and they driven hastily out they yearly continued the Eating of the Passover with unleavened Bread as in a hasting posture 3. Since the Law given in the Wilderness they constantly used the Sacrifices the Oblations the Tabernacle the Priesthood and Ceremonies as that Law prescribed them And the National constant use of these was an ascertaining Tradition of the matters of Fact which were their cause 4. Yea so tenacious were they of this Law that as they taught the very Syllables of it to their Children and kept in the Ark the very Tables of Stone that had the Ten Commandments so they were Enemies to Christianity because the Christians were against the Gentiles Observation of their Law and for its abrogation 4. Consider again that the Matter of Fact and the Divine Institution is since made certain to us by Christs Testimony Q. 11. But seeing this Law doth not bind us now nor the particular Messages of the Prophets were sent to us is it any of our Concern now to know or believe them It belonged to those that they were made for and sent to But what are they to us A. There is not the same necessity to know them and so to be such that they were all of God as there is to know and believe the Gospel But it is greatly our Duty and Concern to believe them 1. Because they were preparatory to the Gospel and bore an antecedent Testimony to it 2. Because the Gospel it self beareth witness of their Truth which therefore if we believe it we must believe 3. Because by the Holy Ghost's direction all now make up our Books of Sacred Records which is the certain Word of God though not all of the same Necessity and Evidence And here I must tell you a great and needful Truth which ignorant Christians fearing to confess by overdoing tempt Men to Infidelity The Scripture is like a Mans Body where some parts are but for the preservation of the rest and may be maimed without death The Sence is the Soul of the Scripture and the Letters but the Body or Vehicle The Doctrine of the Creed Lords Prayer and Decalogue and Baptism and Lords Supper is the Vital part and Christianity it self The Old Testament Letter written as we have it about Ezras's time is that Vehicle which is as imperfect as the Revelation of those times was But as after Christ's Incarnation and Ascension the Spirit was more abundantly given and the Revelation more perfect and Sealed so the Doctrine is more full and the Vehicle or Body that is the Words are less imperfect and more sure to us so that he that doubteth of the Truth of some Words in the Old Testament or of some small Circumstantials in the New hath no reason therefore to doubt of the Christian Religion of which these Writings are but the Vehicle or Body sufficient to ascertain us of the Truth of the History and Doctrine Be sure first that Christ is the very Son of God and it inferreth the certainty of all his Words and enforceth our whole Religion Q. 12. I perceive then that our main Question is both as to Necessity and Evidence How we are sure that the Gospel is true and the Records of it the very Word of God A. It is so And as it is this that must Rule and Judge the Church so we have to us fuller proof of this than of the Old Testament Because that the narrowness of the Iews Countrey in comparison of the Christian World and the many Thousand Years distance and a Language whose Phrase and Proverbial speeches and the very sence of the common words of it must needs make it more unknown to us than the Language that the Gospel is Recorded in And it is not the least proof of the Truth of the Old Testament that it is attested and confirmed by the New Q. 13. Will you first tell me How the Apostles and that first Age were sure that the Gospel of Christ was the very Word of God A. Here I must first tell you that the great Mystery of the Blessed Trinity Father Son and Holy Ghost being One God is made necessary to us to be believed not only as to the Eternal unsearchable Inexistence but specially for the Knowledge of Gods three great sorts of Works on Man That is As our Creator and the God of Nature as our Redeemer and the God of Governing and and reconciling Grace and as our Sanctifier and the Applyer and Perfecter of all to fit us for Glory And so the Son as Redeemer is the way to the Father to know him and his Love and be reconciled to him And the Holy Ghost is the Witness of the Son The proof therefore of the Gospel of Christ in one word is the Holy Ghost that is the certain Testimony of God's Spirit And this Testimony consisteth of these several parts I. The foregoing Testimony of the Spirit by all the Prophesies of the Old Testament and the Typical Prefigurations which became a fuller proof than before when they were seen all to be fulfilled in Christ Yet many were fulfilled before When Abraham had no Child he was promised the Multiplication of his Seed and that all Nations should be blessed therein Gen. 12. 