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
of men professing the faith of Christ may be known to be the true Churches of Christ A. The true Church of God on earth is known by two markes 1. By the purity of Doctrine and Faith which they hold and teach 2. And by the purity of Worship preserved amongst them from pollutions of Idolatry and Superstition Pure faith and pure worship shew a true Church Jude vers 3. Acts 24.14 Hos 2.2 4 5. Papists call themselves Catholicks but falsely being both Heriticall in Doctrine Idolatrous in Worship a Catholicke is a right believer All true believers in the world make but one Catholick Church as there is but one Christ one Faith one Baptisme one Heaven and one way to life eternall Eph. 4.5 6. Heb. 11.40 Those people that maintaine Heresy or Idolatry are not the true Churches of Christ Col. 2.16 19. 2 Cor. 6.15 Rev. 18.4 Q. Doe you believe in the Church A. No there is no trust nor helpe in man for matters of salvation Ps 49.7 8 Mic. 6.7 Q. What then doe you believe A. I believe that God ever had and ever will have to the end of the world a company of faithfull people to serve him and that I am one of the number Q. How doe you know that you are one of the Church A. Because I am not of the world but have seperated my selfe from the evill manners and sinfull courses thereof and doe now heare and follow the voice of Christ Joh. 10.16 Gal. 1.4 Rom. 12.2 CAP. XXIII Of the Communion of Saints Q. WHat meane you by the communion of Saints A. I meane that this holy People have a spirituall fellowship with Christ their Head and one with another The members of the Church are coupled together with Christ their Head and one with another Eph. 4.4 6. 1 Joh. 1.3 Q. Wherein have they a fellowship with Christ their Head A. In all the priviledges riches which God hath bestowed on the man Christ as in his sufferings in his graces righteousnesse and Kingdome Christ is a Son so are we Christ is justified from our sinnes so are we As Christ the first borne is such are we in relation unto God Rom. 8.17 Joh. 14.19 Eph. 5.30 32. Joh. 17.24 Joh. 1.16 These places shew that the true believer hath a fellowship with Christ in his Sonship in his Life in his Graces in his Kingdome Q. By what bonds is this spirituall union betwixt Christ and your soule made up A. They be two one coming from Christ to us and that is his a Spirit whereby he doth apprehend and quicken us the other going from us to Christ and b that is our faith whereby we embrace hold him fast By these two we are knit unto Christ and so partake of all his riches a 1 Cor. 12.12 13. 1 Cor. 6.17 Rom. 8 9. b Eph. 3.17 Heb. 3.14 Rom. 11.20 Q. How doth it appear that you have communion with Christ the Head A. By this I know it because I have the same Spirit of Christ whereby I am conformed and made like unto him in all things his will and waies his friends and foes be mine even as if the same soule were in two bodies they would move alike and affect the same things Col. 2.19 1 Ioh. 4. 13. 1 Ioh. 1.6 Joh. 17.21 Rom. 8.14 Exek 10.17 Phil. 2.1 5. Q. Wherein have the Saints a fellowship one with another A. In faith and love Eph. 2.19.20 Q. In faith How A. They are all partakers of one Hope one Spirit one Faith one Baptisme and all goe one way to Heaven And are all confederate with Christ to serve him according to the covenant of faith and obedience against all sects heresies mis-believers and loose livers whatsoever 1 Cor. 10.1 4. 2 Pet. 1.1 Eph. 4.5 13. Phil. 1.27 Zeph. 3.9 Q. In love How A. By that one Spirit whereof all partake we are united together in love so that all the faithfull doe love a and esteeme each of other and b communicate each to other in all good things ever wishing well to the prosperity of Gods Church and cause in all the World a Philem. v. 16 17. 1 Ioh. 5.1 1 Pet. 2.17 b Act. 2 42 45 46. Act. 4.32 1 Cor. 12.13 25. Psal 137.6 Q. How are the members of the Church called Saints seeing in many things they sin A. Because they are made holy in part and are perfectly holy in Christ We must be Saints here else we shall never be Saints in Heaven Eph. 1.1 Heb. 12.14 CAP. XXIV Of forgivenesse of sinnes Q. WHat is sinne A. Any transgression of Gods Law 1 John 3.4 Gen. 3.11 Q. What is the punishment due to sinners A. Eternall death the curse of God for ever in Hell fire Rom. 6.21 23. Mat. 25.41 Q. Are you a sinner A. Yes I was borne in sinne and doe daily break Gods holy Lawes Psal 51.5 Rom. 5.14 There is sinne in Infants Q. Shall you then be damned in Hell fire A. I deserve damnation but I believe that through Christ my sinnes shall be forgiven me Rom 8.1 Q. Are sinnes forgiven in this life A. Yes now or never 1 Joh. 2.12 Col. 1.13 Mat. 9.2 Rev. 2.17 Rom. 5.5 The conscience is now absolved and it shall be hereafter declared solemnely before Men and Angels Act. 3.19 Q. What is forgivenesse of sinnes A. It is a free and full discharge of a sinner from the guilt punishment of sin so that in Gods sight they are as if they had never been Esa 43.25 Mic. 7.18 19. Rom. 8.33 34. The afflictions and miseries which the Godly endure in this World are not punishments for sin in a way of justice and satisfaction for sin as if they were the cause why sins are forgiven to us 1. Because Christ alone hath borne the chastisement of our peace and none of the people with him 2. Because the afflictions of the Godly are for the good of the party afflicted and not in a way of revenge to satisfie divine justice 3. And not worthy to be compared with the glory that shall be revealed in us Q. Who doth forgive sinnes A. God alone who is offended and dishonoured by them Mar. 2.7 9. Lu. 23.34 Men doe forgive one another the Trespasse but not the sin as it is sin Q. Why and for whose sake doth God forgive sinnes A. For Christs sake without respect to any thing that we can doe or suffer 1 Iob. 2 12. Act. 2.38 Eph. 4.32 Rom. 3.24 Q. Why for Christs sake A. Because he being surety of the New Covenant hath in my nature room and stead answered the Law pacified Gods wrath 2 Cor. 5.21 Heb. 7.22 Q To what manner of persons is remission of sins granted in the Gospell A. To them only that believe repent and amend their lives and turne from the evill of their doings Luk 13.3 Mar. 16.16 Ezek. 18.21 Esay 1.18 Act. 16.31 Joh. 5.24 Q. Do you think in your conscience that your sins in particular be forgiven A. Yes that is
his holy Spirit draweth our hearts to embrace his gratious promises a Heb. 12.2 Eph. 2.8 b Luk. 24.25 Mar. 9.24 Num. 20.12 2 Chron. 16.7 9. Mat. 14.31 Luk. 18.9 c 1 Cor. 2.9 11. Joh. 6.44 45. Q. Why must we strive seeing it is Gods gift A. Yes because God hath appointed means whereby he will bestow all graces on us therefore if we seek him in those meanes we shall find him if we neglect those meanes it is a signe we have no grace nor can we ever hope to have any Mar. 4.24 1 Cor. 3.7 9. Rom. 10.14 15. Prov. 2.1 2 3. Mat. 13.44 Act. 16.14 1 Cor. 12.6 Q. Why secondly must we strive A. Because faith and all other graces be contrary to our corrupt nature and therefore we must give the more diligence to attaine the same at Gods hand As he that plants a graft contrary to nature must use the more care and because we cannot cure our selves we must seek and beg some one to put us into the pool when the waters be moved Phil. 2.12 13. Esay 26.12 Heb. 6.11 12. Rom. 11.24 2 Pet. 1.10 Q. By what meanes doth God usually worke faith in us A. By two Meanes 1. By the knowledge of the Law convincing us of sin Mat. 3.2 3. Ioh. 16.9 Rom. 4.15 Gal. 3.22 24. This is but preparative Hos 10.12 Q. But what is the chiefe meanes by which God doth worke faith in us A. By the preaching of the Gospell by which it is also encreased And therefore if we desire to have faith we must heare and obey the Gospell the Word of the Kingdome must be rooted in our hearts and affections 1 Pet. 1.23 2 Cor. 10.4 5. Rom. 1.16 Luk. 8.13 15 Gal. 3.2 Q. How doth the Doctrine of the Gospell bring about the heart from security and false confidences to believe on Christ for salvation A. Two waies especially To rest in any thing short of Christ is a false confidence 1. By inviting us to come unto Christ The Spirit doth convince us of sin and damnation and that we have need of the righteousnesse of another to save us Luk. 13.3 Joh. 16.9 Joh. 5.45 Joh. 8.24 Phil. 3 3 8.9 Matt. 9 13. By the law is the knowledge of sinne but to make us fly from the Law and to be dead to it and to seeke salvation by a righteousnesse without us this is the worke of the Gospell Rom. 7.4 The Gospell inviting commanding and calling us to Christs righteousnesse it doth cause us to renounce and forsake all hope of righteousnesse by works of the Law the Gospell puts a spirit into the letter of the Law The Gospell awaking us and bidding us to repent and goe to Christ for salvation doth make use of the Law to shew us our danger and our insufficiency to save our selves and consequenly a necessity of believing in Christ Q. How secondly doth the Gospell work the heart to believe A. 2. By shewing us such a fulnesse and al sufficiency in Christ that of him and in him we have all things needfull for salvation it shewes and assures the conscience that God is satisfied and well pleased with us in Christ Act. 13.32 33 34. John 1.16 17. Col. 1.13 14 19. Q. What followes thereof A. Therefore they that meddle not with the Scripture regard not the Ministry of it on the Lords day but slight it or scoffe at the preaching thereof shew plainly that they have no faith Rom. 15.4 Rom. 10.14 17. CAP. XXVII Of the second office worke of Faith viz. to purify the heart worke by love Here followes the life of a believer and the first end and use of the Morall Law Fourth heal of Christian doctrine Q. WHat is the second office of Faith A. To purify the heart working it to an obedient walking in all the Commandments and Ordinances of the Lord so that I shall not professe one thing and do another Jam 2.17 21 26. Act 15.9 it is ever purging out corruption Q. The rule of obedience in generall is the whole written word of God and more summarily the morall Law contained in the ten Commandements Tell me now Is the Law of the ten Commandements still in force A. Yes and whosoever doth or teacheth otherwise shall be least in the Kindome of Heaven that is none at all Mat 5.18 19. Rom 3.19 31. Rom 7.12 As touching the ceremoniall Law that which was a sin or duty then is not a sin or duty now under the Gospel and therefore the ceremoniall Law is not in force now as to our practice But as touching the morall Law that which was a sin then is a sin now as lying perjury c. which shewes that the morall Law is still in force now under the time of the Gospel Q. Is the Law given that we should looke for life and solvation by it A. No because by it all the world is guilty before God If we were without sin we should be saved by the Law but being all wretched sinners the Law curseth us and we must looke elsewhere for a worthinesse to answer Gods judgement Rom 7.4 6. Rom 3.20 23. Gal 3.17 Q. To what use then was the Law given The first use of the Morall Law A There is a twofold use of it 1. To convince us that we are under sin wrath that so we might be brought to seek salvation in Christ alone Gal. 3.19 24. Q. How doth the Law force a sinner unto Christ A. There be five effects or operations of the Law whereby it drives one to Christ The first is to make sin knowne in its true greatnesse and sinfulnesse both for the extent and danger of it By the Law we come to know our selves to be greater sinners and in worse case then we could imagine we find and feele that to be sinne which before we knew not and many things to be greater evils exposing us to greater wrath then heretofore we conceived as our naturall corruption the first motions unto sinne c. Rom 3.20 Rom. 7.7 8 9 13. Rom 5.13 Q. What is the second worke of the Law forcing us to seek Christ A. It shews us how farre short we come and how unable we are to doe any one thing that is good in any measure manner and degree as is required Many think they are holy and please God well enough because they know not the holynesse and rigour of the Law Rom. 7.11 13 18. Mat. 19.18 20. Q. How thirdly doth the Law shew us our need of Christ A. By it we finde and feele the emnity contrariety that is in our nature against God Tell a man of his sinne or duty O the heart is sad upon it the Law is a burthen to him the heart rebels against it and could even wish there were no such Law yea no God to take vengeance Sinne is a burthen to a regenerate person but Gods Law is not grievous to him 1 Joh. 5.3 On the other side to
unregenerate persons all that be out of Christ be under the Law and must answer for themselves for all the world by the Law of their creation are bound to be holy and perfect as God made them at first and must be judged according to that Covenant unlesse they come to be in Christ Gal. 4.5 Rom. 3.9.19 Joh. 16.9 Rom. 2.12 Eph. 2.12 Q. Then all that have not Christ be in an ill case A. They be so they have nothing to plead for themselves before the judgement seat of God nothing to stand between the justice of God and their sins Eph. 2.12 Acts 17.30 CAP. II. Of the fall of man and his sinfull state Second head of Christian doctrine Q. HOw came sin into the World seeing God made man upright A. By the first sinne of Adam and Eve who being deceived by the Serpent did eat of the forbidden fruit 2 Cor. 11.3 Gen. 3.3 4. Rom. 5.12 19. Q. How did sin come upon all by that one mans sin A. Two manner of waies First by imputation the Lord in justice imputing the guilt of that first sinne to all his posterity Rom. 5.14 15 18 19. 1 Cor. 15.22 By one mans disobedience many were made sinners as soone as he sinned that first Covenant was broken and the state of Adam and all mankind in him was changed into a state of sin and misery In Adam all die i the sentence of death was passed on all in Adam when as yet there were no more men in the World 1 Cor. 15.45 47. There were two head men by whom all fall and rise Adam was the head of the Covenant of Nature if he had stood none of us had fallen And so Christ is the head of the Covenant of Grace if he were not risen we cānot rise we rise or fall with him vers 16 17. As the Righteousnesse of Christ is imputed to them that be of Christ by spirituall regeneration Esay 53.10 So is the sinne of Adam imputed to all that come of him by naturall generation For as all the Elect are justified first in Christ their Head as in a common person surety when he rose againe from death and thereby received as it were Gods acquittance in full discharge of our debts 1 Tim. 3.16 And 2ly the◠are justified in their own Persons when as they come by Faith actually to be members of Christ In like manner all mankind was condemned in Adam as a common person representing all mankind and as a radicall person containing all that Nature which was to be derived to all generations of men Act. 17.26 Every one of us would have done as Adam did if we had been in his place And we are in our own Persōs liable to that sentence of death so soon as we exsist and have our sowre sinfull being from that poysoned root Q. But doth it stand with the justice of God to impute unto us Adams sinne A. Yes because Adam was the head and root of all mankind we were in his loyns when we sinned we were part of Adam in him and of him As the Children of bondmen are bondmen the Children of a Traitor are tainted in blood till they be restored in bloud so it was with us our Father became a slave sold under sinne and such are we his children till Christ make us free Adams sinne was the sinne of mankind he stained and corrupted our Nature Rom. 5.12 Hos 2.2 If adulterous Brats complaine why they are cast out the Lord bids them plead with their mother so we must plead with Adam This is just in our Law Q. How secondly did sin enter upon all by that one sin A. By propagation the lump and root of mankind being corrupted so are the branches Rom. 11.16 Gen. 5.3 Job 14 4. with our nature Adam propagated sin and corruption God made Angels all at once and therefore the fall of some of them did not draw all into the same condemnation But God made all mankind in one man to be multiplied by generation and so that root dying and being poysoned all that come of him are likewise dead poysoned We were in Adam two manner of waies 1. Legally as Parties contracting with God in that first Covenant and so were to stand or fall with our Head 2. Naturally we were in his loynes so that whatsoever befell the humane Nature it is Common to us of which nature we are a part All the seed of man was in Adam and therefore all that seed being corrupted in Adam we that come of him must needs be corrupted also we are a generation of vipers Mat. 3.7 a seed of evill doers Es 1.4 and young Serpents are worthy to dye because of their kind and the poyson somnesse that is in them Who can bring a cleane thing out of an unclean Job 14.4 Q. What then is the state of every one that is borne into the world A. Very miserable in no wise to be rested in if ever we meane to be happy Eph. 4.18 Q. Why so A. By reason of sin and wrath whereunto from the birth we are all subjected That which is of nature is common to the whole kind if thou be a man it is so with thee Eph 2.3 Q. How long does a man continue in that sinfull and cursed estate A. Untill he be regenerate and borne againe and made a member of Christ Joh 3.3 Q. What is there in sinne that makes one thus miserable A. Two things First the stain of sin 2ly The guilt of sinne The one makes us ugly creatures 1. Sinne it selfe the other accursed Q. What mean you by the stain of sin A. It is that filthinesse whereby the pretious soule being turned from God is defiled and become uncleane Math. 15.20 2 Cor. 7.1.1 Jam. 1 21. Every sin leaves a spot upon the soule even those sinnes which men think they get credit by as the Pox or Leprosy doth upon the body therefore sinners are compared to Vipers to Dogs and Swine c. Q. Is it such a matter to be a sinner if there were no punishment to follow A. Yes for two reasons 1. Because the wretched soule hath lost his excellency being deprived of the favour of God and of supernaturall Graces Reason is mans excellency and Grace a Christians which is the greatest losse of all When the soule is become a filthy stye then God departs It 's worse to be a theese or a mad-man then to be in prison to be Nebuchadnezzar amōgst beasts then Daniel in the lions den the privation of supernaturall good is a supernaturall misery Esa 64.6 Levit. 26.30 Q. Why Secondly A. Because the sinner can doe nothing that is pleasing to God the best things he doth God abhors them all Esa 1.10 15. Hag. 2.13 14 Rom. 8.8 Esay 66.3 Prov. 15.8 Tit. 1.15 Every thing is marred and defiled by them being dead in sins Q. What is the guilt of sin A. It is that quality in sin 2. Guilt and punishment
