suffers it so to do 3. His ordination or appointment whereby God orders brings and disposes all things and the actions of things how disorderly soever they may seem to be to certain ends according as it seemeth good to him for the bringing about of which ends he also appointeth means Q. How is the providence of God conversant about sinne A. 1. God preserves that nature and will that produces sinful actions God hath a concurrence about sinful actions as appears Gen. 45.8 It was not you that sent me hither but God Deut. 2.30 God hardened the Spirit of Sihon King of Heshbon Psal 105.25 God changed the mindes of the Egyptians that they hated his people But as in a chain that breaks there is no link in fault but that which breaks so in these concurrences of causes none is to be blamed but the next and immediate cause which is the will of man so that though God will the being yet man alone wills the nature of sin Q. What are the positive actions of God in and about sin A. Three 1. His withdrawment of his help and grace from the creature both the help of light Deut. 29.4 The Lord hath not given you an heart to perceive and eyes to see and also the help of supportance 2 Chron. 32.31 Hezekiah was left of God to his pride that he might know what was in his heart which two helps being withdrawn the creature sins necessarily but voluntarily so that as the Sun causes darkness not by overcasting the air but by hiding his light as the staffe falls to the ground being not forced by the hand but only forsaken of it so God withdrawing either light or supportment man sins God who suffers sin hath the power of hindering without any obligation to us and man hath the power of doing without any compulsion the action in God is without fault the action in man without excuse 2. God works about sin by removing the impediments that hindered us from sinning God took away good Jehoiada and then Joash shewed his wickedness 2 Chron. 24.17 So God takes away a Master or Father that kept such a person from wickedness who being removed his wickedness appears 3. God works about sin by setting before us objects whereby he knows our corruption will be enticed as a beautiful woman before an unchast person wine or beer before a Drunkard 4. God works about sin by setting bounds to sin that it shall go so far and no further Psal 76.10 The remainder of wrath shalt thou restrain 5. God works about sin in that he preserves the person nature and faculties of the sinner even whiles he is in sinning Act. 17.28 In him we live and move as an hors-man driving a lame horse is the cause of his going not of his halting so is God the cause of our moving though not of the sinfulness in our moving Q. What use may we make of Gods providence A. 1. See that nothing befalls unto thee by chance if we take chance as a cause in opposition to God as the Philistims took it 1 Sam. 6.9 2. To perswade us to the use of prayer Gen. 24.12 Neh. 2.4 3. To free the heart from disquieting carefulness Matth. 6.32 34. 4. Eye God in all thy affaires Psal 145.15 Prov. 3.6 Psal 139.3 5. Not to fear the terrors of men and so neglect duty Matth. 10.28 29. 6. To comfort us that we are in covenant with him that sits at the stern and governs all 7. To comfort us in respect 1. of our poor condition 1 Sam. 2.7 2. against enemyes plots Luk. 11.31 33. See Exod. 34.24 3. against fear of danger Matth. 2.13 Job 29.4 8. To work patience in afflictions 1 Sam. 3.19 Psal 39.9 Job 1.20 21. Qu. In what condition did God create man at first A. In an holy and happy condition Gen. 1.26 Eccles 7.29 God made man upright which uprightness consisted in a perfect conformity of the faculties of the soul and members of the body to the will of God Eph. 4.24 Col. 3.10 Qu. Did man continue in that state wherein he was created A. No All have sinned and come short of the glory of God Rom. 3.23 Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men in whom all have sinned Qu. What death did Adams sin procure was it only a temporal death or was it not also eternal A. Adams sin procured to his posterity eternal death in respect of desert Rom. 5.15 If through the offence of one many be dead much more the grace of God and the gift by grace hath abounded unto many As the grace of God gift by grace abounded unto many that is to eternal life and to remission of sins so the offence on the contrary abounded unto eternal death and so it is set down vers 25. that as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ as if he should say As the one is so is the other 2. Such as the justification is by the second Adam such is the condemnation by the first Adam But the justification by the second Adam is a justification of life that is of or to eternal Therefore the condemnation by the first Adam is a condemnation to eternal death Rom. 5.18 Therefore as by the offence of one the judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life If any man object that it 's against equity that eternal death should be inflicted for another man's sin A. The same may be said against temporal death it 's as unjust that natural life should be taken away for the sin of another yet the Objectors whether Socinians or Arminians acknowledge this 2. The will of God is the rule of righteousness and if Adam would enter into such an agreement with God that if he stood he and all his posterity should stand eternally and if he fell he and his posterity should perish eternally Who hath any thing to reason against it Hos 6.7 the words are They like Adam have transgressed the Covenant so you have it varied in the margin So that a Covenant passed betwixt God and Adam for the violation whereof on Adams part he and his incur'd eternal death and we hold it equitable in the Courts of men that for the treason of the Father the Posterity smarts also Levi in the loynes of Abraham is said to pay tithes Heb. 7.9 Qu. What did Adam passe over to his posterity besides temporal and eternal death A. Besides their being children of wrath that is not only persons with whom God is angry but upon whom his wrath abides John 3.36 they are children of wrath by nature Eph. 2.3 signifying not only that we are cursed but that we are so by nature or birth natura being derived a nascendo from being born Of Adam and Eve it might
Law might be fulfilled in us Rom. 8.34 2. He keeps them intentionally having a respect to every one of them Psal 119.6 without slighting or despising any of them seeing the Scripture sets down that the slighting or despising any of a mans wayes doth declare him to be as yet under the state of death Prov. 13.13 and chap. 19.16 3. In that he will not deliberately sin against Conscience for the escaping of Crosses or obtaining of enjoyments Dan. 3.16 17. having a full purpose in his heart through the assistance of grace to chuse affliction rather then iniquity Job 36.21 Q. What measure of love must we love the Lord withall A. We must love him with a soveraign love better then Father and Mother Lands and Living Wife and Children yea and our own Lives Mat. 10.37 Luk. 14.26 Q. What denial of Christ is that which excludes a soul out of Heaven A. Habitual denial when we for the saving of our Lands Liberties Country or Lives have a purpose to deny Christ or any part of his truth Mat. 10.32 33. Q. What way it there to prevent this habitual denial of Christ which is so dangerous and destructive A. To learn to deny our selves in such a measure that in the Lords strength we resolve to take up every Cross that comes betwixt us and our duty Luk. 9.23 and to hate the best enjoyment we have as friends liberty estate yea and life it self if we cannot hold them and the Lord together Luk. 14.26 27. So that we are resolved in no wise in a plain Commandment to sin against our Conscience but are resolved to chuse a fiery furnace rather then worship a golden image Dan. 3.16 17. Q. What is repentance A. A change of heart Ephes 4.22 23. Rom. 12.1 2. whereby we turn from all sin with an hatred thereof Psal 119.128 purposing to walk in newness of life Psal 119.106 Q What are the fruits of Repentance A. The Apostle sets down some 2 Corinthians 7.11 as a care of pleasing God in every thing also a fear of displeasing him in any thing also a clearing of our selves both