2. 13. 16. 15. 5. 17. 2. 18. 11 12. The 400 Years of their abode in Egypt and Canaan before were foretold and punctually fulfilled Gen. 15. 13 14. Ex. 12. 31 32. So was Iacob's Prophesie of Iudah's Scepter Gen. 42. 8 9 10. And Ioseph's dreams And verily Balaams last Prophesie was marvellous who when he had blessed Israel and foretold their Victories foretold also the Scepter of David and Christ and the success of the Assyrians and after that of Chittim against the Hebrews themselves Numb 24. And who seeth not the fulfilling of the terrible Prophesie of Moses against the Iews Deut. 31 Iosiah by Name and his Deeds were foretold 300 Years before he was Born 1 Kings 13. 2. 2 Kings 23. 15. Oft was the Captivity of the Iews foretold and the destruction of Babylon and the Iews return by Cyrus named long before he was Born and the very time foretold From the beginning Christ was promised and the circumstances of his coming foretold Gen. 3. 15. 26. 4. 49. 10. Deut. 18. 15. Psal. 2. 27. 89. 110. Isa. 53. 11. 1. Ier. 33. 15. Mic. 5. 2. That he should be Born of a Virgin Isa. 7. 14. in Bethlem Mic. 5. 2. and then the Infants killed Ier. 31. 15 that he should come into the Temple as the Angel of the Covenant whom they desired but they should not endure therein when he came because he came as a Refiner Mal. 3. 1. 3. That he should go into Egypt and return thence Isa. 19. 1. Hos. 11. 1. That One should go before him to prepare the way Mal. 3. 1. That he should do wonders for the People Isa. 35. 5. That a familiar should betray him and that for Thirty pieces of
Church by the Apostolical Power Preaching Writings and Miracles and in the Sanctifying and helping all true Believers Q. 7. By this it seems there are many wayes of denying the Holy Ghost A. Yes 1. They deny him who deny his Godhead as the Third Person in the Blessed Trinity 2. They deny him who deny that the Miracles oâ— Christ and his Apostles were God's Testimony to Christ being convinced of the Trueth of the Facts 3. They deny him who deny the extraordinary qualifications of the Apostles and suppose them to have had but the prudence of ordinary honest Men. 4. They deny the Holy Ghost who deny the sacred Scriptures to be indited by him and to be true 5. They deny him who deny him to be the Sanctifier of God's Elect and feign Holiness to be bâ—â— conceit deceit or common Virtue Q. 8. But are all these the unpardonable sin against the Holy Ghost A. The unpardonable sin is called The Blasphemy against the Holy Ghost Mat. 12. And it is when Men are convinced that those Miracles were done and those gifts given which are God's attestation to Christ and his Gospel but they fixedly believe and say That they were all done by the power of the Devil by Conjuration and not by God and therfore notwithstanding them Christ was but a Deceiver And this sin is unpardonable because it rejecteth the only remedy The Spirits witness to the truth of Christ He that will not believe this Witness shall have no other Q. 9. But how may we know that we are Sanctifyed by the Spirit A. By that Holiness which he causeth 1. When our Understandings so know and believe the Truth and Goodness of the Gospel and its Grace as that we Practically esteem and prefer the Love of the Father the Grace of the Son and the Communion of the Holy Ghost and the heavenly Glory before all the Pleasures Profits and Honours of this World that stand against them and before Life it self 2. When Our Wills do with habitual Inclination and Resolution Love and Choose the same before all the said things that stand in competition 3. When in the course of our Lives we seek them first and hold them fastest in a time of Tryal forsaking the Flesh the World and the Devil so far as they are against them and living in sincere though not perfect Obedience to God Q. 10. Is the Spirit or the Scripture higher and the Rule of Faith and Life A. The Spirit as the Author of the Scripture is greater than the Scripture and the Scripture as the Word of the Spirit is the Rule of our Faith and Lives and greater than our Spiritual gifts The Spirit in the Apostles was given them to write when they had preached that Doctrine which is our Rule But the Spirit is not given to us to make a new Law or Rule but to believe Love and Obey that already made As under the Law of Moses God that made the Law was greateâ— than the Law But when