his holy Spirit draweth our hearts to embrace his gratious promises a Heb. 12.2 Eph. 2.8 b Luk. 24.25 Mar. 9.24 Num. 20.12 2 Chron. 16.7 9. Mat. 14.31 Luk. 18.9 c 1 Cor. 2.9 11. Joh. 6.44 45. Q. Why must we strive seeing it is Gods gift A. Yes because God hath appointed means whereby he will bestow all graces on us therefore if we seek him in those meanes we shall find him if we neglect those meanes it is a signe we have no grace nor can we ever hope to have any Mar. 4.24 1 Cor. 3.7 9. Rom. 10.14 15. Prov. 2.1 2 3. Mat. 13.44 Act. 16.14 1 Cor. 12.6 Q. Why secondly must we strive A. Because faith and all other graces be contrary to our corrupt nature and therefore we must give the more diligence to attaine the same at Gods hand As he that plants a graft contrary to nature must use the more care and because we cannot cure our selves we must seek and beg some one to put us into the pool when the waters be moved Phil. 2.12 13. Esay 26.12 Heb. 6.11 12. Rom. 11.24 2 Pet. 1.10 Q. By what meanes doth God usually worke faith in us A. By two Meanes 1. By the knowledge of the Law convincing us of sin Mat. 3.2 3. Ioh. 16.9 Rom. 4.15 Gal. 3.22 24. This is but preparative Hos 10.12 Q. But what is the chiefe meanes by which God doth worke faith in us A. By the preaching of the Gospell by which it is also encreased And therefore if we desire to have faith we must heare and obey the Gospell the Word of the Kingdome must be rooted in our hearts and affections 1 Pet. 1.23 2 Cor. 10.4 5. Rom. 1.16 Luk. 8.13 15 Gal. 3.2 Q. How doth the Doctrine of the Gospell bring about the heart from security and false confidences to believe on Christ for salvation A. Two waies especially To rest in any thing short of Christ is a false confidence 1. By inviting us to come unto Christ The Spirit doth convince us of sin and damnation and that we have need of the righteousnesse of another to save us Luk. 13.3 Joh. 16.9 Joh. 5.45 Joh. 8.24 Phil. 3 3 8.9 Matt. 9 13. By the law is the knowledge of sinne but to make us fly from the Law and to be dead to it and to seeke salvation by a righteousnesse without us this is the worke of the Gospell Rom. 7.4 The Gospell inviting commanding and calling us to Christs righteousnesse it doth cause us to renounce and forsake all hope of righteousnesse by works of the Law the Gospell puts a spirit into the letter of the Law The Gospell awaking us and bidding us to repent and goe to Christ for salvation doth make use of the Law to shew us our danger and our insufficiency to save our selves and consequenly a necessity of believing in Christ Q. How secondly doth the Gospell work the heart to believe A. 2. By shewing us such a fulnesse and al sufficiency in Christ that of him and in him we have all things needfull for salvation it shewes and assures the conscience that God is satisfied and well pleased with us in Christ Act. 13.32 33 34. John 1.16 17. Col. 1.13 14 19. Q. What followes thereof A. Therefore they that meddle not with the Scripture regard not the Ministry of it on the Lords day but slight it or scoffe at the preaching thereof shew plainly that they have no faith Rom. 15.4 Rom. 10.14 17. CAP. XXVII Of the second office worke of Faith viz. to purify the heart worke by love Here followes the life of a believer and the first end and use of the Morall Law Fourth heal of Christian doctrine Q. WHat is the second office of Faith A. To purify the heart working it to an obedient walking in all the Commandments and Ordinances of the Lord so that I shall not professe one thing and do another Jam 2.17 21 26. Act 15.9 it is ever purging out corruption Q. The rule of obedience in generall is the whole written word of God and more summarily the morall Law contained in the ten Commandements Tell me now Is the Law of the ten Commandements still in force A. Yes and whosoever doth or teacheth otherwise shall be least in the Kindome of Heaven that is none at all Mat 5.18 19. Rom 3.19 31. Rom 7.12 As touching the ceremoniall Law that which was a sin or duty then is not a sin or duty now under the Gospel and therefore the ceremoniall Law is not in force now as to our practice But as touching the morall Law that which was a sin then is a sin now as lying perjury c. which shewes that the morall Law is still in force now under the time of the Gospel Q. Is the Law given that we should looke for life and solvation by it A. No because by it all the world is guilty before God If we were without sin we should be saved by the Law but being all wretched sinners the Law curseth us and we must looke elsewhere for a worthinesse to answer Gods judgement Rom 7.4 6. Rom 3.20 23. Gal 3.17 Q. To what use then was the Law given The first use of the Morall Law A There is a twofold use of it 1. To convince us that we are under sin wrath that so we might be brought to seek salvation in Christ alone Gal. 3.19 24. Q. How doth the Law force a sinner unto Christ A. There be five effects or operations of the Law whereby it drives one to Christ The first is to make sin knowne in its true greatnesse and sinfulnesse both for the extent and danger of it By the Law we come to know our selves to be greater sinners and in worse case then we could imagine we find and feele that to be sinne which before we knew not and many things to be greater evils exposing us to greater wrath then heretofore we conceived as our naturall corruption the first motions unto sinne c. Rom 3.20 Rom. 7.7 8 9 13. Rom 5.13 Q. What is the second worke of the Law forcing us to seek Christ A. It shews us how farre short we come and how unable we are to doe any one thing that is good in any measure manner and degree as is required Many think they are holy and please God well enough because they know not the holynesse and rigour of the Law Rom. 7.11 13 18. Mat. 19.18 20. Q. How thirdly doth the Law shew us our need of Christ A. By it we finde and feele the emnity contrariety that is in our nature against God Tell a man of his sinne or duty O the heart is sad upon it the Law is a burthen to him the heart rebels against it and could even wish there were no such Law yea no God to take vengeance Sinne is a burthen to a regenerate person but Gods Law is not grievous to him 1 Joh. 5.3 On the other side to
a carnall man sinne is pleasing and duty a burthen the duties of the Law being brought and pressed on the soule doe shew how hollow and rotten we are which otherwise we should never have mistrusted by our selves Ro. 7.9 9 10 13. Rom. 8.7 Q. What fourth worke of the Law bringeth a sinner to Christ A. It worketh wrath that is it laies the curse upon us it proclaims the judgement of God against us for every sin It curseth every disobedience it tels every soule of us thou art a domned creature c. Ro. 1.18 Rom. 4.15 2 Cor. 3.7 9. The Law is full of rigour 1. It accepts of no obedience but what is every way full and perfect 2. The Law admits of no excuses It accepts of none of our sorrows 3. The Law regards not what we can doe but what we should doe All that be under the Law must doe it or dye This is the case of all that be out of Christ the Law curseth them Q. How fiftly doth the Law drive us unto Christ A. When we see that we are shut up and cannot winde our selves out of Gods wrathfull hands the soul even drowned with sorrow and feare is constrained to goe to Christ upon the invitation of the Gospell The soule does hereupon consult and advise with it selfe what to doe to be saved and so at length resolves to goe to Christ this is one use of the Morall Law viz. to make us see 1. How vile we are 2. How weak we are 3. How wicked we are what enemies to God and goodnesse 4. How cursed we are 5. And so to consult within our selves and to resolve to goe to Christ as that prodigall did Luk. 15.17 18. and those Lepers 2 King 7.3 4. Thus the Law and the Gospell worke together for our salvation it is not in me to save you saith the Law therefore seeke further