end of the Law For if men be left to such liberty as to judge when they may keep Gods Law and when they may break it lust will alwayes find a reason to excuse it and the Law will be in vain The World needed a regulating Law and Gods Law must not be broken Q. 6. Which are the most hainous sorts of filthyness A. Some of them are scarce to be named among Christians 1. Sodomy 2. Copulation with Bruits 3. Incest sinning thus with near kindred 4. Rapes or forcing Women But the commonest sorts are Adultery Fornication self-Pollution and the filthiness of the thoughts and affections and the words and actions which partake of the Pollution Q. 7. Why is Adultery so great a sin A. Besides the foresaid evils that are Common to it and Fornication it is a perfidious violation of the Marriage Covenant and destroyes the conjugal Love of Husband and Wife and confoundeth Progeny and as is aforesaid corrupteth Family order and humane Education Q. 8. Why may not a man have many Wives now as the Jews had A. As Christ saith of Putting away From the beginning it was not so but it was permitted for the hardness of their Hearts that their Seed might be multiplyed in which they placed their chief prosperity And that we may not think worse of them than they were as God hath taught the very Bruits to use Copulation no ofter than is necessary to Generation so it is probable by many passages of Scripture that it was so ordinarily then with men and consequently that they that had many Wives used them not so often as now too many do one and did not multiply Wives so much for Lust as for Progeny Q. 9. But is no ofter use of Husband and Wife lawful than for Generation A. Yes in Case of necessitating Lust But such a measure of Lust is to be accounted inordinate either as sin or a disease and not to be causlesly indulged though this remedy be allowed it Q. 10. But why may not many Wives be permitted now as well as then A. 1. No man can either dispense with Gods Laws or forgive sin against them but God himself If he forbear men in a sin that doth not justifie it 2. If a few men and many Women were cast upon a Wilderness or sent to plant it by Procreation the case were liker the Israelites where the Men were ofter kill'd by Wars and Gods Judgments than the Women But with us there is no pretence for the like Polygamy but it would confound and disquiet Families If one should make a difficult case of it whether a Prince that hath a Barren Wife may not take another for the safety of a Kingdom when it is in notorious danger of falling into the hands of a destroyer as Adams own Sons and Daughters lawfully marryed each other because there were no others in the World this would be no excuse where no such publick notorious necessity can be pleaded Q. 11. Why must marriage be a publick act A. Because else Adultery and unlawful Separations cannot be known nor punished but Confusion will come in Q. 12. But is it not Adultery that is committed against secret Marriage which was never published or legally Solemnized A. Yes Secret consent makes a Marriage before God though not before the World and the violation of it is Adultery before God Q. 13. May not a man put away his Wife or depart from her if she seek his death or if she prove utterly intolerable A. While he is Governour he hath divers other Remedies first to be tryed A Bedlam must be used as a Bedlam And no doubt but if he have just cause to fear poysoning or other sort of Murder he may secure his life against a Wife as well as against an Enemy Christ excepted not that case because Nature supposeth such Exceptions Q. 14. But if utter unsuitableness make their Cohabitation an insuperable temptation or intolerable misery may they not part by consent for their own good seeing it is their mutual good which is the end of Marriage A. 1. The publick good is a higher end of all mens worldly Interests and Actions than their own And when the Example would encourage unlawful Separators they must not seek their own ease to the publick detriment 2. And if it be their own sinfull distempers which maketh them unsuitable God bindeth them to amend and not to part And if they neglect not his Grace he will help them to do what he commandeth And it 's in his way and not their own by the Cure of their sin and not by indulging it that they must be healed But as the Apostle saith in another Case if the faulty Person depart and the other cannot help it a Brother or Sister is not left in Bondage but may stay till the allay of the Distemper incline them to return Q. 15. What is inward heart Fornication or Uncleanness A. 1. Inordinate filthy thoughts are some degree 2. Inordinate desires are a higher degree 3. Inordinate contrivance and consent are yet a higher And when such thoughts and desires become the ordinary Inhabitants of the Soul and pollute it when they lie down and when they rise and shut out holy and sober thoughts and become a filthy habit in the Mind then the degree is so great as that an unclean Devil hath got great advantage if not a kind of possession of the Imagination and the Soul Q. 16. Which way are the other senses guilty of this sin A. 1. When an ungoverned Eye is suffered to fetch in lustfull thoughts and desires into the mind 2. Much more when to such immodest or unchasâ—e Looks there is added immodest Actions and dalliance unfit to be named 3. And when fleshly Appetite and Ease do bring in fewel to unchaste incliâ—ations 4. And
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
