creature for religious use no testimony of reverence to be given to them of Will-worship of the parts of Gods worship and the right manner of performing the same Cap. 31. Of taking Gods name in vaine in or without an oath of conditions of a lawfull Vow and Oath Cap. 32. Of the Sabbath day the institution change and celebration the duties for sanctifying of the Rest Cap. 33. Duties of Parents and Children Cap. 34. Duties of Masters and Servants of rulers and Subjects Cap. 35. Duties of husband and Wife Cap. 36. Of Murther in the heart tongue gesture c. Cap. 37. Of Adultery in the heart tongue gesture c. Cap. 38. Of Theft Oppression Restitution Cap. 39 Of Truth Falshood in our words kinds of lying dissimulation of defending ones good name Cap. 40. Of concupiscence and first motions to evill how evill thoughts not consented unto be sinfull How it may be discovered whether evill thoughts doe arise from our owne corrupt hearts or from Satan Cap. 41. Of the meanes of working and increasing Grace How to hear the Word of God to our comfort and salvation Cap. 42. Of Prayer what it is to whom and for whom to be made Of Prayer in the Spirit and other conditions required in an acceptable prayer Cap. 43. Of the Lords Prayer of sanctifying Gods Name Cap. 44. Of Christs Spirituall Kingdome and doing Gods will Cap. 45. Of our daily bread what it is and how given Cap. 46. Of forgivenesse of sinnes what it is to whom granted signes that we forgive others Cap. 47. Of Temptations how God is said to lead into temptation of the right manner of giving praise to God Cp. 48. Of the right use abuse of the Lords Prayer of stinted Prayer of the Spirit of Prayer how to judge whether our Prayers be heard Cap. 49. Of the seales of the Covenant How the Spirit doth seale and witnesse with our spirits Of the nature Author and efficacy of the Sacraments in generall Cap. 50. Of Baptisme what it is to be baptized in the Name of the Father Sonne and Holy Ghost Of Baptizing of Infants and the benefit of Baptisme to them Cap. 51 Of the Lords Supper Of Transubstantiation and the Reall Presence Of the sacrifice of the Masse and of the true use and end of the Lords Supper Cap. 52. Of right participation of the Lords Supper what we must doe before we come when we be there and after we have received how to find that we have received aright of receiving in a mixt cōgregation An Appendix 1. Vnfolding certaine termes used in sermons and English Bookes 2. Shewing the markes of Gods Children 3. Containing some generall Rules and Principles of Holy Life CAP. I. Of the state of Man by Creation and of the Covenant of Nature WHat should be the first and great care of every man in this World Ans To a know God betimes to serve him aright and to b provide for the eternall salvation of our poore soules a Eccl. 12.1 1 Chron 28.9 b Luc. 10.42 John 6.27 Esa 55.2 1 Tim. 6.18 19. Q. What is mans chiefest happinesse in this world A. It is to enjoy God by faith to walk with him to know our selves to be in his favour here and that we shall for ever live with him after death Without this we are as miserable as the Beasts Gen. 15. 1. Lam. 3.24 Eccl. 2.1 11 13. No earthly thing can make one happy Jer. 9.23 24. Eccl. 12.13 Math. 16 26. 1 Cor. 15.19 Eph. 2.12 Q. How shall a man attain to this true Happinesse A. Only by the Scriptures which are able to make us wise to Salvation Ioh. 5.39 46. Luke 16.29 31 Iohn 14.6 2 Tim. 3.15 Q. How are we assured that the Scripture is Gods-Word A. Not onely by the Testimony of the Church which cannot universally deceive but especially by the Testimony of the Spirit working strange and supernaturall effects in us by the Word giving us such joy contentment and satisfaction touching spirituall and eternall things by way of tast and feeling as is not possible for humane reason to doe Ioh. 4.42 Ioh. 6.68 69. 1 Thes 1.5 2 Pet. 1.18 21. 2. Cor. 4.6 Foure heads of Christian doctrine Q. What be those Parts or heads of Christian Doctrine delivered in Scripture the knowledge whereof maketh us happy A. There be foure generall heads of it 1. The Doctrine of mans creation and state of innocency 2ly Of the fall and misery of man 3ly Of mans deliverance and redemption by Jesus Christ and of the means to partake of Christ 4. How the redeemed ought to live These Truthes bring us to Humiliation Justification and Sanctification Act. 20.20 Q. God in the beginning created Adam and Eve in what state did he make them at first A. God made them upright after his own likenesse Of the state of Man by Creation i.e. in an holy and happy estate free from sin and misery Gen. 1.27 Col. 3.10 Eccles 7.29 Q. Wherein consisted the Image of God in which man was created A. It stood in two things First in that Dominion Honour and Excellency which Adam had over the creatures Gen. 1.26 Gen. 2.20 Gen. 9.6 This was externall Joh. 10.34 God is the great King and Lord of all things and all in Authority doe beare his Image 1 Cor. 11.7 Rom. 13.4 Q. Wherein chiefely did that Image of God consist A. In Holinesse and Righteousnesse wherein man was like unto God himselfe their whole soules and bodies being filled with the fulnesse of Grace Eph. 4.24 Col. 3.10 Q. If Adam had not sinned should he have died A. No For death came in by sinne as the wages of it Rom. 5.12 Gen. 2.17 Q. Also if he had continued upwright he should have been saved without the help of a Mediatour Of the first Covenant made with Adam A. It is true for so God Covenanted with him and in token thereof Gave him to eat of the tree of Life Gen. 2.9 16. Gen. 3.22 24. Rev. 2.7 Q. Declare more plainly the Covenant made with Adam before he fell A. It was a Covenant of Workes wherein life was promised upon condition of his continuing without sin in perfect obedience Rom. 10.5 Gal. 3.12 Rev. 22.14 Doe this and live Q. But could Adam at that time have been saved by his own inherent righteousnesse was he able to keepe that Covenant A. Yes For Adam was the Sonne of God perfect in holinesse righteousnesse and Heire of Heaven even as the holy Angels are Luk 3.38 Gen. 1.27 31. Adam had a whole will no ignorance no corruption to strive against the Spirit Q. Can any man since the fall be saved by that Covenant A. No Because all have sinned and come short of the glory of God and therefore must look for salvation by another that is by Christ Jesus Rom. 3.22 23. Rom. 8.3 Heb. 8.8 Gal. 3.10 Q. Must any be judged that is stand or fall by that Covenant of Workes A. Yes all
