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
God Heb. 3.7 compared with Isa 95.7 in the Hebrew it's said They tempted the Holy ghost in the Psalmes They tempted God Acts 28.25 compared with Isa 6.8 in the Acts its said The Holy ghost spake to Isaiah but in Isa it s said the Lord spake unto him yeâ— the Lord whose train filled the temple 1 Cor. 6.20 the Apostle saith We are not our own but the Holy ghosts therefore he hath absolute power over us Now God alone hath absolute power over us Yea he bids us glorifie God with our bodies Now what God means he save the Holy ghost whose bodies he call'd his temple Further his Godhead appears because he searcheth all things yea the deep things of God 1 Cor. 2.10 11. As the minde of a man knows all the things of man because it is in him so doth the Spirit of God know the things of God Acts 7.51 You do always resist the Holy ghost as your fathers did Now whom did their fathers resist in the Books of Moses but God Besides his Godhead was seen in inabling persons to speak with tongues of all sorts without any teaching of them by man Acts 2. Q. Whether is the Holy ghost only a motion action or operation whereby God works effectually in the hearts of the elect or whether is he an understanding willing working substance A. He is an understanding willing working substance because he is said to be blasphemed Matth. 12.30 31. Now an action cannot properly be said to be blasphemed but a person Againe the holy Spirit is said to be a Comforter and to testifie of Christ John 15.26 When the Comforter is come whom I will send unto you he shall testifie of me therefore a person Acts 13.2 The Holy ghost bad separate Paul and Barnabas for the work yea he sets overseers over Gods flock Acts 20.28 Acts 15.18 It seems good to the Holy ghost and to us If it seem'd good to him then he is a person indued with understanding Acts 16.6 The Holy ghost forbad the Apostles to go to Phrygia and Bithynia and bad them go to Macedonia because he commands and forbids he is a Substance Rom. 5.5 the love of God is said to be shed abroad in our hearts by the Holy ghost The Apostle herein puts a full difference betwixt the gifts of God and the Holy ghost Besides 1 Cor. 12.11 He distributes gifts to every one even as he pleaseth therefore he is a person or substance Isa 48.16 Qu. Wether is the holy ghost equal with the Father and Son Answ Yes 2 Cor. 13.13 The grace of our Lord Jesus Christ and the love of God and communion of the holy ghost be with you The Apostle joyns the holy ghost with the other persons in prayer 1 John 5.7 these three are one Psal 33.6 all the host of Heaven was made by the Spirit as well as by Father and Son Gen. 1.2 The Spirit of God moved upon the waters The holy ghost also takes us into Covenant and in his name are we baptized Matth. 28. which were unlawful were he not God equal with the Father The holy ghost makes covenant with us Heb. 10.15 16. the holy ghost is a witness to us for after he had said before This is the Covenant that I will make with them I will put my Laws into their hearts c. Besides being we are baptized into his name we are baptized into his worship religion faith doctrine Q. What Scriptures prove unto us the Trinity A. These following Isa 63.7 2 Sam. 23.2 3. Isa 61.1 Hag. 2.4 5. Psal 33.6 In the New Testament Matth. 3.16 17. Matth. 28.19 Joh. 1.32 33. Joh. 15.26 Joh. 16.3 13 14 15. 1 Cor. 12.3 Eph. 2.18 2 Cor. 13.13 Tit. 3.5 6. Gal. 4.6 The same name of Jehovah and the same works are ascribed to each person Q. What are the attributes of God A. There are many of them as 1. Spirituality whereby he cannot be touched Luk. 24.29 For a Spirit hath not flesh nor bones nor can he be seen 1 Tim. 6.16 Whom no man hath seen nor can see 2. Eternity whereby he was from everlasting Psal 90.2 Before the mountains were brought forth from everlasting to everlasting thou art God 3. Unchangeableness There 's no shadow of turning with God Iam. 1.17 1 Sam. 15.29 Repentance attributed to God signifies no change in Gods nature but in his actions mutably decreed from eternity God is fain to speak to us as Nurses to chilchildren lispingly because they cannot understand perfect speech 4. Omnipresence In that he is present everywhere Psal 139.7 Whither shall I flee from thy presence and also knows every thing and person Heb. 4.13 All things are naked and opened unto the eyes of him with whom we have to do so that he knows the very motions of the will of man even before they move 5. His Almightiness in that he is able to do whatsoever he pleaseth Psal 135.6 Whatsoever the Lord pleased that did he Yea he is able to do more then he pleaseth to do he could have raised up of stones children to Abraham Matth. 