in generation Though this answer may be satisfactory to many yet I rest upon the former that we become guilty by imputation Qu. How doth it appear that Adams sin is imputed to all his posterity A. It appears 1. Because sin was in the world before there was a Law given on Sinai as appears in that all Adams posterity were liable unto a temporal death which is the fruit of sin Rom. 5.13 Vntill the Law sin was in the world so that death raigned from the time of Adam to Moses vers 14. now sin would not have been imputed and consequently death when there is no Law Now if you say What Law was there before Moses Law without which sin would not have been imputed I answer Though there was the Law of Nature writ in our hearts by Nature yet the Law the Apostle there speaks of was this mentioned vers 12. That by one man Adam sinning all mankinde should sin in him by that one sin of that one man Adam death should come upon all He speaks not one word of the Law of Nature 2. It appears that Adams sin is imputed to all his posterity from the death of infants Rom. 5.14 Death reigned from Adam to Moses and so along even over them who had not sinned after the similitude of Adams transgression which cannot be meant otherwise then of infants who had not sinned actually as Adam had so that the Apostle argues thus Where death reigned without guilt of their own actual sin there necessarily must be an imputation of the guilt of the first sin But before the Law death reigned over those that had no guilt from their own actual sins meaning little infants that could not sin actually after the similitude of Adams transgression Therefore the guilt of the first sin is necessarily imputed to infants and if so infants much more to grown persons and so to all Q. What may we learn hence A. That there is a sinning after the similitude of Adams transgression or actually 2. That there is a sinning which is not after the similitude of Adams transgression or imputatively which is called original sin Q What is original sin A. It is the corruption of all mankinde by the fall of our first Parents naturally propagated or derived unto all making them guilty of temporal and eternal death and other punishments unless forgiveness be made in Christ Rom. 3.9 to vers 25. Rom. 5.12 13 14 15. It 's called original sin because it was in being from the beginning from the first man that ever was Q. What way is their to come out of this miserable condition A. Only by Jesus Christ Col. 1.21 22. Qu. What is Jesus Christ A. The eternal Son of God Mic. 5.2 made man Rom. 1.3 4. Q. How many are the Offices of Christ in relation to his Church A. They are three Qu. Which are they A. His Kingly office whereby he rules in his Church Psal 2.6 and in the hearts of his people Luk. 17.21 2. His Prophetical office whereby he revealing his Fathers will wee are to hear him in all things Acts 3.22 Matth. 17.5 3. His Priestly Office whereby he offers sacrifice for the sins of his people Heb. 8.3 Q. What sacrifice did Christ offer A. His own body upon the Crosse Heb. 10.10 Qu. Why did Christ offer his own body upon the Crosse A. To make satisfaction for the sins of all those that believe on him Rom. 3.25 26. Q. What is faith A. It is a matrimonial act of the soul Rom. 7.4 2 Cor. 11.3 Eph. 5.32 whereby I do not only believe that there was such a person as one Jesus Christ who dyed and rose at Jerusalem but I believe also that he dyed and rose again for me yea my soul is willing to receive him John 1.12 as my Lord and Saviour Jude 21.25 and to rest upon his satisfaction Rom. 10.10 11. Quest Whether doth Faith go before the forgiveness of sins Ans We are not first washed and then believe but in Scripture-language we first believe and afterwards are washed hence we are said to be justified by Faith Rom. 3.28 and to be purified by Faith Acts 15.9 and Christ is set forth a reconciliation through Faith in his blood Rom. 3.25 which blood though it have sufficient vertue to cleanse us from our sins yet it doth not actually purge any unless it be applyed when it is once applyed that the soul looks believingly and mournfully upon him whom he hath pierced in that day is there a Fountain set open to that soul the Fountain of Christ his blood Zach. 12.10 compared with chap. 13.1 Q. But whether is Faith or Repentance first in the soul A. Though Faith be in order before Repentance yet in respect of time they are both together in the soul for in the same moment the Children of God believe that Christ was crucified for their sins they melt under the sight of their sins which were the cause of his crucifying Zach. 12.12 13. compared with chap. 13.1 Q. How doth the soul act in receiving Christ A. There is not onely an assent of the understanding that Jesus is the Christ that came into the World to save sinners which may be in wicked men Heb. 6.4 and Devils Jam. 2.19 but there is also an act of the will whereby God offering his Son as a Prophet to be our Teacher as a King to take us into his Government as our Priest by his death and intercession to wash away our sins we look upon this offer as worthy of all acceptation 1 Tim. 1.15 and so receive Christ to be under his teachings as our Prophet Mat. 17.5 Acts 9.6 rest and repose our selves upon his Sacrifice and satisfaction as our Priest Psal 37.5 Acts 8.37 put our selves under his Government and subject our wills to his will as our King Luke 19.27 This accepting Christ by the will is that very receiving mentioned John 1.12 because whosoever thus receive him have power to become the Sons of God Qu. What are the two parts of Christ his Priesthood A. 1. His death upon the Cross whereby in respect of Gods foreknowledge Christs merit and Gods acceptation he bore the sins of all the Elect upon the Cross ransoming them to God by his death Mat. 20.28 Ephes 1.6 7. 2. His Resurrection from the dead together with his intercession in Heaven whereby as an Advocate he pleades their cause 1 John 2.6 appearing in the presence of God for them Hebrews 9.24 presenting the merits of his own death whose blood speaketh good things for them Hebrews 9.24 So that he is able to save them to the uttermost Hebrews 7.25 Q. How may a Believer know that Christ is his Advocate or Intercessor A. Hereby do we know that we know him so to be if we keep his Commandments 1 John 2.1 2 3 4. Q. How doth a Believer keep the Commandments A. 1. He keepeth them in his head Christ in whose flesh sin was condemned that the righteousness of the