It is in me to save you saith the Gospell therefore rest in me Act. 2.37 Mat. 11.28 Rom. 8.15 And so the soule is converted and drawn unto Christ by the Gospell being driven from the Law by the Law it selfe CAP. XXVIII Of the second end and use of the Morall Law Q. WEE have seene the first maine use of the Morall Law What is the second A. To be a perpetuall rule of obedience and holinesse Second Use of the Morall Law and it is therefore called the Morall Law Mat. 19.17 Rom. 2.25 Rom. 7.12 Heb. 8.10 1 Tim. 1.5 8. Jam. 2.10 11. The Law shewes us what is good and what is bad Q. Our obedience is but in part here What be the properties of that obedience which God will accept of his servants True obedience what A. 1. It must be a free a loving submitting of the b inward and outward man to the c whole will of God with an intention d and desire to please and approve our selves to him in every thing we doe This is the nature of true obedience a the ground and rule of obedience is the will of God b the creature obeying is the inward and outward man c the manner is free without compulsion d the end and aime of all is to please God not men or our selves and by these properties true obedience is differenced from meer civill honesty restraining grace in hypocrites a Mat. 15.9 Esa 1.12 b Rom. 6.13 17. c Psal 40.8 119.6 80. Mat. 5.20 Jam. 2.10 d H. s 7.14 Zach. 7.5 6 Rom. 14.6 Joh. 5.30 John 7.18 Esay 10.7 Mat. 6.6 Q. Is there any worthinesse in our works to procure to us Gods favour A. None at all our best works done before we be regenerate are utterly corrupt and cannot please God The evill tree cannot bring forth good fruit Joh. 3.6 Rom. 8.8 Mat. 7.18 Phil. 3.8 Q. But what say you of the workes we performe after regeneration A. Though God in mercy for Christs sake doe accept of our endeavours to please him yet our very best workes are stained with many imperfections And therefore have need of forgivenesse c. Luk. 17.10 Rom. 7.21 Esa 64.6 Tit. 3.5 Mat. 20.10 14. When the Scripture speaks of rewarding our workes Mat. 10.42 and Mat. 6.6 It is a reward of Grace not of Debt Neh. 13.22 Remember me and spare me The rewards of God must needs be full of Grace seeing he promiseth to reward Begging and praying and a cup of cold water which is of little worth Q. It seems then that God doth receive us into his favour without any consideration of our works of his meer mercy in Christ alone imputing his righteousnesse unto us and not our frailties A. It is most true for we are saved by faith in Christ without the works of the Law Rom. 3.28 Rom. 11.6 Q. But doth justification by faith make men despisers of good duties contained in Gods Law A. By no means for faith is the very life and root of all good works And the reason why many doe not performe works of obedience is because they have not faith Heb. 11.7 8 17 25 27. Iam. 2.22 Luk. 17.3 5. Esay 7.4 12. 1 Pet. 3.5 The more faith Faith answers all objections it removeth carnall reasoning and so brings the heart to obey in all things the more obedience Gal. 5.6 Q. The Law being the rule of obedience we ought to be carefull to know it and to lead our lives by it A. Yes For both he that knows it not and he that obeyes it not shall be beaten with many stripes Luk. 12.47 48. Q. How many Commandments be there A. Ten Ten words Deut. 4.13 Q. What sorts of duties doth the Law of God containe A. Two sorts 1. Duties that immediatly concern Gods Glory and Worship in the foure first precepts 2. And duties that more immediately respect our Neighbours good in the six last Mar. 12.29 30 31 33. Mat. 22.37 40. Thus are the Ten Commandments divided Q. What motives are there to stir us up to the keeping of this Law in all the points of it A. Two 1. Because God is the Law-giver God spake every one of those words and where God hath a voyce to speake we ought to have an eare to heare and an heart to obey God sets his stamp upon them all Iam. 4.12 Heb. 2.2 Rom 7.12 The law is holy just and good Q. Why secondly must we carry an awfull regard to this Law A. Because he is Jehovah our God our maker our deliverer and therefore may justly challenge obedience at his creatures hands Love and feare ought to keep us in obedience Mal. 1.6 Es 5.4 Deut. 10.12 Jer. 2.9 13 19. Mic. 6.3 Esay 43.23 24. Deut. 7.6 11. Deut. 26.17 19. the strongest and sweetest bond of obedience is that relation between God and us CAP. XXIX Q. THe first Table of the Law of God containes foure Commandments What is the summe and substance of it A. The first Table of the Law teacheth and requireth 1. That I cleave unto God with my heart 2. That I worship him with my
Commandement Rom. 7.7 23. Jam. 1.14 Gal. 5.17 Q. What is the particular coveting here forbidden A. Discontentednesse with that we have wishing and longing after that which is anothers As when we be not content with that place and condition which we hold in the Family Church or Common-wealth but the heart is still rising wishing woulding after the condition of another as would I were a Master or a Minister or a Tradesman rather then a Minister c. This unquietnesse of the spirit this sicknesse of the desire repining rising and saying within our selves O how well could I live if I had such a field such a Wife such a Servant c. these motions be contrary to that compleat contentment which is here requirey Under this particular concupiscence of the heart coveting that which is anothers all evill motions and desirings of the like kinde are forbidden namely all lustings against the Law of the minde all the rising enmity and Rebellion that is in our nature against the things of the Spirit the suddain passions and perturbations of the mind also the rolling of vain thoughts in the mind as thoughts of pride revenge the moving of the heart towards any evill object though without any setled approbation of the same But tell me Q. Are these thoughts and motions sinfull if we doe not consent unto them nor purpose to put them in practice A. Yes they are The very risings of corruptions within us are sins to be repented of They are as the scum and boiling of the pot the rising of the mud c. A lame horse if he move he will halt in going An instrument out of tune will jarre in the sounding and that is a fault there is something wanting that should be unto perfection so in our very natures there is a jarring and a swerving from the Law of God and that uprightnesse wherein God created man and these swervings are the fruits of sinne and the causes of sinne in us as Jam. 1.14 15. Rom. 7.21 23 24. Gen. 8.21 Eph. 4.22 Q. What say you then of evill suggestions and thoughts that arise in our minds as thoughts of Blasphemy c. are they sinnes A. If they be cast in by Satan Of Satanicall injections and not yeelded unto by us they be Satans sins and not ours To be tempted is no sin for Christ was tempted and had evill thoughts cast into his mind by Satan but to yeeld to the temptation that is our sinne Mat. 4.6 Mat. 16.23 Q. How may it be discerned whether the evill motions doe arise from our own corrupt hearts or from Satan A. Two waies 1. If the motion or temptation he unnaturall that is if thoughts arise which tend to the destruction of our naturall well-being or of our spirituall eternall well-being it is then from Sathan and if we consent not to such thoughts they are not our sins but Satans Perhaps thou hast thoughts to curse God to wish there were no God thoughts perhaps of despaire or to kill ones selfe or others c. these be Satanicall injections for nature loveth it selfe and so doth grace our new and spirituall nature and therefore if we resist and dislike such motions they be not sinne to us Matth. 4.9 Matth. 