the things granted by Gods Covenant Q. Must we be in Covenant with God before we can partake of the Sacraments A. Yes for else the outward signes doe not profit Abraham was first in Covenant with God and then he received the signe of Circumcision Even as we use first to agree upon the conditions before we seale and deliver the deeds Gen. 15.6 18. with Gen. 17 7 10 11. with Rom. 4.10 11. Acts 8.13 21 37. As in Covenant and Contract of Marriage there is first a consent of the parties and then the writings are sealed so it is in this covenant of Grace both we and our Children must be in Covenant with God before the Sacraments which are the seales of the Covenant can belong to us Some are in Covenant with God only by outward profession and such people receive the signe but not the thing signified as Acts 5.3 1 Cor. 10.3 5. 1 Cor. 11.27 Rom. 2 25. others are really in Covenant with the Lord they receive both the signe and the things thereby signified as Acts 2.41 1 Pet. 3.21 Our Children are taken into Gods Covenant and so have the signe of Baptisme Howbeit when they come to age they must performe the condition of their Fathers Faith else they forfeit all Q. The Sacraments of the Old Testament were two 1. Circumcision and 2. the Passeover of the New Testament be likewise two Sacraments Baptisme and the Lords Supper How do they differ the one from the other The New from the Old A. Not in substance for Christ is the substance and end of all Sacraments but only in the manner the Old did lead unto and fet forth Christs death which was to come the New doe set forth Christ already come 1 Cor. 10.3 4. 1 Cor. 5.7 Exod. 12.13 The parts of a Sacrament Q. How many parts be there in a Sacrament A. There be two parts in every Sacrament 1. Some outward bodily signe 2. And some spiritual benefit signifi'd thereby Q. What is the spiritual thing signified in every Sacramâ—nt A. Christ crucified or the doing away of sinnes in for the death of Christ it is not every grace represented by an outward signe that doth make a Sacrament but the benefit of Christs passion is that grace which is set forth in every Sacrament Col. 2.11 12. Marke 1.4 Matth. 26.28 1 Cor 10.16 1 Cor. 5.7 Q. What followes hereof A. Therefore those other five Sacraments of the Papists viz Confirmation Penance Orders Matrimony extreame unction are falsly called Sacraments of the New Testament as being neither ordained by Christ nor having such Sacramental signes and significations A Christian needs but two things to his being viz. a new birth and a growth in Christ both which are set forth in the other two Sacraments besides those five are not common to all Christians that be in Covenant with God nor yet peculiar to the Christian Churches Q. Who is the Author and ordainer of all Sacraments The Author A. Only the Lord God None but God can forgive sinnes bestow spiritual graces and therefore none but God can make signes and seals thereof As he alone can signe and seale a deed that hath the right to sell the land All signes and Sacraments of mans devising cannot teach or help devotion but only delude and breed superstition It is a foolish thing to make a significant signe of that which is not in our power to give Mat. 28.19 1 Cor. 11.23 Q. What is the efficacy of Sacraments Do they justifie the receiver or work in us that grace which they signify if the party him self do not hinder it by some grosse sin And Efficacy A. No Sacraments are signes of Gods grace and favour towards us but not the working causes thereof For then the signe should be before the thing whereof it is a signe which cannot be Sacraments serve as it were to put us in possession of the Covenant as a sealed deed formally delivered doth of an house or land that is sold Remission of sins and oher blessings of the Covenant are not in the Sacraments as Heat is in the fire or as a medicine in a box But as a Key given in token of possession or a deed whereby Men are enfeoft in any House or Land are in Law sure Pawnâ— of the things promised so are the holy signes given to the beleiver Remission of sins sanctification of our hearts is from God alone through the bloud of Jesus Christ yet for the applying thereof unto us there are diverse means established as 1. Baptisme Act 2.38 Mat 3.7 Mar 1.4 2ly The Eucharist Mat. 26.28 1 Cor. 10.16 3ly Preaching 2 Cor 5.19 4ly Prayer Act 8.22 Ja 5.15 5ly The power of the Keys Mat 18.18 Ioh 20.23 All these are Acts instituted by God SacrameÌ„ts are not physicall but moral instrumeÌ„ts by which God bestoweth what they represent the use of them is in our hands the effect ' in Gods for the use we have his Commandement for the effect his Conditional promise The Sacraments are not bare resemblances and memorials of things absent nor naked signes of Grace received before but means effectual whereby God delivereth into our hands the Grace signified by them Hoâ—ker Pol. l. 5. S. 57. executed by us for that purpose And therefore although the dead soul that hath no inward motion of faith to receive the benefit offered nor any disposition of heart answerable to the thing that is done outwardly these means availe nothing Gal. 5 6. Yet on Gods part offering and on mans part duely receiving and imbracing them the outward signe the spiritual benefit thereby signified doe ever goe together hence it is that in the Scripture that which is proper to the thing signified is sometimes ascribed to the signe as Acts 22.16 Arise and be Baptized washing away sinnes with 1 Cor 10.16 1 Cor 11. 24 25. The which is well expressed Art 25 of the Church of Eng. Gallica Confessio fidei Art 34.37 Harm of Confessions That the Sacraments be certain sure witnesses effectual signes of grace and Gods good will towards us in such only as worthily receive the same they have a wholsome effect By the Sacraments God doth quicken strengthen Confirme our faith ibid. CAP. L. Of Baptisme Q. WHat is Baptisme A. It is a Sacrament of our engrafture into Christ out of old Adam It is unto us an entrance into the Church witnessing unto us that whereas we were before strangers from God a God doth now receive us into his family people and we again b give up our selves together with our names unto God through Jesus Christ to walk in newnesse of life a 1 Cor 12.13 Gal. 3.27 Eph. 2.11 12 13 b Mat. 3.8 11. Rom. 6.3 4. Q What 's the owtward signe in Baptisme A. The dipping or sprinkling of water in the name of the Father Sonne and Holy Ghost Mat. 28.19 for dipping see Iohn 3. 23. Mat. 3 6
