- 
 
-.LIBRARY 
 
 OF THE 
 
 UNIVERSITY OF CALIFORNI 
 
 Received Sept ember. , - / 885 , 
 
 Accessions No . ^ & *~73 Shelf No. - 
 

A 
 
 K E 
 
 NEW TESTAMENT, 
 
 GIVING 
 AN ACCOUNT OP THE 
 
 SEVERAL BOOKS, THEIR 
 AUTHOR 
 
 AND 
 
 OF THE TIMES, PLACES, A 
 
 ON WHICH THEY WERE 
 
 RESPECTIVELY WRITTEN. 
 
 The Sixth Edition corrected. 
 
 ^HINTED FOU F., C., AND J. RIVINGTON, J. 
 . JEFFERY, AND J. RICHARDSON. 
 
 1813. 
 

 frinted by T. C. Hansard, Peterborough-court, Fleet-street, London. 
 
TO THE 
 HONOURABLE AND BIGHT REVEREND 
 
 S H U T E, 
 
 LOUD BISHOP OF LANDAFF. 
 MY LORD, 
 
 HPHE favourable opinion, which 
 your Lordship was pleased to 
 entertain of this little Work in the 
 first Edition, has induced me to give 
 it a Revisal, and, by removing some 
 inaccuracies, to render it less un- 
 worthy your acceptance. 
 
 THAT so slight a performance should 
 have been able to attract your notice, 
 I must attribute to that vigilant, un- 
 remitted attention, which so eminently 
 distinguishes your Lordship's conduct; 
 and makes you esteem no attempt un- 
 deserving your regard, which has the 
 remotest tendency to promote the in- 
 terests of religion or learning. 
 A 2 
 
DEDICATION. 
 
 THAT this little manual may be of 
 some use, especially to the Youth of 
 both Sexes, I am encouraged to hope, 
 from the candid reception it has met 
 with in our Universities, where, I am 
 told, some of the Tutors have adopted 
 it, as a proper compendium to be put 
 into the hands of the younger Stu- 
 dents at their entrance on a course of 
 sacred literature. If it contributes in 
 any degree to make the Holy Scrip- 
 tures more attentively read and better 
 understood, I shall esteem it a pecu- 
 liar happiness to have had this oppor- 
 tunity of testifying the sincere respect, 
 with which I am, 
 My LORD, 
 
 Your Lordship's 
 Most obliged and 
 Faithful Servant, 
 THOMAS PERCY. 
 
 M.DCC.LXXin. 
 
PREFACE. 
 
 A CLEAR introductory illustration 
 ** of the several Books of the NEW 
 TESTAMENT, shewing the design of 
 their writers, the nature of their con- 
 tents, and whatever else is previously 
 necessary to their being read with un- 
 derstanding, is a work, that, if well 
 executed, must prove the best of com- 
 mentaries, and frequently supersede 
 the want of all other. Like an intel- 
 ligent guide, it directs the Reader right 
 at his first setting out, and thereby 
 saves him the trouble of much after- 
 inquiry : Or, like a map of a country, 
 through which he is to travel ; if con- 
 sulted before-hand, it gives him a ge- 
 neral view of the journey, and pre- 
 vents his being afterwards lost and be- 
 wildered . 
 
 THAT the following little work will 
 
 be found to answer this flattering de- 
 A 3 
 
O PREFACE. 
 
 scription, the Compiler dares not take 
 upon him to assert ; he can only say, 
 that the contents are chiefly extracted 
 from two eminent Writers, who have 
 particularly distinguished themselves 
 in this branch of sacred criticism, and 
 have lately thrown great light upon 
 the subject. 
 
 TH^rst of these is, Mr. Professor 
 MICHAELIS, of his majesty's univer- 
 sity of Gottingen, whose " Introduc- 
 " tory Lectures to the sacred Books 
 " of the New Testament," translated 
 from the German, were published, in 
 one volume quarto, in 1761*. The 
 other is the Rev. Dr. LARDNER, 
 whose " History of the Apostles and 
 
 * Since this translation of Mr. MICHAELIS'S Book 
 was published, that eminent Writer has very much 
 improved and enlarged his Work in the original Ger- 
 man : and it will give satisfaction to the learned 
 Reader to be informed, that a Translation of this ex- 
 cellent Performance, with all the late additions and 
 improvements of the deceased Author, may soon be 
 expected. 
 
PREFACE* 7 
 
 " Evangelists, writers of the New 
 " Testament, with Remarks and Ob- 
 " servations on every Book/' was 
 printed in three Volumes Svo. in 1760. 
 The former of these has displayed so 
 much ingenuity and discernment, and 
 the latter such a depth of learning, as 
 give the greatest advantage to such as 
 would avail themselves of their la* 
 hours. 
 
 BUT as their works are not of porta- 
 ble size, and contain a multitude of 
 curious disquisitions not within the 
 reach of the generality of readers, the 
 editor was tempted to give a short 
 abstract of their respective contents, 
 cleared from all miscellaneous digres- 
 sions, and reduced within a small 
 compass for the pocket. He has'not, 
 however, merely confined himself to 
 those two writers, but has enriched his 
 work from other authors ; thus in the 
 Key to the writings of the several 
 Evangelists, a full account is given of 
 
8 PREFACE. 
 
 the curious Hypothesis of the learned 
 and ingenious Dr. OWEN, who, in his 
 " Observations on the Four Gospels," 
 Svo. 1764, has opened a new source 
 of information, and, by comparing the 
 original language of the several Evan- 
 gelists, has started many new hints., 
 which had escaped former inquirers. 
 If the Doctor should find a difficulty 
 proposed, in the following pages, in 
 respect to one part of his scheme, he 
 will also see a solution offered-, \vhich 
 the editor apprehends will give new 
 strength and consistency to the whole 
 argument. 
 
 BESIDES these late writers, recourse 
 was occasionally had to the learned 
 and useful labours of PYLE, DOD- 
 DRIDGE, BENGELIUS, DUPIST, and 
 other former Critics and Commenta- 
 tors ; from each of whom such parts 
 were selected as seemed most solid 
 and judicious ; forming, in the whole, 
 what, it is hoped, will be found a 
 
PREPACE. 9 
 
 clear, concise, and not inconsistent 
 compilation ; in which the editor 
 frankly acknowledges that very little 
 will be found of his . own, and that he 
 has no other merit than that of bring- 
 ing into one compendium whatever he 
 thought was most excellent in so 
 many valuable writers. 
 
 AFTER this little work was first 
 committed to the press, the editor was 
 favoured by an ingenious friend with 
 the short Account of the several Sects 
 and Heresies that prevailed in the 
 times of CHRIST and his Apostles. 
 A general knowledge of those is so ne- 
 cessary to our right understanding the 
 sacred writings, in which one or other 
 of them are constantly alluded to, 
 that this work would have been imper- 
 fect without it ; it is therefore prefixed, 
 by way of INTRODUCTION. In com- 
 piling this brief sketch, the writer ac- 
 knowledges himself indebted not only 
 
10 PREFACE. 
 
 to the valuable works of GODWYN, 
 PRIDEAUX, CALMET, and STACK* 
 HOUSE, but to the very learned System 
 of Ecclesiastical History by Mr. Chan- 
 cellor MOSHEIM, of the University of 
 Gottingen. 
 
 To the same friend the editor is 
 also indebted for the short Analysis, 
 or Key, to the Prophecies contained 
 in the Revelations, with which this 
 little book is concluded. 
 
 M.DCC.LXV* 
 
( 11 ) 
 
 CONTENTS. 
 
 INTRODUCTION. 
 
 Page 
 
 I. Of the Jewish Sects, or Parties - 19 
 II. Of the Christian Sects or Heresies 27 
 The Chronology of Christ's public Mi- 
 nistry - - 36 
 
 KEY TO THE NEW TESTAMENT. 
 
 The meaning of the words. Scripture, 
 
 Bible, New Testament, Gospel - 41 
 
 The Order of the Four Gospels - 44 
 
 St. Matthew's Gospel - - 49 
 
 St. Mar/is - 57 
 
 St. Lukes - - 63 
 
 St. John's - 69 
 
 Acts of the Apostles - 75 
 
 The Order of the Epistles - 79 
 
 To the Romans - - 84 
 
 The First to the Corinthians - - 93 
 
12 CONTENTS. 
 
 Page 
 
 The Second to the Corinthians - - 97 
 
 To the Galatians - - - - 1 00 
 
 To the Ephesians - - - 103 
 
 To the Philippians - - 106 
 
 To the Colossians - - - - 107 
 
 The First to the Thessalonians - - 109 
 
 The Second to the Thessalonians -112 
 
 The First to Timothy - - 1 13 
 
 The Second to Timothy - - 1 16 
 
 To Titus - - 118 
 
 To Philemon - -, - * - 121 
 
 To the Hebrews - - - - 123 
 
 Of St. James - - - 129 
 
 First of St. Peter - - 131 
 
 The Second of St. Peter - - 133 
 
 The First of St. John - 134 
 
 The Second and Third of St. John - 135 
 
 Of St. Jude - - 136 
 
 The Revelation of St. John - 137 
 
 Key to the Prophecies in the Revelation 143 
 
 INTRO- 
 
INTRODUCTION. 
 
 i. 
 
 OF THE JEWISH SECTS, 
 
 PARTIES ALLUDED TO 12* 
 THE GOSPELS. 
 
 II. 
 
 OF THE CHRISTIAN SECTS, 
 
 HERESIES ALLUDED TO IN 
 THE EPISTLES. 
 
TJHIVEl-LSITY 
 
 THE JEWISH SECTS, 
 
 OR 
 
 PARTIES ALLUDED TO IN THE GOSPELS* 
 THE PHARISEES. 
 
 HTHE PHARISEES were a sect among the 
 Jews, that had subsisted at least above 
 a century and half before the appearance 
 of our Saviour. They affected the most 
 profound regard for the Law of God, and 
 the sacred Books ; but for the interpreta- 
 tion of them, and the manner in which 
 they were to be obeyed, they depended 
 chiefly upon traditional accounts. These 
 traditions encumbered religion with a 
 thousand frivolous observances, which 
 drew off the mind from the more im- 
 portant matters of the law; and made 
 men look upon themselves as holy and ac- 
 ceptable to God, not so much from their 
 moral conduct, and observance of divine 
 institutions, as from their conformity to 
 certain modes and punctilios of mere hu- 
 man invention, introduced among them 
 under pretence of being the Traditions of 
 the Elders \ Hence their more than.ordi- 
 
 a i, e. Ancients. 
 B 2 
 
20 INTRODUCTION. 
 
 nary strictness in wearing the PHYLAC- 
 TERY, and singularity in enlarging the 
 BORDERS or FRINGES of their garments b . 
 Hence their superstition about the Sab- 
 bath, as if it had been unlawful on that 
 day to walk in the fields, or to pluck the 
 ears of corn, or to cure the sick, or to aid 
 one's neighbour. Hence too their peculiar 
 zeal and pretence to purity, in the demure- 
 ness with which they fasted, the exactness 
 with which they paid their tithes, the os- 
 tentation with which they prayed, per- 
 forming that duty not only aloud, but in 
 the most public turnings of the streets; 
 the ardour with which they encompassed 
 sea and land to make proselytes or con- 
 verts to their secK; their frequent wash- 
 ing, not only of themselves, but of their 
 vestments and utensils ; and their holding 
 at a distance, or separating themselves not 
 only from Pagans, but from all such Jews 
 as complied not with their peculiarities. 
 To this last circumstance they seem to 
 have owed the name of their sect; the 
 word PHARISEE being derived from a verb 
 in the Hebrew c , which signifies to DIVIDE 
 
 b The PHYLACTERIES were little scrolls of parch-* 
 merit bound to their foreheads and wrists, on which 
 were written texts of Scripture, taken from Exod. xiii. 
 9, 16. and Deut. vi. 8. xi. 18. With regard to their 
 BORDERS and FRINGES, the reader will find the origin, 
 flf this distinction in Numb. xv. 38. Deut. xxii. 12t 
 c CHS, Pharash, To divide. 
 
JEWISH SECTS. 21 
 
 or SEPARATE. This' sect, however, not 
 only held the soul to be immortal, but had 
 some slight notions of a resurrection, be- 
 lieving that on some occasions the soul 
 might again re-animate a body : Whence 
 their conjecture about CHRIST upon his 
 first appearance, that he was either John 
 the Baptist, or Elias, or one of the old pro- 
 phets ; and hence too, notwithstanding 
 the violence with which they had opposed 
 the personal ministry of Jesus, that apti- 
 tude they displayed in after-times, beyond 
 some of the other Jewish sects, to fall-in 
 with his Revelation. 
 
 THE SCRIBES. 
 
 THE word SCRIBES, as that denomina- 
 tion occurs in the New Testament, ap~ 
 pears to be the title not of any particular 
 sect, distinguished from all others as to 
 their modes of practice, or belief; but a 
 general term, applicable to all those of 
 whatever sect, who made the Law of Moses 
 and the prophetical and sacred books their 
 peculiar study, so as to become capable of 
 commenting upon them, and thence of 
 publicly instructing the people. This of- 
 fice seems, however, to have been confined 
 to the descendants of Levi, who being 
 very numerous, and not at all times en- 
 gaged in the immediate service of the 
 temple, had leisure and opportunity enough 
 
22 INTRODUCTION. 
 
 to qualify themselves for this duty, being 
 unembarrassed with secular employments, 
 and liberally provided for among all the 
 other tribes. It appears indeed from the 
 frequent mention that is made in the Gos- 
 pel of the Scribes and Pharisees in con- 
 junction, that the greatest number of 
 Jewish Teachers or Doctors of the Law*, 
 for these are expressions equivalent to 
 SCRIBE, were at that time of the Pharisaical 
 sect. In the Old Testament, we meet 
 with the term SCIUBE in a secular sense, 
 as denoting sometimes a secretary of state \ 
 sometimes a principal clerk in a court of 
 judicature f , and sometimes a commissary 
 or muster-master in the army 2 ; and al- 
 though it is probable that a duly qualified 
 man belonging to any of the other tribes 
 might be admitted into any of these em* 
 ployments, yet the superior opportunity 
 that the descendants of Levi enjoyed for 
 all sorts of literary improvements, renders 
 it likely that they were generally preferred,, 
 especially in ancient times, even to these 
 departments. 
 
 d So the original word should have been rendered, 
 where in our translation it is improperly expressed by 
 the modern term, LAWYERS. 
 
 e 2 Sam. viii. 17. xx. 25. 
 
 1 Matt. ii. 4. 1 Maccab. v. 42. 
 
 * 1 2 Chron, xxvi. 11. 2 Kings xxv. 19. 
 
JEWISH SECTS, 38 
 
 THE SADDUCEES. 
 
 THE most ancient sect among the Jews 
 was that of the SADDUCEES, This name 
 may either be derived from the Hebrew 
 word SEDEC, which signifies JUSTICE; or 
 from a certain teacher among the Jews 
 called SADOC. The former seems to have 
 been the origin of the appellation, accord- 
 ing to the account of the Sadducees them- 
 selves; the latter, according to the account 
 given of them by the Pharisees in tha 
 Talmud. If we admit the former deri- 
 vation, it assigns no fixed date of the an- 
 tiquity of this sect ; if the latter, it ascer- 
 tains their rise to have been but a few 
 years before that of the Pharisees. But 
 be this as it may, the Sadducees seem to 
 have been originally strict adherents to 
 the Mosaic institution, and to the Cano- 
 nical books, only interpreting them in the 
 most literal sense, and rejecting all other 
 explications. The superior estimation in 
 which they held the Pentateuch, or writ- 
 ings of Moses, to all other compositions 
 in the sacred collection, gave rise in all 
 probability to the report of their adversa- 
 ries, that they entirely rejected the autho- 
 rity of the rest : and the doubts they en- 
 tertained about a future state, a doctrine 
 not clearly revealed in the writings of 
 Moses ; and about any appearances of 
 angels or spirits among men, since the 
 
24 INTRODUCTION. 
 
 finishing of the Jewish Canon; seem to 
 have at first given a handle to the Phari- 
 sees of rendering them suspected of ir re- 
 ligion, which in all probability was after- 
 wards confirmed by men of loose princi- 
 ples sheltering themselves under their 
 name. This however is certain, that at 
 the time of our Saviour this sect is re- 
 puted to have held doctrines that were 
 thoroughly impious h . For they are said 
 to have denied the resurrection of the dead, 
 the being of angels, and all existence of 
 the spirits or souls of men departed. It 
 was their opinion, that there is no spiritual 
 Being but God only; that as to man, this 
 world is his all; that at his death, body 
 and soul die together never to live more ; 
 and that therefore, there is no future re- 
 ward nor punishment. They acknow- 
 Jeged that God made this world by his 
 power, and governs it by his providence ; 
 and for the carrying on this government, 
 hath ordained rewards and punishments, 
 but that they do not extend beyond this 
 world. In a word, they seem to have been 
 Epicureans in all respects, excepting only 
 that they allowed that God made the 
 world by his power, and governs it by his 
 providence. At the same time that they 
 held these loose notions, they are said to 
 have had a bigoted attachment to the law 
 h Vide Frideaux. 
 
JEWISH SECTS. 25 
 
 of Moses ; and, whether it proceeded from 
 this, or their considering our Saviour as a 
 seditious person, they soon joined with the 
 Pharisees in bringing CHRIST and his dis- 
 ciples to death; for Caiaphas, who was of 
 this sect, and who was High priest of the 
 Jews at that time, was he who condemned 
 Jesus to be crucified; and Ananus the 
 younger 1 , another of this sect, put to death 
 St. JAMES the brother of our Lord. 
 
 THE HEUODIANS. 
 
 OF the HERODIANS we meet with no- 
 thing among ancient writers, except in 
 the New Testament itself; where also 
 mention is made of certain GALILEANS, 
 whose blood Pilate mingled with their sa- 
 crifices, and who are described elsewhere 
 in the New Testament as having made an 
 insurrection against the government, and 
 are called Murderers, or Sicarii k . The 
 learned Calmet takes an opportunity hence 
 of imputing to those called Herodians 
 whatever was done by these Gaiil jeans, 
 and thinks they were called HEUODIANS 
 by the other Jews, because Galilee at that 
 time was under the command of HLHOD, 
 surnamed ANTIPAS. But when we reflect 
 that this insurrection happened long be- 
 
 1 Son of Annas the High-priest, mentioned in the 
 Gospel; who is also called Ananus, by Josephus. 
 
 k Acts xxi. 38. See a further account of this Sect 9 
 r Party, p. 29? under the name of GAULANITES. 
 B 5 
 
26 INTRODUCTION. 
 
 fore CHRIST entered upon his public mi- 
 nistry, even as early as the tenth year of 
 his age, when the insurgents were intirely 
 routed, and the party dispersed ; whereas 
 the Herodians are mentioned as still flou- 
 rishing at the very time when CHRIST was 
 employed in his mission ; we cannot for- 
 bear assenting to the judicious conjectures 
 of Dr. Prideaux and others, who look 
 upon the Herodians not as a religious sect, 
 but a political party, who began to be- 
 come eminent in the days of Herod the 
 Great, as favouring his claims, and those 
 of his patrons the Romans, to the sove- 
 reignty of Judea. Some of these no doubt, 
 might be weak enough to imagine, that 
 Herod was the Messiah, or wicked enough 
 to pretend that they did, in order to serve 
 his cause ; and would be ready to vindi- 
 cate his conduct, when, the better to pay 
 his court to the Romans, he consecrated 
 temples to some of their false deities* 
 And this party having begun in the time 
 of Herod the Great, may well be supposed 
 to have continued long afterwards in fa- 
 vour and power, by the indulgence of the 
 Herods, and influence of the Romans. 
 That Leaven therefore of theirs, against 
 which our Saviour warns his hearers ', must 
 in this case have been, either their false 
 conceptions of the Messiah, or their pliant- 
 ness and conformity to Idol- worship ; or both, 
 1 Mark viii, 35. 
 
OF 
 
 THE CHRISTIAN SECTS, 
 
 OR 
 
 HERESIES ALLUDED TO IN THE EPISTLES. 
 
 the religion of Jesus began to 
 be spread abroad in the world, it had 
 not only to struggle with avowed adver- 
 saries, such as the JEW and the PAGAN, by 
 whom its professors were exposed to all 
 manner of external disgrace and calami- 
 ties; but it had to support itself in its 
 native purity, dignity, and excellence, 
 against the corrupt doctrines which many 
 of those whom it received into its com- 
 munity had brought with them from the 
 Jewish or Pagan systems; for under these 
 two denominations were all mankind at 
 that time included ; and both so very cor- 
 rupt, as to be far more capable of imparting 
 infection, than of becoming pure. 
 
 I. 
 
 OF the JEWS who became Christians, 
 there were, besides such as had been of 
 the sect of the PHARISEES, &c. others that 
 had imbibed the particular opinions of the 
 ESSENES and the GAULANITES, 
 
28 INTRODUCTION. 
 
 THE ESSENES. 
 
 THE ESSENES seem to have been of a 
 very remote antiquity. They might take 
 their rise from that dispersion of their na- 
 tion, which happened after their being 
 carried captive into Babylon. The prin- 
 cipal character of this sect was, that they 
 chose retirement, were sober, were indus- 
 trious ; had all things in common ; paid 
 the highest regard to the moral precepts 
 of the law, but neglected the ceremonial, 
 any farther than what regarded bodily 
 cleanliness, the observation of the Sab- 
 bath, and making an annual present to the 
 Temple of Jerusalem. They naver asso- 
 ciated with women, nor admitted them 
 into their retreats; but gladly embraced 
 every fair opportunity of supporting and 
 enlarging their society, by rearing, breed- 
 ing, educating, Und instructing other men's 
 children, as if they had been their own. 
 By the most sacre^ vows, though they 
 were in general averse to. swearing, or to 
 requiring an oath, they bound all whom 
 they initiated among them, to the observ- 
 ance of piety, justice, fidelity, and mo- 
 desty ; to conceal the secrets of the frater- 
 nity, preserve the books of their instruc- 
 tors, and with great care commemorate 
 the names of the angels. To them in all 
 likelihood the -Apostle alludes, when he 
 
CHRISTIAN HERESIES, 29 
 
 inveighs against those who forbid to 
 marry, who commands to abstain from 
 meat, and who, through a voluntary hu- 
 mility, pay worship to angels. But a more 
 particular description of these errors the 
 reader will find below in the account of 
 the 1st Epistle to Timothy. 
 
 THE GAULAISUTES. 
 
 THE GAULANITES were Galileans who 
 had this name given them from one Judy 
 Theudas, a native of GAULAN, in uppt * 
 Galilee : who, in the 10th year of JESUS 
 CHRIST, which was the last of Augustus, 
 and ten years after the death of Herod 
 the great, excited his countrymen the Ga 
 lilasans, and many others of the Jews to 
 take arms and venture upon all extremi- 
 ties, rather than pay tribute to the Romans. 
 The principles he infused into his party 
 were, not only that they were a free na- 
 tion, and ought to be in subjection to no 
 other, but that they were the elect of God, 
 that he alone was their governor, and that; 
 therefore, they ought not to submit to any 
 ordinance of man. And though he was 
 unsuccessful, insomuch that his party in 
 their very first attempt were intirely routed 
 and dispersed ; yet so deeply had he in- 
 fused his own enthusiasm into their minds, 
 that they never rested, till in their own 
 
30 INTRODUCTION. 
 
 destruction they involved the city and 
 temple. To this wild and fanatic party 
 seems to be addressed many of those pas- 
 sages in the New Testament, wherein obe- 
 dience to magistracy is so piously and ra- 
 tionally inculcated. 
 
 THE N'AZAREENS. 
 
 THE Pharisees seem to have composed 
 the chief body of those Christian converts, 
 who in the earlier times were distinguished 
 by the appellation of NAZAREENS. These, 
 though they embraced Christianity, yet 
 entered so little into the real spirit and 
 genius of it, that they were still fond of 
 the beggarly elements and carnal ordi- 
 nances of the Ceremonial Law. To re- 
 press this their inordinate superstition, 
 seems to have been the intention of the 
 Severity with which the Law is treated in 
 the Apostolic writings, where not only 
 circumcision is exclaimed against, but we 
 are taught to let no man judge us with re- 
 gard to meats or drinks, or the observance 
 of holy-days, or of the new moon, or oF the 
 sabbath ; which were a shadow of things 
 to come, whereof CHRIST is the sub- 
 stance l . 
 
 1 See Col. ii, 16, &c. 
 
CHRISTIAN 
 
 IL 
 
 THE GNOSTICS. 
 
 OF the GENTILES who were converted 
 to Christianity, the most dangerous and 
 pernicious kind were those who w r ere in- 
 fected with the EGYPTIAN PHILOSOPHY ; 
 a system, as it was then taught, intirely 
 chimerical and absurd. The Christians of 
 this sort assumed to themselves the name 
 of GNOSTICS ; a word of Greek deriva- 
 tion, implying a Knowledge superior to 
 that of other men. This word does not 
 occur in the New Testament; but 
 
 THE NICOLAITANS, 
 
 of whom mention is made in the Apoca- 
 lypse of St. John m , seem to have been of 
 the GNOSTIC sect; as were also 
 
 THE CERINTHIANS; 
 
 for most of the errors 11 maintained by CE- 
 IIINTHUS, and opposed in the gospel of 
 St. JOHN, may be derived from the same 
 source. 
 
 WHEN we say the Gentile converts were 
 chiefly liable to the GNOSTIC infection, we 
 must not be understood to exclude those 
 of the Jewish race, many of whom were 
 
 m See this Sect described in a Note to Revelations. 
 n See them described at large in the account of St. 
 John's Gospel. 
 
52 INTRODUCTION. t 
 
 tainted with it, but they seem to have de- 
 rived it from the Essenes . 
 
 THE EGYPTIAN PHILOSOPHY. 
 
 THE maintainers of this philosophy held, 
 that the supreme Being, though infinitely 
 perfect and happy, was not the creator of 
 the universe, nor the only independent 
 being: for, according to them, Matter too 
 was eternal. The supreme Being, who re- 
 sides in the immensity of space, which 
 they called Pleroma, or fulness, produced 
 from himself, say they, other immortal and 
 spiritual natures, stiled by them jflEons*, 
 who filled the residence of the Deity with 
 beings similar to themselves. Of these 
 beings, some were placed in the higher 
 regions, others in the lower. Those in 
 the lower regions were Highest to the 
 place of matter, which originally was an 
 inert and formless mass, till one of them, 
 without any commission from the Deity, 
 and merely to shew his own dexterity, re- 
 duced it into form and order, and enlivened 
 some parts of it with animal spirit. The 
 Being who atchieved all this, they called 
 
 * See the account of the first Epistle to Timotlry, &c. 
 
 p JEon in Greek, properly signifies the Age of man, 
 but having been employed by philosophers to express 
 the duration of spiritual and invisible beings, the 
 Beings themselves were afterwards figuratively called 
 JEons, r Durations, &c. 
 
CHRISTIAN HERESIES. 33 
 
 the DEMiuiiGus q . But such was the per- 
 verseness of matter, that when brought 
 into form, it was the source of all eviL 
 The supreme Being, therefore, never in- 
 tended to have given it a form; but as 
 that had been now done, he, in order to 
 prevent mischief as much as possible, 
 added to the animal spirit of many of the 
 enlivened parts, rational powers. The 
 parts to whom rational powers were thus 
 given, were the original parents of the 
 human race; the other animated parts, 
 were the brute-creation. Unluckily, how- 
 ever, the interposition of the supreme 
 Being was in vain ; for the Demiurgus 
 grew so aspiring, that he seduced men 
 from their allegiance to the supreme Being 1 , 
 and diverted all their devotion to himself. 
 
 THESE are the out-lines of this phan- 
 tastic philosophy. The corruptions flow- 
 ing from it, when adapted to Christianity, 
 were these. They held that the God of 
 the JEWS was the DEMIUIIGUS; that to 
 overthrow and subvert the power and do- 
 minion of this Demiurgus, Jisus, one of 
 the celestial JEons, was sent by the su- 
 preme Being to enter into the body of the 
 man CHRIST, in the shape of a dove; that 
 CHRIST, by his miracles and sufferings, 
 
 * i. e. The operator, artificer, or workman. 
 
54 INTRODUCTION. 
 
 subverted the kingdom of the DEMIUR- 
 ous ; but when he came to suffer, the 
 ^Eon JESUS carried along with himself the 
 soul of CHRIST, and left behind upon the 
 cross, only his body and animal spirit : 
 that the Old Testament ought to be re- 
 jected, as having been the means whereby 
 the DEMIURGUS supported his influence 
 among men; that the serpent who de- 
 ceived Eve, ought to be honoured, for en- 
 deavouring to rescue men from their slavery 
 to the DEMIURGUS ; and, finally, that we 
 ought not to marry, or procreate children, 
 because, in so doing, we generate matter, 
 which is the source of all evil ; and that 
 there is no resurrection of the body, be- 
 cause the body is material. 
 
 AGAINST this philosophy, and not 
 against true science of any kind, are all 
 those texts of the New Testament le- 
 velled, which seem to arraign philosophy. 
 This is that philosophy which is there de- 
 scribed as vain, deceitful, traditionary, 
 formed upon the rudiments of the world, 
 and not after CHRIST. These are the pro- 
 fane and old wives fables; the endless ge- 
 nealogies, vain babblings, and oppositions 
 of science falsely so called, which we are 
 to reject, and not to give heed to. And 
 of these Sophists, or Gnostics, as they 
 called themselves, the Apostles write, when 
 they say, " There are certain men crept 
 
CHRISTIAN HERESIES, 33 
 
 "in unawares, who were before of old 
 " ordained to this condemnation; ungodly 
 " men, turning the grace of our God 
 " into lasciviousness, and denying the 
 " only Lord God, and our Lord JESUS 
 " CHRIST'." And again. " Now if 
 " CHRIST Be preached that he rose from 
 " the dead, how say some among you, 
 " that there is no resurrection of the 
 '" dead'?" 
 
 r Jude 4. 1 Cor. xv. 12. 
 
 To this INTRODUCTION may not improperly 
 be subjoined a short ABSTRACT of the 
 CHRONOLOGY of our Lord's Public Mi- 
 nistry, as proposed by Sir ISAAC NEWTON, 
 and some other Critics, who make it to 
 have lasted Five Passovers: But the more 
 general opinion is, that it only continued 
 Three Years } and was included in Four 
 Passovers. Some Critics reduce it even 
 to a still shorter Period. See the Con- 
 troversy on this subject between Dr. 
 
 . NEWTON, Bishop of Watcrford, and Dr. 
 PRIESTLEY. 
 
 It is here copied from Mr. BOWYER'S CON- 
 JECTURES on the New Testament) &c. 8vo. 
 1772, a work equally learned and curious. 
 See his Preface, page xxxi. 
 
[ 35 ] 
 
 A CHRONOLOGY 
 6* 
 
 CHRIST'S PUBLIC MINISTRY. 
 
 The Fifteenth of Tiberius began Aug. 
 19, in the year 4742, of the Julian Period. 
 [Tiberius's reign began Aug. 19, An. J. P. 
 4727 A. D. 14.] So soon as winter was 
 over, and the weather became warm 
 enough, John began to baptize. Luke iii, 
 1. [Suppose in March.] 
 
 jtl.D. Tib: The FIRST PASSOVER, John ii. 
 
 3L 16-17- 33. Wednesday, Mar. 28, af- 
 ter CHRIST'S baptism, (which 
 xv^s, we may suppose, in 
 September, the 17th of Ti- 
 berius not beginning till 
 Aug. 19); he came into Ju- 
 dea : staid baptizing there 
 while John was baptizing in 
 JEnon, John iii. 22, 23. 
 John cast into prison in No- 
 vember. About the time of 
 the winter Solstice [in De- 
 cember], four months before 
 the harvest, JESUS CHRIST 
 went through Samaria into 
 Cana of Galilee, Matt. iv. 
 12. A nobleman of Caper- 
 naum went to him there. 
 
CHIUSTS MINISTRY. 57 
 
 A.D. Tib. and desired he would come 
 and heal his Son. He did 
 not go, but said, " Go, thy 
 " son liveth." John iv. 
 After some time there, he 
 passed through the midst of 
 the people, and dwelt in Ca- 
 pernaum, Luke iv. 
 
 32. 17-18. The SECOND PASSOVER, Mon- 
 day, Apr. 14. He called 
 Peter, Andrew, James and 
 John; Preached the Sermon 
 on the Mount, Matt. v. ; 
 whither multitudes followed 
 him from Jerusalem, where 
 lie had been at the Feast. 
 When the winter was com^ 
 ing on, He went to the 
 feast of TABERNACLES in 
 Sept. Matt. viii. 19, 23. 
 Lukeix. 51, 57. 
 Ie went about the villages of 
 .Galilee, teaching in their 
 Synagogues, and working 
 manj 7 miracles, Matt. ix. 
 Sent forth the twelve, Matt. 
 x. Received a message from 
 John the Baptist. Upbraid- 
 ed the cities of Chorazin, 
 Bethsaida, and Capernaum, 
 because they repented not, 
 Matt, xi, which shews there 
 
38 CHItONOLOGV OF 
 
 A.D. Tib. was a considerable time from 
 the imprisonment of John 
 till now. 
 
 33. 18-19. The THIRD PASSOVER, Friday, 
 Apr. 3. After which the 
 disciples, going through the 
 corn-fields, rubbed the ears in 
 their hands. Matt. xii. Luke 
 
 VI. 1. tevlspwrpurtf, " on the 
 
 " second prime Sabbath/' 
 that is, the second of the 
 two great feasts of the pass- 
 over ; as we say, Low SUN* 
 BAY, 
 
 He healed a man on the sab- 
 bath-day, Matt. xii. 9. Luke 
 vi. 6. 
 
 The Pharisees consulted to de- 
 stroy him, when he with- 
 drew himself. Matt. xii. 14. 
 
 He spake in a ship three pa- 
 rables, one of the seedsmen 
 sowing the fields, Matt, xiii; 
 whence we may infer it was 
 now seed time; and that the 
 feast of the Tabernacles, in 
 Sept. or Oct. was past. 
 
 He went into his own country, 
 and taught in the Syna- 
 gogues; but did not any 
 mighty work, because of 
 their unbelief. The Twelve 
 
CIUUSX'S MINISTRY, 39 
 
 A. D. Tib. returned, having* been abroad 
 ay ear, and told him of John's 
 being beheaded. He de- 
 parted privately in a ship to 
 Bethsaida. Fed five thou- 
 sand in the desert. Mat. xiv. 
 Luke ix. John vi. 4. 
 
 34 19-20. The FOURTH PASSOVER, Friday, 
 Apr. 23. John vi. 4. to which 
 he went not up. John viL 
 1. Henceforward he was 
 found on the coast of Tyre 
 and Sidon ; then by the sea 
 of Galilee, next on the coast 
 of Cassarea Philippi, and 
 lastly at Capernaum, Matt. 
 xv. 21. 29. xvi. 3. xvii. 34. 
 Went privately to the Feast 
 of Tabernacles in Autumn,, 
 John vii. . The Jews 
 thought to stone him, but 
 he escaped, John viii. 59- 
 Went to the feast of Dedi- 
 cation in Winter, John x. 
 22. The Jews seeking to 
 kill him, he fled beyond 
 Jordan, John x, 39, 40, 
 Matt. xix. 1. On the death 
 of Lazarus came to Bethany, 
 John xi. 7. 18. Walked no 
 more openly, but retired to 
 
40 CHRONOLOGY, &C. 
 
 A.D. Tib. Ephraini, a city in the wil- 
 derness, till 
 
 35. 00. The FIFTH and LAST PASS- 
 OVER, Wednesday, Apr. 13. 
 John xi. 53 55. In the 
 Consulship of Fabius and 
 Yitcllius* 
 
 * See further, concerning the above Chronology, the 
 $d Edition of Bowyers Conjectures, J782, 4to, p. 149 
 compared with Preface, p. 24-32 
 
 A KEY 
 

 KEY 
 
 TO THE 
 
 NEW TESTAMENT. 
 
 r PHE sacred Writings, which Christians 
 receive as divinely inspired, are called 
 in general SCRIPTURE, or THE SCRIPTURES, 
 a word which literally signifies WRITING, 
 or THE WRITINGS. This Title often oc- 
 curs in the New Testament , and was 
 commonly applied in the time of. our Sa- 
 viour to denote the books received by the 
 Jews as the rule of faith : it has since been 
 extended to the writings of the Apostles d 
 and Evangelists, as completing the whole 
 of divine revelation ; so that the writings 
 of the Old and New Testament are indis- 
 criminately called by Christians, by way 
 of distinction, SCRIPTURE, or, THE SCRIP- 
 TURES. 
 
 THE whole collection of these sacred 
 writings is called the BIBLE : This word 
 originally signifies BOOK, and is given to 
 
 c 2 Tim. iii. 16. Luke iv. 21. d 2 Pet. iii. iff. 
 C 
 
42 A KEY TO THE 
 
 the writings of the Prophets and Apostles 
 by way of eminence. These collectively 
 are called The BOOK, or BIBLE, the Book 
 of Books, as superior in excellence to all 
 others in the world. 
 
 THE holy Scriptures are divided into the 
 OLD and NEAV TESTAMENT. The former 
 contains the books written under the Old 
 Dispensation of the Law of Moses; the 
 latter those published under the New Dis- 
 pensation of the Gospel. 
 
 THE NEW TESTAMENT (containing the 
 inspired books written after Christ's as- 
 cension into heaven) is intitled in Greek 
 H KAINH AIA0HKH, a title which was 
 early borrowed by the church from Scrip- 
 ture 6 , and authorized by St. Paul himself f . 
 
 THIS title, according to the passages of 
 Scripture whence it is taken, should be 
 rendered COVENANT. And in this view, 
 THE NEW COVENANT signifies, "A Book 
 " containing the terms of the new Cove- 
 " nant between God and Man." But ac- 
 cording to the meaning of the Primitive 
 Church, which bestowed this title, it is 
 not altogether improperly rendered NKW 
 TESTAMENT : as being that wherein the 
 Christian's inheritance is sealed to him as 
 a son and heir of God, and wherein the 
 
 e Matt. xxvi. 28. Gal, iii. 1 7. Heb, viii, 8, ix, 1 5. 20. 
 f 2 Cor. iii, 14. 
 
XEW TESTAMENT. 
 
 death of Christ as a testator g is related at 
 large, and applied to our benefit. As this 
 title implies that in the Gospel unspeaka- 
 ble gifts are given, or bequeathed to us ; 
 antecedent to all conditions required of 
 us; the title of TESTAMENT may be re- 
 tained, altho' that of COVENANT is most 
 exact and proper. 
 
 THE sacred writings of the New Testa- , 
 ment are all handed down to us in the 
 Greek Language, which was that most 
 generally understood at the time they 
 were written, and are part Historical, part 
 Epistolary, and part Prophetical h . Of the 
 former are, 
 
 THE FOUR GOSPELS. 
 
 THE word ETAITEAION, EVANGELIUM, 
 (GOSPEL) signifies in Greek authors, any 
 joyful tidings, and is exactly answerable 
 to our English word Gospel, which is de- 
 rived from the Saxon words God (good), 
 and Spel, (speech or tidings.) In the 
 New Testament this term is confined to 
 " The glad tidings of the actual coming 
 " of the Messiah ;" and is even opposed to 
 the prophecies concerning Christ, (Rom. 
 i. 1, 2.) So in Matt. xi. 5. our Lord says, 
 " The Poor have the Gospel preached to 
 " them :" i. e. The coming of the Messiah 
 
 Heb. ix. 16, 17. h Viz. Revelations. 
 
 c 2 
 
44 A KEY TO THE 
 
 is preached to the Poor. Hence the 
 Church gave the name of Gospels to the 
 Lives of Christ, that is, to those sacred 
 histories wherein the good news of the 
 coming of the Messiah, with all its joyful 
 circumstances, are recorded. 
 
 THE Chronological Order of these sa- 
 cred narratives, according to the most 
 eminent critics who have considered this 
 subject, is as follows : 
 
 TABLE OF THE HISTORICAL BOOKS, 
 With the Places when and where 
 written, according to Mr. MICHAELIS. 
 
 Book. Place. A. D. 
 
 ST. MATTHE'W. JUDEA, or near it. 61 
 In Hebrew, for the use of the Hebrews. 
 
 ST. MARK. ROME. 61 
 
 For the use of the Romans who under- 
 stood not Hebrew. 
 
 ST. LUKE. ( ALEXANDRIA. 63 or 64 
 For the use of the Gentile Christians in 
 Egypt* Greece, <*c. 
 
 ST. JOHN. EPHESUS. 69 
 
 To refute the Errors of Cerinthus and 
 the Gnostics. 
 
 The ACTS by 7 A 
 ST LUKE 3 ALEXANDRIA, 65 or 64 
 
 For the use of Churches every 'where. 
 
NEW TESTAMENT. 45 
 
 Dr. MILL and Dr. LARDNER concur for 
 the most part in these dates, &c. only the 
 latter thinks St. MATTHEW'S Gospel was 
 writ in Greek about A. D. LXIV ; that St. 
 Mark's was also penned the same year ; 
 and that St. LUKE'S Gospel and Acts 
 of the Apostles were first published in 
 GREECE. Dr. Mill thinks St. JOHN'S 
 Gospel was written so Ijate as the year 
 xcvii, not long before his death. 
 
 IT is the general opinion of these and 
 almost all other Critics, that the first three 
 Evangelists had not seen each other's 
 Gospels, when they composed their own, 
 except St. MARK, who is allowed to have 
 abridged that of St. MATTHEW : But an 
 ingenious writer * has lately compared the 
 several Gospels together in the original 
 language, and thinks he hath discovered 
 strong internal proofs of the contrary : 
 he has therefore offered a new arrangement 
 according to the following table. 
 
 'Dr. Owen. See his Observations on the Four 
 Gospels, 8vo. 1764. 
 
46 A KEY TO THE 
 
 A SCHEME of the Times, Places, and Oc 
 casions of writing the Gospels, ac- 
 cording to Dr. Owen. 
 
 Gospels. Places. A. D. 
 
 ST. MATTHEW'S. JERUSALEM, about 38 k 
 For the use of the Jewish Converts. 
 
 ST. LUKE'S. CORINTH. about 53 
 
 For the use of the Gentile Converts. 
 
 ST. MARK'S. ROME. about 6*5 
 
 For the use of Christians at large. 
 
 ST. JOHN'S EFHESUS. about 69 
 
 To confute the Cerinthian and other Heresies. 
 
 THIS ingenious writer thinks, St. MAT- 
 THEW wrote his gospel for the use of the 
 Churches at Palestine, then composed of 
 Jewish converts, and adapted to the con- 
 dition of the times, and nature of their 
 circumstances. 
 
 "WHEN the Gentiles were admitted 
 into the Christian Church, St. LUKE, as 
 the exigence of their state required, 
 strengthened their faith by another gospel, 
 accommodated to their special use. 
 
 k This and the Date of St. Luke's Gospel are con* 
 troverted in the following Pages ; however, the ge- 
 neral Arrangement may be allowed to stand here. 
 
NEW TESTAMENT. 47 
 
 " AND when the invidious distinction 
 between Jew and Gentile had well nigh 
 ceased, St. MARK, wisely rejecting the 
 many peculiarities of these two Gospels ; 
 compacted a third out of their most im- 
 portant contents, for the benefit and in- 
 struction of Christians at large. 
 
 "AND afterwards, when the Church 
 was infested by Heretics, St. JOHN under- 
 took to confute their errors from the life 
 and conversation of Christ : which pro- 
 duced the last of these Gospels ; and af- 
 forded the author an opportunity of relat- 
 ing several remarkable things which had 
 been omitted by his predecessors." 
 
 " THESE four Gospels he thinks, form 
 one complete SYSTEM OF DIVINITY : and 
 if we read them in the order they are here 
 placed in, we shall find them improving 
 on one another, and yet all conspiring to 
 one end, to a perfect representation of re- 
 vealed Religion. Each of the authors 
 consulted the writings of his predecessors; 
 and either by the additions of facts ex- 
 planation of terms or confirmation of 
 doctrine, contributed something to the 
 common stock and the general instruction 
 of Christians. They likewise quoted each 
 other's words, and thereby recommended 
 each other's histories ; by which means 
 they became not only mutual vouchers for 
 the truth of these genuine Gospels, but at 
 
48 A KEY, &C. 
 
 the same time joint-opposers of all those 
 spurious ones that were impiously obtruded 
 upon the world. St. LUKE by his quota- 
 tions referred his readers to the Gospel of 
 St. MATTHEW. St. MARK again referred 
 to both the former. And all three were 
 approved of by St. JOHN, and appointed to 
 be read in Churches. And afterwards 
 \vhen he wrote his own, it was ushered 
 into the world with the knowledge, ap- 
 probation, and perhaps testimony of all 
 the Asiatic bishops. Thus was the whole 
 Evangelic History finally closed, and the 
 Evangelical Canon established upon the 
 firmest ground, and by the most venerable 
 authority." 
 
OF 
 
 THE GOSPEL ACCORDING TO 
 
 ST. MATTHEW. 
 
 '"THIS Gospel was written before the 
 other three. The author of it was an 
 eye-witness of most of the facts he relates, 
 having been early called to the Apostolic 
 Office by Christ himself*. Besides the 
 name of MATTHEW, he had also that of 
 LEVI, being the son of ALPHEUS ; but not 
 of that ALPHEUS or CLEOFHAS, who was 
 the Father of JAMES, &c. k He was ori- 
 ginally by profession a publican, or col- 
 lector of the Roman taxes : His office 
 consisted in gathering the customs of such 
 commodities as came by the sea of Ga- 
 lilee, and in receiving tribute from such 
 passengers as went by water. This lucra- 
 tive post he chearfully quitted for the sake^ 
 of Christ, to whom he became a faithful 
 attendant and eye-witness of all his mi- 
 racles. 
 
 IN what year St. Matthew wrote his 
 
 a See Matt. ix. 9. Mark ii, 14, *Matt. x, 3, 
 c 5 
 
50 OF THE GOSPEL 
 
 Gospel is not agreed by ancient writers ; 
 some dating it in the year of Christ XLI, 
 others in XLIX, and others between the 
 years LXI and LXIV. This last account is 
 gathered from Irenseus, and is what the 
 most judicious Modern Critics c are in- 
 clined to prefer ; not only as Irenseus was 
 the most ancient of those who have given 
 the circumstance of time, but for other 
 reasons. The Hebrews suffered about that 
 time a heavy persecution, which almost 
 drove them to apostacy, and obliged St. 
 Paul to write his Epistle to them. In 
 these circumstances nothing could be of 
 more expediency and use to them, than a 
 history of the miracles and resurrection of 
 Christ. It is most probable therefore that 
 both his Gospel and the Epistle to the 
 Hebrews were written with the same view, 
 to preserve the Christians of Judea in the 
 faith. 
 
 AGAIN, this Gospel contains several 
 plain predictions of the miseries and deso- 
 lation of Jerusalem, and of the overthrow of 
 the Temple, &c. besides many other figu- 
 rative intimations of the same thing, which 
 could not safely be published to all the 
 world in writing, till towards the conclu- 
 sion of the Jewish state. 
 
 * MICHAELIS is for the year 6l, LARDNER is 
 >r 64. See also BASNAGE, &c. 
 
OP ST. MATTHEW. 51 
 
 ingenious writer* has lately pro- 
 posed a much earlier date of St. MAT- 
 THEM'S Gospel : He indeed thinks that 
 it was writ in a time of persecution, for 
 the Use of the Jews ; but then he sup- 
 poses it was in that first persecution, which 
 raged in Palestine after the death of the 
 Martyr Stephen : about the year of Christ 
 xxxviii, in the second year of the Em- 
 peror Caligula. 
 
 THERE is however a capital objection to 
 this very early date ; and that is, the great 
 clearness with which the comprehensive 
 design of the Christian Dispensation, as 
 extending to the whole Gentile world, is 
 unfolded in this Gospel. Whereas it is 
 well known and allowed by all, that for a 
 while our Lord's Disciples laboured under 
 Jewish prejudices ; and that they did not 
 fully understand all his Discourses e at the 
 timp they were spoken. They could not 
 clearly discern the extensive design of the 
 Gospel scheme, till after St. Peter had been 
 at the house of Cornelius, and the're re- 
 ceived Gentile converts into the Church 
 without Circumcision f ; nor indeed till 
 after the Gospel had been preached abroad 
 
 d Dr. Owen. See his Observations on the Four 
 Gospels, Svo, p. 22. 
 
 e Vide John xvi. 12 14 ; and other passages. 
 
 f Acts, Ch. x. This Event is placed by Chronolo- 
 gists about the year 39. 
 
52 OF THE GOSPEL 
 
 in foreign countries by St. Paul and other 
 Apostles. 
 
 Now if we turn to St. Matthew's Gos- 
 pel, we every where find the enlarged 
 views of his divine Master represented in 
 too clear a manner to admit a doubt that 
 the writer was ignorant of their full ten- 
 dency and meaning. Thus he shews that 
 the Apostles were to teach all nations 5 . 
 He represents the spirituality and free- 
 dom of the Gospel h : And that pur. Sa- 
 viour was designed to be a blessing to 
 the Gentiles 1 . That the same Evangelist 
 understood the calling of the Gentiles and 
 the rejection of the Jews may be inferred 
 from several passages k . He had also a 
 distinct apprehension of the extent of our 
 Lord's Kingdom and the progress of his 
 Doctrine, when he recorded those parables 
 in Chap. xiii. And it is probable he had 
 some knowledge of the Gospel's having 
 been preached out of Judea, when he put 
 down that declaration concerning the 
 woman in Ch. xxvi. 13. 
 
 THERE is also an expression used once 
 or twice, intimating that some consider- 
 able space of time had elapsed between 
 the event and the time when this Gospel 
 
 * Ch. xxviii. 19. h Ch, xv. 10. 20. 
 
 1 Ch. ii. Ch. iii. 9. * Ch. viii. 10, 12. Ch. 
 
 xxi, 33. 4,6. Ch. xxii. 1. 14. 
 
OF ST. MATTHEW. 53 
 
 was written. See Chap, xxvii. 8. and 
 Chap, xxviii. 15 1 . 
 
 WHOEVER weighs all these circum- 
 stances will rather be inclined to JIx the 
 date of this Gospel in the later persecu- 
 tion of the Jewish Christians of Palestine 
 about the year SIXTY-ONE, than in the 
 more early one in THIRTY-EIGHT. For it 
 is the unanimous opinion of Antiquity, that 
 " St. MATTHEW wrote his Gospel for 
 the service of the Jews in Palestine" 1 ; with 
 a view to confirm those who believed, and 
 to convert, if possible, those who believed 
 not." This opinion is supported by se- 
 veral passages of his Gospel. Thus the 
 Evangelist begins with the Genealogy of 
 Christ from Abraham ; which, agreeably 
 to the Jewish custom, he gives according 
 to the LEGAL descent by Joseph his sup- 
 posed Father ; deducing it down from 
 Abraham through David, to show his title 
 to the Kingdom of Israel. Thus also he 
 refers often to Jewish customs; relates 
 the most of our Saviour's discourses against 
 Jewish errors and superstitions"; quotes 
 
 I See this argument handled more at large by Dr. 
 Lardner, Supplement, Ch. v. Vol. i. The same Au- 
 thor has shown many advantages of the late publica- 
 tion of the Gospel in his Credib. Vol. viii. p. 124. 137. 
 
 m Origen, apud Euseb. L. vi. c. 25. Hieron. & 
 Theophylact in Mat. Vide Dr. OWEN, passim. 
 
 II Ch. xxiii, 133. 
 
54* OF THE GOSPEL 
 
 the greatest number of passages from the 
 Jewish Scriptures ; answers the most con- 
 siderable Jewish objections ; and fre- 
 quently makes use of the terms and 
 phrases of Jewish Theology. 
 
 THAT this Evangelist wrote in a time of 
 Persecution, appears from the many useful 
 lessons which he gives to comfort and sup- 
 port the suffering Christians ; and to mo- 
 derate, win over, or at least deter, the per- 
 secuting Jews. With regard to the Chris- 
 tians, he informs them that their afflictions 
 were no more than what they had been 
 taught to expect, and had engaged to bear, 
 when they embraced the Gospel : That 
 their sufferings were useful to them as 
 trials of their faith p : That a cowardly de- 
 sertion of the gospel would only expose 
 them to greater calamities, and cut them 
 off from the hopes of heaven q : That they 
 might lawfully use means of preservation, 
 when consistent with innocence': That 
 the observance of the rules of the Gospel 
 was an excellent means to soften the fury 
 of their enemies * : And that it was better 
 to suffer martyrdom, than by any base 
 compliance to incur God's displeasure l . 
 
 Cb. x. 21,22, 3436. Ch. xvi. 24. 
 
 P Ch. v. 1 1 . xxiv, 913. q Ch. x. 28, 32, 33. 3$. 
 
 r Ch. x. 16, 17. 23. 
 
 s Ch. v. 39- vii. 12,2427. Ch. v. 1320. 
 
 'Ch. xvi. 2527. Ch. x. 28. 
 
OF ST. MATTHEW. 55 
 
 OJST the other hand, with regard to the 
 unmerciful Jews, he tries to soften their 
 prejudices, and engage them in the prac- 
 tice of meekness and charity u : To this 
 end he inculcates the amiableness of a 
 compassionate and benevolent disposi- 
 tion w : its advantages here, and rewards 
 hereafter x . He reminds them of the 
 judgments inflicted on their fathers for 
 the cruel treatment of the prophets, and 
 that they might expect worse if they 
 persisted in the ways of cruelty 7 : for 
 that God, though long-suffering, would 
 at last vindicate his elect, and punish 
 their oppressors with a general destruc- 
 tion z . 
 
 ST. MATTHEW is said by ancient writers 
 to have written his Gospel originally in 
 Hebrew or Syriac ; out of which it was 
 early translated, either by himself, or some 
 other Apostolic writer, into Greek, as 
 being the more universal language. How- 
 ever, some judicious Critics among the 
 moderns, by examining the internal Struc- 
 ture of the Greek Text, have found reason 
 to believe, that the ancients were mistaken 
 
 u Ch. ix. 13. w Ch. v. 348. Ch. xviii. 2335. 
 x Ch. v. 5. 7. 9. Ch. x. 4042. Ch. xviii. 2335. 
 Ch. v. 2126. Ch. xxv. 3146. 
 y Ch- xxiii. 2739. Ch. x. 14, 15. 
 2 Ch, xxiv, l,&c. 
 
56 OF THE GOSPEL, &C. 
 
 in this respect, and that the Greek Copy 
 is not a version, but the original a . 
 
 AFTER all, whether the present Gospel 
 was the original or the translation, it is 
 agreed on all hands to be of divine au- 
 thority, being published in the Apostolic 
 Age; universally received by the Christian 
 Church as authentic ; and many passages 
 of it being (as a learned writer has lately 
 shown b ) incorporated into the Gospels of 
 St. MARK and St. LUKE, who have there- 
 by borne testimony to its genuine sense* 
 and set their seals to its authority. 
 
 a See LARDNER, JORTIN, DODDRIDGE, WET- 
 STEIN, BASNAGE, &c. However the contrary opinion 
 is maintained with no slight arguments by MICHAELIS. 
 
 b See Dr. OWEN'S Observations on the Four Gos- 
 pels. By way of specimen compare Mark iv. 1 9, 
 with Matt. xiii. 1 9. And Mark xiv. 2646, with 
 .Matt. xxvi. 30 50. So again compare Luke iii, 
 46, with Matt, iii, 3, &c. Luke iii. 79, with 
 Matt. iii. 7 10. Luke iii. l6, 17, with Matt. iii. l j, 
 12. Luke xii. 22 31, with Matt. vi. 2533. Lukt 
 vii. 20. 2228. with Matt, xi. 311, &c. &c. 
 
OF 
 THE GOSPEL ACCORDING TO 
 
 ST. MARK. 
 
 Gospel is agreed to have been 
 written by that Mark whom St. PETER 
 affectionately calls his Son, i. e. his worthy 
 disciple , and whom the ancients affirm to 
 have been the familiar companion of that 
 apostle. He is also believed to have been 
 the JOHN surnamed MARK*, to whose mo- 
 ther's house St. PETER retired when re- 
 leased by the Angel out of Prison 6 , and 
 who is the same JOHN that accompanied 
 St. PAUL and Barnabas in their travels f . 
 MARK was only his surname, which he had 
 probably assumed in compliance with the 
 Jewish custom, while he travelled among 
 the heathens, to whom his Hebrew name 
 of JOHN would have appeared too foreign. 
 His mother dwelt at Jerusalem, and the 
 Christians assembled at her house g ; he 
 was cousin to BARNABAS h , and attended 
 him and St. PAUL in their first travels 
 
 e 1 Pet. v. 13. d See LARDNER,MICHAELIS, c. 
 e Acts xii. 12. f Ibid, ver. 25. s Acts iii. 12. 
 * Col. iv. 10. 
 
58 OF THE GOSPEL 
 
 among the Gentiles *, but he soon sepa- 
 rated from them k , which occasioned a di- 
 vision between these two Apostles, when 
 BARNABAS took him along with him ano- 
 ther journey '. However, when ST. MARK 
 lived at Rome about the time of St. PAUL'S 
 imprisonment, that apostle had so good an 
 opinion of him, that he reckons him among 
 his fellow- labourers 111 , and had thoughts of 
 sending him to Colosse". 
 
 ST. MARK, even humanly speaking, was 
 a very credible witness of the Life of 
 Christ. He was strictly speaking an Evan- 
 gelist, i. e. a Preacher sent by the Apostles 
 to Jews and Gentiles without being con- 
 fined to any particular church. What 
 Timothy was to St. Paul, MARK was to 
 St. Peter and Barnabas, and at last he bore 
 the same relation to St. Paul himself. It 
 was usual for such Evangelists to have 
 extraordinary gifts of the Holy Ghost . 
 Hence we have just reason to believe that 
 St. MARK wrote by inspiration : And as the 
 primitive Church has transmitted to us 
 his Gospel, as a book of divine authority, 
 without ever entertaining the least doubts 
 of his inspiration, we have no reason to 
 consider it as a mere human composition. 
 
 * Acts xii. 25. k Acts xiii. 13. 
 
 1 Ch. xv. 3640. m Philem. 24. 
 
 B Col. iv. 10. 1 Tim, iv. 14, and 2 Tim, i. 6. 
 
OF ST. MARK. 5$ 
 
 ST. MARK is universally allowed to 
 have written after St, MATTHEW*, and a 
 learned writer* thinks, he also wrote after 
 St. LUKE. The Gospels of these two 
 Evangelists were written, that of St. Mat- 
 thew with particular reference to the Jews, 
 that of St. Luke with a view to the Gen- 
 tiles ; the Gospel of St* MARK (according 
 to this supposition) was composed last of 
 the three, in a still more simple form, and 
 for more general use. It was written at 
 the request and for the use of the Christian 
 Church at ROME ; which was at that time 
 the grand metropolis and common center 
 of all civilized nations. St. MARK'S Gos- 
 pel is therefore a simple and compendious 
 narrative divested of almost all peculiari- 
 ties, and accommodated to the use of 
 Christians in general. 
 
 As the other two Evangelists had been 
 so full in their accounts of our Saviour's 
 birth and infancy, this will account for 
 St. Mark's passing over that Period of the 
 history, and confining his narrative to the 
 time of our Lord's public mission. And 
 
 P M. Michaelis thinks that St. MARK had St. MAT- 
 THEW'S Gospel chiefly before him, and wrote princi- 
 pally with a Design of publishing in a more known 
 language (sc. the Greek) that which St. Matthew had 
 written in Hebrew. 
 
 q Dr. Owen. See his Observations on the Four 
 Gospels mentioned above in the Introduction, 
 
60 OF THE GOSPEL 
 
 as this had been so well related already, 
 he had little more to do than to abridge 
 the two former Gospels, varying some ex- 
 pressions, and inserting some additions, 
 which he probably had from St. Peter. 
 Whoever compares St. MAKK with the 
 other two Evangelists will find that he 
 copies largely from both r , and takes one 
 or other of them constantly for his guide, 
 but chiefly St. Matthew : the order, which 
 is his own, is very close and well con- 
 nected. In his account of facts he is 
 clear, exact, and critical ; for he wrote for 
 the perusal of a learned people: And he 
 proceeds with caution, as it were to clear 
 his Gospel from all objections. 
 
 His Exordium is singular; for whilst 
 other Evangelists stile our Saviour " the 
 " Son of Man," he calls him expressly 
 " the Son of God:" an august title, the 
 
 r See Dr. Owen's Observations, &c. passim. Com- 
 pare in the Greek M&rk iv. 1 9 with Matt. xiii. 
 1 9; where the parable of the Sower is taken from 
 St. Matt. So again in the explanation of the Parable, 
 ver. 1520. he had his eye on St* Matt. ver. 
 19 23, till he comes to the conclusion, ver. 21, 22, 
 25, where he makes a transition to St. Luke, ch. viii. 
 1618. Compare also St. Mark i. 2128 with 
 Luke iv. 31 37, &c. &c. This co-incidenee proves 
 at least that one of these two Evangelists (St. Mark 
 and St. Luke) had seen the other when he wrote. 
 Which of them wrote first must be collected from 
 other proofs. 
 
OF ST. MARK. 
 
 more likely to engage the attend 
 lordly Romans. With the same "view 
 probably he omits such particulars as 
 might be of more use to his countrymen 
 than to foreigners : as the genealogy of 
 Christ; the massacre of the children of 
 Bethlehem ; the account of Jesus's birth; 
 the sermon on the mount, which exposes 
 the false morality of the Pharisees, to 
 which the Gentiles were strangers : and 
 in general the quotations of certain pro- 
 phecies of the Old Testament. On the 
 other hand, he adds some things for the 
 sake of the Gentiles, to enable them to 
 understand the History of Christ. Thus 
 in Chap. vii. 2, he explains what was the 
 meaning of " defiled" or " common" 
 among the Jews : and in ver. 3, 4, in- 
 structs his readers in the Jewish customs, 
 which was unnecessary in St. Matthew. 
 In Chap. xv. 21, having mentioned Simon 
 the Cyrenian, he adds, that he was a the 
 " father of Alexander and Rufus," because 
 both these persons resided at Rome, and 
 were known to the Roman Christians 3 , 
 And perhaps the young man mentioned in 
 Ch. xiv. 51, 52, was a Roman, whose cu- 
 riosity might lead him to know the cause 
 of the tumult, and being a stranger might 
 be the sooner suspected, and therefore ap- 
 
 8 See Rorn. xvi. 13. 
 
$2 OF THE GOSPEL, &C. 
 
 prehended. He had perhaps often told 
 the story at Rome; and the Evangelist 
 thought proper to confirm it. In this 
 light it makes a good argument. All in- 
 ternal marks of this sort confirm the report 
 of the ancients, that St. MARK wrote his 
 Gospel chiefly for the use of the Romans. 
 
 THE time when he wrote it appears l to 
 have been about the end of the year LXII. 
 or LXIII, the ninth of the Emperor Nero, 
 when the Church stood in need of all the 
 Consolations of Religion, to support it 
 under the afflictive weight of a most dread- 
 ful and cruel persecution. 
 
 THE Greek language was at that time 
 more in request at Rome, than the French 
 is among us; so that the most familiar 
 letters of the emperor Augustus (which 
 are still extant) are commonly either in 
 Greek, or intermixed with Greek. We 
 are not therefore to wonder that St. Mark, 
 a foreigner, wrote his Gospel in that lan- 
 guage for the use of the Christian Church 
 in general. 
 
 1 See Dr. Owen's Observations, p. 7080. Mill, &c. 
 
OF 
 THE GOSPEL ACCORDING TO 
 
 ST. LUKE. 
 
 TPHIS Gospel is generally allowed to have 
 been written by that " beloved Phy- 
 sician," who is mentioned by St. PAUL in 
 Col. iv. 14, and who appears from that pas- 
 sage to have been a Gentile u . Conse- 
 quently he was neither one of the Seventy 
 Disciples, nor an eye-witness of our Sa- 
 viour's Miracles, as "hath been sometimes 
 supposed w ; but we know that he was in- 
 timately acquainted with apostolical per- 
 sons, 
 
 THAT St. LUKE travelled with St. PAUL 
 to Rome, and there assisted him some time, 
 appears from several passages of Scrip- 
 ture x . From hence he is affirmed, by the 
 ancients, to have gone into Africa, and to 
 have preached the Gospel at Thebes in 
 Egypt. His intercourse with the apostles 
 and eye-witnesses of the works of Christ, 
 renders him an unexceptionable witness, 
 
 ti Col. iv. 11. compared with ver. 14. w Luke i. 3. 
 * Acts xxviii. 13 10\ Col. iv. 14. Philem. 24. 
 
64 OF THE GOSPEL 
 
 as a, man ; especially, since he assures us, 
 that he investigated every thing dili- 
 gently y , and had drawn it from the foun- 
 tain head z . And it is no more objection 
 to the divinity of his book that he wrote 
 from the information of others, than it is 
 to the inspiration of Moses, that he took 
 his first book from ancient records, and 
 sometimes refers to other books a : and 
 therefore we may well receive the univer- 
 sal testimony of the Christian Church, that 
 St. LUKE, under the direction of the HOLY 
 GHOST, committed to writing those parti- 
 culars, which he had received from infal- 
 lible witnesses. 
 
 IT has been the common opinion, that 
 St. LUKE wrote later than St. MATTHEW 
 and St. MARK: but the ingenious writer 
 so often quoted b thinks that St. MAUK 
 wrote last of the three; and this, as we 
 have seen, has great appearance of reason c . 
 
 ST. JEROM affirms, that St. LUKE penned 
 his Gospel on the borders of Achaia and 
 
 y 'A*$Ss. * "Avufa. * Numb. xxi. 27- 
 
 b Dr. Owen. See his Observations on the Gospels. 
 He fixes the date of St. Luke's Gospel in A. D. 5<3 ; if 
 so, it must have been written before St. Matthew's (see 
 above p 50.) : but as the contrary seems demonstrable 
 from the passages of St. Matthew copied by St. Luke 
 (see below), we must assign a later date to S|. Luke's 
 Gospel: unless we date St. Matthew's Gospel in 41, 
 or 4p. P. 60. 
 
Off ST. LUKE. 65 
 
 Boeotia, which should seem to be at the 
 time when he was attending St. PAUI/ 
 in bis travels through Greece; under 
 whose care and inspection he probably 
 wrote it. It is agreed to be this Evange- 
 list whom that Apostle expressly stiles, 
 u the brother whose praise is in the Gos- 
 pel" 1 ." And that St. LUKE wrote agree- 
 ably at least to St. PAUL'S sense, will be 
 evident to any one that compares the two 
 passages quoted in the margin 6 , where the 
 Apostle and Evangelist have both used 
 the very same words in Greek to describe 
 the institution of the Lord's Supper : this 
 co-incidence shews the agreement of their 
 sentiments, whichever of them is supposed 
 to have written first. 
 
 ST. MATTHEW'S Gospel being intended 
 chiefly for the Jews, it was highly expe- 
 dient that some inspired apostolical person 
 should write such a history of our Sa- 
 viour's Life, as might satisfy the enquiries, 
 and be adapted to the situation of the 
 Gentile converts. This accordingly ap- 
 pears to have been the peculiar view of St. 
 LUKE in his Gospel: for, writing to those 
 who were far remote from the scene of 
 action, and ignorant of Jewish affairs, it 
 was requisite for him to descend to many 
 particulars, and touch on many points, 
 
 d 2 Cor. viii. 18. 
 
 e Luke xxii, 19, 20. with 1 Cor. xi. 2325. 
 
 D 
 
66 OF THE GOSPEL 
 
 which would have been unnecessary when 
 writing to the Jews. Hence he begins 
 his history so much farther back than the 
 .rest, and is so careful in specifying times 
 and places. Hence he gives the genea- 
 logy of CHRIST, according to his NATURAL 
 descent from the Virgin Mary f , and car- 
 ries it up to Adam : Shewing he was that 
 seed of the woman, who was promised for 
 the redemption of the AVHOLE world. 
 
 With regard to the general construction 
 of St. LUKE'S Gospel, it seems to be 
 formed nearly on the same plan with that 
 of St. MATTHEW, whose very words are 
 sometimes copied s . Indeed as the Gen- 
 tile converts suffered the same things from 
 their countrymen that the Jewish Chris- 
 tians did from the Jews, it was necessary 
 St. LUKE should adopt much the same 
 points of instruction, both to support the 
 poor persecuted Christians h , and to soften 
 and convert their malicious adversaries, of 
 whom the Jews residing in the several 
 
 f By interposing an easy parenthesis, the Pedigree 
 in St. LUKE is, naturally connected with the family of 
 Mary. "AND Jesus began to be, or was, when he 
 " began his Ministry , about thirty years of age, being 
 " (as was supposed, the son of Joseph, but) in reality 
 " the son of Heli, who was the father of Mary' 9 
 KIDDER. 
 
 g See instances referred to above, in page 56 ; and 
 others may be seen in Dr. Owen. 
 
 k Ch.vi. 2023. xii. 412, 31, &c. xviii. 2830, 
 
OX ST, LUKE. 6T 
 
 countries were still the chief 1 . But as 
 the rage and envy of the Jews proceeded 
 now from another cause (for they perse- 
 cuted the Gentile Christians for laying 
 claim to the privileges of the Gospel,) we 
 shall accordingly find St. LUKE'S narrative 
 peculiarly adapted to remove their preju- 
 dices, and obviate their objections ; to 
 soften and enlarge their minds, and deter 
 them from their malicious proceedings k . 
 
 ST. LUKE wrote in Greek, and (as ap- 
 pears from the beginning both of his Gos- 
 pel and Acts of the Apostles) at the re- 
 quest of a Christian of distinction, whose 
 name was TIIEOPHILUS. He calls him 
 K^Tiqe, or EXCELLENT, as we address cer- 
 tain persons with' the title of EXCELLENCE. 
 The same title in Greek is given in the 
 Acts to the Roman Governor 1 , and was 
 equivalent to the Latin Optimus or Op- 
 timas, which the Romans addressed to 
 their principal Senators of the most an- 
 cient families. A great critic" 1 thinks 
 this was some Nobleman who dwelt in 
 Upper Egypt, and that St. LUKE'S Gospel 
 
 * Ch.vi.24 26. x. 12. xiii. 1 5. xix. 14 44. 
 
 k Vide Ch. iv. 2527- Ch. xx. 9 16. Ch. xv. 
 1132. Ch. xviii.7, 8. Ch. xiii. 15. xxi. 5, &c. 
 Ch. xiii. 2830. xiv. 16 24. 
 
 1 Ch. xxiii. 26. xxiv. 3. xxvi. 5. 
 
 m M. Michaelis, See his Lectures on the New Tes- 
 tament. 
 
68 OF THE GOSPEL, &C. 
 
 was written about A. D. LXIII. in that 
 country, near Thebes ; which he supposes 
 St. Jerom mistook for Thebes in Boeotia. 
 He observes that the Syriac subscriptions 
 represents this Gospel to have been pub- 
 lished at Alexandria in Egypt, and he 
 imagines many things in it were particu- 
 larly Expressed with a view to confute the 
 falsehoods of the EGYPTIAN GOSPEL ; 
 an erroneous narrative, whence Mahomet 
 is believed to have extracted many of 
 those false particulars of our Saviour's his- 
 tory, which he has inserted in his ALCO- 
 RAN, 
 
 PERHAPS St. LUKE'S Gospel was first 
 written in Greece, and republished along 
 with the Acts when he afterwards was in 
 Egypt. Be that as it may, the Date as- 
 signed above is probably the true one; at 
 least it appears pretty evident that St. 
 LUKE'S Gospel was written after the year 
 LXJ, if that be admitted to have been the 
 Date of St. MATTHEW'S Gospel. 
 
Off 
 THE GOSPEL ACCORDING TO 
 
 ST. JOHN. 
 
 TTHIS Gospel is universally agreed to 
 have been written after all the rest, 
 with a view of completing whatever was 
 deficient in them all. This Evangelist, in- 
 dependent of his divine inspiration, must 
 be allowed to have had a most perfect 
 knowledge of the facts he relates ; and as 
 he undoubtedly examined all the other 
 Gospels before he wrote, he is an authentic 
 witness to their veracity. He was, ac- 
 cording to the testimony of the ancients, 
 of our Saviour's near kindred. Before he 
 became acquainted with our Lord, he was 
 a disciple of John the Baptist, and pro- 
 bably one of those two whom he sent to 
 CHRIST n . Our Saviour honoured him with 
 the most intimate confidence, and loved 
 him beyond his other Disciples. He and 
 Peter and James were (exclusive of the 
 rest) witnesses of the raising Jairus's 
 daughter, of CHRIST'S transfiguration, and 
 
 a John i. 3742. 
 
70 OF THE GOSPEL 
 
 of his agony in the Garden. He was the 
 only Apostle who stood under the cross 
 when CHRIST was crucified. So that he 
 was better qualified than any other to de- 
 scribe the Miracles and History of JESUS 
 CHRIST. A very discerning writer thinks 
 that St. JOHN in the life time of his blessed 
 Master wrote down some of the heads of 
 his discourses : at least that his stile per- 
 fectly resembles that of those who relate 
 the discourses of another from short heads 
 taken down while they were spoken. 
 
 BUT we are to consider this Gospel not 
 only as an historical narrative, but also as 
 a controversial treatise designed to con- 
 fute various Heresies. For no sooner was 
 the Christian Church established, but its 
 doctrines were obscured, debased, and cor- 
 rupted by errors and heresies of various 
 kinds : the first Heretics assumed the 
 name of GNOSTICS, i. e. " knowing ones," 
 pretending to superior light and know- 
 ledge. They were afterwards followed by 
 the NICOLAITANS, whose false tenets were 
 propagated by EBION and CERINTHUS. 
 These heresies prevailed most in Asia. 
 Wherefore the Asiatic Bishops desired St. 
 JOHN to draw up a refutation of them ; 
 and he, in compliance with their request, 
 
 MICHAELIS. See his Lectures on the New Tes- 
 tament 
 
OF ST. JOHN. 71 
 
 composed his Gospel with a view to put 
 those Heretics " to shame, and to shew 
 " that there is one God, who by ' Christ' 
 " his Word made all things, and that the 
 " Creator and Father of our Lord were 
 fc not, as they pretended, distinct beings p , 
 " &c." Wherefore he does not relate the 
 birth and parentage of CHRIST, or even 
 those facts of which he, Peter, and James, 
 were eye witnesses, exclusive of the other 
 Apostles ; but he chiefly collects such dis- 
 courses and miracles, as confirm the doc- 
 trines laid down in the first Chapter, 
 which were counter-positions to those of 
 Cerinthus and other heretics, who main- 
 tained the grossest errors concerning 
 CHRIST. 
 
 CERINTHUS is said to have taught, 1. 
 That the most high GOD was entirely un- 
 known before the appearance of CHRIST, 
 and dwelt in a remote heaven called Pie- 
 roma, with the chief Spirits or JEons*. 
 Q. That this supreme God first generated 
 an only begotten SON, who again begat 
 the WORD, which was inferior to the first 
 born. 3. That CHRIST was a still lower 
 JEon, though far superior to some others, 
 4. That there were two high JEom distinct 
 from CHRIST; one called, LIFE, and the 
 
 * Irenaeus, contra Haeres. L. iii. c. 2. 
 
 * See the Introduction. 
 
72 OF THE GOSPEL 
 
 other, LIGHT. 5. That from the 
 again proceeded inferior orders of spirits; 
 and particularly one Demiurgitfy who cre- 
 ated this visible world out of eternal 
 matter. \. 6. That this , Demiurgus was ig- 
 norant of the supreme GOD, and much 
 lower than the JEons, which were wholly 
 invisible. 7. That he was however the 
 peculiar God and protector of the Israelites, 
 and sent Moses to them ; whose laws and 
 injunctions were to be of perpetual obli- 
 gation. 8. That JESUS was a mere man, 
 the real Son of Joseph and Mary. 9, 
 That the JEon CHRIST descended upon 
 him in the form of a Dove, when he was 
 baptized; revealed to him the unknown 
 Father, and impovvered him to work Mi- 
 racles. 10. That the j$Lvn LIGHT entered 
 John the Baptist in the same manner ; 
 and therefore that John was in some re- 
 spects to be preferred to CHRIST. 11. 
 That when JESUS had propagated the 
 knowledge of God, and came to suffer, 
 CHRIST left him, and fled to the uppermost 
 heaven. 12. That JESUS CHRIST should 
 reign on Earth a thousand years, and his 
 disciples enjoy all sensual delights. Some 
 of the Cerinthian sect denied also the Re- 
 surrection of the dead ; and many of them 
 maintained that JESUS CHRIST was not yet 
 risen. 
 
OF ST. JOHN. 75 
 
 Now we shall find St. John's Gospel di- 
 vided into three Parts. 
 
 THE 1st contains doctrines laid down 
 in opposition to those of Cerinthus r . 
 
 THE d delivers the proofs of those doc- 
 trines in an historical manner 8 . 
 
 THE 3rd is a conclusion or appendix, 
 giving an account of the person of the 
 writer, and of the view he had in Writ- 
 ing 1 . 
 
 IN what year this Gospel was written, 
 is not agreed among the ancients. It 
 should seem to have been before the de- 
 struction of Jerusalem, which happened 
 in the year of our Lord LXX, for St. JOHN 
 speaks of that city as still subsisting : 
 " There is at Jerusalem by the sheep- 
 " market a pool, &c.V On the other hand 
 it appears, from the Gospel itself, to have 
 been written after the death of St. PETER, 
 which is generally placed in the year 
 LXVIII. For the other Evangelists, when 
 they relate the cutting off the high priest's 
 servant's ear, conceal the name of Peter, 
 lest the Jews should have a legal pretence 
 to prosecute him, and deliver him to the 
 Romans to be capitally punished. Where- 
 as St. JOHN mentions him expressly by 
 
 ' Ch. i. 118. ' Ch. i. 19- xx. 19. 
 
 % Ch. xx. 30, to the end. u Ch. v. 2, 
 
 P 5 
 
74 OF THE GOSPEL, &C. 
 
 name*. Nor could St. JOHN probably 
 have interpreted the words of CHRIST, 
 "Thou shalt stretch forth thy hands and 
 " another shall girdthee V concerning the 
 manner of St. PETER'S death, if it had 
 been written before the Crucifixion of that 
 Apostle : for before that time the words 
 were ambiguous. This limits the writing 
 of this Gospel to the year LXIX, a year 
 expressly specified by an ancient writer. 
 Others give the date of it so late as A. D. 
 xc vi i, 'but this is plainly confuted by the 
 above arguments. 
 
 ACCORDING to every computation, St. 
 JOHN is allowed to have closed the whole 
 Gospel History, to have ratified and con- 
 firmed the former Gospels, and to have es- 
 tablished the Evangelical Canon on the 
 firmest Ground and most venerable Au- 
 thority. 
 
 w Ch. xviii. IQ. * Ch. xxi. IS, 
 
OF THE 
 
 ACTS OF THE APOSTLES. 
 
 HPHIS forms a central or intermediate 
 Book to connect the GOSPELS and the 
 EPISTLES. It is an useful Postscript to the 
 former, and a proper Introduction to the 
 latter. 
 
 THIS divine History is evidently a se- 
 cond part or continuation of St. LUKE'S 
 Gospel, as appears from the very beginning 
 of it : and that both were written by the 
 same Evangelist, is attested by the most 
 ancient Christian writers. The subscrip- 
 tions at the end of some Greek MSS. and 
 of the copies of the Syriac Version, tes- 
 tify that St. LUKE wrote the Acts at 
 Alexandria in Egypt. 
 
