must here reâ—…ve and the Glory which we shall receive hereafter at Death and at the General Resurrection Aâ—… the great dutyes of Faith and Repentance of Obdience and Love to God and Man and renouncâ—… the Lusts of the flesh the world and the Devil whâ—… must be done by all that will be Glorified by aâ—… with Jesus Christ. This is the Catechism which Parents must teâ—… their Children Q. 20. Alas it will be a hard and long work â—… teach Children all this or Servants either that â—… at age A. All this is but the plain meaning of the Crâ—… and ten Commandements which the Church reâ—…reth all to learn And no more than in their Bâ—…tism the Parents should and the Godfathers do â—…lemnly Promise to see them taught It is these thiâ—… for which God hath given them life and time and â—…son and on which their present safety and comfâ—… and their Everlasting Life dependeth And will yâ—… set them seven years Apprentice to a Trade â—… set them Seven and Seven to Schools and Univâ—…sities and Innes of Court where study must be thâ—… daily business And will you think it too much teach them the sence of the Creeds Lords Prâ—…er and ten Commandements needful to far greâ—…er and better ends Q. 21. In what manner must Parents teach thâ—… Children A. 1. Very plainly by familiar talk 2. Geâ—…ly and Lovingly to win them and not discourâ—… them 3. Beginning with the History and the â—…ctrine which they are most capable to receive 4. Very frequently that it be not neglected or forgotten Deut. 6. 11. 5. Yet a little at a time that they be not overwhelmed 6. Praising them when they do well 7. Doing all with such holy reverence that they may perceive it is the Work of God and not a Common matter 8. Teaching them by an answerable Life Q. 22. What else besides Teaching is the Parents duty A. 3. To use all just means to make Religion pleasant to them and win their Hearts to Love it And therefore to tell them the Author the Excelâ—…ency the certainty and profit of it here and hereâ—…fter 4. To possess them with necessary Fear of God of Death of Hell and of Sin 5. To make â—… great difference between the good and the bad â—…ewarding good Children and Correcting the bad â—…isobedient and stubborn 6. To choose safe and â—…odly School-masters for them if they teach them â—…ot all themselves 7. To keep them out of ill Comâ—…ny and from Temptations especially to know â—…heir Vices and watch against all occasions of their â—… 8. To choose meet Trades or Callings for them â—…d faithful Masters ever preferring the welfare â—…f their Souls before their Bodies 9. To choose â—…eet Husbands or Wives for them if they are to â—…e marryed 10. To settle them under a faithful â—…astor in the real Communion of Saints And all this with constant serious diligence praying to God for his Grace and Blessing O how happy were the Church and World if Parents would faithfully do all this needful certain Duty and not perfidiously and cruelly break the Promise they made in Baptism and by negligence worldliness and ungodliness betray the Souls of their own Children to Sin and Satan The happiness or misery of Families Churches Cities Kingdoms and of the World lyeth most eminently on Parents hands Q. 23. What is the duty of Children to their Parents in special A. To Honour their Judgment and Authority to be Thankful to them for their Being Love and Education To Love them Dearly To learn of them willingly and diligently To obey them faithfully and to requite them as they are able and what is included in the General duty of Subjects opened before Q. 24. What if the Father be a Papist and thâ— Mother a Protestant and one commandeth the Chilâ— to read one book and go to one Church and the othâ—â— another which must be obeyed A. Either the Child is of age and understanding to try and Judge which of them is contrary to Godâ— Law or not If he be he must obey God first and therefore not obey any thing that is contrary tâ— his Law But if not then he is one that will not puâ— such questions nor do what he doth out of Conscience to God but perform meer humane Obediencâ— to man And if his Ignorance of Gods Law bâ— through his own negligence it will not excuse hâ— Sin if he mistake But if it be from natural incapacity he is ruled like a Bruit and no doubt the Father is the Chief Governour of the house â—â—d will and must be obeyed before the Mother when obedience to God doth not forbid it which this Child understandeth not Q. 25. What if Children be rebellious in wickedness as Drunkenness Stealing c. must the Parents cause them to be put to death as Moses Law Commanded or what must they do with them A. Moses Law had some special Severities and was peculiar to that Nation and is abrogate whether the Common good and safety require the death of such a Son or any the Supream Power is judge and not the Parents Nor is it meet though some think otherwise that Parents have the Power of putting to death their Children For the Common-wealth which is better than the Family is concerned in all the Subjects lives And experience proveth it that were this granted Whores Beggars and raging passionate Persons would be Common Murderers of their Children But if the Magistrate would appoint one house of Correction in every County for Children that will not be ruled by Parents where they may be kept â—n labour till they are humbled and subdued it would â—e an excellent work Q. 26. But what shall such sorrowfull Parents â—o A. First use all means by Wisdom Love and Paâ—ience while there is hope And next if they are â—ast their Correction send them to the House of â—orrection And lastly disinherit them or deny them â—l maintenance for their lust Q. 27. Is it a duty to disinherit an incorrigible wicked Son or to deny such filial maintenance and Portions A. Supposing it to be in the Fathers power it is a duty to leave them no more than will maintain their lives in temperance For all men are Gods Stewards and must be accountable for all that he doth trust them with And they ought not to give it to be the fewel of Lust and Sin when they have reason to believe that it will be so used That were to give Gods Mercies to the Devil to be turn'd against him Nor are Parents bound to give those Children the necessary maintenance for their lives and health or any thing at all who by obstinate rebellion utterly forfeit it Nature is not so strong a bond but that some sin may dissolve it and forfeit Life it self and therefore forfeit fatherly maintenance The rebellion and ingratitude of an incorrigible Child is far more hainous than a Neighbours injuries And though Moses Law and its rigors be ceased
is Worldly and Sensual and Idolatrous so it leadeth a Man from God Holiness Heaven yea and from common honesty to all Iniquity A Worldling and lover of Riches is false to his own Soul to God and Man and never to be much trusted CHAP. XXIX And forgive us our Trespasses as we forgive them that Trespass against us Or as we forgive our Debtors Qu. 1. WHy is this made the fifth Petition or the second of the second part A. Because it is for the second thing we Personally need Our Lives and Natural being supposed we next need Deliverance from the Guilt and Punishment which we have contracted Else to be Men will be worse to us than to be Toads or Serpents Q. 2. What doth this Petition imply A. 1. That we are all Sinners and have deserved punishment and are already fallen under some degree of it 2. That God hath given us a Saviour who died for our Sins and is our Ransom and Advocate with the Father And 3. That God is a gracious pardoning God and dealeth not with us on the terms of rigorous Justice according to the Law of Innocency But hath brought us under the Redeemers Covenant of Grace which giveth Pardon to all penitent Believers So that sin is both pardonable and conditionally pardoned to us all Q. 3. What then are the presupposed things which we pray not for A. 1. We pray not that God may be Good and Love it self or a merciful God for this is presupposed 2. We pray not that he would send a Saviour into the World to fulfill all Righteousness and die for Sin and that his Merit and Sacrifice may procure a Conditional Universal Pardon and Gift of Life viz. to all that will repent and believe For all this is done already Q. 4. Is it to the Father only or also to the Son thaâ— we pray for Pardon A. To the Father primarily and to the Son as Glorified for now the Father without him judgeth no Man but hath committed all Judgment to the Son Ioh. 5. 