God had made that Law their Rule he did not after that teach good Men to make another Law but to understand and obey that Q. 11. There are many that boast of the Spirit and Revelations how shall we try such whether their Spirits â—â— of God A. 1. If they pretend to do that which is fully done by the Spirit already that is to preach or write another Gospel or make a new Law for the Universal Church seeing this was the Prophetical extraordinary Office of Christ and the Spirit in the Apostleâ— such imply an accusation of insufficiency on Christs aâ—â— the Spirits Law or Rule and arrogate a power never given them and so are false Prophets 2. If they contradict the written Word of God which is certainly Sealed by God's Spirit already â—â— must needs be by an evil Spirit For God's Spirit doth not contradict it self Q. 12. But had not the Priests under the Law tâ—â— Spirit of God as well as Moses that gave them tâ—â— Law A. Moses only and Aaron under him had God Revelation to make the Law And the Priests only to keep it teach it and rule by it And so it is as tâ— the Apostles of Christ and the succeeding Ministry Q. 13. But might not Kings then make Religioâ— Laws A. Yes to determine such circumstances as Goâ— had only given them a General Law for and left to be determined by them but not to make new Laws of the same kind with Gods nor to add to or alter them Q. 14. But were there not Prophets after Moses that had the Spirit A. Yes But they were not Legislators but sent with particular Mandates Reproofs or Consolations save only David and Solomon who had directions from God himself not to make a new Law of God but to order things about the Temple and its Worship So if any Man now pretend to a Prophetical Revelation it must not be Legislative to the Catholick Church nor against Scripture but about particular Persons Acts and Events and it must be proved by Miracle or by Success before another is bound to believe him Q. 15. Must I take every motion in me to be by the Holy Ghost which is agreeable to the Word of God or for doing what is there commanded A. Yes if it be according to that Word for the Matter End Manner Time and other circumstances But Satan can transform himself into an Angel of Light and mind us of some Text or Truth to misapply it and put us on Meditation Prayer or other duty at an unseasonable Time when it would do more hurt than good or in an ill manner or to ill Ends He can move Men to be fervent Reprovers or Preachers or Rulers that were never called to it but are urged by him and the Passion and Pride of their own Hearts And good Men in some mistakes know not what manner of spirit they are of CHAP. XVIII The Holy Catholick Church Qu. 1. HOw is this Article joyned to the former A. This Article hath not been alwayes in the Creed in the same order and words as now But the belief of a Holy Church was long before it was called Catholick And it is joyned as part of our Belief of the Work of the Holy Ghost and the Redemption wrought by Christ Christ by his death purchaseth and the Holy Ghost gathereth the Holy Catholick Church It were defective to believe Christs Purchase and the Holy Ghost's Sanctification and not know for whom and on whom it is done To Sanctifie is to Sanctifie some Persons and so to make them the Holy Society or Christian Church Q. 2. What is a Church A. The Name is applied to many sorts of Assemblies which we need not name to you But here it signifieth The Christian Society Q. 3. Why is it called Catholick A. Catholick is a Greek word and signifieth Universal It is called Catholick because 1. It is not as the Iews Church confined to one Nation but comprehendeth all
meant in the Creed A. Yes 1. The Creed containeth the necessary Matter revealed by God which we must believe 2. And it mentioneth Him to whom we must Trust in our Assent Consent and Practice even God the Father the Son and the Holy Ghost Q. 7. But is this the Faith by which we are justifyed Are we justified by believing in God the Father and the Holy Ghost and the rest of the Articles Some say It is only by believing in Christs Righteousness as imputed to us A. Justification is to be spoken of hereafter But this one entire Christian Faith is it which God hath made the necessary qualification or Condition of such as he will justifie by and for the Merits of Christ's Righteousness Q. 8. Doth not I believe signifie that I believe that this God is my God my Saviour and my Sanctifier in particular A. It is an applying Faith It signifieth 1. That you Believe his Right to be your God 2. And his offer to be your God 3. And that you consent to this Right and Offer