old with the first Adam and doth not now remain in full force and vertue Q. Could the first man have kept Gods Laws perfectly A. Yes for God made him perfect with the Image of God shining gloriously in him Q What special command did God give him for the trial of his obedience A. He forbade him to eat of the Tree of the Knowledge of good and evil Q. Why was the forbidden Tree called the Tree of the Knowledge of Good and Evil A. From the effect of eating it because thereby man came to know good and evil Good by the loss of it and Evil by the sense and smart of it Q. Under what penalty was he forbidden this Tree A. Vpon pain of Death Q. 13. Did our first Parents continue in the estate wherein they were Created A. Our first Parents being left to the freedom of their own Will fell from the estate wherein they were Created by sinning against God Explic. Q. Did our first Parents fall A. Yes Q. From what did they fall A. From the estate wherein they were Created Q. What estate was that A. An holy and happy estate Q. How did they fall A. By sinning against God Q. What was the cause of their fall A. The abuse of the Freedom of their own will Q. Had our first Parents then Free-will in the state of innocency till they sinned it away A. Yes Q. Were they not confirmed in the estate of Innocency A. No. Q. 14. What is Sin A. Sin is any want of conformity unto or transgression of the Law of God Explic. Q. What is meant by the Law of God A. The whole Word of God Q. Is any want of conformity to the Law or coming short of it a sin A. Yes Q Is every transgression of it a sin A. Yes Q. What is is to transgress the Law A. To pass the bounds that the Law sets Q. Doth the want of conformity to the Law take in sins of Omission and the transgression of the Law sins of Commission and both these Original sin A. Yes Q. 15. What was the sin whereby our first Parents fell from the estate wherein they were Created A. The sin whereby our first Parents fell from the estate wherein they were Created was the eating of the forbidden Fruit. Explic. Q. What was the first sin that was committed by mankind A. Eating the forbidden Fruit by our first Parents Q. 16. Did all mankind fall in Adam's first transgression A. The Covenant being made with Adam not only for himself but for his Posterity all mankind descending from him by ordinary Generation sinned in him and fell with him in his first transgression Explic. Q. Was Adam only concerned in the Covenant of Life God made with him in the state of Innocency A. No for the Covenant was not made with Adam for himself only but for his Posterity also Q. Did all mankind sin in Adam and fall with him in his first transgression A. All mankind descending from Adam by ordinary Generation sinned in him and fell with him in his first transgression Q. How manifold is Generation A. Twofold ordinary and extraordinary Q. What do you mean by extraordinary Generation A. That of Jesus Christ whereby he was conceived by the power of the Holy Ghost in the Womb of the Virgin Mary and born of her without sin Q. What by ordinary A. That whereby all mankind else came into the world in a natural way from man and woman under sin Q. How could all the Posterity of Adam being then unborn sin in him and fall with him in his first transgression A. 1. They were in him representatively Adam was the common head and representative of all mankind 2. They were in him virtually they were in his loyns And as Levi is said to pay tithes in Abraham when only in his loyns Heb. 7. 9 10. so Adams Posterity sinned in his loyns Q. And is this the reason why all mankind sinned in Adam and fell with him because the Covenant was made with him not only for himself but also for his Posterity A. Yes Q. 17. Into what estate did the Fall bring mankind A. The Fall brought mankind into an estate of sin and misery Q. 18. Wherein consists the sinfulness of that estate whereinto man fell A. The sinfulness of that estate whereinto man fell consists in the guilt of Adams first sin the want of original Righteousness and the corruption of his whole nature which is commonly called Original sin together with all actual Transgressions which proceed from it Expli Q. How many sorts of sins be there wherein the sinfulness of that estate whereinto man fell doth consist A. Two Original and Actual Q. Wherein consists Original sin A. In three things as 1. The guilt of Adams first sin 2. The want of Original Righteousness 3. The corruption of the whole nature Q. What is guilt A. A binding over to punishment Q. What do you mean by Original Righteousness A. That which Man was at first Created in Q. What do you mean by the corruption of the whole nature A. That whereby the whole Man Soul and Body is utterly indisposed disabled and made