before God not resting till we have got assurance of the pardon of our sins and clearing our selves before men in a godly course of life also a desire to eye God in all things also a zeal rejoycing when his name is honoured and sorrowing when it is dishonoured also an indignation against sin in a friend as well as an enemy in a rich man as well as poor also revenge against our selves in that as we have abused Gods blessings to our own lusts so we endeavour hereafter to spend them to his Honour Q. What doth the Scripture reveal concerning spirituall death A. It reveales unto us that we are under a threefold death 1. A death of guiltiness whereby we are bound over to eternal death Rom. 5.12 Luk. 15.32 John 5.24 being wrapt therein by Adams sin and our own 2. A death of filthiness whereby naturally we all lye wallowing in carnal courses though some are more deeply in them then others Ephes 2.1 3 3. This life of holiness was also lost by Adam Gen. 1.26 Eccles 7.29 Ephes 4.25 3. A death of discomfort whereby naturally we are deprived of that sweet Communion and enjoyment of God which Adam had in innocency and regenerate men have in part and glorified Saints have in fulness Rom. 3.23 Q What doth the Scripture reveal concerning spirituall life A. It reveals unto us that there are three parts of spiritual life in opposition to this death 1. The life of justification Rom. 5.18 Gal. 2.20 so that whereas we are all dead men by offending the Law when God pardons we are alive Col. 3.4 2. The life of Sanctification when a man is quickened up to all the wayes of God Ephes 2.1 Rom. 6.11 13. 3. The of comfort Psal 85.6 when the soul enjoyes a life in Gods favour Psal 30.5 Psal 63.3 looking upon the absence thereof as death it self Psal 28.1 Psal 143.7 Q What necessity is there of spirituall life A. It is so needful that without it there is no Salvation Joh. 3.5 All the Body of Christ being living stones 1 Pet. 2.5 without this thy conversion is nothing Ephes 2.5 thy Faith nothing Joh. 11.26 thy Hope nothing 1 Pet. 1.3 thy Repentance nothing Acts 11.18 and thy duties of Religion nothing Psal 80.18 Mat. 13.15 yea if thou beest without this thou hast no share as yet in Christ 1 John 5.12 Q. What kinde of thing is spiritual life A. As it hath respect to change of heart there is an unseen working of the spirit upon the souls of Believers so that as there goes an hidden quality from the Loadstone to the iron that draws the iron to it so is there a power goes from Christ to draw the soul off from all sinful purposes unto himself John 6.44 John 12.31 So that the soul exalts Christ though with the loss of all lusts and all enjoyments Mat. 16.24 Q. In what faculty of the soul is spiritual Life seated A. Though wheresoever spiritual life is it showes forth its acts and operations as the natural life doth in the whole man yet as the natural life is more eminently in the head and heart so is this spiritual life more eminently in the faculties of the Understanding Will Conscience Affections and Memory Q. How may a person know his understanding it made alive to God A. When he doth not onely think of divine truths John 5.39 and approve them Rom. 2.18 which natural men may do but also applies them to his own Conscience Job 5.27 meditates of them Psal 1.2 ponders them Luke 2.19 remembers them Psal 116.55 judges aright of Gods wayes Psal 119.128 1 Cor. 2.13 14. and is often inventing and devising how to honour God and to keep Conscience pure Proverbs 14.22 Isa 32.8 Q. How may a man know his will is made alive to God A. Though the Saints of God have drawn comfort from their willing good when they could do no more but will Rom. 7.18 19 25. yet may there be wishings and wouldings in a heart oftentimes and yet it remain carnal as in Balaam Numb 23.10 and many others now because many thousands deceive themselves by their wishings and wouldings know that wishing or willing good is an Argument of spiritual life 1. VVhen the will brings forth earnest and diligent endeavors 1 Cor. 15.10 Heb. 13.18 Luke 15.18 compared with verse 32. against all hindrances and pull-backs whatsoever 2. VVhen the will of a man is set for good absolutely Psal 119.145 Dan. 1.8 though it expose him to the Cross and he gave no thanks but be hated of men for the same 3. VVhen the inclinations and dispositions of the heart are for God Psal 119.112 that what other men do with a dead heart he doth with a willing disposition 4. By the chusings and refusings of the heart when we chuse the wayes of God before all other wayes Psal 119.30 173. Isa 56.4
in generation Though this answer may be satisfactory to many yet I rest upon the former that we become guilty by imputation Qu. How doth it appear that Adams sin is imputed to all his posterity A. It appears 1. Because sin was in the world before there was a Law given on Sinai as appears in that all Adams posterity were liable unto a temporal death which is the fruit of sin Rom. 5.13 Vntill the Law sin was in the world so that death raigned from the time of Adam to Moses vers 14. now sin would not have been imputed and consequently death when there is no Law Now if you say What Law was there before Moses Law without which sin would not have been imputed I answer Though there was the Law of Nature writ in our hearts by Nature yet the Law the Apostle there speaks of was this mentioned vers 12. That by one man Adam sinning all mankinde should sin in him by that one sin of that one man Adam death should come upon all He speaks not one word of the Law of Nature 2. It appears that Adams sin is imputed to all his posterity from the death of infants Rom. 5.14 Death reigned from Adam to Moses and so along even over them who had not sinned after the similitude of Adams transgression which cannot be meant otherwise then of infants who had not sinned actually as Adam had so that the Apostle argues thus Where death reigned without guilt of their own actual sin there necessarily must be an imputation of the guilt of the first sin But before the Law death reigned over those that had no guilt from their own actual sins meaning little infants that could not sin actually after the similitude of Adams transgression Therefore the guilt of the first sin is necessarily imputed to infants and if so infants much more to grown persons and so to all Q. What may we learn hence A. That there is a sinning after the similitude of Adams transgression or actually 2. That there is a sinning which is not after the similitude of Adams transgression or imputatively which is called original sin Q What is original sin A. It is the corruption of all mankinde by the fall of our first Parents naturally propagated or derived unto all making them guilty of temporal and eternal death and other punishments unless forgiveness be made in Christ Rom. 3.9 to vers 25. Rom. 5.12 13 14 15. It 's called original sin because it was in being from the beginning from the first man that ever was Q. What way is their to come out of this miserable condition A. Only by Jesus Christ Col. 1.21 22. Qu. What is Jesus Christ A. The eternal Son of God Mic. 5.2 made man Rom. 1.3 4. Q. How many are the Offices of Christ in relation to his Church A. They are three Qu. Which are they A. His Kingly office whereby he rules in his Church Psal 2.6 and in the hearts of his people Luk. 17.21 2. His Prophetical office whereby he revealing his Fathers will wee are to hear him in all things Acts 3.22 Matth. 