speaking â—… him should be customary and dead and like thâ— Thoughts and talk of Common things and in some degree of Taking of Gods Name in vain CHAP. XXXVII Of the Fourth Commandement Qu. 1. WHat are the Words of the fourth Commandement A. Remember the Sabbath day to keep it holy six daies shalt thou Labour and do all thy work But the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughâ—er thy Man-Servant nor thy Maid-Servant nor thy Cattel nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them â—s and rested the seventh day Wherefore â—he Lord blessed the Sabbath day and â—allowed it Q. 2. Why doth Deut. 5. repeat it in so different Words A. Because the words are but for the sence and â—hey being kept in the Ark as written in Stone and safe from alteration Moses in Deut. 5. gave them the sence and added some of his own explication And nothing is altered to obscure the sence Q. 3. Which day is it which was called the Sabbath in this Commandement A. The seventh commonly called from the Heathen Custom Saturday Q. 4. Why was that day made the Sabbath A. God having made the world in six daies space seeing all Good and very Good rested in his own complacency and appointed the seventh day every week to be separated as Holy to worship and praise him the Great Creator as his Glorious perfections shine forth in his works Q. 5. What is meant by Gods resting from his work A. Not that he had been at any labour or weaâ—iness therein but 1. That he finished the Creation 2. That he was pleased in it as Good 3. And that he would have it be a day of holy pleasant Rest to man Q. 6. What is meant by keeping Holy the Sabbath day A. Separating it to the Holy Worship and praise of the Creator and Resting to that end from unnecessary bodily labour Q. 7. What doth the word Remember signifie A. First it is an awakening Caveat to bid us take special care that we break not this Commandement 2. And then that we must prepare before it comes to avoid the things that would hinder us in the duty and to be fit for it's performance Q. 8. Why is Remember put before this more than before the rest of the Commandements A. Because 1. Being but of Positive institution and not naturally known to man as other duties are they had need of a positive excitation and Remembrance And 2. It is of great importance to the constant and acceptable worship and the avoiding of impediments to keep close to the due Time which God hath appointed for it And to violate it tendeth to Atheistical ungodliness Q. 9. Why is it called The Sabbath of the Lord thy God A. Because 1. God did institute and separate it 2. And it is separated to the honour and Worship of God Q. 10. When and how did God institute and separate it A. Fundamentally by his own Resting from the work of Creation But immediately by his declaring to Adam his Will for the sanctifying of that day which is expressed Gen. 2. 3. Q. 11. Some think that the Sabbath was not instituted till man had sinned and Christ was promised and so God Rested in Christ A. When the text adjoineth it close to the Creation and giveth that only as the reason of it that God ended his works which he had made and rested from them this is humane corrupting presumption Q. 12. But some think the Sabbath was first instituted in the Wilderness when they were forbid to gather Manna A. It is not there mentioned as newly instituted and it is mentioned Gen. 2. 2 3. and then instituted with the reason of it And God blessed the seventh day and sanctified it because in it he rested from all his works which God created and made And the same reason is repeated in the Fourth Commandement Q. 13. Is this Commandement of the Law of Nature as are the rest A. It was more of the Law of Nature to Adam than to us his nature knowing otherwise than ours both when God ended his works and how beautiful they were before the Curse It is now of the Law of Nature that is known by Natural light without other Revelation 1. That God should be worshipped 2. That Societies should assemble to do it together 3. That some set Time should be separated statedly to that use 4. That it should be done with the whole heart without worldly diversions or distractions But I know nothing in Nature alone from whence a man can prove that 1. It must be either just one day in seven 2. Or just what day of the seven it must be 3. Nor just what degree of Rest is necessary Though reason may discern that one day in seven is a very convenient proportion Q. 14. Are the words Six dayes shalt thou labour c. a Command or onely a License A. They are not only a License but a Command to man to live in an ordinary calling or Lawful course of