opposite to all that is spiritually good and wholly inclined to all evil and that continually Q. How do you prove the universal depravity and corruption of mans nature A. Besides Scripture-proof which is as express in this truth as any upon Record experience it self will confirm it by our daily sinful infirmities by our backwardness to those duties wherein we may enjoy most of God and by our being Eftsoons led into temptation and drawn into those very sins which are more especially cross and contrary to our natural tempers and constitutions Q. But why is the corruption of mans whole nature commonly called Original sin since that is not a Scripture name A. For three Reasons 1. Because 't is derived from Adam the Original of mankind 2. Because 't is in every one from his Original It may say to every one As soon as thou wert I am 3. Because 't is the original of all other sins Q. What do you mean by actual transgressions A. The transgressions of our Life which proceed from original sin Q. 19. What is the misery of that estate whereinto man fell A. All mankind by their fall lost communion with God are under his wrath and curse and so made liable to all miseries in this life to death it self and to the pains of Hell for ever Explic. Q. What hath man lost by the Fall A. Communion with God Q. What do you mean by that A. Fellowship or friendship with God or the communications of Gods Love Grace and Favour Q. What is man brought under by the Fall A. Under Gods wrath and curse Q. What are the parts of Gods wrath and Curse A. 1. All the miseries of this life 2. Death it self Death
to suffer Not as predictions of the event any more than Thou shalt and Thou shalt not in the command are Predictions but only are expressive of the dueness of obedience Q. How do the Old and New Covenant differ A. They differ more especially these two waies 1. In their tenor the tenor of the Old is Obey perfectly and live sin and die The tenor of the New is Believe on the Lord Iesus Christ and thou shalt be saved 2. The New Covenant admits of Repentance which the Old doth not Q. But must not a believer acknowledge perfect obedience to be still his duty A. Yes Q. Why so A. Because this honours the equity of Gods Commandments Q. And hath the Redeemer then by making this one of the Conditions of the Gospel-Covenant given his Father his Law back again A. Yes Q. Doth he not repeal it A. No it 's still the Rule of life and every Commandment still obligeth a Believer Q. What hath Christ then done for us A. Christ hath only released us from the condemning power of the Law not the commanding power of it Q. How understand you that A. We must still press after perfection but though we fall short of it we shall not die for it Christ having Redeemed us from the curse of the Law being made a curse for us He leaves us under the Government and Command of the Law Q. But have you any Scripture-warrant for what you say in this matter A. Yes the whole matter is excellently expressed 1 Ioh. 2. 1. My little Children these things write I unto you that you sin not And if any man sin we have an advocate with the Father Iesus Christ the righteous Q. But generally and more briefly what doth God promise to deliver the Elect out of in the Covenant of Grace A. Out of the estate of sin and misery Q. But how doth God perform this Promise to them seeing that they also are liable to the miseries of this life and to the first Death as the wages of sin A. Although the Old Covenant in part be executed on them yet doth not God leave them in the state of sin and misery but hath entred into a New Covenant with them to bring them out of it And what they suffer is for their good that being reformed by stripes they may be freed from those punishments which fall on the unreformed to all eternity Q. And what doth God promise to bring the Elect into in the Covenant of Grace A. Into an estate of Salvation Q. Is then the Deliverance of Gods Elect out of the estate of sin and his bringing them into an estate of Salvation the sum and the substance of what hath been said more at large in several particulars concerning the benefits of the New Covenant A. Yes Q. How doth God promise to do all this A. By a Redeemer Isa. 53. 