performe the same carelesly Reverend Gestures of the Body as Kneeling Bowing lifting up of Hands and Eyes putting off the Hat c. are forbidden to be given to an Image therefore they are commanded to be given unto God 1 Cor. 15 13. 2 Sam. 6.3 7 8. Q. What duty is here required as an helpe to further the outward worship of God A. We must provide all such means by which the worship of God may be erected defended and maintained Mal. 1.10 1 Cor. 9.13 14. We must pleade for Religion and be at cost for it take away Arts Tongues Schooles Colledges and Maintenance you will soon have no preaching nor any worship of God Helping service is forbidden to Images bur required for Gods Worship Q. Why should we be so carefull to avoid Images and Will-worship A. Because such persons be indeed haters of God however they say they doe it with good intentions and in greater honour and reverence to God As the unchast Wife doth not love her husband what ere she professe Prov. 6.34 35. Hos 2.2 13. 2 Chron. 19 3. Esay 30.1 God will visit this iniquity of the Fathers upon the Children to the third and fourth generation of them that Hate him CAP. XXXI Of the third Commandement Thou shalt not take the name of the Lord thy God in vaine c. Q. WHat is the drift of this third Commandement A. To provide for the glorifying of Gods great name in our tongue and doings that we so behave our selves as God in all things may be glorified This Commandement directs us to an holy use of all Religion and of every thing upon which God hath set his name 1 Pet. 4.11 Levit. 10.3 Joh. 2.16 Ezek. 22.26 Mal 1.13 Ezek. 8.12 Ezek. 18.2 19. Deut. 28.58 Mat. 5.16 Mat. 6.9 Joh. 11.4 Joh. 15.8 Gods name is taken in vain either In an Oath Or Without an Oath Q. How many waies is it taken in vain in an Oath A. Foure 1. By vain and needlesse and customary swearing in mens common talk Oaths cannot come unawares from a gratious heart much lesse ordinarily Eccles 9.2 Iam. 3.12 Mat. 5.34.37 Ier. 6.7 Q. How secondly A. By false swearing as when we a affirme a falshood or deny and conceal the truth b or falsifie what we have promised by oath This is called perjury a Zach. 5.4 Mal. 3.5 Lev. 5.1 Zach 8. 16 17. b Psal 15.4 Ezek. 17.16 18. with Judg 9.20 56 57. 2 Sam. 21.1 7. with Josh 9.15 Men are perjured when they goe from what they have promised by Oath as well as when they swear an untruth Q. How thirdly A. By wicked swearing that is when by an oath or vow we bind our selves to doe evill to doe any thing against charity piety justice duty As that I will not come to such a mans house or that I will be revenged on him Also all sinfull combinations Covenants and Oaths to hide evill or to set up any pretended good contrary to Authority Law and duty or contrary to any former Oaths and Protestations All this is wicked swearing for Gods ordinance must not be a bond of iniquity 1 King 19.2 Act. 23.12 1 Sam 25.22 Hos 10.2 3 4. See Iunius Diodate in loc Q. How fourthly do men take Gods name in vaine in an Oath A What they sweare by the creatures as many doe by their Faith and Troth by the Masse by their Drink or as I live c. vainly customarily or in passion Mat. 5.33 34. Jam 5.12 For these things men are damned Amos 8.14 Zeph. 1.5 Esa 45.23 Q. But is it not lawfull to swear before a Magistrate for the maintenance of truth justice and peace among men Three conditions in an Oath A. Yes First provided that we swear in truth the thing sworne or vowed must be a knowne truth Secondly in judgement as becomes a wise Christian Thirdly in righteousnesse not to the hurt of another Jer. 4.2 Exod 22. 10 11. Q. Is it not lawfull to make a vow and promissory Oath whereby we bind our selves to God to perform the thing that is gone out of our mouthes A. Yes it is with these two conditions Of a vow First that the thing vowed promised be lawfull to us and within our power and callings to performe Else we take Gods name in vain if we bind our selves to doe that which is not in our Power or not lawfull for us in our places to performe And therefore to vow single life absolute and blind obedience to superiours as Popish Priests doe or to vow any thing against our duty callings former Vowes and Oathes they be all unlawfull and to be broken Num. 30.3 Jer. 44.25 Psal 24 4. Q. What second condition is required in a vow and solemne protestation A. Because all lawfull Vowes must be performed therefore we should foresee and consider how meet lawfull and profitable the Oath will be before we swear that so we may safely performe our vowes Our promissory Oaths must be with much caution and condition It is a sinne not to performe a lawfull Vow Josh 9.14 15. 1 Sam. 14.44 Jâ—sh 2.19 Gen. 24.5 Judg. 11.31 a rash vow Q. How is Gods name taken in vaine without an oath A. First by foolish light unreverent speaking of Gods a Will Titles and Attributes or of his b Word and c works As in foolish admirations O Lord O sweet Jesus Lord have mercy upon us I never saw the like Secondly When gamesters thank God for their good luck Thirdly when men jest with Scripture-phrases Fourthly when men speake reproachfully of Gods decrees as if I be predestinated I shall be saved if not I shall be damned doe what I can c. a Rom. 9.19 20. b Joh. 6.60 Jer. 23.34 Act. 17. 32. c Gen. 4.24 Mar. 3.22 29 30. Esay 36.20 Mic. 3.11 Zach. 11.5 Q. How secondly without an oath A. When men have cursings and imprecations in their mouthes As a pox or a plague on thee the Devill take thee c. It is a sinne to wish a curse to our selves or others as God damne me would I were hanged c. 1 Sam. 17.43 2 Sam 16.7 Q. How thirdly A. When we apply the name Jesus or any other name of God or any sentence of Scripture to Charmes sorcery or other supernaturall uses As to drive away Devils to doe cures to sanctifie creatures not sanctified by God as to baptize Bels c. this is a false application of Gods Word Act. 19.13 Q. How fourthly A. When men goe about to imitate the miraculous and extraordinary workes of Christ and the Apostles As the Popish exorcisme ex tempore Prophecying of men called and ungifted laying on of hands to give the Holy Ghost to make empty signes without effects following c. This is a misapplication of Gods power without promise or warrant exposing of Religion to contempt and a taking of Gods name in vaine Act. 19.13 Act. 8.18 19. 1 Cor. 14.31 32. Q. How fiftly is Gods name taken in vain