Labour according to each ones ability and place and diligently to exercise it and not spend time in Idleness And the ordinary time is here assigned thereto Q. 15. Then how can it be lawful to spend any of the week-dayes in Religious Exercises any more than to spend any part of the Sabbath day in Labour A. All Labours are to be done as the Service of God and as a means to holy and Everlasting ends and therefore it is implyed still that God be sought and remembred and honoured in all As our Eating and drinking is our duty but to be done to the Glory of God and therefore with the seeking of his blessing and returning him our thanks Q. 16. But is it lawful then to separate whole dayes either weekly or monthly or yearly to Religious Exercises when God hath commanded us to labour on them A. As Gods command of Resting on the Sabbath is but the Stating of the Ordinary Time supposing an exception of extraordinary Cases as in time of War of Fire of dispersing Plagues of hot Persecution c. As Circumcision was omitted in the Wilderness forty years so this Command to Labour six dayes doth state our ordinary time but with supposed exception of extraordinary occasions for dayes of Humiliation and Thanksgiving And all Gods Commands suppose that when two dutyes meet together and cannot both be then done the greater must ever be preferred And therefore saving the Life of a Man or a Beast yea feeding and watering beasts labouring in Temple Service c. were to be preferred before the Rest of the Sabbath And so when our necessity or profit make Religions exercises more to oâ—r good and so a greater duty as Lectures Fasts c. we must preferre them to our ordinary Labour For as the Sabbath was made
and the perfecter of his work on that day The Apostles settled that day as the stated time for constant Church-Assemblies and Communion And all the Churches in the World have constantly called it The Lords day and kept it as thus appointeâ— and uâ—ed by the Apostles from their dayes till now with one consent And because I must not here writâ— a Volume on this point instead of a Catechismeâ— he that doubteth may see all this fully proved in mâ— book called The Divine appointment of the Lorâ— day and in Dr. Youngs book called The Lords dâ—â— vindicated Q. 26. Is Rest as necessary now as under Mosâ—â— Law A. It was then commanded both as a means tâ—â—â—he holy work of the day and also as a Ceremoâ—â— which was made a duty in it self as a Shadow â—â— â—â—â— Christian Rest. In the first respect we are as much â—â—â— more obliged to forbear Labour even so far â—â—it hindereth holy work as they were then But â—â— in the second respect Q. 27. When doth the Lords day begin and end A. It 's safest to judge of that according to the Comâ—… estimation of your Countrey of the measure of â—â— other dayes remembring that it is not now as â—â—â— Jewish Sabbath to be kept as a Ceremony but as â—â—â— season of Holy Works As therefore you allow â—â—â— other dayes a stated proportion of twenty four â—â—â—rs for Labour and the rest for sleep or rest do â—â— by the Lords day and you need not further be â—â—pulous as to the time But remember 1. That you â—â—id scandal â— That even the Sabbath and so â—â— Lords day was made for man and Christ is the â—â—d of it who will have the greatest works preâ—…ed Q. 28. Doth not Paul tell us that all dayes are alike â—â— we must not judge one another for dayes Why then â—â—d Christians make a difference and not serve God â—â—lly every day A. Paul tells you that Christ hath taken away the â—â—ish Ceremonial difference of dayes for neglect â—â— which none is to be judged But it followeth not â—â—â— Christ hath made no difference himself and hath â—â— stated a day for Christian Work in Communion â—â—ve the rest One hour of the day doth not in â—â—lf now differ from another And yet every wise â—â—ter of a Family will keep the Order of stated â—â—s for Dinner and for Prayer And so will a Congregation for Lectures and other ordinary ocâ—â—sions I told you in the beginning that the Light â—… Law of nature tells us that Gods publick Worsâ—â—â— should have a stated day in which as free from versions and distractions we should wholly apâ—… our selves thereto And that all the Christians in â—… world assemble for the same work on the same dâ—… hath much of laudable concord harmony and mâ—…al help And therefore it concerned him who oâ—… is the King and Law-giver to the universal Churâ—â— to make them a Law for the determination of â—â—â— day which he hath done Q. 29. But is it not more spiritual to make eâ—… day a Sabbath A. It is most Christian-like to obey Christ â—… King Thus the same men