10. When thou shalt make his soul an offering for sin he shall see his seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hand vers 11. He shall see of the Travail of his soul and shall be satisfied c. And this by some learned Divines is called the Covenant of Redemption Q. What do they mean by it A. That federal transaction that was betwixt God the Father and the Son from everlasting about the Redemption of lost and fallen Mâ—n Q. Is not this the same with the Covenant of Grace A. This Covenant is a Covenant of Grace but 't is not strictly that Covenant of Grace which the Scripture holds out in opposition to the Covenant of works but rather the means to it or foundation of it Q. Wherein do these two Covenants differ A. In the Confederates For in the Covenant of Redemption the Confederates are God and Christ but in the Covenant of Grace the Confederates are God and Believers Q. 21. Who is the Redeemer of Gods Elect A. The only Redeemer of Gods Elect is the Lord Jesus Christ who being the eternal Son of God became man and so was and continueth to be God and Man in two distinct natures and one person for ever Explic. Q. Who is the Redeemer A. The Lord Jesus Christ. Q. What is it to Redeem A. By price or power to save any from bondage or misery Q. Who is Christ the Redeemer of A. Of Gods Elect Q. Is there any other Redeemer A. He is the only Redeemer Q. Why is he called Lord A. 1. Absolutely as he is God he is Lord over them and all things 2. Especially in reference to them that are redeemed he is their Lord being redeemed by him Q. Why is he called Iesus A. Because he is a Saviour Q. Why Christ A. Because he is anointed to the Office of a Prophet Priest and King which persons were usually anointed under the Law Q. Whose Son was Christ A. The Eternal Son of God Q What is it to be the Eternal Son of God A. It is to be God of the Substance of the Father begotten before the Worlds Q. What did the Eternal Son of God become that he might be our Redeemer A. He became man Q. Was it a voluntary act in Christ to become man A. Yes Q. Was Christ both God and Man A. Yes Q. How many Natures then be there in Christ A. Two his God-head and his Manhood Q. Was Christ God here upon Earth A. Yes Q. Doth he continue to be Man as well as God now he is in Heaven A. Yes Q. Do these two natures make two persons in Christ A. No but one Person Q. How long doth Christ continue God and Man in two distinct natures and one Person A. For ever Q. 22. How did Christ being the Son of God become Man A. Christ the Son of God became Man by taking to himself a true body and a reasonable Soul being conceived by the power of the Holy Ghost in the Womb of the Virgin Mary and born of her yet without sin Explic. Q What did Christ take to himself when he became man A. A true body and a reasonable Soul Q. Are these the Essential parts of a true man A. Yes Q. Did Christ take to himself a Phantastical body i. e. only the shape and appearance of a body A. No a true body Q. Did Christs divine nature enliven and actuate his body instead of a Soul A. No. Q. Had Christ a reasonable Soul such as men have as well as a true body A. Yes Q. Had Christ an ordinary or extraordinary Generation A. An extraordinary Q. 23. What Offices doth Christ execute as our Redeemer A. Christ as our Redeemer excuteth the Office of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation Explic. Q. What is it to execute an Office A. To do or perform what belongeth to the Office Q. How many Offices doth Christ execute
consists the first Degree A. In his rising again from the Dead Q. When did he arise A. On the third day Q. Did Christ rise again with the same body that was buried A. Yes with the very same For he bare the Print of the Nails in his hand and feet and of the Spear in his side Q. 〈…〉 Christs body corrupted in the Grave like the Bodies of others A. No Q. Doth Christ being raised from the Dead die any more A. No Q. What doth the Resurrection of Christ assure us of A. That our bodies shall be raised again from the Dead Q. What is the second Degree of Christs Exaltation A. His ascending up into Heaven Q. When was it that he ascended A. He ascended forty daies after he rose out of the Grave Q. What doth the ascension of Christ assure us of A. That we shall be carried up into Heaven whither our fore-runner is entred for us Q. What is the third Degree A. His siâ—ting at the right hand of God the Father Almighty Q. What mean you by that A. His being exalted to chief Honour power and favour with God As Princes do set them whom they highly love and favour at their right hand Q. What is the fourth Degree of his Exaltation A His coming to Judge the World Q. When will he come to Iudgement A. At the last day or at the end of the world Q. 29. How are we made Partakers of the Redemption purchased by Christ A. We are made partakers of the Redemption purchased by Christ by the effectual application of it to us by his holy Spirit Explic. Q By whom is Redemption purchased A. By Christ Q. By whom is it applied A By his holy Spirit Q. What do you mean by the Spirits applying it to us A. His making it ours Q. What kind of application is that which the Spirit makes A. An effectual application such as causeth and enableth us to receive it Q. Cannot the Minister apply it effectually without the