16.23 1. John 4.3 Mat. 3.28 Q. How else may that be known A. By the manner of their comming if they seaze upon us with terror affrightment suddainly and unexpectedly so that the soule is burdened and groaneth under them willing to be rid of them it is a signe they come from Sathan And such thoughts and tentations are our trials and afflictions but not our sinnes evill thoughts which agree to nature to our dispositions as that of Davids numbring the people and Judas selling his Master though Sathan cast them into our minds and stirre us up thereunto yet they are our sins as well as Sathans Matth. 4.10 Christ had indignation against that motion Q. What doth this Law forbidding all concupiscence informe us of A. Two things First it shewes the infinite purity of Gods Law which requires a conformity to his will not onely in our wils affections and actions but in the very frame and temper of the soule That no evill motions arise against God Q. What secondly A. It shewes the impurity of our nature which is so great that for it alone though we never harboured an evill thought the Lord might justly abhorre us for ever And therefore these inward workings of corruption the untowardnesse contrariety of our natures against God are to be bewailed and crucified if we desire to be sound in repentance Job 15.15 16 Eph. 2.3 Psal 51.5 Ier. 17.9 Eph. 4.22 Rom. 6.6 Rom. 7.21 24. Q. Is every soule bound to make conscience of the Law in forbearing the sins forbidden and doing the duties commanded A. Yes To his power he must keep it all else he is under the Law and not under Christ And consequently must perish for ever Rom. 6.14 Rom. 2.25 Gal. 5.24 Q. Are there besides this Law of God other Lawes and precepts of the Church to be observed of Christians for conscience sake As to observe Saints daies keep fasting daies make confession to the Priest at certaine times in the yeare of all our sins heare Masse upon holy daies Canisius Cat. A. No there is nothing to be added to the written Word of God it being in it self most holy perfect and sufficient to make men wise to salvation Deut. 4. 2. Rev. 22.18 2 Tim. 3.16 17. Man hath no power to make Laws to the conscience civill constitutions they may make for outward orders sake which we are to observe if they be agreeable to the Word of God not otherwise Q. Are there Evangelicall counsels of perfection distinct from precepts which if we keep voluntarily do help forward our salvation and increase our glory As that of poverty single life blind obedience to superiours Canitious Cat. A. No the Lord hath left us a liberty in some things but our choice therein is no part of perfection and other things named for counsels are not left to our curtesy but are duties to be performed as occasion requireth The only service and sacrifice which God accepteth is obedience to his will in his Word and God refuseth whatsoever a man taketh in hand besides Q. Well then there is but one Law under which we stand and the end of that Law is as hath been said to drive us unto Christ Tell me what must we goe to Christ for A. For three things 1. For a mercy to forgive our sinnes 2. For b strength and victory over our sins And 3. for c acceptance of our will for the deed For the Law justifieth no transgressor the Law gives no grace to keepe it selfe the Law accepts nothing but compleat obedience a Rom. 10.4 b Joh. 1.16 2 Cor. 3.6 Gal. 3.2 c Eph. 1.6 Heb. 13.15 1 Pet. 2.5 Q Our faith is unperfect and so is our obedience what is our duty
PRINCIPLES OF FAITH GOOD CONSCIENCE DIGESTED Into a Catecheticall Form together with an Appendix 1. Vnfolding the Termes of Practicall Divinity 2. Shewing some Markes of Gods Children 3. Some generall rules and principles of holy life By W. LYFORD Batchelour of Divinity and Minister of Gods Word at Sherborne in Dorsetshire The Fourth Edition That the soule be without knowledge is not good Prov. 19.2 If thou wilt apply thine heart to understanding if thou criest after knowledge then thou shalt understand the feare of the Lord Prov. 2.3.5 Thou shalt teach them diligently unto thy Children Deut. 6.7 Printed at Oxford by Henry Hall for John Adams and Edward Forrest 1655. Advertisements touching the use and purpose of this Booke to my People 1. THere be two parts of a Ministers office that undertakes the instruction of Gods people the one to deliver sufficient matter of distinct knowledge unto Christian faith The other to lay downe and diligently to inculcate Principles of sanctification whereby a Christian may be directed in point of duty and holy life enabled to discerne between the state of Nature and the state of Grace Both these I have endeavoured the former by drawing out the generall heads of Christian doctrine into particulars the latter by laying down trials and principles of sanctification and holy practice 2. I intend this Booke for the instruction of those that are to be admitted to the Lords Supper wherein they shall be publikely exercised three years the two former years to be hearers and the last yeare to be answerers in it In which time it is hoped that the meanest capacity will be able to attain the sense understanding of the matter And whē they have been thus diligently instructed the Congregation satisfied of their competent knowledge in the doctrine of Christ then upon a day appointed for their admission to the Lords Supper the said Catechumenes upon their own motion desire to be admitted shall make professiō of their faith repentāce Ezek. 20.37 in their own names with their own mouthes undertake that Covenant of Faith obedience unto Christ which at Baptisme we all entred into and stand bound to performe 3. I have prepared a severall chapter for every week of the year and endeavoured to make the answers as weighty and perspicuous as I could both which as I conceive will be more delightfull and profitable to the learner To every answer I cause thē to read the proofes one or more as the time and matter requires within three quarters of an hour each Chapter will be dispatched if any thing be more lightly passed over one time it may be more largely insisted on the next 4. The number and length of questions will not be burthen some to thē that be long exercised therein The answers themselves are not long if you observe that they end where this marke beginneth and that all that is included within this marke is added for explication and not to lode the memory And if you expresse the sense of the answer in other words of your owne the answer will be the better accepted 5. There is some repetition of the same matter in the doctrine or justification by faith the Offices of Christ the difference betwixt the Law the Gospel which was not an oversight but of purpose the better to root those main points in weak understandings 6. This training up of our Children and Servants in a forme of wholsome words will I hope through Gods blessing be a meanes to prevent that grosse ignorance in them which now reignes in aged people The like fruit may be hoped in the free Grammer Schoole The Lord grant you to grow in grace in the knowledge of our Lord and Saviour Jesus Christ that both he that soweth and he reapeth may rejoyce together and when we shall be parted by death may have a joyfull and happy meeting in Heaven and be united to our blessed and glorious head for evermore AMEN READER THis fourth Edition addeth nothing of substance to the former the number of Questions and Answers and Pages be all the same Some notes for Explication are set in the margin Some expressions are changed and added when the former might seeme doubtfull The Contents of the severall Chapters Cap. 1. OF the certainty of holy Scripture of the state of innocency and the Covenant of Nature Cap. 2. Of the fall of man and his sinfull state of the staine and guilt and punishment of sinne Cap. 3 4. Of the difference and degrees of sin of originall sin sins of knowledge ignorance of infirmity and presumption of reigning sinne and sinne against the Holy Ghost Cap. 5. Arguments to convince carnall persons that they be under the curse no better then nature made them Cap. 6 Of the Covenant of Grace the differēce between the Old and New