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2 Chron. 32.31 Hezekiah was left of God to his pride that he might know what was in his heart which two helps being withdrawn the creature sins necessarily but voluntarily so that as the Sun causes darkness not by overcasting the air but by hiding his light as the staffe falls to the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
Mercy Deut. 29.19 Rom. 2.4 5. Psal 68.21 Q. Whether may not a child of God fall into sins against his knowledge and conscience A. 1. There are some failings in duty and stirrings of lust in godly men which are committed with knowledge but not against it for it is not in the power of knowledge to prevent them Rom. 7.15 18. these evils arise on a suddain 2. A godly man may sin against his knowledge through strength of passion and suddain furreption before he hath time to compose his heart Conscience in the act of it checks him yet he cannot keep it back so Peter denyed Christ and Ionah his Conscience told him he should not be angry when God asked him if he did well to be angry Ionah 4.9 3. A godly man may fall sometimes into deliberate sins against knowledge when that which he knows habitually he doth not actually think of the violence of the temptation blinding the judgment and beating back the voice of Conscience so David is set forth as a smarting spectacle of misery lest any man should venture as he did to have fallen into the sins of adultery and murder against knowledge Davids mind was so taken up with Bathsheba that he little thought of what he knew 4. A godly man exceeding seldom or never falls into a deliberate sin against knowledge when he doth actually and deliberately think and judge of what he knows 1 Ioh. 3.9 Q But if sinning against knowledge be so dangerous is it not best to remain in ignorance A. Ignorance when it is against a mans Will may excuse from so much guilt Luke 12.48 yet will it not excuse wholly Acts 17.30 But when it is an ignorance of wicked disposition that a man is either willingly ignorant 2 Pet. 3.5 or winks and closes up his eyes against the light Isa 30.10 11. Matth. 13.13 14. Ioh. 3.20 so that they will not read such Books nor hear such Preachers nor confer with such men as might discover truth to them God is wont not only Judicially to harden such in their blindness Matth. 13.14 compared with Iohn 12.40 but will also one day reckon with such wilful ignorants as if all their sins had been committed against Knowledge Q. What are the Covenants principally considerable which God made with his people A. Besides divers other Covenants which he made as with Noah and with every living creature both fowl and beast that there should be no more a flood to drown the Earth of which Covenant he made the Rain-bow a token Gen. 9 9 10 11. as also a Covenant made with David that his seed should still rule over Israel with the Levites that they should be his Ministers Jer. 33.20 21 25 26. And a Covenant to give the Land of Canaan to the Jews Psal 105.9 10. there are two other Covenants most considerable Q. Which are they A. 1. A carnal typical Covenant or Testament called old Heb. 8.13 second Heb. 9.1 worse Heb. 8.6 which was dedicated with the blood of beasts Exod. 24.6 7 8. compared with Heb. 9.19 This was with all Israel in the day when God took them by the hand to lead them out of the Land of Egypt Heb. 8.9 2. A spiritual or new Covenant Q. What did this old Covenant signifie A. 1. An obligation of the Jews to the Mosaical Law in general Exod. 19.5 6 7 8. Exod. 24.6 7 8. in the perfect observation whereof it's thought they were to have Canaan here and Heaven hereafter but failing in one point they were under a curse Gal. 3.10 the Ceremonial part of it also shadowed our redemption by Christ Heb. 9.18 19. Q. What was the proper effect of this old Covenant A. Bondage and slavish fear for not performing what this old Covenant did require this was signified by Hagar the bond-woman Gal. 4.24 25. and this Mount Sinai in Arabia a place without the bounds of the Land of promise and by the fleshly Jerusalem which was in bondage with her children all three which resemblances signifie that the old Covenant begot children to bondage not only under the unsupportable burthen of the Ceremonial Law Acts 15.10 which was a yoak of bondage Gal. 4.1 2 3. also chap. 5.1 but also under the bondage of the curse and of Gods wrath for not performing what the Law requires for which cause the Law is said to work wrath Rom. 4.15 to be a ministration of death 2 Cor. 3.7 and to slay the soul Rom. 7.11 Now as when a Pitcher falls upon the stones it 's the weakness of the Pitcher not of the stones that it is broken So the reason why the Law ministers death is not because of the weakness of the Law but the weakness of our flesh Rom. 8.3 Q. What is the other Covenant called A. It 's that Covenant which the Scripture cals the second Covenant Heb. 8.7 9.1 18. Heb. 10.9 or the new Covenant 1 Cor. 11.25 Heb. 8.13 9.15 or the better Covenant Heb. 