be said They were liable to wrath but it could not be said they were children of wrath it might be said they were upon their fall cursed but it could not be said they were born cursed So that besides temporal and eternal death there is a viciousnes of nature that passeth from Adam to all his posterity so that as a creature begotten partakes of the nature of the begetter as an horse of the nature of an horse so we partake of the sinful nature of our first Parents all along so that no man can bring a clean thing out of an unclean Job 14.4 for we were shapen in wickedness and in sin did our mother conceive us Psal 51.5 so that naturally we are estranged from God from the womb speaking lyes as soon as we can speak Psal 58.3 The looking-glasse of our misery we may see Rom. 3.9 to the 20. which the Apostle applyes to himself as well as others vers 9. What are we better then they that is by nature No in no wise To say we become guilty by imitation only as one Ox learns to plow by the sight of another is most false For corrupt nature teaches many persons evill for which they never saw example as Cain when he killed Abel To say the immediate will of the sinner is absolutely necessary to constitute sin is to tye the Creator to the Law of the creature who had a soveraigne power in himself to propose what Law he pleased unto his creature To say there is no such defilement upon our natures because our consciences accuse us not for it no more doth our conscience accuse us for sins of ignorance and many other sins yet will we say they are not sins The consciences of the Jewes did not condemn them for not dwelling in Boothes in the feast of the seventh month which they had omitted welnigh a thousand years from the days of Joshua to the days of Nehemiah Neh. 8.14 to the 18. was it therefore not a sin And whereas some say They cannot see how the sin of our first Parents should be both a sin and a punishment was not Pharaoh's hardness of heart both a sin and a punishment Was not the Idolatry of the Gentiles Rom. 1.21 23 24 26 28. Q. Whereas some say No Infant no not of the Heathens is damned meerly for original sin A. We know nothing of their damnation but we speak of the desert of original sin I rather incline to judge of their salvation they dying in Infancy because Christ saith Of such is the Kingdom of God The innocency of all Infants in respect of actual sins whether of heathen or christian Parents is the same they may be saved as the elect Angels are saved or else God may forgive that offence without satisfaction for if that power be in a creature to forgive a debt without payment much more is it in God and I humbly suppose there cannot be a more fit object to exercise the same and to bring it into act then towards poor dying Infants But that which I most incline to concerning the salvation of dying Infants is that though God can pardon dying infants without satisfaction yet that he will not because Christ Is the way to the Father and No man comes to the Father without Christ John 14.6 Now Christ's satisfaction becomes effectual through believing only to them that have the power of believing but to dying infants it may become effectual by bare applying without believing because infants cannot believe Deut. 1.39 Joh. 4.11 That there is some way of salvation for infants the Scripture speaks Luke 18.15 16. but for any other way of salvation for them besides Christ his satisfaction we know not nor for the conveyance of satisfaction in behalfe of infants any other way then by bare application on the Mediators part and acceptation on Gods part I cannot conceive And should infants be damned meerly for original sin then should God deal more severely with poor dying infants then with the Devils who were condemned to hell only for actual sins Q. Wherein doth our natural defilement reside A. In every faculty of soul and member of body Psal 14.3 They are all gon aside they are altogether become filthy So that the whole man stands in need to be sanctified 1 Thes 5.23 the Understanding is full of blindness Psal 14.2 the Will full of rebellion Ioh. 5.40 and 8.44 the Affections of disorder Rom. 7.5 the Conscience of benummedness and other defilements Tit. 1.16 the Ears full of filthy listnings the Eyes full of wanton gazings c. Q. Wherein doth our natural defilement consist which we drew from our first Parents A. In two things 1. In an aversnes to every thing that is good Psal 14.3 and 58.3 2. In a proneness to every thing that is evil Rom. 7.5 So that corruption takes occasion from the holy law of God to stir us up to sin Rom. 7.8 13. Q. How came Adams sin to seize upon his posterity A. That man by nature is wholly sinful nothing is more plain but the manner how he came to be so is hard to understand Now as when we are fallen into a ditch we stand not questioning so much how we fell in as how to get out so should we see how to get out of this sinful condition But to answer some say the Parent begets the soul as well as body but God is called the Father of Spirits Heb. 12.9 See also Zach. 12.1 Num. 27.16 Eccles 12.7 Either the Parent in generation conveyes part of his soul and so the soul should be divisible contrary to the nature of spirits which are not quantitative or he conveys his whole soul and so the Parent should be without a soul or else souls multiply which is more then Angels do Therefore 1. we become guilty by imputation or by Gods ordination in one man God ordained to adorn us all if he stood in one man he ordained to strip us all if he fell 2. By natural propagation or generation of that most filthy nature which Adam had after his fall Gen. 5.1 Adam begat a son in his own likeness after HIS IMAGE What image had Adam then save a corrupt image Job 14.4 Who can bring a clean thing out of an unclean no body Psal 51.5 Behold I was shapen in wickedness and in sin did my mother conceive me So that sinful man by man I mean both man and woman who though they be two in sex yet are they one in nature and one in wedlock I say sinful man begets sinful man so that sin is in the seed inbidingly as fire is in the flint as some suppose This power that the body should have over the soul being above nature may be ascribed to Gods justice punishing Adams sin in his base subjecting of his spirit to the flesh Through the seed hereditary diseases of Gout Stone Consumption Leprosy are conveyed which are invisible and why may not sin be conveyed by the father to the childe
and refuse the wayes of all sin in the purpose of the heart Psal 119.101 104. but when men have good things put to them by the word and Conscience and in the purpose and frame of their heart refuse them this argues a dead will Jer. 5.3 5. By the cleaving of the heart when the heart sticks so to its duty that nothing can pull it off neither bonds nor imprisonment Acts 21.13 Acts 11.23 so that though violence of torturing temptations may seem to carry the soul off in a fit as in some of the Martyrs yet in the habit of the heart it sticks so to God and his Word that nothing can unsettle the habit Psal 119.31 Dan. 3.16 17. Dan. 6.10 though tentation may unsettle an act 6. By the groanings and sighings of the heart under corruption Psal 119.5 David out of the unwillingness of his flesh fetch'd a groan saying O that my wayes were made direct 7. By the reachings of the will living wills use to reach after God Phil. 3.13 as a man that reaches as high as he can and strives to reach higher he believes in some measure and would believe more opposes every known sin and would oppose it more follows all goodness and would follow it more 8. By the intentions of the heart when they are set for God so that the soul saith thus So that I may keep close to God and keep my conscience pure and may not be carried away with the world this is that I desire so that as carnal men make honour and pleasure and that which leads thereto their ends so Saints make God and that which lead to him their end Q. How may a man know his conscience is made alive to God 1. Urgency of conscience to press the soul to its duty is no argument of spiritual life Numb 22.18 nor yet trouble of conscience before or after the committing of sin Mark 6.26 Dan. 6.14 1 Sam. 13.12 Mat. 27.41 Yea conscience awakened may make a man go against all outward by-respects Numb 22.18 Matth. 