unadvisedly or through force of temptation and when there is no liking or allowance of the evill which we fall into Rom. 7.15 16 19. Luk. 22.33 57. Q. What is a sin of infirmity A. When we be overtaken in some s◠contrary to our desires purpose and endeavours Gal. 5.17 John 13 37. Rom. 7 21 22 23. Q. What say you of smaller sins an◠sinnes to which we are enclined by natur◠or custome and sinnes into which men fa◠suddenly Are they to be accounted sin of infirmity A. No unlesse we can say that the desire bent and purpose of our hearts is against them the least and suddenest distempers and failings are reigning sins if they spring from a root within us or b◠excused defended and made light of Rom. 8.4 Rom. 6.16 1 Sam. 15.21 Q. What is a sin of presumption A. When a man will venture to doe evill upon a conceit that he shall repen◠and doe well anough for all that Num 15.27 31. Deut. 29 19. Q. What is reigning sin A. Sin reigns when corruption remain in us unmortified and there is not whithi◠us a principle of Grace set up against it S◠that the evill proceeds from an habit an◠dispositiō of the soule where sin reigneth Sinne may perhaps be outwardly resisted and restrained as by lawes of men shame c. But where sin doth not reigne there it is resisted by a contrary principle of Life and Grace which striveth against the flesh Gal. 5.17 as when one streame is resisted by another Rom. 6.12 14. 1 Joh. 3.10 Rom. 8.2 Q. How may we judge of a reigning sinne A. Two waies 1. Not by the grossenesse or smalnesse of it nor yet by mens violence in sinning but by the power and sway it hath in us overbearing all motions and commands of the Word that crosse it When we are led by any lust or can plead for it that is a raigning sin 2 Pet. 2.19 Rom. 8.6 13 14. Luk. 16.10 13. Q. What 2ly is a signe that sin reignes in a Man A. When sin is not a burthen to thee when thou art unwilling to heare of it or to be discovered and reproved that is a signe that sin reignes in thee Mat 14 3 4. 1 King 21.20 Againe sin is either against the Law or Gospell Q. What is sin against the law A. Any breach of any one of the ten Commandments Rom. 2.12 14. Rom. 1.28 29. Q When doe men sinne against the Gospell A. As many as reject and disobey the Gospel calling them to repent to believe in Jesus Christ for salvation they sin against the Gospell and so doe all that make bold to sin because there is mercy in Christ and also all that slight and despise the means of Grace Act. 7.51 1 Joh. 3.23 Luk. 7.30 Act. 13.46 Q. Infidelity then Impenitency be sins against the Gospell What is the danger thereof A. Such persons must of necessity perish there being no help left for a man that rejects Christ they sin against the remedy Iohn 3.18 Luk 13.3 Iohn 16.9 Ioh. 8.24 Mar. 16.15 16. Heb. 10.26.27 Q. What is the sinne against the Holy Ghost A. It is a totall renouncing of Christ after some knowledge and taste of the good word of life Heb. 6.4 6. Heb. 10.28 29. Mar. 3.28 30. Ignorant persons nor unbelievers nor backsliders returning unto God doe not sinne against the Holy Ghost Q. Why is this sin never to be forgiven A. Because they think basely of Christ and have no mind to returne by repentance they give the lye to the Spirit as if Christs bloud were no more to be accounted of then common bloud and not able to save Heb. 10.29 Q. Is any the least sin veniall in its own nature A. No all sinnes even the least be in their owne nature damnable and will damne us if we repent not of them Rom. 6.23 Heb. 2.2 Mat. 12.36 CAP. V. How to convince men that they be under sin and under the curse SEeing all unregenerate persons be thus wretched how is it that the most neither feele nor feare any such things by themselves A. 1. Because they are dead in sinnes and trespasses Eph. 2.1 Q. Why 2ly A. 2. Because they judge themselves by false rules and so think themselves to be something when they are nothing Gal. 6.3 Rev. 3.17 Q. What be those false rules whereby they deceive themselves A. Many thinke that because they are a baptized and professe the faith of Christ and b live in good order a civill harmlesse life Whatsoever is short of Regeneration is short of salvation perhaps c better then others or better then themselves have done heretofore that therefore they be in good case and yet an Hypocrite may doe all this a Math 3.9 Rom. 2.17 25 29. Rom. 10 3. b Mat. 19.20 b Luk. 18.11 Phil. 3.4 7. Mat. 7.21 Q. What is the true glasse whereby to judge of our spirituall state aright A. The Scripture which showes how bad we are indeed and what we want and what manner of people we ought to be if we mean to be saved Jam. 1.25 Gal. 3.22 Mat. 5.20 Joh. 3.3 2 Cor. 5.17 Act. 26.18 Q. O but men will confesse that they are sinners and were it not for Christ they should perish But how may it be made appeare to their consciences that for all this their confession they are under the Law and not under grace A. By 7. things 1. By the blind and will conceits they have of God and of Religion Q. What be those blind conceits of carnall people A. They thinke that it is a folly a to be singular and precise and that they have b ever had faith and a good heart towards God c that it was better when there was lesse preaching and lesse knowledge such conceits discover a gracelesse heart a Mat. 5.47 b Mat. 19.20 Rom. 7.9 Phil. 3.6 7. c Jer. 44.17 18. Q. What other blind conceits discover them to be out of the way and in a state of darknesse A. They think it presumption to say a man may be a assured of his own salvation and yet that he is in an ill case that doubts of his salvation that it is no such b hard matter to repent to have a good heart and to save God and that c petty sins are not to be stood upon as omission of duty lesser oathes humouring of men and times c. a they say they doe their best and what would you have more All that thus think doe shew that they are poore deluded soules a 2 Cor. 13.5 2 Pe. 1.10 11. b Eph. 1.19 Ezek. 11.19 c Luk. 16.10 1 Sam. 15.13 14 20. Mat 12.36 Jam. 5.12 d 2 Cor. 10.18 1 Cor. 44. Q. How 2ly may carnall persons be convinced that they be under the Law and not under grace A. By the blind rules they walk by for they a walk in darknesse being b led by carnall reason custome example and motions of their own hearts and not by the
Word and Spirit of God a 1 Ioh. 1 9 b Rom. 8.13 14. Eph. 2.2 Ier. 44.17.6 And if the blind lead the blind they both fall into the ditch a Blind rule is a blind guide Q. How thirdly may it be knowne A. Because they were never converted neither doe they see why or from what such as be borne and bred up in the true ReligioÌ„ should be converted such people are yet in their naturall state Ioh. 8.33 34.36 Ioh 3.4 7. Luk. 15.7 Act. 3.19 Q How fourthly may people be convinced to be under sinne and without grace A. Because sin is no burthen to to them they were never pricked in their hearts not soundly humbled under their naturall condition A man may finde many faults in himselfe by coÌ„mon grace but to feel and bewaile the rotteÌ„nesse sink of iniquity that is in our hearts the contrarieties that be in our nature against God and the workings of corruption this we cannot discover but by the sanctifying Spirit of God Rom. 7.7 9. Q. How fiftly doth it appeare that men want Grace A. Because they discerns not betweene pretious and vile as between the state of Nature the state of Grace between civill honesty saving Grace Let them tell what the differences be Num. 16.3 Eze. 22.26 Esa 5.20 Joh. 3.4 1 Cor. 2.13 14. Spirituall things must be spiritually discerned you must not heare a Sermon as you would heare a speech c. Q. How sixtly may this be proved A. Because they cannot bring you one promise out of the Scripture nor one mark of a saved one of which they can say this doth belong to me But the lesse they know of the Word of God the better they thinke of themselves and the lesse they search their owne hearts the greater is their assurance These are deluded ones Sound Christians can bring promises and evidences that they are in the state of Grace such as these Rom. 8.1 2 13. 1 Joh. 3.14 1 Joh. 5.1 2. 1 Thes 5.5 6. Q. How lastly may a carnall person be convinced to be under sin A. Because they are not in Christ this you must know that it is not enough for a man to doe his best and what he can but if he be not in Christ the Law layeth hold on him he is under the curse No body is safe by doing his best Eph. 2.12 1 Thes 1.10 the Law is a cruell Master it lookes not what we can doe it accepts not of repentings c. but unless we be in Christ Jesus it curseth all our imperfections Gal. 3.10 1 Joh. 5.11 12. Q. This is the case of man by nature and of all the sons of Adam What must we doe to escape wrath A. We must get into the Covenant of Grace made to us in Christ the promised seed Gal. 3.13 26. Rom. 10.4 Gal. 4.4 5. CAP. VI. Of the Covenant of Grace and our Redemption by Christ Third head of Christian doctrine Q WHat is the Covenant of Grace A. It is Gods free Charter and Grant wherein he bestoweth remission of sinnes and the Kingdome of Heaven in and for the death of Christ Jesus or it is a contract betweene God and man concerning reconciliation and life everlasting to be given and received by faith in Jesus Christ 2 Cor. 5.19 Gen. 17.4 7. There is Gospell in that Rom. 4.16 17. Gal. 3.8 Deu. 26.17 18. The matter covenanted is life and reconciliation the conveyance it is a gift by Christ the instrument and mean to receive it is faith all our right and title to Heaven comes this way from the love of the Father through the merit of the Son made ours by faith Eph. 15. Rom. 5.21 Rom. 3.22 24 Eph. 2.8 Q. What is the true difference between the Covenant of Workes and the Covenant of Grace A. The Law or Covenant of Workes offereth salvation to them that keepe it perfectly in their own persons that is to them that be without sinne and have a righteousnesse of their owne a personall perfect perpetuall Obedience Rom. 10.5 Luk. 10.28 Q. Explaine that farther A. The Law considers not what we can doe now neither doth it accept of sorrowes for doing amisse but it is satisfied only with a full and compleat obedience If thou say I doe my best c. that is no content to the Law the Law requires that all our works be holy without any touch of the flesh Rom. 7.14 2 Cor. 3.7 9. Gal. 3.10 It curseth every failing Q. How doth the Gospel offerus salvation A. By the righteousnesse of Christ thâ— Mediator so that the humbled soule resting on Christ by faith is justified and â— peace with God though we be not perfectly holy Rom. 3.25 26 27. Gal. 2.1 2 Cor. 5.19 Rom. 4.16 1 Tim. 1.15 This the priviledge of the Gospell that wheâ— we faile yet if we repent and turnet God God accepts our persons and thâ— greatest sin shall not condemne us thâ— Law knowes no such thing Gal. 3.12 Of justification by faith in Christ Jesus Q. 1. Then Christ doth not justify us â— giving grace and ability to keep the Law A. No for then Justification wereaâ— works and not of Grace besides there no such b ability given to any living Grace is given whereby we subdue or corruptions The Covenant with Adam was of workes though all he had was given him and strive to please God bâ— not to fulfill the Law perfectly a Eph. 7 8 9 10. b 1 Joh. 1.8 9. Act. 5.31 Acâ— 15.11 That which I fetch with my penâ—â— is not a gift but our righteousnesse is 〈◊〉 gift Rom. 5.17 Q. 2. Doth he save us by joyning 〈◊〉 merits to our workes as if we were justified partly by workes and partly by faiâ—â— in Christ A. No we are justified by faith without the deeds of the Law and Christ will not have any to bejoyned with him in that businesse Rom. 3.21 27 28. Rom. 11.6 Esa 64.6 Jer. 23.6 Esa 63.3 Rom. 4 5 6. Heb. 7.25 Heb. 9.26 Gal. 5.4 To a sinners justification Christ is all in all or none at all Q. 3. Doth the New Covenant save as by changing the condition of workes into faith and sincere obedience as if the act of believing and obeying should be in stead of perfect obedience to the Law A. By no meanes The righteousnesse by which we are justified is 1. The righteousnesse of a God 2. Imputed to us residing in the person of Christ 3. Every way able to answer the Law See Phil. 39 2 Cor. 5.21 Ro 3.21 22 26. But our faith and sincere obedience is 1. But the righteousnesse of a man 2. Inherent noâ— imputed 3. No way able to answer the Law The New Covenant doth not change workes into workes workes perfect incompleat iâ—to workes imperfect But it changeth workes of our own performing into workes performed for us by Christ for faith doth not justifie as it is a grace wrought in us working in us but as it is an
