With holy confidence Q. Why Father rather then any other name or title of God A. Because Gods Fatherhood in Christ is it which doth assure our consciences and giveth us boldnesse in prayer comming to him as a Child to his Father of whose good will he is well perswaded Math 7.9 11 Eph 3.12 Psal 103.13 Esay 49.15 Q. Why is he called our Father A. Because all the faithfull have one common interest and propriety in God and God in them Mal. 2.10 Eph 4.6 Q. What doe you learn from this that you are taught to say Our Father A. That when we pray we ought to plead and improve all the interest we have in God for the obtaining of our desires Dan 9.15 17 18 19. 2. Chron 20 6 7. Esay 26.13 Esay 37.16.20 O God of Abraham Isaac and Iacob God of our Fathers c. Which art in Heaven Q. Why is God said to be in Heaven Is not God every where A. Yes God is every where filling all things but in a most speciall and glorious manner in Heaven Ier 23.24 Psal 11.4 Acts 7.49 Q. Why is God set forth unto us by this title Father in Heaven A. To shew his excellency presence and power every way able present and ready to heare and help us as being the best Father the Lord and Master of all things 1. He is the best Father as heavenly things are better then earthly 2. He is whereever we are 3. And he is the Lord of Heaven and Earth and from heaven doth command blessings Lam. 3.41 2. Chron. 20.6 1 Kings 8.39 Marke 9 22 23. John 11.22 29 40 This doth wonderfully help our faith that our God is able to forgive sins to subdue Sathan to save a soule and we may expect any thing at his hands better then from an earthly father yea if some father of ours were in Gods place in Heaven there were not so much comfort in it the Lords bowels tendernesse sweetnesse freenesse be as far beyond and above all the love and compassion of the best natural Parent as the Heaven is above the Earth Esay 5.7 8 9. Psal 123.1 Psal 115.3 Q. What else doth Gods being in Heaven teach us A. To draw nigh to God in Prayer with all holy reverence for God is in Heaven and we on Earth Eccles 5.2 Gen. 1â— 27. CAP. XLIV 1. Petition Hallowed be thy Name Q. WHat is meant by the Name of God A. God Himselfe in his Grace Glory and Greatnesse as he hath made himselfe known in his Attributes Word or Works which we pray may be magnified above all things The works Word and Attributes of God are part of his name Exod. 3.14 Exod. 34.5 6 7. Es 26.8 Q. When is Gods name polluted and prophaned A Three manner of wayes 1 When we think or speak of God of his Word or Works meanly and slightly 2. Or use any part thereof as a common and ordinary thing or 3. When we live a wicked and prophane life Ez. 36.5 13 20 23. Rom. 2.24 Ezek. 13.19 Ezek. 22.26 They spake and thought of God his works more meanly then of their Idols they used his word and daies as common things Q. When is Gods name hallowed or sanctified A. When it is known and acknowledged to the most holy and accordingly set forth by us God doâ—h sanctifie us by making us holy of unholy and uncleane we sanctifie God not by making him holy but by acknowledging him to be so in our hearts words and deeds doing all things so as God may be honoured and magnified by us and in us Rev 5.13 Levit 10.3 Mat 5.16 1. Cor 10 31. Gods name and Glory must be lifted up and ours sinke Let God be glorified whatever become of us Q. What doe we pray for here A. That God who is holy and glorious in himselfe and in all his waies may be magnified known acknowledged and glorified throughout the world If he punish sinners if he pardon sinners if he work deliverances performe promises or doe any glorious work we desire that his Justice Goodnesse Mercy Truth Wisedome and Holinesse may be seen and magnified by all men Iohn 12.28 Rom 9.3 Psal 67.2 Hos 2.8 We must not Ascribe our Riches our Victories our Deliverances our Peace our Punishments nor our Sufferings either to our own Wit or Strength or to chance fortune We must not Ascribe the Glory of any thing we are or doe to our selves nor to any Creature But in all things God must be acknowledged to be Just and Holy and Wise and Good Righteous Q. Thy name comparatively and in opposition to every other name What doth that import What doe we pray for