27.4 and make a man look at God Gen. 31.29 Ezra 1.2 Rom. 10.2 2. But then is the conscience alive when not onely conscience doth his duty but makes a man do his duty towards God and Man whether conscience do it with much adoe or little adoe as to believe with all the heart to love God soveraignly to serve God sincerely c. 2. When the conscience doth not onely excuse a man in part Gen. 20.6 7. Rom. 2.15 but excuses him full out that he stands guitless by faith in Christ Rom. 8.2 and that every purpose of his heart is set against every sin and for every duty Acts 23.1 Heb. 13.18 3. When we are glad our conscience is so busie with us Psal 16.7 yea we call upon our conscience to be busie with us Psal 103.1 Q. How may we know our affections are made alive to God A. 1. When our principall treasure is in heaven Mat. 6.20 and our affections are set upon it not upon the world Col. 3.12 That though worldly occasions may put off the heart from heaven for a time yet no sooner are these employments over but the heart endeavours after its former enjoyment of God so that as the affections of dead men are ever and anon upon the world because they have a dead and worldly frame of heart so the affections of men spiritually alive are ever and anon upon God because they have a quickned and heavenly frame of heart 2. VVhen the heart can relish good things Rom. 8.5 So that as carnal men savour profit and pleasure and carnal contents so the affections alive can savour communion with God the face of God the word of God the sweetness of a Spiritual duty 3. When the heart esteems God above all enjoyments Psal 73.25 26. So that thou wilt morgage any thing for God and the things of God so that thou wilt count his glory dearer then thy credit duty to him dearer then life to thy self Acts 20.24 to such affections the promise 2. Pet. 1.4 grace Prov. 3.15 and Christ 1 Pet. 2.7 is pretious above all 4. When thy greatest care is to please God Tit. 3.8 and how to get thy heart weaned from the world and how to keep conscience pure Acts 24.15 and thy greatest fear is to sin against God Gen. 39.10 so that thou fearest him above reproach poverty or death it self Dan. 3.16 17. Q. How may we know our memory it made alive A. Whereas by Nature corrupt we are apt to remember foolish things Psal 106.3 as foolish jests and wrongs and injuries done to us and are apt to forget God and all his commands Psal 78.7 the Spirit brings good things to a regenerate memory John 14.16 so that the soul remembers to practice Psal 109.16 And as at other times he remembers his duty so especially in time of tentation Gen. 39.10 Q. What ought to be the ground and motive of a Christians obedience A. 1. The command of Christ with is the bond of the conscience Rom. 1.14 Acts 20.22 2. The love of God from whence our obedience ought to flow John 14.15 2 Cor. 5.15 Q. What doth the Scripture reveal of the combat of the flesh and spirit A. It tells us that the flesh lusteth against the Spirit and the Spirit against the flesh so that we cannot do the good that we would do Gal. 5.17 Q. What my comfort a regenerate man in this combat of Flesh and Spirit A. This may comfort him 1. That he hates the evil that he doth and loves the good that he doth not Rom. 7.15 16. 2. That he delight in that law that forbids his evil Rom. 7.22 and consents unto it that it is a good law ver 16. 3. He groans under his evil as a most heavy burthen Rom. 7.24 and doth not allow himself in the least evil vers 15. 4. Though his flesh do too often serve the Law of sin yet in his mind or intention of his heart he still doth serve the Law of Christ Rom. 7.25 Q. But seeing many natural men have combats in themselves in respect of sin how shall I know that I combat aright A. The combats that Natural men have are mostly 1. Betwixt Reason and sensuality so many are sorry they cannot refrain their uncleanness drunkenness gaming because they are contrary to reason 2. Or betwixt natural Conscience and natural Passions as in Pilate whose conscience warned him not to pass sentence against Christ yet he durst not do otherwise for fear he should lose Caesars favour 3. Or betwixt some outward evil for a time or some gross sin all their life long mean time harbouring some secret darling-abomination as the love of their estates liberties and lives more then Christ 4. Or betwixt a purpose of continuing in sinfull pleasures and a desire to enjoy eternal pleasures as in Balaam who desired to live in covetousness yet would fain have died the death of the righteous so is this combat sometimes
Mercy Deut. 29.19 Rom. 2.4 5. Psal 68.21 Q. Whether may not a child of God fall into sins against his knowledge and conscience A. 1. There are some failings in duty and stirrings of lust in godly men which are committed with knowledge but not against it for it is not in the power of knowledge to prevent them Rom. 7.15 18. these evils arise on a suddain 2. A godly man may sin against his knowledge through strength of passion and suddain furreption before he hath time to compose his heart Conscience in the act of it checks him yet he cannot keep it back so Peter denyed Christ and Ionah his Conscience told him he should not be angry when God asked him if he did well to be angry Ionah 4.9 3. A godly man may fall sometimes into deliberate sins against knowledge when that which he knows habitually he doth not actually think of the violence of the temptation blinding the judgment and beating back the voice of Conscience so David is set forth as a smarting spectacle of misery lest any man should venture as he did to have fallen into the sins of adultery and murder against knowledge Davids mind was so taken up with Bathsheba that he little thought of what he knew 4. A godly man exceeding seldom or never falls into a deliberate sin against knowledge when he doth actually and deliberately think and judge of what he knows 1 Ioh. 3.9 Q But if sinning against knowledge be so dangerous is it not best to remain in ignorance A. Ignorance when it is against a mans Will may excuse from so much guilt Luke 12.48 yet will it not excuse wholly Acts 17.30 But when it is an ignorance of wicked disposition that a man is either willingly ignorant 2 Pet. 3.5 or winks and closes up his eyes against the light Isa 30.10 11. Matth. 13.13 14. Ioh. 3.20 so that they will not read such Books nor hear such Preachers nor confer with such men as might discover truth to them God is wont not only Judicially to harden such in their blindness Matth. 