22. But when Christ made this Prayer he was not yet Glorified nor in full possession of his Power e Q. 5. What Sin is it whose forgiveness we pray for A. All sin upon the Conditions of pardon made by Christ that is for the pardon of all Sin to true penitent Believers Therefore we pray not for any pardon of the final non-performance of the condition that is to finally impenitent Unbelievers Q. 6. Sin cannot hurt God what need then is there of forgiveness A. It can wrong him by breaking his Laws and rejecting his moral government though it hurt him not And he will right himself Q. 6. What is forgiving Sin A. It is by tender Mercy on the account of Christ's Merits Satisfaction and Intercession to forgive the guilt of Sin as it maketh us the due subjects of punishment and to forgive the punishment of sin as due by that guilt and the Law of God so as not to inflict it on us Q. 7. What punishment doth God forgive A. Not all For the first Sentence of Corporal punishment and death is inflicted But he forgiveth the Everlasting punishment to all true Believers and so much of the temporal both Corporal and Spiritual as his Grace doth fit us to receive the pardon of and so he turneth Temporal correcting punishments to our good Q. 8. Doth he not pardon all Sin at once at our Conversion A. Yes All that is past for no other is sin But not by a perfect Pardon Q. 9. Why must we pray for Pardon then every day A. 1. Because the Pardon of old Sins is but begun and not fully perfect till all the punishment be ceased And that is not till all sin and unholiness and all the evil effects of sin be ceased No nor till the Day of Resurrection and Judgment have overcome the last Enemy Death and finally Justified us 2. Because we daily renew our sins by omission and commission and though the foundation of our Pardon be laid in our Regeneration that it may be actual and full for following sins we must have renewed Repentance Faith and Prayer Q. 10. God is not changeable to forgive to day what he forgave not yester day What then is his forgiving Sin A. The unchangeable God changeth the Case of Man And 1. By his Law of Grace forgiveth penitent Believers who were unpardoned in their impenitence and unbelief And 2. By his Executive Providence he taketh off and preventeth punishments both of Sense and Loss and so forgiveth Q. 11. How can we pray for pardon to others when we know not whether they be penitent Believers capable of Pardon A. 1. We pray as Members of Christ's Body for our selves and all that are his Members that is penitent Believers 2. For others we pray that God would give them Faith Repentance and Forgiveness As Christ prayed Father forgiv them for they know not what they do that is Qualifie them for Pardon and then pardon them Or give them Repentance and Forgiveness Q. 12. Why say we as we forgive them that trespass against us A. To signifie that we have this necessary qualification for forgiveness God will not forgive us fully till we can forgive others And to signifie our Obligation to forgive And as an Argument to God to forgive us when he hath given us Hearts to forgive others But not as the Measure of God's forgiving us For he forgiveth us more freely and fully than we can forgive others Q. 13. Are we bound absolutely to forgive all Men A. No But as they are capable of it 1 We have no power to forgive wrongs against God 2. Nor against our Superiours or other Men or the Common-wealth or Church further than God Authoriâ—eth any Man by Office 3. A Magistrate must forgive sins as to Corporal punishment no further than God alloweth him and as will stand with the true design of Government and the common good And a Pastor no further than will stand with the good of the Church And a Father no further than will stand with the good of the Family And so of others 4. An Enemy that remaineth such and is wicked must be forgiven by private Men so far as that we must desire and endeavour their good and seek no revenge But not so far as to be trusted as a familiar or bosom Friend 5. A Friend that offended and returneth to his Fidelity must be forgiven and trusted as a Friend according to the Evidence of his Repentance and Sincerity and no further The rest about forgiveness is opened in the Exposition of that Article in the Creed The forgiveness of â—â—ns Still remembring that all forgiveness is by God's Mercy through Christs Merits Sacrifice and Intercession CHAP. XXX And lead us not into Temptation but deliver us from Evil. Qu. 1. WHy is this made the Sixth Petition A. Because it is the next in order to the attainment of our
Law of Iesus Christ. 1. The Law of Nature is not abrogate though the terms of Life and Death are not the same as under the Law of Innocency 2. The Law of Moses to the Iews as such never bound all other Nations nor now bindeth us but is dead and done away 2 Cor. 3. 7 9 10 11. Rom. 2. 12. 14 15. 3. 19. 7. 1 2 3. Heb. 7. 12. 1 Cor. 9. 21. But seeing it was God that was the Author of that Law and by it expresly told the Iews what the Law of Nature is we are all bound still to take those two Tables to be God's own Transcript of his Law of Nature and so are by consequence bound by them still If God give a Law to some one Man as that which belongs to the Nature of all Men though it bind us not as a Law to that Man it binds as Gods exposition of the Law of Nature when notified to us 3. As the Law of Christ it binds all Christians Q. 2. How are the Ten Commandements the Law of Christ A. 1. Nature it self and lapsed Mankind is delivered up to Christ as Redeemer to be used in the Government of his Kingdom And so the Law of Nature is become his Law 2. It was Christ as God-Redeemer that gave the Law to Moses and as it is a Transcript of the Common Law of Nature he doth not revoke it but suppose it 3. Christ hath repeated and owned the Matter of it in the Gospel and made it his Command to his Disciples Q. 3. Is there nothing in the Ten Commandements proper to the Israelites A. Yes 1. The Preface Hear O Israel And that brought thee out of the Land of Egypt out of the House of Bondage 2. The stating the Seventh Day for the Sabath and the strict Ceremonial Rest commanded as part of the Sanctifying of it Q. 4. How doth Christ and his Apostles contract all the Law into that of Love A. God who as Absolute Lord Owneth moveth and disposeth of all doth as Soveraign Ruler give us Laws and excute them and as Love and Benefactor giveth us all and is the most Amiable Object and End of all So that as to Love and Give is more than to Command so to be Loved is more than as a Commander to be Obeyed But ever includeth it though it be eminently in its Nature above it So that 1. Objectively Love to God our Selves and Others in that measure that it is exercised Wisely is Obedience Emenently and somewhat higher 2. And Love as the Principle in Man is the most powerful Cause of Obedience supposing the Reverence of Authority and the fear of punishment but is somewhat more Excellent than they A Parents Love to a Child makes him more constant and full in all that he can do for him than the Commands of a King alone would do In that measure that you Love God you will heartily and delightfully do all your duty to him and so far as you love Parents or Neighbours you will gladly promote their Honour Safety Chastity Estates Rights and all that 's theirs and hate all that is against their good And as Parents will feed their Children though no fear of punishment should move them so we shall be above the great necessity of the fear of punishment so far as God and Goodness is our delight Q. 5. How should one know the meaning and extent of the Commandements A. The words do plainly signifie the Sence And according to the reasonable use of Words Gods Laws being perfect must be thus expounded 1. The commanding of Duty includeth the forbidding of the contrary 2. Under General Commands and Prohibitions the kinds and particulars are included which the General word extendeth to 3. When one Particular sin is forbidden or duty Commanded all the Branches of it and all of the same kind and reason are Forbidden or Commanded 4. Where the End is commanded or forbidden it is implyed that so are the true Means as such 5. Every Commandement extendeth to the whole Man to our Bodyes and all the Members and to the Soul and all its Faculties respectively 6. Commands bind us not to be alwayes doing the thing Commanded Dutyes be not at all times duty But Prohibitions bind us at all times from every sin when it is indeed a sin 7. Every Command implyeth some reward or benefit to the Obedient and every sin of Omission or Commission is supposed to deserve punishment though it be not named 8. Every Command supposeth the thing Commanded to be no Natural impossibility as to see Spirits or into the Heart of the Earth to know that which is not intelligible c. But it doth not suppose us to be Morally or Holily disposed to keep it or to be able to change our Corrupt Natures without God's Grace 9. So every Command supposeth us to have that Natural freedom of Will which is a self-determining Power not necessitated or forced to sin by any But not to have a Will that is free from Vicious inclinations Nor from under God's disposing power 10. The breach of the same Laws may have several sorts of punishment By Parents by Masters by Magistrates by the Church On Body on Name on Soul in this Life by God and finally heavier punishment in the Life to come 11. The sins here forbidden are not unpardonable but by Christs Merits Sacrifice and Intercession are forgiven to all true penitent converted Believers CHAP. XXXIII Of the Preface to the Decalogue Qu. 1. VVHat are the Parts of the Decalogue A. I. The Constitution of the Kingdom of God over Men described And II. The Administration or Governing Laws of his Kingdom Q. 2. What words express the Constitution of God's Kingdom A. I am the Lord thy God which brought thee out of the Land of Egypt out of the House of bondage Q. 3. What is the Constitution here expressed A. 1. GOD the Soveraign 2. Man the Subject 3. The work of God which was the next Foundation or reason of the mutual Relation between God and Man as here intended Q. 4. What is included in the first part of God's Soveraignty A. 1. That there is a God and but One God in this special Sence 2. That the God of Israel is this One true God who maketh these Laws 3. That we must all obey him Q. 5. What is GOD what doth that word here mean A. This was largely opened in the beginning Briefly to be GOD is to be a Spirit Infinite in Being in Vital Power Knowledge and Goodness of whom as the efficient Cause and through whom as the Governour and to whom as the End are all things else related to us as our Creator and as our Absolute Owner Our Supream Ruler and our greatest Benefactor Friend and Father Q. 6. What words mention Man as the Subject of the Kingdom A. Hear O Israel and Thy God that brought Thee c. Q. 7. What
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