instrument whereby the soule layeth hold on Christ 'T is the object of faith that saveth us God gives Christ and thou must receive him and the hand to take him is faith Heb. 10.10 Rom. 9.32 with Rom. 10.3 4. Joh 6.35 Joh. 1.12 1 Joh. 5 11 12. Col. 1.20 Rom. 4.5 6 7 16. The righteousnesse of Christ is the onely righteousnesse by which we stand justified before God and Faith is the onely Meanes by which Christs righteousnesse is made ours and this faith doth justify not as it acteth upon our heartâ— to subdue lusts but as it acteth upon Christ's bloud as the meat that is eateâ—â— doth feed the medicine received doth cure the disease even so he that eateth me shall live by me saith Christ Joh. 6 57. Q. You say that you cannot be save by the Law What then is the onely way left to inherit eternall life A. Christ is the way the truth and thâ— life He was made sinne for us that wâ— might be made the righteousnesse of Goâ— in him John 14.6 2 Cor. 5.21 1 Cor. 1 3â— This is the Covenant of Grace this 〈◊〉 the Word of eternall life Joh. 6.68 Q. When was this Covenant first madâ— with mankind A In a Paradise immediately afteâ— the fall of Adam and it was renued bâ— with Abraham declared by Moses c anâ— the Prophets till at last it was confirme by the death of Christ the promiser anâ— testator a Heb. 11.4 Gen. 3.14 b Gen 17.4 11. c Exod. 24.8 Heb. 9.19 20. Gaâ— 3.16 17. Q. Were the Fathers before the comeing of Christ saved by faith in him A. Yes we and they doe all drink of the same Spirituall Rock which is Christ being all children of faith and of the promise 1 Cor. 10.1 2 3. Rom. 4.12 Rom. 9.8 Gal. 3.29 Heb. 11.4 Heb. 9.15 Rom. 1.1 2. with 1 Pet. 3.18 19. 1 Pet. 4.6 Q. Then the Old and New Testament be all one for substance A. They are so Christ is the substance of both and they are but severall waies of setting down the Covenant of Grace the one teaching to believe in Christ that was to come the other shewing more clearly all things fulfilled in Christ now come according as was promised and prefigured Q. By this it appeares that the Covenant of Grace is a most free Covenant not grounded upon any condition on our parts not upon any thing that we can doe or suffer A. It is a most free and gratious Covenant all the promises be made good to us in Christ Eph. 3.12 2 Cor. 1â— 20 2 Tim. 1. â— and we have nothing to doe but to embrace Christ and that grace also God promiseth to worke in us The Covenant of workes was conditionall grounded on mans owne obedience This New Covenant whereby we are restored againe into Gods favour is called a Covenant of Grace because the remission of sins the favour of God and life everlasting are the free gift of God given us in Christ not for any thing in us or done by us but for the onely obedience oâ— Jesus Christ the Mediator Eph 2.8 Ro. 5.21 WheÌ„ once we have Christ by Faith we are made New Creatures to bring forth fruit unto God Eph. 2.10 Rom 7.4 But we can challenge nothing of justification and life as a debt or as from the hand of justice but onely as as meer gift of grace Goâ— doth performe all things to us not for anything is us but for his Christ And thoâ— conditionall expressions If ye mortify thâ— deed of the flesh ye shall live c. such promises doe tell us who shall live not why they shall live Lastly that first Covenant is mended Christ the Mediator oâ— the New Covenant makes it good by enabling us to performe the condition thereof which Moses could not doe he gave the Law but could not give graceâ— c. Jer. 31.33 Heb. 8.9 10. Deut. 5.27 29. Heb 7.22 CAP. VII Of promises to Christ the Mediator the Head of the Covenant of Grace IN the Covenant of Grace there be three parties contracting and covenanting 1. God the party offended 2ly Man the party offending and to be reconciled 3ly Christ the reconciler and peace-maker between them both Q. The first party contracting in this New Covenant is God himselfe The first Party in the New Covenant What hath he done for Mankind A. The Lord hath done three gratious Acts for us His goodnesse and love towards us appeareth in three things Q. 1. What is the first gratious act of God in this Covenant of peace A. It is the free giving of his Son to take our nature that he might redeem us It was the Fathers will he should have a body and the Sons willingnesse to undertake it Heb. 5.4 5. Heb. 10.5 7 9. Joh. 3.16 Esa 9.6 Q. 2. What is the second gratious Act of God in this New Covenant A. God hath established the Covenant of our Redemption in and with his Son Jesus Christ 2 Cor. 5.19 God in Christ reconciling c. God did not send his Son empty into the world but furnished him with Testimonies promises of his favour for the comfort of Christ himselfe and oâ— us his people Joh. 10.36 Heb. 1.6 Therâ— was a Covenant betwixt God and Chriâ—â— our head touching the work of Redemption the Lord promising some things â— Christ and requiring some things oâ— Christ 1 Tim. 3.16 Gal 3.16 19. Geâ— 12.3 Q. How many sorts of promises there in the New Covenant A. Two sorts some be made to Chriâ—â— the Mediator and some unto all sucâ— persons as doe or shall embrace Chriâ—â— offered unto them Q. What things did God promiseâ— Christ Himselfe Of Gods promises to Christ as our Head and Mediâ—tor A. Three things 1. God promised to â— to him a Father to fill him with the Holy Ghost and with power to goe througâ— with the work of our redemption Heb. 5 6. Act. 10.38 Ep 1.22 Esa 11.2 Esa 49. Q. What 2ly doth God promise to him A. 2. God promiseth him acceptance victâ—ry and successe in all his undertakings 〈◊〉 man Mat. 3.17 Ioh. 5.20 21. Esay 42.6 53.11 Act. 2.27 Q. In what particulars shall Christ have successe and power to blesse his people A. In five particulars I God sayes to him Thou shalt a teach them 1. Conversion 2. Adoption 3. Sanctification and turne them to the Lord. 2ly Thou b shalt make them my sonnes and doughters 3ly And thou c shalt have the spirit to bestow on them a Mal 4.6 Luk. 1.16 17. Ioh 6.45 Esay 61 1 2. b Ioh 6.40 1.12 c 15.26 Luk. 24.49 Q. In what else shall Christ have successe A. 4ly Thou shalt a give them peace whilst they live in this world 4. Peace in our justification 5. Glorification 5 yl And b raise them up at the last day to eternall glory a Ioh 10.16 28 29. 14.27 16.33 b Ioh. 6.37 40. Rom 8.11 Q These are Gods promises to his Son What
satisfaction the debt is never pâ—â—d Gods Justice is better contented in Christs sufferings for a time then in the creatures for evermore and for the sinnes of the Elect then for the sinnes of the damned Q. If God be satisfied then we are discharged from the curse of the Law and all our debt to Gods Justice A. We are soâ— because Christ our surety hath fully answered the Law for us so that nothing remaines to be charged on us Gal. 3.10 13. Rom. 8.33 34. Q. But how did Christ answer the Law for us A. By a bearing all that punishment which is due to breakers of God Law and by b fulfilling all that obedâ—ence which it requireth of us a Phil. 28. Ro. 5.19 b Mat. 5.17 Joh. 8.29 Mat. 3.15 Rom. 8.3 We that are sinners stand bound to God in a double debt 1. Of satisfaction for sins past 2. Of obedience for time coming This the Law requireth of us and thus much Christ hath performed for us Q. What is the second part of Christs Priestly office A. To make intercession for us Of Christs intercession Rom 8.34 Heb. 7.25 Q. What meane you by Christs intercession A. Christ stands between God and us he presents us and our prayers to God pleads his merits for our acceptance Christ appears in the presence of God for us as the high Priests did with the names the twelve Tribes in the Holy of Holies Heb. 9.24 1 Joh. 2.1 Rev. 8.2 3. Exod 28.28 29 38. Q. What then be the parts of Christs intercession A. They be two 1. To present and tender to his Father his owne bloud which he shed for our sins And 2ly To make requests for us Thus did the high Priest who was a Type of Christ enter into the Holy of Holies which was a figure of Heaven with the bloud of a Bullock a Goat which did signifie Christs bloud and with Incese which did signifie his prayers for the people Thus did the High Priest when he went into the Holy of Holies to make atonement and reconciliation for the people Lev. 16.5 12 13 14 15 16 19. And thus doth Christ our High Priest for us now in Heaven Rev. 8.2 3. Heb. 9.12 23 24. Christ carried his own bloud into Heaven Q. What is the effect and fruit of this part of Christs Priestly office 1 Pet. 2.5 Heb. 7.25 Heb. 9.14 A. By this applying and pleading of his sacrifice for us both our persons and our services are accepted with God Exod. 28 38. Q. What followes of all this A. Therefore we must go to God only by Christ and not by any Creature Saint or Angâ—ll 'T is Christs office not theirs to appeare in our behalfe before God Heb 4.14 16. with Heb. 5.4 5. Q. How doth it appeare that he is a Priest to you A. Because he gives me peace of conscience in his bloud and hath made me a Priest to offer up spirituall sacrifices to God by him Rev. 1.6 1 Pet 2.5 Rom. 12.1 CAP. XII Of Christs Kingly or Ruling office Propheticall Teaching office ALL the Benefits obtained by Christs Priestly Office are conveyed unto us by his Kingly and Propheticall office Q. Is Christ the King of the Church A. Yes 2. Of Christs Kingly office Christ is the only King over the Church It is such an Honour that God thinkes it fit for none but his Son Heb. 1.8 9. Col. 1.15 18. Christ is the first borne of every Creature He is the Head and Husband of the Church and therefore he alone is fit he alone is able to gather a Church to rule his Church and to deliver it from those mighty Principalities and Powers which fight against our soules Mat. 2.2 Rev. 19.16 1 Tim. 6.15 Rev. 15.3 Q. What kind of Kingdome or dominion hath Christ over the Church A. It is not of this world nor like the Kingdomes of earth But it is a spirituall Kingdome ordering the businesse of the soule and the affaires of Heaven Col. 1. 13. Rev 1.18 3.7 All things belonging to it are spirituall the means of gathering and governing it are spirituall the weapons of our warfare are spirituall the blessings and priviledges are spirituall the enemies of it are spirituall c. Q. What be the parts of this spirituall Kingly office of Christ A. They be foure 1 To deliver us out of the hands of our spirituall enemies to turne us from darknesse to light from the power of Satan unto God and so to translate us into the Kingdome of Jesus Christ Act 26 18. Col. 1.13 Luk. 1.74 Q. What be those spirituall enemies out of whose hands Christ doth deliver us A. Foure 1ª Sinne. 2 b Satan 3 c The curse of the Law And Lastly d Death All these be enemies to our salvation and over them all Christ doth give us the victory a 1 Pet 4.2 1 Joh 3.8 Mat 12.20 Rom 6.7 b Rom. 16.20 1 Ioh 4.4 c Rom 7.1.4 8.33 d 1 Cor. 15.55 57. Q. What is the second part of Christs Kingly office A. To give us Laws and Rules to order and governe us being thus gathered in the wayes of truth and righteousnesse Esay 9.6 7. Gal 6.16 Mat 28.20 Q. Then they wrong Christ in his Kingly office that challenge a power over the conscience to bind it with sin or duty A. They doe so because it is Christs prerogative to give Lawes to the conscience Esay 33.22 Mat. 23.8 10. Iam. 4.12 Men may order the outward man by their Lawes Col. 2.11.21 12. but the conscience is Christs peculiar they may not meddle with that to bind where Christ hath set free And where Christ hath bound no man can set us free 1 Cor. 7.24 2 Cor. 11.20 Gal. 5.1 Q. What is the third part of Christs Kingly office A. To subdue our lusts to rule in our hearts by his Word and Spirit and to keep us in obedience to his Lawes Psal 110.2 3. 45.5 2 Cor 10.4.5 Luk 19.14 27. Ezek 34.23 24. Q. What is the fourth part of Christs Kingly office A. To defend and preserve us amidst all tentations unto his Kingdome of glory Christ doth take order with the Enemies of his Church Kingdome he discovers and confounds their plots and devices He restraines their rage and sets bounds to their malice at last he casteth them into the lake that burneth with fire and brimstone Rev. 2.10 Luk. 18.7 8. Esa 43.2 Amos 9.9 Ezra 6.8 11 22. Esth 3.8 13. with Esth 6.1 6. with Esth 8.5 8 11. with Esth 9.1 22. Rev. 19.20 Q. By what means doth Christ gatheâ— him a Kingdome and carry on the Government thereof A. a Not by the arm of flesh b buâ— by spirituall weapons viz. His Word Sacraments and the exercise of the keyes which we call discipline a 2 Cor. 10.4 Esa 11.4 Eph. 6.11 12. b Joâ— 20.23 Mat. 18.17 18. Q. Then it is not lawfull for Christians by force of Armes to erect Christs Kingdome much lesse is it
lawfull for Christian people to rise up against civill Magistrates for the Cause and Kingdome oâ— Jesus Christ A. It is utterly unlawfull a because Christs Kingdome is not of this world 〈◊〉 therefore his servants may not fight â—â— Christs Spirituall Kingdome does not overthrow Cesars temporall power anâ— therefore Christ hath commanded aâ— humble subjection to all civill Powers a Joh. 18.36 Mat. 26.52 b Mat. 22.21 Rom. 13.1 2 4 7. Tit. 3.1 Act. 23.5 1 Pet. 2.13 15 16. It is a singular wickednesse to make Christs Name and Gospell a pretence to shake off Temporall authority or to make it a Condition of our yeilding civill obedience unto them Q. How shall I know that Christ is a King to me A. By two things 1. By the obedience I yeild to his Lawes Joh. 15.14 Q. How secondly A. By the victory he gives me over my sinnes if sinne reigne in us Christ is not King Christ sets up his Word in our hearts he makes us a willing and obedient people the lusts and principles and maximes of the World rule not in us Psal 110.3 1 Pet. 2.9 Col. 1.13 Q. Christ is the great Prophet of the Church to teach instruct exhort Of Christs Protheticall office and comfort his people Joh. 1.9 John 6.45 What be the parts of Christs Propheticall Office A. Two 1. To reveale his Father and make known his will to us Joh. 1.18 Luk. 1.78 79. Eph. 3.9 Deut. 18.15 with Joh. 10.3 9 11. 1 Cor. 1.21 Q. What is the second part of Christs teaching office A. Effectually to perswade the heart to receive the Doctrine taught to open their eies unstop their eares and cause their heart to attend Esa 35.4 5. Joh. 6.45 Act. 16.14 Rev. 3.18 Christ does not onely hold forth the light but he gives us eies to see it Q. Be there not other Prophets and Teachers of the Church A. Yes Christ useth the Ministry of men but all the efficacy and power of their teaching is from God 1 Cor. 3.7 Mat. 11.25.26 27. Mat. 13.13 2 Cor. 3.3 Gal. 2.8 2 Cor. 4.6 7. Q How shall I know that I am taught of God A. When the Word which we heare is followed by us and obeyed else thou hast heard a meer man man may teach you to know the definitions of faith of sin of repentance c. but Christ alone teacheth you to believe and repent Christ giveth the discerning the taste to judge between things that differ 2 Cor. 10.5 Joh. 10.4 5 27. CAP. XIII Of Man to be reconciled to God in the New Covenant Man is the third party in the Covenant of Grace GOD hath given his Son to be a Covenant of the people The third party in the New Covenant Esa 42.6 Made sure promises to him c. And Christ thus brought into the world furnished with grace power is offered to sinners with large promises to them that receive him It followes to be considered Q. To whom doe those promises of life and salvation belong Who may take comfort in them A. Onely they that be in covenant with God Eph. 2.12 Q. When is the soule in covenant with God A. When the heart consents to take Christ as he is offered to us in all his Offices resigning up engaging our selves to be wholly his God takes us for his people we take him to be our God Deut. 26.17 18. Jer. 30.21 22. Gen. 15.1 6. Zach. 13.9 Joh. 1.12 The soule does not mislike the person nor the Portion nor the tearmes on which Christ is offered to us The believer takes Christ for his Saviour for his Teacher for his Lord and Ruler Q. What manner of persons are in covenant with God A. Such as believe the Gospell repent of their sinnes and walke uprightly before God Gen. 17.1 Mar. 1.15 Acts 20.21 These three things are required of all that be in Covenant with God 1. Of Faith Q. What is the nature and proper act of faith A. It is a grace whereby we doe acknowledge and accept of Christ for our Lord Saviour and rest on him alone for salvation Or it is a grace whereby the soule doth rest and rely on the promise of life and salvation made in Christ Jesus Eph. 1.12 13. Rom. 10.14 Rom. 15.12 Tit. 1.1.2 Psal 2.12 Psal 18.2 Trust hath for its object the promises of God and it is not every promise that is the object of faith as it justifieth but the promise of life only Christ is the proper object of faith as it justifieth trusting is the proper act of faith To seek and thirst after Christ and rest on him that is Faith Heb. 10.38 Q. Many say they trust on Christ and yet deceive themselves Shew some signes of true faith A. There be three signes of true faith 1. It makes me to strive against unbeliefe and all other lusts purging the heart and working out the filthinesse of it as a spring doth the mire and dirt that is cast into it or as the stomack expels poyson faith and lusts cannot lodge and dwell together Mar. 9.24 He. 10.38 Acts. 15.9 Q. What is a second signe of true faith What gratious affections doe shew true faith A. True faith makes us to prize Jesus Christ above all things the soule will sell all gladly and part with any content for Christs sake Mat. 13.44 Psal 45.10 Heb. 11.24 25. Gen. 22.12 Heb. 11.8 Q. How thirdly may true faith be knowne A. Because it is not a dead faith but it worketh by love that is whatsoever sin we resist and whatsoever good thing we doe we doe all out of a love to the Lord Jesus We so love God that we hate evill for Gods sake Gal. 5.6 Ioh. 21.16 Iam 2.17 18. Q. What secondly 2. Of Repentance must they doe that be or would be in covenant with God A. They must repent of their sins and change their lives Mot 3.7 8. Act. 2.38 Q. Why must they also repent that be or would be in Covenant with God A. Because it is necessary that they that be in Covenant with God must breake their league with every sin friendship with God cannot stand with friendship with any sin 2 Cor 6.17 18. Jam. 4.4 1 Joh. 2.15 Q. What is Repentance A. It is a grace of Gods Spirit whereby we are grieved for offending oâ— God b and doe turne from sinne c ouâ— of an inward and spirituall dâ—slike and hatred of its filthinesse a Mat. 26.75 2 Cor. 7.10 b Esay 1.16 17. 2 Pet. 2.22 1 Cor. 5.7 Act 3.19 Ezek 36.26 27 31 c Esay 33 22. Q. What be the parts of repentance A. Two mortification whereby we die to sinne and vivification whereby we are quickned to a life of grace Gal. 5.24 1 Pet. 4.1 2 3. Rom. 6.6 7. 8.2 10 13 Eph. 4.22.24 Luk. 3.11 Q. Then prophane persons that be at sometimes grieved ashamed for some sins are not esteemed to repent unlesse they be renued to a life of grace A. It is true