 As the narrative reaches down to the 
 year of Christ LXIII, the ACTS cannot 
 have been written earlier than that year; 
 and that they were not written much 
 later, may be inferred from the subject 
 being continued no farther, which other- 
 wise it would probably have been: at 
 least St. LUKE would have been apt to 
 have given the issue of St. PAUL'S impri- 
 sonment at Rome, as what the Christian 
 reader would have been curious to have 
 known. 
 
76 
 
 OF THE ACTS 
 
 CONSIDERED as a mere human witness, 
 St. LUKE was better able than others to 
 draw up an authentic history of the Apos- 
 tles, as he had accompanied St. PAUL in 
 so many of his Journies. As he was a 
 Physician by profession, he was able to 
 form a sound judgment of the Miracles 
 St. PAUL wrought upon the deceased, and 
 to make a credible report of them. But 
 he seems not to haveJhad the gift of heal- 
 ing himself; for in Ch. xxvii. 8, 9, St. 
 PAUL, and not HE, healed the sick. His 
 accounts are generally so full and cir- 
 cumstantial, that the reader is perfectly 
 enabled to examine the facts himself, and 
 to judge whether they were attended with 
 any deception or not. 
 
 ST. LUKE appears not to have intended 
 to write a complete Ecclesiastical History 
 of the whole Christian Church during the 
 first xxx years after CHRIST'S Ascension. 
 For he almost wholly omits what passed 
 among the Jews after the conversion of 
 Paul ; though the labours and sufferings 
 of the other Apostles could not but have 
 afforded interesting materials. 
 
 IF we examine the contents of this Book, 
 we may observe two ends pursued in it. 
 
 1st. To give an authentic relation of the 
 effusion of the Holy Ghost, and the first 
 Miracles by which the truth of the Chris- 
 
F THE APOSTLES. 77 
 
 tian Religion was established. An au- 
 thentic account of this was indispensably 
 necessary, since CHRIST had so often pro- 
 mised the Holy Ghost to his Disciples: 
 and if a Heathen were to receive this 
 Gospel, he would naturally inquire, how 
 it had been first promulged at Jerusa- 
 lem. 
 
 2d, To impart those accounts which 
 evince the claim of the Gentiles to the 
 Church of CHRIST : a point particularly 
 contested by the Jews about the time of 
 St. LUKE'S writing the Acts,. St. PAUL 
 was at that very time a prisoner at Rome, 
 upon the accusation of the Jews, who be- 
 came his enemies for having admitted the 
 Gentiles into the Church. 
 
 HENCE it is, that St. LUKE relates y the 
 conversion of the Samaritans, and 2 the 
 history of Cornelius, who, though he was 
 not of the Circumcision, had, inconsequence 
 of a divine command, been instructed in 
 the Gospel by St. PETER himself, to whom 
 St. PAUL'S opponents appealed 3 . For the 
 same reason he relates, Ch. xv. what was 
 decreed by the first council at Jerusalem 
 concerning the Levitical Law ; and treats 
 most fully of the conversion of St. PAUL, 
 and of his mission and transactions among 
 the Gentiles. 
 
 9 Ch. viii. * Ch. x. xi. * Gal. ii. 621. . 
 
78 OF THE ACTS, &C. 
 
 THE Acts of the Apostles may very 
 properly be divided into seven parts, viz. 
 
 I. THE account of the first Pentecost 
 after Christ*s death, and of the events 
 preceding it, contained in Chap. i. ii. 
 
 II. THE Acts at Jerusalem, and through- 
 out Judea and Samaria, among the Chris- 
 tians of the Circumcision. Chap. iii. ix. xii. 
 
 III. THE Acts in Cesarea, and the re- 
 ceiving of the Gentiles. Chap. xxi. 
 
 IV. THE first circuit of St. BARNABAS, 
 and St. PAUL among the Gentiles. Ch. 
 xiii. xiv. 
 
 V. THE Embassy to Rome, and the first 
 Council at Jerusalem, wherein the Jews 
 and Gentiles were admitted to an equality. 
 Ch. xv. 
 
 VI. THE second circuit of St. PAUL. 
 Ch. xvi. xix. 
 
 VII. ST. PAUL'S third Journey to Rome. 
 Ch. xix. 2128. 
 
OF 
 
 THE EPISTLES. 
 
 HPHE sum and substance of the Chris- 
 tian Religion is contained in the His- 
 tory of the life and death, the doctrines 
 and discourses, of our LORD in the FOUR 
 GOSPELS. The epistolary writings of the 
 Apostles were occasional, being intended 
 to confirm the several churches to whom 
 they are addressed, in the same Rules of 
 gospel-faith and practice as they had been 
 before instructed in ; and accommodated 
 to the disputes and controversies, errors 
 and false notions, that prevailed among 
 them. 
 
 THE general method observable in these 
 Apostolic LETTERS is, First, to discuss the 
 particular point debated in the Church, or 
 among the Persons, to whom they are ad- 
 dressed, and which was the occasion of 
 their being written : and in the next place 
 to give such exhortations to every Chris* 
 tian duty and virtue, as would be at all 
 times, and in every church, of necessary 
 and absolute importance; paying a parti- 
 cular regard to those virtues, which the 
 disputes that occasioned the Epistle might 
 tempt them to neglect. Now the former 
 
80 THE EPISTLES. 
 
 part of these epistolary writings cannot be 
 rightly understood, but by attending care- 
 fully to the state of the question there 
 determined. Therefore the errors and 
 vain disputes concerning Faith and Works, 
 Justification and Sanctification, Election 
 and Reprobation, &c. which have so long 
 vexed and distracted the minds of Chris- 
 tians, have all arisen from one grand 
 mistake of applying to themselves or other 
 particular persons now, certain phrases or 
 passages which plainly referred to the 
 THEN state and condition not of particular 
 persons, but of whole churches, whether 
 Jew ? ish or Gentile, of those times. Per- 
 plexed and puzzled with these knotty 
 points, many well-meaning Christians have 
 been drawn aside from paying a due re- 
 gard to those moral and weighty exhor- 
 tations, which are most easy to be under- 
 stood, and of infinite obligation to be put 
 in practice b . 
 
 OF the Epistles, xiv are by St. PAUL, 
 which are not placed according to the 
 order of time in which they were written ; 
 but according to the precedent or supposed 
 rank of the churches and persons to whom 
 they are addressed : it will be proper there- 
 fore to exhibit here their Chronological 
 order according to two eminent Critics. 
 
 * Vid. Pyle. 
 
THE EPISTLES, 81 
 
 The CHRONOLOGICAL ORDER of 
 
 the EPISTLES, &c. according to Mr. 
 MICHAELIS, and some others. 
 
 Epistle to, or by, Places w/iere written. A. D. 
 
 1 PETER JERUSALEM .... 49 
 
 OALATIANS THESSALONICA.. 51 
 
 1 THESSALONIANS CORINTH 52 
 
 2 THESSALONIANS CORINTH 52 
 
 1 CORINTHIANS . . EPHESUS 57 
 
 2 CORINTHIANS . . MACEDONIA .... 58 
 
 1 TIMOTHY .... 58 , 
 
 ROMANS CORINTH . . End of 58 
 
 JAMES uncertain 6l 
 
 PHILEMON. 
 COLOSSIANS 
 
 o ...... f 
 
 ' ^ 
 
 4S.. .J 
 
 EPHESIANS ^ 
 
 PHILIPPIANS, 
 
 HEBREWS ROME 63 
 
 TITUS NICOPOLIS.. uncertain 
 
 2 PETER uncertain 67 
 
 JUDE uncertain uncertain 
 
 2 TIMOTHY ROME 67 
 
 3 EPISTLES OF JOHN uncertain 70 
 
 REVELATIONS .... PATMOS 
 
THE EPISTLES. 
 
 A TABLE OF ST. PAUL's EPISTLES, with 
 the Places where, and Times when 
 written, according to Dr. LAUDNER. 
 
 Epistles. Places. AJ). 
 
 \ THESSALONIANS CORINTH .......... 52 
 
 2 THESSALONIANS CORINTH .... ..... . 52 
 
 GAI ATTANS /CORINTH, near end of 52 
 
 '\orEPHESUS, orbeg.of 53 
 
 I CORINTHIANS .. EPHESUS, the beg. of 53 
 
 1 TIMOTHY ...... MACEDONIA ...... 56 
 
 TITUS / MACEDONIA > 
 
 ^ or near it, before end of 56 
 
 2 CORINTHIANS . . MACEDONIA, ab. Oct. 57 
 ROMANS ........ CORINTH, about Feb. S5 
 
 EPHESIANS ...... ROME, about April.... 6l 
 
 2 TIMOTHY ...... ROME, about May .... Si 
 
 PHILIPPIANS .... ROME, before the end of 62 
 
 COLOSSIANS ...... ROME, before the end of 62 
 
 PHILEMON ...... ROME, before the end of 62 
 
 HEBREWS ..,. in S P rin g of 
 
THE EPISTLES. 83 
 
 A TABLE of the CATHOLIC EPISTLES 
 and the REVELATION, according 
 to Dr. LARDNER. 
 
 Epistle. Places. A.D. 
 
 JAMES ........ JUDEA .... { ^ g 
 
 1 JOHN ........ EPHESUS .. about.... 80 
 
 2d and 3d of JOHN EPHESUS .. " 
 
 and . . SO 
 
 JUDE ....**.. unknown ........ . . 64 or 65 
 
 REVELATION .. r - 95 or 96 
 
OF 
 THE EPISTLE TO THE 
 
 ROMANS, 
 
 HPHIS celebrated Epistle was written by 
 St. PAUL from Corinth, when he was 
 setting out for Jerusalem with the supplies 
 which had been collected in Macedonia, 
 and at Corinth ; that is, according to some 
 Critics , in th.e beginning, or, according 
 to others, towards the end of the year 
 LVIII; which was the 4tb of the emperor 
 Nero. 
 
 THE Christian Church at ROME appears 
 not to hav^e been planted by any Apostle : 
 wherefore St. PAUL, lest it should be cor- 
 rupted by the Jews, who then swarmed in 
 Rome, and of whom many were converted 
 to Christianity, sends them an abstract of 
 the principal truths of the Gospel, and en- 
 deavours to guard them against those er- 
 roneous notions, which the Jews had of 
 
 c So Dr. Lardner, who thinks St. Paul came to 
 Corinth in November, A. D. 57 : and wrote this 
 Epistle in February following. The other opinion is 
 that of Michaelis, Vid. Horn, xv. 25 27. 
 
TO THE ROMANS. 85 
 
 Justification, and of the Election of their 
 own nation. 
 
 Now the Jews assigned three grounds 
 for Justification. First, " The extraordi- 
 nary piety and merits of their ancestors, 
 and the covenant made by God with these 
 holy men." They thought God could not 
 hate the children of such meritorious pa- 
 rents ; and as he had made a covenant 
 with the Patriarchs to bless their poste- 
 rity, he was obliged thereby to pardon 
 their sins. Secondly, " A perfect know- 
 ledge and diligent study of the Law of 
 Moses." They made this a plea for the 
 remission of all their sins and vices. 
 Thirdly, " The works of the Levitical 
 Law," which were to expiate sin, especially 
 circumcision and sacrifices. Hence they 
 inferred that the Gentiles must receive the 
 whole law of Moses in order to be justi- 
 fied and saved. 
 
 The Jews' doctrine concerning Election 
 was, " That as God had promised to Abra- 
 ham to bless his seed, to give him not only 
 spiritual blessing, but also the Land of Ca- 
 naan, to suffer him to dwell there in pros- 
 perity, and to consider him as his church 
 upon earth:" That therefore this blessing 
 extended to their whole nation, and that 
 God^was bound to fulfil these promises to 
 them, whether they were righteous or 
 wicked, faithful or unbelieving. They 
 
3t> OF THE EPISTLE 
 
 even believed that a prophet ought not to 
 pronounce against their nation the prophe- 
 cies with which he was inspired ; but was 
 rather to beg of God to expunge his name 
 out of the book of the Living. 
 
 THESE previous remarks will serve as a 
 key to unlock this difficult Epistle, of 
 which we shall now give a short Analysis' 1 . 
 
 1. THE Epistle begins with the usual 
 salutation, with which the Greeks began 
 their Letters 6 . 
 
 2. ST. PAUL professes his joy at the 
 flourishing state of the Church at Rome, 
 and his desire to come and preach the 
 Gospel f . Then he insensibly introduces 
 the capital point he intended to prove, 
 viz. 
 
 3. THE subject of the Gospel 5 , that it 
 reveals a righteousness unknown before, 
 which is derived solely from Faith, and to 
 which Jews and Gentiles have an equal 
 claim. 
 
 4. IN order to prove tins, he shews h 
 that both Jews and Gentiles are " under 
 sin/' i. e. that God will impute their sins 
 to Jews as well as Gentiles. 
 
 His arguments may be reduced to these 
 syllogisms 1 . "The wrath of God is re- 
 
 * See Michaelis. Chap. i. 17. 
 
 t Ver. 819. * Ver. l6, 17* 
 
 h Chap. i. 18. iii. 20. J Chap. ii. 1 ? 1724. 
 
TO THE ROMANS. 87 
 
 " vealed against those, who hold the truth 
 " in unrighteousness : i. e. who acknow- 
 " ledge the truth, and yet sin against it. 
 
 " The Gentiles acknowledged truths ; 
 " but partly by their Idolatry, and partly 
 " by their other detestable vices, they 
 " sinned against the truth they acknow- 
 " ledged. 
 
 " THEREFORE the wrath of God is re- 
 " vealed against the Gentiles, and punish- 
 " eth them. 
 
 " THE Jews have acknowledged more 
 " truths than the Gentiles, and yet they 
 
 " sin. 
 
 " CONSEQUENTLY the Jewish sinners 
 " are yet more exposed to the wrath of 
 " GodV 
 
 HAVING thus proved his point, he an- 
 swers certain Objections to it 
 
 OBJECTION I. " The Jews were well 
 " grounded in their knowledge, and stu- 
 " died the law." He answers, if the 
 knowledge of the law, without observing 
 it, could justify them, then God could not 
 have condemned the Gentiles, who knew 
 the law by nature 1 . 
 
 OBJECTION II. " The Jews were cir- 
 " cumcised." ANSWER. That is, ye are 
 admitted by an outward sign into the 
 Covenant with God. This sign will 
 
 k Ch. ii. 112. ' Ch. ii. 13 16. 
 
88 OF THE EPISTLE 
 
 not avail you when ye violate that Cove- 
 nant" 1 . 
 
 OBJECTION III. " According to this 
 " doctrine of St. Paul, the Jews hare no 
 " advantage before others/' 'ANSWER. 
 Yes, they still have advantages ; for unto 
 them are committed the oracles of God. 
 But their privileges do not extend to this, 
 that God should overlook their sins, which, 
 on the contrary, Scripture condemns even 
 in the Jews n . 
 
 OBJECTION IV. " They had the Levi- 
 " tical Law and Sacrifices." ANSWER. 
 From hence is no remission, but only the 
 knowledge of sin . 
 
 5. FROM all this St. PAUL concludes, 
 that Jews and Gentiles may be justified by 
 the same means, namely, without the Le- 
 vitical Law, through faith in Christ: And 
 in opposition to the imaginary advantages 
 of the Jews, he states the declaration of 
 Zechariah, that God is the God as well 
 of the Gentiles, as the Jews p . 
 
 6. As the whole blessing was promised 
 to the faithful descendants of Abraham, 
 whom both Scripture and the Jews call his 
 Children, he proves his former assertion from 
 the example of Abraham ; who was an Ido- 
 later before his call, but was declared just 
 by God, on account of his faith, long before 
 
 m Ch. ii. 25 end, B Ch. iii. 119. 
 
 Ch.iii. 20. * Ch.iii. 21. 
 
TO THE ROMANS. 8> 
 
 his circumcision. Hence he takes occa- 
 sion to explain the nature and fruits of 
 faith . 
 
 7. He goes on to prove from God's jus- 
 tice, that the Jews had no advantages over 
 the Gentiles, with respect to justification. 
 Both Jews and Gentiles had forfeited life 
 and immortality, by the means of one 
 common father of their race, whom they 
 themselves had not chosen. Now as God 
 was willing to restore immortality by a 
 new spiritual head of a 'covenant, viz. 
 Christ, it was just that both Jews and 
 Gentiles should share in this new repre- 
 sentative of the whole race r . Chap. 
 
 v. ver. 15, 16, amount to this negative 
 question, " Is it not fitting that the free 
 " gift should extend as far as the offence?" 
 
 8. He shews that the doctrine of Justi- 
 fication, as stated by him, lays us under 
 the strongest obligations of holiness 8 . 
 
 Q. He shews, that the Law of Moses no 
 longer concerns us at all ; for our justifi- 
 cation arises from our appearing in Gael's 
 sight, as if actually dead with Christ, on 
 account of our sins; but the Law of 
 Moses was not given to the dead On 
 this occasion he proves at large, < ; u>t the 
 eternal power of God over us is 
 
 4 Ch. iv. 1. v. 11. T Ch. v. 1 
 
 8 Ch. vi. Iend. 
 
90 OF THE EPISTLE 
 
 fected by this, and that whilst we arc 
 under the Law of Moses we perpetually 
 become subject to death, even by sins of 
 inadvertency *. 
 
 10- HENCE he concludes, that all those, 
 and those only, who are united with Christ, 
 and for the sake of his union do not live 
 according to the flesh, are free from all 
 condemnation of the Law, and have an 
 undoubted share in eternal Life u . 
 
 1 1. HAVING described their blessedness, 
 he is aware, that the Jews, who expected 
 a temporal happiness, would object to him, 
 that Christians notwithstanding endure 
 much suffering in this world. He answers 
 this objection at large w . 
 
 12. HE shews that God is not the less 
 true and faithful, because he doth not 
 justify, but rather rejects and punishes 
 those Jews who would not believe the 
 Messiah x . In discussing this point we 
 may observe the cautious manner in which, 
 on account of the Jewish prejudices, he 
 introduces it y , as well as in the discussion 
 itself. 
 
 HE shews that the protases of God were 
 never made to all the posterity of Abra- 
 ham ; and that God always reserved to 
 himself the power of chusing those sons 
 
 1 Ch. vii. 1 end. u Ch. viii. 11?. 
 
 * Ch. viii. 18 end. * Ch. ix, x, xi. 
 
 * Ch, ix. 15. 
 
TO THE ROMANS. 1 
 
 of Abraham, whom for Abraham's sake 
 he intended to bless, and of punishing the 
 wicked sons of Abraham ; and that with 
 respect to TEMPORAL happiness or misery, 
 he was not even determined in his choice 
 by their works. Thus he rejected Ish- 
 mael, Esau, the Israelites in the desart in 
 the time of Moses, and the greater part 
 of that people in the time of Isaiah, mak- 
 ing them a sacrifice to his justice *. 
 
 HE then proceeds to shew that God had 
 reason to reject most of the Jews then 
 living, because they would not believe in 
 the Messiah, though the Gospel had been 
 preached to them plainly enough*. How- 
 ever, that God had not rejected all his 
 people, but was still fulfilling his promise 
 upon many thousand natural descendants 
 of Abraham, who believed in the Messiah; 
 and would in a future period fulfil them 
 upon more; for that all Israel would be 
 converted 5 . And he concludes with ad- 
 miring the wise counsels of God c . 
 
 13. FROM the Doctrine hitherto laid 
 down, and particularly from this, that God 
 has in mercy accepted the Gentiles; he 
 argues that the Romans should consecrate 
 and offer themselves up wholly to God. 
 
 2 Ch. ix. 629. a Ch. ix. 30. x, end. 
 
 b Ch. xi. 132. c Ver. 33 end. 
 
2 OF THE EPISTLE, &C, 
 
 This leads him to mention in particular 
 some Christian duties d , viz. 
 
 14. HE exhorts them to be subject to 
 magistrates e ; the Jews at that time being 
 given to sedition. 
 
 15. To love one another heartily f . And 
 
 16. To abstain from those vices, which 
 were considered as things indifferent 
 among the Gentiles 5 . 
 
 17. HE exhorts the Jews and Gentiles 
 in the Christian Church to brotherly unity h . 
 
 18. HE concludes his Epistle with an 
 excuse for having ventured to admonish 
 the Romans, whom he had not converted ; 
 with an account of his journey to Jerusa- 
 lem ; and with some salutations to those 
 persons, whom he meant to recommend to 
 the Church at Rome ! . 
 
 * Ch. xii. e Ch. xiii. 17. 
 
 f Ver. 210. * Ver. 11 -end. 
 
 k Ch. xiv. 1. sv. 13. * Vide Michaelis. 
 
OF 
 THE FIRST EPISTLE TO THE 
 
 CORINTHIANS. * 
 
 /CORINTH was a wealthy and luxurious 
 city, situated in Achaia, upon the 
 Isthmus or neck of land which joins Morea 
 to the rest of Greece. Near it were cele- 
 brated those Isthmian games to which St. 
 PAUL alludes in this Epistle. In this city 
 St. PAUL had spent two years, planting a 
 Christian church, which consisted, like 
 most of the others, of a mixture of Jewish 
 and Christian converts. But having been 
 absent from them about three years, they 
 were over-run with great disorders, and 
 split into various sects and factions. 
 
 THIS occasioned the following Epistle, 
 which was written by St. PAUL, just be- 
 fore his departure from Ephesus k , about 
 Easter 1 in the year of CHRIST ~LVII, in 
 the third of the emperor Nero. It was 
 intended, partly to correct some Corrup- 
 
 k Acts. xx. 31, 1 Cor. xvi. 8,9. 
 
 1 So Michaelis infers from Ch. v. 7, S. " Ye art 
 unleavened/' which he interprets, " Ye are now keep- 
 ing the feast of unleavened bread/' 
 
 Dr. Lardner dates this Epistle a year sooner. 
 
94 OF THE FIRST EPISTLE 
 
 tions and Abuses among the Corinthians, 
 and partly to answer certain Queries they 
 hadjproposed to him. 
 
 IN his Introduction 1 ", he expresses his 
 satisfaction at all the good he knew of 
 them, particularly at their having the gift 
 of the Holy Ghost for the confirmation of 
 the Gospel. 
 
 AND first, he corrects their corruptions 
 and abuses. 
 
 1. HE rebukes the Sectaries among 
 them, and defends himself against one or 
 more false teachers, who had alienated 
 most of the Corinthians from him 11 . 
 
 52. HE considers the case of a notorious 
 offender, who had married his father's wife, 
 i. e. his own step-mother : orders them to 
 excommunicate this person, and to ac- 
 knowledge no public fornicator as a bro- 
 ther . 
 
 3. HE reproves them for their covetous 
 and litigious temper, which caused them 
 to prosecute their Christian brethren be- 
 fore heathen courts of judicature p . 
 
 4. HE cautions them against fornica- 
 tion, a vice to which they had been ex- 
 tremely addicted before they were con- 
 verted, and which some of them still 
 reckoned among the things indifferent, or 
 
 m Ch. i. ] 9. " Ch. i. x. iv. end. 
 
 Ch. v. J3. * Ch, vi. 19- 
 
TO THE CORINTHIANS. $5 
 
 Which might be practised or let alone 
 without breach of morality q . 
 
 IN the NEXT place he answers certain 
 Queries they had proposed. 
 
 AND, first, he determines some questions 
 relating to the marriage-state 7 . 
 
 2. HE instructs them how to act with 
 respect to Idol-offerings'. It could not 
 be unlawful in itself to eat the meat which 
 had been offered to Idols ; for the conse- 
 cration of flesh or wine to an Idol did not 
 make it the property of the Idol, an Idol 
 being nothing, and therefore incapable of 
 property *. But some Corinthians thought 
 it lawful to go to a feast in the Idol-tem- 
 ples, which at the same time were places 
 of resort for lewdness ; and to eat the sa- 
 crifices whilst praises were sung to the 
 Idol u . This was publicly joining in the 
 Idolatry. He even advises to abstain from 
 such participation as was lawful, rather 
 than give offence to a weak brother ; 
 which he inforced by his own example, 
 who had abstained from many lawful 
 things, rather than create offence to the 
 Gospel. 
 
 3. HE answers a third Query, concern- 
 ing the manner in which women should 
 deliver any thing in public, when called to 
 
 * Ch. vi. 10 end. r Ch. vii. 1 end. 
 
 8 Ch. viii. 1. xi. 1. * Ch. x, 2530. 
 
 w Ch. viii. 10. x. 2022. 
 
96 OF THE FIRST EPISTLE, &C. 
 
 it by a divine impulse*. And here he 
 censures the unusual dress of both sexes 
 in prophesying, which exposed them to the 
 contempt of the Greeks, among whom the 
 men usually went uncovered, and the 
 women veiled. 
 
 HE also takes occasion here to censure 
 the irregularities committed at their love- 
 feasts,, &c. and in the exercise of the ex- 
 traordinary gifts of the Holy Ghost, &c x . 
 
 4. HE asserts the Resurrection of the 
 dead ; which some among the Corinthians 
 doubted, and others denied y . 
 
 HE then concludes with some directions 
 to the Corinthian Church concerning the 
 Banner of collecting alms ; promises them 
 a visit; and salutes some of the members 2 . 
 
 w Ch. xi.2 -J7. vr. 18 34. * Ch. xii. xiii. xiv> 
 Cb. XT. * Ch, xyi. Vid. Michaelis. 
 
OF 
 THE SECOND EPISTLE TO THE 
 
 CORINTHIANS. 
 
 CT. PAUL'S rirst Epistle had wrought dif- 
 ferent effects among the CORINTHIANS : 
 Many of them entered into themselves: 
 they excommunicated the incestuous man; 
 requested St PAUL'S return with tears, and 
 vindicated him and his office against the 
 false teacher and his adherents. Others 
 of them still adhered to that adversary of 
 St. PAUL, expressly denied his Apostolical 
 Office, and even furnished themselves with 
 pretended arguments from that Epistle. 
 He had formerly promised to take a jour- 
 ney from Ephesus to Coriiitb, thence to 
 visit the Macedonians, and return from 
 them to Corinth a . But the unhappy state 
 of the Corinthian Church made him alter 
 his intention b , since he found he must 
 have treated them with severity Hence 
 liis adversaries partly argued, 1st, That 
 St. PAUL was irresolute and unsteady ; 
 and therefore could not be a prophet. 
 2dly, The improbability of his ever coming 
 
 a 2 Cor. i. 15, 16. b Yen 23, 
 
 E 5 
 
98 OF THE SECOND EPISTLE 
 
 to Corinth again, since he was afraid of 
 them. 
 
 SUCH was the state of the Corinthian 
 Church when St. Paul, after his departure 
 from Ephesus, having visited Macedonia , 
 received an account of the above particu- 
 lars from Titus d , and therefore wrote them 
 his second Epistle about the end of the 
 same year", or the beginning of LVIII. 
 
 THE Contents of this Epistle are these. 
 
 1. HE gives the Corinthians an account 
 of his sufferings to that time, and of the 
 comfort he derived from meditating on 
 the Resurrection f . 
 
 Q. HE vindicates himself against those 
 who would not consider him as a true Apos- 
 tle because he had altered his resolutions g . 
 
 3. HE forgives the incestuous man h ; 
 and tells the Corinthians how much he 
 longed for their amendment \ 
 
 4. HE treats of the office committed to 
 him of preaching the Redemption; and 
 highly prefers it to preaching the Law; 
 to which probably his adversaries had 
 made great pretences. They had ridiculed 
 his sufferings; which he shews to be no 
 
 c Acts xx 1. d 2 Cor. vii. 5, 6. 
 
 * So Dr. Lardner, who dates it from Macedonia 
 about Sept or Oct. LVII, 
 
 f Ch. i. 111. g Ch. i. 12 ii. 4. 
 
 * Ch. ii. S 11. ' Ver. 12. 13. 
 
TO THE CORINTHIANS. $() 
 
 disgrace to the Gospel or its ministers: 
 and here he gives a short abstract of the 
 doctrine he preaches k . 
 
 5. HE shews it to be his office, not only 
 to preach the Redemption by Christ, but 
 to inculcate certain duties, and particularly 
 that of flying from Idolatry (an oblique 
 censure of those who attended the Idol- 
 feasts '.) 
 
 6 % . HE endeavours once more to win 
 their confidence, by telling them how af- 
 fectionately he was disposed towards them, 
 and rejoiced at their amendment" 1 . 
 
 7. HE exhorts them to a liberal collec- 
 tion for the Christians in Judea n . 
 
 8. HE vindicates himself against those 
 who thought him deficient in the evi- 
 dences of his Apostleship, and imputed 
 his caution, when at Corinth, to his con- 
 sciousness of not being a true Apostle . 
 
 k Ch. ii. 14, v. end. l Ch. vi. 
 
 m Ch. vii. 116. Ch.viii. 1. ix, 15. 
 
 * Ch, x. to the end. Vid. Michaelis. 
 
OF 
 THE EPISTLE TO THE 
 
 GALATIANS. 
 
 THHE GALATTANS were descended from 
 those Gauls, who had formerly in- 
 vaded Greece, and afterwards settled in 
 Lower Aia. St. PAUL had preached the 
 Gospel among them in the year LI, soon 
 after the council held at Jerusalem 1 ". Asia 
 swarmed at that time with zealots for the 
 law of Moses, who wanted to impose it 
 upon the Gentiles q . Soon after St. PAUL 
 had left the Galatians, these false-teachers 
 had got among them, and wanted them 
 to be circumcised, &c. This occasioned 
 the following Epistle, which an eminent 
 critic' thinks was written in the same 
 year, before St. PAUL left Thessalonica : 
 though others s date it about the end of 
 the year LIT, or in the very beginning of 
 LIU, before St. PAUL set out to go to 
 Jerusalem by way of Ephesus. 
 
 THE subject of this Epistle is much the 
 same with that of the Epistle to the Ro- 
 
 P Acts. xvi. 6. q Acts xv. 1. 
 
 r Michaelis. 5 Dr. Lardner, &c. 
 
OF THE EPISTLE. &C. \Txf ?> ^ 101 
 
 mans; only this question is more" 
 larly considered here, " Whether Circum- 
 " cision, and the full observance of the 
 *' Levitical Law, were necessary to the sal- 
 " vation of a Christian convert ?" 
 
 IT seems these Judaizing Christians, 
 whose indirect views St. PAUL exposes 1 , 
 at first only laboured to represent Circum- 
 cision as necessary to salvation, without 
 obliging the Gentiles to observe the whole 
 Levitical Law*; yet they insisted upon 
 the Christians receiving the Jewish festi- 
 vals and sabbatical years w . 
 
 THEIR principal Arguments were, 
 
 1. u THAT the Apostles at Jerusalem, 
 St. Peter in particular, and the whole 
 Church at Jerusalem, considered Circum- 
 cision as necessary ; that St. PAUL was 
 only a deputy from that Church, and his 
 doctrine only to be regarded so far as it 
 agreed with that of the church of Jeru- 
 salem." This obliged St. Paul to declare, 
 not only that the Apostles at Jerusalem 
 perfectly concurred with him, but also 
 that he was an immediate Apostle of 
 CHRIST. 
 
 2. " THAT St. PAULhimself had changed 
 his opinion, and now preached up the Le- 
 vitical Law V They urged perhaps that 
 
 1 Ch. vi. 12, 13. a Acts^xv. 1. Gal. v. 3, 9. 
 
 w Ch. iv. 10. * Gal. i. 8, 10, v. 11. 
 
102 OF THE EPISTLE, &C. 
 
 he had caused Timothy to be circumcised 
 just before he came to them y . 
 
 3. " That all the promises of God were 
 inade to the sons of Abraham; and that 
 whoever would partake of Abraham's 
 blessing, must, like him, be circumcised." 
 This objection he fully answers *. 
 
 4, " That Isaiah foretold an approach- 
 ing conversion of the Heathens, and pro- 
 mised children from among them to Sion, 
 or Jerusalem ; and therefore, if the Gen- 
 tiles desired to be children of the church 
 of Jerusalem, they ought to conform to 
 the rites of that church." In answer to 
 this the Apostle shews, that these chil- 
 dren were not promised to the Jewish, but 
 to the ancient or Jebusite Jerusalem *. 
 
 ST. PAUL frequently directs Christians 
 to bear with the weakness of those Jewish 
 converts who observed the Levitical Law b . 
 But the Galatian Church consisted of Gen- 
 tiles ; and the whole import of this Epistle 
 is, that they should not be circumcised. 
 
 IN the two last chapters are some prac* 
 tical exhortations, designed chiefly against 
 the animosities and partialities which these 
 disputes had bred among them. 
 
 y Acts xvi. 3. Gal. ii. 3. a Gal. iii. 7. iv. 18, 
 
 Ch. iv. 1931. The words, vcr. 25, " Sinai is 
 a mount in Arabia," are thought to be a gloss crept 
 into the text. 
 
 * Horn. xiv. Acts xxi, 23, 24, 26. 
 
OF 
 THE EPISTLE TO THE 
 
 EPHESIANS. 
 
 J^PHESUS was the chief city of all Asia 
 on this side Mount Taurus. St. PAUL 
 had passed through it in the year LTV, but 
 without making any stay . The follow- 
 ing year he returned to Ephesus again, and 
 stayed there three years d . During his 
 abode there, he completed a very flourish- 
 ing church of Christians ; the first founda- 
 tions of which had been laid by some in- 
 ferior teachers, As Ephesus was fre- 
 quented by persons of distinction from all 
 parts of Asia-minor, St. PAUL took the 
 opportunity of preaching in the ancient 
 countries 6 ; and the other churches of Asia 
 were considered as the daughters of the 
 church of Ephesus ; so that an Epistle to 
 the Ephesians was, in effect, an Epistle to 
 the other churches of Asia at the same 
 time. 
 
 IN the year LXI, St. PAUL was carried 
 prisoner to Rome for the first time; and 
 during his confinement there, which was 
 
 6 Acts xviii. 1921. d Ch, xix. c Ver. 10. 
 
104 OF THE EPISTLE 
 
 not very close, f , he wrote the Epistles to 
 PHILEMON, the COLOSSIANS, the EPHE- 
 SIANS, and PHILIPPIANS. 
 
 HENCE all these Epistles bear so great 
 a resemblance in their style and manner. 
 Of these four, a learned writer g thinks 
 the Epistle to the EPHESIANS was first 
 written by the Apostle in the spring A. D. 
 LXI, as soon as conveniently could be, 
 after his friends at Rome had taken a 
 lodging for him, and he was settled in it. 
 
 THIS Epistle was intended to establish 
 the EPHESIANS in the faith; and to this 
 end, to give them more exalted views of 
 the love of God, and of the excellence 
 and dignity of CHRIST; To shew them 
 they were saved by grace, and that the 
 Gentiles (Jiowever wretched they had been 
 once) had now equal privileges with the 
 Jews : To encourage them, by declaring 
 with what steadiness he (St. PAUL) suf- 
 fered for the truth, and with what earnest- 
 ness he prayed for their establishment and 
 perseverance in it ; And finally to engage 
 them to the practice of those duties, which 
 became them as Christians h . 
 
 THE city of EPHESUS was distinguished 
 by peculiar vices and sins, which are al- 
 luded to in this Epistle, and in those to 
 TIMOTHY. 
 
 f Acts xxviii. 31, 32, * Dr. Lardner. 
 
 * Vid. Docklr.idge. 
 
TO THE EPHESIANS. 105 
 
 1. IT was the genuine seat of the idola- 
 trous worship s of Diana, who was called 
 ^.QTEIPA, or the Saviour Goddess: in op- 
 position to which St, PAUL calls the true 
 Deity SnTHP, or the Saviour God, in his 
 Epistle to Timothy *. 
 
 2. THE Ephesians were remarkable for 
 the practice of superstitious arts k . 
 
 3. THEY were vain in their dress 1 . 
 
 4. THEY were remarkable for lewdness 
 and drunkenness, and gloried in obscenity 
 of language" 1 . 
 
 AN eminent critic" thinks the Chris- 
 tians of Ephesus were also tainted with 
 the errors of the Essenes ; an account of 
 which the Reader will find below in the 
 Introduction to the FIRST EPISTLE to 
 TIMOTHY. 
 
 1 1 Tim. i. 1. ii. 3. k Acts xix. 18. 1& 
 
 1 See 1 Tim. ii. 9, 10. ra Eph. eh. v. 
 
 " M. Michaelis. See his Lectures on the New 
 lament. 
 
OF 
 THE EPISTLE TO THE 
 
 PHILIPPIANS. 
 
 IpHILIPPl was a city of no great ex* 
 tent, in Macedonia, near the borders 
 of Thrace. The Christian religion was 
 first planted there about the year LI, by 
 St. PAUL, who left St. LUKE and TIMO- 
 THY to carry on the work. He afterwards 
 paid them a second visit p , and, it is pro- 
 bable, saw them afterwards a third time. 
 
 THIS Epistle was sent at the same time 
 with the preceding, viz. A. D. LXII or 
 LXIII. The design of it seems to be, To" 
 comfort the Philippians under the concern 
 they had expressed for his imprisonment 
 at Rome ; To check a party spirit that had 
 crept in among them; and to promote on 
 the contrary an entire union and harmony 
 of affection; To guard them against being 
 seduced from the purity of the Christian 
 faith by judaizing teachers: To support 
 them under the trials with which they 
 struggled; And, above all, to inspire them 
 with a concern to adorn their holy profes- 
 sion by the most eminent attainments in 
 the divine life*. 
 
 Acts xvi. p Acts xxi, 6. * Vid, Doddridgc. 
 
OF 
 THE EPISTLE TO THE 
 
 COLOSSIANS. 
 
 {"^OLOSSE, (or, as it was anciently writ- 
 ten, Colassa?) was a considerable city 
 of Phrygia in Asia-minor. St. PAUL him- 
 self had not been at this city when he 
 wrote this Epistle", though he had some 
 years before travelled through Phrygia, 
 However, Epaphras had founded a Chris- 
 tian Church at Colosse, and probably in 
 the neighbouring cities of Laodicea and 
 Hierapoiis s . It is probable that some Co- 
 lossians, who had heard St. PAUL preach 
 at Ephesus *, might be converted by him ; 
 and among them PHILEMON, to whom St. 
 PAUL addressed his Epistle so intituled. 
 
 Now the Churches of Colosse, Laodicea, 
 and Hierapoiis, were exposed to more im- 
 minent danger of being seduced by false 
 teachers, as they had not received the 
 Gospel immediately from an Apostle, but 
 from Epaphras; and as they might ques- 
 tion, whether Epaphras did not err in 
 some respects ; this occasioned St. PAUL'S 
 
 ' Col. ii. 1 , f Col. i, 7. iv. 12, 13, ' Acts xix, 10. 
 
108 OF THE EPISfLE, &C. 
 
 anxiety for thern u , and induced him to 
 confirm the Doctrine of Epaphras by this 
 Epistle w , which was written from Rome 
 about the same time with the preceding, 
 A. D. LXII or LXIII. A learned writer x 
 thinks this and the Epistle to PHILEMON" 
 were sent away together by Tychicus and 
 Onesimus, although that to Philemon was 
 probably first delivered. 
 
 THE more immediate occasion of writ- 
 ing to the Colossians, was an Epistle St. 
 PAUL had received FROM the Laodiceans 7 ,, 
 which an eminent Critic 2 thinks contained 
 some written queries relating to the doc- 
 trines of the Essenes, and this Epistle 
 was intended to answer them. What 
 those Doctrines were, see in the Introduc- 
 tion to the FIRST EPISTLE TO TIMOTHY. 
 
 THIS Epistle to the Colossians is so like 
 that to the Ephesians, both in language 
 and contents, that the one will greatly il- 
 lustrate the other. 
 
 11 Col. ii. i. * Col. i. 7. iv. 12, 13. 
 
 * Lardner. See also Michaelis. 
 
 * Ch. iv. 16. ' Michaelis. 
 
OF 
 THE FIRST EPISTLE TO THE 
 
 THESSALONIANS. 
 
 ^HESSALONICA was in St, PAUL'S 
 time the capital of Macedonia. St P 
 PAUL had preached the Gospel there in 
 the year LI * : some few among the Jews 
 received the Gospel ; but a great multi- 
 titude of those Heathens, who confessed 
 one only true God b , became converts to 
 CHRIST. Hence the majority of the 
 Church consisted of native Heathens, who 
 had formerly been Idolaters c . The Jews, 
 ever jealous of the admission of the Gen-* 
 tiles to the same privileges with them- 
 selves, raised such a disturbance, that St. 
 PAUL, with Silas, was obliged suddenly to 
 withdraw : they even pursued him to 
 Berea. He left Silas and Timothy there, 
 and fled to Athens, ordering them to 
 follow him d . Timothy did not long con- 
 tinue there with St. PAUL, but was sent 
 back to Thessalonica e , and when he re- 
 
 a Acts xvii. b 
 
 c 1 Thess. i. 9- d Acts xvii. 14, 15. 
 
 * 1 Thess. iii. 1, 2. 
 
110 OP THE FIRST EPISTLE 
 
 turned, found St. PAUL at Corinth; where 
 he resided a year and a half f ; and in the 
 former part of that time this Epistle was 
 probably written, viz. about A. D. LIT. 
 
 WITH regard to the state of the Church 
 of Thessalonica, the knowledge of which 
 is requisite to understand these two Epis- 
 tles, 
 
 1. IT consisted chiefly of Gentiles, and 
 of some Jewish members, It is probable 
 that the Teachers mentioned in the fifth 
 Chapter 2 were converts from Judaism ; at 
 least, such Greeks as had before been pro- 
 selytes to the Jewish religion. 
 
 2. THIS Church being still in its in- 
 fancy, and oppressed by the^powerful Jews, 
 required to be established in the faith. 
 St. PAUL therefore in the three first Chap- 
 ters endeavours to convince the Thessalo- 
 nians of the truth and divinity of his Gos- 
 pel, both by the miraculous gifts of the 
 Holy Ghost, which had been imparted; 
 and by his own conduct when among 
 them. 
 
 3. AN error prevailed with respect to 
 the doctrine of the last Judgment. The 
 Thessalonians, like most of the primitive 
 Christians, thought the day of Judgment 
 
 ' St. Paul came there before the end of the year 51, 
 and staid till the beginning of 53. Lardner. 
 Ver. 12. 
 
TO THE THESSALONIANS. Ill 
 
 Would happen in their time. They ima- 
 gined those, who lived to see it take 
 place, would have great advantage over 
 the deceased faithful, which was probably 
 to consist on their entering immediately 
 on the Millennium. This error he com-* 
 bats in the fourth Chapter. 
 
 4. SOME of this Church who refused to 
 subject themselves to the teachers, had at 
 the same time given themselves up to 
 disorder ; and they seem to have carried 
 on this unruliness, under a pretence of 
 teaching or edifying others : On this ac- 
 count the Apostle gives the admonitions 
 la the fifth Chapter \ 
 
 >Yer. U 14. 
 
OF 
 THE SECOND EPISTLE TO THE 
 
 THESSALONIANS. 
 
 Second Epistle to the Thessalonians 
 was sent from Corinth soon after the 
 first, viz. A. r>. LU. St. PAUL found the 
 Thessalonians still considered the day of 
 Judgment as at hand, and that the dis- 
 orders before reproved were still carried 
 on among them. He therefore in this se- 
 cond Epistle shews, that the last day was 
 still distant, from some prophecies not yet 
 fulfilled; and gives them more particular 
 directions how to conduct themselves to- 
 wards those disorderly persons. 
 
 M. Michaelis thinks that 2 Thess. ii. 2. 
 refers to some Epistles forged in St. PAUL'S 
 name to propagate the above error ; and 
 to certain calculations and false prophe- 
 ies applied to the same purpose. 
 
OF 
 
 THE FIRST EPISTLE TO 
 
 TIMOTHY. 
 
 have an account of TIMOTHY in the 
 Acts of the Apostles *, and in other 
 parts of the New Testament 1 ", from which 
 he appears to have been a youth of most 
 excellent qualities, and almost constantly 
 the companion of St. PAUL. 
 
 THIS First Epistle to him is by some 
 dated, A. D. LXV, but by others on better 
 grounds 1 about A. D. LVI, or LVIII, at the 
 time of St. PAUL'S journey into Mace- 
 donia" 1 . This Apostle being obliged to 
 retire from EPHESUS earlier than he in- 
 tended, on account of the insurrection 
 raised by Demetrius n , left Timothy behind 
 him, to restore perfect order in the Church, 
 to fill the Ecclesiastical Offices, and to 
 withstand False Teachers. 
 
 As some of the Ephesians would not 
 obey him, and others attempted to force 
 
 1 Acts xvi. 1 3. 
 
 k 2 Tim. i. 5. Acts xiv. 2 Tim. iii. 10, 11. 1 
 Tim. iv. 14. 2 Tim. i. 6. 1 Tim. iv. 12. Heb. xiii. 
 23. See also the address to 2 Cor. Philipp. Coloss. 
 1 and 2 Thess. Philem. 
 
 1 See Michaelis, Lardner. The place where this 
 Epistle was written is not certainly agreed ; though it 
 is likely St. Paul was either in Macedonia, or near it. 
 
 * Acts xx. 1. n Acts xix. 
 
 f 
 
114 OF THE FIRST EPISTLE 
 
 themselves upon him as Bishops and Mi- 
 nisters, St. PAUL wrote this Epistle, which 
 he might lay before them as his commis- 
 sion ; So that it is rather to the EPHESIANS 
 
 than to TIMOTHY *. 
 p 
 
 An eminent critic p thinks this first 
 Epistle to TIMOTHY, and those to the 
 EPHESIANS and COLOSSIANS, were levelled 
 against certain errors prevalent among 
 them, which the ESSENES (a Jewish sect) 
 had borrowed from oriental Philosophers : 
 They held, 1. That God was surrounded 
 by Demons or Angels, who were mediators 
 with God, and therefore to be worshipped. 
 2. That the soul is defiled by the body ; 
 that all bodily enjoyments hurt the soul ; 
 which they believed to be immortal, though 
 they seem to have denied the resurrection 
 of the body, as it would only render the 
 soul sinful by being reunited to it. 3. 
 That there was a great mystery in num- 
 bers, particularly in the number Seven; 
 they therefore attributed a natural holi- 
 ness to the Seventh or Sabbath day, which 
 they observed more strictly than the other 
 Jews. They spent their time mostly in 
 contemplation; abstained from marriage, 
 and every gratification of the senses; 
 used washings, and thought it sinful to 
 
 See 1 Tim. iii. 18. iv. 6. 12, 13, v. 23. 
 9 M. Michaelis. 
 
TO TIMOTHY. 115 
 
 touch certain things ; regarded wine as 
 poison, &c. 
 
 IN opposition to these, St. PAUL, in 
 these three Epistles, shews the superiority 
 of CHRIST to the Angels, and warns Chris- 
 tians against worshipping them. He cen- 
 sures the observation of Sabbaths ; rebukes 
 those who forbade marriage, and the 
 touching of certain things ; and who de- 
 livered commandments of men concern- 
 ing meats, and prohibited them. He per- 
 jnits Timothy to drink wine; blames those 
 who abstain from nourishing their bodies; 
 and enjoins bodily exercise. He cautions 
 against a Philosophy, which teaches all 
 these things; and against persons, who 
 assume a great appearance of wisdom and 
 virtue. He delivers Hymenseus over to 
 Satan, because he pretended there was no 
 resurrection of the flesh. 
 
 THE same learned writer thinks the er- 
 rors of the Essenes had found their way 
 into these churches through Apollos q , who 
 was of Alexandria, in the neighbourhood 
 of which Essenes prevailed ; and also 
 through the twelve Christians mentioned 
 in Acts xix r , who appear but imperfectly 
 acquainted with the Christian doctrines, 
 He conjectures that " the vagabond Jews, 
 Exorcists s ," were of this sect. 
 
 Acts. xvii. 24. xix. 17. * Ver. 17, 
 
 * Ver. 13. 
 
 F 2 
 
OF 
 THE SECOND EPISTLE TO 
 
 TIMOTHY. 
 
 'T'HIS Epistle, according to some Critics*, 
 was written by St. PAUL, at Rome, 
 during his first imprisonment there, and 
 was sent to TIMOTHY in the summer of 
 the year LXI. But others " rather think it 
 was written during the Apostle's last im- 
 prisonment there, not very long before he 
 sealed the truth with his blood ; which is 
 commonly placed about A. D. LXVI or 
 
 XXVII. 
 
 THAT TIMOTHY was at Epbesus, or in 
 Lesser Asia, when this Epistle was sent 
 to him, appears from the frequent men- 
 tion in it of persons residing at Ephesus. 
 The false teachers, who had before thrown 
 this church into confusion, grew every 
 day worse : insomuch that not only Hy- 
 menseus, but Philetus, another Ephesian 
 heretic, now denied the Resurrection of 
 the dead. They were led into this error 
 by a dispute about words. At first they 
 only annexed various improper signifiea- 
 
 * So Dr. Lai-doer. So M. Michael!*, and others. 
 
OF THE SECOND EPISTLE, &C. 117 
 
 tions to the word Resurrection, till at last 
 they denied the thing; pretending that 
 the Resurrection of the dead was only a 
 Resurrection from the death of sin, and 
 so was already past. This error was pro- 
 bably derived from the eastern philosophy, 
 which placed the origin of sin in the body. 
 This Epistle consists chiefly of affectionate 
 advices to TIMOTHY, thenceforward to be 
 active in opposing those false teachers, and 
 in propagating the Gospel 
 
OF 
 THE EPISTLE TO 
 
 TITUS. 
 
 HTHIS may be called an Epistle to the 
 CRETANS. , For St. PAUL meant not so 
 much to instruct Titus, as to furnish him 
 with a rule to lay before the Cretans, to 
 which he might appeal, whenever un- 
 worthy and unqualified persons attempted 
 to obtrude themselves into the Episcopal 
 office. 
 
 TITUS was a Greek*, and probably owed 
 his con version to St. PAUL X ; who fourteen 
 years after, took him with him to Jerusa- 
 lem, to the great council held there in the 
 year XLIX. And as Titus was of Gentile 
 parents, St. PAUL would not suffer him to. 
 be circumcised, that he might not abridge 
 the liberty of the Gentile converts y . Some 
 years after, St. PAUL dispatched him to 
 Corinth, to bring him an account of the 
 state of that Church z ; and afterwards sent 
 him thither again, to hasten the collection 
 for the poor Christians in Judea a . After 
 
 * Gal. ii. 3. x Tit. i. 4. y Gal. ii. 13. 
 
 2 2 Col. xii. 18. rii. 6. 1$. * Cb. viii. & 
 
OF THE EPISTLE, &C. 119 
 
 this we hear no more of him, till he is 
 mentioned in this Epistle as having been 
 with St. PAUL in Crete. 
 
 THIS Epistle, according to Dr. Lardner, 
 was written towards the end of the year 
 LVI, while St. PAUL was in Macedonia, or 
 near it. But M. Michaelis and 'others 
 think it was more probably written in St. 
 PAUL'S last progress through the Asiatic 
 Churches, between his first and second 
 imprisonment at Rome, though the pre- 
 cise year they are not able to determine. 
 Titus had been left at Crete, to settle the 
 Church which St. PAUL had probably es- 
 tablished there in his first journey to 
 Rome b , and afterward . The Churches 
 in Crete had not hitherto had any Bishops 
 and Ministers : Titus was to appoint them : 
 but he was to be upon his guard against 
 some of the circumcision, who aspired to 
 ecclesiastical offices. 
 
 THE Island of CRETE was the parent of 
 Roman and Greek Idolatry; and the Cre- 
 tans so far excelled other nations in in- 
 venting Gods, that they were called THE 
 LIARS. They were also distinguished for 
 unnatural vices and a spirit of seditiop. 
 
 THE Cretan converts to Christianity 
 were indeed obliged to forsake Idolatry 
 and the worship of images : but as the 
 
 * Acts xxvii. 9. * Tit, i. 5. 
 
120 OF THE EPISTLE, &C. 
 
 Cretans were Egyptians by descent, and 
 Lad long intermixed the whims of Egyp- 
 tian philosophy with Judaism, and as they 
 had embraced Christianity very early, no 
 Church was in greater danger of adopting 
 the absurd and heathen genealogies of 
 jGod, of his only begotten Son, and of the 
 JEons. Hence St. PAUL warns them 
 against these errors d . 
 
 * Tit. i. 14. iii, & Vid, Michadis, 
 
OF 
 THE EPISTLE TO 
 
 PHILEMON. 
 
 TpHILEMON seems to have been a sub- 
 stantial man at Colosse, who had a 
 spacious house, in which a part of the 
 Christian Church assembled, and in which 
 travelling* Christians were entertained*. 
 The want of public inns among the an- 
 cients made this hospitality needful ; and 
 it was particularly enjoined to Christians^ 
 to receive one another hospitably: but,, 
 as every individual was not in a condition 
 to entertain Christian strangers, the 
 Churches seem to have appointed one or 
 more of their principal members for this 
 purpose f . This was the office of Deacons, 
 so that Philemon, had an office in the 
 Church ; and indeed he is by some of the 
 ancients entitled Bishop of Colosse, What- 
 ever his ministerial office was, he is by St. 
 PAUL called " his fellow-labourer^." His 
 son Archippus, to whom this Epistle is. 
 also addressed, had just before been Deacon 
 in the church of Colosse h ; he is accord- 
 
 e Ver. 22. f Rom. xvi. 22, 
 
 8 Ver. 1. 2. k CoU iv. 17. 
 
 F 5 
 
122 OF THE EPISTLE, &C. 
 
 Ingly mentioned with honour by St. PAUL, 
 who not only stiles him his fellow-labourer 
 like his father, but also his fellow soldier. 
 
 PHILEMON seems to have been one of 
 St. PAUL'S first fruits of the Church of 
 Ephesus, and not to have been converted 
 like the rest by Epaphras, but by St. PAUL 
 himself 1 ; having probably come to Ephe- 
 sus while St. PAUL was there. 
 
 THIS Epistle was written from Rome (at 
 the same time with the Epistles to the Co- 
 lossians, Philippians, &c.) about A. D. LXII, 
 or LXTII. The occasion of it was this : 
 Onesimus, Philemon's slave, had robbed 
 him, and fled to Rome. There St. PAUL 
 meeting with him, converted him to the 
 Christian Faith, and having kept him some 
 time to be satisfied of his reformation, 
 sends him back to his master with this 
 letter; which has always been admired 
 for its delicacy of sentiment and masterly 
 address, and may be considered as a fine 
 model of Epistolary writing. 
 
 1 CoL iv. 19. 
 
OF 
 THE EPISTLE TO THE 
 
 HEBREWS. 
 
 Apostolic letter, according to the 
 best authors, both ancient and modern, 
 was the genuine work of St. PAUL k ; and, 
 according to the ancients, was originally 
 \vritten in the Hebrew 7 or Syriac language; 
 out of which it was translated into Greek 
 by some Apostolic person, who is believed 
 to have been either St. LUKE or Clement. 
 Some eminent Critics, however, among the 
 moderns, find reason to think our present 
 Greek copy was not a translation, but the 
 original; and that the ancients were mis- 
 taken in this respect. 
 
 St. PAUL, contrary to his usual custom, 
 did not prefix his name to this Epistle, for 
 a very obvious reason, that he might not 
 too early awaken the prejudices conceived 
 against him by the Jewish converts, which 
 might have led them to throw it aside un- 
 perused. It was written towards the end 
 of (or soon after; St. PAUL'S imprisonment 
 
 k Many proofs of this may be collected from this 
 Epistle itself. It is evident, from Chap. ii. 3, that 
 the writer was not one of Christ's Disciples. Se Dr. 
 Lardner, who has fully discussed this point, and finds 
 reason to give it to St, Paul. 
 
OF THE EPISTLE 
 
 at Rome 1 , A. D. LXIII, to the converted 
 Jews of Palestine, here called Hebrews, 
 as distinguished from the Hellenists, or 
 foreign Jews. A severe persecution had 
 deprived them of the Apostle St. JAMES, 
 and had rendered almost that whole church 
 wavering in the faith. To confirm some, 
 and to recover others from their apostacy, 
 was the purport of this Epistle. 
 
 As the zealous defenders of the Mosaic 
 Law would naturally insist on the divine 
 authority of Moses, on the majesty and 
 glory attending its promulgation by the 
 ministry of Angels, and the great privilege 
 it afforded those who adhered to it : The 
 Apostle shews, 
 
 I. THAT in all these several articles 
 Christianity had an infinite superiority to 
 the Law. 
 
 THIS Topic he pursues from Chap. i. to 
 xi. wherein he reminds the believing He- 
 brews of the extraordinary favour shown 
 them by God, in sending them a Revela- 
 tion by his own Son, whose glory was far 
 superior to that of Angels m ; very natu- 
 rally inferring from hence, the danger of 
 despising CHRIST on account of his humi- 
 liation, which, in perfect consistence with 
 
 1 Ch, x. 34, xiii, 22, 23. m Ch, i. throughout 
 
TO THE HEBREWS. 125 
 
 his dominion over the world to come, was , 
 voluntarily submitted to by him for wise 
 and important reasons : particularly to de- 
 liver us from the fear of death, and to en- 
 courage the freedom of our access to God n % 
 With the same view, he magnifies CHRIST 
 as superior to MOSES their great legislator ; 
 and from the punishment inflicted on those 
 who rebelled against the authority of 
 Moses, infers the danger of contemning 
 the promises of the Gospel . And as it 
 was an easy transition to call to mind on 
 this occasion that Rest in Canaan, to 
 which the authority invested in Moses was 
 intended to lead them ; the Apostle hence 
 cautions them against unbelief, as what 
 would prevent their entering into a supe- 
 rior state of Rest to what the Jews ever 
 enjoyed p . This caution is still further 
 inforced by awful views of God's omni- 
 science, and a lively representation of the 
 High-Priesthood of Christ q . In the next 
 place he intimates the very hopeless situa- 
 tion of those who apostatise from Chris- 
 tianity r ; and then, for the comfort and 
 confirmation of sincere believers, displays 
 to them the goodness of God, and his 
 faithful adherence to his holy engage- 
 ments ; the performance of which is sealed 
 
 n Ch. ii. throughout. c Ch. iii. 113. 
 
 p Ch. iii. 14. iv. 11. q Ch. iv. 12. v. 14. 
 
 r Cb. vi. 19* 
 
Of fttE 
 
 by the entrance of CHRIST into Heaven 
 as our Forerunner 9 . Still further to illus* 
 trate the character of our Lord, he enters 
 into a parallel between him and Melchi- 
 &edec> as to their title and descent; and, 
 from instances wherein the Priesthood of 
 Melchizedec excelled the Levitical, infers 
 that the glory of the Priesthood of CHRIST 
 surpassed that under the Law 1 . From 
 these premises the Apostle argues, that 
 the Aaronical Priesthood was not only ex- 
 celled, but consummated by that of CHRIST, 
 to which it was only introductory and 
 subservient; and of course, that the obli- 
 gation of the Law was henceforth dis- 
 solved". Then re-capitulating what he 
 Lad already demonstrated concerning the 
 superior dignity of CHRIST'S Priesthood, 
 he thence illustrates the distinguished ex- 
 cellence of the New Covenant, as not only 
 foretold by Jeremiah, but evidently en- 
 riched with much better promises than the 
 Old w : Explaining further the doctrine of 
 the Priesthood and intercesion of CHRIST, 
 by comparing it with what the Jewish 
 High-Priests did on the great day of atone- 
 ment x . Afterwards he enlarges on the 
 necessity of shedding CHRIST'S blood, and 
 the sufficiency of the atonement made by 
 
 * Ch. vi. p. to the end. i Ch. vii. 117. 
 
 * Ch. vii. 18, to the end. w Ch, viiie throughout, 
 
 * Ch ix. 114. 
 
TO THE HEBREWS, 127 
 
 it y ; and proves that the legal Ceremonies 
 could not by any means purify the con* 
 science : whence he infers the insufficiency 
 of the Mosaic Law, and the necessity of 
 looking beyond it 2 : He then urges the 
 Hebrews to improve the privileges which 
 such an High-Priest and Covenant con- 
 ferred on them, to the purposes of ap- 
 proaching God with confidence, to a con- 
 stant attendance on his worship, and most 
 benevolent regards to each other a . 
 
 The Apostle having thus obviated the 
 insinuations and objections of the Jews ; 
 for the satisfaction and establishment of 
 the believing Hebrews, proceeds 
 
 II. To prepare and fortify their minds 
 against the storm of persecution, wtyich 
 in part had already, befallen them, and 
 was likely to continue, and be often re- 
 newed. He reminds them of those extre- 
 mities they had endured, and of the fatal 
 effects which would attend their Apos- 
 tacy b ; calling to their remembrance the 
 eminent examples of faith and fortitude 
 exhibited by Holy Men and recorded in 
 the Old Testament . He concludes his 
 discourse with glancing at many other il- 
 lustrious Worthies ; and besides those re- 
 
 J Ch. ix. 15, to the end, * Ch. x. 115. 
 
 * Ch. x. ] 5 -25. * Ch. x. 26, to the end, 
 
 c Ch. xi. 129, 
 
128 OF THE EPISTLE, &C, 
 
 corded in Scripture, refers to the case of 
 several, who suffered under the persecu- 
 tion of Antiochus Epiphanes. 21 Maccab. 
 chap. viii. &c. d . 
 
 HAVING thus finished the argumentative 
 part of the Epistle, the Apostle proceeds to 
 a general APPLICATION ; in which he ex- 
 horts the Hebrew Christians to patience, 
 peace, and holiness c ; cautions them against 
 secular views and sensual gratifications, by 
 laying before them the incomparable ex- 
 cellence of the blessings introduced by 
 the Gospel, which even the Jewish (Eco- 
 nomy, glorious and magnificent as it was, 
 did by no means equal f ; exhorts them to 
 brotherly affection, purity, compassion, de- 
 pendance on the divine care, stedfastness 
 in the profession of the truth, a life of 
 thankfulness to God, and benevolence to 
 man g : and concludes the whole with re- 
 commending their pious ministers to their 
 particular regard, intreating their prayers, 
 saluting them, and pronouncing on them 
 a solemn benediction h . 
 
 d Ch. xi. 30. xii. 2. e Ch. xii. 314. 
 
 c Ch. xii. 1529- * Ch. xiii. 1 16. 
 
 h Ch. xiii. 17. to the end. 
 
OF 
 THE CATHOLIC EPISTLE OF 
 
 ST. JAMES. 
 
 HPHIS and the following Epistles are pro- 
 bably called CATHOLIC or GENERAL, 
 because most of them were written, not 
 to particular churches, but to the Faithful 
 dispersed throughout whole countries. 
 The SECOND and THIRD EPISTLES of St. 
 JOHN are added to them, only because 
 they were written by the same hand that 
 wrote the first, and would have been lost 
 had they been copied separately. 
 
 THIS Epistle was written by St. JAMES 
 THE LESS, the son of Alpheus or Cleophas, 
 stiled the brother, i. e. kinsman of our 
 Lord, who statedly resided at Jerusalem, 
 and is said by the ancients to have been 
 the first Bishop of that City : where he is 
 believed to have suffered martyrdom in 
 the former part of the year LXH ; and to 
 have written this Epistle a short time be- 
 fore his death: which a learned writer 1 
 thinks might be partly occasioned by the 
 offence taken at this Apostolic letter. 
 
 1 Dr. Lardner. 
 
130 OF THE EPISTLE, &C. 
 
 IT is generally understood iq be ad- 
 dressed to the Jewish Converts to Chris- 
 tianity dispersed abroad in the more dis* 
 tant regions : and that the Apostle's design 
 is partly to exhort the Christian Converts 
 to constancy in suffering, and partly to 
 warn them against certain Jewish vices. 
 
 BUT Dr. LARDNER thinks that this Epis* 
 tie was written to all Jews, of every deno- 
 mination throughout the world, whether 
 Christians or otherwise: for this reason the 
 Apostle does not wish them grace or peace 
 from JESUS CHRIST, though he does not 
 dissemble his own character; nor does he 
 conclude with any Christian benediction : 
 And though a large part of the Epistle is 
 applicable to Christians, there are several 
 paragraphs, which seem particularly ad* 
 dressed to unbelieving Jews k . 
 
 * Chap. iv. 110. Ch, Y, 1 6 ; &<?, 
 
OF 
 
 THE FIRST EPISTLE OF 
 
 ST. PETER. 
 
 T^HIS Apostolic Letter is probably ad* 
 dressed to such Gentiles as had for- 
 saken Idolatry and believed in the true 
 God, without having been circumcised, 
 and who afterwards became Christians; 
 such as Cornelius the Centurion ; i. e* 
 Christians from among the Proselytes : 
 " Elect (or declared to be such) through 
 " sanctification of the Spirit 1 ." The whole 
 Epistle abounds in assurances that these 
 converts were regenerate and become chil- 
 dren of God, without Levitical sacrifices^ 
 merely through CHRIST. 
 
 THIS Epistle was written from a city 
 called by St. PETER, BABYLON : this some 
 think to have been Babylon in- Assyria, 
 which, though demolished, might possibly 
 have some few Christians in its neigh- 
 bourhood; however the generality, both 
 ancients and moderns, suppose it to have 
 been a figurative name for Rome. But 
 M. Michaelis proposes a query, Whether 
 Jerusalem might not be shadowed under 
 
 1 Vid. ch. i. 2. compared with Acts x. 4447. xi. 
 1517. 
 
132 OF THE FIRST EPISTLE, &C. 
 
 that name : He also thinks it was written 
 so early as the year XLIX, soon after the 
 great Council held there. But the more 
 received opinion is, that it was much 
 later ; either in the year LXIII or LXIV, or 
 at latest LXV m . 
 
 St. PETER'S chief design is, To confirm 
 the doctrine of St. PAUL, which the false 
 teachers pretended he was opposing; and 
 to assure the Proselytes, that they stood 
 in the true grace of God n . With this 
 view he calls them elect, and mentions, 
 that they had been declared such by the 
 effusion of the Holy Ghost upon them *. 
 He assures them that they were regenerate 
 without circumcision, merely through the 
 Gospel and Resurrection of CHRIST p : 
 and that their sufferings were no argument 
 of their being under the displeasure of 
 God, as the Jews imagined q . He recom- 
 mends it to them, to hope for grace to the 
 end r . He testifies, that they were not 
 redeemed by the Paschal Lamb, but 
 through CHRIST, whom God had pre-or- 
 dained for this purpose before the founda- 
 tion of the world s . 
 
 m Dr. Lardner. n Ch. v. 12. Ch. i. 1,2. 
 P Ver, 3. 4, 2125. q Ver. 612. 
 
 r Ver. 13. * Ver. 1820. 
 
OF 
 THE SECOND EPISTLE OF 
 
 ST. PETER. 
 
 HTHIS second Epistle is supposed to have 
 been written many years after the 
 former, viz. in A. r. LXVII, a short time 
 before St. PETER'S martyrdom, which hap- 
 pened in LXVIII, and to which he alludes 
 in one or two places fc . 
 
 THE general design of this Epistle is, 
 To confirm the doctrines and instructions 
 delivered in the former Epistle ; " To ex- 
 cite the Christian Converts to adorn and 
 stedfastly adhere to their holy Religion 
 as a Religion proceeding from God, not- 
 withstanding the artifices of false Teachers, 
 whose character is at large described ; and 
 notwithstanding the persecution of their 
 bitter and inveterate enemies." 
 
 THE genuineness of this Epistle has 
 been doubted, from the peculiar stile of 
 the 2d Chapter, which is different from 
 the other parts of St, PETER'S writings. 
 Bp. SHERLOCK supposes that the Apostle, 
 describing in that Chapter the character 
 of such seducers as endangered the faith 
 of the Christian Converts, adopts the lan- 
 guage and sentiments of some Jewish au- 
 thor, containing a strong description, in 
 the eastern manner, of some false prophets 
 in that, or an earlier age. 
 
 1 Ch. i. 13, 14. 
 
OF THE FIRST EPISTLE OF ST. JOHN. 
 
 '"PHIS Epistle of St. JOHN (if it is not 
 rather a little Treatise) appears, as well 
 as his Gospel, to have been written against 
 Cerinthus : In it he also alludes to the per- 
 nicious doctrine of the other Gnostics, es- 
 pecially in the admonitions to walk in the 
 light, to keep undefiled from sensual sins, 
 and to abstain from Idols. For whilst 
 Cerinthus taught, that the law of Moses 
 was abolished ; the others maintained, 
 that eating things offered to idols, and for- 
 nication, were indifferent acts. 
 
 IN opposition to those errors, St. JOHN* 
 lays down three positions: l.That it is 
 necessary to walk in the light, and keep 
 clear of fleshly lusts, in order to partake 
 of the kingdom of God. 2. That it is 
 necessary to keep the new commandment 
 of loving one another. 3. That Jesus 
 was CHRIST and the Son of God, not only 
 in his baptism, but also at the shedding of 
 his blood. 
 
 THIS little Treatise or Epistle is directed 
 to all Christians, wheresoever dispersed ; 
 and is supposed to have been written be- 
 fore the destruction of Jerusalem, by such 
 critics as apply c. ii. 18. to the last time 
 of the Jewish state. Others suppose it to 
 have been written after the Jewish war u , 
 about the year LXXX; and others even go 
 Jatc as the year xci, or xcn. 
 8 So Dr. Lardner. 
 
OF 
 THE SECOND AND THIRD EPISTLES OF 
 
 ST. JOHN. 
 
 HTHESE are improperly denominated 
 Catholic or General, being inscribed 
 to two single persons, the one to some lady 
 of distinction, the other to Gaius, or Caius ; 
 probably the same person whom St. PAUL 
 at Corinth stiles his host v , and who is 
 celebrated for his hospitality to his bre- 
 thren. But a learned writer x rather 
 thinks he was an eminent Christian, who 
 lived in some city of Asia not far from 
 Ephesus, where St. JOHN chiefly resided 
 after he had left Judea. 
 
 THESE Letters are conjectured to have 
 been sent about the same time with, or 
 l&oon after, the former. 
 
 F Romt xvi, 23. 1 Cor. i. 14. * Dr. Lardner, 
 
OP 
 THE CATHOLIC EPISTLE OF 
 
 ST. JUDE. 
 
 'T'HIS was written by JUD#, or JUDAS, 
 the brother of James the Less. The 
 remarkable similarity between this and 
 part of the second Epistle of Peter was 
 probably owing to both writers drawing 
 their character of the false teachers from 
 the description given of the false prophets 
 in some ancient Jewish author: and it is 
 also possible that St. JUDE might have the 
 second Epistle of St. PETER before him. 
 They both prove, against certain Heretics 
 (probably the Gnostics), that a great day 
 of judgment is impending, and conclude, 
 from the judgments of God formerly ex- 
 erted, that God will be an avenger of evil. 
 THIS is believed to have been written 
 after most (if not all) the other Aposto- 
 lical Epistles ; when St. Jude was arrived 
 at a very old age. Dr. Mill even dates it 
 A. D. xc : others suppose it to have been 
 written much earlier; yet after that of St, 
 PETEH, about A. p, LXV, or LXVI. 
 
OF 
 THE REVELATION OF 
 
 ST. JOHN, 
 
 'T'HIS prophetical book is agreed to have 
 been written by St. JOHN* the EVAN- 
 GELIST, who, according to Eusebius, was 
 banished to Patmos, an Isle in the ^Egean 
 Sea, and there received the visions con- 
 tained in this book, in the last year of the 
 reign of Domitian, about the year xcvi. 
 Others suppese it was written before the 
 destruction of Jerusalem. This is the 
 opinion of M. Michaelis, who dates it so 
 early as the time of Claudius or Nero, 
 long before St. JOHN'S Gospels or Epis- 
 tles. In this he follows the opinion of Sir 
 Isaac Newton, who concludes it must have 
 been composed in an early period of St. 
 JOHN'S life, because the style, he thinks, 
 abounds with Hebraisms, and is not penned 
 in such good and fluent Greek as the 
 Gospels and Epistles; which he supposes 
 were written when the Apostle had ac- 
 quired a more perfect knowledge of the 
 Greek tongue. Other critics however do 
 not allow so great a difference of language 
 between this and St. JOHN'S other writ- 
 ings; at least not more than what they 
 think may be occasioned by the difference 
 of subject, arising from allusions to the 
 prophetic books of the Old Testament, or 
 
 G 
 
138 OF THE REVELATION 
 
 from the abruptness and obscurity of the 
 prophetic style. It is again urged, that 
 the REVELATION mentions no other he- 
 resy, as flourishing, but that of the Nico- 
 laitans 7 , which subsisted long before that 
 of Cerinthus, against which St> JOHN 
 wrote his Gospel between A. r>. LXV and 
 xxvni, and therefore the Revelation must 
 have been written long before. In oppo- 
 sition to this, it is doubted whether the 
 seven churches of Asia were founded so 
 early as the times of Claudius or Nero ; 
 or had at least undergone such great 
 changes and revolutions as are alluded to 
 in this Book. It has likewise been thought 
 improbable that the Apostle should give 
 this prophetic and mysterious Book before 
 ever he had delivered a plain and simple 
 narrative of the life of his master ; the 
 latter, as it would be of the greatest use 
 to Christians, would naturally be first af- 
 forded them ; and the Apostles would be 
 most likely to lay down the great and 
 fundamental doctrines of Christianity in 
 general, before they would think of en- 
 tering into the state of particular churches, 
 
 y The NICOLAITANS, according to ancient writers, 
 were a sect who taught the lawfulness of lewdness and 
 idolatrous sacrifices; they were so called from one 
 Kicolas their founder. By Nicolaitans in scripture 
 are thought to be meant, in general, lewd and profli- 
 gate persons, who aim at nothing but their own se- 
 cular advantage. 
 
OF ST. JOHN. 
 
 or describe the events of future times, whe- 
 ther near or remote. 
 
 SOME other arguments for the more 
 early date of this book are given by M. 
 Michaelis, and others ; but, as they allow 
 them all to be subordinate to that urged 
 above from the uncommon prevalence of 
 the oriental idioms in this book beyond 
 what are found in the other writings of 
 St. JOHN, this will not be judged very de- 
 cisive, if, after all, it should appear that 
 this is no more than the natural conse- 
 quence of the subject; and that St. JOHN, 
 expressing in Greek the images of the an- 
 cient Hebrew Prophets, had a particular 
 reason for adopting their phraseology and 
 idioms, as being inseparable from the pro- 
 phetic style 2 ; so that, upon the whole, 
 perhaps, we may reasonably abide by the 
 express testimony of Irenseus a , that this 
 sacred Book was written in the reign of 
 Domitian ; as that ancient Father was a 
 Disciple of Polycarp, who had been a 
 Disciple of St. JOHN himself. 
 
 2 See \vhat is urged on the Subject of Prophetic 
 Style, in Dr. Hurd's Lectures, referred to below. See 
 particularly Sermon the 9th. 
 
 a Advers. Hseres. lib. vi. cap. 30. p. 449. e d. Grab. 
 See also Eusebius, Chron. lib. i. Ed. Seal. p. 80. Vide 
 etiam p. l6'4. Lib. posterioris & Chron. Can. p. 
 208. Hist. Eccles. lib. iii. cap. 18. Bp. Newton on 
 the Prophecies, vol. iii, p. 14, 15. 
 6 2 
 
140 OF THE REVELATION 
 
 BUT at whatever period of his Life the 
 Revelation was composed, there is strong 
 internal Evidence b , as well as the most 
 convincing positive Testimony, that this 
 book was written by St. JOHN the Evan- 
 gelist . It is no less obvious that the con- 
 tents are of a prophetic nature, and that 
 they exhibit a series of visions, descriptive 
 of very important events that were to suc- 
 ceed in the course of ages. 
 
 MANY ingenious and learned men have 
 undertaken to illustrate this sacred Book, 
 and even to point out very precisely the 
 particular events predicted by its inspired 
 Author ; but their success has not always 
 been answerable to their sanguine expec- 
 tations. Perhaps a complete and perfect 
 Commentary must be reserved for future 
 ages, when many of the events have taken 
 place, which are predicted in it, but re- 
 main at present unaccomplished. 
 
 HOWEVER, the pious Student ought not 
 to be discouraged from the perusal of 
 these divine Prophecies : and it is certain 
 that he could never sit down to consider 
 them with so much advantage as he can 
 at present, when he is furnished with so 
 excellent an Introduction to the stady of 
 these and all other Prophecies, which re- 
 gard the Christian Church, in the Lec- 
 
 b See Dr. Twells, M. Michaelis, &c. 
 c See Lardner, Doddndge, &c. 
 
OF ST. JOHN. 141 
 
 tares lately published by the learned and 
 ingenious Preacher at Lincoln's Inn d . 
 
 To this admired writer, it will be suffi- 
 cient here to refer the Reader, and he will 
 lead him to as excellent a Commentator 
 in the great and admirable Joseph Mede ; 
 to whose works these new Lectures are a 
 most useful Introduction. It will be suf- 
 ficient here to give a short extract from 
 the latter, to assist the reader in forming 
 a distinct idea of the method in which 
 the whole Book of the Apocalypse is dis- 
 posed : which he will readily do, if he ob- 
 serves that it is resolvable into THREE 
 great Parts. 
 
 THE FIRST part is that of the EPISTLES 
 to the Seven Churches, contained in the 
 three first chapters. This, as containing 
 little or nothing prophetic, is not at all 
 considered by Mr. Mede. 
 
 THE SECOND Part (with which Mr. 
 Mede begins his Commentary) is that of 
 the SEALED BOOK, from chap, iv* to chap. 
 x. and contains the fates of the Roman 
 empire, or its Civil Revolutions; yet with 
 a reference still to the state and fortune of 
 the Christian Church. 
 
 THE THIRD part is that of the OPEN 
 BOOK, with what follows to the end; 
 
 d Introduction to the Study of the Prophecies con- 
 cerning the Christian Church, and in particular con- 
 cerning the Church of Papal Rome, in xn Sermons. 
 &c. by Richard Kurd, D. D. London, 1772, 8vo. 
 G 3 
 
142 OF THE REVELATION, &C. 
 
 and exhibits, in a more minute and ex- 
 tended view, the fates of the Christian 
 Church, especially during its apostacy, 
 and after its recovery from it. 
 
 THIS Third Division may, further, be 
 considered as consisting of TWO Parts. 
 
 THE FIRST contains, in chap. xi. a sum- 
 mary view of what should befall the 
 Christian Church, contemporary with the 
 events deduced in the second part, con- 
 cerning the Empire; and is given in this 
 place, in order to connect the second and 
 third parts, and to shew their correspon- 
 dence and contemporaneity, See Mr. 
 Meele's Clavis, p. 424, and Comment. 
 Apocalypt. p. 476. 
 
 THE SECOND Part of the last Division 
 (from chap. xii. to the end) gives a de- 
 tailed account of what should befall the 
 Christian Church in distinct and several 
 of them synchronical Visions. 
 
 %* Here vse should conclude; but as the curious 
 Header may desire to be informed how the Predictions 
 revealed in this book of St. John have usually been in- 
 terpreted and applied by Protestants, we shall, consistent 
 with our subject, subjoin, A KEY TO THE PRO- 
 PHECIES CONTAINED IN THE REVELA- 
 TION. This is extracted from the learned Disserta- 
 tions of Dr. Newton, Bishop of Bristol 6 : to which the 
 Reaair is referred for a more full illustration of the 
 several parts, as the conciseness of our plan only admits 
 a short analysts or abridgment of them. 
 
 e Dissertations on the Prophecies which have re- 
 markaoly been fulfilled, and at this time are fulfilling, 
 in the world, vol. iii. 8vo. 
 