and should he command the Children to use the contrary it is all Null and powerless But it belongeth to the Magistrate only though not to destroy any of the three former Governments which are all before his in Nature and Time yet to Govern them all by directing the exercise of them in lawful things to the common good Q. 16. How far doth the Law of Nature assure us of Gods rewards and punishments A. As it assureth us that perfect man owed God perfect Obedience Trust and Love so it certifieth us 1. That this performed must needs be acceptable to God and tend to the felicity of the Subject seeing Gods Love is our Felicity 2. And that sinning against Gods Law deserveth Punishment 3. And that Governing Justice must make such a difference between the obedient and the sinner as the Ends of Government require 4. And seeing that before mans obedience or sin God made mans Soul of a Nature not tending to its own mortality we have cause to expect that mans Rewards and Punishments should be suitable to such immortal Souls For though he can make Bruits immortal and can annihilate mans Soul or any Creature yet we see that he keeps so close to his Natural Establishments that we have no reason to think that he will cross them here and annihilate Souls to shorten their Rewards or Punishments Q. 17. But doth Nature tell us what kind of Rewards and Punishments men have A. The Faculties of the Soul being made in their Nature to know God in our degree to Love him to please him and to rest and rejoice herein and this in the society of wise and good and blessed joyful fellow Creatures whom also our Nature is made to Love it followeth that the Perfection of this Nature in these Inclinations and Actions is that which God did make our Natures for to be obtained by the obeying of his Laws And sin being the Injurious contempt and forsaking of God and the most hurtful malady of the Soul and of Societies and to others it followeth that those that have finally forsaken God be without the happiness of his Love and Glory and under the sence of their sin and his displeasure and that their own sin will be their misery as diseases are to the Body and that the Societies and Persons that by sin they injured or infected will somewhat contribute to their punishment Happiness to the good and Misery to the bad the Light and Law of Nature teacheth man to expect But all that I have taught you is much more surely and fully known by Supernatural Revelation CHAP. VI. Of Supernatural Revelation of Gods Will to Man and of the Holy Scriptures or Bible Q. 1. VVHat do you call Supernatural Revelation A. All that Revelation of Gods mind to man which is made by him extraordinarily above what the common works of Nature do make known Though perhaps God may use in it some Natural second Causes in a way unknown to us Q. 2. How many wayes hath God thus Revealed his will to man A. Many wayes 1. By some Voice and Signs of his presence which we do not well know what Creature he used to it whether Angels or only at present caused that Voice and Glory So he spake to Adam and Eve and the Serpent and to Moses in the Mount and Tabernacle and in the cleft of the Rock Exod. 34. And to Abraham Iacob c. 2. By Angels certainly appearing as sent from God and so he spake to Abraham Isaac Iacob Lot Moses and to very many 3. By Visions and Dreams in their Sleep extraordinary 4. By the Vision of some Signs from Heaven in their waking As Saul Act. 9. saw the Light that cast him down 5. By Visions and Voices in an extasie As Paul saw Paradise and heard unutterable things whether in the Body or out of the Body he knew not And its like in such a rapture Daniel and Iohn had their Revelations 6. By Christs own Voice as he spake to men on Earth and Paul from Heaven 7. By the sight of Christ and Glory as Stephen saw him 8. By immediate Inspiration to the minds of Prophets 9. By these Prophets sent as Messengers to others 10. By certain uncontrolled Miracles 11. By a convincing course of extraordinary works of Gods Providence As when an Angel killed the Armies of Enemies or when they kill'd one another in one night or day c. 12. By extraordinary works of God on the Souls of men As when he suddenly overcometh the strongest vicious habits and customs and maketh multitudes new and holy persons by such improbable but assigned means by which he promised to do it Q. 3. These are all excellent things if we were sure that they were not deceived nor did deceive But how shall we be sure of that A. It s one thing to ask How they themselves were sure that they were not deceived and another thing to ask How we are or others may be sure of it As to the first they were sure as men are of other things which they see hear feel and think I am sure by sense and intellectual Preception that I see the light that I hear feel think c. The Revelation cometh to the person in its own convincing Evidence as Light doth to the Eye Q. 4. They know what they see hear feel but how were they sure that it was of God and not by some deceiving Cause A. 1. God himself gave them the Evidence of this also in the Revelation that it was from him and no deceit But it is no more possible for any of us that never had such a Revelation our selves to know sensibly and formally what it is and how they knew it than it is for a man born blind to know how other men see or what seeing is 2. But moreover they also were sure that it was of God by the proofs by which they make us sure of it And this leads us up to the other question Q. 5. And a question of unspeakable moment it is How we can be sure of such prophetical Revelations delivered to us by others viz That they were not deceived nor deceive us A. It is of exceeding consequence indeed and therefore deserveth to be understandingly considered and handled And here you must first consider the difference of Revelation Some were but made or sent by Prophets to some particular Persons about a personal particular business as to Abraham that he should have a Son that Sodom should be burnt to David that his Son should be his punishment his child die to Hezekiah that he should recover c. These none were bound to know and believe but the persons concerned to whom they were revealed and sent Till they were made publick afterwards But some Revelations were made for whole Countreys and some for all the World and that as Gods Laws or Covenants which Life and Death dependeth on And these must be accordingly made known
to all Q. 6. I perceive then that before we further enquire of the Certainty I should first ask you of the Matter what things they be that God hath supernaturally revealed to man especially for us all A. The particular Revelations to and about particular mens matters are many of them recorded to us for our notice But there may be thousands more in the World that we know not nor are concerned to know What Revelation God ever made to any persons throughout the World as what should befall them when they should die what Wars or Plagues or Famine should come c. little do we know But what is recorded by God we know 2. But as for his Laws and Promises which we are all concerned to know I shall now but name and afterward open what God hath Revealed I. He revealed to Adam besides the Law of Nature which was perfecter and clearer to him than it is now to us a trying Prohibiton to eat of the Fruit of the Tree of Knowledge adding the Penalty of death to restrain him II. He judged him after his Fall to some degree of Punishment but declared his pardoning Mercy and promised Victory to and by the Womans Seed in the War which they now engaged in with Satan the Serpent and his seed And he instituted Sacrificing to typifie the Means III. He renewed this Covenant with Noah after the Flood IV. He made a special Promise to Abraham to be the God of his Seed as a Peculiar people chosen to him out of all the World and that all Nations should be blessed in his seed And he instituted the Sacramant of Circumcision to be the Seal and Symbole V. When his Seed were multiplyed in Egypt he brought them out and in performance of this Promise made them a Holy Common-wealth as their Soveraign and gave them at large a Law and Sub-governours which as Political was proper to the people VI. In the fulness of time God sent his Son to reconcile man to God to reveal his Love and Will most fully and to make and Seal the Covenant of Grace in its last and best Edition and as King to Rule and Judge the Redeemed and Sanctifie Justifie and Glorifie the Faithful These are the publick Laws and Covenants Supernaturally revealed Q. 7. Is it equally necessary to us to believe every word in the Bible or is every word equally certain to us A. All Truths are Truths which is to be equally True in themselves And so if by certainty you mean nothing but infallible Truth every Truth is so certain and all Gods words are True But if by certain you mean that which is so evident to us that we may our selves be fully certain of the Truth so the parts of Gods word have different degrees of Certainty We suppose false Translations and false Printings are none of Gods Word Nor the Words of Satan or fallible men recited in the Bible save only the historical Assertion that such words were spoken by them But that which is Gods Word indeed is none of it so far void of proof but that we may come to a certainty that it 's true And if we had equal evidence that every word is Gods Word we should have equal Evidence that all is true For that God cannot Lie is the foundation Truth of all our certainty But God did not Reveal every Truth in the Bible with equal evidencing attestation from Heaven Some of them much more concern us than others and therefore were more fully sealed and attested Q. 