renouncing of our own righteousnesse and worthinesse as also our own desires reasons wits wills and dearest contentments for Christs and the Gospells sake that so we may preserve faith a good conscience according to the rule of the words whatsoever crosse shall happen to us in so doing Spirituall Combat is the strugling between the flesh and the Spirit between Grace Corruption in the same faculties of the soul of a regenerate person our new nature inclining us to good and to please God our corruption inclining to carnall contentments By the World unto which we must be crucified we mean the sinfull courses opinions waies and fashions of the world Lust in any evill motion and inordinate desire of the soule after any thing as after riches honour revenge food preferment therefore covetousnesse is Lust and so is pride anger and other motions of the flesh Concupiscence signifies the habituall indisposition of the heart to that whâ—ch is good and its pronenesse to that which is evill as also every evill motion of the heart that swerves from the Law of God All this is called evill Concupiscence By Principles Principled we mean the rules and grounds wherewith men are seasoned guided in their course as carnall Principles are carnall grounds rules spirituall Principles are spirituall considerations moving and guiding in a businesse Heretick is one that departs from the true Faith obstinatly cleaves to error in Doctrine Shismatick is one that unnecessarily makes or causeth others to make a seperation from any true and found Church to the disturbance of the outward established peace thereof By Wil-worship we meane any thing that is brought into Religion and made matter of conscience by mans device or authority without warrant from the word of God By Superstition we meane the ascribing of Holynesse or any spirituall and supernaturall vertue to any creature gesture place day words or actions which is not given to the said creature by Creation or divine institution When we commend Good workes we meane not onely the works of charity and outward pomp but the whole course of obedience in our thoughts words and actions as the word of God requires of us By Christian Liberty we meane not a liberty to sinne as if we might sin more frely and safely because of Christs death but we meane that liberty which Christ hath obtained to us against the bondage of the Law condemning all that doe not fulfill it And also our freedome from the ceremonies of Moses Law and from all human ordinances so that they doe not bind in conscience Perseverance signifies a constancy and cotinuance in faith and obedience to our end Apectacy is a totall and finall departure from the faith once professed Back-sliding is a falling again into our old sinnes for a time out of which we recover through Gods grace being renewed againe by repentance By Spirituall Desertions we meane that trouble of minde which ariseth from losse of assurance and feeling of Gods favour occasioned usually by our backsliding in to some sinne or great carelessenesse and unevennesse in our walking with God By Temptations we meane sometimes allurements to sinne and somtimes the exercise of our faith wherein Sathan laboureth to question our Son-ship and interest in Christ This kind of Temptation is usually called distresse of minde Dispaire is finally to doubt of Gods favour and mercy refusing to rest on it Presumption is a conceit that we are in good case when we have no solid grounds to thinke so it is also a venturing to practise this or that without warrant of Gods word Assurance is the well grounded peace of conscience awakened and enlightned and quieted upon good grounds that his sins be forgiven in Christ Jesus When we pray that God would Sanctifie any of his dealings to us as crosses afflictions preferments deliverances or any other outward mercy we pray that God would give grace with outward mercies holy wisdome and gracious hearts to make right use of them that in all things we may be brought nearer to God in the exercise of faith humility thankfulnesse and better obedience for time to come Laus Deo TO THE READER THe foregoing TREATISE Christian Reader intituled Principles of Faith and good Conscience is so called because it doth containe not only points of Faith and positive Truths touching the chiefe Heads of Religion but also the most materiall points of Practicall Divinity properly so called that is to shew the work of Grace in the Conversion of a sinner and in the hearts of them that be converted and how a Christian may judge of his spirituall estate to God-ward * As in cap 4. 5. 8. 13. 14. 18. c. I have had some thoughts of publishing a just Treatise touching the state of Nature and of Grace the Translation of a sinner from the state of Nature to the state of Grace from death to life together with the Causes Order and effects thererf And this may be done if God be pleased to give me Life Liberty and Peace to the Church In the mean time Accept and make use of this short Discourse intended for the good of the Ignorant and the comfort of weake Christians The markes of Gods Children Blessed are the Pure in heart Blessed is the man in whose spirit there is no Guile so saith the spirit Psal 32.2 and Mat. 5.8 Markes of Gods children drawn out of Gods word Of saving knowledge Q. WHat is the first Marke of a Child of God A. Saving knowledge is a marke whereby Gods Children may be known from all others Iohn 17.3 1. Mark This is life eternall to know thee the only true God and whom thou hast sent Jesus Christ Q. What be the properties of saving knowledge A. They be foure The triall of it 1. Saving knowledge makes us to see our own Ignorances and strayings Prov. 9.10 12. Eph. 5.8 13. Rom. 7.9 Psal 119.130 Pro. 20.27 Q. What is the second property of saving knowledge A. It makes a man ashamed to doe evill and vile in his own eyes Eph. 5.8 12. 1 Thes 5.5 6 7 8 9. Rom. 6.21 Ier. 31.19 Q. What 's the third property of saving knowlege A. It is a guiding light especially in those things that belong to our own Peace and duty Psal 119.105 Rom. 2.20 21. Mat. 7.5 Q. What 's the fourth signe of saving knowledge A. It is not an idle but a working knowledge making a man to abstaine from evill and exercise himselfe in that which is good 2 Pet. 2.20 Jer. 22.16 Ps 119.104 Job 28.28 Hos 8.1 2. Vse Then it seemes that they which know much and yet are not bettered by their knowledge in Holinesse Christian life Also they that by their knowledge can guide others and yet doe not take to heart the thing that belong to their own peace duty their knowledge is but vaine Rom. 2.20 21. Rom. 1.18 2 Tim. 3.5 Lastly all such persons as be in darknesse and perceive it