pretend to make evâ—… meal a Sacrament that they may break the Law Christ who instituted the Sacrament Satans way drawing men from Christs Laws is sometime by â—…tending to do more and better But to keep evâ—â—â— day a Sabbath is to keep none It is not lawful cast off our outward labour all the six dayes nor â—… mind or body bear it to do nothing but religious Wâ—â—sâ—ip These men mean no more but to follow thâ—… earthly business with a spiritual mind and at soâ—… seasons of the day to worship God solemnly And â—… is but what every good Christian should do every â—… But who knoweth not that the mind may with more advantage attend Gods instructions and be â—…ed to him in holy Worship when all worldly â—…verting businesses are laid by and the whole man â—â—ployed towards God alone If men will regard 1. The experience of their oâ—… Souls 2. And of all others in the World they miâ—… â—… be resolved how mischievous a thing the negâ—… of the Lords day is and how necessary its holy â—…rvation 1. That man never knew what it is â—…ttend Gods worship seriously and therein to reâ—…e his special blessing who hath not found the â—…t advantage of our separation from all common â—…ess to attend holy work only on the Lords day â—… that feeleth no miss or loss of it sure never knew â—…t Communion with God is 2. And Servants â—…d be left remediless under such Masters as would â—… oppress them with Labour and restrain them â—… Gods service It is therefore the great mercy the universal King to secure the Liberties of the â—…vants and to bind all men to the means of their â—… felicity 3. And common reason will tell us that a Law obâ—…ing all men to spend one day of seven in Learnâ—… Gods Word and offering him holy Worship â—…st needs tend abundantly more to the increase of â—â—owledge and Holiness than if all men were left â—…heir own or to their Rulers wills herein 4. And common experience puts the matter of fact â—… of doubt that where the Lords day is most conâ—…nably spent in holy exercises there Knowledge â—…ty Charity and all Virtue do most notably prosâ—… And where the sanctifying of the Lords day â—eglected Ignorance Sensuality and Worldliness â—…nd O how many millions of Souls hath Grace â—…erted and comforted and edified on the Lords â—…es When men are obliged to hear read pray â—… praise God and to Catechize their Children and â—…vants as that which God requireth is it not liker â—…e done than if they be left to their own erroneâ—… backward sluggish minds or to the Will of â—…ers perhaps worse than they Q. 30. How is it that the Lords day must be sâ—… and Sanctified A. Not in diverting worldly thoughts wordâ—â—… deeds Much less in idleness or vain pastimes â—… least of all in such sinful pleasures as corrupt â—… mind and unfit a man for holy Work such as gâ—…tony drunkenness lasciviousness Stage-playes â—…mances Gaming c. But the Lords day is â—…cially separated to Gods publick Worship in Châ—… Communion and the rest to private and secret â—… exercises The primitive Christians spent moâ—… the day together And the publick Worship shâ—… not be only preferred but also take up as much of day as we can well spend therein Q. 31. What are the parts of Church-Service be used on the Lords day A. 1. The Reading of the Sacred Scriptures the Teachers and expounding them to the Peoâ—… Their preaching the Doctrine of the Gospel applying it to the case and Consciences of the â—…ers Their guiding them in the solemn exercisâ—… Gods Praise special Worship celebrating the Sâ—…ments especially that of Communion of the Bâ—… and Blood of Christ and that with such conjuncâ—… of Praises to God as that it may be fitly called Eucharist speaking and singing joyfully of Gods
â—…fections and his Mercyes to man but speciall the wonderful Work of our Redemption and tâ—… in chiefly of the Resurrection of Jesus Christ. â—â—e day is to be spent as a Day of Thanksgiving in â—oyful and praising Commemoration of Christs Resurâ—ection Q. 32. On dayes of Thanksgiving men use to Feast May we labour on the Lords day in providing Feasts A. Needless cost and Labour and sensual excess â—ust be avoided as unsuitable to spiritual work and â—ejoicing But such provision as is suitable to a Festival â—or sober holy Persons is no more to be scrupled â—han the labour of going to the Church or the Miâ—isters preaching And it 's a Laudable use for men to â—ear their best Apparel on that day Q. 33. What are the private duties of the Lords â—ay A. Principally speaking and singing Gods Praises â—or our Redemption in our Families and calling â—o mind what we were publickly taught and Catechizing Children and Servants and praying