Testament the manner how Christ and Faith doe justify Cap. 7. Of the promises made to Christ the Mediator Cap. 8. Of Christ offered to sinners as yet unconverted and the ground of a sinners going to Christ Cap. 9. Of Gods promises to believers promises to the weake the doubting the lapsed Christian c. Cap. 10. Of the wonderfull person of the Mediatour God and Man and the benefit flowing from the personall union Cap. 11. Of Christs Priestly Office and the parts thereof viz. Satisfaction and Intercession Cap. 12. Of the Kingly and Propheticall offices of Christ Cap. 13. Who are in Covenant with God signes of true faith and repentance Cap. 14. Of mans uprightnesse the signes and benefit thereof Cap 15. Of the Nature Properties of God Cap. 16. Of creation providence whereby God guideth supporteth all things good and evill great and small Cap. 17. Of faith in Jesus Christ his Titles and Dominion Cap. 18. Of the Incarnation of the Sonne of God and manner of his conception Cap. 19. Of Christs sufferings the extent and value thereof Cap. 20. Of Christs exaltation to Gods right hand and what he doth there for us Cap. 21. Of the last judgement and of faith in the Holy Ghost Cap. 22. Of the Church of God militant triumphant of inward and outward calling signes of the true Church Cap. 23. Of the communion of Saints with Christ the Head and one with another the bonds and fruits of that communion Cap. 24. Of forgivenesse of sinnes the cause and effects thereof Cap. 25. Of the state of the dead and everlasting life for whom it is prepared Cap. 26. The first office of Faith to justify how faith is wrought by the Gospell Cap. 27. The second office of Faith to purify the heart of the first main end and use of the Morall Law scil to drive unto Christ and how that 's done Cap. 28. Of the second principall end of the Morall Law of the properties of true obedience of workes before and after regeneration and their unability to save Cap. 29. Of the first Commandment of Images of God or the
and custome as it doth belong to them by any right of Law Statute custome or otherwise Ro 13.4 6 7. Mat. 22.21 Tribute is a duty not a curtesy men sin if they withhold it for they attend continually upon our good Q. VVhat followes hereof A. They are naughty people that a inwardly despise or b cutwardly curse and revile or disobey and c rise up against their Rulers or withhold their dues a 1 Sam. 10.27 Eccl. 10.20 1 King 21.13 b Act. 23.5 Josh 1.18 c 1 Sam. 24.6 Q. But is it lawfull in no case for Subjects to rise up in Armes against their lawfull Soveraigne A. No in no case a No supreme Power whatsoever or wheresoever residing ought to be resisted by those that are under them b especially if they have sworn Allegiance unto them a 1 Sam. 24.6 Rom. 13.2 VVhosoever resisteth the Power resisteth the Ordinance of God The Powers are nor from beneath but from above Joh. 19.11 There is no power but of God Ro 13.1 with Ps 82.6 He is the Minister of God Rom. 13.4 God is the Soveraigne Lord of the Whole earth and Kings are his deputies and Vicegerents in them God is resisted they that resist shall receive to themselves damnation Pro. 30 31 32. a King against whom there is no rising up If we cannot with good conscience obey them yet we must be subject and submit unto them 1 Pet. 2.13 14 16. b Ezek. 17.15 16. Judg. 9.19 20 24 45 56 57. see CAP. XXXV Duties of Husband and Wife THE duties of Husband and Wife some be common to them both some peculiar to the Man or Woman alone Q. What be the duties of Man and Wife common to them both A. Five First for our choyce we must marry in the Lord that is with such as joyn with us in the faith worship of the same true God 1 Cor 7.39 1 King 11.2 4 7 11. 2 Chron. 21.6 Gen. 24.3 6. 2 Cor. 6. 14 15.16 Mal. 2.11 Q. What secondly is their duty A. To pitty and doe good each to the soule of other to bring one another from errour and darknesse to be heires of the grace of life 1 Cor. 7.16 1 Pet. 3.7 Q. What thirdly A. Mutuall helping each of other in counsels care and bearing the burthen of the family especially they must as yoke-fellowes joyn together in setting up Religion in the family They must draw in one yoke and one way in all good things the burthen must not be cast on one through the sloth nicenesse voluptuousnesse and pride of the other Gen 2.20 24. 1 Sam. 25.17 24 25. Q. What fourthly A. They owe one to another conjugall a love and loyalty whereby they must love and delight one in another above all others b bearing one anothers burthens and infirmities As sicknesse sillinesse poverty frowardnesse and not by rigorous churlish and hardning wayes to vex one another a Heb 13.4 Gen 20.16 1 Cor 7.12 13. Eph. 5.28 29 31. Col 3.19 Gen 16.6 Q. What fiftly is their duty A. Mutuall benevolence in a moderate and seasonable use of the marriage bed 1 Cor 7.4 5. Levit 18.19 25. 1 Thes 4.4 5. Q. What is the duty more peculiar to the Wife A. She must be a sober minded in all things discreet b keep at home c obedient to her Husband and of a gentle and meeke spirit It is a false commendation of women to be of a great spirit to take upon them over their Husbands to ruffle it and bring him under leave that for Zipporah Vasthi Exod 4. 25 26. Hest 1.12 17. a Tit. 2.4 5. b Prov. 7.11 1 Tim. 5.13 c 1 Tim. 2.12 Gen. 3.6 Col. 3.18 d Prov. 31.26 1 Pet. 3.3 4. A chearful curteous modest mild spirit becomes a Christian Woman a Christan Wife must not be sullen nor taunting not bitter nor captious and untractable nor domineering nor vain in false adornings of haire naked breasts costly attire and such like shewes and witnesses of an ungoverned and unsanctified heart Q. What is the duty more peculiar to the Husband A. To dwell with the Wife according to knowledge giving honour to her as to the weaker vessell that is not overbearing any thing contrary to her credit place comforts but fitting imployments according to her abilities making up in love and wisedome what is defective in her weaknesse 1 Pet. 3.7 What beautifull Christians should we be if we were carefull to performe and shew the power of Religion in discharge of the duties that belong to us in our severall relations he is an hypocrite that is forward in common duties of Christianity and is not alike carefull of the particular duties belonging to his relation and calling There be other relations of men who ought to give honour one to another as Pastours and People young and aged rich and poore c. Q. If I live under a Pastour or Minister of Gods Word What is my duty to him A. The Peoples duty to their Ministers is threefold First to a esteem them very highly in love for their workes sake Secondly to b provide them liberall and honourable maintenance to uphold the dignity of their callings a 1 Thes 5.12 13.2 King 4.10 Gal. 4.13.14 Jer. 38.4 9. b 1 Cor. 96 10 13 14. 1 Tim. 5.17 That double honour is spoken of their maintenance it is a sinne to make him a poor despicable man Gal. 6.6 in all good things Q. What is the third duty of people to Ministers A. To suffer themselves to be guided amended by their wholsome and faithfull doctrines Heb. 13.17 2 Tim. 4.15 These are not duties of curtesy and good nature but of conscience before God who will require a strict account of all the derision slanders hard usage and up-risings against their Ministers persons calling doctrines and godly admonitions as if it were a glory to keep them under or to carry on a foolish disorder against them c. Hos 4.4 Mat. 22.6 7. 2 Chron. 36.16 19. Act 4.2 3 24. Rev. 11.5 See 1 Cor. 4 11 12 13. Jer. 26.15 Q. What is the Ministers duty to the flock A. 1. He must goe in and out before them in a a blamelesse conversation 2. b feed them with wholsome doctrine a plainly diligently b and faithfully separating between sheep and goates between pretious and vile having e compassion on the ignorant and them that be out of the way a 1 Tim. 4.12 Tit. 1.6 Levit. 21.4 21. b Tit. 1.9 2 Tim. 3.16 Jer. 23.28 c 2 Cor. 4.2 2 Tim. 2.2 25. 2 Cor. 12.15 d Ezek. 13.10 19 22. Jer. 15.19 e Mat 19.36 38. Zach. 11.15 Heb. 5.2 Q. There be whom God hath made eminent above us in gifts of mind birth age or estate and we must honour whom God hath honoured What is our duty to such A. To acknowledge their gifts and reverence their persons especially if they be found in the way of righteousnesse Lev. 19.32 Prov. 16.31 Esay 3.5 Dan. 2.48 1 Tim. 5.1