â—f sin by which we are bound over to answer Gods justice for offeÌ„ding his Law Though the act of murther or theft be past yet the offender is liable to justice twenty or thirty yeares after so doth sin it lies at the dore it calls for vengeance as for its wages c. Gen. 3.9 10. Iam. 1.15 Gen. 18.20 Every sinner is a vile and filthy person But that is not all He is also a guilty person under the curse and wrath of God Gal. 3.10 Q. What be the punishments every sin makes one liable unto A. They be three 1. The sinner is in bondage and subject unto wrath and feare all his life long Cursed in his basket and store all the sorrowes of this life are parts and steps to the greater death his sins are treasured up Ps 7.11 Joh. 3.36 Joh. 27.7 14. Job 15.20 21. Job 20.5 11 14. Heb 2.15 Deut. 28.15 16 17. Mal. 2.2 Zach. 5.2 Rom. 2.5 Q. What 2ly A. At his death he is stript off all his comforts the wretched soule is brought naked and singly to the barre of Gods justice The sinner while he lived and flourished was deceived and befooled now death unbefooles thee and makes thee see what a foole thou wert Heb. 9.27 Q. What lastly is the punishment and misery that sin brings A. After death to be tormented with the Devill and his Angels for evermore Rev. 21.8 2 Thes 1.9 10. 1 Pet. 3.19 This is the wofulnesse of a sinner once come to his place and this misery is everlasting unabatable c. 1 Thes 1.10 hath delivered us from wrath to come CAP. Of the kinds and degrees of sin WHat is sin A. It is any transgression or swerving from Gods holy Law and will it is any declining from that Holinesse and uprightnesse wherein God at first did make man Rom. 4.15 1 Joh. 3.4 Sin is either Originall or Actuall Q. What is originall or birth-sin Of Originall sin A. It is that hereditary corruption of our nature wherewith through the disobedience of Adam all his posterity August Confes Art 2. naturally descending from him are infected and are subject to the wrath of God and to the power of sin being void of all righteousnesse untoward and unable to doe any thing that is truly good and prone to all manner of evill Or thus Originall sin is the fault and corruption of the nature of every man that naturally is engendred of the of-spring of Adam whereby man is very faire from originall righteousnesse and is inclined to evill and therefore in every person born into the World it deserveth Gods wrath and damnation Rom 5.12,16 Rom. 3.23 See 39. Art of Ch. of Engl. Art 9. By that first sinne our first parents fell from their originall righteousnesse and so became dead in sin and wholly defiled in all the faculties and parts of their soule and body and were the objects of Gods wrath Now those sad effects of Adams first sin did not rest and stay in their own persons onely but are conveyed to all their posterity so that from the birth we are defiled with sin void of goodnesse prone to evill and deserve Gods wrath And this pravity and nautinesse of our corrupt Nature because we bring it into the World with us is called Originall sin See this opened in the severall Branches Q. 1. Are all that be borne into the World guilty of sin and subject to Gods wrath A. Yes by reason of Adams fall in whom and with whom we all sinned 1 Cor. 15.22 49. Rom. 5. 12. 14 15 16. Q. 2. Are all likewise from the birth corrupted and defiled in their soules bodies A. Yes we are all as an unclean thing Ephes 2.1 2 3. Psal 51.5 Job 14.14 Rom. 7.24 Q. 3. Are we all borne into the world void of all goodnesse A. Yes and till we be regenerated we cannot doe any thing that 's truly good Being meere morall and naturall men Rom. 7.18 23 24. John 3.6 Eph. 4.18 Math. 7.17 Q. 4. Is this the condition of all that come of Adam A. Yes of all except Christ and Christ is excepted because he was conceived by the Holy Ghost Luk. 1.35 Q. 5. Why is this guilt and corruption called hereditary A. Because we have it by nature before we know how to doe good or evill Esa 1.14 Math. 3.7 and not by imitation Q. You see what Originall sin is What is Actuall sinne A. It is any thought word Actuall sinne or deed in our own persons against any part of Gods Law together with any evill motion of our hearts before or after the consent of our will Rom. 7.19 Jam. 1.14 Actuall sinnes be either of Omission or Commission Q. What is a sinne of Omission A. It is to leave undone any duty which we are bound unto by Gods word or when we faile in the manner of doing the same Mat 25.35 40. 2 Cron 30.18 1 Cron. 15.13 Esa 1.15 Esa 58 3. We must take heed how we heare Lu. 8.18 How we pray Jam. 4 3. How we receive the Lords Supper 1 Cor. 11.28 How we give Almes Mat. 6.8 Q. What 's the danger of sinnes of Omission A. The servant that doth not his Masters will shall be beaten Besides sins of Omission make way for sins of Commission they harden and estrange the heart froÌ„ God Luk. 12.48 Jam. 4.17 Mal. 1.8 Q. What is sin of Commission A. It is to doe any thing which we should not doe To doe contrary to that which is commanded or forbidden 1 Tim. 1.9 10. Levit. 26.23 Ezek. 18.24 Again sins be either of Ignorance or Knowledge Q. What is sin of Ignorance A. When a body doth evill and knowes it not 1 Tim. 1.13 Gen. 20.6 John 16.2 Acts 3.17 Q. Is that a sin A. Yes a ignorance is it selfe a sin it is a b cause of other sins c and sins committed through ignorance are not thereby excusable a Hos 4.1 14. 2 Thes 1.8 Luk. 12.48 b Eph. 4.18 Jer. 5.4 Psal 14.4 c Psal 19.12 2 Pet. 3.5 Luk. 23.34 Levit. 5.17 18. Q. What is sin against Knowledge A. It is when we goe against our owne knowledge in any thing when we know to doe well and doe it not Rom. 1.18 21 23 32. Rom. 2.21 1 Kings 15.5 Luk. 12.47 Jam. 4.17 Jer. 44.16 17. Q. What 's the danger of sinning against knowledge A. God usually gives up such persons to impenitency hardnesse of heart and to a reprobate sense Rom. 1.21 24. a Tender Conscience is a sweet Blessing CAP. IV. Of the differences and degrees of sin A Gain sins be either Voluntary or Against ones will Q. What is voluntary sin A. When we sin of our own accord i.e. when sin proceeds from the disposition and inclination of our hearts without force of temptation Heb. 10.26 Joh. 8.44 he sinneth of his own Rom. 6.12 Q. What is sin involuntary or against ones will A. When contrary to the bent and disposition of our hearts we be overtaken