to God â—nd meditating on Gods Word and Works of Nature Grace and Glory Q. 34. Seeing the Lords day is for the Commemoration of Christs Resurrection must we cease the Commemoration of the Works of Creation for which the seâ—enth day Sabbath was appointed A. No The appointing of the Lords day is acâ—umulative and not diminutive as to what we were â—â— do on the Sabbath God did not cease to be our Creator and the God of Nature by becoming our Redeemer and the God of Grace we owe more â—raise to our Creator and not less The Greater â—nd the subsequent and more perfect work comprehendeth the Lesser antecedent and imperfect The Lords day is to be spent in praising God both as our Creator and Redeemer The Creation it self being now delivered into the hands of Christ. Q. 35. But is it not then safest to keep two dayes the seventh to honour the Creator and the first to commemorate our Redemption A. No For when the world was made all very Good God delighted in Man and Man in God aâ—… his only Rest. But upon the sin of Man God is become a condemning Judge and displeased with Man and the Earth is Cursed so that God is so far from being now mans Rest that he is his greatest Terrour till he be reconciled by Christ No maâ— cometh to the Father but by the Son So that now the work of Creation must be commemorated with the work of Redemption which restoreth it to iâ—… proper use Q. 36. But what if a man cannot be satisfied that the seventh day is repealed is it not safest for him â—â— keep both A. God hath laid no such task on Man as to dedicate to Religious Duties two dayes in Seven And he that thinketh otherwise it is his culpable Errour But if he do it conscionably without contentious opposing the Truth and dividing the Church for it good Christians will not despise him but own him as a Brother Paul hath decided that Case Rom. 14. 15. Q. 37. Why is mention here made of all within ouâ— gates A. To shew that this Commandement is not only directed to private Persons but to Magistrates and Masters of Families as such who though they cannot compell men to believe may restrain them from violating the Rest of the Sabbath and compell them to such external Worship of God as all men are immediately obliged to even all within the gates of their Cities or Houses Q. 38. What if one live where are no Church-meetings or none that he can lawfully joyn with A. He must take it as his great loss and suffering and with the more diligence improve his time in private Q. 39. What Preparation is necessary for the keeping holy that day A. I. The chief part of our Preparation is the habitual Holiness of the Soul a Love to God and his Word and Grace and a sense of our Necessities and Heart full of thankfulness to Christ which relisheth Sweetness in his Gospel and in Gods Praise and the Communion of Saints II. And the other part is Our endeavour to prevent all distracting hinderances and to enjoy the greatest helps that we can in the most suitable Means and to meditate before of the great mercy of our Redemption of Christs Resurrection the giving of the Holy Ghost and the everlasting Heavenly Rest which this prepareth for And to pray for Gods assistance and blessing CHAP. XXXVIII Of the the Fifth Commandement Qu. 1. WHat are the Words of the fifth Commandement A. Honour thy Father and thy Moeher that thy dayes may be long on the Land which the Lord thy God giveth thee Q. 2. Doth this Commandement belong to the first Table or the second A. No man knoweth which of the two Tables of Stone it was written in by God But if we may judge by the Subject it seemeth to be the Hinge of both or belong partly to each As Rulers are Gods Officers and we obey God in them it belongs to our duty to God But as they are Men it belongs to the second Q. 3. Why is Father and Mother named rather than Kings A. 1. Parents are our first Governours before Kings 2. Their Government is deeplyer founded even in Nature and not only in Contract 3. Parents give us our very being and we are more obliged to them than to any 4. They have a natural Love to us and we to them so that they are justly named first Q. 4. Is it only Parents that are here meant A. No All true Governours are included but so far as the Commandement is part of the Law of Nature it bindeth us but to natural Rulers antecedently to humane Contract and consent and to those that Rule us by Contract but consequently Q. 5. What is the Power of Parents and Rulers which we must obey A. They are of various ranks and Offices and every ones power in special is that which belongeth to his own place and Office But in general they have power first to command Inferiors to obey Gods