13.14 compared with Iohn 12.40 but will also one day reckon with such wilful ignorants as if all their sins had been committed against Knowledge Q. What are the Covenants principally considerable which God made with his people A. Besides divers other Covenants which he made as with Noah and with every living creature both fowl and beast that there should be no more a flood to drown the Earth of which Covenant he made the Rain-bow a token Gen. 9 9 10 11. as also a Covenant made with David that his seed should still rule over Israel with the Levites that they should be his Ministers Jer. 33.20 21 25 26. And a Covenant to give the Land of Canaan to the Jews Psal 105.9 10. there are two other Covenants most considerable Q. Which are they A. 1. A carnal typical Covenant or Testament called old Heb. 8.13 second Heb. 9.1 worse Heb. 8.6 which was dedicated with the blood of beasts Exod. 24.6 7 8. compared with Heb. 9.19 This was with all Israel in the day when God took them by the hand to lead them out of the Land of Egypt Heb. 8.9 2. A spiritual or new Covenant Q. What did this old Covenant signifie A. 1. An obligation of the Jews to the Mosaical Law in general Exod. 19.5 6 7 8. Exod. 24.6 7 8. in the perfect observation whereof it's thought they were to have Canaan here and Heaven hereafter but failing in one point they were under a curse Gal. 3.10 the Ceremonial part of it also shadowed our redemption by Christ Heb. 9.18 19. Q. What was the proper effect of this old Covenant A. Bondage and slavish fear for not performing what this old Covenant did require this was signified by Hagar the bond-woman Gal. 4.24 25. and this Mount Sinai in Arabia a place without the bounds of the Land of promise and by the fleshly Jerusalem which was in bondage with her children all three which resemblances signifie that the old Covenant begot children to bondage not only under the unsupportable burthen of the Ceremonial Law Acts 15.10 which was a yoak of bondage Gal. 4.1 2 3. also chap. 5.1 but also under the bondage of the curse and of Gods wrath for not performing what the Law requires for which cause the Law is said to work wrath Rom. 4.15 to be a ministration of death 2 Cor. 3.7 and to slay the soul Rom. 7.11 Now as when a Pitcher falls upon the stones it 's the weakness of the Pitcher not of the stones that it is broken So the reason why the Law ministers death is not because of the weakness of the Law but the weakness of our flesh Rom. 8.3 Q. What is the other Covenant called A. It 's that Covenant which the Scripture cals the second Covenant Heb. 8.7 9.1 18. Heb. 10.9 or the new Covenant 1 Cor. 11.25 Heb. 8.13 9.15 or the better Covenant Heb. 7.22 as being established upon better Promises Heb. 8.6 of which Christ was surety Heb. 7.22 Q. What is this new Covenant A. It is Gods free Promise whereby he promiseth not only pardon of sins and eternal life to them that are elect or do believe the same but also doth promise to to take away the stony heart and to give them a new heart and a new spirit and to put his Laws in their minds and to write them in their hearts so that all of them from the least to the greatest know the Lord yea vouchsafes to be their God and takes them to be his people Q. What are the Articles or Branches in particular of this new Covenant A. They are these 1. Forgiveness of sins Heb. 8.12 I will be merciful to their unrighteousness and their sins and iniquities will I remember no more So that the Elect have not onely redemption from Original sin but from all transgression under the first Testament Heb. 9.15 by sprinkling clean water upon them Ezek. 26.25 Christs blood 2. A second branch is eternal life Rom. 5.15 Heb. 9.15 Christ is the Mediatour of the new Testament that by the means of death that is of Christs death they which are called might receive the promise of eternal inheritance in this inheritance no bond-slave of Satan doth partake which appears Gal. 4.30 in the type in that the son of the Bond-woman which was Ishmael did not partake with the son of the Free-woman which was Isaac the message from God being Cast out the Bond-woman and her son for the son of the Bond-woman shall not be heir with the son of the Free-woman The third Branch is softning of the hearth Ezek. 11.19 that whereas in the natural state the heart was so hard that neither promise threat nor command mercy misery moved Now this stony heartedness is taken away that the soul melts under the sense of Christs sufferings it 's own infirmities and Gods mercies The fourth Branch is Newness whereby Christ doth not onely
cleanse the soul from all filthiness in the reigne thereof Ezek. 36.25 26. compared with Rom. 6.12 15. but also puts a new spirit or a new frame of a Spirit within which the Seripture calls transformation or change of minde Rom. 12.2 The fifth Branch is the putting of his laws in the hearts of the elect Heb. 8.10 11. so that they shall not teach every man his neighbour or every man his brother saying Know the Lord for all shall know the Lord from the least to the greatest which is not meant of Notional knowledge as if persons in covenant with God stood in no need of being taught by Pastors parents or neighbors but of affective knowledge that is such a knowledge as carries affection with it whereby they relish and savour good things For this see John 17.3 John 6.45 1 Thess 4.9 1 John 2.27 this is such a teaching as God teaches the Bees to work in their kind whereby he puts an instinct in them so to work The sixth Branch is the writing of his law in our hearts Jer. 31.33 The pen wherewith he writes them is his own Spirit though the ministration be of men 2 Cor. 3.3 Now this writing is nothing but the inclination of the will to close with Gods law in the bredth of it the which branch Ezekiel expresseth thus Ezek. 36.27 I will cause you to walk in my statutes and you shall keep my judgements so that whereas in the natural state there was an enmity betwixt the heart and the law the Spirit so bends the will that the heart and the law become sutable answering one another as the Seal and the Wax The seventh Branch is I will be their God and they shall be my people whereby God promiseth to communicate to us not only every good thing Psalm 84.1.2 but also himself and that we that were enemies and strangers shall be his people Rom. 9.25.26 Hos 1.10 Q. Who was the Mediator of this new Covenant A. Jesus Christ Heb. 9.15 First the promises were made to Abrahams seed not Seeds but Seed one Seed which was Christ Gal. 3.15 16. And by vertue of our union with Christ we come to be heirs according to promise Gal. 3.29 the promises being first instated upon Christ 2 Cor. 1.20 as being heir of all things Heb. 1.12 Q. Who are the persons that have benefit by this new Covenant A. All the elect from the beginning to the end of the world Rev. 13.8 Gen. 3.15 In the times of the old Testament there were many children of the new Covenant and though Jeremiah chap. 31.31 call it a new Covenant yet doth he so call it because it was clearly manifested by the Apostles preaching Q. But how can the Covenant be made with all the elect seeing sundry of them are not capable of divers branches thereof as infants idiots c. A. You must remember that the new Covenant is called a Testament Mat. 26.28 or a Will Now an Infant is capable of a Legacy 2. Though they are not capable of all the Branches of the Covenant yet are they of some as forgiveness of sins and eternal life by these they are saved though they have not the other Q How doth it appear the new Covenant was also a Testament A. Because as other Wills and Testaments are it was confirmed with the death of the Testator Heb. 9.16 This was established in the blood of Christ Mat. 26.28 1 Cor. 11.25 Besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a Testament Q. What difference betwixt the two Covenants A. The old Covenant required perfect obedience but gave no strength to do it hence called Faulty Heb. 8.7 not in respect of it self but us faulty with a faultiness of imperfection not of sinfulness but in the new Covenant is a promise of ability to do what God requires As he requires love of us Mat. 10.37 so he promises it so doth he for faith Eph. 2.8 repentance Ezek. 36.26 27. and Gods fear Jer. 32.40 Hence called a Covenant of Grace because he doth our part as well as his own Secondly the old Covenant required obedience in the rigor and curst the transgressor for every breach Deut. 27.26 Gal. 3.10 the new Covenant requires on the creatures part onely the perfection of sincerity which consists principally in an universal purpose and endeavour for new obedience John 15.14 with an hearty sorrow if they be overtaken contrary to this purpose Thirdly the old Covenant was much upon temporal promises as Levit. 