of men professing the faith of Christ may be known to be the true Churches of Christ A. The true Church of God on earth is known by two markes 1. By the purity of Doctrine and Faith which they hold and teach 2. And by the purity of Worship preserved amongst them from pollutions of Idolatry and Superstition Pure faith and pure worship shew a true Church Jude vers 3. Acts 24.14 Hos 2.2 4 5. Papists call themselves Catholicks but falsely being both Heriticall in Doctrine Idolatrous in Worship a Catholicke is a right believer All true believers in the world make but one Catholick Church as there is but one Christ one Faith one Baptisme one Heaven and one way to life eternall Eph. 4.5 6. Heb. 11.40 Those people that maintaine Heresy or Idolatry are not the true Churches of Christ Col. 2.16 19. 2 Cor. 6.15 Rev. 18.4 Q. Doe you believe in the Church A. No there is no trust nor helpe in man for matters of salvation Ps 49.7 8 Mic. 6.7 Q. What then doe you believe A. I believe that God ever had and ever will have to the end of the world a company of faithfull people to serve him and that I am one of the number Q. How doe you know that you are one of the Church A. Because I am not of the world but have seperated my selfe from the evill manners and sinfull courses thereof and doe now heare and follow the voice of Christ Joh. 10.16 Gal. 1.4 Rom. 12.2 CAP. XXIII Of the Communion of Saints Q. WHat meane you by the communion of Saints A. I meane that this holy People have a spirituall fellowship with Christ their Head and one with another The members of the Church are coupled together with Christ their Head and one with another Eph. 4.4 6. 1 Joh. 1.3 Q. Wherein have they a fellowship with Christ their Head A. In all the priviledges riches which God hath bestowed on the man Christ as in his sufferings in his graces righteousnesse and Kingdome Christ is a Son so are we Christ is justified from our sinnes so are we As Christ the first borne is such are we in relation unto God Rom. 8.17 Joh. 14.19 Eph. 5.30 32. Joh. 17.24 Joh. 1.16 These places shew that the true believer hath a fellowship with Christ in his Sonship in his Life in his Graces in his Kingdome Q. By what bonds is this spirituall union betwixt Christ and your soule made up A. They be two one coming from Christ to us and that is his a Spirit whereby he doth apprehend and quicken us the other going from us to Christ and b that is our faith whereby we embrace hold him fast By these two we are knit unto Christ and so partake of all his riches a 1 Cor. 12.12 13. 1 Cor. 6.17 Rom. 8 9. b Eph. 3.17 Heb. 3.14 Rom. 11.20 Q. How doth it appear that you have communion with Christ the Head A. By this I know it because I have the same Spirit of Christ whereby I am conformed and made like unto him in all things his will and waies his friends and foes be mine even as if the same soule were in two bodies they would move alike and affect the same things Col. 2.19 1 Ioh. 4. 13. 1 Ioh. 1.6 Joh. 17.21 Rom. 8.14 Exek 10.17 Phil. 2.1 5. Q. Wherein have the Saints a fellowship one with another A. In faith and love Eph. 2.19.20 Q. In faith How A. They are all partakers of one Hope one Spirit one Faith one Baptisme and all goe one way to Heaven And are all confederate with Christ to serve him according to the covenant of faith and obedience against all sects heresies mis-believers and loose livers whatsoever 1 Cor. 10.1 4. 2 Pet. 1.1 Eph. 4.5 13. Phil. 1.27 Zeph. 3.9 Q. In love How A. By that one Spirit whereof all partake we are united together in love so that all the faithfull doe love a and esteeme each of other and b communicate each to other in all good things ever wishing well to the prosperity of Gods Church and cause in all the World a Philem. v. 16 17. 1 Ioh. 5.1 1 Pet. 2.17 b Act. 2 42 45 46. Act. 4.32 1 Cor. 12.13 25. Psal 137.6 Q. How are the members of the Church called Saints seeing in many things they sin A. Because they are made holy in part and are perfectly holy in Christ We must be Saints here else we shall never be Saints in Heaven Eph. 1.1 Heb. 12.14 CAP. XXIV Of forgivenesse of sinnes Q. WHat is sinne A. Any transgression of Gods Law 1 John 3.4 Gen. 3.11 Q. What is the punishment due to sinners A. Eternall death the curse of God for ever in Hell fire Rom. 6.21 23. Mat. 25.41 Q. Are you a sinner A. Yes I was borne in sinne and doe daily break Gods holy Lawes Psal 51.5 Rom. 5.14 There is sinne in Infants Q. Shall you then be damned in Hell fire A. I deserve damnation but I believe that through Christ my sinnes shall be forgiven me Rom 8.1 Q. Are sinnes forgiven in this life A. Yes now or never 1 Joh. 2.12 Col. 1.13 Mat. 9.2 Rev. 2.17 Rom. 5.5 The conscience is now absolved and it shall be hereafter declared solemnely before Men and Angels Act. 3.19 Q. What is forgivenesse of sinnes A. It is a free and full discharge of a sinner from the guilt punishment of sin so that in Gods sight they are as if they had never been Esa 43.25 Mic. 7.18 19. Rom. 8.33 34. The afflictions and miseries which the Godly endure in this World are not punishments for sin in a way of justice and satisfaction for sin as if they were the cause why sins are forgiven to us 1. Because Christ alone hath borne the chastisement of our peace and none of the people with him 2. Because the afflictions of the Godly are for the good of the party afflicted and not in a way of revenge to satisfie divine justice 3. And not worthy to be compared with the glory that shall be revealed in us Q. Who doth forgive sinnes A. God alone who is offended and dishonoured by them Mar. 2.7 9. Lu. 23.34 Men doe forgive one another the Trespasse but not the sin as it is sin Q. Why and for whose sake doth God forgive sinnes A. For Christs sake without respect to any thing that we can doe or suffer 1 Iob. 2 12. Act. 2.38 Eph. 4.32 Rom. 3.24 Q. Why for Christs sake A. Because he being surety of the New Covenant hath in my nature room and stead answered the Law pacified Gods wrath 2 Cor. 5.21 Heb. 7.22 Q To what manner of persons is remission of sins granted in the Gospell A. To them only that believe repent and amend their lives and turne from the evill of their doings Luk 13.3 Mar. 16.16 Ezek. 18.21 Esay 1.18 Act. 16.31 Joh. 5.24 Q. Do you think in your conscience that your sins in particular be forgiven A. Yes that is