7.22 as being established upon better Promises Heb. 8.6 of which Christ was surety Heb. 7.22 Q. What is this new Covenant A. It is Gods free Promise whereby he promiseth not only pardon of sins and eternal life to them that are elect or do believe the same but also doth promise to to take away the stony heart and to give them a new heart and a new spirit and to put his Laws in their minds and to write them in their hearts so that all of them from the least to the greatest know the Lord yea vouchsafes to be their God and takes them to be his people Q. What are the Articles or Branches in particular of this new Covenant A. They are these 1. Forgiveness of sins Heb. 8.12 I will be merciful to their unrighteousness and their sins and iniquities will I remember no more So that the Elect have not onely redemption from Original sin but from all transgression under the first Testament Heb. 9.15 by sprinkling clean water upon them Ezek. 26.25 Christs blood 2. A second branch is eternal life Rom. 5.15 Heb. 9.15 Christ is the Mediatour of the new Testament that by the means of death that is of Christs death they which are called might receive the promise of eternal inheritance in this inheritance no bond-slave of Satan doth partake which appears Gal. 4.30 in the type in that the son of the Bond-woman which was Ishmael did not partake with the son of the Free-woman which was Isaac the message from God being Cast out the Bond-woman and her son for the son of the Bond-woman shall not be heir with the son of the Free-woman The third Branch is softning of the hearth Ezek. 11.19 that whereas in the natural state the heart was so hard that neither promise threat nor command mercy misery moved Now this stony heartedness is taken away that the soul melts under the sense of Christs sufferings it 's own infirmities and Gods mercies The fourth Branch is Newness whereby Christ doth not onely
cleanse the soul from all filthiness in the reigne thereof Ezek. 36.25 26. compared with Rom. 6.12 15. but also puts a new spirit or a new frame of a Spirit within which the Seripture calls transformation or change of minde Rom. 12.2 The fifth Branch is the putting of his laws in the hearts of the elect Heb. 8.10 11. so that they shall not teach every man his neighbour or every man his brother saying Know the Lord for all shall know the Lord from the least to the greatest which is not meant of Notional knowledge as if persons in covenant with God stood in no need of being taught by Pastors parents or neighbors but of affective knowledge that is such a knowledge as carries affection with it whereby they relish and savour good things For this see John 17.3 John 6.45 1 Thess 4.9 1 John 2.27 this is such a teaching as God teaches the Bees to work in their kind whereby he puts an instinct in them so to work The sixth Branch is the writing of his law in our hearts Jer. 31.33 The pen wherewith he writes them is his own Spirit though the ministration be of men 2 Cor. 3.3 Now this writing is nothing but the inclination of the will to close with Gods law in the bredth of it the which branch Ezekiel expresseth thus Ezek. 36.27 I will cause you to walk in my statutes and you shall keep my judgements so that whereas in the natural state there was an enmity betwixt the heart and the law the Spirit so bends the will that the heart and the law become sutable answering one another as the Seal and the Wax The seventh Branch is I will be their God and they shall be my people whereby God promiseth to communicate to us not only every good thing Psalm 84.1.2 but also himself and that we that were enemies and strangers shall be his people Rom. 9.25.26 Hos 1.10 Q. Who was the Mediator of this new Covenant A. Jesus Christ Heb. 9.15 First the promises were made to Abrahams seed not Seeds but Seed one Seed which was Christ Gal. 3.15 16. And by vertue of our union with Christ we come to be heirs according to promise Gal. 3.29 the promises being first instated upon Christ 2 Cor. 1.20 as being heir of all things Heb. 1.12 Q. Who are the persons that have benefit by this new Covenant A. All the elect from the beginning to the end of the world Rev. 13.8 Gen. 3.15 In the times of the old Testament there were many children of the new Covenant and though Jeremiah chap. 31.31 call it a new Covenant yet doth he so call it because it was clearly manifested by the Apostles preaching Q. But how can the Covenant be made with all the elect seeing sundry of them are not capable of divers branches thereof as infants idiots c. A. You must remember that the new Covenant is called a Testament Mat. 26.28 or a Will Now an Infant is capable of a Legacy 2. Though they are not capable of all the Branches of the Covenant yet are they of some as forgiveness of sins and eternal life by these they are saved though they have not the other Q How doth it appear the new Covenant was also a Testament A. Because as other Wills and Testaments are it was confirmed with the death of the Testator Heb. 9.16 This was