accidentall outward change of the Actions as of the Sow that is washed Pet. 2.22 But it is a change of the very frame and disposition of the heart the very nature is changed he is made a new Creatures Ezek. 36.25 26. A new heart will I give you c. A Swine that is washed is a swine still and his nature is to wallow in the mire But a sanctified person of a swine is made a sheep and he hates to wallow in the mire Q. Wherein Secondly doth sanctification excell morall honesty A. In the root or seed of graces The graces of sanctification have a root within us even the spirit of life which is in Jesus Christ Rom. 8.2 1 Pet. 1.23 24. 1 Ioh. 3.9 His seed remaineth in him and our graces are the fruits that spring up of that seed and root Ioh. 15.16 But the seeming graces of unregenerate and meerly civilized people they have no such root but they are like the Corne upon the House top which makes a faire shew yet it hath neither root by seed nor fruit in the eare Psa 129.6 7. Luk. 8.13 Q. Wherein thirdly does Sanctification excell morall Honesty A. The true convert does receive the word in power and in the Holy Ghost he gives the word a divine power and authority over his conscience and over his actings He receives the word with an honest heart even with patience though it crosse and cast downe his contentments and particular interests you will not dare to resist any Truth that you heare if you have true grace in you 1 Thes 1.5 Luk. 8.15 Ps 119.161 Q. Wherein fourtly doth Sanctification goe beyond morall Honesty A. In the motives to obedience The sanctified person whatsoever he does he doth it out of duty pressing the conscience out of love inclining the Affection This is the true ground and motive of sound obedience to doe a duty out of a pure Conscience of Love and faith unfained this is acceptable in Gods sigh 1 Tim. 1.5 Eph. 6.7 1 Ioh. 5.2 whereas the Hypocrite hath ever an eye to himselfe Self-ends and selfe respects doe usually keep up the course of his duties Vse Hereof it followes that they are not truly sanctified which cannot give the word a divine preheminence in their souls to reforme their hearts and lives Ezek. 33.30 32. Neither are they Truly converted that can Hate one sin and allow another Es 58.3 Rom. 2.22 Not they which outwardly are washed but are not inwardly changed renewed Nor lastly they which have some outward shews of goodnes without a seed of Grace in their hearts seeing all the good they doe and all the evill they forbeare does proceed from restraining Grace and outward respects moving and setting them on worke all this does not amount to saving Grace Observe this for a Truth such Christians as have no better Principles of acting and performances then morall Education can furnish them with Also such as content themselves with a Negative goodnesse as to say I am no Papist nor Thiefe nor Whoremonger c. Also they that can stay in such duties of the first and second Table as may preserve the credit and esteem of Moderate well bred civill honest men in the places where they live yet are not equally careful and conscionable of the duties of Piety and Religion but remaine all this while unacquainted with the grounds of Faith and pure worship of God and so the good things they doe they doe them without knowledge and conscience of or respect unto their injunction in the word of God All such persons are as yet but strangers to the life of Grace they have not as yet exceeded what a Pharisee or a Heathen may doe Of Restraining and Renewing Grace Q. Shew farther for conclusion some differences betweene Restraining Grace and Renewing Grace 15. Mar. for all Gods children are renewed in the spirit of their minds The triall Eph. 4.23 A. 1. Restraining grace if it be only restraining hath painfulnesse in it and an inward discontent as the Bridle that keeps them in Gods word is as Cords Bonds to them Ps 2.3 Mark 6.20 Herod feared Iohn c. But now the heart truly renewed desireth to be restrained Iob. 34.32 That which I see not Teach thou me Ps 19.13 Ps 119.32 Q. How Secondly may restraining Grace be known from Renewing Grace A. Men Meerly restrained will stretch their liberty as farre as they can and when Meanes of restraint be removed they will grow loose and licentious as Joash did when Jehoiada was dead 2 King 12.2 with the 2 Cron 24.17 18. But the heart that 's renewed and truely sanctified will not doe all that he may he will rather doe lesse he will deny himselfe some things which he might doe especially if it be not expedient for time place 1 Cor 10.23 1 Cor 6.12 Q. What 's a third difference between restraining and renewing grace A. Men meerly restrained doe abstaine from evill for feare of Wrath or feare of Laws and shame in the world or perhaps one sin keeps in another as the ambitious person will avoid Drunkennesse because men of a debaucht life are not fit for high places So the presence of a Godly grave man does stop the mouth of a vain swearer c. But the heart that is renewed eschews evill because it is displeasing unto God He will oppose and resist sin out of an inward Principle of Grace and hatred of sin the spirit of God in them lusteth against the flesh c. Gal. 5.17 Generall Rules of Holy life and Conversation 1. EVery Christian may and ought to be assured of his own Salvation 2 Pet. 1.5 7. 2 Cor. 13.5 2. No man can be assured thereof but by the word of God working spirituall and supernaturall effects and changes in the understanding in the Heart and affections By the which change our effectuall vocation future salvation is witnessed and sealed to our consciences Gal. 6.7 8 15. 1 Joh. 1.6 7. 3. It is not enough for a Christian to be Baptized to be bred up in the true Religion to come to Church to cry Lord Lord and to live civilly unlesse thou have a sound Faith which worketh by love unlesse thou be a New Creature Outward Profession will not serve the turne nor stead thee to salvation unlesse thou finde inwardly those effects which the word Sacraments expresse outwardly Rom. 2.25 28. Gal. 5.6 Jer. 9.26 4 Repentance doth not stand only in an outward forbearance of sin but there must be also an inward loathing hatred of sin together with a striving against the corruptions of our hearts there must be a new frame of heart and soul making us to doe all things 1. By new Principles of obedience viz. Faith and Love 2. By new Rules viz. the word of God 3d for new Ends namely how God may be honoured and our own finall and externall peace procured 5. A Christian must look to find in himselfe some