I. I am under no Obligation to inform a Robber or an usurping Persecutor as such But to others I may be obliged to open the Truth II. I may deceive a Patient or Child to profit him when I may not do it to hurt him III. I may deceive such as I am not bound to inform by my silence or my looks or gestures which I suppose he will misunderstand when I may not deceive him by a Lie Q. 10. Is it not all one to deceive one way or another A. No 1. I am not bound to open my Mind to all men What right hath a Thief to know my Goods or Heart or a Persecutor to know where I hide my self 2. But I have before largely shewed you that Lying is so great an evil against common Trust and Society in the World as is not to be used for personal Commodity or Safety 3. And other Signs Looks and gestures being not appointed for the natural and common Indications of the Mind are more left to humane Liberty and Prudence to use for Lawful ends As Christ Luk. 24. made by his motion as if he would have gone further And even by words about Caesars Tribute and other Cases concealed his Mind and oft denyed the Pharisees a resolution of Questions which they put to him Stratagems in a Lawful War are lawful when by actual shews and seemings an Enemy is deceived Q. 11. But the Scriptures mention many Instances of Equivocation and flat Lying in the Egyptian Midwives in Rahab in David and many others without blame and some of them with great commendation and reward Heb. 11 A. 1. It is Gods Law that tells us what 's Sin and Duty when the History oft tells us but what was done and not how far it was well or ill done 2. It is not the Lie that is commended in the Midwives and Rahab but their Faith and Charity 3. That which God pardoneth as he did Polygamy and rash Divorce to Godly men that are upright in the main and specially such as knew it not to be sin is not thereby justified nor will it be so easily pardoned to us who live in the clearer Gospel light Q. 12. But when the Scripture saith that All men are Lyars and sad Experience seemeth to confirm it what credit do we owe to Men and what certainty is there of any History A. History by Writing or Verbal Tradition is of so great use to the World that Satan maketh it a chief part of his work as he is the Deceiver and Enemy of Mankind to corrupt it And false History is a most hainous sin and dangerous Sâ—are by which the great Deceiver keeps up his Kingdom in the World Heathenism Mahometanism Popery Heresie and Malignity and Persecution are all maintained by false Tradition and History Therefore we must not be too hasty or confident in Believing Man And yet denying just Belief will be our sin and great loss Q. 13. How then shall we know what and whom to believe A. 1. We must believe no men that speak against God or his Word For we are sure that God cannot lie And the Scripture is his infallibly Sealed Word 2. We must believe none that speak against the Light of Nature and common Notices of all Mankind for that were to renounce Humanity And the Law of Nature is Gods first Law But it is not the Sentiments of Nature as depraved which is this Law 3. We must believe no men against the common Senses of Mankind exercised on their duely qualified Objects Faith contradicteth not common Sense though it goe above it We are Men before we are Christians and Sense and Reason are presupposed to Faith The Doctrine which saith There is no Bread nor Wine after Consecration in the Sacrament doth give the lie to the Eyes Taste and Feeling and intellectual Perception of all sound men and therefore not to be believed For if Sense be not to be trusted we know not that there is a Church or a Man or a Bible or any thing in the World and so nothing can be believed Whether all sound Senses may be deceived or not God hath given us no surer way of certainty 4. Nothing is to be believed against the certain Interest of all Mankind and tending to their destruction That which would damn Souls or deny their Immortality and future Hope or ruine the Christian World or Nations is not to be believed to be duty or lawfull For Truth is for Good and Faith is for Felicity and no man is bound to such destructive things 5. Nothing is to be believed as absolutely certain which depends on the meer honesty of the Speakers For all men are liable to mistake or lie 6. The more Ignorant malicious unconscionable factious siding any man is the less credible he is And the wiser and nearer to the action any man is and the more conscionable peaceable and impartial he is the more credible he is An Enemy speaking well of a man is so far more credible than a Friend Multitudes as capable and honest are more credible than one 7. As that Certainty which is called Morall as depending on mens Free-will is never absolute but hath many degrees as the witness is more or less credible so there is a Certainty by mens Report Tradition or History which is Physical and wholly infallible As that there is such a place as Rome Paris c. and that the Statutes of the Land were made by such Kings and Parliaments to whom they are ascribed and that there have been such Kings c. For proof of which know 1. That besides the free acts the Will hath some acts as necessary as it is to the Fire to burn viz. To Love our selves and Felicity and more such 2. That when all men of contrary Interest Friends and Foes agree in a matter that hath sensible Evidence it is the Effect of such a Necessitating Cause 3. And there is no Cause in Nature that can make them so agree in a lie Therefore it is a Natural Certainty Look back â—o the sixth Chapter Q. 13. Why is false Witness in Iudgement so great a sin A. Because it containeth in it all these odious Crimes conjunct 1. A deliberate lie 2. The wrongfull hurting of another contrary to the two great Principles of Converse Justice and Love â— It depriveth the World of the benefit of Government and Judicatures 4. It turneth them into the â—â—ague and ruine of the innocent 5. It blaspheâ—eth or dishonoureth God by whose Authority Rulers judge as if he set up Officers to destroy us by false Witness or knew it not or would not reâ—enge Injustice 6. It overthroweth humane Conâ—erse and Safety when Witnesses may destroy whom they please if they can but craftily agree Q. 14. Is there no way to prevent this danger to Mankind A. God can do it If he give wise and righteous Rulers to the World they may do much towards â—t But wicked Rulers use false Witness as