3.9 He could have given Christ 12 legions of Angels Job 42.2 6. His Self-sufficiency in that he is compleat in himself not needing any thing the creature can do Gen. 17.1 I am God alsufficient 7. His Knowledg whereby God doth perfectly know himself and by himself all other things that are were shall be or can be and that not successively as men do but by one act of understanding Job 42.2 Joh. 21.17 8. The Will of God whereby he wills in a holy manner and works all things according to the counsel thereof Eph. 1.11 Q. What be the parts of Gods Kingdom A. Two 1. his decree 2. the execution of it Q. What is Gods decree A. It is Gods everlasting determination and purpose concerning all things and persons Act. 4.28 To do whatsoever thy hand and thy counsel determined before to be done Eph. 1.11 Predestinated according to the purpose of him who worketh all things after the counsel of his owne will And as God decreeeth concerning all things and persons so doth he decree the circumstance of place time means and manner Act. 27.31 Except these abide in the Ship ye cannot be saved Q. What is Predestination A. It is Gods fore-ordaining all reasonable creatures whether Angels or Men to an everlasting estate either of salvation or damnation 1 Thes 5.9 God hath not appointed us to wrath but to obtaine salvation by our Lord Jesus Christ Q. What are the parts of Predestination A. Two 1. Election which is Gods appointing some to Salvation through Christ Rom. 9.23 He made known the riches of his glory on the vessels of mercy which he had prepared unto glory Eph. 1.5 Having chosen us in him before the foundation of the world 2. Reprobation which is Gods appointing some both Men and Angels to destruction 2 Tim. 2.20 there are some Vessels to dishonour Rom. 9.22 To shew his wrath and make his power known
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
they are Laws of equity and justice 3. So far as they are Laws of holiness for the Children of the new Testament who lived under the old Testament made great conscience of them Luke 1.6 and they tend to the perfecting of the new Creature 2 Tim. 3.16 Rom. 15.4 Hence the Spirit writes the Law in regenerate mens hearts Ezek. 36.27 Heb. 8.10 which he would not do if it were not a rule of holiness yea all Gods Law is holy just and good Rom. 7.12 whereunto regenerate men as such had respect Psal 119.6 yea are bound to have respect Iames 2.10 11. all which proves the holiness of Gods Law I mean the Scriptures pen'd by Moses with all other prophetical Scriptures which expound the same Q. What comfort may we draw from this new Covenant A. Much comfort when thy lusts are prevailing God will sprinkle clean water Ezek. 36.25 when hardness of heart assaults God will take away a stony heart Ezek. 11.19 when old lusts assaile that God will give a new heart Ezek. 36.26 so when thy heart begins to disrellish good things that God will give thee a savory heart to relish them Heb. 8.11 if thy heart rise up against any of Gods Commands that God will write this Law in thy heart Ier. 31.33 and when thy heart shall doubt of Gods favor remember that he saith I will be their God and they shall be my people Heb. 8.10 Q What are the signs of the new Covenant A. They are two 1. Baptisme 2. The Supper of the Lord. Q. Declare in particular what Baptism is A. It is a signe of my fellowship with Christ in his death burial and resurrection that as my body is washed and buried in water so I believe my sins are washed away and buried in the death of the Lord Jesus and as I did rise againe out of the water so I did rise againe with Christ being discharged from my sins in his death and resurrection and have already begun and professed that I am bound to rise to walk with Christ in newness of life Rom. 6.3 4 5 6. Col. 2.12 Q. Who are the right subjects of Baptisme A. Those that are made Disciples or Scholars of Christ Mat. 28.19 that make profession of believing with their whole hearts Acts 8.37 Heb. 10.22 23. and of their repentance from