PRINCIPLES OF FAITH GOOD CONSCIENCE DIGESTED Into a Catecheticall Form together with an Appendix 1. Vnfolding the Termes of Practicall Divinity 2. Shewing some Markes of Gods Children 3. Some generall rules and principles of holy life By W. LYFORD Batchelour of Divinity and Minister of Gods Word at Sherborne in Dorsetshire The Fourth Edition That the soule be without knowledge is not good Prov. 19.2 If thou wilt apply thine heart to understanding if thou criest after knowledge then thou shalt understand the feare of the Lord Prov. 2.3.5 Thou shalt teach them diligently unto thy Children Deut. 6.7 Printed at Oxford by Henry Hall for John Adams and Edward Forrest 1655. Advertisements touching the use and purpose of this Booke to my People 1. THere be two parts of a Ministers office that undertakes the instruction of Gods people the one to deliver sufficient matter of distinct knowledge unto Christian faith The other to lay downe and diligently to inculcate Principles of sanctification whereby a Christian may be directed in point of duty and holy life enabled to discerne between the state of Nature and the state of Grace Both these I have endeavoured the former by drawing out the generall heads of Christian doctrine into particulars the latter by laying down trials and principles of sanctification and holy practice 2. I intend this Booke for the instruction of those that are to be admitted to the Lords Supper wherein they shall be publikely exercised three years the two former years to be hearers and the last yeare to be answerers in it In which time it is hoped that the meanest capacity will be able to attain the sense understanding of the matter And whē they have been thus diligently instructed the Congregation satisfied of their competent knowledge in the doctrine of Christ then upon a day appointed for their admission to the Lords Supper the said Catechumenes upon their own motion desire to be admitted shall make professiō of their faith repentāce Ezek. 20.37 in their own names with their own mouthes undertake that Covenant of Faith obedience unto Christ which at Baptisme we all entred into and stand bound to performe 3. I have prepared a severall chapter for every week of the year and endeavoured to make the answers as weighty and perspicuous as I could both which as I conceive will be more delightfull and profitable to the learner To every answer I cause thē to read the proofes one or more as the time and matter requires within three quarters of an hour each Chapter will be dispatched if any thing be more lightly passed over one time it may be more largely insisted on the next 4. The number and length of questions will not be burthen some to thē that be long exercised therein The answers themselves are not long if you observe that they end where this marke beginneth and that all that is included within this marke is added for explication and not to lode the memory And if you expresse the sense of the answer in other words of your owne the answer will be the better accepted 5. There is some repetition of the same matter in the doctrine or justification by faith the Offices of Christ the difference betwixt the Law the Gospel which was not an oversight but of purpose the better to root those main points in weak understandings 6. This training up of our Children and Servants in a forme of wholsome words will I hope through Gods blessing be a meanes to prevent that grosse ignorance in them which now reignes in aged people The like fruit may be hoped in the free Grammer Schoole The Lord grant you to grow in grace in the knowledge of our Lord and Saviour Jesus Christ that both he that soweth and he reapeth may rejoyce together and when we shall be parted by death may have a joyfull and happy meeting in Heaven and be united to our blessed and glorious head for evermore AMEN READER THis fourth Edition addeth nothing of substance to the former the number of Questions and Answers and Pages be all the same Some notes for Explication are set in the margin Some expressions are changed and added when the former might seeme doubtfull The Contents of the severall Chapters Cap. 1. OF the certainty of holy Scripture of the state of innocency and the Covenant of Nature Cap. 2. Of the fall of man and his sinfull state of the staine and guilt and punishment of sinne Cap. 3 4. Of the difference and degrees of sin of originall sin sins of knowledge ignorance of infirmity and presumption of reigning sinne and sinne against the Holy Ghost Cap. 5. Arguments to convince carnall persons that they be under the curse no better then nature made them Cap. 6 Of the Covenant of Grace the differēce between the Old and New Testament the manner how Christ and Faith doe justify Cap. 7. Of the promises made to Christ the Mediator Cap. 8. Of Christ offered to sinners as yet unconverted and the ground of a sinners going to Christ Cap. 9. Of Gods promises to believers promises to the weake the doubting the lapsed Christian c. Cap. 10. Of the wonderfull person of the Mediatour God and Man and the benefit flowing from the personall union Cap. 11. Of Christs Priestly Office and the parts thereof viz. Satisfaction and Intercession Cap. 12. Of the Kingly and Propheticall offices of Christ Cap. 13. Who are in Covenant with God signes of true faith and repentance Cap. 14. Of mans uprightnesse the signes and benefit thereof Cap 15. Of the Nature Properties of God Cap. 16. Of creation providence whereby God guideth supporteth all things good and evill great and small Cap. 17. Of faith in Jesus Christ his Titles and Dominion Cap. 18. Of the Incarnation of the Sonne of God and manner of his conception Cap. 19. Of Christs sufferings the extent and value thereof Cap. 20. Of Christs exaltation to Gods right hand and what he doth there for us Cap. 21. Of the last judgement and of faith in the Holy Ghost Cap. 22. Of the Church of God militant triumphant of inward and outward calling signes of the true Church Cap. 23. Of the communion of Saints with Christ the Head and one with another the bonds and fruits of that communion Cap. 24. Of forgivenesse of sinnes the cause and effects thereof Cap. 25. Of the state of the dead and everlasting life for whom it is prepared Cap. 26. The first office of Faith to justify how faith is wrought by the Gospell Cap. 27. The second office of Faith to purify the heart of the first main end and use of the Morall Law scil to drive unto Christ and how that 's done Cap. 28. Of the second principall end of the Morall Law of the properties of true obedience of workes before and after regeneration and their unability to save Cap. 29. Of the first Commandment of Images of God or the
