m&&.
 
 Milton, 
 
 Peterborough. 
 J
 
 
 ;
 
 A N 
 
 EXPOSITION 
 
 O F T H E 
 
 Cburcb-Catechifm. 
 
 B Y 
 
 SAMUEL CLARKE, D. D. 
 
 lateRedtor of St James's Weftminfter. 
 
 Publljhed from the A u T H o &' s 
 
 B Y 
 JOHN CLARKE, D. D. Dean of Sarum. 
 
 LONDON: 
 
 Printed by W. Botham , for JAMES and 
 
 JOHN K N A p T o N, at the Crown in 
 
 St. Paul's Church-Yard. MDCCXXI*,
 
 TO THE 
 
 READER. 
 
 |HE following Expofiti- 
 on of the C H u R c H-C A- 
 TECHISM was defigned 
 by the Author for the Prefs, and 
 was left entirely compleated by 
 himfelf, and is now printed ex- 
 a&ly from his own Manufcript, 
 without the leaft Addition, Di- 
 minution or Alteration whatfbever. 
 
 John Clarke.
 

 
 AN 
 
 EXPOSITION 
 
 OF T H E 
 
 Church-Catechifm. 
 
 PARTI. 
 
 Of the Baptlfmal Vow. 
 
 & n c t pout 
 
 
 Anfw. Jjt 0? IB. 
 
 UPON Occafion of re- 
 .peating our Chriftian Name, the Cate- 
 chifm begins with reminding us of 
 the Nature of our Holy Profejjion ; 
 Which is perpetually fignified to us by 
 the very Name we bear, the Name of 
 Chriftiam. 
 
 E INTO
 
 An EXPOSITION 
 
 INTO This Holy Profeffion we are in- 
 itiated or admitted by Baptifm ; And 
 therefore our Inftruttwn begins, with an 
 explication of the Nature of That Solemn 
 Covenant, and of the Obligations incum- 
 bent upon us from thence. 
 
 BAPTISM., as it has the nature of 
 a Sacrament^ will be confidered after- 
 wards in the latter part of the Catechifm. 
 But in This place 'tis confidered barely 
 as our Admittance or Entrance into the 
 Chriftian Church ; with the Privileges to 
 which we are thereby received, and the 
 Obligations we thereby take upon our- 
 felves. 
 
 THESE Privileges are exprefTed in the 
 Anfwer to the following gyejiion, and the 
 Obligations in the Anjkaer to the Queflion 
 next following after That. 
 
 pou 
 
 Anfw. i&p Ootefatfjcrtf aitti 
 
 m mil Saptifin, tuljmm 3 
 matie a li&mter of C$ua, tlje
 
 of the C H U R C H-C AT E C H I S M. 
 
 of 5o&, anfc an 3Inf}tt to? of 
 tfje IStiugdam of fecafcm. 
 
 IN This Anfwer is contained an Ac- 
 count of the Privileges or Benefits to 
 which we are admitted by Baptifm. But 
 before I enter upon the explication of 
 T^hefe particulars, there are Two things 
 remarkable in the Introduction of this 
 Anfwer. 
 
 1. THE confideration of the Name 
 being Given at Baptifm. 
 
 2. T H E Perform who are here faid to 
 give us that Name. 
 
 i. CONCERNING the Name being 
 Given at Baptifm, 'tis to be obferved that 
 This is No part of the Sacrament itfelf, 
 nor at all of Divine inftitution, but of 
 Humane appointment only. Baptifm 
 therefore ought not to be lookt upon as 
 the bare Form or Ceremony of Giving a 
 Name : But on the contrary the Ceremo- 
 ny of giving the Name, is a mere exter- 
 nal Form, annexed without any neceffity, 
 and by mere Cuflom only, to the Solemn 
 B 2 dedication
 
 Jn EXPOSITION 
 
 dedication of ourfelves unto God in Bap- 
 tifm. And it was prudently defigned, for 
 a perpetual Memorial of our Duty, that 
 our very Name {hould remind us of our 
 Holy Profeffion : And becaufe we recei- 
 ved our Own Name, at the fame time we 
 were baptized into the Name of our Lord., 
 that therefore we {hould never hear our 
 own Name mentioned, without being put 
 in mind of our being dedicated to His. 
 Thus ought we always to remember, 
 that Baptifm doth reprefent unto us our 
 Profeffion. And the very Mention of a 
 Man's Chriftian Name is a perpetual Re- 
 proach to every one, who by his conver- 
 fation renounces what was folemnly pro- 
 mifed for him at his receiving That Title, 
 and who does not anfwer the Cbaraffier of 
 a Chriftian. Better had it been for all 
 fuch perfons, never to have been baptized 
 at all into the Name of Chrift ; than that, 
 by a Life unfuitable to that worthy Cha- 
 rafter, they mould difhonour both His 
 Name and their Own. Our Chriftian 
 Name is a perpetual declaration of our 
 being dedicated to the Service of Chrift ; 
 
 And
 
 Of the C H U R C H-C AT E C H 1 S M. 
 
 And 'tis a fhameful Negligence and Want 
 of confideration, that makes us generally 
 feem fo entirely to have forgot the Thing, 
 while the Word is continually in our 
 Mouths. 
 
 2. T H E Perfons here faid to give us our 
 Name, are our Godfathers and Godmothers. 
 The reafon and defign of which appoint- 
 ment, is 3 that Thofe Perfons (houldgive 
 the Name, who undertake (as far as in 
 Them lies) to fee the Signification of it 
 anfwered ; that the fame perfons mould 
 confer the Title of a Chriftian, who take 
 upon themfelves (as far as they mall have 
 opportunity) to verify the Litention of it, 
 and (next after the more immediate 
 Care incumbent upon the Parents,) to fee 
 that the Perfon be brought up a Chriftian 
 in deed. For, the Promife made by the 
 Godfathers and Godmothers, is not a Pro- 
 mife for Them/ehes: Nor is it properly a 
 Promife of what Another perfon Jhall do, 
 (which is a Promife in no man's power to 
 make:) But 'tis only a Promife to remind 
 the baptized perfon of his future Duty , a 
 B 3 Promife
 
 jin EXPOSITION 
 
 Promife to remind him what Obligations 
 his Baptifm lays upon him ; a Promife to 
 c all upon him, when at years of difcretion, 
 to take upon himfelf publickly thofe Obli- 
 gations. 
 
 ON E of the principal Objections againft 
 the Baptizing of Infants, is ; that One 
 perfon cannot enter into any Obligation 
 for Another, without his Otun Confent. 
 Which is very true. But the Anfwer to 
 this Objection, is plain : That the Obligati- 
 on upon the Infant, in This cafe, does not at 
 all arifefrom the Promife of the Sureties, 
 but was an original antecedent Obligation -, 
 equally fuch, whether the Sureties had 
 ever made any Promife or no. And the 
 Promife made by the Godfathers and God- 
 mothers is nothing more, than that they 
 will hereafter (as opportunity fliall offer or 
 neceffity mall require) put the baptized 
 perfon in mind of That which, without 
 any fuch Promife, would however equally 
 have been his Duty. As (hall more parti- 
 cularly be explained under the Anfwer to 
 That Qucftion, Dojt thou not think that 
 
 thou
 
 Of tie C H U R C H-C AT E C H I S M. 
 
 cc thou art bound to believe and to do, as 
 " they have promifed for thee ? " and al- 
 fo in the latter part of the Catechifm, un-^ 
 der the Doctrine of the Sacraments. 
 
 ALL young perfons therefore, as often 
 as they repeat the firft Principles of their 
 Religion in the Rehearfal of their Cate- 
 chifm, ought thereby to be put in re- 
 membrance, that as the Name of a Chri- 
 ftian is a perpetual obligation upon a per- 
 fon, to be in reality what he is called in 
 words; fo the confideration that This 
 Name was given him by his Sureties at 
 Baptifm, mould conftantly remind him 
 What thofe perfons were Sureties for ; and 
 what Solemn Obligations he takes upon 
 himfelf, if he profejjes himfelf to be a 
 Cbriftian ; fince, by That Profejjion, he ac- 
 knowledges that the things which They 
 promifed for him, he is indifpenfably bound 
 to perform for himfelf. For, not to regard 
 thofe Obligations, is to renounce- his 
 Baptifm; and .to renounce Baptifm, is 
 to renounce all the Privileges of being 
 a Ghriftian> both with regard to the Fa- 
 B 4 vour
 
 An EXPOSITION 
 
 vour of God in This life, and the Hopes 
 of Salvation in That which is to come. 
 
 THIS being premijed concerning the 
 Giving of the Name by the Godfathers and 
 Godmothers; there follows in the next 
 place an Account of the Privileges or Be- 
 nefits, to which the perfon is admitted by 
 Baptifm. " Wherein 1 was made y 
 
 1. " A Member of Chrift : 
 
 2. The Child of God: 'And' 
 
 3. " An Inheritor of the Kingdom of 
 " Heaven. " 
 
 j. To be " a Member of Chrift, " 
 is a figurative expreffion taken from a Hu- 
 man Body, the Members of which are 
 erTentially united to the Head and to 
 each Other; fo that the Life and Vigour, 
 the Warmth and Motion, the Beauty and 
 Comelinefs of all the Members, depend 
 necefTarily on the communication and con- 
 nexion of them All with the Head. The 
 Signification therefore of this Expreffion, 
 is ; that as any Member cut off from the 
 
 Natural
 
 of the C H U R C H-C AT E C H I S M. 
 
 Natural Body, has no Life or Motion ; fo 
 a perfon alienated from Chrift, has no Spi- 
 ritual Life, no Title to 'That Life which 
 is purchafed for us by Him. Life and Im- 
 mortality are the Gift of God; not due to 
 Mankind by Nature y not a Claim of Right; 
 no, not to Innocent and Sinlefs Creatures, 
 much lefs to Sinners. For God, by whofe 
 mere good pleafure it is that things exift at 
 all, is under, no obligation of Juftice to con- 
 tinue Any Creature in Being, longer than 
 he himfelf thinks fit. Life therefore it- 
 felf, and much more Eternal Life, is the 
 Gift, the Free Gift of God : And This 
 Gift he is pleafed to beftow upon men, in 
 and through Chrijl. 'Tis of mere Grace and 
 Favour, that God has at all given to Frail 
 Men the Promife of Immortality ; that he 
 has vouchfafed to admit them to the Cove- 
 nant of Repentance, for the remiflion of 
 Sins : Of which Covenant, Chrijl is the 
 Mediatour and the Minifter. He is the 
 Way, the Truth, and the Life , and by 
 Him only, have we Accefs to the Father. 
 Hence the Church of Chrift, is in Scrip- 
 ture compared to a Vine ; whofe Branches, 
 
 while
 
 io An EXPOS If ION 
 
 while they are united to the Root, live 
 and bring forth Fruit ; but being feparated 
 from it, they are fit only to be burned. 
 
 iPet.iii< Hence alfo 'tis compared to the Ark,, 
 
 Z0f 2 *' wherein eight perfons iverefaved by Water : 
 
 T?he like fgure ^hereunto, even Baptifm 
 
 doth alfo now fave US ; not the putting a- 
 
 ivay of the flth of the Flejh, but the An- 
 
 fwer of a good confcience towards God. 
 
 Eph.v.30* Hence Chrift, is the Head of the Church ; 
 and the Church, the myflical Body of 
 Chrift. For we are Members of his Body, 
 
 Col. ii. 19. of his Flefi, and of his Bones. He is the 
 Head, from which all the Body, by joints 
 and bands hawig nourlfiment miniftred, 
 and knit together, increafeth with the in- 
 
 Eph.iv.i6. creafe of God. From him the whole body 
 fitly joined together, and compared by that 
 which roery joint fupplieth, according to the 
 effetfuall Working in the meafure of every 
 part, maketh encreafe of the Body, unto the 
 edifying of itfelf in Love. 
 
 Now this great Privilege of being 
 Members of Cbrift, is alfo very fignifi- 
 ant of our Duty. That we are to honour 
 
 him.
 
 of tie C H U R C H-C AT E C H I S M. II 
 
 him, as the perfon whom God has given Eph.i. 22. 
 us to be the Head over all things : That we 
 are to depend upon him, as the Author of 
 our Life towards God ; as the Only Lord 
 and Saviour, through whom the kindnefs Tit.iii.4,6. 
 and love of God our Saviour has appeared 
 toward Man, and is foe d on us abundantly. 
 That we are to imitate him, as our Ex- 
 ample 5 to obey him, as our Majier ; to fol- 
 low him, as our Guide ; and be in all 
 things fitbjeft to him, as the feveral Mem- 
 bers of the Body are to the Superiour Pow- 
 ers and Faculties of the Soul. 
 
 T i s alfo further to be obferved, that as 
 all the Members of the Body are fubjeft to 
 the Head, fo they are alfo fitly contrived 
 to be ufeful and helpful to Each Other. 
 And This likewife does, by a very hand- 
 fom fimilitude, reprefent to us our Duty, 
 as being fellow-members of the fame Body. 
 That we mould in all things be helpful 
 and beneficial one to another, as brethren, 
 and partakers of the fame common Salva- 
 tion. For as the Body is one, and hath ma- x cor.xii. 
 ny Members; and all the Members of that I2 
 
 one
 
 An EXPOSITION 
 
 one Body, being Many, are One Body ; Jo 
 alfo is Chrift. That therefore we fhould 
 . have the fame care One for Another : And 
 whether One member fuffer, all the mem- 
 bers fuffer with it j or One member be ho- 
 nour ed^ all the members rejoice with it. 
 
 ' Laftly : THIS Similitude of our being 
 Members of the fame Body, is Jti II further 
 fignificant of our Duty. That as, in the 
 
 ver - lt> natural Body, the Eye cannot fay unto the 
 Hand, I have no need of Tou ; nor again, 
 the Head to the Feet, I have no need of 
 You ; neither, on the other fide, can the 
 
 ycr.is- meaner parts, can the Foot Jay, becaufe I 
 am not the Hand, I am not of the Body : 
 So in the Body of Chrift, of which we 
 are All members, no man ought to dejpife 
 his meaner brother, nor envy his greater. 
 The Rich or the Learned, muft not defpife 
 the Poor or the Ignorant ; nor the Poor or 
 Ignorant envy the Rich or the Learned ; 
 fince God has made them All equally 
 Members of Chrift, and defigned them to 
 be ufeful and beneficial to each other. 
 
 2. THE
 
 of the CHURCH-CATECHISM. 13 
 
 2, TH E Second Privilege to which a 
 perfon is admitted by Baptifm, is ; that 
 therein he is made " The Child of God. " 
 That is to fay : Whereas by Nature we are 
 only in general the Creatures of the Al- 
 mighty, and the Work of his Hands; and, 
 by Sin., were become Objects of his Wrath 
 and Dijpleafure j we are by Chriji reftored, 
 through the Covenant of Repentance, to 
 the Favour of God as of a tender Father : 
 And our Nature is raifed to fome fimilitude 
 with His, who was in a fingular manner 
 The Son of God, and yet condefcended to 
 become our elder Brother. As many as j oh . . 
 received him, to them gave he power to be- 13. 
 come The Sons of God, even to them that 
 believe on his Name. Who were born, not 
 of Blood, nor of the Will of the Flejh, nor 
 of the Will of Man, but of God. 
 
 A s the Jews of old, through the Obe- 
 dience of their Father Abraham, became 
 the peculiar, the eleff, the chofen people of 
 God ; the Standard of true Religion, and 
 of the Worjhip of the One True Gcd of 
 the Umverje, for a Teftimony againfl all 
 
 the
 
 I 4 An EXPOSITION 
 
 the idolatrous Nations of the Earth : So 
 Chrijllam now, in a more excellent and 
 fpiritual manner, of which all the Jewijh 
 Privileges were but Types and Figures, 
 do, through the interpofition of Chrift, and 
 by their embracing the Terms of his E- 
 Rev. xiv. verlafting Gofpel, become T*he Sons of God 
 siiU$. and Children of the Covenant. 
 
 Gal. iv. 7. HENCEFORTH therefore we are m 
 more Servants, but Sons. That is : God 
 requires not of us any hard and burden- 
 fom Services, with the Severity of a rigo- 
 rous Mafter - y but only a rational and filial 
 Obedience, with the Indulgence of a ten- 
 
 Pf.dii. 14, der and compaffionate Father. He know- 
 eth whereof we are made, and remembreth 
 that we are but Duft : Like as a Father 
 pitieth his children, evenfo the Lord pitieth 
 them that fear him. He fupports us with 
 all NeceiTaries, he affifts us by his Spirit, 
 he pardons our Infirmities, and gracioufly 
 forgives us all our Sins, upon fincere Re- 
 pentance and real Amendment of Life, 
 through the Interceffion of Chrift. 
 
 i THIS
 
 of the CHURCH-CATECHISM. i 
 
 THIS is what the Scripture calls, 
 
 The Adoption of Sons-, and, the Spirit Gal.i?.j. 
 / yf / it *i i T-. Rom.viii, 
 
 of Adoption, 'whereby we cry, Abba, Fa- J5 . 
 
 ther. 
 
 TH i s is the Privilege we are 'admitted 
 to by Baptifm, of being the Children of 
 God. And 'tis like wife no lefs fignificant of 
 our Duty. For every Relation whatfoever, 
 neceflarily fuppofes and implies the Duty 
 correfpondent to that Relation. If there- 
 fore we live not in Obedience to the Com- 
 mands of our Heavenly Father, it will 
 nothing profit us to have had the Name of 
 his Children. Nay, we mall be rejected 
 and puniihed with fo much the greater 
 Severity, for not having lived worthy of Eph.i v . i: 
 the Vocation wherewith we were called. He Rev.xxi-7. 
 that Overcometh, flail inherit all things j 
 and I will be his God, and He flail be my 
 Son. 
 
 3. THE tfhird Privilege to which a 
 Perfon is admitted by Baptifm, is ; that 
 therein he is made " anlnheritour of the 
 " Kingdom of Heaven. " For whereas 
 
 the
 
 i6 An EXPOSITION 
 
 i Job v. the whole World lieth in Wickednefs, and 
 Coi.iii. 6. the Wrath of God cometh upon the children 
 of Difobedience, and the natural and pro- 
 Rom, vi. per Wages of Sin is Death ; God has, by 
 Chrift, not only redeemed us from this 
 Wrath, but moreover, of his free and 
 undeferved bounty, has exalted us to be 
 joint-heirs with Chrift in his eternal King- 
 Rom, viii.dom; heirs of God, and joint-heirs with 
 Eph. ii. 6. Chrift. He hath raifed us up together^ 
 and made us Jit together in heavenly places 
 in Chrift Jefus. He hath prepared for us 
 iPct-ii.i9- disinheritance incorruptible^ and undejiled y 
 and that fadeth not away y referred in Hea- 
 Rom.vi.s- <uen for us. For if we have been planted 
 together in the likenefs of Chrift's Death, 
 we fiall be alfo in the likenefs of his 
 Refurrettion. Into This Covenant there- 
 fore, to the Hope and PoiTibility of This 
 Happinefs, to a Title to This Inheritance 
 upon our obeying the gracious Terms of 
 the Gofpel, we are admitted by Baptifmj 
 EpLii. 19. being made Fellow-Citizens with the 
 Saints, and of the houfiold of God ; being 
 Heb.xii. come unto Mount Sion t unto the City of the 
 
 Living
 
 of tie C H tJ R C H-C AT E C H I S M. 
 
 Living God, the heavenly Jerufalem, and 
 to an innumerable company of Angels, to 
 the general Affembly and Church ofthejirft- 
 born which are written in Heaven, and to 
 GOD the Judge of all, and to the Spirits 
 ofjuft men made perfect, and toJES US 
 the Mediator of the New Covenant. 
 
 O UR Converfation therefore, our Citi- 
 zenjhip, our proper Country, is in Heaven. 10t 
 It remains only, that we take care to obey 
 the Laws of That country -, that we be not 
 c aft out as difobedient children, but walk 
 worthy of God who hath called us unto his 
 Kingdom and Glory. For into the City of 
 God there Jhall in no wife enter any thing Rev 
 that dejileth, neither whatfoever worketb* 7 ' 
 abomination, or maketh a Lie. 
 
 THESE are the Privileges to which 
 men are admitted, by being Baptized into 
 .the Church vtChrift. As to Thofe among 
 whom the Gofpel of the Kingdom was ne- 
 ver preached, concerning 'Them it belongs 
 not to US to judge. TLO their own Mafter % 
 \hsyftand or fall. They are the Creatures 
 C of
 
 ,8 An EXPOSITION 
 
 Gen.xviii. o f God: And the Judge of all the Earth 
 pf.xcviii. will do what is right. With righteoufnefi 
 I0 - Jh all he judge the World t and the Nations 
 with Equity. 
 
 Qu. iBljat did pour <6>odfatljer 
 and <Dodmort)er0 tfjcn fi pon * 
 
 Anfw. C&ep bid pjomife and toota 
 tft^e tljing^ in mp $ame. 
 tljat 3! tpould renounce tfje 
 and ail St0 o?kjef, tlje pomp^ and 
 Dainties of t(]i0 toichtD IBojld, and 
 all t^e finful Huft^ of tfje ^leffr. 
 , tljat 3 fftould bchcDc all 
 3lrticle0 of tfje Cfitrifttan ipaitft. 
 Cfjirdlp, Cfiat 31 f fionld heep 
 golp i(i and Command^ 
 .ment$, and toalk in tfte fame all 
 tfte ^apjg of mp life, 
 
 IN the Anfwer to the foregoing Quefti- 
 on, are fet forth the Privileges we are ad- 
 mitted to by Baptifm ; In the Anfwer to 
 efent %uejiion> are declared the Obli- 
 
 gations
 
 of the CHURCH-CATECHISM. 19 
 
 gations we thereby take upon ourfelves. 
 And Thefe Obligations are ; 
 
 Firft, THAT we forfake what is 
 Wicked. 
 
 Secondly, That we believe (that is, wil- 
 lingly hearken to, without prejudice re- 
 ceive, and fteadfaflly embrace) what is 
 True. 
 
 Thirdly, T H AT we praftife what i$ 
 
 Good. 
 
 THE Wickednefs to be forfaken, is, 
 " The Devil and all his Works, the Pomps 
 " and Vanities of this wicked World, and 
 allthefinfulLujlsoftheFlejh. " 
 
 THE Truth to be believed, are, <c The 
 " Articles of the Chriftian Faith. " 
 
 THE Good to be prafltfed, is, that we 
 Go^'.? holy Will and Commandments, 
 w^/^ 2w the fame all the days of our 
 ". Lives. ': 
 
 C 2 I. THE
 
 20 An EXPOSITION 
 
 I. T H E Wickednefs to be forfaken, is 
 here reduced under *Three Heads, i. *fhe 
 Devil and all bis Works. 2. The Pomps 
 and Vanities of this wicked World. 3. All 
 thefinful Lufts of the Flejh. 
 
 i. WE are to renounce the Devil, and 
 all his Works. And *fhefe in Scripture lig- 
 nify generally All Sin whatfoever: For 
 ijoh.iii.8 thisfurpofe the Son of God was manifejled^ 
 that he might deftroy the Works of the De- 
 vil, that is, that he might root out Wick- 
 ednefs out of the World. The reafon why 
 AH Sin and Wickednefs is called the Work 
 of the Devil, isbecaufe the Devil^r^ Jin- 
 nedfrom the Beginning, and Jirftfeduced 
 men into Sin, and is the Head ofApoftacy, 
 and delights m promoting Sin, and tempting 
 men to it. But in This place, 'tis plain the 
 Works of the Devil do not fignify All Sin 
 in general, but Some Sorts of Sin in parti- 
 cular, diftinguifhed exprefsly from the 
 Vanities of the World and from the Lufts 
 of the Flejh. Wherefore for the clearer 
 nnderftanding of this matter, 'tis to be ob- 
 
 ferved
 
 of^the CH u R c H-C AT E c H i s M. 21 
 
 ferved that the Devil is in Scripture repre- 
 fented to us, as Head or Prince of a num- 
 ber of Angels y who finned againft God> 
 (for probably All intelligent Creatures 
 have their State of Probation?) and were 
 c aft down out of Heaven. What their Sin 
 was in particular, is not clearly revealed, 
 and therefore 'tis to no purpofe to be curi- 
 ous in inquiring after it. Only this we 
 may be very fure of, that it was not a Re- 
 telling againfl God by way of open Force ^ 
 as Some have weakly and injudicioufly re- 
 prefcnted it. For nothing can be more 
 abfurd, than to imagine that Any Creature 
 or number of Creatures can in This Senfe 
 poflibly rebel againfl God y who can with- 
 draw from them (when he pleafes) even 
 their very Being ; and in whofe hands the 
 whole Univerfe is as Nothing, But 'tis rea- 
 fonable to fuppofe They fell, as wicked 
 Men do, by prefumptuoufly and foolifhly 
 venturing to tranfgrefs fome of God's 
 Commands: Only with This difference, 
 that Their Sin was the greater and more 
 unpardonable, becaufe they had No Temp- 
 tfr a that we knew of; and their Nature 
 C 3 was
 
 22 ^EXPOSITION 
 
 was left frail. Neither Now do they with- 
 ftand the Will of God, and fet up an op- 
 pofite Kingdom, by way of Force or Vio- 
 lence, as if they could do any thing abfo- 
 lutely againft or in oppolition to Him : But 
 as Criminals and condemned perfons, ha- 
 ving no Hope for Themfefaes, they malici- 
 oufly endeavour to draw Others likewife 
 into the fame Condemnation. When 
 therefore the Scripture fpeaks of War in 
 Heaven, and of the Dragon and His An- 
 gels fighting againft Michael and Hh An- 
 gels ; we muft by no means understand it 
 literally, as if evil Spirits could fight 
 againft God, or againft his Minifters* 9 but 
 only figuratively, that, in the moral fenfe, 
 they oppofe the Kingdom of Cbrift, by in- 
 deavouring tofeduce men into the Com- 
 miflion of Sin. The Devil therefore has 
 no Power over men, neither is his Force at 
 all to be feared: But he can tempt and 
 J'educe and deceive the unwary, as wick~ 
 ed Men alfo tempt one another; and is in 
 the fame manner to be refifted. 
 
 THIS
 
 of the C H U R C H-C AT E C H I S M. 23 
 
 THIS being premifed in general, con- 
 cerning the Devil who is to be renounced ; 
 it will eafily be underftood, that the 
 Works of the Devil, his Works properly fo 
 called, as diftinguimed from the Vanities 
 of the World and from the Lufts of the 
 FleJJj; are Such Sins in particular, of 
 which the Devil is principally an Exam- 
 ple, to which he more immediately tempts, 
 and which are more properly and ftrictly 
 called Diabolical. 
 
 F This fort is Lying, and efpecially 
 an matters of Religion, to deceive and im- 
 pofe upon men knowingly with Falfe 
 Doctrines. For the Devil is a Lyar, and Joh.viii, 
 the Father of it. And hence in Scripture ^ 
 falfe Objefts of religious Worfhip are fre- 
 quently ftiled, Lies-, and the fetters of 
 them up, Lyars. 
 
 1 N the next place, Murder, Wars, De- 
 folations, and particularly Perfecution upon Rev.xii. 
 account of Religion. For the Devil is *fbe R e v 3 ix. 
 Deftroyer, and & Murderer from the begin- "^ ... 
 
 C 4 ALSO
 
 24, An EXPOSITION 
 
 ALSO Pride, Hatred, Envy, Malice, 
 falfe Accufation, and the like. For the 
 Devil is (what the name Ai<toAo$ figni- 
 Rev.xii. fies) The Accufer of the Brethren. 
 
 JO> 
 
 THEN Witchcraft, Aftrology, Fortune- 
 telllng, and all unlawful Arts, either real 
 ex pretended. For all things of This fort, 
 whenever they have any reality in them, 
 are evidently diabolical. And when they 
 have no reality, they are Cheats and lying 
 Impoftures; andyo likewife they are ftilj 
 the Works of Him, who was a Lyar from 
 the beginning. 
 
 Lailly ; ID LATR T, is the prin+ 
 
 cipal of all the Works of the Devil, and 
 the moft immediate and direft oppofition 
 to God. This was the great Enemy to 
 Chriftianity, at the firft planting of the 
 Gofpel. And though now, under the 
 name of Heathenifm indeed, it be abolifh- 
 ed in Thefe parts of the world ; yet there 
 are, even among thofe that call themfelves 
 Cbriftians, Some who (in dke# oppoiiti- 
 on to the Command of God) worfhip Ima- 
 ges of Wood and Stone> and conjecrated 
 
 Elements,
 
 of the C H U R C H-C ATE C H ISM. 
 
 Elements, and Other Imaginations of their 
 own, inftead of the Maker and Preferver 
 of all things, even the One God and Fa- 
 ther of All, who is Above all, and Through 
 all, and In us all j and (in direcfl contra- 
 diction to the defign of the Gofpel) fet 
 up and pray to imaginary Inter cejjbrs, 
 Angels and Saints and the Ble/ed Virgin, 
 inftead of praying in the Name of Him 
 who is the One Mediator between God and 
 Man, even our Lord y?Jus Chrift. All 
 which Practifes, are manifefl Idolatry, 
 Worfhip paid to Idol-Gods, and Idol- 
 Mediators. And indeed every thing is 
 Faulty of this kind, befide the Worfhip 
 of Him alone, who created the world by 
 his Power, who redeemed mankind by his 
 Son, and who fan&tfies all good perfons 
 by his Holy Spirit, 
 
 2. W E are to renounce the Pomps and 
 Vanities of this wicked World. The- 
 Meaning of which, is 5 not that the 
 World which God hath created, or any of 
 its natural Injoyments, are Evil : But the 
 things to be renounced, are, the Evil Cu- 
 
 Jtems
 
 46 An EXPOSITION 
 
 ftoms of the world, the vitious Fajhions, 
 and the corrupt Prattifes that prevail in 
 it. 
 
 IN the Primitive times, by the word 
 Pomps, were particularly meant certain 
 Heathen Shows and Proceffions, which, ha- 
 ving relation to the Falfe Deities of the 
 Pagans, were of an idolatrous nature; 
 and moreover, being frequently attend- 
 ed with Lewd Ceremonies, had a direct 
 tendency to debauch mens manners. By 
 the fame word now, are to be underftood 
 all Methods of Ambition and Grandeur, 
 inconfiflent with Integrity and Virtue; 
 and 2\\fuch Sorts of Diver/ions and Enter- 
 tainments, as plainly tend to corrupt good 
 Manners. 
 
 THE Vanities of the world, are, 
 
 Riches unjuftly gotten, or vainly and pro-* 
 
 fufely fquandered away in riotous living, 
 
 or purfued with infatiable Covetoufnefs, 
 
 iTim.Ti. which leads men into temptation and a 
 
 9- f?iare, and into many foolijh and hurtful 
 
 Lujls, which drown men in dejlruftion and 
 
 perdition. 
 
 3. WE
 
 of the CHURCH-CATECHISM. tj 
 
 3. WE are to renounce All the Sinful 
 Lufts of the Flefh. And thefe are better 
 barely named than explained. The works Gal.v. 
 of the Flefh are manifeji, which are thefe j 
 Adultery, Fornication, Unckannefs, Laf- 
 
 c ivioufnefs, - and fuch like: Of the 
 
 which I tell you before, as 1 have alfo told 
 you in time paft, that they which do fuch 
 things, foall not inherit the Kingdom of 
 God. 
 
 II. The Truths to be believed, are, The 
 Articles of the Chrijlian Faith. Thefe are 
 contained in the Creed vulgarly called The 
 Apoftlei Creed: Which fliall be explained 
 in its proper place. 
 
 III. THE Good to be prattifed, is, 
 that we keep God's holy Will and Command- 
 tnents, and walk in the fame all the days 
 of our Lives. And thefe Commandments 
 fliall likewife be explained in their proper 
 place.
 
 'An EXPOSITION 
 
 Qu. <ott tfjou not tljinR tljat tgou 
 art bound to foeitcbc and to do as 
 tljep Ijaue pjomtfed foj tljee * 
 
 Anfw, |fe$ toerilp ; and ftp 5od' 
 pp fo toilL ffnd 31 fjeartilp 
 tijanfc our fieatoenlp jpatftet t&at Ijc 
 ijatg called me to $10 date of ^alUa^ 
 tton, t^ougft giefus Cfcift our a^ 
 utotm 3tnd 31 P?^P unto <0od to 
 0iUe me 1$ <5?ace, tftat 3 map am* 
 tinue in tge fame unto mp Hfes end. 
 
 THE Ground and Reafon of the O^//- 
 gation which the baptized perfon here ac- 
 knowledges incumbent upon him, to per- 
 form and make good what Of hers had pro-* 
 mifed for him ; is ufually fuppofed to be 
 This, that the Promife was made in His 
 Name> and that therefore he himfelf is 
 bound to perform it, But this is by no, 
 means a Satisfactory account of the matter. 
 For no perfon has a Right to promife 
 any thing for Another, without his own 
 Confent ; And no man is obliged to make 
 good any fuch Promife, if there lies upon 
 him no other Obligation^ but what arifes 
 
 merely
 
 of the CHURCH-CATECHISM. 
 
 merely from fuch a Promife made for 
 him without his Knowledge andConfent, 
 Nor is it fufficient to fay, that the perfon 
 is therefore under obligation, becaufe the 
 things promifed are for his Own Advan- 
 tage. For every perfon, when he comes 
 to be in a capacity of Afting, has a Right 
 to judge What is for his Own Advantage. 
 And 'tis not what Another may think, but 
 what he himfelf is convinced to be for his 
 own Advantage, that muft finally deter- 
 mine him to chufe and acl:. To the 
 Queftion therefore here put, how comes 
 every baptized perfon to be " Bound to be- 
 " lieve and to do" as Others have promifed 
 for him? the true Anjwer, I think, is 
 contained in the 'Two following Obferva- 
 tions. 
 
 i. THAT every baptized perfon, who, 
 when he comes to years of underftanding, 
 is fatisfied of the Truth of the Gofpel of 
 Chrift, and proceeds regularly in his Duty; 
 does at Confirmation voluntarily take upon 
 Himfelf 'the Promife, which had by Others 
 been made for him at his Baptifm: And 
 
 then
 
 30 An EXPOSITION 
 
 7/6^2, it being a Promife ratified by his 
 vwn Free Choice, he is clearly under obli- 
 gation to perform it. Wherefore, indeed, 
 the Promife made by Sureties, is not pro- 
 perly a Promife of what the perfon Shall 
 Do ; but only a Promife of what \\zjhall 
 be Inftrutted and called upon to Do, and 
 to take upon himfelf that he Will do 
 at the time of his Confirmation. Or if he 
 never be confirmed at all, yet, if he pro- 
 feff'es kimfelf a Chriftian, he does, by that 
 Profeffion, take upon himfelf all the Obli- 
 gations incumbent upon a Chriftian ; and 
 confequently undertakes to perform all that 
 . was promifed for him at his being admitted 
 by Baptifm into That ProfefTion. Indeed, 
 if a Perfon at years of difcretion renounces 
 his Baptifm, and declares himfelf to be no 
 Chriftian, and difclaims and rejects all 
 Hope in the Go/pel j In This Cafe, as the 
 Sureties have No other obligation remain- 
 ing upon *fbem^ but only to exhort and 
 prefs him to examine ferioufly and care- 
 fully the Grounds and Evidences of the 
 Dodtrine of Chrift; fo neither has He 
 properly Any obligation upon Him y mere- 
 i ly
 
 of the CHURCH^CATECHISM. 
 
 ly on account of Their having promifed 
 for him what He himfelf is not willing to 
 confent to. But ftill he is under an obli- 
 gation no lefs flrong upon another ac- 
 count: Which is, 
 
 2. THAT the things themfehes are in 
 their own nature fuch, as the baptized Per- 
 fon would be abfolutely and indifpenfably 
 obliged to perform, whether the Sureties 
 had ever made any Promife for him, or 
 not. To believe what God declares, and 
 to Do what He commands, are things 
 which every perfon is neceffarify obliged 
 to, though no Promife had been made for 
 him at all : And the Promife of the Sure- 
 ties is not fo much the Ground of the obli- 
 gation incumbent upon the baptized per- 
 fon, as the necejjary obligation of the 
 things themfehes is that which makes Their 
 Promife to have any Validity. Wherefore, 
 indeed, Their Promife is not properly with 
 intent to lay any obligation upon us, or tie 
 us up to any thing we were not other- 
 'wife bound to do j but 'tis merely a Decla- 
 ration and Affurance of a kind intention to 
 
 remind
 
 3 2 An EXPOSITION 
 
 remind us of our original and abfolute 
 gation to believe and obey the Will of God. 
 So that, when any one is taught to fay, 
 that he verily thinks he is bound to believe 
 and to do, as his Godfathers and God- 
 mothers promifed for him ; the Meaning is 
 not, that he Therefore thinks himfelf 
 bound, becaufe They Promifed ; but that 
 he acknowledges himfelf fatisfied that They 
 promifed nothing, but what was in itjelf 
 his Abfolute Duty to do : Which Promife, 
 he is therefore at all times willing to renew 
 and ratify. 
 
 ALL This, is very clear and plain, with 
 refpect to what we are to Do. But what 
 is meant by being bound to Believe, is more 
 difficult. For if Believing, does not, like 
 our Aflions, depend upon the Will j but 
 men muft neceffarily believe what they have 
 good Evidence for ; and cannot pojjibly be- 
 lieve what they fee no reafon to be con- 
 vinced ofj How then can Believing be a 
 Duty, which a man mould upon Any ac- 
 count be at all bound to perform ? Upon 
 This, 'tis to be obferved, mi*Tbat Belief 9 
 i which
 
 ^/^CHURCH-CATECHISM. 33 
 
 which is the Duty of a Chriflian, is not, 
 in the drift fenfe of the word, That bare 
 Affent of the Under/landing, which 'tis not 
 in our Power to with-hold j but it figni- 
 fies, in the Moral fenfe, That good difpo- 
 fition of the Mind and Will, by which a 
 man, laying afide all Vice and Prejudice 
 and corrupt Inclinations, chufes to attend 
 to and examine and conjider and receive 
 ivit/mg/y, whatever upon due Inquiry he 
 (hall find to be the Will of God : And 
 when he has fo received it, not carelefsly 
 and creduloiijl)\ but upon fober Reafon and 
 good Evidence ; he adheres to it ftedfaflly, 
 as a Principle or rational Ground? Action, 
 by which he is uniformly to be directed. 
 Wherefore Faith, confidered as a Chriftian 
 Virtue,always includes in itaNotion of Fide- 
 lity otFaithfulnefs.Qn the contrary,lfo^//V 
 confidered as a Fault, never fignifies mere- 
 ly the difbelieving of any thing for want 
 of fufficient Proof ; but it always fignifies 
 rejecting carelefsly and obftinately, with- 
 out due examination and without juft rea- 
 fon j or upon the Motives and Suggeftions 
 of Paffion or Intereft, in oppofition to 
 D Reafon.
 
 S4 An EXPOSITION 
 
 Reafon. And This is evidently the Cafe of 
 all Profane, Debauched, and Loofe Infidels ; 
 who, under pretenfe of not being fatisfied 
 with the Evidences of Revelation, live in 
 direcYcontradi&ion to all the Principles of 
 Reafon and Virtue, and of the Natural 
 Knowledge of God. 
 
 AND thus much concerning the Ac- 
 ' knowledgment contained in This Anfwer, 
 " Tex verily." 
 
 THE following words, " And by 
 God's Help fo I will, " are a declaration of 
 perpetually renewing wife and good Refolu- 
 tions, Refolutions of adhering to our Faith> 
 and perfevering in our Obedience. For 
 thefe things are very apt to flip out of the 
 minds of carelefs perfons ; whilft the Plea- 
 Mat.xiii, fures of Touth, and the Cares of this World, 
 and the Deceitfulnefs of Riches, choke the 
 Word, and it becometh unfruitful. Where- 
 fore 'tis very expedient for young perfons, 
 as often as the Principles of Religion are 
 rehearfed in the Catechifm, thus to con- 
 firm and eflablifh themfelves by new and 
 repeated Refolutions. 
 
 FURTHER:
 
 of the CHURCH-CATECHIS 
 
 M. 
 
 FURTHER: Becaufe the things we are 
 obliged to perform, are no lefs our True 
 Intereft than our Plain Duty ; and living 
 in Obedience to the Commands of God, 
 is even at prefent a State of Salvation, a 
 State of Freedom from the Dominion of 
 vitious Habits and of bafe and unreafona- 
 ble Sins, a State which is even at prefent 
 juftly ftiled the glorious Liberty of the Sons 
 of God, as well as an AfTurance of Life 
 and Immortality hereafter ; therefore at 
 the fame time that we acknowledge our 
 Obligation, we are taught to declare our 
 Thankfulnefi alfo for fo excellent a Bene- 
 fit. " And I heartily Thank our Heaven- 
 " ly Father, that he hath called me to this 
 " State of Salvation, through Jefus Chrift 
 " our Saviour. " 
 
 OUR Thanks are to be returned, in the 
 firft place, to God, our Heavenly Father, 
 the Original Author and Supreme Lord of 
 All : Whofe Goodnefs it was, to Send his 
 Son for our Redemption. For 'tis a very 
 wrong and injurious notion of the God 
 and Father of All, to conceive of him as 
 
 D 2 Of
 
 3 6 An EXPOSITION 
 
 of a Rigid and Implacable Judge, in 
 whom was naturally nothing but Wrath 
 and Severity, till he was appeafed by the 
 merciful interpontion of Chrift. For on 
 the contrary, even This very thing, the 
 Coming of Cbrift, was itfelf the Effett 
 of God's effential and eternal Goodnefs pre- 
 vailing over his Wrath ; and of his origi- 
 nal Mercy and Companion, in condefcend- 
 ing to find out this Method for our Re- 
 demption, confident with the Sanction of 
 his eternal Laws and with the Wifdom of 
 univerfal Government > and to Send his Son 
 into the World for our Recovery. God 
 Joh.iii. 1 6. jb Loved the world \ that he Gave his only 
 begotten Son, that wbofoever believeth in 
 him, Jhould not perijh, but have evcrlajling 
 Life. 
 
 IN the next place, all humble and 
 thankful Acknowledgment is to be made 
 likewife to Our Saviour himfelf-, who 
 was as willing to come and give himfelffor 
 us, as God was gracioufly pleafed to per- 
 mit and to appoint him to come. Wor- 
 
 Eph.v.z. . rr 
 
 Rcv.v. 12. thy is the Lamb that ivasjlain, to receive 
 
 Power
 
 ^/^CHURCH-CATECHISM. 37 
 
 Power, and Riches, and Wifdom, and 
 Strength, and Honour, and Glory, and 
 Bf effing: For thou waft JIain, andhajlre-w<9> 
 deemed us to God by thy Blood, out of every 
 kindred and tongue and people and nation. 
 
 THE Ground of this T'hankfulnefs to 
 Both, is by St Paul expreffed with the 
 greateft Accuracy and Exactnefs : The Tit.iii.4,6. 
 Kindnefs and Love of God our Saviour to- 
 ward Man,' .' ' which he fied on us a- 
 bundantly through Jefus Chrift our Sa- 
 viour. 
 
 I T follows : " And I pray unto God to 
 " give me his grace, that I may continue 
 " in the fame unto my Lives end. " Thefe 
 words exprefs, ift, the Senfe we ought to 
 have of our own FrailneJ's, and of our 
 continually {landing in need of the Di- 
 vine Affiftance and Support. 2dly, the 
 Neceffity of Perfevering by the Divine Af- 
 fiflance in that State of Salvation, to 
 which God hath called us. For Baptifm 
 and Faith and Refolutions of Obedience are 
 Nothing, unlefs they produce the real 
 Fruits of a virtuous and good Life. ^ 
 D 3 jufl
 
 Phil.iii. 
 14. 
 
 zCor.vii 
 i. 
 
 An EXPOSITION 
 
 juji fi all. live by Faith : But if any man 
 draw back^ my Sonlfljall have no pkafure 
 in him. The Meaning of which, is j not 
 that men, in this frail and mortal ftate, 
 can continue without Sin ; but that they 
 muft prefs toward the Mark, for the prize 
 of the high Calling of God in Chrift Je- 
 fus j conftan.tly indeavouring to keep all 
 God's Commandments; cleanjing them- 
 fel'ves from all jilthinefe of the Flejh and 
 Spirit , perfecting Holinefs in the Fear of 
 Gcd. And whenfoever they fall into any 
 thing that is amifs, they muft immedi- 
 ately by real Repentance and effettual A^ 
 mendment ^ return to the State from 
 whence they were fallen. 
 
 PART
 
 CHURCH-CATECHISM. 39 
 
 PART II. 
 
 Of the Creed or Belief. 
 <ftearfe tije ftvtitltg of 
 
 Anfw. g foelietoe in <Dod tlje 
 tfjer 2(ilmi0ljt|J, lI^aRer of 
 and <Cartlj: ^tnD in 
 onlp .Son out Ho?D, 
 
 of tge^irgmlliarp, pilfered 
 ponttu0 Ptlatr, tua$ crucified, bead 
 and buried, ^e defcended into J^ell; 
 Cfte tljitd ^ap fie tofe again from 
 tfie ^ead, J^e afccnded into Seafcen, 
 4uD ftrtctft at tlje rigftt Ijand of <^od 
 tge jpatfjet Hhnigfitp : jprom tjence 
 lit Hjall come to judge tfje (^utck and 
 tlie 5e)tad 3 fcelietoe in tfje 
 
 D ^ Cfie
 
 40 An EXPOSITION 
 
 Cfje Communion of ^ainttf; Cfje 
 jr020iuettef of JMn ; 3je efnt^ 
 rertton of tfje 23oDp ; &nd tlje 3life 
 etjerfafttn0. Amen, 
 
 trod rtjoti cgieflp learn 
 tn tfjcfe artitlr^ of t^p belief * 
 
 Anfw. jfirft, 3 bant to fceiiefet tn 
 fte jFatfter, tofjo Jat^ made ine 
 and ail tfie l@o^D. ^rcontiln, in 
 <5od tlje ^on, UD^O |jat^ retitcmeb 
 me and all JBanfctnd. Cfiirdlp, tn 
 <5od tlje Ijolp <5ftoft, tofjo fanctiftetir 
 me, anD all tlje <giert people of 
 
 THE whole Religion of a Cbriftian is 
 briefly comprehended in tfhree Particu- 
 lars ; Repentance, Faith, and Obedi- 
 ence. 
 