Laws And 2. To command them such undetermined things in subordination to Gods Laws which God hath left to their Office to determine of As Corporations make By-Laws by Virtue of the Kings Law Q. 6. What if Parents or Princes command what God forbids A. We must obey God rather than men Q. 7. Are we not then guilty of disobedience A. No for God never gave them power to contradict his Laws Q. 8. But who shall be Iudge when mens Commands are contrary to Gods Must Subjects and Children judge A. While we are Infants naturally uncapable of judging we are ruled as Bruits by our Parents But when we grow up to the use of Reason our Obligation to Govern our selves is greater than to be governed by others Gods Government is the first in order of Nature Self-government is the next though we are not capable of it till we come to some ripeness A man is nearer to himself than his Parents are and his happiness or misery depends
ruine Non-conformists if they Teach many either Boyes or Men have no Law against Parents teaching their own Children 1. Are you fit for the Ministry your selves If so cannot you teach others what you know if you are defective in some useful Knowledge let them elsewhere learn that afterwards 2. Is there any so greatly obliged to take care of them as your selves will you be like those Parents who set God-fathers at the Font to Vow and Promise to do the Parents part and how do such Undertakers use to perform it Or will you be like the Women of this unnatural Age who get Children and not through disability but Wealth Pride and Coyness disdain to Nurse them but cast that on hired Women as obliged more by Money than themselves by Nature to all that Care 3. Cannot you do more at least to ground them well in Religion before you send them from you for other Learning or are you of the mind that to cant over the Catechism is Divinity enough before they have read Aristotle or Studied the Sciences and that they must be Proficients in Logick and Philosophy before they make sure of their Salvation and must read Smiglecius Ariago Zabaâ—el Suarez or be fooled by Cartesians Gassendus or Hobbs before they will Study the Gospel and Cross of Iesus Christ I am no undervaluer of any Academical advantages when the Stream of Academies runs pure and holy they are blessed helps to mens Salvation when their Stream is SENSUAL WORLDLY CORRUPT and MALIGNANT they are Seminaries for Hell and the Devils Schools to train up his most powerful Souldiers to fight against serious Godliness in Christs own Livery and Name and to send Youth thither is worse than to send them to a Brothel-House or a Pest-house 4. Are there not fewer Temptations in your own Houses than they are like to find abroad in the World you can keep them from the company of sensual voluptuous Lads and of Learned Reverend Enemies of serious Christianity and of worldly men whose Godliness is gain and would draw them ambitiously to Study Preferment and espouse them to the World which in Baptism they renounced if you cannot keep them from such Snares how shall they be kept where such abound 5. And one of the greatest motives of all for your keeping them long enough at home is that you will thereby have time to judge whether they are like to become fit for the Ministry or not Oh how many good men send Plagues into the Church by devoting unproved Lads to the Ministry hoping that God will hereafter give them Grace and make them fit who never promised it When you send them at fifteen or sixteen years of Age to the University from under your own eye you are unlikely to know what they will prove unless it be some few that are very early sanctified by Grace and when they have been a few years at the University be they never so unmeet they will thrust themselves into the Ministry and miserable men for a Benefice take the charge of Souls whereas if you will keep them with you till twenty years of Age you may see what they are like to prove and dispose of them accordingly If you say They will lose the advantage of their Degrees it 's an Objection unfit for a Christians mouth will you prefer Names and aiery Titles before Wisdom Piety and mens Salvation and the Churches good must they go out of their way for a Peacocks feather when they are in a Race as for Life or Death If you say They will lose their time at home the shame then is yours or they are like to lose it more abroad Teach them to read the Scriptures at least the Gospel in the Original Tongues and to understand and practise things necessary to Salvation which all Arts and Sciences must subserve and they do not lose their time and at ripeness of Age they will get more other Learning