dead works Mat. 3.6 Acts 2.38 39. and of their right knowledge of the object of worship that is the Trinity into whose Name they are baptized Mat. 28.19 and of their natural corruptions without which they will see no need of washing Mat. 3.14 and of their self-denial without which they are not Christs Disciples Luke 14.26 and so not to be baptized by the very words of the Commission of Christ Mat. 28.19 Make disciples all Nations baptizing them for the Greek word signifies to make disciples and not barely to teach Also they must make profession of their spiritual life without which they are not members of Christ the living head also of the resurrection of the body which is also signified in Baptisme 1 Cor. 15.29 and of the last judgement Q. May not infants be baptized A. No in no wise it being gross will-worship condemned Col. 2.23 Mat. 15.9 the Scripture declaring baptisme to be applyed onely to those that are disciples Mat. 28.19 and believe Mar. 16.16 Acts 8.12 37. 18 8. and repent Acts 2.38.39 and have put on Christ Gal. 3.27 and have received the Holy Ghost Acts 10.41 We must not presume to apply it to any other Besides infants understand not the new Covenant therefore they have nothing to do with the signes thereof unless God had commanded otherwise neither are they in Christs commission and therefore excluded to the end of the world Q. Is not the command of circumcision to the Jews a command to Christian parents to baptize infants A. If you make the command of Circumcision to be the institution or command for infants baptisme you hold forth Circumcision still and so hold forth that which typifies Christ to come in the flesh Persons were circumcised upon a fleshly covenant intailed to generation not to regeneration but now believers are baptized upon a command of God as a declaration of the washing away of their sins in Christs blood Act. 22.16 Circumcision with the rest of the ceremonies were abolished in Christ Col. 2.17 Heb. 9.9 10 1. If we may call back one we may call back all To say So for a command bindes us and so far not without a plaine declaration of Gods will is high presumption We are therefore to stand fast in our liberty Gal. 2.16 Gal. 4.10 11. 5.1 2 3. The Apostle Col. 2.10 11 12. to take the Jewish brethren wholly off from Circumcision doth not say We have another ordinance in stead of circumcision or by vertue of that command but We have Christ in stead of all we are circumcised with the Circumcision made without hands by the Spirit of Christ we are compleat in him verse 11. not with a compleatness of outward ordinances but by a compleatness of Christ alone It is supposed by some that without a succession of some ordinance instead of Circumcision we are not compleat in Christ or not so compleat as the Jews but this is 1. False because it 's contrary to that the Apostle asserts that we are compleat in Christ alone because in him is the fulness of all that was shadowed 2. It is dangerous because the same reason that will conclude we are not compleat without a succession of some ordinances in stead of Circumcision will conclude we are not compleat without a succession of something instead of Temple Sacrifices Altar and so after the Popish manner all Jewish Rites will be recalled under new names The question started at Colosse was not universally wherein a Christians perfection consisted but wherein it consisted in point of Justification whether by Christ alone or by the law and circumcision joyned with him To this he saith We are compleat in him Q. But may I not draw a proportion that as infants in the time of the Jews were circumcised so infants of believers under the times of the Gospel may be baptized A. In no wise We must not make additions in worship from our conceited proportions Proportions of Gods making may be observed as these following The Priests lips must preserve knowledge Mal. 2.7 so must the Bishops be apt to teach 1 Tim. 3.2 As the Priests by offering sacrifice held forth Christ Heb. 9. so the Ministers by preaching Gal. 3.1 as the Priest was to have a Consecration so the Ministers an Ordination Will it therefore follow that a command to a Priest to offer a sacrifice propitiatory should be a command to a Gospell-Minister to offer a sacrifice propitiatory as the Mass-priests do Or a command for a Priest to weat a linen Ephod should be a command to a Minister to wear a Surplice or that there must be a Pope over the Church because there was