 REPENTANCE is, his renoun- 
 cing the Works of the Devil, the Vanities 
 of the World, and the Sinful Lujfs of the 
 Flejh. Faith is, his firmly believing and 
 embracing the Doftrine ofCbrift, as taught 
 
 in
 
 of the CHURCH-CATECHISM. 41 
 
 in the Gofpel : Which Doctrine, for me- 
 mories fake, is briefly fummed up in the 
 Apojlles Creed. Obedience is, his keeping 
 the Commandments of Gcd : Which Com- 
 mandments are rehearfed in the Catechifm, 
 and are diftindtly and largely explained 
 by our Saviour in his Sermon upon the 
 Mount* 
 
 THE Reafon why This Faith, or 
 Believing the Doctrines of the Gofpel, 
 is ranked here in the Second place, be- 
 tween Repentance and Obedience > between 
 forfaking the Works of the Devil \ and o- 
 beying the Commandments of God-, is evi- 
 dent. Becaufe by Repentance we are led 
 to Faith, and by Faith to Obedience. A 
 man muft firft lay afide the Prejudices of 
 Errour and Wickednefs, before he can be 
 difpofed to receive the T'ruth : And he 
 muft firft know and believe what is Right , 
 before he can praftife it. He that comet'h HeS.xi.6. 
 to God, muft believe that he Is, and that he 
 is a Rewarder of them that diligently Jeek 
 him* He that cometh to Chriji, muft 
 firft renounce the Evil One, that is, reject 
 
 the
 
 An EXPOSITION 
 
 the Falfe Dotfrines of Atheifm, Idolatry ', 
 and Superftition ; he muft in the next 
 place ftudy to be inftru&ed in the True 
 Dottrine of Chrift ; and then he will be 
 qualified to obey his Commandments. 
 
 FAITH then being thus nece/ary, in 
 order to Obedience ; the Queftion will be, 
 What are the Dodtrines to be believed, or 
 What are the Articles of our Chriftian 
 Faith, and upon What Authority to be 
 received? The Catechifm tells us, that 
 the Articles of our Belief are the Apoftles 
 Creed-, And the Authority upon which 
 the Creed is to be received, is the Reve- 
 lation of God. But fince the Apoflles 
 Creed is not fo much as pretended to have 
 been compofed by the Apoftles themfefoes, 
 or to have been infpired of God into 
 thofc who did compile it ; upon What 
 Authority is it, that we are to believe it 
 contains fo Authentick an Account of the 
 Articles of our Chriftian Faith ? 
 
 Now
 
 Of the C H U R C H-C AT E C H I S M. 43 
 
 Now Here arifes the Great and Funda- 
 mental Difference between the Church of 
 Rome and the religion of Proteftants. The 
 Church of Rome teaches, (and 'tis the 
 Foundation and Support of all their Er- 
 rours and of all their Impieties,) that 
 whatever Creeds or Doctrines they fhall 
 think fit to impofe, are to be received and 
 believed upon the Authority of the Churchy 
 without any further Inquiry. Which if 
 it were true, it would be ImpoJJlble for 
 any reafonable man ever to know what 
 was required of him to be believed. For 
 what They call T^he Church, has fome- 
 times taught one thing, and fometimes 
 another j and Creeds have been made con- 
 trary \Q Creeds ; and Councils have deter- 
 mined one againft another ; and Great and 
 Learned men have difagreed among them- 
 felves, and been altogether inconfiftent 
 with each other. If therefore the Au- 
 thority of Man, or of any Number of Men, 
 how great, how learned focver, were in 
 this cafe the Foundation and Ground of 
 Belief; our Religion muft be taken up 
 merely by Chance, according to the Place 
 
 we
 
 44 'An EXPOSITION 
 
 we, lived in, or the Perfons we happened 
 to converfe with. And, among fo many 
 Incon/iftencies, Who could know with any 
 certainty What to believe ? For not only 
 fingle Men, but one Church alfo has 
 taught contrary to another, and fometimes 
 contrary to itfelf: And the Church of Rome, 
 has in different Ages y made different 
 Creeds, and different Articles of Faith. 
 Here therefore is nothing but Darknefs, 
 and the utmofl Confufton: A groundlefs 
 and inconfiftent Prof effing to believe, what- 
 ever (hall at any time happen to be the 
 prevailing Doctrine. 
 
 THE Doctrine of the Protefiant Reli- 
 gion in this matter, of thofe who profefs 
 i Pet iii to k rea fy always to give an Anfwer to 
 *$. every man that asketh them a Reafon of the 
 Hope that is in them-, is, on the other 
 hand, very Clear and plain. Our Saviour, 
 by undeniable Miracles, proved himfelf 
 to be fent of God; and confequently that, 
 whatever he taught, was of neceffity to 
 be believed. The Apoftles in like manner 
 proved Their commifflon, by undeniable E- 
 
 vidcncwi
 
 ^^CHURCH-CATECHISM. 45 
 
 violences: And confequeRtly, whatever 
 tfbey preached, was likewife to be believed, 
 as the Preaching of Him that Sent them. 
 And becaufe the fame Spirit was continu- 
 ally with them, to guide them into <z//Joh.xvi; 
 T'ruth ; therefore what they Wrote, 
 was of the fame Authority as what they 
 Preached. Now thefe Writings of theirs, 
 are contained in the Books of the New C T<?- 
 flament. Thefe Books therefore, with the 
 Writings of the Prophets in the Old 
 Teftament, to which they continually 
 refer; are the only Rule of Truth, in 
 matters of Revealed Religion : And no- 
 thing can be required as of neceffity to be 
 believed by any Chriftian, that is not clear- 
 ly contained therein. The only remain- 
 ing difficulty then is, concerning the Senfe 
 and Meaning of thefe Scriptures. And 
 here, becaufe God has made This the on- 
 ly additional Rule, (befides the univerfal 
 Light of natural Reafon and Conscience,) 
 by which every man is to be judged j there- 
 fore in things fundamental, in things re- 
 quired as of neceffity to eternal Salvation, 
 'tis evident this Rule ought to be fo Plain, 
 
 that.
 
 46 An EXPOSITION 
 
 that no honeft and careful mind, even of 
 mean capacity, to whom the Sermons of 
 Chrift and his Apoftks have ever been di- 
 jlinttly rehearfed, can be in any danger of 
 miftaking. Repentance from dead works, 
 and Faith towards God-, the hope of Re- 
 conciliation through Chrift, upon the 
 terms of real Amendment and Reformati- 
 on of Manners : the Refur reft ion from the 
 Dead, and Eternal Judgment, are Prin- 
 ciples of Doctrine , Fundamental Prin- 
 ciples, which no honeft Mind, even 
 of the loweft capacity , can poffibly 
 mif underjland. And more than This, they 
 who want capacity, cannot be bound to 
 underjland or receive ; cannot be bound, 
 either to underjland explicitly without A- 
 bilities, or to receive implicitly without 
 Under/landing. For the explication of 
 things more difficult, and to affift in the 
 more perfedl underftanding of the plain 
 ones, God has appointed the Miniften of 
 the Gofpel : Who are to teach, to inflrucl, 
 to exhort, to reprove. Not that any 
 thing is to be received upon Truft on 
 Authority, (which is the EfTence of 
 1 Popifh
 
 of the CHURCH-CATECHISM. ** 
 
 Popijh Superjiition and tyranny ; ) But 
 tfbeir Learning and Study is to be im- 
 ployed in injlrufting the people^, that 
 the People themfehes may, with the Help 
 of That inftruction, fee and underftand, 
 with their own Underjiandings, the do- 
 ctrine of the GofpeL 
 
 N o w as Preaching and larger Inftruc- 
 tions are very ufeful for explaining of 
 Scripture, and for exhorting men to the 
 Praffife of their Duty j and yet are of no 
 other Authority, than as they are agreea- 
 ble to Scripture ; fo brief Summaries or 
 Heads of the Chriflian doctrine, are ufe- 
 ful for Memory, to keep in mind by few 
 words the mofl important Principles of 
 religion. Of This fort, is the Apoftles 
 Creed. And its Authority therefore is not 
 as being a Creed, but as being a True Sum- 
 mary of Apojiolical doctrine, or as contain- 
 ing the chief Heads of the doctrine of 
 Chrijl delivered authoritatively in Scrip- 
 ture. In like manner as the Contents of 
 the feveral Chaptirs in the Bible, are nei- 
 ther infpired, nor of Any direct authority, 
 
 and
 
 48 An EXPOSITION 
 
 and yet may be very ufeful to aflift the 
 Memory in fhofe Particulars -, fo the A- 
 poftks Creed , though not of infpired 
 Authority like the Writings of the Apo- 
 ftles themfelves, yet is a very ufeful Help 
 to the memory, as being the Sum or Con- 
 tents of the Scripture-dodrine in general. 
 I mean, of tfhat Evangelical Doftrine 
 concerning the Method of bringing men 
 to Salvation, which is inculcated through 
 the Whole Scripture, and which is moft 
 univerfally neceffary to be underflood and 
 remembred. For there are alfo many o- 
 ther Hiftoricaly and there are fome Pbih- 
 fopbical parts of Scripture; which, not 
 being of equal importance to be under- 
 flood by All, are -therefore not taken no- 
 tice of in This Creed. Concerning fome 
 of thefe things, there have been made in 
 the ignorant and contentious Ages of the 
 Church, and during the Growth of Po- 
 pery, Creeds contrary one to another ; and 
 when they have not been contrary, yet 
 much more obfcure and^difficult to be un- 
 derftood than the Whole Scripture itfelf. 
 Into the Form of Baptijm, and into the 
 i Catechifm,
 
 of the C H u R c H-C AT E c H i s M. 49 
 
 Catechifm, and into the Order for the Vi- 
 fit at ion of tie Sick, the Apoftles Creed only 
 has very wifely been put ; as being eafy 
 and clear and intelligible to All, and not 
 mixt with any matters of doubtful Difpu- 
 tation. 
 
 ART ic. i. 3| fceliete in <!5oD, tge 
 fat ijer 2Umt0gtp, lEafcer of Beaten 
 auD 
 
 To " believe in God, " is to believe 
 that there is a Being Eternal and Infinite, 
 Perfect and Self-fufficient, All-powerful 
 and All-wife, Juft and Righteous, Holy, 
 Merciful and Good. A Being, whofe 
 Duration no Time can exhauft, from 
 whofe Prefence no Swiftnefs can flee, 
 whole Power no Force can refift, from 
 whofe Knowledge no Secret can be conceal- 
 ed, from whofe Juftice no Art can efcape, 
 by whofe Goodnefs all things are fujlained. 
 A Being, who is every where prefent, 
 whofe Power caufes and directs every 
 thing, and his Kingdom ruleth over All. 
 This is the God of Nature j and Nature it- 
 E fdf
 
 An EXPOSITION 
 
 fclf (of which ignorant men often fpeak 
 as of a real Being or Agent) is nothing elfe 
 but the unfoerfal and perpetual Efficaci- 
 oufnefs of His Will and Laws. 
 
 THE Grounds upon which we believe 
 fuch a Being, are numberlefs. For, in- 
 deed, every thing proves the Being of 
 God. The Imperfection of all other things, 
 and their abfolute incapacity to be the 
 Caufe or necefTary Reafon of their own 
 Being. The natural Co?ifcience y and uni- 
 verfal Apprehenfions of all Mankind. The 
 ftricteft Searches and Inquiries of the 
 Learjiedy and the moft obvious and una- 
 voidable Obfervations of the Unlearned. 
 The Greatnefs, the Variety, the Motions, 
 the Beauty, the Order and Harmony of 
 the World. The Fitnejs of every thing 
 to its proper End. The Growth of Plants , 
 the Sagacity of Animals ; the Structure 
 of the Body,, and the Faculties and Acti- 
 vity of the Soul of Man. Whatever we 
 obferve in Nature, in the Heavens and 
 upon the Earth ; and whatever is Super- 
 natural^ as Miracles and Proprieties. All 
 
 thefe
 
 df the C H U R C H-C AT E C H I S M. 5 I 
 
 thefe things confpire to prove to us, that 
 there is a God. So that mens neglecting 
 to infer the Being of God, from every 
 thing they fee or think of every day ; is 
 in reality zsftupid a thing, as if from the 
 conflant and regular continuance of the 
 day -light ^ men mould ceafe to obferve that 
 there is fuch a thing as the Sun in the 
 Heavens, from whence T^hat Light pro- 
 ceeds. Nor would it be more abfurd to 
 imagine that the Light would continue, 
 though the Sun, which caufes it, were 
 extinguifhed; than that theEffeffs of Na- 
 ture can regularly go on, without the Ee- 
 ing of Him who alone caufes thofe Effects. 
 
 FURTHER;, to " believe in God, " 
 fignifies moreover, to believe that there is 
 but One God, For fo the Antient Greek 
 Creeds always exprefTed it ; " I believe in 
 ic One God. " And This alfo is a Funda- 
 mental Truth of Natural Religion. For, 
 as it is fufficiently apparent even to ordi- 
 nary Capacities, from the univerfal har- 
 mony of Nature, that All things both in, 
 the Heavens and in the Earth are under 
 E 2 One
 
 $ 2 An EXPOSITION 
 
 One direction, under the uniform direc"H- 
 
 on of One Supreme Willy fo to men of 
 
 Science and Ability 'tis moreover ftridly 
 
 demonftrable from the nature of Neceffary 
 
 Immenfity and Eternity ', that there can be 
 
 but One God, Supreme over AIL And 
 
 what Natural Reafon thus teaches, Reve- 
 
 Deut.iv. lation abundantly confirms. 'The Lord he 
 
 Exod xx. " God, there is none elfe bejides him. Thou 
 
 3- . jhalt have no other Gods but me. Hear, O 
 
 4 . ' Ifrael-, the Lord our God is One Lord. 
 i. Cor.viii. ^ Us fhere is but Qm Go ^ fhe p ather ^ Q f 
 
 Eph. iv. 'whom are all things. One God and Father 
 of all, who is above all, and through all y 
 and in you all. 
 
 THE reafon why God, in thefe Texts, 
 and accordingly in this frft Article of the 
 Creed, is ftiled " The Father j " is, 
 
 i. To denote that he is the original 
 Author or Giver of Life, to all the intelli- 
 gent Beings in the Univerfe. He is [Vct- 
 r>)g cr*i/Tay] the Father of All, the Fa- 
 ther of the Univerfe 5 the Father, of whom 
 the whole Family in Heaven and Earth is, 
 named. In Thisfenfe, Angels are in Scrip- 
 ture
 
 CHURCH-CATECHISM. 53 
 
 cure ftyled the Sons of God, and Men de- 
 clared to be His Offspring. And This is 
 the fenfe Jirft and principally intended, in 
 this firft Article of the Creed. 
 
 2. IT denotes fecondarlly That Pater- 
 nal AfFectionj and tender Care and Love, 
 which God bears towards thofe who fin- 
 cerely obey him. Behold, what manner ijoh.iii. 
 of Love the Father hath beftowed upon us, 
 
 that we Jhould be called 'The Sons of God : 
 Having received the Spirit of Adoption, Rom.viii. 
 whereby we cry, Abba, Father-, and be- 
 ing taught to pray to him under the pe- 
 culiar denomination of Our Father which 
 is in Heaven. . 
 
 3. IT denotes, in the I aft place, his 
 being in a fingular and peculiar manner, 
 
 I'he God and Father of our Lord Jejiis ^ COT xi 
 
 cbrift ' %" 
 
 THE Next character, under which ,, >x 
 God is defcribed in this firft Article of the 
 Creed, is expreffed by the term, " Al- 
 " mighty. " And here the word in the 
 original [VavTo&gccTajg] fignifies, not bare-
 
 54 At EXPOSITION 
 
 ly Omnipotence or Infinite Power ; which 
 is 0#? particular Attribute ; but it fignifies 
 properly Supreme Dominion, or That abfo- 
 lute Sovereignty, the notion of which in 
 its full extent includes All the divine Per- 
 fections or Attributes. It denotes That 
 Sovereignty which the Apoflle fpeaks of, 
 
 Rom. xi. w hen he fays, Of * him , and Through him> 
 and To him are all things ; and that he is 
 
 Eph.iv. 6. Above all, and Through all, and In alL 
 'Tis That Sovereignty r , by which the whole 
 inanimate and irrational World is in His 
 hand as a duft of the Balance ;. and he 
 does with it whatfoever he pleafes. That 
 Sovereignty, with regard to which All 
 created Intelligent Beings, Men and An- 
 gels, are his Subjects and Servants j and 
 he commands what he pleafes in the Ar- 
 mies of Heaven, and among the Inhabi- 
 tants of the Earth. That Sovereignty, 
 by which the Son himfelf, who is King of 
 
 Col.i 19. Kings and Lord of Lords, (in whom /'/ 
 "; 9 - pleajed the Father that All Fulnefe Jhould 
 dwell, even the Fulnefs of the Godhead bodi- 
 ly $ was Sent forth to recover and bring 
 men back to the Father, and mall again 
 
 at
 
 of the C H U R C H-C AT E C H 1 S M. 55 
 
 at the End deliver up the Kingdom to God, Cor.xv. 
 even the Father, and be Himjelf Subjeft 
 unto Him that put all things under him ; 
 that God may be All in All 
 
 THE laft part of the defcription This 
 Article gives us of the God in whom we 
 believe, is, that he is the " Maker of Hea- 
 " ven and Earth. " That is: The Firft 
 Caufa&fr Creator of all things : For whole 
 Pleajure all things Now Are y and 'were at Rev - iv - u 
 firft created. Ignorant men, in times of 
 Heathen darknefs, worshipped the Hoft 
 of Heaven, the Sun, Moon 1 and Stars, as 
 the Authors of all Earthly Bleifings. But 
 We are diftin&ly taught, what Reafon al- 
 fo abundantly confirms , that all thefe 
 things are mere inanimate Injlruments, 
 and merely the Work of His hands, who 
 is the Real Author and Living God of Na- 
 ture. 
 
 ARTIC,
 
 56 An EXPOSITION 
 
 ART ic. 2. ttfc in 3fenitf 
 onlp J>on, our Ho?D. 
 
 THIS Article very properly follows the 
 former ; According to That Direction of 
 job xiv. i. Our Saviour, Te believe in God, believe al- 
 iCor.viii./ in Me: And that of St Paul; To Us 
 there is but One God, the Father, of whom 
 are all things, and We in Him 5 and One 
 Lord, Jefus Chrift, by whom are all things, 
 and We by Him. The Firft Article is the 
 Foundation of all Religion in general, 
 both Natural and Revealed : The Second 
 is the Foundation of That Method of Re- 
 ligion inftituted in particular -, for the Re- 
 conciliation and Salvation of Sinners. As 
 we believe in the Firft place in the Crea- 
 tor, Father, and S ufr erne Lord of the Uni- 
 verfe ; fo we are to believe in the Next 
 place in the Saviour of Mankind, the only 
 Name given under Heaven, by which Sin- 
 ners may attain unto Salvation. An account 
 of whofe Perfonal Character and Proper 
 Offices, is briefly and yet emphatically laid 
 
 down
 
 Of the C H U R C H-C AT E C H I S M. 7 
 
 down in thefe Few words, " Jefus Chrift^ 
 ** bis only Son, our Lord, ". 
 
 His Perfonal character is, that he is 
 <Tbe Only Son of God. And his Proper 
 Offices are exprefTed in the fignification of 
 the Names, Jefus and Chrlft and Lord. 
 The Name, Jefus, fignifies a Saviour. 
 And the Name, Cbrift, is the fame as 
 Mejfiah or Anoint ed^i God: Anointed^ to 
 be our Great High-Prieft, or Mediator 
 and Interceflbr ; our Infallible Prophet, or 
 Teacher and Guide j our King, of whofe 
 Dominion there mall be no End; and 
 our Lord , at whofe Name every knee phil.ii. 10; 
 muft bow, to the Glory of God the Fa- * * 
 ther. 
 
 IN order to underitand diftindly the 
 Perfonal Charatter here given of Chrift, 
 that he is the Only Son of God-, 'tis to be 
 obferved that This phrafe, Son of God, 
 has in Scripture feveral different Significa- 
 tions. Angels are ftyled the Sons of God, 
 as having received from him their Being 
 and their Life -, and are under That deno- 
 mination reprefented as Jinging together j obyxxviii 
 
 and 7-
 
 5 $ An EXPOSITION 
 
 and flouting for Joy, at the Sight of the 
 Creation of this viflble World. Adam is 
 Lukciii. upon the like account called the Son of 
 3 8 ' God, as having received Life immediately 
 
 from God himfelf, without the interpofi- 
 tion of any Human Parent. Good Chri- 
 Jlians are ftill in a further fenfe ftiled the 
 Rom. viii. Sons of God, as being Members of his 
 I4> ' 5 ' Church or Family, as having received the 
 Eph.iii.i5. Spirit of Adoption, the Principle of a Spi- 
 ritual Life, and the Promife of an Eter- 
 nal one. But Chrift is in a fingular, in a 
 higher and more peculiar manner than any 
 of Thefe, the Son and therefore the Only 
 Son of God. And Tfhat likewife upon 
 different Accounts. Firft, upon account 
 of his being conceived of the Holy Ghoft, 
 in a miraculous manner; and therefore 
 (fa id the Angel to the Blefled Virgin ) he 
 Uktl3J.J&# & called The Son of God. Then, 
 upon account of his being appointed to the 
 Johax.36- fpecial Office of the MeJ/iah : Say ye of 
 him, whom the Father hath fanftificd, and 
 fent into the World, thou blafphemeft, be- 
 caufe I/aid, I am the Son of God? Then 
 again, as being the Firft-begotten from the 
 
 Dead;
 
 cf the C H U R C II-C ATECH1SM. J9 
 
 Dead ; God has fulfilled the Promife, A ^ * 
 
 in that be has raifed up "Jefus again ; as it 
 is written, -^fhou art my. Son, this day 
 have I begotten thee : And declared him to Rom - * * 
 
 be the Son of God with Power, by the 
 
 Refurrettion from the Dead. Then, as 
 having All Judgment committed to him, Jokv. 22. 
 and being inverted with All Power in M.viii 
 Heaven and in Earth \ ruling as a Son o- Heb. iii. 
 uer his Own hcufe, being appointed of the * 
 Father Heir of all things, by whom alfo he Heb J. ^. 
 made [rV ai5yx$] the Ages : Angels and Au- Pet - 
 thorities and Powers being madefubjeff unto 
 him : Himfelf being fat down on the right n e b, i. 3, 
 hand of the Majejly on high y and made fo 4 ' 5> 6 ' 
 much better than the Angels, as he hath by 
 inheritance obtained a more excellent Name 
 than they : For unto which of the Angels 
 faid he at any time t Thou art my Son, this 
 day have 1 begotten thee? But when he 
 bringeth in the Firft-begotten into the 
 World, he faith, And let the Angels of 
 God worjhip him. Laftly, as having been 
 from the Beginning in the Bofom of the Fa- 
 ther, a Divine P erf on ; having had glory is, ' 
 wtb the Father, before the world was ; be- xvu " 5 '
 
 6o An EXPOSITION 
 
 Heb.i. 3. ing the Brightnefs of his Glory, and the ex- 
 Col.i. P re fe I ma g e f h* s Pe r f on ; even the Image 
 i$ J 9- of the invijible God, the Jirfl-born of every 
 creature : For by him \lv aVra, In or 
 Through him, or with regard to him,] 
 were all things created, [ God created all 
 things Byjefus Chrijl, Eph. iii. 9.] that 
 are in Heaven, and that are in Earth, vi- 
 fible and invifible, whether they be 'Thrones, 
 or Dominions, or Principalities, or Pow- 
 ers -, all things were created by him 
 [Jt J ttVrv, 'Through him] and for him: 
 <And he is before all things, and by him 
 all things conjtft : And he is the Head of 
 the Body, the Church : Who is the Begin- 
 ning, the Firji-born from the dead j that 
 in all things he might have the pre-emi- 
 nence : For it pleafed the Father, that in 
 Col it 9. bimjhould all Fulnefs [even all the Fulnefs 
 of the Godhead] dwell. 
 
 THE Proper Offices of Chrift, are ex- 
 preffed in this Article under the fignifi- 
 cation of the Names, " Jefus, " and 
 Shrift, " and Lord. " 
 
 i. THE
 
 of the CHURCH-CATECHISM. i 
 
 I. THE Name, " Jefus, " fignifies 
 a Saviour. For which reafon it was gi- 
 ven to Jojhua in the Old Teftament, as a 
 Type ; and to our Saviour by the Angel 
 before his Birth, tfhoufoalt call his Name Matt.i. 
 Jefus; for he fl:all Save his people from 
 their Sins. Now This Salvation from 
 Sin he obtains for us, by Teaching us the 
 Way to Life and Immortality which he 
 hath clearly and diftinclly brought to 
 Light in the Gofpel; by delivering us 
 from the Dominion of Sin, through SancJ- 
 ification of the Spirit; and by receiving 
 us finally into his everlafHng Kingdom of 
 Righteoufnefs in Heaven. But more par- 
 ticularly and especially he is our Saviour 
 in This; that, as our Great High-Prieft, 
 he offered Himfelf a Sacrifice to God, for 
 Expiation of the Guilt of Sins truly re- 
 pented of. and forfaken ; to purge our Con- Heb i 
 fcience from dead works to ferve the Living H- 
 God\ and by his own blood, obtained eter- ver. 
 nal redemption for us ; and is entred into ver 2 
 Heaven, to appear in the prefence of God 
 for us-, where he Ever Hveth, to make in- 
 terceffion for us. And becaufe he thus 
 
 lives
 
 62 An EXPOSITION 
 
 Heb.vii. lives for ever y and has an unchangeable 
 ver. 24. Prieftbood; therefore he is faid in Scrip- 
 ture to be a Prieft, not after the order of 
 Aaron^ which was in many refpects an im- 
 Heb.vi. perfedt Priefthoodj but after the .order of 
 Melcbifedec, who was both Prince and 
 Higb-PrieJl, and of whom is recorded 
 neither Predeceffor nor SucceJJor , that he 
 might be an Emblem of our true ever- 
 living High-Prieft. 
 
 2* T H E Name, " Cbnft, " fignifies 
 Mrjjiah or Anointed. And This, as it 
 may have reference in general to All his 
 Office^ fo it more particularly denotes his 
 being Sent to us as an infallible Prophet, 
 Injlruftor and Guide y to reveal to us the 
 whole Will of his Father, and bring us 
 Lukciv. back unto God. 'The Spirit of the Lord 
 is upon me y becauje be has Anointed me to 
 Afisx. 38- preach the Gofpel to the poor. And ; God 
 Anointed Jejus of Nazareth with tjhe Ho- 
 ly Ghoji y and with Power j who went a- 
 bout^ doing good y &c. And upon This 
 Joh.i. i. Account He is called The Word, the Way^ 
 13 e . x ' x the Truth) and the Life : viz. That Pro- 
 J* xiv - I fbet
 
 of the CHURCH-CATECHISM. 63 
 
 phet that fiould come into the World r , to Job. vi. 14. 
 flew unto men the Way of Salvation, to Adhxvi. 
 bring men unto the Father, to give men joh.xiv 6 
 Under/landing that they may know . . ijoh,v. 
 
 the True God and eternal Life. zo - 
 
 3. T H E title, " Lord, " denotes his 
 having a Right of Dominion over us, by 
 virtue of his having redeemed and purcha- 
 fed us with hfs own Blood, and of his be- 
 ing; appointed Heir of all things. For All Kcb.i 
 D & **. . * . & rT j Ma 
 
 rower is given unto him, in Heaven ana ig. 
 in Earth : The God of our Lord Jefus Eph. i. 
 
 Cbrijl, the Father of glory, having I7 "" ix ' 
 
 fe t him at his own right hand in the heaven- 
 ly places, Far above all principality and 
 power a?id might and dominion and every 
 name that is named, not only in This world, 
 but alfo in That which is to come. And he 
 hath put all things under his Feet, ( him 
 only himfelf always excepted, who dzWiCor.xv, 
 put all things under him,) and gave him to 27 ' 
 be the Head over all things to the Church : 
 Having highly exalted him, and given him Phil.ii. 9, 
 a Name which is above every name j that I0> "' 
 at the Name ofjefus every kneejhould bow,
 
 64 An EXPOSITION 
 
 of things In Heaven, and things in Earth, 
 and things under the Earth ; and that e- 
 very tongue JJjouId confefs that yefus Chrlft 
 is Lord, to the glory of God, the Father. 
 
 Luke i. jind fa fi a ll reign over the houje of Jacob 
 for ever, and of his Kingdom there Jh all be 
 
 Rev.xix. no End. For his Name is, Ki?ig of Kings 
 
 1 ' and Lord of Lords. 
 
 A R T i c. 3. lEijo Um0 conceited ftp 
 tlje l?olp <lj0ft, bo^t of tljc 
 
 I N This Article is to be confidered the 
 General Do&rine, that our Lord was 
 Conceived and Born : And the Particulars 
 of that dodtrine ; that he was conceived, 
 by the influence of the Holy Ghoft j born, 
 of a Virgin-, and of That particular 
 Per Jon, the Virgin Mary. 
 
 THE General doctrine, that our Lord 
 
 was Conceived and Born -, is a declaration 
 
 of our belief, that That Divine Perfon, 
 
 Job i. 1,1, who was in the Beginning with God, in 
 
 js-j .. 6 the Bofom of the Father, and in the Form 
 
 Gal. iv. 4. of God ; did in the Fulnefs of T^lme, in 
 
 i order
 
 f //fo? CHURCH-CATECHISM. 65 
 
 order to redeem mankind by his Sufferings 
 and Death, voluntarily and in compliance 
 with his Father's good pleafure, conde- 
 fcend to become Man. T^he Word 'was Job. i; 14: 
 made FleJJ^ and dwelt among us : That is -, 
 That Divine Per/on, whofe Name is call- joh.i.r; 
 ed the Word of God, was made Man, was ? 3 ev '" x ' 
 really made in the Likenefs of Men, and Philiii< 74 
 not merely defcended upon a Man and 
 dwelt in a Man, ( which was the doctrine 
 'of Cerinthus, that Jefus was not himfelf 
 the Chrift come in the Flejh, but that he , job ii. 
 was merely a Man upon whom the Chrift 22 j iv v 2 - j . 
 defcended from Heaven and united him- zjoh. 7- 
 felf to him :) This divine Per/on, I fay, 
 was really made Man, was conceived and 
 born ; became fubject to all the infirmities 
 of Humane Nature; was in all points Heb ^ , 
 tempted like as We are, yet without Sin-, >4 I 7- 
 took part of flefi and blood, and was in all 
 things made like unto his brethren, that he 
 might be a merciful and faithful High- 
 Prieji in things pertaining to God, to make 
 reconciliation for the Sins of the people -, 
 For in that He himfelf hath fufered, be- 
 ing tempted, he is able to fuccour them 
 F thai
 
 66 An EXPOSITION 
 
 that are tempted. This is That Humility and 
 
 Condefcenfion, which St Paul fo affe&io- 
 
 Phil.ii. nately defcribes : Let this (humble) Mind 
 
 be in You, which was a/fo in Chrift Jefus : 
 
 Who being in the form of God, 
 fiw iyflouTo TO won IffaL 3"fc&>>) ivas not ear- 
 neftly defirous to appear in that Form of 
 God, in which he might have appeared ; 
 But (txJyJer gcturov) devefted himfelf of 
 That Glory, and took_ upon him the Form 
 of a Servant, and was made in the Like- 
 nefs of Men j And being found infajhion as 
 a Man, he humbled himfelf, and became 
 obedient unto Death, 8f c. 
 
 THIS is the General Doctrine. The 
 Particulars, exprefTed in the prefent Arti- 
 cle, are j that he was conceived by the in- 
 fluence of the Holy Ghoft-, that he was 
 born, of a Virgin -, and of That Particu- 
 lar Per Jon, the Virgin Mary. 
 
 ' I. H E was conceived, by the influence 
 of the Holy Ghoft. Some very Antient 
 Writers understand thofe words of the 
 Luke i. 3 5. Angel to the Blefled Virgin, The Holy 
 Ghoft Jhall come upon thee, to be meant of 
 
 Tbat
 
 of the CHURCH-CATECHISM. 67 
 
 That Holy Spirit, which was Chrift him- 
 felf before his incarnation. But they are 
 more generally underflood to fignify his 
 being tniraculoujly conceived, by the in- 
 fluence of the holy Ghoft. And thVis ve- 
 ry agreeable to the Analogy of the whole 
 Gofpel-Difpenfation , which fuppofes All 
 Miracles under the New Teftament to be 
 'worked by one and the felf -fame Spirit '; r Cor x ~ , 
 which from the Beginning infpired the * 
 Prophets under the Old Teftament, and 
 was in Them the Spirit of Chrift, teftifying x p e t.i.n; 
 before-hand the Sufferings of Chrift, and 
 the Glory that Jhould follow. Whatfoever 
 God does of This kind, from the Begin- 
 ning to the End of the Whole Difpenfati- 
 on; the Scripture generally reprefents as 
 being done by the Holy Ghoft fent down lpet j izi 
 from Heaven. And becaufe What God 
 does thus by his Holy Spirit, is in event 
 the Same, as if he had done it immediate- 
 ly by Himfelfin his Own Perfon ; hence 
 the fame individual Works are frequently 
 afcribed both to GodHimfelf, even to the 
 God and Father of all, who works them 
 by his Spirit j and at the fame time they 
 F 2 are
 
 68 An EXPOSITION 
 
 are afcribed alfo to the Spirit, by which 
 God works them. The Prophetick Wri- 
 tings of the Old and New Teftament are 
 Ii- xlviii. inspired of God, becaufe infpired by his 
 \?t\..\.\z.Holy Spirit. Our Bodies are ftiled I'em- 
 Rev.i. i, pi es O f Q O ^ becaufe they are Temples of 
 i cor.iii. the Holy Ghoft ; and God dwells in us, by 
 lcor!v\?' his Spirit. Ananias and Sapphira * are 
 Eph ii ii charged with lying unto God, when they 
 *A6tsv.3, lied to the Holy Ghoft; and with lying to 
 the Holy Ghoft, when they lied to Men in- 
 Jpired with the Holy Ghoft ; becaufe Ly- 
 ing to the Spirit by 'which God fpeaks, is 
 in effeft and in reality Lying to God Him- 
 joh.xiv. Jelf. The Miracles which our Lord him- 
 Mat. xii. felf worked during the courfe of his Mi- 
 Tohn iii n ^ r y> a r e afcribed fometimes to the Fa- 
 34- ther which dwelt in him, and fometimes to 
 Rom. 1.4. the Spirit which God gave not by meafure 
 to him. By a not unlike manner of fpeak- 
 ing, Chrift is fometimes fpoken of as ha- 
 joh. i. 3 . ving created the World j (of which never- 
 L thelefs God, even the Almighty Father, is 
 Rev.iv.ii- the Creator, for tvbo/e Pleafure all things 
 Eph.iii 9. ^ re an ^ were reat ed :) Becaufe God cre- 
 Heb.i.2. ated all things by Jefus Chrift. And thus 
 
 therefore
 
 of the CHURCH-CATECHISM. 69 
 
 therefore likewife concerning our Lord's 
 miraculous Conception: Becaufe the Holy L ke 1.3 $. 
 Ghojl (faid the Angel to the Bleffed Vir- 
 gin) Jhall O'verfhadow thee , THERE- 
 FORE alfo That Holy thing which Jhall 
 be born of thee, flail be called the Son of 
 GOD-, [not the Son of the Holy Ghoji : ] 
 God in This miracle likewife, as" generally 
 in Others, operating by his Spirit, even i Cor. xii. 
 by one and the felf-fame Spirit, by which " 
 he worketh all in all Ver. 6. 
 
 2. HE was born, of a Virgin. The 
 Reafon of this, feems to be j becaufe, not 
 being originally of our Nature, but a Per- 
 fon infinitely offuperiour Dignity to Men -, 
 and having praeexifted in the Form of God, Phil. ii. 6. 
 as the Angel of the Covenant , till the time 
 of his Incarnation ; this was the moft na- Mal : r - 
 tural Method, in which he could be made phil. ii.b.' 
 in the Likenefs of Men. And miraculous 
 as it was, there was ftill in this whole 
 tranfadion nothing impoj/ible, nor in the 
 nature of the thing itfelf at all more dif- 
 fcult^ than in the eftablifhed Courfe of 
 Nature, 
 
 F 3 3- HE
 
 7 o An EXPOSITION 
 
 3. HE was born, of This Particular 
 
 Perfon, the Virgin Mary. The Reafon of 
 
 This, was, that by his genealogy he might 
 
 Lukci i. 4 . appear to be of the Houfe and Lineage of 
 
 David, according to the Scriptures. 
 
 T H AT the Elejfed Virgin was a Per- 
 fon emirient for her Virtue and Piety, 
 cannot be doubted ; and it plainly appears 
 in the Spirit with which her Magnificat, 
 or Song of Praife, is exprefled. So that, 
 Lukci. wit* 1 l ^ e g reate ft reafon, from thenceforth 
 4 8 - All Generations were to call Her Bleffed^ 
 who was exalted to be [ x.ugior&Q' ] The 
 Ver 43> Mother of our Lord. But that me mould 
 therefore be adored and invocated after her 
 i Tim. ii. r>eath, as ^ S ^ e ^ ac ^ ^ een appointed Me- 
 5- diator between God and Men; this is fo 
 
 abfurd and profane, and fuch a manifeft 
 Departing from Chrift The One Mediator } 
 as if it had been invented on purpofe 
 by the Enemies of our Lord, to expofe 
 his Holy Religion to the Scorn and Ridi- 
 cule of Unbelievers. What St. Paul fays 
 C 9l jj , 8> concerning the Worshipping of Angels, 
 that a Man thereby beguiles himfelf of his
 
 of tie CHURCH-CATECHISM. 71 
 
 Reward, in a. Voluntary Humility, in- 
 truding into thofe things which he hath not 
 feen, vainly puff'd up by his flefhly Mind, 
 and not holding the Head which is Chriil ; 
 is, ftill much more, applicable to the Wor- 
 foip of the Blejfed Virgin. or Angels, we 
 know, Are miniftring Spirits, actually Heb.i. 14. 
 fent forth to minifter for them who flail be 
 Heirs of Salvation. Yet becaufe they mi- 
 nifter only, and have not Judgment com- John v. 12 
 mitted unto them j therefore they are not 
 at all to be applied to as Mediators. But 
 the Blejjed Virgin and Other Saints de- 
 farted, are not fo much as Miniftring Spi- 
 rits fent forth to mini ft er-, nor does it ap- 
 pear, that they have Any Knowledge at all 
 of our Affairs. Our Saviour forefeeing 
 the Madnefs, wherewith his pretended 
 Followers, in the latter Days would run 
 into This among other Species of Idolatry, 
 feems on purpofe to fpeak always of the 
 Bleffed Virgin with a peculiar and unex- 
 pected Slightnefs : Woman, what have I to 
 do with Thee? And: Tea RATHER 
 Bleffed are they that hear the word of God, * 
 and keep it* And: My Mother and my 
 
 F 4 Brethre?t zl '
 
 72 4n EXPOSITION 
 
 Brethren are Thefe, which hear the word of 
 John xix. God, and do it. And : Woman, behold thy 
 Son. No other reafon can well be ima- 
 gined, why our Lord mould in fofur- 
 prizing a manner affect, as it were, to take 
 little Notice of fo extraordinary a Perfon. 
 And the Extravagancies of that Idolatry, 
 which men who call themfelves Chriftians, 
 have in this matter fallen into, without 
 any the leaft Shadow of Reafon, or Colour 
 of Scripture; is an amazing Inflance of 
 the Malignity of That Wilfulnefs, by 
 which the Blind choofe to follow the Blind. 
 St Pauls, quefhion may well be here put 
 Gal. Hi. i. with the greateft Emphafis : O foolijh 
 Galatians, who hath BEWITCHED 
 you, that ye Jhould not obey the Truth, be- 
 fore whofe Eyes yefus Chrift hath been evi- 
 dently Jet forth? 
 
 ART ic
 
 Of the C H U R C H-C AT E C H I S M. 73 
 
 A R T i c. 4. ^ufferefc un&er 
 u0 Dilate, toa$ crucified, DeaD and 
 buncD ; $t DcfccuDeD into 
 
 THE word, Suffering, though ufual- 
 ly applied in particular to the Crucifixion 
 of Chrift, yet ought generally to be un- 
 tferftood in a larger Senfe, as including 
 his Whole State of Humiliation, his Life 
 of Sorrow, and his Painful Death. 
 
 T H AT the MeJ/iah, before his Exalta- 
 tion, was to be a Perfon of Sufferings, 
 (notwithstanding the vain Expectation of 
 the Jews to the contrary,) was plainly 
 enough foretold in the Old Teftament. 
 The Spirit of Chriji which was in the Pro- 
 phets, tejtified beforehand the Sufferings of 
 Chriji, and the Glory that Jhould follow. 
 It was foretold, that he fhould be a man 
 of Sorrows, and acquainted with Grief', Dan.ix.z6. 
 that he fhould be cut off out of the Land 
 of the Living-, that His Soul fhould be if.iiii,6 ; io. 
 made an Offering for Sin, and on Him 
 fhould be laid the Iniquity of us all. Con- 
 cerning This therefore, our Saviour, be- 
 
 fore
 
 74 'An EXPOSITION 
 
 fore his Death, frequently warned his 
 Difciples; And, after his Refurret1ion y 
 he confirmed their Faith by explaining it ; 
 And, after his Afcenfion^ the Preaching of 
 
 Aflsxvii, the Apoftks to the Jews was, that Chrift 
 
 3- miift needs have fuffered. 
 
 IN order to become capable of fulfill- 
 ing thefe Prophecies and undergoing thefe 
 Sufferings it was, that he was conceived of 
 the Holy Gbojl, and born of the Virgin Ma- 
 ry. He who, in his original State, was 
 not capable of Suffering ; condefcended to 
 lohni. 14 ke conceived and born, to be made Fle/b, 
 Phil ii 7. to ^ e mode * n the Likenefi of Men ; on pur- 
 pofe that he might Suffer. And the firft 
 part of his Sufferings, was That very In- 
 carnation itielf ; His laying afide the Glo- 
 ry which he had with God, and taking up- 
 on him the Form of a Servant. Then, in 
 that State of Humiliation, during the 
 whole courie of his life ; befides the na- 
 tural Wants and Infirmities of Humane 
 Nature, be was, in a particular manner, 
 poor and affliffed> and generally had not 
 where to lay his Head. He all along bore 
 
 the
 
 of the CHURCH-CATECHISM. 7$ 
 
 the contradiction of Sinners , and the 
 Weaknejjes of his Own Difciples. He 
 went about, doing good to Others ; but was 
 perpetually defpifed and affronted Him- 
 felf. And at laft, was betrayed by One of 
 his Difciples, zndforfaken by #// /& reft ; 
 Was accufed by the Jews, as a jR<?^/ a- 
 gainft the Emperour, and a Blafphemer a- 
 gainft Go^; Was abufed by the Roman 
 Soldiers, buffeted, fcourged, crowned 
 with Thorns, mocked, and fpit upon. 
 Then he underwent an Agony of Mind, 
 greater than can be exprefTed. And, af- 
 ter all, was put to a cruel and ignomini- 
 ous Death. 
 
 THE Reafon of his undergoing thefe 
 Sufferings, was, that he might put aisoay 
 Sin by the Sacrifice of himfelf-, that he Heb.ix.26. 
 might be a Propitiation for us through R om .iij. 
 Faith in his Blood-, that he might redeem ^- .. 
 us Jrom all iniquity, and purify unto him- 
 felf a peculiar people, zealous of good 
 Works. This is that great Myftery of the 
 Chriftian Religion, which is ufually by 
 Divines ftyled the Satisfaction of Chrift. 
 
 The
 
 76 r An EXPOSITION 
 
 The whole nature of which, we do not 
 perhaps perfectly underftand. But that 
 which is both clear in Scripture, and a- 
 greeable to Rcafon ; is This. By the Na- 
 tui'e of Things, and by the Appointment 
 of God, the juft Wages of Sin is Death : 
 Death, both Temporal and Eternal. 
 Since therefore all men are Sinners, all 
 men are fubjecT: to Death, and juftly lia- 
 ble to the Divine Difpleafure. And 
 though all men are not equally Sinners, 
 yet they are all fo far Sinners, as that they 
 cannot be juftified in the Sight of Him, 
 Habakk.i. w n is of purer eyes than to behold evil, 
 *3- and cannot look on iniquity ; And therefore, 
 according to the natural courfe of Juftice, 
 Rom.iii. ^J mu ^ nee ds All come jhort of the GIo- 
 2 3- ry of God. Nay, they who have done all 
 that is their Duty to do, are ftill but un- 
 profitable Servants. And to Such as have 
 Never finned, Eternal Life and Happinefs 
 is ftill merely a Free Gift of God, and 
 which could not be in juftice claimed as 
 due of natural Right. For God, whofe 
 Free Gift our very Being is, can be under 
 no Obligation of Juftice, to make Any, 
 
 even
 
 of the CHURCH-CATECHISM. 77 
 
 even the moft Innocent, creature Immor- 
 tal. But when men have finned r , they 
 have then not only no Right to eternal 
 Life, but are moreover liable to fuch Pu- 
 ni foment, as the Governour of the Univerfe 
 fhall think fit to inflict. And though up- 
 on true Repentance, natural Reafon 
 teaches and incourages Sinners to hope for 
 Mercy-, yet the Degree to which this 
 mercy mall be extended, arid the Manner 
 in which it mall be difpenfed, depend en- 
 tirely on the good Pleafure of him who 
 ruleth over all. Now here the Scripture 
 has revealed to us, that the Wifdom of 
 the Supreme Governour of the world, in 
 order to deter men the more effectually 
 from Sin, has thought fit to appoint that 
 without Shedding of Blood there mould be 
 No RemiJJion. By the Shedding of the 
 Blood of Chrlfl as a voluntary Sacrifice 
 for Sin, This Appointment of God was 
 fat isfied; and the Honour and Dignity and 
 Authority of his Laws, vindicated againft 
 Sin ; And yet room made for the Accept- 
 ance of Sinners unto eternal Life, upon 
 their fincere Repentance and Amend- 
 ment.
 
 78 An EXPOSITION 
 
 ment. ThiHs the True Notion of the 
 Satisfa&ion of Chrifl. 
 
 THIS matter has fometimes been re-' 
 prefented otherwife j as if, in flri&nefs of 
 Jujlice, God could not abfolutely have for- 
 given Sinners, without fuch a complete 
 Satisfa&ion. But fmce God is Supreme 
 Lord of All, and may do what he will 
 with his Ow;z and (without Wrong to 
 Any) may remit of his own Right what he 
 pleafes, and gives no Account of his Do- 
 ings, and may punifh or forgive Sinners 
 upon what Terms and Conditions he him- 
 felf judges fit: It feems much more rea- 
 fonable to refolve this Whole Method of 
 Mans Redemption, (not into any abfolute 
 Neceffity in the nature of the 'Thing, as if 
 God could not have found out any other 
 means j Which 'it becomes not Us to pre- 
 fume to judge of: It feems much more 
 reafonable (I fay) to refolve this Whole 
 Method into the Wifdom and Good Plea- 
 fure of God, who chofe to vindicate the 
 Honour of his Laws and Government in 
 This Way rather than any Other. 
 
 1 UPON
 
 of the CHURCH-CATECHISM. 79 
 UPON the fame ground may reafonably 
 be reproved the Prefumption of Thofe, 
 who, undertaking to explain beyond what 
 is written, have taken upon them to af- 
 firm, that the Sufferings of Cbrift were 
 exactly equal to thofe which the Damned 
 were to undergo. For, the Satisfaction 
 made to God, does not confift in This; 
 that the Sufferings of Him who makes Sa- 
 tisfaction, be exactly the fame with the 
 Puniihment due to Him for whom Satis- 
 faction is made : But it conilfts in This > 
 that God, who ruleth over All, is pleafed 
 to accept the voluntary Sufferings of our 
 Saviour, as a fufficient Vindication of his 
 Supreme Authority: So that upon the 
 Merit of That Sacrifice, he can, confift- 
 ently with the Honour and Dignity of his 
 Laws, accept the Repentance of return- 
 ing Sinners, and Freely forgive them their 
 paft Sins. 
 