that he may be special Relation be yours 4. But it doth not signifie that every Believer is sure of the sincerity of his own Act of believing and so of his special Interest in God though this is very desirable and attainable CHAP. IX Of the first Article I Believe in God the Father Almighty maker of Heaven and Earth Qu. 1. SEeing you before proved that there iâ— a God from the Light of Nature aâ—â— Heathens know it why is it made an Article â—â— Faith A. The understanding of Man is so darkened and corrupted now by sin that it doth but groâ—â— after God and knoweth him not as revealeâ— in his Works alone so clearly and surely as â—â— needful to bring home the Soul to God in Holâ— Love Obedience and Delight But he is morâ— fully revealed to us in the Sacred Scripture bâ— Christ and his Spirit which therefore must bâ— herein believed Q. 2. What of God doth the Scripture make knoâ—â— better than Nature A. That there is a God and what God is and what are his Relations to us and what aâ—â— his works and what are our Duty to him anâ— our Hopes from him Q. 3. That there is a God none but a mad Mâ—…sure can doubt But what of God is so clearly râ—…vealed in Scripture A. 1. His essential Attributes and 2. The Trâ—…nity in one Essence Q. 4. Which call you his Essential Aâ—tributes A. God is essentially LIFE UNDERSTANDING and WILL or VITAL-POWER WISDOM and GOODNESS or LOVE in one substance and this in absolute Perfection Q. 5. But are not all the rest of his Attributes Essential A. Yes But they are but these same Named variously from their various respects to the Creatures such are his Truth his Iustice and his Mercy as he is our Governour His Bounty as our Benefactor and his Self-sufficiency Eternity Immensity or Infiniteness his Immutability Immortality Invisibility and very many such respective Names are comprehended in his PERFECTION Q. 6. I have oft heard of Three Persons and One God and I could never understand what it meant How Three can be but One. A. It 's like that is because you take the word PERSON amiss as if it signified a distinct Substance as it doth of Men. Q. 7. If it do not so doth it not tend to deceive us that never heard of any other kind of Person A. The Scripture tells us that there are Three and yet but One God but it giveth us not a Name which may notifie clearly so great a Mystery for it is unsearchable and incomprehensible We are to be Baptized into the Name of the Father Son and Holy Ghost Matth. 28. 29. And there are three that bear Record in Heaven the Father the Word and the Holy Spirit and these three are one 1 Ioh. 5. 7. But the custom of the Church having used the word PERSON having none that clearly expresseth the Mystery it is our part rather to labour to understand it how a Divine Person differâ— from a Humane than to quarrel with an impropeâ— word GOD is ONE Infinite undivided Spiritâ— and yet that he is FATHER SON and HOLY GHOST must be believed And God hath made so marvellous an impression on all the Natures of Active Beings of THREE in ONE as to me doth make this Mystery of oâ—â— Religion the more easie to be believed so far iâ— it from seeming a contradiction Q. 8. I pray shew me some such Instances A. I. The Sun and all true Fire is One Substancâ—â— having Three Essential Powers the Moving Poweâ— the Enlightning Power and the Heating Power Motion is not Light Light is not Heat and Heâ—â— is not Motion or Light Yet all are One Substancâ—â— and radically one Virtue or Power and yet Three as Operative II. Every Plant hath One Vegetative principlâ—â— which hath Essentially a Power Discretive aâ—… discerning its own Nutriment Appetitive deâ—…ring or drawing it in and Motive and so digestivâ— and assimilative III. Every Bruit hath One Sensitive Soul whicâ— Essentially hath a Power of Vital-sensitive Motioâ—â— Perception and Appetite IV. Every Man hath One Soul in Substance whicâ— hath the Powers of Vegetation Sense and Intellection â—â— Reasoning V. The Soul of Man as Intellective hath Essentially a Threefold Power or Virtue Mental Life for motion and execution Understanding and Will All Active Beings are Three Virtues in one substance Q. 9. But these do none of them make Three Persons A. 1. But if all these be undenyable in Nature and prove in GOD ACTIVE LIFE UNDERSTANDING and WILL it shews you that Three Essentials in One substantial Essence is no contradiction And why may not the same be as true of the Divine Persons 2. And in God who is an Infinite undivided Spirit little can we conceive what Personality Signifieth and how far those Schoolmen are right or wrong who say That Gods Essential SELF-LIVING SELF-KNOWING and