13.8 1 Kings 3.9 12. 1 Chron. 4.10 but because temporal blessings may be severed from the good will of God therefore we must judge of the answers of our Prayers from the grants we have in spiritual blessings as when we pray for a melting heart or a thirsting heart and have one given to us and we may judge of temporal blessings to be the fruits of Prayers answered when those blessings are used to a sanctified end 2. By the enlargement of the heart to holy desires Psal 10.17 Thou hast prepared their heart thou wilt cause thine ear to hear when a man hath a bag and he falls to stretching of it it s a signe he means to fill it so God enlarging the heart with more hunger and thirst longings and breathings then ordinary It s a sign he means to hear that prayer 3. When we behold the face of God in Prayer God sometimes answers the Prayers of his People with a cast of his countenance see Psal 27.7 8 9. also 22.24 as Petitioners may oft read their speeding in the amiable countenance of those they petition Job gaves an undeniable reason why God was his salvation Job 13.16 which was because an hypocrite did not come before him as Job did though every Creature come into his omnipresence yet into his special presence to behold his face in prayer and to come within the list of his countenance onely upright men come see Psal 104.13 4. When the Conscience is able to commend the Prayer setting aside the infirmities Jobs Conscience commended his Prayer to be pure Job 16.17 If thy conscience tell thee thy Prayers are rotten thy sins not purged thy heart not upright it is the voice of God in thy soul but if thy heart condemn thee not then hast thou confidence towards God 1 John 3.21 onely note sometimes the Conscience may be misinformed under a temptation to think God doth not hear them when he doth Job 30.20 Psal 22.1 2. Lam. 3.8 sometimes they were perswaded God heard their prayer as verse 46 57. sometimes they doubted thereof as verse 44. 5. When though God denies us what we ask yet God gives us a better thing Abraham prayed that Ishmael might live and God gave him a better even Isaac Gen. 17.18 19. David prayed for the life of the Child he had by Bathsheba and God gave him a better even Solomon 2 Sam. 12.22 6. By Gods drawing neer unto us in our Prayer God draws nigh to the Soul 1. By removing discouragements Lam. 3.57 Thou drawest neer in the day that I cryed unto thee thou saidst Fear not When God shall raise up the soul against discouragements from former scandalous sins from Gods justice from its own unworthiness from dumbness and barrenness of expressions from the sinning against knowledge from relapses from secret despair Psal 31.22 this drawing nigh argues an answer 2. God draws nigh by working meltings and brokenness of heart upon the soul so that as in old time God was wont to give answer to the prayers of his Servants by sending fire from Heaven to consume their Sacrifices 1 King 18.24 1 Chron. 21.26 2 Chron. 7.1 so doth he now testifie by his holy Spirit who was typified by that fire Mat. 3.11 working in prayer many passionate meltings that the heart melts under the displeasing such a loving God and the eye melts into tears Psal 6.8 blessed be God who hath heard the voice of my weeping how knew he he was heard why because he poured out weeping prayers to God Psa 39.12 hold not thy peace at my tears Isa 38.5 I have heard thy prayers and seen thy tears Jer. 31.9 I will lead them along with weeping and supplication Also Christ when he was heard offered up strong crying with tears Heb. 7.5 the like did Nehemiah when he prayed that God would give him favour in the sight of the King he wept in his prayer Nehem. 1.4 11. also Jacob wept and made supplication and found the Lord in Bethel Hos 12.3 4. yea the Saints of God generally have been thus crowned with answers in their prayers as Ezra c. 10.1 Iob c. 16 16 Iosiah 2 Chron. 