16.3 Deut. 28.1 17. but the new Covenant runs upon spiritual and eternal promises Heb. 8.6 Fourthly the old Covenant is abolished and come to an end Heb. 8.13 Cast out the Bond-woman and her son Gal. 4.30 But the new Covenant is everlasting Heb. 13.20 in opposition to the abrogated covenant so that as a wife is free from her husband when he is dead so we are freed from the old Covenant it being dead and we being new married unto Christ Rom. 7.1 2 3 4. Fifthly the old Covenant was very dark 2 Cor. 3.13 Moses put a veil over his face to signifie the children of Israel could not see Christ Hence as those that learn the Rudiments or beginning of a language are in bondage not knowing what benefit will come by them so were sundry Jews and others under the bondage of the Rudiments of the world Gal. 4.9 and could not with any clearness understand it Contrary the new Testament is clear the Ministers of it use great plainness of speech 2 Cor. 3.12 13. and the children of the new Covenant see with much plainness as in a looking-glass 2 Cor. 3.18 Q But seeing you say the old Covenant is abolished whether or no are we freed from the Law of Moses A. Believers are delivered First from the curse for breach of it Gal. 3.13 Secondly from the covenant of the Law under which notion it seems to have been delivered on Mount Sinai Exod. 19.5 6.8 Exod. 24.8 Thirdly from the hand-writing of the Law as it testified against us our guilt Col. 2.14 as a free Creditor not onely forgives the debt but also cancels the bond that might witness it against his debtor Fourthly from the power it hath to stir up to sin Rom. 7.5 8. the more the Law forbids sin to natural men with much more proneness they are carried to it Fifthly from the Mosaical institution of it as it was by Moses peculiarly appointed to the Jews Iohn 7.19 Did not Moss give You the Law John 15.25 It is written in Their law And else why did Moses command the seventh day from the creation to be observed and we observe the first day of the week Q How are we bound to observe Moses his Lawes A. 1. As they are Laws of Nature I call those laws of Nature which men by the light of nature practice Rom. 2.14 as that God is to be worshipped parents honoured that no man is to take away the Wife or goods of another 2. So far as
preserved If An Argument from man were any thing material I might adde that the Iewish Bible who are the utterest enemies of Christianity their old Testament agrees with ours and for the truth of the Iewish Bible they have testimony from the Samaritans who were enemies to them and an irreconciliable rent made betwixt them yet in the Samaritan Bible as some of the learned affirme there is no difference at all to any purpose Also the consent of the godly Fathers and Christians from Christ his time who have from hand to hand delivered them to us and enlightned them with their commentaries whose commentaries we have to shew in every age well-nigh from the Apostles time some of whom confirmed the truth with their Lives and Liberty A short Catechisme FOR BABES Q. HOw doth it appear that there is a God A. From the creatiâ—n of heaven and earth Psal 19.1 Rom. 1.20 Q. What is God A. A Spirit John 4.23 immortal 1 Tim. 6.16 infinite 1 Kings 8.27 knowing all things Heb. 4.13 and present everywhere Psalme 139.7 8 9. Q. How doth this God subsist A. In the being of Father Son and Spirit who are all one God 1 Iohn 5.7 Q. Whether is the Father Son or Spirit greatest A. There is an equality of glory eternity and power in the Father Son and Spirit Rom. 9.5 Phil. 2.6 Matth. 28.19 1 Iohn 5.7 Q. How did God make man at first A. Pure and holy Gen. 1.26 Eccles 7.29 but we all fell in our first parents Rom. 5.12 13 14. Q What befell unto us by Adams fall A. The judgement came upon all to condemnation Rom. 5.15 16. Q. What is the condition of every man since the fall of Adam A. Dead in trespasses and sins and by nature children of wrath Eph. 2.1 3. Q What way is there to come out of this miserable condition A. Onely by Jesus Christ Acts 4.12 Q. What are we to consider especially in Christ A. 1. His natures 2. His offices Q. What are the natures of Christ A. They are two 1. His Godhead 2. His Manhood Q. Why was it needful that he should be God A. That he might make the sufferings of his Manhood of infinite worth and vertue Heb. 9.14 Act. 20.28 Q. Why was it needful that he should be man A. That he might dye and satisfie Gods justice in the same nature that had offended Matthew 20.28 1 Corinthians 15.21 22. Q. What are the offices of Christ A. They are three Q. Which are they A. His Kingly Priestly and Prophetical office Q Why was Christ a King A. That he may reign in the hearts of his people Luk. 19.27 and in the Churches Psal 2.6 Q. Why was he a Prophet A. To reveale his Fathers will so that are to hear him in all things Acts 3.22 Mat. 17.5 Q. Why was he a Priest A. To offer sacrifice for the sins of his people Heb. 8.3 Q. What sacrifice did Christ offer A. His own body on the cross Heb. 9.25 26. wherewith he appears in Gods presence for his people Heb. 9.24 his blood speaking good things Q. What is faith A. A taking of Christ as a Lord and a Saviour and resting upon his satisfaction Rom. 7.4 Joh. 1.12 Rom. 10.7.8 Q. What accompanies Justifying faith without which it is not in the soul A. An holy disposition or intention of heart to confess the truth of God though with the loss of all we have in the world Rom. 10.10 Mat. 10.32 Q. What is repentance A. A thorow change of the purposes of the heart whereby they are universally set against all sin with an hatred of it Rom. 12.2 Act. 2.38 Isa 30.22 Q. What measure of love must we love the Lord with A. With a sovergaine love better then father or mother son or daughter yea then our own lives Mat. 10.37 38 39. Q. What denial of Christ is that which shuts persons out of heaven A. Habitual denial or denial of Christ in the purporse of our hearts when we for the saving of our lands liberties country or lives will deny Christ or any part of his truth Mat. 10.33 2 Tim. 2.12 Q. What doth the Scripture reveal concerning spiritual Life A. That whereas we are all dead men by Adams sin and our own when God pardons we are alive Rom. 5.18 Q. What other life hath believers A. A life of holiness whereby believing souls are quickned up to all the wayes of God Rom. 6.13 Q. What ought to be the ground of a Christian mans obedience A. The command of Christ which is the bond of the conscience Rom. 1.14 Act. 20.22 Q. What other ground is there A. The love of God from whence our obedience ought to flow John 14.15 2 Cor. 5.15 Q. What doth the Scripture reveal of the combat of flesh and Spirit A. The flesh lusteth against the Spirit and the Spirit against the flesh so that we cannot do the good we would do Gal. 5.17 Q. What may comfort in this combat A. That we hate the evil that we do and love the good we do and hunger and third to do the good we do not Rom. 7.15 16 17 18 19. Q. What is the danger of sinning against conscience A. Such shall be punished with many stripes Luk. 12.48 Q. What is it to live