 IF it be here further asked, bow This 
 Forgivenefs of Sin is Free, as the Scrip- 
 ture conftantly reprefents it; which yet 
 God would not grant without fo great a
 
 8o. . An EXPOSITION 
 
 Satisfaction , as the Death of his Son : 
 The Anfwer is plain: That it was no lefs 
 truly a Free Gift of God, to accept and to 
 appoint That Satisfaction ; than it would 
 have been to have granted Remijfion, 
 without any Satisfaction at all. For he 
 who freely, and without any Obligation, 
 grants the Means; muft be acknowledged 
 as freely to grant the End, as if he had 
 granted it any other way. God was not 
 under Any Obligation to fend his Son for 
 our Redemption j Nor was our Saviour 
 obliged to undertake that Great Work. 
 But Sinful man, might juftly have perifh- 
 ed: And God could, if he had pleafed, 
 
 Matt.iii/9. cven out f ^ e Stones of the Street, have 
 raifed up Children unto Abraham. The 
 Forgivenefs of Sin therefore, through the 
 Satisfaction of Chrift j is, neverthelefs, 
 a Free Gift. And all poflible Thanks are 
 due to God, for thus extending to us his 
 Mercy in Chrift. And all humble Ac- 
 knowledgment is alfo to be made to our 
 
 Gal.ii 20, Saviour himfelf-, who loved us, and will- 
 ingly gave himfelf for us. 
 
 i AFTER
 
 of the CHURCH-CATECHISM. 81 
 
 AFTER this Account of Chrift's Suf- 
 ferings in general^ are to be confidered 
 the Particulars here added, of the Time, 
 the Manner, and the Confequences of his 
 Suffering. He fuffered, " under Pontius 
 < Pilate ; *was crucified, dead, and bu- 
 " ried-, he defcended into Hell. " 
 
 THIS Circumftance, of his fufFering, 
 tc under Pontius Pilate, " that is, when 
 That Perfon was Governour of Judaa j is 
 inferted for the fake of fixing the Time of 
 his Suffering. And the Reafon of thus 
 afcertaining the Time, is This. As the 
 Prophet Daniel declares that he under/lood Dan ix.i. 
 by Books the number of the years that the 
 Lord would accomplijh In the Defolations of 
 yerufalem : So, in a matter of much 
 greater and more univerfal importance, 
 the Sufferings and Death of Chrift ; it was 
 very proper, the Time mould be kept up- 
 on Record ; that it might appear, he died 
 in the Fulnefs of Time-, at That precife Gal.iv.4. 
 Time, which had been antiently foretold ; 
 at the Expiration of Daniel's Seventy Danixz 
 Weeks of years, that is, feventy. times feven 
 G or
 
 82 An EXPOSITION 
 
 or four hundred and ninety years. Which 
 Prophecy was, by This Event, punctual- 
 Ezra vii. ly accomplifhed. For from the Seventh 
 6> 7> 8 ' year of Artaxerxes the King (when Ezra 
 
 went up from Babylon : unto Jerufa- 
 
 lem y with a Commiffion to reflore the Go- 
 vernment of the Jews ;) to the Death of 
 Dan.ix. Cbrift, which was to jinijh the tranfgrejji- 
 on y and to make an end of Sins, and to 
 make reconciliation for iniquity ; were pre- 
 cifely 490 ( that is, leventy weeks of) 
 Years. And this Time of our Lord's Suf- 
 fering, is exprefled in this Article of the 
 Creed, not by the Date of the Tear, 
 which antiently was not fo known and 
 determinate a computation; but by the 
 Name of the then Roman Governour ; be- 
 caufe Records vf&Q kept at Rome, of the 
 A6ts of their Governours in their feveral 
 Provinces. 
 
 'T i s further obfervable upon This 
 Head, that by our Lord's fuffering under 
 Pontius Pilate, who was a Roman Gover- 
 nour ; is lignified the completion of Ano- 
 ther Prophecy, that the Meffiah fhould 
 
 appear
 
 of the CH URCH-CATECHISM. 83 
 
 appear when the Sceptre was departed G * .xlix. 
 /row Judah; that is, when the 7<*zetf 
 were become fubject to the Empire of the 
 Romans. 
 
 'T i s alfo remarkable that by This 
 means, by his fuffering under a Roman 
 Governour, he was put to Death, not by 
 a Jewift, but by a Roman Punifoment ; 
 and Thereby likewife fulfilled fome parti- 
 cular Prophecies, relating to the Manner 
 and Circumftances of his Death : As, 
 that the Son of Man fliould be lifted up, joh.iii. 14. 
 like the Serpent in the Wildernefs, &c. 
 
 WHAT* that particular Punijhment 
 was , is fet forth in the next words ; 
 " Was crucified. " And This particular 
 kind of death, it was Therefore prophefied 
 our Lord Jhould undergo, and he There- 
 fore did undergo it j becaufe it was a moft 
 Painful Death j Which is exprefled in 
 Scripture by his enduring the Crofs. Alfo, 
 becaufe it was an Ignominious Death j fuch 
 as Thieves and Robbers, the vileft of Ma- 
 lefactors, ufed to be put to: Upon which 
 Account, our Saviour is declared to have 
 G 2 been
 
 84 An EXPOSITION 
 
 If.liii. ii. been numbred with the Tranfgre/ors, to 
 d the Shame, and to have hum- 
 
 2. fci ( i himjelf an d become obedient unto 
 Death, even the Death of the Crofs. 
 Laftly, becaufe it was accounted an Ac- 
 curfed Death : For which reafon the A- 
 Deut xxi. poftle fays, Chrift has redeemed us from 
 
 4 3- the Cur fe of the Law, being made a Curb 
 Gal.iii.i3- J J J 
 
 jor us. 
 
 THE following Words, that he was 
 " Dead', " are added in this Article, in 
 oppofition to an erroneous Notion of Some 
 among the An dents, who imagined that 
 Chrift fufFered in appearance only, and 
 not in reality, or, that Jefus was not 
 himfelf the Chrift, but Compounded of 
 'Two Perfons, one of which Suffered, 
 whilft the other remained incapable offuf- 
 fering. In oppofition to which Errour, 
 the Creed declares that he Jo fufFered, as 
 really and truly to Die. Of which, One 
 Evidence was, his being pierced to the 
 Heart with a Spear, fo that out of his 
 Side came Blood and Water. And that 
 34. ' ' Chrift fhould indeed, not only Suffer, bu r 
 
 I
 
 CHURCH-CATECHISM. 85 
 
 Die, ( befides that it had been exprefsly 
 foretold by the Prophets Ifaiah and Dani- OH. 
 el,) was nece/ary in order to his being a Dan - lx - 26 - 
 Sacrifice and Expiation for Sin. For 
 iince the Wages of Sin, is Death -, and Rom.vi. 
 God had been pleafed to appoint, that 2 " 
 without Jhedding of Blood there fhould be Heb. ix. 
 no remij/ion j it was neceffary, (not perhaps 
 abfolutely in the Nature of things, of 
 which it becomes not US to judge ; but, 
 in and by the Appointment of God in his 
 all-wife Government of the Univerfe, it 
 was necej/ary,) that He, who was to re- 
 deem Us from Death, muft, for the ac- 
 compliming of That redemption, die 
 Himfelf. Wherefore, when it has been 
 faid by Some of greater Zeal than Know- 
 ledge, that One Drop of the Blood of 
 Chrift was of fufficient Value to redeem 
 the whole World ; and that confequently 
 there might feem to be no abfolute necef- 
 iity that he mould actually Die ; 'Tis to 
 be obferved in Anfwer to This, that, lite- 
 rally and properly fpeaking, not the Blood, 
 but the Death of Chrift, is the Expiati- 
 on for Sin; and that therefore, when we 
 G 3 arQ
 
 86 An EXPOSITION 
 
 i Pet. i. 1 8, are faid in Scripture to be redeemed with 
 his Blood, 'tis only a figurative Expreffion 
 for being redeemed by his Death. Which, 
 by the way, (hows the extreme Folly of 
 the Church of Rome ; Who if they had, 
 as they pretend, fome of the real Elood y 
 not only of Saints and Martyrs, but even 
 of Cbrift himfelf; yet from thence there 
 would arife No Benefit, or Indulgence to 
 Sin. 
 
 IT follows: " And was Buried. ij 
 Which is added principally as an Evi- 
 dence of his being really Dead, and in or- 
 der to the Demonstration of the Truth of 
 I'liii 9. his Refurreftion. He made his Grave with 
 the Wicked^ and with the Rich in his 
 Death. 
 
 THE Lajl part of this Article, " He 
 " descended into Hell, " has the greater! 
 difficulty in it. Some have underftood 
 this, as if Chrift really fuffered the Tor- 
 ments of the Damned. But This cannot 
 poflibly be True. For Defpair of the 
 Favour of God, the Worm that never di- 
 etb, 'tis evident could not potfibly lay hold 
 
 upon
 
 of the CHURCH-CATECH ISM. 87 
 
 upon Him, Nor is it necefiary in the 
 Nature of Satisfaction, as I have before 
 ihown j that the Satisfier Should undergo 
 exactly the Same Punifhment, that was 
 due to the Guilty. But Satisfaction is 
 what God, who ruleth over All, is pleafed 
 to appoint and to accept. 
 
 OTHERS have taught , that Chrift 
 defcended into Hell, not Himfelf to fuffe^ 
 but to deliver Others out of That Place 
 of torment. But This alfo, cannot be 
 True. For the Wicked, according to the 
 Declarations of Scripture, are not to be 
 delivered at all. Nor did Chrift preach in 
 Hell, to the dljbbedlent old World ; but he 
 f reached to them here upon Earth, before 
 the Flood, by His Spirit that was in Noah. 
 On the contrary, the Souls of the Righte- wifd jjj r 
 ous are In the hand of God, and there jhall 
 no torment touch them. They are defcri- 
 bed in Scripture, as being in Abrahams Lukexvi 
 Bofom; in a place of Refreshment, and^M- 
 not of Torment. 
 
 G 4 OTHERS
 
 83 An EXPOSITION 
 
 OTHERS have imagined, that Chrift 
 defcended into Hell, to triumph over Satan 
 in his Own Kingdom. But neither are the 
 Devils yet confined to the bottomlefs pit, 
 before the day of Judgment: Nor, if they 
 were, is *fha t at all their Kingdom^ but their 
 Place of Punijhment. The only Kingdom 
 of the Devil, is the Dominion of Sin in 
 the prejent World. And Here Chrift tri- 
 umphs Qver him, by deftroying Sin, which 
 is the Work of the Devil. 
 
 THERE is ftill Another Opinion, of 
 thofe who conceive that Chrifl's defcend*- 
 ing into Hell,, or into the lower parts of 
 the Earthy may mean nothing more than 
 his being Buried. But This alfo muft 
 needs be a Miftake. For, according to 
 This Notion, the inferting of this latter 
 part of the Article, after the preceding 
 words, Dead and " Buried, " would 
 have been a mere Tautology, 
 
 THE true interpretation therefore of 
 the words, " he defcended into Hell; " 
 I think, js This. Tjiat, as his Body was 
 laid in the Grave, fo his Soul departed in- 
 to
 
 C H U R C H-C AT E C H I S M. 89 
 
 to the State of feparate Souls ; being re- 
 figned into the Hands of the Father who 
 gave it j where they, who die in the Lord, 
 refl from their Labours. In what particu- 
 lar Place this wasj or 'what our Lord did 
 there, 'till the time of his Refurrection J 
 as it is no where revealed, fo 'tis neither 
 pofjible nor of any uje for us to know. 
 
 THE only Ground and Foundation of 
 moft of the forementioned Miflakes con- 
 cerning this matter, is merely an erro- 
 neous Tranflation of a * Hebrew and * 
 f- Greek word ; which neither in the Old , 
 Teftament nor in the New, nor confe- 
 quently in the Creed, ever fignifies the 
 4- Place of the Damned, but in general , 
 only the In<vijible State of AH departed 
 Souls. 
 
 A R T i c,
 
 An EXPOSITION 
 
 ARTIC. 5. Cfje tfjirfc ^ap ge rofe 
 again from rt)e ^eafc. 
 
 T H AT our Lord was buried on Fri- 
 day in the afternoon, and rofe again on 
 Sunday morning, that is, on " the Third 
 " day ; " is evident in the Hiftory of 
 the Gofpel. But it being elfewhere ex- 
 prefsly faid, that he mould continue three 
 
 Matt xii. days and three nights in the heart of the 
 Earth j for the reconciling of this, 'tis to 
 be obferved that the Jews, as We alfo 
 do, by the word ( Day ) understand the 
 Space of twenty four hours. Thus, when 
 we fay there are Seven days in the Week y 
 we by the word (Day) underhand the 
 fpace of a day and a night. Thus in Ge* 
 nejis, i fl the Hiftory of the Creation, the 
 word (Day) is ufed to fignify the like 
 
 Gen. i. 5. whole fpace : The evening and the Morning 
 were the Firft Day. Now nothing is 
 more ufual in common fpeech, than to 
 exprefs likewife a Part by the name of 
 the Whole,, as well as the Whole by the 
 name of a Part. Thus we fay, any 
 
 thing
 
 of the CHURCH-CATECHISM. 91 
 
 thing was three Days in doing ; which 
 was begun on the jirji Day, and finifhed 
 on the third. Wherefore when 'tis affirm'd 
 our Lord fhould be three days and three 
 nights in the heart of the Earth 3 'tis to be 
 underftood, he was to be there before the 
 end of thejirft, and after the beginning of 
 the third y of thofc Spaces of Time, which 
 are ufually called Days, or Days and 
 Nights. But This perhaps may be thought 
 a matter of fmaller importance : Though, 
 indeed, it never can be without its jufh U/e, 
 to explain and reconcile any Texts of 
 Scripture, which at firft Sight may feem 
 not to agree exactly. 
 
 THE Reafon, why our Lord continued 
 fuch a determinate time in the Grave, be- 
 fore his Refurredtion j was to fulfill the 
 prtediffiion which he had exprefsly given 
 his Difciples concerning that Particular. 
 He had declared to them before, that he 
 muft faffer many things of the Elders and Mat. xvi, 
 chief Pr iefts and Scribes, and be killed, "* 
 and be raifed again the Third day : And 
 that, as Jonas was three days and three 
 
 nights
 
 9& ^EXPOSITION 
 
 Matt.xii. nights in the Whales belly, fo Should the 
 4- Son of man be Three days and Three nights 
 in the heart of the Earth. 
 
 BUT becaufe the prediction itfelf 
 would not have been given, unlefs it had 
 upon other accounts been before appointed 
 that it mould fo come to pafs ; Another 
 reafon therefore, why our Lord conti- 
 nued fuch a determinate time in the Grave, 
 was to fhow that he was actually and really 
 Dead. The Evidence of which, would 
 not have been fo great, if he had revived 
 fooner, 
 
 THE Reafon, why he continued in the 
 Grave for That fpace of time only, and 
 no longer j was, that he might not fee cor- 
 ruption. It was fufficient, that he was 
 proved to be really Dead : But God did 
 not think fit to fujfer his Holy One to fee 
 corruption, 
 
 ONE thing further concerning the 
 Time of Chrifl's Refurredion, is remark- 
 able: That it was on the Day after the 
 Jcwifh Sabbath, that is, on the Firft day 
 
 of
 
 Of tht C H U R C H-C AT E C H I S M. 
 
 of the Week. From whence, in the 
 Chriflian Church, tfhat day has always 
 been obferved as the Lord's day. The 
 Jewijh Sabbath, in commemoration of 
 the old Creation, was the feventh or lajl 
 day of theJWeek : But Chrift's rifmg from 
 the dead, or the Beginning of the New 
 creation, being to Us of the greater im- 
 portance; hence the day of his Refur- 
 rection, the Firjl day of the Week, has 
 from That time been to Chriftians the 
 Lord's day. As, at the Coming out of 
 Egypt, God commanded that That Month 
 mould for the future be the Beginning of 
 months, thejirfl Month of the year to the z - 
 Jews : So, from the time of our Lord's 
 Refurrection, which was the Beginning 
 of a greater Deliverance ; the Day of his 
 rifmg, the Firft day of the Week, was 
 by the Apoftles obferved as the Lord's day. 
 Hence we read that they ufed to meet on 
 the Firft day of the Week, to preach and Ads xx. 7 . 
 to break Bread. And St Paul advifes; 
 upon the Firft day of the week, let every 
 one of you lay by him in Jlore, as God has ^. 
 projfered him, for charitable Ufes. And 
 
 ftjttr,
 
 9 4 An EXPOSITION 
 
 Rev. i. 10. St Jobn y in his Revelation, calls That day 
 by Name, the Lord's day. 
 
 I N the Doffrine itfelf, the Particulars 
 principally to be confidered, are; The 
 Tejlimony we have of the 'Truth and Cer- 
 tainty of the Faff, that our Lord did re- 
 ally rife from the dead : And, the Defign 
 the End or Effeff, of this his Refur- 
 reclion. 
 
 THE tfeftimonies to the 'Truth and 
 
 Certainty of the Faff, are : The Evidence 
 
 Matt. of his Enemies, the Watchmen fet by the 
 
 Matt' "' J ews at his Sepulchre : TheTeftimony of 
 
 Women, to whom he firft appeared : The 
 34. i Cor. Witnefs of One, of Two, of All the A- 
 Luk 5 e xxiv pftk$-> to whom he mowed himfelf atfe- 
 '3 veral times, and converfed with them for 
 
 Luke xxiv 
 
 36. forty days together: The nngular and 
 John xx! extraordinary Teflimony of St Thomas : 
 
 26 The Evidence of above coo brethren at 
 i Cor. xv. 
 
 6. once, who all faw and converfed with him, 
 
 and many of them died for the Truth of 
 
 their Teflimony : The Evidence of 
 
 iCor. xv. St Paul, who faw him laft of all the dif- 
 
 Luke xxiv c ^ es: ^ e Witnefs of Angeh : And, in 
 
 $ i the
 
 of the C H U R C H-C AT E C H I S M. 
 
 the laft place, the Teftimony of God him- 
 feif, bearing them witnefs both with Signs 
 and Wonders, and with divers Miracles 
 and Gifts of the Holy Ghoft, according to 
 his own Will. 
 
 THE Defign, the End or Effetf, of 
 ChrifVs Refurrection was, 
 
 i . T o declare his Victory over Death ; 
 God having raifed him up, and loofed the Ads 11.24- 
 pains of Death., becaufe it was not poj/ible 
 that he Jhould be holden of it. Neither 
 can he die any more : Death hath no more Rom.vi.g. 
 dominion over him. By this Victory over Rom.i.-f. 
 Death, he is declared to be the Son of God 
 with Power, according to the Spirit of Ho- 
 linefs. The Sufficiency of his Satisfaction, 
 and the Acceptablenefs of his Sacrifice of 
 himfelf to God, is hereby evidenced. 
 And our Juftification confequently , or 
 the Remimon of Sin upon true Repent- 
 ance and Amendment, is hereby allured 
 to us : God having begotten us again un- jpet. i. 3. 
 to a lively Hope, by the refur reft ion ofje- 
 fus Chriftfrom the dead, 
 
 THE
 
 96 An EXPOSITION 
 
 THE only Queftion here arifing, is, how 
 and in what fenfe the Scripture in Many 
 
 Aas'ii. 24, places declares, that God raifed up Chriit 
 32.Etpaf- rom ^ e ^ ea( j . ^ y e ^ - n g ome pj acegj 
 
 he fpeaks of raifmg up himfelf, and of 
 having Power both to Asry down his Life, 
 and to take it again. But the explication 
 of this matter, is not difficult. 'Tis true 
 
 Joh.ii. 19, c ^ at Chrift raifed \up himfelf, becaufe he 
 
 " really had in himfelf That Power : And 
 
 yet 'tis true alfo that the Father raifed him 
 up, becaufe 'twas from the Father he re- 
 ceived even That very Power of railing up 
 himfelf. I have Power, faith he, to lay 
 
 job. x.i 8. d(nvh my life*, and I have Power to take 
 it again: This Commandment have I Re- 
 ceived of my Father. Thus in another 
 
 joh.v. 19,. place: The Son, faith he, can do nothing 
 
 z6 - of himfelf, but what he feet h the Father 
 
 do , for, what things foever He doth, thefe 
 
 alfo doth the Son likewife. For as the 
 
 Father hath life in Himfelf, fo hath be Gi- 
 ven to the Son to have life in Himfelf. 
 
 2. ANOTHER
 
 of the CHURCH-CATECHISM. 97 
 
 2. ANOTHER End and Defign of 
 Chrift's Refurre&ion , was to allure us, 
 
 that, if we be planted together with him Rom.vi. 
 in the likenefs of his Death, we Jhall be al- {^ viii< 
 Jo in the likenefs of his Refurreftion : That, * ' 
 if we be dead in Chrift, we flail alfo live 
 with him : That, if the Spirit of him that 
 raifed up Jefusfrom the dead, dwell in us ; 
 he that raifed up Chrift from the dead, 
 Jhall alfo quicken our mortal Bodies, by his 
 Spirit that dwelleth in us. 
 
 3. THE Refurre&ion of Chrifl teaches 
 us therefore, laftly, that 'tis abfolutely 
 neceflary in \hzfpiritual fenfe, in order to 
 
 our being quickened together with Chrifl ^ CoUii!5 . 
 
 that we firft become dead unto Sin ; That, Rom ' vi - 
 
 n. 
 like as Chrift was raifed up from the dead Rom.vi.4.: 
 
 by the Glory of the Father, even fo We alfo 
 Jhould walk in newnefs of Life. 
 
 H ART ic. 6.
 
 9* An EXPOSITION 
 
 ART ic. 6. ^e afcmfcefc into 
 Ucu ; 2inD futetlj on tl)c rirjljt {land of 
 <ofc, tfje tfatfjet 2tlmiggtp. " 
 
 OUR Saviour, after his Refurre&ion, 
 
 Arts 1.3. having < /60w/ himfelf alive to his Difci- 
 
 ples ^y *#tf#y infallible Proofs, being feen 
 
 of them forty days, and f peaking of the 
 
 things pertaining to the Kingdom of God ; 
 
 Lukexxiy having opened their Under/landing, and 
 
 Luke xxiv expounded unto them in all the Scriptures 
 
 7 the things concerning himfelf; and having 
 
 Aftsi, 2. given commandments unto the Apojiles whom 
 
 he had chofen j He departed from them, 
 
 by afcending up vifibly into Heaven. 
 
 THE Manner of this his afcending, 
 was with Glory and Majefty. Such as is 
 
 pf. xxiv. 7. defcribed in the Prophecy ; Lift up your 
 heads, O ye Gates, and be ye lift up, ye 
 everlafting doors, and the King of Glory 
 Jhall come in : And referred to by the An- 
 
 AAsi. ir. g e k> when they faid to the Apoilles; He 
 Jhall So come, in like manner as ye have 
 
 Eph.iv. %J een b*m go into Heaven : And by St Paul, 
 in his application of thofe words of the 
 
 Pfalmift-'
 
 Of the C H U R C H-C AT E C H 1 S M. 99 
 
 Pfalmifr, : When he afcended up on high, he Pf.lxviii. 
 led captivity captive. 
 
 THE Place he afcended to, is Heaven ; 
 That is, the place where God in a more 
 immediate and particular manner mani- 
 fefls his Prefence and Majejiy. Not that 
 God is or can be really prefent in any one 
 place, more than in another : But he can 
 manifejl his Glory, where and in what 
 manner he pleafes. And where he does 
 this in the moft conspicuous manner, That 
 Place is called his Habitation, his Throne, 
 his Prefence. Becaufe Heaven is higher 
 than the Earth -, becaufe Thence is derived 
 all Power and Influences upon Earth; be- 
 caufe There is the habitation of Angels at- 
 tending upon the Commands of God j for 
 thefe reafons, God who is really and ne- 
 ceffarily prefent every where alike, yet, 
 with regard to the Exercife of his Power 
 and the Manifeftation of his Glory, is 
 reprefented to Us as being particularly 
 in Heaven. To That Place therefore did 
 Chrift afcend unto his Father, even to the 
 higheji Place of Glory and Majefty, into 
 H 2 the
 
 loo An EXPOSITION 
 
 the moil immediate Prefence of God ; 
 y^r above all Heavens, as St Paul ex- 
 preffes it. 
 
 THE Reafon of his afcending thither, 
 was, becaufe Many Ages were ftill to 
 come, before the general Judgment: 
 Him therefore the Heaven muft receive, 
 until the times of rejlitution of all things, 
 Befides: As, in the Jewifh Temple, the 
 
 HeVix.?, High Prieft Alone once every year entred 
 into the Holy Place, with Blood of Others -, 
 
 Hcb.ix.26. fb Chrift, having once in the end of the 
 'world put away Sin by the Sacrifice of 
 Himfelf, it was neceffary that H E, with 
 his own Blood, mould enter once likewife 
 ix. 12. into the Holy Place, having obtained eter- 
 nal Redemption for us : That is, it was 
 neceffary that he mould afcend into Hea^ 
 uen, there to prefent his moft acceptable 
 Oblation before God, as a Propitiation for 
 . 14. ^ ^ ns of the World. For Chrift is not 
 entred into the Holy Places made with 
 hands, which are the Figures of tke true j 
 but into Heaven itfelf, now to appear in 
 the Prefence of God for us. 
 
 IT
 
 of the CHURCH-CATECHISM. 101 
 
 IT follows ; " And fitteth on the right 
 " band of God, the Father Almighty. " 
 Now here, as the word Heaven fignifies 
 not fo much a Place, as a State of Happi- 
 nefs, Majefty, and Honour ; fo " the 
 " right hand of God " fignifies, not a 
 Situation, (for God has no Hands, no 
 Shape or Parts,) but it iignifies a State of 
 high Dignity, Power and Dominion, 
 next and immediately after God himfelf, 
 the Father of all. For which reafon, 
 'tis ilyled in feveral places of Scripture, 
 the right hand of tower, the right hand Mark xiv. 
 of the Power of God, the right band 0f Lukexxii. 
 the throne of God, the right hand of the 6 9- 
 Majefty on high, and the right hand of the HeM/3.' 
 throne of the Majejly in the Heavens. Vlu<l * 
 And the fame thing is elfewhere fet forth, 
 under the following Phrafes: That he 
 hath put all enemies under his Feet : That 25. 
 
 all Power is given unto him in Heaven and a 
 in Earth: That Angels and Authorities 'Pet.iii. 
 and Powers are made fubjefl unto him: Eph.i. 21, 
 That Jie is fet far above all Principality 
 and Power and Might and Dominion and 
 every Name that is named, not only in 
 H 3 fbh
 
 102 ^ EXPOSITION 
 
 This world, but alfo in that which is to 
 * er - I 7- come; the God of our Lord Jefus Chrift, 
 vcr.2z. the Father of Glory, having put all things 
 under his feet, and given him to be the 
 Head over all things to the Church j and 
 PMLii.p, having given him a Name which is above 
 every Name, that at the name of Jefus 
 every knee Jhould bow, of things in Heaven, 
 and things in Earth, and things under the 
 Earth j and that every tongue Jhould confefs 
 that Jefus Chnft is Lord, to the Glory of 
 God, the Father. All which things are 
 emphatically contained in this One expref- 
 fion, that he " Jitteth on the right hand 
 Rcv.iii.2i'. " of God", " that he is fet down with his 
 Rev. xxii. Father in His Throne ; fo that the Throne 
 lf of God is now the Throne of God and of 
 
 the Lamb. 
 
 THE word, " Sitting, " is not to be 
 underload of a particular Pofture, (for 
 iii other places of Scripture 'tis exprefled 
 Rom.viii, that he Is at the right hand of God, and 
 Aftsvii. ^ at k e & tan &* at ^ e right hand of Gods) 
 55* S 6 - but the word, fating, is ufed in Scripture 
 the moft frequently, becaufe it moil pro- 
 perly
 
 of the C H U R C H-C AT E C H I S M. 103 
 
 perly denotes a full Po/effion of Dignity, 
 and Perpetuity in retaining it. After he had Heb.x. 12, 
 offered One Sacrifice for Sins, he for ever I4> 
 fat down on the right hand of God, having 
 perfected for ever them that are fancJi- 
 fied. 
 
 His Office, during this his Sitting at 
 the right hand of God, till his Coming 
 to Judgment ; is to intercede for us. Thus 
 the Scripture declares, that he maketh in- IfaiahKii. 
 tercejjion for the T^ranfgreffoun ; That he Heb.ix.z4. 
 appears In the prefence of God for us, and vii.ij. 
 ever liveth to make inter cejfion for T^hem that 
 come unto God by him: That we have an ijoh.ii.i, 
 Advocate 'with the Father, Jefus Chrift 
 the righteous, and he is the Propitiation for 
 our Sins -, that is, for the Sins of thofe 
 who truly repent and amend. That he 
 Alone is the One Mediatour between God iTim.ii.j. 
 and Men, the Mediatour of the New fejla- Heb - ix - I 5* 
 ment, having purchafed to himfelf a As.*8. 
 Church with his own Blood, and given Gal i-4- 
 himfelf for our Sins, that he might deli- 
 ver us from this prefent evil World. 
 Wherefore all Thofe do greatly difhonour 
 H 4 him,
 
 204 An EXPOSITION 
 
 Col.il, 23. him, who, by a Shew of Wlfdom in Will- 
 worjhip and Humility^ join with him O- 
 ther Mediators of their own appointment, 
 
 Col.ii. 19. fuch as the Blejfed Virgin or Saints or An~ 
 gels. Which is, in St Paul's language, 
 not holding the Head, 
 
 Laflly; THE Perfon, at whofe right 
 hand Chrift fits, is " God y " even 
 " the Father Almighty. " Concerning 
 which , fee the firji Article of the 
 Creed, 
 
 ART ic. 7. jptom tljwce lyt fgall 
 tome to ju&0e tfte uirti miD tlj* 
 
 I N the words of This Article, there is 
 nothing difficult to be explained. Yet, of 
 all the Articles in the Creed, This is to 
 Us of the greateft importance. And there 
 are contained in it Many Particulars, 
 worthy of our mofl ferious coniidera- 
 tion,
 
 cf the CHU R CH-CATE CH ISM. 105 
 
 IN the firft place, the Proof that there 
 flail be an univerfal Judgment, is both 
 manifold and clear ; founded in the Light 
 of Natural Reafon in Men, and confirmed 
 by exprefs Revelation from God. The 
 Probability of it, may very ftrongly be 
 collected j from the confideration of Mens 
 being in their Nature Accountable Crea- 
 tures, feeing and diftinguijhing necejjanly 
 between Good and Evil, chooling freely 
 and determining their own Aftions, and 
 confequently being worthy of Blame or 
 Commendation^ of Punimment or Rc~ 
 ward: From the natural and unavoidable 
 Apprehenfions of Confcience, which all 
 men find hereupon arifing within their 
 own Breafts : And from our correfpondent 
 natural Notion of God y as fupreme Go- 
 vernour and righteous Judge of the 
 World. This Probability is confirmed, 
 by Many though obfcure intimations in 
 the Old Teftament. And in the New *Te- 
 flament the T^ruth is afcertained, by num- 
 berlefs clear and exprejl Declarations : 
 It being the whole Defign of almofl every 
 part of the Writings of the Evangelifls
 
 io6 'An EXPOSITION 
 
 Aflmii. and Apoftles, to affure us that God hath 
 3 1 - appointed a day, in the 'which he 'will judge 
 
 the world in righteoufnefs, by That man 
 
 whom he hath ordained. 
 
 THE Defcriptions the Scripture gives 
 us of the Solemnity of This great day, 
 are very moving and affectionate. That 
 the Heavens flail pafi away with a great 
 Noife, and the Elements flail melt with 
 fervent Heat-, the Earth alfo, and the 
 works that are therein^ jhall be burnt up. 
 That the Lord cometh with ten thoufands 
 of his Saints, to execute judgment upon alL 
 Matt xxv. That when the Son of Man Jhall come in 
 3I< his Glory, and all the Holy Angels with him, 
 then Jhall he Jit upon the Throne of his, 
 Glory ; And before him Jhall be gathered 
 Matt. xvi. all Nations ; and then Jhall he reward eve- 
 z l' ry man according to his Works. That the 
 zTheff.i. Lord Jefus flail be revealed from Heaven 
 l- with his mighty angels, in faming Jire ta- 
 
 king vengeance on them that know not God, 
 iThcffiv. w& that obey not the GofpeL That the 
 6 - Lord himfelf flail defcend from Heaven 
 with a Shout , with the Voice of the Arch- 
 
 angel
 
 of tie CHURCH-CATECHISM. 107 
 
 angel, and with the Trump of God. That 
 all that are in the graves Jhall hear his Joh.v.x8. 
 voice, and jh all come Jorth ; they that have 
 done good, unto the refurreftion of Life ; 
 and they that have done evil, unto the Re- 
 jurreSlion of Damnation. See alfo^ 
 Dan. vii. 9, 10. Rev.xx. 11, 12, 13. 
 
 THE exaft Time of this general Judg- 
 ment, being one of thofe Seafons which Aftsi. 7. 
 the Father has put in bis own Power ; it is 
 not for Us to know, or prie into it. O/'Markxiii. 
 That day and That hour knoweth no man, 3 ' 
 no not the Angels which are in Heaven, 
 neither the Son, but the Father. One 
 thing the Scripture afTures us of, that it 
 (hall come fuddenly as a Thief in the iTheCv. 
 night-, as the Flood upon the old world, 2 
 or as the deftruttion of Sodom and (jomor- Luke >vii. 
 rba, when they were eating and drinking * 
 and fufpedted nothing. That it is very 
 near to every one of us, is alfo very evi- 
 dent : Becaufe, how many Ages foever 
 the World may continue, yet to every 
 particular perfon the time of his own 
 Death muft determine the Conditions, 
 
 upon
 
 x.o8 'An EXPOSITION 
 
 upon which His fentence will depend at 
 the general Judgment. 
 
 THERE were Many in the Apoflles 
 times, who, by a mifapplication of cer- 
 tain Prophecies relating to the deflru&ion 
 of Jerufalem and of the Jewijh Sfate, 
 were led to think that the World would 
 come to an end in That Age. But from our 
 Lakexi; Saviour's own Prophecy, that Jerufalem 
 jhouldbe troden down of the Gentiles, until 
 the times of the Gentiles be fulfilled '-, which 
 js clearly a prediction of a long feafon : 
 . And from the Apoflles exhortation, Be not 
 foon fhaken in mind, as that the day ofChrift 
 is at hand-, let no man deceive you by any 
 means , for 'That day flail not come, except 
 there come a falling away Jirft, and That 
 man of Sin be revealed: 'Tis evident, 
 that not the End of the World, but only 
 the definition of the Jewijb State, was 
 to be expected in That Age. Neverthe- 
 lefs, whatever be the Time, how near or 
 how diflant foever, wherein the World is 
 to end ; 'tis (as I have faid) the fame thing 
 to Us ; feeing our particular Concern in 
 
 the
 
 of tie C H U R C H-C AT E C H I S M. ICQ 
 
 the general Judgment, will depend entire- 
 ly on the State wherein we ourfelves 
 leave the World, which we are very fure 
 we muft fpeedily do. 
 
 THE Perfon to be our Judge, is ouf 
 Saviour himfelf j The fame perfon, who 
 condefcended to take our Nature upon 
 him, to be made fubjecl: to all our Weak- 
 nefies and Infirmities, and to be in all Heb.iy.ij, 
 points tempted like as we are, yet without 
 Sin : Who therefore can be touched with 
 the Feeling of our Infirmities. 
 
 THE perfons to be judged, are all Man- 
 kind; " the %uick, and the Dead: " 
 thofe who (hall then be found Alive, and 
 thofe who have died in all foregoing A- 
 ges j all, both fmall and great, rich and 
 poor, from the higheft Prince to the 
 meaneft Beggar. In This Judgment 
 therefore, by Force or Power mail no man 
 prevail. Riches, mall find no place for 
 Bribery or Corruption. Learning and 
 Wit, mall be able to make no Evafions. 
 Poverty and Worldly confederations, (hall 
 move no Companion. As many as have Rom. : 
 
 famed IZ *
 
 no ^EXPOSITION 
 
 Jinned without law., jhall perijh without 
 law, and as many as have Jinned in the 
 law, Jhall be judged by the law. The 
 Righteous alone {hall be exalted in That 
 Rcv.vi.itf. day. And the Wicked, how numerous, 
 how potent foever, mall fay to the Moun- 
 tains and Rocks, fall on us, and hide us 
 from the Face of him that fitteth on the 
 Throne, and from the Wrath of the Lamb. 
 
 THE Things men (hall \>t judged for, arc 
 all their Actions, Words, and Dejigns ; pub- 
 lick, or fecret. Nothing fhall bfe hid from 
 the Eyes of the All-feeing Judge. For God 
 Ecclef.xii.7^^ bring every Work into Judgment, with 
 J 4 4 . every fecret thing, whether it be good, or whe- 
 ther it be evil. He will bring to Light the 
 hidden things of Darknefs, and will make 
 manifeji the Counfels of the Hearts : and 
 then jhall every man have Praife of God. ' 
 
 THE Manner of this final Judgment, 
 mail be with exaff Juftice, according to e- 
 Gen tvdi. very man's Defert. For the Judge of all the 
 pf xcviii. E arf k will do what is Right, and with 
 9- Equity Jhall he judge the Nations. 70 
 
 Rom.ii.7- them who by patient ~ continuance in well- 
 doing
 
 of the CHURCH-CATECHISM. in 
 
 doing, feekfor glory and honour and immor- 
 tality, he will give eternal Life : But tin- 
 to them that are contentious, and do not 
 obey the truth,, but obey unrighteoufnefs ; 
 indignation and wrath. And not only in 
 general will reward the Good, and punijh 
 the Evil; but moreover in particular, 
 each of thefe according to their refpeclive 
 Degrees. He which Jbwe thfparingly, Jhall * Cor.ix.6. 
 reap alfo fparingly j and he which foweth 
 bountifully, Jhall reap alfo bountifully. 
 They that be wife, Jhall Jhine as the bright- 
 nefs of the Firmament ; and they that turn 
 many to right eoufnefs, as the Stars for ever 
 and ever. And as one Star differ eth from i Cor. xv, 
 another Star in Glory, fo alfo is the Refur- 41 * 
 rettion of the Dead. One fhall be made 
 Ruler over *fen Cities, and another over Luke xix. 
 Jive, and another over two. One,Jha/Ire- jjj t j^ 
 ceive a Prophet's Reward-, and another, ** 
 Jhall receive a righteous mans Reward-, ^' 
 and a third, inferiour to Both of thefe, 
 yet Jhall in no wife lofe his Reward. In 
 like manner, in the diflribution of Punijh- Lufee 
 ments ; one Jhall be beaten with Many 47, 4 g. ' 
 Stripes^ and another with Few. Some, ^ att - xxiu -
 
 4n EXPOSITION* 
 
 Jhall receive a greater damnation : And 
 concerning Others our Lord declares, that 
 it jhall be more tolerable for the land of 
 Sodom and Gomorrha in the Day o 
 
 Luke xii menf > f ^ an f r Them- ^ or unt(> 
 48. Jbever much is given, of him foall be much 
 required-, and to whom men have commit- 
 ted much, of him they 'will ask the more. 
 
 ART ic. 8. 3 bciietoe in tije 
 
 THE Creed, being a Paraphrafe upon 
 
 the Form of Baptifm, is diftinguifhed un- 
 
 der Three principal Heads. Our Belief in 
 
 God, the Father and Maker of AIL Our 
 
 Belief in the Son of God, Jefus Chrift, 
 
 the Redeemer and Judge of Mankind. 
 
 And our Belief in the Holy Spirit of God, 
 
 the Infpirer of the Prophets and Apoftles, 
 
 and the SanStifer of the Hearts of all 
 
 good Men. For as there are diverfities of 
 
 Ver. 5. Operations, but it is the fame GOD, which 
 
 Vet. 4. worketh all in all-, And as there are Diffe- 
 
 rences of Admlmjirations, but the fame 
 
 i LORD-,
 
 ef the CHURCH-CATECHISM. 
 
 LORD-, fo alfo there are diver/if ies of 
 Gifts, but the fame SPIRIT. 
 
 WHAT the Metaphyfical Nature of 
 this Holy Spirit is, the Scripture has no 
 where defined. He is the Spirit of the Joh.xv.z6 
 Father, becaufe \\zproceedethfrom (or is 
 fent forth from) the Father. And he is 
 the Spirit of the Son, becaufe Chrift fends ib,id 
 him unto us from the Father. 
 
 THE Offices which the Scripture af 
 cribes to the Holy Spirit are : That in the i p c t.i.n 
 Prophets from the Beginning it tejlified be* 
 forehand to the Sufferings of Chrift, and 
 the Glory that Jhould follow : That after- 
 wards he was fent forth in a more Extra- 
 ordinary manner, to be the Comforter and job.xhr*' 
 Direftor of the Apojlles; To guide them joh*rf. 
 into all Truth, becaufe he fhould not J "peak ! 3- 
 of Hitnfelf, but ivhatfoever, he mould 
 hear, that fhould he/peak : To teach them joh.xirJ 
 all things, and bring all things to their re- * 6 ' 
 membrance, ivhatjbever Chrift had faid 
 unto them : To fupport them againft the 
 Powers of the World : To inftrucl: them, 
 without premeditating, what they fhould 
 
 I anfwer
 
 ii4 An EXPOSITION 
 
 i Job v.6.anfwer before their Perfecutors : To bear 
 Hcb.ii.4- W i tne j 3 to chrifi, with Signs and Wonders 
 and 'with divers Miracles and Gifts, ac- 
 cording to the Will of God : And finally, 
 job. xiv. to abide with Chrift's Followers for ever, 
 unto f ^ e en ^ f *&* ^ or ^y as the 
 
 20 - Great SancJifier of the Hearts of good 
 
 Rom. xv. 
 
 16. men. 
 
 iPet.i.i. 
 
 A<fbxiz4. OUR Duty, with regard to the Holy 
 Ghoft, is to pray to God our Father conti- 
 nually, for the Afliftance of this His Ho- 
 ly Spirit; whereby we may be enabled to 
 overcome all the Temptations of Sin, 
 We are to receive his Teftimony, as deli- 
 vered down to us in the Writings of the 
 Apoftles and Prophets : To obey his good 
 Motions ; be follicitous to obtain his 
 Gifts and Graces, which are the Habits of 
 Moral and Chriftian Virtues ; and be care- 
 iTheff.v. full, above all things, not to quench and 
 Eph.iv.3o. g 6 an d drive him from us, left we be 
 Hcb.x.z9. found to do dejpite unto the Spirit of 
 Grace. 
 
 THERE
 
 of the CH u R c H-C AT E c H i s M. 1 15 
 
 THERE is one thing particularly 
 needful to be here taken notice of: That, 
 to follow the guidance of the Holy Spirit, 
 i$ not, to follow Enthufiajlick- Tmaginati- 
 ons ; but to be guided by That Doftrine, 
 which the Holy Gho/t infpired the Apoftles 
 to teach ; and that we obey it in the Prac- 
 tife of all Moral and Chriftian Virtues, 
 which are the Fruits of the Spirit. The Gal v 12 ; 
 Apoftles were direded by a Miraculous af- Eph ' v -9- 
 fiftance of the Spirit, upon every extra- 
 ordinary occafip.n. But we have Now no 
 Promife of any fuch miraculous direction. 
 To obey the Spirit Now, is to obey his 
 Dictates as delivered down to us in the in- 
 fpired Writings: And to be a Good man, 
 is Now the only Evidence of being full ofA&sxi 24: 
 the Holy Ghoji. 
 
 : 01 bnr t ni.? /Dt^i iijui J .V,TO , : 
 I 2 
 
 'rlifw'
 
 n6 'An EXPOSITION 
 
 ART ic. 9 Cfie fjolp <ffatl)olicft 
 cij; Cfje Communion of 
 
 THE " Catholick " Church, is the 
 univerfal or whole Church of God. But 
 the phrafe is ufed in a considerable variety 
 of Significations. 
 
 i. I N the firft place, the Scripture re- 
 
 prefents Mankind fo univerfally corrupt 
 
 Rom.iii. and degenerate, as that '-#//' 'have Jinned 
 
 *3* And come Jhort of the Glory of God; and 
 
 ver. 20. that no flefo can be juftified in His Jigbt^ 
 
 Habak.i. who is of purer eyes than to behold evil-* 
 
 ! 3- and cannot look on iniquity. Neverthelefs, 
 
 being eiTentially infinite in Goodnefs and 
 
 Companion, as well as in all other Perfecti- 
 
 ons j he fent his Son into the World, to re- 
 
 i Pet i io cover men f rom Sin, and to redeem them 
 
 Rev.v. 9. to God by bis Blood. That is j That 
 
 through the Merits of his Death, and 
 
 through his continual Mediation and. In- 
 
 tercejion, all true Penitents might, in a 
 
 Method confident with the Wifdom of 
 
 God's Government and with the Honour 
 
 .1 and
 
 'of the CHURCH-CATECHISM. 117 
 
 and Sacrednefs of his divine Laws, obtain 
 reconciliation with God, and have Accefi 
 unto the Throne of Grace*. Chrift ha- 
 ving thus died for the redemption of man- 
 kind j God raifed him from the dead, and 
 exalted him to his own right hand in die 
 heavenly Places, and gave him a Name a- phil.ii.p. 
 bove every Name, and a Kingdom which Dan.vu. 
 mould never be dejtroyed. Subjects of this 
 Kingdom, and Partakers of his Glory, 
 mall all thofe be, out of the whole bulk 
 of Mankind ; who, by fincere Repentance 
 and true renewed Obedience, become ca~ 
 pable of applying to themfelves the Re- 
 demption purchafed by Chrift. And 
 Theje are, in the Largeft fenfe of the 
 word, his Catholick Church. All virtuous 
 and good men, who have feared God and 
 kept his Commandments, from the Begin- 
 ning of the World ; Whether under the 
 Law of Nature only ; as Enoch and Noah, 
 Melchifedec and Job, Abraham and the 
 Patriarchs, and Many who from the Eafl Lukexiii. 
 and from the Weft and from the North and 19> 
 from the South fhall come andyfr down with 
 Thefe in the Kingdom of God: Or, under 
 I 3 the
 
 n8 An EXPOSITION 
 
 the jfewi/b Difpenfation j having obferved 
 Luke ii. the Law of Mofes, and looked for redempti- 
 l/ ' j8 ' on, and waited for the confolation of Ifrael : 
 Or, under the Gofpel-ftate j having belie- 
 ved in the name of Chrijl, and obeyed his 
 Laws as delivered in the Gofpel : Thefe 
 are, in the Largeft and Highejl fenfe of 
 the word, the true Catholick Church of 
 Chrift, his Spoufe and his Body, his Bre- 
 thren and tys Members, his Sheep, his /- 
 heritance, the Subjects of his eternal //- 
 Eph v.i 5 , <&/. This is That Church, which Chrift 
 ' * 7 ' /0iW and gtfiv him (elf for it -, that he might 
 fanftijie and cleanfe it, and prefent it to 
 bimfelf a glorious Church, not having fpot 
 or wrinkle or any fuch thing, but that it 
 ftould be holy and without blemifJo, even un- 
 Rev.xiT.5- denied and without fault, before the throne 
 Heb. xii f ^^' This is that general Affembly 
 3- and Church of the jirft-born which are 
 written in Heaven; even the Spirits of 
 juft men made perf eft. This is the true 
 rcr.it. Mount Sion, the City of the living God, 
 the heavenly Jerufalem -, making one Blef- 
 fed and complete Society, with an innume* 
 rable company of Angels^ and with Jejus
 
 of the CHURCH-CATECHISM. 119 
 
 the Mediator of the New Covenant, and 
 with God the Judge of All. This is the 
 Firft and Principal Notion of the Holy 
 Catholick Church. 
 