IKED 
 
 IN THE REVELATION, 
 
 TVTOTHING of a prophetical nature oc- 
 curs in the first three Chapters, ex- 
 cept, 1. what is said concerning the 
 Church of EPHESUS, that her " Candle- 
 stick shall be removed out of its place," 
 which is now verified, not only in this, 
 but in all the other Asiatic churches which 
 existed at that time; the light of the 
 Gospel having been taken from them, not 
 only by their heresies and divisions from 
 within, but by the arms of the Saracens 
 from without: And, 2. concerning the 
 church of SMYRNA, that she shall u have 
 tribulation ten days;" that is, in prophetic 
 language, ten years ; referring to the per- 
 secution of Diocletian, which alone of all 
 the general persecutions lasted so long. 
 
 THE next five Chapters relate to the 
 opening of the SEVEN SEALS; and by 
 these seals are intimated so many different 
 periods of the prophecy. Six of those 
 seals are opened in the sixth and seventh 
 chapters. 
 
 THE FIRST SEAL or period is memorable 
 for conquests. It commences with Ves- 
 pasian, and terminates in Nerva ; and 
 during this time Judaea was subjugated. 
 
 THE SECOND SEAL is noted for war and 
 slaughter. It commences with Trajan, 
 and continues through his reign, and that 
 of his successors. In this period, the Jews 
 were entirely routed and dispersed ; and 
 
144 A KEY TO THE 
 
 great was the slaughter and devastation 
 occasioned by the contending parties. 
 
 THE THIRD SEAL is characterised by a 
 rigorous execution of justice, and an 
 abundant provision of corn, wine, and oil. 
 It commences with Septimius Severus. 
 He and Alexander Severus were just and 
 severe emperors, and at the same time 
 highly celebrated for the regard they paid 
 to the internal felicity of their people by 
 procuring them plenty of every thing, and 
 particularly corn, wine, and oil. This pe- 
 riod lasted during the reigns of the Sep- 
 timian family. 
 
 THE FOURTH SEAL is distinguished by 
 a concurrence of evils, such as war, fa- 
 anine, pestilence, and wild beasts; by all 
 which the Roman empire was remarkably 
 infested from the reign of Maximin to 
 that of Diocletian. 
 
 THE FIFTH SEAL begins at Diocletian, 
 and is signalized by the great persecution, 
 from whence arose that memorable -/Era, 
 the jEra of Martyrs. 
 
 WITH Constantine begins the SIXTH 
 SEAL, a period of revolutions, pictured 
 forth by great commotions in earth and 
 in heaven, alluding to the subversion of 
 Paganism, and the establishment of Chris- 
 tianity. This period lasted from the reign 
 of Constantine the Great, to that of The- 
 odosius the first. 
 
 THE SEVENTH SEAL includes under it 
 ihe remaining parts of the prophecy, and 
 
REVELATIONS. 145 
 
 comprehends seven periods distinguished 
 by the sounding of SEVEN TRUMPETS. 
 
 As the SEALS foretold the state of the 
 Roman empire before and till it became 
 Christian, so the TRUMPETS foreshow the 
 fate of it afterwards ; each TRUMPET being 
 an alarum to one nation or other, rousing 
 them up to overthrow that empire. 
 
 FOUH of these TRUMPETS are sounded 
 in the eighth Chapter. 
 
 AT the sounding of the FIRST, Alaric 
 and his Goths invade the Roman empire, 
 besiege Rome twice, and set it on fire in 
 several places. At the sounding of the 
 SECOND, Attila and his Huns waste the 
 Roman provinces and compel the eastern 
 emperor Theodosius the second, and the 
 western emperor Valentinian the third, to 
 submit to shameful terms. At the sound- 
 ing of the THIRD, Genseric and his Van- 
 dals arrive from Africa : spoil and plunder 
 Rome, and set sail again with immense 
 wealth and innumerable captives. At the 
 sounding of the FOURTH Odoacer and the 
 Heruli put an end to the very name of the 
 Western Empire; Theodoric founds the 
 kingdom of the Ostrogoths in Italy; and 
 at last Italy becomes a province of the 
 Eastern Empire, Rome being governed by 
 a Duke under the Exarch of Ravenna. 
 
 As the foregoing TRUMPETS relate chiefly 
 to the clownfai of the Western Empire, so 
 cjo the TWO following to that of the 
 Eastern. They are sounded ill the ninth, 
 
146* A KEY TO TIIK 
 
 tenth, and part of the eleventh Chap- 
 ter. 
 
 AT the sounding of the FIFTH TRUMPET, 
 Mahomet that blazing star appears, opens 
 the bottomless pit, and with his Locusts 
 the Arabians darkens the sun and air. 
 And at the sounding of the SIXTH, a pe- 
 riod not yet finished, the four Angels, that 
 is, the four Sultanies, or Leaders of the 
 Turks and Othmans, are loosed from the 
 river Euphrates. The Greek or Eastern 
 empire was cruelly "hurt and tormented'* 
 under the FIFTH TRUMPET ; but under the 
 SIXTH, it was "slain," and utterly destroyed, 
 
 THE Latin, or Western Church being in 
 no wise reclaimed by the ruin of the Greek 
 or Eastern, but still persisting in its Ido- 
 latry and Wickedness; at the beginning 
 of the tenth Chapter, and under the sound 
 of this SIXTH TRUMPET, is introduced a 
 Vision preparative to the Prophecies re- 
 specting the Western Church, wherein an 
 Angel is represented having in his hand a 
 little Book, or Codicil, describing the ca- 
 lamities that should overtake that Church. 
 The measuring of the temple, &c. shews, 
 that during all this period there will be 
 some true Christians, who will conform 
 themselves to the rule of God's word, even 
 whilst the outer court, that is, the external 
 and more extensive part of this Temple 
 or Church, is trodden under foot by Gen- 
 tiles, i. e. such Christians as, in their idola- 
 trous worship and persecuting practice 
 
REVELATIONS. 147 
 
 resemble and out-do the Gentiles them- 
 selves. Yet against these corrupters of 
 religion, there will always be some true 
 witnesses to PROTEST,, who, however they 
 may be over-borne at times, and in appear- 
 ance reduced to death, yet will arise again 
 from time to time, till at last they triumph 
 and gloriously ascend. The eleventh 
 Chapter concludes with the sounding of 
 the SEVENTH TRUMPET. 
 
 IN the twelfth Chapter, by the Woman 
 bearing a man-child is to be understood 
 the Christian Church ; by the great red 
 Dragon, the Heathen Roman-empire ; by 
 the man-child whom the woman bore, 
 Constantine the Great ; and by the war 
 in heaven, the contests between the Chris- 
 tian and Heathen religions. 
 
 IN the thirteenth Chapter, by the Beast 
 with seven heads and ten horns, unto 
 whom the Dragon gave his power, seat, 
 and great authority, is to be understood, 
 not Pagan but Christian, not imperial but 
 papal Rome; in submitting to whose reli- 
 gion, the world did in effect submit again 
 to the religion of the Dragon. The ten* 
 horned Beast therefore represents the 
 Romish church and state in general : but 
 the Beast with two horns like a lamb is 
 the Roman clergy; and that image of the 
 ten-horned Beast, which the two-horned 
 Beast caused to be made, and inspired with 
 life, is the Pope ; whose number is 66 9 
 according to the numerical powers of the 
 
148 A KEY, &C. 
 
 letters constituting the Roman name 
 , Latinus, viz. 
 
 A, 30. A, 1. T, 300. E, 5. I, 10. N, 50. O, 7- 2, 200. 
 (666). Or its equivalent in Hebrew, n^cn Romiith, 
 viz. n 200. 1 6. 40. 10. * 10. n 400. (666.) 
 
 CHAPTER xiv. By the Lamb on mount 
 Sion is meant JESUS ; By the hundred forty 
 and four thousand, his church and fol- 
 lowers > By the angel preaching the ever- 
 lasting gospel, the first principal effort 
 made towards a reformation by that public 
 opposition formed against the worship of 
 saints and images by emperors and bishops 
 in the eighth and ninth centuries ; By the 
 angel crying, " Babylon is fallen," the 
 Waldenses and Albigenses, who pronounc- 
 ed the Church of Rome to be the Apoca- 
 lypsic Babylon, and denounced her de- 
 struction ; And by the third Angel, Martin 
 Luther arid his fellow Reformers, who pro- 
 tested against all the corruptions of the 
 Church of Rome, as destructive to salvation. 
 
 HERE we may put a period to this short 
 Analysis of the REVELATIONS, as what fol- 
 lows seems not to be of such obvious inter- 
 pretation as the preceding, and therefore 
 the curious Reader will consult the Bishop's 
 DISSERTATIONS themselves. In reading 
 those or any other illustration of the Pro- 
 phecies contained in this mysterious book, 
 he will do well always to have before him 
 the judicious work of JOSEPH MEDE, 
 above quoted. 
 
 FINIS. 
 
 T.C. Hansard, Printer, Peterborough- court, Fleet-street, London. 
 
THE 
 
 PRINCIPLES 
 
 OF TIIS 
 
 CHRISTIAN RELIGION 
 
 EXPLAINED: 
 
 IN A BRIEF 
 
 COMMENTARY 
 
 UPON Til E 
 
 CH URCH-CATECHISM. 
 
 sJ* w^-^ 'jr****^' ^ J^ 
 
 BY THE MOST REVEREND FATHER IN GOD, 
 
 WILLIAM WAKE, D.D. 
 
 LATE LORD ARCHBISHOP OF CANTERBURY 
 
 THE THIRTEENTH EDITION", CORRECTED, 
 
 LONDON : 
 
 THIN TED FOR F. C. AND J. RIVING ION, 
 
 tillers to the Society for promoting Chrijlian Knowk'L 
 NO. 62, ST. I'AUL'S CflURC: 
 Law and Cilbcrt t St. John's Square, ] 
 
TO THE REVEREND THtf 
 
 ARCHDEACONS, 
 
 AND THE REST OF THE 
 
 CLERGY, 
 
 DIOCESE OF LIKV 
 
 Aly Revere?: (I I-) : re/bren, 
 
 1 fl E f o 1 1 o w i n g Gate.ch Ifm , c oil! p ( > f e d 
 publif-hed fome Years ago for the Die oi my 
 Panflj\ is now at your Kcqueft, and by your 
 Encouragement, Reprinted for the Benefit oi 
 my Diocefe: And I make no Doubt bin that, 
 through the B letting of God upon your -pious 
 Endeavours, it will help to propagate a more 
 perFecl Knowledge of the Dtflrir.e of Chrtji % 
 in all the Parts of it. 
 
 It was with this Sort of 'I#ftrufl.hn that 
 that great and wife Minifter, the Lord 
 ( 1.) Cromwell, beg^n, as the moll likely \: , 
 
 A ^ to 
 
 (i) See his 
 rr, fol. 97) and 99, 
 
To the Clergy of 
 
 to bring on the Reformation, fo much defired 
 by all Good Men: And though what he re- 
 quired went no farther than to teach firft the 
 Parents , and Mcijlers, them (elves, and by them 
 their Children and Servants, the Creed, the 
 Lord's Prayer, and the Ten Commandments, yet 
 was this a good Beginning, and even more 
 than many of the Clergy themfelves, in thofe 
 Days, were very well able to expound to 
 them. 
 
 Hence it was, that about eleven Years after, 
 () King Ed'ward t lie Sixth found it neceffary 
 to repeat the very fame Order in his Injunc- 
 tions : " That every Holiday when there was 
 *' no Sermon, the Pttrjons and Vicars in their 
 u feveral Churches mould, immediately after 
 *' the Gifpelt openly and plainly recite to their 
 " Panfluoners, the Pater Nojter, the Creed, 
 ** and the Ten Commandments, in Englljh, to" 
 " the Intent the People might learn the fame: 
 " exhorting all Parents and Houfholders to 
 " teach their Children and Servants the fame, 
 J * as they are bound by the Law of God, and 
 *' in Confcience to do." For their better 
 cluing whereof, when the Service-Book was 
 compiled about two Years after, a Cattchifin was 
 alfo infertecl into it; and the (3) Curate enjoined, 
 *' every Sixth Week, at the leaft, to teach 
 " arid declare the CateMjm^ according to the 
 " Book of the fame." 
 
 We are told, indeed, that (4-) Archbifhop 
 Cramncr had himfelf, the Year before, Anno 
 loi^, tl.rawn up a Caleckifm for the Inflruftion 
 
 of 
 
 (i>) 'Edward VIrh Injundions, Anno 1547. 
 (3) BiQiop Bwrnet's Hiflory of the Reformation, 
 Vol. IK Appendix', p. 165. 
 
 See Hiftory, ibid. p. 71. 
 
the Dioccfc of Lincoln. 
 
 of young Per Tons' in die Grounds of the brijC 
 tian Religion ; and, hi his Dedication ot it to' 
 the King, complained very much of the' 
 Negleft of Cateehtfirig in former Times: But 
 yet ftill this Woik continued in the fame State j 
 nor was any Thing more done in it by PublL'k 
 Authority, till about lour Years after ; when, 
 together with the Articles of Religion, another 
 (5) Catecbifm was compofed, and publifhcd in 
 Lett in > and all Befool- Mttfttr} enjpined by the 
 King's Command to inftrud: their Scholars in 
 it. And here I take the complete Model of 
 our Church 'Caiechlfm to have been firft laid ; 
 TV) the Explication of the Creed y the Com- 
 tnand?ncntS) and the Lord's Prayer., was added 
 a fhort Account ot the Two Sacraments ; 
 and to fome or other of thefe, whatloever 
 was moS neceffary to be known, or believed 
 by every Cbriffiani was orderly, though briefly, 
 reduced. 
 
 No fooner was the unhappy Stop of this 
 Exercife, which followed under Queen Mary's 
 Reign, removed by her Death, but (6) Queen 
 Elizabeth returned to the fame Order that her 
 Brother, King Edward the Sixth, had cfla- 
 blifhed. She required the Par/ons and Wears, 
 every Holiday, to receive the Creed, the Lord's 
 Prayer, and Ten Commandments in Englifh, that 
 their Par'ijhioncrs might both learn Them- 
 felves, and teach their Children the fame. And 
 ihe enjoined them every Holiday, and every 6V- 
 cond Sunday in the Year, to hear and initrucl 
 the Youth of their Parijh, for half an Hour at 
 
 (5;) Anna I 53. Catccoifmm brevis Chrifiian<.z 
 lince fummam continent, omnibus Ludi-Mtigi- 
 Jlris autoritate Regid Cemmendntus. 
 
 (6) Anno 1559. Queen Elizabeth's Injundions, 
 N. 5. 44. 
 
 A 3 leaft. 
 
To the Clergy of 
 
 lead, before Evening Prayer, in the Ten Com- 
 mandments, the Articles of the Belief, and the 
 Lord's Prayer ; arid diligently to Examine them, 
 and teach Them the Catechi'fm, fet forth in the 
 Book of Publlck Prayer. 
 
 About Three Years after it was agreed by 
 the (7) Queens Conuniffioners, that hefides the 
 Qatcthym for Children, which are to be Con- 
 firmed, another fomevvhat longer fhould be 
 devifed for Communicants: and a Third, in 
 Latin, for Schools. What was done as to the 
 former of theie I cannot tell; but for the lat- 
 ter, I find that in the (8) Convocation, which 
 met the next Year, fuch a Cotechlfm was drawn 
 up and agreed to by the Lower Hsuje, and 
 brought up by the Prolocutor, to the Upper, 
 But though that S)nod continued to fit above a 
 Month afterwards, yet it does appear that 
 any Thing more was done in this Matter, till 
 about (9) eight Years after ; when Dean Nowel 
 publifhed his Catechljm, which had been before 
 prefented to, and in good Meafure agreed upon, 
 in that Convocation* 
 
 It would be too tedious to mention all the 
 following Orders which were made, as well 
 by the Btjhops and Clergy, in their Synods ; as 
 by our iucceeding Princes, and even by the 
 Parl'unnent itfelf, for the diligent Difcharge 
 of this necefTary Duty. How llriclly the Mi- 
 ni/hrs were enjoined to indruft the ystingcr 
 Perjons of their Parijhes in their Catecbijm ; 
 and Parents arid Mujlers required to Tend 
 
 their 
 
 (7) Anno 1561. Vid. Synod, MSS. in Col. C. C. 
 Cantabr. 
 
 (8) Aff. Cotti'oc. 1562. die Mercur. 3 Martii t 
 where it is called Cattcnijinus Puerorum. 
 
 (9) Both his larger and leffer Catechifms were 
 Publilhed^ Aunt 1570. 
 
the Dioccfe of Lincoln. 
 
 their Children and Servants to be inftruQed 
 by them. By the (10) Conflitutions. of }571> 
 every Reftor and Vicar was obliged upon 
 every Sunday and Holiday, to fpend two Hours 
 alter Dinner in this Work : And left their 
 Pariflji oners fhould negkl to attend it, it w as- 
 ordered ; That no one fhould come to the 
 Holy Communion^ or Anfwer for a Child in Bnf- 
 tijtn, or contract Marriage, who had not fir ft 
 learned the Catcchifm, fo as to he able readily 
 to anfwer to all the Parts of it.. 
 
 This was reinforced in the (1) Synod of 
 1575, and confirmed, as the other before had 
 been, by the Queen's Authority: And \vh,en 
 Archbifhop Writ gift underilood, that this pro- 
 fitable Kxercife began, n.everthetefa, to be too- 
 much negledled both by the Minijlers, and 
 People; He not only Remounted to his Suf- 
 fragans the fad Effects of it, but earneftly 
 exhorted and required (2) them In the Fear of 
 God, according to their Pajloral Care, and for 
 the Duty which they owe a 1 both to God and his 
 Church, to give ftrait Charge to Both ; and to 
 fee that the Children^ and other Ignorant Per- 
 fons, were duly inftrufted and examined in their 
 Catechifm, as by the Orders of the Church they 
 ought to be. 
 
 1 jball not need /? tell yon, how this Matter 
 was fettled by the (3) Canons of 1604-: Only 
 with Regard to the Minijlcr's Obligation, I 
 mult obierve, that to fecure his Gare in this 
 Particular,, the firft Negleft was, upon Corn- 
 
 (10) Sparr. Colleft. p.. 233. 
 
 ( i ) Append, to my State of the Church, p. 231. 
 
 (2. Anno i $91. Regr, Whit^ift^ Vol. 1. fol. 181* 
 
 A 4' plaint, 
 
To the Clergy of 
 
 And in this I fpeak not only my own Senfe, 
 but the Judgment of Thofe whofe Opinions 
 carry Authority, as well as Weight, with 
 Them. Such 'was that of (7) Archbifhop 
 Sheldon, in the Year 1675?, who by the King's 
 Command, required his Suffragans " To in- 
 " force the Execution of fuch Laws, and 
 *' Conftitutions, as enabled then to enjoin 
 ** the Ufe and Exercife of our Cbu^rcbrGd- 
 tecbifm" Of (8) Archbifhop Bancroft, in 
 the Year 1688, among whofe feafonable and 
 wife Articles* fent to his Bijhopj in a very Cri- 
 tical Junfture, the fourth was this : " That 
 " they (the Clergy) diligently Catechize the 
 41 Children, and Youth of their Pari/hcs, (as 
 " the Rubrick of the Common-Prayer- Book, 
 ** and the Fifty-Ninth Canon enjoin) and fo 
 " prepare them to be brought in due Time 
 *' to Confirmation, when there {hall be Oppor- 
 44 trinity : And that they alfo, at the fame 
 *'* Time, expound the Grounds of Religion, 
 ** and Common Chriftianity, in the Method 
 " of the Cateckifm, for the Inflru&ion and 
 44 Benefit of the whole Parifh : teaching them 
 " Vvhat they are to Believe, and what to Do, 
 "and what to Pray for; and particularly, 
 " often and earneftly, inculcating upon them 
 ** the Importance, and Obligation of their 
 " 'Baptifmal Vows/' This was what that 
 great and good Prelate thought necefiary to 
 recommend to the Clergy in the Time of our 
 . utmoft Danger, and as the beft Means to pre- 
 vent the Growth of Popery , then breaking in, 
 like a Torrent upon us, on every Side. And 
 
 whea 
 
 (7) See his Letter of that Year to the Biihop of 
 London. 
 
 (8) See his Articles recommended to the Bifhops, 
 Julj 1 6, 1688. 
 
the Diocefc of Lincoln. 
 
 when his late Majcfty, of Glorious Memory, 
 had freed us from the Fear, yet flill He 
 thought this Duty of fo much Importance, as 
 to give it a particular Place iu his (9) In- 
 jun6itQn$i fet forth the better Eftablifhment 
 or* our Church in the Year H>9K And our 
 prefeiu Moll Reverend Metropolitan, the Year 
 following, thus prudently reconciled the Dif- 
 charge of tin's Duty, with the Manners and 
 Humours of the Times; by flO) directing 
 his Suffragans to recommend it to their Clergy^ 
 iince they mufl Preach (after having Ex-, 
 amined the Children in their Catecbifm, as the 
 Kubrick requires) " To Preach in the After- 
 *' now upon Catechetical Heads ; both that the 
 " People may be the better rooted and ground- 
 *' ed in the Faith, and alfo kept from oiher 
 " slflemblies" 
 
 Having thus fhewn you what was the 
 Foundation of that Direction, which I com- 
 municated to you by your Archdeacons, the 
 laft Year, with Relation to this Matter ; I 
 cannot conclude without acknowledging the 
 very great Satisfaction I have received from 
 your Readinefs to comply with it; and the 
 Earned you have given me of what I may 
 farther expcdt from you in this Particular, in 
 the large Subfcription you have made for the 
 Diflribution of that Exposition of our Church- 
 Catechifni, which I herewith fend to you, 
 among your Parifhoners. May the God whom 
 We All fcrve in the Go/pel of his Son, give 
 his Blcfling, both to what I have publiihed, 
 and you lhall from thence take Qccafion 
 
 more 
 
 (9) Injundions t Anno 1694.2. 14- 
 (JQ) Circular Letter; Anno 1695. 
 
xii To the Clergy of, c. 
 
 more fully to explain to them ; that by a more 
 perft'61 Knowledge of their Duty, their Faith 
 may be cftablifhed ; their Hearts fan&ified ; 
 their Piety improved ; the Communion of our 
 Church enlarged ; and many Souls laved, in 
 the Day of the Lord Jejus. 
 
 I atn, 
 
 REND BKOTHEE, 
 
 Your very Ajfefthnatt 
 
 Friend and Brother > 
 
 \V. LINCOLN, 
 
 THE 
 
THE 
 
 CONTENTS. 
 
 ^^^^ 
 
 PART I. 
 
 OF THE GOSPEL-COVENANT. 
 
 ECT. Page 
 
 . Of Catechifing in General. 1 
 
 I . Of the Benefit of the Gofpel-Covenant. 4 
 
 I 1. Of the Condi lions of it on our Part ; and the 
 Q legations iw He under to fulfil them. 8 
 
 V. Of the Method, and Means, of Reft or ing our- 
 
 Jclvcs to God's Favour^ after the Violation of 
 
 Them. U 
 
 PART II. 
 
 Off THE ARTICLES OF OUR FAITH. 
 
 r . Of the Rule of Faith, the Holy Scriptures. 2*2 
 M. Of the Summary of our Faith , the Applies 
 
 Creed. *? (j 
 
 r li. Of God the Father, and what We are to 
 
 Believe concern ing h im . $> <) 
 
 r 1 1 1 . (yjefus Chi ill, his MlJJton and Offices. 31 
 X. Of his Divine Nature ; and his Authority 
 < over us^ as our Mediator. 37 
 
 :* Of his Conception, and Birth of the Virgin 
 
 Mary. "40 
 
 I. Of his Death, arid Burial: Of his Decent 
 
 into Hi'l I. 45 
 
XIV THE CONTENTS. 
 
 XII. Of his Rcfurre1ion> the Third Day, // 
 the Dead. .50 
 
 XIII. Of bis Afcenfan into Heaven : And Scffion 
 at God's Right Hand. 53 
 
 XIV. Of his Coming from thence to Judgment. 5/5 
 
 XV. Of the Holy Ghojl ; his Divine Nature; 
 Perjonality ; Office. 57 
 
 XVI. Off he CatboHck Church ; of Hercticks, and 
 Schifmaticks. 6? 
 
 XVii. Of the Communion of Saints; Living, 
 Departed. 66 
 
 XViil. Of the Forgivenefs of Sins: And the 
 Power of the Church on that Behalf. 70 
 
 X ix. Of the General Refurretfion. 12 . 
 
 XX, Oj 'the Future State : Of Heaven, Hell. 13 
 
 PART II L 
 
 OF THE GOSPEL-OBEDIENCE. 
 
 XXI. Of Obedience in General. 11 
 
 X xii. Of the Meafure of It, as reduced to the Ten 
 
 Commandment $t in particular ; And the Rules 
 
 laid down far the Expofition of Them. 79 
 
 xx n i. Of -the ffcr/hip of God, and cf Him 
 
 only. 86 
 
 xxiv. Of the Idolatry of Imagc-worfhip ; Its 
 
 HeinQiiJnefs, and Danger. 90 
 
 XXV. Of taking God's Name in Vain i And 
 therein^ of Swearing) Voiving* Praying. 95 
 
 XXVI. Of the Chnjtian Sabbath, and the Sane- 
 tif cation of it. 100 
 
 xxvii. Of our Duty towards our Neighbour: 
 And of the Relative Honour which we owe to 
 him ; as our Parent, Prince t Teacher, Il.ujland, 
 Majier ; Of a higher Rank, er a greater Age : 
 Wiih -the Duties tffuch Perfons towards us. \( )G 
 
THE CONTEXTS. 
 
 Of our Duly, with Relation to the Per- 
 fen of our Neighbour : His Life, Limbs. 1 15 
 xxix. Of our Duty, with Relation to his Bed: 
 Of Adultery, Fornication, Uncleannefs. 117 
 
 XXX. Of our Duty, with Relation to his Good : 
 Of Theft, Robbery, Cheating, &c. 150 
 
 XXXI. Of our Duty, with Relation to his Good 
 Name, and Rputation : Of Calumny, Evil- 
 
 Jpeak'mg, &c. ' 122 
 
 xxxn. Of the Sin of Co-vet ing what is our 
 
 Neighbour's. 
 
 PART IV. 
 
 OF PRAYER. 
 
 XXXIII. Of the Duty of Prayer in General. \ 26 
 
 xxxiv. Of the Lord's Prayer in particular : 
 And therein Jirjt, of the Introduction of it. 131 
 
 XXXV. Of the Jirjl Petition : Hallowed be thy 
 Name. 133 
 
 xxxvi. Of the Second, Thy Kingdom come, 134 
 
 xxxvn. Of the Third, Thy Will be done on 
 Earth, as it is in Heaven. 135 
 
 xxxvni. Of the Fourth, Give us this Day 
 our Daily Bread. 137 
 
 xxxix. Of the Fifth, And forgive us our 
 Trefpaffes, as we forgive them that Trefpafa 
 again ft us. 139 
 
 X L. Of the Sixth, And -lead us not into Temp- 
 tation, but deliver us from Evil. Ill 
 
 XL I. Of the Doxology, or Conclufion, For Thine 
 is the Kingdom, and the Power, and the 
 Glory, for Ever and Ever. Aintn* 14^ 
 
 PART V. 
 
 OF THE SACRAMENTS. 
 
 X-LM. Of -the Nature > and number \ of the Sacra* 
 
 men?* 
 
The Principles of the 
 
 A. It is a fhort, but fufficient, Inflitution oT 
 'the Principles of the -Chriftian Religion, fet forth 
 by Authority, and required to be learned ot every 
 -Perfon, in order to his being Confirmed by the 
 "JBifhop ; and prepared both -for the profitable 
 Reading and Hearing of <God's Word, and for 
 .-the worthy receiving of the Lord's Supper. 
 
 3. Q. What do you look upon to be the 
 proper Subject of fuch an Inflitution ? 
 
 v. .12. A. It ought to'compi ehend all fuch Things as 
 i, 2. are generally necefiary to be known of all Per- 
 
 ,fons, in order to their due ferving of God here, 
 
 and to their being faved hereafter. 
 
 4. Q. What are thofe Things 'which may be 
 ..accounted thus neceffary to be known by All 
 
 Chriftians ? 
 
 viii - s - A. They may, in general, be reduced to thefe 
 G* itt'i 7 tw Heads: v '' Zt ] ft> The Knowledge of the 
 Gofpel Covenant ; that is to fay, Of the Pro-- 
 miles made by God -to Mankind through our 
 31 Heb. viii. Lord Je/us Cbrift, and of the Conditions upon 
 ** . which We may become Partakers of them. And., 
 * 3 I ; uke sdty, The Knowledge of the Means which God 
 Rom. viii. has appointed whereby to convey his Grace to 
 I? fcfr- Us ; and thereby both to aflift, and confirm Us, 
 
 2S in the Dlfchar g e o f 1 ^ Dut X to Him. 
 
 i Cor. i.' 22." 5. Q What are the Prornifes which God has 
 
 Gal. v. 16, made to Mankind, through Jefus Chrijl? 
 
 c ^ v g A. ; Pardon of Sins: * Grace to fulfil our 
 
 i Pet. i*. 22. Duty in this Life: And, upon our fincere Per- 
 
 ajoh.iii 24- forrnance thereof, 3 Everlafting Salvation in the 
 
 ijch.iii.i6, Life which is to come. 
 
 xPet.i.4.5. 6 * Q- What are the. Conditions required of 
 3 Cor. vii. Us, by God, in order to our being made Par- 
 
 takers of thefe Promifes? 
 
 ^it. ii.. 12. A. 4 A hearty Repentance of our Sins .part : 
 g' A fincere endeavour to live according to God's 
 ' Commands for the lime to come: And both 
 <> thefe made perfect, by a lively Faith in God's 
 
 5 Mercies 
 
Chriftian Religion explained. 
 
 Mercies towards us, through Jefus Ckrijl, J*hn 
 iii. 16, 18. 1 John i. 7. ii. 2. 
 
 7. Q. What are the Means ordained by God, 
 whereby to convey his Grace to us ? 
 
 A. They are chiefly two: Conftant Prayer to 
 God for it, Luke xi. 13. And a worthy Ufe of 
 the Holy Sacraments, Mark xvi. 16. ARs ii. 
 38. i Cor. x. 16. xi. 23. &c. 1 Pet. iii. 21. 
 
 8. Q. Are there not, befides thefe, fome other 
 Means ordained by God, and necefTary to be 
 made ufe of by Us, in order to our Salvation? 
 
 A. Yes, there are; particularly the Hearing, 
 Reading, and Meditating upon his Word: The 
 Subflance of which, though it be fufficiently 
 gathered together, and reprefented to Us in our 
 Catechifm, yeT fhould not that hinder us from 
 diligently Reading of the Holy Scriptures, nor 
 make Us negleft any other Means of Chriftian 
 Inftru&ion : but rather we should ufe our Ca- 
 Uchifm as a Help whereby to render both the 
 Reading, and Hearing of God's Word, more 
 plain, and profitable to Us. PfaL i. 2. Jo. v. 39. 
 Rom. xv. 4, 2 Tim. iii. 16. 
 
 9. Q. Does your Church Catechifm fuffici- 
 ently initrufl: you in all thefe? 
 
 A It does: For therein both the N sture of 
 the Chiiiuan Covenant is declared to Us, and 
 the Conditions are fet foith on which we may 
 become Partakers of its Promifes. And we are 
 particularly Inftrufted, both how we ought to 
 Pray to God, and what thofe Sacraments are, 
 which areneceflary to be Adminiitred unto, and 
 Received by All of Us* 
 
 SECT. 
 
The Principles of th& 
 
 SECT - IL 
 
 ,, t Q 
 
 " 3P+ OtT 
 
 2. Q. aaifio gate pott tbigf /12ame ? 
 
 3. S. 'What is that Name which is here de- 
 manded of you? 
 
 A. It is ray Chriftian Name: therefore fo 
 called, becaufe it was given to me by my God- 
 fathers and Godmothers, fU lit? iBaptifltU 
 For as from my natural Parents \ derive the 
 Name of my Family ; fo from thofe who WCEC 
 my Spiritual Parents, I take that Name which 
 properly belongs to rge as a Member o{hrijl's 
 .Church, Gen. xvii. 5, 15. 'Gen. xxi, 3, 4. 
 .Luke i. 59, 60. Lule ii. 21. 
 
 4. Q. Whom do you mean by your "God- 
 fathers and Godmothers? 
 
 Stetefav, A. \ mean thofe Perfons who became Sureties 
 
 Sect. XJY, , or me at m y Baptifm-: And upon whofe Pro- 
 
 ,mife, there made in my Name, I was baptized, 
 
 and fo federally admitted into the Communion 
 
 of Chrifis Church, 
 
 5. Q. Does the Church require every one 
 who is to be .Baptized to 'have Sureties ? 
 
 A. It does ; and as far as we can learn, has 
 done fo from the very Times of the Apojlles. 
 
 6. Q. For what End has it required Them? 
 A. For feveral Ends : At firft to be WitneJJes 
 
 io the Church that the Perfon was Baptized, and 
 
 thereby had z*Right to be admitted to the Com- 
 
 munion of it. Afterwards, when Children began 
 
 to be chiefly Baptized, who could not an/wer 
 
 for Themfelves, to Promife and Covenant for 
 
 Them: And take care that when they came to 
 
 Years of Difcretion, they fhould not only be 
 
 taught what they had done on their behalf ; but 
 
 ihould 
 
Chriftktn Religion explained. 5 
 
 fhould be fo bred up as to be ready, by God's 
 Grace, to make good thcmfelves, what their 
 Godfathers and Godmothers had before promifed 
 in their. Names. 
 
 7. Q. Is it the Duty of every Godfather and 
 Godmother to take fuch Care of thofe whom 
 they anfwer for? * 
 
 A. Yes ceriainly ; and our Church does ac- 
 cordingly in a very folemn Manner charge them 
 with it. And the Sum of what {he requires of 
 them is this : I//, To put thofe for whom they 
 have anfwer ed in mind, What'afolemn Vow, Pro- 
 wife, and PyofeJJiorr they made by them at their 
 Saptifmt Zdty, To take care that as foon as they 
 be able to learn, they be taught their Catechifm ; 
 and inftrufted in the Nature, and Extent, as 
 well as Importance, of what they promifed' for 
 them; and of their Obligation to fulfil it. And 
 in order to both thefe, Sdly, To call upon them 
 to go to Church to hear Sermons, and to fervt 
 God diligently, both in publick and in private :- 
 And if they find them negligent in any of thefe, 
 to admonifh and reprove them ; and, in a Word, 
 to do what in them lies to engage them care- 
 fully to fulfil, what they charitably undertook on 
 their behalf. 
 
 8. Q. But why may not all this be as well 
 done by every one's own Parents, as by God- 
 fathers andiGoif mothers-?' 
 
 A. It is, no doubt, the Duty of all Chriftian 
 Parents to do this. They are bound, as foon as 
 conveniently they can, to bring their Children tc 
 Baptifm. As foon as they grow up, they are 
 bound to injlruft them in their Ditty, and to fee 
 that they/w/y?/ it. But yet ftill, as it is^of great 
 Ad vantage to every Chi Id to have others concerned 
 to look after him befides his Natural Parents, 
 efpecially in Matters of fuch high Concernment ; . 
 io the Analogy of this Sacrament feems rather tcr 
 B$ require 
 
The Principles of the 
 
 require that fome other Perfon fhould anfwer for 
 them : That as by Baptifm we are born again, 
 and by that New Birth contract a New Relation, 
 and enter upon a New State ; fo we fhould de- 
 rive this New and Spiritual Birth, from fome 
 other Parents than thofe from whom we received 
 our Natural. But however, it is. certainly more 
 fafe far any Child to be under the Care and 
 Concern of four or five Pcrfons, than of two or 
 three ; who may both fupply the Defefts of 
 carelefs and negligent Parents whilft they are 
 alive, and be inftead of them, if they fhould 
 chance to die before their Children are grown 
 up, and inttru&ed to take care of themfelves. 
 
 9. Q. What then is to be thought of thofe, 
 who having been Sureties for Children at their 
 Bapttfm> do afterwards take no fuch Care of 
 them? 
 
 A. They are certainly guilty of a very great 
 Fault : * They break their Faith with the Church, 
 \vhich upon this Trujl admitted them to be 
 Sureties for them at their Baptifm. * They be- 
 come, in forne Meafure, anfwerable to God for the 
 Ignorance and Wickednefs of thofe whom they 
 ought to have Injlrufted and Corrected. * And 
 they increafe the Prejudices of inch as are not 
 well affe&ed to the Uje of Sureties in Baptifm, 
 which have little to fnpport them besides 'the 
 unhappy Obfervation oi the Negligence of too 
 many, who having taken fiich a Sacred Truft 
 upon themfelves, do afterwards make but little 
 Confcience of fulfilling it as they ought to do. 
 
 10. Q. What are the Benefits which have 
 accrued to you by your Baptifm ? 
 
 A. They are Many, and great Ones; but 
 may, in general, be red ced to thefe Three; 
 
 ahat thereby 9) Voas made a Somber of 
 Cljrift, tlje CtjilO ot dfoti, anli au %ntysitv 
 of t^e lunff&om of l?eat}en, 
 
 U. Q- 
 
jticin Religion explained. *$ 
 
 i. How were you hereby made a Mem- 
 ' of Chrift?- 
 
 A. As I was made a Member of his Myfti- Rom.*ii. $* 
 ca! B:> iy 1 , the Church; of which Chrift is the E P h - > " 
 * He id,' * 1 Cor. xii. 7.. Ye are the Body of* 1 ' 
 Chrift, and Members in particular. 2 Eph. iv. 5. 
 v. 23. Chrift< is the Plead of the Church. 
 
 12. Q. How were you hereby made the 
 Child of God ? 
 
 A. As, by this Means, I! was taken into Co- jo.i.n.i^ 
 venant with him; was adopted into his Family ; Heb. ii. n, 
 dedicated to his Service; and intitled to his i 2 ' 13 '--- 
 Promifes, GaL in. 26, 27, Ye are all the Chil- f^,^ 
 dren of God by Faith in Jefus Chrift, For as many 
 of you as have been Baptized into- Chrijl, have 
 put on Chrijl. And if ye be Chrijl' s, then are ye 
 Abraham s Seed, and lleirs according to the Pro- 
 mife. See GaL iv. 5, 7. Eph. i. 5. 
 
 13. Q. How were you hereby made an In- 
 heritor of the Kingdom of Heaven ? 
 
 A. As, by my Baptifm, I became intitled R m. viii. 
 to a * Right to it, 2 and was a&ually put into ^ 1 7\ 
 fuch a State, that if I be not wanting to myfelf, * Gal * 1V> 5 * 
 I (hall not fail of being made Partaker of it. Eph. 5.5,11. 
 Tit iii. 4, &c. But after that the Kindnefs and iPet.iii.ai,_ 
 Love of God our Saviour toward Man appeared, 
 not by Works of Righteoufne/s which we have done, 
 but according to his Mercy, he faved us, by the 
 
 'wajhing of Regeneration, and renewing of the 
 Holy Ghoft : That being jujlified by his 
 
 Grace, *we Jhould be made Heirs according to the 
 Ihpe of Eternal Life. I Pet. i. 3, &c. BleJJed 
 be the God and Father of our Lord Jefus Chrift 9 
 who, according to his abundant Mercy, hath be- 
 gotten us again unto a lively .Hope, by the Re- 
 
 Jurreftion of Jefus Chrijl from the Dead ; to 
 an Inheritance incorruptible, and undefiled, and 
 that fadeth not away, referved in Heaven for 
 Us* 
 
 B..4f 14. 2,.- 
 
S The Principles of the 
 
 14. Q. Are all, who are Baptized, made 
 Partakers thereby uf thefe Benefits ? 
 Pet. i. 3, 4 They are a jj at the xime, either made 
 
 Caju'iii. 26, Partakers of them, or intitled to them. But 
 27- thofe only continue to hold their Right to thefe 
 
 Hcb. ii. 3. Privileges, who take care to fulfil their part of 
 
 the Covenant which was therein made between 
 
 God and them. 
 
 1,5. Q. Have none, but fuch as are Baptized, 
 
 a Right to thefe Benefits ? 
 
 A. None have a Right to them but fuch as are 
 
 Baptized, or were ready t# have been Baptized, 
 
 had they had the Opportunity of Receiving that 
 '.Tohniii.6. Holy Sacrament. John iii. 5. Exce.pt a 'Man be 
 Rom. viii. lorn of Water ^ and of the Spirit, he cannot enter 
 | 2 - v into the Kingdom of God. Mark xvi. J6. He that 
 C?aUii!jto? belicvcth, and is baptized, /hall befaved. 
 Eph.v.2,25. 16. Q. How came thofe who are Baptized 
 U^t.i^2 5 . to } iave a gfgfa to t j ie f e }^ ene fts? 
 
 a Ife! liii.' 5. ^- ^7 tne JTacious * Promife of God, and 
 JRom. v. 9. through the Merits and Death ot our Saviour 
 2Cor.v'.2i. Chrtjl: Who taking our Nature firft, and then 
 iTheliia the Gw/7/ofour Sins, upon Himielt, * Died in 
 i Pet. i. 2. our Head: and by fo doing, not only delivered 
 i John i. 7. Us from the 3 Pum/hment of our Sins; but mere- 
 4M &V XV< over 4 O^ )ta i ne d an Eternal Inheritance of 
 Jo.'xiv.*2,3. Glory and H^ppinefs, in Heaven, for All Thofe 
 Rom. x. 13. who fhouldfatt&futtyktieyt in Him, and Liv* 
 iCor,xv.58. 2 ccording to his Commands here upon Earth* 
 
 J Pet. 1.4,5, 
 
 % Pet, i. II. WMMMMMMMMM . 
 
 SECT. III. 
 
 fjotfj <?/ it on 
 our Part; 
 
 andtbtob. \. Q. aai%a^tJta pour (Botsfet^cr^ ana 
 KM T <fc00toS#; tfl^a for pott ? 
 
 ' iCe emU tloto tfjree 
 
Chriftian Religion explained. &+ 
 
 1 . Q. What is the firft Thing which your God- 
 fathers and Godmothers promifed in your Name? 
 
 A. ^Tbat 3) fl&ouiu denounce tfce 2Debil, 
 anU all tjis Sllorfegf, tlje pompg, anfc 
 (Uanitp of tljitf totcfceD Gloria, an& all tf)t 
 finful tufts of tie jflefl). 
 
 3. Q. What does the Renouncing of all thefe 
 fignify? 
 
 A. It fignifies an utter forfaking of Them : 
 And obliges me not only inwardly to deteft 
 them; but fo to watch, and govern all my 
 Outward Actions, as not to follow, nor be led 
 by Them. 
 
 4. Q. Do you think tkat you fhall be able 
 thus to Renounce the Devil, the World, and 
 your own Flefh ? 
 
 A. So perfe&ly, as I could wifli, I cannot 
 hope to do it in this prefent Life : Yet I truft 
 that, by the Grace of God, I (hall always trom 
 my Heart deleft, and abhor them; and fo order 
 my Life and Actions, as not to be drawn into 
 any evil Courfes by them; nor even into the 
 actual Cotnmiflion of any very great, and vo- 
 luntary Sins. 
 
 5. Q. What mean you by the Devil ? 
 
 A. It is the common Name given in * Scrip^ * Mat. xui. 
 ture to thofe wicked Spirits, who having re- 39- ... 
 belled ag.inft Go 1, and being thereupon juftly j^ vii"' 4 / 
 caft off from that glorious State in which they Eph. iv.s;. 
 were created by him ; do make it their conftant T~ v !:. lr ' 
 Bufinefs and Endeavour, to draw as many off * 
 as they can into the fame Rebellion, and there- Heb. H. 14. 
 by into the fame State of Mifery, with them- ]* m - 1V - 7- 
 selves. 1 Pet. v. 8. Be fiber, be vigilant, be- * /f L *' 
 caufe^your Adverfary the Devil > as a roaring Liw 9 
 walketk about, fceking whom he may devour. 
 
 6. Q. What are the Works of the Devil, 
 which together with hira, you, at your Baptifm, 
 promifed to Renounce ? 
 
 55 A. All 
 
10 The Principles of the 
 
 1 johnviii. A All manner of Sin: But' chiefly I cam" 
 iVo^fii 8. P renen d, under this firft Rank, thofe Sins which 
 either more immediately relate to him, or pro- 
 a Jo.viii 44. ceed from his Suggeftions ; * fuch as Pride, Ma- 
 Afts xiiu 9, jj ce ^ Envy , Revenge, Murder, Lying, and, above 
 iTim. iii.6. a ^> Witchcraft and Idolatry. 
 Jam.iii. 14, 7. Q. What is the next Enemy which, at 
 * 5 * your Baptifm, you promifed to renounce? 
 
 *r v * I9 ' A. <2Tf)f8f tofcfcca afllorio, Xoit5 all tfje 
 3&omp& ana (Hamtp of ft. 
 
 8. Q. How is it that you call the World, 
 (the Work of God's Hands) a wicked World? 
 A. Not becaufe it is in itfelf fo, but only to 
 fhew how far, and in what Refpeft, I am to Re- 
 nounce it ; namely, in all fuch Cafes in which 
 Jam, iv. 4. it would draw me into any Wickednefs, for the 
 Sake of any Thing which' I defire, or enjoy, in 
 it. Gal. i. 4. Chrlji gave himfelffor our Sins? 
 that he might deliver us from this prefent Evil 
 World, 1 John ii. 15. Love not the World, neither 
 the Things that are in the World: If any Man love 
 the World> the Love of the Father is not in him. 
 Aasxxv. 9. Q, What do you mean by the Pomps, 
 * 3 Compare and Vanitv of this Wicked World ? 
 iMaccab. -A. They do inofl properly denote the vain 
 ** 37; State, Shew, and Magnificence, of fuch as are 
 j Jo. 11. 16. Q reat an d Rich in it ; but do withal compre- 
 hend the Riches themfelves which are made ufe 
 of to minifter to thefe Vanities; together with 
 the Covetoufnefs, Injuftice, Oppreffion, and 
 whatfoever other Sins, of the like kind, Men 
 commit for the Support of their Vanity, and 
 to obtain fuch Things as minifter only to the 
 Pomp and Pride of Life. 
 
 10. Q. What is the Third Enemy, which 
 . your Religion engages you to renounce ? 
 
 A. <SEl)e Sinful ?Lutt0 of f|)e $ltty+ 
 
 11. Q. What do you underfland by the 
 Sinful Lujls of the Fle/h ? 
 
 A. All 
 
Chriftian Religion explained. 11 
 
 A-. All thofe fen fual Defines and Inclinations, 
 whereby we are difpofed to thofe Sins which are 
 in a peculiar Manner, called in Holy Scripture, 
 The JVorks of the Flefh; fuch as Uncleannefs, 
 Drunkennefs, &c. SeeGtf/. v. 19. Rom. viii, \3 
 Celoff'. iii. 5. 1 John ii. .16. 
 
 12. Q. What was the fecbnd Thing which 
 your Godfathers, and Godmothers, prornifed 
 for you at your Baptifm ? 
 
 A. tC&at 31 fljoulD belfebe alltlje Articles 
 of tlje CljFittian jfatt^ 
 
 13. Q. Where are thofe Articles to be met 
 with ? 
 
 y4. They are only to be found in, and be- 
 lieved upon the Authority of, God's Word: Yet 
 have been collected into that fhort Summary 
 of our Faith, which is commonly called The 
 Apoftlis Creed. See Part ii, 
 
 14. Q. What was the Third Thing which 
 your Godfathers and Godmothers, promifed 
 for you at your Baptifm? 
 
 A. i&%&t 1 tyoulD keep (Bo&'sf %o!^ mill 
 antJ CommanUmem^v anD toalfe In t^r 
 fame all tlje 3Dajss of mp ILttz* 
 
 15. Q. Has there been any fuch Summary 
 Colleftion made of GW'j Commandments, as you 
 fay there has been of the Principal Articles of 
 your Chrtjllan Faith ? 
 
 A. Yes there hath, and that by God him- Matt, xi*, 
 
 felf, in thofe Ten ComtnanJmenfsvfhich<btde\\- ^t 1 ^*. 1 ^ 
 
 vered to the Jews heretofore, Exvd. xx and ,s, i^ W 
 
 which continue no lefs to oblige us now. Rom. xiii. 
 
 Matt. v. 17, fcfr. See Part iii. 8 > 9* 
 
 16. Q. gbqfr ttjott not t^tafe: tbat tljou art 
 6oun6 to belittle anD 3W 7 a0 tljc? fjatJepro* 
 niifed foe tljre ? 
 
 ' ^- f eg ijcrtlj, ants IIP CPoU'ff Ijeip fo 3' 
 toill, &. 
 
12 The Principles of the 
 
 17. Q. Upon what Grounds do you think 
 yourfelf obliged to make good, what your God- 
 fathers and Godmothers pro mi fed for you at 
 your Baptifm ? 
 
 A. Upon many Accounts; but chiefly be- 
 caufe what was then tranlafted, was not only 
 done in my Name, but for my Benefit and 
 Advantage : And I mu# refolve to fulfil what 
 they promifed for me, or I (hall not receive the 
 BleflTings, which, in Confideration thereof, God 
 was pleafed to make over to me. Befides that 
 they promifed nothing on my behalf, but what 
 it would otherwife have been my Duty, as well 
 as Intereft, to have fulfilled. 
 
 18. Q. By what Means do you hope you (hall 
 be able to fulfil what they promifed for you ? 
 
 John vi. 44. ^f. Sy the Grace of God, which I am allured 
 
 PhilVe' 5 ' ^ a " not ^ e wantm g to me ' it' I do but heartily 
 
 i ii. 13. pray to God for it, and take care to ufe it as I 
 
 ought to do. Luke xi. 13. Ifye y being Evil, know 
 bow 1o give good Gifts unto your Children, how 
 much more fhall your Heavenly Father give the 
 Holy Spirit ta them that ajk him ? 
 
 19. Q. How are you allured of God's Grace 
 to enable you to Believe^ and to Do, what he 
 requires of you ? 
 
 Jer. xxxii. A. I am allured of it from hence, That by my 
 
 4- , Baptifm I was put into a State of Salvation, which 
 
 Ezek.xxxvi. T l i i , * t T1 > 
 
 a$, 26, 27. * could not nave been, were not I thereby iecure 
 
 ijohniii. 9. of whatfoever is needful, on God's Part, to be 
 2Thefl.iii.3. beftowed upon me, in order to my attaining of 
 Salvation, throughJe/usChrift our Saviour, Rom. 
 i . 1 . The Gofpel ofChrijl is the Power ofGsd unto 
 Salvat'on, to every one that Believeth. PhiJ. ii. 12, 
 IS. Work eut your own Salvation with Fear and 
 Trembling ; For it is G$d which worketh in you 
 both to Will and to Do, of his good Pkajure. 
 
 2(X Q. How came you to be called unto 
 fuch aBleffed State-is* this? 
 
 A. Only 
 
Chriftian Religion explained. 13 
 
 A. Only by the Mercy of God, and through Jk- vi. 44- 
 the Merits of Jefus Cbrijl our Saviour ; and ^u'^ 
 therefore I do ' moft tjeactilp tljarili OUU 2 Tim.' * 9 9 '. 
 
 Ijeabenlp jfatijer, that Ijc ijass calleO me to 'nt. 111.4, 5 . 
 tl)iS fetate of ^albatten, tjjuougf) Jefug 
 Cljrift our featuour* 
 
 1M. Q. Do you think you fhall be able flill 
 to go on, and perfevere in this State ? 
 
 A. It is my earneft defire and purpofe fo to Jo. viii. 31. 
 do; and I truft that, by the Grace of God, I Rom - 7-. 
 fhall do fo. For which Caufe, I will never lCor I '^' 8> 
 ceafe to pray unto him for the continuance of 2 Cor. i.' 22." 
 his Grace; that fo I may be found Faithful Gal. vi. 9. 
 and Sincere in my Duty to my Life's End. 
 2 Theff. iii. 3. The Lord is faithful, who jhdl 
 ejlablijb you and keep you from Evil. Eph. iv. 30. 
 Grieve not the Hily Spirit of. God^ ^uhereby you 
 are fealed unto the Day of Redemption. Phil. i. 6. 
 Being confident of this very . Thing , That he which 
 hath begun a good Work in you, will perform it 
 until the Day of Jefus ChriJL 
 
 TV Of tie Me. 
 
 IV tbodand 
 
 Means of rt- 
 
 1. Q. BUT what if, not withstanding all your/o^cr. 
 prefent D fires and Refolutions, you fhould 
 chance to fall away from your Duty ; and t ^ 
 thereby put yourfelf out of this State of Sal- tftbem. 
 vation^ is there no Way left for you to recover 
 yourfelf, and to return again to it ? 
 
 A. Yes there is ; by a true Repentance for the Luke xv. 7, 
 Sins which I (hall have Committed, and an l8 > * c - 
 humble Confeffion of them to God ; with earneft J *?* lt 8> 5 
 Prayer for his Forgivenefs, through the Merits, 
 and Inttrceffion, of Jefus Chrift, our Bleifed 
 Saviour and Redeemer. 
 
 2. Q. What mean you by Repentance ? 
 
 A. I 
 
14 The Principles of the 
 
 A. I mean fuch a Converfion of a Sinner to 
 ^Cor. vii. God, whereby he is not only heartily * Sorry 
 * for the Evil he has done, and refolved to forfake 
 
 *PfaI.xxxii. ^ > *kut ^^ S a & ua lly begin to Renounce it,, 
 5. and to fulfil his Duty according to his Ability ; 
 
 Prov.xxviii. w i tn a ftedfaft Purpofe to continue God's faith- 
 iii i 16 17. * u ' Servant unto his Life's End. 
 Ezek. xviii. 3. Q. What are the chief Afts required to 
 21. fuch a Repentance? 
 
 Pfal. xxxiv. -^- To forfake Evil, and to do Good: To turn 
 
 14. from thofe Sins which we repent of; and to 
 
 Ifa. 1.16,17. ferve God by an univerfal Obedience of him,., 
 
 in what foe ver he has required of us. 
 
 4. Q. What is the firft Step towards a true 
 Repentance ? 
 
 Pfal. xxxviii A. To be thoroughly convinced of the Evil 
 *S._ of our Ways, and heartily Sorry for it. 
 
 5. Q. Is every kind of Sorrow to be looked 
 upon as a Part of true Repencance ? 
 
 2 Cor. vii. A. No ; there is a Sorrow for Sin which pro- 
 9, 10, ii. ceeds not from any Love of God, or Senfe of 
 our Duty to Him ; nor yet from any real Hatred 
 of the Sins which we have committed; but 
 merely from the Fear of God's Judgment, and 
 of the Puniftiment which we may be likely to 
 fufler for them. This is that Sorrow which is 
 commonly called Attrition; and may be found 
 in the moft wicked Men, without ever bringing 
 them to any true Repentance for their Sins. 
 
 6. Q. What then is that Sorrow which lead$ 
 to a true Repentance ? 
 
 A. It is that Godly Sorrow which proceeds 
 from a Senfe of our Duty, and of the Obligations 
 we lie under to the Performance of it. When 
 we are Sorry for our Sins upon the Account of 
 our having thereby offended God ; broken the 
 Covenant of the Gofpel ; and griev'ed the Holy 
 Spirit which was given to us ; and are there. 
 fore refolved immediately to forfake our Sins,, 
 
 and 
 
Ch rift tan Religion explained. 15 
 
 and never to return any more to the Commif- 
 ilon of them. 
 
 7. Q. How is fuch a Sorrow to be wrought 
 in a Sinner ? 
 
 A. Only by the Grace of God, and the 
 ferious Confideration of our own Eitate to- 
 wards him : the former to be attained by our 
 conftant Prayers for it; the latter by accuf- 
 toming ourfelves often to examine our Souls, 
 and to try our Ways by the Meafures of that 
 Obedience which the Gofpel ot Chriit requires 
 of us. 
 
 8. Q. Does not God make ufe of many other 
 Ways to bring Men to fuch a Sorrow ? 
 
 A. God has many Ways whereby to bring 
 Sinners to Repentance. Sometimes he does it 
 by fending fome temporal Evils and Calamities 
 upon them. Sometimes by vifiting them with 
 Terrors and Difquiets of Mind : Sometimes 
 he calls upon them by the outward Miniflry 
 o his. Word : and fometimes by the Evils 
 which befal Others, especially thofe who were ' 
 their Companions in their Sins, But what- 
 ever the Occafions be which God is pleafed 
 to make ufe of to bring us to Repentance, it 
 is ilill the Grace of his Holy Spirit, and the 
 ferious Confideration of our own wretched 
 Eflate, that mu ft begin the Work, and produce 
 in us that Godly Sorrow, which finally ends in a 
 true Repentance. 
 
 9. Q. What are tne chief Motives, with 
 Refpect to Ourfelves, that will be the moft 
 likely to engage us thus to Sorrow for our 
 Sins ? 
 
 A, The 'Threats of God ? denounced in the 'Lukexiii.j 
 Holy Scriptures againft : Impenitent Sinners; and p rov. xivia. 
 the a Promifes there made of Pardon to all fuch I j' fa lv 
 as fhall truly Repent, and return to their Duty, Ezek. 'X'VH!,. 
 as they ought to do. 30 xxxiii* 
 
 10. Q. " 
 
16 The Principles of the 
 
 10. Q. What is the next Thing required in 
 order to a true Repentance ? 
 
 iJo.i. 8, 9. A. Confeffim of Shi: Not that God has any 
 need of being informed by us of what we have 
 done amifs; but to the End we may thereby 
 both raife in ourfelves a greater Shame, and 
 Sorrow for our Evil doings ; and give the 
 greater Glory to God, by a folemn humbling ^ 
 of ourfelves in Confeflion before him. 
 
 11. Q. Is fuch a Confejfion neceflary to our 
 Forgivenefs ? 
 
 A. So'neceflary, that we have no Pfomife of 
 any Pardon without it: Prov. xxviii. 13. He 
 that coveretb his Sins jhatt not profper : but whofo 
 confeffeth and forfaketh them jhall havs Mercy. 
 1 John i. 8, 9. If we Jay, that we have no Sin, 
 we deceive ourfelves, and the Truth is not in us. 
 If we confefs our Sins, he is Faithful and Juft IQ 
 forgive us our Sins, and to cleanfe us from all 
 Un righteoufnefs . 
 
 12. Q. To whom is our Confeflion to b 
 made ? 
 
 A. Always to G$d\ and in fome certain 
 Cafe's to Man alfo. 
 
 13. Q. What are thofe Cafes in which we 
 ought to confefs our Sins to Man, as well as 
 unto God? 
 
 M A. They are efpecially thefe Three. 1. In 
 
 cafe we have Offended, or Injured our Neigh- 
 bour : and upon that Account need to obtain his 
 
 j Cor. v. Pardon, as well as God's. 2. If by any open 
 and notorious Tranfgreflion we fhall happen to 
 have either defer ved, or, it may be, to have 
 fallen under, the Cenfures of the Church ; and 
 fo Confeflion to the Church be neceflary to 
 
 xTim.v.2e! reftore us to the Peace of it. Or, 3. If we 
 
 Jam. v. 16. fhall have any private Reafon that may move 
 us to acquaint any Perfon with our Sins ; for 
 Advice, for Prayer, for Abfolution ; or for any 
 
 other 
 
Chriftian Religion expl 
 
 )ther the like fpiritual Advantage, Vhich can- 
 not be had without it. 
 
 14. Q. What think you of that Con feflion 
 (commonly called Auricular ConfeJJion} which 
 the Church of Rome requires, as neceffary to 
 Forgivenefs ? 
 
 A. I look upon it as a great and dangerous 
 Impotition, that has no Warrant from the Holy 
 Scriptures; but is a Rack and Snare to. the 
 Confciences of good Men ; and may be apt to 
 encourage Thofe who are evil-inclined to com- 
 mit Sin : Whilft by tht Abfolution^ which is fo 
 readily given them thereupon (and the Efficacy 
 of which is fo highly magnified in that Church) 
 they are uught to maintain a much lefs Opinion 
 both of the" Heinoufnefs and Danger or their 
 Evil-Doings, and of the Eafmefs of obtaining 
 the Forgivenefs of them, than cither the Scrip- 
 ture warrants, or their own Intereft {hould 
 prompt them to admit of. 
 
 15. Q. Is there not fomewhat yet required, 
 beyond this, in order to our Forgivenefs ? 
 
 A. Yes, there is : for to all this there muft be 
 fuperadded an aclualforjaklng of thofe Sins which p rov . OTV iiu 
 ive Conjefs, and that Abfoiute, and without Re- 13. 
 ferve : So that we muft fimly refolve, and as Ila - Iv - 7'... 
 much as in us lies, heartily endeavour not to l 
 return any more to the Commiflion of them. 
 
 16. Q. But ought there riot, beyond all this, 
 fome Satisfa&iw to be made to God, for the 
 Sins which we have committed ? 
 
 A. Yes certainly; and fuch there has been jjeb.ix. 2$, 
 made, by our Saviour Chrijl tor us ; who has 26, 28. 
 fully fatisfied the Juftice oi God for Our Sins, Heb - x * I2 > 
 and left nothing more for us to do, in that j"p e t. ii. 24. 
 behalf. -_iii. 18. 
 
 17. Q. What do you then fay to thofe Satis- * Ja * / 
 faff ions, which the Church of Rome teaches we 
 
 our (elves may, and ought to make, for our Sins ? 
 
 A. That 
 
18 The Principles of the 
 
 A. That diey are built upon a falfe Founda- 
 tion ; are contrary to the Goodnefs of God \ 
 and beyond the Capacity of Man. 
 
 18. Q. What is the Foundation upon which 
 they are built ? 
 
 A. It is this : That when God forgives us our 
 Sins, whether upon our own Repentance, or by 
 Virtue of the Prieft's. Abfolution ; He remits 
 indeed the Fault, and purges away our Guilt ; 
 and by this acquits us from the everlafling 
 Puniihroent that would otherwife have been due 
 to them : But yet ftill retains us under an Ob- 
 ligation to fome. temporal Sufferings, either by 
 Satisfactory Works to be done for them in this- 
 Life, or by undergoing a certain Proportion of 
 Pain for them after Death, in a Place which 
 they call Purgatory. 
 
 19. Q. How does it appear that this Founda- 
 tion is Talfe and erroneous? 
 
 A. Becaufe, in the fir ft Place, it isAbfurd to* 
 fuppofe, that God fhould forgive the whole 
 Guilt of our Sins, and yet, having done fo, 
 fliould afterwards puniih us for them : And fe- 
 condly, It is injurious to the Sufferings and 
 Ments of Chrijt, whofe Death was a fufficient: 
 Satisfaction for the Sins of the whole World ; 
 and has left no Room either for God to require,, 
 or for us to pay, any Thing more. 
 
 20. Q. Does Repentance then, if it be fincere, 
 without any Thing more, reitore us again to our 
 State oi Grace, and reconcile usto God Almighty ? 
 
 A. If it be fincere, it does, through Faith in 
 Jejus Chrijt. 
 
 2 \ . Q. Does God allow Repentance to all Sins ? 
 Ads ii. 57> ^' There is no Sin but what true Repentance 
 38. wafhes away: But there may be fome Cafes in 
 
 Aftsxiii. which God may deny us his Grace, fo that we 
 f ' 3 . 9 ' fhall not be able truly to repent. 
 . Q. WhaX are thofe Cafes ? 
 
 A. They 
 
Ghriftian Religion explained. 19 
 
 A* They may All be reduced to this one Prv. i. 24, 
 general: namely, a Wilful Abnfe, and Re- f^^ 
 liflance of the Divine Grace : Whether it be j er . vii. 13. 
 by a long Habit of Sinning; or by frequently Heb. iii. 13, 
 acting againft the Dictates of. our own Con- ^' v - 6 
 
 fciences, and the Motions of God's Holy Spirit : xi ' it 17 ." 
 
 To fay nothing of fome Sins, which are in an Prov. xvi. 5. 
 Eminent Manner definitive of the divine Gracs, jam. iv. 6. 
 fuch as Pride, Covetoufnefs, Senfuality ; but pf a x. 3.* 
 efpecially that Sin, which is exprefsly called in iCor.v. ii> 
 Scripture, the Aw again/I the Holy Gbojl. vi - I0 - 
 
 23." Q. What is meant by that Sin ? Eph * v " 5 * 
 
 A. I fuppofe it to have been. the particular 
 Sin ot the Jews heretofore, in not only obfti- 
 fiinately refuting to receive our Bleffed Lord for 
 their Meffiah, after fufficient Proofs given by 
 him to convince Them that he was fo; but John r. 44. 
 afcribing thofe Miracles which he wrought in ^.16,30, 
 proof of his Divine Authority to the Help of the &u 
 Devil, when at the fame Time they either were 
 abundantly convinced, or, but for their own 
 Faults might have been, that He did Them by 
 the Power of God, Malt. xii. 31. Comp. Mark 
 iii. 28. Luke xii. 10. 
 
 24. d. Do you look upon this Sin to have fo 
 wholly belonged to thofe Men, as not to be 
 capable of being committed by any now ? 
 
 A. That very Sin, which in Scripture is fo 
 called, cannot now be committed, bec^ufe 
 Chrljl is not now upon Erjrth, nor have we 
 therefore any Occafion given us thus to Blaf- 
 pbeme againit the Holy Gboji. Yet fome Sins- 
 there are oi a like Nature, which may ftill be 
 committed by Us ; and which, being Commit- 
 ted, may prove no lefs dangerous to Thofe who 
 are guilty of them, than that Sin did prove to 
 the Pharifees heretofore. 
 
 25. Q. What Sins are thofe which you fup- 
 pofe to come neareft to it ? 
 
 A. Apoftafy 
 
20 The Principles of the 
 
 Hcb. vi 4, % Apoftafy from the Chriftian Religion, 
 -4c.se a6 a ^ ter Caving been convinced of the Truth, and' 
 " made Partakers of the Promifes of it. Nexl 
 to that, an Apoftafy from the Truth, and 
 Purity of the Gofpel, for the Sake of fome 
 worldly Fears on the one Hand, or of fomc 
 prefent Hopes and Advantages on the other ; 
 to the Communion of a Church, which not' 
 only obftinately refills the Truth ; but damns, 
 and persecutes all fuch as profefs it. And 
 laftly, Apoftafy to Idolatry ; whidi feerns to be 
 the Sin unto t Death, fpoken of by St. John. 
 1 John v. 16, 21. and for the Remiffion of 
 which fye gives us but little Encouragement to 
 Pray, Ver. 16. 
 
 26. Q. What then do you think of Thofe 
 \vho go off from the Communion of the Church* 
 cf England, to that of the Church of Rome ? 
 
 A Generally fpeaking* as of Apoflates^ and 
 Idolaters : To whom God may, by an extraor- 
 dinary Effect of his Mercy, give Grace for 
 Repentance, and fo for Salvation, but of whom 
 otherwife we have but little Ground of Hope. 
 
 27. Q. Do you look upon fuch to be in a 
 more dangerous Eftate, than thofe who were 
 from the beginning bred up in the Reman Com* 
 munlon ? 
 
 A. I do ; forafmuch as they have both re- 
 je&ed the Truth once known j and received by 
 them ; and call off the Way, in which the Pro- 
 vidence of God had placed them; and that, it 
 may be, on fome bafe Grounds, to be fure with- 
 out any fufficient Rqafon, to juflify their doing 
 of it. 
 
 28. Q. What then do you think of thofe 
 who have always been of the Communion of 
 that Church ? 
 
 A. I think them, in general, in much greater 
 danger Now, than they were before the Refor- 
 mation ; 
 
Chrlftian Religion explained. 21 
 
 motion: And ftill thofe in more Danger who 
 have lived among thofe of the Reformed Church, 
 and fo were in a better Capacity of being con^ 
 vinced of the Errors of their Way. But, moft 
 of all, do I think the Condition of thofe to 
 be dangerous, or rather defperate, who being 
 Learned know their Errors ; or as Priefts, are 
 called to inftruft the People in the Purity of 
 Chri/l's Religion. The Sincere, and Ignorant, 
 who either want Capacity, or want Opportu- 
 nity, to know the Truth, and for that Rea- 
 fon are either feduc-ed from it, or continue Ig- 
 norant of it, I hope God, who knows the 
 Hearts of all Men, will forgive: The Carelefs, 
 the Prejudiced; but moft of all, the obftinately 
 Blind and Hypocritical among them, I cannot 
 acquit; but muft leave them to the Judgment 
 of God, who will render te every one according 
 te his Defirvings. 
 
 PART 
 
22 The Principles of the 
 
 PART II. 
 
 OF THE ARTICLES OF OUR FAITH. 
 
 Gf the Rule SECT. V. 
 
 ef Faith, the 
 
 1. Q. \\ r HAT was the fecond Thing which 
 your Godfathers, and Godmothers promifed in 
 your Name ? 
 
 ^- ^f)tit 3 tyouttj 6e!fet)e all t|e $rtu 
 tless of tlje Cljiltuan jfaitlj. 
 
 . Q. Where are thofe Articles to be found? 
 A. In the Holy Scriptures ; and particularly in 
 thofe of the New Teftament. 
 
 3. Q. What mean you by the Holy Scriptures? 
 A. I mean thole Books, which through the Af- 
 fiflance of the Holy Spirit were written by Mojes, 
 a Tim. ifi. and the Prophets under the Law; and by the 
 16- Apojlles and Evmigclijts of Chrijl, {ince the pub- 
 
 a PCM. ax. ]jfj lm g | tlieGofpel ; to direct us in the Know- 
 ledge of God, and of the Duty which He re- 
 quires of Us. 
 
 4 Q. How do you know what Books were 
 written by thefe Perfons, in order to thefe Ends ? 
 A. By the Conftant, Univerfal, and Unde- 
 niable Teftimony both of the Jcwijh and Ckrif* 
 tian Church: From the former of which, we 
 have received the Scriptures of the Old; from 
 the latter, thofe of the New Teftament. 
 
 5. Q. H w do you know thot thefe Books 
 were written by ite Affijtance of the Holy Spirit? 
 
 A. I. 
 
Chriftian Rdtgioi explained. 23 
 
 A. 1. By the Authors who^ wrote them ; who ^ k ^ x> 1 ^; 
 were doubtlefs no lefs injured in what they _J XX> 2 ' 4 
 Wrote, than in what they Taught, of the Gof- 2 Pet. i. 15, 
 pel of Chrift. 2 By the Defign of God in 
 ilirring up tnofe Holy Men to the competing at Luke i. 4.' 
 them ; which was to leave thereby a Conftant, z Tim. iii. 
 Infallible Rule of Faiti to the Church in all '5. ^, 17. 
 Ages of it. 3. By the Opinion which all 
 Chriftians from the Time that they were pub- 
 lifhed, and received by Them, have had of 
 Them, and the Deference which', upon that Ac- 
 count, they have .paid to Them. And, laftly. By 
 the Subjett-matter of Them, and thofe internal 
 Marks of Divine Wifdom and Piety, which are 
 fo confpicuous in all the Parts of Them. 
 
 G. Q. Do you look upon thefe Scriptures, as 
 the Only Prefent Rule of your Faith ? 
 
 A. I do : Nor is there any Other certain 
 Foundation on which to build it. 
 
 7. Q. What think you of tlie Tradition of 
 the Church ? 
 
 A. Could I be fure that any Thing not con- 
 tained in the Scriptures, ^ame down by a certain 
 uninterrupted Tradition from the Apoftles, I 
 ihould riot except . gainil it : Nay, I do therefore 
 receive the Holy Scriptures, as the Rule of my 2 TheflT. ii. 
 faith, bee aufe- they have fuch a Tradition to T 5 % 
 warrant me fo to do. But becaufe there is no 
 fuch Tradition for any Thing that is not Writ- 
 ten, therefore neither do I build my Faith upon 
 it : But on -the contrary, do fuppofe, that, by 
 the Providence of God, the Holy Scriptures were 
 purpofely written, to prevent thofe Doubts, rho(e 
 Miftakes, and indeed thofe Forgeries and De- 
 ceits, which his Infinite Wifdom forefaw an 
 Oral Tradilivn would always have been liable 
 unto. 
 
 8. Q. Can the Holy Scriptures alone make 
 :your Faith perfect ? 
 
 A. They 
 
24 The Principles of tht 
 
 i Tim. iii. A. They can : Nor ought I to believe any 
 * 7 ' Thing as an Article of my Faith, which either 
 
 is not contained in them, or cannot plainly be 
 
 proved by them. 
 
 9. Q. What do you think of the Church's 
 Definitions ? 
 
 A* That I ought to fubmit to them in what- 
 foever they define agreeably to the Word of 
 God: But if in any Thing they defire me to 
 believe what is contrary to the Word of God \ or 
 cannot be Proved thereby \ I ought absolutely to 
 reject the One, and am under no Obligation 
 to Receive the other, 
 
 10. Q. But is not this to make yourfelf wifer 
 than the Church ? 
 
 A. No, by no Means ; but only to make the 
 Word of God f more Authority with me than 
 the Word of Man : Whilft I choofe rather to 
 Regulate my Faith by what God has Delivered^ 
 than by what Man Defines. 
 
 11. Q. Are the Holy Scripture: fo Plain, and 
 Eafy to be undei flood, that every One Knay be 
 Able to judge for Himfelf what he ought to 
 Believe ? 
 
 Hal. cxix. .A. In Matters of neceffary Belief, they are 
 JS- very Plain, even to the rnoft ordinary Chriilian : 
 
 ?-xx 3 i* ^ et we ^ nor ^ en y k ut tnat ever y Man ought 
 Kom.'xv.*4. to hear the Church ; and to attend to the In- 
 ftruftiens of thofe who are the Paftors of it. 
 Only, we fay, that neither the Church, nor it's 
 Paflors, ought to teach any Thing as an Article 
 of Faith ; or require any Man's Affent to it, as 
 fuch ; that cannot be fliewn to have been either 
 exprefsly delivered in the Wordoi God; or, by a 
 plain and neceffary Confequence, be Proved 
 thereby. 
 
 12. Q. But how fhall the unlearned be able 
 to know what the Scriptures propofe ; feeing they 
 
 are 
 
Chriftian Religion explained. % 
 
 c/ O / 
 
 are written in a Language which fuch Pcrfons 
 do not underftand ? 
 
 A, By Reading them in their Own Vulgar 
 Tongue, into which every Church has, or ought 
 to have them faithfully Tranftated, fur the Be- 
 nefit of thofe who do not underitand the Lan- 
 guages in which th?y were compofed. 
 
 13. Q. Do you then think that the People 
 ought to be iuffeied promifcuoufly to Read 
 the Holy Scriptures ? 
 
 A. Who fhall forbid Them to Read what Matt. xxK. 
 was purpofely defierned by God for their In- * 9 ' 
 
 n o T- -\ rr** r i Joftn v. 39 
 
 itrtiction r the scriptures are HS much the Adlsxvii. 2 
 Voice of the Apojllcs, and Evangel [/Is, to Us of u. 
 thefe Times, as their Preaching was to thofe 
 of the Age in which they lived. And it may, 
 with as good Reafon, be aiked, Whether we 
 think the People ought to have been promifcu- 
 oufly Suffered heretofore to Hear the Apoflks 
 Preach ; as whether they ought to be Suffered 
 promifcuoufly to Read their Writings Now. 
 
 IK Q. But pmidft fo many Things as the 
 Holy Scriptures deliver, how (hall the People be 
 able to judge ifthat is neceflary to be Believed 
 by Them ? 
 
 A . Let them Believe All they meet with there, 
 and then, to be fure, they will Believe all that is 
 necelFdry. But for the Sake of thofe who either 
 want Ability to Read, or Capacity to Judge, 
 what is molt neceflary (in Point of Faith,) to be 
 known, and prole fled by Them; the Church has, Ads viii. 
 from the Beginning, collected it. into a fhort 3^.37-. 
 Summary ; which every Perfon, of Old, was 
 Required both to know, and aifent to, before 
 he was admitted into the Communion of it. 
 
 15. Q. What is that Summary of which you 
 fpeak, and which you account to comprehend 
 all the moil Neceflary Articles of our Chriftian 
 Faith ? 
 
 C A. It 
 
 2, 
 
The Principles of the 
 
 A. It is commonly called the Apoflle s Creed:; 
 Not that the Apoflles Themfelves compofed it ;' 
 fat leaft not in the very Form in which we 
 now have'*" 4 ;) but becaufe it feems to come 
 the neareft or. -he Apojlles Times ; and 
 
 does with the gteateft Simplicity of Expredion, 
 comprehend a ihoit Summary of the Apojllef 
 DoElrine. 
 
 ] 6. Q. What mean you by the Word Creed? 
 
 A. It is the fame in Latin* as Bdief in Eng- 
 Ttfl) : And it is fo called in both, irom the firft 
 Words of it, I BELIEVE, which in Senfe, 
 though not in Expreflion, run through every 
 Article of it. 
 
 SECT. VI. 
 . l&cljearfe tlje articles? of 
 
 Seifetw fn (Boo tlje Jfat^er ai= 
 &c. 
 
 You faid that thofe Words I BE- 
 LIEVE, were not only the firfi: Words of 
 your Creed, but the mod Material ; as running, 
 in efFeS, through qvery Branch of it. Tell 
 me therefore, what do you mean when you fay, 
 / believe ? 
 
 A. To believe, in general, is to ajjcnt to the 
 Truth of any Thing, upon the Jole Authority of the 
 P erf on who delivers it : Who, if he be a Man 
 only, the Alfent which I give to What he fays, 
 produces in me a Human Faith ; if, as here, he 
 be God, then the Alfent which I give to what is 
 delivered by Him, is properly a Divine Faith. 
 
 3. Q. What is the Difference, with refpecl 
 to Us, between thefe Two ? 
 
 A. It is very Great: For because a Man, 
 
 though nevtr fo Wife and Careful himfelf, may 
 
 9 yet 
 
Chriftian Religion explained. 
 
 not be honeft, and ib Impofe upon 
 Me : Or fhould he be upright, may 
 
 yet, after all his Care, aken himfelf, 
 
 and thereby lead me int herefore in 
 
 afTenting to what fnch ?.. v piupofes, I can at 
 the inoft give but fuch a JW/V/to it, as is fuitable 
 to a mere Human Tejllmony. I may Believe 
 what he fays to be True, but yet fo as not to ex- 
 clude a PoJJiljility of its bei n g Other-wife. Where- 
 as God being neither capable of being Deceived 
 himfelf, nor of Impofing upon any Other; when 
 I give my Aifent to what he has Revealed, I do 
 it not only with a certain A {fu ranee that what 
 I believe is true, but with an abfolute Security, 
 that // cannot poffibly be faJfe. 
 
 4. Q. But why do you fay, I believe, and not 
 \VE BELIEVE ; as when you pray, you fay, 
 OUR Father, &c. 
 
 A. Becaufe though One Man may Pray, yet 
 One Man cannot Bdicve, for another, And 
 however in Charity 1 may fuppofe every 
 Chriftian to believe what is here delivered ; yet 
 fince it is certain there are many Infidels and Z/y- 
 pocrites, fcattercd up and down among the Faith- 
 ful, and I cannot certainly dillinguifli who are 
 indeed Believers, and who not ; neither can I, 
 with an A flu ranee of Faith, fay, ff'"e Believe, 
 becaufe I cannot certainly tell, whether another 
 Man does truly believe thofe Articles, or No. 
 Befides, that this Creed being intended to be 
 the Form, upon the Confeffion whereof, Per- 
 fons mould be admitted to Raptifm , r and in 
 that Cafe, every one was to make a diftint 
 ProielTion of his Faith, in order thereunto, it 
 was fitting the Creed itfelf mould be penned 
 alter fuch a Manner, as was mo ft proper for 
 the main End for which it was Compofed. 
 