8. How are we sure of the Law that was given to Adam and that he sinned as is written and had after a pardoning Law A. 1. The Law of Nature given him is yet Gods common Law to the World saving the strictness of it as a Condition of Life 2. The fall of Man hath too full proof in all the pravity of Mankind from the Birth 3. The Pardoning Act is evident in the Execution God giveth all Men Mercy contrary to their deserts and useth none in the utmost rigour 4. The notorious Enmity between Christ and Satan and their Seeds through all Ages and Places of the World doth prove the Sentence and the Law of Grace 5. The universal Curse or Punishment on Mankind sheweth somewhat of the Cause 6. The Tradition of Sacrificing was so universally received over all the World as confirmeth to us that God delivered it to Adam as a Symbol and a Type of the Grace then promised 7. But our fullest proof of all that History is that which after proved the Word that revealed it to us Q. 9. How are we certain that the Law of Moses was God's Law A. 1. By a Course of wonderful Miracles wrought to prepare them to receive it and to attest it The Ten marvellous Plagues of Egypt the Passage through the Red Sea the opening of the Rock to give them Water feeding them with Manna raining twice Quails upon them the sight of the flaming Mount with the terrible concomitants The sight of the Pillar of Fire by Night and Cloud by Day which conducted them The sight of the Cloud and Symbol of God's presence at the Door of the Tabernacle the miraculous Destruction of the Rebellious even by the opening of the Earth and the performance of God's Promises to them All these were full proofs that it was of God 2. But we have yet fuller proof in Christs latter Testimony which confirmeth all this to us Q. 10. These were full Proofs to those that saw them But are we certain that the Records of them in the Scripture are true A. 1. Consider that they were written by Moses to that very People who are said to see them And if one should now write to us English-men that God brought us out of another Land by Ten such publick Miracles as the Frogs the Flies the Lice the Darkness the Waters turned Blood the Death of their Cattel and of all their first Born that he opened the Sea and brought us through it on Foot that he opened Rocks fed us with Manna rained Quails for a Months food spake from a flaming Mount and opened the Earth to swallow up Rebells c. when we know all this to be false would not all Men deride and abhorr the Reporter Would any of us receive a Law and that of such operous numerous costly Services by the Motive of such a report as this 2. Consider that this Law so delivered was on this ground entertained and unchangeably kept by them from Generation to Generation it being taken for an heinous Crime to alter it in one word 3. Consider that Practised Sacramental Symbols from the first Day were so uninterruptedly kept as was a fuller proof of the Fact than the bare Writings 1. All their Males from the Promise to Abraham were constantly Circumcised save in the Wilderness Travels and are to this Day 2. From the very Night that the First-Born were kill'd in Egypt
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
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
punishment of loss and sense Q. 4. Doth not God forgive us the Guilt of the fault as well as the Dueness of Punishment A. Yes for thâ—se are all one in several Words To forgive the sin and to acquit from Dueness of punishment for that sin are the same thing God doth not Repute or Judge us to be such as never sinned for that were to judge fasly Nor doth he judge that our sin is not related to us as the Actors for that 's impossible Nor doth he judge that our sin did not deserve punishment But only that the deserved punishment is forgiven for the Merits of Christ's Righteousness and Sacrifice Q. 5. Is not Iustification and Forgiveness of Sin all One A. To be Justified 1. Sometimes signifieth to be Made Iust and Iustifiable in Iudgment And then it sometimes includeth both the Gift of Saving Faith and Repentance and the Gift of Pardon and of Right to Life Everlasting And sometime it presupposeth Faith and Repentance given and signifieth the annexed Gift of Pardon and Life 2. Sometime it signifieth Gods Justifying us by his Sentence in Judgment which containeth both the justifying of our Right to Impunity and Salvation and the Justifying our Faith and Holiness as sincere which are the Conditions of our Right 3. And sometimes to Justifie us is to use us as just Men. And as long as we understand the Matter thus signified by Pardoning and Justifying we must not strive about words so variously used Q. 6. But if Christ's perfect Righteousness Habitual and Actual be Our own Righteousness by God's Imputation how can we need a Pardon of Sin when we were perfectly obedient in Christ A. We could not possibly be pardoned as Sinners if God reputed us to have fulfilled all Righteousness in Christ and so to be no Sinners Therefore it is no such Imputation that must be affirmed But God justly reputeth Christ's Holiness and Righteousness active and passive dignified by his Divinity to be fully Meritorious of our Pardon Justification and Salvation And so it is Ours and Imputed as the true Meritorious Cause of our Righteousness which consisteth in our Right to Pardon and Salvation Q. 7. Is Pardon perfect in this Life and all punishment remitted at Once A. No 1. The punishment denounced in God's Sentence of Eve and Adam is not wholly forgiven The Curse on the Ground the Womans Sorrows the pain and stroke of Death 2. Temporal correcting punishments are not all forgiven 3. Some measure of Sin is penally permitted in us 4. The want of more Holiness and help of Gods Spirit and Communion with God is to all of us a fore punishment 5. The Permission of many Temptations from Devils and Men are punishments specially when they prevail to hainous sinning 6. To be so long kept out of Heaven and to lie after in the Grave are punishments Sure few Men believe that Pardon is here perfect that feel any of these 7. And it is not perfect till we are Justified before the World and put in possession of Salvation That 's the perfect Pardon Q. 8. But some say that Chastisements are no punishments A. They are not Damning destructive punishments but they are Chastising punishments For they are evil to Nature inflicted by Fatherly Correcting Iustice for Sin Q. 9. Is that an Evil which alwayes bringeth greater Good A. It is no such Evil as Sinners should repine at But ask any of that Opinion under the Stone oâ— other tormenting Disease or if he must die as a Malefactor whether it be not a Natural evil If there be no Evil in it why doth he groan under it Why doth he pray against it Or use Physick or other remedies Why is he offended at those that hurt him Had he not rather have his Holiness and Salvation without torment Prisons c. than with them 2. But it is not true that all the punishments of such as are saved make them better some are permitted to fall into hainous Sin and to decline in their Faith Love and Obedience and to die worse than once they were and so to have a less Degree of Glory wheâ— they have been hurtful Scandals in the World And is there no harm in all this Nothing is perfect iâ— this imperfect World Q. 10. But how is Christ's Merits and Satisfaction perfect then A. That 's perfect which is perfectly fitted to it's use It was not a use that Christ ever intended to Pardon all temporal Correcting punishment noâ— to make each Believer perfect the first hour Thâ— our greatest Sins should go unpunished is againe Christs will and Kingly Government and the Naturâ— of his Salvation And his Righteousness and Satisfaction are not intended against himself Q. 11. What sins are pardoned Is it all or but some A. All sin is pardoned though the Pardon be not perfect at first to all true penitent Believers But final Impenitence unbelief and unholiness never had a Pardon purchased or offered But that which is not final is forgiven Yea no sin is actually forgiven as to the everlasting punishment to final Impenitents and Unbelievers Q. 12. Are sins pardoned before they are committed A. If you call the meer purpose or purchase a Pardon unfitly or if you speak but of the General Act of Oblivion which pardoneth all Men on Condition that they penitently and believingly accept it so sins to come are pardoned But not to strive about words no one hath any actual proper Pardon for any sin before it is commited for it 's no sin and so no pardoned sin Q. 13. When is it that sin is pardoned A. God's purpose is Eternal The conditional Pardon was made when the Covenant of Grace was made Some Degrees of punishment God remitteth by common and preparatory Grace But saving Pardon none receive at Age till they Believe nor are they Justified Q. 14. Why do we pray for Pardon daily when sin is already pardoned A. 1. I told you sin is not pardoned when it is no sin we sin daily and therefore must have daily pardon And this also proveth that Pardon and Justification are not perfect before Death because there are more sins still to be pardoned 2. And we pray for the Continuance of the Pardon we have and for removal of punishments Q. 15. Is this the meaning of this Article that I believe that my own sins are actually forgiven as a Divine Revealation A. The meaning is 1. That by Christ a certain Degree of punishment is taken off from all Mankind and they are not dealt with according to the rigor of the Law of Innocent Nature 2. And that a conditional Pardon is given to all in the new Covenant so far as it is revealed 3. And that this Pardon becometh actual to every one when he penitently and believingly consenteth to the Baptismal Covenant with Christ. 4. And that this Pardon is offered to me as well as others and shall be mine if I be