Because their sorrow for sin is greater then their conscience of sin and therefore it is but a fleshly sorrow 1 King 21.19 20 27. Mat. 27.3 4 5. Re. 16.10 11. Hos 7.14 Es 58.5 6. Jer. 8.5 Ez. 36.15 31. the stone sweats but is not soft So c. Q. How then may I know my repentance to be true A. By three signes 1. By the conscience I make of sinne for time to come True repentance begets tendernesse of conscience 1 Sam. 24.5 Job 34.31 32. Hos 14.2 Q. How Secondly A. It workes in my heart a secret antipathy and heart-rising against all sin in whomsoever it is though their sins doe not indanger my own salvation Nature doth abhor those things that be contrary to it as a Toad or Serpent so doth our new and spirituall nature loath all sin Psal 119.136 Act. 17.16 2 Pet. 2.8 Q. How Lastly is true repentance knowne A. By the fruits of godly sorrow reckoned up by Saint Paul 2 Cor. 7.11 Q. What say you of confession to a Priest and satisfaction Are not they parts of repentance A. No we need not confesse all our sinnes to men and we cannot satisfie God by bearing penance Our sinnes are not a jot better done away by performing all the penances in the world CAP. XIV Of mans uprightnesse before God Q WHat thirdly is required of them that be in Covenant with God A. God requires that all such as be in covenant with him 3. Of new obedience should walke before him and be upright or perfect Gen. 17.1 Q. What is uprightnesse or sincerity A. Uprightnesse is when we strive to walk in a all the Commandments and Ordinances of the Lord blamelesse b so that our hearts shall not reproach us of any unfaithfulnesse from the least to the greatest of his lawes a Luk. 1.6 Mat. 23.23 Luk. 16.10 Jam. 2.10 c Psal 66.18 Iob 27.6 Psal 50.16 17. 2 Cron. 30.19 20. Q. None can be perfect without sin in this life Whom doth the Gospell account perfect before the Lord A. Them that without guile and partiality doe apply themselves to the whole will of God that is Hate all sinne and have respect to all Gods commandements Psal 119.6 32.2 Job 1.1 Gen 6.9 Num. 14.24 1 Chron. 12.33 Iam. 4.8 Q. What be the properties of this uprightnesse of heart A. They be foure It is expressed and known by 1. Truth a in the inward parts 2. By soundnesse b of heart without guile and doubling 3. By the c whole heart without dividing 4. And by d sincerity without mixture doing all things as in the sight of God a Psal 5â— 6 Joh. 4.23 Heb. 20.22 b Psal 119.80 Psal 32.2 Rev. 3.2 1 Tim 1.5 Psal 12.2 c 1 Sam. 12.24 2 King 23.3 Psal 119.2 Hos 10.2 Psal 15.2 d 1 Corinth 5.8 2 Cor 1.12 Mat. 5.8 2 Cor. 2.17 The upright and sincere Christian is 1. Really and in Truth such as he seems to be 2. He is thorough for God in all places in all companies in all businesses 3 His heart is not divided betweene God and Idols between God and Men betweene God and credit or profit and any other creature 4. He does not mingle false ends or false motives with Gods will and glory He is not an eye-servant Q. What is the benefit and comfort of uprightnesse before God A. God is pleased with them and a takes delight in their person and in all their services b accepting the will for the deed a 1 Chron. 29.17 Prov. 11.20 Heb. 11.5 2 Chron. 25.2 14. b Gen. 22.16 2 Sam 7.2 2 Cor 8.12 1 King 8.18 Q. This Covenant with God when is it broken A. It is not broken by particular failings but by unfaithfulnesse that is when the heart departeth from the Lord secretly or openly choosing and joyning it selfe to any creature or goeth after any lust Ez. 14.7 Heb. 3.12 Deut 29.18 Hos 4.16 17. Ezek. 33.31 Hos 2.2 Es 66.3 2 Chron. 15. with 2 Chron. 16.7 10 12. 2 Chron. â—9 3 Q. When is it kept A. When though we faile in particulars of duty yet the heart is not divorced from the Lord but still loveth prizeth and cleaveth to him above all things Psal 119.57 2 Chron. 25.17 Ezr 6.21 Jer 30 31 32. Q. Why be these Graces required in Gods people Why must they repent and walk in new obedience A. Because God is an holy God and therefore his people must be holy severed from the pollutions of the World 1 Pet. 1.15 16. Act. 7.3 Lev. 20.26 Zach. 14 20 21. 2 Thes 2.13 God receives not to glory who are not first partakers of Grace Heb. 12.14 Mat. 23.25 Q Might not God as well bring us to Heaven without sanctification forgive our sinnes and more adoe A. No Because Christ is unto us sanctification as well as redemption that so he might deliver us from all the evill of sin that is from the power of sin as well as from the guilt of sin Grace is no burthen to him that hath it nay it is a greater mercy to bring us to Heaven through sanctification and adoption making us his Sons then absolutely to forgive our sins As it is a greater honour to be the Son of a King then his favourite 1 Cor. 1.30 Gal. 2.17 18. Q. What followes of all this Doctrine of the New Covenant as to the wicked A. It follows That no wicked gracelesse impenitent person hath any thing to doe with the Covenant of Mercy and Peace Esa 4.3 4. Mar. 7.23 1 Ioh. 1.6 Rom 8.9 Rev. 21.27 Q. What comfort ariseth hereof to the godly A. They are hereby assured as by a witnesse within themselves that God is their God and they his children The heart pondereth the promises and sees himselfe taken into Christ and his name written in Heaven 1 Joh. 5.10 2 Pet. 1.10 11. 2 Cor. 1.22 These graces are not matter of conjecture but of experience and feeling they find that they obey Gods call heare his voyce believe repent c. these Graces are as the seal sealed the Spirit of God is the seal sealing which makes that holy stampe and impression on our hearts Q. But my faith and graces be weak and I often fall A. If they be sound in truth and sincerity it is enough Our graces do not save us t is Christ that saveth who is made unto us righteousnesse c. 1 Cor. 1.30 But these Graces evidence our Being in Christ 2 Cor. 5.17 and our future Glory being made meet to be partakers of the inheritance of Saints in light Col. 1.12 CAP. XV. Of the Articles of Faith IN expounding of the Articles of our Faith I shall observe this method 1. What it is that we doe believe 2. Why and upon what grounds we doe believe it 3. How a man may know whether he doe believe it better then the Devils doe which believe and Tremble Q. The Knowledge of God and what we ought to believe is taught in the Scripture and more
Christ Q. WHat is the substance of this Article A. To acknowledge Jesus Christ the Son of Mary to be the Son of God the Saviour of the World the true Messiah that was to come Mat. 16.16 17. Joh. 9.35 38. Q. Why is Faith in the Sonne of God joyned to the former Article A. Because it is necessary to salvation to know God in Christ out of Christ no man knows God aright Joh. 17.3 6.29 8.24 14.1 Whatsoever God is to his Church he is it in Christ the Attributes of God are sweetned unto us in Christ Q. What is Jesus Christ A. The eternall Sonne of God both God and Man God before all time and Man in the fulnesse of time Col. 1.15 16. Ioh. 8 57 58. Rom. 1.3 4. Col. 2.9 Q. Why is he called Jesus A. Because he saveth his people from their sinnes Mat. 1.21 Heb. 5.9 Q. Why is he called Christ A. Because he is anointed of the Father Act. 10.38 Ioh. 3.34 Q. What doe you meane by this anointing A. It signifieth that Christ is sealed fitted and furnished with all Graces Power and abilities to save us Ioh. 10.36 Ioh. 6.27 Esay 42.6 Esay 61.1 Col. 1.19 Q. Unto what Offices and Workes was Christ set apart and fitted A. To a threefold office First To be a Priest by the offering up of himselfe in death to pacifie his Fathers wrath towards us Heb. 9.7 26. Levit. 4.20 Q. To what second Office was he anointed A. To be a King of soules to deliver his people from the power of Sinne and Satan and to guide them through all temptations to Heaven Luk. 1.74 Eph. 1 21 22. 1 Cor. 15.25 Q. To what office else A. To be a Prophet effectually to teach his Church Joh. 6.45 Joh. 1.18 2 Cor 3.3 Luk. 4.18 Q. God hath given these Offices to Christ with intent to bestow the benefit fruit and profit of them upon his Elect. How doth it appeare that Christ is a Christ to thee or that Christ is thy Christ A triall whether we be Christians A. Because in some measure I am made partaker of Christs anointing that is of his fulnesse I have received Grace to know him to conquer my corruptions and am willing to sacrifice my dearest contentments to his will am enabled in some measure to serve him acceptably Rom. 12.1 1 Pet. 2.5 1 Joh. 2.27 Jer. 50.20 His onely Son our Lord. Q. Is Christ the only Son of God A. Christ is the only Son of God by Nature that is of the same substance and essence with the Father we are the Sons of God by favour and adoption we are not so born but by grace we are made partakers of that dignity to be the Sons of God Joh. 10.30 Gal. 3.26 Gal. 4.5 Q. Why is he called our Lord A. Because having bought us he hath a propriety in us and dominion over us as a Lord to rule and command us and none else hath power over us He is made both Lord and Christ to rule all things of his Fathers Kingdome both in Heaven and Earth 1 Cor. 6.20 1 Cor. 7.23 Luk. 1.32 33. Esay 9.7 Esay 26.12 13. 2 Pet. 1.9 Act. 10 36. 1 Cor. 15.25 27. Q. What do you believe in this Article A. I believe that the eternall and consubstantiall Sonne of God who is every way fitted and abled to save soules is my Saviour and that by him delivering me from Sinne and Satan I am become the Sonne of God Mat. 16.16 17. CAP. XVIII Of the Incarnation of the Son of God Which was conceived by the Holy Ghost THE conception of Christ stands in three thing 1. The framing his Body of the Virgin Mary 2. The seperating of originall sinne from it 3. The uniting of that Nature to the Godhead in the instant of his conception Q. Christ is God equall with his Father from all Eternity How came he to be Man A. In the fulnesse of time he took flesh of the Virgin Mary and was born of her as we be of our mothers a perfect man as we are so that there is true God and perfect man in one person Joh. 1.14 Gal. 4.4 Phil. 2.6 7. Heb. 2.17 Esay 7.14 Joh. 3.13 Rom. 9.5 Q. Why did he take mans nature on him A. That he might be put under the Law to stand in our room and in our nature to satisfie for our sinnes at his Incarnation he entred into our bonds as being God he could neither suffer death nor be made obedient to the Law Heb. 2.14 Heb. 9.22 Heb. 10.5 10. Q. How was he conceived A. Not by the power of nature as we are of two Parents but by the power of the holy Ghost which did frame his body of the substance of the Virgin Mary and united it to the Godhead Luk 1.35 Joh. 3.13 Eph. 4.9 Q. All that be borne of women be sinners How came Christ to be conceived and borne without sin A. Because he was conceived by the power of the holy Ghost who did separate originall sinne from his nature Luk. 1.35 that holy thing Heb. 7.26 Heb. 4.15 Q. Why must Christ be without sin A. Because else he could not save sinners Heb. 7.27 28. Else he must like the High Priest offer for his own sins as well as for the peoples Q. Why was he borne of a Virgin A. To answer the Prophesies that hereby it might appeare that he was the true Messias spoken of by the Prophets Esay 7.14 Ier. 31.22 Heb. 7.3 Q. Why of that Virgin of the stock of David and Abraham A. Because the promised seed was to come out of the loynes of Abraham Salvation is of the Jewes Gen. 12.3 Gen. 22.18 Gal. 3.16 Joh. 4.22 Q. What do you believe in this Article A. That the eternall Son of God remaining God did take my nature on him and in that nature did satisfie for my sins In which being now advanced to Gods right hand he doth execute as Mediator all things belonging to the Kingdome of God Q. How doth the true beliefe of this Article affect our hearts A. In that wonderfull Person I admire Gods infinite wisdome and love in contriving and working mans salvation As he is in himselfe a wonderfull Person so he is to me I look to the man that is Gods fellow and dwels in the everlasting burning Eph. 3.8 9 10. Zach. 13.7 CAP. XIX Of Christs sufferings the vertue of them Suffered under Pontius Pilate Q. DID Christ suffer for himselfe A. No He was no debtor to the Law and therefore what he suffered was for us and in our stead as our surety Esa 53.4 5 6. Heb 9.9 1 Pet. 3.18 2 Cor. 5.21 Heb 7.22 Mat. 3.14 15. Dan. 9.26 Rom. 4.25 Q. What did Christ suffer in our stead A. The whole punishment due to out sinnes the whole wrath of God in his soule and body which we should have suffered Esay 53.4 10. Mat 26.38 39. Rev. 19.15 1 Pet 2.24 Psal 22.14 Rom. 8.32 Q. When did he
suffer all these things A. Especially in the garden where he swet clots of blood before any hand was laid on him and on the Crosse by the space of six houres Luk 22.43 44. Mat 27.46 Psal 22.1 6. Mar 14.33 34. Phil. 2.8 So heavy was the wrath of God that an Angell came to comfort him yea he roared as a man forsaken c. Q. What is the vertue and efficacy of his sufferings A. By his stripes we are healed Es 53 5. Heb 9.14 26 28. Col 2.14 Heb 10.2 10 12 14. In him we all died and were condemned and his death tooke away our condemnation 2 Cor 5.14 Rom 8.3 Q. For whom did Christ suffer all this A. For his Body the Church Christs blood is of value to save all men but it was not intended for them that perish Christ stood not in their stead for then they should not dye themselves Eph 5.25 Joh 10.15 Q. How know you that you have a part in Christ's sufferings A. Because the life and power of sin is killed in me and I now live to him that died for me Sinne is of all things most odious to me 2 Cor. 5.15 Rom. 6.3 6. 1 Joh 5.6 The merit of Christs death reacheth unto God to satisfie and pacifie him and the vertue or efficacie of it reacheth to our soules to mortifie and kill sin in them 1 Pet 4.1 2. Q. Who was Pontius Pilate A. The Roman Judge that condemned him because he said that he was the Son of God the King of Israel Joh 19 7 8 12 15 19 21. Mat 20.19 a signe that the Messiah was come because the government was taken from them and now in the hands of a stranger Gen. 49.10 Joh 18.31 Rev. 11.8 where Christ was slaine Q. Why was he thus legally condemned and not killed privily A. Because that death alone is satisfactory to the Law which publike authority doth inflict on Malefactours for though Christ were no Malefactor no guile was found in his lips he was innocent by the Judges owne mouth yet he was numbred amongst the transgressors Esay 53.12 Mat. 20.18 19. Q. What kind of death died he A. He was crucified which was a painfull shamefull and accursed death Ioh. 19.18 31. Phil. 2.8 Deut. 21.23 Q. Why that kinde of death A. Because he was to remove the curse from us therefore he was to be made a curse for us Gal. 3.13 Q. Dead Why died he A. Because death is the wages of sin and sin is not remitted without shedding of blound Rom. 6.23 Heb. 9.22 1 Cor. 15.56 57. Heb. 2.9 14. Q. Buried Why so A. That he might sweeten the grave to us and be God both of the dead and of the living Mat. 12.40 Rom. 14.9 1 Cor. 15.55 Q. Descended into Hell When Christ gave up the Ghost his Body was put into the Grave and his Soule went into Paradise being commended into the hands of God as the soule of Steven and other the faithfull are as the soule of the converted theef was What then is meant here by Christs descending into Hell A. His Soule went not into the place of the damned but thereby is meant his abiding prisoner under the dominion of Death the space of three daies Bp. Ushers answer to the Irish Jesuits challenge c. 8. As Jonas was three daies in the Whales belly and saw no corruption But David doth c. Compare Psal 16.10 with Act. 2.27 31. Act. 13.34.35 Rom. 6.9 Mat. 12.40 Q. What is the substance of that you believe in this Article A. I believe that Christ suffered the whole punishment belonging unto sinners both in his Soule and Body when he offered up himselfe a curse and a sacrifice for sin and that by his sufferings Gods wrath is pacified towards me all the spirituall enemies of my salvation are thereby vanquished CAP. XX. Of Christs exaltation sitting at the right hand of God the Father The third day he rose again from the dead Q. DID Christ still remain in the the grave A. No the third day he rose againe Luke 24.3 6. Act. 2.24 Act. 1.3 1 Cor. 15.4 8. Q Why was it needfull that Christ should rise againe A. 1. Because else we were still in our sinnes else it doth not appear that our sinnes be satisfied for 1 Cor. 15.17 1 Pet. 1.3 21. Christ was not onely to suffer Death and the Law but to conquer them which he had not done if he had been still holden of death and we must have looked out for another Saviour that could conquer it The debtor comes not out of prison till he hath paid the utmost farthing c. If any one sin had beene unsatisfied Christ had no risen from the dead Q. Why else must Christ rise againe A. That he might apply effectually unto us the merit of his death 1 Cor. 15.16 54 55. Rom. 4.25 Rev. 1.18 He ascended into Heaven Q. What became of Christ after he was risen A. After he had spent forty daies in teaching his Apostles the things belonging to the Kingdome of God he went up into Heaven in that same body which had been crucified and buried Act. â— 3.9 10 11. Eph. 4.10 Luk. 24.51 Eph. 1.20 22. Q. What good is that to us A. 1. It assureth us that he hath finished the worke of our redemption which his Father gave him to doe in an acceptable manner Iohn 16.10 Iohn 17.4 5. Heb. 9.12 25. Heb. 10.12 If Christ had not fulfilled the Law and satisfied for all out debt if he had not in all things well pleased his Father he had never got into Heaven But now God welcomes him to Heaven and bids him Sit thou at my right hand untill I make thine enimies thy Foot-stoole Heb. 1.3 9 13. Q. What else doth it assure us of A. 2. It assureth me that seeing Christ is entred into Heaven in our name hath taken possession for us of the purchased inheritance that therefore he will bring us thither in his appointed time Ioh. 12.26 Ioh. 17.24 Heb. 6.20 Sitteth at the right hand of God Q Where is Jesus Christ now A. In Heaven at Gods right hand in great glory and power Act. 7.56 1 Pet 3.22 Q. God hath no right hand nor left hand What then is the meaning of it A. It signifieth that Honour and Power which Christ received of his Father when he had finished the worke of our redemption Heb. 1.13 Mat. 22.44 Eph 1.20 22. 1 Cor 15.24 25. Q. What does Christ do there A. He makes intercession for us that is he presents our prayers and pleads his merits for our acceptance Heb 7.25 9.24 Ro 8.34 He entereth our appearance and causeth that no wrath issue out against us though our sins cry for vengeance God never said to Saint or Angel Sit thou at my right hand Heb 1.13 Q. Doe we not want him more to be with us here on earth A. No He doth us more good in Heaven appearing for us in the presence of God upon