in regard of the imperfection of both A. We must strive to encrease and grow in grace by a diligent and constant use of all those means which God hath set apart and sanctified to that end If we have a dimnesse in the eyes or a lamenesse we will try twenty waies to help it so c. and to this end only the wayes of God are available and must be used in their place one ordinance helps another 2 Pet. 2.18 Heb. 6.11 12. Luke 17.5 1 Thes 4.1 10. Prov. 1.24 Iob 17.9 He that hath cleane hands shall be stronger and stronger CAP. XLI Of the meanes of Working and encreasing faith 1. of Hearing the word of God THere is a threefold use and benefit of the means of grace viz. 1. To worke faith and conversion 2. To encrease graces begunne 3. To seale up the assurance of all to our hearts Q What be those means which God hath sanctified and set apart for the begeting encreasing of his saving graces in us A. Three First the exercise of the a word Read and Preached Secondly prayer b publick and private Thirdly and the use c of the Sacraments a Rom. 10.13.14 Act. 8.31 35. Act. 13.15.27 Act. 15.21 b Luk. 11.9 13. John 16.23 Act. 16.13 c Luk. 7.30 1 Cor. 10.16 1 Cor. 11.17 Mat. 3.6.7 Mark 1.4 1. Of hearing the word of God Q. How may I heare the word of God to my comfort and salvation A. Some things are required 1. Before we come to Heare 2. Some things in Hearing 3. And some things after we have Heard Q. What is required before we come A. Before I come I must set my heart and minde in frame by due preparation Exod. 19.10 11. 1 Sam. 6.20 Acts 10.33 Luc. 8.18 Q. VVherein Stands this preparation to right hearing Of preparation before Hearing or reading the word of God A. In three things First the heart must be emptied of all stumbling blocks of iniquity I must receave it in an honest heart that is with a teachable tractable heart resolving to practice whatsoever is taught me out of Gods word I must not set up any imaginations reasonings or purposes which may make me to be offended and stumble at the Word being disobedient but I must submit every opposite desire to the obedience of Jesus Christ Ezek. 14.7 Ezek. 33.32 Mat. 19.22 Ioh. 5.44 Ier. 4.3 Act. 10.33 Luk. 8.15 Rom 6.17 Iam. 1.21 1 Pet. 2.1 2 8. Lord here I am before thee as they clay fashion me to thine owne mind and will Q. Wherein secondy stands right preparation A. We must not come heavily and for formes sake but with an hungring and thirsting after the good knowledge of God desirous to grow by it in grace and goodnesse Esa 2.3 Luk. 1.53 1 Pet. 2.2 Iob. 23.12 Psal 19.10 11. Q. Wherein thirdly stands this preparation A. We must pray for the Spirit and blessing of God to accompany the outward Ordinances without which they are uneffectuall Many men know these directions but didst thou ever put them in practice Didst ever set thy selfe by hearing to get wisedome and be healed Prov. 20.12 Luk. 24 45. Esa 48.17 Psal 119.18 Q. 2. In hearing What must we doe A. The Word must be heard with reverence and attention and mingled with faith that is I must believe that it is true and true to me As if I heare a promise or a duty or a marke of grace I must take it to my selfe as true and good to me Heb 4 2.3 Luk. 4.20 Act. 13.46 Q. What help have you thus to prepare and dispose your heart A. I must consider that it is not the will a and word of man but of God by which also I shall be judged and therefore if I b resist it I stand not out against man but against God Untill I give Gods Word a divine authority over my heart I am but an hypocrite I can never believe c. a 1 Thes 1.4 5. with 1 Thes 2.13 b Zach. 7.12 Act. 7.51 2 Chr. 34.19 21. Ezra 9.4 This consideration would free the heart of impatiency and contempt of the Preacher of pride of our own hearts and other carnall affections which make the Word unfruitfull unto us Q 3. What must me doe after we have heard A. Two things First we must meditate and conferre of it and examine it as the Bereans did that so the rules of Gods Word may be rooted in our understanding memories and affections Acts 17.11 12. Luke 2.51 1 Cor 14.35 Q. What secondly A. We must be carefull to turne hearing into practice for not the hearer but the doer of the word is blessed Matth 7.24 26. Jam. 1.22 23.25 Psal 119.105 Prov. 9.21 22. Luke 11.28 CAP. XLII Of Prayer which is the second means of Grace PRayer is an excellent means to obtaine all good things spirituall and temporall at Gods hands Iam. 1.5 Luke 18.1 2. Q. What is Prayer What it is A. Prayer is a wrestling with God or a making known of our requests to God with supplications for good things according to his will and giving him the praise of all the good we have Gen 32.24 Hos 12.4 Phil 4.6 Neh 1.8 There be many things required to the making of an acceptable prayer to a right manner of calling upon God which shall be set down as followeth Q. To whom must we make our prayers A. Only to God in the name and mediation of Jesus Christ Christ bids us pray to our Father in heaven Col. 3.17 Eph. 3.12 14. 1 Tim. 2.5 Rev. 8.3 Q. What is it to pray in the name of Jesus Christ A. It is not only to say those words through Jesus Christ our Lord Amen 2. Through whom but it is by faith to plead the grace of the Covenant made with us in Christ to make him the great Master of Requests in Heaven it is an interposing and pleading of Christs merts with the Father to speed our desires Acts 4.29 30. Iohn 16.23 Heb 3.15 Q. Why must we call upon God alone and not upon any creature either Angels or Saints departed A. Because God alone searcheth all hearts knoweth all griefes hears all prayers and is alone able to satisfy our desires and supply our wants To pray to one doth suppose in him these two things 1 Omniscience that is knowledge of all hearts of all our wants desires and groanings 2. Omnipotence that is power in his own hands to help Catechismus Rom part 3. c. 6. and these are peculiar to God alone Psal 65.2 1 Kings 8.39 with 1 Kings 18.26 Acts 1.24 Esay 63.16 Psal 50.15 Q For what things must we pray A. Such things as stand with God Will and promise to grant Look what God promiseth us 3. Foâ— what and in what manneâ— he promiseth any thing the same things and in such manner must we beg them iâ— prayer some things God hath promiseâ— absolutely and some things with reservatioâ— to his Fatherly wisdome as the thingâ— themselves or