17.5 3. His Priestly Office whereby he offers sacrifice for the sins of his people Heb. 8.3 Q. What sacrifice did Christ offer A. His own body upon the Crosse Heb. 10.10 Qu. Why did Christ offer his own body upon the Crosse A. To make satisfaction for the sins of all those that believe on him Rom. 3.25 26. Q. What is faith A. It is a matrimonial act of the soul Rom. 7.4 2 Cor. 11.3 Eph. 5.32 whereby I do not only believe that there was such a person as one Jesus Christ who dyed and rose at Jerusalem but I believe also that he dyed and rose again for me yea my soul is willing to receive him John 1.12 as my Lord and Saviour Jude 21.25 and to rest upon his satisfaction Rom. 10.10 11. Quest Whether doth Faith go before the forgiveness of sins Ans We are not first washed and then believe but in Scripture-language we first believe and afterwards are washed hence we are said to be justified by Faith Rom. 3.28 and to be purified by Faith Acts 15.9 and Christ is set forth a reconciliation through Faith in his blood Rom. 3.25 which blood though it have sufficient vertue to cleanse us from our sins yet it doth not actually purge any unless it be applyed when it is once applyed that the soul looks believingly and mournfully upon him whom he hath pierced in that day is there a Fountain set open to that soul the Fountain of Christ his blood Zach. 12.10 compared with chap. 13.1 Q. But whether is Faith or Repentance first in the soul A. Though Faith be in order before Repentance yet in respect of time they are both together in the soul for in the same moment the Children of God believe that Christ was crucified for their sins they melt under the sight of their sins which were the cause of his crucifying Zach. 12.12 13. compared with chap. 13.1 Q. How doth the soul act in receiving Christ A. There is not onely an assent of the understanding that Jesus is the Christ that came into the World to save sinners which may be in wicked men Heb. 6.4 and Devils Jam. 2.19 but there is also an act of the will whereby God offering his Son as a Prophet to be our Teacher as a King to take us into his Government as our Priest by his death and intercession to wash away our sins we look upon this offer as worthy of all acceptation 1 Tim. 1.15 and so receive Christ to be under his teachings as our Prophet Mat. 17.5 Acts 9.6 rest and repose our selves upon his Sacrifice and satisfaction as our Priest Psal 37.5 Acts 8.37 put our selves under his Government and subject our wills to his will as our King Luke 19.27 This accepting Christ by the will is that very receiving mentioned John 1.12 because whosoever thus receive him have power to become the Sons of God Qu. What are the two parts of Christ his Priesthood A. 1. His death upon the Cross whereby in respect of Gods foreknowledge Christs merit and Gods acceptation he bore the sins of all the Elect upon the Cross ransoming them to God by his death Mat. 20.28 Ephes 1.6 7. 2. His Resurrection from the dead together with his intercession in Heaven whereby as an Advocate he pleades their cause 1 John 2.6 appearing in the presence of God for them Hebrews 9.24 presenting the merits of his own death whose blood speaketh good things for them Hebrews 9.24 So that he is able to save them to the uttermost Hebrews 7.25 Q. How may a Believer know that Christ is his Advocate or Intercessor A. Hereby do we know that we know him so to be if we keep his Commandments 1 John 2.1 2 3 4. Q. How doth a Believer keep the Commandments A. 1. He keepeth them in his head Christ in whose flesh sin was condemned that the righteousness of the
hand-writings of Mosaical or Ceremonial Ordinances which did publickly profess the misery and guilt of the World and also did blot out take away and tear the damnatory power of the moral Law which being contrary to us did convince us of sin and condemn us for it Rom. 3.20 Gal. 3.10 So that as the Debter is quiet when his Debt is forgiven and the Bond cancelled so the heart of the Belâ—ever is quieted when not onely all his sins both original and actual are forgiven but also all hand-writings which may witness the same against him are taken away Col. 2.13 14. yea not onely so but also the same Lord Jesus did spoile strip and disarme the principalities and powers of Hell of all that power whereby they prosecuted the bond of the Law against us Col. 2.15 and made a triumphant shew of them so conquered to the Faith of the Believer as the triumphant Conquerors of the World were wont of old to lead the Conquered bound before their triumphant Charets all the people looking on Col. 2.15 And as in battel where the General and chief Commanders are overcome the rest of the Souldiery are also subdued so with the Devils whatsoever did war against us was overcomed as Law Sin Death Hell Heb. 2.14 1 Cor. 15.55 so that none can lay any thing to the charge of Gods Elect Rom. 8.33 Q. What is it to live by Faith A. To rest on Gods promises for justification Gal. 2.20 for Sanctification John 15.2 and for temporal things Psal 34.10 So that whereas carnal men live by sense believing no further then they see and live by their lusts helping themselves by indirect means in time of want and danger a Christian lives upon a promise Heb. 11.7 Gen. 32.9 10 11. Esther 4.4 Job 13.15 Q. Wherein is the life of faith seen A. In sundry particulars as 1. In drawing life and quickening from Christ as the branches draw sap from the root John 15.5 2. In believing pardon of sin notwithstanding many circumstances of aggravation alledged by Satan and Conscience Gal. 2.20 2. In comforting in afflictions though I be afflicted saith Faith yet it is the hand of a wise God and tender Father John 18.11 this Cup is a medicine out of a Fathers hand 4. In proposing God to the soul in the loss of all when there is nothing in the barn nor in the field faith sees enough in God 1 Sam. 30.6 Hab. 3 16 17. 2 Cor. 6.9 10. When friends dye and Credit is gone Faith tells the soul God lives and there is praise with him 5. In making a person let go the best of enjoyments for God as credit 1 Sam. 6.20 and estate Heb. 10.34 and pleasures Heb. 11.25 and life Acts 21.13 and causing him to suffer the worst of evils as reproaches Heb. 11.26 banishment Revel 1.10 and tortures Heb. 11.35 out of Conscience towards God 1 Pet. 2.19 6. In making a person refuse sinful gaine Acts. 8.21 when it might be had without any mans knowledge Prov. 21.6 7. In keeping the soul from the use of unlawful means to come out of trouble 1 Sam. 26.9 10. waiting till God open a door of deliverance Isa 28.16 8. In eying God for a good issue out of the midst of troubles 2 Chron. 20.12 because of his promise that he will never fail us nor forsake us Heb. 13.5 9. In setting before the soul the recompence of reward both in eternity of joy 2 Thes 4.17 and property of interest 1 John 5.12 all this is thine saith Faith 10. In freeing the soul from a slavish fear of death Heb. 2.15 Psal 23.4 men have found out comfort against other evils as poverty shame but faith onely professes the Cure of the fear of death Of Sins against Knowledge and Conscience Q. WHat is it to sin against knowledge or Conscience A. It is when we take the fulfilling of a lust or the performance of a duty into consideration and consider motives against the sin or to the duty and notwithstanding all these motives that would stop us yet we commit the sin Dan. 5.22 Rom. 1.24 or omit the duty Jam. 4.17 Q. Whether are all sins against Knowledge and Conscience alike or are some greater then others A. The more a person considers the issues and events of such a sin before he commits it Rom. 1.32 and the more consultations thou hast about it Dan. 6.14 and the more warnings thou hast against it whether from God Conscience or men and yet dost commit it the more hainous is thy sin Mark 14.21 Mat. 17.18 19. Yea the more sorrow and reluctancy in committing such an evil argues thou sinnest against greater knowledge Mark 6.26 for this displeasure of minde arises from the deep apprehension of the evil then a doing from which thy knowledge would stop thee but it cannot Q. Whether are sins committed against Conscience and Knowledge pardonable A. Yes 1. Because they are not the sin against the Holy Ghost 2. Because for the most voluntary sins a Sacrifice was to be offered Levit. 6.8 There were Sacrifices to be offered for him that denyed a thing that was given him to keep in the day of Restitution but if persons persecute the Truth against light and maliciously then there is no pardon for that sin Heb. 6.4 5. and 10.26 27 28 29. Yet though sins against Conscience are pardonable yet this circumstance that such a sin was deliberately committed against light makes the soul more guilty than ordinarily the sin committed therewith Qu. Wherein is the greatness of sins against Knowledge soon A. In divers respects as 1. In such sins there is a great contempt of the power of Knowledge and Justice of God Numb 15.30 Deut. 29.19 Numb 15.32 33. 2. In such sins there is more of the Will 1 Sam. 13.12 hence Saul for sinning against Conscience was cast off 1 Sam. 13.12 compared with 1 Sam. 15.14 26. 3. In such sins there is a greater resistance of that light the Spirit kindles in us Acts 5.3 Ananias and Sapphira lying against that light the Spirit set up in them were smit with sudden death for sinning so against their knowledge Acts 7.51 4. In sins against Knowledge there are fewer pretences Matth. 22.12 Joh. 15.22 In sins of ignorance men pretend they know not duty but here 's no place for such pretence Ioh. 9.41 5. We may see the greatness of such sins from the stripes proportioned to them Luke 12.48 Rom. 1.15 such are beaten with many stripes 6. In that by such sins we do at once quench the fire of the Spirit and lose the feelings of Gods Love Psal 51.11 12. Q. Why do men venture upon sins against knowledge seeing they are dangerous A. 1. Union of the heart to some lust either of gain or pleasure Matth. 15.10 compared with verse 15. 2. Lothness to take up the Crosses that lye in the way of duty Hence persons lye and do other evils against conscience 1 Sam. 13.12 Iob. 36.21 3. Presumptuous hope of