 5. Q. Are all the Things contained in this 
 Creed to be proved by Divine Revelation ? 
 
 C 2 A. They 
 
The Principles of the 
 
 'A. They are all plainly delivered to us in 
 the Holy Scriptures ; which being confeflfed by 
 all Chriflians to be the Word of God, what is 
 delivered by them, muft be looked upon as de- 
 livered to Us by God Himfelf* 
 
 6. Q. What are the General Parts of which 
 this Creed does confift ? 
 
 A. They are thefe Four : Fir ft, It fhews us 
 %v*hat is moft needful to be Believed, and Pro- 
 fefled by Us, concerning God the Father: Se- 
 condly, Concerning our Lord Jejus Chri/l t 
 Thirdly, Concerning the Holy Ghojl : And 
 Fourthly, Concerning the Church of Chrift ; 
 its Duties and Privileges here, and the Bleffings 
 -and Glory which Gocl has prepared for it here- 
 after. 
 
 7. Q. Do you think it neceffary not only to 
 Believe all thefe Tilings, but alfo, upon Occa- 
 fion, to profefs the Belief of them ? 
 
 A. I do think it neceflary whenever our 
 Duty to God, or the Edification of our Neigh- 
 bour, or the Honour of our Religion, fhall 
 Require it of any of Us. Matt. x. 32. Who- 
 foever fhall Conjefs vie before Men, him will I 
 Confejs aljo before my Father ivhlch is in Heaven. 
 }3ut tvhojoever Jh all deny Me before Men, him will 
 I alfo deny before my Father which is in Heaven. 
 Rom. x. 9. Ifthou Jhalt confefs with thy Mouth 
 the Lord Jefiis., and Jhalt believe in thy Heart, that 
 God hath raifed him from the Dead, thou Jhalt be 
 faved. For with the Heart Man believeth unto 
 Rtghteoujnej's ; and with the Mouth Confejfion if 
 made unto Salvation. See 1 Peter iii. 15. 
 
 SECT. 
 
Ckrjjftian Religion explained. 
 SECT. VI L 
 
 Father, ar.d 
 wbat we are 
 
 I. Q.V/HAT is the firft Article of your toMiew 
 
 Creed ? concerning 
 
 A. 31 aSeiiefee in d&ott tlje f artjer ~' 
 im'gljtp, 99aker of <feeaficn anU (Eactlj, 
 
 . What is God ? * 
 
 A. He is an * Eternal, * Infinite, Incompre- "Ha.xli. 4. 
 henfible 4 Spirit ; 5 Immortal, Invifible, Al- pjj^ '* 
 miglity ; moil Perfect himfelf, and the Giver 2iKin.vi:L 
 of all that Perfection, which is found in any ay- 
 Others. HHcxxxir. 
 
 5. Q. How do you profefs to believe in sj b x i. 7. 
 
 God ? 4Joh.iv.24, 
 
 A. I do firmly Believe that there is fuch a J^SS* 
 Being as God, Hcb. xi. 6. and that there is but l ^ ,5. " 
 6 One fuch Being; fo that be fides him there Jer.xxxii.z/ 
 neither is, nor can be, any Other. 1 Cor. viii. MaMiiof. 
 
 4, 6. We knew that there Is none other God but 23/24. 
 one : To us there is but one God the Father. I fa. 6 Deut.vi.4. 
 xlv. 5, 6, lam the Lord, and there is None fife; ^ Iark xii ' 
 there h no God bejides Me: I am the Lord, and johnxvii. 3. 
 there is None elfe. Eph. iy. 6~ 
 
 4. Q. Upon whaf Account do you give to 
 God the Title of FATHER ? 
 
 A. Upon feveral Accounts, but chiefly on 
 thefe Two; .Firft, whh Refptcl to our Lord 
 Je/us Chrijt, whom, in the next Article, I pro- 
 fefs to be his Son : And, fecondly, as he may 
 alfo be accounted our Father, Q Cor. i. 3. BleJJed 
 be God, even the Father of our Lord Jefus Chrijl. 
 See John x. J2.9, &c. Our Father which art in 
 Heaven. 
 
 5. Q. How do you believe God to be our 
 Father ? 
 
 A. * By Right of Creation ; fo he is 'he Father 
 of all Mankind : 1 Cor. viii. 6, To Us> there is 
 
 C a- */- 
 
30 The Principles of the 
 
 lut one God the Father, of Whom are all Tntngs, 
 Rom.viii.i5 * By Rj<rh t of Adoption ; fo he is the Father of 
 
 James i. is. T-p rvi_ " t 7- / r> 
 
 jlohniii. i. ^ s ChniliaiiS in particular. JLpn. i. 3, o. 
 Bleffsd be the God and Father of our Lord Jcjus 
 Chrift ; Who hath predeftinated Us unto the 
 Adoption of * Children , by JeJ'us Chrijl to Himjelf. 
 Comp. Eph. iv. 6. 
 
 6. Q. What do you mean by the Attribute of 
 ALMIGHTY? 
 
 Pfal. xcii'u A, I mean Two things: \\Jf] That God 
 
 xevii. xux. j jas a l^joht oi at fo lute rower and Dominion, 
 over all the World. 'Dan. iv. 34-. His Domi- 
 nion -is an Ever] a fling Dominion, and H-is King- 
 dom is fro/n General ion to Generation. And 
 
 Gen. xviii. (dly) That He has an Infinite Power of Atiion ; 
 fo that He can do all Things, and with Him 
 
 i liiJ. CXXX* . t > t ,O 
 
 6. nothing is wipojjwle. Mat. xix. 26. 
 
 -7. Q. Can God then do all Things ? 
 A. He can do all Things that are not either 
 Heb. i. 13. fimply Impoffible to be done, as in implying a 
 JH 1.2. Contradiction : Or elfe contrary to his Good- 
 nefs, and Perfection to Do; as to Sin, to be 
 Ignorant, and the like. 
 
 8. Q. By what Aft, efpecially, has God 
 ttianifefled himfelr" to be Almighty ? 
 
 A. By making the Heaven and the E firth. 
 
 9. Q. What do you underftand by that Ex. 
 Cen. ;. i, preffion, the Heaven and the Earth ? 
 
 P^i. cxivi. 4 t i comprehend under it All Things that 
 xiv.VJ* 2 ^ ever were made ; Vifible and Invifible ; as being 
 Col. i. 16. all Made, arid Created, by God. 
 
 10. Q. How did God make All thefe ? 
 
 A. After two different Manners. Some he 
 produced by an immediate Creation: Thus were 
 the Angeh formed, and the Spirits of Men : And 
 thus was that Jirjl Matter produced, of which 
 Mojes fpeaks, Gen. i. 1. That in the Beginning 
 God created the Heaven and the Earth. To the 
 Other Parts of the Creation he gave Being, 
 
 by 
 
Chrtftian Religion explained. , 3l 
 
 liy forming them out of an Antecedent Mat- 
 ter.: So he made this Vifible World, as we 
 Read, Gen. i. 
 
 11. Q. By whom did God make the World ? 
 A. By his Son ; fometimes called The Ifarid : 
 
 John i. 3. All Things were made by Him, and 
 Without him was not any Thing made that was * , 
 
 made. And again, Verj'e JO. The lVor[d was 
 made by Him. Comp. ColofL i, 16. Heb. i. 2. 
 
 12. "Q. Was this Son, tlie fame JESUS, 
 \vho afterwards came in:o the World, to pub* 
 lifh the Gofpel, and Die for us? 
 
 A. So the Scriptures exprefsly tell us, Heb. i. 
 ] t ^ God who at J unary Times, and in divers 
 Manner^ folks in Times pa/i unto the Fathers by 
 ike Prophets, bath in theje l-ijl Days fpoken unto 
 Us by his Son ; by whom alfo he r.iadc the Worlds. 
 And St. Paul, {peaking of Him, In whom we 
 have Redemption through his Blood, even the For- 
 givenefs of Sins ; Col. i. 14. tells us, Verfe li. 
 That by Him were All Things Created that are 
 in Heaven and that are in Earth, Viflble and In- 
 viftble ; luhether they be Thrones, or Dominions, 
 or Principalities, or Powers, all Things ti^/v 
 Created^by him, and for him, and he is before a I! 
 Things, and by him all Things conjijl* 
 
 13. Q. Is there any Thing more compre- 
 hended in this Article, with relation to God 
 fte Father? 
 
 A. This only ; That as God, at the Be- Neh. ix. 6, 
 ginning, thus Created All Things; fo having J^ 
 Created them, he has ever fmce continued to 
 Support and Prcjerve them, Heb. i. 3. And 
 that fo particularly, that there is not the leaft 
 Thing in the World, to which his Providence 
 does not extend itfelf, Mait. vu 26, 8, 9, 30. 
 X. 29, 30. 
 
 Ik Q. Why do you profefs to Believe all 
 this of God ? 
 
 C 4 A. Be- 
 
32 The Principles of the 
 
 A. Bccaufe though fome Part of it might 
 have been th (covered by Natural Reajon^ and 
 accordingly was found out by the wifer Hea- 
 thens ; yet the lull, and peifecl Knowledge of 
 all this is clue to Revelation: And by the Ac- 
 counts we have of thefe Things in the Holy 
 Scriptures, we both mme clearly Underftand 
 Them, and a: e more firmly periuadcd of the 
 Truih of Them. 
 
 SECT. VIII. 
 
 1. Q. WHAT does the Second Part of your 
 Creed contain ? 
 
 A. It contains a fhort Account of all fuch 
 Things as are neceflary to be known, and be- 
 lie veU by Us ; concerning our Lord and Sa- 
 vWWBS&S Chrijl. 
 
 2. Q, How is He here defcribed to Us ? 
 
 A. By Tiis Perfon, his Offices, his Relation t* 
 God, and to Us. 
 
 flnto in 31cfu0 Cfjrftt &isJ onlg feon otic 
 fcmft* 
 
 3. Q. How is His Perfon fet out to Us, in 
 this Article ? 
 
 A. By the Afow* which h went by whilft 
 He was upon Earth; JESUS. 
 
 4. Q. How came our Saviour to be called by 
 that Name? 
 
 A, He was fo called by the exprefs Com- 
 mand of God, delivered by an Angel ; firft to 
 the BleJJed Virgin, Luke i. M. and then to 
 Jofeph, Matt. i. 21. 
 
 5. Q. Is there any particular Significancy in 
 that Name, that (hould move God in fuch an 
 Extraordinary Manner to give it to Him ? 
 
 A. There 
 
Chrijlian Religion explained. 33 
 
 A. There is : For it denotes a Saviour, and 
 was given by God to our bleffed Lord to fhew, 
 that he was to be the Saviour of the World : L u ke ii. ir a 
 and that No other was to be fo: Matt. i. 21. 21. 
 Thoujhalt call bis Name Jefus, for he fhall^ Save 
 his People from their Sins. Acts iv. 1:2. Neither 
 is their Salvation in any other ; for there is none 
 other Name under Heaven given among Men^ 
 ivherely ive muji be javed. 
 
 6. Q. How was this Jefus to Save the World ? 
 A. By delivering Us both from the Power, 
 
 and from the Punifancnt of our Sins; and by 
 putting us in a Way of attaining unto Ever- 
 lading Salvation, sifts v. SO,. 31. Tit..\i. \\ 
 &c. Rom. vi. 4% 5, 5>. 
 
 7. Q. What is the Title given to our Bleffed 
 Lord with relpe6l to his Offices ? 
 
 A. He is called CHRIST; which is the John 111.41, 
 fame in Greek that MESS I AS is in Hebrew, 4z. 
 or Syriac: And is as much as to f\v, the Anoint- "~ ix< 2 ?' 
 Y/. John i. 4j. /-/^ /?rv-6r found the Mcjjias, Aftt'ix'.'alr 
 which is, being interpreted, * //^ Chrift. John * In the 
 iv. 2.'>. / ^ow //^// Aft/Rtt cometb> which is Margin, the 
 
 ?/ j /v V2 Anoint td* 
 
 called Lhnjt. 
 
 8. Q. Why had our Saviour this Title given 
 to Him ? 
 
 y4. To (hew that as by the Ceremony of 
 Anointing heretofore, God confecrated thofe 
 whom he called to Tome ceitain Offices, fo was 
 this Jefus to be feparate,!, though not by a Vi* 
 jible Unftion, yet by the Invifible Power > and 
 Grace of the Holy Spirit, for all thofe Offices, to 
 which Men were Anointed, by God's Com- 
 mand, under thtLatv, Acts x. 38. God Anointed Lukeiv, i3-, 
 Jefus of Nazareth with the H-ty Ghofi, and with Ait ^ / ? 7 
 
 ;S Pieb. it Q> 
 
 fewer. 
 
 9. Q. What were thofe Offices to which 
 Men were confecrated, by the Ceremony of 
 Anointing, under the Law ? 
 
 C 5. ^. They 
 
The Principles of the 
 
 * A. They were chiefly three ; to the Offices 
 of a Prophet^ a Priejl, and a King. 
 
 10. Q. Was our Saviour to be confecrated 
 i Sam", xv. i. to All Thefe ? 
 
 A. He was ; afid that by exprefs Prophe- 
 cies, before his Coming into the World. See 
 Pfalm xlv. ex. Dcut. xviii. 15, 18, t2V. If a. ix. 
 6. Ixi. 1. 
 
 11. Q. How did God Anoint him to thefe 
 Offices? 
 
 Ifa.xlli. i. A. The Holy Ghojl came upon him; and God 
 Comp. Mat. by a Voice from Heaven, declared him to be his 
 THV^IX;-. i. Beloved Son, Matt. iii. 16. 17. and commanded 
 .Luke all the World to hear him : Matt. xvii. 5. And 
 ** he Received the Spirit without Meq/ure, for the 
 Difcharge of all of them, John iii. 34-. 
 
 12. Q. You fay, that God before fpake by 
 his Holy Prophets of fuch a Chrijl : Did the 
 Jews know that he had done fo ? 
 
 I g ) A. Yes, They did: And at that very Time 
 , x. 43. that Ckrijl came into the World, they Gene- 
 xxvi. 22,, ra j]y expe&ed the coming of Him. Matt. xi. 2, 
 John iv. 25. vii. 31. Luke iii. 15. 
 
 IS. Q. How then came it to pafs, that They 
 did not more readily Receive him ? 
 
 A, Becaufe they had flattered themft'lves with 
 the Expectation of a temporal Prince; who {hould 
 deliver them from their Enemies ; and Re/lore 
 again the Kingdom unto Ifrael: Luke xxiv. 21. Acls 
 i. 6. And therefore they could not bear the Dif- 
 appoinment of Receiving fuch a MeJJias, as our 
 Saviour profefled himfelf to be. Acts xiii. 27. 
 14. Q. What Security have we, that this 
 \vas indeed the MeJJias, of whom Mojes and 
 the Prophets Spake ? 
 
 A. The greateft that can be Imagined. He 
 
 came at the exacl Time that the Mejjiah was 
 
 to come. Gen. xlix. 10. Malachi iii. 1. Dan, ix. 
 
 '* Mat. *ii. 25, 26. * He defcended of the Tribe out of 
 
 ^3 which 
 
B 
 b. 
 ' 
 
 Chrlflian Religion explained. 35 
 
 which -the MeJJiah was to proceed, Gen. xlix. Matt * xxn - 
 9, 10. Ijal. xi. 1, 10. Comp. Matt. i. Luleiii. nib. 711.14. 
 2 He was born at the Place where the Mtffiah a John yli. 
 was to be born. Mich. v. 2. Matt. ii. 1, , 6. ^' 42 :. 
 He was conceived of a Virgin^ as the Mtffiah t '* 
 was to be conceived. J^v/. vii. 14. Matt. J. 21, 
 #5. Zw/v i. ^7, 34. Be (ides all which, we had 
 fuch Extraordinary Witncfs borne to Him, as is 
 not to be Gainfayed. 3 God ,raifed up a Sin- 3 if a . x l. 5, 
 gular Forerunner to prepare the Way for him. J^'lT' 5 * 
 
 eing come into the World, He owned him, M 4 & I 7 ' 
 .y a Voice from Heaven, to be his Son : Matt. Mark 1.2,3. 
 iii. 17. xvii. 5. 4 He himfelf wrought fuch 4 Mat ; xi. s . 
 Miracles as no One ever did: John vii. 31. iltxL^." 
 
 He impowered his Diiciples to work the Same Ads ii. 22. 
 Miracles in his Name, and for the Confirmation 5 Jo-*iv. i*. 
 of his Authority, Matt. x. 7, 8. M/r& xvi. 17, 
 18. Being put to Death at the Inftigation of 
 the v Jews, He was by God Raiftd again the 
 Third Day from the Dead\ and, in the Pre- ^^ 
 fence of liis Difciples, vifibly taken up into 
 Heaven, where he now ficteth at the Right- 
 ban;! of God. Atfs i. S, 9. 
 
 15. Q. You faid that Jefus was called Chnft, 
 becaufe he was to be Con fee rated by the Holy 
 Ghajl to the feveral Offices, to which Men wese 
 anointed under the Law: Tel! me therefore, 
 How does it appear, that this Chrijl was a 
 Prophet ? 
 
 A. It is manifeft that he exercifed all the 
 Parts ot'the Prophetic Office. He foretold things 
 to Come. John ii. 19. Matt, xvii, 22, 23. xxiv. 
 2, fcfr. * He declared God's Will to the World : cMat*. v. v;/ 
 And he commifTioned his Difciples, to Go and vii - 
 Publijb the fame Doflrine of Salvation to all H^^f* 
 Mankind. Matt, xxviii. 19, 20. Mark xvi. 15. 
 
 . 16. Q. How do you believe Chrijl to have 
 been a Prieft, feeing he was not descended of a 
 Priejlly Tribe > or Family ? Heb. vii. 14, 
 
 C 6 A. As 
 
36 The Principles of the 
 
 A. As the Scriptures teach me to believe : I 
 believe him to have been aP/vV/?, not according 
 to the Legal Inftiiution ; but of another and more 
 ancient Kind ; After the Order of Mckhijcdeck. 
 PfaL ex. 4. Heb. v. 10. vi. 20. vii. 14, fefc. 
 17* Q. What is the Ordsr of which you fpeak ? 
 A. It is evident that when Goci choie the 
 Tribe ot Levt, and the Family of Aaron, to mi- 
 nifler unto him under the Law, He took them 
 inftead of the Firji-born of every Tribe, and 
 Family, who, by Virtue of their Birth-Right, 
 had the Priejlkood belonging to them, ExcJ. 
 xix. 22. xxiv. 5. Now Mclchifedcck living be- 
 fore this was done, was a Priejl by that ancient 
 Right, and not according to the Law. But 
 then .befides this, He was a King too* and fo 
 
 6en.xiv.i8. the High-PrieJl over his People. Now fuch a 
 Prleji and Prince together, was Chrijl over his 
 Church, Heb, vii. 1^2, 11. Again: Of Afc/- 
 chifedeck we know ndt either who went before 
 him, or who fucceeded.-Him in thefe Offices : 
 So that his Priefihood, as to us, was a Jolltary 
 Priejlhood, in which as He fucceecled None, fo 
 neither does it appear that an}- fucceeded Him. 
 And fuch alfo is the Prlejihcod of Chrijl, who, 
 bicauje he continued for ever, hath an unchange- 
 able Priefthwd; Heb. vii. i24. And is thereby 
 able to Jave to the ut;erwoft Them that come unto 
 . God by him ; feeing he ever Uvtth to make Inter ^ 
 ceffion for them, ver, S5. 
 
 18. Q. Wherein did Cbrijl exercife this Office ? 
 
 A. In all the Parts of the Prieftly Function : 
 
 He offered up himfelf a Sacrifice for our Sins. 
 
 Fph. v.2. Heb. vii. 27. ix. 12, 126,58. x. 10. Having done 
 this, He afcended into Heaven, there to Appear 
 in the PrejenczofGodfir Us, Rom. viii. 34. Hth 
 _ ix. 12, 4. And he BleJJeth Us, not only by de- 
 livering Us hereby from the Punifhment of Our 
 -Sins, Affs iii. 26. but by Saniliiying our Souls ;, 
 
 and 
 
Chri/tlan Religion explained. 37 
 
 uncl fo freeing us, in great Meafure, even from 
 the Preferit Power of Them. Hcb. ix. 14. x. 
 10, 14, 16, 17. 
 
 19. Q. How does it appear that our Lord 
 was not only a Prophet and a Priejl, but a 
 King alfo ? 
 
 A. The Scriptures exprefsly call him fo : Ifa ix 6 ^ 
 JW;# xii. 15. xviii. 37, And that authority Luke i. 32,' 
 which He has all along exercifed over his 33- 
 Church, proves him to have been fo. Comp. Dan ' 
 
 1 20. Q. What is that Authority? MicaViv, 7. 
 
 A. While He was yet upon Earth, He gave Matt.xxi 5, 
 Laws onto hisCburch, -for the Regulation ot the Rex * * ix * 
 Lives and Actions of tbofe who ihould become 
 Members of it, Matt. vii. 24, 26. Thefe Laws 
 he eilablifhed with the Royal Sanction of Re- 
 wards and Punifhtnents : Matt. vii. 19, 1. He 
 fettled a Minijlry, for the Conduft of his Church 
 under Him : ./<?. xx. 51, .?, 23. He rules in the 
 Hearts -of the Faithful, by his Spirit. He has 
 already begun to fubdue our Enemies, 5/w, the 
 Devil> and Deaih^ and he will hereafter utterly 
 deftroy them. 1 Cor. xv. 24, 5. 26. He now 
 fits, in full Power, at the Right Hand of God, 
 Interceding tor us : And, at the End of the 
 World, he will defcend from thence with Glory, 
 to Judge Mankind, and fo put in Execution his 
 Promifes, and Threatenings ; by Infinitely Re- 
 warding thofe who (hall be found to have Ob- 
 ferved his Laws ; and exceedingly Panifhing 
 thofe wko fhaii have broken them : Matt. xxv. 
 31, fcff. 
 
 SECT. IX. 
 
 Nature, and 
 
 1. Q WHAT is that Relation which Chrift 
 
 -. r i i ^ \ -\ 
 
 is nere laid to have to God ? 
 
 A. He is ijijs onlg feon. 
 
 2. Q, In 
 
38 The Principles of the 
 
 . Q. In 'what Refpecl do you believe 
 to be the Son of God ? 
 
 A. He is called fo in the Hoty Scriptures 
 upon feveral Accounts: * As he was Conceived 
 by the Holy Ghojl of the Virgin Mary. Luke i. 
 
 35. " ;f As he was Anointed by the fame bleiTed 
 Spirit to the Office of the Mejfiah: Jo. x. 34, 
 
 36. Affs ix. 20. * As he was Begotten again 
 of God when he Raifed Him from the Do.d : 
 Atls xiii. 33. AW. i. 4. And laflly, * as being 
 Raifed fiom the Dead, He was made by God 
 the Heir of all Things, Heb. i. 2, 
 
 3. Q, In which of thefe Rd peels --do you 
 here profefs to believe, that Jcjus Chrijl is the 
 ONLY Son of God? 
 
 A. Precifely fprakin^, in none of them all; 
 though yet I acknowledge the moft of them to 
 be fo proper to Him, as not to be capable of 
 being applied to any Other. But when I h< 
 profefs Chrijl to be God's ONLY Son, I do it 
 upon a much higher, and more excellent Foun- 
 dation ; namely, upon the Account of his Eter- 
 nal Generation^ and that Communication which 
 God the Father thereby made of the Divine 
 Nature to Him. 
 
 4. Q. Do you then look upon Chrijl to have 
 the fame Divine Nature with the Father ; and 
 fo, to have been from all Eternity, God, together 
 with Him ? 
 
 A. If t believe the Scriptures to give a true 
 Account of the Nature of thrift, fo I muft be- 
 lieve: For I find the fame Evidences in them 
 of the Godhead of Chrift, that I do of that of 
 the Father. 
 
 5. 2-. What be thofe Evidences ? 
 
 Pf.xiv.6, 7. A. Firft, they give the NAME of God to 
 lia. vn. 14. \ } \ m: anc [ t ]-, at j rl f ucn a Manner as plainly 
 
 Ads xx. a8. fcews it is to be understood, in its moil proper 
 
 Import, 
 
Chrijtian Religion explained. 39 
 
 Import, and Signification, Jo. i. 1. xx. 8. 
 Rom.ix.r*. i Tim' in. 16. Phil. ii.6. }Jo.v.20. 
 
 Secondly, they a (crib? the moil proper, and 
 incommunicable ATTRIBUTES of 6W to 
 him. 'Such as Omnipotence, Jo. v, 17, 18. J?^z;. 
 i. 8. xi. 17. Omnifdence, Jo. xvi. 50. xxi. 17. 
 7^//?^ vi. 8. Com p. Jo. ii. 24<, 55. ^?t^. ii. ^6\ - 
 Immenfity, Mat. xviii. !cO. x^viii. 20. J<7. iii. IS. 
 Immutability, Heb.\. 11, 12. xiii. 8. and even 
 Eternity itfelf, Rev. \. 8, 17. xxii. 13. Prw. 
 viii. 22. Mi cab v. 2. 7/i//. ix. 6, 7. 
 
 To him, Thirdly, they afcribe fuch // 
 
 as can belong to None that is not God. The 
 Creation of the World, Jo. i. 3. iO. CW. i. 16. 
 Ileb i. 5?, 10. The Prefervation of it, Ileb. i. 3. 
 The Power of Miracles; even to the raifing of 
 the Dead, Jo. v. 1, 36. vi. 40. The Miffion of 
 the HolyGbofti Jo. xv. 26. xvi.' 7, IK And in 
 Ihort, all the Works of Grace, and Regeneration: 
 Jo.v.<2\. x. 16. xiii. 18. ,/^r xvii. 5i . xx. 5J8. 
 7?5///. i. 7. 1 Cor. i. .1. 2 Cor. i. 2. ^ G^/. i. 3* 
 ffh.i. 2, ^. 
 
 .Add to this, Fourthly, that he is there (hewn 
 to be HONOURED as God : J*. v. x'J. 77^. 
 i. 6. Prayer is made to him, ^6^vii. 59. 1 Cor. 
 i. 5. Faith and 7/a/tf are directed to be [Ait in 
 Him: John xiv. 1. Pfal. \\. 12, Praifes and 
 Thankjgivings are given to him: G/^ry /;^ //(5- 
 w0//r are rendered to him. Rev.v. 13. Com- 
 pare, iv. 1 1. 
 
 And no wonder, fince laftly, the NA TURE 
 of God is therein alfo exprefsly afciibed to him^ 
 Ileb. i. 3. Phil. ii. 6. Col. ii. 9. Comp. Col. i. 
 15, 19. 
 
 6. Q. 5 u t ifChrljl, therefore, be God, of the 
 fame Subftance with the Father t how can he be 
 called the Son of God? 
 
 A. Becaufe he Received his Divine Nature 
 from the Father ; who is the Beginning, and 
 
 Root 
 
40 The Principles of the 
 
 Root, of the Divinity, and has communicated 
 his own Effenceto67>r/y?: Who therefore, though 
 he has \btjjimt Nature, and fo, in that Refpeft, 
 is Equal with the Father ; yet he is in Order 
 after him: as being God of God. 
 
 7. Q. How does it appear that Chrijl, Re- 
 ceived his Divine Nature from the Father? 
 
 A. It- can only be known by that Revelation 
 which God has made of it in the Hoi}' Scriptures: 
 Where he is, for this Reafon, faid to be the 
 Jlr'tgbtnefs of bis Glory, and the exprejs Image ef 
 bis Per I on, Heb. i. 3. The Image of the Invifible 
 Uod: Col. i. 15. to befrom God: Jo. vii. 29. to 
 have Life from the Father: Jo. v. 26. and the like. 
 And upon this Account it is, that our Saviour 
 him felt fays, that the Father is greater than he : 
 Jo. xiv. 8. That he can do Nothing of Himfelf, 
 but luhat he feeih the Father do ;. John v. 18, i 9. 
 Or if this be not yet plain enough, they tell us- 
 iarther, in exprefs terms, that he is {\\zBegottcn,. 
 and the Only Begotten , Sm of the Father, Jo. i. 
 14, 18. iii. 16, 18. 1 Jo. iv. 9. v. 1, 
 
 8. Q. But will not this. make the Holy Ghojl 
 as much God's Son, as Chrijl? And how then 
 is Chrtjl his Only &m? 
 
 A. In Matters of (his Kind, which are fo far 
 above oar Capacities, and ot which we know 
 nothing but what God has been plealed to Re- 
 veal to Us, we muft fpeak as God, in his Word, 
 has taught Us to fpeak. "Now the Scriptures 
 no where call the Hely GhoJttheSonofGcd; nor 
 God, the Father of the Holy Ghojl: And there- 
 fore, though we know not what the precife 
 Difference is, yet becaufe the proper Adi of a 
 * Jp- ^ M* Father is to beget : * we fay that Chrift Received 
 Adsxli^ ^ s Divine Nature from God by Generation ; but 
 Comp. Heb' of the Holy Ghofi we fay, as the Scriptures do, 
 1.5,6.7.5. fhat Hz proccedeth from the Father: Jo. xv. 26. 
 and is the Spirit not of the Father only,, but of 
 
 the 
 5 
 
Chriftian Religion explained. 41 
 
 the Son alj'o; Gal iv. 6. Rom. viii. 9. Phil i. 
 19. i Pet. i. 11. as proceeding from Both. 
 
 9. Q. What is the laft Refpel, in which 
 our Saviour is here Reprefeiued to Us? 
 
 A. His Relation to us: OUR LORD, Eph. 
 iv. 5. i Cor. viii. 6. xii. 3. 
 
 10. Q. How is Chrijl OUR Lord? 
 
 A. As he is God, together with the Father; ^f^* x 3 f 2 ' 
 and as by Hun God Created the World\ io has 33. 
 he the fame Original Right of Dominion with 
 him, and is Lord ^ All his Creatures. 
 
 11. Q. Is there not forne Other Ground for 
 this Title, and which retrains it in a particu- 
 lar Manner to Mankind ? 
 
 A. Yes there is : Inafmuch as by his Coming Als it, 36. 
 into the World, and Dying for us, he Re- 8 ' * iv 
 deemed Us from Death, and fo became Our I'cor.'ii. 8, 
 Lord, by Virtue of that Purchafe which he Phil. ii. i. 
 thereby made of Us. 9 ' I0 ' "' 
 
 12. Q. When did Cbrtfl begin, in this Re- 
 fpeft, to be Our Lord? 
 
 A. He entered, in Part, upon this Authority j' 0i K m g^ 
 before his Death, though not without Regard to 
 his Dying for Us: As is evident from his publifh- 
 ing his Gofpel : abrogating the Law ; and fetting 
 out the Conditions of Life and Death to Man- 
 kind. Hence, before his Death, he a (Turned to 
 himfelf the Power to forgive Sins: Matt, ix, 2, 6. 
 * But the full exercife of his Dominion, he en- * Rom. xir. 
 tered not upon until after his Re fur reel: ion, 9- n 
 when, as himfeif declared to his Apoilles, Aiatt. 9> &c. ' 
 xxviii. 18. All Power in Heaven and Earth was 
 given unto Him. See Eph. i. 20, i, 22, 23. 
 
 13. Q. How long will .Cbrijl continue, in 
 this RefpecT:, to be Our Lord? 
 
 A. Cbrijl will continue to be Our Lord for 
 Ever; and of his Kingdom there jb all be no End, 
 Luke i. 32, S3. But then as the Subject Matter 
 of a great Part of that Authority which he now 
 
 exercifes 
 
42 The Principles of the 
 
 exerciFes over his Church, is proper only to thcr 
 prefent State of it, and Will be determined at the 
 Day of judgment; fa will all the farther Ex- 
 ercife of fucli Authority ceafe together with it. 
 Chrijl, as Mediator, mvtjl reign until he has put 
 all his Enemies under his Feet; i, e- until S;n, 
 Dea-h, the Devil, and all Wicked Men (hall 
 he deilroyed; and all his Faithful Servants be 
 delivered from the Power of them, Pfal. ex, 1. 
 1 Cor. xv. 25. But that being done, Chrijl 
 will deliver up his Authothy to God even the 
 Father: 3 Cor. xv. 24. Neverthelefs, {lilt, as 
 God-Mem, he will continue to reign with, and 
 over, his Saints, to all Eternity, in Heaven : 
 And fo make good what Daniel foretold con- 
 cerning him, Dan. vii, 14. That his Dominion 
 is an EvcriajUng Dominion, which Jbttll not pa/s 
 away ; and his Kingdom that which Jh all mt be 
 dcjlroyed. 
 
 Of bli C>- 
 
 SECT. X, 
 
 1. 3. WHAT does your Creed teach you 
 farther to Believe concerning our Lord Jeftts 
 Chrijl; in the following Articles which Relate 
 to Him. 
 
 A. All fuch Matters as are neceflary to be 
 Known and Believed by Us, with Relation to 
 the great Work of our Redemption, which 
 was accoinpliihed by Him. 
 
 . Q. By what Means did Chrijl accomplifh 
 the Redemption of Mankind? 
 
 A. By giving up himfelf to the Death upon 
 the Crofs for us, 1 Pet. i. IS, 19. 
 
 3. Q. How could Chrijl) whom you believe 
 to be God, die? 
 
 A. He took upon him our Nature, He be- 
 Man, like one of Us; and' being found in 
 
 fajhim 
 
Chriftian Religion explained. 43 
 
 ;; as a Man he yielded up himfelf to 
 "Death, even the Death of the Crojs for Us: 
 Phil. ii. 7, 8. Acls xx 28. 
 
 4. Q. After what Manner vtztfChriJl made 
 Man ? 
 
 A. Not by the Conversion of his Divine Na- 3*- ' ^4- 
 //v into the Human: Nor by any Confujion of th.-n. 14. 
 the 7-tt'!? Natures together: But by Uni&tig.twt 
 Human Nature to His Divine; after a Singular 
 Manner, and fucli as cannot be perfectly iix- 
 preiled by Us. 
 
 5. Q. Were then Two dijiintt Natures, the 
 Divine and ]luman, United together in Chrift? 
 
 A. Yes, they were: And that in fuch wife 
 as to make the fame Jefus Chr'tjl, by the Dif- 
 tinftion of the Two Natures, in the Unity of 
 the /#/# Perfon, become truly, and really, at 
 Once, both God and Man. 
 
 6. Q. How was C6r/// made Man ? 
 
 ^f. He toasf Conceited bp tlje feolp (Bljoff, 
 ants 2Sorn of tlje (Etugm 98arp. " ^ 
 
 7. Q. How could Chrljt be conceived by the 
 Holy Ghojl ? 
 
 A. Not by the Communication of any Part Matt. i. j^ 
 of his wn Subjlance to Him; but as that ^' kc . 
 Bleffed Spirit fet Nature on Work, and took 
 away the Need of any Human Concurrence to 
 his Production : And, as having thus prepared 
 a Body for him, of the Subftance of the Virgin; 
 he breathed into it a molt Perfect, Reafouable 
 Soul. 
 
 8. Q. Wherefore was it needful for the Holy ^ Cor. v-. 
 Ghojl to do this ? 20. 
 
 A. Both for the Honour and Purity of our Ljyjj^ 1 *' 
 Blefled Saviour : x That fo lie might come into f p e t'. i. 19. ' 
 the World free from all Tincture of Sin : * And a Mat. i. 23. 
 alfo that by the Extraordinarinefs of his Birth, j^T? ig J 4- 
 He might fulfil the Prophecies, which God had (iump! l?a. 
 before delivered concerning it. i*.6. liv. $, 
 
 9. . 
 
44 The Principles of the 
 
 9. Q. How was Chr'f/l born of the Virgin 
 Mary ? 
 
 UkeuS A ' The Snhflance of llis Bocl 7 was Derived 
 7, *i!!i7?' ' f rom trj at of the BlefFed Virgin : He grew in her 
 Womb; and at the fall Time of her Dehveiy 
 fhe brought him into the World : And upon all 
 thefe Accounts flie was as much his Mother, as 
 any Other Woman is Mother of the Child that 
 is born by Her. 
 
 10. Q. Had our Saviour a Real Body, like 
 unto One of Us ? 
 
 A. He had both a Real Human Body, Luke 
 
 xxiv. 39. Jo. xx. 2O, 27. 1 JQ, iv. 2, '6. and a 
 
 Rational Soul; Matt. xxvi. 37, 38, SQ. xxvii. 
 
 i Tim. n. 5. 5Q L u fa xxJjj. 4,6. J^ x j Xt 39. And was in 
 
 ait all Things like unto Us, only without Sin. 
 
 Heb. ii. 17. iv. 15. Phil. ii. 7*, 8. 
 
 11. Q. Why do you make mention of the 
 Perfon of whom Chrijl was born. 
 
 j^. To (hew that he was the true Seed of Abra- 
 ham and David of whom the Prophet fpake, 
 G^tf.xxii. 18. .Sam.v\\. 12, 13, J4. jF^7. Ixxxix* 
 36, 37, cxxxii. 11. Jerem. xxiii. 5, 6. For from 
 Abraham, by David, did our Blefied Saviour de- 
 fcend. M^7//. i. 1. Rom. i. S. Luke i. 32. iii. 31. 
 
 12. Q. Wherefoie do you give the Title of 
 Tf . .. Virgin, to the Mother of our Lord ? 
 
 JfcrttTi 25! A - To te{l;t V our Belief, that in the P-oduc- 
 Luke i. 34, tion of our Saviour (he had no Knowledge of any 
 35- Man, but was at once a Moth r and a Virgin : 
 
 Not to determine any Thing of her Condition 
 afterwards, though we piouih fuppofe, and it 
 has been generally recen ed,. that fhe Hill con- 
 tinued as flic was, a Virgin. 
 
 IS. Q. Should not this Relation of the Blef- 
 fecl Virgin to our Saviour oblige us to pay a 
 more than Ordinary' Reined r i?.er ? 
 
 A. No doubt it fhould : An I therefore it will 
 become us always ta mention her with Honour: 
 
 la 
 
Chrlftian Religion explained. 45 
 
 to imitate her Virtues; and to give Thanks to 
 God, for that extraordinary Favour which he 
 was pleafed to beftow upon her, that Ihe ihould 
 be the Mother of our Lord, Luke i. 48. 
 
 14. Q. What think you of that JVorjbipt 
 which, upon this Account, is paid to her, hi 
 the Church of Rome ? 
 
 A. As of the groffeft Idolatry that, it may be, 
 was ever committed in the World : Such as no 
 good Chriftian can think of without Horror ; 
 nor any One partake of, without the Hazard of 
 his Salvation. 
 
 15. Q. What is that Worfhip of which you 
 fpeak fuch hard Things ? 
 
 A. It is the mod proper Worfhip of God. 
 
 * They pray to her in ahnoit all their Religious 
 Service: * They pul their Trujl in her: They 
 Rely upon her for * Grace, and Salvation : 
 
 * They confecrate particular Offices ot Devotion 
 to her : * They ereft Religious Societies to her 
 Honour ; * They depend on her Mercies no lefs, 
 if not more on than Chrijl 'j; and * Recur much 
 oftener to her, than to him, for Pardon^ and 
 Forgivenejs* 
 
 SECT. XL OfbltDeitb 
 
 and Burial t 
 
 1. Q. YOU faid, that the End of Chriff's be- 
 
 T-> r XT- 7i /r 
 
 ing Born or the Virgin Mary, was, 1 nat he 
 might thereby be in a Capacity of Dying for 
 Us: Fell me, therefore, ho\tf did Chriji do 
 this? 
 
 A. He feufftrrt tmtier 
 toa0 CuuciKeO, SDeati atrD 
 
 2. Q. Who w,.s Pontius Pilate? 
 
 A. He was Governor of Judtza under Tibe- Matt, . 
 rius the Roman Emperor \ at the Time of Chriji" s 2,11,23,24. 
 
 Death, Luke ii] - ' 
 
46 The Principles of JJie 
 
 Death, and condemned our Saviour to be 
 , Crucified. 
 
 3. Q. Why do you take notice of the P erf on 
 under Whom Ckrifi fu fie red ? 
 
 Ban. . 25. A. For feveral Reafons: 1 . To fix the Time 
 of his Suffering, which had been particularly 
 foretold by the Prophet Daniel, 490 Years be- 
 fore it came to pafs. 2. To fhew that at that 
 time tlie Sceptre was departed from Jtukih, and 
 Gen. xlix. fo the Time of Jacob's Prophecy, concerning 
 I0 * the Coming of the MeJJiah, was accomplished. 
 
 And, . To account tor the Manner of Ch rift's 
 Death, which was alfo extraordinary, . and 
 foretold by the Prophets: Crucifixion being 
 not a Jnvijhy but a Roman, kind of Punilh- 
 ment. 
 
 4. Q, How came Pontius Pilate to condemn 
 our Saviour to this Death? 
 
 'Ifai.liii. 5, A. * He did it to fatisfy the Importunity of 
 Rom iv 2* *ke J ews 9 after having plainly declared that he 
 iCor. xv. 3. was not worthy to die, Mat. xxvii. 3, 24. 
 Heb. ii. 26, L u ke xxiii. 14, 15, 50. 
 
 !-i ix io? 8 ' 5 - Q - What do y 11 obrerve from this ? 
 
 iPet.it. i| A. The fame which the Providence of God 
 22, 24. evidently defigned to declare by it ; viz. Th-it 
 
 xx'vflX Cbr ^ tyff ered for Iir Sins > not ior an X Evil 
 4jl'69'i&c. that Hlmjclf had done. 
 
 Lu.xxii. 22, 6. Q. Did Cbrijlfujfer any Thing before his 
 48,57,6^1. Crucifixion \ that you fay, iiril, he Suffered; 
 4 :\iat. xx~vi. and then he uw Crucified? 
 56. ^4. Yes, very much: He * was betrayed by 
 
 -Mark xiv. One of his Own Apoftles; 3 was Denied by 
 s Luke xxiii. Another; 4 was Forfaken by them All. 5 He 
 2,5. was Accufed as a Rebel, and Falfe Prophet 
 
 I v xix *. J vi ^7 l ^ e 3 ews; 6 was Ev-il- entreated by the Sol- 
 xxvii.' ' diers ; Hurried from the Chief Prieft to P/- 
 late; thence to Herod ; from him back to 
 Pilate again. He was Blind-folded, Buffeted, 
 Scourged, Crowned with Thorns, Spit, upon: 
 
 He 
 
Chnjllan Religion explained. 47 
 
 He carried his own Crofs through the City : 
 And beficles all this, underwent all that inward 
 Grief' and Anguifh of Mind in the Garden, 
 which much furpafled all that he endured upon 
 Mount Cahary , Matth. xxvi. 37, S3, Mart 
 .xiv. 33, 34-, Luke xxii. 44-. Comp. Jo. xii.27. 
 
 7. Q. Wherefore was Chrill Crucified ? 
 
 A, To -fulfil both the 'l-yes and Prophecies 
 concerning his Death, GWf. xxii. 6. Numb. 
 xxi. 9. Comp, Jo. iii. 14-. PjuL xxii. 7. Zech. 
 xii. 10. And, in trie next Place, to deliver Us 
 from the Curje of the Law, bj making bimjelf a 
 Curfeforus. Gal. iii. !.;. 
 
 8. Q. How did Cbrijl fuffer all this? 
 
 A. Only in his * Human Nature: His 'Body * i Pet. iu. 
 endured all the Inflictions of the Jews, and j8 : 
 Soldiers, without: His Soul' was the Seat of" 
 all his Fears, and Horrors, and Pains, which 
 he felt within. The t Divine Nature only .t^Afts ** 
 gave Worth and Value to what the Human 28 /, 
 bare. The fame Perfon was God, and Man, 
 \vho underwent all this. But the Man only" 
 Suffered; the Divine Nature neither did^ nor 
 could Suffer any thing. 
 
 9. Q. Wherefore to his being Crucified, do 
 you acid, that he Died? 
 
 A. Becaufe though Crucifixion was a Capital Luke xxiii. 
 Punifhment, and exteneded unto Death, yet it 4 6 - 
 was not neceffarily in itfelf, Mortal. So that Mar - xv -3r> 
 Cbrijl might have been Crucified, and yet for all Ads H. 23. 
 that, not have/XW. v. 30, u 
 
 10. Q. Was it necefTary to our Redemption 
 that Cbrijl ihould Die? 
 
 A. It was, Heb. ix. 16, 53. For the Wages ifai. Hii 10. 
 of Sin is Death. Rom. vi. 23. and without Jhed- I Petti 8 > 
 ing of Blood there is no Remijjlon: Heb. ix. ^ 9 om v> 6> 
 SkJ. And therefore we could not have been to 10. 
 delivered from Death on any other Terms than viii> 3* 
 
 by 
 
48 The Principles of the 
 
 Col. i. at, by Chr/fts dying in our ftead. Matt. xxvi. 39. 
 
 32 * - Whereas by dying, He has made a full Satis- 
 
 fa 61 ion tor our Sins; has taken away the Sting 
 of Death, and conquered him ivbo had the Power 
 of Death, that is, the Devil. Heb. ii. 14, ix. 
 13, 14, 26. Rom. v. 6, 8. 1 Cor. xv. 55, 57. 
 
 11. Q. How was Ch rfjl's Body difpo fed of 
 after he was Dead ? 
 
 A. It was decently and hononrabJy Burie 
 by Jofeph of Arimathea, and Nicodtmus, prin- 
 cipal Men among the Jercs ; and that accord- 
 ing to the Prophecies of God to that Purpofe. 
 Matt, xxvii. 60. Mark xv. 43, to 45. John 
 xix. 38, &c. Comp. If a. liii. 9. 
 
 12. Q. What became of his Soul, while his 
 Body lay in the Grave? 
 
 -A. He therein jDcfcen&etl ItltO |01U Pfd* 
 xvi. 10. y4<57.r ii. 31. 
 
 13. Q. What does the Word Hell fignify ? 
 A. It is diverfiy ufed in the Holy Scriptures. 
 
 * 2 Gen. Sometimes it (ignifies the l Grave: 9 ' Sometimes 
 xxvii. 35. t ] ie tate O f t i ie ) ea rf. And fomeiimes (efpeci- 
 
 . 6. a y n r ' ie ^ w T e fl ament } lt denotes the 3 
 pfai. xvi. of the Damned^ wherein they are to be tor- 
 10. xlix. 15. m ented tor Ever and Ever. 
 
 mtt^'.ll', 14< - Q - In which of thefe Significations do 
 
 29, 30. you here undeiftand it ? 
 
 x. 28. xxiii. ^. In [hejfrjl it cannot betaken: For of 
 
 | 3 ; .. the Burial of C-hriJVs Body, there was mention 
 
 JLlUjCt* XII. . ., 1 / ' 
 
 5. V. before; and a bout caimot go into the (jrrave. 
 
 aPet.ii.4. Neither can it well be taken in the lujl\ for 
 
 ChrlJl finiihed all his Sufferings upon the Crofs; 
 
 Jo. xix. 30. and had nothing to undergo in the 
 
 Place of Torments. 
 
 15. Q. But might not Cbrjjl defcend thither,- 
 
 to triumph over the Devil in his Own Place? 
 
 Or to deliver from thence, all fuch as fliould 
 
 diere Believe in Him ? 
 
 A. This 
 
Chvijlian 'Religion explained. '45 
 
 A. This has been the Opinion of many of 
 the Ancients, but I think without any fufficient 
 Arguments, or Authority, from the Holy Scrip* 
 tures> to fupport it. 
 
 1G. Q. What then do you take to be the 
 true Meaning of this Article ? 
 
 A. I fuppofe that it muft refer to the Place 
 whither Cbrifi s Soul went in its State of Separa- 
 iion : Atts ii. 31. Now what that Place was, 
 feems clearly pointed out to us Jn the Holy 
 Scriptures. . For, firft, Our Bleffed Saviour 
 promifed the Penitent Thief ^ but a little befo r e 
 his Death, that That Day he Jhould be with him 
 inParad'ije: Luke xxiii. 43. And, Secondly, 
 as he was expiring, he gave up the Ghoft with 
 thefe Words, Father ', into thy Hands 1 commend' 
 fny Spirit; Luke xxiii. 46. Chrijl therefore 
 having now finifhed his Paffion, expired upon 
 the Crofs : His Body was laid in the Sepulchre; 
 his Spirit returned unto God that gave it ; and, 
 together with the Soul of the Penitent Thief, 
 was carried by the Holy Angels into Paradije % 
 \vheie the Souls of the Righteous reft till the 
 Day oi: the Refurrcftion. And from thence it 
 returned on the third Day, and was again Re- 
 united to its 'Body, as Ours alfo fhall be, at the 
 Day of Judgment. 
 
 17. Q. What is your Opinion of the Limbus 
 Pat rum, or Prlfon, in which thofe of the Church 
 of Rome fuppofe the Souls of Holy Men, who 
 died before the Time of Chrijl, to be (hut up : 
 and to deliver whom, they, fay, our Saviour 
 now went down thither ? 
 
 A, As of a mere Fiftion, for which there is 
 not the least Ground in Scripture, * but much * Matt. 
 to the Contrary ; and fit to keep Company with 
 their Oilier Drea/n of Purgatory fmce. ar*** 
 
 D SECT. 
 
50 The Principles of the 
 
 ^-<*f-- SECT. XII. 
 
 rf&utti the 
 I'binl Day, 
 
 f rom tbe \. Q. WAS C-hrtfl to continue always under 
 
 ^^^, the Power of Death ? 
 
 ^ A. No : But on the contrary, it was foretold 
 
 'concerning Him, That God would not leave his 
 Soul in HcU, rior Juffer his Hvly One to fee Cor- 
 rnftto*. Pfal. xvi. 10. Afts ii. 31. 
 
 2. Q. How was he delivered from the Power 
 of the Grave ? 
 
 A. ^ Eofe again tlje ^Eljirti 2Da? from 
 Hje SDcaa. 
 
 3. Q+ How do you underftand thefe Words ? 
 V/. 'That upon the Third Day after his Death * 
 
 his Soul and Body^ which had been feparated 
 
 Afts ii. 24.. fj"(jm Oiie Another, were by the mighty Power 
 
 iii. '5riv.io. o^ God, brought together i-gain, aivJ vitally Unit- 
 
 x. 40. xin. ec ) ^ o One Another. And fo the fame Jcfus who 
 
 Roi^iv. 2,4. was ^'^ became again alive ; or, eS it is in our 
 
 i Cor. v 1.14. Creed, Rofe again the Third Day from the Dead. 
 t v * 1 5* 4. Q. Did Chrijl Ratfe himfelf from 
 
 ^' 1 before faid, That he was. Raifed by th 
 ti&gbty Power of God ; * Nor could any thing lefs 
 t j-j an a Divine Power have done it : ^>/>. i. 19, 
 
 i.'2o. -- Yet as Chr lfl was G ^ as wel1 as Man, fo 
 . 24, he did alfo, in that Refpect, concur to his Own 
 3^2. xiii. 30. Refurreftion. And thus the Scripture tells us, 
 John ii. 19. /ty2r$y /A/j Temple (hys Cbrijl to 
 John v T tne J eivs } an d i n Three Days I will ralje it up. 
 John x. 17, 18. Therefore doth my Father love 
 mC) becauje I lay down my Life that I .may take it 
 up again. NQ man takcth It from me, but 1 lay it 
 tl'ivn of myfclf: 1 have Power to lay it doivn> and 
 I. have Paver to take it up again* Which is alfo, 
 by the Way, another evident Argument to 
 prove that Chnjl is God. 
 
 5. Q. How does it appear that He did thus 
 Rife from the Dead ? 
 
 A. By 
 
Chrijlian Religion explained. 51 
 
 A. By the TeJHmony of thofe who were A&s i. 21, 
 Eye-witneffes of it : And favv Him firft cruelly ^ 
 put t9 Death, and afterwards beheld Him Alive v . 3*. x. 79, 
 again. 41. xiii. 31. 
 
 6. Q. Are the Perfons, who give Teftimony 
 hereunto, fuch as may be fecurcly Relied upon, 
 in a Matter of this Moment ? 
 
 A. They are; For Firfl, We have the Tefti- Matt.xxviu 
 mony of his mo ft bitter Enemies, as well as of 5 59- _ 
 his Friends* to prove his Death: Mark xv. 39, 55 X xiv. j\ 
 xxviu 6x% &5V. Nor will the 11,20. 
 
 Sufferings which He underwent, permit Us to 
 doubt of it. J*bn xix. S;>, S-t. And, Secondly, 
 as for his being Alive after ; the Jews^ who fet 
 a Guard upon his Sepulchre, on purpofe to 
 prevent his being flolcn away, and the Ptp* 
 tence of his Refurre&ion, which they were 
 afiaid his Difciples had dcfigned to Raife there-. 
 upon, yet could not deny, but that, in defpke 
 of all their Care, He WdS gone OLU of the Se- 
 pulchre ; and what was become of him they 
 could not tell, Matt, xxvii. 62, &\\ xxviti. 11, 
 fifc. 
 
 7. Q. But what pofitive Witnefs have yoti of 
 his being Alive after his Crucifixion ? 
 
 A. We have the * Witnefs of his * Apoftles; of r i Cof. xv. 
 -his * Difciples ; of above * Five hundred Pafyns, 5 ^ c - 
 who fa\v him, and converfed with him; and J* ukc J 
 many of whom died for the Tell imony which j J hn x*. 15, 
 they gave unto it; None ever went back from 2 5> 27, .2$. 
 it. We have befides this, the Witness of * An- ^f^' 3> 
 gds : The Witn-efs of a 3 Pcrjcc.uior^ by this very 7 |oh.xx. rz 
 A durance, converted into an Apoflle. And, 3 Aftsix. 4, 
 lallly, the Witnefs * of * Gsd Himfclf; who, |^^ ; . 
 without all Difpute, enabled the firft .Preachers ^~ 
 of this very Article to work wonderful -Mi. -^*Hi. 8, j^. 
 racles, in Confirmation of it ; and thereby as ~ !V * ^* 10 ' 
 efFeftually, as could be defiied, Gave his own 
 Evidence to the Truth of it, Acls xiv. ^. 
 
 D - 6 Q, Why 
 
f 52 . The Principles of the 
 
 8. Q. Why do you add the Circumftance of 
 the Time of his Refurreftion, that lie Rofe 
 
 > x...4o. the Third Day ? 
 
 A. To (hew that he rofe according to the 
 Types and Prophecies, that had gone before con- 
 cerning Him ; and upon the very Djy that He 
 himfelf had foretold he would Rife. Jonah i. 
 17. ii. 10. Compare Matt. xii. 40. Matt. xvi. 
 21. John ii. 19, 20. 
 
 9. Q. How does it appear that it was the 
 Third Day on which he Rofe ? 
 
 A. * He fuffered on the Sixth Day, being 
 our Friday , between Nine and Three o' Clock 
 2 5 . in the^Afternoon : 2 He rofe on the Firft, com- 
 
 Luke xxiii. monly called Our Sunday Morning, after; and 
 ff; . fo was Dead part of Friday ; all Saturday ; and 
 
 a Mat.xxvm. ^ r <* / t? IT 11 
 
 x, rart ot Sunday. For the Jews computed the 
 
 Day from the Evening; and fo Saturday Night, 
 Six o'Clock, the Firjl Day of the Week, ac- 
 cording to them, began. 
 
 10. Q. Was there any Thing Remarkable in 
 vthe Day on which he Rofe ? 
 
 A. It was the Day on which God had before 
 defigned he mould Rife. And therefore on this 
 Day, the Sheaf of the Firjl- fruits, by which 
 their Harveft was to be confecrated, 
 up before God, among the Jews; 
 ,10. to figoify, that Chrijl^ our 
 fliould on this Day be Raifed up by God from 
 the Dead, and fo become a Surety to Us, of 
 GUY future Refurrefficn. See Rom. xi. 16. 1 Cor. 
 xv. 20, 23. 
 
 11. Q. What is the fpecial Importance of 
 this Article to Us ? 
 
 A. It is very great : Infornuch as, Firft, It 
 does beyond Contradiction confirm the Divin* 
 Authority of our BleJJ'ed Lord: Rom. i. 4. and 
 the Truth of our Religion : And in the next 
 Place, does aflure Us, that the Price of our^Rc- 
 
 demptton 
 
 *Mat.xxvii, 
 
 45- 
 Mark xv. 
 
 Mark xvi. 
 2, 9. 
 Luke xxiv. 
 
 ; John xx. i. 
 
 was lifted 
 Lev. xxiii. 
 
 Cor. xiii. 
 
Chrlftian Religion 
 
 olemption was fully paid by Him ; Rom. iv. 
 
 viii. 33, .34. and is a Pledge to us, that as Chnft. 
 
 ivas raifcdfrorn the Dead, fo fhall our mortal Bedies 
 
 be quickened alfo, by the Spirit of Chriji^ which 2 Pet. K 
 
 dwelleth in us. Rom. vi. 5, 9. viii. J 1. 
 
 SECT. XIII, 
 
 1. Q. HOW did our Bleffed Lord difpofe ven 
 of Himfelf, after that he was Rifen from -the fan 
 Dead? 
 
 A. He continued upon Earth, Forty Days, 
 with his Di/ciples, both to Confirm them in their 
 Belief of his Refurreftion : John xx. 19, .25. 
 %7. arid to irmru& them more fully in all tht)fe / 
 Things, which they were afterwards to preach 
 to the World : Acts i. $. And then, at the End 
 of them, lt)t ^fCCntlCtJ MtO ^eattCil v where 
 he now ^fttetl) at tljC E^ljt^aitQ Pf 
 
 2, Q, After what Manner did Chrift Afcend 
 into Heaven ? 
 
 A. He was taken up vifibly, in the Prefence I*uke 
 of all his Difciples. a Cloud came down under 5J> 5*- . 
 
 , -r 11 i i -r^ * Mark xvi. 
 
 his reet, and he mounted by Degrees in it. , 9 . 
 They followed him a long Time with their 
 Eyes; till at laft, having loft Sight of Him, 
 but yet Hill looking after him to the Place- 
 where he parTed, two Angels appeared to them, 
 and thus confirmed them in the Truth of what 
 they had. feeri ; Ye Men of Galilee, why Jltmd yt 
 gazing up into Heaven ? The fame Jejus which h 
 taken up from you into Heaven, /hall fo Come in 
 hk<? Manner, as ye have Jeen him go into Heaven. 
 Acls i. 9. 10. 11. 
 
 3'. Q. Did Chrijl Afcend in the fame Body> 
 in whrch he Converted with his Difciples, after 
 his Refurre ftion ? 
 
 D s A. He 
 
64 The Principles of the 
 
 A. He did Afcend in the fame Body ; and has. 
 afiTured Us thereby, that We fliall hereafter be 
 Received up thither in our Bodies, as well ;js 
 Souls ; and f Reign in Both, together with him. 
 4; Q. Into what part of Heaven did Cbrljl 
 Afcend ? 
 
 Kph. iv. TO. -^/- He afcended into the 11!^ he/I Heaven ; 
 
 Heh. i.x, 24. where God does in a fingular Manner fliew his 
 Majefty, and Glory. Arid therefore 0wr Creed 
 tells us, that being afcended into Heaven, he 
 
 *Markxvi. * fat down at the Right-band of God, the Father 
 
 19- ... Almighty : Luke xxii. 69. Where alfo He (hall 
 continue, till he fhall come again from thence 
 
 Pfal. ex i. to judge both the Quick and the Dead. Matt. xxv. 
 
 Comp. Ads 3i. xxvi. 6'K A&s i. 1 I. 
 
 Heb^i ~ ii -5.. Q. What do you mean by the Right-band 
 
 viii. j. ' of Cod ? 
 
 Eph. i. 20. ^f. Not to Reprefent God under the Figure 
 J^j* '" l ' of a Man ; nor to intimate any particular * Pol- 
 
 * bee Kom. r ' r . . . . if- rr 
 
 viii. 34. ture ot Lhrijt Above ; though having a Human 
 iPet.iii,22 'Body, he might well enough be defcribed in it. 
 Aasvii. 5 6. fiut as by t f ]e One? j ui ;aerftand a Place of 
 
 Power, Honour, and Authority ; 1 Khigs ii. 
 
 19. Pfal. xvi. 11* xliv. 3. Luke xxii. 69. ./&. 
 
 i. 3, 4. So, by the Other, I fuppofe is meant, 
 
 the fsttkd Pffijfion, and Enjoyment of all thefe : 
 
 Aftsv -o, P TOV - xx ' 8< ^^' x ' V2f And tlie ^ enfe ot 
 3I . ' the whole, I take to be this : That Chrljl being 
 
 >; P h. i 20, Afcended up into Heaven^ was immediately 
 Phif?! 8 . Hereupon inflated by God in the full PofTefTion 
 3 ^ Cor. i?.' of his ^^/ 0$?r* and Dignity ; and (hall 3 con- 
 25. Comp. tinire to enjoy it, till he lhall have finiflied the 
 Pial. ex. j. whole Work of our Redemption : By beftow- 
 ing Glory, and Salvation, upon all his Faith- 
 ful Servants; and by finally destroying, in 
 Hell-fire, all the Enemies of his Power and 
 Dignity. 
 
 6. Q. Does our SfiviGiir do any thing, at 
 prefent. fur Us with Gad in 
 
Chrijlian Religion explained. 55 
 
 A. Yes ; he perfects bis Pricjlty Office there, 
 by Interceding Effectually to God for our For- 
 give riefs : As the High Priejl under the Law, 
 when he went into the Holy Place before the 
 Ark, with the Blood of the Sin-Offering, did 
 thereby finifh the Propitiation which he was to 
 make for the Sins and Offences of the People of 
 the Jews. Rom. viii. 3k. I Tim. ii. 5. /&&. ix. 
 li, 12, 24. x. 51. 1 John ii. 1, 2. 
 
 VI A?" 
 ALV. 
 
 1. Q. HOW long fhall our Saviour C 
 continue to Sit and Intercede for Us, at GW/'J 
 JUght-ffanjlf 
 
 A. Till the End of the 7^rA/: which being 
 Come; He (hall return from thence with 
 
 Glory to 3|ufcjje botlj tljc Dtuck anli tlje SDeaO, 
 
 Acts iii. 21. 77* Heavens mujl Receive him till Mat.xvi.27. 
 the Times of Reliituthn of all Things. And then, A ^ s x< ^ 2 ' 
 
 TI - r r r J i i J i > * IT 2 lim. iv. j. 
 
 1 his Jame Jejus, which was taken up into Heaven, 1 p et< j Vfc ^ 
 y2?A<7/ /? C^w^ / //^ manner + as he was feen IQ Go 
 into Heaven. Ails i. 11. 
 
 2. Q. What do you mean by the Phrafe, the 
 Quick and ihs Dead? 
 
 A. By the Quick, I underfland thofe who-, 
 {hall be found Alive on the Earth at the Day 
 of Judgment : I Car. xv. 51, 52. 2 Thcff. iv. 
 .15. By the Dead, thofe who have before de- 
 parted out of this Life. And I make mention 
 of Both to (hew, that ALL Men fhall be 
 Budged: And that 4 Chrijl fhail be the Judge * A-&S xrli* 
 of ALL. Aft* x. 42. 2 dr. v. 10. 2 77/7*. iv. 
 
 1. 1 P,/. iv.5. 
 
 3. Q. ]^)o you then believe that there (hall be a 
 General Day of Judgment to the whole V/orld? 
 
 A. I do believe there fhall be fuch a Day, and 
 that moil Solemn and Terrible:. Maitx. i- r >. 
 

 Ad. The Principles of the 
 
 xi. gg, 24. xii. 56. J^z v. 22, 25'. ^f^?j xVil. 
 31. ^w. ii.,5* fcfc. 2 Pet. ii. 9. iii. 7. Heb. . 
 jMatt.xxiv. vi. 2. ix. 27. 1 J*/&0 iv. 17. Jude -6. * Wherc- 
 31- *xv. 31, j n> fi r ft ? the Angels (hall found the Trumpet; 
 jThefl". iv. at the Voice of. whichj all that arc in the 
 *6. Graves (hall Arife, and Come forth, and be 
 
 gathered together into One certain Place : 
 *Dan. vii. 2 Then ;pur Saviour fhall Come down in the 
 Clouds of Heaven, with Power and great. 
 Glory; and the Books fhall be Opened, and 
 the Judgment fit ; and every Man be judged 
 out of the Things which are Written in thofe 
 Books, according to his Works. See Matt. 
 
 I Vet. iv. 5, XXV. SI,- &C. 
 
 Rev. xx. 4 . - 4. Q. After what Manner fhall this Jiu/gmtnt 
 ij ' r2 ' - , be tranfaaed ? 
 
 A. The particular Manner is unknown to 
 Us: Yet this we are told, that we '(hail then be 
 called to an Account for all that we have done 
 in the whole Courfe of our Lives here on 
 liarth. Every Evil Work ; every toolifli and 
 wicked Word ; every fecret Thought (hall be 
 brought to Light. Nothing that we now covet 
 the mod to Hide, but fhall then be difclofed. 
 And we fhall be either Acquitted or Con- 
 demned, according to what we fhall have done, 
 whether it be Good, or whether it be Evil, 
 JScdes. xii. 14.. 1 Cor. iv. 5. 2 Cor. v, 10. Matt. 
 xii. 86.' -Rom. ii. 6. Rev. xx. 12. 
 
 5. Q. Shall there be any particular Method 
 
 obferved, in the Proceedings of this Judgment ? 
 
 s i Cor. xv. A. Yes, there {hall: For, Firft, The 3 J-uft 
 
 20,23. fh a l| be Raifed, and Judged, and Acquitted; 
 
 16* 17^' IV an< ^ Caught up into the Air, at fome convenient 
 
 Diflance from the Earth, where, with the Holy 
 
 + MiVt.xxv. Angels, they (hall fill up the Retinue of oi.r 
 
 ukewU 8 ' BJeftWI Saviour. Then the Wicked (hall be 
 
 3 ^ e Raifed, and brought to Judgment 4 . And 
 
 xCor. vi, a. being condemned, not only by Cbrijl and his 
 
 Saints, 
 
Cliriftlan Religion explained. 67 
 
 Saints, but by the Sentence^ of their own Con- 
 fciences, they (hall, together with the Devils, 
 * be driven away by the Angels thereunto iMattxav. 
 appointed into their Place of Torment. Which 46. 
 being done, Our Saviour (hall, together with Johuv. ag. 
 all his Saints, Return, triumphantly to Heaven, 
 and there Reign in Glory at the Head of them, 
 for Ever, and Ever, Luke i. 33. Heb. i. 8. 
 
 Compare Pfal. xlv. 6. Ixxxix. 37. Dan* vii. 
 
 14 07 
 
 .1 ij /v / 
 
 1. Q WHAT does the THIRD PARTol 
 
 your Creed contain ? 
 
 A. It contains all that is needful to be Known 
 and ProfelTed by Us, with Relation to tie 
 
 Q, What do you account needful to be 
 believed concerning him ? 
 
 A. Not only that there is a Holy Ghofl ; but 
 that lie is the Third Per/on in the Ever-bleffed 
 Trinity ; and as fuch, of the fame Divine Na- 
 ture vvith the Father ^nd the Son. 
 
 3. Q. How does this appear ? 
 
 A. By the plain Teitimony of the Holy Scrip- 
 tures ; by which alone we are capable of know- 
 ing any 1 hing in ihefe M ttters. Now thofe 
 Sacred Wiitiiigs evidently fpeak of him, not" 
 only as a Per/on, but as a Divine Perf on ; and 
 that diiliiift both from the Father, and from 
 Our Lord Jefus (Jhnjl. 
 
 4. Q. Wherein do the Holy Scriptures fpeak 
 of this Bldftd Spirit, as of a Per/on ? 
 
 A. * Tin-) give him the proper Names of a 
 Perfon : GOD ; A6ts v. 3, 4, LORD; <2 Cor. 
 iii. H. THE SPIRIT; 1 Sam. xvi. 14. John 
 xvi. IS. THE COMFORTER; John xiv.. 26< 
 D 5 xvi.r., 
 
J7/6' Principles of the 
 
 xvl 7, fefr. * They afcribe to Him the 
 PjERTIESofa Perfon ; Under Handing, } Cor. 
 ii. 1 I. /ST/7/, 1 Cor. xii. 11. * They Reorefent 
 Him as doing PERSONAL ACTS: 'He is 
 .SW;/; He Cometh, Goetb, Hcaretb, Teacbetb ; 
 Matt. iii. 16. John xiv. 26. xv. 6. xvi. 7, 13, 
 fcfc. Is Tempted, Refifled, Grieved ; Afls v. 9. 
 Eph. iv. SO. Speakeib, Commandetb, Inter cedeth ; 
 Afts x. 19. xiii. 2. Rom. viii. 26. * They 
 JOIN him with thofe who ?re confefledly 
 PERSONS: viz. God the Father, and *r/r wr</ 
 Je/us Chnjl. In the Form of Baptifm : Matt. 
 xxviii. 19. InSt.Ptfw/'sWifh for the Corinthians : 
 ^Cor.xiii. 13. 1 n St. John's Catalogue Q^Witncffes: 
 \ John v. 7. They OPPOSE him to fuch %>//*, 
 asWeallallowtoheP^/f^AV; 1 Sam. xvi. 14. 
 They reprefent him under PERSONAL 
 
 this iindoubterlly aflure Us, that He is a Perfon* 
 5 . Q. By what Arguments from the Holy Scrip- 
 tures do you prove> that He is a Divine Perfon ? 
 A. By the fame by which I before (hewed the 
 Son fo to be. They afcribe to him the NAMES 
 of God:, A6U v. 3,'4. 2 Cor. iii. 17. The AT- 
 TRIBUTES of God: Heb.\x.l4Ph].cxxx\x. 7. 
 Job xxxvi. 1-3. The HONOUR rfGod. They 
 reii. us, That he is the Spirit ol ^W: 1 Cor. ii. 
 1 1 , 1, That a &V; may be immediately Committed 
 again Him ; M^//. xii. 31. Th^jt his Dwelling 
 IP> Us, makes our Bodies the Temples of God 
 1 Cor. iii. 1.6. That Chrijl, by being Conceived 
 by /!;/#/> became the Son of God : Luke i. 35. 
 They teach us to Baptize in his Name, together 
 Tivith thofe of the Father, and <?0 : Matt,.xxviii\ 
 }9. And by all this evidently declare to Us, 
 that He is not a Created but a Divine Perfon. 
 6. Q. How do you prove him not only to be 
 w Perfc.n-, bufe a PeFfon diitincl; both front 
 Father i and the &?/; f 
 
 A He- 
 
 
Chri/ilan Religion txpTcuned* 
 
 A. Hz proceedeth from the Father; and there- 
 fore is not the Father : John xv. 26. He isfetit 
 by the Son ; and therefore is not the Son : John Gomp. Mat. 
 xvi. 7. He i&fent, fomctinies by the Father, Jlli 16. 
 in the Name of the Son : and fometimes by the SpWiS* 
 Son, from the Father ; and therefore is neither Gal. iv. 6. 
 the Father, nor the <SW; : John xiv. 26. xv. 5?6. x J ohn v - 7"- 
 
 7. Q. But did not you before fay, that there 
 is but One God ? And how now do you fay % . 
 tli at the Father is God, the Son Is Gad^. and ifie 
 Holy Ghojt is God ? 
 
 A. That there ia but One &<>d, the Holy 
 Scriptures' plainly declare;, and even Reafoii 
 itfelf confirms it to CJs. And yet the Same 
 Scriptures as plainly declare Every One of tnefe 
 Three to be God* And the nly Way w* 4 
 know of Reconciling thefe Two, feemirigly- 
 contrary Aiiertions, is to fay, that fhefe Three 
 are of One, and the jame D-ivine feature, com- 
 municated from the Father to the Son; and 
 from Both to the Holy Ghojl :. /\nd that there- 
 i-ore They, together, make but On? God. 
 
 8. Q. How can Three diftincl: Pcrfofis fo 
 partake of the One Divine Nature, or Ejjcnce^ as 
 Ail together to make but One Godf 
 
 A. That is not my Concern to explain , 
 This I am liire, that if the Scriptures he ('as 
 We all allow that they ar^) the Word of God, 
 what they plainly deliver muft be true, becaufe 
 it is, in effect, delivered by Gori ; who can- 
 neither be- Himfelf deceived, nor will deceive 
 Me. Now that they deliver both thefe i'ro- 
 pofitions to me, That the Ftiikrr /> God, tl? 
 Son is God, and the Holy Ghofl is God; and 
 yet, that there are not Tbiee &sds+. but One 
 God ; I am as fure, as I can be of any Thiujj 
 lliat is fpoken or written, for rny Undcriland- 
 ing. Tlr^it therefore both of th-ie AlTcrtions are 
 True, and .Credible, tarn furCc. But how, or 
 D' 6 aftcfi 
 
* Rom. xv. 
 16. 
 
 iCor.vi. it. 
 a ThcflT. ii. 
 *3- 
 
 i Pet. i. 2. 
 aDeut xxix. 
 
 4- 
 
 Jer. xxxii. 
 
 40. 
 
 Ezek.xxxvi. 
 
 27. 
 
 John vi. 44. 
 
 a Thefif. iii. 
 
 3- 
 
 ijohn iii. 9. 
 
 The Principles of th c 
 
 after what Manner I am to vmderfland them, 
 lo as to remove all Shew of CoivradiHon in 
 them, this the Holy Scriptures have not re- 
 vealed ; nor do I therefore prefume to pro- 
 nounce any thing more particularly concerning 
 it. 
 
 9. Q. Why then do you fay that they are 
 Three Per/ons, and but One in the Divine EjJ'ence? 
 
 A. Becaufe I know not how better to exprefs 
 the Unity, and Dijlin^ion^ of them; and they 
 are Terms which the Church has long Received*.; 
 and I fee no Reafori to depart from them, unlefs 
 I knew of fome better and more apt Expref- 
 fions to ufe in their Stead. 
 
 , 10. Q. Is there any thing farther needful to 
 .be known concerning the Holy Ghoft? 
 
 A. Yes, there is ; and that is with Relation 
 .to, his Office : And upon the Account of which, 
 ,He has the Attribute of l^OljJ, in an Eminent 
 Manner; afcribed to Him ; viz. That it is He 
 
 ^anctifiet!) 9$e, an& Sill tlje (Elect 
 
 U. Q. How is it that the Holy Ghojl does 
 this? 
 
 A. 2 He Regenerates Us at our Baptifm : John 
 iii. 5. Tit. iii. 5. He Unites Us unto Cbrijl : 1 
 Cor. xii. 12, 13. 1 John iii. 24. Co-operates with 
 Us in all our Religious Undertakings : 2 Cor. iii. 
 3, 5. 1. Theff. ii. 13. He Illuminates our Under- 
 jiandings : Pfal. cxix. 18. Afts xvi. 14. Difpojes 
 our Wills: Phil. H. 13. Settles us in the Faith 
 olChriJl: Eph. ii. 8. Phil.i, 29. Enables us to 
 fulfil our Duty : Rom. viii. 14. Gal. v. 16. 
 He] ps our Prayers : Rom.^viii. 26. Fortifies us 
 <igairjft Temptations: 1 Cor. x. 13. And Carries 
 us through all the Dangers, that either our 
 Own Weaknefs, or the Cunning or Malice of 
 the Devil may raifc agaipft Us; to draw Us 
 
 away 
 
Chriftiari Religion explained. CM 
 
 away from, or hinder Us in, Or Duty. 
 Phil. i. 6. \ Cor. i. 8. 5? Cor. i. 22. Epb. iv. .W. 
 15?. Q. Will the Holy Gh&fl alone do all this 
 for Us ? 
 
 - A. No : But we mud Ufe our own Endea- 
 vour, if ever we mean to be affifled by him. 
 It is by the Grace of the Holy Spirit alone, that Cor ->S 
 we are either difpofed to Will, or Enabled to 
 do thofe things which God, and our Duty, Re- 
 quire of Us. But that Grace is not to exclude, 
 but to aflift, and pei fei, our own Endeavours ; 
 and to enable Us thereby to do that, which, 
 without it, we fhould never have been able to 
 have done, PhiL ii. l, 15. Work out your own 
 Salvation it'///? Fear and Trembling: For it is 
 God which woi'kcth in yen, both to Wilt, and to Do, 
 of his gwd Plcajure. 
 
 13. Q Bv what Means may we obtain this 
 Help of his Holy Spirit ? 
 
 A. By fervent Prayer to God for his Grace : 
 Luke xi. 9, 13. and by a diligent Care to ufe 
 that Portion of it, whatever it be, which God 
 hath given us, to his Honour and Service : 
 Matt. xiii. 12. xxv. 2$. Upon our doing ot 
 which, not only that Grace which we already 
 have* ihall be fure to be continued to Us, but 
 greater Degrees fhall be added to it, 2 Pet. lii. 18. 
 
 14. Q. Are thefe the only Ends for which 
 the Holy Spirit was given by Chr'jl to his 
 Church ? 
 
 A. No : His Operations are very many, and 
 can hardly be particularly Enumerated. He not 
 only Regenerates and *Sanftlfies Us : Dijpofes Us 
 to Our Duty ; and Fortifies Us again it Tempta- 
 tions ; but moreover DirecJs Us in our Doubts ; 
 Comforts Us in Our Afflictions ; Supports Us in 
 Our Troubles : Arms Us again ft the Fear of 
 Death ; Gives Us Strength and Courage, in Trials 
 and PerftcuiiQtis : And in Inch Cafes as he 'ces 
 
 needful, 
 
62 The Principles of the 
 
 needful, Seals our Souls with fuch an Inward 
 Senfe and AQurance of God's Favour, as makes 
 us firmly iatisfied of our future, Everlafting 
 Salvation. Rom. v. 5. xiv. 17. viii. 14, 16. 
 2 Cor. \. 22. Eph. i. 14. iv. SO. Gal.iv.G. Phil. 
 i. 29. 1 Tbtf. i. 6. 
 
 15. Q. How long (hall trie Holy Ghoft con- 
 tinue thus to Comfort, Sandtify,. and Guide the 
 Faithful ? 
 
 A. As long as there (ball any Faithful Re- 
 main in Need of his Affiflance : Which becaufe 
 there will be to the End of the ffiorld, therefore 
 Chrift has prorniferl, that he (hall alfo, until 
 then, continue to C'<Ww<f? v and Govern his Faith- 
 ful Servants, Jobnxvi. 16. Matt, xxviii. 0. 
 
 SECT:. XVL 
 
 1- Q. WHAT does the FOURTH ml laft 
 Part of your Creed Relate to ? 
 
 A. To the Church of Chrifl : Its Duty and 
 Privileges here : arid its future Hope of Glory 
 and Immortality hereafter. 
 
 2. Q. What is the firft Thing which you are 
 taught to believe concerning Ckrijl's Church ? 
 _ r . A. That there is a &d{ Catl)OiiC CijUrClj^ 
 
 f CoV/i*! s - Qv What lh ^ Church, of which this 
 ay, 28. Article fpeaks ? 
 
 Eph. i. 22. A. It is the Univerfal Church of Chrijt ; the 
 ol. 5 i 2 ii General AfTembly of all thofe, \vh from the 
 *4/ Time of the firft puhlilhing of the Gofpel, to 
 
 this Day, have believed t&(jtrift ;; or (hall here- 
 after profefs his Faith, to- the End of the 'Wot Id. 
 4. Q. How ea fuch^a Church be the GbjeS 
 af our jptf/VA ? 
 