a carnall man sinne is pleasing and duty a burthen the duties of the Law being brought and pressed on the soule doe shew how hollow and rotten we are which otherwise we should never have mistrusted by our selves Ro. 7.9 9 10 13. Rom. 8.7 Q. What fourth worke of the Law bringeth a sinner to Christ A. It worketh wrath that is it laies the curse upon us it proclaims the judgement of God against us for every sin It curseth every disobedience it tels every soule of us thou art a domned creature c. Ro. 1.18 Rom. 4.15 2 Cor. 3.7 9. The Law is full of rigour 1. It accepts of no obedience but what is every way full and perfect 2. The Law admits of no excuses It accepts of none of our sorrows 3. The Law regards not what we can doe but what we should doe All that be under the Law must doe it or dye This is the case of all that be out of Christ the Law curseth them Q. How fiftly doth the Law drive us unto Christ A. When we see that we are shut up and cannot winde our selves out of Gods wrathfull hands the soul even drowned with sorrow and feare is constrained to goe to Christ upon the invitation of the Gospell The soule does hereupon consult and advise with it selfe what to doe to be saved and so at length resolves to goe to Christ this is one use of the Morall Law viz. to make us see 1. How vile we are 2. How weak we are 3. How wicked we are what enemies to God and goodnesse 4. How cursed we are 5. And so to consult within our selves and to resolve to goe to Christ as that prodigall did Luk. 15.17 18. and those Lepers 2 King 7.3 4. Thus the Law and the Gospell worke together for our salvation it is not in me to save you saith the Law therefore seeke further It is in me to save you saith the Gospell therefore rest in me Act. 2.37 Mat. 11.28 Rom. 8.15 And so the soule is converted and drawn unto Christ by the Gospell being driven from the Law by the Law it selfe CAP. XXVIII Of the second end and use of the Morall Law Q. WEE have seene the first maine use of the Morall Law What is the second A. To be a perpetuall rule of obedience and holinesse Second Use of the Morall Law and it is therefore called the Morall Law Mat. 19.17 Rom. 2.25 Rom. 7.12 Heb. 8.10 1 Tim. 1.5 8. Jam. 2.10 11. The Law shewes us what is good and what is bad Q. Our obedience is but in part here What be the properties of that obedience which God will accept of his servants True obedience what A. 1. It must be a free a loving submitting of the b inward and outward man to the c whole will of God with an intention d and desire to please and approve our selves to him in every thing we doe This is the nature of true obedience a the ground and rule of obedience is the will of God b the creature obeying is the inward and outward man c the manner is free without compulsion d the end and aime of all is to please God not men or our selves and by these properties true obedience is differenced from meer civill honesty restraining grace in hypocrites a Mat. 15.9 Esa 1.12 b Rom. 6.13 17. c Psal 40.8 119.6 80. Mat. 5.20 Jam. 2.10 d H. s 7.14 Zach. 7.5 6 Rom. 14.6 Joh. 5.30 John 7.18 Esay 10.7 Mat. 6.6 Q. Is there any worthinesse in our works to procure to us Gods favour A. None at all our best works done before we be regenerate are utterly corrupt and cannot please God The evill tree cannot bring forth good fruit Joh. 3.6 Rom. 8.8 Mat. 7.18 Phil. 3.8 Q. But what say you of the workes we performe after regeneration A. Though God in mercy for Christs sake doe accept of our endeavours to please him yet our very best workes are stained with many imperfections And therefore have need of forgivenesse c. Luk. 17.10 Rom. 7.21 Esa 64.6 Tit. 3.5 Mat. 20.10 14. When the Scripture speaks of rewarding our workes Mat. 10.42 and Mat. 6.6 It is a reward of Grace not of Debt Neh. 13.22 Remember me and spare me The rewards of God must needs be full of Grace seeing he promiseth to reward Begging and praying and a cup of cold water which is of little worth Q. It seems then that God doth receive us into his favour without any consideration of our works of his meer mercy in Christ alone imputing his righteousnesse unto us and not our frailties A. It is most true for we are saved by faith in Christ without the works of the Law Rom. 3.28 Rom. 11.6 Q. But doth justification by faith make men despisers of good duties contained in Gods Law A. By no means for faith is the very life and root of all good works And the reason why many doe not performe works of obedience is because they have not faith Heb. 11.7 8 17 25 27. Iam. 2.22 Luk. 17.3 5. Esay 7.4 12. 1 Pet. 3.5 The more faith Faith answers all objections it removeth carnall reasoning and so brings the heart to obey in all things the more obedience Gal. 5.6 Q. The Law being the rule of obedience we ought to be carefull to know it and to lead our lives by it A. Yes For both he that knows it not and he that obeyes it not shall be beaten with many stripes Luk. 12.47 48. Q. How many Commandments be there A. Ten Ten words Deut. 4.13 Q. What sorts of duties doth the Law of God containe A. Two sorts 1. Duties that immediatly concern Gods Glory and Worship in the foure first precepts 2. And duties that more immediately respect our Neighbours good in the six last Mar. 12.29 30 31 33. Mat. 22.37 40. Thus are the Ten Commandments divided Q. What motives are there to stir us up to the keeping of this Law in all the points of it A. Two 1. Because God is the Law-giver God spake every one of those words and where God hath a voyce to speake we ought to have an eare to heare and an heart to obey God sets his stamp upon them all Iam. 4.12 Heb. 2.2 Rom 7.12 The law is holy just and good Q. Why secondly must we carry an awfull regard to this Law A. Because he is Jehovah our God our maker our deliverer and therefore may justly challenge obedience at his creatures hands Love and feare ought to keep us in obedience Mal. 1.6 Es 5.4 Deut. 10.12 Jer. 2.9 13 19. Mic. 6.3 Esay 43.23 24. Deut. 7.6 11. Deut. 26.17 19. the strongest and sweetest bond of obedience is that relation between God and us CAP. XXIX Q. THe first Table of the Law of God containes foure Commandments What is the summe and substance of it A. The first Table of the Law teacheth and requireth 1. That I cleave unto God with my heart 2. That I worship him with my
soule and body in the duties of Religion and Divine Worship 3. That I honour him with my Tongue and Life 4. And that I carefully keepe his Sabbaths Of the first Commandment Thou shalt have no other Gods c. Q. WHat is the purpose of God in this first Commandment A. That we should take Iehovah the only true God for our God set him up in our hearts in his due place that is above the creature Of spirituall inward worship to love and feare him to serve trust and obey him We must reserve unto him all that preheminence of honour feare love and trust which is due to him as a God and not to give any part thereof to the creature To honour a King as if he were but a private person is not to give him his due because it is beneath his place God must have his full preheminence in our hearts Mar. 12.29 30. Mat. 4.4 10. Thus does Christ expound this Commandment Q. What particular duties are commanded under this generall that so God may be thy God A. Five 1. I am hereby bound to know God in his Nature 1. Knowledge Will and Attributes else I shall never love him nor trust in him 1 Chron 28.9 Rom. 12.2 Ioh. 17.3 Ro. 10.14 Q. What secondly 2. Trust A. We are bound to believe on him to depend and stay our selves on him for every good thing we need not being disheartned in our duties nor stepping out to false helps in evill times Jer 17.5.7 2 Chron 20.20 Psal 31.6 7. Psal 11.1 2. Job 31.24 Jonah 2.8 Dan 3.16 Dan 6.23 Q. What thirdly is here required Q. I am bound to love and delight in him as the chiefest good above father 3. Love lands credit profit or life it selfe Mat 10.37 1 Sam 2.29 Mat 19.22 29. Q. What fourth duty A. I am bound to feare him 4. To feare him to stand in awe of his Majesty not daring to offend him in any thing for any respect The object of godly feare is the evill of sinne the offending of God 1 King 8.3 12. Esay 51.12 Esay 8.2 13. Jer 2.19 In all these God must have his full preheminence for if we love feare trust or delight in any thing against God or above God then that is our God Q. What fifth duty is required A. I am bound to acknowledge him and to make outward profession 5. To confesse him that God is the Lord whom we serve that he is governour preserver and rewarder of all men the searcher of all hearts and that no God can do as the doth There is none other to whom any of these can be applied Dan 4.37 1 Chron 29.10 11. Esay 26.13 1 Cor 1.31 Mar 8.38 Jer 10.6 7. Q. What is the thing here generally forbidden A. The thing here forbidden is the giving of any divine honour to the creature the setting up of the creature in our hearts to withdraw us from God Q. Tell me particularly who be the transgressors of this Commandment A. Seven sorts of persons 1. All ignorant persons Ignorance of God that either a naturally oâ— b carelesly or willingly remaine ignorant of God and his will concerning us a Eph 4.17 18. b Iob 21.14 Ioh 3.20 2 Pet 3.5 Q. Who else Disobedience A. They that have knowledge severed from obedience such as professe to know God but in their works and waies deny him These doe not take Jehovah for their God Tit 1.16 Rom 1. â—8 Q. Who thirdly doe sinne against this Commandmemt A. All Atheists and Idolaters that is Atheisme and Idolatry all such as think there is no God or that there be more Gods then one or that God is like to any thing made by Art in Carving and Painting Also whosoever do give any divine honour worship and service to any Creature All such persons be either Atheists or Idolaters They fancy to themselves some other God Rom. 1.23 Act. 14.15 1 Cor. 8.3 6 10. Rev. 19.10 Rev. 22.9 Q. Who fourthly A. All superstitions persons that is Superstition such as ascribe any spirituall or supernaturall effect good or bad to ceremonies observation of things the observation whereof hath no ground in nature nor divine institution as to the crying flying of birds bleeding at the nose the hare crossing us in our journey c. Also in Religion ascribing supernaturall and spirituall effects worth excellency or acceptablenesse to ceremonies devised by man as to anointing with oile signing with the crosse sprinkling with Holy-water consecration of Temples VestmeÌ„ts Altars c. Mar. 7.4 5 8. Col. 2.21 1 Sam. 4.3 Ezek. 21.19 21. Jer. 10.2 3. It is Gods prerogative to give grace and also to institute any sign or token of Grace or to make any thing to be an effectuall meanes of applying any spirituall good to the soule and therefore it is an injury done to God to ascribe that which is due to him unto mens inventions c. Q. Who fiftly be the transgressours of this Commandment A. All such as seek to Wizards Wiches Conjurers Soothsayers or to Saint or Angel for help Seeking to Witches for helpe All that step out of any unlawfull shifts in distresse c. all these doe forsake Jehovah and cleave to the creature Deut. 18.9 10. Act. 8.10 11. 1 Chron. 10.13 14. Esay 47.12 13. Q. Who sixtly Unbeliefe despare A. They that doubt and despaire of Gods truth and love made knowne and will not commit their soules and estates to him It is a sinne to doubt and refuse any part of Gods truth and promises the highest degree of unbeliefe is despaire Esa 7.9 He. 3.19 Mat. 6.30 Joh. 20.25 Mat. 8.26 Job 27.10 Iob 15.22 These deny God the Honour due to him To be ashamed of God and godlinesse Q. Who lastly be transgressours of this Commandement A. All that be ashamed of God and deny him here before men in any degree as in his Word Waies Worship Children and ordinances Joh. 12.43 Luk. 22.57 2 Tim. 4.16 Mat. 11.9 2 Tim 2.12 Q. What followes hereof A. That if we doe not make conscience of these duties and care to avoid these sins we be under the Law that is under the sentence of it to be judged by it Where sinne reignes the Law reignes and is in force against thee Rom. 6.14 CAP. XXX Of the second Commandement Thou shalt not make unto thee any graven Image Q. WHat is the purpose of God in this Commandement A. To preserve his outward worship pure and undefiled from all superstition Idolatry from all inventions of man and to keep us to that entire manner of worship which himself hath appointed so is this Commandement expounded in Scripture Num. 15.39 Deut. 12.30 32. Psal 106.38 39. Esay 8.20 Vse Hence we learne that whatsoever is made use of for the tendring up our Homage unto God or for the conveying of any spirituall efficacy from God into the hearts of his