they are Laws of equity and justice 3. So far as they are Laws of holiness for the Children of the new Testament who lived under the old Testament made great conscience of them Luke 1.6 and they tend to the perfecting of the new Creature 2 Tim. 3.16 Rom. 15.4 Hence the Spirit writes the Law in regenerate mens hearts Ezek. 36.27 Heb. 8.10 which he would not do if it were not a rule of holiness yea all Gods Law is holy just and good Rom. 7.12 whereunto regenerate men as such had respect Psal 119.6 yea are bound to have respect Iames 2.10 11. all which proves the holiness of Gods Law I mean the Scriptures pen'd by Moses with all other prophetical Scriptures which expound the same Q. What comfort may we draw from this new Covenant A. Much comfort when thy lusts are prevailing God will sprinkle clean water Ezek. 36.25 when hardness of heart assaults God will take away a stony heart Ezek. 11.19 when old lusts assaile that God will give a new heart Ezek. 36.26 so when thy heart begins to disrellish good things that God will give thee a savory heart to relish them Heb. 8.11 if thy heart rise up against any of Gods Commands that God will write this Law in thy heart Ier. 31.33 and when thy heart shall doubt of Gods favor remember that he saith I will be their God and they shall be my people Heb. 8.10 Q What are the signs of the new Covenant A. They are two 1. Baptisme 2. The Supper of the Lord. Q. Declare in particular what Baptism is A. It is a signe of my fellowship with Christ in his death burial and resurrection that as my body is washed and buried in water so I believe my sins are washed away and buried in the death of the Lord Jesus and as I did rise againe out of the water so I did rise againe with Christ being discharged from my sins in his death and resurrection and have already begun and professed that I am bound to rise to walk with Christ in newness of life Rom. 6.3 4 5 6. Col. 2.12 Q. Who are the right subjects of Baptisme A. Those that are made Disciples or Scholars of Christ Mat. 28.19 that make profession of believing with their whole hearts Acts 8.37 Heb. 10.22 23. and of their repentance from dead works Mat. 3.6 Acts 2.38 39. and of their right knowledge of the object of worship that is the Trinity into whose Name they are baptized Mat. 28.19 and of their natural corruptions without which they will see no need of washing Mat. 3.14 and of their self-denial without which they are not Christs Disciples Luke 14.26 and so not to be baptized by the very words of the Commission of Christ Mat. 28.19 Make disciples all Nations baptizing them for the Greek word signifies to make disciples and not barely to teach Also they must make profession of their spiritual life without which they are not members of Christ the living head also of the resurrection of the body which is also signified in Baptisme 1 Cor. 15.29 and of the last judgement Q. May not infants be baptized A. No in no wise it being gross will-worship condemned Col. 2.23 Mat. 15.9 the Scripture declaring baptisme to be applyed onely to those that are disciples Mat. 28.19 and believe Mar. 16.16 Acts 8.12 37. 18 8. and repent Acts 2.38.39 and have put on Christ Gal. 3.27 and have received the Holy Ghost Acts 10.41 We must not presume to apply it to any other Besides infants understand not the new Covenant therefore they have nothing to do with the signes thereof unless God had commanded otherwise neither are they in Christs commission and therefore excluded to the end of the world Q. Is not the command of circumcision to the Jews a command to Christian parents to baptize infants A. If you make the command of Circumcision to be the institution or command for infants baptisme you hold forth Circumcision still and so hold forth that which typifies Christ to come in the flesh Persons were circumcised upon a fleshly covenant intailed to generation not to regeneration but now believers are baptized upon a command of God as a declaration of the washing away of their sins in Christs blood Act. 22.16 Circumcision with the rest of the ceremonies were abolished in Christ Col. 2.17 Heb. 9.9 10 1. If we may call back one we may call back all To say So for a command bindes us and so far not without a plaine declaration of Gods will is high presumption We are therefore to stand fast in our liberty Gal. 2.16 Gal. 4.10 11. 5.1 2 3. The Apostle Col. 2.10 11 12. to take the Jewish brethren wholly off from Circumcision doth not say We have another ordinance in stead of circumcision or by vertue of that command but We have Christ in stead of all we are circumcised with the Circumcision made without hands by the Spirit of Christ we are compleat in him verse 11. not with a compleatness of outward ordinances but by a compleatness of Christ alone It is supposed by some that without a succession of some ordinance instead of Circumcision we are not compleat in Christ or not so compleat as the Jews but this is 1. False because it 's contrary to that the Apostle asserts that we are compleat in Christ alone because in him is the fulness of all that was shadowed 2. It is dangerous because the same reason that will conclude we are not compleat without a succession of some ordinances in stead of Circumcision will conclude we are not compleat without a succession of something instead of Temple Sacrifices Altar and so after the Popish manner all Jewish Rites will be recalled under new names The question started at Colosse was not universally wherein a Christians perfection consisted but wherein it consisted in point of Justification whether by Christ alone or by the law and circumcision joyned with him To this he saith We are compleat in him Q. But may I not draw a proportion that as infants in the time of the Jews were circumcised so infants of believers under the times of the Gospel may be baptized A. In no wise We must not make additions in worship from our conceited proportions Proportions of Gods making may be observed as these following The Priests lips must preserve knowledge Mal. 2.7 so must the Bishops be apt to teach 1 Tim. 3.2 As the Priests by offering sacrifice held forth Christ Heb. 9. so the Ministers by preaching Gal. 3.1 as the Priest was to have a Consecration so the Ministers an Ordination Will it therefore follow that a command to a Priest to offer a sacrifice propitiatory should be a command to a Gospell-Minister to offer a sacrifice propitiatory as the Mass-priests do Or a command for a Priest to weat a linen Ephod should be a command to a Minister to wear a Surplice or that there must be a Pope over the Church because there was