Commandement Rom. 7.7 23. Jam. 1.14 Gal. 5.17 Q. What is the particular coveting here forbidden A. Discontentednesse with that we have wishing and longing after that which is anothers As when we be not content with that place and condition which we hold in the Family Church or Common-wealth but the heart is still rising wishing woulding after the condition of another as would I were a Master or a Minister or a Tradesman rather then a Minister c. This unquietnesse of the spirit this sicknesse of the desire repining rising and saying within our selves O how well could I live if I had such a field such a Wife such a Servant c. these motions be contrary to that compleat contentment which is here requirey Under this particular concupiscence of the heart coveting that which is anothers all evill motions and desirings of the like kinde are forbidden namely all lustings against the Law of the minde all the rising enmity and Rebellion that is in our nature against the things of the Spirit the suddain passions and perturbations of the mind also the rolling of vain thoughts in the mind as thoughts of pride revenge the moving of the heart towards any evill object though without any setled approbation of the same But tell me Q. Are these thoughts and motions sinfull if we doe not consent unto them nor purpose to put them in practice A. Yes they are The very risings of corruptions within us are sins to be repented of They are as the scum and boiling of the pot the rising of the mud c. A lame horse if he move he will halt in going An instrument out of tune will jarre in the sounding and that is a fault there is something wanting that should be unto perfection so in our very natures there is a jarring and a swerving from the Law of God and that uprightnesse wherein God created man and these swervings are the fruits of sinne and the causes of sinne in us as Jam. 1.14 15. Rom. 7.21 23 24. Gen. 8.21 Eph. 4.22 Q. What say you then of evill suggestions and thoughts that arise in our minds as thoughts of Blasphemy c. are they sinnes A. If they be cast in by Satan Of Satanicall injections and not yeelded unto by us they be Satans sins and not ours To be tempted is no sin for Christ was tempted and had evill thoughts cast into his mind by Satan but to yeeld to the temptation that is our sinne Mat. 4.6 Mat. 16.23 Q. How may it be discerned whether the evill motions doe arise from our own corrupt hearts or from Satan A. Two waies 1. If the motion or temptation he unnaturall that is if thoughts arise which tend to the destruction of our naturall well-being or of our spirituall eternall well-being it is then from Sathan and if we consent not to such thoughts they are not our sins but Satans Perhaps thou hast thoughts to curse God to wish there were no God thoughts perhaps of despaire or to kill ones selfe or others c. these be Satanicall injections for nature loveth it selfe and so doth grace our new and spirituall nature and therefore if we resist and dislike such motions they be not sinne to us Matth. 4.9 Matth. 16.23 1. John 4.3 Mat. 3.28 Q. How else may that be known A. By the manner of their comming if they seaze upon us with terror affrightment suddainly and unexpectedly so that the soule is burdened and groaneth under them willing to be rid of them it is a signe they come from Sathan And such thoughts and tentations are our trials and afflictions but not our sinnes evill thoughts which agree to nature to our dispositions as that of Davids numbring the people and Judas selling his Master though Sathan cast them into our minds and stirre us up thereunto yet they are our sins as well as Sathans Matth. 4.10 Christ had indignation against that motion Q. What doth this Law forbidding all concupiscence informe us of A. Two things First it shewes the infinite purity of Gods Law which requires a conformity to his will not onely in our wils affections and actions but in the very frame and temper of the soule That no evill motions arise against God Q. What secondly A. It shewes the impurity of our nature which is so great that for it alone though we never harboured an evill thought the Lord might justly abhorre us for ever And therefore these inward workings of corruption the untowardnesse contrariety of our natures against God are to be bewailed and crucified if we desire to be sound in repentance Job 15.15 16 Eph. 2.3 Psal 51.5 Ier. 17.9 Eph. 4.22 Rom. 6.6 Rom. 7.21 24. Q. Is every soule bound to make conscience of the Law in forbearing the sins forbidden and doing the duties commanded A. Yes To his power he must keep it all else he is under the Law and not under Christ And consequently must perish for ever Rom. 6.14 Rom. 2.25 Gal. 5.24 Q. Are there besides this Law of God other Lawes and precepts of the Church to be observed of Christians for conscience sake As to observe Saints daies keep fasting daies make confession to the Priest at certaine times in the yeare of all our sins heare Masse upon holy daies Canisius Cat. A. No there is nothing to be added to the written Word of God it being in it self most holy perfect and sufficient to make men wise to salvation Deut. 4. 