â—f sin by which we are bound over to answer Gods justice for offeÌ„ding his Law Though the act of murther or theft be past yet the offender is liable to justice twenty or thirty yeares after so doth sin it lies at the dore it calls for vengeance as for its wages c. Gen. 3.9 10. Iam. 1.15 Gen. 18.20 Every sinner is a vile and filthy person But that is not all He is also a guilty person under the curse and wrath of God Gal. 3.10 Q. What be the punishments every sin makes one liable unto A. They be three 1. The sinner is in bondage and subject unto wrath and feare all his life long Cursed in his basket and store all the sorrowes of this life are parts and steps to the greater death his sins are treasured up Ps 7.11 Joh. 3.36 Joh. 27.7 14. Job 15.20 21. Job 20.5 11 14. Heb 2.15 Deut. 28.15 16 17. Mal. 2.2 Zach. 5.2 Rom. 2.5 Q. What 2ly A. At his death he is stript off all his comforts the wretched soule is brought naked and singly to the barre of Gods justice The sinner while he lived and flourished was deceived and befooled now death unbefooles thee and makes thee see what a foole thou wert Heb. 9.27 Q. What lastly is the punishment and misery that sin brings A. After death to be tormented with the Devill and his Angels for evermore Rev. 21.8 2 Thes 1.9 10. 1 Pet. 3.19 This is the wofulnesse of a sinner once come to his place and this misery is everlasting unabatable c. 1 Thes 1.10 hath delivered us from wrath to come CAP. Of the kinds and degrees of sin WHat is sin A. It is any transgression or swerving from Gods holy Law and will it is any declining from that Holinesse and uprightnesse wherein God at first did make man Rom. 4.15 1 Joh. 3.4 Sin is either Originall or Actuall Q. What is originall or birth-sin Of Originall sin A. It is that hereditary corruption of our nature wherewith through the disobedience of Adam all his posterity August Confes Art 2. naturally descending from him are infected and are subject to the wrath of God and to the power of sin being void of all righteousnesse untoward and unable to doe any thing that is truly good and prone to all manner of evill Or thus Originall sin is the fault and corruption of the nature of every man that naturally is engendred of the of-spring of Adam whereby man is very faire from originall righteousnesse and is inclined to evill and therefore in every person born into the World it deserveth Gods wrath and damnation Rom 5.12,16 Rom. 3.23 See 39. Art of Ch. of Engl. Art 9. By that first sinne our first parents fell from their originall righteousnesse and so became dead in sin and wholly defiled in all the faculties and parts of their soule and body and were the objects of Gods wrath Now those sad effects of Adams first sin did not rest and stay in their own persons onely but are conveyed to all their posterity so that from the birth we are defiled with sin void of goodnesse prone to evill and deserve Gods wrath And this pravity and nautinesse of our corrupt Nature because we bring it into the World with us is called Originall sin See this opened in the severall Branches Q. 1. Are all that be borne into the World guilty of sin and subject to Gods wrath A. Yes by reason of Adams fall in whom and with whom we all sinned 1 Cor. 15.22 49. Rom. 5. 12. 14 15 16. Q. 2. Are all likewise from the birth corrupted and defiled in their soules bodies A. Yes we are all as an unclean thing Ephes 2.1 2 3. Psal 51.5 Job 14.14 Rom. 7.24 Q. 3. Are we all borne into the world void of all goodnesse A. Yes and till we be regenerated we cannot doe any thing that 's truly good Being meere morall and naturall men Rom. 7.18 23 24. John 3.6 Eph. 4.18 Math. 7.17 Q. 4. Is this the condition of all that come of Adam A. Yes of all except Christ and Christ is excepted because he was conceived by the Holy Ghost Luk. 1.35 Q. 5. Why is this guilt and corruption called hereditary A. Because we have it by nature before we know how to doe good or evill Esa 1.14 Math. 3.7 and not by imitation Q. You see what Originall sin is What is Actuall sinne A. It is any thought word Actuall sinne or deed in our own persons against any part of Gods Law together with any evill motion of our hearts before or after the consent of our will Rom. 7.19 Jam. 1.14 Actuall sinnes be either of Omission or Commission Q. What is a sinne of Omission A. It is to leave undone any duty which we are bound unto by Gods word or when we faile in the manner of doing the same Mat 25.35 40. 2 Cron 30.18 1 Cron. 15.13 Esa 1.15 Esa 58 3. We must take heed how we heare Lu. 8.18 How we pray Jam. 4 3. How we receive the Lords Supper 1 Cor. 11.28 How we give Almes Mat. 6.8 Q. What 's the danger of sinnes of Omission A. The servant that doth not his Masters will shall be beaten Besides sins of Omission make way for sins of Commission they harden and estrange the heart froÌ„ God Luk. 12.48 Jam. 4.17 Mal. 1.8 Q. What is sin of Commission A. It is to doe any thing which we should not doe To doe contrary to that which is commanded or forbidden 1 Tim. 1.9 10. Levit. 26.23 Ezek. 18.24 Again sins be either of Ignorance or Knowledge Q. What is sin of Ignorance A. When a body doth evill and knowes it not 1 Tim. 1.13 Gen. 20.6 John 16.2 Acts 3.17 Q. Is that a sin A. Yes a ignorance is it selfe a sin it is a b cause of other sins c and sins committed through ignorance are not thereby excusable a Hos 4.1 14. 2 Thes 1.8 Luk. 12.48 b Eph. 4.18 Jer. 5.4 Psal 14.4 c Psal 19.12 2 Pet. 3.5 Luk. 23.34 Levit. 5.17 18. Q. What is sin against Knowledge A. It is when we goe against our owne knowledge in any thing when we know to doe well and doe it not Rom. 1.18 21 23 32. Rom. 2.21 1 Kings 15.5 Luk. 12.47 Jam. 4.17 Jer. 44.16 17. Q. What 's the danger of sinning against knowledge A. God usually gives up such persons to impenitency hardnesse of heart and to a reprobate sense Rom. 1.21 24. a Tender Conscience is a sweet Blessing CAP. IV. Of the differences and degrees of sin A Gain sins be either Voluntary or Against ones will Q. What is voluntary sin A. When we sin of our own accord i.e. when sin proceeds from the disposition and inclination of our hearts without force of temptation Heb. 10.26 Joh. 8.44 he sinneth of his own Rom. 6.12 Q. What is sin involuntary or against ones will A. When contrary to the bent and disposition of our hearts we be overtaken