in that A. We pray that we may set up Gods name glory above our selves above men above Idolls and false gods that above all adverse power it may be lifted up and glorified His Truth above every truth his Mercy above every mercy c. Whatsoever becomes of us or of the World that God may be magnified and glorified Exod 32.32 Num. 14.12 13 16 27. Psal 115.1 Acts 12.22 23. Acts 20.24 John 12.28 Mat. 10.37 2. Petition Thy Kingdome come Q. What 's meant here by Gods Kingdome A. It signifieth that spirituall rule and dominion which God hath given to Christ over the Church to Rule and save it and over the enemies of the Church to subdue them The Kingdome of Christ is begun here in Grace by his ruling in our hearts finished hereafter in our Reâ—iging with him in glory for evermore Heb. 3.5 6. Es 52.7 Zach 9.9 Iohn 18.36 37. Ps 2.6 8. Ps 45.5 6. Dan. 2.44 Eph. 6.10 12 17. 1 Cor. 15.25 Q. What be the parts of that spirituall Kingdome and Dominion A. Two the first is that power by which he a gathereth to himselfe a Church and people by his Gospel by which also he b ruleth in their hearts and consciences and b preserveth them to his Kingdome of Glory Christ is King of soules he sets up his Kingdome of grace in mens hearts a John 11.52 Eph. 4.11 12. Rev. 19.15 Mat. 13.19 47. Luke 17.21 b Ps 110.2.3 Eph. 3.17 c John 17.11 12 24. John 16.33 John 10.29 Jude v. 1. Q. What is the second part of Christs spiritual Dominion A. It is that power which he exerciseth in the destruction of the enemies of his Church and Kingdome of his Children and Gospel Esay 49.24 25. Rev. 12.7 9 10 11 14. Col. 2.15 Rev. 17.14 Acts 26.14 15. Mâ—th 18.6 Zach. 25. Rev. 19 20. Q. When doth this Kingdome come A. When sinne and Sathan are cast out and the Gospel of Christ is set up in our hearts and families and Countries When we are turned from the power of Sathan to God when Christs word ruleth in our hearts then is his Kingdome come to us Col. 1.13 Acts 5.31 Luke 11.20 22. 2 Cor. 10.4 5. 1 Pet. 2 9. Q. When doth this Kingdome goe away A. When the Gospel is beaten downe and falsehood and wickednesse
unregenerate persons all that be out of Christ be under the Law and must answer for themselves for all the world by the Law of their creation are bound to be holy and perfect as God made them at first and must be judged according to that Covenant unlesse they come to be in Christ Gal. 4.5 Rom. 3.9.19 Joh. 16.9 Rom. 2.12 Eph. 2.12 Q. Then all that have not Christ be in an ill case A. They be so they have nothing to plead for themselves before the judgement seat of God nothing to stand between the justice of God and their sins Eph. 2.12 Acts 17.30 CAP. II. Of the fall of man and his sinfull state Second head of Christian doctrine Q. HOw came sin into the World seeing God made man upright A. By the first sinne of Adam and Eve who being deceived by the Serpent did eat of the forbidden fruit 2 Cor. 11.3 Gen. 3.3 4. Rom. 5.12 19. Q. How did sin come upon all by that one mans sin A. Two manner of waies First by imputation the Lord in justice imputing the guilt of that first sinne to all his posterity Rom. 5.14 15 18 19. 1 Cor. 15.22 By one mans disobedience many were made sinners as soone as he sinned that first Covenant was broken and the state of Adam and all mankind in him was changed into a state of sin and misery In Adam all die i the sentence of death was passed on all in Adam when as yet there were no more men in the World 1 Cor. 15.45 47. There were two head men by whom all fall and rise Adam was the head of the Covenant of Nature if he had stood none of us had fallen And so Christ is the head of the Covenant of Grace if he were not risen we cānot rise we rise or fall with him vers 16 17. As the Righteousnesse of Christ is imputed to them that be of Christ by spirituall regeneration Esay 53.10 So is the sinne of Adam imputed to all that come of him by naturall generation For as all the Elect are justified first in Christ their Head as in a common person surety when he rose againe from death and thereby received as it were Gods acquittance in full discharge of our debts 1 Tim. 3.16 And 2ly the◠are justified in their own Persons when as they come by Faith actually to be members of