 A. Not as to that Part of it which we fee, 
 and eoinrnunicate with ; but chiefly in thefe 
 
 Two 
 
alf 
 co 
 co 
 
 Chriftian Religion explained. 
 
 Two Refpe61s. Firft, as we believe, by the 
 Word of God, that thofe who have gone before 
 Us, in the true Faith of Chrijt, and the Fear 
 of his Holy Name, though out of all Vifible 
 Communion at prefent with Us, do yet Live 
 to God : and are flill Members of ChriJF* 
 Church, though in a different State from Us ; 
 and ihall, together with Us, be gathered into 
 One Glorious Society at the taft Day. And, Se- 
 condly, As upon the fame Grounds, we do 
 lfo farther believe, that in all the Ages yet to 
 me, to the End of the World, Chrijl (hall 
 
 , /-i 7 T- ; r 
 
 ontinue to have a (Church upon Lartn ; 10 
 that no Power of Men, or Malice of the Devi^ 
 (hall ever be able utterly to root it out, or to 
 deftroy iu 
 
 5. Q. How can a Society, confining of fuch 
 different Members, and thofe at fo great a 
 Diftance, both in Time, and Place, from One 
 Another, yet All together make but One- 
 Church? 
 
 A. Becaufe how different foever the Members 
 of this Church may other wife feem to be ; yet 
 they are all * United together under One Head, 
 the Lvrd Jefus: Are * Sanftificd^ and Ruled, 
 by the fame Holy Spirit : ' ;f Are Endued with the 
 fame Love to God, and towards One Another: 
 
 * Live by the fame Laws : * Profcjs the fame 
 Faith :. * Partake of the fame Sacraments : * Have 
 the fame Hope of Salvation fet before them ; . 
 
 * Worfhip the fame God, by the fajne Advocate, 
 and Saviour Jefus Chriji T And (as to what con- 
 ccrns all the true ami lively Mernbeis, of this 
 Society) * fhall one Day be Gathered together 
 into One aftual Plate and Portion? in tlie 
 Glorious Kingdom efGod lor E.ver. 
 
 6. Q. Wiierefore do you give this Church 
 the Tale of Cat b^ck ? 
 
 A, Uf QEU 
 
 63 
 
 22,23. 
 I Tiacfr - i? 
 I3> ' 5 * 
 
 Mat.xvi.i8. 
 
 XXVlll. 2Q. 
 
 A /* s J1 - 4*> 
 
 R 'm. xii, 
 4, 5. 
 1 ^ or * x - J 7> 
 
 Epi 1 n v . 3^ 
 4, 5, &c. 
 *3. 6- 
 
 Hcb lui-ifc 
 
64 The Principles of the 
 
 Pfai. Ixxvi, A, Upon feveral Accounts, but chiefly thefe 
 i-cxivii Two : Firft, to diflingteift] it from the Jewijk 
 29, zo. Church, which was confined to a certain People ; 
 and was to continue brt for a certain Time: 
 Whereas the Chrijlian Church rakes in all Man- 
 kind ; and is to iaft to the End of the florid. 
 Pfal. ii. 8. Acts x. 34, 35. Matt, xxviii. 19,20. 
 Mark xvi. 1. Luke xxiv.47. 1 Cor. xii. 1*3. 
 And, Secondly, To (hew, that in this Creed, 
 \vhich comprehends what is to be Believed by 
 All Chrijlians ; we profefs not our Faith of any 
 One particular Church : which may ccafe ; and 
 fail ; (fuch as the Church ot England, or Church 
 of Rome;) but of the CathoUck, or Univcrjal" 
 Ma.xvi.i8. Church ''of Chrijl\ as that \vhich (hall never 
 xxviii. 19. f d ,'l . an j to which alone, the Promiks of GW 
 20 * belong. 
 
 7. Q. May not any One particular Church* 
 be called the Catholic* Church? 
 
 A, No, it may not : anv more than London 
 ma v be called England, or England, the /!/>>;/ 
 World. The Catf}olick Church, is the Univerjal 
 Church; and that neither Owrf, nor any other 
 particular Church is ; nor, whillt there are more 
 iuch Chrijtian Churches in the World ;' can be. 
 But a Catholuk Church, a Particular Church 
 mav be -called : A*;d r uch Ours is; though that 
 of Rome, I doubt, will hardly be able to make 
 a good Pretenfion to this Title any moie than 
 to the Other. 
 
 8. Q. Do you make a Difference then, be- 
 tween A Caihdick Church, and THE Catholick' 
 Church ? 
 
 A. There is re ta^nly a wide Difference be- 
 t\veen them. THE Catholick Church is, as I 
 before fa id, Tt;c whol" Church. Bur A Caiho- 
 lick Church implies no more than a Second Part 
 ot it : a Church T, Comrhtfn^em with the Catho- 
 ot Chnji, in Oppofuion to the Con- 
 venticles 
 
Chri/tian Religion explained. 65* 
 
 vcnticles of Hercticks and Schifmaticks: Who, 
 whatfoever they may pretend, are really no 
 Parts of the Catholick 'Church, nor (hall be con- 
 fidered by Chrjft as Inch. 
 
 9. Q. Whom do you account Heretlcks and 
 Sthifmaiicks ? And how docs it appear that they 
 are not Parts of the Catholick Church? 
 
 A. The Cathelick Church being that Church^ 
 which was at the firfl Planted by Cbrift and his 1 
 Ap&ftleS) and has continued ever fince to Teach 
 the fame Dothine which it Received from 
 Them ; it is evident that no Herctick can be a 
 true Member of it- Becaufe Thofe only are 
 HeretlckS) who deny or filfietieVe, that Faith 
 which Chrift and his Apojiles delivered to Thin 
 Church. And that not in fome leffer Points^ 
 but in the moft Necejfary, and Fundamental Ar- 
 ticles fif it. Now Thofe, who do this, can 
 never be true Members of that Church, whofc 
 DoSlrine They not only do not Receive, but 
 Reject : And' who, by Their Errors* deftroy 
 that very Faith, by which alone they can be 
 intitled to the Character cither of true Difciplcs, 
 or found Members of Gfoift* Church, 
 
 10. Q. But why may not Scblfmaticks be ac- 
 counted true Members of ChrijFs Church ? 
 
 A. Becaufe they for fake, and cut thcmfelves 
 off from the Communion of the Caiholick Church. 
 Now it is a Con trad if:} ion to fay, that thofe 
 fli'vild continue Members of- the Catholick 
 Church, who by their own voluntary Departure 
 from it, have renounced the Communion of it. 
 
 11. Q. Do you look upon the Qhurtb of 
 England to be a true Part of the Catholick 
 Church ? 
 
 A. It certainly is: Inafmuch as it profefles 
 
 the frw Catholick Faith^ delivered in the Holy 
 
 '/:Y<W, and drawn up in the Creeds of the 
 
 Church; and, by the molt antient Councils 
 
 acknowledged 
 
66 The Principles of the 
 
 acknowledged to be fuflicient to denominate 
 thofe, who profefTed according thereunto, to 
 be truly Catholick Chrijlians: And alfo hold* 
 Communion with all fuch Churches as profefsthe 
 fame Faith; and, as far forth, as they do fo. 
 
 12. Q. What is your Opinion of the Church 
 of Rome in this Particular ? 
 
 A. That (he is both Sckifmatical and Here- 
 tied: Schijmaticalj in cutting off all Otheis 
 from her Communion^ who will not profefs her 
 Errors, and fubmit to her Ufurped Authority : 
 Heretical, in profefling fuch f)oc3ri*es as quite 
 deftroy the Foundation of Christianity ; and are 
 quite inconfiftent with that Truth + which (lie 
 herfelf pretends to maintain. 
 
 13. Q. In what RefpecSt do you believe the 
 Catholick Church to be Holy ? 
 
 Kpb. i. 4- A. As both the * Endol Chrift in Gathering 
 
 v V> 2fr% 3 ' ^ * t; ^ ie * Ruhshe has given to it ; the * Pro- 
 
 Col. u 22. mifes he has made it; * Its Sacraments, * Mi~ 
 
 a Tim. i. 9. w/y/ry, all its * Ordinances, were defigned to 
 
 jj; ! ? : make it Holy. Bat efpccially as * All thofe 
 
 lit. 11. 14. -111 r-'Ty.jr r r 
 
 i Pet. i, 15, WHO are indeed the faitnful Members ot it are 
 
 *6. actually Janclified by the G/vw of the //(?// 
 
 Spirit \ and fo are truly, though imperl'eftly, 
 
 Holy, now; and fhall be made altogether Holy y 
 
 and without Spot, hereafter. 
 
 of a* cm. SECT. XVII. 
 
 munion of 
 
 1. Q. WHAT is the firfi Duty or Privilege, 
 De- Belonging to thofe who are Members of CbriJTs 
 Church ? 
 
 A. <Hty Communion of feahit0. 
 
 ^. Q. What do you mean hy Saints ? 
 
 A. Though the Word, in our Lmguage, he 
 more Re ft rained ; yet in that, in which this 
 Creed was compofed, it may indifferently de- 
 note 
 
Clinftian Religion explained. 67 
 
 note either Holy Perfons, or Holy Things : And 
 this Article may very well be extended to both 
 of Them. 
 
 5. Q. Whom do you mean by Holy Perfons? 
 
 A. Though all Chrijlians in General, are fo Rom . 
 called in Scripture ; and we are Charitably to xv. 25, 26. 
 prefume that all fuch are Holy Perfons ; Yet by 31* 
 'Saints ' we are moll properly to underftand fuch ^P|j cl : l ' lm 
 as anfwer the End of their Calling, by a Lively Coi.i.V 
 Faith, and a Holy Conversation, in which Two, x i Theft 
 the Go/pel Salntfbip does conlift. Ephef. iii. H, J- f * 
 18. v. 3. CW. iii. 12. 
 
 4. Q, With Whom, and in ztto Things, do 
 you believe fach Perfons to have Communion? 
 
 A. I believe that all the true Members flJ' : jgSj^J 
 Chrijl's Church, have a Right of Fcllcwjhip, or ,'f, , 2 . 
 Communion, with G<?<J/ the Father, and our JL0rrf \ John i. 3* 
 J^wi C6r//Z ; as they are Received into Cove- 
 nant by the One, through the Death and Pal- 
 fion of the Other. 
 
 x I believe that they have a Felhyujhlp with * iCor.xii.y. 
 the Holy Ghojl, by his Dwelling in Them, and * Cor - Xlii - 
 Sanftifying of Them. Gal. iv. o. 
 
 I believe that they have a FeliiwfKp with Phil. it. i. 
 the 3 //^/y Anveh\ who both Minifter unto 3 Luke xv * 
 
 rr^, - ^ i . ^ T^ . j n 10. XVi. *Z. 
 
 1 hem in their Exigences, and nave a molt Heb. i. 14. 
 tender affe6lionate Concern for Them. 
 
 4 I believethat they all have a Fellowfhip with 4- 1 Cor. iii;. 
 One Another, as * Members of the fame mjfljcal I2 & Q \ 
 Body ofChnJl ; * Prof^Jors of the fame Faith; R. J[.^ 
 * Heirs of the fame Promifis; * Guided by the 16, &c. 
 fame Spirt/; and * Governed by the fame Laws. 
 And I believe that they ought, as living Mem- 
 bers, * to have a Fellawjbip of Zsiv and Charity 
 alfo towards eath Other. 
 
 And, Laftly, I believe that they have a &&4 Ah ii. 42. 
 of communicating in all the Ordinances of the ! Jj r ' x * 
 Gcjpel : In the Prayers of the Church; in the K p 'h. i' v . n^ 
 fifiniflry ot .the Ward and Sacraments ; and 12, c 
 
#8 The Principles of the 
 
 whatfoever elfe hath been appointed by Chrijl t 
 or eitablifhed in the Church for the Common* 
 Good and Benefit of all the Members of it. 
 
 5. Q Do you not, by this Account of the 
 prefent Article, utterly (hut out thofe from ; ny 
 Part in it, who yet are more commonly called . 
 Saints: I mean Such as have departed this 
 Life in the Pear of God, and the Faith of Jefus 
 Chrijl? 
 
 Hekxli.22. A. No, by no Means; I believe them to 
 *3> partake in this Communion alfo; as they are ftill 
 
 living Members of Qhti&'stlpfy Catholtck Church: 
 And therefore I believe, that they have a Fel- 
 lowfhip) no lefs than We, with God and Chrijl. 
 That they are Sanftified by the fame Spirit ; are 
 Vljited by the Holy Angels ; have fome Kind of 
 Fellowjhip with One Another; and with Us alfo y 
 however feparated by Death from Us. 
 
 6. Q. Wherein do you fuppofe their Fellow- 
 Jhtp with Us to conlift? 
 
 A. I look upon the Cafe to be much the fame 
 with Us, as it is with Members of the fame 
 Civil Society upon Earth, when they are in a 
 foreign Country, far diftant from One Another* 
 * We are Members of tliefame Church; * United 
 to \hs fame liead\ * SanRjfied by \\\zfame Spi- 
 rit; * Heirs of i\\z fame Promfis; * Shall in a 
 little Time be in the/ame Place and State: and, 
 when the End of the World comes, * we (hall 
 All be tranflated to the fame Glory and Happi~ 
 weft, in God's Heavenly Kingdom. 
 
 7. Q. To whai Offices of Communion does 
 this Belief oblige Us, at piefent, towards Each 
 Othei ? 
 
 A. To tl;e Members of Chrift's Church flill 
 . * Living, it obliges Us to Love and Charity; to 
 mutual Prayers tor. and Help of, Each other i in 
 all fuch Things as may piorpote the Salvation 
 of Us all. How the Saints de-parted maintain 
 
 Com- 
 
 
Chrlftlan Religion explained. 
 
 Communion with Us, We cannot tell. Probable 
 it is, that they do, in general, pray for Us, as it 
 is certain they wifli well to Us. But for our- 
 felves, who are yet here on Earth, we mud 
 pkjs God for the Grace he hath pleafed to bellow 
 upon Them; and by which they were deliver- 
 ed from the Sins and Temptations of this Evil 
 World, and enabled faithfully to ferve him 
 unto the End. We muft fet before Us their 
 Examples, and Imitate their Virtues. We muft 
 account of them as Living Members of Chrijfs 
 Body ; and be not only Ready, but Defirous, to 
 go to them, whenever it mail pi cafe' God to 
 call for Us. We muft take care decently to 
 dlfpofe of their Bodies; and faithfully to fulfil, 
 as much $s in Us lies, what they have left iu 
 Tr.uft with Us, to be done for Them after their 
 -Departure. 
 
 8. Q. What think you of that Honour which 
 is paid to Them in the Church of Rome ? 
 
 A. It is not only Vain, and without all War- 
 rant from God's Word; but is indeed Super- 
 jUtlous and Idolatrous. To Pray to any Crea- 
 iure, and He at a vaft Dijiance from Us; in the 
 Houje of God, with all the Outward Marks of 
 Religious Worfhip; nay, and oftentimes in the 
 fame Words, and in the fame Breath in which 
 We pray to God\ and that, laitly, with a Confi- 
 dence that the Perjon fo prayed to, can Hear our 
 Prayers, and Anfwer our Deftres ; being evidently 
 to Give to the Creature the Honour due to the 
 Creator, which cannot be done without the Peril 
 of Iddztry. 
 
 SECT, 
 
70 The Principles of th e 
 
 Of the For. SFPT XVTTF 
 
 givcnf* of 01A.1. AMU. 
 
 &ru ; and 
 
 the Pw er of .]. Q. WHAT is the next Privilege which 
 tha^ Behalf. 7 OU believe does, of Right, belong to thole 
 wno are Members of Cbrtff* Church? 
 
 2. Q. VVhe'.t is Sin? 
 A. It is the Trtwfgreflion of God's Law > 1 John 
 iii. 4. Whether by our Omitting to do what 
 that Required us to ikive done ; or by our Doing 
 any Thing contrary to its Commands.' 
 
 o. Q. What mean you by the Law of God? 
 i John 1.7. . A. The WiliofGod) howioever made known 
 rial, xxxiu to Us ; whether by the Light of our Own Con- 
 Conip faiences^ or by the Declarations of his Word i 
 Rom/iv. efpecially that which is delivered to us, in the 
 7> S .Cooks of the New Tejlxment. 
 
 4f. Q. How does God forgive Shi ? 
 A. He wajbes away the Stain of it by his 
 Sanfiifyhig Grace ; and Remits the Pnniji.ment of 
 it, for the S'Ae^ and through the Merits^ aact 
 Mediation of J^/j Chrijl> our Saviour. 
 
 5. Q., What A fill ranee have we that God will 
 thus Forgive us our Sins? 
 
 A&s iii. 26. ^/. The Covenant of the Gofpel is founded 
 
 *iii. 38, 39. upon the Promife of fiich Forgivenefs: So that 
 
 i Cor. xv. j f we Bejieve that Chn/l died fir our Sins, we 
 
 *Cor.v.2i. rnult iilfo Believe that God, ior Cbrijl's Sake, 
 
 will forgive all thofe, who truly repent of 
 
 tfielrSins, Luke xxiv. 47. j41s,\. 31. xxyi. 18. 
 
 /)/;. iv. 3^. 
 
 6'. Q. Is this the peculiar Privilege of the 
 Chunk of Cfajjl? 
 
 A. So the Scriptures tell us; There being 
 no other Name under Heaven given among Men y 
 by which we mnfl, be Saved, but only that of the 
 Lord Jejus. Ads iv. 1^, 
 
Ch rift Ian Religion explained. 71 
 
 7. Q. From whom is this Forgivcne/s to be 
 fought? 
 
 A. 11 ho bath a Poiver to forgive Sins lut God 
 wly? Mark ii. 7. Of him therefore it mult be 
 fought in the Name of Jcfus Chrrjl. 
 
 8. Q. But has not Cbrljl left a Power with 
 his Church [Q forgive Sins? 
 
 A. He has left with his Church a Mini fle rial 
 Power, to declare 'Forgivenefs of Sins to all 
 Inch as truly Repent of them, and believe in 
 'Him. When therefore the Minifters of his 
 Word are called in to the Affillance of Sick or 
 Scrupulous PeiTons; they may, upon the Stip- 
 pofition of a true Repentance, pronounce in 
 God's Name, the Pardon of their Sins to them. 
 But in this they only deliv r er the Sentence of 
 God; which, if the Sinner be truly penitent. 
 God will infallibly make Good : Otherwife it 
 will be of no ufe to them ; becaufe it was er- 
 roneoiijly, though charitably pa (fed upon them. 
 
 0. Q. But does not the Church of Rome 
 afcribe much more to the Abjolution of the 
 'Prieft, than this? 
 
 A. Yes, it does : Nor is this one of the lead 
 rrefumptuous, or lead dangerous of its Errois. 
 They tell us that the Sentence of the Prirjt, in 
 this Cafe, is not only Declarative, but Judicial. 
 And, which is yet worfe, they add : That though 
 a Sinner be not aflfeCled with fuch a Sorrow tor 
 his Sins, as would Otherwife be fuffirient to 
 obtain God's Pardon ; yet, by lightly Conf effing 
 them to a Priejl, They (hall be forgiven ; and 
 an Entrance Opened into Heaven, by the Power 
 -of the Keys, in Ab/vlution. By the former of 
 \vhich, as they ufurp upon the Prerogative of 
 God; Mark ii. 7. fo do they, by the latter, lay 
 a very dangerous Stumbling-block in the Way 
 of wicked Men; whilft they Encourage them 
 to Rely on fuch a Sorrow for the Forgivenefs 
 
 of 
 
72 The Principles of the 
 
 of their Sins* as will certainly fail, and Ruin 
 them in the End. 
 
 SECT. XIX. 
 
 Gene- 
 
 1. Q. WHAT is the Third Privilege, pro- 
 mi fed by God to Ch rifts Church? 
 
 A. ^Ije IRefurccctfoii of tljeaSol^ 
 
 2. Q. Shall not All Men whatlbevei be Raifea 
 again at the laft Day ? 
 
 ^. They fhall. 
 
 3. Q. How then is thisaPnW/^of thofe whc 
 are the Faithful Members of Chrifts Church ? 
 
 Q. Becaufe though all Men fhall be Raifed, 
 
 yet not All after the fame Manner. The Bodies 
 
 of the Faithful fhall be raifed in a moft Bleifed 
 
 and glorious State: i Cor. xv. 42, &c. They 
 
 PMl.ni.2i. fhall be perfected in all their Parts, and Quali- 
 
 Watt. xiii. ties; fhall be rendered an Habitation fit for c 
 
 !? Glorified Soul to dwell in; and be prepared for 
 
 l>an. xn. ?. , T- r -r^ i n- i- f- A i 
 
 the JLiijoyment or an LverlaJting rehcity. And 
 
 thus to rife; in fuch a State, and for fuch an 
 End, is certainly a very great Benefit, and the 
 peculiar Privilege of Ckrijl's Holy Church; 
 Luke xiv. 14. xx. 35, 36, 37. John v. 29. 
 
 4. Q. How then fhall the Wicked be Raifed ? 
 John v. 28, A. r l heirBodies fhall alfo be Reiiored to them; 
 2 9- . and that in fuch a State as to be capable of tin- 
 j ** KX1V * dergoing for Ever thofe Torments which God 
 
 has prepared for them. But their Refurre&ioi: 
 fhall be Shame and Mifery : And ^vhat is the 
 Blefling of the Righteous, ihall to the Wicked 
 be a Means of Increafing their Paiu, and En- 
 larging their Puriilhmem. 
 
 5. Q. Shall we Receive i\\efame Bodies, we 
 now have, at the Rejurreftion ; or Ihall fonje 
 Vther Bodies be prepared. for us? 
 
 <3 A. The 
 
Chrijllan Religion explained. ts 
 
 A. The very Nature of a Refurreftion does Dm.iii. t. 
 unanfwerably prove, that we (hall Receive the J h * *' * 
 fame Bodies; and the End of it confirms it to Rom. vtii. 
 us: Our Bodies being therefore Raifed f and * 
 Reflored to Us, that we may be Rewarded, or !;*. 
 Punijhed, in the fame Eftate both of Soul and aCor.r.io, 
 Body % in which we have done Things Worthy 
 either of Reward or Punifliment. 
 
 6. Q. Shall All Mankind, not only Good, and 
 Bad, but every Single Perfon of either Kind, 
 be Raifed at the Lad; Day ? 
 
 A. All that ever died fhall be Raifed : Jshu 
 v. 20. 2 Car. v. 10. But many will be found 
 at the Lajl Day Alive on the Earth. Now 
 they ftiall not die, nor, by Confequence, Rife 
 from the Dead : But they (hall be Changed: 
 That is to fay, the Men of that Age, (whether 
 Good or Bad) (hall, by the mighty Power of 
 God, be put into the fame State with Thofe, 
 whd, being Dead, were Raifed from the Dead: 
 And fo be brought with them before the Judg- 
 ment-Seat of Qirijl : 1 Cor. xv. 51, 1 
 iv. 15. 
 
 SECT. XX. 
 
 State ; of 
 
 1. Q. WHAT fhall follow upon the 
 furretlion ? 
 
 A. The Lad, and general Judgment of Man- 
 kind ; which being palled, and the Sentence 
 pronounced upon every One, according to his 
 Works, it fhall immediately be put into Execu- 
 tion : The Wicked jhall Go into Efverlafting 
 Punijhment, but the Righteous into JLfft (EfcCl^ 
 
 laftinjy* Matt. xxv. 46. 
 
 2. Q. Shall the tPided, as well as thf Righte- 
 ws, live for Ever? 
 
 E A. They 
 
74 The Principles of the 
 
 A. They (hall, if fuch a State of inexpreffible 
 Altfefy, as they (hall be condemned to, may be 
 called Living. For they (hall never ceafe to 
 be ; nor ever ceafe to be tormented to all 
 Eternity: Matt. x. 28* xxv. 41, 46. xviii. 8. 
 Compare Mark ix. 44, 45, 4G, 47. 
 
 3. Q. How then is Everltifting Life a Privi- 
 lege of the Church of Chrif? 
 
 A. As the RefurrecJion of the Body was be- 
 fore faid to be. That Life which alone- de- 
 ferves to be fo called; that Happy and Glorious 
 Life, which God has prepared for the Faithful 
 in his Kingdom, that is the Singular Privilege 
 of Cbrijfs Church, and of the Faithful Mem- 
 bers of it. The other, is rather an Everlafting 
 Duration ; a State of endlejs Dying, than an 
 Everlajling Life. 
 
 4. Q. But can it be confident with the Juf- 
 tice and Mercy of God, to punifh the temporary 
 and tranjient Sins of Men? with an Everlafting 
 State of Mifery and Suffering? 
 
 A. We mull confefs it fo to be, or fay, 
 (which is as Unreafonable, as it would be 
 Wicked) that God will deal Unjuftlf, and 
 Unmercifully with Sinners, at the Laft Day, 
 For certain it is, that this he has declared 
 lhall be the Refult of their Evil-doings. 
 
 5. Q. Why may we not, by the Everlajling 
 Death, and Ever Idling Punifhtnetrt, of which the 
 Scripture fpeaks, on this Occafion, underftanc 
 rather l\\tjinal Deftrucllon of fuch wicked Per- 
 fons, than an Eternal Continuance of Them ir 
 Pain wdMifery? 
 
 Com Rev ^' ^ ecau f e tne Scriptures have plainly de 
 
 x'iv, ii. ' clared, were Men willing to underfiand it, tha 
 
 x.*l 8. bv Everlajiing Puni/hmcnt is meant Everlajlhi 
 
 Tor menU That their Wormfljall not die, nor thei, 
 
 Fire be quenched : but they jhall dwell in Ever 
 
 Idling Burnings; Mark ix. 4K Ifa. kvi. 4 
 
 Tha 
 
Chriftian Religion explained. 
 
 That there flail be weeping, and ivailing, and 
 gnajhlng of Teeth: Matt. viii. 12. xiii. 4^, 50, 
 All which Phrafes, however they be unuer- 
 llood, muft denote Suffering, as well as Puniih- 
 mem : An Eternity of Pain, not an e:ernal 
 State of Death and Infenfibility. Befides that 
 Everlafting Death or Deftrufiton, would not 
 Other wife be, properly fpeaking, an Everlajl'-ng 
 Punijhment. For as foon as Men are thus 
 Dead, they ceafe tojiffir; arid tor that very 
 Reafon, ceafe to be puriifhed. And one may 
 as well fay, that a Malefa&or who was exe- 
 cuted for his Crimes a hu idred Years ago, 11 ill 
 continues to be puniflied by the Magistrate ; as 
 tlut after a Man fhould be once annihilated 
 he fhould continue to be punifhed, for his Sins, 
 by God Almighty. 
 
 6. Q. Wherein do you fuppofe the Ever/a/}- 
 ir.g liapphufs of the Righteous {hall con G ft ? 
 
 A. As to the Particulars ot it, they are al* 
 together Unknown to us ; nor indeed are we 
 able, in our prefent Eftate, perfectly to com- 
 prehend the Greatncfs of them. Thus much i Cor. xv, 
 in General, we are told ; that they fhall be 4*> & c 
 placej in a mod Glorious and Perfect State 5 P * II : iU .'? n 
 
 f no- i r 11 o rr I John in 2, 
 
 tree trom all bin, and from all ounermg : Rev. xxi.4. 
 Where they fhall Enjo- all the Pleafure and PiaUvi.ix, 
 Satisfaction, that then Natures, then vaitly 
 enlarged, ihall be capable of. They fhall 
 dwell in the Prefence of God ; {hall be conti* 
 nually entertained, not only in the Contempla- 
 tion, but with the Fruition, of all the Riches 
 of his Goodnefs, and Glory. They (hill be 
 Companions with the Holy Angels; and pafs 
 their Time, in the greateft Love of God, and 
 of One Another, that can be imagined. They 
 {hall turn all their Service into Praife and 
 Wonder; (hall have nothing left to wifh or 
 defire of him. And they ihall both Love, 
 E2 ' and 
 
The Principles of tht 
 
 and Serve, and Pralfe Him, with fuch Rapture, 
 and Satisfa&ion, with fuch Joy to themlelves, 
 as well as fuch Fervour towards God, as no 
 Thoughts can conceive^ nor is it poflible for us, 
 by any Words, to exprefs the Greatnefs of it, 
 1 Cfr. iL 9 Compare Ifa. Ixiv, 4. 
 
 PART 
 
Chrijlian Religion explained* 77 
 
 PART III. 
 
 F THE GOSPEL OBEDIENCE. 
 
 SECT. XXI. 
 
 1. Q. WHAT was the third Thing which 
 your Godfathers, and Godmothers, promifed 
 for you at your Baptifm ? 
 
 A. ^Etiat 3| tyoulb keep (Boto'fif $olg afllflC 
 anU CommanDmentsf, and toalfe tti rtje Camt 
 J311 ttje SDagg of mg life* 
 
 2. Q. Do you account it to be neceffary for 
 you, herein alfo, to fulfil what they Promifed 
 for you ? 
 
 A. I do ; and that fo neceflary that I can- Matt, vii, 
 not be faved without it. lliix 4 !^ 
 
 3. Q. Do you then expeft to be faved by jg. 
 Virtue of your Own good Works. 
 
 A. God forbid : On the contrary, I am per- 
 fuaded that when I (hall have done all that I 
 can, I {hall be but an Unprofitable Servant : Luke 
 xvii. 10. But however, I muft fincerely en* * 
 deavour, what in Me lies, to keep God'$ Com- 
 mandments ; and then I am affured that God 
 will Reward Me, not according to my Deferts, 
 but according to his own Mercy and Promifes 
 to Us in Jefus Chrljt. 
 
 4. Q. Are you able, of yourfelf, by your Own 
 Natural Strength, to keep God's Commandments ? 
 
 A. No, I am not : For in Me, that is to fay, 
 
 in my flcfh) dwellelb no good Thing. Rorn. vii. 18. 
 
 E 3 It 
 
1 Matt. xxii. 
 37, &c. 
 
 xix. 21. 
 
 3 1 Cor. vii. 
 
 xi. xiii, 9. 
 
 Col, i. 28.. ... 
 
 rvt V;io. 
 
 Matt. xxu. 
 
 37- 
 
 Compare 
 I>eut x. is. 
 
 Tlfre Principles of the 
 
 It is the Grace of God, which muft work in me, 
 /'// /s /F/// and to Do, according to his good P/ea- 
 /ure. Phil. ii. J3. 
 
 5. Q. Being thus njjtfted by the 7/0/y Spirit^ 
 can you Perfectly keep God's Commandments ? 
 
 A. No,.. I cannot, nor will it ever be poflible 
 for me in this Life to do it. ' I muft ferve God Sin- 
 cerely, with my Heart ; * I muft ferve him Zea- 
 loufly, with all my Strength ; 3 1 muft go as tar as I 
 can, and as the Meafure oF the Grace which lie 
 is pleafed to allow me, will enable me to do, to- 
 wards Perfection: But to difchargeaP^r/^, that 
 is to fay, ^\\Unfmnlng Obedience, to God's Com- 
 mandments ; this I neither can, nor did ever any 
 one elfe, but he who was God, as well as Man, 
 4p it.. For, in many Things we offend all: Ja. iii. 
 % * And, ifzvefay that we have no Sin we deceive 
 ourf elves, and the Truth is not in us. 1 John i. 8. 
 
 6. Q. Will not this undervalue the Grace of 
 the Holy Spirit by which we are Sanctified ? 
 
 A. Not at all : Forafmuch as I afcribe to 
 That the Glory of all the Good I do ; and 
 take to myfelf, the Shame of what foe ver is Evil, 
 or Defetiive in Me. 
 
 7. Q. What think you of Thofe of the Church 
 of Rome, who, notwithstanding this, talk of 
 Works of Supererogation ; and thereby pretend 
 Dot only Perfectly to keep God's Commandments ; 
 but to do even Afore, than God Required them 
 to have done ? 
 
 A. I think that they neither underftand them- 
 felves, nor their Duty : It being certain, that the 
 Meafure of our Duty, is to Love the Lord our 
 God with all our Heart, and vjith all our Soul, 
 and with all our Strength; Beyond which, as 
 it is not poffible for any Man to Go ; fo neither 
 is there any One that can juflly fay, He has 
 ever, for any long Time together, abfolutely 
 come up to the utniolt height of it. 
 
 8. a. 
 
Clmftian Religion explained 7 
 
 8. Q. Seeing then our Obedience cannot ho 
 brought to Perfection in this Life ; what is that 
 Obedience which God does now Require of Us, 
 iii order to our Salvation ? 
 
 A. It is the Obedience of an Honejl, Humble, pm. cxbc, 
 -Sincere Heart: Such as Leads us r in the fir ft l6 - 
 Place* to tf/z Unlverfal Obfervance of all God's *^ 
 Commandments. Secondly, to a hearty Endeavour colof. i. 22 
 to come up to as Perfeft a Di/cbarge of our x Their, iii. 
 Duty, according to the Meafures of them, as -J,^",*^ 
 pur preient Condition will admit of. And. that, 37 . 
 Thirdly, with Conjlancy and Ferfeverance, unto 2 Pet. iliv 
 our Lives End. Matt. x. 2. 1 Cor. i. 8. 1 Pet. l8 ' 
 i. 13. Heb. x. 38, 39. Rev. ii. 10> 
 
 WIT ^^ ''-* -^- J * 
 
 * A All. Jure of it at 
 
 mduced to the 
 
 1. Q. HAS there been any fuch Colleftion Ten Com- 
 made, of the main branches of what we are to 
 
 Do ; as we had in the Creed, of what we are 
 
 tO Believe? 
 
 A. There is fuch a Colleftion, and. that de- 
 livered by God himfelf, in what we commonly 
 
 call the ^en Comntanliment^ 
 
 2. Do thofe Commandments, which were 
 Given by God to the Jews, ftill continue in 
 Force, and Oblige Us Chriitians ? 
 
 A. Yes, they do; Matt.v. 17, faV. and that Mat.xix.i6,, 
 in Some Meafure more (iriflly than they did n.^xxn. 37- 
 Them : The moft Part r if not All of them, j g? 
 having been either more 'fully Expounded, or . 
 more perfectly Delivered to us, by Ckrijl^ in 
 the A^^y Tejlwnent, than 1 thev were firll given 
 by God to the Jews in the #/<:/. See Matt, v, 
 vi, vii. Chapters. 
 
 3. Q. Why do you call Them the Ten Csrn~ 
 maudmcnts ?~ 
 
 E. 4 Ak- Not 
 
The Principles of the 
 
 A. Not only becaufe they have been ufually 
 divided into that Number; but becaufe they 
 were Originally delivered fo by God himfelf ; 
 and are accordingly fo called by Mofes, Exod. 
 xxxiv. 28. Deut. iv. 13. 
 
 4. Q. What do thefe Commandments, in Ge- 
 neral, refer to ? 
 
 A. To the Two great Branches of _ our Duty : 
 
 jDur 2Dutp totoarbs? <0B&, anH our SDutg * 
 
 5. Q. What Authority have you for this 
 Dlvljion of thefe Commandments ? 
 
 A. The Authority of our Bleffed Saviour, 
 Matt. xxii. 37. And indeed, God Himfelf feems 
 to have had Regard unto it, when he com- 
 manded Mofes to prepare Two Tables for Them ; 
 on the One of which were to be Engraven 
 Thofe which concern our Duty towards God; 
 on the Other, Thole which contain our Duty 
 towards our Neighbour. Exod. xxxi. 18. xxxii. 
 19. xxxiv. 1, 4, 28. 
 
 6. Q. How many Commandments does each 
 of thefe Tables comprehend ? 
 
 A. As to the Commandments themfelves, it is 
 not doubted by Any, but that thofe of the Firft 
 Table end with that which concerns the Sabbath; 
 and that the Second begins with that which Re- 
 quires Us to Honour our Father and our Mother, 
 Eph. vi. 2. But in dividing the Commandments 
 of Each Table, there is a Difference between Us, 
 and Thofe of the Church of Rome. For they 
 join the Two Firft into One ; and then to corn- 
 pleat the Number of Ten, divide the Lajl into 
 Two : And fo affign, not as we do, Four to One 
 Table, and Six to the Other ; but Three to the 
 Firft Table, and Seven to the Second. 
 
 7. Q. Is it a Matter of any Moment, How 
 each Precept is divided, fo long as all are Re- 
 tained ? 
 
 A. In 
 
Chnjllan Religion explained. 81 
 
 A. In itfelf it is not : But as the Defign of 
 this Divifion is to enable them the better to 
 drop the Second Commandment ', which i& fo ex- 
 prefs againft their Image Worjkip, altogether; 
 (and which accordingly they do oftentimes Omit 
 in their Books of Devotion) fo it is certainly of 
 Great Moment to be taken Notice of. Now 
 the Firjl and Second (Commandments have, appa- 
 rently, a Different Defign, and were intended to 
 forbid Two very Different Things. But the Loft See below 
 Commandment folely refpefts the Sin of Coveting : ^ e<ft> XXiV * 
 And if the Difference of the Inftances which 
 are given in it, the better to clear, and inforce, 
 the Obfervance of it, be fufficient to make a 
 Several Command, according to the Diftin&ion 
 of Them ; they may as well divide it into Six* 
 or indeed into Six hundred Commands, as into 
 Two. For at this Rate, Thou Jhalt not covet 
 thy Neighbour s Houfe, will be One: Thou Jhalt 
 not covet thy Neighbour's Wife, Another : Ner 
 his Man-Servant, will be a Third : Nor his 
 Maid-Servant, a Fourth : Nor his Ox, a Fifth : 
 Nor his Afs, a Sixth : Nor any Thing that is /;/y t 
 a hundred more in one General Expreffion. 
 
 S. Q. But is there not one Great Branch of 
 Our Duty here wanting, namely, Our Duty 
 towards Our/elves? 
 
 A. There is not: For all thofe Duties which 
 we fo call, have a manifeft Regard, moie or lefs, 
 to our Duty to God, and our Neighbour; and may 
 be comprised under the Offices relating to Them. 
 At lead, fince there is no Duty of this Kind, 
 but what is required by God of Us, the better 
 to fit Us for his Service and Acceptance; it 
 muft be confefled, that the Fir ft Commandment 
 alone, will take in whatfoever of this Nature 
 may feem wanting in the Whole. 
 
 9. Q. Is there any otfierDivj/ion of thefe Com* 
 
 mandmentS) that may be fit to be taken Notice 
 
 E 5 of 
 
82 The Principles of th e 
 
 of, before \ve proceed to the particular Con- 
 fideration of Them ? 
 
 A. There is yet One; namely,, That of thefe 
 Commandments, fome are Pofitive, and declare 
 what we are to Do ; as the Fourth Commandment 
 of the Firft Table, the Fifth of the Second. Others 
 are Negative, and fhew us what we are to Avoid ; 
 as all the Others of Beth Tables. 
 
 10. Q. What do you obferve from this Dif- 
 tindlion ? 
 
 A. A Great Difference with Refpet to our 
 Obligation to Obedience. For, (\Jl,) The poji- 
 tlve Commands^ though they are always in force, 
 and therefore Oblige all who have any Con- 
 cern with them, and fo long as they are under 
 the Power of them ; yet they do not extend to 
 All Perfons, nor Oblige a: all Times. As for 
 Example : To Honour our Father and Mother, is 
 a Duty of Eternal Obligation. But then nuny 
 there are who have no Father, nor Mather ; and 
 therefore neither can they lie under any Obli- 
 gation to Honour Them. Again, to Obferve 
 the Sabbath- Day to keep it Holy, is a Command 
 that never ceafcs to Oblige. But yet mould a 
 Man be made a Prifoner, or a Slave, in a Pagan 
 or Other Country, where he had no Means, nor 
 Opportunity to Obferve it ; whilil he lay under 
 thole C ire cm fiances, he would not be Guilty 
 of any Sin, by not &'hje ruing of it. But now 
 the Negative Commands, not only Oblige Always ^ 
 but All Ptrjans, at All Times, and in All Cir- 
 cumjiances. And therefore, to 1']'orjhlp any. 
 other God, tcjldc? the Lord: To make any Gra- 
 ven Image, to'., bow dvuun before it, and werjh : p< 
 it: To tuke God's Name in? Fain : The ft*,, and 
 the like Prahibtiiwis, oblige Men to a conflant 
 uninterrupted Obfervation ot them; be their 
 Ci.cumltances, or Conditions of Life, what 
 the* wilL Nor can it, at any Time, or upon, 
 i any 
 

 Clirifiian Religion explained. 
 
 any Occafion, be lawful for any One, To 
 Jhip another God: To make a Graven Image to 
 worjhip it; To take GW'jr Name in Vain; and 
 the like. 
 
 II . <J; Have yon any thing farther to ob- 
 ferve from this Divifion ? 
 
 A. This only ; That thefe two Kinds mutually 
 Include one Another ; So that when God com- 
 mands any Duty to be performed, we are to un- 
 deritand that he does-, by the very fame Com- 
 mand, forbid whatsoever is contrary thereunto 
 to be done by Us. And again, when he forbids 
 any Thing to be done ; he does thereby Require 
 us to fulfil the oppofite Duty implied, as well 
 as to avoid the Sin which is exprefly taken No- 
 tice of. To clear my Meaning in an Inftance 
 of each Kind : God commands Us, in the Fourth 
 Commandment t to keep Holy the Sabbath-Day;- 
 and that by Sanctifying of it to a Religious Rejl ; 
 And, by the fame Commandment, he forbids 
 Us to do any fervUe Work upon it ; or any 
 Thing whereby this Day may be unhallowed, or; 
 profaned by Us.. And this would have been 
 underftood by the Other Part of the Command- 
 ment, though God had not exprefly taken No- 
 tice of it. In like Manner, when in the Sixth 
 Commandment^ God forbids us to Cummii Mur- 
 der ; we are to underftand, that we are not 
 only prohibited thereby to itab, or poifon, our 
 Neighbour ; but are Required to do, what ia 
 Us lies, to Cherijh> and Preferve his Life :. To- 
 help hinv if he be affaulted by Another ;, to feed 
 and clothe him, as far as we are able ;: and & 
 prevent,, according to our Ability, whatsoever 
 may bring him in Danger of lofing of it... 
 
 1^. Q Are there any other General. Rules^ 
 diat may be of Ufe to us, for the better Un- 
 derftanding of die Commandments here propo fed; 
 U) Us ?. 
 
 E. 6 A Therr 
 
The Principles of the 
 
 A. There are feveral fuch Rules; but tliofe 
 of moft Confequence feem to be thefe Four : 
 Firft, ' That in every Commandment ', the Ge- 
 * neral Thing Exprej[fed, comprehends under it 
 " all fuch Particulars, as cither direcJly depend 
 " upon it; or may Fairly, and Reafonably, be 
 4< Reduced to it." Thus the Seventh Command- 
 ment, though in exprefs Terms it forbids only 
 the Sin of Adultery; yet, under that General, 
 it is to be extended to all Manner of Fornication, 
 Uncleannefsy Lafcivioufnefs, not only to all un- 
 chajle AftionS) but to all wanton Words , Thoughts, 
 and Dejires : To all immode/t Behaviour, and /'- 
 decent Attire. To whatfoever, in fhort, may 
 intrench upon that Gravity, and Refervednefs, 
 which our Religion requires of us ; or may be 
 apt to tempt us to fuch Sins as are here forbid- 
 den ; Such as high and full Diet, foft Clothing, 
 the Company of wanton Perfons ; from all which 
 we muft abftain by virtue of this Command- 
 ment : As alfo from all Places of Danger, fuch 
 as Play-houfes, Balls, Dancings, Mufick-meetings, 
 and the like. 
 
 13. Q. What is the next General Rule, to be 
 Obferved, in the Interpreting of thefe Command- 
 ments ? 
 
 A. " That where any Duty Is Required, er 
 " any Sin Forbidden ; we are to Reckon ourf elves 
 *' obliged thereby, to uje all fuch Means, as may 
 44 Enable Us to Fulfil the One, and to Avoid the 
 " Other" Thus becaufe in the Eighth Com- 
 mandment we are Required not to Steal ; there- 
 fore, in order to our more conftant and ready 
 Avoiding of it, we muft account ourfelve^ 
 obliged not only to watch our A&ions, that we 
 do not in any Thing defraud our Neighbour ; 
 but moreover to do, what in us lies, to keep 
 ourfclves out of fuch Circumftances as may be 
 likely to tempt us thereunto. We are therefore, 
 8 by 
 
Chrifiian Religion explained. &5 
 
 by Virtue of this Commandment, Requited, i-f 
 need be, to work, for the Supply of our Own 
 Wants, and of the Wants of thofe who depend 
 upon Us. We are to live Ssberlyaud Frugally; 
 free from Vice, and all Extravagance. We are 
 to avoid all Lewdnefs, Gaming, and the like Oc- 
 cafions of Excefs : To abftain from all Idle, 
 Dijfolute, and Dijfhoneji Converfation, and Ac- 
 quaintance \ and from whatfoever elfe may be 
 apt to tempt us to, or engage us in, the Sin 
 which is here forbidden to i i s. 
 
 14. Q. What is the Third Rule, to be Ob- 
 ferved, for the better underftanding of thefe 
 Commandments ? 
 
 A. " That the lajl Commandment is to be looked 
 upon by Us, not Jo much as a (ingle Command- 
 '* ment, as a general Caul ion Given to Us, with 
 11 relation to mo ft of the Duties of the Second Ta- 
 " ble ; ^vhicb ought to be Governed and Influenced 
 " by it" Thus becaufe NC mull not fleal from, 
 or defraud our Neighbour of his Goods, neither 
 muii we Covet them. Becaufe we muft not com- 
 mit Adultery, neither muft we Lufl. Becaufe 
 we muft do no Murder, neither muft we defire 
 the Hurt or Death of our Neighbour. For this 
 is the firft Spring of Evil in our Hearts; by 
 flopping of which we fhall the moft effectually 
 arm ourfelves againft the Commiflion of it. 
 
 15. Q. What is the laft General Rule to be 
 obferved, for the better Interpretation of thefe 
 Commandments ? 
 
 A. " That * whercfoever we are Forbidden to Do 
 any Thing Ourjelves^ as Sinful, there we are to 
 take Care that we be not Partakers of other Men? 
 Gut If, who do commit what was fo forbidden; 
 By Adviftng, AJJtfting, Encouraging, or other- 
 wife Aiding, and Abetting them in It." Nay, 
 we muft not fo much as Give any Countenance to 
 
 the 
 
$6 The Principle* of the 
 
 the Evil, which they do, by making Excufes for, 
 and extenuating their Guilt ; by hiding, or con- 
 cealing oi it ; leil by fo doing, we make our- 
 felves acceflary to it, and contract to ourfelves 
 a Stain by it. 
 
 r. SECT. XXIII. 
 
 jbip of God, 
 
 and of him 
 
 } Q ; YOU fa > d that the Erf e contained 
 thofe (Commandments which concern our Duty 
 towards God: What is the fir ft of Thefe? 
 
 <S>ou fyalt Ijate none otljer (Bo&0 but 
 
 Q. Is this all that belongs to this Com- 
 mandment ? 
 
 A. Yes it is. 
 
 3. Q. What then do you account that which 
 goes immediately before it, and was alfo deli- 
 vered by God himfelf: namely, 'sjj ft tit tl} 
 
 H3DK2D UJP dPoa, tolifclj broturgt tljee out 
 of t|e Haiio of Cg;pt, out of tlje ^outc of 
 
 It is a General Preface, or Introduction, to 
 the Commandments ; and reprefents to us the 
 Two great Grounds or Motives, on which 
 God Required the JVwj to Obey thofe Com- 
 mandments which he was about to deliver to 
 'Lev.xviii. them; namely, Firft, * That he was the Lsr-d 
 ai,xix. 14, their Q d; And, Secondly, That he bad brought 
 
 i. 12, &c. 
 
 xxii. 2,'&c. Bondage. Deut. i. 30. vi. 1 to25,.xxvi. 8, 10. 
 
 Num:iii,T 3 . Judg. ii. 1, 2. 
 
 4. Q. Do thefe Reafons extend to us Chrif- 
 
 A They 
 
Chr'iftlan Religion explained. 87 
 
 A. They do, and that no lefs, if not more, 
 -.than they did to the Jews. * For we are the l Rom. ii. 
 Spiritual If rael, and Heirs of the Promifes. * He f^ x ig 
 is the LORD our God, by a more Excellent Gal. iii. 23,' 
 Covenant than he was theirs. 3 He has brought *6. vi. 16. 
 Us out of that Slavery, of which the Jews ^*|j! 
 Egyptian Bondage was but a Type. 4 And has 5, 8, & c . ' 
 prepared for Us an Inheritance in Heaven, in 3 Luke L 
 Comparifon of which their Land of Caanan is J 4 ^' iv> 
 nothing to be accounted of. 2 6. 
 
 5. <. What is the full Import of the Flrjl Heb.xii.22. 
 Commandment? He v. iii. 12. 
 
 A. * That we fliould have the LORD for c '; 9 ' : 
 our God, aad * that we mould have no Other 
 ibefides Him. 
 
 6. Q. What is it to have the LORD for 
 jour God? 
 
 A. It is firft to Think of Him, and then to 
 Pf r orjhip and fe rue Him as God. 
 
 7. Q. How ought we to Think of God? 
 
 A. As of an Eternal, and All-Perfect Being \ See before 
 
 the Maker arid Preferuer of All Things: And our Se &- vii. 
 imoft Gracious and Merciful Father, in and 
 .through his Son, Jefus Chrijl our Lord. 
 
 8* Q. How ought we to Worjhip God? 
 
 A. Wit!) all the Powers and Faculties both of 
 
 our tSW/f and Bodies: In Publ'n k, and in Private. Pfal. vi. 7. 
 
 According to all that in his //0/y Go/pel he has xlvii - 6 > 7- 
 
 required, or by the Force of our 0-iu/; Natural txxiii 7 
 
 he f Jon direfted us to do. Mat. vi. 5, 
 
 9, Q, What are the main Things wherein &< \ 
 
 we are to exprefs our Duty towatds God ? jCor ^o 
 
 A. It is aimoit inipoflible to Recount them; Phil. iii. 3. 
 
 But, in general, it is our Duty, to 5 23iiefe^ Heb - x - M- 
 
 in f?fm ; to * fear Unit, to IL^t ? mn, I2 - 
 toitij ail our ^ewt, toitij ail cruu S^iuti > toitlj xx . 
 
 sx.-jg. 
 
 Rorn. x. 4, q. Gal. iii. 22. Heb. xi. 6. I Jo. iii. 2.3. v. 13. 6 Pfa.xxii.23. 
 xxxiii. 18. xxxiv. n. Prov. L 7. Matt, x. 28. Luke i, 50. a Cor. vii. i, 
 Phil, ii, is, Heb, xii, a8, 29, 7 Matt. xxii. 37, 
 
 all 
 
&8 The Principles of the 
 
 all our^feoul, anti toitlj all our fetrcngtlj : 
 
 x ' 
 
 cv to * CaHr 
 
 ' 
 
 * c . ' upon %im to * Honour Ijiss feolp jl2 
 E P h. v. 20. an tj tjjg Qftiorti v antJ to 6 feerbi him tculp 
 ; heff - v - all tlje SDagg of our Hi&. 
 
 3Pfa.ii. li. 
 
 xviii. 3. exv. 9, 10, n. Rom. xv. 12. 2 Cor. i. 9. i Tim. vi. 17. i Pet 
 iii. 5. 4 Pfal. xiv. 4. xviii. 3. cxvi. 2, 13, 17. cxlv. 18. Adls ii. 21. Rom. 
 x. 12, 13, 14. i Cor. i. 2. 5 Pfa). Ixvi. 2. xcix. 3. cxix. 140, 161, 162.1 
 Col. iii. 16. i TheflT. ii. 13. Heb. ii. 2, 3, 4. iv. 12. Jam. i. 21. 6 Pfal. iiJ 
 xj. c. a. Luke i. 74, 75. i Their, i. 9, 10. Heb. x. 19, iVc. 
 
 10. Q. What are the chief Offences that 
 may be committed againft this Part of thefrjl 
 Commandment ? 
 
 A. They are chiefly thefe : Firft, Athelfm, 
 and Infidelity^ whether it be Speculative, or 
 Practical; that is to fay, \vhether Men do 
 Really believe that there is no God; or live fo as 
 if they did ; without any due Worfhip of Him, 
 or Regard to Him. Next to thefe, all Unwor- 
 thy Opinions of G0</, or Bla/phemous Thoughts ,: 
 or^^r/^aginn Him. Such are the Thoughts, 
 and Speeches of thofe who not only deny the 
 Doctrine of the Blefled Trinity, or of the Di- 
 vinity of Chrijl and the Holy Ghojl, but make 
 it their Bufmefs to Expofe and Ridicule the 
 Belief of it. And, laftly, fuch are all thje 1 
 Heinous, but efpecialiy the Halitual Sins, which 
 Men fall into, and the Confequence of which 
 plainly fhews, either that they do not in good 
 Earneft believe the LORD to be their God, 
 or that they are yet to confider what that Belief 
 requires of them. 
 
 1 1. Q. \Vhat is the other Thing propofed to 
 Us in this Commandment? 
 
 A, Not to have any Other lefides the LORD, 
 for our God* 
 
 12. Q. Is there any Other God, befides the 
 LORD? 
 
 A, No, 
 
Chrtftlan Religion explained. 89 
 
 A. No, there is not, nor does this Com- 
 mandment at all fuppofe that there is. But 
 when thefe Commandments were delivered, the 
 World generally believed in, and worfhip>ed 
 Other Gods, befides the LORD; who was al- 
 inoft utterly forgotten by Them. And there- 
 fore it was highly necefTaiy that the Lord 
 fliould, in the very firft Place, caution his Peo- 
 ple againft this Folly and Idolatry. 
 
 13. Q. How many Ways may Men have 
 Others for their God, befides the LORD? 
 
 A. By as many Ways as they are capable of 
 fhewing, 'that They have Him for their God. 
 Namely, Firft by Thinking of them as God; ,Cor. viii. 
 and Secondly, by Worjhipping, and Serving, of 5> 6. xii. a. 
 them as fuch. EpK.il',,, 
 
 14. Q. Is it poflible for any Man who knows, iz. 
 and wormips the LORD, to have any Other 
 God befides him ? 
 
 A. So this Commandment evidently Sup- iKin. xi. 2, 
 pofes ; and fo indeed it may eafy enough be : ^4-^ 
 There being nothing fo unreafonable which 33,34. 
 an immoderate Superftition is not capable of 
 leading, fometimes even Wife Men into. And 
 therefore not only God here gives this Caution 
 to the Jews, but St. Paul in like Manner fore- 
 warns even the Chrijlians to whom he preach- 
 ed, to flee from Idolatry ; 1 Cor. x. 14. Comp. 
 1 John v. 21. and not to keep Company with a 
 Brother (that is, a Chriftian) who was Guilty of 
 it. 1 Cor. v. 11. 
 
 15. Q. How can this be: feeing He who 
 knows, and believes aright of God, mud know, 
 and believe, that there neither is, nor can be, 
 any Other God befides him ? ^ 
 
 A. Would Men always aft confidently to 
 their own Knowledge and Profeflion, it would 
 then indeed be impoflible for thofe who had a 
 Right Notion of God, to have any Other God 
 
 befides 
 
90 The Principles of the 
 
 befides Him. But as, in Other Cafes, Men 
 may know very well what their Duty is, and 
 yet Acl: contrary to it, fo it is certain that they 
 ot only may, but have done, in the Cafe be- 
 fore Us. In fhort, Whofoever gives Divine 
 Honour to any Being, does thereby profels that 
 Being to be God, as much as He who f wears 
 Allegiance to any Perfon, does, by fuch his 
 Aftion, Acknowledge that Perfon to he his 
 Prince. Now fuch an Honour, Religious Prayer 
 and Invocation, without all Controverfy, are. 
 Yet thefe the Church of Rome does pubiickly 
 and folemnly Pay to others, befides the LORD ; 
 and by fo doing, ihews to all the World that 
 She has Other Gods befides Him. 
 
 16. Q. What do you then fuppofe to be the 
 full Import of this Second Part of the prefent 
 Commandment ? 
 
 A. That we fhould neither Believe in, Ac- 
 count of, or Worfhip any Other, as God, be- 
 fides the LORD: Whether it be by For faking 
 Him, and Falling off all together to Idolatry; or 
 by Giving the Honour oi God to Any Other 
 Being, together with him. 
 
 SECT - XXIV - 
 
 *fl>*g' 1 . Q. WHAT is the Second Commandment ? 
 
 ou ^ alt llot malie to tw* 1 * an ? 
 
 rabeti 31maffe ? nor tlje %UmiZi0 of an? 
 t^at (&' in l^eaben abolie, or in tije 
 beneattj, or in ttje aaiatei: under 
 
 tlje Cartlj. C&ou 0ljait not boto Doton to 
 
 am a jealous C5oti, and toiC t tie 
 of tlje jrtitljer0 upon tlje CljilbUin unt3 ttje 
 ana fourth (Generation of tljem tijac 
 me, antt i])eto St^ercg unto tiioufan^ 
 
 ui 
 
Chnftlan Religion explained. \ 
 
 m tljem rtjat lote me, anti fee*p m# Com* 
 manDmentsf* 
 
 52. Q. How does this Commandment* &\$<tv from 
 the foregoing ? 
 
 A. The Defign of the Firjl Commandment was 
 to determine, and fet us Right in, the Objefl of 
 our Religious Worjhip; and to prevent us from 
 giving Divine Honour to any faefides the true 
 God. The Defign of This, is to direcl us in 
 the Manner of worfh'ipping Him ; that fo we 
 may riot only ferve the true God, but may ferve 
 him after fuch a Manner as he Requires, and is 
 moil fitting for us to do. 
 
 . S. Q. What is the full Import of this Com- 
 mandment ? 
 
 A. It is this: Firft. * That we muft not 
 make any Image of God, at all ; be our Defign 
 what it will in making of it. Nor, Secondly, 
 * That of any other Being ; with an Intention 
 to pay any Honour or Worjhip to it. 
 
 4. Q. JDo you think it utterly Unlawful to 
 make any Image at all oi God ? 
 
 A. It is certainly Unlawful, and is in many Lev, xl*. 4. 
 Places of Scripture exprefsly forbidden ; as being " XV1 * *' 
 highly difhonourable to the Infinite Nature, and 
 Majejly of God ; and of great Danger, and Harm 
 to Us. See Deut. iv. 1.5, J6, 17, 18. If a. xl. 
 18, &c. xlii. 8. Rom. i. 21. 23. 
 
 5 . Q. What think you of the Image Q^ChriJl ; 
 may not that be made without offending again it 
 this Commandment ? 
 
 A. Cbrlji being Man, as well as God, his 
 Body may certainly be aptly enough Repre- 
 fented by an Image ; nor would it be any Sin 
 io to do, provided that no Ufe were made of 
 any fuch Image, in any Part of our Re- 
 ligious Worjhip. But to Reprefent God the 
 father in a Graven Image ; to paint the Holy 
 Trinity, and that in fo profane a Manner as it 
 
 has 
 
S2 The Principles of the 
 
 has often been done in the Church of JKomr, is 
 certainly a Great Sin, and a Great Scandal;, 
 and tiire&ly contrary to the Intention of this 
 Commandment. 
 
 6. Q. Do you their look upon all Ufe of 
 Images in God's Service to be unlawful ? 
 
 DeuHv^ie' ^* * ^ account ** contrary to the Prohibi~ 
 Amos v. 26, tion. of this Commandment, and by Confe- 
 */ quence, unlawful. And therefore when Aaron 
 
 firft, and afterwards Jeroboam, ir.ade ufe of them 
 for this Purpofe, we find how highly God re- 
 fented it ; and with what Deteflation it is con- 
 demned in the Holy Scriptures. Exod. xxxiu 
 7, 8, 21, SO, &c. 1 Kings xii. 30. xiii. 34. 
 Pfal. cvi. 19, 20, 21. 
 
 7. Q. What fay you to the Praftice of the 
 Church of Rome in this Particular ? 
 
 A. It is Scandalous and Intolerable : There 
 having never been greater Idolatry committed 
 among the Heathen in the Bufinefs of Image- 
 Worjhip, than has been committed in that 
 Church, and is, by public Authority, flill prac- 
 tifed by it ; efpecially in the Ceremony of their 
 Good- Friday Crofs-Pf'orJhip. 
 
 8. Q. Do you think they are fo foolifh as to 
 w orfhip the Croft; or is it Idolatry to worjhip 
 Chnjl in PRESENCE of the Crefs? 
 
 A. If we may either believe their own Words, 
 or judge by their A&ions, they Adore the Croff, 
 as well as 'Chriji^ and Both alike, and with the 
 fame Worfhip. As for the new Pretence of 
 worjhipplng Chrijl In PRESENCE of the Crofs, 
 it is a mere Delufion, contrived only to cheat 
 ignorant People : And carries juft as much 
 Senfe in it, as if you fhould aflc, whether it 
 were lawful to fay your Prayers in PRE- 
 SENCE of a Pojl; or to write a letter in the 
 PRESENCE of a Candlejlick: the Nonfenfe of 
 which there is no one b dull as not to difcover* 
 
 9. Q. 
 
Chriftlan Religion explained. 93 
 
 D. Ct. What is the Pofitive Duty required of 
 Us in this Commandment? 
 
 A. To worjbip God after a Manner fuitable 
 to his Spiritual Nature; Jo. iv. 24. G*d is a 
 Spirit ', tfW Tfej //>#/ wor/hip Him, mujl worjhip 
 Him In Spirit and In Truth ; that is to fay, with 
 Sincerity, Love, and Purity of Heart ; with the 
 inward Devotion and Fervour of the Mind, 
 without which the outward Exercifes of Prayer 
 and Adoratidn will be of no Worth. 
 
 10. Q. How has God enforced thefe Com- 
 mandments ? 
 
 A. He has done it after a very fingular Man- 
 : By declaring, 1 ft, 'I hat he is ^jeahus God, 
 Exod. xxxiv. 14, and will not fuffer his Glory to 
 be given /$ Another ; neither his Praife to Graven 
 Images* Ifa. xliii. 8. But, 2dly, will Vijit this Deut. riii. 
 Sin not only upon Thofe who commit it, but J 9* 
 on their Pofterity alfo, to the Third and Fourth 
 Generation. As on the other Side, Sdly, To pfal. cir 
 Thofe who are Careful to Worfhip Him as they *3 14- 
 ought *o do, He will fhew abundant Mercy in 
 his preferu Time ; and in the World to come, 
 ^ive i. hem Life Everlafting. 
 
 1 1 . Q. Can it confift with the Juftice of God 
 7 puxijb One Perfon ior the Sin of Another? 
 
 A. No certainly, nor does God here threaten 
 ny fuch Thing. But God, who is the great 
 JLORD of the vhole World, may fo punifh 
 Man for his Sins, that the temporal Evil of 
 t {hall reach not to Himfelf alone, but to his 
 jPoilerity alfo. As in t!>e Cafe of High-Trea- 
 "on, the Father, by forfeiting his Honour and 
 "iftaie, brings the 111 Confequence of his Crime 
 jpon his Family, as well as upon himfelf; 
 md the Prince, by exafUng the Penalty of 
 he Law, may juflly be faid to Vijlt the 
 Children , for the Offence which the Father 
 Committed. 
 
 17. 2. 
 
P4 The Principles of the 
 
 12. Q. How then do you underfland this 
 Part of tire Commandment ? 
 
 A. God had, in general, promifed to the 
 Jews temporal Bleffings, to Encourage their Obe- 
 dience ; and had denounced prefent Evils again ft 
 (hern, to keep them from Sinning. But to let 
 a particular Mark of his Indignation upon the 
 Sin of Idolatry^ He thought fit to declare, that 
 if they offended in this Matter, He would not 
 iK'mgsxi. only feverely punifh them Himfelf, but would 
 33> 34- deliver them up into the Hands of their Enemies, 
 - **> * 3 > who fhould Opprefs both Them and their Ch.l- 
 *o' S '' dren after them. Whereas, if they continued; 
 aKingsxxii. firm to his Worfhip, though otherwife they 
 17. -xxiv. 3. fj lou ) c i be guilty of many lefler Crimes, yet he 
 
 Comp. xxi. . . V. A i rr r i i- i_ 
 
 3 would not cait them off from his ravour; but 
 
 Ism. v. 7. on the contrary would blefs both Them, andl 
 their Pofierity, with Plenty, and Profperity, all] 
 their Days. This I take to have been the) 
 literal Meaning of the prefent Denunciation ;j 
 and how exactly it was made Good to them,; 
 their Hiftory lufficientiy declares to Us. 
 
 1:3. Q. May this be, in any wife, Applied to 
 Us Now ? 
 
 A. Thus far it may, To teach us how heinoui 
 
 i Cor. vi. 9. the Sin of Idolatry is ; how Odious in the Sigh| 
 
 Gal. v. 20, o f Q. fc)( j . how worthy of his Vengeance. The 
 
 Rev xxi. 8. ^ ews were > ^ n tt&tt whole Eftate, a Figure to 
 
 xxii. 15. us: As therefore God threatened that he 
 
 would, with the utmoft Severity, Require this 
 
 Sin of Them ; fo mod certainly he will Re3 
 
 quire it of Us ; It may be in this prefent Life, 
 
 but without all Controverfy in the Life whica 
 
 is to Come. 
 
Chrlftlan Religion explained. 95 
 
 SECT. XXV. oftoKrg 
 
 God' s Name 
 
 1. Q. WHAT is the Third Commandment? 
 
 A. ^Etjott flwlt not tafct tlje $amt o tlje 
 9L9D3R9D tjj* (!5oti in Slain, &c. 
 
 2. Q. What is the Defign of this Command- 
 ment ? 
 
 A. To fecure that Honour we ought to pay 
 to God, by a reverend Elteem of whatfoever 
 relates to Him. 
 
 3. What do you mean by the Name of 
 'od? 
 
 A. I underftand thereby God Tlimfelf^ and 
 vhatloever has any immediate Relation to Him, 
 
 al. xxix. 2. Deut. xxviii. 58. 
 
 4<. Q. When may we be accounted to take 
 
 'c'/'j Name in Vain ? 
 
 A. When we make mention of God, or of 
 my Thing winch belongs to Him, Rafhly, and 
 rrcverently : In a Way that is not fuitable to his 
 Divine Honour, and Majefly ; nor to that De- 
 'erence we ought to pay to his Sovereign 
 Power, and Authority over Us. 
 
 . Q. Upon what Occafions efpecially, may 
 
 :>d's Name be made Ufe of by Us ? 
 A. Chiefly on thefe Three; In * Swearing, 
 * Vowing: * Praying: And in all thefe it may 
 be, and oftentimes is, taken in Vain. 
 
 6. Q. When may we be accounted to take 
 God's Name in Vain, by ufing it in Swearing? 
 
 A. When \vcjwear Fal/Jy : Lev. xix. J. 
 1 Whether it be by a politive aflerting of what J Ifa. xlviii. 
 is Untrue ; 2 or by Tricking, and Equivocating, * 
 in what is in fame Refpeft true; though not in xpfai'xxYv 
 that, in which we would be underftood to Swear. 4. 
 dly, When we fwear Needlefsly ; where either Mat * v - 34 
 the Matter was not of Moment enough to juf- &c ' 
 tify the Solemnity of an Oath, or might have 
 
 been 
 
The Principles of the 
 
 been fnfficiently determined without One. Of 
 which Kind are the greatelt Part of thofe volun- 
 tary Oaths, which are fo frequently Ufed by 
 Profane Perfons in their common Difcourfe, 
 3dly, When we Swear Rafhly^ but efpecially in 
 Matters of Prcmlje ; in which we are moft ex- 
 pofed to the Danger of Perjury. And, 4tkly, 
 When we Swear irreverently : Whether we take 
 an Oath carelefsly and lightly, and without due 
 Regard to the Honour of God's Name, Oiirfelves ; 
 or Adminifler it fo to Others. 
 
 7. Q. What do you think of thofe who 
 Swear not only by the Name of God; but by 
 that of fome Creature, fuch as the BleJJed Virgin^ 
 or the like Saint? 
 
 A. I think it to be, without all Controverfy, 
 
 Sinful: as giving that Honour to die Creature 
 
 which is only due to the Creator. And fo God 
 
 himfelf declares that he accounts it : Dent. vi. 
 
 13. Thou Jkalt fear the LORD thy God, and 
 
 jerve him : and foalt Jwcar by his Name ; Ye 
 
 fhall not go after other Gods. And again, Dcuf. 
 
 x. 20. Thou /bah fear the Lord thy God; Him 
 
 JhftJt thou ferve, and to Him Jbalt thsu cleave, 
 
 and f wear by his Name. 
 
 And when, in Procefs of Time, that People 
 began to do 01 her wife ; the Prophet Jeremy tells 
 us how heinouily God refented the Affront that 
 was thereby put upon him : Jer. v. 7. How Jhali 
 I pardon theeJQr this ? Thy Children haveforfaken 
 me, and /worn by them that are no Gods. And 
 again, Amos viii. 14. They that j wear by the Sin 
 y Samaiia, and Jay, Thy God, Dan, liveth; \ 
 and The Manner ^/'Beerlheba Jivetb : Even they 
 Jhail Jall^ and never rife up again. Comp. Jojh* 
 xxxiii. 7. Jer. xii. 16. Zcph. \. 5. 
 
 8v Q. How does it appear that to Szvear by 
 any Creature, is to give to that Creature by whom ; 
 we Swear, the proper Honour of God ? 
 
 A. The 
 
Chrijiian Religion explained. 97 
 
 A. The very Nature of an Oath declares it : 
 Which fuppofes the Perfon whom we Swear by, 
 to be capable both of difcerning the Truth ^ or 
 Faljhoodi of what is Sworn, and the Sincerity or 
 Injincerlty, with which we Swear; and allb of 
 Punifhing us for our Perjury, if we Swear Other- 
 wife than we ought to do. All which are Ac- 
 ions proper to God alone, and above the Ca- 
 )acity of any Creature : And therefore being 
 fcribed to One who is not God, mull needs 
 ;ive the Honour due to God alone, to that Per* 
 on by whom we Swear. 
 
 9. Q. Is it lawful to Swear in any Matter of 
 Moment : if we take care to Swear in fuch a 
 Vlanner as we ought to do ? 
 
 A. It has been the Opinion of many Good 
 Men, that we mould decline all Voluntary Swear- 
 ng, even in Matters of Moment, as much as 
 Day be : And that for fear of Perjury, which is 
 
 Sin of a very heinous Nature. Yet if we aie 
 squired to do it by fuch whom we ought not 
 o difobey, and do it Faithfully and Reverently, 
 In Truth , in Judgment, and in Rightcoufnejs, 
 Jer. iv. 2. it is both an A6t of Religious Wor- pf a , X7 . ^ 
 hip ; and for the Glory of God ; and upOH 
 )oth thofe Accounts undoubtedly Lawful. Nor 
 lid our Saviour ever intend to forbid Swearing 
 iltogether ; but only to ReRrain all Voluntary 
 mcl Needle] s Uje of it in (Common Converfation ; 
 and to keep Us, when we do ovvear, to the 
 loing of it only by the Name of God, and not 
 yy that of any Other Thing, or Ptrjon. See 
 Matt. v. 34, &c. 
 
 10. Q. How may God's Name be taken in 
 Vain by Vowing? 
 
 A. * By Vowing to do any Thing which may judg. xi. 39? 
 lot lawfully \& fulfilled : * By Vowing that which 3 1 * 
 we are not Able to fulfil : * By Vowing Ra/hly, 
 and Ir.difcmtly, what though we fhould be Able 
 F to 
 
Principles of the 
 
 to fulfil, might yet much better, and more 
 prudently have been let alone : * By Vowing 
 any Thing for a Jong Time to come, it may be tor 
 One's whole Life; and of our future Capacity 
 to make good which hereafter, we cannot, at 
 the prefent, judge. And laftly, * By accuftom- 
 ing ourfelves to Vow frequently ; which muft ne- 
 ceifarily expofe Us to the Hazard of not per- 
 iorming our Vows. 
 
 11. Q. Would it not therefore be advifeable 
 not to make any Vows at all ? 
 
 A. It cannot be doubted but that if a Vow 
 
 be duly Made, it is not only Lawful but Ac- 
 
 teptablc to God. But then, that it may be fo, 
 
 \ve (hoiild take heed ; Ijl, Not to Vow upon 
 
 Every Occaiion ; but when we have fome con- 
 
 fiderable Motive to engage Us to the doing of 
 
 it. Zdlly, To fee that what we do Vow, be in 
 
 itiell Good ; fit for Us to Vviv, and for God to 
 
 Deut.^xui. Attept. 3dly, That we be fure not to Vow any 
 
 PiUinUxVi! Thing, but what we are in a Capacity to fulfil. 
 
 313, 14. EC clef. v. 4, 5. When tbou vowcfl a Vow unto 
 
 Prov.xx.25. GiJ~ defer not to -pay it; for He hath no Pleafure 
 
 in Fools ; pay that which thou hajl Vowed: Better 
 
 is it that thou Jhouldji not Vow, than that thou- 
 
 Jhouldjl Vow, and not Pay. 
 
 12. Q. When do we take God's Name in 
 Vain, in Praying? 
 
 Jam. iv. 3. A. * When we Pray, without minding what 
 we are about : * When we pray for fuch Things 
 as we ought not to pray for: * When in our 
 
 Matt. vi. 7. Prayers we.ufe vain Repetitions of God's Name, 
 without Need, and againft Reafon. But ef- 
 pecially when we join the Name of any Crea- 
 ture with that of God, in our Prayers, as the 
 Papifts in many, or rather moil, of their 
 Prayers do. 
 
 13. Q. Are there not Other Ways of taking 
 God's Name in Vain, befides thofe we have hi- 
 therto fpoken of ? 
 
 A. There 
 
Chrijtian Religion explained. 
 
 A. There are feveral Other Ways : * By pro- 
 fane Curfing, as well as Swearing: * By any 
 light and unfitting Ufe of God's Name, in our 
 Common and Fain Conversation : * By all Lewd 
 Atheiftical Difcourfe: *By Blafpheming, or fpeak- 
 ing reproachfully of God, or his Religion : By 
 
 * Murmuring againft him: ' By Ridiculing, Levxxiv.iS 
 Abufingi or other wife Profaning his Holy Word : i Kings xix. 
 
 * By Defpijing, or Expojing his Minijlers, upon *~^ x ... 
 the Account of their Funftiw, and as they 13 . 
 Hand Related to him : * By an Irreverent Be- Luke viii. 
 haviour in his Public Service ; in the Ufe of his j*; 
 Prayers, and Sacraments : In ihort, * By a Con- 
 temptuous treating of any Thing in which his 
 
 Name and Honour are concerned. 
 
 14. Q. What does this Commandment pofi- 
 lively Require uf Us ? 
 
 A. '(Eo Bottom* (Soli's %olg $ame attti pr a . *ci*. <?. 
 
 CxIlOrtl t To employ our Tongues to his Praife, HJ- \ x vi. 2. 
 and Glory: Never to make Mention of God, ^^ tt iv v 2 ^ 
 or of any Thing which relates to Him, without jCor. x. 31! 
 a- Religious Reverence: And to ufe our Utmoft Col. is^ 6. 
 Endeavour, upon all Occafions, to keep up the Heb x:l ' i8 
 Reputation of Religion ; and the Refpecl: which 
 is due to Holy Things, for the Sake of God, and 
 as they have Relation to Him. 
 
 L"). Q. How hath God threatened to punifh 
 Thofe who break this Commandment? 
 
 A. ^Ije HOE2D toill not fjofo Ijint 
 C5uiitlcf0 tljat taker!) lj(0 j|5ame m (Haia^ 
 
 16. Q. What do you underftand thereby ? 
 
 A. That he will feverely punifli fuch Sinners, Lev.xxiv.& 
 and not fuffer his Name to be Profaned by Them, 2 Sam. xii, 
 without bringing fome Exemplary Vengeance ^ xi ^ 
 upon them, for fuch their Prefumption. a Kings xix. 
 
 17. Q. If this be fo, how comes it to pafs, 22, 23, 28, 
 that fuch Perfons do oftentimes efcape without |*> 35; 
 any fuch Exemplary Mark of God's Vengeance 
 
 Them ? 
 
 F 5 A. We 
 
JOG The Principles of the 
 
 A. We are not to call God to account for 
 his Actions. It is enough that he has a (Tared 
 us, that He will not hold fuch Perjons Guilt- 
 kfs ;- And that therefore every fuch Sinner, 
 muft either repent, in a very fmgular Manner, 
 of his Offence in taking God's Name in Vain, 
 or he fhall afTuredly he punifhed with an ex- 
 traordinary Severity for it ; either in this Life, 
 or in the other. . 
 
 O/tbeCbnf. SECT. XXVI. 
 
 tian Ou0- 
 
 tbe Santfif- * Q- WHAT is the lad Commandment of 
 
 tafion of n. the Fir ft Table ? 
 
 A. l&ememtier tljat tfjou fceep l^ol? tije 
 a&fra$--3Dag, &c. 
 
 2. Q. \V hat do you mean by the Sabbath Day ? 
 A. The Commandment it Tel f explains it : 
 
 It is a Seventh-Day of Reft, after Six of Work 
 and Labour: S^fr 2Daj?0 fl[)alt ttjOU lafcOttr 
 
 ana 60 all tljat tljou jjaft to 60- but tije 
 icntlj 3Dap is tije fe-abbatlj of tljc 
 tljv C5oti; 3|n it tljou tljait Do no 
 of aaiork. 
 
 3. Wherefore did God eflablifh a Seventh 
 Day of Rt/l, after Six of /%r and Labour ? 
 
 A. In Memory of his having Created the World 
 in Six Days ; arid on the Seventh ID ay Rejled, or 
 Ceafed from Creating it: And to keep up 
 thereby the Memory of his being the Creator 
 of the World ; and to engage Mankind Tolemnly 
 to acknowledge, and worfhip Him as fuch - 
 
 JF or in feu; 2Da^0 tije ?L^DE2D ma6t tyt^ 
 bcn anu Cart^, tlj^ feea, an6 all tljat in 
 t^cm i, anti Eeffefl t|je fetD 
 to^erefore tije %C>E2D ^BlttteD tije 
 
 4. Q. Wat 
 
Chnjtlan Religion explained, 101 
 
 4. XJ. Was this Command given by God to 
 Mankind from the Beginning of the World ? 
 
 A. So Mojes tells us, Gen. n. , 3. And it 
 is not to be doubted, but that accordingly fuch 
 a Sabbath did continue to be obferved, fo long 
 as any Senie of true Religion remained upon 
 the Earth. 
 
 5. Q. How then did it become Needful for 
 God lo Renew it again in this Place ? 
 
 A. As it was needful lor him to Renew many 
 Other Precepts, which yet were certainly both 
 given by him, and Obferved in the World, 
 long before. No body queilions but that Ada)n 9 
 and his firit Defcendants, both knew and \vor- 
 fhipped the True God ; yet this was provided 
 for again Now. So immediately after the 
 f/W/, the Law again 11 Murder was folemnly 
 prwilgtd\ Gen. ix, G. Yet neverthelels the 
 fame Command was here again Repeated. As 
 for the Cafe before Us; as Men lived farther 
 off from the Creation^ and Wickednefs pre* 
 vailed over the Face of the Earth, and the 
 true Worjhip of God was corrupted by almoft 
 an Univerfal Idolatry \ fo was the Solemn Day 
 of his Worjhip neglected likewife. And though 
 it may have in fome Meafure been revived 
 after the Flood, and continued in fome Part 
 oF Abraham's Family, yet in their Egyptian 
 Slavery it was utterly abolifhed ; fo that the 
 very Memory of it feems to have been loit 
 among them, 
 
 6. Q. When did God renew this Command 
 to Them ? 
 
 A. Prefcntly after their pafling through the 
 Red Sea, Exod. xvi. 5. when he began to give 
 the Manna to them. For then he command- 
 ed them to gather it every Morning for Six 
 Days; but on " the Sixth Day to provide a 
 double Quantity for the next Day ; becaufe that" 
 F 3 thereon 
 
1 02 The Principles of the 
 
 thereon they fhould keep the Sabbath to the 
 LORD, and no Manna fhould fall^ or be ga- 
 thered upon it, ver* 22, to 2/5. 
 