by faith A. To rest on Gods promise for every good thing without using unlawful means Psal 84.11 12. Isa 28.16 Q. What is the new Covenant A. It is Gods work whereby he not onely pardons all the sins of all the Elect and gives them eternal life through the satisfaction of Christ but also promiseth to take away their stony hearts and writes his laws in their hearts and causes them to rellish and savour good things and vouchsafes to be their God and takes them to be his people Heb. 8.10 11 12. Q. What is prayer A. Pouring out of the soul before God 1 Sam. 1.15 Psal 62.2 Q. What are the parts of prayer A. They are sometimes divided in four parts 1 Tim. 2.1 yet may we reduce them to three parts first confession of sins Secondly petition for grace and favors Thirdly thanksgiving for benefits To which we may add intercessions to turn away judgement Q. What principal Properties ought there to be in an holy prayer A. It ought to be offered from a believing soul Mat. 21.22 in the name of Christ Joh. 16.23 24. from the Spirit assisting with sighs and groans Rom. 8.26 for things according to the will of God 1 Joh. 5.14 Q. What is baptisme A. It is a sign of a believers fellowship with Christ in his death burial and resurrection that as his body is buried in water so his sins are buried through the satisfaction of Christ and as he riseth out of the water so he is bound to walk with Christ in newness of life Rom. 6.3 4 5 6. Col. 2.12 Q. Who are the persons to be baptized A. Those who are made Disciples and make profession of their faith and repentance Mat. 28.19 Mark 16.15 16. Heb. 10.22 Act. 1.37 38. Q. What is the end why the Lords Supper was appointed A. For the continual remembrance of the sacrifice of Christs death and remission of sins which believers have therein 1 Cor. 11.25.26 Q. What must a Christian do that he may receive worthily or preparedly A. He must examine himself whether he be in Christ and whether the Spirit of God dwell in him 1 Cor. 11.28 Q. What is the danger of unworthy receiving A. Temporal judgement if they repent eternal if they repent not Q. Wherefore are hands laid upon believers after baptism A. That they may receive a further increase of the Spirit therein 2 Tim. 1.6 Q. What is revealed concerning the resurrection of the dead A. That all shall rise againe the godly to the resurrection of eternal life the wicked to the resurrection of eternal damnation Dan. 12.2 Joh. 5.28 Q. With what bodies shall the Saints arise A. with the same body in number but with more glorious qualities 1 Cor. 15.42 43 44 53. Phil. 3.21 Q. VVhat follows the resurrection A. The last judgement wherein all shall be judged of every thing done in the body whether it be good or evil Joh. 6.40 John 5.28 2 Cor. 5.10 Revel 20.12 13 14. FINIS
Law might be fulfilled in us Rom. 8.34 2. He keeps them intentionally having a respect to every one of them Psal 119.6 without slighting or despising any of them seeing the Scripture sets down that the slighting or despising any of a mans wayes doth declare him to be as yet under the state of death Prov. 13.13 and chap. 19.16 3. In that he will not deliberately sin against Conscience for the escaping of Crosses or obtaining of enjoyments Dan. 3.16 17. having a full purpose in his heart through the assistance of grace to chuse affliction rather then iniquity Job 36.21 Q. What measure of love must we love the Lord withall A. We must love him with a soveraign love better then Father and Mother Lands and Living Wife and Children yea and our own Lives Mat. 10.37 Luk. 14.26 Q. What denial of Christ is that which excludes a soul out of Heaven A. Habitual denial when we for the saving of our Lands Liberties Country or Lives have a purpose to deny Christ or any part of his truth Mat. 10.32 33. Q. What way it there to prevent this habitual denial of Christ which is so dangerous and destructive A. To learn to deny our selves in such a measure that in the Lords strength we resolve to take up every Cross that comes betwixt us and our duty Luk. 9.23 and to hate the best enjoyment we have as friends liberty estate yea and life it self if we cannot hold them and the Lord together Luk. 14.26 27. So that we are resolved in no wise in a plain Commandment to sin against our Conscience but are resolved to chuse a fiery furnace rather then worship a golden image Dan. 3.16 17. Q. What is repentance A. A change of heart Ephes 4.22 23. Rom. 12.1 2. whereby we turn from all sin with an hatred thereof Psal 119.128 purposing to walk in newness of life Psal 119.106 Q What are the fruits of Repentance A. The Apostle sets down some 2 Corinthians 7.11 as a care of pleasing God in every thing also a fear of displeasing him in any thing also a clearing of our selves both before God not resting till we have got assurance of the pardon of our sins and clearing our selves before men in a godly course of life also a desire to eye God in all things also a zeal rejoycing when his name is honoured and sorrowing when it is dishonoured also an indignation against sin in a friend as well as an enemy in a rich man as well as poor also revenge against our selves in that as we have abused Gods blessings to our own lusts so we endeavour hereafter to spend them to his Honour Q. What doth the Scripture reveal concerning spirituall death A. It reveales unto us that we are under a threefold death 1. A death of guiltiness whereby we are bound over to eternal death Rom. 5.12 Luk. 15.32 John 5.24 being wrapt therein by Adams sin and our own 2. A death of filthiness whereby naturally we all lye wallowing in carnal courses though some are more deeply in them then others Ephes 2.1 3 3. This life of holiness was also lost by Adam Gen. 1.26 Eccles 7.29 Ephes 4.25 3. A death of discomfort whereby naturally we are deprived of that sweet Communion and enjoyment of God which Adam had in innocency and regenerate men have in part and glorified Saints have in fulness Rom. 3.23 Q What doth the Scripture reveal concerning spirituall life A. It reveals unto us that there are three parts of spiritual life in opposition to this death 1. The life of justification Rom. 5.18 Gal. 2.20 so that whereas we are all dead men by offending the Law when God pardons we are alive Col. 3.4 2. The life of Sanctification when a man is quickened up to all the wayes of God Ephes 2.1 Rom. 6.11 13. 