be applyed because we read Believers to have received the promise herein we say not of laying on of hands that it is a means through which the promise must be God being a free Agent but a means through which the promise may be and hath been conveyed into the soul as in Timothy his case appears Lest any man think this a new Doctrine let him consult the Fathers who oft mention laying on of hands after Baptisme Tertul de Baptismo Cap. 8. Cyprian Epist ad Inbaianum Also his Epistle ad Stephanum Tertul. lib. de resurrect Cap. 8. Aug. l. 3. Cont. Donatistas Cont. literas Petilliani Melchiades ad Episc Hispan Fabianus Epist 2. ad Episcop Orientis Ambros de his qui Myster initiantur cap. 7. lib. 3. de sacramento cap. 2. Vrbanus 2 Epist ad omnes Orthodox Clemens Constit Apostol l. 7. c. 16 17. Euseb Histor l. 6. c. 35. with others and Estius in Heb. 6.1 saith that all antiquity teacheth laying on of hands after Baptisme Q. But seeing the Apostles who laid on hands after Baptism were such Apostles as were immediately called of Christ as Peter and John Act. 8.17 and Paul Act. 19.5 6. how will it hold from them to the Apostles of the Churches A. Very well For first Apostles of the Churches though they have not an immediate call from Christ personally on earth yet they have a call from him vertually in that since his ascension into heaven He gave some to be Apostles Eph. 4.12 for the work of the Ministery that is to do what belonged to their office What difference betwixt persons called to an office by Christ immediately as the eleven were and persons called by him mediately by the Church when one and the same end is designed them which is the work of the Ministery the perfecting the Saints the edifying of the body of Christ and to witness Christ his resurrection Acts 1.22 Eph. 4.12 13. I would be gladly informed if any man could and would whether there be any essential difference betwixt the twelve Apostles and the Apostles of the Churches and wherein that difference doth consist If any man think it was because the eleven were inspired to be pen-men of Scripture I answer All of them were not nor the Apostles onely If any man think the doing of miracles I answer They alone did not do them but many believers also Mark 16.17 2. Matthias though chosen mediately of the Church had the same power in dispensations that the eleven had 3. If imposition after Baptisme were confined to Apostles onely that were immediately called it would have been in vain for the Apostle to have called it a foundation and to have conjoyn'd it with such necessary truths as Faith and the Resurrection was seeing the persons that had the power of administring them were all in a short time to be dead 4. Every Church of Christ have the same power that the first Church had both for Officers and Ordinances Mat. 18.17 18 19. the first Church therefore having Officers to dispense any office as Apostles Acts 1.26 Prophets Act. 15.27 32. Evangelists as Philip Acts 6.5 other Churches may chuse having fitting persons the like Officers and they being chosen may execute acts that belong to the respective Offices so that as the first Church continuing in the Apostles doctrine Act. 2.42 of which laying on of hands was part Heb. 6.1 did chuse an Apostle Acts 1.26 and the Church at Antioch sent out Paul and Barnabas who before the sending seem to have been of the number of the Prophets Act. 13.1 2 3. so may other Churches send out gratious and able men neither let any man say the Prophets at Antioch sent out Paul and Barnabas for the whole Church fasted and acted in the business Q. Who are this Church of Christ and what is the essential note of them A. They are a company of Saints 1 Cor. 1.2 1 Cor. 14.33 Gal. 1.22 Rev. 1.20 into which societies here on Earth though some Hypocrites creep yet till God discover them they are looked upon as Saints the Saintship of which company joyned together in bodies respectively leaving others to their light I take to be the essential note of the Church because holiness is the most special difference of the Church from the world Of the Lords Supper Q. WHat must a Christian do that he may receive worthily and preparedly A. As he must examine himself whether he be in Christ and the Spirit of God dwell in him 1 Cor. 11.28 2 Cor. 13.5 Also it is very expedient I will not say the not doing it is sinful that every time before a person receives the said person judge it self before the Lord for what it hath done amiss 1 Cor. 11.13 but in any wise before thou comest examine to finde good grounds of thy union with Christ without which neither presume to come to baptism nor the Supper lest they prove means of thy final hardness and impenitency Q. What was the end wherefore the Lords Supper was instituted A. For the continual remembrance of Christ his death which we desire to shew forth to all men out of conscience so his command 1 Cor. 11.25 26. and more particularly for the remembrance of the new Testament or Covenant which is established in his death wherein remission of sins is bequeathed to believers Mat. 26.28 1 Cor. 11.25 Which I take with submission to better judgement to be the prime end yea as to me seemeth the onely end of this institution Q. What mean you by calling the Lords Supper the new Testament in the blood of Christ A. I mean that whereas these was an old Covenant of works which all men transgressing are condemned Rom. 5.12 Gal. 3.10 Rom. 10.5 God was pleased to make a new Covenant with all the elect to accept the sacrifice of Christs death as a satisfaction to his justice for our breaches of the first Covenant Heb. 10.14 16 18. Heb. 9.15 Which Covenant is not onely presented to us by the Gospel in audible words but also visibly to our sense in the signs of the Covenant so that as the Rainbow was a witness or sign betwixt God and the Earth that he would no more drown it and if he did his bow should witness against him and as the blood of the passover sprinkled upon the Israelites posts Exod. 27.7 was a signe betiwxt God and the people that God would spare them vers 13. and if he did not that blood should witness against him and as in covenants among men they confirme them with some signs of memorial that when they forget the bargain it may be said unto them This is your hand or signe so as in Baptisme so in the Lords Supper for one and the same thing for number is signified in both God for the strengthning our belief appoints signs as witnesses against him if he go about to break his covenant and as witnesses against us if we forget our duty of faith repentance self-denial
preserved If An Argument from man were any thing material I might adde that the Iewish Bible who are the utterest enemies of Christianity their old Testament agrees with ours and for the truth of the Iewish Bible they have testimony from the Samaritans who were enemies to them and an irreconciliable rent made betwixt them yet in the Samaritan Bible as some of the learned affirme there is no difference at all to any purpose Also the consent of the godly Fathers and Christians from Christ his time who have from hand to hand delivered them to us and enlightned them with their commentaries whose commentaries we have to shew in every age well-nigh from the Apostles time some of whom confirmed the truth with their Lives and Liberty A short Catechisme FOR BABES Q. HOw doth it appear that there is a God A. From the creatiâ—n of heaven and earth Psal 19.1 Rom. 1.20 Q. What is God A. A Spirit John 4.23 immortal 1 Tim. 6.16 infinite 1 Kings 8.27 knowing all things Heb. 4.13 and present everywhere Psalme 139.7 8 9. Q. How doth this God subsist A. In the being of Father Son and Spirit who are all one God 1 Iohn 5.7 Q. Whether is the Father Son or Spirit greatest A. There is an equality of glory eternity and power in the Father Son and Spirit Rom. 9.5 Phil. 2.6 Matth. 