Commandement Rom. 7.7 23. Jam. 1.14 Gal. 5.17 Q. What is the particular coveting here forbidden A. Discontentednesse with that we have wishing and longing after that which is anothers As when we be not content with that place and condition which we hold in the Family Church or Common-wealth but the heart is still rising wishing woulding after the condition of another as would I were a Master or a Minister or a Tradesman rather then a Minister c. This unquietnesse of the spirit this sicknesse of the desire repining rising and saying within our selves O how well could I live if I had such a field such a Wife such a Servant c. these motions be contrary to that compleat contentment which is here requirey Under this particular concupiscence of the heart coveting that which is anothers all evill motions and desirings of the like kinde are forbidden namely all lustings against the Law of the minde all the rising enmity and Rebellion that is in our nature against the things of the Spirit the suddain passions and perturbations of the mind also the rolling of vain thoughts in the mind as thoughts of pride revenge the moving of the heart towards any evill object though without any setled approbation of the same But tell me Q. Are these thoughts and motions sinfull if we doe not consent unto them nor purpose to put them in practice A. Yes they are The very risings of corruptions within us are sins to be repented of They are as the scum and boiling of the pot the rising of the mud c. A lame horse if he move he will halt in going An instrument out of tune will jarre in the sounding and that is a fault there is something wanting that should be unto perfection so in our very natures there is a jarring and a swerving from the Law of God and that uprightnesse wherein God created man and these swervings are the fruits of sinne and the causes of sinne in us as Jam. 1.14 15. Rom. 7.21 23 24. Gen. 8.21 Eph. 4.22 Q. What say you then of evill suggestions and thoughts that arise in our minds as thoughts of Blasphemy c. are they sinnes A. If they be cast in by Satan Of Satanicall injections and not yeelded unto by us they be Satans sins and not ours To be tempted is no sin for Christ was tempted and had evill thoughts cast into his mind by Satan but to yeeld to the temptation that is our sinne Mat. 4.6 Mat. 16.23 Q. How may it be discerned whether the evill motions doe arise from our own corrupt hearts or from Satan A. Two waies 1. If the motion or temptation he unnaturall that is if thoughts arise which tend to the destruction of our naturall well-being or of our spirituall eternall well-being it is then from Sathan and if we consent not to such thoughts they are not our sins but Satans Perhaps thou hast thoughts to curse God to wish there were no God thoughts perhaps of despaire or to kill ones selfe or others c. these be Satanicall injections for nature loveth it selfe and so doth grace our new and spirituall nature and therefore if we resist and dislike such motions they be not sinne to us Matth. 4.9 Matth. 16.23 1. John 4.3 Mat. 3.28 Q. How else may that be known A. By the manner of their comming if they seaze upon us with terror affrightment suddainly and unexpectedly so that the soule is burdened and groaneth under them willing to be rid of them it is a signe they come from Sathan And such thoughts and tentations are our trials and afflictions but not our sinnes evill thoughts which agree to nature to our dispositions as that of Davids numbring the people and Judas selling his Master though Sathan cast them into our minds and stirre us up thereunto yet they are our sins as well as Sathans Matth. 4.10 Christ had indignation against that motion Q. What doth this Law forbidding all concupiscence informe us of A. Two things First it shewes the infinite purity of Gods Law which requires a conformity to his will not onely in our wils affections and actions but in the very frame and temper of the soule That no evill motions arise against God Q. What secondly A. It shewes the impurity of our nature which is so great that for it alone though we never harboured an evill thought the Lord might justly abhorre us for ever And therefore these inward workings of corruption the untowardnesse contrariety of our natures against God are to be bewailed and crucified if we desire to be sound in repentance Job 15.15 16 Eph. 2.3 Psal 51.5 Ier. 17.9 Eph. 4.22 Rom. 6.6 Rom. 7.21 24. Q. Is every soule bound to make conscience of the Law in forbearing the sins forbidden and doing the duties commanded A. Yes To his power he must keep it all else he is under the Law and not under Christ And consequently must perish for ever Rom. 6.14 Rom. 2.25 Gal. 5.24 Q. Are there besides this Law of God other Lawes and precepts of the Church to be observed of Christians for conscience sake As to observe Saints daies keep fasting daies make confession to the Priest at certaine times in the yeare of all our sins heare Masse upon holy daies Canisius Cat. A. No there is nothing to be added to the written Word of God it being in it self most holy perfect and sufficient to make men wise to salvation Deut. 4. 2. Rev. 22.18 2 Tim. 3.16 17. Man hath no power to make Laws to the conscience civill constitutions they may make for outward orders sake which we are to observe if they be agreeable to the Word of God not otherwise Q. Are there Evangelicall counsels of perfection distinct from precepts which if we keep voluntarily do help forward our salvation and increase our glory As that of poverty single life blind obedience to superiours Canitious Cat. A. No the Lord hath left us a liberty in some things but our choice therein is no part of perfection and other things named for counsels are not left to our curtesy but are duties to be performed as occasion requireth The only service and sacrifice which God accepteth is obedience to his will in his Word and God refuseth whatsoever a man taketh in hand besides Q. Well then there is but one Law under which we stand and the end of that Law is as hath been said to drive us unto Christ Tell me what must we goe to Christ for A. For three things 1. For a mercy to forgive our sinnes 2. For b strength and victory over our sins And 3. for c acceptance of our will for the deed For the Law justifieth no transgressor the Law gives no grace to keepe it selfe the Law accepts nothing but compleat obedience a Rom. 10.4 b Joh. 1.16 2 Cor. 3.6 Gal. 3.2 c Eph. 1.6 Heb. 13.15 1 Pet. 2.5 Q Our faith is unperfect and so is our obedience what is our duty