3. The of comfort Psal 85.6 when the soul enjoyes a life in Gods favour Psal 30.5 Psal 63.3 looking upon the absence thereof as death it self Psal 28.1 Psal 143.7 Q What necessity is there of spirituall life A. It is so needful that without it there is no Salvation Joh. 3.5 All the Body of Christ being living stones 1 Pet. 2.5 without this thy conversion is nothing Ephes 2.5 thy Faith nothing Joh. 11.26 thy Hope nothing 1 Pet. 1.3 thy Repentance nothing Acts 11.18 and thy duties of Religion nothing Psal 80.18 Mat. 13.15 yea if thou beest without this thou hast no share as yet in Christ 1 John 5.12 Q. What kinde of thing is spiritual life A. As it hath respect to change of heart there is an unseen working of the spirit upon the souls of Believers so that as there goes an hidden quality from the Loadstone to the iron that draws the iron to it so is there a power goes from Christ to draw the soul off from all sinful purposes unto himself John 6.44 John 12.31 So that the soul exalts Christ though with the loss of all lusts and all enjoyments Mat. 16.24 Q. In what faculty of the soul is spiritual Life seated A. Though wheresoever spiritual life is it showes forth its acts and operations as the natural life doth in the whole man yet as the natural life is more eminently in the head and heart so is this spiritual life more eminently in the faculties of the Understanding Will Conscience Affections and Memory Q. How may a person know his understanding it made alive to God A. When he doth not onely think of divine truths John 5.39 and approve them Rom. 2.18 which natural men may do but also applies them to his own Conscience Job 5.27 meditates of them Psal 1.2 ponders them Luke 2.19 remembers them Psal 116.55 judges aright of Gods wayes Psal 119.128 1 Cor. 2.13 14. and is often inventing and devising how to honour God and to keep Conscience pure Proverbs 14.22 Isa 32.8 Q. How may a man know his will is made alive to God A. Though the Saints of God have drawn comfort from their willing good when they could do no more but will Rom. 7.18 19 25. yet may there be wishings and wouldings in a heart oftentimes and yet it remain carnal as in Balaam Numb 23.10 and many others now because many thousands deceive themselves by their wishings and wouldings know that wishing or willing good is an Argument of spiritual life 1. VVhen the will brings forth earnest and diligent endeavors 1 Cor. 15.10 Heb. 13.18 Luke 15.18 compared with verse 32. against all hindrances and pull-backs whatsoever 2. VVhen the will of a man is set for good absolutely Psal 119.145 Dan. 1.8 though it expose him to the Cross and he gave no thanks but be hated of men for the same 3. VVhen the inclinations and dispositions of the heart are for God Psal 119.112 that what other men do with a dead heart he doth with a willing disposition 4. By the chusings and refusings of the heart when we chuse the wayes of God before all other wayes Psal 119.30 173. Isa 56.4
8.16 Q. What are those grounds A. 1. Because Faith evidences Heb. 11.1 1 John 5.10 That none can lay any thing to my Charge seeing Christ did not onely dye for me but rose again and ascended into heaven making intercession for me Rom. 8.33 So that he appearing for me as my Advocate Heb. 9.24 And his blood speaking good things Heb. 12.24 he is not onely able to save me to the uttermost though my sins be great and many Heb. 7.25 but is also willing in that he promises in no wise to cast off them that come unto him John 6.37 which my poor soul doth Q What other ground is there A. My union with Christ Q. How knowest thou thou art united with Christ A. 1. By my soveraign love to him 1 John 4.19 2. By my being made a new Creature and my crucifying the flesh with the lusts and affections thereof 2 Cor. 5.17 Gal. 5.24 which is not meant as if there were no oldness of nature in me or that every lust were actually and perfectly dead but it 's meant thus my lusts are crucified and I am new intentionally because it is that I aime at and strive after daily 3. He that is united to Christ lives not in sin 1 John 3.6 He that abideth in him sins not which is not meant simply of not sinning for no man lives that sins not 1 Reg. 8.46 therefore it is meant of a purpose of sinning hence those in Christ are said not to walk after the flesh Rom. 8.1 that is though sometimes they may slip yet the constant purpose of their heart is after the guidance of the Spirit 4. He that abides in Christ walkes as Christ walked 1 John 2.6 with an as of similitude though not of equality 1 John 3.7 he endeavours to follow Christ in every step though he cannot take such long strides As a young writer begins and ends his lines and makes his letters like his Master though he cannot write so fair so every Member of Christs body having the same mind in his measure that was in Christ Phil. 2.5 endeavours to follow Christ in all graces and duties and his so walking is evidential unto him and to every one that thus obeys Christ he becomes the Author or Causer of eternal salvation Heb. 5.9 5. He that abides in Christ is fruitful Joh. 15.5 which though Hypocrites may seem to imitate yet the fruitfulness of Christians is easily distinguished in that it 's not from external motives but from Christ Hos 14.8 nor for ends selfish and base but for Christ Rom. 14.7 8. Q. What other ground of assurance for the soul A. I have this ground that my sins are forgiven me because I have the other branches of the new Covenant made over to me as the taking away from me a stony hard heart and my heart and the Commandment closes together and that I know God with a relishing knowledge and not onely with a bare notional knowledge therefore I have this branch of the new Covenant that my sins and iniquities God will remember them no more Jer. 31.34 Ezek. 36.25 Heb. 8.11 12. for all the branches of the new Covenant are undivided and my soul truly repents and therefore God hath promised faithfully to forgive Prov. 28.13 1 John 1.8 9. Luke 24.47 Acts 3.19 Acts 5.31 So that whatever evidences my repentance the same also evidences the pardon of my sin Q. What other grounds of assurance have you for your soul A. I finde an universal change in the understanding from darkness to light Acts 26.18 in the judgement from false discerning to a right discerning Isa 5.20 in the Conscience from benummedness to tenderness 1 Sam. 24.5 in the will from wilfulness to evil Jer. 14.16 Iohn 8.44 to willingness for good Acts 9.6 Rom. 7.19 in the imagination from habitual running upon the World Phil. 3.19 to be often in Heaven Col. 3.1 2. in the desires which formerly were lawless now awed by the eye of God Job 31.23 Q. But seeing there may be changes as from prophaness to civility and from civility to a form of Religion without the power how shall I know my change to be right A. I know it to be a true change because I go from one contrary to another that the things which I hated now I love and the carnal courses I loved now I hate Rom. 7.15 holy duties were tedious now they are delightful and now my soul begins to relish that which formerly I loathed Rom. 8.5 Q. What other ground of assurance have you A. This that I have a true conversion which appeares 1. By the humiliation and confusion of spirit I have for living so long a stranger from God Jer. 31.19 Luke 15.19 Rom. 6.21 being sorry I begun no sooner in Gods wayes and that since I have begun I have made no greater haste 2. By my high esteem of my present condition in a converted estate though never so base that I would not change my condition with the greatest man upon earth that is a stranger from the Lord Heb. 11.25 26. Acts 8.39 Q. What other ground of assurance have you A. As the Saints of God of old have gathered comfort and assurance from their uprightness 1. Chron. 29. and Paul had rejoycing from their uprightness and godly sincerity 2 Cor. 1.12 so we may gather assurance from them when 1. We ordinarily and usually look at the eye of God in the things we do Col. 3.23 Eph. 6.6.7 and have a desire if it might be alwayes to look at his eye Isa 38.3 2 Cor. 2.17 by-ends beings a grief unto us Rom. 7.15 2. Uprightness is seen by a disposition to part with whatsoever God commands when we cannot hold Christ and such enjoyment together Mat. 19.21 3. When the same sins we avoid in publick we avoid in secret out of Conscience to God Job 31.1 Gen. 39.10 and the same duties we do before men we labour to do them in secret before God Mat. 6.6 4. When a bare Command moves us to act in our duty though no second respects of credit or profit accompany Esth 4.16 Mat. 14.3 and contrary though second respects of credit and profit which are offered move us to act against duty yet we will not act out of Conscience of our duty to God Gen. 39.10 Q. But how do you alledge all the fore-named signs do you make the soul to stay upon these as a righteousness to answer divine justice A. In no wise but I make them evidences that I have the Spirit of Christ in my heart and having the Spirit I also have the blood of Christ because these are not severed one from the other in justified persons 1 Cor. 6.10 11. Rom. 8.30 Q. What is that righteousness which answers Divine Justice A. It was the satisfaction of Christ upon the Cross for the merit or desert whereof God did not only forgive us our sins but did also blot out take away and by nailing to the Cross did tear all