2. Rev. 22.18 2 Tim. 3.16 17. Man hath no power to make Laws to the conscience civill constitutions they may make for outward orders sake which we are to observe if they be agreeable to the Word of God not otherwise Q. Are there Evangelicall counsels of perfection distinct from precepts which if we keep voluntarily do help forward our salvation and increase our glory As that of poverty single life blind obedience to superiours Canitious Cat. A. No the Lord hath left us a liberty in some things but our choice therein is no part of perfection and other things named for counsels are not left to our curtesy but are duties to be performed as occasion requireth The only service and sacrifice which God accepteth is obedience to his will in his Word and God refuseth whatsoever a man taketh in hand besides Q. Well then there is but one Law under which we stand and the end of that Law is as hath been said to drive us unto Christ Tell me what must we goe to Christ for A. For three things 1. For a mercy to forgive our sinnes 2. For b strength and victory over our sins And 3. for c acceptance of our will for the deed For the Law justifieth no transgressor the Law gives no grace to keepe it selfe the Law accepts nothing but compleat obedience a Rom. 10.4 b Joh. 1.16 2 Cor. 3.6 Gal. 3.2 c Eph. 1.6 Heb. 13.15 1 Pet. 2.5 Q Our faith is unperfect and so is our obedience what is our duty
Ezr 6.21 2 Chro 30.17 18. God had smitten them c. Ezek. 44.7 1 Cor. 5.6 13 Infants and naturall Fooles and all persons that cannot examine theÌ„selves nor discern the Lords body as also all open impenitent sinners all such persons must not meddle with the Lords Supper â— Cor. 11.28 29. 1 Cor. 5.7 13. Q The least sinne that a man knows by himselfe unrepented iâ— a just cause to keep himselfe from the Sacrament But are all the sinnes we knâ—w by other men a just cause for us to keep them from the Lords Supper A. Not only such offences as are openly known and scandalous to the congregation The rest doe professe with their mouthes and if they do not believe with their hearts and repent indeed they are no better then Judas who seemed to be one of the rest but was not It is not our own private knowledg or suspicion of the parties unsoundnesse that must put him off unlesse the party be accused and admonished of his sinne by them that have authority in the name of Christ for the good of the party and the satisfaction of the Congregation to restraine them Christ knew Iudas from the beginning yet c. Iohn 13.11 18. 1 Cor. 5.1 2. It is reported c. Mat. 22.2 10 11 12. Mat. 18.15 17. Q. Is not the rest of the congregation polluted by the mixture of unworthy persons with them A. No The wicked doe not pollute the Godly at the Lords Supper unlesse they be consenting unto their wickednesse for Iudas b did not defile Christ The wicked among the Jews did not make the ordinances of Circumcision of preaching in the chaire of Moses of the Passeover and of Sacrificing uncleane unto the godly of those times Christ himselfe held Communion with the Church of the Jewes which at that time was marvilously corrupted both in Doctrine and Discipline a 1 Cor. 5.2 6. with 2 Cor. 7.11 Cleare in this matter els not Luk. 2.22 24. Luke 3.21 Iohn 2.13 1 Sam. 2.16 24. 1 Cor. 11.17 29. to himselfe c. b Mat. 26.20 21. He sate down with the Twelve Judas as he was imployed in the Apostleship with the rest so he was admitted also with the rest unto the fellowship of all divine worship and ordinances to teach us that neither is the Sacrament the worse nor are the Comunicants polluted albeit some unworthy and undiscovered Hypocrites be in company with them at the Lords table the Pollution of the Sacrament remained with Judas alone The state of the visible Church is like to ten Virgins whereof some were wise and some foolish Mat 25.1 To a great house 2 Tim 2.20 1 Cor. 11.33 with 1 Cor 3.3 1 Cor 10.17 21. Q. Then it is Christs will that evill livers should be excomunicated to the end they may be brought to shame and repentance Who to be Excommunicated A. It is so scandalous persons if they obey not the admonitions of the Church but remain obstinate ought to be cast out and kept from the Lords Supper Mat 18.18 Iohn 20.23 1 Cor 5 3 4 5 13. 1 Tim 1.20 Wicked and obstinate persons are to be banishâ—d from the fellowship of the faithfull 1. By the Authority and in the name of Jesus Christ 2 Dispenced by the office and judgement of the Ministers of the Gospel 3 With the assistance and consent of the Congregation 1. Who to be admitted 1. All that professe repentance toward God and faith towards our Lord Jesus Christ are to be admitted if they offer themselves as Judas Simon Magus Ananias and Saphira and those severall divided parties at Corinth which are for that cause called Carnall 1 Cor. 3.3 and surely they did judge one another unworthy If a company of Men should agree in some evill Action we joyne with them then we were partakers of their evill But when Christians Agree to serve the Lord Jesus if some joyne that do it not as they ought they joyne with us in our good not we in their sin or unworthinesse and therefore did communicate apart 1 Cor. 11.18 21. Yet Paul bids them all that were divided into factions to Tarry one for another v. 34. that so their eating together might testifie and maintain their Christian charity and unity in the body of Christ Neither is there any danger to the Godly by the coÌ„pany of them that doe thus professe Faith Repentance and new Obedience though in deed and in truth they be not such as they professe Because in such a mixt congregation all doe joyne in an acknowledement that men are saved by Christs blood and â—hat is true 2. And we all joyne in profession of Christianity and in a solemne vow and promise of living holy and Christian lives for time to come and that we may doe lawfully and sincerely with them who are not sincere but meer outside professors And therefore such mixture of good and bad in that ordinance can be no sufficient warrant and ground either for the Minister to refuse to doe his office or for the people to refuse to partake of this Ordinance 2. Who should forbeare to come 2. Howbeit all carnall persons who are conscious to themselves of their ignorance or hypocrisy that they are not in truth what they seem to be or are privy to themselves of living in any sin ought in good conscience to keep themselves back from the Lords table 3. Who must be kept back 3. And all such Persons as are grosly ignorant of Christ or else are guilty of grosse errors and scandelous sins inconsistent with Faith and Repentance they ought to be kept back by the discipline of the Church Q. Thus of the