 2. T H E " Holy Catholick Church " 
 fignifies in the next place, and more ufual- 
 ly y the Chrijiian Church only, as diftin- 
 guiftied from the Jewijh and the Patriar- 
 chal ; The Church of Chrift fpread over 
 all the World, as diflinguimed from the 
 Jewijh Church which was particular to 
 cne Nation. This is That Church, which 
 being built upon the Foundation of the A- Eph.iUo 
 poftlesy among whom Peter was a Rock or Matt.xvi. 
 one famfoundation-Jtone, and Jefus Chrift l8 - 
 himfelf the Chief corner-ftone j is by their 
 Difciples and Followers propagated 
 through all generations, unto the End 
 the World: Chrift having promifed to be 
 always with it, and proted it, that the 
 Gates of Hell, that is, Perfecution and 
 even Death itfelf, fhould not be able to 
 prevail againft it. This is That Church 
 which though perfecuted by Unbelievers, 
 corrupted by [cugeW] worldly Factions, 
 I 4 diftratted
 
 120 An EXPOSITION 
 
 diftratfed by Schifms, and moft of all de- 
 formed by temporal Profperity and the vi- 
 tious lives of its profeffed Members ; yet 
 mail finally prevail and be reftored in fuch 
 Purity, that the Kingdoms of the World 
 &cv.xli$.jhall become the Kingdoms of our Lord and 
 |foi.xi. 9 . of his Chrifl, and the Earth jhall be full 
 of the Knowledge of the Lord., as the Wa- 
 ters cover the Sea. 
 
 3. THE " Holy Catholick Church " 
 fometimes fignifies ftill more particularly 
 That Part of the univerfal Church of 
 Chrift, which in the prefent Age is Now 
 living upon Earth ; as diftinguifhed from 
 Thofe who have gone before, or fhall 
 come after. And Thefe are the prefent 
 True. Members of Chrift, wherefoever dif~ 
 perfed, or howfoever diftinguifhed, over 
 the Face of the whole Earth. This is the 
 prefent Church militant 9 the Invifible 
 Church, known only to God the Searcher 
 of Hearts ; who, among Chriilians of All 
 Nations, and of different Rites, and great 
 Diverfity of Opinions, knows Who they 
 arc that worfhip him in Spirit and in 
 
 Truth,
 
 of the CH URCH-C ATECHISM. 121 
 
 Truth, and obey him with Simplicity and 
 Sincerity of Heart. 
 
 4. T H E term, " Catholick Church, " 
 fignifies in the laft place, and moil fre- 
 quently of all, That Part of the univer- 
 fal Church of Chrift, which at any par- 
 ticular Time is Vlfible upon Earth, in an 
 outward Profejjion of the Belief of the 
 Gofpel, and an external Communion of the 
 Word and Sacraments. And This is that 
 Great Field, wherein grow together the Marr.xiii. 
 Corn and the Tares. This is the Net in 
 our Lord's Parable, wherein are inclofed 
 both good fiih and bad. This is the mixt ver.47,48. 
 Society of imcere Chriilians and Hypo- 
 crites, who mall not be feparated till the ver. 39, 
 end of the World. 
 
 THE Church of Rome pretends to be. 
 if/elf This whole Catholick Church, exclu- 
 five of all other Chriftian Churches. 
 Which is the fame Abfurdity, as for a 
 fingle Member, nay for a Member after it 
 has cut itfelf off from the Body, prefump- 
 tuouily to call itfelf d& Whole Body. They 
 pretend alfo to give feveral Marks or Note$ 
 
 of
 
 122 An EXPOSITION 
 
 of the true Catholick Church. Such as 
 are, Vtfibility j whereby they mean tem- 
 poral Grandeur and Profperity : Which i& 
 in Scripture, on the contrary , more gene- 
 rally a Mark of Errour. Universality -, 
 whereby they mean Extent of Country : 
 Jn which point, Mahometanifm and Pa- 
 ganifm far exceed them. Antiquity ; 
 whereby they mean, not primitive Anti- 
 quity, but a Succeffion of Many corrupt 
 Ages. Alfo Miracles, in proof of new Doc"l- 
 Mattxxiv. rines: Againft attending to which, our Savi- 
 * T 5 hefT ii our anc ^ kis Apoflles h ave gi yen us the moft 
 9. exprefs Cautions. In reality, Marks or 
 
 Afo/rt of the 7r* Church there poffibly 
 can be ;/5;z^, befides *fbat One which makes 
 it to be the 7r^ Church ; viz. its teaching 
 the fame unvaried Doctrine, which Chrift 
 and his Apoftles taught from the Begin- 
 ning. Which Doctrine is briefly and 
 clearly contained, in the Creed and in the 
 ten Commandments profefled by all Chrifli- 
 ans, in all Ages and in all Countries, at 
 their Baptifm. To This doctrine the 
 Church of Rome has not adhered, but has 
 Corrupted it with Manv Additions ; and s 
 
 by
 
 of the CHURCH-CATECHISM. 123 
 
 by mixing the Authority of Popes and 
 Councils and vain Men with That of 
 Chrift, has, like the Jews of old, by the 
 Traditions of Men made void the Com- 
 mandments ff God. 
 
 THERE is one thing further to be ob- 
 ferved upon this Head : That the Catbo- 
 lick or Unherfal Church of Chrift being 
 difperfed over many Nations, who live un- 
 der various Laws and Forms of Govern- 
 ment ; therefore every Particular Church 
 muft of neceffity have a Power to appoint 
 its own Rites, Forms, and Ceremonies. In 
 which matter, the End being Order, De* 
 cency, and Peace ; the Rule is, to avoid 
 Contentioufnefs, and every thing, as far as 
 polfible, that is likely to give Off'enfe or 
 caufe Divijions. 
 
 THE Second part of This Article, 
 " *The Communion of 'Saints, " may like- 
 wife, as the Former, be taken in different 
 fenfes.
 
 ^EXPOSITION 
 
 I F the Holy Catholick Church be under- 
 ftood to lignify all good men, under all the 
 different Difpenfations of Religion, from 
 the Beginning to the End of the World : 
 Then the Communion of Saints confifts in 
 This ; that they are All, Servants of the 
 fame God ; all guided and fan&ified, after 
 divers manners, by the fame Spirit -, all 
 live in Hope of the fame divine Promifcs y 
 made known at fundry times, and in dif- 
 ferent ways and degrees j and fhall all fi- 
 nally be made Partakers of the fame Glo- 
 ry, according to their different Capacities 
 and Defer ts, in the eternal Kingdom of 
 God. 
 
 BUT if by the Holy Catholick Church, be 
 meant the Chrijiian Church only; Then 
 the Communion of Saints confifls further 
 in This ; that they are, not only Servants 
 of the fame God, and Heirs in general of 
 the fame Promifes -, but that they have 
 communion alfo in prof effing particularly 
 the fame explicit Faith in Chrift, of 
 whom the Antients had but an obfcure 
 expectation as of Him that was to come : 
 
 That
 
 of the CHURCH-CATECHISM. 125 
 
 That they are Members of his peculiar 
 myftical Body, united under Him as their 
 Head; governed by the fame Laws, and 
 partaking of the fame Ordinances, of the 
 Gofpel. So that they, being Many, are Rom.xii, 
 One Body in Chrift ; and every one Mem- s> 
 hers one of another. There is One Body, Eph.iv.^ 
 and One Sfirit, even as- they are called in 
 One Hope of their calling : One Lord, One 
 Faith, One Baptifm, One God and Father 
 of all, who is above all. 
 
 CONSEQUENTLY 'tis the Duty of 
 All Chriftians, living together at the fame 
 time, to endeavour to keep this unity of the Eph.iv.j; 
 Spirit in the Bond of Peace, by uniting in 
 a vijible and external Fellowfhip of Love 
 and Charity ; joining publickly in the fame 
 Worjhip of God -, mutually ajfifting, com- 
 forting, inftrutting each other j with all E . ^ ^ 
 lowlinefe and meeknefs, with long-fuffering^ 
 forbearing one another in Love : In a word, 
 doing all the good Offices, that it becomes 
 Members of one and the fame Body to do i Cor.xii, 
 for each other. 12-27^ 
 
 As
 
 126 An EXPOSITION 
 
 A s to thole who do hot live upon Earth 
 <it the fame time , the Communion of Chri- 
 ftians with Saints departed, confifts in our 
 Eph.H. 19. being fellow-citizens with the Saints, and 
 of the houfiold of God\ members of the 
 Heb. xii. ^ ame C*ty f God y the heavenly Jerufalem -, 
 " ... having our Converfation in Heaven, from 
 whence alfo ive look for the Saviour Jcjus 
 Chrift. It confifts, in fetting before us 
 their Examples y imitating their Patience 
 and all other Virtues > and praying to God 
 that His Kingdom may come- y when we, 
 together with Them, mall have our per- 
 fet confummation and blifs both in Body 
 and Soul, in His eternal and everlafting 
 Glory. 
 
 BUT for Us to diredt Prayers to de- 
 parted Saints, as the Church of Rome has 
 prefumptuoufly taught men to do ; neg- 
 letting the Only and All-fufficient Media- 
 tor whom God has exprefsly appointed to 
 That Office, or taking upon ourfelves to 
 join Others with him j is evidently un- 
 warrantable and finful. For neither is it 
 poflible for us, before the day of Judg-
 
 of the CHURCH-CATECHISM. 127 
 
 ment y to know certainly Who Are Saints ; 
 neither, if we did know this, have we 
 Any reafon at all to believe they can hear 
 our Prayers ; nor, if they could, are they 
 at all appointed of God to be Mediators or 
 InterceJJbrs for us. If therefore praying 
 to Angels, who we are fure Are minift- 
 ring Spirits fent forth to minijler for them Heb. i.r^ 
 ivhojhallbe Heirs of Salvation, is exprefs- 
 ly forbidden in Scripture j and the wor- 
 jhipping of Angels be a beguiling ourfelves 
 of our Reward, in a 'voluntary Humility ', Colii.i8 
 (in a Show of Wifdom in Wiil-ivorfkip and 2 3 
 humility ',) intruding into tkofe things which 
 ive have not Jeen, vainly puffed up by a 
 fejhly Mind, and not holding the Head y 
 which is Chrifl : Much more, the pray- 
 ing to Saints, who we do know certainly 
 not to be Miniftring Spirits, and do not 
 know certainly nor probably that they hear 
 us at all, nor generally whether they be 
 Saints or not j mufl be a departing from 
 Chrifl the "True Mediator, and a great de- 
 rogation from his Honour. 
 
 A R T i c,
 
 128 An 
 
 ART ic. 10. Clje jfo&jtfcencftf of 
 
 I N the Reafon of Things, and in the 
 
 Nature and EfTence of a Law, men are 
 
 bound at all times to obey the Will of 
 
 God, and in no cafe knowingly to tranf- 
 
 grefs it. By Sin, men become liable to 
 
 the Penalty of the Law, and fubject to 
 
 the Divine Difpleafure. By Repentance 
 
 and Amendment after Tranfgreffion, ari- 
 
 fes a Hope of Pardon, founded upon our 
 
 natural Knowledge of God's eflential At- 
 
 tributes of Goodnefs and Companion. But 
 
 becaufe future Obedience, is the doing on- 
 
 ly what was our Duty to do ; and, proper- 
 
 ly fpeaking, makes no Expiation for Pafl 
 
 Tranfgreffions : Therefore the natural 
 
 Hope of Forgivenefs, is but Hope ; and, 
 
 at beft, leaves men under uncertain Ap- 
 
 prehenlions, upon what conditions, and in 
 
 what manner, and to what degree or ef- 
 
 fetf, their Sins fhall be forgiven them.
 
 ^^CHURCH-CATECHISM. 129 
 
 BY Revelation to the Patriarchs, in 
 the Appointment and Acceptation of Sa- 
 crifices-, by the whole tenour of the Mo- 
 
 faick law, in the inftitution of Expiations 
 and Atonements; and by all the Preach- 
 ings, and Exhortations, of the Prophets > 
 God from time to time incouraged and af- 
 
 fured this natural Hope of Pardon upon 
 Repentance, in various manners and de- 
 grees, and to the Expectation of manifold 
 both prefent and remote Bleffings. 
 
 A T length, by the Coming of Chrift, 
 the Dijpenfation of the Divine Mercy was 
 fully opened j Repentance and RemiJJion 0/*Luke xxiv 
 Sins was commanded to be preached in 47 
 His Name among all Nations ; The Me- 
 thod of Sinners finding Acceptance and 
 Reconciliation with God, through the 
 Interceffion of Chrift, and by the Terms 
 of the New Covenant in his Blood, was 
 diftindtly declared -, And Death was abo- a Tim j. 
 lifted, and Life and Immortality clearly o. 
 brought to light through the Go/pel. This 
 authoritative AfTurance of God's granting 
 men the liberty and benefit of Repentance 
 K unto ,
 
 An EXPOSITION 
 
 unto life eternal, is the Glad Tidings cx- 
 prefled by the word [ eu&yyeAiov ] Gofpel. 
 And as it difcovers in the highefl manner 
 God's irreconcileable Hatred again ft Sin, 
 that he did not think fit to pardon it with- 
 out fo great an Expiation as the Death of 
 his Son j fo it mows at the fame time his 
 eflential Goodnefs and Companion towards 
 Sinners, that he was pleafed to find out 
 fuch a Method for their Recovery. For 
 the Ground and Foundation of God's Love 
 and Mercy towards Men, was not the /- 
 terpojition of Chrift : But on the contrary, 
 the Ground and Foundation of Chrift' s in- 
 terpojing on our behalf, was the original 
 and eflential Goodnefs of the God and Fa- 
 Joh.iii.i6. ther of all. God Jo loved the World, that 
 he gave his only begotten Son, that ivhofoe- 
 <ver believeth in him, Jhould not perijh, but 
 have everlajling Life. 
 
 THE external Means, by which this 
 
 Grace and Favour of the Goipel is ap- 
 
 Aasxxii. plied, isBaptifm. drife, and be baptized, 
 
 and wa/b away thy Sins^ calling on the 
 
 Name of the Lord. 
 
 THB
 
 Vf ike CHiTRCH-CAtECHlSMi 
 
 THE Qualifications requifite for Bap- 
 tifm, or ( in thofe who have from the be- 
 ginning been educated in the Knowledge 
 of Chrift ) for the publick and 'worthy Pro- 
 feffionot Chrift's Religion) are Faith and 
 Repentance. Repentance towards God, and 
 Faith towards our Lord jfefus Chrift t 
 Repentance from dead works, and Faith Heb.vi.i.' 
 towards God : A fincere Defire of amend- 
 ing z\\pajl Faults, and a firm Refolution 
 of Obedience for the future. Hence 
 Baptifm isftyled We Baptifm of Repent- Ltlke ,-,,. ? 
 
 ancefor the remiffion of Sins-, the Wajhing Afts 11.38. 
 of Regeneration^ and renewing of the Ho- 
 ly Ghoji. 
 
 THE Effeft and Confequence of this 
 Regeneration, the Scripture always fup- 
 pofes to be True Virtue and Holinefs of life 
 for the future. We are buried with Chrift Rom vi j 
 by Baptifm into Death; that, like as 
 Chrift was raifed up from the dead by ih'e 
 glory of the Fat her, even fo We alfo Jhwld 
 in newnefs of Life. 
 
 K * Ta
 
 1 3 2 An EXPOSITION 
 
 T o Apoftates who totally renounce this 
 Baptifm of Regeneration, the Effect and 
 Benefit of it is made void. The One Sa- 
 crifice of Chrift, being rejected by them 
 Heb.x.z6. and defpifed-, there remains no new Sacri- 
 fice for Sins. 
 
 IN thofe who do not totally apoftatizc 
 from religion, but yet ( contrary to their 
 Profeffion ) fall into any Great or Habi- 
 tual Vice; their Sins, after the Know- 
 ledge of the Truth, muft of neceffity be 
 more inexcufabh; their Hearts, more 
 hardened ; their Repentance, more diffi- 
 cult-, their Hopes, more broken. They 
 zPet.ii. are like /& 50w, that was wajhed, turning 
 21, 21. a g a i n to her wallowing in the Mire. And 
 it had been better Jor them not to have 
 known the way of Righteoufnefs, than, af- 
 ter they have known it, to turn from the 
 Holy Commandment delivered unto them. 
 
 NEVERTHELESS, fuch perfons as 
 
 Thefe, are ftill through the Goodnefs and 
 
 -forbearance and Long-fuffering of God 
 
 continually invited to Repentance ; and 
 
 exhorted, that they do not by Hardnefs 
 
 and
 
 ^//^ CHURCH-CATECHISM. 133 
 
 and an impenitent Heart treafure up unto 
 themf elves Wrath againft the day of Wrath, 
 and revelation of the righteous Judgment 
 of God. Such perfons are to be rebuked Tit. 1.13. 
 Jharply, but not driven to Defpair. That He b.xii. 
 which is Lame, is not to be turned out of l 3- 
 the way, but that it rather be healed. 
 St Paul delivered a Great Sinner to Satan iCor.v.$. 
 for the dejlruttion 'of the Flejh y that the 
 Spirit might be fayed in the day of the 
 Lord Jefus : And, upon his true Repen- 
 tance, gave an exhortation to comfort him, zCor.ii.^. 
 left perhaps fuch a one Jhould be fw allowed 
 up with overmuch Sorrow. He fpeaks alip 
 of many Others that had Jinned already, 2 Cor. xii. 
 even in the Inftances of Great Crimes ; *' 
 and complains of them feverely, for that 
 they had not repented. St James likewife 
 declares: Brethren, if any of you do err j amw y 
 from the Truth, and one convert him ; let 1 9> 
 him know, that he which convertetb the 
 Sinner from the Errour of his way, Jhall 
 fave a Soul from Death, and Jhall hide a 
 multitude of Sins. St Jude alfo, fpeak- 
 ing of different kinds of Sinners; 
 Some, fays he, have compajjlon^ making a 
 K 3 differ-
 
 *34 4n EXPOSITION 
 
 difference ; and Others fave with Fear, 
 fulling them out of the Fire. And our Sa- 
 viour himfelf, threatning fome very 
 Great Corrupters of his Religion, that he 
 Rev. ii. would caft them into a Bed of Sicknefs, 
 * 1 ' * 3 ' and kill their children with Death 5 yet 
 adds, even concerning thefe Great Sin 
 ners, except they repent of their Deeds. 
 
 I N cafe of thefe Great Sins, the Re* 
 fentance muft indeed be alfo Great and 
 Rev.xi. Exemplary , fo as to give Glory to the Gcd 
 \ Cor. V m f Heaven. It muft be a Repentance not 
 19 to be repented of: A Repentance proceed- 
 ing from a true Senfe of the Evil of Sin, 
 and producing a real and effectual Changs 
 and Reformation of Life. But for the 
 fmaUer Failings, Infirmities^ and Surpri-* 
 zes, incident \Q fine ere and virtuous per* 
 fons in the whole courfe of their Lives ; 
 for the continual Forgivenefs of ^fhefe^ 
 there is moft evidently provifion made 
 through the whole T'enour of the Gofpel, 
 Our Saviour directs us to pray daily for 
 the forgivenefs of Such tfrefpa/es, upon 
 condition pf our being ready to forgive 
 
 our
 
 of the CHURCH-CATECHISM. 135 
 
 our Trefpafles againft each other. And by 
 
 commanding us to forgive one another, 
 
 not only until Seven times, but until fe- Mattxviii. 
 
 uenty times feven ; he plainly declares that 
 
 we may hope for proportionable Compaf- 
 
 fion at the hands of God. 
 
 THE Church of Rome , by their Do- 
 ctrines concerning ConfeJJion and Abfolu- 
 tion, concerning Contrition and fuperftiti- 
 ous Penances, concerning Indulgences and 
 the Power of the Keys ; have greatly con- 
 founded the Doctrine of the Gofpel con- 
 cerning the Forgivenefs of Sins, with 
 corruptions introduced merely by the Va- 
 nity and Ambition of Men. For the 
 Texts upon which they ground their pre- 
 tended Powers, do plainly mean, not to 
 appoint men to fit in God's Seat of Judg- 
 ment, but to authorize them from God 
 to preach and to affure unto men the 
 'Terms or Conditions, upon which alone 
 their Sins mail be forgiven them. Whofe 
 foe'ver Sins ye remit, not according to your 
 own Will and Pleafure, but ivhofe Jbever John x* 
 ' K 4 Sins *?
 
 136 An EXPOSITION 
 
 Sins ye remit by executing your Comifli- 
 on, by publifhing That Gofpel which I 
 have authorifed you from God to preach 
 to the World; they are remitted unto 
 them. 
 
 AMONG P rot eft ants alfo the Errour 
 is no lefs dangerous, if, conf effing their 
 Sins continually to God y as the Roma- 
 nifts do to the Prieft ; they return again 
 to the Pra&ife of them, as having been 
 abfohed in courfe. For all Such confeffi- 
 ons, whether to God or to the Priejl ; 
 are but Mockeries of Religion. With- 
 out real Amendment and Reformation of 
 Manners, there is no fuch thing as For* 
 givenefs of Sin.
 
 ^/^CHURCH-CATECHISM. 137 
 
 ART ic. n. Cfje ftcfuntction of 
 tlje 23ofcp, 
 
 T H AT in general there fhall be ano- 
 ther Life after This, is very flrongly pro- 
 ved from the confideration of the Nature 
 and Faculties of the Soul of man j from 
 all men's natural Conference and unavoid- 
 able Apprehenjion of what is to come ; 
 and from the fenfe we have of our being 
 accountable for our own actions ; compa- 
 red with the neceflary Attributes and 
 Perfections of God the Supreme Go'uer- 
 nour and righteous Judge of the World, 
 and with the exprefs declarations of the 
 Gofpel, whereby Life and Immortality 
 are now clearly brought to Light. I0 
 
 A N D if 'tis certain in general^ that 
 there fhall be a Future Life ; 'tis probable 
 moreover in particular, that the Soul, 
 which in the prefent State God has 
 thought fit to cloath with a Body of Flefh, 
 is in its Nature Such, as can bejl exert its 
 Faculties even in the future State like- 
 wife, when united to a Body fuitable to 
 
 That
 
 138 An EXPOSITION 
 
 That State. And that therefore there 
 will be a RefurreStion of the Body. 
 
 T o the Jews there feems to have been 
 
 given fome Intimation of this Particular, 
 
 in the Hiftory of Enoch and Elijah's ha- 
 
 jobxix. ving been tr (inflated with their Bodies-, in 
 
 Ezek. jfb's Declaration of his Affurance that 
 
 iMo'il' * n his Fbfl ke mould y^ God > in Eze ~ 
 Dan.xii.z. kiel's vifion concerning the Refurredtion 
 
 i 9 . " of the dry Bones ; and in Some Other 
 Hdbtiii. Paffagesof the Prophets. 
 
 BUT by the Gofpel at length is this 
 
 doctrine fo clearly and fully revealed, 
 
 that even upon This Account Chrift may 
 Toh ' bejuftly ftyled T'he Refurretfion and the 
 
 Life. By Him and his Apoftles it is now 
 Joh.v.28, djjtinSily declared, that All that are in the 
 2 9- Graves fiall hear his Voice, andjhall come 
 
 forth - unto the RefurreStion : That the 
 
 Rev xx 
 
 !3. and Death and the Grave {hall deliver up 
 
 i Cor xv. tke Dead that are * n ^ hem : Tllat ^" 
 54. ' corruptible jhall put on Incorruption, and 
 
 This mortal Jhall put on immortality. 
 
 As
 
 of the CHURCH-CATECHISM. 139 
 
 A s to the Manner of the Refurrection, 
 How the Dead are to be raijed up, and ver - 35- 
 with What Body they Jhall come: The Scrip- 
 ture has told us, that it is fown in Cor- ver.42,43, 
 ruption, it is raifed in Incorruption : If is **' 
 fown in Dijfwnour, it is raijed in Glory : 
 It is fown inWeaknefs, it is raifed in Power : 
 It is fown a Natural body, it is raifed a 
 Spiritual body. In a word} Chrifl Jhall ^[u^i. 
 change our vile Body, that it may be 
 fajhioned like unto His glorious Body, ac- 
 cording to the working whereby he is abl$ 
 even tofubdue all things unto him/elf. 
 
 THE Objections againft this Doctrine, 
 drawn from Philofophical Speculations con- 
 cerning the Samenefs of the Parts of the 
 Same Body ; are mere Trifling. Thou , Cor xv 
 Fool: That which thoufow eft, is not quick- 3 6 i 37.3 s - 
 ned except it die. And That which thou 
 foweft, thoujbwejl not That Body that Jhall 
 be, but bare Grain, fuppofe of Wheat or 
 of fome other Grain. But God giveth it a 
 Body, as it has pleafed Him j and to every 
 jSeed, his Own Body. The Body, at leaft 
 9. great Part of it, during the whole courfe 
 
 of
 
 t 4 o An EXPOSITION 
 
 of our Natural Life, is in perpetual 
 Change: Yet the Perfon continues always 
 the Same. At the Refurreftion, every 
 man mall be as really and truly the fame 
 Perfon that died ; as in the morning he 
 that awakes, is the fame Perfon that went 
 to fleep at night. 
 
 ART ic. 12. 2Cnt> tyt life 
 lading. 
 
 THE Refurreffion of the Dead, is in 
 order to \hatjinal Judgment, which mall 
 pafs upon all Mankind as foon as they are 
 raifed. The Effeft of this Judgment, will 
 be the feparating of men according to 
 their Deferts, and appointing them their 
 different Portions in That eternal State, 
 which mail fucceed the Diflblution of this 
 prefent World. Which eternal State, is, 
 in the prefent Article, flyled The Life 
 cverlafting -, from that more excellent Part 
 of it, which is the State of Happinefs for 
 the Righteous. But it includes alfo, by 
 ncceflary Confequence, That State of 
 
 Punifi-
 
 of 'the CHURCH-CATECHISM. 141 
 
 Punijhmtnt or Mifery, into which the 
 Wicked {hall be fent at the Great Day. 
 
 THE Profeffion therefore of This Arti- 
 cle, is in effect the profeffing our Belief, 
 that the Judge of the whole Earth will, 
 at the End of the World, render unto every 
 One according as his Work fhall be. The 
 Devil, who was the Head of Apoftacy ; 
 and his Angels, which followed him in 
 the Great Tranfgreffion ; and all wicked 
 Men, who have willingly been feduced 
 by the Temptations of Unrighteoufnefs ; 
 The impious and profane, the Blafphemer 
 and Idolater, the Unjuft and Fraudulent, 
 the Tyrant and Opprejfor, the unholy and 
 unclean, the Adulterer and Whoremonger \ 
 and every worker of iniquity ; thefe He 
 fhall condemn to everlafling Deflruction 
 from the prefence of the Lord and from 
 the Glory of his Majefty, in the Lake that 
 burneth with Fire unquenchable. But all 
 Virtuous and Good men, z\\juft and right- 
 eous and religious perfons ; who either un- 
 der the Ijjght of Nature, with Enoch and 
 Noah arid Job and the Patriarchs $ or un- 
 der
 
 I 4 2 An EXPOSITION 
 
 der the Law, with Mofes and the antient 
 Prophets; or under the Go/pel, with the 
 Apoftles and Followers of our Lord; have 
 fincerely indeavoured to obey the Com- 
 mandments of God, in the practife of Pie- 
 ty and Devotion, Jujiice and Truth, So- 
 briety and Holinefs ; either from the Be- 
 ginning of their Lives, or from the time 
 of their fincerely repenting and forfaking 
 their Sins ; Thefe he mall reward with 
 Glory unfpeakable, in the Kingdom of 
 Heaven; which is The Life everlaft- 
 ing. 
 
 THE Beginnings of this eternal Happi- 
 nefs or Mifery, may poflibly be in the in- 
 termediate State between Death and Judg- 
 ment. Where the Righteous may be very 
 happy, by a well-grounded and afliired Ex- 
 zTim.iv. pe&ation of That Crown of Righteoufnefs, 
 which the Lord the righteous Judge Jhall 
 give them at That day. And the Wicked 
 may, on the contrary, be greatly mifera- 
 ble, by the Expectation of their irrever-. 
 fible Sentence ; though it be not, before 
 the day of Judgment, actually executed 
 I upon
 
 of the CHURCH-CATECHISM. 143 
 
 upon them. But the complete Eftablifl- 
 ment of That eternal ftate, the Belief 
 whereof is profefTed in This Article, mall 
 not take place till after the Refurretfion. 
 And therefore 'tis placed the very Loft in 
 
 the Creed: / believe- the RefurrecJ- 
 
 ion of the Body^ and the Life everlaft- 
 ing. 
 
 WHAT? the Condition of Wicked men 
 in particular will be in that everlafting 
 State, we are not able diflindtly to under- 
 hand or defcribe. But the Scripture, to 
 warn us againft Sin, reprefents their Pu- 
 nifhment in general under the moft terri- 
 ble expreffions : Calling it an everlafting Matt JXV 
 
 Fire, prepared for the Devil and his An- 41- 
 
 Mark is 
 gels : Where their Worm dieth not, and 44. 
 
 the Fire is not quenched: Where flail be Matt.viii. 
 Weeping^ and gnafiing of Teeth : Where I2< 
 ^j flail drink of the Wine of the Wrath Rev.xiv. 
 of God, which is poured without mixture, I0> u * 
 into the Cup of his indignation ; and flail 
 
 be tormented with fire and brimjlone ; 
 
 And the Smoke of their Torment afcendeth 
 
 up
 
 1 44 An EXPOSITION 
 
 up for ever and ever ; and they have n& 
 Reft, day nor night. Only This we arc 
 allured of, that the Punifhment of o 
 zTheff.i. ver y particular Sinner, even in That ever- 
 9- lofting Dejlruttion, mall be exadly pro- 
 
 portional to the Degree of his Deferts. 
 As is evident both from our Natural 
 Knowledge of the Divine Attributes; 
 Gcn ^uifiall not the Judge of all the Earth do 
 *5- Right ? And alfo from the exprefs Decla- 
 Lufcexii. rations in Scripture, that Some Jhall be 
 47 48. beaten 'with Few Stripes, and Others with 
 Many: That Some kinds of Sinners, 
 fuch as the hypocritical Pharifees, (hall 
 Markxii. receive Greater Damnation: And that 
 Matt s 1 5. ** ftxdl be more tolerable for the land of 
 Sodom and Gomorrha in the day of Judg- 
 ment, than for fome Other Cities. 
 
 IN like manner, What will be in par- 
 ticular the flate of Good men in That 
 heavenly Kingdom, which in this Article 
 of the Creed is by way of eminence call- 
 ed The Life everlajling ; This alfo at pre- 
 fent we are by no means able to defcribe, 
 
 For
 
 cf the C tt U R C H-C AT E C H I S M. 
 
 For Now we know in part, and we prophe- \ Cor. xiii. 
 fy in part ; and we fee, as through a glafs, ^' l2 
 darkly: And it dotb not yet appear, what ijoh.iii. 
 we flail be: For Eye hath not feen t iCor.ii.p; 
 nor Ear heard, neither have entred into 
 the Heart of man, the things which God 
 hath prepared for them that love him. But 
 in general, the Scripture rcprefents this 
 State of Happinefs to us under the high- 
 eft Characters, of Fulnefs of Joy, and ^p^ 1 " 
 P/eaJurcs for evermore, of a Crown of 
 Glory, of a Kingdom that cannot be mo- Heb xii. 
 ved -, of a City which hath Foundations, HCO xi. 
 whofe Builder and Maker is God j of an | pet j 
 Inheritance incorruptible and undefiled, 
 and that fadeth not away: Where net- Nfatt.vi, 
 tber Moth nor Ruft doth corrupt , and zc 
 where Thieves do not break through nor 
 Jleal : Where the Righteous Jhall Jhine M . xiii. 
 forth as the Sun, in the Kingdom of 
 their Father : Where Errour and Sin and 
 Mifery (hall be no more : But the con- 
 verfation of them that fiall be accounted Luke xr. 
 worthy to obtain That world, fhall ^e 3S * 
 with an innumerable Compan^pf An&eh, Heb. xii. 
 L
 
 146 An EXPOSITION 
 
 with the general Afjembly and Church of 
 the Firjt-born whhh are written In Hea- 
 ven, with the Spirits of Juft men made 
 perfeft, with Jefus the Mediatour of the 
 New Covenant, and with GOD the 
 Rev.xxii. Judge of All. And they jhall fee his 
 4> Face, and his Name Jhall be in their Fore- 
 
 Rev.vii. beads. And they fhali be before the 
 is.' 6 ' 1 ?- ffij rone O f Q d y and fhall ferue him day 
 and night in his Temple ; and he that fit- 
 teth on the Throne, flail dwell among 
 - VK them. They ft: a II hunger no more, neither 
 tbirft any more y neither ft all the Sun light 
 Rev.xxi.4. on them, nor any Heat. For God Jhall 
 wipe away all Tears from their Eyes : And 
 there Jhall be no more Death, neither Sor- 
 row nor Crying, neither Jhall there be any 
 more Pain ; for the former things are 
 pajfed away. And yet even in This un- 
 fpeakable Happinefs likewife, as well as 
 in the State of Punijhment for the Wick- 
 ed, there fhall be Degrees in proportion 
 to every man's Work : As has been fhown 
 above, in the latter part of the Explica- 
 tion of the Seventh Article of the Creed. 
 
 PART
 
 of the CHURCH-CATECHISM. 147 
 
 PART III. 
 
 "Decalogue or Ten 
 Commandments. 
 
 N' E X T after the Cttft/, are in natu- 
 ral order placed the Ten Command- 
 ments. For he that cometh to God, muft Heb.xi.6. 
 believe that he Is, and that he is a Re- 
 warder of them that diligently feek him. 
 A man muft firft be perfwaded of the 
 great Truths of Natural and Revealed Re- 
 ligion; and then, in confequence of 
 That Belief, he muft live in Obedience to 
 the Commands of God. 
 
 THE Commands of God, are either 
 Moral in their nature, or merely Ritual 
 and Pojitive Inftitutions. Of the latter 
 kind are the Two Sacraments: Of the 
 former kind are the Ten Commandments 
 delivered by Mofes, and expounded by 
 our Saviour in the Gofpel. 
 
 L 2 Qu.
 
 148 An EXPOSITION 
 
 u. JJou faid tljat pour 
 and 3odmotljer did pjomtfc 
 pou, tljat pou fljonld fteep 
 <ommandment& Cell me 
 manp tljeit Jje 
 
 Anfw. 
 
 Qu. Wtyfy he 
 
 Anfw. Clje fame toljicft <5oti fpafee 
 in tlje ttoenttetf) chapter of <jro&u, 
 faptng, 3 am tge Hotfi tftp <J5otr, 
 tugo b^ottgftt tljee out of t^e land of 
 <egupt, out of t^e ^oufe of 
 
 I N this Preface are contained the Mb- 
 fives to Obedience j drawn from the con- 
 lideration, jirft, of the Authority of Him 
 who gave thefe Commandments, " lam 
 "the Lord thy God: " And, fecondly, of 
 his Goodnefs and Mercy towards his people ; 
 " Who brought thee out of the land of 
 " Egypt, out of the Houfe of Bondage. " 
 -Tis NeceJJary that we obey God's Com- 
 
 mandments,
 
 Of the C H U R C H-C AT E C H I S M. 149 
 
 mandments, becaufe of his Supreme Do- 
 minion and Sovereignty over all : And we 
 have Incouragementtoobey them, becaufe 
 of his great Goodnefi and Companion to- 
 wards thofe that fear him. 
 
 THE Argument here urged, is direded 
 particularly to the Nation of the Jews : 
 Whom God " brought out of the land of 
 " Egypt \ out of the houfe of Bondage. " 
 Bjat the Commandments, as expounded to Us 
 by Chrift y are flill in fubflance the Same ; 
 and the Force likewife of the Motives to 
 Obedience, is ftill always the Same. 
 They are the Commandments of the Lord 
 our God, whofe Kingdom ruleth for ever 
 over All : They are the Commandments 
 of Him who hath delivered us from the 
 Bondage of Sin and Mifery, and who A- 
 lone is able to continue to us That Deli- 
 verance. 
 
 THE Matter of the Commandments, 
 may be diftinguimed under Two Heads: 
 Our Duty towards God, expreffed in the 
 Four firjl ; and our Duty towards our 
 Neighbour, in the Six laft Commandments. 
 L 3 They
 
 150 ^EXPOSITION 
 
 They were originally delivered by God 
 himfelf in Two Tables. One of which 
 our Saviour calls the Firft and Great Com- 
 mandment, which is the Love of God : 
 
 Matt. xxii. And *&* ^ econ ^ ( fe"* 1 ^ e ) " ^ e unto * f * 
 $8, 39. Thou jhalt love tby Neighbour a$ thy 
 
 COMMAND. I. $OU ttjalt 
 
 no otjcr <>ODS but 
 
 FOR the right underflanding of 
 This Comrnandment , 'tis to be ob- 
 ferved, 
 
 ift, T H AT it Suppofes it as a thing 
 known by the Light of Nature and Rea- 
 fon, that there is but One God: -One Eter- 
 nal, Omnip relent, Self-fufficient Being; 
 of infinite Power, Knowledge, Wifdom 
 andGoodnefs; the Maker, Governour, 
 and Judge of the Univerfe ; the Author 
 and God of Nature ; the fame God , 
 who, by his Works of Creation and Pro- 
 vidence, manifeffo himfelf to All Nati- 
 ons j who, under the Old Teftament, re- 
 vealed himfelf in a more particular man- 
 
 ner
 
 c/*/^ CHURCH-CATECHISM. 151 
 
 ner to Adam, to Noah, to the Patriarchs, 
 to Mofes y to the Prophets ; and who, in 
 the New Teftament, is fet forth to us un- 
 der this flill more particular character, 
 that he is 'The God and Father of our * Cor xi. 
 
 3 I 
 
 Lord Jefus Chrift. For this is the pecu- 
 liar additional Revelation of the Gofpel ; 
 that, as there is One God, fo there is 
 One Mediator between God and Men. 5- 
 
 2. THIS Commandment requires us 
 to own and acknowledge This One True 
 God, or to have him for Our God. 
 Which implies, that 'tis our Duty to 
 " Believe in him, " and keep up in our 
 Minds a conftant Senfe of him, as of 
 our Omniprefent Governour and Judge ; 
 to '* Fear him, " upon account of his 
 Power and Juftice; to " Love him, " 
 upon account of his Goodnefs and Bene- 
 ficence j to " Worjhip him, " upon ac- 
 count of his Supreme Dominion and So- 
 vereignty over all ; to " give him 
 Thanks, " for all his Mercies and 
 Benefits ; to " put our whole Truft in 
 him, " upon account of his Veracity 
 L 4 and
 
 152 An EXPOSITION 
 
 and Faithfulnefs; to " call upon him " 
 continually in Prayer, for the Supply of 
 all our Wants; to " honour bis Holy 
 " Name and his Word, " by a conftant 
 Study of his Will revealed in Scripture ; 
 and to " ferve him truly all the days of 
 " our Life, " by a regular and habitual 
 Obedience to all his Commandments. 
 This is the Acknowledgment and Worjhip of 
 the True God, injoined in This Firft Com- 
 mandment as delivered to MoJ'cs : And in 
 Matt. xxii. the Gofpel, the Firft and Great Command* 
 |ob.xvi. ment is declared to be the Worfhip of 
 ir'im^i ^ t ^ ie S ame God^ in the Name and through 
 Epb.iilis' t he Mediation of Jefus Chrift. 
 
 3. THIS Commandment exprefsly 
 forbids the Worjhip of any Other God, 
 either in ftead of or together with the 
 One True God. The Worjhip of any 
 Other Gcd y of any other real or imagi- 
 nary Being, in the place of the One True 
 God\ is direcl: Idolatry ', or the Worjhip 
 of an IdoL And the Worfhip of the 
 True God under any Falfc Reprefentation y/ 
 or through any other Medium of Worfhip, 
 
 than
 
 of the CHURCH-CATECHISM. 153 
 
 than through the One Mediator whom He 
 himfelf has appointed ; is an idolatrous 
 Manner of Worfhip. Which Sin, be- 
 fides the intrinjick Malignity of the thing 
 itfelf, in diminiming the Honour of God, 
 which is the Foundation of Religion ; has 
 moreover, in its effe&s, always led men 
 into endlefs Superftitions, attended natu- 
 rally with the higheft Corruption of Man- 
 ners. For the EJJencc of all Superflition, 
 and the natural conference of all Falfe 
 Worfhip, is the fetting up fome Equiva- 
 lent in the room of real Virtue and Holi- 
 nefs, which is effential in 'True Religion 
 towards GOD. In the Heathen World, 
 This Sin was attended with the vilefl Im- 
 moralities-, as StPWhas at large mown 
 in the^r/? chapter to the Romans : And it 
 was particularly the Caufe of God's root- 
 ing out the feven Nations of Canaan, 
 from before the children of Ifrael. A- 
 mong the Jews, God commanded it to 
 be punifhed with Death ; and when they 
 fell into it nationally, he delivered them 
 up for it into the Babylonijh Captivity. 
 Jn the New T^ejiament likewife, 'tis always 
 
 ranked
 
 d* EXPOSITION 
 
 ranked in the Catalogues of the mod e- 
 normous Sins. And yet Churches which 
 call themfelves Chrijlian, have at diffe- 
 rent Times prefumed to fet up Methods of 
 Werjhip, and Reprefentatiom of God y not 
 Warranted in Scripture ; And have moreo- 
 ver taught men to apply themfelves to 
 Angel^ and to imaginary Saints ; to 
 Souk of men departed, and to the Eleffed 
 Virgin, whom by a profane Ambiguity 
 they affect to ftyle the Mother of God ; 
 and even to Relicks, and to Images of 
 Wood and Stone. All which Pradifes, 
 are a Departing from the One God, and 
 from the One Mediator which He hath 
 Col. 11.19. appointed; or, as St Paul expreffes it, 
 not holding the Head. 
 
 CoMMANDM.
 
 of the CHURCH-CATECHI SM. 
 
 COMMANDM. II. CfjOU 
 
 not make to tf)p felf anp 
 3jma0c, noj tfje lifcenefg of anp 
 tiling tfjat i$ in ^eatoen afeotoe, o? 
 in tfje <artlj beaeatft, oz in tl^e mi- 
 ter under tfje <gatt(j : Cljou fftalt not 
 iboUa Dotan to tljem, noj loozrijip 
 tljem : jpo^ 3 tlje HojD tftp <i5od am 
 a jealous 5oD, and totTit tfie 
 of tfte jpatljetS upon t()e 
 unto tlje tljirD and fonrtlj 
 tion, of t!)em tfjat ^ate me, anti 
 fijotu mercp unto tfjoufands? in them 
 tfjatloue me and heep mp Command^ 
 
 O F the Sin of Idolatry there are Two 
 Sorts: The Worfhip of a Falfe God, 
 forbidden in the Fir/I Commandment ; 
 And the Worfhip of the True God under 
 a Falfe Representation, or through any 
 unlawful Medium, forbidden more par- 
 ticularly in this Second Command- 
 ment. 
 
 THE
 
 156 An 
 
 THE Firft and Great Commandment \ 
 is the Worjhip of the One Vrue God: 
 And the Foundation of That Worfhip, is 
 the framing right and worthy Notions con- 
 cerning him ; Which is what in this Se- 
 cond Commandment we are injoined to pre- 
 ferve. God, is an Omniprefent Spirit ; 
 of infinite Knowledge, Power, and Good- 
 nefs ; the Maker and Lord of the Uni- 
 verfe: And 'tis a great Indignity to his 
 Divine Majefty, to reprejent him under 
 any corporeal Image or Similitude whatfoe- 
 ver. 'Tis an Indignity to imagine that 
 the Creator of Rational Spirits, that He 
 Aasxvii. whofe Offspring we ourfelves are, mould 
 J 9- be like unto Gold or Silver or Stone graven 
 by Art and man's device. Which unwor- 
 thy Notions of God, always withdraw 
 men from true Virtue and Holinefs, into 
 numberlefs Superfthious and Immoral 
 Praftifes. 
 
 THOU malt not make to thy felf " any 
 " Graven Image. " The Greek Writers 
 have fometimes diflinguimed here, be- 
 tween a Graven Image and a Piffure : 
 
 As.
 
 of the CH UR CH-C ATE en ISM* 
 
 As if the Fault of making ufe of an /- 
 mage in religious Wprfhip, could con- 
 fift, not in its being an Image , but in 
 its being Graved rather than Painted. 
 Which is exactly fuch a kind of Diftinct- 
 ion, as Balak made to Balaam, when he 
 faid ; Come, I pray thee, I will bring thee Numb. 
 unto ANOTHER PLACE-, per-*'* 
 adventure it 'will pleafe God , that thou 
 mayfl curfe me them from Thence. Thefe 
 things fhow, how apt men are to deceive 
 themfelves with Diftintf ions' where there 
 is No Difference. The thing forbidden 
 in This Commandment, is not the Parti- 
 cularity of Graving an Image 3 But the 
 Prohibition is General, " Tboit foalt not 
 " make to thy f elf any graven Image 
 NOR " any other " Likenefs. " 
 
 FROM thefe words, " TLou flalt not 
 " MAKE to thyj'elf any graven I- 
 " mage -, " the Jews and many Antient 
 Chrijiians have thought, that the Making 
 .any Images at all, though without any in- 
 tention of wdrlhipping them,' was unlaw- 
 ful. And indeed thefetting up of Images in 
 
 Places
 
 158 An EXPOSITION 
 
 Places of religious Worfiip, though with- 
 out any prefent intention of worfhipping 
 them ; has always been a great and dange- 
 rous Snare. But the Senfe of the Com- 
 mandment plainly is, only to forbid the 
 making of Images as Reprefentations of 
 God, or in any way as Objeffis or Medi- 
 ums of Wormip. " Thoujhalt not make " 
 them, " Thou foalt not bow down to 
 " them: " That is, Thou Jh alt not make 
 them in order to bow down to them. 
 
 MAKE not " the Likenefs of any 
 " thing that is in Heaven above: 
 Worfhip not the Hoft of Heaven, the 
 Sim, Moon and Stars j or any imaginary 
 invifible Powers in them. Neither repre- 
 fent God under the Similitude of any of 
 thefe things. For the Sun is His Sun, 
 and the whole Heavens are the Work of 
 bis Hands. 
 