 7. Q. On what Day of the Week did that 
 Sabbath-Day happen ? 
 
 A. On thdt which They from thenceforth 
 Obferved for their Sabbath-Day, and which 
 a n { w e r s y t o our Saturday. 
 
 8. Q. Was that the fame Day on which God 
 Rejled from the Creation^ and which he had be- 
 fore Commanded Adam to keep in Memory of 
 it? 
 
 A. That we cannot tell : By the Providence 
 of God (o it may have been ; but that it was fo, 
 God has not declared to Us, nor is it pofiible 
 for Us, (without a particular Revelation) to 
 come to the Knowledge of it. That which is 
 more certain, is, that God defigned this Parti- 
 cular Day to be kept by the Jews, in Memory of 
 lus final Deliverance of them out of their Egyptian 
 Slavery, by dellroying, on that Day, Pharaab 
 and his Hojl in the Red Sea ; and'of his Mira- 
 culous feeding Them with Manna in the Wil- 
 tiernefs. For which Reafon it was that He 
 Required that firidt Reft of them upon it ; of 
 which we read : Exod. xxxi. 12, 14, &c. Neb. 
 xiii. 15, 17. IJai. Iviii. 13. that thereby they 
 might both keep up the Memory oi the hard 
 Work they had been held to, during their 
 Abode in Egypt, where they were not. fuflfered 
 to Re/I on the Sabbath-Day ; and be the more 
 engaged to fervethat God, who iiad fo wonder- 
 fully delivered them from that wretched Eftate. 
 
 t). Q. How then, upon the whole, are we 
 to confider the Jcwifa Sabbath, here eiiabhihed 
 .by God ? 
 
 A. It is evident from the feveral Reafons 
 given for it, in the Command itfelf, that it 
 jriiuil be confidered in two different Relpefts : 
 
 \ft> 
 
Chriftian Religion explained. 103 
 
 Ijl, As a Day to be kept Holy by Them in 
 Memory of the Creation: Exod. xx. 11. and 
 to declare themfelves thereby to be the Wor- 
 fhippers of that God, Who Created the Heaven 
 and Earth: And to this End, they were Re- ^ 
 quired to Obferve a Seventh Day of Reft, alter 
 Six of Labour ; becaufe God wrought Six Days, 
 and Railed the Seventh. And, Zdly, as a Day 
 to be Obferved in Memory of their Egyptian 
 Bondage, and of God's delivering them out of 
 it : Deut. v. ]. And thus the Jews were tied 
 to obferve not only the Proportion, but the 
 very Day of the Week too ; as being that Day 
 on which they had p<> (Ted the Red Sea, and fo 
 were fet entirely free from their Slavery. For 
 which Reafon alfo they were obliged not only 
 to worflyp God upon it, but moreover to ab- 
 jlaln from all bodily Labour ; and that under 
 the Pain ofD^ath, Exod. xxxi. !<?, tsfr. Num* 
 
 YV ^ > 3n 
 A V . 9. v , O\J 
 
 10. Q. How far do you fuppofe this Com- 
 mand Obliges Us now ? 
 
 A. As much as ever it did the Jews, though 
 not exaftly after the fame Manner. We Wor- 
 fhip, as they did, that God who in Six Days 
 Created the Heaven, and Earth*, the Sea, and 
 all that in them Is, and Rejlcd the Seventh D.'.y .- 
 and in Acknowledgment thereof, We ft and 
 obliged, with Them, to keep a Seventh Day of 
 Reft, after Six of Labour. But then as they 
 Worfhipped this God under the peculiar Cha- 
 rafter of the God who brought them out of the 
 Land of Egypt, out of the Houje of Bondage ? 
 fo were they determined to take that particu- 
 lar Day, the Seventh of the ffi'eek, lor their 
 Sabbath, upon which he completed their De- 
 liverance; and rlriftly to abjlain from' all bodlh- 
 Labour upon it. Now, in this Refpeft, we 
 differ from them.. We Worfhip God, the 
 -F 4 Creator, 
 
104 The Principles of the 
 
 Creator of the World, under a much higher, 
 and more divine Character; as he is our Father, 
 and Deliverer* by Jcfus Chri/l our Lord : \Vlio 
 upon the fir ft Day of the ffieek, Rofe from the 
 Dead, and thereby put an End to the Jewi/b 
 jDifpenfation. And in Teflimony hereof, we 
 keep the Fir/I Day of the Week for our 'Sub- 
 Lath ; and fo proiefs ourfdves to be the Servants 
 of the True God, through the C&veftant whidi lie 
 h.js been plea fed to make with Mankind, in 
 Chr[ft Jej'us our Lord. 
 
 11. Q. Upon what Authority was this Change 
 of their Sabbath-Day made? 
 
 A. Upon the gr.eateii that can be de fired : 
 The Rea fon of it has been already mentioned ; 
 17s. C/jrJ/Ts R'tfing on this Day from -the DC ml. 
 A! ^.. scr j J' The Thirg iffeii was i!';r,e by the dpjllcs, who, 
 1,2.' no doubt, had in this, as in all the Reit that 
 ,Kev. i.-io. they did, in Purfuance of their Office, the 
 Direftion of the Holy Ghcjl* And as for the 
 Jewifh Sabbath, which is the Seventh Day, he- 
 fides that the Ground of it does not concern 
 Us; St. Paul fpeaks of it as ceafing together 
 with the Law, no lefs than the New Moons, or 
 Meats and Drinks > prefcribed by the fame Laiv 9 , 
 Col. ii. 16. 
 
 12. Q. How are we to keep our Sabbath-Day? 
 Jer.xvii.24. A. We are to confecrate it to a Religious Rejl, 
 Ifa. iviii. 6, * By attending upon the Public Service and 
 A6hxiii27 P ravers of the Church ; * And hearing God's 
 xv. 21. xvf. Word Read, and Preached there: * By par- 
 is- xx. 7. ticipating, as we have the Opportunity, of the 
 i^Cor. xvi. Jf iy Sacrament : * By private Prayer, Medita- 
 tion, and Reading : * By Works of Charity and 
 Mercy; * By taking all the Care we can to 
 improve our Own Piety, and to help Other Men 
 in the enlivening of theirs. 
 
 13. Q. IsallW///> Labour forbidden to Us 
 upon this Day? 
 
 A. No : 
 
Chriftian Religion explained. 
 
 A. No, it is not : Works of Charity and 
 jffceffity, may certainly be done upon it. But 
 as for all Works oiGain-t all fuch DiverGons 
 or Entertainments, as are inconfiftent with the 
 Religious Defign of the Day, or may be apt 
 to give Offence to any Serious and Good Men; 
 they ought, without Queftidn, to be avoided 
 ^uport it. 
 
 14. Q. What \sforlldden by this Command- 
 ment ? 
 
 A. To ncgleft* *\M\ profane the Sabbath: Not 
 to employ it to the Honour, and Service of God\ 
 much more to fpend it in Idlcnefs, and Pleafure* 
 in Sin, and Debauchery ; as too many wicked 
 Perlons are apt to do. 
 
 1.5. Q. Is there any Thing farther Required 
 of Us, in order to the full Obfervance of this 
 Commandment ? 
 
 A. Tin's only ; that we be careful not only 
 to Santtify the Sabbath-fidy Ourfelves, but do 
 fee that All who belong to Us, do likewife. For, 
 for thefe alfo, the Commandment tells Us, we 
 are to anfwer : 3Jtl it tOjOtl fl&alt tJfl 110 
 
 ner of flfliorfe ; ^ott, nortljp &on. noc 
 2Daugijtcr; tljp fl^aiu&fctiant, nor 
 S^ajti'-Btrtiant^ tijp Cattle, nor tlje 
 pr tljat is toitf)fn tijp dPategf* And 
 
 now the Piety of our x Own Laws hath provid- 29 Car. II. 
 cd for the better Obfervation of this Day; we cap-, 7., 
 ought, in Obedience to them, as well as out of 
 Confcience towards God, not only to be care- 
 ful of Ourfelves, and Families, but to bring all 
 Others, as much as in us lies, to a due Regard 
 of it : If not out of Duty towards Him, whofe 
 Sabbath it is ; yet to avoid that Puntjbment 9 
 which the Civil Magiftrate is to inflift on thofe 
 who defpife, and'profane it. 
 
 F S SECT, 
 
106 The Principles of the 
 
 Cf,urDu,y SECT. XXVII. 
 
 towards our 
 
 Ne-gbbour-y i. Q. WHAT do the Commandments of the 
 ^11^- Second Table Re/peft ? 
 ,wur <wtick A, Our Duty towards eur Neighbour. 
 we owe to g. Q. What is the General Foundation of 
 """ our Dut y towards onr Neighbour ? 
 
 fwn a0 9|pftlf , anS to &o to 
 ulD ffie? fijoulti no unto 9!e* 
 
 The one of which (hews what that Inward Af- 
 bighcr Rank fe ft ion is, which Every One ought to have for 
 or a greater hi s Neighbour; the Other, how we ought to 
 tibDutiH of R e g u ' ate Q ur Outward A ft ions y towards Each 
 fucb Ptrfont, other. Matt. xxii. 39. vii. 12. 
 
 #. Q. [ s a Man obliged, in all Cafes, to Da 
 all that for his Neighbour which he would de- 
 fire his Neighbour fhould Do for Him ? 
 
 A. Yes, certainly; provided the 
 rightly Hated, and duly limited, by Us: Other- 
 wife it may prove a Snare, rather than a Guide 
 to Us. 
 
 4. Q. How then do you fuppofe that this 
 Rule is to be Underjlsod by Us ? 
 
 A. We muft lirit fet Ourf elves in our Neigh* 
 tour's Place, and then put it to our Conferences;, 
 Were his Cafe our ewn^ what would we del ire 
 that one, in our Conferences, fhould Do for\ 
 Us 9 and then conclude, that We ought to Do 
 the fame far him. Thus/ for Example, If a 
 poor M<m ojk an Alms of Us ; we muii not 
 think that we are at Liberty to refufe him,, 
 becaufe We neither need, nor define, that Any 
 One mould Relieve Us : Bat we muft bring his- 
 Cafe home to Ourfelves ; and fuppofe that we 
 were in his Circumjiancej, Poor and Destitute;- 
 would we not then think it reafo'nable, that one, 
 in Our Circunijlanccs, mould Relieve Us? ancL 
 that will {hew Us, that therefore we ought to 
 him*. 
 
 S. Q. But 
 
Chriftian Religion explained. 
 
 5. Q. Bat mu ft we then, after fuch a Change 
 of CircumJlanceSy abfolutely Do to Others, what- 
 foever we would, in the like Circumftances,. 
 defire, that they fliould do to Us ? . 
 
 A. I do not fay that neither : Men may dcjire 
 what is Unlawful, and then in Cmfcience of our 
 Duty to God, we mud deny them. They may 
 defire what is Unreafonable, or may be greatly 
 Inconvenient to Us ; and in fuch Cafes, though: 
 we owe a Duty to our Neighbour, yet we muft 
 Remember that we Owe a Duty to Ourfclvcs 
 too, and mud confider our Own Interejl's, as 
 well as thofe of Our Neighbour. If a Man- 
 fliould fall into fuch Circum fiances, as to need 
 my telling of a Lye, or Forf wearing myfclj\ to- 
 bring him fafely out of them ; though I fh mid 
 be fo Wicked as to defire, in the like Cafe, that 
 Another would do the fame for Me, yet 1 am not 
 therefore Obliged by this Rule, to do this for 
 him ; becaufe neither ought I to defire fuch a 
 Thing of Another, nor ought any other io defire 
 it of Me, or Do it for Me. 
 
 Again., mould a Man defire me to be bound 
 with him for a confider able Sum of Money ; which-. 
 I cannot pay, without great Damage to myfc/f,. 
 and Prejudice to my Family: Though IfhoiihK 
 perhaps wifh, that I had the fame Occafion (hat 
 this Man has, Another would be bound for Me ;: 
 yet becaufe the Defire is Unreafonable, and fuch 
 as in Duty to myfelf\ and my Family^ I ought not 
 to comply with;, neither am I obliged,, by Vir- 
 tue of tins Rule, to anfwer hisDefiies in it. 
 
 6. Q. What then do you take to be the true: 
 Import of this Rule?- 
 
 A. That whatfoever I could jufily,- and rea- 
 f&nably Defire ot Another Man, in my Circuni-- 
 Jlances ; and it would become him, in > Charity,., 
 to do for Me ; the fame I ought to do for my 
 Neighbour:- And thereby make, it manifelt,., as- 
 S 6, && 
 
108 The Principles of the 
 
 the Other Rule direSh, that I do, indeed, Love 
 him as myfelf. 
 
 7. Q. To how many Commandments has 
 God Reduced our Duty towards our Neighbour? 
 
 A. To Slx\ which make up the Whole of 
 - the Second Table. 
 
 8. Q, What is the Firfl of Thefe ? 
 
 A. %onour % fattjer, an&tijp 
 ttiat tljj? 2Dap0 map he longm tlje 
 toljtd) tlje ?L<DK3D ittjp C5otJ jyibetj) 
 
 9. (J. What is the proper Extent of this Com- 
 mandment ? \ 
 
 ^. It exprefsly Regards only o&r Natural 
 
 Parents; But the Reafon of it extends to all 
 
 Sorts of Perfons who are, in any Refpecl, our 
 
 Superiors, and to whom we owe any Sb&ular 
 
 Honour upon that Account : And to the moft 
 
 Gen.xiv 8. of which the very * Name of Fathers is given in 
 
 3obxxix.i6. the Holy Scriptures. 
 
 10 xviii.%. 10 - Q- What are the chief Relations, to which 
 aK.in.ii.T2. this Commandment may be Referred ? 
 *;.?3-vi.2i. A. They are efpecially thefe following: 1. Of 
 a'.is. Children towards their Parents. 3. QtStofyfi* 
 .i^ towards thofe who are in Authority over Them. 
 3. Of Scholars towards their Governors. 4. Of 
 Ordinary Cbrijlians towards their Ministers. 
 5. Of Servants towards their Majlers. 6. Of 
 Wives towards their liufbands. 7. Of Younger 
 Perfons towdras the Aged. And, 8. Of thofe 
 who are in a lower Degree, toward* fuch as are 
 in a higher Place of State and Dignity* 
 
 11. Q. Does not this Commandment Require 
 forne Return of Duty from thofe who are, 
 upon any ot thefe Accounts, to be Honoured 
 by Us? 
 
 A. In the Equity of if, it certainly does : 
 And therefore as it is Our Duty to Honour Them> 
 fo it is no lefs their Duty to behave themfelves, 
 as their Relation requires, towards Us. 
 
 9 12. Q. 
 
Chriftian Religion explained. 
 
 12. Q. What do you mean by Honouring of 
 fuch Perfons? 
 
 A. Not a bare formal Refpeft ; but, with that, Kph.vi. i,.2. 
 
 all that Love, Duty, and Obedience ; all that Coi-iii.^o, 
 
 Help, and Service; which they may juftly ex- j^ n ^g V ' 3> 
 
 peel: from Us, and which our own Reafoa tells vi. r, 2 . 
 
 Us, we ought to yield Them. lPet - *7 ; . 
 
 13. Q. What are the Particular Duties which 
 are required of Children towards their Parents ? 
 
 A. <n$ Hofce, tmour, ano Succour, i>*-.2. 
 rijeir jFarljcr, anfi 9j?otljei*: TO obey their ] UL " V1U 
 
 Orders, and Bear with their Infirmities, and p rov> \ t g^ 
 Submit to their Correflion. To promote their *xx. 17- 
 Comfort, and Welfare, by all fitting Means ; M ^ tt ^* 4 ' 
 and if they Need, and their Children are Able, Mar.vTuTo, 
 to Provide for, and Support Them. 13- 
 
 14. Q. Are all thefe Duties to be equally paid / E ^-. vi - 1 ' 2 - 
 i_ i r ^ i y r Coi. jj,. 20> 
 
 to both our Parents r i Tim. v. 4 . 
 
 A. They are ; and that by the exprefs Words 2 Tim. iii. 2. 
 of the Commandment, Honour thy Father and 
 thy Mother. Comp. Prov. i. 8. vi. 2O. Eph. vi. 2. 
 
 15. Q. What Pveturn of Duty ought Parents 
 to make to their Children? 
 
 A, It is their Duty to breed them up Care- Deut.lv. 10. 
 
 fully whilft they are young; Virtuouily and vi - 7- xi ;. J 9- 
 
 Religioufly, when they are capable -of difcern- 24*^""" 
 
 ing between Good and Evil. To love them- : 14. 
 
 To Provide, according to their Ability, for kukex-F. u. 
 
 them : To bringr them up to forne honeft and l ?^- 1 :"! 4 * 
 
 r r i i? i r r i -kP"- V1> 4- 
 
 uieiul rL.mptoyrnent : 1 o l^ncourage them Col. iii. 21. 
 when they do Well; to Correft them when i- Tim. v. 8. 
 they do amifs : To be Gentle, arid Courteous, Heb - xiL ^ 
 towards them; and not by their PaiTions, or 
 Perverferiefs, provoke them to Anger, and" 
 alienate their Affe&ions from them. 
 
 16. Q. What is the Duty of Suljeffs to* 
 wards thofe who-m God has fet-in Autharity over 
 Them ? 
 
 A, To 
 
1 1 The Principles of the 
 
 Exod. xKii. A. To fubmit to their Laws, to be faithful 
 
 * ? " g to their Interefts, and Obedient to them in all 
 
 Prov. xxiv. their Juft Commands. To live Quietly under 
 
 ai. their Government : And to contribute accoid- 
 
 Mat.xxn.ai - to t j. lc j r Capacity, towards the Support 
 
 Rom. xui. * T\ c c V i~ /^ r } 
 
 2< and Defence or it ; by their -Counsel ; then* 
 
 Tk. Hi. i. Eftate ; (and if Need be) by venturing their 
 
 jPet.ii.i3> ver y Lives for their Service. 
 
 I Pet. ii. 10, ]7 - Q- What if the Civil Power (hall com- 
 
 ii. mand Me to do that which is contrary to my. 
 
 JudeS, 9. Z) ut y towards God? 
 
 Afls iv 19. 4" * muft, in that Cafe, Obey God rather than 
 
 v.i8,29,4i. Man. If Tor this I {liall be punifhed, I mud 
 patiently yield to it : and Glorify God, That 
 He has thought me worthy to fuffer for my 
 Duty to Him. Exod. i. 15, 17. Dan. iii. 14, 
 16, 17. vi. 6, 0, TO, 16. 
 
 18. Q. What if any Difference fhould arife 
 in the Commamuea Uh, of which I am a Mem- 
 ber, between the Prince and the People ? 
 
 A. I mutt carefully Examine where the 
 Right lies, and Act fo as is moft agreeable to 
 the Rules of Religion fir ft ; and -(where they are 
 Silent,) to the Laws and Canftitution of ^he 
 State to which I belong. 
 
 19. Q. What is the Duty of the Civil Ma- 
 giitrate towards his People ? 
 
 j Kings iiL A. To order all his Counfe.ls, Defigns, and 
 
 7'9- Enterprises, as much as in Him lies, to the 
 
 ITt, 1 - 1 ' Pub ! ic Good. Not to vex, or opprefs his- 
 
 kxvlii. 71, Subjects, but to Rule them with Gentlenefs 
 
 and Moderation ; but especially with an Ex6l 
 
 Rom'.xrii 2 ^ Juftice and Equity. To be Faithful to the 
 
 i Tim. ii.Y. Truft committed to him; and not feck to- 
 
 x Pet. 1114. Opprefs, or Enflave his People. But above 
 
 all, to take Care of the Service of God ; and 
 
 See that the true Religion be maintained and 
 
 Protected m his Dominions; and to ufe hi*. 
 
 utmoft Endeavours for the Suppreffion of all 
 
 Vice, 
 
Chrifiian Religion explained. 
 
 Vice, Profanenefs, and Lreligion, as being at 
 once both Odious to God, and Dcftru6live ot 
 the Publick Peace, and Welfare of any People. 
 PJal. ci. If a, xlix. 23. 
 
 0. Q. What is the Proper Duty of Scholars 
 towards their Teachers; and (which is much 
 'the Same) of Ordinary Chrijlians towards their 
 Spiritual Rulers and Guides?' 
 
 A. To refpeft them highly for their Office 
 and Work's Sake : To attend upon their In- 
 ftruftions with Care and Diligence. To fub- 
 mit themfelves to their Conduct, in thofe 
 Things wherein they are fet over them : And to 
 Reward them according to their feveral Sta- 
 tions, and the Work which they have to do. 
 
 21. Q. How ought Thofe, who are Teacher ~s, 
 to behave Themfelves towards Them who are 
 Committed to their Charge ? 
 
 A. They mould attend to their Teaching 
 with Faithfulnefs and Diligence : Should be 
 careful to confider what Inftru6lion is molt 
 proper for every One, and give it in that Way 
 that may be likely to prove the mod profitable 
 to Them. They are freely to tell them of their 
 Faults; to admonifh them of the Danger as well 
 as Sinfulnefs of them; and to help them, ac- 
 cording to the belt of their Power, to Amend 
 them. In mort, it is their Duty, and ougSt 
 to be their Study, and Endeavour, to Guide 
 thofe whom they have the Charge of, the beft, 
 and moil dir-cct Way they can, tor the Attain- 
 ment, of that Knowledge which they pretend 
 to bring them to. 
 
 2. Q. What is the Duty of tl>e Wife to- 
 wards her Hiijband ? 
 
 A. Faithfully to Obferve her Marriage Vow 
 and Covenant; To Love, Honour, and Obey 
 him : To be True and Juft to him in all bis 
 Concerns; To order his Houfe with Prudence 
 
 and 
 
 111 
 
 Mai. ii. 7,8. 
 Matt. x. 14, 
 
 *5- 
 
 Luke x. 1 6. 
 i Cor. iv. 1. 
 ix. 7, c. 
 Gal. vi. 6. 
 I Thefl'. v. 
 12, 13. 
 iTim. v. 17. 
 Heb. xni. 
 
 Ezek. iii. 
 18, &c. 
 Mai. ii. 7. 
 Adls xx. 28,, 
 
 Si- 
 
 Kom. xii. 7> 
 
 8. 
 
 1 Tim. iv. 
 12, &c. 
 
 2 Tim. ii. 2, 
 15, &c. 
 
 2 Tim.iv. 2. 
 Tit. ii. 7,8. 
 i Pet. v, 2* 
 
 Pror. xxvi. 
 
 10, II, 12, 
 
 &c. 
 
 Eph. v. 22, 
 
 ^3> 33- 
 Col. iii. 1 8. 
 i Pe^ iii. j, 
 
112 The Principles of the 
 
 and Difcretion: To bring up his Children in 
 the Nurture and Fear of the Lord ; to infill good 
 Principles betimes into them, and Root out bad 
 ones : Not to forfake him in any Troubles, or 
 Adverfhies, that may fall upon him; but to 
 continue Faithful, arid United to him, both in 
 Perfon and Affection to her Life's End. 
 
 2S. Q. What is the Ilujband's Duty towards 
 
 Col. iii. 19. A. To be^rue to her Bed ! Kind and Loving 
 
 Kph.v, 25, to her Perfon ; to Communicate to her of his 
 
 i Pet iii $ub(lance; and to look after her in all her Sic.<- 
 
 ne fifes, or other Pirlrefles : To protect her againlt 
 
 the Injuries of Others, and to Cherifh her him- 
 
 ieU as his Own Flefli : To keep only to her, and 
 
 not be feparated from her, fo long as it {hall 
 
 pleafe God to continue her Life to him. 
 
 24. Q. What is the Duty of Servants towards 
 their Mq/lers <? 
 
 Col. Hi.22. A. To be diligent in their Bufinefs : True arrd 
 
 Eph. vi. 5, Juft to what they are entrufted withal ; Careful 
 
 %hii vi T * n ^ ie 'Management of their Concerns, as if it 
 
 Tit. iii. 9,10. were for them felves ; hot Prof ufe or Extrava- 
 
 jFet.ii, 18. gant, in any Thing which is committed to their 
 
 Care; but Thrifty, and Watchful : Not to be 
 
 Eye-Servants, but to ufe the fame Induftry, and 
 
 Integrity, in their Matter's Abfence, as they 
 
 would do if he were Prefent with them. 
 
 5. Q. How ought Maflerf to behave them. 
 felves towards their Servants? 
 
 A. With Kindnefsand Gentlenefs : providing 
 
 EptJ. vi. 9. r i r> i ^ 
 
 Col. iv. i. tor them what is Convenient ; not laying toa 
 jam. v. 4. much Work upon them, nor too Rigoroufly ex- 
 act ing what they do. To have a due Regard to 
 their Souls, as well as Bodies : And in order 
 thereunto, not only to allow them a ftifficient 
 Time for the Service of God, but to fee that 
 they Employ the Time fo allowed them, to the 
 Glory of God, and the Promoting of thetr 
 
 Souls 
 

 Chtiftian Religion explained. 1 1 ( 3 
 
 Souls Welfare. And, laflly, ,to be Juft in 
 paying them their Wages ; neither keeping it 
 back from them, when it is due, nor Othenvife 
 defrauding them of their Hire. 
 
 26. Q.' What is the Duty of the Younger to- 
 wards the Aged? 
 
 A. To give a feemly Refpect and Honour to Lev. xix.^z, 
 them ; and not to Injure or Affront them for J ob - x **"- 
 any Infirmities, which their Age may chance to p r0 v. xvi. 
 have brought upon them. 31. 
 
 7. Q. How ought Elder Pcrfons to behave * iim< v - x > 
 themfelves towards the Younger? 
 
 A. They ought to Advife them in their Af- Tit. Hi. 2,3. 
 fairs ; to Encourage them in their Duty ; to 
 fet a Good Example to them ; and prudently to 
 Reprove them for, and endeavour to Reform in 
 t h e m w hat they fe e ami is . 
 
 ^8. Q. How ought Th ofe who c. re in slower 
 Degree, to behave themfelves towards fucli as 
 are in Fortune, and Quality, above them ? 
 
 A. They ought to give them Honour, fuita- R m,xiii,7> 
 ble to what the Difference of their Ranks and 
 Stations -may juftly Require : Not to Envy, 
 or Backbite them ; not to Wifli, or Do, Them 
 any Evil, out of any Malice, or Enmity again ft 
 them, for what they Enjoy, in Character or 
 Eftate, beyond them. 
 
 29. Q. What is the Duty of thofe who are 
 of a Higher Rank, towards fuch as are below 
 Them? 
 
 A. Not to behave themfelves proudly, or ar- p rov . X xix. 
 rogantly, towards them ; Not to defpife them 
 for their Poverty, or Meannefs in the Woild ; 
 but to Remember that' they are Men, and Chrif- 
 tians; and, upon both thofe Accounts, as high 
 in God's Efteem as themfelves. That when we 
 come before the Judgment- Seat of Cbrijl, we 
 (hall All (land upon the fame Level ; All Titles, 
 and Honours, and Di {Unctions, {hall be laid 
 
 a fide i 
 
1 14 The Principles of tl e 
 
 afide ; and only the Faith, and Piety of every 
 
 one be Cojifidered. That in the mean Time, 
 
 the pooreft, and loweft Man may be Wife and 
 
 Good, Brave and Conftant, Chafle and Tem- 
 
 perate ; and that thefe, in Reality, make a great 
 
 Man, beyond all the outward Trappings of 
 
 ; Titles, and Retinue. And, lajily> It is their 
 
 Wai. xli. i. Duty to be Liberal and Charitable, out of what 
 
 a S^^: 9> ^God hath given them, to thofe who are in 
 
 17, 18. ' Need ; which is the belt Ufe that any Man can 
 
 Heb.xiii.i6, put his Riches to, and will turn to the higheft 
 
 Account at the laft Dayr 
 
 30. Q. What Encouragement has God given 
 Us, to make us the more careful to Obferve this 
 Commandment ? 
 
 A. djat tljp 2Dap# mag & long; in ttje 
 Hani) toljfcfc ttje JL&3& tljj? (BoD 
 
 SI. Q, What is the Import of this Exhorta- 
 tion /> 
 
 A. It contains zPromife to thofe who fhouUi 
 . 9. Honour their father and Mother; that they 
 Pcut, v. 16. mould Live long in that Good Land, to which 
 the Lord was then leading them, by the Hand of 
 Mojcs his Servant. 
 
 32. Q. What Encouragement does this give 
 to Us now ? 
 
 A. It (hews Us, in a Type, what we may pro- 
 mi fe ourfelves upon our Obedience. That as 
 long Life, and that in the Land of Canaan, 
 their expected Inheritance, was the Higheft 
 Temporal Promife God could make to the Jews; 
 (as being indeed the Foundation of All the pre- 
 fent BlelTings they were capable of Receiving :} 
 So, if we carefully Obferve this Command, it 
 (hall not only promote our prefent Peace, but 
 Eph,vKs,3, fhalt be a Good Means to procure us an Ever* 
 lajling Inheritance, in our Heavenly Canaan 
 and to entitle us to a more than ordinary De- 
 gree of Happinefs in it. 
 
 SECT. 
 
Chrtjllan Religion explained. 1 15 
 
 SECT. XXVIII. ofwrDuty 
 
 f.i : t x-i 7 i Q ivitb Relation 
 
 1 . Q. WHAT is the Sixth Commandment ? io lhe Per ^ n 
 
 A. {joti t^alt Do no 9@ttrtiei\ 
 
 2. What is Murder? 
 
 A. It is the Wilful, and Unlawful, taking 
 away the Life of a Man, by what Way, or 
 Means, foevcr it be done. Gen. ix. 5, 6. 
 
 3. Q. Is not all Killing, Murder ? 
 
 A, No; that only is Murder, which is Vo- 
 luntary, and Unlawful. 
 
 .4. Q. Wherefore mu ft the Killing be Wilful* 
 and Defigned? 
 
 A, Becaufe if a Man Slay another purely by ExoJ, xxj, 
 Chance, without any Dejign or Intention, fo to ^ 3 J m xxxy 
 do ; without Malice, and without Premeditation; aa , 
 it is a Misfortune, it is not Murder. 
 
 5. Q. Wherefore muft the Killing be Un- 
 lawful ? 
 
 A. To exclude thofe Cafes, in which though 
 the Killing be Voluntary, yet it is not Murder ; 
 nor Forbidden by God as ftich. 
 
 6. Q. What are thofe Cafes ? 
 
 A. The Execution of Juftice, after a Lawful G - >*-* 
 Manner, for a Suitable Offence, and by a Law- ^ xxi * 
 ful JVIagiftrate. The Killing of an Enemy in a j\um>xxxv. 
 ^'w/2 /-Fir. The Killing of another for the Ne- 3- 
 ' ceffary Defence of a Man's own Life : To which Deutxvii.6. . 
 
 ITT- i i i r /~\ i /-i r Kom.xiu. 4* 
 
 under the La^v were added iome Omer Caies, Numb. x. 9. 
 with which we are not concerned now, under Deut. xx. i, 
 
 theGofpel 4 . ProvxxiS 
 
 7. Q. What is your Opinion of Self-Murder? X xiv/6. 
 A. That it is as much forbidden by this Com- x Deut. xiii. 
 
 rnandment as any Other. 5> 6 >7> 8 J9> 
 
 8. Q. What think you of thofe who meet in ^ m 
 
 a fet Dud, and fo Kill ? 26, 27. 
 
 A. It both agree to it, which foever falls, 
 they are Both Guilty of Murder. 
 
 9. Q. What 
 
1 1 6 The. Principles of the 
 
 9 Q- What if Men draw in a fudden Heat, 
 and one be Stain ? 
 
 A.. The Heat being Criminal, it will not excu fe 
 the Mifchief confeqaent upon it ; any more than 
 Drunkennefs, in the like Cafe, would have done. 
 The Laws of Men may - diilinguifh as they 
 pleafc ; but in the Sight of God it is Mulder. ' 
 
 10. Qi. What are the peculiar Aggravations of 
 this Sin ? 
 
 A. They are very many, and very great 
 ' Ones : Murder being above mo ft other Sins, 1 . 
 A heinous O {fence again ft God, who is Sole 
 Lord of all his Creatures ; after whole Image we* 
 are made, and who muft therefore be, in a fin-, 
 gular Manner, both Injured, and Affronted, by 
 the Deftrudlion of his .Creatures, and his Image, j 
 Gen. ix. 6. . It is a Sin agdinll Nature ; which j 
 has Fjliihl fjjed a Common Relation bet \vixt 'Us; 
 defigned Us for Society ; and, in order thereunto, j 
 lias made it one of its fundamental Laws that 
 we ihould Love and Protect- , and Do^G^od, to 
 One Another : And this Law cannot by any 
 Thing be more eminently trampled under Foot 
 than by Murder. 3. It is a Sin a gain It Civil 
 Society \ the End of which is Protection ; to pro- : 
 vide for the Safety > and Security of thofe who are 
 the Members of it ; and the very Bands of which ' 
 muft therefore be broken hereby. 4. It is a Sin 
 againft the Ma^ijirate ; who alone, under God,; 
 has the Power of Life and Death \ and who, byj 
 this Violence, is deprived of the Counfel, Help, 
 and Support of one of his Subjects. And laftly, 
 it is a peculiar and fignal Offence.againil all the.- 
 Relatives of Him who is fo cut off, and that fucM 
 as perhaps may be utterly Ruinous to them. To 
 fay nothing of the Injury that is hereby done to 
 to the Perfon Murdered ; and who, by this Means, 
 is not only deprived of his Life, and of all the 
 Advantages he enjoyed by it ; but i.s, it maybe, 
 
 taken 
 
Chriftlan Religion explained. 1 1? 
 
 taken off in the midft of his Sins, and fo undone 
 to all Eternity, 
 
 11. Q. Is there nothing Elfe befides Murder 
 forbidden by this Commandment ? 
 
 A. Yes, much more ; viz. All Variance, Ha- ^ fatt< ';. 22 ' 
 tred, Emulation, Envy, Revenge, Evil- jf caking, 1Q> &c 
 Quarrelling ; All Rajh and Immoderate Anger : Gal. v. 20. 
 and, in one Word, whatfoever tends towards J am - "* J 4 
 Murder, or may be likely to end in it. 
 
 2. Q. What are the Pojitive Duties which 
 this Command nitnt requires nf Us ? 
 
 A. To do all we can for the Safety and Prefer- LullTx^i 
 tion, both of Our Own> and our Neighbour's 37. 
 yes. If they are Sick, to Advife and A Hi ft f^' 
 "hem ; with our Money, and our Service. If Gal. r 22 
 icy are Well, to prevent their Quarrels, and i-ph. v. 2. 
 lake up their Differences. If they are Needy, iThefr,iv. 9 . 
 > Feed them, and Clothe them : If they have ^'f 
 jjured Us, to forgive them : If we have injured ijo.iv. 7,21. 
 icm, to make them all Keafonable Satisfadlion : 
 n one Word, to do all we can to promote Love, 
 nd Peace, and Goodwill among all Men. 
 
 Of our Duty 
 
 -vrx--T~vr with Rdati- 
 
 SLCI. XXIX. on to bit BcJ. 
 
 Of Adultery, 
 
 I. Q. WHAT is the Seventh Commandment? 
 
 A. <(Ebou fyait not commit ^tinker p. 
 
 . Q. What is Adultery? 
 
 A. It is the Violation of the Marriage-Bed, 
 >y which Party foever it be done. 
 
 !. Q. How many Ways may the Marriage-^ 
 led hz polluted? 
 
 A. Either by the * One's leaving the Other al- 
 igether, and Marrying again ; * or by the One's * ^V'p 31 * 
 eing JFa^ to the Other, whilft they ilill con- jCor.vii.io. 
 nue to hold together. 2 Lev. xviij. 
 
 4. Q. Is this all that is here forbidden by God ? p^ ov vi l 
 
 A. It 
 
1 1 8 The Principles of the 
 
 A. It is all that this Commandment does Ex* 
 
 i pre/sly forbid ; and feems to have been chiefly 
 
 defigned by God, when he delivered it to tlia 
 
 Jews. But our Saviour has taught us to extend 
 
 it much farther. 
 
 5. Q. What does our Saviour teach us to 
 underftand from this Prohibition ? 
 
 M?tt. v. 29, A. That we are to abflain not only from 
 &c. Adultery r , but from all Manner of Carnal Pol- 
 
 llom. viii. lutions whatfoever, from all the moft diflant 
 iCoriii 17. -Approaches to it, and Incitements towards it. 
 vi. 9-ix. 27. Such as Fornication , Uncleannejs y Senfual Defires, 
 Gal. v. 19. an j Inclinations ; all Lewd, and Effeminate 
 Col ili^c 4 Converjatlon\ all fVanionneJs of Behaviour; all 
 iThef.iv.3, indecent Dreffings ; all familiar Converfation 
 4i 5- of younger Perfons of different Sexes together ; 
 
 aThn.'iU^ AH Excels of &*$ Dr * nk > 8he P> Chathuig : All 
 
 i Pet. ii. ii. Places, and Exercifes, which may be likely to 
 
 iii. 3. iv. 3. Raije our Pajfions to any Immoderate Height. 
 
 In Ihort, from ^whatfoever is contrary to the 
 
 Gravity, arid Modejty, and Purilv of the Gofpel 
 
 ofCbrifl. 
 
 6. Q. Was Adultery the only Pollution that 
 was forbidden by God under the Law ? 
 
 A. No ; Fornication was forbidden Then, no 
 lefsthan it is Now : Exod. xxii. 16. Deut. xxii. 
 ^8. So were all Pncejiuous and Unfeemly Mar- 
 riages ; Lev. xviii. 6, C5V. Deut. vii. 3. All 
 Unnatural Communications between near Rela- 
 tions : Lev. xx. ll,fr. Deut. xxii. 30. But 
 abovi* all, moll deteRable was the Sin of Sodom] 
 accounted then, as well as now it ought to be.'] 
 Lev. xviii. 22, 3. Zkw/. xxiii. 17. xx. 13, 15, j 
 16. Ram. i. 26, 27. Comp. Ver. 32. I Gr. vi.': 
 9. 1 T//7Z. i. 10. 
 
 7. Q. What are the Pojitive Duties compre- ' 
 hended under this Commandment ? 
 
 A. ^D fcecp our Bolries in r (iucmpci 4 anrr! 
 
 an5j Cl)aftit!>; And in Order] 
 hereunto! 
 1 
 
Chrijllan Religion explained. 119 
 
 hereunto, not only carefully to avoid all Temp- Matt.xv.ig. 
 tations, and Incentives, to the Contrary ; but, j^^* 1 
 if need be, to Exercife ourfelves in Great Watch- 2 Cor. vii. i. 
 \ings, and Fa/lings, and other Corporal Aujleri- Gal. v. 24. 
 ties ; which are in no Cafes more proper, than ,/,'&" 3> 
 for the Suppreffion of thefe Sins. To be Modejl Coi.ili. 5,8. 
 in our Behaviour : Grave and Chajle in our Con- 1 Theff - iv - 
 verfation : To Regulate, as much as may be, |' |t ^ ^' 4 
 our very Thoughts and Defires : And, above all 12 . 
 Things, to take Care that we have fomewhat i Pet. v. 8. 
 to employ ourfelves about ; that may fpend our l J* m * 3 * 
 Spirits, and take up our Thoughts : As corifi- 
 dering that there is nothing more dangerous to 
 the Purity of a Chiiftian than Idlenefs, and that 
 unhappy Privilege of a great Fortune, to have 
 nothing to do. 
 
 S. Q. How was this Sin of Adultery punifhed 
 under the Law ? 
 
 A. It was punifhed with Death: And that Lev. xx. 10. 
 not only upon a Civil Account, as being moft I>eut. xxii/ 
 injurious to Society ; but alfo typically, to denote f^xxxi n 
 what fuch Perfons are to expect from God in jo. 7111.4,5. 
 the other World, even Death Eternal. I Cor - vi - 9- 
 
 9. Q. What are the particular Aggravations J?^ v 
 )f this Sin ? 21. 
 
 A. * That it is not only a very very heinws Sin ph- v - 5 
 an the Sight of God, but fuch as is deiiructiveof 
 Human Society alfo, * That it breaks the moft 
 Solemn Vow that can be made between Man and 
 Ian : * Separates the neareft Relations : * Lays 
 |the Ground of infinite Quarrels, and Hatred, 
 find Divifions in Families; and oftentimes occa- 
 ions Murder, Seditions, and Contentions, in the 
 il State. * That it propagates Sicknefs and 
 Infirmities to Men's Poftenty : * Is an Enemy 
 p all Serious Counfels, and Generous Attions: 
 * Emafcuiates Men's Minds : * Enfeebles their 
 Jodies, and upon all thefe Accounts, ought as. 
 '1 to be feverely puniihed by the Civil Magi f- 
 
120 The Principles of the 
 
 irate now, as We are Cure it (hall be puniilied 
 by God hereafter. 
 
 nf . 
 
 Of our Duty 
 
 2&a& 
 
 to bn Goods : 
 
 of Theft, 
 
 Robbery, 
 
 SECT. XXX. 
 
 1. Q. WHAT is the Eighth Commandment? 
 
 4. ^TIjou fyalt not fettaU 
 
 . Q. What do you here underfland by 
 
 Not only the \ fecret and fraditlent taking 
 azuay of zvhat is Another's ; but all Kind of Un- 
 lawful Getting, or Detaining o\ any Thing, where- 
 by another is injured, or oppreffed, in what of 
 Right belongs, or ought to belong, to him. 
 
 3. Q. What are the principal Ways whereby 
 this Sin may be committed ? 
 
 A. 'Chiefly by thefe Three : l.ByS/eal/b, 
 and Robbery ; as the One implies ajecref Thievery, 
 Eph. iv. 28. or Conveying away of Another's Goods; the 
 * Other a more violent, and forcible Taking of 
 
 Them. 
 
 2. * By all thofe other Ways which Men have 
 got of doing the fame Tiling : * By Cheating in 
 Buying and Selling: * By Borrowing, or other- 
 Pfal.xxxvii. w jf e Contracting of Debts, which they are not 
 Prov xx 10 ^^' * never Intend, to pay ; which is in Truth 
 .xxii.Ve. ' Stealing. * By Extortion upon, or * Oppreflion 
 sxviii. 8. of, thofe who are in Need : or whom we are 
 Luke xviii. Qtherwife able, by our Power, or Authority, to 
 i Cor. v. 10, Overbear, which is the fame Thing with down- 
 right Robbery. 
 
 S. By * Aiding, * Adv!Jing, * Encouraging, or 
 Othervvife * Communicating, with others in any 
 of thefe Crimes : By * Receiving, * Buying, or 
 * Concealing what we know to have been Stolen 
 By * Helping any One to Cheat, or Over-rcach 
 Another : By * Serving any Great and Violent 
 Oppreflor, in Crujhing and Ruining a Poor Man. 
 
 4. Q. 
 
 ' Lev. xix. 
 Rom ii 21 
 
 a Exod. 
 
 Lev xxv 
 14. 
 
 ii. vi. 10. 
 
Chriftian Religion explained. 
 
 i. Q. Are there yet any other Vices forbid- 
 den by. this Commandment ? 
 
 A. There are feveral Others that may fairly 
 be Reduced to it. Such as * Prodigality, in 
 (pending a M-jn's Eftate, and Beggaring his 
 Family. * a Negligence in making an honeft 
 Provision, according to a Man's Station, and 
 Oppottunities for his Children. * b Engaging 
 for Others, beyond what we are able, or it is xi. 
 fitting for us to anfwer. * 3 Taking Ufury, x *'i> 2 ?;. 
 or an Undue Increafe, of Any, but especially jq^o" 1 "* 
 of & Needy Man. 4 To which may be added pfk xv . $. 
 the whole My ft cry of Ruining Eltates and Fa- Prov.xxviii. 
 rnihes, * by the exceffive Rates of Procuring, 4*p rov K 
 Continuing, Advancing of Money, and Interefl ; xiii. n. " 
 ,* By Buying Mens Goods, or FJlates, at Under- ** *i-_ 
 rates; * By taking Advantage* of Gain by J er - xviu1 ** 
 Men's Private Plants, or by the Publick Ne~ 
 cejjjities; * The Trade of Puwns, as it is com- 
 monly managed, and the Exafkions depending 
 thereupon ; * And laflly, all fuch other Trades 
 as live upon the Vices and Extravagancies of 
 jMen ; with all Manner ot Unlawful, an& Inju- 
 rious Ways of Gain. 
 
 5. Q. What think you of Going to Law? 
 
 A. That as it may be managed both by 
 the Counfelbr, and the Client, it is as much Matt. v. 40, 
 \Theft, as ever the Law puni/hed ; and will, as i Cor. vi. i, 
 'fuch, be Required of Both by God. And there- 6 > ? 
 fore, though fuch Cafes there be in which a 
 Chriflian may Go to Law without Violating 
 this, or any other Command ; yet it is cer- 
 tainly the laft Refort, and not to be ufed till 
 all other Means have proved ineffe&ual, to fe- 
 cure our Property, or to Recover our Right. 
 And, for the mod Parr, it is in Law as in 
 i War, where One Side is certainly in the IFrong, 
 ^nd Generally Both are to Blame: And let 
 |thofe who by their Purfe^ their Tongue^ or 
 G their 
 
The Principles of the 
 
 tlieir Art, defraud another of His Right, know 
 a fib redly, that however they may build up their 
 fioufcs by Iniquity, and efcape the Pimifliment 
 of Man for what they do, yet they fhall not be 
 acquitted at the Tribunal or God for it. 
 
 6. Q. What are the Duties which this Com- 
 mandment Requires of Us? 
 Pfal.xv.1,2. ^4. * To be fair and upright in all our Deal- 
 Proy.xvi.ii. # j^ t w j|ij n gi v to wronff, or be acceffa- 
 
 Ezek.xxxm. ' . oJ A A o 
 
 15,16. ry to tire wronging ot Any. ;t we mould hap- 
 Micahvi.S. pen to have unwillingly injured any Man, to be 
 Ep n V^*-' Ready, as far as We are able, to make him a 
 
 a I heu. in. ,.,,'' i t^ n r ^ n- i 
 
 u, 12, full and ample Reihtution tor it. 
 
 free and charitable to the Poor. * Careful to 
 provide a competent Subfiflence for our Fami- 
 lies ; * and diligent in purfuing fome Honell 
 and Ufeiul Calling, in Order thereunto. 
 
 SECT. XXXI. 
 
 svitb Relati- 
 
 I . Q. WHAT is the Ninth Commandment? 
 
 A. ^^oit i^alt not bear jf alfc 
 apinft tljj? jj3n0IjbQta% 
 
 Q. What do you here underftand by 
 _ v _ " of Falfe-mtnefs ? 
 
 Prov.vi. 1 8, A. The Falfe accujing of, or Witnefling againjl 
 <$ Him in Judgment ; which is commonly at- 
 
 Luke ni. 14. tenc | e j w j;ij p cr ju r y^ as well as Lying ; and fo 
 becomes an Offence at once againit the Third 
 Commandment, by our taking God's Name In 
 Vain; and againft this of Injuring our Neigh- 
 bour, by Bearing Falfe Witnejs againjl Him. 
 
 3. Q. Is there any Thing elfe forbidden iti 
 this Commandment ? 
 
 A. There is : namely^ all Sorts oF Calumny, 
 and Evjl [peaking, againit any ; whether it be 
 ifi, or out of Judgment, Tit, iii. 5?, 
 
 4. Q. HJW 
 
123' 
 
 ^ *"*'- i * Vv r * 
 
 t. 
 
 A. 
 
 or 
 
 vil-Speaking, I um-lerftand, the Re- Lev. 
 
 L xv - 3- 
 
 ['g 1 ' 1 *" 
 xvi. 22, 
 
 t 
 
 n 
 
 
 li'et. HI. 10. 
 
124- The Principles of the 
 
 Matt. vii. not give Occafion to any to Miflake Us. * * To 
 
 x'cor xiii. ^ e charitable both in what we hear, and fay of 
 
 5, 7 . ' Other Men. * * To Vindicate their Reputa- 
 
 *Lukexxiii. tion as fairly as we can; and to * hold our 
 
 2 T -Uis xxv. Tongues, 3 at leaft not to * Aggravate their 
 
 ^ * Faults where we cannot. 
 
 SECT. XX XIII. 
 
 j. Q. WHAT is the lafl Commandment? 
 
 A ^ u $ alr not fc^ 
 
 6out ^oufe ^ijou fljait not Cotet ttj? 
 ^tiffWout'g &Me ; ^or!)(0 feertant, no? 
 I)f0 S^afd, no? 5(3 jflDy, noj ljt'0 
 anj? TOng tfiat 10 ^10. 
 
 ^. Q. What is the Sin forbidden in this 
 mandment ? 
 
 A. The Unlawful Dtfire of what is Another 
 Man's. 
 
 5. Q. When is fuch a JDj/fry Unlawful? 
 
 A. When it puts Men upen any deliberate 
 Thoughts and Contrivances to obtain that which 
 our Neighbour cannot part with to us, as his 
 Wife ; or to get any Thing which is Another's 
 (though he mi^ht part with it) without the 
 Conferit, and Allowance of Hirn to whom it 
 belongs. 
 
 4. Q. What if a Man's Defire be fo bounded, 
 as not to put him upon any undue Means to Ob- 
 tain what is Another Man's ? 
 
 A. If it be fo bounded within the Ufe of law- 
 ful Means, thar He is determined not to make 
 ufe of any <>tl;er, though he fliould never obtain 
 % Kings xxi. it, it is not Sinful. As if Ahab had only defired 
 Nabtih's Vineyard for the Convenience of it; 
 and as foon as he faw that Naloth would not 
 part with it, had relied in the rcfufal, and gone 
 
 no 
 
Chrijllan Religion explained. 125" 
 
 no farther; he would have done nothing Amifs. 
 But if a Man's Defire be Violent and Uvrea- 
 Jonable, if it makes him Refolve to compafs 
 what he Covets by any Means; If fair Means 
 will not do, to have it by foul Ones-, fach a 
 Defire as this is Sinful. And therefore when 
 Ahab grew difcontented at Nabotfrs Refuf.il; i 
 and after that the Malice and Cunning of 9 
 Jezebel had de droved him, went down and ~ ' 
 
 took PoflTeffion of his Vineyard ; the Event (hew- 
 ed his Coveting to have been Criminal ; and that 
 his Defire w.js as Inordinate, as the .Effect of it 
 Was Tragical. 
 
 5. Q. What think you of fuch a Defire, as 
 though it be Violent and Immoderate, yet is pre- 
 fently Suppfeffed^ and does not proceed to any 
 Wicked Refo/u lions, Endeavours, or Actions * in 
 Order to the AccompIiQiing of what it Covets? 
 
 A. St. James feems to warrant us to think 
 favourably of it: James i. 14, 15. Yes it can- 
 not be doubted but that all fuch Deftres pro- 
 ceed from an Evil Principle within us ; and 
 we ought to Watch all we can, even againft 
 the firjl Motions of them, and fupprefs them. 
 Matt. v. 8, <29, 30. 
 
 G. Q. What is the Duty Required in this 
 Commandment ? 
 
 A, Contentment with our EJlate, whatfoever it 
 be, fo as neither to Murmur againft God, nor to Matt. v i. 25- 
 Envy our Neighbour, upon the Account of any &c - 
 Thing which he poffeffes. There being nothing ^uf?i 
 rnore Certain, than that He who is not fatisfied i Their, iv! 
 with what HimfelF Enjoys, will be apt, upon ij>. 12 - . 
 every Occafion, criminally to Covet what is J. 1 ? 111 '" 1 .'^ 
 
 AT * K riebs xiu. 5* 
 
 Another Man i. 
 
 G s- PART 
 
J S The Principles of the 
 
 PART IV. 
 
 OF PRAYER. 
 
 SECT. XXXIII. ; 
 
 1. Q. WE have now done with the feveral 
 Branches of that Duty which God Requires of 
 Us ; and which Our Godfathers, and Godmothers, 
 prornifed at our Baptijm, that we fhould fulfil : 
 Is there any Thing yet remaining neceffary lo 
 be known by Us, in Order to our Salvation ? 
 
 A. Yes there is; namely, to Underfiand what 
 
 thofe Means are which God hath Ordained for 
 
 SeethePre- the conveying of his Grace to us, and to enable 
 
 face to this Tj s to f^fjj tna t Duty which he has Required 
 
 Prayer: c TT J 
 
 Cb.Cal. Of US. 
 
 Piai.iv.i. 2. Q. By what Means may we obtain the 
 
 3.i5 ; xcix.6. Grace of God in order to this End ? 
 
 Prov.l 7 28. ^' * Chiefly by the fa two: Hearty Prayer to 
 
 Jer.xxix. 12. God for it; and a Right Ufe of the Holy Sacra- 
 
 Rom.x. 12. men ts. 
 
 2Tim.ii.22. A. It is a Religious * Calling upon God; 
 i Pet. i. 17. founded upon the Belief both of his Infinite Know- 
 spfaHx *"->' I e dg e i Power, and Prefence; and ot his Gracious 
 
 x iv-9. Goodnefs and Mercy towards Us in a Jefus Ckri/t : 
 
 cxxxix. 7, And by Virtue whereof, He is not only always 
 rJKLIn s viii 3 Prefentwith us, to Hear and Receive our Pray - 
 29, 3 o, &c. ers, 4 Thoroughly Acquainted with all our Needs; 
 4-Mat. vi. 8. arid fully Able to Supply them; but is alfo moft 
 ^att.vn.7. 5 milling and ready fo to do; if We call upc 
 Luke xi. 9. Him as we ought to do, 
 
 Johnxvi.24. 4. Q 
 
 Jam. 1. 6, 
 
Chriftian Religion explained. 127 
 
 4. Q. What do you mean by Calling upon . 
 God? 
 
 A. I undcrftand thereby the Elevation of the 
 Mind to God, by what Way foevcr it be rnade:- 
 Whether we utter our Requefts to him with our 
 Mouths ; Or only Lift up the Thoughts of our 
 Hearts to Him ; both which are to God alike. 
 
 5. Q. Upon what is the Neceffity of our 
 Praying to God founded ? 
 
 A. Befides that it is a Part of that JieJigtous pid. v. ?, 
 Worjhlp which it behoves Us to pay to Him-, xiiv. 20, ?.r. 
 and being publickly performed, is one of the \y& 
 Higheft Acts of outward Honour, that we are & ' c [ 
 capable of Giving to him; it is neceffarily Eft a- ' i King? 
 blifhedupon thefe Two Principles; * Fir ft, A '**>3 l * 
 due Senfe of our Own Weaknefs, and Wants ; i>f^iv.i.f. 
 And Secondly, A firm Belief that God is both l.i$.xci. 15, 
 Able, and Willing, to relieve Us. ^Jd^tg' 
 
 C. Q. What are the Wants, which we chiefly J^jVja/ 
 need to have Supplied by God ? Mat.vii.7,8. 
 
 A. There is nothing wherein we do not (land T hnxiv.i3. 
 in Need of his Support. * Our Life, Health, *Ji*L 
 Food, and Raiment, all that we have or hope to j :li - n . i. $. 
 Enjoy, in our prefent Ellate,. proceeds from him j. iJahuiil^j 
 and We do, in all Thefe, intirely depend upon I'A^ SXV .;^ 
 his Providence. But that for which we ought 25, 28. 
 to be more efpecially concerned, and IMVC yet M* r - vi - 3 2 > 
 more need to beg the Divine AfTiftance. 3 is for | f ukexi 
 the Supply oi our Spiritual ff^ants : That God ]ohnxvi.24, 
 would Enable Us to fu I/Horn* Duty towards Him ; Jam. i. 5. 
 and thereby, would both Qualify Us for his 
 Favour at the prefent, and for his Pard'on and 
 Acceptance when we come to die. 
 
 7. Q. Are we not able, of Ourfelves, to fulfil Deutxxix.4, 
 our Duty towards God as we ought to do ? Luke xxiv - 
 
 A. So far from it, that we cannot have fo &?i x ir vl7 . 
 much as any Saving Knowledge of it, or Defire John vi. 44,, 
 after it, without the Concurrence of his Grace, 5- 
 to Open our Under/landings, to Purify, our Af- 
 G 4 -fetturis, 
 
1 28 The Principles of the 
 
 Ads iii. 48. feftuns, to Regulate our Wills ^ and to enable u 
 
 i V Cor 4 iii.6. k tn to ?*?***&* an( ^ ^> according to his Good 
 Eph. ii. 8. ' Pleafure. 
 
 Phil. ii. 13. g. Q. By w bat rre aris m a y we be Enabled tc 
 Bcb.xiiUi' -^'^ accor ding to GW'j Commandments? 
 A. By the Special Gr^r^ of the //<?/y 
 which he never denies to any Chriiiian who 
 a Lukexi.9. heartily ' Prays tor it, and 2 duly Improves tha 
 *Matt. xiii. Portion of it, which God had before beftowec 
 
 Iuk"vi'i? 9 ' U n him ' 
 
 18. xix. 26. ^ Q> Does God always Anfwer the Prayer 
 
 that are made to Him? 
 
 Matt. vii. 7. y^. He does, if they are made after Such 
 xxi. 22. Manner as he Requires ; and for fuch Things a 
 jon ,vi.23. j_] e f ees to i^ E X p ec [.j ent f or ]J Sj unlefs he fhoulc 
 Jam. iv. 3. have fome extraordinary Reaion to Refufe Us 
 j.Tohniii.22. In which Cafe, though he may not Grant U 
 
 the very Things which we define, yet He wil 
 
 recompenfe Us the more abundantly in fm 
 
 other Way. 
 
 JO. Q. After what Manner ought we to Pray 
 
 to God? 
 
 3Markxi. A. With 3 Faith, with 4 Diligence; wit! 
 *1j,. .. g Attention 5 ; with Fervour ; and with P^ 
 Jam^i' 9! ' verance. 
 *Lukexviii. 11. Q. Are thefe Conditions fo ftriftly Re 
 i. xxi. 36. quired by God, that no Prayers are heard b 
 
 3 Rom. xii. 7 r - /. , fin 
 
 12 Him, which want any or them? 
 
 6 E P h.vi. 18. A. That may not generally be affirmed 
 
 ^r! ! /r" 2> There are great Inequalities in the Affeftion 
 
 eff ' v ' 17 ' of the beft Men in their Pnyers: Nor can 
 
 Any avoid all kind of Wanderings, and Dif 
 
 turbances in them. That which is certain 
 
 this, that every Man ought to Pray as frt 
 
 quently, as his Circumflances of Lite will per 
 
 mit him ; and when he does pray, ought tc 
 
 do it with the utmoft Zeal, and Attention, tha 
 
 He is able to do. Which having fincerel) 
 
 Endeavoured, he ought not to doubt, but tha 
 
 Goc 
 
Chriftlan Religion explained. 
 
 God will Pardon his Infirmities, in that, as well 
 as in the other Infiances of his Duty : and ac- 
 cept his Prayers; and grant him his Defires. 
 
 12. Q. What are the Things which we ought 
 to Pray for ? 
 
 A. For thofe of * this Life We muft Pray only_ pf a i. 
 in General, and unlefs it b^ upon fome fpecial xxxvit. 5. 
 Occafions; and with an entire Submiffion of ^j^j 2 - 
 Ourfelves to God's Will, in whatfoever He fliall Heb.xiu,i 
 pleafe to Order for Us. But as to the 2 Graces *6. 
 which are neceflary for Us, in order to the ^ x y vi ' s ' 
 Other Life, we are to pray particularly, ear- Pha. i v . 6. 
 neflly, absolutely; and without any Qualifi- *Lukexi. 9. 
 cations: Becaiafe we know thefe Things to be J oh - Xlv - J 3 
 
 r TT ^7 11 r xv - 7> o,&C. 
 
 always proper tor Us to Afk\ and always mil- j am j. 5 . Yt 
 able to the Will of God to Give to Us. 16. 
 
 13. Q. At what Times ought we to Pray ? * Theff - x - 
 A. Continually, and without Ceafmg. Not X> 
 
 that we are to account omTelves thereby ob- 
 liged to fpend our whole Time in Prayer, but Luke xvHu 
 to look upon thofe Exprcffions to imply a con- * XX1V / 53 ' 
 
 r i , - rx T^ Rom. i. 9. 
 
 itant Attendance upon this Duty every Day, as x ii. I2 . 
 our State and Condition may permit ; befides i Then*. Hi. 
 fuch other Occafions as the Providence of God i '^'/- 1 ^ 
 (hall miniiter to Us, for the farther Performance j'J * 
 
 of it. Colof. iv. 3. 
 
 14. Q.. What is the General Proportion which 
 Every Chrijiian ought to obferve in the Times 
 of his daily Prayers ? 
 
 A. If he has opportunity for it, and can have 
 Leifure fo to do, it were to be wifhed that He 
 fhould come every Day to the Public Prayers 
 of the Church: But if this cannot be done, He 
 muft, at leaft, every Day, without fail, Pray Pfal. !v. 17, 
 to God in Private, Morning and Evening ; and, 
 if He has a Family, he fhould every Day at ' Jft. **& 
 fome convenient Time, Pray with that alfo, 15 * 
 in Order to the better keeping up a Senfe of 
 Religion in it, 
 
 G5 15. Q, 
 
1 30 The Principles of the 
 
 1 5 . Q. Do you think it to be a Matter of ne- 
 
 cefiaryDuty,to Pray Publickly with the Church 
 
 A6b i. 14. A. In Genera] it certainly is; eCpecially up- 
 
 ij. i. 46. on the Lord's Day, and fuch Other Solemn Times 
 
 iCor xi X -o * P ra y er > as both the Laws of the Realm, am: 
 
 xiv. 16, 19," the Canons of the Church t require of Us. As 
 
 &* ' for the daily Prayers, if we live in a Place where 
 
 Il<rb. xn.25. t h e y are p U blickly Read, and are not hinderec 
 
 by any neceffary Bufinefs to come to Them, ] 
 
 do not fee how we can excufe ourfelves from 
 
 ufually joining in Them. 
 
 36. Q. Has our Saviour left Us any particu- 
 lar Direction how we mould Pray? 
 
 A. He has left Us a Form of his Own Com- 
 pofing, not only to be continually made Ufe o! 
 by Us; but alfo to be a Pattern to Us, aftei 
 what Manner we ought to put up our Own Ad- 
 dreffes to God. 
 
 17. Q. In what does that Form chiefly direct 
 Us to compofe our Own Prayers aright ? 
 
 A. It teaches us efpecially thefe Four Things : 
 Firft, that we mould make our Prayers fhort 
 and pertinent \ as being moft fuitable both to the 
 Wifdom and Majefty o-f God ; and to our Own 
 Weaknefs and Infirmities. Secondly, That 
 we mould Pray for Others , as well as for 
 Qurjclves; and that in our Private, as well as 
 our Public Prayers. Thirdly, That we may 
 pray for the Necejjarles of this Life, though our 
 main Concern Ihould be in our Prayers, as wei 
 as our Endeavotns, after Thofe of the Other 
 Fourthly, That we mould Pray to God ONLY, 
 and to Him as our Father, through Faith in 
 Chrifl Jcfus, Gal. iii. 2. 
 
 18. Q. Have you any Thing elfe to Obferve 
 from the Form of this Prayer ? 
 
 A.. This only, that to Pray to Goo 7 by a Set 
 Form, is fo far from being a Tiling eixher in iu 
 fell Unlawful^ or Injurious to the Holy Spirit ? 
 
 that 
 
Chrijlian Religion explained. 1 31 
 
 .hat we fee our Savioiur himfelt' has hete given Numb, vi.^ 
 
 Us an Example for it : As under the Law, ctrnpfre 3 '* 
 
 God was pleafed in feveral Cafes to direft the Numb, v. 
 
 verv Words in which he would be addieffed to v 22 - 
 
 i , r Deut. xxvi. 
 
 by the Jews. 7 . T ^ 
 
 * 3v Si *i 
 
 SECT. XXXIT. 
 
 1. Q. SAY the Lord's Prayer ? 
 
 A. fiDurfatljer, toijidj art in iieafoen v 
 ^allotoeQ be tlj? jame. ^Ijp lUnff&om 
 come, ^^(HirillbeOonefn J 
 
 in ^eaften. (Bite u<s t^iji 2Dap our Dail^ 
 anU forgifoe U5 our Crcfpaffepy 
 toe forgfte ttjein t^at 'ZiCrefpar^ ag;am(t 
 u0. 0n5 leati u0 not into temptation-, 
 a5ut Oeliijer usf from (tiU for tljine is 
 tlje BingOom, an& tlje }9otoer, anH tijc 
 (Btorp r for QEber anU (Kfter* 5lmeiu 
 
 2. CA What are the General Paris of this 
 Prayer ? 
 
 ^f. It is divided into Three General Parts : 
 * A Preface, or Introduttion\ * The Petition ; 
 and a * Doxohgy, or Conclufion. 
 
 3. Q. What is the Preface to this Prayer? 
 
 A. flDur ,f atljer toljic^ art in UKafceiu 
 
 4* Q. Wherefore did our Saviour begin his 
 Prayer with this Compilation of God, #&r 
 -father? 
 
 A. As for the other Reafons hereafter men- 
 tioned, fo efpecially to put us in Mind, that all 
 our Hope ot being heard, or accepted by God, 
 is by Virtue of that Relation wherein we fiand 
 to him, in, and through his Son Jefus Chr/ft* J 
 J.ohn xiv. 6. No Man cometh unto the Father^ but i$ il 
 by Me. John xv. 1 6. xvi. 23, 24. Ferih, Verily y tJi. iii. 26. 
 unto you, whatfoevcr ye Jhall ajk the Fa- 1V - 5> 6 ^ 7- 
 G 6 tber 
 
132 
 
 1 Kings viii. 
 
 39- 
 
 Pfal. cxv. 3. 
 cxxiii. I. 
 Lukexi. 13. 
 Jam. i. 17, 
 
 Pfal.ciii.ij. 
 Lam. if 1.40, 
 41. 
 
 ."Ecclef. v. 2. 
 Matt. vii. 9. 
 JO, II. 
 
 Jer. xlii. 
 
 23 24- 
 
 1 Kings viii. 
 
 23, *7> 38, 
 
 39- 
 
 I la. xl. a2, 
 
 Pfai.cxxxix. 
 t, &c. 
 aPial.xi. 4. 
 cxxiii. i. 
 Ifa. Ixvi. i. 
 jMatt. v. 1 6, 
 45. xii. 50. 
 xxui. 9. 
 vii, 49, 
 
 The Principles of the 
 
 ther in my Name, be will give it you. Aft, and ' 
 ye jhall receive-that your Joy may be full. See Col. 
 iii. l7.-Epbef. ii. 18. 
 
 5. Q. Why was that Circumftance added, 
 Which art In Heaven ? 
 
 A. To (hew the Difference between Him, and 
 our Earthly Parents ; who fometimes are bard 
 towards their Children, and will not give them 
 what they afk ; Oftentimes are not able to fup- 
 ply their Needs: And, in many Cafes, cannot 
 tell what is bejl for them ; but either deny them, 
 when they ought to have given them what they 
 defired : or Give them, when it would have been 
 more advifeahle not to have done it. Whereas 
 our Heavenly Father is All-Merciful, All-Power- 
 ful, and All-Wife ; and by Confequence, liable 
 to "hone of thefe Defedls. 
 
 6. Q. What do you learn from this Intro- 
 duftion ? 
 
 A. To come to God with great Affurance, 
 but with great Reverence too : Who as Our 
 Father will not fail to hear his Children, if they 
 afk, as they ought of him ; As he is Our Hea- 
 venly Fat her > can give us whatsoever we ft and 
 in Need of. 1 John v. 14, 15. 
 
 7. Q. Is God fo in Heaven, as our Earthly 
 Fathers are upon Earth ? 
 
 A. No, by no Means : For God being //;- 
 finite, is everywhere present; neither fhut out 
 of any Place, uor Circumfcribed by any. a But 
 becaufe God is pleafed to mew himfelf m. Hea- 
 ven, in the higheft Excellencies of his Divine 
 Majefly, and Glory ; and is there attended by 
 his Holy Angels; therefore Heaven isconfidered 
 as his Court, and his Throne. And we very pro- 
 perly direft our Prayers to God there, where our 
 Saviour Jits to Intercede with Him for Us ; and 
 where the Kicked Spirits attend upon him, and 
 fall down before him, and worfhip him. 
 
 9 '8. Q, 
 
Chriftian Religion explained. 133 
 
 8. Q. Wherefore are we taught to fay OUR 
 Father ? 
 
 A. Not as if God were not the Father of 
 JEvery One of Us in Particular, as well as of 
 Us All in General ; or that we might not Each 
 of Us truly and properly fay, My Father : But 
 to enlarge our Affections ; to correcl our Pride ; 
 and increafe our Charity ; and to teach us that 
 there is no Man To mean, but what has as good 
 a Right to call GWhis Father, as the Created 
 among Us ; nor any, therefore, who ought not 
 to he looked upon as a Brother by Us ; and to be 
 treated, and loved, and prayed for by Us, ac- 
 cordingly. 
 
 SECT. XXX; 
 
 Petition, 
 
 S\ i -.r^-r-rr r> t ' , . IlhlloWCdb* 
 
 1. Q. HOW many Petitions are there m this t h y Name. 
 
 A. Six; Three with refpeft to the Honour, 
 and Glory of God ; which may be accounted 
 pious Wlfhes, rather than formal Petitions : And 
 Three with Relation to our Own Needs. 
 
 2. Q. What is the Flrjl of Thefc ? 
 
 A. jjaUotoeO be tljj? jpame, 
 
 3. Q. Wherefore di4Cbri/l begin his Prayer, 
 . with this Petition^ or Dejire j? 
 
 A. To fhow us that we ought to make GuVs Pfal. viii. i. 
 Glory the Flrjl Thing in our Prayers, as well as cxiviij. 13. 
 the Chief End of all our Actions, 1 Cor. x. 31. x ^]]' * 
 Whether ye Eat, or Drink, or whatsoever ye Do, 
 do all to the Glory of God. 
 
 4. Q. What is here meant by the Name of l Kings v. $. 
 
 Q d? Pfal. xx. r. 
 
 A. The fame as in the Third Commandment : ^|'*" 
 viz. God HimJ'elf; and whatsoever does in any i Chron. 
 wife Relate to'Him, Exod. vi, 3. xxxiv. 5, 6. xxil - 8. 
 PJal cxxxviii. 2. ijoh.v.is* 
 
 5. Q. 
 
134 The Principles of the 
 
 Exod.xx.ii. 5. 2. What is meant by Hallowing? 
 Lev* x* * ^' ^ fignifies the Separation of any Thing to a 
 
 3 Kin. ix. 3. Holy Ufe; and the Treating, and Rejpeffnig, 
 Ifa. viii. 13. of it accordingly. 
 
 6. Q. What then do you look upon to be 
 the full Import of this Petition ? 
 Pf. ixxli. 17. ^. That it would pleafe God to make him- 
 
 cxh X i V *, 9 ' 12 ' { ^ Kmwn to and to be Adored, and Glorified 
 Matt. v. 1*6. by the whole Wsrld. That he would fo difpofe 
 John xv. 8. Ours, and all Other Men's Hearts., that we may 
 A6tsxni.4. never me ntion his Name, but with a Religious' 
 Rom. xv. 6. ^. i r r li r 
 
 iCor.vi.ao. Reverence. 1 hat whofoever has any Relation 
 
 x. 31. to him, his Word, his Sacraments, his Minifters 9 
 
 2 Thefi*. I. ],j s Houfes of Prayer, may all be treated by Us 
 i Pet. 111.15. w i tn a Regard fuitable to the Majefty of Him 
 iv. ii. to whom they, belong: And that neither we 
 
 Ourfelves, nor any Others, may ever entertain 
 any Opinions, or commit any Sins, whereby either 
 
 Ged the Father, or his Son Jefus, the Glory of 
 
 the One, or the Gofpel of the Other, may be 
 
 itiltfied or profaned. 
 
 Of the Sfcond 
 
 '> SECT: XXX VI. 
 
 J hy King. 
 
 1. Q. WHAT is the Second Petition of this 
 Prayer ? 
 
 -^- <cnj2 llfhg^om come. 
 
 . Q. in how m.,ny Reipefbs is God a. 
 
 aPfai. xcv, d. Chiefly in thefe Three: Firft, a With 
 
 3 4 5- ... refpecT; to all the World, which he Created by 
 
 l ' his Power; and Rules,, and Governs, .as well as 
 
 cxiv. IT,. 1 3. Supports, by his Providence. Secondly, b With 
 
 fcMatt.xxi. Relation to his- Church and People ; which he 
 
 Mark* 7 i** Governs and Cmduffs by his Word, and Hafy 
 
 Li^keiv.43, Spirit. And Thirdly, With c 'Refpetl to ins- 
 
 IJeb. i. 8. Heavenly Kingdom, where he Reigns with 
 
 'o^xlii^?' Glory, and Majefty, over his Angels Now ;, 
 
Chrlftian Religion explained. 135 
 
 and will Rule over all his Saints hereafter to all Tu ke xxiii. 
 
 Eternity. ^ 2 > ^' 
 
 3. Q. How is that we here, either Wljh> or X v. 24, 50.* 
 
 Pray, that God's Kingdom may coftie? 2 l1et - * " 
 
 .4. As we defire; * Firft, that all Men may J^J 1 ' x]lli ' 
 
 both more clearly Know, and more worthily Obey, Luke 1. 79. 
 
 the true and only God ; the Lord of Heaven, Ads xxvi. 
 
 and Earth. Secondly, b That to this End, it ^ , . g 
 
 would pleafe God to enlarge the Borders of his Col, L M. 
 
 Church, and bring all Nations within the Pale b/ Pfal. ii. 8, 
 
 of it. c And that where it is already eftablim- Micahr.fc 
 
 11 11 i i i J er - XXXI. 
 
 ed; he would go on, more and more, by his 33,34. 
 Grace, to deftroy the Power of Sin, and the Matt.xxviii, 
 Dominion of Satan, and to implant the Fear *?> 20 : 
 and Love of his Name, in the, Hearts of all his Sf/i^ 1 ' I5 * 
 Servants. That fo, d Thirdly, His Eternal d Tit. i. 2 . 
 Kingdom may alfo be enlarged ; the Fulnefs of HIt 12 > J 3 
 his Saints be accomplifhed : and the blcffed 
 Time come, when we fhaH all be tranflated 
 into his Heavenly Kingdom ; and all other 
 Powers and Dominions being done away, God 
 alone (hall be Exalted, and Rule over his 
 Saints, for Ever and Ever. 
 
 SECT. XXXVIL tf 
 
 1. Q. WHAT is the Third Petition of this Th 
 Prayer ? done '<* 
 
 A. <&fy mill &e iJonc in dEfart^ a# it 
 in Beaton, 
 
 2. Q. How does God declare his /'F/7/to Us? 
 A. Chiefly Two Ways; By the Dlfyenfatlon* 
 
 rf\\i Providence, and by the Rules which he- 
 has fet us to Live by / whether they be by Na- 
 ture implanted in Us, or be Revealed to Us in. 
 the Gofpel of ChriJL 
 
 $ Q. Does this Petition refpecT; both ihefe ?/ 
 i A, .U 
 
136 The Principles of the 
 
 Job L 21. ii. A. It does; and fo teaches to Pray, that 
 8fett xxvi. f w * tn Refpeft to the former of Them) we may 
 iz. ' always ferioufly confider the Ways of his Pro- 
 
 AGsxw.13, vidence, and difcern \vhat it is that He would 
 have Us either Do, or Suffer, in Obedience there- 
 unto. That whatfoever it be, that He (hall there- 
 by call us to, whether to a Profperous or Un- 
 profperous State, to Receive Good from him, or 
 to Suffer Evil; we may, in the One, improve 
 his Bleflings to the Glo'ry of his Name, and the 
 Benefit of thofe about Us ; in the other may 
 patiently fubmit to whatfoever he (hall call us 
 to Suffer for his Sake. With Relation to the 
 Pfal.xl. 3 * jitter (the R u ] es whlch G OC J has given TJ S to 
 
 Mat!'vii2i. walk b y) We are hereb > r taught to Pray, that 
 John iv. 34, we may faithfully Obey all his Command, 
 vi. 38- merits, how contrary foever they may chance 
 Rom";iU. to ^ e> to our ^ wn corrupt Defires, and Af- 
 Eph. vi. 6. feftions; and continue his Obedient and Con- 
 i Pet. 11.15. ftant Servants,, all the Days of our Life. 
 i John ii. 17.^ 4, Why is this Circumftance added, As It 
 is in Heaven ? 
 
 A. To (hew us what kind of Obedience we 
 ought to pay to God's Will. That as the Angels 
 in Heawn not only Do the Will of God> but 
 do it with all Readinefs, Cheerfulnefs, Con 
 ilancy, and Delight; fo may We, in like 
 Manner, if it fhall Pl-eafe God, in fome Mea 
 lure fulfil it too, PfaL ciii. 20, 21. 
 
 5, Q. Is it poffible for us ever to attain to fuch 
 a Perfection of Obedience, in this prefent Life / 
 
 A. It is hardly to be Expe&ed ; yet we muf 
 Pray for it, and endeavour to Come up as near 
 as is poffible to it: And in the mean Time, muf 
 Learn from hence not only how we ought to 
 Serve God now, but how we fhall hereafter do 
 his Will, when we come to the bleffed State,, a 
 \vell as Place of thofe Holy Spirits in Heaven. 
 
 SECT 
 
Chriftian Religion explained. 137 
 
 SECT. XXXVIII. 
 
 1. Q. WHAT is the Flrfl of thofe PetMms, 
 
 which you faid Related to our flaw Needs? 
 
 A. (Bilie ugf tlji'0 Soap our fcatip BteaX 
 
 2. Q. What do you obierve irom the ge- 
 neral Compofure of this Part of the prefent 
 'Prayer? 
 
 A. That as Man confifls of two different 
 Pans, A Soul % and Body; and has Need of feveral 
 Things to be given him for the Good of Both ; 
 So we are here directed to beg of God ; Firft, 
 What is neceffdry for our Prefent Life: And 
 Secondly, What may conduce to the Everhjl- 
 ing Happinefs of our Souls, in the Life that is 
 to Corne. 
 
 S. Q. How does our Saviour exprefs what is 
 neceffary to he ^fked by Us, for the Suftenancc 
 of our Prefent Life ? 
 
 A. He calls it Our Daily Bread. 
 
 4. Q. What does the Word Bread denote ? 
 
 A. It is commonly ufed in Scripture for all Gen. in. 19. 
 fort of Provifion, as it is indeed the chiefelt and xviii. 5,6,7. 
 moft neceffary; and fuch as may f up pi v the x ^!3'>3*. 
 
 TX r r r 11 1 A i i i r -t r r I Kin. XXI. 7. 
 