without an Oath A. When we performe any part of Gods worship carelesly perfunctorily As when we pray without understanding and good sense or for fashion and ostentation when we preach without preparation and for civill complement or vaingloriously when we receive the Sacrament because it is the use at certain times in the year c. Now is Gods name taken in vain by us though we seem to honour him Jer 48.10 1 Cor. 14.11 See Eccl. 5.1 2. Mal 1.13 2 Tim. 2.15 Phil. 15.16 Luk. 8.18 Q. How lastly is Gods name taken in vaine without an Oath A. When we put Gods Name Cause Religion upon our own worldly carnall and base ends and enterprizes When Religion is made a cloak to carry on or to cover any vile and unjust actions then is Gods name taken in vain Jer. 7.9 10 11. Mic. 3.11 Mat. 23.14 2 Sam. 4.8 11. They put the name of God upon their wicked murther saying the Lord hath avenged thee of Saul with 1 Sam. 26.8 Q. Why must we be carefull of this Law A. Because God holdeth all prophaners of his name for most vile persons who though they escape punishment amongst men yet shall not escape Gods wrath They are under the Law in whomsoever any of these sins reigne God will not hold him guiltlesse that taketh his name in vaine CAP. XXXII Of the Sabbath day we consider the 1. Institution 2. Change and 2. Celebration of it Remember the Sabbath day Q. WHat is the purpose of God in this Commandment A. God will have every seventh day set apart and observed to his honour and worship in the duties of Religion and not spent to our pleasure or profit It must be separate from other daies Eze. 22.26 Esay 58.13 14. The Sabbath was instituted chiefly for the publique worship of God Exod 34.21 1. Q. Is this Law of keeping one day of seven for an holy â—est still in force A. Yes it hath been from the beginning and shall continue to the end of the world The Morality of the Sabbath it is not in the power of man to alter this proportion of time as to make the day of rest to be sooner or later as on every fift or on every eight day Gen. 2.2 3. Hel. 4.3 4. Exod. 16.22 25. Mat. 5.18 God created seven daies and no more and God rested from the beginning 2. Q. Touching the change of the day The observation of the Lords day for the Sabbath Is it from Heaven or of men A. It is of God who changed the day though not the number of the day to the first of the weeke called the Lords day Act. 20.6 7. 1 Cor. 16.2 Rev. 1.10 Joh 20.19 26. This is a rule looke what hath been continued down to us by the uninterrupted practice of the Churches in all ages from the Apostles times and the first linke of that chaine that is the example practice ground reason analogy thereof is found in Scripture that is to be acknowledged of divine authority and not meerly of man Now such is this of the Lords day and baptizing of Infants the Commandement limits out the quotient and God by particular designation hath pointed out the day from which none but God can againe alter it 3. For the celebration of the Lords day two sorts of duties are required of a Christian Some Before the day come When the day is come Q. What is required of us before the day come A. We must remember it that is we must be mindfull of it before hand so to contrive and order our affaires and affections that they may not hinder us in the Lords worke on the Lords day Ex. 16.5 23. Q. What followes hereof A. Therefore it is a sinne first to reserve some od choares or journies or merry meetings to that day secoÌ„dly to encumber our selves with more businesse then we can conveniently dispatch in six daies As to take in more worke more writing more Merchandize c. In this kinde Brewers Tailers Millers Treaders of Wine-fats and men of other occupations doe greatly offend as many as doe not order their businesse to end with the weeke that so their calling may stand still and their hearts be fitted to meet God in his Ordinances Q. When the day is come What is our duty A. It is two-fold First we must rest from all businesses of our callings in heart in act and in tongue both we and ours The law is spirituall and binds the inward man Neh. 13.15 16 17. Exo. 34 21. Exod. 31.15 16. Jer. 17.24 Q. What secondly A. This rest must be an holy and sanctified rest it must not be a brutish rest There is a difference between the rest of an Ox and of his Master Esa 58.13 Q. What duties are required to an holy rest A. Foure First we must prepare our selves for a publick worship in the morning by examination of our wants waies and by Prayer both by our selves alone and with our families for Gods blessing on the ordinances for the edification of our selves and others They that come without praying goe away usually without a blessing Exod 19.10 Q. What second duty is required A. We must be diligent to come to the publike assemblies timely reverently and with our company if we have any Act 15.21 Luk 4 16. Ezek 46.10 Act. 10.33 Psal 42.4 Heb. 10.25 Q. What thirdly A. I must religiously joyne with the Congregation in the duties there performed as in a Prayer b praising and singing c attending to the Word read or Preached and d participation of the Sacrament Eccl. 5.1 1 Cor. 14.26 27. a Act. 16.13 Mat 81.19 2 Chron 5.13 Col 3.16 c Act 13.15 16. Luk. 4.20 d 1 Cor. 11.21 Act 2.42 Act 20.7 It is a fault in the congregation to divert our selves from the exercise in hand to private reading or talking or gazing about we must make one in every exercise of Gods worship Q. VVhat fourth duty is required to the sanctifying of a Sabbath A. After the Assembly is dismissed I must spend the other time in meditation and reading of Gods word in prayer and conference of that we have heard to the edification of our selves and families Act. 17.11 12. 1 Cor. 14.35 Gen. 18.19 These be the duties of the day Q. Is all work simply unlawfull to be done on the Sabbath day Three sorts of workes lawfull on the Sabbath day A. No workes of mercy to a man or beast b workes about the worship of God and workes of true necessity may be done God will have mercy rather then sacrifice It is therefore lawfull to ring bels to call the people together to travell to a Sermon to dresse our Meat to Milk our Kine to set watch ward such things as belong to the meet comfort of mans life man is not made for the Sabbath but the Sabbath for man a Luk. 13.11 15. Luk. 14.1 5. Exod. 12.16 1 King 8.65 Mat. 12. 1 7 11. b Mat. 12.5
and custome as it doth belong to them by any right of Law Statute custome or otherwise Ro 13.4 6 7. Mat. 22.21 Tribute is a duty not a curtesy men sin if they withhold it for they attend continually upon our good Q. VVhat followes hereof A. They are naughty people that a inwardly despise or b cutwardly curse and revile or disobey and c rise up against their Rulers or withhold their dues a 1 Sam. 10.27 Eccl. 10.20 1 King 21.13 b Act. 23.5 Josh 1.18 c 1 Sam. 24.6 Q. But is it lawfull in no case for Subjects to rise up in Armes against their lawfull Soveraigne A. No in no case a No supreme Power whatsoever or wheresoever residing ought to be resisted by those that are under them b especially if they have sworn Allegiance unto them a 1 Sam. 24.6 Rom. 13.2 VVhosoever resisteth the Power resisteth the Ordinance of God The Powers are nor from beneath but from above Joh. 19.11 There is no power but of God Ro 13.1 with Ps 82.6 He is the Minister of God Rom. 13.4 God is the Soveraigne Lord of the Whole earth and Kings are his deputies and Vicegerents in them God is resisted they that resist shall receive to themselves damnation Pro. 30 31 32. a King against whom there is no rising up If we cannot with good conscience obey them yet we must be subject and submit unto them 1 Pet. 2.13 14 16. b Ezek. 17.15 16. Judg. 9.19 20 24 45 56 57. see CAP. XXXV Duties of Husband and Wife THE duties of Husband and Wife some be common to them both some peculiar to the Man or Woman alone Q. What be the duties of Man and Wife common to them both A. Five First for our choyce we must marry in the Lord that is with such as joyn with us in the faith worship of the same true God 1 Cor 7.39 1 King 11.2 4 7 11. 2 Chron. 21.6 Gen. 24.3 6. 2 Cor. 6. 14 15.16 Mal. 2.11 Q. What secondly is their duty A. To pitty and doe good each to the soule of other to bring one another from errour and darknesse to be heires of the grace of life 1 Cor. 7.16 1 Pet. 3.7 Q. What thirdly A. Mutuall helping each of other in counsels care and bearing the burthen of the family especially they must as yoke-fellowes joyn together in setting up Religion in the family They must draw in one yoke and one way in all good things the burthen must not be cast on one through the sloth nicenesse voluptuousnesse and pride of the other Gen 2.20 24. 1 Sam. 25.17 24 25. Q. What fourthly A. They owe one to another conjugall a love and loyalty whereby they must love and delight one in another above all others b bearing one anothers burthens and infirmities As sicknesse sillinesse poverty frowardnesse and not by rigorous churlish and hardning wayes to vex one another a Heb 13.4 Gen 20.16 1 Cor 7.12 13. Eph. 5.28 29 31. Col 3.19 Gen 16.6 Q. What fiftly is their duty A. Mutuall benevolence in a moderate and seasonable use of the marriage bed 1 Cor 7.4 5. Levit 18.19 25. 1 Thes 4.4 5. Q. What is the duty more peculiar to the Wife A. She must be a sober minded in all things discreet b keep at home c obedient to her Husband and of a gentle and meeke spirit It is a false commendation of women to be of a great spirit to take upon them over their Husbands to ruffle it and bring him under leave that for Zipporah Vasthi Exod 4. 25 26. Hest 1.12 17. a Tit. 2.4 5. b Prov. 7.11 1 Tim. 5.13 c 1 Tim. 2.12 Gen. 3.6 Col. 3.18 d Prov. 31.26 1 Pet. 3.3 4. A chearful curteous modest mild spirit becomes a Christian Woman a Christan Wife must not be sullen nor taunting not bitter nor captious and untractable nor domineering nor vain in false adornings of haire naked breasts costly attire and such like shewes and witnesses of an ungoverned and unsanctified heart Q. What is the duty more peculiar to the Husband A. To dwell with the Wife according to knowledge giving honour to her as to the weaker vessell that is not overbearing any thing contrary to her credit place comforts but fitting imployments according to her abilities making up in love and wisedome what is defective in her weaknesse 1 Pet. 3.7 What beautifull Christians should we be if we were carefull to performe and shew the power of Religion in discharge of the duties that belong to us in our severall relations he is an hypocrite that is forward in common duties of Christianity and is not alike carefull of the particular duties belonging to his relation and calling There be other relations of men who ought to give honour one to another as Pastours and People young and aged rich and poore c. Q. If I live under a Pastour or Minister of Gods Word What is my duty to him A. The Peoples duty to their Ministers is threefold First to a esteem them very highly in love for their workes sake Secondly to b provide them liberall and honourable maintenance to uphold the dignity of their callings a 1 Thes 5.12 13.2 King 4.10 Gal. 4.13.14 Jer. 38.4 9. b 1 Cor. 96 10 13 14. 1 Tim. 5.17 That double honour is spoken of their maintenance it is a sinne to make him a poor despicable man Gal. 6.6 in all good things Q. What is the third duty of people to Ministers A. To suffer themselves to be guided amended by their wholsome and faithfull doctrines Heb. 13.17 2 Tim. 4.15 These are not duties of curtesy and good nature but of conscience before God who will require a strict account of all the derision slanders hard usage and up-risings against their Ministers persons calling doctrines and godly admonitions as if it were a glory to keep them under or to carry on a foolish disorder against them c. Hos 4.4 Mat. 22.6 7. 2 Chron. 36.16 19. Act 4.2 3 24. Rev. 11.5 See 1 Cor. 4 11 12 13. Jer. 26.15 Q. What is the Ministers duty to the flock A. 1. He must goe in and out before them in a a blamelesse conversation 2. b feed them with wholsome doctrine a plainly diligently b and faithfully separating between sheep and goates between pretious and vile having e compassion on the ignorant and them that be out of the way a 1 Tim. 4.12 Tit. 1.6 Levit. 21.4 21. b Tit. 1.9 2 Tim. 3.16 Jer. 23.28 c 2 Cor. 4.2 2 Tim. 2.2 25. 2 Cor. 12.15 d Ezek. 13.10 19 22. Jer. 15.19 e Mat 19.36 38. Zach. 11.15 Heb. 5.2 Q. There be whom God hath made eminent above us in gifts of mind birth age or estate and we must honour whom God hath honoured What is our duty to such A. To acknowledge their gifts and reverence their persons especially if they be found in the way of righteousnesse Lev. 19.32 Prov. 16.31 Esay 3.5 Dan. 2.48 1 Tim. 5.1
Three wayes First by a wanton behaviour in b apparell c countenance d gesture and gate or any other thing belonging to the externall deportment and carriage whereby the unchastity and lightness of the mind is discovered or procured As mixt and lascivious dancings dalliance painting naked breasts haire c. a Gal 5.19 1 Cor 6.9 effeminate Rom 13.13 chambering that is familiar conversation with women in private b 1 Pet 3.3 Esay 3.18 c 2 Pet 2.14 Prov 6.25 2 King 9.30 Job 31.1 d Esay 3.16 Prov 7.13 Q. How secondly A. By wanton words by light filthy and rotten jestings and communications This is the adultery of the tongue Here then is condemned the reading singing of lascivious bookes and poems use of lascivious pictures c. The memory must not be loaded nor the tongue exercised with such vain loose broad speeches He that would be free from adultery must make conscience of wanton words and behaviour Eph 4.29 5.3 5. Col. 3.8 Q. How thirdly A. By all bodily a uncleannesse with another Whereof there are many degrees as b unlawfull marriages c unseasonable use of the marriage bed fornication d adultery e incest and all f unnaturall mixtures a 1 Cor. 6.9 Heb 13.4 Deut. 27.20 23. b 1 Sam. 25.44 Mark 6.18 Levit. 18.18 c Ezek. 22.10 d Prov. 2. 17. Mal. 2.14 15. e 2 Sam. 13.12 14. f Rom 1.24 26 27. Q Is not the judgement of God revealed in speciall manner against uncleane persons A. Yes divers waies 1. Not only in their a bodies estates b name and c posterity but 2. The Lord doth also smite them with d sottishnesse of judgement e distresse of conscience f with a secret dislike of honest good men with hardnesse of heart to hide their filthinesse with lying perjury g murther c. a Pr. 5.10 11. b Prov. 6.33 Iob. 31.9 10 11. c De. 23.2 Hos 4.13 d Hos 4.11 e Prov 7.26 27. Prov. 5.3 4. Psal 51.10 11. f Prov. 7.8 g 2 Sam. 11.6 13 15. Q. VVhat things are commanded as means and helpes of preserving chastity and avoiding bodily uncleannesse A. Foure First a temperance in meats and drinkes Secondly b chast and good company a Prov. 23.33 Ezek. 16.49 Gen. 19.32 33. b Prov. 5 8. Prov. 13.20 Eccles 7.26 Q. VVhat be the two latter helps A. Thirdly a shamefastnesse modest behaviour And Fourthly b lawfull marriage a 1 Tim 2.9 Ier. 3.3 VVe are in danger to lose the jewel if we lose the key b 1 Cor 7.2 9 36. Q. Is it not then a fearfull sin to tolerate Stewes and prohibit marriage A. It is the doctrine of Devils befitting the Church of Rome which is spiritually Sodome 1 Tim. 4.1 3. Deut. 23.17 18. Rev 11.8 CAP. XXXVIII Of the eight Commandement Thou shalt not steale Q. VVHat is the drift of this Commandement A. To provide for the preservation of mans outward estate 1. Wherein God a forbiddeth all wronging of our neighbour in his goods together with all unlawfull waies of getting 2. And requireth b equity and uprightnesse in mens dealings a Eph. 4.28 b Levit. 19.35 36. Mic. 6.8 Q. What is meant by stealing A. All getting a and keeping b of that which belongs to another against his knowledge and consent whether it be done secretly c or openly by fraud or under colour of Law and Right a Ezek 22.13 Jer. 17.11 b Mic. 6.10 Job 20.15 c 1 King 21.15 1 Cor. 6.8 Luk. 19.8 Q. How doe men become guilty of this sinne of stealing Five waies of stealing A. Five wayes First by downright robbery and secret filching and purloyning As robbing by Land or Sea concealing of things found or lent Zach. 5.3 4. Josh 7.11 22. Levit. 6.2 3. Esay 1.23 Q. How secondly A. By hard unreasonable and fraudulent bargaining in buying selling and other like contracts wherein we gain from our brother to his losse and grief working upon his weakness or necessities These are as bad as an High-way theefe Lev 19.11 Am. 8.4 6 8. 1 Thes 4.6 Zeph. 1.9 Jer. 22.13 And of this theft are guilty all such persons 1. As engrosse enhaunce and falsifie commodities 2. They that sell crackt titles or things they should not sell as places of Justice and judicature places of cbarity and piety as Parsonages and spirituall promotions places in Colledges Hospitalls c. 3. They that use false weights or measures 4. Racking of tenants and all men that use more wit then conscience in dealings All kind of oppression is theft Q. Who thirdly are guilty of theft before God A. They that by force or pretence of Law wrest things from their neigbours or drive them to unreasonable compositions Such are the removing of Land-markes and forced inclosures forcing of a Woman to sell her jointure or Children their inheritance also prolonging of Law-sutes tiring poore men overpowring them by Bribery Friendship c. These are great thefts but God can and doth hamper them Prov. 22.28 Mic. 2.1 2 8. Mal. 3.5 Ezek. 22.12 1 Sam. 12.3 Q. How fourthly are men guilty of theft before God A. By lending or borrowing to the deceiving and oppressing of our brother Sometimes the Lender gripeth the Borrower and sometimes again the Borrower deceives the Lender Ezek 22.12 Psa 37.21 Rom. 13.8 'T is not a sin to borrow for ones need yet to borrow without cause or to maintain pride and idlenesse and beyond our abilities to pay that is evill Q. Under the name of theft is forbidden all unlawfull waies of gaine Tell me then How fiftly doe men sin against this Commandement in outward act A. By using unlawfull callings and ungodly practises to get their livings As doe Gamesters Jugglers Stage-players Rope-dancers c. also they that sell justice or the gifts of the Holy Ghost or else expose their bodies for hire or their wits and pens to get money by filthy Poems false and foolish writings c. Act. 16.16 19. Act. 19.24 25. Deut. 23.18 Mat. 4.9 Luâ— 18.8 Mat. 26.15 Q. Thus we wrong our Neighbour in his goods outwardly there is a theft also of the heart Ma. 15.19 Tell me then How doe we sinne against this Commandement inwardly A. Two waies First by grudging and wishing evill to the prosperity of others or plotting their dammage Psal 73.3 21 22. Deut. 22.1 Q. How secondly A. By Covetousnesse and discontentednesse with our own estates Eccles 5.10 1 Tim. 6.10 Prov. 15.27 Esa 32.7 8. Pro. 30.15 Hab. 2.5 Heb. 13.5 Q. How doth Covetousnesse discover it selfe No man will yeild himselfe to be a Covetous person A. 1. A covetous person spendeth many pretious thoughts and delights upon abundance Three signs of a covetous person 2. He placeth much credit and comfort in that treasure 3. And for attaining thereof he will do mean things yea sinfull things and hidden things of dishonesty He covets desireth more then he dares to pray for that 's a Covetous person Ezek. 33.31 Eccles 4.8 Prov. 28.20 Eph. 5.5 Q. Thus