in regard of the imperfection of both A. We must strive to encrease and grow in grace by a diligent and constant use of all those means which God hath set apart and sanctified to that end If we have a dimnesse in the eyes or a lamenesse we will try twenty waies to help it so c. and to this end only the wayes of God are available and must be used in their place one ordinance helps another 2 Pet. 2.18 Heb. 6.11 12. Luke 17.5 1 Thes 4.1 10. Prov. 1.24 Iob 17.9 He that hath cleane hands shall be stronger and stronger CAP. XLI Of the meanes of Working and encreasing faith 1. of Hearing the word of God THere is a threefold use and benefit of the means of grace viz. 1. To worke faith and conversion 2. To encrease graces begunne 3. To seale up the assurance of all to our hearts Q What be those means which God hath sanctified and set apart for the begeting encreasing of his saving graces in us A. Three First the exercise of the a word Read and Preached Secondly prayer b publick and private Thirdly and the use c of the Sacraments a Rom. 10.13.14 Act. 8.31 35. Act. 13.15.27 Act. 15.21 b Luk. 11.9 13. John 16.23 Act. 16.13 c Luk. 7.30 1 Cor. 10.16 1 Cor. 11.17 Mat. 3.6.7 Mark 1.4 1. Of hearing the word of God Q. How may I heare the word of God to my comfort and salvation A. Some things are required 1. Before we come to Heare 2. Some things in Hearing 3. And some things after we have Heard Q. What is required before we come A. Before I come I must set my heart and minde in frame by due preparation Exod. 19.10 11. 1 Sam. 6.20 Acts 10.33 Luc. 8.18 Q. VVherein Stands this preparation to right hearing Of preparation before Hearing or reading the word of God A. In three things First the heart must be emptied of all stumbling blocks of iniquity I must receave it in an honest heart that is with a teachable tractable heart resolving to practice whatsoever is taught me out of Gods word I must not set up any imaginations reasonings or purposes which may make me to be offended and stumble at the Word being disobedient but I must submit every opposite desire to the obedience of Jesus Christ Ezek. 14.7 Ezek. 33.32 Mat. 19.22 Ioh. 5.44 Ier. 4.3 Act. 10.33 Luk. 8.15 Rom 6.17 Iam. 1.21 1 Pet. 2.1 2 8. Lord here I am before thee as they clay fashion me to thine owne mind and will Q. Wherein secondy stands right preparation A. We must not come heavily and for formes sake but with an hungring and thirsting after the good knowledge of God desirous to grow by it in grace and goodnesse Esa 2.3 Luk. 1.53 1 Pet. 2.2 Iob. 23.12 Psal 19.10 11. Q. Wherein thirdly stands this preparation A. We must pray for the Spirit and blessing of God to accompany the outward Ordinances without which they are uneffectuall Many men know these directions but didst thou ever put them in practice Didst ever set thy selfe by hearing to get wisedome and be healed Prov. 20.12 Luk. 24 45. Esa 48.17 Psal 119.18 Q. 2. In hearing What must we doe A. The Word must be heard with reverence and attention and mingled with faith that is I must believe that it is true and true to me As if I heare a promise or a duty or a marke of grace I must take it to my selfe as true and good to me Heb 4 2.3 Luk. 4.20 Act. 13.46 Q. What help have you thus to prepare and dispose your heart A. I must consider that it is not the will a and word of man but of God by which also I shall be judged and therefore if I b resist it I stand not out against man but against God Untill I give Gods Word a divine authority over my heart I am but an hypocrite I can never believe c. a 1 Thes 1.4 5. with 1 Thes 2.13 b Zach. 7.12 Act. 7.51 2 Chr. 34.19 21. Ezra 9.4 This consideration would free the heart of impatiency and contempt of the Preacher of pride of our own hearts and other carnall affections which make the Word unfruitfull unto us Q 3. What must me doe after we have heard A. Two things First we must meditate and conferre of it and examine it as the Bereans did that so the rules of Gods Word may be rooted in our understanding memories and affections Acts 17.11 12. Luke 2.51 1 Cor 14.35 Q. What secondly A. We must be carefull to turne hearing into practice for not the hearer but the doer of the word is blessed Matth 7.24 26. Jam. 1.22 23.25 Psal 119.105 Prov. 9.21 22. Luke 11.28 CAP. XLII Of Prayer which is the second means of Grace PRayer is an excellent means to obtaine all good things spirituall and temporall at Gods hands Iam. 1.5 Luke 18.1 2. Q. What is Prayer What it is A. Prayer is a wrestling with God or a making known of our requests to God with supplications for good things according to his will and giving him the praise of all the good we have Gen 32.24 Hos 12.4 Phil 4.6 Neh 1.8 There be many things required to the making of an acceptable prayer to a right manner of calling upon God which shall be set down as followeth Q. To whom must we make our prayers A. Only to God in the name and mediation of Jesus Christ Christ bids us pray to our Father in heaven Col. 3.17 Eph. 3.12 14. 1 Tim. 2.5 Rev. 8.3 Q. What is it to pray in the name of Jesus Christ A. It is not only to say those words through Jesus Christ our Lord Amen 2. Through whom but it is by faith to plead the grace of the Covenant made with us in Christ to make him the great Master of Requests in Heaven it is an interposing and pleading of Christs merts with the Father to speed our desires Acts 4.29 30. Iohn 16.23 Heb 3.15 Q. Why must we call upon God alone and not upon any creature either Angels or Saints departed A. Because God alone searcheth all hearts knoweth all griefes hears all prayers and is alone able to satisfy our desires and supply our wants To pray to one doth suppose in him these two things 1 Omniscience that is knowledge of all hearts of all our wants desires and groanings 2. Omnipotence that is power in his own hands to help Catechismus Rom part 3. c. 6. and these are peculiar to God alone Psal 65.2 1 Kings 8.39 with 1 Kings 18.26 Acts 1.24 Esay 63.16 Psal 50.15 Q For what things must we pray A. Such things as stand with God Will and promise to grant Look what God promiseth us 3. Foâ— what and in what manneâ— he promiseth any thing the same things and in such manner must we beg them iâ— prayer some things God hath promiseâ— absolutely and some things with reservatioâ— to his Fatherly wisdome as the thingâ— themselves or