the Creature-knowledge and to be able to talk as knowing Men or the better to serve our Worldly Ends and not to know and glorifie God is to prophane the works of God And alas then how common is prophaneness in the World Q. 10. What is it to Sanctifie God's Name as in our Redemption A. Redemption is such a wonderful work of God to make him known to sinners for their Sanctification and Salvation as no Tongue of Man can fully utter To think of God the Eternal Word first undertaking Man's Redemption and then taking the Nature of Man dwelling in so mean a Tabernacle fulfilling all Righteousness for us Teaching Man the knowledge of God and bringing Life and Immortality to light dying for us as a Malefactor to save us from the Curse Rising the third day Commissioning his Apostles undertaking to build his Church on a Rock which the Gates of Hell should not prevail against ascending up to Heaven sending down the wonderful and sanctifying Spirit Interceding for us and Reigning over all who receiveth faithful Souls to himself and will raise our Bodies and judge the World Can all this be believed and thought of without admiring the manifold wisdom the unconceivable Love and Mercy the Holiness and Justice of God! This must be the daily study of Believers Qu. 11. How is this Name of God prophaned A. When this wonderful work of Mans Redemption is not believed but taken by Infidels to be but a deceit Or when it is heard but as a common History and affecteth not the Hearer with admiration thankfulness desire and submission to Christ when Men live as if they had no great Obligation to Christ or no great need of him Q. 12. How is Gods Name as our Sanctifier to be hallowed A. Therein he cometh near us even into us with Illuminating Quickening Comforting Grace renewing us to his Nature Will and Image Marking us for his own and maintaining the cause of Christ against his Enemies And therefore must in this be specially notified honoured obediently observed and thankfully and joyfully admired Q. 13. But how can they honour God's Spirit and Grace who have it not Or they that have so little as not well to discern it A. The least prevailing sincere Holiness hath a special excellency turning the Soul from the World to God and may be perceived in Holy desires after him and sincere endeavours to obey him And the beauty of Holiness in others may be perceived by them that have little or none themselves if they be not grown to Malignant Enmity You may see by the Common desire of Mankind to be esteemed Wise and Good and their Impatience of being thought and called Foolish Ungodly or Bad Men that even corrupted Nature hath a radicated Testimony in it self for Goodness and against Evil. Q. 14. Who be they that prophane this Name of God A. Those that see no great need of the Spirit of Holiness or have no desire after it but think that Nature and Art may serve the turn without it Those that think that there is no great difference between Man and Man but what their Bodily temperature and their Education maketh and that it is but Phanatick delulusion or Hypocrisie to pretend to the Spirit Those that hate or deride the Name of Spirituality and Holiness and those that resist the Holy Ghost Q. 15. How is God known and honoured in his Providence A. By his Providence he so Governeth all the World and particularly all the Affairs of Men as shews us his Omnipotence his Omniscience and his Goodness and Love ordering them all to his Holy End even the pleasing of his good Will in their Perfection Q. 16. How can we see this while the World lyeth in Madness Unbelief and Wickedness and the worst are greatest and Contention Confusion and Bloody Wars do make the Earth a kind of Hell and the Wise Holy and Iust are despised hated and destroyed A. 1. Wisdom and Holiness and Justice are conspicuous and honourable by the odiousness of their contraries which though they fight against them and seem to prevail do but exercise them to their increase and greater glory And all the Faithful are secured and purified and prepared for Felicity by the Love and Providence of God 2. And as the Heavens are not all Stars but spangled with Stars nor the Stars all Suns nor Beasts and Vermine Men nor the Earth and Stones are Gold and Diamonds nor is the Darkness Light the Winter Summer or Sickness Health or Death Life And yet the wonderful Variety and Vicissitude contributeth to the Perfection of the Universe as the Variety of parts to the Perfection of the Body so God maketh use even of Mens Sin and Folly and of all the mad Confusions and Cruelties of the World to that perfect Order and Harmony which he that accomplisheth them doth well know though we perceive it not because we neither see the Whole nor the End but only the little Particles and the Beginnings of God's unsearchable works 3. And this dark and wicked World is but a little Spot of God's vast Creation and seemeth to be the lowest next to Hell while the lucid Glorious heavenly Regions are incomprehensibly great and no doubt possessed by Inhabitants suitable to so glorious a place And as it is not either the Gallows or the Prison that is a dishonour to the Kingly Government so neither is Hell or the Sins on Earth a dishonour to the Government of God 4. And as every Man is nearest to himself it is the duty of us all carefully to record all the Mercies and special Providences of God to our selves that we may know his Government and him and use the remembrance of them to his Glory Q. 17. How is the heavenly Glory as a Name of God to us that see it not A. We see vast lucid Bodies and Regions above us And by the help of things seen we may conceive of things unseen and by Divine Revelation we may certainly know them We have in the Gospel as it were a Map of Heaven in its description and a title to it in the Promises and a notifying earnest and foretast in our Souls so far as we are Sanctified Believers Q. 18. How must we hallow this Name of God A. 1. Firmly believing the heavenly Glory not only as it shall be our own Inheritance but as it is now the most Glorious and Perfect part of Gods Creation where Myriads of Angels and Glorious Spirits in perfect Happiness Love and Joy are Glorifying their most Glorious Creator and as the Saints with Christ their most Glorious Head shall for ever make up that Glorious Society and the Universe it self be seen by us in that Glorious Perfection in which the Perfection of the Creator will appear 2. And in the constant delightful Contemplation of this Supernal Glorious World by Heavenly Affections and Conversation keeping our Minds above while our Bodyes are here below and looking beyond this Prison of Flesh
ultimate End Our Natures being maintained and our sin and punishment forgiven we next need deliverance from all Evils that we are in danger of for the time to come and then we are saved Q. 2. What is meant by Temptation A. Any such Tryal as may overcome us or hurt us whether by Satan or by the strong allurements of the World and Flesh or by Persecutions or other heavy Sufferings which may draw us to sin or make us miserable Q. 3. Doth God lead any into Temptation A. 1. God placeth us in this World in the midsâ— of Tryals making it our duty to resist and overcome 2. God permitteth the Devil by his suggestions and by the World and Flesh to tempt us 3. God tryeth us himself by manifold afflictions and by permitting the Temptations of Persecutors and Oppressors Q. 4. Why will God do and permit all this A. It is a Question unmeet for Man to put It is buâ— to ask him Why he would make a rank of reasonablâ— Creatures below confirmed Angels And why he would make Man with free will And why he will not give us the Prize without the Race and the Crown without the Warfare and Victory And you may next ask Why he did not make every Star a Sun and every Man an Angel and every Beast and Vermine a Man and every Stone a Diamond Q. 5. Doth God Tempt a Man to sin A. No Sin is none of God's End or Desire Satan tempts Men to Sin and God tempteth Men to trie them whether they will sin or be faithful to him to exercise their Grace and Victory Q. 6. Is it all that we need that God lead us not into Temptation A. The meaning is that God who over-ruleth all things will neither himself trie us beyond the strength which he will give us nor permit Satan Men or Flesh to over-tempt us unto sin Q. 7. But are we not sure that this Life will be a Life of Trial and Temptation and that we must pass through many Tribulations A. Yes But we pray that they may not be too strong and prevalent to overcome us when we should overcome Q. 8. What be the Temptations of Satan which we pray against A. They are of so many sorts that I must not here be so large as to number them You may see a great number with the Remedies named in my Christian Directory But in general they are those by which he deceiveth the Understanding perverteth the Will and corrupteth our Practice and this about our state of Soul or about our particular actions to draw us to sins of Commission or of Omission against God our selves or others The particulars are innumerable Q. 9. What is the Evil that we pray to be delivered from A. The evil of sin and Misery and from Satan our selves and Men and all hurtful Creatures as the Causes Q. 10. What is the reason of of the Connexion of the two parts of this Petition Lead us not into Temptation but deliver us from Evil A. Temptation is the means of sin and sin the cause of misery And they that would be delivered from sin must pray and labour to be delivered from Temptation And they that would be delivered from misery must be