publicke Are there any private helps of a Christians conversation and communion with God A. Yes Many as private reading prayer self-examination calling our waies to account trials of the grounds of our hopes private fasting and humiliation holy medidation of the worth of things heavenly the vanity of things earthly of the Attributes of God of promises c. also private admonitions comforting one of another Holy resolutions against the corruption of the times of our own hearts c. AN APPENDIX Containing and Explication of certain Theologicall Terms Phrase frequently used in English Books Sermons be either not mentioned or not sufficiently explained in the foregoing Treatise GRACE signifieth in Scripture two things 1. Gods free favour and love to man 2. The effects thereof in us thus faith is a grace c. Predestination is the eternall purpose of God touching the everlasting state of men wereby of his own free will he ordaineth some to Salvation and others to destruction Election in the eternall purpose of God whereby according to the counsell of his own will he chuseth some to salvation out of the corupted masse of Mankind not because he foresaw they were or would be better then otners but because it so pleased him to the praise of his rich grace
not All such are blind and miserable and wretched and naked and think that they have need of Nothing when as indeed they have nothing of Grace or Heaven All such people are without knowledge and therefore without God in the world Rev. 3.17 Gal. 6.3 Jer. 6.15 Q. Whats 's a second marke of Gods children 2. Mark A. All Gods children are taught of God Ioh. 6.45 Esay 54.13 Q. How doe you know your selfe taught of God A. 1. The triall Because I am made to know things a above my Nature and to b love and imbrace things which be contrary to my Nature a Mat. 13.11 1 Cor. 1.21 with 1 Cor. 2.12 Eph. 1.17 18. b Mar. 8.34 35. Luck 14.26 27. Q. How secondly doe you know it Vse A. Because I have a new judgment of men and things I can look upon sinne and duty with such eies as Christ beholds them with that is I look upon sinne as upon a Toad or Serpent to avoid it And upon duty with a loving eye Ezek. 11.19 Heb. 8.10 11. Then it followeth that they who know no more then Nature can teach them and will believe no more then Reason can comprehend Also all such persons as doe erre in their hearts and say within themselves I desire not to know my sin or duty I love not to obey Heb. 3.10 Such as Hate to be reformed Ps 50.17 And love darkness rather then light Joh. 3. 19. Such as have not Gods LaW written in their hearts Heb. 8.10 Ier. 32 40. They that are pleased with sin and displeased with duty All such persons are not as yet Taught of God 1 Ioh. 5.3 Of the Love of God Q. What 's a third marke of Gods child 3. Mark A. All Gods children do love God with all their hearts if any man love God the same is loved and approved of God 1 Cor 8.3 Mat. 22.37 Q. How doe you know that you love God withall your heart The triall A. By foure things 1. When the heart is not divided between Two he hath not Two to please God hath the whole soule Esay 8.12 13. Luk 16 13. Num. 14.24 Q. How secondly may it be known that you love God with all your heart A. When I love God above all men all things All men and all things must be loved in God and for God but nothing against God nor above God Mat. 10.37 1 Sam. 2.29 Num 24.11 Exod. 32.32 Q How thirdly may it be known A When I strive to Honour and serve Him to the very utmost and best I can not as little as we can 1 Chron. 13.8 1 Chron. 29.17 Act. 20.24 2 Kings 23.25 Mar. 12.42 43 44. Q. How Fourthly may this be known A. This is the Love of God that we keep his Commandements and his Commandments are not grievous unto us 1 Joh. 5.3 Joh. 14.15 21. Joh 15.24 1 Joh. 3.4 5. Vse Then it followes that they doe not love God with all their hearts whose hears are divided between God Men betwen God and profit between God and credit or any other earthly thing Much lesse doe they love God aright who set up the love of men the love of themselves the love of riches Honour c. above the love of God above the will of God above the Glory of God or above the Commandements of God Lastly they doe not love God aright who serve him as little as they can something they will doe just so much as they think will serve the turne but their hearts are not lifted up in Gods service 2 Chron. 17.6 They doe not stirre up themselves nor lay on their Tallents to the honour of God whereas we must be zealous for Gods cause against sinne and wickednesse zealous for Gods Truth against error Iud. v. 3. Earnestly contend for the faith against Sects and Heresies whatsoever A Christian must love God for Himselfe for those excellencies and perfections of Goodnesse Mercy Grace Holiness Truth c. that be in God We must not love God only for his gifts or for our profits sake But as a child loves his Father though he be but poore and as a man loves his Wife better then her Portion so must we love God Ps 119.57 Psal 4.6 7. Psal 73.25 There is none in Heaven or Earth that I desire in comparison of thee Of Zeale for God Q. Shew a fourth mark of Gods child 4. Mark A. Gods child is zealous for God for his Truth and Glory Because thou art neither hot nor cold I will spew thee out of my mouth Be zealus therefore and repent Rev. 3.16 19. 2 Cor. 7.11 Act. 17.16 2 Pet. 2.8 Q. You have said that they that love God must be zealous for God Tell me what be properties of true zeale A. They be three 1. True zeale must be exercised alwaies in a good matter The triall and without respect to the eye of man Gal. 4. 18. 