Christ In like manner all mankind was condemned in Adam as a common person representing all mankind and as a radicall person containing all that Nature which was to be derived to all generations of men Act. 17.26 Every one of us would have done as Adam did if we had been in his place And we are in our own Persōs liable to that sentence of death so soon as we exsist and have our sowre sinfull being from that poysoned root Q. But doth it stand with the justice of God to impute unto us Adams sinne A. Yes because Adam was the head and root of all mankind we were in his loyns when we sinned we were part of Adam in him and of him As the Children of bondmen are bondmen the Children of a Traitor are tainted in blood till they be restored in bloud so it was with us our Father became a slave sold under sinne and such are we his children till Christ make us free Adams sinne was the sinne of mankind he stained and corrupted our Nature Rom. 5.12 Hos 2.2 If adulterous Brats complaine why they are cast out the Lord bids them plead with their mother so we must plead with Adam This is just in our Law Q. How secondly did sin enter upon all by that one sin A. By propagation the lump and root of mankind being corrupted so are the branches Rom. 11.16 Gen. 5.3 Job 14 4. with our nature Adam propagated sin and corruption God made Angels all at once and therefore the fall of some of them did not draw all into the same condemnation But God made all mankind in one man to be multiplied by generation and so that root dying and being poysoned all that come of him are likewise dead poysoned We were in Adam two manner of waies 1. Legally as Parties contracting with God in that first Covenant and so were to stand or fall with our Head 2. Naturally we were in his loynes so that whatsoever befell the humane Nature it is Common to us of which nature we are a part All the seed of man was in Adam and therefore all that seed being corrupted in Adam we that come of him must needs be corrupted also we are a generation of vipers Mat. 3.7 a seed of evill doers Es 1.4 and young Serpents are worthy to dye because of their kind and the poyson somnesse that is in them Who can bring a cleane thing out of an unclean Job 14.4 Q. What then is the state of every one that is borne into the world A. Very miserable in no wise to be rested in if ever we meane to be happy Eph. 4.18 Q. Why so A. By reason of sin and wrath whereunto from the birth we are all subjected That which is of nature is common to the whole kind if thou be a man it is so with thee Eph 2.3 Q. How long does a man continue in that sinfull and cursed estate A. Untill he be regenerate and borne againe and made a member of Christ Joh 3.3 Q. What is there in sinne that makes one thus miserable A. Two things First the stain of sin 2ly The guilt of sinne The one makes us ugly creatures 1. Sinne it selfe the other accursed Q. What mean you by the stain of sin A. It is that filthinesse whereby the pretious soule being turned from God is defiled and become uncleane Math. 15.20 2 Cor. 7.1.1 Jam. 1 21. Every sin leaves a spot upon the soule even those sinnes which men think they get credit by as the Pox or Leprosy doth upon the body therefore sinners are compared to Vipers to Dogs and Swine c. Q. Is it such a matter to be a sinner if there were no punishment to follow A. Yes for two reasons 1. Because the wretched soule hath lost his excellency being deprived of the favour of God and of supernaturall Graces Reason is mans excellency and Grace a Christians which is the greatest losse of all When the soule is become a filthy stye then God departs It 's worse to be a theese or a mad-man then to be in prison to be Nebuchadnezzar amōgst beasts then Daniel in the lions den the privation of supernaturall good is a supernaturall misery Esa 64.6 Levit. 26.30 Q. Why Secondly A. Because the sinner can doe nothing that is pleasing to God the best things he doth God abhors them all Esa 1.10 15. Hag. 2.13 14 Rom. 8.8 Esay 66.3 Prov. 15.8 Tit. 1.15 Every thing is marred and defiled by them being dead in sins Q. What is the guilt of sin A. It is that quality in sin 2. Guilt and punishment
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