in a year than before they will do in many and what they learn will be their own when Boyes learn words without the sence If you say They will want the Advantage of Academical Disputes I Answer if Reading fill them with matter nature and common use will teach them how to utter it the World hath too many Disputers Books may soon teach them the true order of Disputing and a few dayes experience may shew the rest If you say You have not time to Teach them I answer you have no greater work to do and a little time will serve with willing teachable Youth and no other are to be intended for the Ministry what Boyes get by hearing their Tutors they oft bestow small labour to digest but take up with bare words and second notions but when they are set to get it from their Books themselves harder Study better digesteth it it is they that must bestow much time the Teacher need not bestow very much Countrey Schools may teach them Latine Greek and Hebrew let them stay there till they attain it you may then teach them the common rudiments of Logick and see them well settled in Divinity and serious Religion and then if Academies prove safe and needfull they will go out better fortified against all the Temptations which they must expect It is certain that Inconveniencies are not so bad as Mischiefs and it 's certain that all our Natures as Corrupt are Dark Carnal and Malignant and need the sanctifying Grace of Christ and its certain that as Grace useth all things to its increase so this serpentine nature will turn Studyes Learning and all such things to serve it self and that Carnal Sensual Malignant Nature cultivated by humane Learning is too usually ripened and sublimated into Diabolism and maketh the most potent Servants of the Devil against Christ And if this be but guilded with sacred Ornaments and Titles and pretences of the Churches Peace and Order it is Garisoned and fortified and a stronger hold for sin and Satan than open Vice And it is certain that as the Rage of Drunkards is raised in their riotous Meetings and as Conjunction Example and Noise put more Valour into Armies than seperated Persons have so combined Societies of Learned Reverenced Malignity do Confirm the Individuals and raise them to the height of Wiekedness So that Universities are either if holy a Copy of Paradise or if malignant the chief Militia of the malicious Enemy of man except a malignant Hierarchy or Clergy who are malignant Academies grown up to maturity If any say that there is no great and solid Learning to be got elsewhere let them think where great Augustine and most of the great Lights of the Church for four hundred years attained their Knowledge and whether the Scaligers Salmasius Grotius Selden and such others got not more by laborious secret Reading than by Academical Tutors and Disputes and whether such famous men as John Reignolds Blondel c. even in the Universities got not their great Learning by searching the same
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
Christian shall be damned who knoweth not what a PERSON in the Trinity is as Eternally inexistent when all the Divines and School Wits as good as confess after tedious disputes with unintelligible words that they know not It is the Trinity as related to us and Operative and therein Notified that We must necessarily understand and believe even as Our Creator Redeemer and Sanctifier that the Love of God the Father and the Grace of the Son and the Communion of the Holy Ghost may be believed received and enjoyed As there are diversities of Gifts but the same Spirit and differences of Administrations but the same Lord and diversities of Operations but the same God which worketh all in all 1 Cor. 12. 4 5 6. 2 Cor. 13. 14. Even as it is not our understanding the Essence of the Sun but our Reception of it 's communicated Motion Light and Heat that our Nature liveth by Q. 11. But how can any Man love him above all of whom we can have no true Conception I cannot Conceive what GOD is A. It may be you think that you know nothing but what you see or feel by Sense For so Mens long use of Bodies and Sense is apt to abuse them Or you think you know nothing which you know not fully and so no Angel knoweth God by an adequate comprehensive Knowledge How far are we from knowing fully what Sun and Moon and Stars are and what is in them and how they are ordered and move And yet nothing is more easily and surely known than that there is a Sun and Stars and that they are substances that have the power of Motion Light and Heat Yea Philosophers cannot yet agree what Light and Heat are And yet we know enough of them for our necessary use And can it