16. Acts 8.38 And for sprinkling read Ac◠16.33 in Houses Marke 7.4 with Heb. 9.10 19 20 21 22. Heb. 12.24 Q. What is the spiritual thing signified by this sprinkling of water A. The clensing of the soule from all sinne by the bloud of Christ sprinkled on it Acts 2.38 Rom 6.3 Col 2.12 13. Baptisme teacheth and signifieth unto us that in Christ we who were dead in sinnes are quickned washed and all our sins forgiven by the mighty operation of God Eph 5.26 Tit 3.5 In and by Baptisme God doth two things 1. He doth instruct us touching Christ crucified that our sins are washed and our souls clensed from all sinne by his bloud 1 John 1.7 Rev. 1.5 2. He doth apply the same in particular to the party Baptized Acts 22.16 For the Sacraments by reason of the word of command go and Baptize them and of the word of promise of a benefit to worthy receivers Be Baptized for remission of sinnes Acts 2.38 They do tell us that Christ is ours given to us and his bloud sprinkled on us and by this means it being a word of promise and every word of promise is a word serving to beget faith the spirit of God doth stir up faith strengthen and confirme faith in us God doth not put any such virtue into the signs as to pardon our sins and make us Holy ex opere operato neither doth God so tie his presence to the water as if where the Ministers Action is there God is also and at the same time for many have the signe that never have the thing as Simon Magus Judas c. and some have the benefit of Baptisme long after as Infants when they come to age But none have the benefit of Baptisme but such as come by Faith to behold Christ crucified in and through the outward signs so use the signs as means of applying Christ to their own souls for remission of sins See Art 27. of Ch. of Eng. Q What is it to be baptized in the Name of the Father Sonne and Holy Ghost 1. Goes par of the Covenant A. Two things are meant by it First thereby is testified to the party Baptized that he is received into the flock family of God God doth avouch him for his child God doth bind himselfe to us and make over his Covenant to us Gen. 17.7 Q. What secondly 2. Our part A. The party that receiveth Baptisme doth enter into an Oath and Covenant to take the Lord for his God thereby binding himelfs to believe and serve that true God who is Father Sonne and Holy-Ghost We are then enrolled and written among the Sonnes of God Gen. 17.1 Gal. 3.27 1 Cor. 1.13.15 We avouch God to be our God Deut. 26.17 18. Q. Is it thus with all that are baptized Doe all receive those benefits A. No only they that have or come to have faith to believe the promises and repentance to forsake sinne Gal. 5.6 1 Pet. 3.21 Acts 8.21 23 Marke 16 16. In Scripture they are reputed aliens and strangers from the covenants of promise who have not the sign of the Covenant 2. And they that reject the signes are reputed to reject the Covenant it self Eph. 2.11 Gen. 17.14 Luke 7.30 3. So they that receive the signe of the Covenant joyning themselves to the people of God are in Scripture reputed to be of the houshold of faith Saints confederate with the Church of God Esay 56.3 Heb. 9.13 4 But really and effectually they only receive the benefits which come to have the conditions of the Covenant viz. Faith and repentance Act. 8.21 23. 1 Cor. 10 3 5. Act. 3.26 1 Pet. 3.21 The duties of them that be Baptized The duty of all that be Baptized is reduced to three heads 1. To Renounce The divell the World the Flesh 2. To Believe in Jesus Christ and to maintaine the Faith once delivered to the Saints against all Sects and Heresies whatsoever 3. We promise to walke obediently in all Gods Commandements Q. Are the conditions of faith and repentance required in all that are to be baptized A. Yes in all that be Baptized when they be of ripe age but in little Children it is sufficient that they shew forth faith and repentance when they come to age Q. May little Children be Baptized 1. Practice A. Yes the Apostles did baptize whole housholds in which number were their Children As Abraham his houshold were circumcised that is He and his Children for Ismael was but thirteen years old whē he was circumcised Gen. 17.25 And there is reason for it because there is the same relation frō the believing parents to the children already born as to them that shall be born and therefore if the children of Stephanas and the Jaylor which were borne after their conversion ought to be baptized by vertue priviledge of the parents faith why not also the children that were already born seeing they are the children of believers moreover this practice of baptizing Infants by the Apostle is gathered frō that Phrase Heb. 6.2 laying on of hands which was a ceremony used in prayer for them that had been-Baptized in their Infancy See Calvin Inst lib. 4. c. 16. § 4. de Confirmatione when they were Catechized in the doctrines to be known and believed by grown men that were admitted to Baptisme Calv on Heb. 6.2 Acts 16 33. 1 Cor. 1.16 Gen. 17.25 Q. Why are Infants of believers to be Baptized A. Because they belong to the covenant of grace 2. Promises Commandement and be of the number of Gods people and are inheritors of the blessings which God promised to the seed of the faithfull 1 Cor. 7.14 Rom 11.16 Acts 2.39 Mark 10.13 14 15. Gen. 17.7 9 12 14. with Gal. 3.16 Rom. 4.11 12. In those Scriptures Note five things 1. That Infant-membership Admission by an outward signe is as Ancient as any visible Church recorded in Scripture 2. That the Covenant made with Abraham was the Gospel-Covenant wherein Blessednesse was promised in through Christ the Promised seed Gal. 3.8 with Gen. 12.3 and that Covenant is to endure to the end of the World Gal 3.16 17. 3. Note the persons with whom God made the Gospel-Covenant it was Abraham and his Infant-seed so with beleevers of all Nations who have as much right to that promise I wil be thy God the God of thy seed as Abraham had 4. There is a command to marke the Infant-children of the Covenant Gen. 17 10 12. The which command is no where reversed but rather established Mat. 28.19 Baptize al Infants are not excepted but rather included in that Promise Act 2 3◠And though the signe of the Covenant be changed yet neither is the Covenant it self nor the commandement to Marke Infants reversed 5ly Note what Christ did and the reason why he did it 1. what Christ did He sayd forbid them not to come unto me And albeit
Reprobation is the like eternall purpose of God whereby he leaveth others in their sinnes to perish for ever to the praise of his glorious justice Vocation signifieth that work of grace whereby God calleth his elect out of their sins to receive the Gospell that is unto faith and repentance Conversion signifieth Gods turning of a sinner from darknesse to light from sin to grace from love of the world to love of God from carelesnesse to conscience of pleasing God Justification signifieth Gods gracious act accepting of a sinner into his favour not imputing unto him his sinnes in and for the righteousnesse and death of Christ or it is Gods gracious act whereby he reconcileth an humbled sinner to himselfe forgiving his sins freeely fully for Christs sake Regeneration is the begetting of a spirituall life of grace in the soule by the seed of Gods word received into the heart and made effectuall by the holy Ghost whereby we are become new Creatures to bring forth fruit unto God the fruits of holynesse and righteousnesse Sanctification signifieth the clensing of our Natures it is the grace of God infused into our hearts whereby of unholy people we are made holy in our thoughts words and actions Adoption signifieth Gods making Sons of us that were not Sons before or it is the translation of Sinners from a servile condition under sinne and Satan to be the Sonnes of God in and with Christ to enjoy the priviledges and inheritance of Sonnes Glorification signifies the state of Gods children in heaven Redemtion signifies Christs delivering of our Soules from sin wrath by paying of a price even the price of his bloud for us Mediation signifieth that gracious work of Christ setting himselfe between God and us makeing peace procuring our acceptance with his father both of our persons and actions Propitiation signifieth the removing of wrath and making of God favourable to us in Christ Christs active obedience signifieth his perfect fulfilling of the Law for us Christs passive obedience is his suffering of death and undergoing of the punishment due to our sinnes by both which he satisfied the justice of God in our behalfe being put under the Law that he might save them that were under the Law By the Law is meant the covenant of Workes the way and offer of salvation to them that perfectly fulfill the Law of God in their own persons By the Gospel is meant the covenant of Grace that is Gods gracious purpose and promise of bringing men to salvation by Jesus Christ The Old Testament is the doctrine of salvation through Christ taught by Moses and the Prophets and set forth under certain figures and ceremonies shadowing forth