Spirit A. No Q. 30. How doth the Spirit apply to us the Redemption purchased by Christ A. The Spirit applieth the Redemption purchased by Christ by working Faith in us and thereby uniting us to Christ in our effectual calling Explic. Q. What doth the Spirit work in us that we may apply this Redemption A. The Spirit works Faith in us Q. What is the fruit and effect of Faith A. It unites us to Christ Q. What is this union betwixt Christ and us A. It is that whereby Christ and we are joyned together and made one Q. When is this done A. In our effectual calling Q. 31. What is effectual calling A. Effectual calling is the work of Godâ—s Spirit whereby convincing us of our sin and misery enlightening our minds in the knowledge of Christ and renewing our wills he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel Explic. Q. May men be externally called by the Ministry of the Word or in a common way and yet not effectually and savingly called A. Yes Q. Whose work is effectuall calling A. The work of Gods Spirit Q. What is the first thing the Spirit doth for us in effectual calling A. He convinceth us of our sin and misery Q. What do you mean by Conviction A. Making us feelingly know what a sinful miserable and undone condition we are in by nature Q. What more doth the Spirit work in us when he calleth us A. He inlightneth our minds in the knowledge of Christ Q. What doth the Spirit make us know of Iesus Christ A. He makes us know the want and worth of him not in an ordinary but saving way Q. What doth the Spirit do farther for us when he hath inlightned our minds A. He reneweth our wills Q. What is it for our wills to be renewed A. To have new inclinations and dispositions put into them Q. Are not we able to renew our own wills and to turn from sin unto Christ of our selves A. No Q Why doth the Spirit convince us of our sin and misery enlighten our minds and renew our wills A. That he may perswade and enable us to embrace Jesus Christ Q. Doth the main business of our effectual calling consist in our answering Christs call and embracing him A. Yes Q. How and wherein is Iesus Christ offered to us A. He is freely offered to us in the Gospel Q. What mean you by the Gospel A. The Gospel is the glad tidings of Salvation by Jesus Christ contained in the Scriptures Q. 32. What benefits do they that an effectually called partake of in this life A. They that are effectually called do in this life partake of Justification Adoption Saâ—ctification and the several benefits which in this life do either accompany or flow from them Explic. Q. How many benefits do they that are effectually called partake of in the life A. Three principally 1. Justification 2. Adoption and 3. Sanctification Q. And do they likewise partake of the several benefits which in this life do accompany or flow from these A. Yes Q. 33. What is Iustification A. Justification is an act of Godâ—s free grace wherein he pardoneth all our sins and accepteth us as righteous in his sight only for the righteousness of Christ imputed to us and received by Faith alone Explic. Q. What do you mean by Iustification A. The pronouncing righteous or not guilty or the absolving from guilt Q. Whose act is Iustification A. Gods Q. What moves him to Iustifie us A. His own free grace Q. What doth God for us in our Iustification A. He pardoneth all our sins and accepteth us as righteous in his sight Q. Whence is it that God accepteth us as righteous A. Only for the righteousness of Christ. Q. How come we to partake of Christs righteousness A. Two waies 1. God imputes it to us Q What do you mean by Gods imputing Christs righteousness to us A. His accounting it ours as much as if it were our own wrought by our selves Q. What other way is there whereby we partake of Christs righteousness A. 2. We receive it by Faith Q. Are we not then Iustified by our works A. No Q. But by Faith alone A. Yes Q. How and why so A. As that Grace which alone receives the righteousness of Christ Q. But is justifying Faith solitary without all attendants A. No justifying Faith hath two Daughters that inseparably attend her 1. Repentance Here sinful man retracts and undoes his faults acknowledgeth his transgressions rents his heart weeps smites upon his breast and cries What have I done laments after the Lord and abhors himself in dust and ashes He executes the Law upon himself and since God excuseth him from the punishment he accuseth himself 〈◊〉 the guilt and condemns himself to the shame of his sin