good things we aske against the giver of them c. Mat. 4. â— 9 10. Hab. 2.6 Hos 2. â— 1 Chron. 29.14 CAP. XLVI The 5th Petition And forgive us c. Q HEre we pray for the forgivenesse of our sinnes and transgression Why be our sinnes called debts Mat. 6. â—2 A. Because they make us debtors to the Law and â—ustice of God to make satisfaction for the offence done to him As â— Felon is a debtor til he have satisfied the Law Col. 2.14 Mat. 5.26 Q How are we freed and discharged of this debt A. By Gods free grace and pardon accepting us in Christ when we had nothing of our owne to pay When we had nothing to pay God provided a price out of his own store Luke 7.42 Mat. 18.25 27. Eph. 1.7 Christ hath cancelled our Bonds Col. 2.14 Q What is forgivenesse of sinne A. It is a free and full discharge of a sinner from guilt and punishment whereby a sinner is received into favour with God Forgivenesse of sin is not the abolishing of sinne and corruption by infusing anâ— habit of charity holinesse as Papists teach but it is the receiving of a sinner into favour not in puâ—ing unto him any blame Esa 43.25 Esa 44.22 Mich 7.18 Exod 34.7 Q Doth God forgive all men their sinnes A. No only such as believe and repent and walke by the rule of new obedience Marke 1.4 15. Gal. 6.16 Q. What then is the substance of that we begge in this Petition A. We begge that God would give to every one of us faith and repentance by which we may be accepted into his favour in for Christs sake having all our sins freely fully done away by him Ps 5â— 1 2 7 9. Dan. 9.17 18 19. The best have need every day to pray forgive us our sins As we forgive Q. Why iâ— that condition added A. Because no man can have assurance that God hath pardoned his sins unlesse he finde in himselfe a disposition to forgive his brother The love of God shed abroad in our hearts begets in us compassion towards our brother when he hath offended us No unmercifull cruell man can be assured of mercy Matth 6.14 15. Matth. 18.33 35. Col 3.13 Rom 12.19 Q How shall I know that I doe indeed forgive my Brother A. By two things First if I dare not wish him ill nor doe him hurt though it lay in my power no nor yet rejoyce when evill befals him though I had no hand in it Job 31.29 30. Prov. 24.17 18. Ps 35 13 14. Levit. 19 18. Q. How 2dly shall I know it A Because it is a trouble to me to think ill of another and I am glad to see any good thing in my enemy any cause to think better of him any ground or hope of reconciliation A Christian is gentle and easie to be entreated and though some be so perverse and spitefull that one dare not trust them yet we can be glad of any good thing in them 2 Thess 3.14 15. Jam. 3.17 Psal 120.6 7. Q. What doe we learn from these two words forgive our debts A. Two things First the dangerous nature of sinne our sinnes and our names are entred into Gods debt-booke together and we are every houre liable to be arrested and brought to an account before God What a case is he in that hath Bailies watching him in every place corner c. Matth. 5.25 Q. What else doe we learne A. It sheweth our inability to satisfie for the least sinne we have no price to pay we must be forgiven or else cast into prison for the last farthing Rom. 4.7 Mica 6.7 CAP. XLVII The 6th Petition Lead us not c. IN the former Petition we prayed to have our sinnes forgiven now we pray that we may be kept from sinne for time to come Q. What doe we learne from the order and connexion of these two Petitions A. All that pray aright to have their sinnes forgiven must be as earnest to be kept from sinne for time to come Ps 15.7 Rom. 7.24 Psal 19.13 Carnall people can pray for mercy but the Godly will pray for Grace as well as mercy Q. What is here meant by Temptation A. Any thing whereby a man is enticed and drawn into sin Jam. 1.14 2 Cor. 11.3 1 Thes 3.5 Iohn 13.2 Prov. 1.10 11. There lieth a Temptation in most things we have to deale withall as in Meats Drinks and Apparrel in Wealth in Poverty in Preferments in Examples in Counselles in fear of Men in love of life in our Pleasures yea in our very callings And unlesse the Lord do gratiously keep us we shall be enticed and drawn away Q. What is it to be 〈◊〉 Temptation A. To be tempted is to be assured provoked unto evil but to be led into temptation is when we are deceived and overcome of the evil When we yeeld to the evil motion the snare is laid and we are caught 2 Sam. 11.2 4. Mat. 16 35 69 70. 1 Tim. 6.9 Q. How doth God lead into Temptation A. When hee doth not support and strengthen us against the evil but leaveth us to our own wit strength or lusts or unto Satan 2 Chron. 32.31 2 Chr. 10.15 1 Kings 22.22 2 Th. 2.11 Ro. 1.24 Job 1.12 Q. How doth God enable us to resist temptation A. Three waies 1. By making us wise to discerne an evil motion 2 Cor. 2 1â— Mat. 16.13 Neh. 6.11 13. Q. How secondly A. By making us â—â—a â— full over our slippery hearts and 〈◊〉 câ—â—tions of faling Mâ— 26.1 Prov. â—8 1 Thes 5 22. Q How Thirdly doth the Lord enable us to resist Temptations A. By fortifying us with saith and courage whereby we cleaâ—e to God against all the world Mat. 4.7 it is written Eph. 6.11 Q. What do we pray for in this Petition A. That God would give us spiritual wisdome and strength to discerne and overcome all temptations unto sinne and if at any time he suffer us to be tempted yet that he would not leave us to our selves to be deceived and overcome of the evil We pray that God will hold us up and deliver us from the power of all spiritual enemies But deliver us from evil Q. What 's here meant by evill A. The evill one that is Sathan all his wiles and subtilties Iohn 17.11 12 15. 1 Iohn 5.18 Iob 2.6 Q. What doe we pray against in these words A. That seeing we desire to be kept from sinne we desire also to be kept from the power and wiles of the temptor That God would discover his wiles and help us against him Gen. 20.6 1 Sam 25.33 Zach. 3.2 Rev. 12.13 16. Psal 17.4 5. Q. What must they doe that pray to be kept from temptation A. In a due sense of our own weaknesse we must shun occasions of evil we must not cast our selves upon temptations For else we are not true to our owne prayers Iudg 16.15 17. Prov. 7.8 Gen. 34.1 Eccles 2.3 For