34.27 Paul Acts 20.31 Ier. 9.1 13.17 Hannah 1 Sam. 1.10 Peter Mar. 14.72 not as if God did not draw nigh in other prayers wherein the eye melts not into tears for if the soul hath other signs of its prayers heard it ought not to be discouraged but this I say prayers poured out thus with inward meltings of heart so that the eye shall weep in prayer seem to me to be crowningly answered And so much the more when a person is not inclining to weep in other Cases as many women and some men are out of natural softness To conclude consider whether it be safe to be without such a frame of heart and eye in prayer as so many of the Saints in the word are recorded to have had and wherein they found such comfort and success 3. God draws nigh by chearing and inward comforting of the heart Phil. 4.6 7. inwardly warning it with the soul of his presence Now all these approaches of God to gracious souls are not alike for sometimes he gives a stronger sense of his favour in one prayer more then another and sometimes in some one or more Petitions of the same prayer then in other Petitions thereof yet when God draws nigh to thy soul in a particular request it is not certain that that request shall be granted in that manner you desired as when a man prays for the life of a sick friend and God draws nigh in that Petition and yet the friend dies but it is evidential to thee that thy prayer is heard and that the thing thou askest is according to the approving will of God though not according to his decreeing will All these drawings nigh to the soul evidence the hearing of prayers as appears Psal 69.17 hear me speedily but what signe doth he desire why verse 18. he saith Draw nigh to my soul 7. Thou mayest know thy prayers are answered by having a spirit of perseverance in prayer Psal 66.20 138.3 when a Petitioner comes to a Prince or Nobleman if the Prince embolden him in his speech and let him speak all he would it s a sign the Prince means to grant that man his Petition because otherwise he would not have endured to have heard him so long but would have commanded him to be gone so when the soul comes to God in prayer if God dispatch it out of his presence that the soul hath no heart to continue its suit and prayes deadly and dully and is glad it hath said its prayers and hath done it s a fearful sign that God answers not those prayers though poured out by a godly man but if thou prayest and God gives thee a spirit to hold out in prayer if thou prayest and hast not done in thy prayers but God doth further and further put in thee a warmth and heat of affection that
thy heart is emboldened in its Petitions and thou desirest further Communion with God that thou art as it were loath to leave off the words of prayer much less the suits of prayer it is a signe God will grant thy prayer to thee 8. Thou mayest know thy prayers are heard when in the close of thy prayer thou hast some comfortable answer suggested unto thee from God for example God by his Spirit comes to some suggesting on this wise when they pray powerfully viz. I will be thy God I will not fail thee nor forsake thee I will do thee much good I will be an everlasting God unto thee so God suggested to Paul at the end of his prayer 2 Cor. 12.9 My grace is sufficient for thee Lam. 3.5.7 when the Church was discouraged out of sence of her unworthiness God drew neer and said Fear not so Luther in Gen. c. 44. saith O that I could call upon God with the same fervency as oft as I would for when I pray in this manner meaning fervently this answer seems sensibly to be given unto me Fiat quod petis let the thing be done which thou desirest No man saith he can contemn this prayer which proceeds from inward bowels and affection much less can it be in vain with God for this last signe I am confident some of Gods Children have it but whether all have it I leave it to further enquiry 9. The manner of the falling out of things evidenceth prayer-hearing when God brings a thing to pass through many difficulties contriving all the passages in a business whereof if any of them had been wanting the business had not been effected so when the Church was delivered in answer to the Prayers of Esther and Mordecai so when Peter was brought out of prison beyond expectation it plainly appears it was the fruit of prayer when God makes the way easie and plain after prayer and the course of things begins to change and we meet with comforts in stead of former crosses it appears it is from prayers answered Esth 4.16 Acts 12.12 13. Of Gods with-drawments from the Soul Q. WHether may not God with-draw from his own Children A. Yes if God forsake Christ his onely begotten Son Mat. 26.38 in respect of comfort and joy though not in respect of union of natures then Believers must not look to go free Q. Why doth God with-draw from his children A. Careless and negligent use of means of grace or an overly performance of duties of Religion Song 5.2 2 3 4. 