the death of Christ and the benefits of Christ who was then to come The New Testament is the same Doctrine of salvation by Christ taught nakedly without such figures shadowes shewing expresly the death and benefits of Christ already come and exhibited in the flesh Leveticall we meane any Ordinance about Gods publicke worship delivered by Moses till the Messias should come By Legall we understand that which the Law of Moses doth require as legall righteousnesse is such a compleat righteousnes in every circumstance as the Law doth require By Evangelicall we understand that which the Gospell doth require and accept as Evangelicall righteousnesse is the righteousnesse of the Mediator accepted on our behalfe Legall perfection is to be free from sin in every kinde and degree thereof Evangelicall perfection is to be free from guile and hypocrisie when in uprightnesse of heart we frame our selves to the whole will of God Legall repentance is a sorrow for sin arising from fear of wrath such a sorrow the Law can work Evangelicall repentance is such a sorrow for sin as ariseth from love of God and hatred of sin which the Spirit of Adoption begets in us because we displease our Father and dishonour our God By the Image of God in men is meant to be like God in holinesse and righteousnesse By the fall of man is meant the first sin of Adam and Eve whereby they fell from that state of holinesse and happinesse wherein they were at first created and plunged themselves and their posterity into sin and misery By Flesh in Scripture is meant the unregenerate heart of man and that remainder of corruption which is found even in regenerate persons whereby they are hindred from doing the good they would By Spirit is meant the new Man the renewed heâ—rt and soule of Man which opposeth it selfe against all sin When we speak of a naturall Man of the state of Nature we doe not mean Heathens or Fooles but all even the best wisest among Christians that be not regenerate effectually called forasmuch as they be in no better case then Heathens When we speak of a Spirituall Man we meane one that is regenerate led by the Spirit of God minding Spirituall things in the first place and temporall things in a spirituall manner When we speake of a Carnall Man we meane them that are led by Carnall and corrupt Principles and doe follow after Earthly things with greatest earnestnesse and delight and Spirituall things in a formall and carelesse manner A Sincere Christian is one that walketh with God and to God uprightly making conscience of every duty and of every sin according to that measure of knowledge which he hath received and doth not hide his eyes from any part of Gods will neither is willingly ignorant of any part of his duty An Hypocrite in Scripture is not one that doth professe Religion and separate himselfe from the sinnes of others but it is any one that knoweth Truth and doth not obey it sincerely and universally but is partiall and halting with God in points of obedience approving himselfe to man rather then to God By Civill honesty which we teach cannot bring men to heaven we doe not condemne justice and honesty in mens dealings But we mean meere civill honest men that is deluded formall Christians who being free from grosse sins and outwardly conformed to good orders do flatter themselves in a morall righteousnesse without faith or any assurance of their particular interest in Christ or any endeavour to attaine thereunto By Common Graces we mean such gifts of Gods spirit as be common to the elect and reprobate as gifts of Miracles of Prophesying and other abilities to spirituall duties By Saving Graces we mean the speciall worke and fruits of the renewing Spirit which whosoever hath received is undoubtedly saved By Restraining Grace we meane that power of Gods word on the conscience whereby men do outwardly forbeare evill though they doe not inwardly hate it Humiliation is the wounding and casting downe of the conscience with feare in a sense apprehension of the curse of God belonging to our sinfull state all former hopes of being in Gods favour in a good case being now discovered to be utterly false and unsound Self-deniall signifieth the
accidentall outward change of the Actions as of the Sow that is washed Pet. 2.22 But it is a change of the very frame and disposition of the heart the very nature is changed he is made a new Creatures Ezek. 36.25 26. A new heart will I give you c. A Swine that is washed is a swine still and his nature is to wallow in the mire But a sanctified person of a swine is made a sheep and he hates to wallow in the mire Q. Wherein Secondly doth sanctification excell morall honesty A. In the root or seed of graces The graces of sanctification have a root within us even the spirit of life which is in Jesus Christ Rom. 8.2 1 Pet. 1.23 24. 1 Ioh. 3.9 His seed remaineth in him and our graces are the fruits that spring up of that seed and root Ioh. 15.16 But the seeming graces of unregenerate and meerly civilized people they have no such root but they are like the Corne upon the House top which makes a faire shew yet it hath neither root by seed nor fruit in the eare Psa 129.6 7. Luk. 8.13 Q. Wherein thirdly does Sanctification excell morall Honesty A. The true convert does receive the word in power and in the Holy Ghost he gives the word a divine power and authority over his conscience and over his actings He receives the word with an honest heart even with patience though it crosse and cast downe his contentments and particular interests you will not dare to resist any Truth that you heare if you have true grace in you 1 Thes 1.5 Luk. 8.15 Ps 119.161 Q. Wherein fourtly doth Sanctification goe beyond morall Honesty A. In the motives to obedience The sanctified person whatsoever he does he doth it out of duty pressing the conscience out of love inclining the Affection This is the true ground and motive of sound obedience to doe a duty out of a pure Conscience of Love and faith unfained this is acceptable in Gods sigh 1 Tim. 1.5 Eph. 6.7 1 Ioh. 5.2 whereas the Hypocrite hath ever an eye to himselfe Self-ends and selfe respects doe usually keep up the course of his duties Vse Hereof it followes that they are not truly sanctified which cannot give the word a divine preheminence in their souls to reforme their hearts and lives Ezek. 33.30 32. Neither are they Truly converted that can Hate one sin and allow another Es 58.3 Rom. 2.22 Not they which outwardly are washed but are not inwardly changed renewed Nor lastly they which have some outward shews of goodnes without a seed of Grace in their hearts seeing all the good they doe and all the evill they forbeare does proceed from restraining Grace and outward respects moving and setting them on worke all this does not amount to saving Grace Observe this for a Truth such Christians as have no better Principles of acting and performances then morall Education can furnish them with Also such as content themselves with a Negative goodnesse as to say I am no Papist nor Thiefe nor Whoremonger c. Also they that can stay in such duties of the first and second Table as may preserve the credit and esteem of Moderate well bred civill honest men in the places where they live yet are not equally careful and conscionable of the duties of Piety and Religion but remaine all this while unacquainted with the grounds of Faith and pure worship of God and so the good things they doe they doe them without knowledge and conscience of or respect unto their injunction in the word of God All such persons are as yet but strangers to the life of Grace they have not as yet exceeded what a Pharisee or a Heathen may doe Of Restraining and Renewing Grace Q. Shew farther for conclusion some differences betweene Restraining Grace and Renewing Grace 15. Mar. for all Gods children are renewed in the spirit of their minds The triall Eph. 4.23 A. 1. Restraining