delivered from sin Q. 11. May not a tempted Man be delivered from Sin A. Yes when the Temptation is not chosen by him and cannot be avoided and when it is not too strong for him grace assisting him Q. 12. What duty doth this Petition oblige us to and what sin doth it reprehend A. 1. It binds us to a continual humble sense of our own corrupt dispositions apt to yield to Temptations and of our danger and of the evil of Sin And it condemneth the unhumbled that know not or fear not their pravity or danger 2. It binds us all to fly from Temptations as far as Lawfully we can and condemneth them that rush fearlesly on them yea that tempt themselves and others The best Man is not safe that will not avoid such Temptations as are suited to his corrupt Nature when he may While the bait is still near unto his Senses he is in continual danger 3. It binds us to feel the need of Grace and God's deliverance and not to trust our corrupted Nature and insufficient strength Q. 13. How doth God deliver us from Evil A. 1. By keeping us from over strong Temptation 2. By his assisting Grace 3. By restraining Satan and wicked Men and all things that would hurt us and by his merciful Providence directing preserving and delivering us from sin and misery CHAP. XXXI For thine is the Kingdom the Power and the Glory for ever Amen Qu. 1. WHat is the meaning of this Conclusion and it's Scope A. It is a form of Praise to God and helps to our Belief of the hearing of our Prayers Q. 2. Why is it put last A. Because the Praise of God is the highest step next Heaven a Q. 3. What is the meaning of Kingdom Power and Glory here A. By Kingdom is meant that it belongeth only to God to Rule all the Creatures dispose of all things and by Power is meant that by his Infinite Perfection and Sufficiency he can do it And therefore can give us all that we want and deliver us from all that we fear And by Glory is meant that all things shall be ordered so as the Glory of all his own Perfections shall finally and everlastingly shine forth in all And his Glory be the End of all for ever Q. 4. What is the reason of the Order of these three here A. I told you that the last part ascendeth from the lowest to the highest Step God's Actual Government is the cause of our deliverances and welfare God's Power and Perfection is it that manageth that Government God's Glory shining in the perfected form of the Universe and specially in Heaven is the ultimate End of all Q. 5. But it seems there is no Confession of Sin or Thanksgiving in this Form of Prayer A. It is the Symbol or Directory to the wills Desire And when we know what we should desire it is implyed that we know what we want and what we shall bewail and what we should be thankful for And Praise includeth our Thanksgiving Q. 6. Why say we for ever A. For our Comfort and God's honour expressing the Everlastingness of his Kingdom Power and Glory Q. 7. Why say we Amen A. To express both our Desire and our Faith and Hope that God will hear the Desires which his Spirit giveth us through the Mediation of Iesus Christ. CHAP. XXXII Of the Ten Commandements in General Qu. 1. ARE the Ten Commandements a Law to Christians Or are they abrogated with the rest of Moses Law A. The Ten Commandements are considerable in three States 1. As part of the Primitive Law of Nature 2. As the Law given by Moses for the peculiar Government of the Iews Common-wealth 3. As the
us preach and pray c. and yet to quench a Fire or save mens Lives we may and must at that time forbear Preaching or Sacraments or other publick Worship Q. 7. But what if as many will be scandalized or tempted to sin on the other side if I do it not A. No duty being a duty at all times much less a thing indifferent though commanded everâ— Christian must prudently use the Scales and by aâ— the helps of wise men that he can get must discern which way is like to do most good or hurâ— considering the persons for number for quality and probability of the effect God binds us to Charity and Mercy and no man can disoblige us from that And he that sincerely desireth to do the greatest good and avoid the greatest hurt and useth the best means he can to know it shall be accepted of God though men condemn him Q. 8. But is nothing here forbidden but symbolizing with Idolaters in seeming to mean as they by doing as they A. That 's it that is directly forbidden But by consequence it is implyed that all Doctrines are forbidden that falsely represent God and all Worship â—or acts pretended to be Religious which are unâ—â—itable to Gods holy Nature Attributes Will or Word as being prophanation and an offering to God that which is unclean Q. 9. What is the Command which is here imâ—lyed A. That we keep our Souls chast from all outward and seeming Idolatry and that we worship â—im who is the Infinite Almighty Holy Spirit with Reverence Holiness in Spirit and Truth according to his Blessed perfect Nature and his holy Will and Word Q. 10. Hath God given us a Law for all things â— his Worship A. The Law of Nature is Gods Law and obâ—…geth man to that devotion to God and worship â—f him which is called Natural And the sacred Scripture prescribeth both that and also all those positive means or Ordinances of Gods Worship which are made necessary to the universal Church on Earth And as for the meer Accidents of worship which are no proper parts as Time Place Words Methods Gesture Vesture c. Gods Laws give us gèneral Precepts only telling us how to order them leaving it to humane Prudence and Church Guides to order them according to those general Rules Q. 11. Is à ll use of Images unlawful A. God did so much hate Idolatry and the Neighbourhood of the Idolaters made it so dangerous to the Israelites that he did not only forbid the Worshipping of Images but all such making or using of them as might become a snarâ— or temptation to any So that though it be lawful to make Images for Civil uses and when they are made to fetch holy Thoughts or Meditationâ— from them as from all other Creatures or thingâ— in the World yet in any case when they becomâ— a snare or danger being not necessary things â—… they become a sin to those that so use them as snare to others or themselves Q. 12. Is it lawful to make any Picture of God A. No for Pictures are the signs of Corporeal things and it is Blasphemy to think God likâ— a bodily Substance But it is Lawful to make sucâ— Pictures as of a Glorious Light from which oâ—casion may be taken of good thoughts concerniâ— God Q. 13. Is it lawful to make the Picture of Christ as Man or as Crucified A. The doing it as such is not forbidden nor the right use of it when done But the abuse i. e. the worshipping of it or of Christ by it is forbidden and the making or using such when it tendeth to such abuse and hath more of snare than profit Q. 14. Why is Gods Iealousie here mentioned A. To make us know that God doth so strictly require the great duty of worshipping him as the true God and hate the sin of Idolatry or giving his Glory to another or blaspheming him as if he were like to painted things that he would have us accordingly affected Q. 15. Why doth God threaten to visit the iniquities of the Fathers on the Children in this Command rather than in the rest A. God hath Blessings and Curses for Societies as well as for individual persons And societies are constituted and known by the Symbols of publick profession And as Gods publick Worship is the Symbol of his Church which he will bless so Idolatrous Worship is the Symbol of the societies which he will Curse and Punish And it was Specially needful that the Israelites should know this who could never else have been excused from the guilt of Murdering Man Woman and Child of all the Nations which they conquered had not God taken it on himself as judging â—hem to death for their Idolatry and other Crimes â—nd making the Israelites his Executioners Q. 16. But doth not God disclaim punishing the Children for the Fathers sins and say the Soul that sinneth shall die A. Yes when the Children are either wholly innocent of that sin or else are pardoned through Christ upon their true repentance and hating and renouncing their Fathers sins But not else Q. 17. Are any Children guilty of their Parents sins A. Yes all Children are guilty of the sins which their Parents Committed before their birth while they were in their loins Not with the same degree and sort of Guilt as the Parents are but yet with so much as exposeth them to just penalties Q. 18. How prove you that A. First by the Nature of the Case For though we were not Personally existent in them when they sinned we were seminally existent in them which is more than Causally or Virtually And it was thaâ— semen which was guilty in them that was after made a person and so that person must have the same guiltâ— 2. From the whole History of the Scripture which tells us of the Children of Cain the old World Sodoâ— Cham the Canaanites Saul David as an Adulterer Achan Gehazi and others punished for theiâ— Parents sins And the Jews cast off and Cursed oâ— that account to this day 3. And our common Original sin from Adam proveth it Q. 19. But our Original sin from Adam had anâ— ther cause God decreeing that Adam should stanâ— or fall for all his posterity A. We must not adde to Gods Word much leâ—… blaspheme him as if it were God himself that bâ—… a Decree or Covenant made all the world sinneâ—… save Adam and Eve If Adam had not sinned it would not have saved all or any of his Posterity unless they also had continued innocent themselves Nor did God make any promise to continue and keep innocent all Adams posterity in case he sinned not We sinned in Adam because we were seminally in him and so are our Children in us And who can bring a clean thing out of an unclean if it was essentially in it Q. 20. If we are guilty of all neerer parents sin will not our guilt increase to the end of the World and the