SELF-LOING are the Trinity of the Persons as in Eternal Existence and that the Operations and Appearances in POWER WISDOM and LOVE in CREATION INCARNATION for REDEMPTION and Renovation in NATURE GRACE and Initial GLORY or Communion are the Three Persons in the Second Notion as outwardly Operative And how much more than this soever there is it is no wonder that we comprehend it not Yea I believe there is yet more in the Mystery of the Trinity because this much is so intelligible Q. 10. But is it not strange that God will lay our Salvation on the belief of that which we cannot understand Yea is it not on the bare saying of a Word whose meaning none can know A. The Doctrine of the Trinity in Unity is the very Summ of all the Christian Religion as the Baptismal Covenant assureth us And can we think that Christianity saveth Men as a Charm by words not understood No the belief of the Trinity is a Practical Belief far be it from us to think that every plain
enlarged and Seldom put up the whole matter of Prayer all at once 3. They formed their Desires according to the Method of this Prayer though they expressed those deres as various occasions did require Q. 9. Is every Christian bound to say the Words of the Lords Prayer A. The same answer may serve as to the last Every Christian is bound to make it the Rule of his Desires and Hopes both for Matter and Oâ—der But not to express them all in every Prayer But the Words themselves are apt and must have their due reverence and are very fit to summ up our scattered less ordered Requests Q. 10. But few Persons can understand what such generals comprehend A. 1. Generals are useful to those that cannot distinctly comprehend all the particulars in them As the General knowledg that we shall be happy in Holy and Heavenly Joy with Christ may comfort them that know not all in Heaven that makes up that happiness so a General desire may be effectual to our receiving many particulars 2. And it is not so General as God be merciful to me a Sinner an accepted Prayer of the Publican by Christs own Testimony There are six particular Heads there plainly expressed CHAP. XXIV Our Father which art in Heaven Expounded Qu. 1. WHo is it that we pray to whom we call Our Father A. GOD himself Q. 2. May we not pray to Creatures A. Yes for that which it belongeth to those Creatures to give us upon our request supposing they hear us But not for that which is Gods and not their own to give nor yet in a manner unsuitable to the Creatures Capacity or Place A Child may Petition his Father and a Subject his Prince and all Men one another Q. 3. May we not pray to the Son and the Holy Ghost as well as to the Father A. As the word Father signifieth God aâ— God it comprehendeth the Son and the Holy Ghost and as it signifieth the first Person in the Trinity it excludeth not but implyeth the second and the third Q. 4. What doth the word Father signifie A. That as a Father by Generation is the Owner the Ruler and the Loving Benefactor to his Child so is God eminently and transcendently to us Q. 5. To whom is God a Father and on what Fundamental account A. 1. He is a Father to all Men by Creation to all lapsed Mandkind by the Price of a sufficient Redemption But only to the Regenerate by Regeneration and Adoption and that effective Redemption which actually delivereth Men from Guilt Wrath Sin and Hell and Justifieth and Sanctifieth them and makeâ— them Heirs of Glory Q. 6. What is included then in our Child-like relation to this Father A. That we are his own to be absolutely at his dispose his Subjects to be absolutely Ruled by him and his Beloved to depend on his Bounty and to love him above all and be happy in his Love Q. 7. What is meant by the words which art iâ— Heaven A. They signifie I. God's real Substantiality He is existent II. God's incomprehensible Perfection in Power Knowledge and Goodness and so his absolute sufficiency and fitness to hear and help us 1. The vastness Sublimity and Glory of the Heavens tell us that He who Reigneth there over all the World must needs be Omnipotent and want no power to do his will and help us in our need 2. The Glory and Sublimity tell us that he that is there above the Sun which shineth upon all the Earth doth behold all Creatures and see all the wayes of the Sons of Men and therefore knoweth all our Sins Wants and Dangers and heareth all our Prayers 3. Heaven is that most perfect Region whence alâ— good floweth down to Earth Our Life is thence our Light is thence all our Good and foretast of Felicity and Joy is thence And therefore the Lord oâ—… Heaven must needs be the Best the Fountain of aâ—… Good