established in the blood of Christ Mat. 26.28 1 Cor. 11.25 Besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a Testament Q. What difference betwixt the two Covenants A. The old Covenant required perfect obedience but gave no strength to do it hence called Faulty Heb. 8.7 not in respect of it self but us faulty with a faultiness of imperfection not of sinfulness but in the new Covenant is a promise of ability to do what God requires As he requires love of us Mat. 10.37 so he promises it so doth he for faith Eph. 2.8 repentance Ezek. 36.26 27. and Gods fear Jer. 32.40 Hence called a Covenant of Grace because he doth our part as well as his own Secondly the old Covenant required obedience in the rigor and curst the transgressor for every breach Deut. 27.26 Gal. 3.10 the new Covenant requires on the creatures part onely the perfection of sincerity which consists principally in an universal purpose and endeavour for new obedience John 15.14 with an hearty sorrow if they be overtaken contrary to this purpose Thirdly the old Covenant was much upon temporal promises as Levit. 16.3 Deut. 28.1 17. but the new Covenant runs upon spiritual and eternal promises Heb. 8.6 Fourthly the old Covenant is abolished and come to an end Heb. 8.13 Cast out the Bond-woman and her son Gal. 4.30 But the new Covenant is everlasting Heb. 13.20 in opposition to the abrogated covenant so that as a wife is free from her husband when he is dead so we are freed from the old Covenant it being dead and we being new married unto Christ Rom. 7.1 2 3 4. Fifthly the old Covenant was very dark 2 Cor. 3.13 Moses put a veil over his face to signifie the children of Israel could not see Christ Hence as those that learn the Rudiments or beginning of a language are in bondage not knowing what benefit will come by them so were sundry Jews and others under the bondage of the Rudiments of the world Gal. 4.9 and could not with any clearness understand it Contrary the new Testament is clear the Ministers of it use great plainness of speech 2 Cor. 3.12 13. and the children of the new Covenant see with much plainness as in a looking-glass 2 Cor. 3.18 Q But seeing you say the old Covenant is abolished whether or no are we freed from the Law of Moses A. Believers are delivered First from the curse for breach of it Gal. 3.13 Secondly from the covenant of the Law under which notion it seems to have been delivered on Mount Sinai Exod. 19.5 6.8 Exod. 24.8 Thirdly from the hand-writing of the Law as it testified against us our guilt Col. 2.14 as a free Creditor not onely forgives the debt but also cancels the bond that might witness it against his debtor Fourthly from the power it hath to stir up to sin Rom. 7.5 8. the more the Law forbids sin to natural men with much more proneness they are carried to it Fifthly from the Mosaical institution of it as it was by Moses peculiarly appointed to the Jews Iohn 7.19 Did not Moss give You the Law John 15.25 It is written in Their law And else why did Moses command the seventh day from the creation to be observed and we observe the first day of the week Q How are we bound to observe Moses his Lawes A. 1. As they are Laws of Nature I call those laws of Nature which men by the light of nature practice Rom. 2.14 as that God is to be worshipped parents honoured that no man is to take away the Wife or goods of another 2. So far as
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
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
confession of Christ c. wherein we have in those signes by all deep engagement obliged our selves Q. What is the danger of unworthy receiving A. In stead of receiving to comfort Satan hath a greater posession of such persons as in Judas if he were at the Supper as many learned men think who Luke 22.3 had Satan entring into him before his going to the High-Priests and receiving the sop but after the receiving the sop the Devil entred further into him John 13.27 and v. 30. having received the sop he went out immediately and came to a thorow resolution to betray Christ besides good men receiving in part unworthily receive temporal judgements as sickness weakness death 1 Cor. 11.30 and wicked men having a total unworthiness receive eternal damnation Q. What is the manner of Christ his presence in the Lords Supper A. He is present spiritually to the Faith of the receiver to increase by his Spirit the Union Communion of the soul with Christ Ephes 3.19 1 Cor. 10.16 Ephes 4.15 16 1 Cor. 12.13 he is also present by grace and operation of feeling in the hearts of his as the Sun is present with us by his light and influence though in Heaven he is also present in the promise Mat. 26.26 Take eat this is my body and my blood as if he should say I promise you in the use of this Ordinance you shall receive the vertue of my quickening death and merit thereof as verily as you receive bread and wine Q. What think you of that opinion that the body of Christ is present in with or under the bread after an unperceivable manner A. It is an erroneous opinion It is against the Article of Christ his ascension into heaven Act. 3.21 2. Hereby they destroy the nature and truth of a humane body which is both finite and visible making it infinite and invisible Q. Whether is the body of Christ really and substantially contained under the kindes of bread and wine in the same space where bread and wine were contained before A. No for 1. Bread in the Supper is six times after consecration called bread still 1 Cor. 10.15 16. 