for man and not man for the Sabbath so were the other dayes Q. 17. May not Rich men that have no need forbear the six dayes Labour A. No if they are able It is part of Gods Service and Riches are his gift And to whom he giveth much from them he expecteth not less but more Shall servants work less because they have more wages It is not only for their own supplyes that God commandeth men to Labour but also for the publick good and the benefit or relief of others and the health of their Bodies and the suitable employment of their minds and that none of their short precious time be lost in sinful idleness Q. 18. But it will seem sordid for Lords and Knights and Ladies to labour A. It is swinish and sinful not to Labour But they must do it in works that are suitable to their places As Physicians School-masters and Church-Ministers labour not in the same kind of imployment as Plow-men and Tradesmen do so Magistrates have their proper Labour in Government and Rich Persons have Families Children and Servants to oversee their poor Neighbours and Tenants to visit encourage and relieve and their equals so to converse with as tendeth to the greatest good But none must live idly Q. 19. Was Rest on the Sabbath absolutely commanded A. It was alwayes a duty to break it when a greater duty came in which required it As Christ hath told the Pharisees in the Case of feeding Man or Beast healing the sick and doing such necessary good For God preferreth Morals before Rituals and his rule is I will have mercy and not Sacrifice Q. 20. Why then was bodily Rest Commanded A. That body and mind might be free from diversion weariness and distraction and fit with pleasure wholly to serve God in the religious dutyes of his Worship Q. 21. Why doth God mention not only Servants but Beasts A. As he would not have Servants enslaved and abused by such Labour as should unfit them for Sabbath-work and Comfort so he would have man exercise the clemency of his Nature even towards the Brutes and Beasts cannot labour but man will be put to some Labour or diversion by it And God would have the whole place where we dwell and all that we have to do with to bear an open signification of our obedience to his Command and our reverence to his sanctified Day and Worship Q. 22. Is this Commandement now in force to Christians A. So much of it materially is in force as is of the Law of Nature or of Christ by supernatural Revelation and no more Therefore the Seventh day Sabbath of Corporal Rest is changed by Christ into the Lords day appointed for Christian Worship Q. 23. Was not all that was written in stone of perpetual obligation A. No Nor any as such For as it was written on those stones it was the Law of Moses for the Iews and bound no other Nations and is done away by the dissolving of their Republick and by Christ. Q 24. How prove you all this A. 1. As Moses was Ruler or Mediator to none but the Iews and the words of the Decalogue are appropriate to them as redeemed from Egyptian bondage so the Tables were delivered to no other and a Law cannot bind any without promulgation All the world was not bound to send to the Iews for Revelation nor to be their Proselytes 2. The Scripture expresly affirmeth the change 2 Cor. 3. 3 7 11. If the ministration of death written and engraven in stones was glorious so that the Children of Israel could not stedfastly behold the face of Moses for the Glory of his Countenance which was to be or is done away c. For if that which is done away was Glorious or By Glory much more that which remaineth is Glorious or In glory Here it is evident that it is the Law written on Stone that is mentioned and that it is not as some say the Glory only of Moses Face or the flaming mount which is done away for that was done away in a few dayes But it is the Law which is called Glorious that is said to be done away The words can bear no other sence It 's too tedious to cite all The Texts following fully prove it Heb. 7. 11 12. 18. 9. 18 19. Eph. 2. 15. Ioh. 1. 17. Luk. 16. 16. Rom. 2. 12 14 15 16. 3. 19 20 21 27 28 31. 4. 13 14 15 16. 5. 13 20. 7. 4 5 6 7 8 16. 9. 4 31 32. 10. 5. Gal. 2. 15 16 19 21. 3. 2 10 11 12 13 19 21 24. 4. 21. 5. 3 4 14 23. 6. 13. Phil. 3. 6 9. 1 Cor. 9. 21. 3. And the Sabbath it self is expresly said to be â—eased with the rest Col. 2. 16. Let no man judge â—ou in meat or in drink or in respect of an Holy day or Feast or of the New Moon or of the Sabbaths which are a shadow of things to come but the body is of Christ. It was the weekly Sabbath that was the thief of Sabbaths and therefore included in the pluâ—…al name there being no exception of it 4. And to put all out of doubt Christ who commandeth not two weekly Sabbaths hath appointed and sanctified the First day of the week instead of â—he Seventh-day Sabbath not calling it The Sabbath but the Lords day Q. 25. How prove you that A. If you will search the Scripture you shall see â—â—proved by these degrees I. Christ commissioned â—is Apostles to teach the Churches all his Doctrines Commands and Orders and so to settle and guide them Luk. 6. 13. Mat. 28. 18 19 20. Ioh. 20. 21. Luk. 10. 16. Mat. 10. 40. Act. 26. 17. 1 Cor. 15. â— 11. 23. 4. 1 2. Gal. 1. 11 12. Ioh. 21. 5 16 17. Mat. 16. 19. Ioh. 17. 18. 13. 16 â—0 Act. 1. 2 24 25. 2. 42. 10. 5. Gal. â— 1. Eph. 4. 11 to 16. 1 Cor. 12. 28 29. Eph. â— 20. 2 Pet. 3. 2. II. Christ promised his Spirit to them to enable them to perform their Commission and lead them into all truth and to bring all to their remembrance and to Guide them as his Churches Guides and so as the promulgators of his Commands For this see Ier. 3. 15. Isa. 44. 3. Ioel 2. 28 29 c. And Luk. 24. 49. Ioh. 15. 26 27. 16. 7 12 13 14 15 17. 18. Mat. 28. 20. Act. 1. 4 8. III. Christ performed this promise and gave them the infallible Spirit accordingly to perform their Commissioned work See Heb. 10. 23. Tit. 1. 2. 1 Ioh. 5. 10. Ioh. 20. 22. Act. 2. 15. 28. Heb. 2. 4. 1 Pet. 1. 12. Rom. 15. 19 20 c. IV. Christ himself laid the Foundation by Rising that day as God did of the Sabbath by ceasing from his Work He appeared to his disciples Congregate on that day He sent down the Holy Ghosâ— his Agent
just we must defend them by all lawful means that is by Prayer to God by Argument by Petition to the King and by helping their Flight or hiding them And if a King would ravish or murder your Mother or Wife you may hold his hands while they escape as you may do if he would kill himself in Drunkenness or Passion But you may not on such private accounts raise a War against him because War is a publick action and under the Judgment of the publick Governour of the Common-wealth and not under the Judgment of your Parents or any private person Q. 13. But if the King Command me one thing and my Parents another which of them must I prefer in my obedience A. Each of them have their proper Office in which they must be preferred and obeyed Your Mother must be obeyed before the King in telling you when to Suck or Eat Your Parents must be obeyed before the King in matters proper to Family-Government as what daily Food you shall eat and what daily work for them you shall do and what Wife to choose c. But the King is to be obeyed before your Parents in all matters belonging to National Government Q. 14. But what if it be about Religious acts as what Pastor I shall choose What Church I shall joyn with how I shall spend the Lords day c. Must I prefer the King or my Parents in my Obedience A. While you are in your Minority and understand not the Kings Laws you must obey your Parents and if they command you any thing contrary to the Kings Commands they must be answerable for it as the Case shall prove some Commands about your Religion belong to your Parents and some to the King and they are accordingly to be obeyed It is not the Kings Office but your Parents to Catechize you to teach you to Read and Pray to choose your School-master or Tutor In these therefore your Parents are first to be obeyed And it is your Parents office to choose where you shall dwell and consequently to what Pastor you shall commit the conduct of your Soul And also how in the Family and in Private you shall spend the Lords day But the determination of all those publick Circumstances which are needful to be imposed on all Christians in the Land belongs not to your Parents but to the Supream Power Q. 15. But what if the King and the Bishops or Pastors differ about matters of Religion to be believed or done which of them must I obey A. If it be in things belonging to the Kings determination as what Translation shall be used in all the Churches when Synods shall meet who shall have the Tythes Glebe and Temples what National Fasts or Thanksgivings shall be kept and such like you must obey the King But if it be in things proper to the Pastoral Office as who shall be judged Capable of Raptisme or of the Lords Supper and Church-Communion Who shall be admonished â—xcommunicated or absolved by the Pastors what â—ext the Minister shall Preach on and on what â—ubject in what Method and in what Words what â—e shall say to troubled Consciences or to the sick â—r to others what words he shall use in Exhorâ—ation Prayer or Thanksgiving all these being part â—f the Pastors work you are to obey him in them all â—ut neither Prince nor Pastor have power against God Q. 16. But what if the Bishops or Pastors be diâ—â—ded which of them must we obey A. 1. Those that obey Gods Laws 2. Those â—hat impose the safest course where the matter on â—ne side is no sin when on the other we fear it is