and hereby the sinner honours the equity of the threatning by his tears acknowledging that his blood was due 2. Newness of life Here the sinner acknowledgeth perfect obedience to be still his duty which honors the equity of Gods Commandments Q. But that with all requisite distinctness we may apprehend this great affair let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect the discharge and Iustification of a sinner and state their several interests and concernments in their respective influences upon and contributions towards it because Iustification is a main Article of our Faith and therefore How doth Free-grace Iustifie A. The Free-grace of God is the first wheel that sets all the rest in motion It s contribution is that of a Proegumenal cause or internal motive disposing God to send his Son that sinners believing might be Justified freely by his grace through the Redemption that is in Jesus Christ Q. But did not Christ die to render God good to mankind A. Christ died not â—o render God good to mankind he was so eternally but that with the honour of his Justice he might â—xert and display his goodness which contriv'd and made it self this way to break forth into the world Q. How is Christs satisfaction concern'd in our Iustification A. It is doubly concerned in it 1. In respect of God as a Pro-catartick cause which is an external as the Proâ—gumenal is an internal moving cause and is of infinite merit and impeâ—rative power for the sake of which God is reconciling himself unto the world in Christ not imputing their Trespasses unto them 2 Cor. 5. 19. 2. In respect of the Law of Works Christs satisfaction Justifieth us formally as our proper legal righteousness Q. Why do you call it our Righteousness A. Because it becomes imputed to us upon our believing Faith being our Gospel-Title by pleading which we lay claim to all the benefits accruing from the merit of Christs performance to all effects uses and purposes as if it had been personally our own Q. But why do you call it our legal Righâ—â—â—â—â—ness A. Because thereby the Law of God owns it self fully apaid and acquiesceth 〈◊〉 it as in full reparations and amends â—ade unto it for the injury and dishonour râ—eived by the sin of man Q And may we plead this against 〈◊〉 the challenges and accusations of the law A. Yes Q. And is this our legal Righteousness required in the first Covenant that of Works which is thus imputed upon our account wholly without us in our Redemer A. Yes Q. But is our Evangelical Righteousness required in the second Covenant without us as our legal Righteousness required in the old is A. No for though Christ performed the Conditions of the Law and satisfied for our non-performance yet it is our selves that must perform the conditions of the Gospel It is not Christ but we that must repent and believe Q. But there are some that tell us that Christ hath also performed for us the conditions of the Gospel that he hath believed perfectly and repented perfectly and that all is ours what ought we to think of this Opinion A. If we judge of it in its clear consequence it is both absurd and blasphemous as if Christ had a Saviour to belâ—eve in for pardon and life or sin to repent of and sorrow for and mortifie Q. How is this Opinion absurd A. As it supposeth a perfect Saviour to stand in need of a Saviour Q. How is it blasphemous A. As it makes Christ the Son of God a sinner who is God and man Q. How doth the Gospel Iustifie A. As it is the Law of Faith that publisheth and declareth to us upon what terms we shall be Justified Q. And is the Gospel our great Charter and Gods Wâ—rrant under his broad Seal that he that believeth shall not be condemned A. Yes Q. How doth Faith Iustifie A. By vertue of the Law promulgated and publish'd as it is our Evangelical righteousness or our keeping the Gospel-Law which suspends Justification upon believing Q. Doth Faith pretend to no merit or vertue of its own A. No but professedly avows its dependance upon the merit of Christs satisfaction and laies hold on it as our legal Righteousness Q. Nor can it shew any other Title to be it self our Evangelical righteousness but only Gods sanction Law or Decree establishing it who chose this Act of believing to the honour of being the justifying Act because it so highly honoureth Christ A. No. Q. May this be illustrated to us by some apt resemblance A. Yes the Act of believing is as the Sâ—lver but Gods authority in the Gospel-sanction is the Kings Coin or Image stampt upon it which gives it all its value as to Justification Q. Without this stamp could it never have been current A. No. Q. And if God had set this stamp on any other Grace as Love would that then have been current and have Iustified us as Faith doth now A. Yes Q. How doth God Iustifie A. God justifieth in a proper sense two waies First as a Legislator Secondly as a Judge Q How doth God Iustifie as a Legislator A. He Justifies as a Legislator enacting by his Soveraign authority that sweet and gracious Law of the New Covenant by vertue of whose tenor every sinner that believes is Justified from the Guilt of sin from which he could not be Justified by the Law of Moses Acts 13. 