 NEITHER make to thy felf the 
 Likenefs of any thing that is " in the 
 " Earth beneath, or in the Water under 
 " the Earth: " Wormip no Image of 
 Man, Eeaft, or Fijh : Neither reprefent 
 I God
 
 of tie CHUR CH-CATECHIS M. 
 
 God under any of thefe Similitudes: As 
 did the Egyptians and other Heathen of 
 old, and the Worfhippers of the Golden 
 Calf in the Wildernefs, and Jeroboam 
 who made Ifrael to Jin. 
 
 HAD not the Experience of all Ages 
 mown it, it could hardly have been 
 thought poflible in nature, that men 
 fhould become fo ftupid, as to fall down IM 
 to the Stock of a Tree j or fo unreafona'ble, 1 9- 
 as to imagine that any divine Virtue or 
 invifible Power mould be annexed to an 
 Image of Wood or Sfone, or to the Place 
 where an Image ftands. Yet both Pagans 
 and Jews, and Chrijiians too, have been 
 exceedingly prone to fall into this Vice. 
 The Church of Rome has been fo palpa- 
 bly guilty in this point, that they have 
 been amamed to let this Commandment 
 (land, and have been forced to omit it in 
 many of their Books. And the Excufe 
 they make for their Ufe of Images in reli- 
 gious Worfhip, (that their original In- 
 tention was not that the Images themfehes 
 (hould be worfiipfed,) is as thin as a 
 
 Spider's
 
 160 An EXPOSITION 
 
 Spider's web. For Corruptions of tills 
 kind, ever grow by degrees : And the Com- 
 mandment was given on purpofe to pre- 
 vent their Beginnings. God charged the 
 Deut. iv. jfe-ws, faying, Yefaw no manner of fimili- 
 tude on the day that- the Lord fpake unto 
 you in Horeb j left ye corrupt yourfehes, 
 and make the fimilitude of any Figure. 
 Yet in the Wildernefs they fet up the 
 Golden Calf, as an Image- or Reprefentati- 
 on of the True God. And afterwards 
 they fet up the Calves in Dan and Bethel', 
 ftiil directing their Worfhip, through 
 thofe Reprefentations, to the God of If- 
 rael. Then they proceeded to fet up the 
 Image of Baal, who was a Falfe God, 
 .one of the Idols of the Nations. And at 
 
 2 Kings ^ t ^ ie y went f & r > as even to ma & e their 
 xxiii. jo. children pafs through the Fire to Moloch. 
 In like manner Chrlftiam began to corrupt 
 themfelves, firft, with fetting up Images 
 in their Places of religious Worfhip, 
 merely as Hiftorical Memorials. Then 
 they imagined peculiar Favours, annexed 
 to Prayers offered to God in the Places 
 where fuch particular Images flood. Af- 
 ter
 
 of the CH URCH-CATE CH ISM. 161 
 
 ter this, they began to direct Prayers to 
 the Saints whom the Images reprefented : 
 And, at laft, in the moft ftupid manner, 
 to the Images themfelves*. Towards 
 Saints and Angels they expreffed firft a 
 certain Honour or Reverence; and then, 
 they proceeded to idolize them, directly, as 
 Authoritative Mediators in 'conjunction 
 with Chrift. Towards the Bread and 
 Wine in the Sacrament they ftjowed firft 
 a certain awful Rejpeff, as to the Memori- 
 als of Chrift's Death : Then they pro- 
 ceeded to pay a Veneration to them, as 
 being the real Body and Blood of Chrift : 
 After this, they prefumed to worjhip them, 
 as Chrift's Living Perfon ; and, at laft, 
 abfolutely as Go d Himfelf. 
 
 THE Reafon and Inforcement of the 
 Prohibition of every fpecies of this Sin of 
 Idolatry , follows in the next words : 
 " For /, the Lord thy God y am a jealous 
 " God: " Jealous, not like Earthly 
 Princes, leaft their Authority fhould fuf- 
 fer any Diminution j For our Goodnejs ex- pf. xv i,: 
 tendeth not to Him, nor can our Wicked- 
 M nefs
 
 162 An EXPOSITION 
 
 nefs do Him any Damage. But he is Jea- 
 Ifai.xlii 8 A^ for Owr fakes j leaft, by giving His 
 Honour to Others, and His Praife to gra- 
 ven Images, our Notions mould become 
 Corrupt, our Underflandings darkened, 
 our Wills and Affections biafled and incli- 
 ned to Evil. For all Idolatry (as I before 
 obferved) naturally leads to Other Immo- 
 ralities ; And when men like not to retain 
 God in their Knowledge, they are very apt 
 Rom.i.iS. to bt given over to a reprobate Mind. 
 
 THE Ejfetf of this divine Jealoufy, is 
 exprefled in the following words ; " And 
 " vifit the Sins of the Fathers upon the 
 " children, unto the third and fourth ge- 
 * f neration of them that hate me. " 'Tis 
 a Threaming of lafting Temporal Punifh- 
 ments, a Threatning of National Judg- 
 ment to be inflicted, on account of Natio- 
 nal Sins, upon a People under a particu- 
 lar Covenant, upon a People originally be- 
 Rom.xi. loved for their Fathers fakes : In confe- 
 quence of which National Judgments, 
 their Pofterity muft of neceffity fufer in 
 courfe, as to Many Temporal Regards. 
 
 Yet,
 
 Of tie C H U R C H-C AT E C H I S Jtf. 163 
 
 Yet, to (how that God extends not Pu- 
 nijhment^ properly fpeaking ; (for All Ca- 
 lamities brought upon Mankind by Pro- 
 vidence, have not always the nature of a 
 Punifhment ;) Tofhow, I fay, that God 
 extends not Punijhment^ properly fpeak- 
 ing, beyond the Perfom themfefoes who 
 fin ; he adds exprefsly, " of Them that 
 " Hate me. " Plainly intimating, that if 
 the Pofterity of the Wicked imitate not 
 the Sins of their Fathers, they mall either. 
 be delivered from the threatned Calamity, 
 or it {hall not finally have to Them the na- 
 ture of a Punifhment. And, tofhewhow 
 much more God delights in Bleffing, than 
 in Punifhing; he adds in a yet ftronger ex- 
 preflion, " And Jhew Mercy unto Thou- 
 " fandsy in them that love me and keep my 
 " Commandments. " 
 
 M 2 COMMAND.
 
 164 An EXPOSITION 
 
 COMMAND M. III. CfjOti ffjalt 
 4tot tafce tl)e jftame of tty lojd tfjp 
 <odm twin; fo? t^Ho^d fcrili not 
 Jim guiltlefc?, tjjat taftetft 
 m tjatn, 
 
 AFT E R the Worjhip of the 0;^ True 
 God, which is the Firft Commandment ; 
 and the Worjhip of him in a right and 
 worthy manner , which is the Second Com- 
 mandment : Our w/ Care mufl be, to 
 behave ourfelves with a due Regard to 
 him in the whole Courfe of our Lives and 
 Atfions; as becometh the relation w 
 ftand in to Him y and He to l/i. A con- 
 ftant Senfe of God upon men's Minds, is 
 the Foundation and Support of Religion 5 
 and will mow forth itfelf not only in the 
 more folemn Acl:s of religious Worfhip, 
 but alfo in every part of common Life. 
 The antient Jews, whenever God was 
 mentioned, accuftomed themfelves to 
 add -, whofe Name be blejjed. The Modern 
 Jews have turned This expreffion of aw- 
 ful Reverence, into a Superfluous For- 
 
 bearance
 
 of tie C H U R C H-C AT E C H I S M. J &g 
 
 bearance of ever uttering the Proper 
 Name of God at all. Chriftiam in latter 
 Ages, feem to have fallen into the contra- 
 ry Extreme; indulging themfelves often 
 in loofe, carelefs, and irreverent ways of 
 arguing and difputing concerning the 
 Great Author of our Being. 
 
 THE Phrafe we here render , " In 
 *' vain -, " fignifies, flridly and proper- 
 ly, the fame as Falfely. Hence Idols, be- , c r. viii. 
 caufe in reality they are Nothing in the*' 
 World, nothing of what their foolifh 
 Worfhippers imagine them to be ; there- 
 fore in Scripture they are frequently fly- 
 led Vanities, and Lying Vanities ; Falf- Deut. 
 hoods; Gods, which by nature are 0jo" a h"g. 
 Gods$ having either no Being, or nothing Gai.iv. 8. 
 of That Authority and Power which their 
 Name denotes. And accordingly, to take 
 the Name of God " in 'uain ; " is, in 
 the original and primary ufe of the Phrafe, 
 to allege the Name of God in fupport of 
 fome Faljhood, 
 
 M i, T H s
 
 ,66 An EXPOSITION 
 
 r. T H E Firjt therefore and the High- 
 eft Degree of taking the Name of God in 
 vain, is Perjury. Which is a Sin of the 
 greatefl Malignity ; as fuppoling God ei- 
 ther to have no Being, or at leaf! to have 
 no Regard what Defpite profane men do 
 unto him. None therefore can be delibe- 
 rately guilty of T^bh Sin, but fuch as are 
 totally irreligious, and have caft off all 
 Hope and all Pretenfe to God's Favour. 
 Yet by means of vain and infignificant 
 Diftindtions, or by cuftomary Negligence 
 and Inattention, men have frequently di- 
 minifhed the Sacrednefs of an Oath, who 
 yet at the fame time feemed not to have 
 been Atheifls. 
 
 2. T H E next Breach of This Com- 
 mandment, is rafh Swearing in common 
 converfation. In which Pra<ftife 'tis evi- 
 dent there is continual danger of Perjury 
 through Negligence and Inattention. But 
 if This was not the cafe ; yet f tis notori- 
 ous Profanenefs, Irreverence, and Want 
 of the Fear of God t to be continually in- 
 voking him, carelefsly and wantonly up 
 
 on
 
 of the CH u R c H-C AT E c H i s M. 167 
 
 m 
 
 on every light and trivial provocation of 
 Paffion. And This Sin is the more inex- 
 cufable, becaufe in nature there is no 
 Temptation to it. It arifes wholly and 
 folely from ill Cujlom and Habit ; or from 
 a direct Contempt of Religion ; or perhaps, 
 fometimes, from an Affectation of mowing 
 a fort of Courage in That Contempt. 
 Whereas, in Truth, 'tis not an^ Inftance 
 of Courage^ to defy the Almighty ; but on 
 the contrary a real Mark of Cowardije^ 
 not to dare to mow a juft Regard to him 
 in the Prefence of Profane men. 
 
 NOR is it any juft Excufe, when men 
 Swear by other things, without exprefs 
 mention of the Name of God. For 
 This Cautioufnefs plainly mows, that 'tis 
 in their Power to forbear fwearing at all^ 
 as well as to forbear any particular Forms, 
 of fwearing. And indeed, whatever a 
 man fwears by, it amounts in reality to 
 the Same thing. For, Swearing by Any 
 Creature , is, ultimately and in effect, 
 fwearing by the Name of God t whofe 
 Creature it is ; and who Alone can with 
 M 4 any
 
 168 An EXPOSITION 
 
 any Senfe be conceived to be finally ap- 
 pealed to, for the Truth of the Fad, and 
 Mat.xxiii. for the Sincerity of the Intention. Whoft 
 ** il ' 2 *'jhallfwear by the Altar, fweareth by It, 
 and by all things thereon; And whofo 
 Jhall Jwear by the Temple, fweareth by lt y 
 and by Him that dwelleth therein; And 
 he that foall-fwear by Heaven, fweareth by 
 the Throne of God, and by Him that fit- 
 Matt. v. teth thereon. Wherefore, our Saviour ex- 
 3437. ho,.^ Swearnot at all: Neither by Hea- 
 ven, for it is God's Throne ; nor by the 
 Earth, for it is his Footftool ; neither by 
 yerufalem, for it is the City of the Great 
 King : Neither Jhalt thou fwear by thy 
 Head, becaufe thou canft not make One 
 Hair white or black : But let your commit* 
 ni cation be yea, yea; nay, nay; For ivhat- 
 foever is more than thefe, cometh of Evz'/. 
 Simplicity and Plainnefs of Speech, be- 
 cometh Chriftians, who profefs to be void 
 of Fraud and Deceit ; And whatfoever is 
 inconfiftent with fuch Simplicity, pro- 
 ceedeth from fome evil Root. 
 
 FROM
 
 ef the CHU R CH-CATE CH ISM. 169 
 
 FROM thefe Admonitions of our Lord 
 againft Common Swearing, fome have con- 
 cluded that #// Taking of Oaths, even up- . 
 on the moft Solemn occafions, is forbid- 
 den to Chriftians. But the contrary is 
 evident, from the Reafon of the thing ; 
 and from the Examples in Scripture, of 
 God's Swearing by Himfelf-, of our Savi- Gen xxii. 
 our's replying to the High Prieft, who Heb.vi , 3 . 
 adjured him by the Living God-, of the Mat.xxvi. 
 Angel in the Revelation, fwearing by Him ? ev x tf 
 that livethfor ever and ever ; of St. Paul's 
 afTeveration, God is my Witnefs-, and of R 0m .i. 9 . 
 the Apoftles exprefs declaration, that an 
 
 Oath for confirmation is : an End of Heb.vi 16. 
 
 all Strife. 
 
 3. ANOTHER Breach of This Com- 
 mandment, and very near akin to the fore- 
 mentioned Sin of Swearing in common 
 converfation 5 is That profane Cuflom, 
 of Cur/ing. For if, upon every fudden 
 Tranfport of Paffion, a man curfes his 
 Neighbour, with a real and malitious in- 
 tention of wifhing Evil to befal him; 
 this is irreligioufly making light of the 
 
 Curft
 
 1 7 o An EXPOSITION 
 
 Curfe of God. And if he does it, with- 
 out wifhing any Evil to the perfon he 
 curfes ; then 'tis ufing the Name of God 
 trivially and with Contempt, as of one 
 who regards not, and to whom is owing no 
 Regard. 
 
 4. UNDER this Head of taking the 
 Name of God in vain, are included alfo. 
 all Blafphemous and Reproachful ways 
 of fpeaking concerning God and Reli- 
 gion. 
 
 . BY this Commandment may lite- 
 wife be underftood to be forbidden all 
 rafh Vows-, the matter of which, is ei- 
 ther impoflible, unjuft, or unprofitable. 
 Many Directions and Cautions have been 
 given by Chriftian Writers, upon This 
 Subject. But the plaineft and fafeft Ad- 
 vice, is, that men forbear to make any 
 Vows at all. For they are ufually nothing 
 but Snares. In the whole New Tefta- 
 ment there is no one Precept concerning 
 them, nor Incouragement to the making 
 of them, nor Example of Any at any 
 Ads xriii. time made ; except in Two Pajjages only ; 
 
 j 
 
 and
 
 of the CH URCH-CATECU ISM. 171 
 
 and in Both of thefe, the Perfons who 
 had the Vow upon them, were Jews. 
 
 6. Lafllyj ALL light, irreverent \ and 
 trivial Ufa of the Name of God at all, in 
 common converfation; is prohibited in 
 the Senfe and full Intent of this Com- 
 mandment. The Defign of which is, to 
 preferve upon mens minds a eonffont 
 Senfe of God, as the Obferver and Judge 
 of all their A&ions. Which is the Great 
 Foundation of Religion. 
 
 To This Commandment there is, in 
 very particular words, a Sanffion or Pe- 
 nalty annexed: " For the Lord will not 
 " hold him guiltlefs, that taketh his Name 
 " in vain. " 'Tis a figurative and very 
 expreflive manner of denouncing a more 
 than ordinarily fevere Threatning: The 
 guilty perfon (hall by no means efcape un- 
 punijhed. Thus when Chrift fays, that 
 He who fhall Teach men to break any of 
 His Commandments, fhall be the Leajl in Matt.v.i?. 
 the Kingdom of Heaven ; the Senfe is very 
 emphatical, that fuch a perfon mail leaf 
 cf a.11 men enter into the Kingdom of Hea- 
 ven;
 
 172 An EXPOSITION 
 
 ven; he, of all men, fhall be the Laft 
 that fhall enter ; he, of all men, {hall be 
 the furthefl from ever being admitted 
 There. 
 
 Co MM AN DM. iv. ffiementbtr tljat 
 rf?ou Ucrp ftoln t()t .abbatteDap : 
 ^ijc ap f gait rtjou labour anD Do 
 all tfjat tljon Ijaft to Do : 25nt tlje ,e^ 
 tlje ^abbat of tge 
 3Bn it tljou alt Do 
 no manner of IBojfc, tfrou, anD 
 ^on, anD tljp ^ausgter 
 ferbant, anD tljp lEaiD^ferbant, 
 <Caml, anD tl)c Stranger tftat 
 UJitgin tl)p <5ate^ : jpo? in ft? 
 tfte Ho2D made {?cabcn anD 
 tfie Jvra, anD all tljat in tljtm 10, 
 anD refteD tlje^ebentg ^a 
 tge So?D bleffeD tlje 
 , anD gallotaeD it* 
 
 THE Threejirft Commandments dired: 
 us Whom we are to worfhip, and in 
 what manner : The Fourth Command- 
 ment appoints a particular Time for that 
 
 Purpofe.
 
 r cf tie CHURCH-CATECHISM. 173 
 
 Purpofe. And herein confifls the general 
 Morality of this Commandment. For. if 
 Religion, and the folemn Worfhip of God, 
 be neceflary ; there muft be Time fet a- 
 part for men to be inftru&ed in Religion, 
 and to celebrate God's Worjhip. But more 
 particularly ; the Ends and Reafons of 
 This Commandment are, 
 
 I. T H AT men may contemplate and 
 commemorate the Work of Creation. 
 " For in Jlx days the Lord made Heaven 
 " and Earth, the Sea, and all that in 
 " them is. " By the contemplation of Na- 
 ture, men are led to the Knowledge of 
 the God of Nature. For, the invifible Romlia; 
 things of Him, even his eternal Power and 
 Godhead, are clearly feen from the creation 
 of the world, being underftood by the things 
 that are made. This Knowledge of God's 
 Creation, is the great Prefervative againft 
 Idolatry : When men are allured, that the 
 Sun is His Sun ; and that the Hoft ofHea- M att>v-4s . 
 uen y which ignorant Nations have wor- 
 fliipped, the Moon and Stars and all the 
 Powers vifible and invifibk that are in 
 
 them,
 
 174 ^EXPOSITION 
 
 them, are the Work of his hands, and that 
 Rev.iv.n.yor His Pkafure they Are y and 'were crea- 
 ted. For This Reafon, the Sabbath is 
 Exod xxxi a Perpetual Covenant, a Sign between me 
 l6> ' 7 ' and the children of Ifrael for ever : for in 
 fix days the Lord made Heaven and Earth. 
 And not to the children of Ifrael only, but 
 from the very Beginning of the World, 
 was This a Sign and a Covenant appointed 
 Gen.ii 3 o f Godj and is therefore of a moral na- 
 ture, through all generations. 
 
 A s to the particular Space of c Time, in 
 which this beautiful Fabrick of the world 
 
 Hcb xi 3. was formed out of a Chaos, and made of 
 things which do not appear j 'tis not in it- 
 felf at all material, whether it had been 
 performed in One moment or in Jix days. 
 For the doing of it mjix days is as mira- 
 culous, as in one Moment ; and in One mo- 
 ment as eafy, as in^# days. But for our 
 greater diftinftnefs of Perception, 'tis de- 
 fcribed to have been effe&ed in Jix days-, 
 and poflibly, moreover, as this might be 
 a typical reprefentation of fome Greater 
 
 iPct.iii.8. Periods; feeing One day is with the Lord 
 i as
 
 of the CHURCH-CATECHISM. 175 
 
 as a T'houfand years y and a 'Thoufand yean 
 as One day. And when 'tis faid, God 
 " refted the feventh day ; " the Meaning 
 evidently is not, as if the foregoing Work 
 had been any Labour to the Almighty ; 
 but merely that the Work was then com- 
 plete, and needed no further Addi- 
 tion. 
 
 2. T H E inftitution of the Sabbath was 
 renewed to the children of Ifrael in the 
 Wildernefs, with a particular additional 
 reafon. And remember that thou waft a Deut T 
 Servant in the Land of Egypt ! , and that $ 
 the Lord thy God brought thee out thence^ 
 through a mighty hand and by aftretched 
 out arm ; therefore the Lord thy God com- 
 manded thee to keep the Sabbath-day. This 
 reafon was peculiar to the people of the 
 yews. And upon This account (of com- 
 memorating their deliverance from the 
 Egyptian Bondage) it feems to be, that 
 they had fojtrttf and rigorous a Command 
 to forbear abfolutely every fort of Work ; 
 infomuch that the man who did but ga- 
 ther
 
 , 7 6 j 
 
 Numb. xv ther Sticks upon the Sabbath-day, was 
 3 *' 35 ' commanded to be put to Death. 
 
 3. ANOTHER reafon of this Com- 
 mandment is, that the Poor Labourer, 
 and the Servant, and even the Cattle, 
 
 Exod ma y kave a t * me ^ ^ft' n the feuenth 
 
 xxiii. 12. </jy thoufoalt reft; that thine ox and thine 
 ajs may reft, and the Son of thy handmaid, 
 . and the Stranger may be refrejhed. This 
 reafon likewife, as well as that of .com- 
 memorating the Creation, is of a moral 
 and perpetual nature. And 'tis here par- 
 ticularly remarkable, that God (without 
 
 Matt.* 19 whofe Providence not a fparrow falls to 
 the ground) condefcends to take care even 
 of Beafts and Cattle : To teach men hu- 
 manity, and a merciful Temper j and 
 
 Prov.xii. that a righteous man muft regard even the 
 lc ' life of bis Bf aft. 
 
 Now from thefe Obfervations it will 
 be no difficult matter to determine the 
 Queflion, how far This Commandment 
 continues obligatory upon Chrijiians. The 
 part inftituted to the Jews in the Wilder- 
 nefs, the rigorous, zndjiriff Reft incom- 
 i memoration
 
 of the CHURCH-CATECHISM. 177 
 
 memoration of their deliverance from the 
 Egyptian Bondage, was impofed upon 
 Tihat Nation only j and is therefore by 
 St Paul joined with Meats and Drinks Co' ii. i<5. 
 and New-Moons and Holy days, which 
 were Laws not extending to the Gentile 
 Converts. And for the fame reafon our 
 Lord fays concerning the Sabbath, what 
 could not have been applied to any of the 
 reft of the Commandments ; Therefore Mark.ii. 
 the Son of man is Lord aljb of the Sabbath. 28< 
 But the Moral part, the afcertaining of 
 Time for the Solemn and Publick Worjhip 
 of God, 'who created all things, \hzinftru- 
 ttion of ourfelves and others in the Know- 
 ledge of God and of his Works, and the al- 
 lowing a Time of Reji to Labourers, Ser- 
 vants, and Cattle j is of eternal and un- 
 alterable reafon. And they who by the 
 habitual Pra&ife of Virtue, preferve daily 
 and c ontinually upon their Minds a Senfe 
 of God and Religion, in the whole Courfe 
 of their Lives ; may be truly faid, in the 
 Chriflian fenfe, to keep a perpetual Sab- 
 bath. Upon which account, both the 
 Land of Canaan, wherein the Israelites 
 N were
 
 178 An EXPOSITION 
 
 Lukei. were to ferve God 'Without Fear, in holi- 
 nefs and righteoufnefs before him All the 
 Days of their lives j and the Heavenly Ca- 
 naan^ whereof the earthly was but a Type 
 and a Figure ; are by St Paul figurative- 
 ly reprefented, in a very elegant Allufion, 
 under the notion of an eternal Sabbath 
 
 Hcb iv. 3. or R e ft to the people of God. 
 8,9,11. 
 
 AND even as to the inftituted part ; 
 tho' the Sabbatical commemoration of 
 the deliverance out of the Egyptian Bon- 
 dage, was peculiar to the Jewiflj Nation 
 only ; yet, according to the Appointment 
 and Practife of the Apoftles, there has 
 constantly been obferved among. Chriftiam 
 a folemn weekly commemoration of the 
 Refurreftion of Chrift , our Deliverer 
 from Spiritual Bondage. And This, in 
 Rev.i. ro. the New Teftament, is flyled *fhe Lord's 
 Day. 
 
 THE Manner in which This Day 
 ought to be obferved among Chriflians y is, 
 m attending the Publick Worfhip of 
 God, in hearing the Word, in reading 
 the Scriptures j in inftrucling and affifting 
 
 thofe
 
 of the CHURCH-CATECHISM. 179 
 
 thofe, over whom we have any Influence, 
 in the Knowledge and Practife of their 
 Duty. In a word , 'tis to be fpent in 
 works of NeceJJity, and in works of Cha- 
 nty ; and in whatfoever tends, without 
 Superftition and without Affectation, to 
 the real Honour of God, and to the true 
 Interefl and Promoting of Religion and 
 Virtue in the World. 
 
 THE Extremes to be avoided, are : 
 On the one hand, (and which in the Pre- 
 fent Age is by much the moil ufual and 
 dangerous Extreme,) That Habit of 
 fpending great part of the Lord's day in 
 Gaming^ and in other loofe and debauched 
 Pracliifes ; which has been incouraged by 
 Popery^ and which has to numberlefs per- 
 fons been the corruption of their Princi- 
 ples, and the entire Ruin of their Morals. 
 On the other hand ; an affedted Judaical 
 or Pbarifaical Precifenefs, which ufually 
 proceeds from Hypocrify, or from a want 
 of underftanding rightly the true Nature 
 of Religion. When the Pharifees accufed 
 our Lord for working a charitable and be- 
 neficent Cure upon the Sabbath-day, his 
 N 2 Anfwer
 
 i8o An EXPOSITION 
 
 Joh.v.i7. Anfwer to them was, My Father ivorketh 
 hitherto, and I work. His Meaning is : 
 " Ye have a very wrong Notion of the true 
 " Sabbatical Reft, which God has com- 
 " manded : From his Work of Creation^ 
 " God does indeed Now reft ; but in Acts 
 " of Providence, Prefervation, Govern- 
 " ment, and doing Good to his Creatures, 
 " in Thefe things My Father worketh hi- 
 " therto, and will work for ever - y And in 
 " thefe Inftances, /alfo work, and every 
 " good man works, both on the Sabbath- 
 ** day and continually. " 
 
 COMMANDM. v. I)onotir tfjp 
 tl)tr auD ti)p mother ; tljat tijn 
 map fie long in tge Sand Ujjjtrjj tfte 
 
 THE F{?^r foregoing Commandments 
 are the Firft Table, containing our Duty 
 towards God : The Six following, are the 
 'Second Table, containing our Duty to- 
 wards our Neighbour. 
 ifu:j c-xSiTf^" r> v!W. ^ii?>( '!v 
 
 ^-j in* 5y>,in te ..i j ^iLi^-io7f .10! fjit . 
 
 AND 
 
 4
 
 of the CHURCH-CATECHISM. 181 
 
 AND here 'tis obfervable, that God is 
 pleafed to begin where Nature tffelfdoes; 
 requiring us in the firft place to make juft 
 Returns of Honour and Benevolence to 
 Thofe, by whofe Care and Tendernefs we 
 have been preferved and fupported in the 
 moft helplefs part of our Lives. The Ex- 
 tent of This and the like Precepts, is in- 
 deed much inlarged by the Gofpel; 
 wherein we are commanded to love All 
 Mankind, and to be ready to do good Of- 
 fices even to our Enemies themfelves. But 
 This is evidently to be underftood of That 
 Univerfal Good-Will, which muft of ne- 
 ceffity be exercifed in very different Man- 
 ners and Proportions, according to the dif- 
 ferent Circumftances a?id Relations where- 
 in different Pcrfons do Hand to Us; and al- 
 ters nothing of that particular Honour 
 and Regard, which we are here required 
 to pay in the Jirft place to our Parents 
 and Benefactors. 
 
 N 3 To
 
 182 An EXPOSITION 
 
 T o This Commandment there is an- 
 Eph. vi.z. ftexcd a particular Promife ; that " /% days 
 
 /<?;? in the Land which the Lord 
 " thy God giveth thee. " And St PW 
 takes notice of it accordingly, as thejirft 
 Commandment ( the only one of the Ten ) 
 with Promife. There feems to be in the 
 nature of the thing .itfelf a certain aptnefs 
 of congruity, in annexing the Promife of 
 long Life, to Them that honour the per- 
 fons by whofe Means God hath been 
 pleafed to give us Life, and by whofe 
 Care, he hath preferred us through the 
 moft helplefe part of it. How far and to 
 what degrees this Promife has been fulfilled 
 literally^ it is not eafy for us to judge. 
 But as the Land which the Lord their God 
 gave to the Ifraelites, was certainly a T*ype 
 Hcb.xi.i6. of a better country, that is, an heavenly-, 
 fo the Promife of long life in That Land, 
 is undoubtedly an Emblem of Eternity. 
 The cafe is the fame, as in Other Inftan- 
 ces in Scripture. The Prophecy, that 
 Ifai liv *^ e Foundations of yerufalem mould be 
 11,12. laid with Sapphires, and her Gates of Car- 
 Tobiuiii. / , . rr ' , r - r 
 
 ,6. Qunclt* j is evidently a praefiguration of 
 
 the
 
 of tie CHURCH-CATECHISM. 183 
 
 the heavenly Jerufalem, the City of the Heb.xii. 
 Living God, ( rw rut S'efteA.utf e^souv TTO- Heb.xi.io 
 Aiv) the City which hath THE Founda- 
 tions (defcribed by Stjobn in the Apoca- Rev.xxi. 
 lypfe,} whofe Builder and Maker is God. I9> 
 In like manner, to be 'written in the wri- Ezek. xiii. 
 ting of the Houfe oflfrael, and 'written in Dan.xii.i. 
 the Book ; are Phrafes in the Old Tefta- 
 ment, certainly alluding to that clearer 
 Expreffion in the New Teflament, of be- 
 ing written in the Book of Life. ^_ ev< xx * 
 
 To " honour " our Parents, is, to make 
 them fuitable Returns of Love and Affetti- 
 on ; tQobey, refpeft^ zu&fubmit to them ; not 
 only to the gentle, but even to thefroward; 
 in all things juft, in all things lawful, in all 
 things honejl and of good report : And, 
 when perfons are grown up to years of dif- 
 cretion, ftill in matters of great Concern 
 in life, to confult and be advifed by them, 
 as far as Reafon and Piety and Gratitude 
 fhall require. But the Particular princi- 
 pally intended in this Precept, is, that 
 Children afford their Parents a reafonable 
 Support and Provifion, in the time of Age 
 N 4 and
 
 184 An EXPOSITION 
 
 and Neceflity, The Jews of old, were 
 very faulty in This Particular ; difchar- 
 ging men from all Obligation to relieve 
 their neceflitous Parents, upon their con- 
 tributing a certain Sum to the Service of 
 Matt xv. tne Temple ; and fo making the Command- 
 
 4s 6 - went of God of none effett y through the 
 Markvii. _ ,/. . * f v 
 
 11,12,13. Tradition of Men. 
 
 THE Perfons here commanded to be 
 honoured , " thy Father and thy Mo- 
 " ther % " mufl be underftood to include, 
 not only Parents literally ', but figurative- 
 ly alfo 5 The Fathers of our Country j 
 Magiftrates, Supreme and Subordinate ; 
 Majiers and Miftrejfes in Families j Mi* 
 nifters and Teachers of Religion. To each 
 of thefe there is an Honour and Regard 
 due, proportional to the Nature and De- 
 gree of the Relation. To Magiflrates 
 there is due from Subjects, Obedience ac- 
 cording to the Laws of the Country, in 
 all things not oppofite to the Law of God. 
 To Majiers there is due from Servants, 
 E P h.vi.<. Diligence and Indujiry, Honejly and Fide- 
 t.ii.i8. according to t he 
 
 Advice
 
 *f the CHURCH-CATECHISM. 185 
 
 Advice of the Apoftle ; Only with this 
 difference, that, whereas in the Apoftles 
 days the Servants fpoken of were Slaves 
 under abfolute Lords, Servants Now, be- 
 ing hired by Contract, are to pay fuch 
 Submiffion only, as is appointed by Law 
 or by Agreement. To Minifters and 
 Teachers of Religion, there is due from 
 the People fuch Rejpetf, as to Stewards >Cor.ir. 
 of the Myfteries of God-, A willingnefs to 
 hear and be inflrufted by them, and to 
 obferve and practife whatever they can 
 {how to be the Will of God. Laftly, to- 
 wards all Superiours in every kind and 
 degree, there is due, efpecially from 
 young Perfons, a Decent and Refpettful 
 Behaviour. 
 
 THERE is ftill one thing further to be 
 taken notice of, under this Command- 
 ment : That, as in Nature all Influences 
 and Operations are mutual, fo in all Re- 
 lations there is a Duty reciprocal. 'Tis to 
 be underftood that Parents are by this 
 Commandment required to love, fup- 
 port, inftrucl, and be gentle towards 
 
 their
 
 i86 An EXPOSITION 
 
 their Children. Princes and Magiftrates, 
 to govern according to Law and Reafon ; 
 as having themfelves a Supreme Lord, 
 to whom they muft give account. Ma- 
 Jters, to exaft Service, not rigoroufly, 
 but with Mildnefs, and according to Con- 
 trad: j not as from Slaves, (nor even from 
 Them with Cruelty, ) but as from Servants 
 upon limited and agreed Terms. Gover- 
 nours in the Church, not to afTume Power 
 over the Confciences of men, as being 
 Lords over God's Heritage-, but to be 
 faithful and diligent in Teaching and in 
 iPet.v. 3. Exhortation, as being enfamples to the 
 Flock. 
 
 COMMANDM. vi. Cftou ffjaltbo 
 no JBurfcer. 
 
 THE/T/? Four Commandments, fet 
 forth our Duty towards God ; the Fifth, 
 expreffes the Duty owing to our Superi- 
 ours among Men ; and the/w loft declare 
 our Duty towards All men in general, 
 with regard to the Life, th&Property, the 
 
 Reputation
 
 of the CHURCH-CATECHISM. 
 
 Reputation of our Neighbour, or what- 
 ever elfe may in any way affecl: him. 
 
 THE greateft and moft irreparable 
 Damage one man can do to another, is the 
 taking away his Life; and therefore the 
 Firji of the Commandments under This 
 Head, is, " Thou Jhalt not kill. '.' But 
 becaufe This phrafe has fome Ambiguity 
 in/ it, we choofe therefore to render it 
 more ftridly and properly, " Thou Jhalt 
 " do no Murder. " For there are Many 
 Cafes, wherein the Life of a man may 
 be taken away, without the Sin of Mur- 
 der. 
 
 A MAN may kill his Neighbour by 
 Chance, by fome wholly unforefeen Ac- 
 cident ^ when he had no Defign of hurting 
 him at all. And where there is no De- 
 fign or Intention in the Mind, the Action 
 has in it nothing of Morality or Immora- 
 lity. Yet any degree of Carelefsnefs, is a 
 Fault : And therefore, in the Law of 
 Mofesj God was pleafed to command, 
 that whofoever flew a man by Accident, 
 
 mould
 
 188 An EXPOSITION 
 
 mould be at the Trouble of feeing to a 
 City of Refuge. 
 
 A M A N may be forced to kill Ano- 
 ther, in his own neceflary Self-Defenfe : 
 And then the Sin is, not in the Slayer, 
 but in him that is Jlain. For in all cafes 
 of Force, not he who is compelled to ftrike. 
 the Stroke, but he who is the Caufe of 
 Exod-xxii. the Evil, bears the whole Guilt. If a 
 Thief be found breaking up, and be fmitten 
 that he die ; there Jhallno blood bejhedfor 
 him. For the fame reafon, Enemies may 
 be flain in a juft and neceflary War ; and 
 'tis no Crime, but an Honour, to be fuc- 
 cefsfull in deftroying them. But Wars 
 of mere Ambition, are direct Mur- 
 ders. 
 
 A L s o in times of Peace, the Lives of 
 Malefactors may be juflly taken away, 
 for the Prefervation and Security of the 
 Publick. There is conferred upon the 
 Magiftrate, the Self-Defenfe of the whole 
 Society ; and God himfelf has approved 
 and given this Authority, that he mould 
 Rom.xiii. mt fa ar f fo Swordin vain. 
 
 THESE
 
 cf tie CHURCH-CATECHISM. 189 
 
 THESE are the Cafes, wherein the 
 Lives of men may be taken away without 
 Sin. And for the fake of dijlingmjhing 
 thefe cafes it is, that the words of the 
 Commandment are thus rendred, " T'hou 
 " jhalt do no Murder. " Murder there- 
 fore is the killing of a man, not by mif- 
 fortune, but with defign ; not for our own 
 defenfe and prefervation in neceffity, but 
 out of malice and hatred towards our 
 Neighbour ; not as deftroying a publick 
 Enemy, but one with whom we ought to 
 have lived under the natural Ties of 
 Friendftip and Humanity ', or at leaft of 
 mutual Forgivene/S} not as bringing a 
 Malefactor to Execution for the preferva- 
 tion of the Commonwealth, but as cut- 
 ting off an innocent Member to the Hurt 
 and Lofs of the Publick. 
 
 AND This, of all Crimes, is the moft 
 enormous j becaufe the Damage is moft 
 irreparable. For, what can be given a 
 man in exchange or in recompenje for his 
 Life ? Or what fatisfaction can He make 
 for deftroying the Image of God, who, far Gen.i,* 
 
 from
 
 ipi An EXPOSITION 
 
 Matt.v.36. f r om reftoring Life, cannot make one Hair 
 vi. %]. white or black, or add one cubit unto his 
 feature ? 
 
 B Y the Law of Nature therefore, this 
 Crime was always judged worthy of the 
 Severeft Punimment ; the very Barbari- 
 ans reafoning among themfelves, that a 
 Murderer, whatever Efcapes he may 
 
 Aasxxviiimake, yet Vengeance fuffereth not to 
 
 4> live. 
 
 B Y the Laws of all civilized Nations 
 in the World, it has always been punim- 
 ed capitally ; and fometimes with the 
 moft Cruel kinds of Death. 
 
 B Y the Law of Mofes, God command- 
 ed that No Satisfaction mould be taken for 
 Numb, the Life of a Murderer j but the guilty 
 v ' 31 ' perfon was to be taken even from God's 
 Exod.xxi. -& tar that be might die. From whence, 
 '4- by the way, appears the Extreme Impiety 
 of thofe Superftitious Privileges or Immu- 
 nities of Churches, in Popijh Countries ; 
 whereby Places appointed for the Worjhip 
 
 * </
 
 of the C H U R C H-C AT E C H I S M. 192 
 
 of God, are made Refuges for the vileft of 
 Malefactors. 
 
 'Tis obfervable alfo, that, in order 
 to guard againil this Crime more effedlu- 
 ally, God was pleafed to command (as I 
 before obferved ) in the Law of Mofes^ 
 that whofoever killed a man even by mere 
 Accident only, mould be at the Trouble 
 of fleeing to a City of Refuge, and conti- 
 nuing there //// the Death of the High Numb: 
 Prieft. xxxv ' 32< 
 
 Laftly j W H AT has hitherto been faid 
 concerning the Killing of Another, muft 
 in proportion be underftood like wife con- 
 cerning Self-Murder. For no man has a 
 Right to anticipate the Call of God, or 
 to bereave the Publick of a Member, by 
 deftroying Himfelf. 
 
 THE true Nature and Notion of Mur- 
 der being thus explained ; 'tis to be ob- 
 ferved in the next place, that there may 
 be feveral Degrees of Aggravation in this 
 Crime, and alfo different Degrees of Ap- 
 proach towards it. The Higheft Degree 
 
 and
 
 J9 2 An EXPOSITION 
 
 and deepeft Aggravation of the Crime, is, 
 when 'tis committed with deliberate and 
 contrived Malice. But whether it be 
 committed with a man's own hand, or by 
 the Hand of Another, or by means of 
 Perjury and Subornation of Falfe Witnef- 
 neffes; thefe Circumftances make no dif- 
 ference at all in the Nature, or in the 
 Degree of the Guilt. 
 
 THE next Degree of this Crime is, 
 when 'tis committed, not with praemedita- 
 ted Malice, but in confequence of fome 
 J'udden PaJJion and Quarrel. In which 
 cafe, Humane Laws have indeed frequent- 
 ly made the Penalty eafy. But in Reafon, 
 one man's Life ought not to be expofed 
 to another man's Paffion. And the Law 
 of God) ( which, for the preventing of 
 Carelefsnefs, required that whofoever 
 killed a man even by mere Accident only, 
 fhould be at the Trouble of fleeing to a 
 City of Refuge j) makes no Diftindtion 
 between facrificing the Life of a Friend, 
 to Paffion j and the Life of an Adverfary, 
 to Malice or Refentment. Duels delibe- 
 rately
 
 0/* A CHURCH-CATECHISM. 193 
 
 rately appointed, want, even ^hat little 
 extenuation of fudden PaJ/ion. And no- 
 thing can be more dreadful, than to fee 
 men knowingly and deliberately die in 
 that manner, without any poffibility of 
 Forgivenefs towards each other, or of Re- 
 pentance towards God. 
 
 APPROACHES towards this 
 Crime, are All Great Mifchiefs and Loft- 
 ing Injuries, defignedly done ; which 
 may either haften men's Death, or make 
 their Life uncomfortable. Under which 
 Head may juftly be ranked^ deliberate 
 Frauds, and mifchievous Adulterations, in 
 things proper either for Food or Medicine, 
 or wherein foever the Lives of Men are 
 concerned. 
 
 OUR Saviour adds j Whofoever is An- Matt.v.2*.; 
 gry with his Brother without a caufe, Jhall 
 be in danger of the Judgment > That is, 
 Every degree of unreafonable Anger and 
 Wrathfulnefs, has its proportion of Guilt. 
 And St John tells us ; Whofoever Hateth his g j oh ^ 
 Brother, is a Murderer. His Meaning is ; s- 
 not only that indulged Hatred and Ma- 
 O lice
 
 I 94 An EXPOSITION 
 
 lice extend often from fmall Beginnings 
 to great and unexpected Effects, as in the 
 cafe of Cain ; but alfo that, in the nature 
 of the Thing, a maiitious, hateful, and 
 mtfcbieototi Temper, is altogether unchri- 
 Joh.viii. ftian, and is the Spirit of the D^u/7, who 
 'was a Murderer from the beginning. 
 
 T H E R E are ftill Other ways of incur- 
 ring Guilt in this matter ; which are all 
 of them proportionally criminal, as the 
 Confequences of the Actions are more or 
 lefs obvious and direct to be forefeen. 
 Thus all Debauching either of ourfelves 
 Or others, fo far as it has a natural and 
 proper tendency to lead men into mortal 
 Difeafes or into capital Crimes, is a real 
 Breach of This Commandment. 
 
 Laftly : A s every Prohibition or Nega- 
 five Precept fuppofes, and in its nature in- 
 cludes an Obligation to the contrary Poji- 
 tive Duty ; 'tis always to be understood, 
 that in This Commandment God requires 
 of us Peaceabknefs, Meeknefs, Goodnefs, 
 CharitablenefS) and whatever tends to the 
 
 univerfal
 
 oj the C H u R c H-C AT E c H i SM. 195 
 
 univerfal Welfare and Happinefs of 
 Mankind. 
 
 CoMMANDM. VII. d)0tt 
 
 not commit ftDulterp. 
 
 A s to the Nature and Extent of the 
 Sin here forbidden : Since fome things are 
 better under flood, than explained -, and fome 
 Vices may be taught, even while they are 
 reproved-, and the beft Antidote againft 
 Some Sins, is never to think of them at 
 all -, It were to be wimed, there had never 
 been occafion once to name thefe things 
 among Chriftians', and that the original 
 natural Modefly of Humane nature, and 
 the Simplicity and Purity of the Chrifli- 
 an Profeflion, had been of itfclf a fuffici- 
 ent Reflraint upon men, without needing 
 any particular Arguments of Exhortation. 
 But fince the Cafe is not foj and men 
 frave y in faft, greatly corrupted them- 
 felves ; and have broken through the Re- 
 flraints of Nature, and the Laws of God ; 
 and have by Cuftom taken off much of 
 .the Scandal of fuch Vices, as ought not 
 Oa to
 
 196 An EXPOSITION 
 
 Eph. v-3. to have been once named among Chrifli- 
 ans 5 and, by their ill Example, are per- 
 petually teaching Others to think fome of 
 the ivorft of Vices lefs dishonourable than 
 they really are ; 'Tis therefore abfolutely 
 necefiary to warn young perfons, with as 
 much caution as may be, of the Nature^ 
 the Extent, and Danger of thofc Vices, 
 which it fo highly imports them to a- 
 void. 
 
 THIS Seventh Commandment, " 
 <e jhalt not commit Adultery^ " muft, ac- 
 cording to the Analogy of all the other 
 Commandments, be underflood to prohi- 
 bit, not only Adultery itfelf, which is the 
 Capital Crime in this kind ; but alfo all 
 Other Vices of the Same nature. For fo 
 the Apoftle ranks together All the Sins of 
 19. This kind: Tihe works of the Flejh are 
 manifeft, 'which are tbefe, Adultery ^ Forni- 
 
 Col iii 8 cat i n >*~ - an d> P ut awa y all //% 
 Communication out of your mouth. Fur- 
 ther; Our Saviour, in his explication of 
 This Commandment, does in a particular 
 manner require men to govern even the
 
 of the CHURCH-CATECHISM. 197 
 
 Defires and Inclinations of the Heart. Matt.v.i?, 
 The Meaning of which, is not that Any 
 natural Appetite is in itfelf fmful ; but 
 that Every Intent and Defire of the Mind 
 towards an Unlawful Object, though 
 there be no opportunity of proceeding to 
 Action, is in its proportion and degree, 
 criminal before God. He therefore, who 
 would obferve This Law, as expounded 
 by our Saviour ; muft endeavour to regu- 
 late even his Deftres and Inclinations, by 
 the Rules of Reafon and by the Com- 
 mands of God. For there is no Security 
 againft falling into Sin, but by retraining 
 the Defires that would lead men to it. 
 Chriflianity therefore does in a moft Uriel: 
 and fpecial manner oblige us to all kinds 
 of Sobriety and Mod^fty ; injoyning us to 
 glorify Goo 1 , both in our Body and in our r car.vL 
 Spirit^ which are God's j to abftain from *p et ^ 
 fefhly Lufts, which war again/I the Soul 5 " 
 to know bow topojjefs our Bodies inSantfi- iTh.iv.4: 
 Jlcation and Honour -, to avoid all Indecen- 
 cies of Behaviour, all Drunkennefs and 
 JLxceJjltSi which may prove Incitements 
 er Occafions to other Vices : In a word, 
 
 O3 TO
 
 198 'An EXPOSITION 
 
 Eph. v. 3, to let all Unckannefs not be once named a- 
 mongji us, as becometh Saints , Neither 
 FUthinefs, norfoolijh Talking, nor (immo- 
 deft] jejling, 'which are not convenient 
 but rather giving of Thanks. 
 