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
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
the things granted by Gods Covenant Q. Must we be in Covenant with God before we can partake of the Sacraments A. Yes for else the outward signes doe not profit Abraham was first in Covenant with God and then he received the signe of Circumcision Even as we use first to agree upon the conditions before we seale and deliver the deeds Gen. 15.6 18. with Gen. 17 7 10 11. with Rom. 4.10 11. Acts 8.13 21 37. As in Covenant and Contract of Marriage there is first a consent of the parties and then the writings are sealed so it is in this covenant of Grace both we and our Children must be in Covenant with God before the Sacraments which are the seales of the Covenant can belong to us Some are in Covenant with God only by outward profession and such people receive the signe but not the thing signified as Acts 5.3 1 Cor. 10.3 5. 1 Cor. 11.27 Rom. 2 25. others are really in Covenant with the Lord they receive both the signe and the things thereby signified as Acts 2.41 1 Pet. 3.21 Our Children are taken into Gods Covenant and so have the signe of Baptisme Howbeit when they come to age they must performe the condition of their Fathers Faith else they forfeit all Q. The Sacraments of the Old Testament were two 1. Circumcision and 2. the Passeover of the New Testament be likewise two Sacraments Baptisme and the Lords Supper How do they differ the one from the other The New from the Old A. Not in substance for Christ is the substance and end of all Sacraments but only in the manner the Old did lead unto and fet forth Christs death which was to come the New doe set forth Christ already come 1 Cor. 10.3 4. 1 Cor. 5.7 Exod. 12.13 The parts of a Sacrament Q. How many parts be there in a Sacrament A. There be two parts in every Sacrament 1. Some outward bodily signe 2. And some spiritual benefit signifi'd thereby Q. What is the spiritual thing signified in every Sacramâ—nt A. Christ crucified or the doing away of sinnes in for the death of Christ it is not every grace represented by an outward signe that doth make a Sacrament but the benefit of Christs passion is that grace which is set forth in every Sacrament Col. 2.11 12. Marke 1.4 Matth. 26.28 1 Cor 10.16 1 Cor. 5.7 Q. What followes hereof A. Therefore those other five Sacraments of the Papists viz Confirmation Penance Orders Matrimony extreame unction are falsly called Sacraments of the New Testament as being neither ordained by Christ nor having such Sacramental signes and significations A Christian needs but two things to his being viz. a new birth and a growth in Christ both which are set forth in the other two Sacraments besides those five are not common to all Christians that be in Covenant with God nor yet peculiar to the Christian Churches Q. Who is the Author and ordainer of all Sacraments The Author A. Only the Lord God None but God can forgive sinnes bestow spiritual graces and therefore none but God can make signes and seals thereof As he alone can signe and seale a deed that hath the right to sell the land All signes and Sacraments of mans devising cannot teach or help devotion but only delude and breed superstition It is a foolish thing to make a significant signe of that which is not in our power to give Mat. 28.19 1 Cor. 11.23 Q. What is the efficacy of Sacraments Do they justifie the receiver or work in us that grace which they signify if the party him self do not hinder it by some grosse sin And Efficacy A. No Sacraments are signes of Gods grace and favour towards us but not the working causes thereof For then the signe should be before the thing whereof it is a signe which cannot be Sacraments serve as it were to put us in possession of the Covenant as a sealed deed formally delivered doth of an house or land that is sold Remission of sins and oher blessings of the Covenant are not in the Sacraments as Heat is in the fire or as a medicine in a box But as a Key given in token of possession or a deed whereby Men are enfeoft in any House or Land are in Law sure Pawnâ— of the things promised so are the holy signes given to the beleiver Remission of sins sanctification of our hearts is from God alone through the bloud of Jesus Christ yet for the applying thereof unto us there are diverse means established as 1. Baptisme Act 2.38 Mat 3.7 Mar 1.4 2ly The Eucharist Mat. 26.28 1 Cor. 10.16 3ly Preaching 2 Cor 5.19 4ly Prayer Act 8.22 Ja 5.15 5ly The power of the Keys Mat 18.18 Ioh 20.23 All these are Acts instituted by God SacrameÌ„ts are not physicall but moral instrumeÌ„ts by which God bestoweth what they represent the use of them is in our hands the effect ' in Gods for the use we have his Commandement for the effect his Conditional promise The Sacraments are not bare resemblances and memorials of things absent nor naked signes of Grace received before but means effectual whereby God delivereth into our hands the Grace signified by them Hoâ—ker Pol. l. 5. S. 57. executed by us for that purpose And therefore although the dead soul that hath no inward motion of faith to receive the benefit offered nor any disposition of heart answerable to the thing that is done outwardly these means availe nothing Gal. 5 6. Yet on Gods part offering and on mans part duely receiving and imbracing them the outward signe the spiritual benefit thereby signified doe ever goe together hence it is that in the Scripture that which is proper to the thing signified is sometimes ascribed to the signe as Acts 22.16 Arise and be Baptized washing away sinnes with 1 Cor 10.16 1 Cor 11. 24 25. The which is well expressed Art 25 of the Church of Eng. Gallica Confessio fidei Art 34.37 Harm of Confessions That the Sacraments be certain sure witnesses effectual signes of grace and Gods good will towards us in such only as worthily receive the same they have a wholsome effect By the Sacraments God doth quicken strengthen Confirme our faith ibid. CAP. L. Of Baptisme Q. WHat is Baptisme A. It is a Sacrament of our engrafture into Christ out of old Adam It is unto us an entrance into the Church witnessing unto us that whereas we were before strangers from God a God doth now receive us into his family people and we again b give up our selves together with our names unto God through Jesus Christ to walk in newnesse of life a 1 Cor 12.13 Gal. 3.27 Eph. 2.11 12 13 b Mat. 3.8 11. Rom. 6.3 4. Q What 's the owtward signe in Baptisme A. The dipping or sprinkling of water in the name of the Father Sonne and Holy Ghost Mat. 28.19 for dipping see Iohn 3. 23. Mat. 3 6
Reprobation is the like eternall purpose of God whereby he leaveth others in their sinnes to perish for ever to the praise of his glorious justice Vocation signifieth that work of grace whereby God calleth his elect out of their sins to receive the Gospell that is unto faith and repentance Conversion signifieth Gods turning of a sinner from darknesse to light from sin to grace from love of the world to love of God from carelesnesse to conscience of pleasing God Justification signifieth Gods gracious act accepting of a sinner into his favour not imputing unto him his sinnes in and for the righteousnesse and death of Christ or it is Gods gracious act whereby he reconcileth an humbled sinner to himselfe forgiving his sins freeely fully for Christs sake Regeneration is the begetting of a spirituall life of grace in the soule by the seed of Gods word received into the heart and made effectuall by the holy Ghost whereby we are become new Creatures to bring forth fruit unto God the fruits of holynesse and righteousnesse Sanctification signifieth the clensing of our Natures it is the grace of God infused into our hearts whereby of unholy people we are made holy in our thoughts words and actions Adoption signifieth Gods making Sons of us that were not Sons before or it is the translation of Sinners from a servile condition under sinne and Satan to be the Sonnes of God in and with Christ to enjoy the priviledges and inheritance of Sonnes Glorification signifies the state of Gods children in heaven Redemtion signifies Christs delivering of our Soules from sin wrath by paying of a price even the price of his bloud for us Mediation signifieth that gracious work of Christ setting himselfe between God and us makeing peace procuring our acceptance with his father both of our persons and actions Propitiation signifieth the removing of wrath and making of God favourable to us in Christ Christs active obedience signifieth his perfect fulfilling of the Law for us Christs passive obedience is his suffering of death and undergoing of the punishment due to our sinnes by both which he satisfied the justice of God in our behalfe being put under the Law that he might save them that were under the Law By the Law is meant the covenant of Workes the way and offer of salvation to them that perfectly fulfill the Law of God in their own persons By the Gospel is meant the covenant of Grace that is Gods gracious purpose and promise of bringing men to salvation by Jesus Christ The Old Testament is the doctrine of salvation through Christ taught by Moses and the Prophets and set forth under certain figures and ceremonies shadowing forth the death of Christ and the benefits of Christ who was then to come The New Testament is the same Doctrine of salvation by Christ taught nakedly without such figures shadowes shewing expresly the death and benefits of Christ already come and exhibited in the flesh Leveticall we meane any Ordinance about Gods publicke worship delivered by Moses till the Messias should come By Legall we understand that which the Law of Moses doth require as legall righteousnesse is such a compleat righteousnes in every circumstance as the Law doth require By Evangelicall we understand that which the Gospell doth require and accept as Evangelicall righteousnesse is the righteousnesse of the Mediator accepted on our behalfe Legall perfection is to be free from sin in every kinde and degree thereof Evangelicall perfection is to be free from guile and hypocrisie when in uprightnesse of heart we frame our selves to the whole will of God Legall repentance is a sorrow for sin arising from fear of wrath such a sorrow the Law can work Evangelicall repentance is such a sorrow for sin as ariseth from love of God and hatred of sin which the Spirit of Adoption begets in us because we displease our Father and dishonour our God By the Image of God in men is meant to be like God in holinesse and righteousnesse By the fall of man is meant the first sin of Adam and Eve whereby they fell from that state of holinesse and happinesse wherein they were at first created and plunged themselves and their posterity into sin and misery By Flesh in Scripture is meant the unregenerate heart of man and that remainder of corruption which is found even in regenerate persons whereby they are hindred from doing the good they would By Spirit is meant the new Man the renewed heâ—rt and soule of Man which opposeth it selfe against all sin When we speak of a naturall Man of the state of Nature we doe not mean Heathens or Fooles but all even the best wisest among Christians that be not regenerate effectually called forasmuch as they be in no better case then Heathens When we speak of a Spirituall Man we meane one that is regenerate led by the Spirit of God minding Spirituall things in the first place and temporall things in a spirituall manner When we speake of a Carnall Man we meane them that are led by Carnall and corrupt Principles and doe follow after Earthly things with greatest earnestnesse and delight and Spirituall things in a formall and carelesse manner A Sincere Christian is one that walketh with God and to God uprightly making conscience of every duty and of every sin according to that measure of knowledge which he hath received and doth not hide his eyes from any part of Gods will neither is willingly ignorant of any part of his duty An Hypocrite in Scripture is not one that doth professe Religion and separate himselfe from the sinnes of others but it is any one that knoweth Truth and doth not obey it sincerely and universally but is partiall and halting with God in points of obedience approving himselfe to man rather then to God By Civill honesty which we teach cannot bring men to heaven we doe not condemne justice and honesty in mens dealings But we mean meere civill honest men that is deluded formall Christians who being free from grosse sins and outwardly conformed to good orders do flatter themselves in a morall righteousnesse without faith or any assurance of their particular interest in Christ or any endeavour to attaine thereunto By Common Graces we mean such gifts of Gods spirit as be common to the elect and reprobate as gifts of Miracles of Prophesying and other abilities to spirituall duties By Saving Graces we mean the speciall worke and fruits of the renewing Spirit which whosoever hath received is undoubtedly saved By Restraining Grace we meane that power of Gods word on the conscience whereby men do outwardly forbeare evill though they doe not inwardly hate it Humiliation is the wounding and casting downe of the conscience with feare in a sense apprehension of the curse of God belonging to our sinfull state all former hopes of being in Gods favour in a good case being now discovered to be utterly false and unsound Self-deniall signifieth the
renouncing of our own righteousnesse and worthinesse as also our own desires reasons wits wills and dearest contentments for Christs and the Gospells sake that so we may preserve faith a good conscience according to the rule of the words whatsoever crosse shall happen to us in so doing Spirituall Combat is the strugling between the flesh and the Spirit between Grace Corruption in the same faculties of the soul of a regenerate person our new nature inclining us to good and to please God our corruption inclining to carnall contentments By the World unto which we must be crucified we mean the sinfull courses opinions waies and fashions of the world Lust in any evill motion and inordinate desire of the soule after any thing as after riches honour revenge food preferment therefore covetousnesse is Lust and so is pride anger and other motions of the flesh Concupiscence signifies the habituall indisposition of the heart to that whâ—ch is good and its pronenesse to that which is evill as also every evill motion of the heart that swerves from the Law of God All this is called evill Concupiscence By Principles Principled we mean the rules and grounds wherewith men are seasoned guided in their course as carnall Principles are carnall grounds rules spirituall Principles are spirituall considerations moving and guiding in a businesse Heretick is one that departs from the true Faith obstinatly cleaves to error in Doctrine Shismatick is one that unnecessarily makes or causeth others to make a seperation from any true and found Church to the disturbance of the outward established peace thereof By Wil-worship we meane any thing that is brought into Religion and made matter of conscience by mans device or authority without warrant from the word of God By Superstition we meane the ascribing of Holynesse or any spirituall and supernaturall vertue to any creature gesture place day words or actions which is not given to the said creature by Creation or divine institution When we commend Good workes we meane not onely the works of charity and outward pomp but the whole course of obedience in our thoughts words and actions as the word of God requires of us By Christian Liberty we meane not a liberty to sinne as if we might sin more frely and safely because of Christs death but we meane that liberty which Christ hath obtained to us against the bondage of the Law condemning all that doe not fulfill it And also our freedome from the ceremonies of Moses Law and from all human ordinances so that they doe not bind in conscience Perseverance signifies a constancy and cotinuance in faith and obedience to our end Apectacy is a totall and finall departure from the faith once professed Back-sliding is a falling again into our old sinnes for a time out of which we recover through Gods grace being renewed againe by repentance By Spirituall Desertions we meane that trouble of minde which ariseth from losse of assurance and feeling of Gods favour occasioned usually by our backsliding in to some sinne or great carelessenesse and unevennesse in our walking with God By Temptations we meane sometimes allurements to sinne and somtimes the exercise of our faith wherein Sathan laboureth to question our Son-ship and interest in Christ This kind of Temptation is usually called distresse of minde Dispaire is finally to doubt of Gods favour and mercy refusing to rest on it Presumption is a conceit that we are in good case when we have no solid grounds to thinke so it is also a venturing to practise this or that without warrant of Gods word Assurance is the well grounded peace of conscience awakened and enlightned and quieted upon good grounds that his sins be forgiven in Christ Jesus When we pray that God would Sanctifie any of his dealings to us as crosses afflictions preferments deliverances or any other outward mercy we pray that God would give grace with outward mercies holy wisdome and gracious hearts to make right use of them that in all things we may be brought nearer to God in the exercise of faith humility thankfulnesse and better obedience for time to come Laus Deo TO THE READER THe foregoing TREATISE Christian Reader intituled Principles of Faith and good Conscience is so called because it doth containe not only points of Faith and positive Truths touching the chiefe Heads of Religion but also the most materiall points of Practicall Divinity properly so called that is to shew the work of Grace in the Conversion of a sinner and in the hearts of them that be converted and how a Christian may judge of his spirituall estate to God-ward * As in cap 4. 