39. Q How doth God Iustifie as a Iudge A. 2. As a Judge he may in three respects be said to Justifie a Believer First Forthwith upon his believing God owneth him secretly within himself as a person justified God esteems and approves of him as in that state unto which he hath by believing a Title good in Law an indefeaâ—ible right Secondly At the moment of dissolution God Justifieth as the Judge of all the earth passing a private Sentence and a ward unto everlasting life upon every believing Soul Thirdly But eminently at the last day when the Ancient of daies shall take the Throne and in open Court before the whole Creation by publick sentence for ever acquit and discharge Believers at that great and last Assizes Q. How are works said to Iustiâ—ie A. 6. As they Justifie our Faith or demonstrate before God and man and to our own Consciences that our Faith is not a dead and barren but a true and living one by its fruitfulness in well-doing Q. How doth the Spirit of God Iustifie A. 7. The Spirit of God Justifieth two waies First Directly by working Faith in the heart as the Author of that justifying Grace Secondly Reflexively as he clears up Justification to a Believers Conscience by discovering the truth of Faith by working Assurance and by sealing a Believer to the day of Redemption Q. 34. What is Adoption A. Adoption is an act of Gods free-grace
not be greatly losers hereby A. We shall be so far from being losers by it that we shall in this very life by that means be abundantly more richly provided for in the same proportion that they are which in the Harvest have the most plentiful returns to their seed and pains-â—aking and in the world to come they shall inherit everlasting life Q. 76. Which is the ninth Commandment A. The ninth Commandment is Thou shalt not bear false witness against thy Neighbour Q. 77. What is required in the ninth Commandment A. The ninth Commandment requireth the maintaining and promoting of Truth between Man and Man and of our own and our Neighbours good Name especially in witness-bearing Explic. Q What doth the ninth Commandment respect A. The ninth Commandment respects our own and our Neighbours good Name Q. Ought we to maintain and promote our own and our Neighbours good Name A. Yes Q. How may our own and our Neighbours good Name be effectually maintained and promoted A. By putting away Lying and speaking every man the Truth with his Neighbour Q. Wherein especially is this to be done A. In witness-bearing Q. 78. What is forbidden in the ninth Commandment A. The ninth Commandment forbiddeth whatsoever is prejudicial to Truth or injurious to our own or our Neighbours good Name Explic. Q. What sins are forbidden in this Commandment A. Lying Equivâ—â—cating mental reservation and unseasonable profession of the truth Q How are lies usually distinguished A. Into three sorts Merry Officious Pernicious Lies Q. What are Merry Lies A. Such as are spoken only to delight others and make sport Q What are Officious Lies A. Such as are spoken either for our own or our Neighbours profit and do not hurt any man Q. But what is the sin chiefly forbidden in this Commandment A. The giving of false Testimonies which are pernicious to our Neighbours Life Goods and good Name Q. How are the aforesaid sins here forbidden A. As they are prejudicial to truth Q. What other sins are there forbidden in this Commandment A. Back biting slandering and the taking up a reproach against our Neighbour going up and down as a Tale-bearer bitterness and evil-speaking which is Tongue-Persecution the rash censuring of others and putting bad constructions on their words and actions and the procuring to ourselves an ill Name either 1. By walking undiscreetly or Offensively Or 2. By a needless lessening the good opinion others have of us by bewraying our weakness as want of learning c. to the Carper Q How are these sins here forbidden A. As they are injurious to our own or our Neighbours good Name Q. Which is the tenth Commandment A. The tenth Commandment is Thou shalt not covet thy Neighbours House thou shalt not covet thy Neighbours Wife nor his Man-Servant nor his Maid-Servant nor his Ox nor his Ass nor any thing that is thy Neighbours Q. 80. What is required in the tenth Commandment A. The tenth Commandment requireth full contentment with our own condition with a right and charitable frame of spirit towards our Neighbour and all that is his Explic. Q Doth not the fifth Commandment enjoyn us to give respect to the persons of all men A. Yes 1 Sam. 1. 15. Acts 16 30. Gen. 23. 7. 1 Pet. 2. 