 THE Bafenefs and Dijhonourablenefs 
 of the Sins forbidden in This Command- 
 ment, is excellently defcribed by Solomon. 
 
 Prov.vi. Whofo commit teth adultery, lackethUnder-< 
 Jlanding; He that doth it, dejlroyeth hh 
 own Soul : A wound and difionour Jhall he 
 get, and his Reproach Jhall not be 'wiped 
 
 Prov.vii. away. He goeth after theftrange woman, 
 as an ox goeth to thejlaugbter, or as a Fool 
 to the Correction of the Stocks : Till a 
 dart Jlrike through his Liver, as a Bird 
 hajieth to the Snare, and knoweth not that 
 it is for his Life. 
 
 OTHER ill Conferences of This Vice, 
 are j that it propagates SickneJ/es and In- 
 Jirmities, both upon men's f elves and their 
 Pojlerities; that 'tis deftru&ive of humane 
 Society, and of the publick Welfare j 
 that it feparates the neareft Relations j 
 lays the ground of inextricable Confufions, 
 
 and
 
 of *&? CHURCH-CATECHISM. 199 
 
 an-d implacable DiJJenfons, in Families ; 
 and oftentimes occalions publick Contenti- 
 ons, Murders, and Seditions: So that 
 hardly from any other Caufe, have ifliied 
 greater and more tragical Events. 
 
 THERE are always Some loofe and 
 profligate perfbns, who will pretend they 
 cannot difcern the Immorality and heinous 
 nature of the Vices of *fbh kind, as they 
 will confefs they eafily do in Other Inftan- 
 ces of Injuftice and Unrighteoufnefs. But 
 though they are unwilling to perceive 
 wherein the Great Wickednefs of thefe 
 things confifts, when they are guilty 
 'Themfefoes ; yet they always eafily enough 
 fee it, when they themfelves are the per- 
 fons injured-, and they are fufficiently 
 fenfible of Every Difhonour of This 
 kind, done to their own Families, or e- 
 ven to remote Relations. 
 
 SOME even Heathen Nations, have 
 punifhed Adultery with Death: Which 
 plainly Ihows, how contrary it is to the 
 Law of Nature. And in the Law of Mo- 
 fes, God himfelf exprefsly commanded 
 O 4 that
 
 200 "An EXPOSITION 
 
 Lcvit.xx. t hat tbe Adulterer and Adult erefs Jhould 
 furely be put to Death, 
 
 IN the New 'Tejlament, the Apoftles 
 conftantly declare with a particular Em- 
 
 Heb.xiii. phafis, that Whoremongers and Adulterers 
 
 Jpet.ii.p, Godwill judge. That the Lord knoweth 
 how to referve the unjuft unto the day of 
 judgment to be punifhed; But Chiefly them 
 that walk after the Flejh, in the Luft of 
 
 Eph.v.6. Uncleannefs. That, becaufe of Thefe 
 things, cometh the Wrath of God upon the 
 children of Difobedience, or of Unbelief ; 
 that is, even upon the Heathen nations 
 themfelves ; and therefore much more fe- 
 
 Eph.'v. 6. verely upon Chriftians. And let no man y 
 faith St Paul, deceive you with vain 
 words : For this ye know, that no whore- 
 monger^ nor unclean perfon^ hath any inhe- 
 ritance in the Kingdom of Chrift and of 
 God. And he repeats it with great Ear- 
 
 alv. 21, jieftnefs ; Of the which I tell you before, 
 as I have alfo told you in times paji y that 
 they which dofuch things, Jhall not inherit 
 the Kingdom of Qod. And the Author to 
 the Hebrews compares Fornicators to pro- 
 
 fane
 
 of the CHURCH-CATECHISM. 201 
 
 fane Efau, who for one Morfel of Meat Heb. xii. 
 fold his Birthright. 
 
 THE Chriftian Religion lays alfo pecu- 
 liar Obligations upon us to Virtue and 
 Purity, from the confideration of our be- 
 ing an Holy Priejlhood, a chofen Generati- i Pet. 11.5. 
 on, an holy Nation, a peculiar People ; a 9 ' 
 people feparated to the Service of God. 
 That our Body is the Temple of the Holy lCo r.vi. 
 Ghoft, 'which is in us, which we have from 1 9- 
 God; even the Temple of the Living God ; zCor.vi. 
 an habitation of God, through the Spirit. Eph.ti.ix. 
 Under which greater Advantages and 
 clearer Knowledge, we are obliged to 
 walk honeftly, as in the Day ; that is, as Rom. xiii. 
 becomes thofe who injoy the Light of the I3 ' 
 glorious Gofpel of Chrift, the Light of the 4 . 
 Knowledge of the Glory of God. ver - * 
 
 Laftly: UNDER this Commandment, 
 muft be underftood to be contained the 
 whole Duty of Husbands towards their 
 Wives, and Wives towards their Hus- 
 bands, in every Circumftance of Life. 
 Husbands, love your Wives, and be not bit- 
 ter againft them. And the Wives adorn- f p et n 'j-| 9 ' 
 
 ing, 3.4-
 
 202 'An EXPOSITION 
 
 ing y let it be the Ornament of a Meek 
 
 and quiet ' Spirit y which is in the Jight of 
 God of great price. 
 
 COM MANDM. VIII. CljOtt 
 
 not teal 
 
 THE frfl and higheft degree of the 
 Sin forbidden in This Commandment, is 
 that of Robbing by Violence. Which in 
 the judgment of all men, even of the Guil- 
 ty themfelves, is fo capital a Crime, 
 that there needs no Inlargement upon it. 
 
 THE next degree, is Theft or Stealing, 
 not by violence and force -, but by fecrecy 
 and concealment. And This alfo is of 
 fuch univerfal infamy, that I think none 
 who are guilty of it, make any pretenfi- 
 ons to Religion. The only caution here 
 needful to be given, is, that young perfons 
 efpecially take heed of the Beginnings of 
 this Sin, of being tempted to do Wrong 
 in fmaller matters, in things which may 
 feem at firft of no great confequence, not 
 very highly injurious to the perfon wrong- 
 ed.
 
 if the CHURCH-CATECHISM. 203 
 
 ed, nor very fhocking to the Conference of 
 him that does the injuftice. But This is of 
 all others the greateft and moft dangerous 
 Temptation. For few Sinners begin 
 with the very higheft of Crimes. Ufual- 
 ly, being feduced at firft into fmaller 
 Tranfgreflions, they become hardened by 
 degrees ; till at length they run into the 
 greateft and rnoft Capital OfFenfes. 
 
 THE otber Crimes forbidden in this 
 Commandment, are Fraud and Cheating^ 
 of all kinds ; Neglecting to pay juft Debts, 
 or keeping back the Wages due to the 
 Poor for their Labour; Oppreffion, Extor- 
 tion, and making unreafonable Advan- 
 tage of other men's NeceJJities : Deceit 
 and Over-reaching in Trade or Bargains; 
 All Afliftance and Incouragement given to 
 Others, directly or indirectly, to do wrong. 
 All thefe are in reality, and in their pro- 
 portion, only fo many different forts of 
 f heft and Robbery. For, fraudulently to 
 with-hold from another That which is his 
 juft Due, is in effect the very fame thing, 
 as taking from him either by Stealth or 
 
 Violence
 
 204 ^ EXPOSITION 
 
 Violence his prefent proper Poffeflion. 
 And if any of thefe things be done under 
 colour of Law, or in fuch manner as to 
 evade all Humane Laws ; the Crime is 
 not therefore the lefs y but rather really 
 the greater j becaufe to the Sin of /* 
 Jttftict, there is added Another Fault, in 
 perverting the Means by which publick 
 JulHce mould be preferved among Men. 
 Likewife, where any of thefe Offenfes 
 are committed in Breach of *fruft y which 
 is the cafe of Servants and any Others 
 who are intruded with other men's affairs; 
 howfoever the Law may in fuch cafes al- 
 leviate the Punifhment, yet in Conference 
 this is an Aggravation and Increafe of the 
 Guilt, as being a Breach both of ^uftice 
 %n.& Fidelity. Nor is it any diminution of 
 the Crime, when 'tis the Publick that is 
 wronged by any unjuft Act. For though, 
 in This cafe, 'tis not fo obvioufly and im- 
 mediately apparent upon whom the injury 
 falls, as in the cafe of private wrongs ; 
 yet the Uncertainty or the Number 0f the 
 perfons among whom the Damage may 
 chance to be divided, alters not at all the 
 
 nature:
 
 of the CHURCH-CATECHISM. 205 
 
 nature of the Crime itfelf. And though 
 Injuries of This kind, mf mailer inftan- 
 ces, are not perhaps immediately felt and 
 complained of j yet when the Publick 
 comes to be wronged by perfons of large 
 and extenfive Power, then not only the 
 Crime itfelf, but the EJfetfs of it alfo be- 
 come greater and more apparent, than in 
 the cafe of Private Injustice. Laftly ; 
 Againft the full Intent and Meaning of 
 This Commandment, even great Uncha- 
 ritablenefs muft alfo be underftood to be 
 in fome degree an Offenfe : Withhold not Prov y.. 
 Good from them to whom it is Due, ivben 2 7> 
 it is in the Power of thine hand to do 
 it. 
 
 THE Duties, on the contrary, injoyn- 
 cd in this Commandment; are Juftice 
 and Equity, Honefty and Fidelity, T^ruth 
 and Fairnefs, in men's Dealings one with 
 another. For the Practife of which, the 
 beft general Rule that can be given, is 
 That laid down by our Saviour himfelf ; 
 Wbatfoe'ver ye would that menftould do to 
 you, do- ye even fo to Them. For every w . 
 
 man
 
 2 o6 An EXPOSITION 
 
 man well knows what Equity and Fair 
 Dealing is, when he experts it from 0- 
 tberi ; and in the fame Meafure ought 
 He therefore likewife to deal with 
 Them. 
 
 A N D for the fame reafon, that JufHcc 
 and Equity is necefTary to be pra&ifed at 
 all j for the fame reafon, whenever any 
 Failure has been made in the Practife of 
 thefe Duties, "Reflitution ought to be 
 made to the perfons who have been 
 wronged. For Repentance neceflarily 
 iuppoies a Defire that the OfFenfe had ne- 
 ver been committed. And the only pof- 
 iible evidence of the Sincerity of That 
 Defire, is the making of Reftitution, 
 where ever it can be done, in reality and 
 withEffed:. 
 
 AND becaufe whoever fincerely de- 
 fires to avoid Sin y will indeavour alfo to 
 avoid Temptation ; therefore he that would 
 HQt be tempted to defraud Others, muft 
 ttnderftand himfelf to be obliged by This 
 Commandment, to indeavour to get an 
 honeft livelyhood by his Own Labour and 
 
 Indujiry,
 
 of the CHURCH-CATECHISM. 207 
 
 Induftry. Let him that ftole,fteal no more > Eph.iv z8. 
 but rather let him labour, working 'with 
 his hands the thing which is good, that he 
 may have to give to Him that needeth. 
 
 CHAR I ?r alfo (as I before obferv- 
 ed,) being the Means by which Providence 
 has appointed the Poor to be fupported, 
 is a Duty within the Intent of This Com- 
 mandment. But for the Proportions of 
 This, there is no certain Rule, as there is 
 in the matter of ftricT: Juftice ; And there- 
 fore the Meafure hereof mufl be left to e- 
 very man's own Prudence in the Know- 
 ledge of his own Circumftances, without 
 laying Snares or Scruples upon Any. 
 
 THE Obligations incumbent upon us 
 to avoid the Sins, and to praclife the Du- 
 ties, which This Commandment has re- 
 gard to ; are, in the^fry? place, the Reafon 
 and Necejfity of Things. For upon the fe- 
 curing of men's Properties, depends all 
 Humane Society ; and without Juftice y 
 there can be no Commerce. Take away 
 all fenfe of Juftice ; and ftraitways every 
 man's hand will be againft every man, and 
 
 c*fy
 
 208 An EXPOSITION 
 
 every man's hand againjl Him ; nor will 
 mankind any longer be diftinguifhed from 
 the wild Beafts of the Foreft, who devour 
 each other according to their Strength, 
 and have no Title or Property in any 
 thing. In the next place ; fmce God has 
 endued men with Reafon and Confcience 
 and with an unavoidable Senfe of Right, 
 'tis plainly His Will made known by the 
 Light of Nature, that they mould make 
 Ufe of thofe Faculties to the prefervation 
 of Society : So that the Confounders of 
 Property, are Deftroyers of the Order of 
 God's Creation. Laftly, the Revealed 
 Will of God in Scripture, is moft exprefs 
 upon This Head. In the Law of Mofes 5 
 Deut.xvi. Tbaf which is altogether juft, faith he, 
 Levit.xix.yZ^ thou follow. Te Jhall not fteal, nel- 
 11 > '* ther deal falfely : Thou fialt not defraud 
 Prov.xL i. thy neighbour, neither rob him. A falfe 
 Balance is an Abomination to the Lord, but 
 Exod.xxii. a juft Weight is his Delight. If a 'Thief 
 be found breaking up, and be f mitt en that 
 he die ; there Jhall no Blood befhedfor him. 
 And, under the Gofpel; among the Un- 
 righteous, concerning whom it is exprefsly 
 
 declared
 
 of the CHURCH-CATECHISM. 
 
 declared that they Jhall not inherit the 
 Kingdom of God, are by name reckoned 
 Thieves and Covetous and Extorti- 
 oners. 
 
 THE Benefit ariiing from that general 
 T*ruft and Confidence, which would follow 
 upon the Vniverfal Practice of Juftice and 
 Honefty amongft Men, would be incon- 
 ceivably great. It would be a Fulfilling 
 of That Prophecy, that the Wolf Jhall jfai, x i.6. 
 dwell with the Lamb, and the Leopard 
 flail lie down with the Kid, and the Calf 
 and the young Lion and the Fat ling toge- 
 ther, and a little Child Jhall lead them. 
 It would be an anticipation of the Happi- 
 nefs of that new Heaven and new Earth, 
 wherein Right eoufnefs is to dwell for 2p et.iii; 
 ever. ' 3 ' 
 
 CoMMANDM,
 
 210 An EXPOSITION 
 
 CoMMANDM. IX. CfjOU 
 
 not bear falft WitMtit agaittft 
 
 NEXT to the Life and Property of 
 our Neighbour, which are fecured to him 
 by the 6tb, jth, and %tb Command- 
 ments ; there is nothing generally dearer 
 to men, than their Reputation or Good 
 Name. Nay, in fome cafes, it has been 
 accounted more valuable even than Life 
 itfelf. And in many circumftances, to 
 defpoil a man of his good Name, is in a 
 manner the fame thing as robbing him of 
 his Goods 5 Becaufe in matters of Trade 
 and Commerce, and indeed in mofl other 
 ftates of Life, very much depends upon 
 men's characters and reputation. So much 
 reputation, is always fo much Power : 
 And according to men's Credit and E- 
 fleem in the world, fo much proportio- 
 nally is their Influence and the Weight 
 they have in it. For the fame reafons 
 therefore, that we are bound to take care 
 of the Life and Property of our Neigh- 
 l bour 5
 
 ef the CHURCH-CATECHISM. 211 
 
 bour ; for the fame reafons we ought to 
 be very tender like wife of his good Name 
 and Reputation : Always having a Regard 
 to Truth and Charity, and to the Benefit 
 and Advantage of the Publick. 
 
 WHO is here meant by our Neigh- 
 bour, our Saviour has told us in his Para- 
 ble of the Good Samaritan. Where, by 
 declaring Him to be the unfortunate man's 
 Neighbour, who took pity on him and 
 did him real kindnefs ; he mows us that 
 our Neighbours are not thofe only who 
 dwell near us, or with whom we happen 
 to have any particular acquaintance ; but 
 whomfoever among all mankind we have 
 Any dealings with, or whomfoever it hap- 
 pens at any time to be in our power either 
 to injure or do kindnefs to; In a word, 
 whofoever can in any refpect become the 
 better or the worfe, or receive any Hurt 
 or any Benefit, by our Behaviour towards 
 them, 
 
 P 2 THE
 
 iI2 An EXPOSITION 
 
 THE Crime or Injury forbidden in 
 This Commandment, is that of bearing 
 Falfe Wltnefi. The bigbeft and moft e- 
 normous degree of which Wickednefs, is 
 the giving falfe Evidence in any Court of 
 Judicature, either in criminal or other 
 Cafes. 
 
 THE next degree of this Crime is, 
 when, not indeed folemnly before the Ma- 
 giftrate, but in common and private con- 
 verfation, falfe Reports are knowingly 
 fpread concerning any perfon, either out 
 of Malice and Envy towards him, or in 
 Revenge for fome imagined Affront, or 
 for fome private Intereft and Advantage 
 to ourfelves. This Sin is very feverely 
 condemned in Scripture. Our Saviour, 
 when the Pharifees fpread Falfe Accufati- 
 ons againft him, told them that they imi- 
 tated their Father the Devil ; who, when 
 Joh.viii. he fpeaketh a Lie, fpeaketh of his 
 44- Jbr he is a Liar y and the "Father of it. 
 
 BUT*
 
 ef the C H u R c H-C ATECHISM. 213 
 
 BUT there are ftill lower degrees of 
 This Vice ; which as they are lefs fcanda- 
 lous, fo there is more danger of men's fall- 
 ing into them. Such are, the carelefsly 
 fpreading of Accufations, which we do 
 not certainly know whether they be true 
 or falfej Calumny, detraction, flander, 
 evil-fpeaking, back-biting, tale- bearing, 
 ram judgment, and the like. Among 
 things inconfiftent with the profeffion of 
 a Chriflian, the Apoftle always reckons 
 Malicioufnefs, Debate, Malignity, Whi 
 ferings, Back-bitings, Wrath, Strife, Ha- ^ 
 tred, Variance, Emulations, Envying!, 10 - 
 Railings, evil Surmifings, Bitter nefs , An- iTim.vi.' 
 ger, Clamour, and evil Speaking. And Eph.iv.3r. 
 declares, that if any man feem to be reli- Jam. 1.26. 
 gwus, and bridletb not his ^Tongue, but de- 
 ceiveth his own heart -, this man's religion 
 is vain. Our Saviour likewife admo- 
 nifhes us : Judge nof t that ye be not Matt. vii. 
 judged. 
 
 P 3 UNDER
 
 214 Jn EXPOSITION 
 
 UNDER fbfs head, men who profefs 
 eal for God, are very apt to be guilty; 
 when, in matters of \Religion, they de- 
 ftroy Charity, '"by fixing Names of Re- 
 proach upon each other, on account of 
 Differences in Opinion, concerning things 
 not clearly underftood, or concerning Do- 
 l rines of Humane Authority, or concern- 
 ing Rites and Forms and Ceremonies of Hu- 
 mane Inftitution. 
 
 THERE is ftijl a lower degree of this 
 Fault, in bearing witnefs againft our 
 Neighbour, notfalfely, but ncedlefsly and 
 unkindly, in fpreading and declaring with 
 'Truth his real Faults or Infirmities to his 
 difadvantage , when it cannot poffibly 
 ferve any publick good purpofe. This 
 
 Levitxix. was thus forbidden under the Law: I'hou 
 jhalt not go up and down as a ale-bearer 
 among thy people. And perfons of This 
 fort, are thus defcribed by the Apoftle : 
 
 i Tim. v. 7hey learn to be idle, wandring about from 
 houfe to houfe ; and net only idle, but Mat- 
 ters alfo, and bufy Bodies, fpieaking things 
 'which they ought not. 
 
 IN
 
 ef the CH u R c H-C AT E c H i S'M. 215 
 
 Iwfuch cafes indeed, where the pxecu- 
 tion of Publlck Jujtice, or the Benefit 
 and Advantage even of Private good Chri- 
 ftians, clearly requires it; 'tis plainly 
 men's Duty to accufe Criminals, and to 
 bear Teftimony againft them in Righteouf- 
 nefs and Truth. But in Other cafes, 
 Charity requires that we mould not take 
 delight in fpreading even True Reports 
 needlefsly, to men's difadvantage. 
 
 Laflly : S i N c E an ungoverned Tongue 
 is (as St James defcribes it) an inftru- j am> iiit 5> 
 ment of great Mifchief, caufing much 6 - 
 Diforder and Confulion in the world ; 
 and yet difficult to govern, and full of per- 
 petual Temptation ; therefore this Com- 
 mandment, in its full extent, may well 
 be underftood as a Precept tofet a Watch Pf.cxli.3. 
 before our Mouths, and keep the door of our 
 Lips : To take heed to our Ways, that we Pf. xxxix. 
 effend not with our Tongue : Considering, ! ' 
 that in the multitude of words there want- p rov .x, 
 etb not Sin-y but he that reframeth his lips, I 9- 
 is wife. He that will love Life, and fee rPet.iii. 
 good days j let him refrain hh Tongue from lc 
 P 4
 
 *i6 "A EXPOSITION 
 
 Evil, and his Lips that they fpeak no 
 Matt.xii. Guile. For by thy words thou Jhalt bejuf- 
 tified, and by thy words thou (halt be con- 
 demned. 
 
 COMMANDM. x. CSou ffjalt not 
 totoet rtjp $eigpont# oufe ; tgou 
 ftjalt not cotoct tp$etgl)&ou 
 no? I)i0 ^ertoant, no? 61 
 no? I)t0 <)c, no? Iji0 ate, no? 
 rt)in0 tfjat i0 St0. 
 
 THIS Commandment is not fo much 
 the Prohibition of any particular Vice, as 
 a general Fence or Security for the more 
 effectual keeping of all the foregoing 
 Commandments. 'Tis a Prohibition of 
 all unjufl Dejires or Appetites. 
 
 Ou T of the abundance of the Heart ', 
 the M?/ fpeaketh; and from the 
 Strength of Paffions and Appetites, pro- 
 ceeds every kind of evil A5tion$. The 
 keeping therefore of the PaJ/ions and Ap- 
 petites under the Government of Reafon 
 ad true Religion, is laying the Ax to the 
 
 Root
 
 ef the CHURCH-CATECHISM. 217 
 
 Root of the Tree, and flopping the 
 Fountain from which all Temptations 
 flow. 
 
 THE Jews of old, under pretenfe of 
 making Fences to the Law, introduced 
 many Superfluous Pradlifes; fuch as the 
 wajhing of Cups and Pots, brazen vejeh, Markvii. 
 and of Tables, and the like. But thefe 4 * 
 Traditions, in ftead of being Fences and 
 Securities to the Law, fooh came to be 
 obferved as Equivalents inftead of obey- 
 ing the Law ; and fo made the word 0/\er. 13^ 
 God, of none effect. Among Ckriftians, 
 thofe of the Church of Rome have in like 
 manner introduced grievous Super- 
 Jiitions. Under pretenfe of preferving 
 greater Holinefs in the Clergy , they 
 have forbidden lawful Marriage. Under 
 pretenfe of difcouraging Covetoufnefs, they 
 have eftablifhed Orders of profefled Men- 
 dicants or Beggars. Under pretenfe of 
 preventing Worldly-mindednefs, they have 
 fet up numerous Monafteries of perfons 
 idle and ufelefs to Mankind. But none of 
 thefe things have any proper Tendency to 
 
 cure
 
 'An EXPOSITION 
 
 cure the Pajfions. The only real Guard 
 againft breaking God's Laws, is what 
 This Commandment directs ; the Govern- 
 ing of the Paffions and Defires, fo as to 
 cut of (as far as may be) the firft Occafi- 
 ons and Temptations to Sin ; and not the 
 laying upon men fuch needlefs Reftraints> 
 as do on the contrary tend to increafe their 
 Temptations. 
 
 THIS keeping of the PaJJions and Ap- 
 petites under flricl: Government, is evi- 
 dently reafonable and necejfary. Yet be-* 
 caufe mere Dejires aud Inclinations to evil, 
 are not properly Sins but Temptations on- 
 ly, till they either break out into AUtion^ 
 or at leaft influence the Intention of the 
 Will y therefore men are not naturally apt 
 to be fenfible enough, of the Danger and 
 Rom vii. t$fcb* e f f ev ^ Dejires. I bad not known 
 * Luft, except the Law had f aid, tfbou Jhalt 
 
 not co-vef. The danger of indulging Any 
 evil Inclination, is well expreffed by So- 
 Prov. vi. lomqn : Can a man take Fire in his Bofom^ 
 ?7. 28. an( i fa s cioaths not be burnt ? Can one go. 
 upon hot Coals , and his Feet not be burnt? 
 
 So
 
 of tie C H U R C H-C ATECHISM. 3 IQ 
 
 So it is very difficult for men who have 
 Jirong Appetites, to indulge them in Any 
 degree, and yet forbear Jinful Attions. 
 This Commandment therefore, " Thou 
 " foalt not Covef, " is given as a Guard 
 and Security to all the reft; to prevent the 
 Caufes and the Occafions of Sin, 
 
 " THOUftalt not Covet. " That is: 
 Be not eagerly and anxioujly defirous y of 
 what the Providence of God has not 
 thought fit to allot thee : J3e not envious, 
 at what others injoy : Be not dlfcontented 
 with thy own State and Condition in the 
 world. The Particulars therefore here 
 principally forbidden; are, 
 
 i. COrEfOUSNESS. By which 
 word, is to be underftood not (what it 
 moft commonly iignifies) a foolifh Delire 
 of Riches for Riches fake, and a penuri- 
 oufnejs in the life of what we already pof- 
 Jejs of our Own ; but fuch a Defire of in- 
 creafing our Pofleffions, as tempts us at 
 any time to ufe the irregular methods of 
 defrauding or incroaching upon our Neigh- 
 bours, For otherwife to defire any thing 
 
 that
 
 An EXPOSITION 
 
 that belongs to our Neighbour, any thing 
 that is lawful for Him to part with, 
 and that he is willing fo to do ; any thing 
 that we can obtain of him either by free 
 Gift, or fair Pur chafe 5 in this there is 
 nothing blame-worthy. 
 
 2. ANOTHER thing here forbidden, 
 is Envy at what we fee Others injoy. 
 Which as 'tis a Reproaching of the di- 
 ftributions of Providence, and a perpetu- 
 al Temptation to do things that may be in- 
 jurious to the perfons envied; fo 'tis a 
 conitant uneafmefs and punilhment to 
 
 Provxir ^ e ^' 4- found Heart, is the Life of the 
 3. ' Flejh ; but Envy, the Rottennefs of the 
 Bones, 
 
 3. THE lafl Particular forbidden in 
 This Commandment, is Difcontenf with 
 our own State and Condition in the world* 
 In cafes indeed of any extraordinary Cala- 
 mity, 'tis fufficient that men refign them- 
 felves to the Will of God, and fuffer not 
 themfelves to be by Impatience driven in- 
 to Sin. But in all ordinary cafes, Thank- 
 
 fulnefe is plainly our Duty for what we 
 
 have ;
 
 of ike CHURCH-CATECHISM. 
 
 -, and nothing can be more unreafo- 
 nable, than Difcontent for what we have 
 not. All that Any of us injoy, is of 
 God's free and undeferved Bounty. We 
 know not the Deferts of Others, in com- 
 parifon with Ourfehes. We know not the 
 various and wife Dejigns of Providence, 
 in the unequal Distributions of all Tem- 
 porary things. We know not how much 
 better, poflibly, our prefent ftate and con- 
 dition is for us, whatsoever it be - y than 
 any other ftate or condition, which we 
 through ignorance may be apt moil ear- 
 neftly to c ovet. 
 
 THERE is only one thing further to 
 be "obferved upon This Commandment : 
 That 'tis very abfurdly, and without any 
 Shadow of Reafon, that Thofe of the 
 Church of 'Rome have, in many of their 
 Books, divided this Commandment into 
 Two; merely to complete the Number - y 
 after having omitted the Second, which fo 
 plainly reproves their Ihameful Idolatries.
 
 Ml 
 
 An EXPOSITION 
 
 u, Wljzt Doft rtjou cljiefip learn 
 tljtfe CommanDmentg * 
 
 Anfw. 31 learn ttoo 
 
 totoar&g 5o&, and mp 
 
 Qu. ii^gat i ti&p ^utp 
 
 Anfw. 
 
 to ftelittse in gtm, to fear ftfm, to 
 loue Jim tDtt all mp ^eart, tDitlj 
 all mp ll^inD, tDttlj all mp ^oul, 
 anti Uiitft all mp Jtoengtlj : Co 
 Ijim ; Co 0iue &tm 
 : Co put mp tofjole Crutt 
 in gim ; Co call upon fyim Co 
 ijonour tyi$ golp i^ame, and i 
 , an0 to ferfce ftim trulp all 
 of mp life.
 
 6f the CHURCH-CATECHISM. 223 
 
 V:3a6*> ' 
 
 Qu. n^ftat i tljp *utp totoardtf 
 t&P $eigl)bour > 
 
 Anfw. iBp ^utp totoardg mp 
 $eigf)bour i to (cue Ijtm a mn 
 feif, and to do tinto all Mtn a^ 3 
 toould tfjqj fliould do unto me. Co 
 lotoe, ftonour, and fuccout mp jpa^ 
 tfter and l&otfjer, Co fjonour and 
 ofocp tl)t Utng, and all tljat are ptit 
 in ^utftojttp under Jtat Co fub- 
 mit mp felf to all mp <otiernour& 
 Ceacfterje?, Spiritual pafto?^ and 
 l&aftersi Co o^der mp ftlf lottrtp 
 and reutrentlp to all mp 25etter0. 
 Co fturt no bodp ftp I0o2d o^ ^eed. 
 Co be true and ;uft w all mp tDeal^ 
 in0i0f Co bear no iBalice no? Iiatred 
 in mp feeart. Co toep mp ^and^ 
 from picking and Gealing, and mp 
 Congue from euil (jpeaRing Iping and 
 flandcring, Co feeep mp odp in 
 Cemperance, ^obernefe and C^aftitp. 
 jjjot to rouet no^t defireot^er
 
 224 
 
 An EXPOSITION 
 
 but to learn anfc labour 
 trulp to get mp otun Hitnng, and 
 to do inp Dntp in tljat ftate of 
 Hife tmto toftieli it C^all pieafe 
 to call me. 
 
 PART
 
 of the CHURCH-CATECHISM. 225 
 
 PART IV. 
 LORD'J* PRAYER. 
 
 TV/T $ good <CfitlD, hnotu 
 -* v -^ tfjat tfiou art not able to do 
 tljefc tf)in0$ of tljp felf, no? to tnalit 
 in tfte Comman&mmtf of <5od, and 
 to fcrue fnnt tutt^out l|i^ fpectai 
 <jace, tDl^iclj t^ou muft learn at 
 all time.* to call fcu bp dtligmt 
 
 Het me gear tfjerefoje if tftou 
 
 Anfw. <ur jpatfjer, to^tcfi art in 
 ^allotoed be tfjp j^ame. 
 fiin0dom come, Cfjp IBill be 
 done in <artij a0 it 10 in 
 our dailp 
 
 our CrefpaCTe^, as? 
 tue Conine t Jem t Jat trefpaK againd 
 w& Slind lead u^ not into Cempta*
 
 ttftii 23ut ftelttoer tt from 
 
 Amen. 
 
 AFTER the Commandments, there na- 
 turally follows a Direction to /ray for 
 Ajfiftance to perform them. For, all na- 
 tural and zllfpiritual Powers being deri- 
 ved from God, it becomes us at all times 
 and in all things to acknowledge our De- 
 pendence upon him, and to apply to him 
 continually as the Author of whatever 
 Good we injoy or hope for. 'Tis in itfelf 
 a fit and moil reafonable Service, that we 
 who know we receive v&from nim, mould 
 acknowledge that we do fo, by Asking of 
 him. 'Tis a high Privilege, that Sin- 
 ners are permitted to approach the Father 
 of all things, and have Accefs to the 
 Throne of Supreme Glory. 'Tis in the 
 Natural confequence of the Thing itfelf, 
 a Means of promoting the Pradife of Vir~ 
 tue y by putting the Mind habitually into 
 good Temper and Frame. And 'tis more- 
 Over, by the Appointment of God, a Con- 
 
 dition
 
 ^ /& CHURCH-CATECHISM. 227 
 
 dition requffie in order to obtain his Blef- 
 fing upon our Endeavours. 
 
 PRATER, is in itfelf a direct part 
 of our Duty towards God, and of the Obe- 
 dience injoyned in the Firji Commandment. 
 But becaufe 'tis moreover of general influ- 
 ence, and a Means to inable men to per- 
 form more acceptably all the Other parts 
 of their Duty towards him ; therefore the 
 Direction for Prayer, is properly placed 
 in order next after the Commandments. 
 
 As to the 'Time and Manner and C/r- 
 cumftances of Prayer, there cannot be gi- 
 ven any particular Directions, which will 
 exactly fuit the State and Condition of 
 different Perfons, Every one beft under* 
 {lands his own Circumftances : And if 
 his Prayers be not mere Forms, he will na- 
 turally of himfelf adjuft them to the Exi- 
 gencies of his own proper Affairs : And, 
 for exadtnefs or propriety of Exprejfion, 
 to This God has no Regard. The Scrip- 
 ture gives only general exhortations -, That 
 we pray, ( i/?,) with Under jianding y and 
 with Attention of Mind. Prayer without 
 
 Under-
 
 i 
 IC 
 
 228 'An EXPOSITION 
 
 Under/landing, or in an unknown tongue, 
 (of which Folly the Church of Rome is 
 Cor.xiv. ridiculoufly guilty,) is fpeaking into the 
 Air by a Voice 'without Signification: And 
 Ifai.xxix. Prayer without Attention, is drawing near 
 unto God with our Lips, while our Heart 
 is far from him. That we pray (2.) con- 
 iTh.v. \j.ftantly, and without ceafing : The Mean- 
 LU * vih I . i n & f which is, not that men are to 
 ipend their whole Time in Prayers ; which 
 is the Monkifh Superftition ; or that En- 
 thufiafts who pride themfelves in the 
 Length of their Prayers, mail be heard 
 the better for their much Speaking; but 
 that 'tis needful for men, by conjlant and 
 periodical Returns of Prayer, to keep up 
 in their Minds a continual Senfe of God, 
 and of their Dependence upon him. 
 That we pray (3.) with Submiffion always 
 to the Will of God : For we often under- 
 ftand not, what will hurt or profit us: 
 Rom.viii. We know not what we fljould pray for, as 
 ifukexxii we ou S^ f : Ariel' not My Will, faid our 
 41. Saviour himfelf, but Thine be done. 
 That we pray (4.) with fteady Faith to- 
 Jaracs i, 6. wards God, nothing wavering: That is, 
 
 not
 
 of the CHURCH-CATECHISM. 229 
 
 not having a vain enthufiaftical prefump- 
 tion, that we mall certainly obtain what- 
 ever we defire ; but a rational Perfwafion 
 and firm Belief, that God is Able to per- 
 form whatever he wills, and Willing to 
 do for us whatever is really fit and reafo- 
 nable. That we pray (5.) with pure hands 
 and with a clean Hearf, and particularly 
 with a Mind difpofed to Charity and For- 
 givenefs towards our Brethren : For God 
 will be worfhipped by Thofe only, who 
 fincerely defire to obey him. As to wick- 
 ed men, the Scripture exprefsly declares, 
 that even their Prayer foall be Abomina- Prov . 
 tion. And our Saviour particularly admo- xxviii. 9. 
 nifties us, that if we forgive not Men Ma tt.vi. 
 Their Trefpaffes^ neither 'will our Father I 5- 
 forgive Our Trefpaffes. 
 
 CONCERNING the Matter of Pray- 
 er, or the Things to be prayed for ; our 
 Lord himfelf has thought fit to give us 
 particular direction, by leaving a Form of 
 his own compofing; Which therefore 
 ought, without doubt, to be the Rule, 
 
 the
 
 230 An EXPOSITION 
 
 the Ground-work, the Pattern of All 
 Prayer. 
 
 I N which Prayer of our Lord, we are 
 taught in general : 
 
 i. T H AT the Obje5l of Prayer, the 
 Perfon to whom our Prayers are to be di- 
 Eph.iv.6. redled, is God j even the God and Father 
 of all, who is above all, and through all, 
 and in us all. The Foundation of the 
 Duty of Prayer, is laid in the Attributes 
 of This Supreme Author and Governour 
 of the Univerfe; and Every Perfection 
 of his Nature, affords a diflincl: Ground 
 or Reafon for our applying ourfelves in 
 this manner to him. His Omniprefence 
 teaches us, that he is ever Near ; His Om- 
 nifcience, that he always knows our Peti- 
 tions ; His Omnipotence, that he is Able 
 to grant them j His Goodnefs, that he is 
 willing to give us whatever is for our real 
 Benefit and Advantage ; His T^ruth, that 
 he will not fail to perform all his gracious 
 Promifes: And his Mercy, that he will 
 not reject even Sinners when truly peni- 
 tent, but will hear and forgive them upon 
 
 their
 
 ef the CHURCH-CATECHISM. 
 
 their Sincere Humiliation and Amen dme nf. 
 Nor can it here reafonably be objected, 
 that God, by reafon of his Omnifcience, 
 knows already what we want, before we 
 ask for it j and, by reafon of his Good- 
 nefs, will do what is Fit, whether we ask 
 for it or no ; and that therefore, the put- 
 ting up of Prayers to him may feem need- 
 lefs. This (I fay ) is no jufl Objection. 
 For, the Defign of our putting up Petiti- 
 ons to God, is not for His Information, 
 but for a Teflimony of Our Acknowledg- 
 ment of our dependence upon him. We 
 do not ask of God, in order to acquaint 
 Him what things we fland in need of 5 
 but to exprefs the Senfe we ourfehes have, 
 of his being alone able to fupply our Wants, 
 and of his being the Only Author of every 
 good Gift. And though God will indeed 
 always do what is Fif, whether men pray 
 to him or no ; yet This alfo is no reafon 
 at all to neglect his Worfhip. For That 
 very Fitnefs of things, in the prefent 
 Cafe, arifes in great meafure from the 
 Qualification of Perfons : And one princi- 
 pal Qualification, which makes any per- 
 
 fon
 
 232 An EXPOSITION 
 
 fon Fit to receive Bleffings from God, is 
 That difpofition of mind, from whence 
 proceedeth Prayer out of a pure Heart, 
 and with Lips unfeigned : So that, if men 
 refufe to pay him this juft and fmall tri- 
 bute, it will upon 'That very account be- 
 come a thing Jit and reafonable in itfelf, 
 that they {hould fall fhort of the divine 
 BleiTmgs. Nor is it any reafonable Ob- 
 jection againft the Duty of Prayer, that 
 in experience we fee things regularly go on 
 according to the Courfe of Nature : For, 
 in reality, Nature is nothing at all, but a 
 mere empty Word 5 and what we call the 
 Courfe of Nature, is, in truth, the conti- 
 nual operation of the Power of God, add- 
 ing generally with uniformity, but always 
 freely and according to his own good plea- 
 fufe. No reafonable man, inquiring af- 
 ter the Architect of a moft perfect Build- 
 ing, would take it for a fatisfactory An- 
 fwer, to be told that 'twas Natural for the 
 Fabrick to be built in That Form: Yet 
 the cafe is exactly the fame, when men 
 contentedly exclude confideration of God, 
 merely by ftyling His Operations the Ef- 
 
 fectl 
 
 JBOt
 
 of the CHURCH-CATECHISM. 233 
 
 fe&s of Nature. The Supreme Power 
 therefore, and Perfections of God, are 
 jufi and unexceptionable Reafons of Pray- 
 ing to him, To pray to inferiour Beings, 
 to Angels or to departed Saints, (as has 
 long been the Pra&ife of the Church of 
 Rome,) is evidently needlefs j becaufe God, 
 we are fure, is always near, being him- 
 felf every where prefent. 'Tis moreover 
 Prefumption in men, and great Vanity -, 
 an intruding into thofe things which they CoJ ~ lg 
 have notfeen, vainly puft up by tkeirjiejkly 
 mind. For they do not fo much as pre- 
 tend, that praying to Saints and Angels 
 is any where commanded. Nor have they 
 any the leaft reafon to imagine, that An- 
 gels (who are mere miniftring Spirits) 
 have any Authority to regard their Pray- 
 ers ; much lefs departed Saints, whom 
 they do not know to be fo much as mini- 
 ftring Spirits, or that they hear their 
 Prayers at all ; nay, whom they cannot 
 poffibly know, before the day of Judg- 
 ment, whether they be Saints or no. Be- 
 fides: All thefe methods of Will-worjhip, 
 evidently derogate from the Honour of 
 
 Godj
 
 234 ^ n EXPOSITION 
 
 God ; diftra&ing men's devotions j divi- 
 ding That affection and reliance of mind, 
 which ought to be placed upon God a- 
 I6ne ; and always leading to Superftitious 
 Equivalents in the ftead of 'True Virtue^ 
 which alone can render men acceptable 
 in the Eyes of the All-feeing Judge of the 
 World. If it be alleged, that Sinful men 
 cannot of themfelves acceptably approach 
 the Supreme Throne of God ; We have, 
 by Divine Appointment, a fufficient Me- 
 
 tjoh.ii.i. diator and Advocate ivith the Father , Je- 
 fus Chrift the righteous ; who fitteth con- 
 tinually on the right hand of God, as our 
 
 Keb.iv. Great High-Prieft and IntercefTour, to 
 mediate for us, and to offer up our Pray- 
 
 Eph.iu 1 8. ers unto the Father, through him we have 
 accefs unto the Father. And our Lord's 
 
 job xv.i6. own dire&ion, is : Whatfoever ye Jhall ask 
 of the Father in my Name, he will give it 
 you. Prayer therefore is to be directed to 
 God through Chrift. And as praying to 
 falfe Gods, derogates from the Honour of 
 the One True God- t fo praying by or 
 through the interceffion of falfe and ficti- 
 tious Mediators, derogates in like manner 
 
 from
 
 ^/^CHURCH-CATECHISM. 235 
 
 from the Honour of Chrift y the only 
 True Mediator. For as there is One God, Tim.ii. 
 fo there is alfo One Mediator between God ^ 
 and men. And they who hold not this 
 Head, (faith the Apoftle fpeaking of An- 
 gel-worjhippers who joyn Other Mediators 
 with Him whom Alone God has appoint- 
 ed to That Office J beguile themfehes 0/~Col.ii.i8, 
 their Reward. Z 9- 
 
 2. ANOTHER general Obfervation 
 taught us in this Form of our Lord's 
 compoiing, is, that Prayer ought to be 
 plain and perfpicuous, eafy and intelligible. 
 Our Saviour in this Prayer which he re- 
 commended to his Difciples, inferted no- 
 thing difficult and abftrufe j nothing that 
 requires Skill and Learning to underfland ; 
 nothing but what is fitted to the Ufe of 
 perfons of all Capacities, and of all Em- 
 ployments. 
 
 3. 'T i s obfervable, that this Prayer 
 of our Lord is very Jhort- y To mow us 
 that God needs not to be inftrutted, and 
 that he is not to be moved, by multiplicity 
 of Words*. 'Tis the Sincerity and Attenti- 
 on
 
 236 An EXPOSITION 
 
 on of the Heart, that God chiefly re- 
 gards. 
 
 THIS in General. 
 
 IN Particular-, We are to obfervc, 
 that this Prayer begins with a moft pro- 
 per and inftructive Compellation or De- 
 fcription of God. 
 
 <>ur 5fatf)tr, tuifjicg art m &ea^ 
 torn, 
 
 I N which words, we acknowledge 
 him, i/?, to be the Author and Creator 
 \ Cor. viii. of all things ; the Father, of whom are all 
 Eph iv 6 things ; the One God and Father of all, 
 'who is above all and through all and in w 
 all: Upon which account, Angels are in 
 Job Scripture ftyled the Sons of God-, and 
 /as^viJ Men are declared to be bis Of -spring. 
 We acknowledge him further to be the 
 Eph.iii.H. Father of our Lord Jefus Chrift, and 
 through Him, Our Father in a particular 
 manner, as being reconciled to us and re- 
 ceiving us as his Sons byfpirifual Regene- 
 ration and Adoption, according to the 
 
 gracious
 
 of the CHURCH-CATECHISM. 237 
 
 gracious Terms of the Gofpel-covenant. 
 We acknowledge him our Father, with 
 refpect to his Care in preferving, his 
 Goodnefs in affifling, his Authority in cor- 
 recting, his Mercy in forgiving, his Love 
 in providing for our prefent and for our 
 future Happinefs. Alfo by ftyling him, 
 " Our Father, " not My Father, in a 
 Prayer compofed for the Ufe of every par- 
 ticular Chriftian ; our Lord has taught 
 us to look upon Charity and Good Will to- 
 wards our Brethren, as an effential Quali- 
 fication in Prayer to God. 
 
 2. B Y adding the words, " which art 
 " in Heaven ; " we declare our acknow- 
 ledgment of his Supreme Greatnefs and 
 Dominion over all. For, according to 
 the nature of the Jewifh language, to_$* 
 in Heaven, does not fignify limitation of 
 Place, but being High in Power. Thus 
 the Profperity of a City, is exprefled by 
 its being exalted to Heaven -, and the De- Luke x. ' 
 ftruction of it, by its being thruft down to 5 
 Hell. The Omniprefent God, is every 
 where Prefent alike : Behold, the Heaven, , Kings 
 I and *7.
 
 23 8 An EXPOSITION 
 
 and the Heaven of Heavens, cannot con- 
 tain thee. Yet he may be faid to be in 
 Heaven, as manifejling his Prefence There 
 after a peculiar manner by making it the 
 'Throne of his Glory, the place of Atten- 
 dance of Angels, the place of Happinefe 
 Rev. fi. to the Righteous, where they mail fee hh 
 Face, that is, mall have greater Difcove- 
 fies made to them of his Glory and Fa- 
 vour. And in fomewhat of the fame 
 fenfe, he is reprefented in Scripture as 
 dwelling formerly in the 'Temple of Je- 
 rufalem, and Now in Places of Divine 
 Worfiip, and Always in the Hearts of the 
 Righteous. 
 
 PETITION i. ^allOtDtD fee tl)p 
 
 As, in Praflife, the Love of God, 
 
 Matt.xxii. an( * a due Regard to Him, is the Firft 
 
 3 8 and Great Commandment j fo in our Pray- 
 
 ers, our Lord has taught us to ask in the 
 
 Jirft place for thofe things which concern 
 
 the Honour of God and of Religion in ge- 
 
 neral, and then for thofe things which 
 
 i more
 
 Of tie C H U RC H-C AT E C H I S M. 
 
 more immediately and in particular re- 
 late to our own perfonal Wants. Of thofe 
 Petitions which relate to the Honour of 
 God and of Religion in general, the Firfl 
 is; " Hallowed be thy Name. " 
 
 To" hallow, " that is, to make My 
 orfantfify ; fignifies, in the Jewilh lan- 
 guage, to put a difference between things, 
 to feparaU, to Jet apart for religious 
 Purpofes, to exalt, to honour, &c. And 
 therefore its fignification is various, ac- 
 cording to the nature of the ether words 
 with which it is joined. When 'tis appli- 
 ed to God, it fignifies WorJJnpping or Ho- 
 nouring him, as the True God or Real 
 Governour of the Univerfe, and as diftin- 
 guijhed from all Idols or imaginary Pow- 
 ers. When 'tis applied to Men, employed 
 in religious affairs; it fignifies paying a 
 due Refpett to Them, and to their Office : 
 And Their hallowing or fanttifying Them- 
 felves, is their abftaining from things vile 
 and reproachful, from every thing that is 
 faulty and unbecoming their Office, 
 When 'tis applied to Places, Times, or 
 
 Things ;
 
 24 o 'An EXPOSITION 
 
 Things ; as the Sabbath,, the Temple, the 
 Veffeh or Utenjih of the Temple j it figni- 
 fies, keeping them feparate from every 
 common or profane Ufe. 
 