5. 8. 13. 14. 18. c. I have had some thoughts of publishing a just Treatise touching the state of Nature and of Grace the Translation of a sinner from the state of Nature to the state of Grace from death to life together with the Causes Order and effects thererf And this may be done if God be pleased to give me Life Liberty and Peace to the Church In the mean time Accept and make use of this short Discourse intended for the good of the Ignorant and the comfort of weake Christians The markes of Gods Children Blessed are the Pure in heart Blessed is the man in whose spirit there is no Guile so saith the spirit Psal 32.2 and Mat. 5.8 Markes of Gods children drawn out of Gods word Of saving knowledge Q. WHat is the first Marke of a Child of God A. Saving knowledge is a marke whereby Gods Children may be known from all others Iohn 17.3 1. Mark This is life eternall to know thee the only true God and whom thou hast sent Jesus Christ Q. What be the properties of saving knowledge A. They be foure The triall of it 1. Saving knowledge makes us to see our own Ignorances and strayings Prov. 9.10 12. Eph. 5.8 13. Rom. 7.9 Psal 119.130 Pro. 20.27 Q. What is the second property of saving knowledge A. It makes a man ashamed to doe evill and vile in his own eyes Eph. 5.8 12. 1 Thes 5.5 6 7 8 9. Rom. 6.21 Ier. 31.19 Q. What 's the third property of saving knowlege A. It is a guiding light especially in those things that belong to our own Peace and duty Psal 119.105 Rom. 2.20 21. Mat. 7.5 Q. What 's the fourth signe of saving knowledge A. It is not an idle but a working knowledge making a man to abstaine from evill and exercise himselfe in that which is good 2 Pet. 2.20 Jer. 22.16 Ps 119.104 Job 28.28 Hos 8.1 2. Vse Then it seemes that they which know much and yet are not bettered by their knowledge in Holinesse Christian life Also they that by their knowledge can guide others and yet doe not take to heart the thing that belong to their own peace duty their knowledge is but vaine Rom. 2.20 21. Rom. 1.18 2 Tim. 3.5 Lastly all such persons as be in darknesse and perceive it
the spirit of Adoption whereby we call God Father is alwaies in us and to us a spirit of sanctification It is a spirit of Burning to consume Lusts and a spirit of Quikning to newnesse of life 1 Cor 6.11 Gal 5.24 Rom 8.10 13. Q. How thirdly will you know it A. By the Fruits of the spirit which are these Love Joy Peace Long suffering Gentlnesse Goodnesse Faithfulnesse Meeknesse Temperance c. Gal 5.22 23. Eph 5.9 Then it followes that all such persons as walk in the flesh and shew forth the fruits of it which are these Adultery fornication uncleannesse laciviousnesse Idolatry witchcraft hatred variance emulation Wrath seditions heresies envyings murthers drunkennesse revilings c. Also all such persons as have not received the spirit of Christ to enlighten their Minds make them wise to discerne precious from vile And to purify their â—earts and lives All such persons as doe â—ot shew forth the fruits of the spirit in â—heir conversation they are all of them without Christ because they be void of â—is spirit and the fruits thereof Of Christ Ruling in us Q Shew a Ninth marks of one that is the child of God 6. Mark A. All that have Christ for their Saviour must take him also for their Lord and King to rule in their hearts Christ is the King of Saints Luk. 19.27 Rev. 15.3 Q. How doe you know your self to be a Subject of Christs Kingdome A. 1. Every Subject of Christs Kingdome is a child of light and he is carefull to walke in the light 1 Joh 1.6 7. 1 Joh. 2.6 Satans Kingdome is a Kingdom of darknesse Christs Kingdome is a Kingdome of light Q. How secondly may it be known A. Every Subject of Christs Kingdom will yeeld obedience to the Laws Mind of Christ Job 15.14 Mal 1.6 8. Q. How Thirdly may it be known A. I know that Christ is my King and I his Subject by the Victory I have over my own sins I also am made a spirituall King I dare not hold up any spirituall weapon against Christ nor against his word nor on the behalfe of any sin whatsoever and in whomsoever 2 Cor. 10.5 Rom. 6.17 18. Vse Then they that be yet under the Power of darknesse and under the command of sin and they that doe not yeeld universall obedience and subjection to the Laws and will of Christ all such persons doe not belong to Christs Kingdome of Grace and therefore shall never reigne with him in glory Of Being led by the Spirit of Christ Q Give a tenth marke of a child of God A. As Many as are led by the spirit of God 10. Mar. they are the sons of God Rom. 8.14 Q. How will you know that you be led by the spirit of God A. Three waies 1. Because I am under the command of the spirit The triall I will not grieve the spirit of God but cherish it and suffer my selfe to be guided by it as Souldiers are by their Captain and Commanders who say to one doe this and he doth it to another doe that and he does it so is the Christian under the Conduct and command of the spirit to follow it even against Nature and Carnall reason as for example to love ones enemy to pray for them that dispightfully use us to blesse them that curse us c. Eph. 4.30 Rom. 8.13 Q. How secondly will you know it A. Because the Considerations and Motives which sway my judgement and choyce in any businesse are spirituall As If I were to give my voice in the election of a Minister if I cast about how I may pleasure a friend or kinsman or what I shall get or loose by this or that way then it is cleer you are led by a carnall spirit because the considerationâ— which sway and prevaile with me are meerly polytick and worldly But if you consider who is most likely to win soules to God to advance his Truth and Gospell c. then are you in that businesse led by the spirt because the considerations moving you are spirituall When there is a conflict between Nature Grace the spirit of God will sway you for gracious purposes against the pleadings of flesh and bloud Gal. 1.16 Eph. 4.16 Heb. 11.24 25. Q. How thirdly will you know it A. Because I am led by a True * Gods spirit does not lead us blindfold but it shewes us and leads us in the waies of God light a straight rule Gods spirit does never lead one blindly nor by a false Rule Gods spirit is not like to an Ignis fatuus to lead into by-pathes of error and mischiefe Gods spirit it guides us in the path of Gods word Gods spirit and Gods word are ever joyned together Es 29.18 Ps 25.5 9. Ps 27.11 Ps 119.35 Ioh. 16.13 Esa 59.21 Prov. â— 23 Vse Then they that wander in by-paths of error and in the broad paths of destruction unpapinesse following the waies of unrighteousnesse Pride Covetousnesse Envy Murther Lying Covenant-breakers perjured persons without naturall affection implacable unmercifull murtherers of Fathers Lawlesse disobedient c. and yet say that they are led by the spirit of God This is the spirit of your Father the divell and not the spirit of God 1 Tim. 1.9 10 Rom. 1.30 31. 2 Tim. 3.2 3 4. Ioh. 8.44 Also they that are swayed by worldly considerations by selfe-ends and interests they that walke by cruked rules and dark lights and are not afraid to quench the spirit of God and to check good motions of of the spirit to follow their own Imaginations c. Such persons are not led by the spirit of God they are not under the command conduct of the holy spirit Of the spirit of Truth and Error Q. Shew an eleventh marke of Gods children A. Gods children are led by his spirit into all saving Truth 11. Mar. so that they cannot damnably erre or be deceived Joh. 16.18 Mat. 24.24 2 Tim. 2.19 1 Joh. 2.27 Q. How shall we know the spirit of Truth from the spirit of error The triall A. By three things 1. He that is of God Heareth us He that is not of God heareth us not hereby know we the spirit of Truth and the spirit of error 1 Ioh. 4.6 with Iohn 8.47 He that is of God heareth Gods words delivered by the mouth of his Ambassadors hence it is cleare that it is a false spirit that saies ye need not heare us for my sheep heare my voice speaking in my servants to the end of the world Joh. 10.27 with Luk. 10.16 He that despiseth you despiseth me The Spirit of God never perswades any man to forsake the publicke ordinances Mat. 10.41 but to receive honour a Prophet in the name of a Prophet 1 Thes 5.12 13. Q. How Secondly may the spirit of errour or a false Prophet be knowne A. You shall know them by their fruits that is by the Fruite of their doctrine for if their doctrines tend
to loosnesse or Libertinisme or to withdraw from duty or to overthrow what God hath established and to dissolve the Bonds of Order Peace Unity Obedience to Lawfull Superiours or to the overthrowing of the Common Rules of Right and Wrong which are established by Scripture and wholsome Lawes for certain such teachers are not of God the reason is because Gods spirit does never crosse it selfe we must believe no spirit against the voice of the publicke spirit which speaketh in the Scriptures 2 Pet. 1.21 Mat. 7.15 16. Q. How thirdly may the spirit of Errour be discerned A. If their Doctrines and Teaching doe agree with the forme of sound words and with the Principles of the Christian faith once delivered to the Saints as with the Articles of the Creed the Confessions of Faith of other reformed Churches the purest Ages then is to be suspected for its Novelty and singularity yea to be rejected as false because Truth will still Agree with Truth and Light with Light But whatsoever is contrary to light is darknesse 2 Tim. 1.13 with 1 Tim. 6.3 4. 2 Ioh. v. 10. 2 Cor. 11.4 Gal. 1.8 Iud. v. 3. 1 Cor. 14.32 36 37. Came the word of God from you or to you only Vse Then they that hold strange opinions and teach other doctrines and consent not to wholsome words or if the fruite of that Doctrine and Teaching be bitter tending to Licentiousnesse Rebellion Confusion if any Man shall turne you away from hearing the faithfull Ministers of Jesus Christ this is from the spirit of Error this favours not of the spirit of God Of Mortification or Crucifying the Lusts of the Flesh Q. Give a twelveth marke of one that is a Child of God 12. Mar. A. They that are Christs have Crucified the flesh with the Affections and Lusts Gal. 5.24 Q. How know you that your Lusts are crucified A. By three things 1. If sin be crucified in you The triall then your corruptions will be a burthen to you and you will gladly be rid of them As when the Foot or any other member of the Body is dead and Gangrened we are willing to have them cut off though as long as they were sound and alive we did cherist them so though formerly you did cherish your Lusts yet when they are mortified and crucified you will cut them off and cast them from you yea though it be a right hand or eye Mat. 5.29 30. Rom. 7.24 Gal. 5.17 Q. How Secondly may this be known A. If your Lusts be mortified then you will take part with the word of God against your selves against your dearest sins you can welcome a reproofe even when it cuts to the quick and meets with your inmost corruptions Ps 141.5 2 Sam. 12.13 1 Sam. 3.13 18. Q. How Thirdly may this be known A. If sin be dead and the Flesh crucified then you will not minde the things of the flesh nor obey it is the lustings and motions of it Rom. 8.5 Rom. 6.12 12 13 22. Rom. 13.14 Vse Then they which give way to the flesh and obey the Lustings of it and doe make provision for the flesh to fulfill the lustings of it Also such persons as are unwilling to part with their deer sins yea fret at the word that reproves them and fall out with the Minister of God insteed of failing out with their own sins All such persons have not as yet crucified the flesh with its affections Of Obedience and Sanctification Q. Shew a thirteenth marke of Gods Children A. Sound and sincere obedience is a marke whereby Gods people may be known from all others 13. Mar. Rom. 6.16 17 1. Joh. 3.9 1 Pet 1.2 Ps 15.2 1 Chron. 26.17 Q. What be the signes and properties of a sincere and upright Christian A. They be Five 1. It is a signe of an upright heart The triall when I make conscience of secret sins secret duties Mat. 23.25 26 27 28. Ps 18.21 22 23. Q. What is a second signe of an upright heart A. When I strive against Hypocrisy I would not be an Hypocrite Job 34.32 Ps 139 23 24. Q. What 's a third signe of sincere obedience A. When our obedience is Vniversall and Regulated making greatest Conscience of the greatest waightiest matters of the Law and will of God We must not stick at lesser matters and swallow greater Mat. 23.23 Ps 119.6 104. Mat. 5.20 Q. What 's a fourth signe of an upright heart in point of obedience A. The sincere heart will strive to doe all things not as pleasing men but God which trieth the heart The servant of Christ must not be a Man pleaser 2 Thes 2.4 Ga. 1.10 Ioh. 8.29 Q. Yea but who is a man-pleaser A 1. If ye conferre with flesh and bloud consult with selfe ends and interest when your duty lies before you whether you were best to do it or not then you are not upright before God A sound Christian must be through for God still approving our selves to God through good and ill report through Plenty and want through honour and dishonour c. 2 Cor. 6.4.8 Gal 1.6 Q. What Secondly is a signe of an hyhocriticall Man-pleaser A. If you feare more to offend a Man then to offend God it is because the heart is not upright before God Es 15.7 12 13. Iob. 32.21 22. Luk. 12.1 2 4 6. Q. What is a Fifth and last signe of an upright heart A. If you will be sincere you must not seek your own glory but the glorly of him that sent you and imployes you Ioh 3.29 30. Ioh 7.18 He that seeketh his glory that sent him the same is True Vse Then they that seeke their own glory and the Pleasing of Men they that so order and alter their opinions and Principles as may exalt themselves and humour times and serve Turnes Also they that strain at a Gnat and swallow a Camell that is stick at a circumstance or Ceremony swallow greater matters of the Law To busy ones selfe and strive to be expert and cunning in those truths which concerne ceremony and matter of Church discipline and yet neglect matters of Faith Repentance Mortification and new Obedience is a shrewd signe of hypocrisie Lastly they that can take liberty to secret sins and study to hide their sins regarding more the eye of man then the eye of God such people are nor sound in their obedince Of Sanctification How it differs from civill Honesty Q. Shew a fourteenth marke of Gods children A. All Gods elect are given to Christ as his peculiar ones to be Redeemed Sanctified and fitted for Glory Ioh. 17.6 8. Col. 1.12 13. 2 Thes 2.13 Heb. 12.14 Ioh 3.3 Iohn 13.8 Gal. 6.6 Q. Wherein does sanctification and the true change of a Christian consist wherein does it excell the highest pitch of the best moralized Hypocrite and formalist in the World The triall A. In Four things 1. In the Change it selfe Sanctification is not only an
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