hand-writings of Mosaical or Ceremonial Ordinances which did publickly profess the misery and guilt of the World and also did blot out take away and tear the damnatory power of the moral Law which being contrary to us did convince us of sin and condemn us for it Rom. 3.20 Gal. 3.10 So that as the Debter is quiet when his Debt is forgiven and the Bond cancelled so the heart of the Belâ—ever is quieted when not onely all his sins both original and actual are forgiven but also all hand-writings which may witness the same against him are taken away Col. 2.13 14. yea not onely so but also the same Lord Jesus did spoile strip and disarme the principalities and powers of Hell of all that power whereby they prosecuted the bond of the Law against us Col. 2.15 and made a triumphant shew of them so conquered to the Faith of the Believer as the triumphant Conquerors of the World were wont of old to lead the Conquered bound before their triumphant Charets all the people looking on Col. 2.15 And as in battel where the General and chief Commanders are overcome the rest of the Souldiery are also subdued so with the Devils whatsoever did war against us was overcomed as Law Sin Death Hell Heb. 2.14 1 Cor. 15.55 so that none can lay any thing to the charge of Gods Elect Rom. 8.33 Q. What is it to live by Faith A. To rest on Gods promises for justification Gal. 2.20 for Sanctification John 15.2 and for temporal things Psal 34.10 So that whereas carnal men live by sense believing no further then they see and live by their lusts helping themselves by indirect means in time of want and danger a Christian lives upon a promise Heb. 11.7 Gen. 32.9 10 11. Esther 4.4 Job 13.15 Q. Wherein is the life of faith seen A. In sundry particulars as 1. In drawing life and quickening from Christ as the branches draw sap from the root John 15.5 2. In believing pardon of sin notwithstanding many circumstances of aggravation alledged by Satan and Conscience Gal. 2.20 2. In comforting in afflictions though I be afflicted saith Faith yet it is the hand of a wise God and tender Father John 18.11 this Cup is a medicine out of a Fathers hand 4. In proposing God to the soul in the loss of all when there is nothing in the barn nor in the field faith sees enough in God 1 Sam. 30.6 Hab. 3 16 17. 2 Cor. 6.9 10. When friends dye and Credit is gone Faith tells the soul God lives and there is praise with him 5. In making a person let go the best of enjoyments for God as credit 1 Sam. 6.20 and estate Heb. 10.34 and pleasures Heb. 11.25 and life Acts 21.13 and causing him to suffer the worst of evils as reproaches Heb. 11.26 banishment Revel 1.10 and tortures Heb. 11.35 out of Conscience towards God 1 Pet. 2.19 6. In making a person refuse sinful gaine Acts. 8.21 when it might be had without any mans knowledge Prov. 21.6 7. In keeping the soul from the use of unlawful means to come out of trouble 1 Sam. 26.9 10. waiting till God open a door of deliverance Isa 28.16 8. In eying God for a good issue out of the midst of troubles 2 Chron. 20.12 because of his promise that he will never fail us nor forsake us Heb. 13.5 9. In setting before the soul the recompence of reward both in eternity of joy 2 Thes 4.17 and property of interest 1 John 5.12 all this is thine saith Faith 10. In freeing the soul from a slavish fear of death Heb. 2.15 Psal 23.4 men have found out comfort against other evils as poverty shame but faith onely professes the Cure of the fear of death Of Sins against Knowledge and Conscience Q. WHat is it to sin against knowledge or Conscience A. It is when we take the fulfilling of a lust or the performance of a duty into consideration and consider motives against the sin or to the duty and notwithstanding all these motives that would stop us yet we commit the sin Dan. 5.22 Rom. 1.24 or omit the duty Jam. 4.17 Q. Whether are all sins against Knowledge and Conscience alike or are some greater then others A. The more a person considers the issues and events of such a sin before he commits it Rom. 1.32 and the more consultations thou hast about it Dan. 6.14 and the more warnings thou hast against it whether from God Conscience or men and yet dost commit it the more hainous is thy sin Mark 14.21 Mat. 17.18 19. Yea the more sorrow and reluctancy in committing such an evil argues thou sinnest against greater knowledge Mark 6.26 for this displeasure of minde arises from the deep apprehension of the evil then a doing from which thy knowledge would stop thee but it cannot Q. Whether are sins committed against Conscience and Knowledge pardonable A. Yes 1. Because they are not the sin against the Holy Ghost 2. Because for the most voluntary sins a Sacrifice was to be offered Levit. 6.8 There were Sacrifices to be offered for him that denyed a thing that was given him to keep in the day of Restitution but if persons persecute the Truth against light and maliciously then there is no pardon for that sin Heb. 6.4 5. and 10.26 27 28 29. Yet though sins against Conscience are pardonable yet this circumstance that such a sin was deliberately committed against light makes the soul more guilty than ordinarily the sin committed therewith Qu. Wherein is the greatness of sins against Knowledge soon A. In divers respects as 1. In such sins there is a great contempt of the power of Knowledge and Justice of God Numb 15.30 Deut. 29.19 Numb 15.32 33. 2. In such sins there is more of the Will 1 Sam. 13.12 hence Saul for sinning against Conscience was cast off 1 Sam. 13.12 compared with 1 Sam. 15.14 26. 3. In such sins there is a greater resistance of that light the Spirit kindles in us Acts 5.3 Ananias and Sapphira lying against that light the Spirit set up in them were smit with sudden death for sinning so against their knowledge Acts 7.51 4. In sins against Knowledge there are fewer pretences Matth. 22.12 Joh. 15.22 In sins of ignorance men pretend they know not duty but here 's no place for such pretence Ioh. 9.41 5. We may see the greatness of such sins from the stripes proportioned to them Luke 12.48 Rom. 1.15 such are beaten with many stripes 6. In that by such sins we do at once quench the fire of the Spirit and lose the feelings of Gods Love Psal 51.11 12. Q. Why do men venture upon sins against knowledge seeing they are dangerous A. 1. Union of the heart to some lust either of gain or pleasure Matth. 15.10 compared with verse 15. 2. Lothness to take up the Crosses that lye in the way of duty Hence persons lye and do other evils against conscience 1 Sam. 13.12 Iob. 36.21 3. Presumptuous hope of