17. Q. Doth not the sixth Commandment respect our own and our Neighbours Life A. Yes Q And the seventh our own and our Neighbours Chastity A. Yes Q. And the eighth our own and our Neighbours wealth and outward estate A. Yes Q. And the ninth our own and our Neighbours good Name A. Yes Q. And do not all these Laws of God bind the inward as well as the outward man A. Yes Q. Doth then the tenth Commandment Thou shalt not covet differ from the rest especially in that it doth forbid and restrain the first motions and inclinations of the heart to sin before the consent of the will A. Yes Q. What duties are required in this Commandment A. Chiefly two 1. Full contentment with our own condition Q. What is meant by contentment A. Complacency and satisfaction of mind with our own condition whatever it is Q. What is the other duty here chiefly required A. A right and charitable frame of Spirit towards our Neighbour and all that is his Q. What mean you by that A. That disposition of mind whereby we think and wish well to our Neighbour and do readily and suitably sympathize or have a fellow-feeling with him in any condition he is in Q 81. What is forbidden in the tenth Commandment A. The tenth Commandment forbiddeth all discontentment with our own estate envying and grieving at the good of our Neighbour and all inordinate motions and affections to any thing that is his Explic. Q. What are the sins forbidden in the tenth Commandment A. The sins forbidden in the tenth Commandment are 1. All discontentment displicency and dissatisfaction of mind with our own estate 2. All envying or grieving at the good of our Neighbour 3. All inordinate motions and affections towards any thing that is his or coveting any thing that is our Neighbours Q 82. Is any man able to keep the Commandment of God A No meer man since the Fall is able in this life perfectly to keep the Commandments of God but daily doth break them in thought word and deed Explic. Q. Was Adam able perfectly to keep the Commandments of God before the Fall A. Yes Gen. 1 26 27. Eccl. 7 29. Q Is man able perfectly to keep the Commandments of God now A. No. Eccl. 7 20. Iam. 3. 2. 1 Kings 8. 46. 1 Ioh. 1. 8 10. Q. How long hath man been rendred unable perfectly to keep the Commandments of God A. Ever since the Fall Q. But how long shall man continue in this impotency A. As long as he continues in this life Q. Christ was true man but was not he able perfectly in this life to keep the Commandment of God since the Fall A. He was not a meer man Q. What mean you by that A. That he was God as well as man Q. How oft doth man break the Commandments of God A. He doth daily break them Q How many waies doth he break them A. Three waies viz. in thought word and deed Q. If this be true must not that doctrine of the Papists and others be false that teacheth perfection attainable in this life and that men may do works of supererogation and that good works are meritorious A. Yes this their proud and self-advancing Doctrine must needs be false Q. But what do you mean by that perfection which is not attainable in this life A. Absolute unsinning obedience Q. Was not this perfection attained in this life by the ever blessed Virgin Mary A. No Q. Why can none merit everlasting life by good works A. 1. Because works as good are not their own â— Because all such
works are Debts to be paid and not gifts offered up unto God 3. Because they bear no proportion to the reward to be received Q Can works of Supererogation consist with the imperfection of our works A. No. Q. If no man can merit by his works for himself can he communicate to another that which he hath not himself A. No. Q. Is there therefore nothing in the Churches treasury superabundant for those that do not abound in every good work themselves A. No. Q. 83. Are all transgressions of the Law equally hainous A. Some sins in themselves and by reason of several aggravations are more hainous in the sight of God than others Explic. Q Are some sins more hainous in the sight of God than others A. Yes Q. What do you mean by more hainous A. More grievous and more offensive Q. How many waies may some sins be more grievous and hainous than others A. Two waies 1. In themselves and of their own nature 2. By reason of their aggravations Q. What do you mean by the aggravations of sins A. Such additional circumstances which make them more provoking in the sight of God than otherwise they would be Q. And are some sins in themselves or of their own nature more hainous than others A. Yes 1. The highest sins against the first Table are more hainous than the highest against the second Table And 2. Wilfull presumptuous sins are more hainous than sins of infirmity sins against knowledge than those of ignorance sins ripened into action than sins begun in the thoughts and sins