and the most amiable End of all just Desire and Love Yet Heaven is above our Sight and comprehension and so much more is God III. And the word Art signifieth God's Etemity in that Heavenly Glory It is not who wa st or who wilt be Eternity is indivisible Q. 8. Is not God every where Is he more in Heaven than any where else A. All Place and All things are in God He is absent from none Nor is his Essence divisible or Commensurate by Place or limited or more here than there But to us God is known by his Works and Appearances and therefore said to be most where he worketh most And so we say that God dwelleth in him who dwelleth in Love That he walketh in his Church that we are his Habitation by the Spirit that Christ and the Holy Spirit dwell in Believers Because they operate extraordinarily in them And so God is said to be in Heaven because he there manifesteth his Glory to the Felicity of all the Blessed and hath made Heaven that Throne of his Majesty from whence all Light and Life and Goodness all Mercy â—nd all Justice are communicated to and exercised on Men. And so we that cannot see God himself must â—ook up to the Throne of the Heavenly Glory in our Prayers Hopes and Joyes Even as a Mans Soul is undivided in all his Body and yet it worketh not alike â—â— all its parts but it is in the Head that it useth Reason Sight c. and doth most notably appear to â—thers in the Face and is almost visible in the Eye â—nd therefore when you talk to a Man you look him â—â— the Face and as you talk not to his Flesh but to his â—ensitive and intellectual Soul so you look to that art where it most apparently sheweth its sence and â—â—tellection Q. 9. Is there no other Reason for the naming of Heaâ—en here A. Yes It teacheth us whither to direct our own desires and whence to expect all good and where our own Hope and Felicity is It is in Heaven that God is to be seen and enjoyed in Glory and in perfect Love and Joy Though God be on Earth he will not be our Felicity here on Earth every Prayer therefore should be the Souls aspiring and ascending towards Heaven and the believing exercise of a heavenly Mind and Desire For a Man of true Prayer to be unwilling to come to Heaven and to love Earth better is a contradiction Q. 10. But do we not pray that on Earth he may use us as a Father A. Yes that he will give us all Mercies on Earth conducing to heavenly Felicity Q. 11. What else is implyed in the word Our Father A. Our Redemption and Reconciliation by Christ and to the Regenerate our Regeneration by the Holy Ghost and so our Adoption by all which of Enemies and the Heirs of Hell we are made the Sons of God and Heirs of Heaven It is by Christ and his Spirit that we are the Children of God Q. 12. Why say we Our Father and
Relations are here included A. That we being Gods Creatures and Redeemed Ones are 1. His Own 2. His Subjects to be Ruled by him 3. His poor Beneficiaries that have all from him and owe him all our Love Q. 8. What do the words signifie that brought thee out of the Land of Egypt A. That besides the Right of Creation God hath a Second Right to us as our Redeemer The deliverance from Egypt was that Typical one that founded the Relation between him and the Common-wealth of Israel But as the Decalogue is the Law of Christ the meaing is I am the Lord thy God who Redeemed thee from sin and misery by Iesus Christ. So that this signifieth the nearest Right and Reason of this Relation between God and Man He giveth us his Law now not only as our Creator but as our Redeemer and as such we must be his willing Subjects and obey him Q. 9. Are all Men Subjects of God's Kingdom A. 1. All are Subjects as to Right and Obligation 2. All that Profess Subjection as profest Consenters 3. And all true hearty Consenters are his sincere Subjects that shall be Saved God the Creator and Redeemer hath the Right of Soveraignty over all the World whether they Consent or not But they shall not have the Blessing of Faithful Subjects without their own true Consent nor of visible Church Members without profest Consent But antecedent Mercies he giveth to all Q. 10. Why is this description of Gods Soveraignty and Mans Subjection and the Ground of it set before the Commandements A. Because 1. Faith must go before Obedience He that will come to God and obey him must Believe that God is God and that he is the Rewarder of them that diligently seek him Heb. 11. 