 I N 7*j6 Petition, the phrafe is applied 
 to G<fc/: And therefore it fignifies, honour- 
 ing or glorifying him. Which may alfo 
 be done in different manners, according 
 to the different ufage of This Phrafe, 
 " the Name of God, " which we here 
 pray may be " hallowed. " 
 
 i. THE Name of Go d fignifies fome- 
 times in Scripture God himfelf-, much af- 
 ter the fame manner as, among Men, 
 " His Majejiy, " is a phrafe ufually ex- 
 preffing the Perfon of the Prince. Thus, 
 Pf.Ixir.jo. Praifing the Name of God, is, Praifing 
 Pf. cxvi. God : And, Calling upon the Name of the 
 Lord, is, Calling upon the Lord: And, 
 io. Ble/ed be the Name of God, is, Ble/ed be 
 
 : Ti;:ifr!? Yt>- - TLO'fl t \L^,.^:.oi^i hrr r : 
 ^i.iiO 'iis, j -rao39<jnu Lnu ^'"i"' 
 10 ,'-.stv\i i. *'/ 1 O3 L ^ r> 5 c*j*-. Q*
 
 of the C H U R C H-C AT E C H IS M. 
 
 I N This fenfc of the phrafe ; hallowing 
 the Name of God, will fignify, adoring 
 the True Goo 1 , and adhering to the Wor- 
 Jhip of Him only, in oppofition to Idols. 
 According to which manner of fpeaking, 
 to forget the Name of God, is by the Pf.xliv.ao. 
 Pfalmift put as equivalent to ft retching 
 cut our hands to aftrange God. And, ma- Jofli.xxiii. 
 king mention of the Name of other Gods, ' ' 
 5s, fwerving into Idolatry. And, walk- Micahiv. 
 ing in the Name of the Lord our God, is 
 adhering ftedfaftly to his Worfoip. And, 
 Santfify the Lord God in your Hearts, is i Pet.iii. 
 by St Peter oppofed to being afraid 0/'ye r . I4 . 
 their Terrour, that is, of their Falfe 
 Gods. 
 
 2. T H E Name of God fignifies fome- 
 times his peculiar Attributes, or Perfett- 
 ions, of Power, Wijdmn, Goodnefs, Mer- 
 cy and the like. Thus God proclaimed Exod. 
 
 before Mofes the Name of the Lord, xxxiv.s.6. 
 
 the Lord God, merciful and gracious, 
 long-fujfering, and abundant in Goodnefs 
 find Truth. Again : The Name (that is, pf.xx. i. 
 the Power) of the God of Jacob, defend 
 R thee.
 
 242 An EXPOSITION 
 
 Pf.ix. 10. thee. And: They that know, thy Name 
 (that is, thy Veracity, Goodnefs, Mercy, 
 and other Perfections,) will put their 
 fruft in Thee. 
 
 I N 'This fenfe of the phrafe ; hallowing 
 the Name of God, will fignify, framing 
 right and worthy Notions concerning him, 
 and profeffing upon all occafions our ac- 
 knowledgment of his Divine Perfections ; 
 that (abfolutely fpeaking, and in the com- 
 plete fenfe of the words,) there is None 
 Powerful, None Wife, None Good, but 
 Matt.xix. One, that is God. That He is the Blejfed 
 iTim.vi. and Only Potentate, the King of Kings 
 15 ' and Lord of Lords-, Who only hath im- 
 mortality, dwelling in the Light which no 
 man can approach unto, whom no man hath 
 feen nor can fee-, to whom be Honour and 
 Power 
 
 3 SOMETIMES the Name of God 
 
 fignifies his Authority and Commiffion. 
 
 Thus concerning the Angel whom God 
 
 fent to lead the children of Ifrael ; My 
 
 Exod.xxiii Name, faith he, is in him. Again: lam 
 
 Jokv.43. ome > faith our Saviour, in my Father 's 
 
 x Name $
 
 tf the C H u R c H-C AT E c H i s M. 243 
 
 Name ; that is, with His Commiffion. 
 
 And : By what Name, (that is, by whofc A&iiv.y. 
 
 Authority,) have ye done this ? 
 
 I N *Thh fenfe of the phrafe j hallowing 
 the Name of God, will fignify, paying 
 obedience to his Authority, wherefoever it 
 be found ; obedience to Magiflrates, to 
 Laws, in all things not inconfiflent with 
 Piety j obedience to the infpired Word of 
 God, and to the exhortations of the 
 Preachers of the Gofpel, in all things not 
 repugnant to the Gofpel itfel 
 
 4. SOMETIMES the Name of God 
 fignifies his *frue Religion. Thus, the Nehem i. 
 place that he hath chofen to fet his Name ^ eut xii ^ 
 there ^ is the Seat of T^rue Religion, the 5- * 
 Place where he has appointed to receive 
 the Homage and Worfhip of his Servants. 
 Again : The Name of God, that is, his 
 True Religion, is blafphemed among the Rom.ii, 
 Gentiles, through Tou. 
 
 R z IN
 
 244 An EXPOSITION 
 
 I N This fenfe of the phrafe ; hallow* 
 ing the Name of God, will fignify, conti- 
 nuing in the PracJife of True Religion^ 
 and living fuitably to our Holy Profefli- 
 iTheffiv. on: Walking honeftly toward them that 
 ^Tim.v. are without; Giving no occajion to the ad- 
 H- verfary to fpeak reproachfully : But, let- 
 16. ' ting our Light fo Jhine before men, that 
 they may fee our good Works, and glorify 
 our Father which is in Heaven. 
 
 5. Laftly i THE Name of God is 
 fometimes in Scripture taken literally, 
 to fignify men's making Ufe of the Name 
 of God in converfation, either upon So- 
 lefnn or upon Trifling Occafions. As, in 
 the Third Commandment ; Thou jhalt 
 not take the Name of the Lord thy God in 
 vain. 
 
 A N D in This fenfe of the phrafe ; hal- 
 lowing the Name of God, will fignify, be- 
 ing confcientioufly careful to avoid Perju- 
 ry, common Swearing, Curjing, and all 
 profane, rajh, unprofitable^ irreverent 
 Ufe of the Name of God, upon any oc- 
 cafion whatfoever. As has been at large 
 
 fee
 
 of the CHURCH-CATECHISM. 245 
 
 fet forth, in the expofition of the Third 
 Commandment. 
 
 ACCORDING to all thefe federal 
 fenfes, in which the Name of God may 
 be faid to be hallowed; the full Meaning 
 of This Petition will be, to exprefs our 
 fmcere and hearty Defire, that all the 
 world may come to the Knowledge of the 
 True God; that every Mind may frame 
 juft and worthy Notions of him ; that eve- 
 ry Tongue may blefs and praife him ; that 
 every Creature may adore and obey him. 
 That all Nations, and we ourfelves in parti- 
 cular, may fear his Power, may admire his 
 Wifdom, may love his Goodnefs, may rely 
 upon his Truth^ may have a juft Senfe of 
 his Mercy and CompaJJion; in a word, 
 may embrace the True Religion, and 
 fuitably to it. 
 
 R 3 PETIT,
 
 'An EXPOSITION 
 
 PETIT. 2. Cfjp $tw0&om come, 
 
 GOD is, by Nature, King and abfo- 
 lute Lord of the Univerfe ; and his King- 
 dom, in That fenfe, is always Prefent. 
 'Tis, by NeceJ/ity of nature, from ever- 
 lafting to everlafting j a Kingdom, of ab- 
 folute and irrefiftible Power ; that cannot 
 come at one time more than at ano- 
 ther. 
 
 BUT becaufe the true Greatnefs of e- 
 very Potentate, of every Moral Gover- 
 nour, conftfts chiefly in the Obedience of 
 thofe who are capable of Difobeying ; 
 therefore the Kingdom of God, in the 
 principal and moft eminent fenfe of the 
 phrafe, fignifies his Dominion over Ratio- 
 nal Creatures. 
 
 B Y the entrance of Sin into the World, 
 fbis Moral Kingdom of God began to 
 be oppofed ; (For to his natural Kingdom 
 of abfolute Power, no oppofition can ever 
 poflibly be made at all :) And, as Sin in- 
 cseafed, an oppofite Kingdom was fet up of 
 
 Idolatry
 
 Of tie C H U R C H-C AT E C H I S M. 247 
 
 Idolatry and Wickednefs, which is the 
 Kingdom of Satan, the Kingdom of the 
 Adverfary, the Kingdom of Darknejs, 
 the Kingdom of the Powers adverfe to 
 Virtue and Goodnefs. 
 
 IN order to deftroy thefe Works of the ijoh.iii.8. 
 Devil, that is, all idolatrous and immo- 
 ral Pradtifes whatfoever j not by Force, 
 (which is inconfiftent with the nature of 
 Virtue and Vice}) but by proper Motives 
 and Affiflances to Virtue ; God was pleaf- 
 ed to ftrengthen and inforce the Light of 
 natural Re 'afon, by different Revelations of 
 himfelf, at different times, to the Patri- 
 archs, to Mofes, and the Prophets ; and, 
 at laft, by the Preaching of his own Son , 
 who, in the Go/pel, has made effectual Matt.vi. 
 provifion for reftoring the Kingdom of^' 
 God and His Righteoufnefs among Men. 
 
 FOR this caufe, the eftablijhment of 
 the Go/pet, the Religion ofChrift, the O- 
 bedience of Faith, that is, the Prevalency 
 of Virtue and Righteoufnefs founded upon 
 the Belief of the Gojpel ; is in Scripture 
 perpetually ftiled, " The Kingdom of Matt.vi; 
 R 4
 
 248 An EXPOSITION 
 
 " God:" That Kingdom of God, which 
 i.43-our Saviour commands us to feek in the 
 Firft place, and threatens that the out- 
 ward Advantages of it Jhall he taken from 
 Them who intrinfically and really bring 
 not forth the Fruits thereof: That King- 
 dom of God, which, we are told, is 
 Lukexvii. Within us; and that it confifts not in 
 Rom.xiv. Meat and Drink, that is, not in external 
 J 7- Forms and Ceremonies, but in real Right- 
 eoufnefs and in the Joy confequent there- 
 upon. 
 
 A'ND becaufe this prefent imperfect 
 ftate here upon Earth, is at beji only in 
 i Cor. xv. order to a more perfeSt one to come ; when 
 24, z$> 26. Go d ma u ^ve put down All Rule and all 
 Authority and Power, and All Enemies 
 Jhall be dejiroyed, and his Saints Jhall 
 Rev. xxif. reign for ever and ever : Therefore to 
 Thztperfetf State it is, that " the King- 
 " dom of God " muft always be under- 
 flood to have reference, even when 'tis 
 exprefsly fpoken of the State of the Gof- 
 pel now prefent ; The one being the Begin- 
 ning, the other the End and Completion, 
 
 of
 
 cf tie C H U R C H-C AT E C H I SM. 
 
 of one and the fame State : And 'tis That 
 Heavenly State, which ultimately and 
 properly is always meant by " T?he King- 
 " dom of God: " That Happy State, 
 wherein the Righteous ft> all Jhine forth as Matt.xiiL 
 the Sun, in the Kingdom of their Father : 43 ' 
 Into which there Jhall in no 'wife enter a- 
 ny thing that dejiletb, neither wkatfoever *? 
 'worketh abomination, or maketh a Lie. 
 
 THERE are therefore *fhree fenfes, 
 in which this phrafe, the Kingdom of 
 God, may be taken. And thefe feveral 
 fenfes muft carefully be distinguished, in 
 order to understand rightly the Mean- 
 ing of the Petition, " Thy Kingdom 
 " come. " 
 
 i. IN the Fir ft place, there is God's 
 Kingdom of Nature, or his abfolute and 
 necejjary Sovereignty or Dominion over all 
 things. And in tfhh fenfe (as I before ob- 
 ferved) we cannot at all pray that his 
 Kingdom may came-, becaufe it is at all 
 times aftually, at all times nece/arily and 
 equally Prefent. 
 
 2, THERE
 
 250 An EXPOSITION 
 
 2. THERE is his Kingdom of Grace, 
 or his Moral Dominion over the Wills and 
 Actions of Free Agents; by the Influences 
 of Reafon, by the Authority of his Com- 
 mands y and by the Motives of "Rewards 
 and Punijhments propofed. And This is 
 what is principally meant in This Petiti- 
 on. We pray that the Gofpel of Chrift, 
 the T^rue Religion and Worfhip of God, 
 may prevail and fpread over the whole 
 
 Ifai.xi.9. Earth, as the Waters cover the Sea : And 
 that all the Kingdoms of this world, may 
 
 Rt--.si.i5. become the Kingdoms of our Lord \ and of 
 his Chriji j that is, not by conqueft and 
 violence, but by perfwafion and force of 
 
 iCor.ii.4- Truth, by the power and demonftration 
 of the Spirit. And that all who embrace 
 
 Coliii.i5.and profefs the Truth, may let the peace 
 of God Rule in their Hearts, by living as 
 'worthy Subjects of his Kingdom. For 'tis 
 in the Subjection of Mind and Will to 
 him ; in the regulating of our Atfions> 
 Paffions, Appetites and Affections, ac- 
 cording to his Laws ; that This Kingdom 
 cfGod principally confiils. 
 
 3. THERE
 
 a/" j& CHURCH-CATECHISM 
 
 3. THERE is his future Kingdom of 
 Glory. And tfhis alfo is intended in This 
 Petition. We pray, that Chrift may 
 come in his Kingdom ; and that We may Matt.xvi. 
 be preferred unto this his heavenly King- R ev .xxii. 
 dom, being delivered from every evil^ iy . 
 Work. Living foberly, right eoujly, and 8. 
 godly , in this prefent 'world ; Look- t ' U 
 ing for that bleffed Hope , and the glo- 
 rious appearing of the Great God, and 
 our Saviour Jefus Chrift. Or, as StPe- aPetiii. 
 ter expreffes it, looking for and Hajt- lz ' 1 *' 
 ing unto the Coming of the day of God, 
 wherein we y according to his Pro- 
 wife, look for new Heavens and a new 
 Earth, wherein dwelleth Right eouf* 
 nefs. 
 
 PETIT,
 
 2 52 An EXPOSITION 
 
 PETIT. 3. Cfttl Will fce &OttC 
 
 in <artlr, a it i in Beaten, 
 
 Now here 'tis obvious to ask ; Is it 
 poffible his Will fhould not be done? 
 Can any thing rejtft His Will ? 
 
 To This QuefHon, the Anfwer is; 
 that, by his mighty Power, God can in- 
 deedy#^/zft? all things unto himfelf. For 
 the univerfal Syftem of Nature, depends 
 upon his Pleafure; and there is No Pow- 
 er, but of Him. But 'tis his Will and 
 Pleafure, that Intelligent and Moral A- 
 gents fhould not obey His Will, but by 
 their Own. 'Tis in confequence of this 
 Free Choice, that they are at all Moral 
 Agents; accountable for what they do; 
 worthy of blame or commendation ; ca- 
 pable either of Punimment or Reward. 
 He Jkows them what is Good and Evil ; 
 he commands them to purfue the one, and 
 to avoid the other ; he gives them Power, 
 and lays before them theftrongeft Motives 
 to incourage them fo to do ; but without 
 Comfuljion. This Tryal, this Probation^ 
 
 he
 
 Of the C H U R C H-C AT E C H I S M. 253 
 
 he puts upon them : And 'tis the Perfect- 
 ion of their Nature, and the higheft Im- 
 provement of their Virtue, to choofe to o- 
 bey him cheerfully and readily. Inani- 
 mate Matter, is fubjedl to the Power of 
 God : But Rational Beings only, are fub- 
 je6t to his Laws. 
 
 THE more excellent the Nature, and 
 the more improved the Virtue of any rati- 
 onal Creature is ; the more does it delight 
 in imitating the Nature, and in obeying 
 the Will of God, who is Perfe&ion and 
 Goodnefs itfelf. Angels in Heaven, 
 thofe Servants of his, that do his pleajure -, Pf.cin. 21 , 
 are the greateft Example of This kind. 
 And therefore in This Petition our 
 Lord has taught us to pray, that we 
 may be able to imitate Them-, to imi- 
 tate tfbeir conftant and ready Obedience, Lukexx, 
 in order to be made like them in their 3 6 - 
 Happinefs. 
 
 THE
 
 An EXPOSITION 
 
 THE Meaning is ; not that the O- 
 bedience of frail and mortal Men can be 
 perfect 'in degree, like that of Angels*, 
 jam.iii.2. For, in many things we of end all; and 
 i Kings there is no man, that fmneth not -, and, if 
 i Job. i. 8. we fay that we have no Sin, we deceive 
 ourfeheSj and the Truth is not in us : But 
 we are to pray, and to indeavour, that 
 Our Obedience may b e complete in pro- 
 portion to Our nature and abilities, as 
 That of Angels is in proportion to 
 Theirs. We muft continually indea- 
 vour, to obey univerfally all the 
 Commands of God, to avoid all known 
 Sin, and to amend whatever we at any 
 time find amifs in ourfelves. And in 
 thefe Endeavours, whofoever are really 
 Lukei 6 J* ncere > tne Scripture, according to the 
 gracious Terms of the Gofpel-Covenant, 
 declares that, notwithftanding numerous 
 Infirmities, ftill they are righteous before 
 God> walking in all the Commandments 
 and Ordinances of the Lord blame- 
 
 THB
 
 ef the CHURCH-CATECHISM. 
 
 THE words of this Petition, " thy 
 |C Will be done in Earth, as it is in Hea- 
 " ven i " may likewife be underftood in 
 another fenfe, as zprofejjion of our Sub- Lukcxifi, 
 miffion to the Will of God in all things: 42 ' 
 Not my Will, but thine be done. But the 
 True and principal fenfe of them, is ac- 
 cording to the foregoing Explication. 
 
 PE T i T. 4. <5itje u0 tJ)i fcap our 
 
 A F T E R the Petitions for things which 
 more directly and univerfally relate to the 
 Glory of God; our Lord teaches us to pro- 
 ceed in the next place, to pray for fuch 
 things as may in particular fupply our own 
 more immediate Wants. Not that God 
 needs to be informed what things we want ; 
 For he kncwcth what things we ha've need Matt vi 
 cf y before we ask him : But it becomes us 
 to exprefs continually the Senfe we have y 
 of our Dependence upon him for every 
 thing we injoy or hope for. 
 
 OUR
 
 256 An EXPOSITION 
 
 OUR Wants which relate more parti- 
 cularly to the Body, are exprefied in the 
 prefent Petition : Thofe which relate to 
 the Soul, in \h& following ones. 
 
 BY this Petition, " Give us this day 
 " our daily Bread, . " we are taught in 
 
 general ; 
 
 i. To acknowledge That vniverfal 
 Providence, by which all things are direct- 
 ed. As God gave Being to all things, : fo 
 he preferves all things by Provifions and 
 and Supplies fuitable to their feveral na- 
 Attsxiv. tures. 'Tis He, that giveth us Rain from 
 17 ' heaven, and fruitful Seafons, filing our 
 Matt v. Hearts 'with food and gladnefs : Making 
 4S> his Sun to rife on the evil and on the good, 
 and fending Rain on the juft and on the 
 pf cxlvii. unjuft. 'Tis He, who maketh the Grafs to 
 8 9- grow upon the Mountains, and Herb for 
 the Vfe of Men : Who giveth Fodder unto 
 the Cattle, and feedeth the young Ravens 
 that call upon him : Nay, who clothes e- 
 ven the Lillies of the Field in fuch a 
 Matt v .j manner, that even Solomon in all hisglo- 
 18,29,30. r y^ ^0; nof ara y e( i Ufa one of thefe. Na-
 
 &f the CHURCH-CATECHISM. 257 
 
 ture, which vain men are apt to talk of in 
 thefe matters, is nothing but an empty 
 word: And inanimate J'econd Caufes, are 
 nothing but mere Inftruments in the hand 
 of God* Our own Labour indeed, is 
 generally nece/ary>, Becaufe God hath 
 been pleafed fo to appoint, that the Earth 
 Jhall not ufually bring forth without La* 
 bour. But when we have done all we can, 
 the Effetf of our Labour will ftill depend 
 wholly upon His Blefiing. For He can 
 at any time deftroy with Famine, and 
 make a fruitful land barren^ for the wick* p c vii. 34; 
 ednefs of them that dwell therein He can 
 make the Heaven that is over our Head> 
 
 to be Brafs; and the Earth that is under xxviii * 
 us> Iron. He can fcorch with Drought, or 
 drown with Waters, or blaft with peftilen* 
 tial Winds : Or, even without with-hold~ 
 ing any of the Blejpngs them) elves of Na- 
 ture, he can at any time withdraw the 
 whole Effetl and Fruit, the whole Bern- 
 ft and Injoyment of them. For, man Q eut 
 doth not live by Bread only y but by every 3 
 word that froceedeth out of the Mouth 
 8
 
 25 g ^EXPOSITION 
 
 Pf.xxxix. of the Lord. And, when he with Rebukes 
 doth chaften man jor Sin, he maketh his 
 Beauty to confume away y like as it were a 
 Moth fretting a garment. 
 
 2. BY This Petition we are taught the 
 Lawfulnefs of dejiring temporal BleJ/ings. 
 Religion is fo far from depriving us of all 
 'Temporal Good things, that our Lord him- 
 felf here exprefsly directs us to pray for 
 them. Only our Delires after tfhefe things, 
 mufl always be in a due Subordination to 
 thofe of greater Importance. We mufl 
 
 Matt. vi. firft feek the Kingdom of God y and His. 
 Righteoufnefs ; and then we may lawfully 
 den* re, to have Thefe things alfo added un- 
 to us : For fo has Our Saviour taught us 
 to expert that they fball be, even in the 
 very fame fentence wherein he com- 
 
 ver. 34. mands us to take no Thought for the mor- 
 row. 
 
 b. iivHy/ r'j %l\kVJLJLwb feftSt'L f! ' 
 
 THIS in general. In particular, we 
 may obferve, 
 
 I.. THAT 

 
 ;>. 
 plalnefl 
 
 of the GkiTRCH-CATECHisM. 259 
 
 I. THAT by the word, " Bread, " 
 our Saviour here means, all the NecejJ'a- 
 fi'es, and all the Comforts of Life. No^ 
 thing is more ufual, an, all Languages, 
 and upon all Subje&s, than to exprefs the 
 Whole by the name of fome principal 
 Part. Thus Right eoufnefs, or Faith, or 
 any other eminent Virtue, is frequent- 
 ly put for the Whole of Religion. 
 
 2. " BREAD " being the 
 
 and moft univerfally ncceffary Food ; it 
 may be obferved, that our Lord teaches 
 us to pray, not for fuperfuitics, for the 
 Supplies of Ambition, Pride, Vanity, orRom.xiii; 
 Luxury ; to make provifion for the Flejh, M 
 to fulfill the Lufts thereof-. But only for 
 the Necejfaries and Conveniencies of Life. 
 Having food and raiment, let us be there- Tim, y|, 
 'with content. 
 
 g. 'Tis obfervable, that our Saviour 
 adds the words, daily, and this day, 
 cl Give us this day our daily Bread, " or 
 (as it is in St Luke's Gofpel,) " give us 
 ff day by day our daily Bread j " to ad- 
 S 2 monifh
 
 26o An EXPOSITION 
 
 monifh us, that our Life being fhort and 
 uncertain, and we having a greater Con- 
 cern upon our hands ; we ought not there- 
 fore to ialarge our Profpect, to extend our 
 Hopes and Defigns, beyond a convenient 
 Provifion for ourfelves and Families i but 
 to be content with what Providence fhall 
 enable us to obtain of This kind, in the 
 Matt.vi. ways of Integrity, Juftice, Goodnefs 
 34 ' andXIharity : Confidering, thatfufficient 
 unto the day is the Evil thereof; that it 
 needs not to be augmented with unrea- 
 fonable anxious care and follicitude for 
 the future : And having always in mind 
 That Admonition in the Parable of the 
 Luie xii. rich man, who had much Goods laid up 
 ip 20 - for many years; Thou Foot, this night 
 thy Soul Jh all be required of thef. 
 
 PETIT,
 
 of the C H IT R C H-C AT E C H I S M. 
 .' J'VU fa*V;V$f **< 
 
 PETIT. 5. flnfc fbj0ifce Ottt 
 
 fixtgitoe Cfjem 
 tjat tttf*mf a0ainft 1^^. 
 
 THE foregoing Petition, relates to 
 things Temporal : Thepre/iwf and follow- 
 ing ones, to things Spiritual. In Thefe, 
 we are taught to pray, that God would 
 i>e pleafed to forgive us our paft Sins, and 
 to freferve us for the future from falling 
 into Sin and Mifery. 
 
 A N humble ConfeJJlon of paft Sins y and 
 a fincere Defire of Pardon > founded up- 
 on a jufl Senfe of the unreaforiablenefs of 
 Sin, and a real and hearty Defire of A~ 
 mendment; is a qualification abfolutely 
 neceflary, in all our Prayers for future 
 Bleffings. For God hearetb not Sinners, joh.ijf.3i. 
 but Penitents only, whofe paft Sins he 
 firft forgives. 
 
 I N the cafe of Great and Prefumptu- 
 
 tuous Crimes, there muft be a more So- 
 
 lemn Humiliation and Repentance, and 
 
 fome fryal of the reality of the Change 
 
 S 3 *f
 
 jte ' An EXPOSITION V 
 
 of a man's Heart and Z>//^, before he can 
 have within himfelf any j'atisfattory Hope 
 or Affurance of Pardon. But for the daily 
 infirmities and frailties, incident to thofe 
 who fincerely indeavour to live virtuoufly 
 and religioufly ; 'tis fufficient that we ask 
 Forgivenefs of them in our daily Prayers, 
 ijob.i.p. For if we confefs our Sim, God is faithful 
 and juji to forgive us our Sins, and to 
 clcanfe us from all unrigbteoufnefs. 
 
 THE Ground or Foundation of our ex- 
 pe&ing Forgivenefs of Sin, is the Mercy 
 and Goodnefs of God, the Inter cejjion of 
 Chrift, and the Suppojition of our own Re- 
 pen tance. The Mercy and Goodnefs of God, 
 is an eternal and effential Perfeftion. The 
 Intercejfion of Chrift, is the fffitf (not the 
 Caufe) of the Divine mercy : 'Tis the 
 Method, in which the Wifdom of God 
 thought it mofl Jit to convey his Mercy 
 3oh.iii,i6. to Sinners : God fo loved the World, that 
 he gave his only-begotten Son. And Repen- 
 tance on our part, is the Condition or Qua- 
 lification necefTary, in order to our be- 
 coming
 
 tf tie CHURCH-CATECHISM. 263 
 
 coming Obje&s of the Mercy of God 
 through the Mediation of Chrifl. 
 
 B Y Repentance, in Scripture and in the 
 Reafon of things, is always understood, 
 not only a Sorrwv for all known 'Sins, 
 but alfo an aftual Indeavour to forfake 
 them : And not T^hat only in particular , 
 but moreover in general fuch a Dijpofition 
 of Mind, as becomes perfons really peni- 
 tent and forgiven : A mind delirous of 
 {bowing forth the Jincerity of its Repen- 
 tance, by univerfal Obedience ; and by 
 imitating of Him, whofe Mercy in for- 
 giving us we thankfully adore. 
 
 OF this imitation vi God, one Princi- 
 pal Part is Our forgiving Others, in like 
 manner as God hath forgiven Us. Which 
 Duty our Saviour thought to be of fuch 
 importance, that he not only here ex- 
 prefles it as a Condition of our own For- 
 givenefs, in the Body of the Prayer itfelf; Matt.vi. 
 but repeats it again at large, after the J I4t& 
 End of the Prayer; and inculcates it Mat.xviii. 
 with the addition of a particular Parable 
 on purpofe. 
 
 84 THE
 
 4n EXPOSITION 
 
 THE Meaning of which Duty, of 
 '* forgiving tfbem that trefpafs againft 
 " Us, " evidently is; not that Magi- 
 Jlrates are to negleft to punijh Offenders j 
 o/ that private ferfons are to forbear 
 bringing Malefatfors to juftice ; not that 
 Chriftianity forbids us to recover our ^'w/? 
 Z)#tt from fraudulent Dealers, by courfes 
 of Law and Equity ; nor that we are in 
 fucb a fenfe to forgive thofe who continue 
 to wrong us, as to ^r#/? and tempt them 
 to wrong us more. But our Duty is, in 
 Matt xviii. matters of common Offenfe between man 
 Lukexvii. and man, to forgive, even until! feventy 
 M- times feven, thofe who do repent: And 
 thofe who do not repent, or have been 
 guilty of doing even Great Wrongs, we 
 are ftill to pray for them, and be willing 
 to do A&s of Charity and Humanity to- 
 wards them, if need requires ; and not to 
 be follicitous after Revenge, but to deiire 
 much rather their Amendment and Recon- 
 ciliation : And when we are forced at any 
 time to right ourfelvesby Law -, even Then 
 to defire only Equity for Ourfelves, and not 
 vexation and needkfs damage to the ed* 
 
 verfi
 
 of ibe CHURCH-CATECHISM. 265 
 
 verfe party. In a word : Chriftians 
 ought to be in general of a kind and cha- 
 ritable Difpofition; dealing with Other \ 
 as we defire and pray that God would be 
 pleafed to deal with Us. 
 
 THE Nature of the Duty of For- 
 givenefs being thus explained ; the Reafo- 
 nablenefs of the Practice of it will eafily 
 appear, not only by Arguments drawn 
 from the nature of the ^hing, from a 
 fenfe of the general Weaknefs and Infirmi- 
 ties of Humane Nature, from the Necef- 
 fty of Charity and Good-Will to the Sup- 
 port and Peace of Society, and from the 
 great Eaft and Quiet of Mind ariling in 
 particular from This Habit and Temper; 
 but principally and above all, if we confi- 
 cler how /// it becomes Thofe to be of re- 
 vengeful and unrelenting Spirits, to be 
 full of Hatred and Animojities among 
 'Themfehes , whom God hath forgiven 
 through the Redemption of Chrifl ; how 
 ill it becomes Thofe to be rigorous in exaff- 
 ing of their Brethren an hundred pence, 
 
 who
 
 'An EXPOSITION 
 
 Mat.xviii.who have themfehe* received from God 
 24>28< the free Forgivenefs of ten thoufand ta- 
 lents. 
 
 PETIT. 6. Sfttfc lt& tl not ttfc 
 
 to Cemptatton: 25ut fcelitw: tig 
 from <Ctnl. 
 
 AFTER praying for the Forgivenefs of 
 what is pa/t, our Lord directs us to pray 
 that God would be pleafed to preferve us 
 from Sin/or the time to come. " Lead us 
 " not into Temptation. " 
 
 Now Temptation iignifies principally 
 Two things. Sometimes, barely Trying 
 a perfon: And, fometimes, perfwading 
 or J'educing him into Sin. 
 
 I. IN the/r/? fenfe of the word, 'tis 
 
 in the nature of things a neceffary and ef- 
 
 fential condition of a Probation-J$ate y that 
 
 there mould be fome Tryal of men's virtue- 
 
 And in This fenfe, the Scripture fcruples 
 
 not to affirm, that God himfelf tempts 
 
 en ( xxii. men: That God did tempt, that is, try, 
 
 x * Abraham ; That in the Wildernefi God 
 
 proved
 
 of t&e CHURCH-CATECHIM. 267 
 
 proved Ifrael, to Know what was in their Deut.viii. 
 Heart, whether they would keep his Com- 
 mandments, or no: And that, as Gold in 
 the Furnace, doth he try the Souls of the wifdiii. 6, 
 Righteous. The Meaning is* not that, 
 in thefe cafes, God does not know before, 
 how men will behave themfelves ; But he 
 tries them, that They who have in them 
 a true Root of Virtue, may actually bring 
 forth the Fruit of it ; may be exercifed, l Cor ^ 
 maybe approved, may be made manif eft, to 19. 
 the World here, and to Men and Angels 
 hereafter; and may be, in themfelves, 
 improved, eftablijhed, and ftted for the 
 ftate of Heaven. The trying of our Faith, j am< j. 3 . 
 worketh Patience, and Patience Experi- Rom.v.4- 
 ence, and Experience Hope. For This 
 Reafon we are exhorted, not to think it ip c t.iv. 
 flrange concerning the fiery Tryal (the va- l2 ' 
 riety of Afflictions and Perfections) that 
 is to try us. Nay, on the contrary, we 
 are incouraged even to glory in Tribulati- R 0m .T.3. 
 ons-, and to count it all joy, when we fall Jam.i. 2. 
 into divers Temptations: Coniidering that 
 
 the Tryal of our Faith, is muck we f- i Pct.i. 7. 
 
 tious
 
 268 'An EXPOSITION 
 
 tious than of Gold that perifheth j and that 
 Jam.i, 1 1. Ble/ed is the man that endureth tempta- 
 tion ; for when he is tried \ he Jhall receive 
 the Crown of Life. 
 
 NEVERTHELESS 'tis carefully to 
 be obferved, that when the Scripture 
 fpeaks in this manner concerning Rejoic- 
 ing in Temptations, it always considers 
 them under This view, as being experien- 
 ced, and already in great meafure overcome. 
 For otherwife, as to Temptations in general 9 
 Temptations unexperienced, and of which 
 we know the "Danger^ but not the Succefs j 
 our Saviour teaches us to pray, " Lead us 
 Mar. xiv. *' mt * nto Temptation : " And again, Watch 
 3 8 > and pray, leaft ye enter into Temptation* 
 Our Nature is frail, our Pajfions ftrong, 
 our Wills biaffed; And our fecurity, ge- 
 nerally fpeaking, confifls much more cer- 
 tainly in avoiding great Temptations, 
 than in conquering them. Wherefore we 
 ought continually to pray, that God 
 would be pleafed fo to order and direct 
 things in This Probation-ftate, as not to 
 t Cor.x. f u ff er us to be tempted above what we are 
 3 Me i
 
 of tbe CHURCH-CATECHISM. 269 
 
 able i but that he would with the Tempta- 
 tion alfo make a way to efcape, that we 
 may be able to bear it. Our Lord directed 
 his Difciples, when they were perfecuted 
 in One City, to flee into another. And Matt. *. 
 they who refufe to do fo, when it is in 23 ' 
 their Power ; lead Themfehes Into Temp- 
 tation, and tempt God. 
 
 2. IN the fecond fenfe of the word 
 Temptation, as it fignifies perfuading or 
 feducing men into Sin ; In This fonfe, as j am .i. 13,. 
 God cannot be tempted with evil, fo neither 
 tempteth he any man. He deceives, he 
 feduces no man ; but every man is tempt- 
 ed, when he is draw away of his own luft, 
 and enticed-, when he is drawn away by 
 the allurements of Pleafure, Covetoufnefs, 
 or Ambition, which he knows to be the 
 Snares of the Devil. Neverthelefs, be- 
 caufe nothing can be done without God's 
 Knowledge, nothing can come to pals 
 without His Permiffion, nothing can be 
 effeaed but by the Ufe or Abufe of thofe 
 Natural Powers that He has created j 
 therefore the Scripture frequently, in a 
 i figurative
 
 2 7 o An EXPOSITION 
 
 figurative way of fpeaking, and in ac- 
 knowledgment of the Supreme Superin- 
 tendency of Providence over all Events, 
 afcribes the caufe of every thing to God. 
 Exod.xxi. Thus God is reprefented as delivering a 
 man, when he is (lain by Chance, into 
 the hand of his Neighbour ; as having 
 i Sam. moved David, by means of Satan's temp- 
 i Chi-'xxi tations, to number Ifrael and Judah ; as 
 V , .. having hardened Pharaoh's heart ; as ha- 
 /} ving hardened the Spirit of Sihon King of 
 
 Deut.ii. ji e jfrf on ^ an( i ma fa fo s Henrt objlinate ; 
 
 Jo(h xi 10 as having hardened the Nations, that they 
 
 might come againft Ifrael in battle, that he 
 
 i Kings might deftroy them utterly - y as having put 
 
 1x11.13. a lying -Spirit in the mouth of all Ahab's 
 
 ifai vi! ro. Prophets ; as making the Heart of the 
 
 people fat or ftupid, and their Ears heavy, 
 
 Rom. xi. *^ Jhutting their eyes ; as giving them the 
 
 fpirit of Jlum'b'er, eyes that they fiould not 
 
 fee, and ears that they jhould not hear ; 
 
 Rev.xvii. as P uttin g if in the Hearts of ; wicked 
 
 *7- Kings, to give their Kingdom unto the 
 
 iTh.ii. 1 1 . Beaft y as fending upon men Jtrohg Delu- 
 
 Jiort, that they Jhould believe a Lie \ and 
 
 as leading men into temptation. In all 
 
 which
 
 ef the CHURCH-CATECHISM. 271 
 
 which expreflions, 'tis evident, the inten- 
 tion is not to affirm, (except poflibly in 
 fome very particular judicial cafes,) that 
 God aftually and efficiently does thefe 
 things; but only, that he juftly permit* 
 them to come to pafs. 
 
 THE Meaning therefore of the Petiti- 
 on, " Lead us not into Temptation, " (ta- 
 king the word Temptation now in the 
 latter of the Two fenfes I mentioned,) 
 will be This ; that God would not, judi- 
 cially and in anger ; give us up and leave 
 us to the Power of Temptation, and to 
 the Seducements of the Evil One j as he 
 did Pharaoh, and Ahab, and Judas, and 
 the Ifraelites in the Wildernefs, when (as 
 the Pfalmift exprefTes it) he gave them up pf.] xxx i. 
 unto their own Hearts Lufts, and let them J 2- 
 follow their own Imagination: But that, 
 on the contrary, he would either, by his 
 merciful Providence , keep us from the Rev.iii.io* 
 Hour of Temptation ; or, by his gracious z p et ii 9i 
 Support, deliver us out of it. 
 
 THE
 
 272 An EXPOSITION 
 
 THE following part of this Petition, 
 " But deliver us from Evil ; " may e- 
 qually be underftood to fignify* ci- 
 ther, deliver us from the Evil One-, or, 
 deliver us from every Evil Thing, from 
 the Evil of Sin, and from the Evil of 
 Mifery. The fenfe, either way, a- 
 mounts to the fame. For as God is the 
 Fountain of all Moral and of all Natural 
 Good y the Fountain of Goodnefs and Hap- 
 pinefs : So in Scripture all Moral Evil is 
 G>! i 15. reprcfented as the Kingdom, and all natu- 
 ral Evil as the Power, of the Enemy. 
 From all which, our Lord directs us to 
 pray in general Terms, that God would be 
 pleafed to deliver us : The particulars of 
 what we ought moil to fear, or moft to 
 hope for, tejng beft left to Him, who 
 knows all our Dangers and all our Wants, 
 even before we ask him. 
 
 The
 
 of the CH URCH-CAtECrt ISM. 273 
 
 The CONCLUSION. 
 
 tge fiingDom, tfje $otcer and tfte 
 for ruer and etoer, Amen. 
 
 A s our Lord teaches us to begin our 
 Prayers, with an acknowledgment of the 
 Dominion and of the Goodnefs of God -, 
 " Our Father, which art in Heaven; J) 
 So he direds us to conclude likewife with 
 a Profeffion of the fame j " For thine' 
 " w ^ Kingdom, the Power and the 
 " Glory, for ever and ever; Amen, " 
 
 I N This Doxology, we are taught di- 
 ilindlly to acknowledge ; 
 
 i. G o D'S abfolute Sovereignty and Do- 
 minion over AIL To Him belongs the 
 Kingdom, and the Power. He is the Firft 
 Caufe and the continual Difpofer of all 
 things, in the univerfal Syflem of the 
 Material World. He, the Maker, jpre- 
 ferver t Governour, and Judge of Men. 
 He, the Creator and Lord of Angels, and 
 of all the Principalities and Powers in 
 Heavenly Places, He, the Sender of the 
 T Holy
 
 An EXPOSITION 
 
 joh.xiv. Holy Ghojl, according to his own Will. He, 
 4. the God and Father of our Lord Jgjus 
 
 Ej>h iv 6. who is Above ally the Father, of whom 
 
 i S P >l the whole * Family in Heaven and Earth 
 
 ^*are " name d : Of whom, and through whom, 
 
 relative and To whom are all things : To whom 
 
 Rom . xi be glory and dominion for ever. 
 
 3 6 - 
 
 iPet.v.i i. 2 . W E are here taught to acknowledge 
 
 the Peculiarity of this Supreme Dignity, 
 as belonging to God Alone. The King- 
 and the Power and the Glory, is His ; His, 
 in a fenfe, in which it can be applied to 
 no one befides Him ; His, originally and 
 ultimately, and independent on Any. 
 Others have Kingdoms-, but, His King- 
 Pf.ciii. 19. dom ruleth over all. Others have Power 
 but derived from His Power. Of hers have 
 Glory ; but all terminating in His Glory. 
 
 3. BY This Doxology we are taught, 
 that as Prayer for what things we want, 
 is a natural Duty; fo is Praife and 
 Thankfgiving and Glorifying of God, for 
 whatever good things we receive. We 
 are to acknowledge with Thankfulnefs, 
 
 that
 
 of the C H U R C H-C AT E C HI S M. 275 
 
 that we receive them from Him ; and we 
 are to ufe them to His Glory, in promo- 
 ting always the intereft of 'Truth and 
 Righteoufnefs and Sobriety and Piety in 
 the world. 
 
 T H E R E is one tiling further to be ta- 
 ken notice of upon this Head : That, as 
 the Compellation , " Our Father which 
 " art in Heaven, " wherewith our Lord 
 teaches us to begin this Prayer j is a Pre- 
 face both to the Whole Prayer, and to e- 
 very Petition in particular: So This 
 Doxology at the End of it, is not barely a 
 Conclufion of the Whole-, but alfo a 
 Ground or Reafon of every Part, a Foun- 
 dation for every Petition in particular. 
 We 'Therefore pray to Him, for whatever 
 is deferable either in This world or in That 
 to come ; becaufe His is the Kingdom, 
 from everlafting to everlafting ; His is 
 the Power, from infinity to infinity j Hw 
 is the Glory, of whatever G<W is in ti:e 
 Whole natural or moral World. 
 
 T 2 Qu,
 
 276 An EXPOSITION 
 
 Qu. HMjat defireft tljou of 5od in 
 
 Anfw. 3f detfre mp 2ojd <5od our 
 fjeafcenljj jfatfjer, toljo is? tfie 
 of all <6oodnef$, to fenD l)i$ 
 ttnto me anD to all people, t^at toe 
 map tuojffnp ftim, ftrbe ftim, an& 
 obtp fttm a0 tot ougijt to do. And 
 2E pjap unto <<3oD, tljat ge Urill fenD 
 us all tfjing^ tfjat be needful botlj 
 fo? our J>oul0 and 3odie ' 
 tftat Ije toill be merciful unto 
 and fo20iue u$ our ^ttw? ; and 
 it totll plcaft dim to fatie and defend 
 u$ from all ^angertf sfioftlp and 
 fcodtlp : 3lnd tljat fie toould heep u^ 
 from all &in and IBtrhedntft, and 
 from our 0ljoHlp ^ntmp, and from 
 tfcttfaftttts ^eat^. and tlji^ 0f truft 
 ^e toill do of, ?ji .ttlercp and 
 t|ftou0Ij our lo?d 
 : ^tnd t^erefo^e 3[ fap, Amen. 
 be it 
 
 PART.
 
 of the CHURCH-CATECHISM. 277 
 
 PART V. *&** 
 Of the SACRAMENTS. 
 
 manp J>acrammt 
 ijatfj C&uft oj&awcfc in 
 
 Anfw. ctoo otrln, a^ 0eneraIIi) ne^ 
 reffarp to Valuation ; tljat t0 to 
 Cap, 25aptifm and tlje Cupper of 
 
 'T i & the peculiar Excellency and Ad- 
 vantage of the Cbriftian Religion, that 
 it is not burdened, as the Jeivifo was, 
 with a multitude of external Rites and Ce- 
 remonies. Nothing is Now required of 
 Us, but that by Repentance we forfake the 
 Works of unrighteoufnefs, as has been 
 above explained under the Quejlion con- 
 cerning the Promife made by the Sureties 
 in Baptiim : That we have Faith towards 
 T 3 God,
 
 2? 8 An EXPOSITION 
 
 God and our Lord Jefus Chrift, as has 
 been fet forth in the Explication of the 
 Apoftles Creed: fbat we obey the Com- 
 mandments of God, as they have been 
 expounded by our Saviour in his Sermon 
 upon the Mount: that we exprefs our 
 Devotion towards God in conftant Pray- 
 er, after the manner of the Pattern which 
 our Lord has taught us : Tbat we enter 
 into a folemn Obligation at our firft ad- 
 mimon into ChrifVs Church by Baptifm, 
 to perform thefc Conditions: And tbat 
 we perpetually confirm and remind our- 
 felves of That Obligation, by communi- 
 cating in the Sacrament of the Lord's 
 Supper. Whofoever worthily performs 
 Thefe Duties of a Chriftian, ftands in 
 need of no additional Buildings upon 
 This Foundation : No arbitrary Penances, 
 to fupply the place of real Repentance 
 and Amendment : No additional Articles 
 of Faith, of mere humane invention : No 
 Supererogation of Obedience to the Super- 
 ftitious Commandments of Men, to com- 
 pleat or make amends for the want of 
 Obedience to the Laws of God: No new 
 
 Devotion
 
 of the C H U R C H-C AT E C H I S M. 279 
 
 Devotion to Saints or Angels, different 
 from and oppofite to our Saviour's direc- 
 tion of praying to the Father in the 
 Name of Him only, our Alone Mediator : 
 No additional Sacraments by the Autho- 
 rity of the Church, to fupply any defeats 
 in thofe which our Lord himfelf has ap- 
 pointed, 
 
 THOSE appointed by our Lord him- 
 felf, are Two only: Baptifm, and the 
 Lord's Supper. By the One, we begin to 
 profefs our felves Chriftians ; by the O- 
 ther, we declare our Continuance in that 
 Profeffion. By the One, we are admitted 
 into the Church of Chrift ; by the Other, 
 we live in conjiant Communion both with 
 Chriil the Head, and with all the Mem- 
 bers of his Spiritual Body. By the One, 
 we folemnly vow and promife to give our- 
 felves up to the Guidance of the Spirit of 
 Holinefs, and to the Obedience of God's 
 Commands; by the Other, we perpetually 
 repeat and ratify, confirm and renew That 
 Vow ; and lay afrefh upon ourfelves the 
 moft folemn Obligations, to indeavour 
 T 4 conftantly
 
 An EXPOSITION 
 
 conftantly with God's afliftance to per- 
 form it. 
 