of custom and deliberation than those committed through some sudden passion and iustant force of temptation Q. And are sins likewise by reason of their several aggravations more hainous in the sight of God than otherwise they would be A. Yes sins are more hainous than otherwise they would be by their aggravating heightening circumstances viz. from the time when the place where the manner in which the means by which the reason why the person by whom and the person against whom they were committed Q. 84. What doth every sin deserve A. Every sin deserveth Gods wrath and curse both in this life and that which is to come Explic. Q. But though some sins are more hainous than others yet are there any sins so small that deserve not Gods wrath and curse both here and hereafter A. No. Ephes. 2. 3. Deut. 28. 15 c. Gal. 3. 10. Matth. 25. 41. Rom. 2. 5 6 8 9. Q. The Papists have a distinction of mortal and venial sins by mortal they mean such as are in their own nature damnable and deserve eternal death viz. Perjury Murder and Adultery or those seven in the Popish Catechism Pride Covetousness Lusts Anger Gluttony Envy and Sloth by Venial they mean such as are in their own nature pardonable and deserve not everlasting punishments viz. Concupiscence sudden passions of the mind and such like Doth the Scripture warrant this distinction of theirs A. No. 1. The Scripture teacheth us first that the curse of God is due to every one that breaketh the least of Gods Commandments 2. That the wages of sin indiscriminatively without any difference is death And such a death that is opposed to eternal life And we must not distinguish where the Law it self doth not distinguish 3. That for every idle word that men speak they shall give an account thereof in the day of Judgement and that by such words if not repented of they shall be condemned Mat. 12. 36 37. And on the contrary that the forementioned mortal sins in the Popish sense have been and shall be forgiven to all penitent Believers to whom by vertue of the New Covenant all such sins are become venial 2 Sam. 12. 9 13. Mat. 26. 74 75. Luke 22. 32. Mark 16. 7. 1 Cor. 6. 9 10 11. Q. 85. What doth God require of us that we may escape his wrath and curse due to us for sin A. To escape the wrath and curse of God due to us â—or sin God requireth of us Faith in Jesus Christ Repentance unto life with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption Explic. Q. Is there any way to escape the wrath and curse of God A. Yes Heb. 10. 19 20. Q Is there any thing required on our part to escape them A. Yes Faith Repentance and the diligent use of the means of Grace Q. And doth God require Repentance and Faith of us or hath Christ repented and believed for us A. He requireth them of us Q. Why so A. Because Christ had no need of Repentance and Faith being without sin Luke 1. 35. Iohn 8. 46. 1 Pet. 2. 22. Iohn 9. 30 34. Heb. 7. 26. Mat. 27. 19. Luke 23. 14 15. Iohn 19. 4 c. Acts 3. 13 14. and 7. 52. and 22. 14. 1 Pet. 3. 18. Mat. 1. 21. Iohn 1. 29. 1 Pet. 1. 18 19. Isa. 53. 4 5 6. Q. Who communicateth to us the works of Redâ—mption A. Christ that purchased them conveighs and communicates them to us Gal. 3. 13. Rom. 3. 24 25 26. 2 Cor. 5. 21. Acts 2. 36. Tit. 2. 14. Q. Doth Christ communicate his benefits by means or without means A. By means Q. What kind of use must we make of the means A. A diâ—igent use Q. Why doth God require of us Faith and Repentance and the diligent use of all the outward means A. That we may escape his wrath and curse due to us for sin Q. 86. What is Faith in Iesus Christ A. Faith in Jesus Christ is a saving grace whereby we receive and rest upon him alone for Salvation as he is offered to us in the Gospel Explic. Q Why call you Faith in Iesus Christ a grace A. 1. Because it is not from nature 2. Because it is given and wrought of free grace Q. Why call you Faith a saving Grace A. Because where it is truly wrought it brings the person in whom it is to Salvation Q Doth it not then much concern us to know what this Faith is and to labour after it when we cannot be saved without it A. Yes Q. 1. Is this Faith only the believing that Christ died for sinners A. No for the Devils and Damned in Hâ—ll believe this Q. 2. Or is it an implicite Faith or a blind Faith which the Popish Doctors perswade the people to rest in to believe as the Church believes though they know not what the Church believes A. No. Q. Why so A. 1. Because to believe as the Church believes when we know not what the Church believes is to put out our own eyes that we may take a Guide and if by the Church must be understood the Church of Rome it is to take such a Guide as either cannot or will not guide us aright which is in effect to refuse our own mercies and to run an