6. And he that will obey him as our Redeemer must believe that we are Redeemed by Jesus Christ and that he is our Lord and King 2. And Relations go before the Dutyes of Relation And our Consent foundeth the mutual Relation The nature and form of Obedience is To Obey anothers Commanding will because he is our Rightful Governour No Man can Obey him formally whom he taketh not for his Ruler And Subjection or Consent to be Governed is Virtually all Obedience Q. 11. But what if Men never hear of the Redeemer may they not obey Gods Law of Nature A. They may know that they are Sinners and that the sin of an Immortal Soul deserveth endless punishment And they may find by experience that God useth them not as they deserve but giveth many mercies to those that deserve nothing but misery and that he obligeth them to use some means in hope for their recovery and so that he Governeth them by a Law or on terms of Mercy And being under the first Edition of the Law of Grace though they know not the second they ought to keep that Law which they are under and they shall be judged by it Q. 12. How then doth the Christian Church as Christs Kingdom differ from the World without if they be any of his Kingdom too A. As all the World was under that Common Law of Grace which was made for them to Adam and Noe and yet Abraham and his Seed only were chosen out of all the World as a peculiar Holy Nation to God and were under a Law and Covenant of Peculiarity which belonged only unto them so though Christ hath not revoked those common Mercies given to all by the first Edition of the Law of Grace nor left the World ungoverned and lawless yet he hath given to Christians a more excellent Covenant of Peculiarity than he gave the Natural Seed of Abraham and hath elected them out of the World to himself as a chosen Generation a Royal Priestood an Holy Nation a peculiar People to shew forth the Praises of him that hath called them out of darkness into his marvellous Light 1 Pet. 2. 9. Q. 13. It seems then we must take great heed that we make not Christs Kingdom either less or Greater than it is A. To make it Greater than it is by equalling those without with the Church or Church-hypocrites with the sincere doth dishonour Gods Holiness and the wonderful design of Christ in Mans Redemption and the Grace of the Spirit and the Church of God and obscureth the Doctrine of Election and God's peculiar Love and tendeth to the discomfort of the Faithful and even to Infidelity And to make Christ's Kingdom less than it is by deâ—ying the first Edition of the Law of Grace made to â—ll and the common Mercies given to all antecedently â—o their rejection of them doth obscure and wrong â—he Glory of Gods Love to Man and deny his comâ—on Grace and Law and feigneth the World either â—o be under no Law of God or else to be all bound to be perfectly Innocent at the time when they are guilty and either not bound at all to hope and seek for Salvation or else to seek it on the Condition of being Innocent when they know that it is impossible they being already guilty And it maketh the World like the Devils almost shut up in despair and it leaveth them as Guiltless of all sin against Grace and the Law of Grace as if they had none such And it contradicteth the judgment of Abraham the Father of the Faithful who saw Christ's day For he thought that even the wicked City Sodom had had Fifty Persons so Righteous as that God should have spared the rest for their sakes to say nothing of Iob Nineve c. In a word the ungrounded extenuating the Grace oâ— Christ and the Love of God hardeneth Infidels and tempteth Christians to perplexing Thoughts of the Gospel and of the Infinite Goodness of God and maketh it more difficult than indeed it is to see hiâ— Amiableness and consequently to Glorifie and Loâ—â— him as the Essential Love whose Goodness is equaâ— to his Greatness It is Satan as an Angel of Light and Righteousness who pretending the defence of God's special Love to his Elect denyeth his common Mercies to Mandkind to dishonour Gods's Love and strengthen our own Temptations against the Joyfuâ— Love of God Q. 14. Is Government and Subjection all that â—â— here included A. No God's Kingdom is a Paternal Kingdom â—…ling Children by Love that he may make them happy I am the Lord thy God signifieth I am thy greatâ—â— Benefactor thy Father who gave thee all the Gooâ— thou hast and will give to my obedient Children Grace and Glory and all that they can reasonably desire and will protect them from all their Enemies and supply their wants and deliver them from Evil and will be for ever their Sun and Shield their Reward and Joy and better to them than Man in Flesh can now conceive even Love it self CHAP. XXXIV Of the First Commandment Qu. 1. VVHat are the words of the First Commandement A. Thou shalt have no other Gods before me Exod. 20. 3. Q. 2. What