 Detedtot all other. And it is here made Uie ot pf a i. xxxvii. 
 to fignify all that is Neceffary for our Support; 25- x ^- 9- 
 not only Meat, * but Drink, Raiment, Lodff- MarkiiUo. 
 
 { , ,., r . , ,. T r IT- 2 Cor. ix. 10. 
 
 ing, and the like : Excluding at the lame i ime a Theff. iii. 
 \viiatfoevcr is Superfluous, and defired rather to 8,12. 
 Gratify our Lufls, than to Preferve our Life. a Gen.xxvia. 
 
 5. Q. What is meant by Our Bread ? ^ a - - IZ< 
 A. It may imply thefe Two Things : Either, iTim.iv.s. 
 
 Firft, What is neceflary for Us ; that is to fay, Prov.xxr.8. 
 for Ourfelves, and for thofe who depend upon * m>Wi ' 
 Us. Or elfe, Secondly, It may be called Our 
 Bread t upon the account of the Propriety We 
 have in it ; As being either the ProducJ of our 
 
138 The Principles of the * 
 
 Eftates, or the Effeft of our own Labour, or 
 others Charity ; not the Bread of Fraud, or Op- 
 preffion; Of Stealth or Covetoufnefs: That fo we 
 may live upon what is truly Our Own, and not 
 devour Our Neighbour's Bread. 
 
 6. Q. What do vou under/land by the Word 
 Daifyf 
 
 A. What is fufficient for the Next Day.: But 
 then we add withal, this' Day, or Day by Day / 
 to (hew, that though (becaufe fuch is the Un- 
 certainty of Our prefent Life, that how Many, 
 or how Few Days, we may have to come, we 
 cannot tell, therefore) we afk no more of God 
 
 than what is needful for our prefent Support : 
 Mattel. 25, y et we truft that GQ(I of his Goodnefs will 
 
 He'b. xiii. 5. Every Day Give us Our Bread, as he did the 
 jPet. v, 7, Jews their Manna in the Wildernefs, Exod. xvi. 
 4, 5. fo long as he (hall think fit to continue Us 
 in this State of our Pilgrimage ; until he fhall 
 bring us to our Heavenly Canaan, that Good 
 Country which he has provided for Us. 
 
 7. Q. Wherefore do we Pray to God for fuch 
 a Support ? 
 
 Ccn.iM. 19. d m ^ ot to exclude our Own reafonable Car* 
 jCorJv.it in providing for it, much lefs to exclude our 
 2 ThefT. iii. labouring after it ; but to (how, that we depend 
 10, 12. altogether upon the Providence of God, and Owe 
 our Lives, and all the Support of them, not to 
 I)eut. 111.3. our Own Cunning or Indufiry, but to his Blef- 
 
 Comp. Mat. r -. , i V r i T) i 
 
 iv. 4. iing : And to engage us thereby both to Kely 
 
 Ads xviii. the more confidently upon God, and to make 
 2 5> 28- thofe fuitable Returns of Love, and Praife,- 
 1 ett v ' 7 ' and Gratitude, that We ought to do, to 
 Him. 
 
 8. Are the Rich as -much concerned thus 
 to Pray to God, as the Poor ? 
 
 A. They are altogether : Our Saviour com. 
 pofed this Prayer for Both alike: It is the fame 
 Providence of God, which maintains Both ; and 
 
 gives 
 
Chriftlan Religion explained. 139 
 
 gives an Abundance to the One, as well as a 
 Competency to the Other. 
 
 9. Q. is it Unlawful for any Man to .take 
 Care of, or provide for, any Thing more than 
 the next Day? 
 
 A. No, by no Means : God hirafelf has fent 
 Us to the Ant to learn the contrary ; Prov. vi. 
 8. Who provldeth her, Meat in the Summer, and ^a s xi 2 o 
 gather eth her Food in the Harveft. Such a Care 29, 30. 
 as goes no farther than a prudent Forefight, and iCor.xvi.r.- 
 neither prompts us to any Evil, nor keeps us * 2 Yi** 
 back from any Good, is certainly not only In- 
 nocent but Commendable. Without this, the 
 World could not fubfrft Otherwife than by a 
 continual Miracle ; which we ought not to ex- 
 pect, where Ordinary Methods are to be had. Matt.vi.aj, 
 The Sojicitude which our Saviour forbids, and &Ct 
 which is indeed finful, is that which proceeds 
 from an immoderate Concern for the Future : 
 When Men are uneafy, and difcontented ; dif- 
 truflful of God's Providence, and ftill hoarding 
 more up, as if they could never have enough ; 
 but were to truft rather to their own Care and 
 Forefight, than to God's Blcfiing. 
 
 SEC T. XXXIX. of fa 
 
 Petition, 
 
 1. Q. WHAT are the Bleffings which we are And forgive 
 taught, in this Prayer, to aik of God for our u ' ourTref - 
 
 n/6) panes, as we 
 
 QOUIS S forgive them 
 
 A. The Forgivenefs of Sins Pafl\ and the thattrefpais 
 Prevention of them for the Time to Come. againl1 us " 
 
 ^. Q. How do you pray to God for the 
 givenefs of your paji Sins ? 
 
 A. In thefe Words ; Sftltl forgi&C tt<S CUC 
 
 a0 toe torg&e ttjem tljat treO 
 apwft 211^ 
 
 5, Q. 
 
i40 The Principles of the 
 
 3. Q. What tlo you mean by forgiving of 
 
 Pfal. xxxii. A. I pray that God would do away All my 
 
 *, 3,5.cxxx. Sins, of what Nature, or Qaality foever they 
 
 fw.xxviii. ^ e 5 tnat ' ie would ivcjb away the Guilt, and 
 
 1 3 . rem // the Pu n foment o f r F h e m . 
 i John i. 9 . 4. Q. > y 0ll tru fl t | iat Q O J w j|] <J ^5 p 
 
 Luke vt 3 7! A - Yes, If I take Care to make Good the 
 Condition upon which I ajk it of him ; by for- 
 giving of thofe who trejpafs againjl Me, Matt. 
 vi. 14, 15. 
 
 />. Q. Will that alone fuffice to intitle you to 
 God's Forgivene/s ? 
 
 A. No, it will not: Without forgiving of 
 Others^ I (hall never be myfelf forgiven : Matt, 
 vi. 15. But that I may be forgiven by God, I 
 mu ft not only forgive Others, but mult My fell 
 
 i John 1.8,9. Repent of my Sins, and ajk Pardon for them> 
 
 Sea'^viil' in lhe Name, and through the Merits, and Me* 
 diation of J^/i/j Cbrijl our Saviour. 
 
 6. Q. Why then is this added, as the Con- 
 dition upon which we are to fray to C^ for his 
 Forgivencfs ? 
 
 A. It is fit lo be mentioned upon feveral Ac- 
 
 Luke xi. 4. counts : I/?, As a Confideration very proper to 
 be offered by Us to God, to induce him to for- 
 give Us. If we who are Proud, and Peevifh ; 
 Eafy to be Affronted, and hard to be Reconciled 
 yet, for God's Sake, and in Obedience to his 
 Commands, forgive thofe who have offended Us , 
 how much more fhrtll our moft Gracious anc 
 Merciful Father forgive Us, in what we have 
 Offended him. It was fit to have been added 
 
 Matt, vi, 4, 0rfjy 9 As a Motive upon the fame Grounds, to 
 affure Us, that if we truly Repent of our Sins 
 and beg of God the Forgivenefs of Them, Go 
 will certainly Remit them to Us. It was fit to 
 have been added, Sdly^ To put us continually ia 
 Mind of the Neceility we lie under to forgive 
 
 Injuries 
 
Chriftian Religion explained. 141 
 
 njuries, though never fo many, never fo great, Matt. vi. 15. 
 
 never fo often, and provokingly Committed ; xvna. 21, to 
 nd to engage Us readily, and hearily fo to do ; Markxi.25. 
 >onfidering that till we have done it, we can- 26. 
 not pray to God for his Forgive nefs ; and that Luke xvii * 
 F we do not Do it fincerely, God will certainly 
 ind it- out : And though by pretending a Re- 
 conciliation where really it is not, we may de- 
 ude Men, yet we cannot poflibly deceive God. 
 7. Q. What think you of thofe who fay the 
 Lord's Prayer, and yet either continue at Vari- 
 nce with their Neighbour, or at lead do not 
 ruly, and from their Hearts, forgive Him ? 
 
 A. I think that they do pr/iy for Pardon, 
 3ut for Vengeance : They imprecate the Wrath 
 of God upon their own Heads; and do, in 
 Reality, Pray after this defperate Manner : 
 Thou ) God! haft Commanded me to forgive my 
 Brother his Trefpaffes : Thou haji declared that 
 tnlefs I do fo, thou wilt not Forgive me my Sins : 
 JVell, let what will come, I am refolved to Jland 
 to the Hazard of it. I will not Forgive, nor be 
 Reconciled to my Brother ; do thou deal a: 
 thou fkafejl with me. 
 
 SECT. XL. 
 
142 The Principles of the 
 
 tisns, and P erf editions* are in Scripture called 
 Temptations i Luke viii. IS. xxii. 28. Jam. i. . 
 2Pet.ii. 9. But it is more tifually taken in an /// 
 Senje ; to denote fuch a Trial, as is defigned to 
 feduce, and lead us into Sin. So the Devil 
 tempts us : Gal. vi. 6. 1 Theffl iii. 5. Heb. ii. 18. 
 So every Man is tempted by his #; Zz{/2.r ; 
 Jam.i. 14. So God tempteth no Man: Jam. 1. 13. 
 
 3. Q. What is the &/?, which you here pray 
 again ft ? 
 
 A. That alfo may be taken in a double Senfe ; 
 
 and fignify either an Evil Perfon, or an A'^/7 
 Matt. iv. 3. Thing. - In the former it may Refpeft all Jacked 
 
 Men, but especially the Wicked One, the Tempter.- 
 Johnxviii. j n t ; ]e latter, not fo much the Evil of Sin it- 
 
 felf, as the Evil of Temptation, to which it 
 
 feems moft properly to Refer. 
 
 4. Q. What then is the full Import of this 
 Petition ? 
 
 Matt xxvi. A. I therein defire, that God would neither 
 
 tcor x ^ r y me h' m} fe^ btywd n *y Strength, nor fuffcr the 
 
 Heb. ii.' 18. Devil, the World, or rny Q-wn Flcjh to do it. 
 
 Bev. ill. ic. That, if it he his Will, I may not he expofed to 
 
 2 Sam. an y Great Temptations at all: But if 'for any 
 
 Compare Ends of his Wife Providence He {hall think fit 
 
 i Chron. to a faffer me to be Tempted ; that then he would. 
 
 l^'. 1 ' be pleafed fe Graciouily lojlrengthen, zmlfupport 
 
 i Pet. v. 8. rne i w y Temptation ; and Carry me with In- 
 
 fepfal. xxiii. nocence and Integrity through them; and not- 
 fuffcr me to be led into Sin by Them. 
 
 1 Cor. x. \j. 
 
 2 Pet, ii. 9. 
 
 SECT. XLI. 
 
 flujion, For 
 
 thine is the } Q. \VHAT does the Jaft Part of tin's 
 
 Kingdom, n . 
 
 the Power, Prayer coniilt ot : 
 
 and the A. A Doxohgy, or Conclufton : JfDC tfjIHC I9t 
 
 ty* fcfa&BWi anO tlje ^oUtfc, an& tlje 
 
 Amen. (KlOt^ fOU tlC 
 
Chrlfllan Religion explained. 145 
 
 2. Q. What do you mean by a Doxology? 
 
 A. A Form of giving Glory and Praije, and i Chr. xxix, 
 J/^^/rtoGod. 1 Tim. i. 17. ^^. v. 12/vii. 12. 
 
 S. Q. Why was this Doxology here added by 
 our Saviour ? 
 
 A. To Ihew us that all the Religious Service iCor.x.^i, 
 we pay to God : whether we Pray, Confefs, Give Co1 - ' *7- 
 Thanks, or whatever we do, we ought to delign * et - lv<1 ** 
 I it All to his Glory. It was alfo added to keep up pf a i. xcv i ^ 
 in our Minds a due Senfe of the Reafon we have S, 9, 10. 
 both to pray to God for all the Things we have 
 before considered ; and to expeft a fuitable Re- 
 turn of them at his Hands. 
 
 4. Q. How does this Doxology fhew, that we 
 ought to Afk there Things of God ? 
 
 A. Very plainly : For becaufe God is the King pf a i. X xii. 
 of all the World; therefore he ought to be ap- 28. 
 plied to by all his Creatures. Becaufe His is the 
 Power ; He is able both to bear, and to anfwer zChr.xx.6. 
 our Requejls ; therefore of Him it- is moil fit to 
 defire whatfoever we ft and in Need of. Becaufe 
 His is the Glory oi all our Religious Invocation; 
 (it is a Worfhip that peculiarly belongs to God ; 
 as diftinguifhed from the Creature) therefore 
 to Him only ought we to make our Prayers, and 
 not to any Other. 
 
 5. Q. How does this Doxology encourage us to 
 Hope that we {hall Receive what we afk of God ? 
 
 A. Becaufe we do hereby profefs to believe 
 that he can Grant what we defire ; and the Things 
 we afk are fo much for his Own Glory, as well 
 as Our Advantage, that we ought not to doubt 
 but that we {hall receive them from Him. 
 
 6. Q. After what Manner do we acknowledge 
 thefe Excellencies to be in God? 
 
 A. In a f liper-eminent Manner, beyond what pf a j. X cvi, 
 they Are, or Can be, in any One befides. Others 7 8 9- 
 may have Authority ; but as derived from him, Dan / v iL 3 *' 
 who only is the Supreme King over all the Earth, t Tim, 3 i! 17!' 
 
 Others 
 
144 The Principles of the 
 
 Others may have Pouer, but God only is ///- 
 mighty. Others may have Glory ; a Majefty fuit- 
 able to their Station and Chaiafter in the 
 Worl 1 : But to God only belongs the Excel- 
 lency of Divine Honour, d nd Werfhip. To Him 
 only is Prayer, and Religious Invocation to be 
 made: He oply is either capable of lt\ or can 
 pretend any Right to it. 
 
 1. Q. Why do you to this Doxology add for 
 Ever and Ever ? 
 
 pfal.iv. 3 J_ To fh>w that thefe Divine Perfections, 
 i Tim. vi. anc j p rer0 g a ti veSj did always belong to God ; 
 a Tim. iv. and will always continue to belong, in this 
 iS. fingular Manner, to Him. 
 
 x Vet. iv. MI. ^ Q \Vh,, t does Amen import ? 
 i Kin.l 36^ A. It is a Word of Wijb and Approbation; and 
 Jer.xxviii.6. denotes our AJjtnt to tliat to which it is fub joined, 
 i Cor. xiv. ^jj an ar vpjl D e j]re of it's Accompliftwient. 
 aCor. i.ao. So^ that putting its feveral Significations to- 
 gether, it is as much as if we fhould fay; God 
 of his Goodnefs Grant what I have here prayed 
 for; and fo I truft he will do, of his Mercy 
 towards me through Jefus Chrijk our Saviour. 
 
 PART 
 
Cbriftian Religion explained, T45 
 
 PART V. 
 
 F THE SACRAMENTS. 
 
 SECT. XLII. oftbtrfa . 
 
 ture t and 
 
 1. Q. WHAT is the Other Means, ap- %^ 
 pointed by God, for the Conveyance of his Grace nentl^f'tbt 
 to Us ; and to Confirm to Us his Promifes. in Gofpeh of 
 JefusChrift? '**"''*" 
 
 A. The worthy Participation of the Holy g*? 
 Sacraments. 
 
 2. JS>. Ciailjat mean gOU 6? tljftf <&lO?U Sa- 
 crament ? 
 
 ^. 3 mean an Duttoarti antr (KiCble fefjyit 
 of an ^nVoauD anD Spiritual (Biace, 
 gitjen unto 330, iDjaatneO b Ctj^tft i)lm- 
 ulf, ass a Sloans xoljercb? toe receive' tlje 
 fame, ana a ^kage to affttre 5U0 ttjeueof^ 
 
 3. j^. %oto mang fuch feaccamentis Ijatl) 
 Cljnft o?33ameO in 5iss Cijurcij ? 
 
 A. ^too only, as generallp neceffarj? to 
 fealftation ; tljat 10 to Cap, iSaptifm, anU 
 tlje Supper of tlje HflDE2b. 
 
 4. Q How does it appear that thefe Two 
 are properly Sacraments ? 
 
 A. Becaufe the whole Nature of a Sacrament, 
 as before defcribed, does belong to them. For 
 I/?, There is both thefe, an Outward and Vifible 
 Sign; viz. IVater, in Bafti/m, Bread and Wlne^ 
 in the Lord's Supper. 
 
 2dly, 1'here is an Inward and Spiritual Grace , 
 
 (jgnined and conveyed by thefe Signs. The 
 
 H Wafting 
 
145 The Principles of the 
 
 J-Vajhlng of Regeneration, Tit. iii. 5. by the One; 
 the Body and Blood Qi Chrijl by the Other. 1 Cor. 
 *. 16. 
 
 Sdly, There is for both a Divine thftttutiw 
 For Baptifm, Matt, xxviiii. 19. Go ye and teach 
 all Nations, baptizing them in the Name of the 
 Father, and of the Son, and of the Holy Ghoft 
 ' For the Lord's Supper, Luke xxii. 19, 20. This 
 do in Remembrance of me. See 1 Cor. xi. 24, 
 25. 
 
 4//?/y They were both ordained as a Means 
 whereby to convey their feveral Graces to Us, 
 Mat.xxviii. and as a Pledge to afflire Us of them. 1 Baptifn 
 *9 to Regenerate Us; J0/?w iii. 5. Tit. iii. 5. * The 
 
 *Mat*xxvj' Lord's Supper to communicate to Us the ./?0^ anc 
 26.' ' Blood o{ Cbrijl: 1 Cor. x. 16. 
 
 j Cor. xi. F or which Reafon, lajlly, they are Generally 
 23> z t- necejjary to Salvation: All Chriftians have 
 Right to them; nor may Any without Hazarc 
 of miffing of thefe Graces, refute to Ufe them 
 who have the Opportunity of being made Par- 
 . takers of them. John iii. 5. Except a Man le born 
 of Plater, and of the Spirit, he cannot -enter into 
 the Kingdom oj Heaven. Mark xvi. 16. lie tha 
 Jielieveth. and is baptize d^ fhall be Saved. I Cor 
 xi. 24. This do in Remembrance of Me. 
 
 5. Q. Are thefe all the Sacraments that any 
 Chriftians Receive, as eflablifhed by Chrijl ? 
 
 A. The Church of Rome to thefe add five 
 more ; though They cannot fay that they are 
 all of Chrijl's IniHtution : viz. Confirmation 
 Penance : Extreme Unfiion : Orders : and Ma- 
 trimony. 
 
 6. Q, How does it appear that thefe are no 
 truly Sacraments ? 
 
 A. Becaufe not One of them hath ALL the 
 Conditions Required to make a Sacrament ', anc 
 the moft Parl have hardly Any of Them. 
 
 CON- 
 
Chriflian Religion explained. 147 
 
 CONFIRMATION, is, we cdnfeft, an See MM 
 Apoflotical Ceremony : As Rich it is Hill Re- Sea * 1Uk 
 tamed and Praftifed by Us. But then it is, 
 at mo ft, but an Apoftolical Ceremony. Chrijl 
 neither Ordained any fuch Sign ; nor made it 
 either the Means of Conveying any (pecialj^iV/VwW 
 Grace to Us, or a Pledge to ajjure Us thereof. 
 
 PENANCE, \S Public, is confeffedly a Part 
 of Church- Difcipline: It Private, is only the Ap- 
 plication of the Power of the j/ytf to a particular 
 Per ion for his Comfort, and Correction. It has 
 neither any Outward Sign tnjlituted by Chrijt^ 
 nor any Inward Grace, particularly annexed to 
 it. Indeed if a true Penitent receives Abiolutioa 
 from his MiniHer, God Ratifies the Sentence* 
 and forgives the Sin. But fo God would have 
 done, had neither any Confeffion been made to* 
 or Abfolution Received from 4 Him. And that 
 the Sin is forgiven, is Owing to the Mercy of 
 God, upon the Repentance of a Sinner; and 
 not to be afcribed to the Prieft's Sentence. 
 
 In XTREME UNCTION there is an 
 Outward Sign, but neither of Chrljf s nor his 
 Apoftlcs I n ii it ution . They anointed Sick Perfons for Mark vi. iS 
 the Recovery of their Bodily Health ; and in Jam. v. i$> 
 certain Cafes, advifed the Elders of the Church * 5 ' 
 to. be fent for to do likewife. But as to any Spi- 
 ritual Effefts, they neither ufed any fuch Sign 
 Themfelves, nor Recommended it to Others : 
 Nor is there any the leaft Ground on wrn'ch to 
 ex peel: any fuch Benefit from the Ufe of it. It 
 is true, if the Sicknefs were inflifted for any 
 particular Sin which the Perfon had committed, 
 the Healing of the Sicknefs was a Token that 
 the Sin aiio was forgiven. Becaufe till the Sin 
 was forgiven, the Difeafe could not be removed* 
 But \\ieAnointing was of no more Ufe to obtain 
 the One, than it would have had Power, of 
 itfelf) to effeft the Other. 
 
 H a MATRI. 
 
148 The Principles of the 
 
 MATRIMONY, is a Holy State, ordained 
 by God, and highly to be accounted of by All 
 Men. It was provided for a Remedy agalnjf 
 Sin, and to avoid Fornication ; that Juch Perfons 
 as have not the Gift of Continence might Marry, 
 and keep tbemfelves uride filed Members of ChriJVs 
 Body. But it neither confers any Grace where 
 it is not, nor Increajes it where it is : And 
 therefore is not to be looked upon as a true and 
 proper Sacrament. 
 
 ORDINATION, is alfo a Divine Inftitutio*, 
 By the Adminiftration of if, Authority is given 
 to thofe who partake of it, to rninifter in Holy 
 Things ; which, otherwife it would not have 
 been lawful tor them to do. We do not at all 
 doubt but that the Grace of God accompanies 
 this Ordinance, and the Difcharge of thofe 
 Miniftries which are performed in Confequence 
 of it. But then this Grace is only the Bleffing 
 of God upon a particular Employ; and is 
 given to fuch Perfons, rather for the Benefit of 
 Others, than for the Furtherance of their own 
 Salvation. 
 
 7. Q. ||O\D man? $art# are tljcre in a 
 Sacrament ? 
 
 A. ^toD ; tljc gDuttoarfc antt Cfflftb 
 feign , ana tlje InfcarU ano gptritual 
 
 fsaptfa SECT. XLIII. 
 
 nd the J <ve- 
 
 h^jn^ ' Q- WHAT is the Firjl Sacrament of the 
 
 lt. J * New Tejlamcnt ? 
 
 A. It is Baptijm. 
 2. Q. What is Baptifm? 
 A. It is the Sacrament of our New, and Spi- 
 ritual Birth : John iii. 4, 5 , the Seal of our Adop* 
 tiw, Rom. iv. 1 1 . and the Solemn Means of our 
 AUmiffwn into the Communion of the Chrijiian 
 
 Church:! 
 
Ezek. xxxvi, 
 25. 
 
 IViark vii. 4, 
 Heb. ix. i 4. 
 x. 10, 21. 
 
 Chrlflian Religion explained. 
 
 Church : A els ii. 41. By the Outward Wafiing 
 whereof, our Inward Wafting from our Sins, 
 by the Blood* and Spirit of Ch rift, is both clearly 
 exhibited, and certainly fealed to Us. Afts ii. 
 33, 59. Tit. iii. 5. Com. Heb.ix. IS, 14. 
 
 3. Q. How is Baptlfm performed ? 
 
 A. By dipping in, pouring on of * er fprinkling ]\ T umb. 
 u>///>, Water ; in the Name of the Father* and of 
 the Son, and of the Holy Ghoft. 
 
 4. Q. In which of thefe was this Sacrament 
 adminiltred at the Beginning ? 
 
 A. To Aged, and 'Healthful PeiTons, in that 
 Hot Country in which our Saviour lived, it was Matt, iii. 6. 
 for the molt Part adminiftiecj by dipping* or u>. 
 plunging, the Perfon who was baii>z,ed y into Kj ^ 1 -' 2 ]' 
 Water: According to the common Cufloin 
 among the Jeivs, or Receiving Profelyres with 
 the very fame Ceremony ; and from which our 
 Saviour feerris to have taken Occafion to infli- 
 tute this Sacrament. 
 
 5. Q. Were any baptized otherwifc at the 
 IK e ginning ? 
 
 A. It cannot be doubted, but that as All 
 who embraced the Gofpel were Baptized, fo 
 many ot thefe could not be dipped in Water* 
 ; Such were very Old, and Kick* Perfons ; and 
 it may be All* at the firfl ; when Three, and 
 Five Thouf and, at a Time, Believed, and were 
 Baptized, very likely in a private Houfe, Afts 
 ii. 2, 41. ix. 18. .x. 47, 48. where it. would 
 have been difficult to have gotten Water 
 enough, and endlefs to have dipped them all. 
 
 6. Q. What are the Neceffary Parts of this 
 Sacrament ? 
 
 A. Water, and the Word: The One to 
 
 Reprefent our Spiritual Wajhing, and Cieanfing* 
 
 by the Blood of Chrijl ; the Other to declare 
 
 the Faith into which we are baptized, and by 
 
 H 3 which 
 
1 50 The Principles of the 
 
 which we hope to be faved ; namely, of God 
 the Father, the Son, and the Holy Ghojt. 
 
 7. Q. How came the Cuftom of Dipping to 
 he fo univerfally left oft' in the Chunk ? 
 
 A. Chiefly upon the ground of Chanty ; be- 
 caufe when the Gofpel became every where Re- 
 ceived, and the Perfons to be Baptized, were, 
 for the moft Part, the Children of Believing Pa- 
 rents ; many of which, in thefe Cold Countries, 
 (for a great Part of the Year) could not be dip- 
 ped in Water without the Hazard of their Lives ; 
 it was neceflary either to fprinkle them only 
 with Water, or not to Baptize them at all. 
 
 8. Q. What Ground had the Church to admit 
 of Sprinkling, as fujjicicnt to anfwer the Def.gn 
 of this Sacrament? 
 
 Ifai. !ii. 15. A. The Example of the Purifications under the 
 Ezek.xxxvi. 2^aw^ which were made as well by Sprinklings > 
 Heb. ix. 13, 19. The Application 
 
 .. 
 
 Lev. iv. 6. of this made by St. .Pan I to the Spiritual Cleanfoig 
 xvi J4, 15, - O r TJ S f r0m olir y; ng . ll e h t x< c>o t 29. And by 
 
 by 
 
 b. ix> J3 St. Peter to the fame Purpofe: 1 Pet. i. ?. The 
 *. 4. Analogy between the fprinUing of the J^ater in 
 
 Baptijm, and that fprinkling of the Blood of 
 Chriji, by which we are Cleanfedhom our Sins ; 
 All theie, as they left a fufficient Latitude to the 
 Church to adrninifler this Sacrament^ in any of 
 thefe Ways; fo' the Law of Charity Required 
 that the Church mould make Choice of Jprink- 
 ling, rather than of a fatal Immerfan ; and we 
 cannot doubt, but that the Gad of Charity does 
 approve of it. Matt, ix, 13, 
 
 Of tbe Mai- Q 17 PT V T T V ' 
 
 ter,andForm OJL,^ 1 . XLJLV. 
 
 of Babtitm : 
 
 Of tie in- YOU faid, that in Every Sacrament there 
 
 SVS were Two Patris > an - 
 
 f.rred by it. 
 
Chrift-ian Religion explained. 151 
 
 i/ C? I 
 
 Sign, and an Inward and Spiritual Grace : Tell 
 rue thcrefoie ; 
 
 i. ^. -SQJIjatte tlje SDuttoarS ant* 
 feign, ou jform In Sa 
 
 A. aoiater, toljerew t&e 
 tijetj, in tlje j|3ame oftlje f arljei% 
 tlje ~>on v anlJ oftlje laolp dBijoflt. 
 
 53. Q. Is this Element fo necedary a Part of 
 this Sacrament, that the Church may in no Cafe 
 depart from it ? 
 
 A. It is of Divine Injlilutlon, and was de- 
 figned to fignify our Spiritual Cleaning by 
 ChriJPs Bloofl : That as our Bodies are wafhed 
 with, and cleanled from their Pollution by, 
 Water ; fo are our Souls purified from Sin by 
 the Blood of Chr(ll. And for both thefe Reafons 
 it is a Nt'cefLiry and Immutable Part of this 
 Ihly Sacrament. 
 
 S. Q. Is the Form ofllaptifm neceffary to the 
 Adminiihation of this Sacrament ? 
 
 A. It is Neccilary, nor can this Sacrament L>e 
 duly adm'mijlred by any Oiher. 
 
 4. Q. Was no Other Form ever ufed in the 
 Apoilles Time ? 
 
 A. It is indeed faid of Some in thofe Times 
 who had been Jewi/h Converts, or had Received Ah H. % 
 John's Baptifm, that they were Baptised in the viii. 16. 
 Name of ike Lord Jefus. But this does not hin- Xix * ^ 
 der but that they may have been Baptized (as no 
 doubt they were) in the fiords appointed by 
 Cbr/Jl for that Purpofe. All it implies is, that 
 they were Baptized into the Faith, and Gofpel of 
 Chri/l ; as by comparing the PafLges of Scrip- 
 ture together, it will evidently appear. See 
 Acts viii. 16. x. 48. xix. 5. Rom. vi. 3. 
 
 5. Q. Are then the Words appointed by 
 Chrijl fo neceffary, that to ufe any Other, will 
 ieftroy the Efficacy of this Sacrament ? 
 
 H 4 A. That 
 
152 TJie Principles of the 
 
 A. That I do not fay : For as Perfons oPal! 
 Countries are to be Baptised) fo there is no doubt 
 but that the Form of Words may be tran dated 
 into the Language of Every Country ; and Bap- 
 tifm be effe&ually adminiitred fo long as the 
 Senfe is preferved. That which we infift upon 
 is, that Every Perfon who is Baptized, by what 
 Form foever it be done, ought to be Baptized in 
 the Name, as well as to profefs the Faith, of the 
 Father, Son, and Holy Ghojl. 
 
 6. *$* aailjat tsf ttje 3|ntoar6 or Spiritual 
 
 derate, <>t this Sacrament ? 
 
 A. & 2Deat!) unto fein, anb a $eto Btrtlj 
 unto EtjjijteoufnefjJ , for being by jBatort 
 born iii ibin, ana tbe Cftflfcccn of (LtLlratl), 
 toe are ijerebg mafce tlje Cfcilbren of (Brace. 
 
 7. Q. Are all Men, by Nature, born in Sin ? 
 pTaI.fi. 5. ^. They are, ever fince that by the Tranf- 
 ROA. v. iz. g re fli on o f our fi r ft Parents Sin entered into 
 
 the World ; nor was ever any exempt from this 
 unhappy State, but he only who knew no Sin, 
 the Lord Chrifl Jefus. 
 
 8. Q. Are all' Men, by Nature, Children of 
 Wrath? 
 
 A Being lorn in Sin, they muft of Necef- 
 Eph. ii. 3. f 1(y be ,jf Children of Wrath : Seeing all Sin 
 is both hateful to God, and worthy oi his Pu- 
 nifhment. 
 
 9 . Q. Have the Children of Believing Parents, 
 in this Cafe, no Privilege above Others? 
 
 Ah ii. 39. ^. Yes, they have : For being defcended 
 
 jCor'vir 8 ^ lom t ^ 10 ^ e w ^ 10 are Members of Ch rift's Church, 
 
 Comp. Mai! ^ ie 7 have a Right to Baptijm^ as the Children 
 
 ii. 15- of the Jews had to Circumcifan ; and are alfo 
 
 Heirs of God's Promiies: And therefore ftiould 
 
 they chance to Die before they have Received 
 
 it, yet this being no Fault of theirs, we do 
 
 charitably hope that God will receive them to 
 
 his Mercy, through Jejus Chrfft. 
 
 10. Q, 
 
Chriftian Religion explained. 153 
 
 10. Q. How are thofe who are Baptized, 
 made thereby Children of Grace ? 
 
 A. As by Baptifm they are taken into Cove- Mark xvi. 
 riant with God; are Regenerated by the //<?/y ^ts ii 38 
 Spirit-, are Sanctified and Cltanjed from their 39 . X xii. 16. 
 
 Ga 
 
 by the jB/W of CAr//? ; are Intltled to Gal. iii. 27. 
 God's Favour; and made Heirs of his Heavenly f^ 1 ' 4 ' 5 * 
 Kingdom : So that fhould they Die before they x'it. iii. $. 
 commit any AlualSin> we are allured, by God's iPet.iii.2i, 
 Word, that they Jhpuld certainly be Saved. 
 
 11. Q. Are all who are baptized made Par- 
 takers of thefe Benefits ? 
 
 A. They are all thereby put into a State of 
 Salvation, and become (Children of Grace. But 
 thofe only continue in this State, and hold fait 
 their Right to thefe Benefits, who take care 
 to live according to the Gofpel of Chrijl\ and 
 to fulfil thofe Prornifes, which either thern- 
 felves made, or which were, by Others made 
 in their Name, and on their Behalf, at their 
 .Baptifm. 
 
 SECT. XLV. 
 
 Jition* fo 
 
 i. Q. (IxUfea^cE 10 nqui?eJJ of Pqfonsto 
 be aptf ;*!> ? 
 A. Repentance, terljerehp tljep forfafee 
 
 Hebe tfje pjomitt^ of (Bdtr ma&t to tijcin in 
 tljat featcamtht t 
 
 ^. Q. What Repentance is Required to pre- Mark xvi. 
 pare any Perfon far Baptifm? j6 - .. 
 
 ^/. The fame which is Required to qualify ^jj*, 1 ^ ^ 
 Him for God's Forgivenefs after Baptifm. Fur xviii. 8. "' 
 Baptifm, if duly Received, wajhes away all 6V/z: 
 And therefore no one can worthily corne to it, 
 who does not heartily Repent of ail his Sins, 
 H 5 and 
 
15 4- The Principles of the 
 
 and firmly Refolve never, more to Return to the 
 Commiflion of any. Afts ii. 38, \ 1 . iii. 1C). 
 
 3. Q. What, is the Faith which Every One 
 ought to bring to this Sacrament ? 
 
 Mark xvi. A. A firm Belief of the Truth of the Whole 
 l6 - Chrijtian Religion ; but more efpecially, of all 
 
 ^ e . .22, t h f e Articles of it, which he is folemnly, at his 
 
 Baptifm, to profefs his Belief of to the Church. 
 
 A6ts viii. 37. 
 
 4. Q. If fuch a Repentance, and fuch a Faith p t 
 be Required of all who are Baptized, 2xlll)J> 
 
 tljen are 3fnfantg Baptf^eU, to&o by Eeafon 
 of tljef r tenUer &$z cannot petform either of 
 
 A. TBtcauCe tljeg pjomife tfjem IBotlj lip 
 t^tir feuretiesf : MUjiclj p?omifetoljentlje? 
 come to 5lge tljemfelieg are bounD to PCD 
 fornu 
 
 5. Q. Are not Aflual Faith, and Repentance, 
 required of thofe who are to be Baptized ? 
 
 A. Yes, if they be Perfons capable of it : 
 Otherwife it is fufficient that they be Obliged 
 to Believe, and Repent, as foon as they lhall be 
 Capable of fo doing. 
 
 6. Q. How can any One Promifs this for 
 Another ? 
 
 Deat *xix -A* Upon a Suppofition of Charity : That as 
 31,12. Children are born of Ckrjjlian Parents, and 
 under a Security of being bred up to .a Senfe 
 and Knowledge of their Duty, in this Parti- 
 cular, and of the infinite Obligations that lie 
 upon them, to fulfil it: So they will take Care 
 (by God's Help) fo to order both their Faith, 
 and Marjverii as their Intereft^ as well as Duty, 
 Requires them to do. 
 
 7. Q. But what if they ihould not fulfil, what 
 has been promifed in their Names ? 
 
 A. In 
 
Chriftian Religion explained. 153 
 
 A. In that Cafe, the Covenant made on their 
 behalf will be Void : And fo by not fulfilling 
 what was protnifed for them, they will lofe all 
 thofe Bleffings which God would Other wife 
 have been obliged to beftow upon them. 
 
 8. Q. Would it not be more Reafonable to 
 tarry, till Perfons are grown up, and fo in a 
 Condition to make the Covenant themfelves 
 before they were permitted to be Baptized? 
 
 A. We are not to confider what we think heft, 
 but what God has directed us to do. Now Gen. xviL 
 God exprefly ordered the Children of the Jews to I2 J 3- 
 be admitted into Covenant with Him, at Eight jo^'f**^ 
 Days Old. Into the Place of Ctrcumcifion, Bap- Col. ii*u f 
 tifm has fucceeeded; as the Gofpel has into the IX * 
 Place of the Lazv. There is therefore the fame 
 Reafon why our Children mould from the Bc- 
 ginning) be admitted into the Cbrifiian, as why iCor.vii 14^ 
 the Jews Children flioald have bee.n entered into 
 the Legal Covenant. God has made no Excep- 
 tion in this Particular: Our infants are as ca- 
 pable of Covenanting, as theirs were: And if 
 God thought fit to Receive them into the Legal 
 Covenant, and did not account the Incapacity, 
 which their Age put them under, any Bar to 
 hinder them from Circumcifion ; neither ought 
 we to think the fame Deleft, any fufficient Ob- 
 flacle to keep our Infants from being Baptized^ 
 and admitted thereby into that of the Gofpel* 
 
 SECT. XLVL Gftlxtoer*. 
 
 went of the 
 
 1. a. What is the ' Other Sacrament of the %**'?' 
 
 pe^ and bow 
 
 New leitament? MtMk 
 
 A. The Sacrament of tlje Hojtrtf feup-- **>< 
 > 
 
 2. Q. Why do you call it the Lord's Supper? 
 
 HG A. Ikcaufe 
 
156 The Principles of the 
 
 Matt. Kivi. ^. Becaufe it was both Injlituted by our Lord 
 Mark xir ai $ tt PP er > anc ^ was designed to fucceed into the 
 *. iCor.xL Place ot the Pafcbal Supper among the Jews. 
 3> 24, 25. 3. Q. Ought this Sacrament to be adminiitred 
 only at the Time of Supper? 
 
 A. That is not neceflary, any more than that 
 we fhould be Obliged to Eat our Own Supper 
 before it; that we fhonld celebrate it only Once 
 a Year; in an Upper Room; in an Eating Pof- 
 tare ; and the like. Our Saviour took that Oc- 
 cafion, and that Seafon, for the Injlitution of it; 
 but he did not intend thereby to Oblige us ta 
 Celebrate it in all the exact Circumftances of 
 Time, Place, Pojlure, &c. that occured in hi* 
 Own AJminiJlration of it. 
 
 4. Q. aiiijp teas tlje ^acramtnt of tlje 
 Ho?& Supper outlawed ? 
 
 ^- for tije continual Kemcmbrance of tfie 
 feacrfffce of tlje 2Dcatt of Cljrift, anti of t^e 
 TB^ncfitis toJjfclj toe teceiije tljeuebp^ 
 
 5. Q. What do you mean by a Continual Re- 
 membrance ? 
 
 iCor.xi.a6. A* A Remembrance that is not to determine 
 
 Comp. Afts a f ter a cer tain Time, as that of the Pajcbal 
 
 Supper did ; but is to continue to be kept up 
 
 by this Holy Sacrament, to the very End of the 
 
 World. 
 
 G. Q. Is there any Thing mare intimated by 
 that Exprefflon? 
 
 A. Yes there is; Namely, that tfiis Sacra- 
 
 A6h ii. 46, ment ought not to< be Celebrated only Once in^the 
 
 *C 7 ' 6 Year* as the PaJJbver was; but to be Admini- 
 
 ftred from Time to Time ; fo a to keep up a 
 
 Cotiflant, Lively Remembrance, in our Minds, of 
 
 the Sacrifice of the Death of Chrijt. 
 
 Heb. \i. 12, 7. Q. Wherefore do you call it the Sacrifice 
 
 \ Fef 'if 2 1' f Chr $' S Dcatb ? 
 
 14. ^'."is. 11 ^- Becaufe Chrfft, by his Dying, became an 
 Expiatory Sacrifice for the Sins of Mankind? 
 
 8. ft. 
 
Chriftian Religion explained. 157 
 
 8. Q. Did Chrift ti\m fufer Death for the 
 Forgivenefs of our Sins ? 
 
 A. He did : He took upon him our Sins, and Rom.iv.2$. 
 died for them ; that by his Death we might be v * 20 - vlii - 
 freed both from the Guilt, and Pun foment of aCor.v.ir. 
 them/ Col. i. 21. 
 
 9. Q. Was it neceflary that Chrifl mould die, 
 in order to his being fuch a Sacrifice ? 
 
 A. It was neceffary ; for without /bedding Ifai. IHi. 8. 
 of Blood there is no R emiffion : Heb. ix. 22. And '?' 
 Death being the Punijhrnent of Sin, he could no Co). Jio* 
 Otherwife have freed us from Death, than by iJo.i.y.ii.i. 
 Dying himfelf in our Stead. 
 
 10. Q. Can Chrifl any more Suffer, or Z)/V 
 now, fince his Rifing from the Dead? 
 
 A. No, St. Paul exprefly tells us that he 
 cannot ; Rom. vu 9, 10. Chrift being Raifed 
 from the Degd, dietb no more; Death hath no 
 wore Dominion over him. For in that he died, 
 he died unto Sin once, but in that he liveth, he 
 liveth unto God. 
 
 1 1. Q. How then do thofe of the Church of 
 Rome fay, that he is again Offered for Us, 
 as a true, and praper Sacrifice, in this Holy Sa- 
 crament ? 
 
 A. This Sacrament is not a Renewal, or Re- 
 petition of (L'urifps Sacrifice ; but only a Solemn 
 Memorial, and Exhibition of it. To talk of 
 an Expiatory Sacrifice for Sin, without Suffer- 
 ing, is not only contrary to Scripture, but is in 
 the Nature of the Thing itfelf Abfurd and Un- 
 reafonable: Every Sacrifice being put in the 
 Place of the Perfon for whom it is offered; and 
 to be treated fo, as that Perfon, in Rigour, 
 ought to have been, had not God admitted of a 
 Sacrifice in his Stead. And therefore the Apof- 
 tle from hence, concludes, that Chrift could ^^ j x ^. 
 not be more than Once Offered, becaufe he could 26. x. 10, 
 but Once Suffer. But to fuppofe that Chrift, in IJ > ia * 
 
 his 
 
158' The Principles of the 
 
 his prefent Glorified State, can Suffer ', is fuch a 
 Contradiction to all the Principles of our Re- 
 ligion, that the Papijis them-felves are afhamed 
 to afle t it. 
 
 '12. Q What think you of the Sacrifice, as 
 they call it, of the Mafs? 
 
 A. 'We do not deny, but that, in a large 
 Senfe, this Sacrament may be called a Sacrifice 
 as the Bread and Wine, may be called the 
 Body and Blood of Chri/f. But that this Sa- 
 crament mould be a 1rue> %r\& proper Sacrifice, 
 as they define the Sacrifce of the Mafs to be, 
 it is altogether Falfe and Impious to affert. 
 
 13. Q. What was then the Dejtgn of our Sa- 
 vicur in this Injlitution ? 
 
 i Cor. xi. ^- To leave to his Church a Perpetual, So- 
 24, 26. lemn and Sacred Memorial of his Death for 
 Us : That as often as we come to the Lord's 
 Table, and there join in the Celebration of 
 this Holy Sacrament we might be moved, by 
 \vhat is there done, at once both to call to 
 our Remembrance all the Paffages of his Paf 
 Jion ; (to confider him as there fet forth Cru- 
 cified before our Eyes;) and to Meditate upon 
 the Love of Cbrift thus dying ior Us, and 
 upon the mighty Benefits and Advantages 
 which have accrued to Us thereby ; and have 
 our Hearts affected alter a fuiuble Manner to 
 v/ards Him. 
 
 0/ , if0 , ( - SECT. XLVII. 
 
 / if' 1. Q. YOU before faid that in Everv Sacra- 
 
 Brcad and merit there muft be Two Parts, an Outward 
 
 S and an Inward: jffllbat J0 therefore 
 
 UttOattl f Ktt Of fef^H 0? tijC 
 
 A. 
 
Chriftian Religion explained. 
 
 A. iBjeaU anti <L2Jme., totjiclj tljc 
 tjatf) Commatitieli- to be ^eceitiea. 
 
 *?. Q. Did 6'/?r//? inflitute this Sacrament in 
 JB0//& thefe ? 
 
 ^. Yes, He did : He firft AwJ Bmw/, GW,r 
 Thanks, and Brake if, faying, Take, Eat, This 
 is my Body which is broken for you, This do in 
 Remembrance of Me. And then : After the fame 
 Manner he took the Cup, faying, This Cup is the 
 Nezu Tejlament in my Blood; This do ye, as oft 
 as ye drink it, in Remembrance oj Me. 1 Cur. 
 xi. 23, 24, 25. 
 
 3. Q. For what End did Chrjft appoint thefe 
 Outward Signs of this Sacrament ? 
 
 A. The Words of his Inftitulion plainly Qiew 
 it ; that thofe who celebrate this Sacrament, 
 might Eat of the One, -and Drink of the Other, 
 at his Table. 
 
 4. Q. May not a Perfon who only looks on, 
 and fees the Priejl Officiate, Commemorate 
 ChriJVs 'Death) and Meditate npon the Benefits 
 of it, as well as if he received the Elements 
 of Thread and Wine ? 
 
 A. I will anfwer your Queftion with Another : 
 May not a Per Ton who is not Baptized, wheii 
 he fees that H-oly Sacrament adminiftered, be 
 truly Penitent lor his Sins, and Believe in Chrijl; 
 and defire to be Regenerated, and Adopted into 
 the Communion of his Church; as well as if he 
 were himfelF wafl)ed with the Water of J3ap- 
 t\jm? But yet the bare looking on, in this 
 Cafe, would not intitle fuch a One to the 
 Grace of Regeneration : Nor will it any more 
 intitle the Other, to the Communion of Chrijl's 
 Body arid Blood. In all thefe Cafes, the Quef- 
 tion is not what we think we might do, but 
 what Chrjjl has commanded us to do; And we 
 mutt obferve what he requires, if ever we meajfi. 
 to be Partakers of what he Promifes. Now tha% 
 
 in 
 
1 60 The Principles of the 
 
 in the prefent Inftance, is not idly to look on ; 
 as thofe of the Church of Rome, in the Cele- 
 bration of their MafTes generally do 1 ; but 
 to Do this, i. e. to Eat this Bread, and Drink 
 of this Cup, in Remembrance of Him. 
 
 5. Q. Do you think it neceffary that Every 
 Communicant fhould Receive this Sacrament in 
 Both Kinds? 
 
 A. I do think it NecefTary ; for fo our Sa- 
 viour has appointed it. Thus he Gave it to 
 his Difciples, and thus they Received it at his 
 Hands. 1 Cor. xi. 27,28, 29. 
 
 6. Q. But his Difciples were Priejls, and 
 therefore their Receiving this Sacrament in both 
 Kinds, does not argue that it is necefTary for 
 the People to do likewife ? 
 
 A. Whether all who were then prefent at the 
 Table with our Saviour were Priejls, is very Un- 
 certain. The Blcjjed Virgin, we are fure, was 
 at that Time at Jerufakm, and probably, did 
 Eat the Paffover, according to the Law, with 
 Him : Exod. xii. $, &c. yet fhe was certainly 
 but a Lay-Communicant : And many Others for 
 aught we know, there might be in the fame Cir- 
 cumftances. But not to infifl upon this ; Our 
 Saviour made no Diflinclion between Priejls, and 
 Lay -Communicant 3, as to the Bufinefs of Receiv- 
 ing of this Sacrament, in One, or .Both Kinds. 
 He gave both the .Bread, and Wine himfelf, to 
 All that were at the Table; and he has left a 
 General Commandment to Us to do likewife. And 
 his Words, and his Affions. together, evidently 
 require this of all of Us : That thofe who Ad- 
 minijter this Sacrament, fhould Adminicle r it as 
 Chrijl did ; and thofe who Receive it, fhould 
 Receive it as the Difciples did of Him. 
 
 7. Q. Do you then make no Diflinftion be- 
 tween the Prze/is, and the Pesple^ in what con- 
 cerns this Holy Sacrament ? 
 
 A, An 
 
Chriftian Religion explained. 
 
 I A. As to the Manner of Receiving it, none at 
 all. When thofe who are Priejls Receive this 
 Sacrament of another Prieft, it is when they 
 hear the Word -preached : They receive it not 
 as Priejls, but as Chriflians. And therefore at 
 the Injlitution of this Sacrament, our Saviour 
 Chriji alone avfted as a Pncft. He refembled the 
 Miniftcrs cf his Church : The Difciples repre- 
 fented the Faithful; who were afterwards to 
 Receive this Sacrament from the Minijters of 
 the Church, after the very fame Manner that 
 They Received it at Chriji' s Hand. 
 
 8. Q. But is not this Sacrament as Perfect 
 in W X/W, as in 50/ ? 
 
 ^. Can a Thing be perfett, which wants one 
 kaffof what is Required to make it Perfect r 
 
 9. Q. Yet it cannot be denied/ but that he 
 who Receives the Body of Chriji, does therewith 
 -Receive the Blood too ? 
 
 ^4. Though that be not the Queftion, yet it 
 not only may be, but in this Cafe is, abfolutely 
 denied by Us ; nor indeed can it, without a ma- 
 nifeft Abfurdity, be affirmed. It was the De- 
 fign of our Saviour Chriji in this Sacrament to 
 Reprefent his Crucified Body ; his Body as it was i Cor 
 Given for Us. Now we know that when He 2 3> 2 
 fuffered, His Bhed wasy^rf, and let out of his 
 Body; and that to Reprejent his Blood thus fe- ^5 * 
 parated from his Betty, the Cup was Confecratcd 
 apart by Him. And how then can it be pre- 
 tended that he who Communicates in fuch a 
 ]5ody, muft partake of the Klood together with 
 it ? But this is not our Bufinefs : The Points 
 which we infift upon are thefe; Firft, Whether, 
 Chriji, having con fe fled ly wjlituted this Sacra* 
 went in both Kinds, and commanded Us to D9 
 iikewife; thofe do not evidently depart from 
 his Injliiution, who Give, and Receive it, only 
 in One ? And this they do. Then, Secondly, 
 
 Whether 
 
162 The Principles of the 
 
 Whether they have any Reafon to expeft to be 
 
 made Partakers of the Benefits of this Holy Com- 
 munion, who do not Receive it in fuch a Man- 
 tier, as Chrift has commanded Us to do? 
 
 10. Q. Did the Apoflks give the Cup to the 
 'Lay Communicants in their Churches ? 
 
 A. Yes; certainly ; or elfe St. Paul would 
 never have argued" with the Corinthians againii 
 Communicating with Idolaters as he does, 1 Cor. 
 x. 1,5, &c. I jpeak as to \\ife Men, judge ye what 
 1 fay, The CUP of Bleffing ivhich we blefs, is it 
 
 not the Communion of the Body of Chrijl ? 
 
 Ye cannot drink the CUP of the LORD, and 
 the Cup of Devils. Nor have fpoken of this 
 Sacrament as he does in the next Chapter : Ver. 
 26, 27, 28, 39. In every one of which he 
 takes Notice of their Drinking of the Sacra- 
 mental CUP, as well a s s of their Eating of the 
 Sacramental Bread. 
 
 11. Q What tlten do you think of Thofe 
 of the Church of Rome, who deny the Cup to 
 the Laity ? 
 
 A . A* of a moft prefumptuous Sort of Men, 
 who Sacrilegioufiy deprive the People of what 
 Chrijl has given them a Right to. 
 
 1#. Q. Do you think this Change fo confi- 
 derable, as to warrant One to bre^k off ' Cammu- 
 murnon with that Church which has made it ? 
 
 A. No one can with a good Confidence Re- 
 ceive this Holy Sacrament after any Other Man- 
 ner, than Chrift has ordained it to be Received. 
 If therefore the Church of Ramc ihall obfhnately 
 Retufe to give it to the Lay Communicant in 
 Both Kinds, he is bound in Confcience not to 
 Receive it of her Prieffs at all : But to go to 
 thofe \vho are ready to distribute it to Him in 
 the fame Integrity, in which it was fiift In/ti* 
 tuted by our Blejjed Lord. 
 
 SLCT* 
 
Chr'tftian Religion explained, 163 
 
 , 
 
 SECT. XLVIII. oftt,p ea f 
 
 i. &8p?*fc 10 tlje im&artt fart, 
 
 CU ^Ijl'ng BfrnfffeB, m this Holy Sacra- and 
 
 mem ? In tbi* Sacra*. 
 
 A. Cfie Bon? ants Biooti of Cfirf ft, tojifcfi 
 are tent?, anS in&eeU taken, anO receiUefc 
 fc? tlje jFaitljful in tlje %ortf$s Supper. 
 
 : ^. Q. Are the Body, and Sfe?rf of Chrljl, 
 r^//y diftri buted to every (Communicant^ in this 
 Sacrament ? 
 
 A. No, they are not ; for then every Com- 
 muni cant, whether prepared, or not, for it,. 
 would alike Receive Chrijl's Body and Blood 
 there. That which is given by the Prlefl to 
 the Communicant, is, as to its Nature, the fame 
 -after Confecration, that it was before, viz. 
 Bread, and ]Vine ; Only ahered as to its U/e, 
 and Signification . 
 
 3. Q. If the Body, and Blood of Chrift, be 
 not really given, and dljlrlbuted by the Priejl; 
 liow can they be verily and indeed Taken, and 
 Received, by the Faithful Communicant ? 
 
 yf. That which is ^mw by the Priejl is, aS 
 to its Subfianot, Bread, and Wine: As to its 
 Sacramental Nature,- and Signification, it is the 
 Figure, or Representation ot ChrlJVs Body, and 
 B:ood; which was broken, and (bed ior Us. 
 The <L^ry Body, and Blood ot Cbnjl, as yet it 
 is not. But being with Faith, and Piety, 
 Received, by the Communicant, it becomes ta 
 Him, by the Bleffing of God, and the Grace 
 of the Holy Spirit, the very Body, and Blood 
 of Chrijl : As to thofe who come Unworthily 
 to it, it is made Damnation] that is, it Ren- 
 
 ders 
 
The Principles of the 
 
 ders them unworthy of it, and without Re- 
 pentance, will certainly confign them over 
 unto it. 
 
 4. Q. How does the Bread, ainrt Wine, be- 
 come to the -faithful and < u>0r//;'y Communicant, 
 the wry $0^', and Bkod of Chrijl ? 
 
 A. As it intitles him to a Part in the Sacrifice 
 of his Death, and to the Benefits thereby pro-' 
 cured to all his faithful, and obedient Servants. 
 
 5. Q. How does every fuch Communicant 
 7#/f, and Receive the Body, and Blood of Chrijl > 
 in this Sacrament? 
 
 A. By Faith: And by Means whereof he, 
 who comes worthily to the Holy Table, is as 
 truly intitled to a Part in Chrijl 1 s Sacrifice, by 
 Receiving the Sacramental Bread, and Wlne % 
 which is there delivered to Him ; as any Man 
 is intitled to an Eftate, by Receiving a Deed of 
 Conveyance from One who has a Power to de- 
 liver it to his Ufe. 
 
 6. ^. aifjat are tlje Benefits* toljereaf 
 
 Thofe who thus Receive this Holy Sacrament^ 
 
 are maiQe ^arfaUenJ thereby ? 
 
 A. <3Tl)e drengttjening: aha referring of 
 tljeir <3>oul0, b^ tlje 35oUg anD iSlooti of 
 Cfjrift, a0 their 2Bo&fess are bj> tlje IBreatt 
 
 7. Q. How does fuch a Receiving of this 
 Holy Sacrament Jlrengthen our Souls? 
 
 A. As it a-.lds a New Confirmation to Us, 
 every Time we Receive it, of God's Mercy 
 towards us, through the Sacrifice of Jejus 
 -Chnjl ; and thereby Fortifies, and Corroborates 
 Us, more and more, both in the Difcharge of 
 our Duty; and to a Refiflance of all fu<~h 
 Temptations as may be likely to draw Us 
 away from it. 
 
 8. Q. Does it Strengthen Us in any Other 
 Refpefcl bcfides this ? 
 
 A. Yes, 
 
Chriflian Religion explained. lG5 
 
 A. Yes, it does : For being thus fecured of 
 Part in ChrijYs Sacrifice for Us, we are thereby 
 fortified againfl all Doubts and Fears of our Sal- 
 vation : Are confirmed againft the Apprehenfion 
 of any prefent Dangers, or Sufferings^ for Righ- 
 teoufnefs Sake; which we (ha! 1 R^kon not wor- 
 thy to be compared with the Glory which Jh;ill be 
 Revealed in U* : And finally, are ihengihened 
 againft the Fear of Death itfelf, w ,ich we are 
 hereby taught to look upon as a Paffage only to 
 a Molt Bleffed and Everlajling Life, 
 
 SECT. XLIX. 
 
 1. Q. IS this the only Way in which you or tbs Real 
 fuppofe CAr//2'.r Body and Blood to be Really ^ 
 Prefent in this Sacrament? bytbcCburtb 
 
 A. It is the only Way in which I conceive it /Home; 
 poflible for them to be prefent there. As for his ^ffJ^jy 
 
 V,.. ~ r , , r . r f i ! niUjt Ab\ur* 
 
 Divine Nature, that being Infmte, he is by d\t\ei and 
 
 Virtue thereof Every where prefent. But in Jmj>offibtii- 
 
 his Human Nature, and particularly his Body, tie * ^' lt ' J 
 
 he is in Heaven only ; nor can tikkt be any ^^^S^^ 
 "othervvife prefent to Us on Earth, than by 
 
 Figure and Representation; or elfe by fuch a A^s 1.9,11. 
 Communion, as I have before been fpeaking of. 
 
 2. Q. Does not Ckrijl exprefly fay, that the iCor.x. 16. 
 J$read is his Body, and the Cup his Blood? 
 
 A. He does fay of the Bread and Wme> fo 
 taken t blejfed, broken, and given, as, they were 
 by Him in that Sacred A6lion, that This is 
 my Body, &c. and fo they are. The Bread which 
 we break, is not only in Figure, and Similitude, 
 but by a Real Spiritual Communion, his Body : 
 The Cup of Bleffing, which we blefs, is, by the iCor.x. 15, 
 fame Communion, his Blood. But this does not 
 binder but that, as to their own Natural Sub- 
 
 Jiances, 
 
166 The Principles of the 
 
 fiances, they may, and indeed do, ftill continue 
 to be what they appear to Us, the fame Bread\ 
 and Wine, that before they were. 
 
 3. Q. What think yon ot thofe who believe 
 the very Elements of Bread arid Wine, (by the 
 fiords of Chrift) to be really Changed into the 
 Body and Blood of Chrl/i ; and to have no- 
 thing of their own Remaining, but the mere 
 Species, or Appearance of what they were be-* 
 fore ? 
 
 A. If any do Really believe this, I think they 
 contradict both Senfe, Reafen^ and Scripture, in 
 fo doing. 
 
 4. Q. Do you fuppofe that we ought to judge 
 of a Thing of this Nature by our Senfes ? 
 
 A. I know no other Way ot judging of-Sen* 
 Jille Objecls, but by our Senjes. And if I nauft 
 not believe what I See, and Tajle, and Sjncll, 
 lo be Bread, and }}'ine; to be truly .Bread, 
 and Wine ; I may as well Refolve not to be- 
 lieve any Thing at all. 
 
 5. Q. Is not the Word of God more to be 
 Relied upon than Our Oivn Serif e ? 
 
 A. I do not at all doubt but that We ought 
 without all Controverfy, to believe whatever 
 the ffard of God propofes to Us. But where 
 does the PFbrd of God require me to believe any 
 Thing in Oppofition to my Senfes, which it is 
 the proper Bufinefs of my-Senfes to judge of. 
 
 6. Q. Does not the Ward of God, fay, This 
 is my Body ? 
 
 A. It does fay fo of the Bread, So Bkfled, 
 Given, and Received, as it ought to be, in this 
 Sacrament ; and accordingly I believe that it is fo. 
 But does the Word of God any where fay, that 
 it is not Bread ? Or that I am not to believe it 
 to be Bread, though my Strifes never fo evi* 
 dently allure me that it is f 
 
 7. Q* 
 
Chriftian Religion explained. 167 
 
 7. Q. Can the fame Thing be Cbrift's Body, 
 and Bread too ? 
 
 A. I have before fhevvn you not only that it 
 may be fo, but that it truly, and really is So : 
 Bread, in Subftance ; The Body -of thrift, by 
 Signification, by Representation ^ and Spiritual 
 Communication, of his Cruaficd Body, to every 
 faithful and worthy Receiver. 
 
 8. How is Tranjubjlantiation contrary to 
 our Reafon ? 
 
 A. As my Reafon tells me it is a Ctftotrajt&ffoh 
 to fay of One and the Same Natural Body, that 
 it fliould be in Heaven, and on Earth ; at Lon~ 
 don, and at Rome, -at the fame Time : That it 
 fhould be a true Human Body, and yet not have 
 any one Part, or Member, of fuch a Body: To 
 omit a Hundred other Abfurdities, that are 
 the neceif-iry Confequences of fuch a Belief. 
 
 9. Q. How does the Scripture contradict this 
 
 A. As it tells us, that x Ch rifts Body is in Ads i. 9, 
 Heaven-, abfent from Us: * That there it is **:. 
 ,to continue till the Day of Judgment: 3 That 
 he has now a Glorified Body, and is not capable 9, 
 of Dying any more : Whereas the Body we 
 Receive in this Holy Sacrament, is his Crucified l 
 Body; his /?0dy ^mvz for Us; his Blood fhed 
 for Us; which can never be verified in his pie- 
 fent Glorified Body. 
 
 \ 0. Q. Do not thofe who believe Tranfubjlan- 
 tiaiion, believe the .Bread and Wine to be changed 
 into Chriji's Mortal and PaJJlble Body? 
 
 A. No, they do not; but into that Rody in 
 which He now fits at the Right Hand of God in 
 Heaven. 
 
 11. Q. How then does their Belief of Tran- 
 fubftantiation contradict the Senfe of the Holy 
 Scriptures, as to what concerns the Nature of 
 Body in the Eucharift ? 
 
 A Be. 
 2 
 
168 The Principles of the 
 
 A. Becaufe by Suppofing Chrift's Glorified 
 Body to be that which we receive in this Scara- 
 inent y they utterly deftroy the very Nature of 
 it. It was the Defign of this Sacrament, to ex* 
 rCor, xf, hibit, and communicate to Us, the Body and Blood 
 *4> *$> * oi . ^/^ not any Way but in the State of his 
 Suffering ; as He was given for Us, and became 
 a Sacrifice for our Sins. Now this he neither 
 was, nor could have been, in his prefent Glo- 
 rified Eftate. So that if the Body, and Blood of 
 Chrijl be in this Sacrament, it muft be not 
 that which he now has in Heaven, but that 
 which he then had, when he Suffered for Us 
 upon Earth; and they muft not only bring 
 Lhrijl down from above, but muft bring him 
 back again to his mortal and pajpble Eftate ; or 
 they will never be able to make Good any luch 
 Change as they pretend to : And that, I think, is 
 fufficiently contrary to Scripture, as well as in 
 the Nature of the Thing itfelf Impoflible. 
 
 QftbeAto- SECT. L. 
 
 ration (f the 
 
 > Q- WHAT have been the 111 Effeds 
 by this Error ? 
 
 the Papifti A. Chiefly thofe Two which I before men- 
 t ; onec l . that it introduced the Doftrines of the 
 Mafs Sacrifice, and of the Half Communion ; to 
 which may be added, Thirdly, The Adoration of 
 the lioft. 
 
 2. Q. What do you call the Heft? 
 
 A. It is the Wafer which thofe of the Churc* 
 "of Rome make ufe of inftead of Bread t in thii 
 Sacrament. 
 
 3. Q. Do thofe of that Church Adore tt 
 Confecrated Wafer? 
 
 A. They 
 
Chriftian Religion explained. 169 
 
 A. They do, and that as if it were really, 
 what they pretend to believe it is; Our Sa- 
 viour Chrijl himfelf. 
 
 4. Q. Is there any great Harm in fuch a 
 
 . Only the Sin of Idolatry: For fo it mud 
 needs be, to give Divine Ifarfoip to a Piece of 
 Bread. 
 
 5. Q. Ought not Chrijl to be Adored in this 
 Sacrament ? 
 
 A. Chrijl is every where to be Adored ; and 
 therefore in 4he Receiving of the Holy Com- 
 munion, as well as in all other Religious Per- 
 formances, 
 
 $. Q. How can it then be Sinful for Thofe 
 who believe the Bread to be changed into the 
 Bedy of Chrifti upon that Suppofition, to 
 
 A. As well as for a Heathen, who believes 
 the Sun to be God, upon that 'Suppofition, to 
 Worjhip the Sun. 
 
 7. Q. But he intends to Worjbip Chrijl, and 
 that can never be juftly faid to be Idolatry. 
 
 A. And fo the Other intends to Worfhip GocL 
 But to put another Cafe, which may more eafily 
 be understood : If a Man will, in Defiance of 
 'Senfe, and Reafon, believe a Pojl to be his Fa- 
 ther; ami> upon that Suppofuion, afk Bleffing 
 of a Poji; does his Opinion^ or rather his Mad- 
 nefs, alter the Nature of Things, and make him 
 ever the lefs aft BlefiTing of a Pvft, becaufe he 
 takes that Poft to be his Father? The Papift 
 will needs have a Piece of Bread to be Chrijl' s 
 J$ody, and, upon that Prefumption, He pays 
 Divine Honour to it : Does he ever the lefs give 
 Drulm Honour to a Piece of Bread, becaufe he 
 fancies that Bread to be the Body of Chr'tft ? 
 
 8. <3. Will not his Intention direft his Action 
 aright ? 
 
 I A. No, 
 
170 The Principles of the 
 
 A. No, it will not: Or if it would, his very 
 Intention itfelf is wrong. For his Intentioi 
 is to adore the Hoft. It is true he Believes i 
 to be Chrijl's Body; and therefore Adores it 
 But ft ill, right, or wrong, the Hoft he Adores 
 which being in Reality no more than Bread 
 he mufl needs commit Idolatry in Adorin^ 
 of it. 
 
 ' SECT. LI. 
 
 faration 
 
 Q. 321% SL^l in lUqufreU of tfiem tofjo 
 
 make of him- COtm tO t^C HOtb'0 >5>UppCt ? 
 
 {ff 1*" ^- ^ famine tljemfclteg, &c. 
 
 comes to toe *+. f\ 'titl iri r' 
 
 iWj &r/>- wi When ought iuch an Lxamtnation 
 be made ? 
 
 It were much to be wifhed, that Men 
 would be perfuaded to live under the Conftan 
 Pi aftice ot it ; and confider Every Week, o 
 indeed every Day, how their Accounts ftanc 
 towards God. But, at leaft, if they neglef 
 it at Other Times, yet certainly they ough 
 to do this very nicely, and fcrupuloufly* before 
 they come to the Holy Communion. 1 Cor. xi 
 o& <?n *? i 
 
 X-O , O\J) O 1 
 
 2. Q. How muft this Examination be per 
 formed ? 
 
 A. By a Careful and -Diligent Search into 
 our Lives and Actions; that fo we may, i 
 poffible, know what the true State of our Souls 
 is, in all thofe Particulars concerning which 
 we are here directed to Examine Ourfelves 
 And this accompanied with Earneft Prayer to 
 God, for his Affiftance in, and Blefling upon 
 our Endeavours. 
 
 4. Q. What is the firft Point concerning 
 which we are to Examine Ourfelves ? 
 

 Chriftian Religion explained. 171 
 
 A. aaifjetfjer toe IRqjcnt u0 trulp of out 
 former fe>m0, fte&faftlg purpodng; to iea& a 
 eto JLift. 
 
 5. Q. How may we know whether we do this* 
 b effectually as we are here required to do ? 
 
 A. We can only judge by the prefent Frame 
 and Difpofition of our Souls. We are heartily 
 "orry for, and afliamed of our Sins : If we 
 earneftly defire God's Forgivenefs of them : 
 If we are inftant with God in our Prayers for 
 Pardon, and where we have done any Injury to 
 pur Neighbour, are ready to afk his Forgive, 
 jnefs alfo, and to make all reafonable Satisfac- 
 tion to him: If, laflly, as far as we can judge 
 bf Ourfelves, We do all this Uprightly, and 
 Sincerely : If we Referve no Secret Affe&ion 
 for any Sin in our Souls, but univerfally Refolve 
 jto forfake All our Evil Ways ; and in Every 
 Thing to follow the Rules of our Duty ; We 
 may then juftly conclude, that our Repentance 
 and Refolutions are hearty, and without De- 
 ceit ; and, as fuch, will qualify us for the 
 worthy Receiving of this Holy Sacrament. 
 
 6. Q. But what, if after all this, we fhould 
 Relapfe into Sin again ? 
 
 A. If we do it by Surprize or Infirmity; if 
 we fall back only into fome lefler Sins, and 
 |fuch as are hardly altogether to be Avoided by 
 ius in this prefent Life ; we ought not to be dif- 
 couraged. But, indeed, if after this we fliould 
 fall into the Commiflion of fome heinous deli, 
 berate, wafting Sin; but efpecially Ihould Re- 
 lapfe into a Habit and Courfe of fuch Sins ; this 
 would be of a dangerous Confequence to us, 
 and make our laft State worfe than our firft, 
 
 7. Q. Would it not therefore be the fafeft 
 I Way rather to abftain altogether from the Holy 
 
 Talk, than to run the Hazard of Ceming Un- 
 worthily to it ? 
 
 I 2 A. Were 
 
175 Y7tf Principles of the 
 
 * A. Were it a Matter of Indifference whether 
 we ever Received this Sacrament , or no, this 
 might the more Reafonably be infifled upon ; 
 but as the Cafe now ftands, it is altogether 
 Idle, and Abfurd. For, Firft, to come to the 
 Holy Table is a Matter of exprefs Duty : Cbrift 
 has commanded us to do it : And it is equally 
 dangerous not to Come at all, as it is to Come 
 Unworthily, to it. Secondly, By not Coming, 
 \ve deprive Ourfelves of the Grace of God, 
 \vhich this Sacrament was defigned to Convey 
 to Us ; and in that, of the greatefl prefent 
 Benefit, as well as Comfort, to our Souls, in 
 the Courle of our Duty, that our Religion has 
 provided for them. To all which, let me add,. 
 Thirdly, That the Shortnefs, and Uncertainty, 
 of our Lives, being confidered; we ought, upon! 
 that Account,, to make the fame Preparation, 
 againft the Hour of our Death, that we are Re-l 
 quired to do, for Coming to the Holy Table*\ 
 And fince Men are fo very apt to put both the 
 -.Thoughts of Death, and their Provifton for it, 
 afar off; it is an Inftance of the Great Mercy, 
 and Concern of our Saviour Chrlft for Us, that 
 by calling us frequently to His Table, and Re* 
 .quiring fo ftriit a Preparation for it; he has 
 thereby engaged us to keep our Souls always 
 in fuch a State as will fit us for Dying, fhould 
 we chance, ere we .are aware, to be furpi ized 
 by Death. 
 
 ' 8. Q. What is the next Thing wherein we; 
 are to Examine Ourfelves, before we come to 
 the Holy Communion ? 
 
 A. Whether we Ijatie a iftldp jfaitlj III 
 
 <Bot'0 2$erc tljrotifflj CSn'ft; i.e. do ited- 
 
 faftly Believe, that it we truly Repent us of] 
 our Sins, God will not only moft certainly for-i 
 give them ; but as an Earneft of it, does here, ' 
 in this very Sacrament, Ratify, and Seal anew; 
 
 his 
 
Chrfftlan Religion explained. 17$ 
 
 his Covenant with us, and make us Partakers 
 of the Benefit of that Redemption, which our 
 Bleffed Saviour purchased for Us, by the Sa~ 
 crlfice of his Own Body and Blood. 
 
 9. Q. Why do you call fuch a Faith as this, 
 a Lively* Faith ? 
 
 A. To {hew that our Faith is then only Ac* 
 ceptable unto God, and profitable to our Sal- 
 vation, when it is Lively \ and Atlive : And 
 works in Us fuch a fincere Repentance of oar 
 pail Sins, and fuch a conftant, and uniform 
 Obedience to God's Commandments, as our 
 Saviour, in his Gofpel, Requires of Us. For 
 odierwife, to know, and affeitt to, the T.-uths 
 of our Religion, without Living agreeably theie- 
 unto, will carry us no farther than the vwrft 
 of Men may Go ; and even the Devils them- 
 felves, as St. James fays, do Go. Jam. ii. 19. 
 
 10. Q. What is the next Particular upon 
 which we are to Examine ourfelves, before we 
 come to the Holy Communion ? 
 
 A. Whether we come to it, toltlj ft tlj ft lifts 
 
 ful Sememfctanw of C^nft'saDeatlj-, winch 
 
 is therein defigned to be let forth, and fhewn 
 by Us. Whether we are truly fenfible of the 
 Infinite Love of God, and Condefcenfion of 
 Jefus Chrift^ thereby declared to Us. Whether 
 we are careful always to keep up in our Minds, 
 a lively Memory of his Death, and Paffion : 
 And do, by the Sincerity of our Love to God, 
 and the Zeal we have for our Duty ; endea- 
 vour, in fome Meafure, to tefiify how hearty 
 a Senfe we have of thofe unfpeakable Mercies, 
 which he has been pleafed thereby to favour 
 us withal. 
 
 11. Q. What is the Jafl Thing concerning 
 which we are to Examine ourfelves ? 
 
 A. aailjetfjer; toe arc in Cljaritp toitlj all 
 
 ; Whether we do not only freely Forgive 
 1 3 what- 
 
\ 
 
 J 74 The Principles of the 
 
 \vhatfoever Injuries Any may chance to havi 
 done Us, but are fo intirely Friends with them, 
 as to be ready to do them all the Kindnefs we* 
 can ; and that as fincerely, and heartily, as if 
 they had never Offended Us, or Otherwife done 
 Us the leaft Injury. 
 
 12. Q. Is this all that is Required of Us,, 
 before we come to the Lord's Supper ? 
 
 A. Other Exercifes there are, which may 
 profitably be made Ufe of by Us, in Order to 
 our better Performances of thofe Duties we 
 have before mentioned. Such are fome extra- 
 ordinary Acts of Prayer^ and Devotion to God ; 
 and of Charity towards our Neighbour* A Re 
 tirement from the Bufinefs, and Converfatton o 
 the World ; but efpecialiy from the Follies, an< 
 Vanities of it : And thefe accompanied with 
 fome Afts of Severity, and Mortification ', whilft 
 we are making the Examination of ourfelves< 
 before propofed. But thefe muft be governed 
 by the Rules of Prudence^ as every Man's Bufi- 
 iiefs, Opportunities, Needs, State of Health, 
 and the like Circumftances, either require, or 
 will allow of. 
 
 13. Q. Is fuch a Preparatory Examination of 
 Ourfelves, fo necefTary before we Come to the 
 Holy Table, that we may^ in no Cafe, pre- 
 fume to Come without it ? 
 
 A. No, it is not : Thofe who live in a 
 Strict, and Regular Courfe of Life, and have 
 nothing Extraordinary happen to Them, as 
 they always know what their State towards God 
 is, fo are they always Ready to Receive thif 
 Holy Sacrament ; and need not be afraid, upon 
 any Occafion, to partake of it, although they 
 had not the Opportunity of making a particu 
 lar, previous Preparation of themfelves for it. 
 Yet, if even thefe fhould defign to go, at a 
 certain Time (before known) to tke Com-i 
 
 munion^ 
 
Chriftlan Religion explained* 
 
 munion, they not only pioufly may, but in 
 Duty ought, to do fomewhat of this Kind, in 
 order to their going with the better Difpofi- 
 tions to it. 
 
 14. Q. What if, by this Means, a Good 
 Chriflian fhould not be able fully to fatisfy 
 himfelf, concerning his H r orthinefs to go to the 
 
 .Holy Table? 
 
 A. In that Cafe he ought to confider what 
 it is that puts him in Doubt of it ; and having 
 fo done, let him take the Advice of fome Per- 
 fon whom he can rely upon, but efpecially of 
 his '"' Minifter, about it: That fo being freed 
 fropi his Scruples, he may go with a Quiet 
 Mind, and a full Perfuafion of Confcience, to 
 this Spiritual Feaft; and with Comfort Receive 
 the Benefits of it. 
 
 15. Q. What if, upon the Examination, it 
 fliall appear, that He is not in a State of Going 
 to this Sacrament. 
 
 A. He muft then, for the prefent, Refrain Matt. v. 43, 
 from it, and make all the Hafte he can to Re- *4-ii- * 
 move the Impediment, and Reconcile himfelf Ct 
 to God, that fo he may be in a Condition 
 both to Come worthily to it ; and to be made 
 Partaker of thofe Graces, which are thereby 
 Communicated to every Faithful Receiver of it. 
 
 14 PART 
 
1 78 The Principles of the 
 
 PART VI. 
 
 CONFIRMATION 
 
 performed m ib-LCT. LI I. 
 
 cur Church. 
 
 Of the Rea- T 
 
 jonattlenefi 1. Q. IS there any Thing farther Required 
 and Benefit o f t h o f e W ] 1O Come to the Lord 's Supper? 
 
 &0!>fo*tl- A - Yrs > there is > namely, that they be firft 
 en which IKS- CONFIRMED by the Bifoop. li being or- 
 vfznaliiubi dained by our Church, <4 That none ft all be ad- 
 tni/teSt* the Holy Communion until fuch Time 
 * as He le Confirmed, or be R.ead\\ and Defireus 
 / 5 k e Confirmed. " 
 < z ^ Q t What do ou mean by Confirmation? 
 
 J . J J . 
 
 *? * rnean the ioiemn layiffg on of the Hands 
 Ruhr, at the of i he kijhop, upon fucli as have been baptized^ 
 End of the an j are come to Years of Difcretion. 
 
 tion Office. 3 - Q> How is this pei tunned amoiig Us? 
 
 A. It is directed to be done after a very Wife 
 and Solemn Manner. For, Firft, the 13 'flop hav- 
 ing given Notice to the Min/Jler, of his Inten- 
 tion to Cortfirtn^ and appointed a Time for the 
 doing of it ; the Minijier is to call together fuch 
 of his Parijh as are come to Years of Difcre- 
 tion, and have not yet been Confirmed \ and to 
 Examine them in their Church -Catechifm, and 
 to prepare as many as he can for the Bifhop to 
 Confirm. Secondly, Having done this, he is 
 either to bring or fend in writing, with his 
 Hand Subfcrihed thereunto, the Names of all 
 fuch Perfons, within his Parijh, as he fhall think 
 fit to be prefented to the Bijhop to be Confirm d. 
 