grace if it be only restraining hath painfulnesse in it and an inward discontent as the Bridle that keeps them in Gods word is as Cords Bonds to them Ps 2.3 Mark 6.20 Herod feared Iohn c. But now the heart truly renewed desireth to be restrained Iob. 34.32 That which I see not Teach thou me Ps 19.13 Ps 119.32 Q. How Secondly may restraining Grace be known from Renewing Grace A. Men Meerly restrained will stretch their liberty as farre as they can and when Meanes of restraint be removed they will grow loose and licentious as Joash did when Jehoiada was dead 2 King 12.2 with the 2 Cron 24.17 18. But the heart that 's renewed and truely sanctified will not doe all that he may he will rather doe lesse he will deny himselfe some things which he might doe especially if it be not expedient for time place 1 Cor 10.23 1 Cor 6.12 Q. What 's a third difference between restraining and renewing grace A. Men meerly restrained doe abstaine from evill for feare of Wrath or feare of Laws and shame in the world or perhaps one sin keeps in another as the ambitious person will avoid Drunkennesse because men of a debaucht life are not fit for high places So the presence of a Godly grave man does stop the mouth of a vain swearer c. But the heart that is renewed eschews evill because it is displeasing unto God He will oppose and resist sin out of an inward Principle of Grace and hatred of sin the spirit of God in them lusteth against the flesh c. Gal. 5.17 Generall Rules of Holy life and Conversation 1. EVery Christian may and ought to be assured of his own Salvation 2 Pet. 1.5 7. 2 Cor. 13.5 2. No man can be assured thereof but by the word of God working spirituall and supernaturall effects and changes in the understanding in the Heart and affections By the which change our effectuall vocation future salvation is witnessed and sealed to our consciences Gal. 6.7 8 15. 1 Joh. 1.6 7. 3. It is not enough for a Christian to be Baptized to be bred up in the true Religion to come to Church to cry Lord Lord and to live civilly unlesse thou have a sound Faith which worketh by love unlesse thou be a New Creature Outward Profession will not serve the turne nor stead thee to salvation unlesse thou finde inwardly those effects which the word Sacraments expresse outwardly Rom. 2.25 28. Gal. 5.6 Jer. 9.26 4 Repentance doth not stand only in an outward forbearance of sin but there must be also an inward loathing hatred of sin together with a striving against the corruptions of our hearts there must be a new frame of heart and soul making us to doe all things 1. By new Principles of obedience viz. Faith and Love 2. By new Rules viz. the word of God 3d for new Ends namely how God may be honoured and our own finall and externall peace procured 5. A Christian must look to find in himselfe some
singular thing which cannot be found in an Hypocrite nor in the best morall Man in the World Mat. 5.47 And seeing there are but few that shall be saved we must strive to go the narrow path that lead to life Luk 13.24 Luk 6.33 6. A singular love affection is to be borne towards all that feare God even because they fear God and have Gods Image on them Mat 10.41 7. A speciall regard must be had of the Lords day to spend the Lords day in the Lords work and not in wordly pleasures or profits Es 56.6 Es 58.13 8. A precise conscience must be made of the least sin by every one that desireth to stand in the favour of God as of lesser Oaths by ones Faith and Troth and also of Idle words Ps 119.6 Mat. 12.36 Jam. 2.10 Sins of Omission are to be avoided as being more dangerous then sins of Commission The heart is wonderfully hardned and estranged from God by neglect and omission of good duties 10. A Christian must exercise Justice Truth and Fidelity towards all men even the worst not daring to wrong any man in the least pin or farthing Luk 16.10 Mat. 16.26 Ezek 22.13 14. Es 63.8 11. A Christian must make Conscience of doing good things in a good manner that is with the spirit and with the affections of the inward man and unto spirituall ends viz. to please God and edify his own soule 12. A Christian must seperate from the sinfull Manners Customes Courses Fashions and waies of the World He must not fashion himselfe to the World All familiar society with wicked men is to be avoided Rom. 12.2 Es 8.11 12. Ier. 15.19 Ps 1.1 Eph. 5.7 11. Phil. 2.15 Ps 26.4 5. Mat. 24.49 2 Cor. 6.17 13. A Christian must neither feare nor please man against God he must not feare their threats nor their reproches nor yet prize their favours and so forget God his maker Es 3.22 Es 51.7 12. Luk. 1.26 27. Heb. 12.4 Of Callings 14. A Christian must live in some honest calling and be conscionable therein doing the duties thereof as the work which God sets him about And not like the Oxe or Horse who doe their worke but not in knowledge nor obedience to God we must doe the businesse of our callings faithfully and obediently as unto God studying to honour him and to adorne our holy profession in that ranke and place wherein God hath set us 15. A Christian in his calling must exercise the graces of the spirit viz. Patience Justice Equity Mercy Truth Faith and Dependance on Gods promises providence in all his waies our generall calling of Religion and Christianity must be expressed in the use of our particular callings He that is not Godly and good in his calling is good no where 16. A Christian must enter upon the duties of his calling with Prayer craving Gods blessing and strength his pardon for failings his protection in our waies And also his grace to preserver us from those snares and Temptations unto which in our callings we are most subject and exposed whether it be unto Idlenesse frowardnesse uncheerfullnesse discontentednesse distrustfulnesse covetousnesse vaine glory c. 17. A Christian should labour to see all things in God and from God the fountain of Wisdome Power Goodnesse and Mercy we must labour to see and meet God at every turne Ps 73.13 Ps 22.17 18. A Christian must never prosecute any earthly thing so as for perishing things to lose spirituall and eternall things Mat 16 26. 19. Never be thou so passironately addicted to any cause work or end be it never so good as to carry it on by unlawfull means and waies God is all sufficient in his own waies And it is better to suffer any evill of affliction then to doe any evill of sin Resolve to stick to Gods waies what ever the issue may be 20. Never meddle without a warrant or calling nor above thy strength Ps 131.1 Let it never be sayd to thee in reproach who art thou Who gave thee this Authority or who required this at thy hand 21. Doe the most necessary duties of thy calling first and most 22. Never lock up thy comfort in the Creature but let God be thy portion and thy exceeding greate reward Use the World as if thou usedest it not 23. A Christians recreations must be 1 Harmlesse and without offence to others without scrupulosity to our owne consciences 2. They must not master us nor overrule our affections but our recreations must be such as we can use for refreshments without losse of the graces of Patience Charity justice Truth c. without wasting of our pretious time Estates We must not exchange better things for sports 24. God hath given us all things plentifully to enjoy yet with moderation a Christian must never eat nor drink to make the head heavy nor the heart heavy 25. A Christian must not be ashamed of God and Godlinesse here before men Grace is a Christian crown 26. A Christian must prepare to meet with crosses reproaches in the World for a good conscience sake and yet not be discouraged thereby Es 8.18 Gal. 4.29 Ps 14.10 Ps 38.20 Pro 29.27 Act. 28.22 27. A Christian can never be sound in Religion that doth not prize and highly esteeme the Publicke Ordinances and Ministers of God We must delight to meet God in his Ordinances we must give up our hearts to be ruled and directed by them FINIS