1 King 9.10 Iud v. 3. Luk. 13.15 Q. What secondly is the property of true zeale A. True zeale burnes inward our own sins and corruptions first and most Mat. 7.4 Q. What 's the third property of true zeale Vse A. True zeale is accompanied with meeknesse justice mercy and many other graces Jam. 3.16 Luk. 9.54 55 Luk. 13.15 Then it followes that all such persons as in their zeale do forget to shew mercy justice and Truth as Saul did 2 Sam. 21.2 and as Paul did Act. 26.9 11. And they which can be earnest against other mens sins and favourable towards their own as Rom. 2.1 22. And lastly they that be earnest and zealous in a Trifle or in a groundlesse cause as the false teachers at Galatia were Gal. 4.17 Such zeale does not commend them unto God Of love to a Christian for Gods sake Q. What is a fift Marke of Gods children 5. Mark A. By this shall all men know that yee are my Disciples if you have love one to another John 13.35 1 Joh. 3.14 1 Joh. 5.1 Q. How may it appeare that you love a Christian because he is borne of God or because he is a Disciple A. By foure signes 1. By this we know that we love the Children of God when we love God The triall and keep his Commandements 1 Iohn 5.2 That is we love Gods children because we love God first Our love to them must proceed from our loving of God seeing we love them for Gods sake Q. How Secondly may Christian love be discerned A. When you love a Disciple in the Name of a Disciple and a righteous man in the Name of a righteous man that is because they belong to God and because of the Image of God in them Mat. 10.41 42. 2 Ioh. v. 1 2. Q. How thirdly is Christian love evidenced A. When you love a Christian more for the Image of God in him then for Kindreds or profits sake Among your children or Neighbours or Friends and acquaintance you will love them best and most in
singular thing which cannot be found in an Hypocrite nor in the best morall Man in the World Mat. 5.47 And seeing there are but few that shall be saved we must strive to go the narrow path that lead to life Luk 13.24 Luk 6.33 6. A singular love affection is to be borne towards all that feare God even because they fear God and have Gods Image on them Mat 10.41 7. A speciall regard must be had of the Lords day to spend the Lords day in the Lords work and not in wordly pleasures or profits Es 56.6 Es 58.13 8. A precise conscience must be made of the least sin by every one that desireth to stand in the favour of God as of lesser Oaths by ones Faith and Troth and also of Idle words Ps 119.6 Mat. 12.36 Jam. 2.10 Sins of Omission are to be avoided as being more dangerous then sins of Commission The heart is wonderfully hardned and estranged from God by neglect and omission of good duties 10. A Christian must exercise Justice Truth and Fidelity towards all men even the worst not daring to wrong any man in the least pin or farthing Luk 16.10 Mat. 16.26 Ezek 22.13 14. Es 63.8 11. A Christian must make Conscience of doing good things in a good manner that is with the spirit and with the affections of the inward man and unto spirituall ends viz. to please God and edify his own soule 12. A Christian must seperate from the sinfull Manners Customes Courses Fashions and waies of the World He must not fashion himselfe to the World All familiar society with wicked men is to be avoided Rom. 12.2 Es 8.11 12. Ier. 15.19 Ps 1.1 Eph. 5.7 11. Phil. 2.15 Ps 26.4 5. Mat. 24.49 2 Cor. 6.17 13. A Christian must neither feare nor please man against God he must not feare their threats nor their reproches nor yet prize their favours and so forget God his maker Es 3.22 Es 51.7 12. Luk. 1.26 27. Heb. 12.4 Of Callings 14. A Christian must live in some honest calling and be conscionable therein doing the duties thereof as the work which God sets him about And not like the Oxe or Horse who doe their worke but not in knowledge nor obedience to God we must doe the businesse of our callings faithfully and obediently as unto God studying to honour him and to adorne our holy profession in that ranke and place wherein God hath set us 15. A Christian in his calling must exercise the graces of the spirit viz. Patience Justice Equity Mercy Truth Faith and Dependance on Gods promises providence in all his waies our generall calling of Religion and Christianity must be expressed in the use of our particular callings He that is not Godly and good in his calling is good no where 16. A Christian must enter upon the duties of his calling with Prayer craving Gods blessing and strength his pardon for failings his protection in our waies And also his grace to preserver us from those snares and Temptations unto which in our callings we are most subject and exposed whether it be unto Idlenesse frowardnesse uncheerfullnesse discontentednesse distrustfulnesse covetousnesse vaine glory c. 17. A Christian should labour to see all things in God and from God the fountain of Wisdome Power Goodnesse and Mercy we must labour to see and meet God at every turne Ps 73.13 Ps 22.17 18. A Christian must never prosecute any earthly thing so as for perishing things to lose spirituall and eternall things Mat 16 26. 19. Never be thou so passironately addicted to any cause work or end be it never so good as to carry it on by unlawfull means and waies God is all sufficient in his own waies And it is better to suffer any evill of affliction then to doe any evill of sin Resolve to stick to Gods waies what ever the issue may be 20. Never meddle without a warrant or calling nor above thy strength Ps 131.1 Let it never be sayd to thee in reproach who art thou Who gave thee this Authority or who required this at thy hand 21. Doe the most necessary duties of thy calling first and most 22. Never lock up thy comfort in the Creature but let God be thy portion and thy exceeding greate reward Use the World as if thou usedest it not 23. A Christians recreations must be 1 Harmlesse and without offence to others without scrupulosity to our owne consciences 2. They must not master us nor overrule our affections but our recreations must be such as we can use for refreshments without losse of the graces of Patience Charity justice Truth c. without wasting of our pretious time Estates We must not exchange better things for sports 24. God hath given us all things plentifully to enjoy yet with moderation a Christian must never eat nor drink to make the head heavy nor the heart heavy 25. A Christian must not be ashamed of God and Godlinesse here before men Grace is a Christian crown 26. A Christian must prepare to meet with crosses reproaches in the World for a good conscience sake and yet not be discouraged thereby Es 8.18 Gal. 4.29 Ps 14.10 Ps 38.20 Pro 29.27 Act. 28.22 27. A Christian can never be sound in Religion that doth not prize and highly esteeme the Publicke Ordinances and Ministers of God We must delight to meet God in his Ordinances we must give up our hearts to be ruled and directed by them FINIS