 Theft 
 
Chriftlah Religion explained. 177 
 
 Thcfe being Approved of by the BiJJjop, are 
 brought openly into the Church, and Required 
 by Him, " In the Prefence of GoJ, and the 
 " Congregation there AfTembled, to Renew the 
 " Solemn Vow, and Promife, which was made 
 u in their Names, at their Baptljm ; and, in 
 their Own Perfons, to Ratify and Confirm- 
 the fame: Acknowledging themfelves bound 
 to believe, and do, all thofe Things which 
 their Godfathers and Godmothers then under- 
 took for them." Which having done, the 
 Bifhop heartily prays to God for his Grace to en- 
 able them to fulfil this their Vow; and laying 
 his Hand feverally on Every One's Head, " Be- 
 feeches God to defend this His Servant with 
 His heavenly Grace, that he may Continue 
 His for Ever; and daily Increafe, in His Holy 
 Spirit more and more, until He comes to His 
 Everlajling Kingdom" To all which are 
 finally added the Joint Prayers, both of the 
 Bijhop) and the Church, to the fame Effect ; 
 and fo the Ceremony is ended. 
 
 4. Q. What are the Reafons that chiefly 
 moved the Church of England to retain fuch 
 a Ceremony as this ? 
 
 A. There may feveral be affigned, but efpe- 
 cially thefefW: Apojlolical Praftice ; * The 
 Reafonablenefs of the Thing itfelt ; The Be- 
 nefit of it to the P erf an who is Confirmed ; and 
 * The Satisfaction that arifes from hence to the 
 Church of Chrift. 
 
 5. Q. Did the Apo/lks Praftife fuch an Im- 
 n of Hands? 
 
 A. The Apojlies did lay their Hands on thofe 
 who had been Baptized ; and by their Impq/i- 
 tlon of Hands, fuch Perfons did Receive the Holy 
 Ghojl. A8s viii. 17, 18. xix. 6. 
 
 6. Q. Does the Bijhop give the Holy Ghojl by 
 the Intpofttion of his Hands in- Confirmation ? 
 
 15 A. That 
 
!* 
 
 178 The Principles of the 
 
 A. That we do not fay ; nor did the Apojttes 
 themfelves do it. They laid on their Hands, and 
 God gave the Holy Spirit to thofe on whom they 
 laid them. And we pioufly prefume, that by the 
 fervent Prayers of the Bijhop, and the Church, 
 thofe on whom He now lays his Hands, {hall 
 alfo Receive the Holy Ghojl, if they do but 
 worthily prepare Themfelves for it. 
 
 7. Q. Is there any Promife of God, on which 
 to build fuch a Hope ? 
 
 A. A General One there is, and fuch as may, 
 in this Cafe, above any, be depended upon by 
 J 6- Us. For, Firft, We are direfted to Pray not 
 .Y on ty f r Ourfelves, but for One Another alfo. 
 a, 3. To encourage us hereunto, Chrijl has promifed 
 
 us to Grant whatsoever is pioufly afked, by the 
 joint Suffrages of hi* Church, of Him : Matt. 
 xviii. 19. And particularly has declared, that 
 God will Give the Holy Spirit to them that ajk 
 *Le?.ix.i2, Him. Luke xi. 9. * Add to this, that it has 
 a*- ' always been accounted a Part of the Minifte- 
 
 ^um.vi.23, ria j j ffice> not only to InJlrucJ, but to Pray 
 Dcut x. 8. for, and Bkfs the People. * When therefore 
 a Chron. the Bifap, and his Congregation, folemnly join 
 x * x * a ?: together, to beg of God the Grace of his Holy 
 ^Rd^.'xv 3 ^ Spirit, in behalf of fuch Perfons as thefe ; (who 
 <3a4.i. 1,2,3. have juft now been dedicating themfelves anew 
 fofofT.y 8 ' to his Service; and Ratifying the Covenant made 
 sa,& between God, and Them, at their Baptifm;) 
 jTJbeff.v.23 how can we chufe but believe, that God will 
 * Theff. iii. certainly Grant their Requefl ; and give his 
 HeV xiii. Holy Spirit to thofe for whom He is thus ear- 
 
 8. Q. From whence does it appear, that fuch 
 an Impofition of Hands was Reasonable to have 
 been Ordained, and to be Continued, in the 
 Chunk? 
 
 A. From the Condition of thofe who are com- 
 monly Baptized among us ; and who being, for 
 
 the 
 
Ckrifllan Religion explained* 179 
 
 the mofl Part, Infants \ and fo conftrained to 
 make Ufe of Others to become Sureties for them 
 at their JSaptifm it was certainly very Reafon- 
 able that there fhould be fome Solemn Time ap- 
 pointed, when fuch Perfons, (being come to 
 Years of Difcretion) fhould Themfelves Ratify 
 their Baptijmal Covenant; and Acknowledge 
 their Obligation to believe and do what their 
 Godfathers, and Godmothers^ had before pro* 
 rnifedfor them. 
 
 10. Q. What are the Benefits of this Injlitu*. 
 tlon to thofe who are Confirmed? 
 
 A. Befides the Benefits of God's Grace, which 
 we reafonably prefume to be thereby procured 
 to fuch Perfons, by the joint Prayers of the 
 Bijbop and the Church on their Behalf; thefe 
 two Advantages do Evidently accrue to them ; 
 That, Firft, They are by this Means fecured of 
 the Care of their Godfathers and Godmothers, to 
 fee that they be duly Inftrufted in the Principles 
 of the Chrijllan Religion; and in which (were 
 this Ordinance ftriftly obferved) they could not 
 be deficient, without being certainly found out, 
 and cenfured by the Church for their Negleft. 
 And, Secondly, That by being thus Solemnly 
 called upon to Ratify their Baptifmal Vow and 
 Covenant; They are engaged to begin betimes, 
 both to confider their Duty, and to apply them-' 
 felves to iheferiaus D ij charge of it. 
 
 11. Q. How does this Ordinance give a *Sk- 
 tisfafiion to the Church of Chrift, as to thefe 
 Matters ? 
 
 A. As by this Means Care is taken to have all 
 thefe Things openly tnmfa&ed before it. The 
 Perfon, who perhaps vtzs privately J&aptfaed, be* 
 ing Now publicity Confirmed in the Face of the 
 Congregation. The V$w which was made by 
 Others in his Name, being here Solemnly re- 
 newed and ratified by Himjelf. The Child who 
 I G 
 
180 The Principles of the 
 
 was Baptized by feme Minijler of an Inferior 
 Order, being now Eftabliflied in the Communion 
 of the Church by One of the Chief Paftors of it. 
 And, laftly, The Godfathers and Godmother r, 
 \vho became Sureties both for the Good Injlruc- 
 tion and Education of the Perfon whom they An- 
 fvvered for ; being theieby fully acquitted and 
 difcharged of their Triift ; and declared to have 
 faithfully fulfilled, what they had fo facredly 
 promifed and undertaken to do. 
 
 15. Q. Do you look upon all Godfathers and 
 Godmothers to be obliged to fee that T ho fe for 
 whom they Anfwer be firft duly InJlruEled in 
 the Principles of their Religion, and then brought 
 to the Rijhop to be Confirmed by Him ? 
 See above, ^. They are certainly Obliged, as far as a 
 Se&. 11. Solemn Promife, made in the Presence of God, and 
 in a Matter not only Lawful, but Pious and 
 Chantabk, can Oblige them. Nor can I ima- 
 gine how any One, who has taken fuch an 
 Obligation upon Himfelf, will ever be able to 
 anfwer it, either to God or his (hvn Confcience^ 
 if he fhall neglect to fulfil what He undertook 
 in that Behalf. 
 
 IS. Q. What think you of Thofe who Come 
 to the Lord's Supper -, without either being Con- 
 firmed^ or having any Defire or Intention to be 
 Confirmed ? 
 
 A. Thoy are doubtlefs to be blamed: Inafmuch 
 as thereby they not only break the Orders, and 
 dijobey the Command of the Church ; which for 
 fuch good Reafons, as we have feen, Requires 
 them to be Confirmed^ but feem afhamed to 
 own their Ch rijllan Profcjfjion ; and to d e f p i fe 
 the Prayers of their Bifhop for fuch Graces, as 
 they certainly ought to Defire, and cannot rea- 
 fonably Hope, by any more effeclual Means to 
 obtain of God, than by a Pious and Reverend 
 Participation of this Hoh Ordinance. 
 
 14. Q. 
 
Chrlftlan Religion explained. 181 
 
 14. Q. May not the Grace of God be obtained 
 as well by our Own Prayers, as by the oijthp't 
 Imposition of Hands upon Us ? 
 
 A. That is not theQueftion : We know that 
 God has prom i fed his Holy Spirit to Every One 
 who faithfully Prays for Him. But theQueftion 
 is this : Firft,, Whether, if a Man may Obtain 
 this Grace by his Own Prayers alone, He may 
 not expedl more certainly to do it, by adding the 
 joint Prayers of the Kiftjop and the Church, to 
 them ? And Secondly, Whether he who Care- 
 lefily NeglecJs, or Prejumptuoujly Defplfes the 
 Orders of the Church, and the Pious Provifion 
 made by Her, for all Her Members, at their firft: 
 fetting out into the Danger*, and Temptations, 
 of the World] may not juftly fear, left God 
 fhould Refufe that Grace to his Own Solitary 
 Prayers, for which He Neglefted, or Defpifed, 
 the Prayers of the Bifljop, and the Church, on 
 his Behalf? 
 
 15. Q. What is Required of Perfons to be 
 Confirmed ? 
 
 A. Firft, That they be of Years ofDifirttion ; 
 that is to fay, Of a Capacity to understand the 
 Nature of their Raptifmal Covenant / What God 
 therein Promifes to Us ; And what we are there- 
 by Obliged to Believe, and Do, in Obedience to 
 his Will. Secondly, That they be not only 
 capable ot this Knowledge, but be Aftually In- 
 Jlru6led in thefe Things. Thirdly, That being 
 hereby brought to a Clear Senfe of what waa 
 done for them, by their Godfathers, and GW- 
 mothers, at their T$aptijm ; They be now Ready v 
 and Dejirous, in. their Own Perjcns, to Ratify, 
 and Confirm the fame. And, laftly, That in 
 Teftimony of their fincere Refolutions to make 
 Good what they here Promife, aud Vow, they 
 do now truly Repent of all their Sins, and fted- 
 faftly Rejofoe, by the Grace Qf God, to go on in 
 
 a con* 
 
183 The Principles, $c. 
 
 a Conftant Obedience to God's Commands 
 unto their Lives End. 
 
 16. Q. At what Times ought fuch Perfons 
 to be Confirmed ? 
 
 Q. At fuch Times as the Bijhop appoints for 
 this Purpofe. Only if it be poflible, they 
 fhould endeavour to be Confirmed, and thereby 
 fully take upon themfelves the Flrfl Sacrament, 
 before they proceed to the Participation of the 
 Second. 
 
 17. Q. How often ought any Chrijlian to be 
 Confirmed ? 
 
 A. The Nature of the Office plainly (hews it. 
 Confirmation , as it is underftood, and praftifed 
 by Us, is nothing elfe but ; a Solemn Ratification 
 of our BaptifmaJ Covenant. Now no Man ought 
 to be Baptized more than once: Nor will He 
 therefore need any more than once to take that 
 Covenant upon Himfelf. If after this he fhall 
 fall into any Sins % whereby to put Himfelf out 
 of a State of Grace ; or even to be cut off from 
 the Communion of the Church: there are other 
 Means ot Reftoring him again to Both, upon 
 his fincere Repentance for what he has done 
 Amifs. But our Baptlfm muft not be Repeat- 
 ed ; Nor will our Confirmation therefore need 
 to be Repeated by Us. 
 
 A FORM 
 
A FORM OF MORNING PRAYER FOR THE USE 
 OF FAMILIES. 
 
 Asfoon a* the Family can be called together (and thefosner it be 
 done the better J, let the Mafter of the Houfe, or fame Othtr 
 Perfon appointed by Him ; 
 
 Firft, Read the Pfalms, in Order, for the Day : 
 Then a. Chapter out of the New Teftament, beginning ivith 
 St. Matthew's Gofpel, and fo continuing on every Day, 
 in Order, to the End of the Afts of the Apoftles. 
 After which let all kneel down, and let the Mafter of the Family, 
 if he te able y go to Prayers with Them in the following Manner* 
 
 PREVENT Us, O LORD, in all our Doings, with thy 
 moft gracious Favour, and further us with thy continual 
 Help, that in all our Works, begun, continued, and 
 ended in Thee, We may glorify thy holy Name ; and 
 finally, by thy Mercy, obtain Everlafting Life, through 
 Jefus Chrijl our Lord. Amen. 
 
 I. 
 
 We Blefs and Praife thy Koly Name, O Heavenly Fa- 
 ther, that Thou haft been gracioufly pleafed to keep and 
 preferve Us this Night paft ; * Torefrejh * If any Thing has 
 us with comfortable Rejl ; and to Raife Us happened to difturb it, 
 
 up this Morning to magnify thy Favour thi ? ^ la ufc muft b 
 and Loving-kindnefs towards Us. omitted. 
 
 O LORD ! We acknowledge, that it is of thy Mercy 
 alone that we have not long fince been cut off in the midil 
 of the many Great and Crying Sins, which we have com- 
 mitted, as We have moft juftly defefved ; But are flill pre- 
 fer ved to Adore thyGoodnefs; to Confefs our Unwor- 
 thinefs ; and to implore thy Pardon and Forgivenefs. 
 
 Grant, we befeech thee, unto us, Merciful LORD \ 
 iuch a due Senfeof thy Patience, and Long-fuffering to* 
 wards us, as may lead us effe&ually to Repentance : And 
 give u Grace fo ferioufly to confider the Shortnefs, and 
 
 Uncertainty 
 
1 84 A Form of Morning Prayer 
 
 Uncertainty of our Lives, that we may make hade, and not 
 delay the Time, to keep thy Commandments ; nor any 
 longer put off that great Work upon which our Eternal 
 Happinefs depends. 
 
 And now that them haft been pleafed to bring MS fafely 
 to the Beginning of this Day, vouchfafe, O LORD ! to 
 defend us in the fame by thy mighty Power ; and grant that 
 neither the Examples, nor Solicitations of wicked Men ; 
 nor the Diftralions of our worldly Affairs; nor the Al- 
 lurements of any finful Lufls and Pleafures; may either 
 hinder us in our Duty, or draw us into the Commiflion of 
 any Evil contrary thereunto: But fo (Lengthen us by thy 
 Grace, and protect us by thy good Providence, that no 
 Temptations may come upon us, or none but fuch as 
 Thou wilt enable us to Withftand, and Overcome. 
 
 To this End, keep us, we befeech Thee, this Day, under 
 a conftant Senfe of thine All-feeing Eye: Make us feri- 
 oufly to Confider, that Thou our God art ever prefent with 
 Us; That Thou beholdeft all our Aclions ; Heareft all 
 >ur Words; and that the very Secrets of our Hearts are 
 not hid from Thee ; That thou noteft in thy Book what- 
 foever we Think, Speak, or Do now; and wilt for all 
 thefe Things, bring us to Judgment, at the great and 
 terrible Day of thy Appearing. O ! let the Hour of our 
 Death, and the Day of thy Judgment; the Glories of 
 Heaven, and the Torments of Hell; be always fo frefli 
 in our Remembrance, that they may keep us from Offend- 
 ing; and make us continually Careful fo to live here, that 
 we may be Happy for Ever. 
 
 And grant, O LORD ! that we may not only be watch- 
 ful againft Sin, but diligent to embrace all Opportunities 
 of doing Thee Service. Make us truly pious towards 
 Thee our God; Juft and charitable towards our Neigh- 
 bours; Honeft arid Upright in our feveral Callings and 
 Employs; Humble and Modeft, Chafte and Temperate, 
 Sober and Orderly, in our whole Lives and Converfa- 
 tions ; and Ready to Do all the Good we can to All Men-, 
 whether they be Friends or Enemies, according to thy 
 Command and Example. 
 
 On 
 
On Other Day*. 
 
 More parti- 
 cularly We 
 pray Thee, 
 blefs Us this 
 Day in the 
 Bufmefs to 
 which thy 
 Providence 
 has called 
 Us; Grant 
 us fo to be- 
 have our- 
 felves in it, 
 That We 
 may not of- 
 fend Thee, 
 
 for the U/e of Families. 
 
 185 
 
 On Sundays. 
 
 More particularly, We pray Thee to 
 blefs us this Day in the due Obfervation 
 of that Holy Reft, to which thou haft 
 Confecrated it. Fit and prepare our Souls 
 for thy Service ; and grant that we may 
 come with pure Hearts, and lift up Holy 
 Hands before thee in thy Church, with- 
 out Wrath, or Doubting. Let our Prayers 
 be acceptable in thy Sight ; and let thy 
 Grace accompany our Hearing, and Read- 
 ing of thy Word ; that with meek Hearts, 
 and due Reverence, we may attend to, 
 and receive the fame, and bring forth the 
 
 Fruits thereof with Thankfgiving. O f 
 
 ourfelves this 
 offend Thee, 
 
 Grant us fo to 
 
 Day, that we 
 
 behave 
 may not 
 
 nor bring upon ourfelves the Remembrance of an Evil 
 Confcience at Night. But let our Thoughts, Words, 
 and A6lions be Holy and Innocent; Ufeful and Profita- 
 ble, as becomes the Servants oiChriJl: That fo when 
 the Days of our fhort Abo/Je here ihall be ended, we 
 may depart in Peace, and reft in Hope, and finally be 
 reftored to the Joys and Glories of a Blefled and Happy 
 Refurreclion ; through the Merits and Mediation of thy 
 dear Son, Jefu s Chrijl, our Lord. Amen. 
 
 II. 
 
 In whofe Name, and for whofe Sake, we befeech Thee 
 gracioufly to accept our Supplications and Prayers, which 
 we farther make before Thee for the whole Race of 
 Mankind : For thofe who are yet in Darknefs, and in 
 the Shadow of Death ; That the Light of thy glorious 
 Gofpel may, in thy good Time, mine upn them ; and 
 bring them to the Acknowledgment, and Obedience of 
 the Truth* 
 
 Blefs the Holy Catholick Church : Grant that all 
 They that do Confefs thy Holy Name, may agree in the 
 Truth of thy Holy Word; and live in Unity, and Godly 
 Love r 
 
 Let 
 
A Form of Morning Prayer 
 
 Let the choice/I of thy Bleffings reft upon that Part of 
 thy Church of which we are Members. Heal its Breaches, 
 Enlarge its Borders, and Unite its Divifions. Pour 
 out upon all Thofe who are in the Communion of it a 
 Spirit of Zeal and Piety ; of Peace and Charity ; of Hu- 
 mility and Obedience: And grant that we may All live 
 agreeably to our Holy Profeiiion ; without Scandal, and 
 without Reproach ; that Others, feeing our Good Works, 
 may come in unto Us, and Glorify Thee our Father 
 which art in Heaven. 
 
 Blefs all Chriftian Kings, Princes and Governors: But 
 efpecially Him whom thou haft fet in Authority over Us. 
 Preferve His Pedon and profper His Government: And 
 grant that we may lead quiet, and peaceable Lives, under 
 Him, in all Godlinefs and Honefty. 
 
 Give a double Portion of thy Spirit to the Bilhops and 
 Paftors of thy Church : Endue them with Wifdom and 
 Undei Handing from above ; and enable them fo faithfully 
 to guide, and to inilruft, thy People committed to their 
 Charge, that they may both Save Themfelves, and Thofe 
 that bear Them. 
 
 Comfort and Support all thofe who are in any Affii&ion, 
 or DiHrefs whether of Mind, Body, or Eftate : Heal the 
 Sick; Suppoit the WealT; Relieve the Needy ; and De- 
 fend the Opprefled : Be a Father to the Fatherlefs, and 
 plead the Caufe of the Widow : And give unto them All 
 a Spirit of Patience and Refignation to thy divine Will, 
 under their Sufferings, and, when thou feeft fit, a Happy 
 Iffue out of all their Troubles. 
 
 Be more efpecially Gracious to all our Relations and 
 Friends. Return all the Good they have done us, mani- 
 fold into their Bofoms ; and grant them, O LORD, what- 
 foever thou knoweft to be Needful or Expedient for them ; 
 the Comforts of this Life, and the Everlafling Happinefs 
 of the Life which is to come. 
 
 And while we Pray unto Thee for Others, give us, we 
 befeech thee, O Merciful God ! a Portion in all the good 
 Prayers which are any where offered up unto Thee by 
 any other on our Behalf; And make both Them and Us 
 
 Partakers 
 
for the Ufc of Families. 1 87 
 
 Partakers of the Interceffion of thy Son, that by his Death 
 and PalTion, we may attain to the Joys of a Bleffed and 
 Glorious Refurreftion ; through the fame Jefus Chrijl our 
 Lord ; to whom with thee, and the Holy Ghoft, be 
 Honour and Praife for Ever and Ever. Amen. 
 
 III. 
 
 And now, O Father of Mercies, and God of all Com- 
 fort, with thefe our Supplications, and Prayers, which 
 we have offered unto thy divine Majefty, accept our 
 Morning Sacrifice of Praife and Thankfgiving for all thy 
 Mercies and Bit flings which thou haft vouchfafed unto 
 Us. For our Life, Health, Food, and Raiment: for the 
 continual Protection of thy good Providence, by which 
 we are kept from Dangers : For the many gracious De- 
 Kverances Thou haft often afforded Us out of fuch as 
 have befallen Us ; And for that Goodnefs of thine where- 
 by thou haft Sweetened, and Allayed thofe Evils, thou 
 haft not feen fit wholly to remove. But above all We blefg 
 thy Holy Name, O God, for thine unfpeakable Love in 
 the Redemption of the World, by our Lord Jefus Chrlft % 
 and for all thofe Benefits we thereby enjoy, in or- 
 der to our Eternal Happinefs. For the Light of thy 
 Gofpel, and the Afliftance of thy Grace : For the com- 
 fortable Promifes of the Forgivenefs of our Sins; and 
 the Time and Opportunity of working out our Salvation : 
 which thou art pleafed in thy great Goodnefs (till to con- 
 tinue to Us. Grant, we befeech thee, moft merciful Fa- 
 ther, that we may (hew forth thy Praife not only with 
 our Lips, but in our Lives, by giving up ourfelves to 
 thy Service, and by walking before thee in Holinefs and 
 Righteoufnefs all our Days, through Jefus Chrijl our 
 Lord; in his Name, and in his Words, in behalf of 
 Ourfelves, and all our Friends, and of all thy Servants, 
 we moft humbly and heartily pray : 
 
 Our Father which art in Heaven, Halhwed be thy Name / 
 thy Kingdom come ; thy Will be done In Earth as it is in 
 Heaven ; Give us this Day our Daily Bread, and forgive 
 us our TrefpaJ/es, as we forgive them that Trefpafs againjl 
 us : And lead us not into Temptation, but deliver us from 
 
 Evil; 
 
188 A Form of Evening- Prayer . 
 
 Evil ; For thine is the Kingdom, and the Power, and the 
 Glory, for Ever and Ever. Amen. 
 
 O LORD ! our Heavenly Father, Almighty and Ever- 
 lafling God, who haft fafely brought us to the Begin- 
 ning of this Day, Defend us in the fame with thy 
 mighty Power ; and grant that this Day we fall into 
 no Sin ; neither run into any kind of Danger, but 
 that all our Doings may be ordered by thy Governance, 
 to do always that which is Righteous in thy Sight, 
 through Jefus Chrijl our Lord. Amen. 
 
 O God whofe Nature and Property is ever to have Mercy 
 and to forgive, receive our humble Petitions; and though 
 we be tied and bound with the Chain of our Sins, yet let 
 the Pififulnefs of thy great Mercy loofe us, for the Ho- 
 nour of Jefus Chri/i our Mediator an i Advocate* Amen. 
 
 The Grace of our Lord Jejus Vhrrfi, and the Love of 
 God, and the Fellowfhip of the Holy Ghoil, be with 
 Us all Evermore. Amen. 
 
 EVENING-PRAYER. 
 
 The Pfalmsy^r the Daj, being read a* before '. 
 
 Let a Chapter be alfo read out of the Epjfttcf) beginning with that 
 to the Romans, and continuing on to that of 6V. Jude. 
 
 Then let the M after of the Family proceed to Prayer in the follow- 
 ing Manner. 
 
 A O the LORD our God belong Mercies, and Forgive- 
 neffes, though we have Rebelled againfl Him, neither 
 have we obeyed the Voice Of the LORD our God, to 
 walk in his Laws, which he has fet before Us. 
 
 Remember not, LORD, our Offences, nor the Of- 
 fences of our Forefathers, neither take thou Vengeance 
 of our Sin ; Spare Us, good LORD, fpare thy People 
 whom thou haft redeemed with thy moft precious Blood, 
 and be not angry with Us for Ever. 
 
 Anfw. Spare Us, Good Lord. 
 
 O raoft 
 
for the Ufe o/ Families. 189 
 
 O moft Merciful, and Gracious LORD God, who" 
 dwelleft in the Higheft Heavens, yet Humbleft thyfelf 
 Jo behold the Things which are here done upon Earth ; 
 thou charged thy Angels with Folly, yea the Heavens 
 are not clean in thy Sight ; and what then is Man that 
 He fliould be clean ? or He that is born of a Woman, 
 that He fhoulcl be Righteous ? 
 
 O God! We Confefs, with Shame and Confufion of 
 Face, that we are not worthy of the leaft Regard from 
 Thee whom we have fo much offended; and whofe Pati- 
 ence and Long-fu fieri ng we have fo often and grievoufly 
 abufed. O LORD! We have Sinned, we have done 
 Wickedly; We have broken thy Holy Commandments by 
 Thought, Word, and Deed : by doing thofe Things' which 
 Thou haft forbidden, and leaving undone the Things which 
 Thou haft commanded. And to make ourfelves altoge- 
 ther Sinful, we have gone on in a continued Gout fe of 
 .Sin, and Rebellion agamft Thee; and have perfifted in it, 
 notwithftanding all the Motions of thy Holy Spirit, and 
 the Checks of our own Confciences to the Contrary. Yea, 
 this verv Day we have not ceafed to 
 add new Sins, to all our former Gu.lt *. '%%&** 
 
 And now, O God 1 what (hall we fay, ryonetocail toMmd, 
 or how fhall we op.en our Mouths, fee- wherein he has of- 
 ing we have done thefe Things? O ^ ed the Da ? be ~ 
 LQRD ; to us belongs Shame and Con- - 
 fufion of Face, becaufe we have rebelled againft Thee : 
 But with thee there is Mercy, therefore (halt thou be 
 feared. Have Mercy upon Us, O God ; after thy great 
 Goodnefs according to the Multitude of thy Mercies do 
 away our Offences. Wafh us thoroughly from our 
 Wickednefs, and cleanfe us from our Sins: And grant 
 us Grace fo truly to Repent of, and Turn from our Evil 
 Doings, that our Iniquities may not be our Ruin. Give 
 us a deep Senfe of our Sins pair, and a hearty Sorrow and 
 Contrition for them : And fo endue us with the Grace of 
 thy Holy Spirit, that for wh^t remains of our Lives we 
 may walk more circumfpectly before thee, redeeming 
 the Time becaufe the Days are Evil. 
 
 To 
 
130 A Form of Evening- Prayer 
 
 To this End, purify our Souls from all corrupt Defires, 
 and Affelions; Mortify all our Carnal Lulls, and Appe* 
 tites ; make us as conflant, and zealous to deny, as wa 
 have ever been heretofore ready to Gratify or Indulge 
 Them. Pour into our Hearts a Spirit of Piety and De- 
 votion : of Love and Charity ; of Humility and Self-de- 
 nial ; and Grant that thefe, and all other Chriftian Graces, 
 and Virtues, may more and more increafe, and abound 
 in us. Remove from us all Envy, and Hatred, and Ma- 
 lice ; and whatfoever elfe is contrary to our Duty towards 
 thee, or towards our Neighbour : And fo eftablifh us in 
 thy Fear; that it may never depart from our Minds ; but 
 be a conftant Security to us againft all thofe Tempta- 
 tions which either the Devil, the World, or our own 
 Flefh, fhall hereafter minifter unto Us ; to draw us into 
 Sin, or to hinder us in our Duty. 
 
 More particularly, we pray thee, to pardon and forgive 
 us whatfoeyer we have done Amifs this Day: O let us 
 not lie down to Reft under thy Difpleafure : But grant us 
 that Forgivenefs of our Sins now, which \ve may never 
 have any future Opportunity to afk of thee. 
 
 Take us this Night into thine efpecial Favour and 
 Protection. Give thy Holy Angels charge over us, that 
 no EviJs happen unto us, nor any Dangers approach 
 ui, te difturb our Repofe. Refrefh us with comfortable 
 Reft, and Raife us up in the Morning, with renewed 
 Strength, and Vigour, to Praife thy Name. And now 
 that we are about to lie down upon our Bed of Reft, 
 grant us Grace ferioufly to confider that Time when, in 
 a little while, we fhall lie down in the Duft : And fince 
 we know neither the Day nor Hour of our Mailer's 
 Coming, make us fo careful of our Duty, and fo watch- 
 ful againft Sin, that we may be always Ready: That we 
 may never live in fuch a State, as we fliould fear to die 
 in ; but that whether we live we may live unto the Lord ; 
 or whether we die we may die unto the Lord ; that whe- 
 ther we live or die we may be thine, through Jefus Chrjjl 
 our Lord; in whofe moft Holy Name and Words, we 
 farther call upon Thee, faying : 
 
 Our 
 
for the Ufe of Families. 19 1 
 
 Our Father, which art in Heaven, Hallowed be thy Name* 
 thy Kingdom come ; thy Will be done In Earth as it is in 
 Heaven ; Give us Day by Day our daily Bread; And for- 
 give us our Trefpaffes, as we forgive them that Trefpafs 
 againjl us : And lead us not into Temptation, but deliver 
 us from Evil; For thine is the Kingdom, and the Power \ 
 and the Glory, for Ever and Ever. Amen. 
 The Almighty Lord, who is a mod itrong Tower of 
 Defence to All them that put their Truft in him: To 
 whom all Things in Heaven and Earth, and under the 
 Earth, do Bow and Obey ; Be Now, and Evermore, our 
 Defender and Preferver. 
 
 Unto his gracious Favour and Proteftion we moft 
 humbly commend ourfelves, and all that belong unto Us. 
 The Lord Blefs Us, and Keep Us. The Lord make 
 his Face to mine upon Us, and be gracious unto Us. 
 The Lord lift up the Light of His Countenance upon 
 Us, and give Us his Peace, this Night, $nd for Ever* 
 more- Amen. 
 
 Note, That thefe Prayers may, with a very little Alte- 
 ration^ be as proper fir fmgk Per/ons to make Ufe of 
 as fir Families. 
 
 THE 
 
j . 
 
 THE TABLE. 
 
 Note, That in the following References, f. fignifies the 
 Seftion, q. the QLueJlion, in which the Subjedt referred 
 to may be found. 
 
 v // ^ 
 
 A. 
 
 :, See ' 
 
 f. xxix. 
 
 il is, q. 2. 
 
 s punijbed under the 
 
 La^V) q. 8. 
 What that ought to teach Us 
 
 now, . b.. 
 The particular Aggravation* of 
 
 this Sin, q. 9. 
 What is farther Comprehended 
 
 under the Prohibition of the 
 
 Seventh Commandment, q. 
 
 5,6. 
 
 3g9 C xxv 11. 
 How they ought to behave 
 
 Themfelves toiuc.rds the 
 
 Younger y q. 27. 
 f. 
 
 How God is Almighty, q. 6, 7. 
 
 f. xli. 
 
 What the Word Amen imports 
 q. 8. 
 
 J^ what Offices Perfovs <ui ere 
 
 rwont to be Anointed under 
 
 the Law, q. 8, 9. 
 How our Eleffed Saviour was 
 
 Anointed by God to all theft 
 
 Offices, q. 10, ii. 
 Sic 
 
 x. 
 
 How Chrift Afcended 
 
 Hea<ven y q. 2, 3. 
 /#/0 what Heaven he 
 
 q. 4. 
 
 atfjeifnt, f. xxiii. 
 ^4 S/>/ againji the Firft Com 
 
 mandmenty q . I o . 
 Speculative: Prafticaly ib. 
 
 &uriculav Conftifton, 
 f. iv. 
 
 A r d?/ Nece/fary, but rather T) an- 
 gerous, as Praflifed In the 
 Church^ Rome, q. 14, 
 Qfoptifm, f. xliii. 
 
 B. 
 What it it, And how to be Ad- 
 
 minifteredy q. 2, 3, tfr. 
 What the Benefits are, to which 
 we are in tit led by il y f. ii, ' 
 q. lo, ffr. 
 
 ^7 Right to them 
 but fitch as are Baptized > { , ii , 
 q. 15. 
 
 ave a 
 
 are the Neceflary 
 Parts of the Sacrament of 
 Baptifm, f. xliii. q. 6. 
 How the Cuftom of Dipping, 
 became changed for that of 
 -Sprinkling : And the Suf- 
 fckncy 
 
THE TABLE. 
 
 fciency of thh Letter^ ib. 
 
 q. 7. 
 Of the outward Element of 
 
 Water, and the Necejfity of 
 
 it> to the Validity of Bap- 
 
 tifm, f. xliv. q. 2. 
 Of the Form of Baptifm, ib. 
 
 q. 3, c. 
 O/ the Spiritual Grace given 
 
 in this Sacrament, ib. q. 6, 
 
 c. 
 Of the Qjialification requijtte to 
 
 the 'worthy receiving of it, 
 
 f. xlv. q. I, 2, 3. 
 How Children become capable of 
 
 it, ib. q. 4, &c. 
 
 jfaitl;, 
 
 f. xxii. 
 
 f Sin againji the Firft Com- 
 mandment) q. 10. 
 
 prejent in the 
 Lord's Supper ? 
 The Body and Blood which <we 
 receive in the Sacrament^ is 
 that of his Mortal and Paf- 
 fible, not his Glorified Body. 
 
 See Htal Prefence. 
 *Breat!* f. xxxviii. 
 
 What is meant by it in the 
 
 Lord's Prayer, q. 4. 
 What is meant by Our Bread, 
 q. 5. 
 
 Daily Bread, q. 6. 
 f we pray to God for this, 
 q. 7. 
 
 hat all P erf on 3 are concerned 
 to pray for it. q. 8. 
 - How the Bread, and 
 Wine in the Lord's Supper, 
 
 becomes t9 every faithful Com* 
 municant the Body and Blood 
 0/'Chrift, f. xlviii. q. 4. 
 'BuriaL f. xi. 
 
 Of the Burial of Chrift, q. 
 1 1. 
 
 C, 
 Catomng* f. xxxi. 
 
 // is, Forbidden by the 
 Ninth Commandment, q. 
 3, 4- 
 
 CarefUInefe* f. xxxviii. 
 
 Carefulnefs after the 
 Things of this Life may be 
 allowed of . q. 7. 
 
 Catedjt^e. f. i. 
 
 jpr<9w fyjfyvcf that Word is de- 
 
 rived. And ivhat it Jignifi.es, 
 
 q. i, 
 What the Church Catechifm 
 
 ?>, ivhat it contains, ib. q. 
 
 2, &c. , 
 
 Catljoliclu See f)tircl> 
 
 f. xvi. 
 The Meaning of it in our Crced t 
 
 q. 6. 7. 
 The Difference between A Ca- 
 
 tholic Church, and The 
 
 Catholic Church, q. 8. 
 
 What Charity every one. ought to 
 have for his Neighbour ', f. li. 
 q. ii. 
 
 See j!2ef sfftour : jforgibe* 
 
 Cljaftitg, f. xxix. 
 Required of us by the Seventh 
 
 Commandment, q. 7. 
 The Means to p referee it, ib. 
 
 C^eatino^ f. xxx. 
 Forbidden by the Eighth Com- 
 mandment, q, 3. 
 K , 
 
THE TABLE. 
 
 CfctlB* 
 
 What it is to be The Child of 
 God, f. 2. q. 12. 
 
 /fex; ot'^ <?.?r, ^v Nature, Chil- 
 dren of .Wrath, f. xliv, q. 
 
 7> 8,- 9- , 
 "How we are 9 ay Bapti/m, made 
 
 the Children of Grace, q. 
 
 i a, ii, 
 That Children are capable of 
 
 Being Baptized, f. xiv. q. 8. 
 The Privilege of the Children 
 
 <?/ Believing Parents, alwe 
 
 Others y in thisrefpeft y f. xliv. 
 
 q- 9-. 
 
 , The Duty of Children 
 
 towards their Pare?its y f. 
 xxvii. q. 13, 14. 
 I;nft* f, viii. 
 
 What the Import of that Name 
 
 is, q. 7. 
 How it ca?ne to be given to our 
 
 Bleffed Saviour , q. 8. 
 That Chrift was a Prophet, 
 
 q. 15. 
 Wherein his Prophetical Office 
 
 conpfted. 
 That He was a ?n&What 
 
 Kind of frieft Wherein 
 
 Chriji Executed that Office, 
 
 q. 16, 17, 1 8. 
 That he wa s a K i ng . Wherein 
 
 he executed that <Dffice y q. I 9. 
 
 20. 
 /// wfat RefpeB Chrift was the 
 
 Son of God. 
 That. He is God, f. ix. q. 3. 
 
 4> J- 
 
 God of God, ib. q. 6 t 7, 8. 
 
 How Chrift is Our Lord, ib. 
 q. 9, to, ii. 
 
 When, he become fo y Ho<iv Ion? 
 He Jh all continue j'b to be y ib. 
 q. 12.^ 
 
 Ho<w Chrift Redeemed Man- 
 kind \ f. 10. q. 2. 
 
 How He was made Man, ib, 
 
 q-4- ; 
 
 That the Divine, and Human 
 Nature were United in Him, ] 
 ib. q. 5. 
 
 Hoiv he was Conceived by the 
 Holy Ghoft, f. x. q. 7. 
 
 How He was born of the Vir- 
 gin Marjy ib. q. 9, 10. 
 
 Why we take Notice in our Crecd\ 
 of the P erf on of whom Chrift 
 iv as Born, ib. q. 11.. 
 
 Of the Sufferings of Chrift, ^xi. : | 
 q. I, 6, &c. 
 
 Under whom he fnffered, ib. q,| 
 2, 3- 
 
 Of his Crucifixion , ib. q. ,7. 
 
 How Chrift Suffered and Died J 
 ib. q. 8. 
 
 The Neceffity ef his Dying 9 ib.j 
 q. 9, 10. 
 
 Of his Burial, f. xi q. 11. 
 
 Of his Defcent into Hell. ibJ 
 q. 12, &c. 
 
 Of his Refurredion from thel 
 Dead, f. xii. 
 
 That he Raffed hirnfelf, ib. q, J 
 
 4- 
 Of the Time between his RefurJ 
 
 region and Afcenfion, f. 13. , 
 
 q. i. 
 Of his Afcenfion into Hea-^ 
 
 ven, ib. 2, sfc. 
 Of his SefTion at the Right ] 
 
 Hand of God, and Inter- 1 
 
 cefliony^r Us there, ib. q. 5, 6. | 
 He 
 
THE TABLE. 
 
 He j&all return from 
 
 Gt the End of the Worldy 19 
 Judge the Quick, and tke 
 Dead, i". xiv, 
 
 lhw he Jball judgs tbcm t ib. 
 
 ' q- 4. .? 
 
 CffUfC^* f. xvi. 
 ***WJ3at the Catholic CilUi'cll 
 
 is, q, 3, 
 //: n it h an O&Jefi $f my 
 
 ' filth) q, 4. 
 Ibvi) the Ct'ifalti Cbuwh i* 
 
 One, q- 5. 
 
 How it is Cfttbolicki q. 6, 
 Hereticks and Schifmatiekg, 
 
 no Members of the CathoJick 
 
 Church, q, 9, 10. 
 That the Church of England 
 
 is a true Part of the Catho- 
 lic Church, q. 1 1. 
 That the Church of Rome is 
 
 both Schifmatical and Here- 
 
 tical, q. 12, 
 In what Rcjpeft the Catholick 
 
 Church is Holy,, q. 13. 
 Ifawfar <vue arc to Obey the 
 
 Churches Definition^ f. v. q. 
 
 9, 10. 
 
 Contmannment, f. xxu 
 
 xxii/ 
 
 What is the Summary of God'+ 
 
 Co?nmand?.nei2is y (f. iii. q. i j^.) 
 
 f. xxii. q.. i. 
 The Neaffity of obeying Them,. 
 
 f. xxi. q. 2. f. xxii> q. 2. 
 That fwff cannot fulfil Thtm by 
 
 our own Natural Stre?igth y . 
 
 f. xxi. q. 4. 
 Nor yet keep them perfectly by 
 
 God's Gace, ib. q. , 6,, 
 
 7. 8. 
 
 That the Ten Ccmin : ,-;ff 
 
 Jiill Obligatory ) {. xxii, q. n, 
 Why calied'tke Ten Comm-antk 
 ments, ib, q. 3-- 
 
 'Thy contain the Sum of &uf 
 .Duty towardi Godj and to* 
 wards -Out "Neighbour, ib* 
 
 the l&&i/wtf of tkcfe Cow. 
 mandtnttni fats Poftdva and 
 Neg4?iyj ib, q. 9* 
 
 Of the Dffirwce -between theff 
 ' in Print of Obligation, ib, 
 q. 10. 
 
 four General Rules for Inter* 
 p ret ing of theft Command* 
 ?riL\'itSj ib. q. 12. 
 
 How the Firit and Second 
 Commandments differ from 
 each ether, L xxiv. q. 2. 
 
 Wherein the Commu- 
 
 nl-on of Saints does covfifty 
 
 {. xvii. q. 3. 7, 
 That it extends to Saints de~ 
 
 parted : and h^jjy q. j^ 
 
 6. 
 - Of the Communion of 
 
 the Lord's Supper, f.-xlvi 
 That it c wa3 iujlitutcd by Chri(l r 
 
 in Both Kinds, f. xlvii. q. i, 
 
 2. 
 That He Ordained Both to be 
 
 Received, q^ 3-, 4. 
 That it -is' tieccffary for Up 
 
 to Receive Both, ib. q. 
 
 That there is ,720 Difference le<* 
 t<ween the Priefts, and the 
 People, as- to this Matter,- 
 il-j,. q, 6,. 7. 
 
 , & The 
 
THE TABLE. 
 
 The Pretence of Receiving the 
 Blood in the Body, Cenji- 
 dsred) f. xlvii. q. 9. 
 
 T/:c j'fyoftles gave this Sacrament 
 in Both Kinds, ib. 9, 10. 
 
 That the Church &f Rome is 
 guilty of a great Fault in de- 
 nying the Cup to the Laity , 
 ib. ,q. ii. 
 
 Confefefon* f. iv. 
 
 A Part of true Repentance, q. 
 
 10. 
 O:i ivbai the Ntccffity of it is 
 
 built, q. I I, 
 To ruobwn it is to be made, q. 
 
 12. 
 I?2 ^what Cafes we touft roxfefs 
 
 o vr Sins to Men, as well as 
 
 to God) q. 13. 
 Of Auricular Confrffion, q. 14, 
 
 Confirmation* f. Hi. 
 
 No Sacrament, f. xlii. q. 6. 
 What it is, And hc<w per- 
 formed in our Church ^ f.'lii. 
 
 q. ^, 4. 
 All Perfons to be confirmed before 
 
 they come to the Lord's Table, 
 
 ib. q. i. 
 What Renfon our Church had to 
 
 Ejiablijh fiich an Order, ib. 
 
 q. 4. 
 Of the. Benefit of it to thofe 
 
 who are confirmed, ib. q. 
 
 6, 7 . 
 
 Of the Duty of Godfathers and 
 Godmothers, to bring thofe for 
 nvhom they Anfater to Con, 
 fir mat ion, q. I I . 
 
 Of the Duty of 'wry P erf on to 
 be confirmed, before he comes 
 fa the Lord's Suffer, q. I ii. 
 
 What is required of Perfons to 
 be confirmed, ib. q. 1 4. 
 
 At what Times Confirmation is 
 to be had, ib. q. 15. 
 
 How often it is to be Received, 
 ib. q. i 6. 
 
 Contentment* f. xxxiii, 
 
 Of our Obligation to it, q. 6. 
 
 Coveting* f. xxxiii. 
 
 Wherein the Sin of C we ting does 
 
 In iv hat Cafes it is Unlawful to 
 covet 'what is another Mutt's 
 
 Creeu* f. v. 
 
 What itjtgnifies, q. 16. 
 What is the Apoftles Creed, 
 
 Whyfo called, ib. 
 
 That all the Articles of it may 
 be proved by the Authority of 
 Holy Scripture, q. 5. 
 
 What are the General Parts of 
 it, q. 6. 
 
 Crofe* Crucify* 
 
 Why Chrift was Crucified, f. 
 xi. q. 6. 
 
 That the Papitls are Guilty of 
 
 Idolatry in //^/rCrofs-Wor- 
 
 Ihip, f. xxiv. q. 7, 8. 
 
 D. 
 
 Of.tbf Death ^Chrift, and its 
 
 NeceJJity to our Redemption , f, 
 
 xi. q. 10. 
 That he ivas not to continue long 
 
 under the Power of Death', i. 
 
 xii. q. i. 
 All Men Jhall not Die; but thofe 
 
 fivho do mt,Jha^ be changed y 
 
 {. xix. q. 6, 
 
THE TABLE, 
 
 Definitions Sec 
 DetuU f. Hi. 
 
 What meant by that Name, q. 
 
 What are, properly r the Works 
 of the Devil, q. 6. 
 
 Dojrcfonriv f. xli. 
 What it Jigriifit*). q. 2. 
 
 Why our Saviour' concluded his 
 Prayey with' a Doxologyy 
 
 q- 3- 
 
 7$<? great Ferce aiid Reafon of 
 it, both to excite our Devo- 
 tion and to confirm our Hope. 
 
 q. 4* 5- fck 
 
 g* f. xxii. 
 
 O/ /^ Dwjfion of our Duty 
 
 />//<? Our Duty towards God,, 
 
 and Our Duty towards our 
 
 Neighbour, q. 4, 5. 
 O/* c#r Duty to-juards Our. 
 
 felves, q.. 8, 
 Wherein Our Duty towards 
 
 God does con fifty, q. 5, 6, 7, 
 
 S, 9. 
 Of the^chief Offerees agaiitft it y 
 
 q. io 
 Of our Inability of O-urfefoes, 
 
 to fulfil cur Duty, f. xxi. 
 
 q. 4. f. xxxiii. q. i, 7, 8. 
 
 K, 
 Ctentitg * f. xx. 
 
 K^z/ ^^ Torments of the Wick- 
 ed as fivell as the Felicity of 
 
 q. 2. 4> 5- 
 
 Cijer,. f. xli. 
 
 Why to the Doxology itt our 
 Lord's Prayer, is a 
 Ever aadEver^ 
 
 What it Imports, ilcr* 
 .(BWL f. xl. 
 
 What- it Jignififs in the Lord'o- 
 Prayer, q. 3. 
 CiJiWptakin0v f. xxxi. 
 
 Forbidden by the Ninth Com- 
 mandmenr, q. 3. 
 q~aj it dijfets "from Ca 
 q. 4- 
 
 of Self-Examinaw- 
 ' tion, q. 2. 
 
 Ho-iv is it to be made^ q. 3,. 
 The Particulars concernin v i^iohicJ^ 
 
 o 
 
 <we are to examine OurfelyeS}.. 
 q. .4, fefr s 
 
 / <what Cafes a Man may -go to- 
 the Lord's Table ^vithout 
 Examining himfelf before- 
 hand, q. 13. 
 
 0)cti 4 eme (Utiction*. f. xlif*. 
 
 JVJ? Sacrament) q. 6. 
 
 // differs from the Unftiorfc 
 . of by St., James^ ib^. 
 
 F. 
 
 Where the Articles o/^/ 
 
 1 flr^ to he found) And what 
 
 they are to be 'bitiltufo?2 ) {. iii. 
 
 q. 13. f. v.. q. 2. 
 $%#/ /6' /^^ Rule of our- Faith^^ 
 
 f.. v. q. 6, 7, 8. 
 7"^^/ /?// the Neceflary Articles 
 
 ef it ha<ve been collected vitfr 
 
 the Creeds of the Churchy ib 
 
 q, 14, 
 - What Faith it:. The Dif- 
 
 ference between a Human,, 
 
 and a Divine Faith, f* vu 
 
 K 3, 
 
 Saaiy 
 
THE TABLE. 
 
 jl-jery Man is to Believe for 
 
 himfelf, ib. q. 4. 
 // is cur Duly not only to Believe 
 
 with the Heart, but, if need 
 
 be, to make Confeffion with 
 
 the Mouth unto Salvation, 
 
 ib. q. 7. 
 What Faith every One ought to 
 
 have of God's Mercy through 
 
 Chrift, f. Hi. q.-8. 
 What is a Lively Faith, ib. 
 
 q-9- 
 
 .< - How God is called The 
 
 Father, f. vii. q. 4, 5. 
 In what refpett He is the Father 
 
 of our Lord Jefus Chrift, 
 
 f. ix. q. 2. 3. 
 - -Who meant by the Father 
 
 in the Fifth Commandment, 
 
 f. xxvii. q. 9. 
 Ho<w we are to Honour our 
 
 Father, ib. q. 12. 
 
 Where fo re C h r ill b egan 
 his Prayer with Our Fa- 
 ther, f. xxxiv. q. 4. 
 
 The Difference between our Hea- 
 venly, and our Earthly Fa- 
 thers, ib. q. 5. 
 
 - What this Title ought to 
 
 teach us when we Praj, ib, 
 
 . 6- 
 
 What is meant by the Luffs of 
 the Flefh, q. n. 
 
 Now God forgives Sin, f. xviii. 
 
 q. 4. 
 What Ajfurance we have that 
 
 He will do fo, ib. q. 5, 6. 
 
 Of the Power of the Church in 
 
 thh Rtfpe&y ib. q. 8, 9. 
 The A/urance of the Church of 
 
 Rome in this Particular^ 
 
 ib. 
 What is meant by Forgiving of 
 
 Sins, f. xxxix. q. 3. 
 On what Conditions God will 
 
 Forgive them, ib. q. 4, 5. 
 Of our Obligation 19 Forgive 
 
 them who trefpafs againil 
 
 its, ib. q. 6. 
 Of the Danger ofthofe who pray 
 
 to God to Forgive Them- 
 
 f elves, and yet do not For- 
 
 give Other s y ib. q. 7. 
 
 jfornication. f. xxix. 
 
 Forbidden under the Law r a$ 
 well as under the* Gofpel, q. 
 6. 
 
 Forfaking of Sin, neceffary to 
 perfect our Repentance of it* 
 f. ill. q. 15. , 
 
 jfutute 4tate. f. xx. 
 
 Of thy Wicked : O///;?Righ. 
 
 teoirs, q . i . 
 That the Torments of the 
 
 W i eked Jhall be E<verlafting;, 
 
 ib. 2. 4, 5. 
 Of the Future Happinefs of the 
 
 Righteous, q. 6. 
 G. 
 
 What God is, f. vii. q. 2^ 
 
 f. xxiii. q. 7- 
 How we believe in God, f. vi* 
 
 q. 2, 3. f. viii. q. 14. 
 How God is The Father ; Al- 
 
 mighty, f, vii, q. 4, 5,6,7. 
 
THE TABLE. 
 
 Ho*w he Is tie Maker of Hea- 
 ven and Earth, ib/q. 9, 
 n, 12. 
 
 That He preferves the World 
 which, he made, ib. q. 13. 
 
 - -That Chrift'/j God, f. ix. 
 
 , q- 3> 43 5- 
 
 That he is God of God, ib. 
 That the Holy Ghofl is 
 
 God, f. xv. q, g. 
 God One in E {fence, Three in 
 
 Perfon, ib. q. 7, 8, 9. 
 How iv e ought to <worjkip God y 
 
 f. xxiii. q. 8. 
 HOTJJ God is in Heaven, f. 
 
 xxxiv. q. 7. 
 J&olg (Sljcft. See <>lff, 
 Why the Holy Ghoft/j zw call- 
 ed God's Son, as <well as 
 
 Chrift, f, ix. q. 8. 
 
 Chrid <ICY conceived by 
 
 the Holy Ghoft, f. x. q. 6, 
 
 by 
 
 Why he <was Conceived 
 
 Him, ib. q. 8. 
 That the Holy Ghofl is a Per. 
 
 fon, f. xv. q. 4. 
 That he is a Divine Perfon, ib. 
 
 q- 5- 
 
 That he is a Perfon diftincl 
 
 from /^Father, and the Son, 
 
 ib. q. 6. 
 The Office of the Holy 
 
 Ghoft is to Sanflify Us; ib. 
 
 q. ro. 
 
 Ho<w he does thh, ib. q. 1 1. 
 For <what other Ends Chr'ift 
 
 gave the Holy Ghoil to his 
 
 Church, ib. q. 14. 
 That he is to continue 
 
 with the Church to the 
 
 9 
 
 End of the World, ib. q* 
 14. 
 
 , f. ii. 
 
 Who they are, Their Duty, find 
 
 Obligation to fulfil it > q. 4^ 
 
 &C. 
 What they Promifed Jar us at 
 
 cter Baptifm, f. iii. 
 That iv e are bound to perform it f 
 
 ib. q. 16. 
 By ^>hat means e w, ! > may be en- 
 
 abled fo to do, ib. q. 1 8. 
 
 obtain the Grace 
 
 of God, f. iiir q, 18. f. xv. 
 
 q. 12, 13. 
 What Meafure of Grace God 
 
 has promifid to Vs y f. iii. 
 
 q. 19. 
 That God mayy and does <with- 
 
 dra*w his Grace from "Jome. 
 
 Perfon*) f. iv. q. 21, 22. 
 Who they are, ib* 
 That fome Stas are eminently de- 
 ftritffive of the Grace of 
 
 God, ib. and ^q. 23. 
 God's Grace is not to Exclude, 
 
 but to Ajfift and perfitt OUT 
 
 own Endeavours, f. xv. q. 
 
 12. 
 
 The Necejfity of God* s Grace t o 
 enable Us to keep bis Com~ 
 unandments, f. xxi. q. 4. 
 
 // is not from any Defett in God' $ 
 Grace that *we continue in 
 a Sinful, or an Imperfect 
 State of Obedience, ib. ($. 
 
THE TABLE. 
 
 Without God 9 s Grace, we can Thofe of the Church of Rome 
 neither know or do any Thing, Adore the Hofl, q. 3. 
 
 as we ought to do, f* xxxiii * And in ft 
 q. 7. try, q. 
 
 H. 
 fyallcto, f. xxxv. 
 
 What is meant by Hallowing of 
 
 God's Name, q. 4, 5. 
 Why Chrift began His Prayer 
 
 with this Petition, q. 3. 
 What is the full Import of it y 
 
 q.6. 
 
 - commit Idola- 
 
 f. xxvi. 
 
 <?/ the HufLand te~ 
 wards his Wife, q. 23. 
 
 What Heaven and Earth, in 
 the frft Article of our Creed, 
 do import, {. vii. q. 9. 
 
 Of the Happinefs of Heaven, 
 f. xx. q. 6. 
 
 The Church of Rome guilty of 
 
 Idolatry. 
 ........... In the Worjbip of the 
 
 Virgin Mary, f. x. q. 14* 
 
 What the Word Hell in the 
 Creed, jtgvijfies, f. xii. q. 13, 
 
 yv. 
 
 How Chrift defcended into 
 Hell, ib. 
 
 ^ereticfcVf- xvi. 
 
 Who is an Hereticky q. 9^ 
 That Hereticks are -not Mem* 
 bers of the Catholic Chuich, 
 
 ib. 
 
 $f<$, f. xxvii, 
 
 flow Perjotn of a Higher De- 
 gree ought to behave them- 
 /elves towards thofe wh& are 
 below thcm^ q. 29. 
 8?o!2* f. xvi. 
 
 In what Rejpefi the Catholick 
 Church is Holy, q* 13 
 
 f. 1. 
 ) q* 2* 
 
 Of Images ; efpecially 
 the Crofs. See 3!ma0 C 
 xxiv. q. 6, 7, 8. 
 
 Of the Hoft, f. 1. q. 4. 
 // is *very pojjible for 
 Chriftians to be Idolaters,. 
 f. xxiii. q. 14, 15. 
 God's fevere Denunciations a- 
 gainft this Sin % xxiv. q. 
 IO, II. 
 
 Sfefttf* See Clrift. f. viii. 
 JHow our EleJJed Saviour came 
 
 to be called Jefus, q. 3, 4. 
 <y /^^ /^or^ and Significancy 
 
 of that Name, q. 5. 
 
 What it 
 
 That they generally- ex petted 
 their MefTias at 'the Time of 
 Chrift 's Coming, q. 12. 
 
 How it came to pafs that they 
 ewere-fo backward to receive 
 cur Saviour for their MefiiaSj, 
 
 q- J 3- 
 
 3[m3ge> f. xxiv. 
 
 That it is unlawful to make an 
 Image of God at all) q. 4. 
 
 It 
 
THE TABLE. 
 
 // is not Unlawful to ?nake an 
 
 Image 0/" Chrift, q. 5. 
 All Ufe of Images, in tie 
 
 Worjbip of God, Unlawful, 
 
 q.6 
 That the Church of Rome is 
 
 guilty of Idolatry in this 
 
 Particular, q. 7, 8. 
 
 g* Sec 
 3fn!;crftcr, f. ii., 
 
 // is to be an Inheritor 
 of the Kingdom of Hea- 
 ven, q. 13. 
 
 XKtercefRciu f. xiii, 
 QfChrift* Interceffion for m 
 in Heaven, q. 6. 
 
 3fus0e* 3fttsgmrnt. f. 
 
 xiv. 
 That t/Tcre /jail be a Day of 
 
 Judgment, q. 3. 
 After what Manner the laft 
 Judgment Jhallle carried on, 
 q.4, J. 
 
 Chrift Jball be the Judge, q. 
 2 
 
 K. 
 
 ommunion iv. both Kinds : 
 
 See Communioiu 
 Sting* f. viii. 
 How Chriit is a King, q. ig t 
 
 20. 
 
 /// what RefpeR efpecially God 
 is a King, f. xxxvi. q. 2. 
 
 What it is to be an ],nhcritor 
 of the Kingdom of Hea- 
 jen, f. ii. q. 13. 
 
 What is mea?!t by God y s King- 
 dom, which ?we raj) in our 
 
 Lord's Prayer, may come, 
 f. xxxvi. q. 2. 
 v~iu ive pray for in Coming^ 
 ib. q. 3- 
 
 Ju. 
 
 'the Law of God, /V, f. 
 xviii. q. 3, 
 Of going to Law, f. xxx. q. 5. 
 
 life* f. xx. 
 
 //<?w Everlafting Life /j //^ 
 particular Privilege of the 
 Saint rofChrtjf) q. 3. 
 
 ttimfiiui jP^trniu* f. xi. 
 
 ^4 J/#/'0tf df/^ Roman Church, 
 q. 17. 
 
 JLoru* f ix. 
 
 /* what refpefi Chrift ;V Our 
 Lord, q. io 1 1. 
 
 When he became fo, q. 12, 
 //0w /i?^- he Jball continue fo to 
 
 be, q. 13. 
 What it is to have the Lvrdfor 
 
 our God, f. xxiii. q. 5, 6. 
 We muft ha<ve no Other befides 
 
 H/m, ib. q. 1 1, 12. 
 
 !LorB'^ Supper* f. xlvi. 
 
 Why fa called^ q. 2. 
 
 At what Times it is to be Ad- 
 
 miniftcred) q. 3. 
 W r hj it <was Ordained, q. 4* 
 What Kind of Memorial, of 
 
 Chrift 9 s Death) it is, q. 5, 
 
 13- 
 /frw we ought to prepare our- 
 
 f elves for the receiving qf/t 9 
 {. Ii. q. 2, &c. 
 Of our Obligation to come to 
 it: That the Pretence of Un- 
 worth inefs will not j uflify our 
 keeping from it, ib. q. J- 
 
 What 
 
THE TABLE, 
 
 What <We tttttjt: do Jn cafe ive are 
 
 KQt fat tyled of our Wo rt h in efs 
 
 to go to //, ib. q, 14, 15* 
 
 ILouu f. xxvii. 
 flow tboj'e of a Lower Degree What it n to be a Member of 
 
 Might to be.-Ja*Ve ihemfelvetj 
 thofi of a Higher 
 
 . xxy. 
 
 5< />^{y /?/' M a it e r 5 , te 
 their Servants, q. 25. 
 
 Rank, q* 
 
 luff?, A iil, 
 
 hat tit Sinful Luih of the 
 a, 1 1. 
 M 
 
 Chrift, q. n. 
 
 jfeUfif f. -viii, 
 What iiji^njit^ q, 7, 8. 
 
 //> Saviour Chfiit 
 
 ts the 
 
 xxv. 
 
 & />/y <?/ Magiftratd &. 
 wards their People, q. 19, 
 fa. C x- 
 
 GW Chrift w^7/ w^ Man, 
 q. 6, 3V, 
 
 //, q, 2, 
 // Killing .//. 
 
 cj. 14, 
 
 Miir- 
 
 In <ivhat Ctjfe Qne may i 
 
 take a f way the Lfe of Another? 
 q. 6. 
 
 Of Self -Murder > q. 7, 
 
 Marriages are forbidden Of Duels, q. 8, 9. 
 bj God> f. xxix. q. 6. The Aggravations of the Sin of 
 
 Marriage no Sacrament, f. xlii. Murder, q. 10. 
 
 q. 6. Whaty befides Murder, is for- 
 
 Sp4t^* f. X. bidden under the Sixth Com* 
 
 Born of the rnandrnent, q. n. 
 Virgin Mary y q. ^. Of the Duties required by that 
 
 ve add the title ^Virgin Command ?nent^ q. 12. 
 
 to her Name, q. 1 2 . x N. 
 
 What Refpeft is due to Her, for !2am* 
 
 Her being the Mother of What cur Chriilian Name /V, 
 Our Lord, q. 13* - And "jjhj it isfo called, f. ii. 
 
 The Pvornanills guilty ofldola- q. 3. 
 
 try in their Worfhip i^Her, What is meant bj God's Name,. 
 q. 14, K. f. xxv. q. 3. 
 
 WjpeH e wc may be accounted to 
 take God's Name .in 
 q. 4. ib. 
 
 . In General, ib. 
 
 . In Particular, q. 5, to 
 
 Of 
 
 J^afe, See 
 
 f. xlvii. 
 T^/ the Mafs /j ;/c/ properly a 
 
 Sacrifice, q. 16, 11. 
 /;/ what Senfe it may be col-led 
 
 fo> q. 12. 
 
THE TABLE. 
 
 Of our Duty *o Honour God's 
 Name ; and what it imports , 
 q. 14- 
 
 Of the Danger of taking God's 
 Name in vain, TJ. 15, 16, 
 
 '7- 
 
 Mature* f. x. 
 
 That the Two Natures, the 
 Divine and Hitman^ were 
 United into One Perfon in, 
 Chrift, q. 4, 5. 
 
 jf3eiglj&oiir* f. xxvii. 
 
 What our Duty towards cur 
 
 Neighbour is, q, 2. 
 * Of the Menfures by 'which we 
 are to Jlate //, ib. q. 3, 4, 
 
 o. 
 
 SDartj* &* ^tearing, 
 flD&enience* f. xxi. 
 
 The Nece/fity of a Go/pel Obe- 
 dience, q. 2) 3. 
 
 Wherein it CQK/iJiS) q. 4, 6, 7, 
 8. 
 
 ^Operation, f. xv. 
 
 O/" //?<? Operation of the Holy 
 Gkoft, q . n, 14. 
 
 SDruer^* f. xlil. 
 
 No Sacrament, q. 6. 
 P. 
 
 Parent, f. xxvii. 
 
 Of the Duty of Parents towards 
 their Children, q. 15. 
 
 Perfefcerance* f. iii. 
 
 What Ajfurance we ha've of our 
 
 being able to Perfevere in our 
 
 Duty to our Life's End, And 
 
 ' hoT& iv e may be able to 
 
 q, 21. 
 
 Penance* f. xlii. 
 
 No Sacrament, q. 6* 
 
 Potnp* f. iii. 
 
 What the Pomps of the World 
 are, q. 9. 
 
 13onriu Pilate, f. xi. 
 
 Who he f-juasy q. 2. 
 
 Why <ive fake Notice in our 
 Creed of the P erf on under 
 whom Chrift Suffered, q. 
 
 3- 
 How Pilate came to put Chrift 
 
 to Death, q. 4. 
 
 Prater* f. xxxiii. 
 
 What Prayer is, q. 3, 4. 
 On what the Neceffity of Our 
 Praying to God is founded, 
 
 q- 5- 
 
 What we are to 'Pray for, q. 6, 
 12, f. xxxviii. q. 2. 
 
 What AJJitrance we have of be- 
 ing heard when we Pray, f. 
 xxxiii. .q. 9. 
 
 Ho ( w we ought to Pray, ib. 
 q. 10. 
 
 Wheiiy and How often, q. 13. 
 
 What Prayer is Unlawful, -f. 
 xxv. q. 12. 
 
 Of Publick. Prayer, and our 
 Obligation to //, f. xxxiii. 
 q. 15. 
 
 Of the Lord's Prayer, and the 
 Dejtgn of our Saviour i/i 
 Composing of //, f. xxxiv. 
 q. 4. 
 
 // is lawful to pray by a fet 
 Form, f. xxxiii. q. 18. 
 
 preface* f. xxiii. 
 
 Of the Preface to the Com* 
 mandmentSy q. 3, 4. 
 
THE TABLE. 
 
 Wherein Cbrift's Prieftly office 
 > does conjtfty q. 1 6, 17, 1 8. 
 
 Preparation* f. li. 
 
 What Preparation is i\,equifite 
 for our Coming to the Lord's 
 "Table, q. i, fcfr. 
 
 Preferfcation* f. vii. 
 
 God Preferveth all Things in 
 the State in which He created 
 f tent i q. 13. 
 
 Prodigality* f. xxx. 
 
 Forbidden by the Eighth Com- 
 mandment, q. 4. \ 
 
 Prcmife* f. i. 
 
 What Promifes God has made 
 
 to Mankind by Jefus Chrift, 
 
 q. J. 
 On what Conditions we may 
 
 become Partakers of them, q. 
 
 6. 
 Of the Temporal Promifes made 
 
 to us in the Fifth Command. 
 
 mtnt) f. xxvii. q. 31, 32. 
 
 prophet* f. viii. 
 
 Hoiu Chriit was a Prophet^ q. 
 
 e f. vii. 
 
 God's Providence is o<ver the 
 'whole World, q. 13. 
 
 Puniffj* f. xxiv. 
 
 How God Punifhes the Chil- 
 dren, for the Sins of their 
 Fathers, q. i o, 1 1, I 2, 13. 
 
 Q. 
 
 SXuiCfc* f. xiv. 
 What is meant by the Quick, 
 in the Article of Ch rift's 
 Coming to Judgment, q. 
 2. 
 
 $Uat Prefence* f. xlviii. 
 
 H&w Chriji's Body and Blood 
 are Really Prefent and Re- 
 ceived by the Faithful, in 
 the Lord's Supper, q. 2, 
 fcfc. 
 
 That they are received by Faith ^ 
 ib. 
 
 SEenetnptiom f. ix. 
 
 How Chriji Redeemed Man. 
 kind, q . i i , 1 2 . ' 
 
 Kelation* f. xxvii. 
 Of our Relative Daties to. 
 wards each Other, q. 9, 10. 
 &.c+ 
 
 Kememirance* f. li. 
 
 What Remembrance we ought 
 to make of Chrift's Death 
 when we come to the Lord's 
 Table, q. 10. 
 
 Renounce* f. Hi. 
 
 What we are to Renounce at 
 oitr Eaptifm, q. 2, 5, tiff. 
 
 What the Import of that Re- 
 nunciation />, q. 3. 
 
 How far we may be able, and 
 by what Means, to make good 
 Juch a Renunciation^ q. 4. 
 
 jBepentance* f. iv. 
 
 What it is. And wherein it 
 
 does conjift) q. 2. 
 What are the chief Acts of if, 
 
 q- 3. 
 
 How God is went to bring Siji- 
 ners to Repentance, q. 8, 9. 
 Repentance is never perf eft > till 
 it brings us to an entire for- 
 faking of thofe Sins of which 
 we repent, q. 15. 
 
 Beiug 
 
THE TABLE. 
 
 Being perfeft, it Reconciles zts 
 
 to God) and brings m to a 
 
 State of Grace, q. 20. 
 God all'j ( vo3 of Repcnttmce to 
 
 all SinS) q . 2 i . 
 Ytt denies fame Sinners Grace to 
 
 enable them to repent, q. 22, 
 
 23, 24, 25, 26. 
 Hs^v <voe ?nay know whether we 
 
 do trnlj repent, or #0, f. li, 
 
 q. 5, 6. 
 
 Reftirvectfotn f. xii. 
 
 Hc,<w Chrift rofe the third Day 
 from the Dead, q. 3. 
 
 That he Raifed up hlmf elf from 
 the Dead, q. 4. 
 
 The Evidence of his Refurrec- 
 t\Qnfuch as cannot reafonablj 
 be except ed again]}, q. , 6. 
 
 Why we add /#/ ft e R o f e t jj e 
 
 third Day, q. 9. 
 Of the Day on which he Ro/c, 
 
 q. 10. 
 The great Importance of his Re- 
 
 furrection to rts, q. i r. 
 --Of the Refurreclion of the 
 . Body, and the Difference of 
 
 it with refpefi to the Wicked 
 
 find the JxJ}, f. xix, q. 2, 
 
 ^ 4 
 
 3> 4' 
 
 what Bodies ^^^^//Rife,, 
 f. xix. q. j. 
 
 KJb*!!** Raifl&i ib. 
 
 q. 6. 
 
 Jts Jtvercil Kinds; and ko<w 
 for bidder^ q, 3 . 
 
 Some* L iv. 
 
 The great Dvuger of theft iv^o 
 go off j\QK ttjf Church cf 
 
 England t9 the Churcl: <f 
 
 Rome, q. ^6. 
 The Danger of thofe <wvo are 
 
 bred up and continu? ->/ the 
 
 Communion cf //, q t " . 
 The Idolatry of the Ch-r-h of 
 
 Rome. See jflolaicg*. 
 TZv Church ^/' Rome Schir. 
 
 matical and HereticrJ, f; 
 
 xvii. q. 1 2. 
 
 Rule,- f. w 
 
 Scripture the Cbriftian's Rule 
 
 of /W//,y, q. 2. to 6. 
 Tradition no Rule, q. 7. 
 General Rules /or Interpret:;^ 
 the Ten CommandmejitSy tl 
 xxvi. q. 12. 
 
 Siito, f. xxvil. 
 The Duty of fitch toward r/; 
 at;^^ <zr^ gwsrned bj /-:-.-, 
 q. 19. 
 
 S. 
 
 f.'xxvi. 
 
 Sabbath - 
 
 q. 2. 
 
 2>- G*/ Liflituicd th S 
 bath Day, q. 1 3* 
 
 ^^ MiitKted it y q, 4, 
 
 'c' Dxycf the Jev,-- 
 ilh'Sabbatb, and the Gw.-l 
 
 O//fo Jewifh. Sabbath, ib. 
 
 fen from //, q s 10. 
 ^br <wkdt Rtcifdn^ and by /?r.? 
 
 Authority it does fa. q. I - 
 /v~u qir c//^/ /^ ^/ ^r Sa. 
 bath, ^.12, 13! 
 
 L a; 
 
THE TABLE. 
 
 acramtnt* f. xlil. 
 
 What it fignifiesy q. 2, 4. 
 Htin many Sacraments there 
 
 &?> q- ly $> 6- 
 How it appear *th at they be truly 
 
 Sacraments, ib. 
 Of the Five Other Sacraments 
 
 confidered and cenfured, q, 
 17, 1 8, 19. 
 
 ^C'ijotar* A xxvii. 
 The Duty of Scholars towards 
 their Teachers, q. 20. 
 f. xvi. 
 q. 10. 
 
 added by the Church of Thai they who are fuch are HO 
 Rome,, to The vt y q. 6. true Members of Ch-r ill's 
 
 Church, ib, 
 
 ^tttptWt* f. V. 
 What & is, q. 3. 
 By whom written^ q 4. 
 Hsiu ,jr,v lwo*w the Holy Scrip, 
 tures to rf'i><? &v# written by 
 the Afliftance of the Holy 
 Ghoft, q. 5. 
 
 The Holy Scripture 0w c^ly 
 prejeni Rule of Faith, q. 6. 
 in all nfceffary Matten y 
 
 How many Parts are there in a 
 Sacrament, q. 7. 
 
 aciifto* See 
 f xlvi. 
 7~y&<7/ Cr^ Died /<? fc # SacrJ. 
 
 fat fee our Sins, q. 7. 
 *7^v?/ /'/ ot/tfj .necejjary he Jkould 
 
 Die,. /// W*r /$ &f* &r/tf 
 
 /A'i/6 ^ Sacrifice, q. 8, 9. 
 j/f cannot ww Die ; or, ^y 
 .. Confequ^nct) be offered fir Sin 
 
 any more, q. JO, I ! 
 
 <i?arntv f. xvii. 
 
 t'/hfji ?nav;t by Saints in cur 
 q. z 
 
 q. I J. 
 
 Thr.t it ought to be put into the 
 Language of every Church,, 
 q i ? 
 
 Karth have with the Saints 
 departed, q. ^ 6^ 7. 
 
 t'/L'tit GfjfftmMnfan the Saints on Thai the People larve a Rtghijk 
 
 and it is their Duty to Read 
 it. q. 13. 
 
 ^ttfoAUtS* f. xxvii. 
 J/67-; ice <rc) by our Enptifm, Qf the Duty of Servants to. 
 tailed -to a State of Salva- Awards their Mailers, q. 24.' 
 tion, L ni. q. 19, 20. ^iriv f. iv. 
 
 /v -u-bat Refpefi Chrift is f aid to What is the Sin againffc the/ 
 frive the World, f. viii. q. Holy Ghoil, q, 23, 24. 
 r, 6. What Sins <:<;///^ near-eft io it?\ 
 
 JaJIoiutu*. q. 25. 
 
 f. iv, J/ 7 /^:/ /^ Sin unto Death />>,.: 
 
 If 7^/ Satisfaction ;V Ktcejjary ib, 
 
 ^ ^ zflt& /^ G<?^> /6-r 6i-/r What Sin ?j, f. xviil... q. 2^-1 
 
 o iLv/, q . 1 6 . 3 
 
 7Xr Satisfactions pretended to Uo<-iv God forgives Sin, See\ 
 m the Church of Rome, 
 1 
 
 See 
 
THE TABLE; 
 
 In what C fifes 
 
 f. xiii. That he Suffered only i> 
 
 How Chrift Jits at the Right Human Nature, q. 8. 
 Hand of God, q. 4,, 5, 
 6. 
 
 f. xxix 
 
 by the Seventh Corn* 
 man d merit y q . 7 . 
 
 ^oBomir* f- xxix. 
 every heinous Sin, and forbid- 
 den both under, the Law, and-- 
 under the Gofpel, q. 6. 
 
 <g>cm* f. ix. 
 
 foii; Chnft is the Son of God, 
 
 q- 2, 3- 
 
 the Holy Ghoil is not the 
 Son of God, q. 8. 
 ^orrofo* f. iw 
 
 What Sorrow is a part cf true 
 
 Repentance, and required to 
 
 it, q. 5, 6. 
 Ka*w fuch a Sorrow- tnay be Required by the Seventh Com* 
 
 f. xxii. 
 Of the Two Tables : And ho~u 
 mnnj, and What Comwiiiui- 
 ments.) each Table does, CL-m- 
 prebend, q. 5, 6. 
 Of the Importance of. ihii En 
 quiry, q. 7. 
 
 'Stacf)*. f. xxvii. 
 jyofLt; M.ijhrs a>?d Mtxtftdb^ 
 ought to Teach tbo/e who 
 are committed to their Charge^ 
 q.Jti. 
 
 xxix. 
 
 iv r ought in a inner^ q. 7. 
 What are the Means that 
 
 mandment, q. 7. 
 'Eernptatton* 
 
 q. 2. 
 
 v, 
 
 Rule of Faith, q. 7. 
 
 is wont to make ufe of to bring The Meaning and Kit as cf //, . 
 us to it, q. 8. 
 
 What are the Motives that are 
 moft apt to work a Godly 
 Sorrow in us, q. 9. 
 
 ^9t?alin0 i. xxx. 
 
 Its fcveml Kift'ds : They are all 
 
 forbidden by the Eighth 
 
 Commandment, q. 2* 3. 
 The Duties which that Com* 
 
 mandmcnt requires) q. 6* 
 f. xxvii. 
 
 xlix. 
 
 What-ifiis> q; 3. 
 (Contrary . to ,ou r Senfes :- Wr- < ; .v: 
 are proper Judges in thu Uv.'"\ 
 q. 4, 5, 6, 7, 
 
 // ;V contrary to Reafon^ q;.^8J 
 ]T/^ Ditty of Subjects towards- And to Striptur*. q. 9, io, i i, 
 tbofe <iv ko are in Authority. Js deftrucl.ive of tLw Nature of 
 over them^ q. 16, 17, 18.. 
 
 Buffet* f. xi. 
 
 Of the Sufferings of Chrift 5 , 
 
 this Sacrament, 
 
 ' 
 
 % 
 
 L . 
 
THE TABLE. 
 
 f. XV. 
 
 What the Ho.y Scriptures teach 
 its concerning it, q. 7, 8, 9. 
 
 Sanity f. iii. 
 
 What the Vanity vf the World, 
 
 *which tue renounce , ;V, q. 9. What may be reduced to /'/, q. 
 Of taking God's Name in vain 
 
 See 
 
 Circumftance is added, 
 In Earth as it is in Heaven^ 
 
 q- 3- 
 aanrftnefe* r. xxxi. 
 
 Wherein the Sin <7/*baaring Falfe 
 Witnefs */</ coni^ q. 2. 
 
 r<? ^ pofitive Duties re- 
 quired by the Ninth Com- 
 mandment, q. 6. 
 
 ?KKorlt^ f. iii. 
 /z;v /^ Works of ths 
 Devil, q, 6. 
 
 K/?/ ^ve are not faved by our 
 own Good Works, f. xxi. 
 
 q- 3- 
 
 Q/ Works of Supererogation, 
 ibid* q. 7.. 
 
 OTtoritu f. Hi. 
 
 Ho<vu,the World is* a lie 
 
 f. xxix. 
 
 Of all Kinds forbidden by the 
 Seventh Commandment, q. 
 
 v 
 
 uinitp* u xvi. 
 
 Wherein the Unity of the C&- 
 tholick Church docs confift, 
 
 q- 5- 
 
 SJbfo* f. xxv. 
 
 Vowing // unlatvfttl, q. 
 
 10, II. 
 
 'o-i'j *we ought, to make Vows, ed, q; 8 
 ibid. What is meant by the Pomps 
 
 and Vanity of it, q. 9. 
 Hew the World was fit firjl 
 
 created, f. . vii. q. LO. 
 By whom it *was made, q. i iv 
 
 OTlDtl^iil* f. xxiii. 
 
 of the Wife towards That God only is to be wor- 
 her liufbaiid, q. i-z. fhipped, q. 5^ 
 
 S^liU* f. xxxvii., Andthatafter a Spiritual Man- 
 
 many Ways God declares ner. f. xxiv. q. 9. 
 his Y^ill to us, q. 2. <U8lratI> f. xxiv. 
 
 nv ^e fray that G.od 3 s Will That *we are ally by Nature y , 
 'i be dene a. j. Children of Wrath, q. 7, 8^ 
 
 What it is, q. 4. 
 .// ij unlaiuftd, q 
 
 I N I Si 
 

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