1 Cor. 11.23 24 25. 2. The truth of Christs flesh is proved by sight and touching Luk. 24.39 but in the Supper it cannot he touched therefore it is not substantially or fleshlily present 3. It s a contradiction that one whole body should be whole together in divers places Mat. 28.6 he is risen he is not here the consequence had proved nothing if a whole body might be whole in divers places Q. How oft are we to receive the Supper A. Often our own decayes of grace requires often receiving the Apostles indeterminate Command Do this as often admits of no other limitation then want of occasion and opportunity Q. But there are some that are not in charity with me may I receive A. Yes supposing the uncharitableness on their parts their sin cannot debar us of the priviledges and benefits Christ hath purchased for us if the sin be on our part we must lay aside our wrath lest we double our sin by absenting from Ordinances and retaining wrath Q. Who are the persons to be received to the Supper A. Onely Church-Members 1 Cor. 10.13 1 Cor. 11.20 holy things are not to be given to Dogs Mat. 7.6 in exposing the signs of the Covenant to those concerning whom we have no ground to believe God promises any thing we prophane them they are not to be acknowledged for Covenanters with God who are his enemies Q. How are wicked men partaking guilty of the body and blood of the Lord A. 1. They are guilty of rejecting it 2. Because they prophane the signes that represent Christs body as they that despise Christs Servants despise himself Luk. 10.16 1 Thes 4.8 or as a reproach done to the Ambassadors redounds to the Prince or as he that commits Treason against a Princes Seal commits it against himself Concerning Prayer Q. WHat is prayer A. A pouring forth of the Soul to God 1 Sam. 1. Psalm 62.8 Q. What are the parts of prayer A. They are three 1. Confession of sins so Daniel c. 9.6 7 8 c. and Nehemiah c. 1 6.7 2. Petition for grace Mat. 6.9 3. Thanksgiving for benefits 1 Tim. 2.1 Phil. 4.6 Q. What qualifications are requisite that we may pray comfortably A. 1. We being bankrupt in Heaven must come in the name of Christ Iohn 16.23 24. 2. For things according to Gods will 1 Iohn 5.14 3. With a heart purposing against all sin Psal 66.18 Iohn 9 41. Iob. 11.13 4. With a fervent heart Iam. 5.16 crying mightily to God Jon. 3. as a Malefactor doth for life before a Judge 5. In Faith Jam. 1.6 7. believing we shall have from God so far as his promise reacheth as a begger never goes from a door so long as he believes he shall have an Almes Mat. 7.7 21.22 to persons praying in faith the thing desired is done or else it s better for them not to be done 6. With an humble and broken heart Psal 34.17 content not your selves with prayers void of humiliation and melting of heart so Abraham Gen. 18.27 the Prodigal Luk. 15.18 If Satan fright thee from prayer because thou art unworthy say then Nay but I will pray because I am unworthy 7. With watchfulness against distractions both those that come from Satan Zach. 3. and those which come from spiritual fluggishness especially Col. 4.2 and watchfulness against drouziness Luk. 21.36 as a begger is all awake when he begs so must we be when we beg of God 8. With sighes and groanes though words answer very barely Rom. 8.26 Gal. 4.6 God answers not that which is in the froth of wolds alone but that which is in the sigh or groan Psalme 145.19 9. Pray with the Spirit Jude 20. Ephes 6.18 which is not onely to have the gift of Prayer which artificial Christians may have and not without some show of spiritual life being full of fit expressions from abundance of notions but also to have the grace of prayer whereby the soul hath many sighes against the sproutings of lusts and wrastlings for the removals of corruptions and secret springings of heart upon the receipt of spiritual blessings Psal 103.1 that such Prayers come from the Spirit appears because when the Spirit intermits or forbears working the souls of the best become dull Rom. 8.15 10. Let thy Person be holy Psal 86. 2 John 15.7 no natural man can pray acceptably John 9.13 yet may there be passions in a soul and yet that soul holy and that Prayer accepted as in Elia's Case Jam. 5.16 Q. How shall a poor soul know whether God hears his Prayers A. He shall know it by these signs 1. When he hath the thing granted he prayed for the Church prayed for Peter and had him given when they were praying Act. 12.5 Hanna prayed for a son and had one 1 Sam. 1.27 see for this Gen. 20.17 Jud.