28.19 1 Iohn 5.7 Q. How did God make man at first A. Pure and holy Gen. 1.26 Eccles 7.29 but we all fell in our first parents Rom. 5.12 13 14. Q What befell unto us by Adams fall A. The judgement came upon all to condemnation Rom. 5.15 16. Q. What is the condition of every man since the fall of Adam A. Dead in trespasses and sins and by nature children of wrath Eph. 2.1 3. Q What way is there to come out of this miserable condition A. Onely by Jesus Christ Acts 4.12 Q. What are we to consider especially in Christ A. 1. His natures 2. His offices Q. What are the natures of Christ A. They are two 1. His Godhead 2. His Manhood Q. Why was it needful that he should be God A. That he might make the sufferings of his Manhood of infinite worth and vertue Heb. 9.14 Act. 20.28 Q. Why was it needful that he should be man A. That he might dye and satisfie Gods justice in the same nature that had offended Matthew 20.28 1 Corinthians 15.21 22. Q. What are the offices of Christ A. They are three Q. Which are they A. His Kingly Priestly and Prophetical office Q Why was Christ a King A. That he may reign in the hearts of his people Luk. 19.27 and in the Churches Psal 2.6 Q. Why was he a Prophet A. To reveale his Fathers will so that are to hear him in all things Acts 3.22 Mat. 17.5 Q. Why was he a Priest A. To offer sacrifice for the sins of his people Heb. 8.3 Q. What sacrifice did Christ offer A. His own body on the cross Heb. 9.25 26. wherewith he appears in Gods presence for his people Heb. 9.24 his blood speaking good things Q. What is faith A. A taking of Christ as a Lord and a Saviour and resting upon his satisfaction Rom. 7.4 Joh. 1.12 Rom. 10.7.8 Q. What accompanies Justifying faith without which it is not in the soul A. An holy disposition or intention of heart to confess the truth of God though with the loss of all we have in the world Rom. 10.10 Mat. 10.32 Q. What is repentance A. A thorow change of the purposes of the heart whereby they are universally set against all sin with an hatred of it Rom. 12.2 Act. 2.38 Isa 30.22 Q. What measure of love must we love the Lord with A. With a sovergaine love better then father or mother son or daughter yea then our own lives Mat. 10.37 38 39. Q. What denial of Christ is that which shuts persons out of heaven A. Habitual denial or denial of Christ in the purporse of our hearts when we for the saving of our lands liberties country or lives will deny Christ or any part of his truth Mat. 10.33 2 Tim. 2.12 Q. What doth the Scripture reveal concerning spiritual Life A. That whereas we are all dead men by Adams sin and our own when God pardons we are alive Rom. 5.18 Q. What other life hath believers A. A life of holiness whereby believing souls are quickned up to all the wayes of God Rom. 6.13 Q. What ought to be the ground of a Christian mans obedience A. The command of Christ which is the bond of the conscience Rom. 1.14 Act. 20.22 Q. What other ground is there A. The love of God from whence our obedience ought to flow John 14.15 2 Cor. 5.15 Q. What doth the Scripture reveal of the combat of flesh and Spirit A. The flesh lusteth against the Spirit and the Spirit against the flesh so that we cannot do the good we would do Gal. 5.17 Q. What may comfort in this combat A. That we hate the evil that we do and love the good we do and hunger and third to do the good we do not Rom. 7.15 16 17 18 19. Q. What is the danger of sinning against conscience A. Such shall be punished with many stripes Luk. 12.48 Q. What is it to live by faith A. To rest on Gods promise for every good thing without using unlawful means Psal 84.11 12. Isa 28.16 Q. What is the new Covenant A. It is Gods work whereby he not onely pardons all the sins of all the Elect and gives them eternal life through the satisfaction of Christ but also promiseth to take away their stony hearts and writes his laws in their hearts and causes them to rellish and savour good things and vouchsafes to be their God and takes them to be his people Heb. 8.10 11 12. Q. What is prayer A. Pouring out of the soul before God 1 Sam. 1.15 Psal 62.2 Q. What are the parts of prayer A. They are sometimes divided in four parts 1 Tim. 2.1 yet may we reduce them to three parts first confession of sins Secondly petition for grace and favors Thirdly thanksgiving for benefits To which we may add intercessions to turn away judgement Q. What principal Properties ought there to be in an holy prayer A. It ought to be offered from a believing soul Mat. 21.22 in the name of Christ Joh. 16.23 24. from the Spirit assisting with sighs and groans Rom. 8.26 for things according to the will of God 1 Joh. 5.14 Q. What is baptisme A. It is a sign of a believers fellowship with Christ in his death burial and resurrection that as his body is buried in water so his sins are buried through the satisfaction of Christ and as he riseth out of the water so he is bound to walk with Christ in newness of life Rom. 6.3 4 5 6. Col. 2.12 Q. Who are the persons to be baptized A. Those who are made Disciples and make profession of their faith and repentance Mat. 28.19 Mark 16.15 16. Heb. 10.22 Act. 1.37 38. Q. What is the end why the Lords Supper was appointed A. For the continual remembrance of the sacrifice of Christs death and remission of sins which believers have therein 1 Cor. 11.25.26 Q. What must a Christian do that he may receive worthily or preparedly A. He must examine himself whether he be in Christ and whether the Spirit of God dwell in him 1 Cor. 11.28 Q. What is the danger of unworthy receiving A. Temporal judgement if they repent eternal if they repent not Q. Wherefore are hands laid upon believers after baptism A. That they may receive a further increase of the Spirit therein 2 Tim. 1.6 Q. What is revealed concerning the resurrection of the dead A. That all shall rise againe the godly to the resurrection of eternal life the wicked to the resurrection of eternal damnation Dan. 12.2 Joh. 5.28 Q. With what bodies shall the Saints arise A. with the same body in number but with more glorious qualities 1 Cor. 15.42 43 44 53. Phil. 3.21 Q. VVhat follows the resurrection A. The last judgement wherein all shall be judged of every thing done in the body whether it be good or evil Joh. 6.40 John 5.28 2 Cor. 5.10 Revel 20.12 13 14. FINIS
be said They were liable to wrath but it could not be said they were children of wrath it might be said they were upon their fall cursed but it could not be said they were born cursed So that besides temporal and eternal death there is a viciousnes of nature that passeth from Adam to all his posterity so that as a creature begotten partakes of the nature of the begetter as an horse of the nature of an horse so we partake of the sinful nature of our first Parents all along so that no man can bring a clean thing out of an unclean Job 14.4 for we were shapen in wickedness and in sin did our mother conceive us Psal 51.5 so that naturally we are estranged from God from the womb speaking lyes as soon as we can speak Psal 58.3 The looking-glasse of our misery we may see Rom. 3.9 to the 20. which the Apostle applyes to himself as well as others vers 9. What are we better then they that is by nature No in no wise To say we become guilty by imitation only as one Ox learns to plow by the sight of another is most false For corrupt nature teaches many persons evill for which they never saw example as Cain when he killed Abel To say the immediate will of the sinner is absolutely necessary to constitute sin is to tye the Creator to the Law of the creature who had a soveraigne power in himself to propose what Law he pleased unto his creature To say there is no such defilement upon our natures because our consciences accuse us not for it no more doth our conscience accuse us for sins of ignorance and many other sins yet will we say they are not sins The consciences of the Jewes did not condemn them for not dwelling in Boothes in the feast of the seventh month which they had omitted welnigh a thousand years from the days of Joshua to the days of Nehemiah Neh. 8.14 to the 18. was it therefore not a sin And whereas some say They cannot see how the sin of our first Parents should be both a sin and a punishment was not Pharaoh's hardness of heart both a sin and a punishment Was not the Idolatry of the Gentiles Rom. 1.21 23 24 26 28. Q. Whereas some say No Infant no not of the Heathens is damned meerly for original sin A. We know nothing of their damnation but we speak of the desert of original sin I rather incline to judge of their salvation they dying in Infancy because Christ saith Of such is the Kingdom of God The innocency of all Infants in respect of actual sins whether of heathen or christian Parents is the same they may be saved as the elect Angels are saved or else God may forgive that offence without satisfaction for if that power be in a creature to forgive a debt without payment much more is it in God and I humbly suppose there cannot be a more fit object to exercise the same and to bring it into act then towards poor dying Infants But that which I most incline to concerning the salvation of dying Infants is that though God can pardon dying infants