2. For grieving his Spirit Isa 63.10 either by scandalous sins Psal 51.11 or treacherous denial of Christ 2 Tim. 2.12 Christ will deny to such comfort as well as owning 3. Not esteeming Gods presence Iob 15.11 we prize things in their absence 4. To make us grow in a hatred of sin as of that which deprives us of Communion with God Isa 57.17 5. That we may know what Christ underwent for us in the absence of Gods presence Luk. 22. 6. To try whether we will trust in God in the want of feeling Job 13.15 Q. What may comfort a soul when God withdraws comfortable feeling and influence of his presence which the soul hath formerly felt in Prayer and other Ordinances A. There are divers comforts as 1. Thy sadness for his absence doth argue a former enjoyment of his presence and being once Christs thou art ever Christs John 13.1 2. A man may fear God and have part in Christ and yet feel little or no comfort Isa 50.10 3. As in the gloomiest day there is so much light whereby we may know it to be day and not night so a Christian whom God hath in part forsaken may discern himself to be sincere because he hath a love to God and his glory 1 Sam. 4.18 vehement desires after grace and Gods presence Psal 63.1 and an absolute purpose against sin though he should dye without comfort Psal 44.17 18. 4. Consider a Christian in a forsaken Estate breathing out sighs and groans for the return of Christs presence may be as dear to God as he that enjoyes Gods presence Job 13.15 5. Absence of accustomed feelings then onely argue a back-sliding heart when they are suffered in the soul without sorrow and grief Psal 28.1 143.7 yet are not thy groans and sorrows the causes of Gods return but the dispositions of persons to whom he doth return 6. Christ in his withdrawment as well as in his return aimes at his souls good for upon his withdrawment the soul is stretched with desire after him Psal 42.1 7. God withdraws from the spirits of Saints onely in crowning graces as joy peace feeling not in saving graces as faith repentance self-denial c. these God never takes away Q. But why do you say Faith repentance self-denial c. are never taken away are they not Creatures and every Creature is subject to perish A. Grace of it self considered may dye for it is a Creature but consider it as united to Christ so it cannot dye Joh. 4.14 If believers were cut off from Christ grace should wither as the branch being cut off from the root doth but being knit to him the sap must be in the branches because it is in the root and life will be in the members because it is in the head waters will never dry up so long as there is a Fountain to maintain them Q. How may I recover the feeling of the Lords love to my soul A. 1. Cry mightily for his presence Psal 4.6 7. 27.9 2. Enquire when where and why God with-drew Jer. 14.8 as we do concerning dear friends when they absent themselves from us 3. Converse in all Ordinances wherein there is any in-comes of God Some receive comfort in reading 2 Reg. 22.11 19. others in Baptism Act. 8.39 others in hearing Act. 10.44 others in conference Luk. 24.32 4. Be humble and afflicted under Gods withdrawment Luke 1.53 vallies are blest with the happiest influence of Heaven 5. Call to remembrance thy former times of comfort Psal 77.5 6. assuring thy self thou hast to deal with an unchangeable God Though in winter the sap in plants goes into the root yet will it at Spring spread it self in the branches 6. Count no condition in the world too much though it were banishment imprisonment reproach or poverty so thou maist recover Gods countenance Many are so dainty that they will not suffer any thing for God and therefore God inflicts that which is the greatest of sufferings that is the with-drawment of himself 7. Beware of resting contented in the comfort of any Creatuâ—e without God and his sweet presence the whole earth is a barren Wilderness without himself Psal 63.1 8. Give not way to spiritual drouziness Q. But my heart is drouzy how shall I keep it awake A. Use wakeful considerations as of the shortness of life the eternity of glory the danger of back-sliding Psal 39.3 c. 2. Keep your selves in the light darkness makes men