 THESE two Sacraments are here fpo- 
 
 ken of as being " neceffary to Sahati- 
 
 " c on j " Becaufe concerning the One, our 
 
 Joh.iii.5- Saviour has affirmed, thatexceft a man be 
 
 born of Water and of the Spirit, be can- 
 
 not enter into the Kingdom of God. And 
 
 the Other is an exprefs Command to all 
 
 Lutcxiii. his Difciples, to do That in Remembrance 
 
 l9 ' of Him j which if they contemptuoujly 
 
 neglect to do, they feem to defpife their 
 
 Lukexxii- part of the New tfeftament in his Blood. 
 
 20. 
 
 YET 'tis well added, "generally" 
 neceffary to Salvation j to mow that the 
 Neceffity here fpoken of, is not abfolute 
 and rigorous. For though, with regard 
 to Baptifm, our Saviour's words may 
 feem abfolute and without exception ; 
 yet in the nature of the Thing, 'tis evi- 
 dent, there muft of neceffity be Excepti- 
 ons. Infants (for inftance) dying without 
 Baptifm, fince 'tis not Their Fault, but 
 to Them altogether unavoidable ; 'tis im- 
 poflible. to conceive they mail perifh, for 
 
 not
 
 cf the CHU R CH-CATE CH ISM. 281 
 
 not doing what they could not do. And 
 there is in the Scripture itfelf an Example 
 of a Chriftian Convert, who was certainly 
 faved though \&&&unbaptized: Which 
 is the Thief upon the Crofs. And Many 
 Converts in the Primitive Ages, were 
 martyred fuddenly, before they could 
 have any opportunity of being baptized : 
 And yet no man ever doubted of their 
 Salvation. For They died with Chrift, and . 
 for Chrift * literally ; whereas Baptifm is ^ 
 the dying with him, only -j~ in a Figure. ^ Tt ; T? . 
 3 Tis plain therefore, that abfolute and 
 univerfal Declarations of This fort, are 
 always to be underftood with necefiary 
 Exceptions. 
 
 WITH refpect to the Lord's Supper, 
 the declaration of our Saviour not being 
 fo abfolute, we ought by no means to 
 condemn Thofe, who abjiain through 
 Fear and Scruple and Tendernefs of Con- 
 fcience, with the like Severity as we have 
 reafon to do thofe who defpife God's Or- 
 dinance. Neverthelefs, fince the Com- 
 mand of Chrift is exfrejs and unfoerfal, 
 
 it
 
 282 An EXPOSITION 
 
 it becomes all pious perfons to remove, 
 aflbon as poffible, the ground or occaiion 
 of the Scruple, whatfoever it be j and 
 prepare themfelves to comply with the 
 Command of their Lord. In the doing of 
 which, they are {till always to remember, 
 that This and all other pofitive Inftituti- 
 ons have the nature only of Means to an 
 End*, and that therefore they are never to 
 be. compared with Moral Virtues, nor can 
 ever be of any Ufe or Benefit without 
 them, nor can be in any degree Equiva- 
 lents for the Want of them. 
 
 WITH regard to the Number of the 
 Sacraments, which are here declared to 
 be 7W ; there are Two forts of perfons 
 juftly to be reproved : Thofe who dimi- 
 nifi from that Number, and thofe who 
 add to it. 
 
 "3 O F the former fort are the people com- 
 monly called Quakers ; who taking away 
 all Sacraments entirely, and changing 
 thefe moft plain and literal Commands in- 
 to a fort of Allegory only ; are evidently 
 in the way of too great a Tendency, to 
 
 turn
 
 of the CHURCH-CATECHISM. 283 
 
 turn the whole Doctrine of the Coming 
 of Chrift in the Flefh, into a mere Fi- 
 gure. 
 
 I N the contrary Extreme, are thofe of 
 the Church of Rome. Who, to the 'Two 
 Sacraments, of our Lord's inftitution, 
 have without any reafon added Five 
 more of their own. 
 
 i. CONFIRMATION. Which is 
 not at all Another Sacrament, but merely 
 a Circumftance or Appendage of Eaptifm : 
 A Rite or Ceremony, by which Baptized 
 perfons folemnly and publickly declare 
 and take upon themfelves their Baptifmal 
 Vow. 
 
 2. P E NANCE. Which is nothing 
 but an arbitrary Difcipline , impofed 
 wholly and folely by mere Humane Au- 
 thority. 
 
 3. EXTREME Unflion. Which is 
 an abfurd Superftition, built upon a grofs 
 mifinterpretation of a Jingle Paflage in 
 
 St y
 
 284 'An EXPOSITION 
 
 am.v.i^Sty^w^'s Epiftle: Where direction be- 
 ing given for anointing the Sick with Oil, 
 in order to a miraculous Recovery, that 
 the Lord may raife him up, and his Sins 
 be forgiven him ; the Church of Rome has 
 thence invented an extreme Unftion for 
 fuch as are Paft Recovery, in order to 
 their Salvation in the world to come. 
 
 
 4. ORDINATION. Which is 
 not a Sacrament, but merely a Defigna- 
 tion of certain particular Perfom to a 
 particular Office. 
 
 5. MATRIMONT. Which has 
 no other pretenfe to be called a Sacra- 
 ment, but only becaufe St Paul, in his 
 comparing it with the Union which is be- 
 tween Chrift and his Church, calls That 
 
 - Similitude a great Myftery. Which the 
 Latin Tranflator ignorantly and ridicu- 
 loufly renders, a great Sacrament. 
 
 AND This is all the Foundation of 
 the five Popim additional Sacraments.
 
 Of the C H U R C H-C AT E C H I S M. 285 
 
 Qu. HKjat meaneft tijou bp 
 
 Anfw. g wean an onttoard and 
 totftble Jttsn of an intoard and fpt^ 
 ritual <!^ace, gitoen unto us, o^ 
 .darned bn <ff^ift fjtmfelf, a0 a 
 I^ean0 tufjerebp toe teceiue tJje fame, 
 and a0 a pedge to atfiite 110 tgere^ 
 of. 
 
 AFTER determining the Number of 
 the Sacraments, and in order to prove the 
 truth of that determination j follows the 
 Definition of a Sacrament, or what it is 
 that we mean by That Word. 
 
 i. I N a Sacrament therefore, there 
 muft be, firft, " an outward and vifibls 
 < Sign j " fuch as is Water in Baptifm, 
 and Bread and Wine in the Lord's Supper. 
 The Reafon is, becaufe, in the nature of 
 the thing, it muft be a Publick dedication 
 of ourfelves to the Service of Chrift, and 
 a Publick atteftation of our Communion 
 with him. Repentance from dead works, 
 
 and
 
 An EXPOSITION 
 
 and Faith towards God, evidenced in a 
 new life of Righteoufncfs and HoUneJs y 
 are indeed always acceptable to God : But 
 they are not what we call a Sacrament ; 
 they are not a publick Covenanting with 
 God, but when declared and (ignified by 
 that " outward and vifible Sign, " of be- 
 ing buried with Chrift in the Baptifm of 
 Rom.vi.4. Water. In like manner, to commemorate 
 thankfully the Death of our Lord, is al- 
 ways an acceptable part of Devotion : 
 But it is not what we call a Sacrament, 
 unlefs That inward thankful Remem- 
 brance be publickly and folemnly repre- 
 fented by the outward Signs of breaking 
 Bread and pouring out Wine. 
 
 2. IN the conflitution of a Sacrament \ 
 there muft be a Ground of expectation of 
 " an inward and fpiritual grace, " to be 
 tc given unto us, " correfpondent to the 
 intent of the outward and vifible Sign. 
 The Reafon is, becaufe hereby it is diflin- 
 guifhed fromfuch Rites and Ceremonies^ 
 as are merely Jignifcant of our Obligation 
 or Duty, but have no Promife or AfTu- 
 
 ranee
 
 Of the C H U R C H-C AT E C H I SM. 
 
 ranee of any certain Blejjing or Benefit 
 annexed even to the moft due and regular 
 Ufe of them. Of this latter kind is the 
 Ufe of the Crofs in Baptifm : Which 
 therefore is never pretended to be a Sacra- 
 ment, but merely an arbitrary Memorial 
 of our own obligation, that we (hould not 
 be ajhamed to confefs the Faith of Cbrift 
 crucified, and manfully to fight under his, 
 Banner again/I Sin, the World, and the 
 Devil-, and to continue Chrift's faithful 
 Soldiers and Servants unto our lives end. 
 And of the fame nature are All Rites and 
 Ceremonies, of mere Humane Appointment. 
 For which reafon, 'tis rightly added in the 
 third place, that in a Sacrament the out- 
 ward Sign muft be fuch as is, 
 
 3. " Ordained by Chrijl himfelf. " 
 Outward Signs have not of themfehes, 
 and in the natute of -Things, any neceffa- 
 ry connexion with Inward and Spiritual 
 Advantages : But the Benefit muft be an- 
 nexed to the outward Signs, (not to the 
 Signs themfehes, as phyjical Efficients ; 
 but to the worthy UJe of them, as moral 
 i Conditions -,)
 
 288 An EXPOSITION 
 
 Conditions^} by the Power and Will of 
 God. Confequently, without His exprefs 
 Appointment and Authority,, they can be 
 but empty Signs, or, at moil, accidental 
 Affiftances to remind us of our own Duty 
 and Obligation. And of This nature, as 
 I before faid, are all Rites and Ceremonies 
 of mere Humane Appointment. Baptifm, 
 even in the nature of the thing itfelf y 
 would be a very proper emblem and memo- 
 rial of our obligation to moral Purity : 
 But 'tis merely by virtue of the Command 
 and Promije of God y that 'tis efficacioufly 
 Lukeiii.s. the Baptifm of Repentance for The Remij- 
 fion of Sins. 
 
 4. " As a Means whereby we receive 
 " the fame y and a pledge to ajfure us 
 " thereof. " The outward Signs, are 
 Means whereby we receive the inward and 
 fpiritual Benefit; no.t in the way of phyfi- 
 cal Efficiency* (as I juft now obferved,) 
 but in the way of moral Qualification. 
 There is no Superflition whatfoever, more 
 mifchievous and deftructive of True Re- 
 ligion j than men's imagining, that, in a 
 i Sacrament,
 
 of the CHURCH-CATECHISM. 289 
 
 Sacrament^ the inward and fpiritual Bene- 
 fit is necejjarily and in courfe conned: ed 
 with the outward Performance : Which is 
 the nature of a Charm, not of a Religious 
 ASlion. A Sacrament is effentially, as 
 every thing in Religion muft be, of a Mo- 
 ral Nature. The fpiritual Benefit is, by 
 the Appointment of God, fo annexed to 
 the Ufe of the Means j as that every one, not 
 who partakes, but who worthily partakes 
 of the outward Sign, fhall be alfo made 
 Partaker of the inward BleJJing. Baptifm, 
 if it be only the putting away of the filth ip e t.iii. 
 of the F lejh, a mere Ceremony or Wafhing al * 
 of the Body ; and be not followed with 
 a Virtuous Life, producing the Anfwer of 
 a good Confcience towards God; 'tis of no 
 Benefit at all, to the perfon who receives 
 it. And in like manner, whoever re- 
 ceives the Elements of Bread and Wine, 
 if at the fame time he difcerns not the t c r. x 
 Lord's Body, that is, if he be a profane *9> 
 and vitious perfon ; the Means of Grace, 
 are by him received to his own condem- 
 nation > and That which was defigned to 
 U be
 
 290 An EXPOSITION 
 
 r Cor. ii. be a favour of Life unto Life, becomes to 
 l6 ' Him the favour of Death unto Death. 
 
 U. fcotu manp $art be tijere in 
 a ,$arramcnt} 
 
 Anfw. Ctoo: Clje outtoard totfiWt 
 and tlje intDarD fpmtual 
 
 Qu. a^ljat i]0! t(|e outtDard Uifiblc 
 in 
 
 Anfw. Heater, tDlierein t^e 
 10 fcaptt5e&, 3in tge ^ame of tlje 
 jr atfjec, and of tfte J>on, and of tfts 
 
 Qu. ll^gat 10 tfje tntoard and 
 ritual 
 
 Anfw. & ^eatlj unto J>in, and a 
 ncto Sirtft unto ftigfjteoufnefjs: jf oj 
 being ftp Mature ftojn in ^in, and 
 tije Children of i^atft, toe are ljere> 
 ftp made tfje Children of C^ace. 
 
 Qu.
 
 of the CHURCH-CATECHISM. 291 
 
 QIK l$fjat i& required of $er^ 
 fons to be baptised \ 
 
 Anfw. Repentance, U>S*relm tljeji 
 fo?fafce <itt; and jfaitfj, 
 rtjep ftedfaftlp feelietoe tije 
 of <0ofc made to tftem in tfjat , 
 
 AFTER declaring the Number of the 
 Sacraments, and the Nature of a Sacra- 
 ment in general, what it is; the Cate- 
 chifm proceeds to explain diftindly and 
 in particular, each of the two Sacra- 
 ments, Baptifm and the Lord's Supper. 
 
 I N the Sacrament of Baptiftn, there is 
 to be confidered, 
 
 I. T H E Matter: Which is " Water, 
 " 'wherein the per f on is baptized. " A- 
 mong Writers of needlefs curiofity, there 
 have fometimes been ftarted Queftions 
 concerning the Reafons of this Appoint- 
 ment, and what degree of neceflity there 
 is for the Ufe of 'This Element in particu- 
 lar. But all Queflions of This kind, 
 are vain and ufelefs. The Will and good 
 U 2 Pleafurc
 
 292 An EXPO 
 
 Pleafure sof God, is, in matters of This 
 nature, Reafon fufficient. Yet it deferves 
 alfo to be taken notice of, that, before 
 our Saviour's time, the Jews manner of 
 admitting Profelytes, was by baptizing 
 them with Water. And 'tis, in itfelf, a 
 natural Emblem of Purity and Cleannefs : 
 Aptly reminding us, that as our Bodies 
 are cleanfed by the Warning of Water ; fo 
 
 Rom.iii. pur Sotf/s muft be purified by the Blood of 
 Chrift, that is, by the application of it in 
 
 j Pet.iii. tn Forgivenefs of Sim paft, and in the 
 Anjwer of a good Confcience towards God 
 
 Hcb x 22 for the future j Having our Hearts fprink* 
 led from an evil Confcience^ and our Bodies 
 wafted with pure Water. 
 
 2. T H E next thing to be confidered in 
 Sacrament, is the Form in which we 
 are baptized : " In the Name of the Fa- 
 -^ ther y and of the Son, and of the Holy 
 *' Ghoft. " By which Form, we make 
 folemn Profeffion of our Belief, in the 
 Eph.iv.6. One God and Father of all, who is above 
 i.^//. O f our Belief in the Qne Lordf j e _ 
 
 Jus Chrift, who is the Redeemer, the Savi- 
 our 
 ..s a
 
 of the CHURCH-CA? E en ISM. 2:93 
 
 our, arid the Judge of All ; and of our 
 Belief in the One Holy Spirit of God, by 
 whom God mjptred the Prophets under 
 the Old Teftamerit, and the Apojlles un- 
 der the New. By this Form, we are bap- 
 tized into the Covenant of reconciliation 
 with God the Almighty Father and Maker 
 of all things; We are baptized into ^ Rom vi.3. 
 )eath ^ChrHl, in whom we have redemp- Col i. 14. 
 tio'n through his blood, even the forgivenejs 
 of Sins: We are baptized with the WaJb-Ttt.m. 5. 
 ing of Regeneration and renewing of the 
 Holy Ghoji, which God our Saviour (asf ver.4&6. 
 St Paul exprefTes it) hath Jhed on us abun- 
 dantly through Jefus Chrift our Saviour, 
 and by which we are fealed unto the day 0/* 
 Redemption. By This Form, we dedi- 
 cate ourfelves folemrily to the Service and 
 Worfhip of God our Father, who created 
 us ; To the Obedience and Imitation of 
 Chrift, the Son of God, who redeemed 
 us ; And to the Direction and Guidance of 
 the Holy Spirit, which Sanctifies us. And 
 accordingly all the Antient Baptifmal 
 Creeds, in the Primitive Church, were 
 Paraphrafes upon tfhis Form. 
 
 U 3 THE
 
 A* EXPOSITION 
 
 3. T H E " inward and ffiritual 
 '* Grace " fignified by the " outward 
 " vifible Sign " in Baptifm, is " a Death 
 ". unto Sin, and a new Birth unto Righte- 
 Rora.vi. 4 . " oufnefs, " We are buried 'with Chrijt 
 by Baptifm into Death, that like as Chrift 
 'was raifed up from the dead by the Glory . 
 of the Father, even Jo We alfojhould walk 
 in newnefs of Life. In the Primitive 
 times, the manner of Baptizing, was by 
 Immerfon, or dipping the whole Body in- 
 to the Water. And This Manner of do- 
 ing it, was a \zryjignificant Emblem of 
 the Dying and Rtfing again, referred to 
 by St Paul in the above-mentioned Simi^ 
 litude. But in whatever manner the 
 outward Ceremony be performed, the 
 moral Obligation upon baptized perfons is 
 flill always the fame. For the Baptifm 
 i Pet iii which faves us, is not the putting away of 
 \\* the filth of the Flejh, but the Anfwer of a 
 good Confcience towards God. The Reafon 
 of the institution, follows: " For^ being 
 <c by Nature born in Sin, and the children 
 " of Wrath, we are hereby made the chiU 
 J< dren of Grace. " The phrafe, being
 
 of the CHURCH-CATECHISM. 295 
 
 "by Nature children of Wrath, " is by 
 St Paul ufed only concerning idolatrous Eph.ii. 3. 
 and vicious Men, who, before their con- 
 verfion to the Belief of the Gofpel, had 
 their corruerfation in times paft in the Lufts 
 of the Flejh. It can here therefore be un- 
 derftood only by way of accommodation j 
 that as Wicked Heathens, the children ver 2 - 
 of Difobedience, were, upon account of 
 their unreafonable Vices, liable ii> the 
 Highefl degree, to the Wrath of God ; fo, 
 in proportion, all men, by their Frailty 
 and Aptnefs to Sin, always coming jhort Rom.iii, 
 of the Glory of God ; and thofe who are 23 ' 
 as innocent as they were born, being ftill 
 void of Merit ; they are All of them Such, 
 as can have no Claim of Right to That 
 Eternal Life, that Kingdom of everlafting 
 Glory and Happinefs, which is the Free 
 Gift, the Free Promife of God in Chriji-, 
 and which he cannot be bound to give, 
 but to whom, and upon what Terms and 
 Conditions he himfelf fees fit, who is the 
 Alone Maker and Lord of All, and has a 
 Right to do what he pleafes with his own. 
 
 U 4 4. T H E
 
 296 An EXPOSITION 
 
 4. T H E fourth and loft Particular to f 
 be conlidered in the Sacrament of Baptifm, 
 is; 'what Qualifications are requifite, in 
 order to receive it with Effect. And 
 dsii .38. thefe are Two: " Repentance, " and 
 viii.s?. Faith. " Repent, and be baptized - y 
 faid St Peter to the Jews. And : If 
 thou Believeft 'with all thine heart, thou 
 mayejl ; faid Philip to the Eunuch. 
 
 W H AT is here meant by " Repen- 
 11 tance, " has been fully explained in 
 the former part of the Catechifm, in the 
 Expofition upon Thofe words, " renoun- 
 " cing the Devil and all his Works, the 
 " Pomps and Vanity of this wicked World, 
 " and all the Jinful Lufts of the Flejh. " 
 And what is here to be understood by 
 " Faith, " has likewife at large been 
 mown above, in the Expofkion upon the 
 Apoflles Creed. 
 
 ALL that rejuains upon This Head, 
 is to anfwer an obvious Objection, which 
 muffc here arife naturally in every one's 
 mind. If Repentance and Faith are ne- 
 
 ceflary
 
 Of the C H U R C H-C AT E C H I S M. 297 
 
 cefTary Qualifications, to fit and prepare 
 perfons for Baptifm $ 
 
 tfjen are 3fnfant$ fiaptk 
 3eD, tuljen fop reafou of tljeir tert&er 
 
 ftge tfjep Cannot perform thefe Con- 
 
 ditions ? 
 
 Anfw. 25ecaufe tjep p?omtfe tfjem 
 footlj fop tfteic u |>uretic : H3f)tc 
 mife, tofjen tgep come to ^t0e, 
 felt0 are fiounD to perform. 
 
 INFANTS cannot indeed 
 Believe, and O/^^y. Yet they may never- 
 thelefs be capable of being admitted into 
 the Church of Chrift by Baptifm ; Be- 
 caufe they have Innocency which is better Matt 
 than Repentance^ and of Such (faith our M. 
 Lord himfelf ) is the Kingdom of Heaven. 
 They can alfo be received into Covenant 
 on God's part, as well as the Jews were 
 by Circumcifton. And on their Own Parf t 
 a Promife of Faith and Repentance can 
 be made for them by Sureties. Which 
 Promife, they themfehes (when they come 
 
 to
 
 jr 9 8 An EXPOSITION 
 
 *6 Age) mall for this Reafon be bound to 
 take upon Themfelves, becaufe the Condi- 
 tions are of fuch a nature, as it would 
 have been their indifpenfable Duty to per- 
 form^ though no fuch Promife had ever 
 been made for them. One perfon indeed 
 cannot by his Promife bring any Obliga- 
 tion upon Another, without his own Con- 
 fent. But any one may ingage to remind 
 Another, of fuch things as That Other 
 was originally obliged to , and which 
 would equally have been his Duty, 
 though no fuch Promife had been made 
 for him at all. As has at large been 
 fhown above, upon occafion of that Que-. 
 ftion at the Beginning of the Catechifm, 
 " Doji thou not think that thou art bound 
 " to believe and to . do as they have promt- 
 " fedforthee? " 
 
 TH^\T they who have been Baptized 
 in their Infancy, may the more folemnly 
 take upon themfelves their Baptifmal 
 Vow ; the Ceremony of Confirmation has 
 been inftituted. But whether they be 
 Confirmed, or no *, all men who make 
 
 Profeffion
 
 of the CHURCH-CATECH ISM. 299 
 
 Profeffion of Chrijlianity, oughr. to un- 
 derftand and confider, that, by That 
 Profejjion, they are obliged to perform 
 the Conditions undertaken at Baptifm. 
 Otherwife, their Profeflion is vain. 
 
 QU. mfyv tua tfie ^actament of 
 tfjt Hojb'g Cupper o^fcamed * 
 
 Anfw. jf aj tge tontinuai 
 ft^ante of tlje Sacrifice of tl^e 
 of Cf|?tft, and of tfie 
 tofjtcfi me tecettje tfjercbp. 
 
 B Y the Sacrament of Baptifm, we are 
 initiated into the Profefllon of Chrifliani- 
 ty, and admitted to the Terms of the Chri- 
 flian Covenant. By the Sacrament of the 
 Lord's Supper, we declare our Continu- 
 ance in that Profeffion, and perpetually 
 renew and ratify Our part in the Cove- 
 nant of the Gofpel. 
 
 I N the Account here given of the Na- 
 ture, End, and Dejign of this latter Sa- 
 crament 5 the/r/? thing fuppofed, is 
 
 i. AN
 
 3co An EXPOSITION 
 
 1. AN Acknowledgment that Chrift 
 died for the Sins of Mankind : The Lord's 
 Supper was inftituted for the continual 
 Remembrance of " the Death of Chrift. " 
 Goodnefs and Mercy, are indeed e/ential 
 Perfections of God. But the Method 
 wherein, and the Terms upon which, 
 God will extend his Mercy and Compani- 
 on towards Sinners ; this depends entirely 
 upon the Good Pleafure and Wifdom of 
 God. The original Ground of Forgivenefs 
 to Penitents, is the eternal effential Good- 
 nefs and Mercy of our Heavenly Father : 
 The Method, in which the Divine Wifdom 
 has thought fit to raanifeft this Mercy, is 
 
 Jbhaii. 16 by the Death of Chrift. Godfo loved the 
 world, that he gave his only-begotten Son, &c. 
 
 2. T H E next thing here declared, is, 
 that the Death of Chriil was a " Sacri- 
 " fee. " Inftead of the Life of the Sin- 
 ner, God was pleafed, under the Law, 
 to accept the Sacrifices of Beafts. Not 
 
 Hcb. x. 4. c ^ at * c was poffibh* f ke Blood of Bulls and 
 of Goats, Jhouldtake away Sins: But they 
 were accepted as 'I'eftimonies of Repent- 
 
 ance,
 
 of tie CHURCH-CATECHISM. 301 
 
 ^ and as types of Chrift. Chrift was 
 himfelf without Spot and finlefs: And 
 therefore his voluntary Offering of himfelf 
 was acceptable to God, and efficacious to 
 procure Pardon to Penitents. God's abfo- 
 lute Power and Sovereignty, might poffi- 
 bly have pardoned Sin otherwife : And he 
 could not have been faid to be Unjuft in 
 doing it. But he might alfo not have par- 
 doned it ; And there was no fecurity, that 
 infinite Juftice and Wifdom would not 
 think it more proper to punifh it. The ac- 
 cepting of the " Sacrifice " of Chrift upon 
 the Crofs, is an AJfurance to Sinners, that 
 * God will grant them Repentance (that is, will Atfs xi. 1 8. 
 mercifully allow them the Benefit of Re- 
 pentance) unto Life. And 'tis a Vindication, 
 in the beft and moft admirable manner, of 
 the Wij'dom of the Supreme Governour of 
 the Univerfe, in mowing at the fame time 
 his Hatred againft Sin, and his CompaJJion 
 towards Sinners : His Hatred againft Sin, 
 in permitting his Soar to fuffer rather 
 than Sin mould not be condemned in the 
 Flejh : And his Companion towards Sinners, Rom viii> 
 in permitting his Son to fuffer, rather * 
 
 than
 
 2 An EXPOSITION 
 
 than not give them .AJjurance of their 
 Repentance being accepted. The Death 
 of Chrift therefore, was a true expiatory 
 " Sacrifice " and Satisfaction for the 
 Sins of the World : A Satisfaction, not 
 in the way of Equivalent, as obliging 
 God to forgive Sin j for then it would 
 notbeofGr^^, and of Free Pardon: But 
 it was a Satisfaction, as making Forgive- 
 nefs confident with the Honour and Digni- 
 ty of the Divine Laws. In which Satis- 
 -fa&ion it muft always be remembred, 
 that vifious and unrighteous perfons have 
 no part nor benefit. For as the Prayer 
 and the Sacrifice of the wicked, is an abo- 
 xv.S. 9> mination unto the Lord ; fo the " Sacri- 
 " Jlce " of Chrift himfelf, is neither ac- 
 cepted nor offered for Them. And no- 
 thing can be a greater and more pernici- 
 ous Corruption of Chriflianity, than wick- 
 ed Men's relying upon the Merits of Chrift. 
 
 3. 'T i s to be'obferved that the Sacra- 
 ment of the Lord's Supper is here decla- 
 red to be a " Remembrance" or Comme- 
 
 moration of tiw Sacrifice of the Death of 
 
 Chrift,
 
 of the C H U R C H-C AT E C H I S M. 303 
 
 Chrifr., and not a Repetition of the Sacri- 
 fice itfelf afrefh. The Church of Rome 
 teaches, that the Lord's Supper is a per- 
 petual Repeating of the Sacrifice of Chrift, 
 an Offering of him again daily. But the 
 Apoftle exprefsly affirms on the contrary, 
 that Once in the end of the world, hath he 
 appeared to put away Sin by the Sacrifice 
 of Himfelf; and that, having been Once Heb. i*. 
 offered to bear the Sins of Many\ there re- l6 ' z8 ' 
 mains Now no more Offering for Sin. X<l8< 
 And our Lord's own direction is no lels 
 exprefs, Do this in Remembrance of Me - y Lukexxii. 
 in Commemoration of That One Offering^ Hdj.x. 14. 
 which hath perfected for ever them that 
 are fanttified. As the Pafchal Lamb was 
 a Solemn Remembrance of the Deliverance 
 out of Egypf, fo the Sacrament of the 
 Lord's Supper is a Thankful Commemora- 
 tion of the greater Redemption purchafed 
 by Chrift. And in the fame fenfe as the 
 annual Pafchal Lamb was for ever The 
 PaJ/bver, the pajjlng over of the Firft- 
 born of the Ifraelites in Egypt ; in the 
 very fame fenfe, is the daily Sacramental 
 
 Bread
 
 3 o 4 An EXPOSITION 
 
 Bread for ever the Body of Chrifl offered 
 upon the Crofs. 
 
 4. THIS Commemoration of the Sa- 
 crifice of the Death of Chrift, is here de- 
 clared to be " Continual. " That is; 
 *Tis not a Temporary inftitution, but Per- 
 
 rCor.xi petuaL As often as ye eat this Bread, 
 and drink this Cup, ye do Jhew the Lord's 
 Death, till he come. 
 
 5. 'T i s here worth remarking in the 
 Laft place, that the reafon why Antient 
 Chriftian Writers call the Lord's Supper 
 frequently a Sacrifice, and an unbloody 
 Sacrifice j is not becaufe they imagined it 
 to be at all literally a Sacrifice, but be- 
 caufe it was an Act of Chriftian Worjhip, 
 fucceeding in the place of Jewifli Sacrifices. 
 
 Heb xiii. ^ ^fame figure of Speech, Praife and 
 
 *j- Thankj giving are like wife called a Sacri- 
 
 Jice ; and the Bodies of virtuous and good 
 
 r Chriftians are faid to be a Living Sacri- 
 
 i. fee, My, acceptable unto God; and Cha- 
 
 philiv 1 8 r ^y Or M^&^ty ^ S %^ an Od ur f a 
 
 fweet Smell, a Sacrifice acceptable, njoell- 
 
 pleafing to God. And St Paul fcruples 
 
 i not
 
 of the CHURCH-CATECHISM. 305 
 
 not to affirm, that We Chriftians are The 
 Circumcifion, circumcifed with the circurn* 
 cijion made 'without hands, 
 
 Qu. fjat 10 tfje outtoarfc part o 
 of tlje 2oj&' Cupper * 
 
 Anfw. %eafc and IBine, tofiicfi 
 jjatlj commanDed to I 
 
 I F any one here inquires after the Rea- 
 fon of the appointment of Tbefe elements 
 in particular ; the Anfwer is the fame, 
 as concerning the appointment of the Ufe 
 of Water in Baptifm ; that, in matters of 
 This nature, the Command of our Lord 
 is Reafon fufficient. For in things of ex- 
 ternal appointment and mere pofitive infti- 
 tution, where we cannot, as in matters of 
 natural and moral Duty, argue concern- 
 ing the natural reafon and ground of the 
 Obligation, and the original Neceffity of 
 the thing itfelf ; we have nothing to do, 
 but to obey the pofitive Command. God 
 is infinitely better able than We, to judge 
 of the Propriety and Ufefulnefe of the 
 X things
 
 3 o6 . An EXPOSITION 
 
 things he inftitutes ; and it becomes us to 
 obey, with humility and reverence. Yet 
 This we cannot but obferve, that the 
 breaking of the Bread is a very natural 
 Refemblance of our Lord's Body being 
 broken for us ; and the pouring out of the 
 Wine, a very apt Reprefentation of the 
 Jheddingofbis Blood. And 'tis very remark- 
 able, that it is Such a reprefentation, as 
 is in itfelf naturally fignificant, and yet 
 at the fame time not apt, in the Matter 
 of it, to be abufed to Superftition. Where- 
 in appears a very particular inftance of 
 the Wifdom and Goodnefs of our Lord's in- 
 ftitution. For the Vanity of Men has 
 been ftrongly prone to imagine, that Pic- 
 tures and Images would be ufeful Remem- 
 brancers of our Lord and his Paflion, and 
 proper to excite perpetual Devotion. But 
 Experience has mown, how extremely li- 
 able to corruption fuch forts of Memori- 
 als have been ; and how, inftead of pro- 
 moting true Devotion, they have always 
 occafioned the moft grofs Idolatries and 
 abominable Superftitiom. Our Lord took 
 wife Care to prevent this Evil, by ap- 
 pointing
 
 of the C H U R C H-C AT E C H I S M. 307' 
 
 pointing fuch plain Symbols as Bread and 
 Wine^ which might not eafily be liable 
 to fo great an Abufe. And though the 
 Church of Rome has indeed, by a won- 
 derful and incredible corruption, abufed 
 even Thefe plain and moft fimple Elements 
 to an Idolatrous ufage j yet this their A- 
 bufe is fo much the more grofsly notori- 
 ous, and the more eafy to be reproved, 
 and with lefs difficulty avoided. 
 
 THERE is one thing further to be 
 obferved upon This Head j that the out- 
 ward part or Sign in the Lord's Supper, 
 is Both Bread and Wine. And therefore 
 they of the Church of Rome are unpar- 
 donably prefumptuous, in taking upon 
 them to adminifter in One kind only. For 
 iince the Bread and Wine are Both of them 
 equally fignificant, the one to reprefent his 
 Body, and the other his Blood; And, if 
 there was Any difference, the Shedding 
 of his Blood> wherein confifted the Sacri- 
 fice of his Death, was, of the Two, the 
 the more neceffary to be commemorated : 
 And Iince our Lord himfelf admin ift red to 
 X2 his
 
 308 An EXPOSITION 
 
 his Difciples in Both kinds, and exprefsly 
 commanded them to continue fo to do 
 in Remembrance of Him: And fince 
 i Cor. *. St Paul accordingly mentions the Cup of 
 Blejjing received by the Whole Church, as 
 well as the Bread broken being adminift- 
 red to them : There can no Excufe be in- 
 vented for with-holding the Cup from the 
 people, as the Church of Rome has moil 
 prefumptuoufly done. For if it be al- 
 leged, that Chrift gave the Cup to Priefts 
 only, becaufe all his Apoftles were fuch j 
 it will follow, that he gave the Bread alfo 
 to Priefts only : And then Both kinds muft 
 be with-held from the People, with the 
 fame reafon as One. 
 
 Qu.
 
 of the CHURCH-CATECHISM. 309 
 
 t'0 tlj* intoard part, o? 
 tljing figmfied \ 
 
 Anfw. Cpe 25odp and 23tood of 
 <Cfl.;tft, tuljirfj are Ueriln and 
 tafcen and received dp tlje 
 ful in tljellojd'0 Cupper. 
 
 HERE, had not the Church of 
 by a prodigious and incredible Supefftiti- 
 on, taught that the Bread and Wine were 
 changed into the Subftance of the Body 
 and Blood ofChrift; I fuppofe it would 
 never, upon reading the words of the In- 
 ftitution, have entred into the imaginati- 
 on of any perfon in his Senfes, that they 
 were to be underftood otherwife than fi- 
 guratively ; any more than Chrifl's ftyling 
 himfelf the Door y the Vine> or the like : 
 Which paflages no man ever miflmder- 
 ftood ; and yet the manner of expreffion is 
 the very fame, as when he faid, jTZw is 
 my Body. But when once men give them- 
 felves up to follow blindly and implicitly 
 Blind Guides, or ( which is ftill worfe ) 
 Guides that are not Blind i there can no- 
 X 3 thing
 
 3 io An EXPOSITION 
 
 nothing be invented fo abfurd, nothing fo 
 idolatrous, nothing fo profane, but may 
 zTheff.ii. by zjlrong Delufion be made a neceffary 
 IX - and fundamental part of Religion. 
 
 BREAD and Wine are the outward 
 and vifible Signs in the Sacrament of the 
 Lord's Supper -, And not thofe outward 
 Symbols themfelves, but " the inward 
 " fart or thing fignified " by thofe out- 
 ward Signs, is " the Body and Blood of 
 " Cbrift. " Juft as, in the other Sacra- 
 ment of Baptifm, the Water and the be- 
 ing immerfcd therein, is not itfelf the 
 Death and Burial either of Chrift or of 
 the perfon baptized, but only an Outward 
 Sign, the inward thing fignified whereby, 
 Rom.vi 4. is a being buried with Chrift unto Death. 
 And the Body and Blood of Chrift, is 
 <f verily and indeed taken and received by 
 the Faithful in the Lord's Supper ; " 
 juft as Perfons Baptized^ do verily and in- 
 deed die and are buried with Chrift. No 
 man ever was fo abfurd, as to underftand 
 the one literally j and there is no more reafon 
 tounderftand the other fo. But by Both, men 
 
 are
 
 of the GkuRCH-CAf SCHISM. 311 
 
 areintitled, if they be worthy Receivers, to 
 the Benefits purchafed by Chriji's Death. 
 And This participation of thofe Benefits, is, 
 by a very proper Figure of Speech, in 
 One Sacrament ftyled a being buried with 
 Chrift and rifmg 'with him again ; and in 
 the Other, the receiving of his Body and 
 Blood. Which kind of Expreffions 
 ought the lefs to feem ftrange, becaufe, 
 even before the Inftitution of the Sacra- 
 ment, our Lord ftyled himfelf the Bread 
 of Life -, and when he was difcourfmg a- 
 bout men's imbibing, digefting, andprafl- j h.vi.3 5< 
 ifing his Dodlrine, he even then called it 
 eating his Flejh and drinking his Blood :ver.$6. 
 And long before our Saviour's coming in- 
 to the World, the very fame Phrafes were 
 ufed by the beft Writers, and well under- 
 flood by every rational Reader : They that Eccluf. 
 eat me, (fays frifdom of old,) jhall yet be'* 1 ' 
 hungry ; and they that drink me, flail yet 
 be thirfly. What Perverfenefs is it, to 
 find no difficulty in thefe words, when ufed 
 by the Son of Sirach ; and to fuppofe the 
 fame Expreffions infinitely abfurd and un- 
 intelligible when fpoken by Our Saviour I 
 X 4
 
 3 i2 An EXPOSITION 
 
 Queft. Wfat are tije SSenefitfc 
 totjereof toe are $artaher thereby, 
 
 Anfw. Cije Qren0tljmti0 anO re^ 
 frefljtn0 of our J>ou!0 bp tge 230&P 
 and Stood of Cftfift, a our 29omej0f 
 are bp tlje 25?eati and t$ine, 
 
 A s Impenitency is the Death, and *S//w 
 are the Dtfeafesof the Soul ; So a /fo^V o/ 
 F/>/^ is its Health and Life, and religi- 
 ous Afts are its Food and Nourijhment. 
 They are fo naturally, by improving and 
 eftablifhing men in virtuous Practice j 
 and they have moreover the Promife of 
 procuring Bleffing and AfMance from 
 God. 
 
 SOME men, from the Remains of that 
 Popifh Notion of the repetition of the 
 Sacrifice of the Death of Chrijl in the 
 Mafs 3 deceive themfelves with an Ima- 
 gination, that, at the receiving of the 
 Sacrament their Sins are in courfe pardon- 
 ed, to the Comrm'ffion of which they re- 
 turn regularly again, But This is
 
 of the CHURCH-CATECHISM. 313 
 
 ly making Cbrift the Minifter of Sin, in- Gal.ii. 17. 
 
 ftead of Repentance; turning the Grace J ode 4- 
 
 ,,^-v , . . . Rom.vi.i 
 
 ofGod y into an mcouragement to continue 
 
 in Sin-, and ufing the liberty of the Gof- 
 
 pel, for an occafion to the F/eJh. Gal.v. 13. 
 
 OTHERS, without carrying this 
 matter fo far, have yet a blind, fuperfti- 
 tious, and unintelligible notion, of a cer- 
 tain Grace or Virtue annexed to the Mate- 
 rial Elements, or to the mere external 
 Participation of them -, rather after the 
 nature of a Charm, than of a religious 
 Aftion. As if, by fome fecret neceflary 
 connexion with the outward Elements, 
 more than with the religious Difpofitiom 
 of a virtuous Mind-, fpiritual Advantages 
 were conveyed into, or operated upon, the 
 Receiver. But This alfo greatly tends to 
 hurt the true notion of Religion, and to 
 make men miftake the principal End and 
 Defign of theGofpel of Chrift. 
 
 THE
 
 3 14 n 
 
 THE triie and real " Benefits " 6f 
 men's worthily receiving the Sacrament 
 of the Lord's Supper, are of a moral and 
 Lukcxxii. religious nature. By doing This conftant- 
 i Cor xi. ty an< ^ devoutly in Remembrance of Chrift y 
 l6 - and flowing forth the Lord's Death till he 
 come; we renew and confirm continually 
 our own part in the Chriflian Covenant : 
 We ilrengthen our Faith, by meditating 
 upon the Object, and upon the Grounds 
 and Motives of it : We increafe our Hope, 
 by commemorating thankfully the Love of 
 God in Chrift, and by exhibiting and ap- 
 plying to ourfelves thefe Memorials of the 
 Divine Goodnefs and CompaJ/ion towards 
 Sinners : We inlarge and ftrengthen, by 
 This Communion of Chriftians, that fa- 
 cred Bond of univerfal Love, Charity 
 iTim-i.5. and Good Will, which is the End of the 
 \6i' *' Commandment : For, the Bread which we 
 break, is it not the Communion of the Body 
 of Chrift, the Communion of all the 
 Members of Chriil's Body one with ano- 
 ther ? For we, being many, are One Bread 
 and One Body j for we are all Partakers of 
 
 That
 
 of the CHURCH-CATECHISM. 315 
 
 *That One Bread. And by thus continu- 
 ally confirming our own part in the Chri- 
 flian Covenant, in obedience to our Lord's 
 Command ; we preferve to ourfelves the 
 A/urance of God's performing His part 
 of the fame Covenant, which is the New 
 Tejlament In Chrifts Blood. We intide LukexaL 
 Ourfelves to all the prefent BleJ/ings, 2C 
 which God has promifed to annex to the 
 due obfervation of his Ordinances. And 
 we fecure to ourfelves his continual Fa- 
 <uour, and Acceptance through Chrift; 
 unlefs by any Vitioufnefs in the Courfe of 
 our Lives, we contradict the Profejjwm 
 of our moil Solemn Devotion. 
 
 Qu.
 
 3I 6 An EXPOSITION 
 
 Qu. HWjat t requirefc of tgetu 
 Utfjo come to tjje Ho?D' Cupper * 
 
 Anfw. Co gamine tijemfetoeg, 
 tufjetfjer tfjep repent tljem trulp of 
 tfjeir former J>in, ftedfaftlp pur* 
 pofmrj to leab a ncUi Hife : l>aue a 
 in <5ob'0 i^ercp 
 toitg a tfiankful 
 of fjtg tDeatfh andfte 
 tn Cgarttp tottg all 
 
 RELIGIOUS A6ls of Devotion, to 
 a Wicked man, are like fetting in order 
 the Garments upon a */<?dV/ Body, or 'wa- 
 tering a Plant whofe very Roots are w/- 
 thered. In order therefore to partake of 
 the Benefits and Blejjings promifed, there 
 are feveral Conditions or Qualifications 
 requifite in the perfons who Receive the 
 Sacrament of the Lord's Supper. 
 
 I. T H E firft is, that <c they repent 
 " them truly of their former Sins : " 
 That is, be truly fenfible of the Folly and 
 Guilt of Sin j earneftly and fincerely de- 
 
 liring
 
 Of the C H R C H-C AT E C H I S M. 317 
 
 firing Pardon of God, and, if any injury 
 has been done to Men, asking Forgivenefs 
 alfo of Them; and making Rejiitution, 
 where poffible ; and fteadily refolving, 
 never to return to the Practife of the 
 fame Vices again. For without fuch Re- 
 pentance as This, fince men have no Part 
 in the Death of Chrift, 'tis evident it can 
 be to no purpofe for them to partake in 
 the folemn Commemoration of it. 
 
 2. THEY who, by communicating in 
 this Solemn Act of religious Worfhip, 
 profefs to repent them truly of their for- 
 mer Sins-, muft, in order to fecure the 
 Sincerity of their Repentance, " Jledfaft- 
 " ly purpofe to lead a new Life ; " in the 
 Practice of all Chriftian Virtues, in Obe- 
 dience to the Commands of God, for 
 the time to come. For otherwife, their 
 Sorrow for what is paft, is but an empty 
 Deceit ; and will do them no more real 
 Service, than the Death of Chrift would 
 have been efficacious without his Rifing 
 from the Dead, 
 
 3- A
 
 3 i8 An EXPOSITION 
 
 3. A Third thing requifite, is, that they 
 * have a lively Faith in God's mercy 
 " through Chrift. " The Hope of Sin- 
 ners, is founded wholly in the Mercy of 
 God : And the Method of God's Mercy, 
 is made known to us by Chrift : And the 
 Holy Communion is a folemn Comme- 
 moration, of Ch rift's affuring and fealing 
 to us That Mercy by his Death. In or- 
 der therefore to do this worthily, 'tis ne- 
 cefTary that men firmly believe the Mercy 
 of God made known to them by Chrift ; 
 and that they carefully attend to thofe 
 Conditions of Faith, Repentance, and A- 
 mendment, without which they cannot be 
 Partakers of that Mercy. 
 
 4. THEY muft have a " Thankful 
 " Remembrance of Chrift's Death. " 
 He who believes Chrift to be the Savi- 
 
 Heb.vu. our of them that come unto God by him ; 
 as he will certainly endeavour to qualify 
 himfelf, to be Partaker of that Salvation ; 
 fo he will be very Thankful to God, whofe 
 original Goodnefs it was to permit and 
 
 Joh.iii. !$ fend his Son to die for our Sins 5 and he 
 
 will
 
 of the CHURCH-CATECH ISM. 319 
 
 will be full of grateful Acknowledgment 
 alfo to our Saviour himfelf, who willing- 
 ly left the Bofom of his Father, and /o- Gal.ii.^ 
 ved us, and gave himfelf for us. 
 
 5. 'T i s abfolutely necefTary, in order 
 to worthy Communion, that we " be in 
 " Charity with all men. " For fo our 
 Saviour exprefsly requires : If thou bring Matt. v. 
 thy Gift to the altar^ and there remembreft * 3> 2 *- 
 that thy Brother hath ought againft thee ; 
 leave there thy Gift before the altar , and 
 go thy way, Jirji be reconciled to thy Bro- 
 ther, and then come and offer thy Gift. 
 And very reafonable it is, that we mould 
 be obliged to forgive each other our hun- 
 dred pence, that is, light and trivial Pro- 
 vocations and mutual Caufes of Offenfe j 
 at That Time efpecially, when we are fo- 
 lemnly commemorating God's Mercy and 
 Companion towards us All, in forgiving 
 us ten thoufand talents. 
 
 Laftly : 'T i s requifite, that men fre- 
 quently " examine themfelves " concern- 
 ing thefe matters ; that they be not care- 
 /efs and negligent in any of the fore-men- 
 i tioned
 
 3 20 An EXPOSITION 
 
 tioned Particulars. As to the Manner and 
 Circumftances of this Examination, we 
 have no Command; and therefore ought 
 not to fill .our f elves y or of hers, withneed- 
 lefs Scruples. They who live an habitu- 
 ally virtuous Life, are always prepared to 
 communicate, without any formal and 
 particular Examination of themfelves. 
 To fuch as live in the Praffiife of Any 
 known Vice y no Examination ivhatfoever 
 can be of any Ufe, till they actually a- 
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 are to direct themfelves by the Rules of 
 Prudence and Difcretion, according to 
 their various Circumftances ; Always re- 
 membring that the End of Religion, is 
 Tit.ii. iz. Sobriety, Right eoufnefs^ and Godlinefs. 
 
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