without satisfaction yet that he will not because Christ Is the way to the Father and No man comes to the Father without Christ John 14.6 Now Christ's satisfaction becomes effectual through believing only to them that have the power of believing but to dying infants it may become effectual by bare applying without believing because infants cannot believe Deut. 1.39 Joh. 4.11 That there is some way of salvation for infants the Scripture speaks Luke 18.15 16. but for any other way of salvation for them besides Christ his satisfaction we know not nor for the conveyance of satisfaction in behalfe of infants any other way then by bare application on the Mediators part and acceptation on Gods part I cannot conceive And should infants be damned meerly for original sin then should God deal more severely with poor dying infants then with the Devils who were condemned to hell only for actual sins Q. Wherein doth our natural defilement reside A. In every faculty of soul and member of body Psal 14.3 They are all gon aside they are altogether become filthy So that the whole man stands in need to be sanctified 1 Thes 5.23 the Understanding is full of blindness Psal 14.2 the Will full of rebellion Ioh. 5.40 and 8.44 the Affections of disorder Rom. 7.5 the Conscience of benummedness and other defilements Tit. 1.16 the Ears full of filthy listnings the Eyes full of wanton gazings c. Q. Wherein doth our natural defilement consist which we drew from our first Parents A. In two things 1. In an aversnes to every thing that is good Psal 14.3 and 58.3 2. In a proneness to every thing that is evil Rom. 7.5 So that corruption takes occasion from the holy law of God to stir us up to sin Rom. 7.8 13. Q. How came Adams sin to seize upon his posterity A. That man by nature is wholly sinful nothing is more plain but the manner how he came to be so is hard to understand Now as when we are fallen into a ditch we stand not questioning so much how we fell in as how to get out so should we see how to get out of this sinful condition But to answer some say the Parent begets the soul as well as body but God is called the Father of Spirits Heb. 12.9 See also Zach. 12.1 Num. 27.16 Eccles 12.7 Either the Parent in generation conveyes part of his soul and so the soul should be divisible contrary to the nature of spirits which are not quantitative or he conveys his whole soul and so the Parent should be without a soul or else souls multiply which is more then Angels do Therefore 1. we become guilty by imputation or by Gods ordination in one man God ordained to adorn us all if he stood in one man he ordained to strip us all if he fell 2. By natural propagation or generation of that most filthy nature which Adam had after his fall Gen. 5.1 Adam begat a son in his own likeness after HIS IMAGE What image had Adam then save a corrupt image Job 14.4 Who can bring a clean thing out of an unclean no body Psal 51.5 Behold I was shapen in wickedness and in sin did my mother conceive me So that sinful man by man I mean both man and woman who though they be two in sex yet are they one in nature and one in wedlock I say sinful man begets sinful man so that sin is in the seed inbidingly as fire is in the flint as some suppose This power that the body should have over the soul being above nature may be ascribed to Gods justice punishing Adams sin in his base subjecting of his spirit to the flesh Through the seed hereditary diseases of Gout Stone Consumption Leprosy are conveyed which are invisible and why may not sin be conveyed by the father to the childe
and refuse the wayes of all sin in the purpose of the heart Psal 119.101 104. but when men have good things put to them by the word and Conscience and in the purpose and frame of their heart refuse them this argues a dead will Jer. 5.3 5. By the cleaving of the heart when the heart sticks so to its duty that nothing can pull it off neither bonds nor imprisonment Acts 21.13 Acts 11.23 so that though violence of torturing temptations may seem to carry the soul off in a fit as in some of the Martyrs yet in the habit of the heart it sticks so to God and his Word that nothing can unsettle the habit Psal 119.31 Dan. 3.16 17. Dan. 6.10 though tentation may unsettle an act 6. By the groanings and sighings of the heart under corruption Psal 119.5 David out of the unwillingness of his flesh fetch'd a groan saying O that my wayes were made direct 7. By the reachings of the will living wills use to reach after God Phil. 3.13 as a man that reaches as high as he can and strives to reach higher he believes in some measure and would believe more opposes every known sin and would oppose it more follows all goodness and would follow it more 8. By the intentions of the heart when they are set for God so that the soul saith thus So that I may keep close to God and keep my conscience pure and may not be carried away with the world this is that I desire so that as carnal men make honour and pleasure and that which leads thereto their ends so Saints make God and that which lead to him their end Q. How may a man know his conscience is made alive to God 1. Urgency of conscience to press the soul to its duty is no argument of spiritual life Numb 22.18 nor yet trouble of conscience before or after the committing of sin Mark 6.26 Dan. 6.14 1 Sam. 13.12 Mat. 27.41 Yea conscience awakened may make a man go against all outward by-respects Numb 22.18 Matth. 27.4 and make a man look at God Gen. 31.29 Ezra 1.2 Rom. 10.2 2. But then is the conscience alive when not onely conscience doth his duty but makes a man do his duty towards God and Man whether conscience do it with much adoe or little adoe as to believe with all the heart to love God soveraignly to serve God sincerely c. 2. When the conscience doth not onely excuse a man in part Gen. 20.6 7. Rom. 2.15 but excuses him full out that he stands guitless by faith in Christ Rom. 8.2 and that every purpose of his heart is set against every sin and for every duty Acts 23.1 Heb. 13.18 3. When we are glad our conscience is so busie with us Psal 16.7 yea we call upon our conscience to be busie with us Psal 103.1 Q. How may we know our affections are made alive to God A. 1. When our principall treasure is in heaven Mat. 6.20 and our affections are set upon it not upon the world Col. 3.12 That though worldly occasions may put off the heart from heaven for a time yet no sooner are these employments over but the heart endeavours after its former enjoyment of God so that as the affections of dead men are ever and anon upon the world because they have a dead and worldly frame of heart so the affections of men spiritually alive are ever and anon upon God because they have a quickned and heavenly frame of heart 2. VVhen the heart can relish good things Rom. 8.5 So that as carnal men savour profit and pleasure and carnal contents so the affections alive can savour communion with God the face of God the word of God the sweetness of a Spiritual duty 3. When the heart esteems God above all enjoyments Psal 73.25 26. So that thou wilt morgage any thing for God and the things of God so that thou wilt count his glory dearer then thy credit duty to him dearer then life to thy self Acts 20.24 to such affections the promise 2. Pet. 1.4 grace Prov. 3.15 and Christ 1 Pet. 2.7 is pretious above all 4. When thy greatest care is to please God Tit. 3.8 and how to get thy heart weaned from the world and how to keep conscience pure Acts 24.15 and thy greatest fear is to sin against God Gen. 39.10 so that thou fearest him above reproach poverty or death it self Dan. 3.16 17. Q. How may we know our memory it made alive A. Whereas by Nature corrupt we are apt to remember foolish things Psal 106.3 as foolish jests and wrongs and injuries done to us and are apt to forget God and all his commands Psal 78.7 the Spirit brings good things to a regenerate memory John 14.16 so that the soul remembers to practice Psal 109.16 And as at other times he remembers his duty so especially in time of tentation Gen. 39.10 Q. What ought to be the ground and motive of a Christians obedience A. 1. The command of Christ with is the bond of the conscience Rom. 1.14 Acts 20.22 2. The love of God from whence our obedience ought to flow John 14.15 2 Cor. 5.15 Q. What doth the Scripture reveal of the combat of the flesh and spirit A. It tells us that the flesh lusteth against the Spirit and the Spirit against the flesh so that we cannot do the good that we would do Gal. 5.17 Q. What my comfort a regenerate man in this combat of Flesh and Spirit A. This may comfort him 1. That he hates the evil that he doth and loves the good that he doth not Rom. 7.15 16. 