â— All other things being equal those that are most â—â—animous and concordant with the universality of Christians and the Primitive Church And our own Pastors rather than others And the Godly and â—minently wise before the ignorant and ungodâ—â— Q. 17. But what if the Bishop or Pastor who is â—â—er us differ from most in the Nation And if the National Bishops and Ministry differ from most other â—rreign Churches as England from France Spain â—â—aly Germany Moscovy the Greeks Armenians â—â—assines A. The things in which the difference is supposed must not be thus confounded either they are necessary points of Faith or Practice to all Christians in order to Salvation 2. Or else they are controverted Opinions not so necessary 3. Or else they are matters of local occasional mutable practice 1. As to the first All true Christians are agreed in all things necessary to our Common Salvation â—… any oppose these and draw men from the Church on that account he is a Heretick In this case Godâ— Law must be known to us all to which we must stick whoever gainsay it 2. In the second case of disputable less necessary Opinions we must suspend our judgements tiâ—… evidence determine them But judge them most probably to be in the right who are in those matter discerned commonly to have greatest skill and sincerity But the Ignorant cannot subscribe to any oâ— them in the dark 3. In the third case as what Time and Placâ—… we shall meet at what Subject we shall hear whaâ—… Catechism-questions we shall answer when we shaâ—… Communicate and with what individual Persons iâ—… what words the Assembly shall pray and praise Godâ—… c. we are to obey our own Pastors and noâ—… Strangers As every Wife is to be governed by heâ—… own Husband and every Child by his own Parentâ—… and every Servant by his own Master I scarce thinâ—… our Papists Monarchical or Aristocratical woulâ—… have an universal Husband Parent or Master or â—… Council of Husbands Parents or Masters of all thâ—… World or all the Kingdom set up for such acts â—… these Q. 18. But is there no Command to Parents Prinâ—… and Pastors for their duty as well as to Chilâ—…n and Subjects for theirs A. The Commandements written on stone were â—…cessarily brief and the duty of Rulers is here imâ—…yed and included Q. 19. What is the duty of Parents for their â—…ldren A. 1. To take due care of their Lives Health and â—…cessary Maintenance 2. To teach them when â—…ey are capable to know God and his Word his Doâ—…ine Laws Promises and Penalties to know â—…emselves their Souls their Relation to God their â—…ty to him their Original pravity and guilt and â—…nger To know Jesus Christ his Person Life â—…octrine Death Resurrection Ascension Glory â—…ngdom Intercession and Judgment To know â—…e Holy Ghost as sent by Christ to indite and â—…l the Scripture qualifie the Apostles and Evanâ—…lists to deliver infallibly Christs Commands and â—…ord them to all after Ages and accordingly setâ—… the Churches to confirm their Ministry by Miâ—…les and to sanctifie all true Christians to the end â—… the world To know the use of the ordinary â—…nistry and of the Communion of Saints To know â—… Covenant of Grace and the Grace of Pardon â—…option and Sanctification which we
lose much and fall into foul sin and grow worse than they once were so common Grace and I think this middle Infant Grace which Children have as related to their Parents may be lost Q. 20. But is it not safer to hold that Baptism putâ— none but the Elect who never lose it into a title to Salvation A. 1. Then it would be little comfort to Parents when their Children die who know not whether one of ten thousand be Elect. 2. And it would be little satisfaction to the Minister to Baptize them who knoweth not the Elect from others 3. It 's plain that it is not another but the same Covenant of Graâ—â— which is made with Infants and Adult And thâ—â— Covenant giveth pardon of Sin and right to Life to all that have the requsiite qualification And â—… that qualification in the Adult is Faith and Râ—pentance so in Infants it is nothing but to be the Children of the faithful dedicated to God God never instiâ—uted any Baptism which is not for Remission of Sin If I thought Infants had no visible right to Remssion in which Baptism should invest them I durst not Baptize them I think their Holiness containeth a certain title to Salvation Q. 21. But is it not enough to know that they are of the Church visible A. All at Age that are of the visible Church are in a state of Salvation except Hypocrites Therefore all Infants that are of the visible Church are also of the Mystical Church except such as had not the requisite qualification and that is such as were not the Children of the Faithful All the World are in the Kingdom of the Devil who are not in the Kingdom of God And if there be no visible way of Salvation for them what reason have we to hope that they are saved Q. 22. Some say we must leave their case to God as unknown to us and that he will save such of them as he electeth A. True Faith and Hope is grounded on Gods Promise What reason have we to believe and hope that any are saved whom God never promised to save This would reach wicked men to presume that God will save them too though he do not promise it And this giveth no more comfort to a Christian than to an â—nfidel How know we but by his promise whether God elect one of ten thousand or any at all But God hath promised a special blessing to the Seed of the Faithful above all others Q. 23. You make the Mercy so very great as maketh the denyal of it seem a hainous sin in the Anabaptists A. There are three sorts of them greatly differing 1. Some say that no Infants have Original sin and so need no Baptism nor Pardon Or if it be sin it 's done away by Christs meer death and all Infants in the World are saved 2. Others say that Infants have Original sin but have no visible Remedy nor are any in Covenant with Christ nor Members of his Church because no Pardon is promised but to Believers 3. Others hold that Infants have Original sin and that the Promise is to the Faithful and their Seed and that Parents ought thankfully to acknowledge this Mercy and devote them to Christ as Infant-members of his Church but that Baptism is not for Infant-members but only as the Lords Supper for the adult This last sort are they whom I speak of as such whom I would not separate from if they separate not from us But the other two sorts are dangerously erroneous When God hath made so many plain Promises to the Seed of his Servants and in all Ages before Christ hath taken Infants for Church-members and never made a Covenant but to the faithfull and their Seed to say that Christ the Saviour of the World came to cast all Infants out of the Visible Church into the visible Kingdom of Satan and give them no greater Mercy instead of it seemeth to me very great Ingratitude and making Christ too like to Satan as coming to do much of his destroying work Q. 24. But every where Salvation is promised only to Believers A. The Promise is to them and their Seed keeping Covenant The same Text that saith He that believeth shall be saved saith He that believeth not shall be damned Which sheweth that it is only the Adult that it speaketh of Or else all Infants must be damned for Unbelief It shuts them no more out of Baptism than out of Heaven Q. 25. But the Scripture speaks of no Infants baptized A. 1. No Infants are to be baptized but the Infants of the Faithful Therefore the Parents were to be made Believers first 2. The Scripture speaks of baptizing divers Housholds 3. No Scripture mentioneth that ever any Child of a Believer was baptized at age 4. The Scripture commandeth it and that 's enough Disciple Nations baptizing them Mat. 28. 19. Q. 26. How can Infants be Disciples that learn not A. 1. Did Christ mistake when he sent them to Disciple Nations of which Infants are a part 2. Cannot Infants be Disciples of Christ if Christ an Infant can be the Master and King of his Church Christ was our Teacher Priest and King in his Infancy by Right Relation and Destination and undertaking and Obligation to what he was after to do and so may Infants be his Subjects and Disciples May not an Infant be a King that cannot rule And are not Infants the Kings Subjects though they cannot obey May not they be Knights and Lords and have right to inheritances 3. Yea are not Infants called Gods Servants Levit. 25. 42. Yea and Christs Disciples Act. 15. 10. Peter saith those that would have imposed Circumcision would put a Yoak on the neck of the Disciples But it was Infants on whom they would have put it Q. 27. We are all by Nature Children of Wrath and none can enter into Heaven that is not regenerate and born of the Spirit A. But we are all the Children of God we and our Seed by the Grace of Christ And Infants are capable of being regenerate by the Spirit Or else they would not be called Holy 1 Cor. 7. 14. Q. 28. The Apostle only giveth a reason why a believing Husband may lawfully live with an unbelieving Wife A. True But what is the Reason which he giveth The doubt was not whether it be Fornication that was past doubt But the Faithful must in all their Relations be a peculiar Holy People and the doubt was Whether their Conjugal Society became not such as Infidels common and unholy And Paul saith No To the pure all things are Sanctified The Unbeliever is not Holy in her self but sanctified to the Husband for conjugal Society Else saith he Your Children were unclean not Bastards but unholy as those without are But now are they Holy as the Israelites adult and Infants were a Holy People separated from the World to God in the Covenant of peculiarity and not common and unclean Q. 29. Is it the