be expected then that Man give a proper Definition of the Infinite God And yet nothing is more certain than that there is a God and that he is such as I have before described And we may know as much of him as our Duty and Happinss requireth Q. 12. But what is the best Conception I can have of God A. I partly told you in the Third Chapter and the Second I now tell you further that we see God here but as in a Glass His Image on Mans Soul is the nearest Glass How do you conceive of your own Soul You cannot doubt but you have a Soul while you perceive its constant acts Yet you see it not You find clearly that It is a Spiritual substance that hath essentially the power of Vital-Activity Understanding and Will By this you perceive what a Spirit is And by this you have some perception what GOD is All the World is far less to God than a Body to its Soul And GOD is Infinitely more than a Soul to all the World But by the Similitude of a Soul you may most easily conceive of him CHAP. X. Of God's Almightiness and Creation Qu. 1. WHy is God here called The FATHER in whom we believe A. 1. As he is the first Person in the Eternal Trinity and so called The Father of the Eternal Word or Wisdom as his Son 2. As he is the Father of Jesus Christ as Incarnate 3. As he is the Maker of the whole Creation and as a Common Father giveth Being to all that is 4. As he is our Reconciled Father by Christ and hath adopted us as his Sons and bound us to Love and Trust and Obey him as our Father But the two first are the chief Sence Q. 2. What is God's ALMIGHTINESS A. His Infinite Power by which he can do all things which are works of Power He cannot Lie nor Die nor be the Cause of sin for these are no Effects of Power but of Impotencie Q. 3. Why is his Almightiness to be believed by us A. We do not else believe him to be GOD And we cannot else Reverence Admire Trust him and Obey him as we ought Q. 4. Why is his Almightiness only named and no other properties A. All the rest are supposed when we call him GOD. But this is named because he is first to be Believed in as the Creator and his Creation doth eminently manifest his Power And though the Son and the Holy Ghost are Almighty the Scripture eminently attributeth POWER to the FATHER WISDOM to the SON and LOVE and Perfective Operations to the Holy Ghost Q. 5. Is the Creation named to notifie to us God's Almightiness A. Yes and it is a great part of our Duty when we look up to the Heavens and daily see so far as our short sight can reach of this wondeful World to think with most reverend admiration O what a GOD have we to serve and trust Q. 6. HOw did God make all things A. He gave them all their Being Order and well-being by the Power of his Will and Word Q. 7. When did he make all things A. It is not yet Six thousand Years since he made this World even as much as belongs to us to know Q. 8. How long was God making this World A. It pleased him to make it the work of Six dayes and he consecrated the seventh day a Sabbath for the Commemoration of it and for the solemn Worshipping Him as our Creator Q. 9. For whom and for what use did God make the World A. God made all things for himself not as having need of them but to please his own will which is the Beginning and the End of all his Works and to shine in the Glory of the Greatness Order and Goodness of the World as in a glass to understanding Creatures and to communicate Goodness variously to his Works Q. 10. What did God with the World when he had made it A. By the same Power Wisdom and Will he still continueth it or else it would presently return into nothing Q. 11. What further must we learn from Godâ— CREATING us A. We certainly learn that he is our OWNER our RULER and our BENEFACTOR or FATHER and that we are his OWN and His SUBJECTS and his BENEFITED Children Q. 12. What mean you by the First that he is our OWNER A. He that maketh us of nothing must needs be our absolute Lord or Owner And therefore may do with all things what he Will and cannot possibly do any wrong however he useth us And we must needs be wholly his Own and therefore should wholly resign our selves to his disposing Will. Q. 13. What mean you by the Second that God is our Ruler A. He that by Creation is our absolute Owner and hath made us Reasonable and with Free-will must needs have the only right and fitness to be our Ruler by his Laws and Doctrine And we are bound as his Subjects to Obey him absolutely in all things Q. 14. How gather you that he is our Father or Benefactor A. If we have our very Being from him and all the Good that the whole Creation enjoyeth be his
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