2. That he delight in that law that forbids his evil Rom. 7.22 and consents unto it that it is a good law ver 16. 3. He groans under his evil as a most heavy burthen Rom. 7.24 and doth not allow himself in the least evil vers 15. 4. Though his flesh do too often serve the Law of sin yet in his mind or intention of his heart he still doth serve the Law of Christ Rom. 7.25 Q. But seeing many natural men have combats in themselves in respect of sin how shall I know that I combat aright A. The combats that Natural men have are mostly 1. Betwixt Reason and sensuality so many are sorry they cannot refrain their uncleanness drunkenness gaming because they are contrary to reason 2. Or betwixt natural Conscience and natural Passions as in Pilate whose conscience warned him not to pass sentence against Christ yet he durst not do otherwise for fear he should lose Caesars favour 3. Or betwixt some outward evil for a time or some gross sin all their life long mean time harbouring some secret darling-abomination as the love of their estates liberties and lives more then Christ 4. Or betwixt a purpose of continuing in sinfull pleasures and a desire to enjoy eternal pleasures as in Balaam who desired to live in covetousness yet would fain have died the death of the righteous so is this combat sometimes
betwixt these sinful pleasures here and the fear of eternal vengeance hereafter 5. Their combat how hot soever is still joyned with a custome and purpose of sinning so that they lay down the Cudgels to sin saying This is my nature and I must do it 2 Pet. 2.14 Now the combat in regenerate men is 1. Fierce and in the purpose of the heart against all sin though sometimes it be defective in some act or acts 2. In this combat they disallow the evil they do not onely from a principle of natural conscience which in some sins carnal men may do but also from a principle of spiritual life because it is contrary to the life which they live 3. They groan under their evils with many a sign and tear in secret yea such evils as the world takes no notice of as dead-hartedness declining of affection to God want of former feelings hard ness of heart unbelief coldness and distraction in good duties vain hopes vain fears carking cases lumpishness in Gods service risings of revenge also the tricks the soul hath had to keep off convincement in suffering times also the by-ends in the good it hath done One wears a chain as an ornament another as a fetter and would fain be rid of it so wicked men wear their lusts as ornaments to them but Gods people wear them as the heaviest chain 4. If in the combat the Flesh get the upper hand and they fall they cannot be quiet till they have turned to God and recovered their acquaintance with him Psalm 51.8 9 10 11 12. but carnal men are not troubled but add sin to sin Gen. 37.24 Q. Whether it be possible for a Christian to be assured of his union with Christ and of his acceptation into favour with God A. Yes 1. because the Scripture bids us prove our spirituall estate 2 Cor. 13.4 Gal. 6.4 1 Cor. 11.28 Now the Spirit would not bid us search for that which could not be found 2. Because the Scripture reveales unto us many evidences of our assurance some taken from our union with Christ and some from the in-dwelling of the Spirit in us Q. What markes or signs doth the Scripture reveal to evidence our union with Christ A. The most demonstrative signe or at least one of them is soveraigne love to God to the Lord better then any enjoyment of Lands Liberties Life Wife and Children Mat. 10.37 Luke 9.23 14.26 Mat. 16.24 which evidence if you leave out the soul may be deceived in others severed from this For whosoever believes in Christ his faith doth work by love Gal. 5.4 yea by a love of this measure Heb. 11.25 26 27 35. Q. What are the Witnesses that witness a Christians good condition to God-ward A. They are two 1. The witness of Gods Spirit 2. The witness of our regenerated Spirits Rom. 8.16 The Spirit beareth witness with our Spirit that we are the children of God Q. What doth the Spirit witness A. It witnesses God is our Father for we having received the Spirit of adoption thereby cry Abba Father Rom. 8.15 it witnesses the things that are freely given us of God 1 Cor. 2.9 12. Q. After what manner doth the Spirit witnesse A. Two wayes First by the impressions and stamps which like a Seal upon the Wax it maketh upon the soul Ephes 1.13 Secondly by the fruits and effects thereof Q What are the impressions or stamps the Spirit maketh upon the soul A. They are two First the stamp of Holiness whereby the Spirit changeth the Saints into the image of God from one glorious grace into another 2 Cor. 3.18 so that as a seal destroyes that image that was in the Wax before so doth the seal or stamps of the Spirit destroy corruption in the soul in respect of the reign of it and set up grace in the reign thereof Rom. 6.14 This same stamp of Holiness being throughout 1 Thess 5.23 and consisting in a change of the whole man 2 Cor. 3.18 and especially in a transformation of the minde Rom. 12.2 and will Acts 9.6 is one of the impressions of the Spirit Secondly the impression of Comfort and Feeling Psal 51.8.12 this being given of the Spirit Eph. 1.13 as an occasional refreshing not as daily food for the soul to feed upon Psal 6.8 Psal 31.22 doth shew the Spirit of God is in us 2 Cor. 1.3 yet doth not the want of his feeling prove that the Spirit of God is not in us for God doth sometimes hide himself from the soul Isa 45.15 Psal 51.8 the Spirit in respect of this feeling is one of the three witnesses that testifies Christ to be our Saviour 1 John 5.8 Q. whether is a Christians assurance and feeling all one A. No The word and promise of a powerful faithful and willing God with the Notes and Evidences of a Christians good estate as they are laid down in the Scripture are the grounds of a Christians assurance and comfortable feelings are the Crown thereof A poor deserted soul that hath little feeling may have a soveraign love of God fear of sin and an absolute purpose against it Psal 44.18 19. yea he may have uprightness of heart Job 1.1 compared with chap. 6.4 yea he may have faith in Christ Psal 22.1 yea an earnest thirsting after Christ Cant. 5.6 Now shall I have a purpose to deny credit wealth and life for Christ yea and have all the forementioned gracious fruits and shall I not have grounds of assurance that my estate is good to God-ward When Christ asked Peter whether he loved him he did not say Lord thou knowest we cannot tell whether we love thee or no but said Thou knowest that I love thee Q. Whew doth the Spirit seal the soul with comfort A. First when the soul is cast down in humiliation and earnestly longs for the light of Gods countenance Job 22.29 Isa 29.19 Secondly upon self-denial of that which is pleasant or suffering that which is painful Mat. 19.27 Thirdly after conflict with corruptions or other temptations and victory over them Apoc. 2.17 Fourthly when a believer takes paines with his heart and puts forth his strength in duty Hosea 12.4 Q What are the effects and fruits whereby the Spirit witnesses his in-being in the soul A. They are divers as 1. An inablement of the soul to do things above nature as to love the Lord Soveraignly to love our enemies to love the godly for the Image of God in them 2. When the Spirit is combating in us against all that is sin Gal. 5.17 so that we do not onely suppress the same but also lust after graces contrary thereunto 3. As the beames of the Sun shew forth the presence of the Sun so the sighs groans and meltings in holy hearts evidence that the Spirit is in them Zach. 12.10 Rom. 8.26 Q. What is the testimony of our own spirit A. It is the Testimony of a renewed Conscience witnessing us no be in the state of grace upon sufficient grounds Rom.