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
all occasions and yet he is here with us in his Majesty Headship Grace though not in his Body Joh 16.7 Joh 14.28 Our businesse lieth in Heaven with God and it is best that Christ be there Heb 4.14 Q. How doth this affect the Heart of the believer A. It comforts me in assurance that it shall not goe ill with the Church or any Member thereof as long as Christ is at Gods right hand Pull Christ from Gods right hand and then you may overthrow the Church and children of God Psal 110 1 2. Ro 8.34 Ioh 10.28 1 Pet 1.21 Heb 2.8 9. There in a course taken to put all things fully under him CAP XXI Of the last judgement From thence he shall come to judge Q. SHall this World ever have an end A. Yes and then Christ shall come in great glory to judge the World 2 Pet 3.10 11. 2 Tim 4.1 Mat 16.27 Mat. 26.64 Q. Who shall be Judge A. The same Chirst that was pierced Act. 17.31 Ioh 5.22 27. Zach 12.10 Q. Whom shall he judge A. The quick and the dead that is all men that ever were or shall be Q. Who be meant by the quick A. They that be found alive at the last day 1 Cor. 15.51 1 Thes 4 15. Q. Who by the dead A All that have departed this life from the beginning of the World they shall come againe with their owne bodies Rev 20.12 Joh. 5.28 29. Q Whereof shall they be judged A. All men shall give account of themselves as their workes and waies have been 2 Cor. 5.10 Rom. 2.5 6 12 16. 1. Cor. 4.5 Eccles 12.14 Q. What sentence shall be passed on the Godly A. A sentence of pardon and absolution for Christs sake Mat. 25.32 34. Eph. 5.23 27. Q. What on the wicked A. A sentence of condemnation for their own sakes And then shall be made an everlasting separation between men men betweene godly and wicked betweene chaffe and wheat the one to everlasting joy the other to everlasting punishment with the Divell and his Angels for evermore Mat 25.41 Mat. 24 40. Mat 13.30 38 41 49. Here we live together and work together and eate together and Pray and Heare together but then the separation shall be made the Godly shall be taken and the Wicked left and cast in to the furnace of fire Q. What followes of the true beliefe of this Article A. It makes me carefull so to order the matter that I may be found of Him in peace not willingly going on in any course in which I would be loath to be found at the last day I would not at that day stand and appear among Non-residents Usurers Swearers c. and therefore I hate those courses now 2 Pet. 3.11 14. 1 Pet. 1.17 2 Cor. 5.9 11 12. Mat. 24 46 so doing I believe in the Holy Ghost Q. Who is the Holy Ghost A. The third Person of the blessed Trinity equall and of the same substance with the Father and the Sonne proceeding from the Father and the Son 1 Ioh. 5.7 Mat. 28.19 Iohn 15.26 Ioh. 14.26 Ioh. 16.15 Gal. 4.6 Esa 48.16 with Rom 8.9 Q. What is the office and worke of the Holy Ghost in mans salvation A. It is to make us holy to sanctifie wash and renew our hearts and lives filling us with all spirituall graces and thereby sealing up the love of God unto our hearts Matth. 3.11 Ioh. 3.5 1 Cor. 6.11 Tit. 3.5 Rom. 8.16 2 Cor. 1.22 The work of the holy Ghost is to be a Sanctifier a Comforter Q. What doe you believe in this Article A. I believe that as Christ redeemed the Church so the Holy Ghost sanctifieth it and that through sanctification of the Spirit I shall receive the inheritance purchased by Christ or I depend upon him for sanctification and salvation our salvation being among those workes of God which are externall that is terminated in the creature it is the work of the whole Trinity Eph. 1.5 Act. 20.28 Rev. 1.4 5. only as there is an order in their subsistence so there is in their operations 2 Thes 2.13 Tit. 3.5 Q. How may it appeare that you believe in the Holy Ghost A. 1. Because my hope and confidence for mercy is not seperated from nor greater then is my care to be sanctified Triall of this faith or because I desire sanctification of the Spirit as well as justification by Christ Rom. 8.1.13 Psal 51.9 10. Q How else may this be known A. Because I will not grieve the holy Spirit of God but doe endeavour to follow and be led by the motions counsels and directions of the Spirit and not of the flect Rom. 8.14 Eph. 4.30 I beg the Spirit to do all my workes in me a spirit of revelation and renovation a spirit of consolation and confirmation c. CAP. XXII Of the Church of God I believe the holy Catholicke Church Q. THE gathering of the Church is a fruit of Christs death and exaltation Tell me what is meant by the Church of God A. The company of Gods Elect called and separated from the rest of mankind and united unto Christ their head by faith 1 Cor. 1.2 Gal. 1.15 1 Pet. 2.9 Heb. 12.23 Eph. 5.23 25 26. The rest are the Church by calling and profession only Q. From what are they called And unto what are they called A. From sinne and the power of darknesse unto Faith true Repentance from love of the world to the love of God from carelessenesse to conscience of pleasing God Col. 1.13 1 Thes 1.9 1 Thes 4.7 1 Pet. 1.14 15. Act. 26.18 Q. By what meanes are they called A. Outwardly by the Word preached which inwardly is made effectuall by the Holy Ghost to their conversion 1 Thes 1.5 Act. 16.14 1 Cor. 3.6 7 9. 2 Cor. 3.3 There is an outward calling and an outward joyning to the Church Mat. 20.16 1 Ioh. 2.19 Rom. 9.4 5. But this saveth none without the inward calling spirituall ingrafture into Christ Ioh. 15.2.19 Gal. 1.15 1 Pet. 2.5 Eph. 2.19 20 21. Col. 2.19 Q. These called ones How be they distinguished A. Part of them be in Heaven The Church Militant Triumphant what it is having a finished their blessed course and are called the Church triumphant And part is yet on Earth b combating and striving with corruptions fears and temptations from within and from Satan and are therefore called the Church Militant a Rev. 7.13 16 17. Rev 14 13. Heb. 12.23 2 Tim. 4.7 8. b Eph. 6.13 Q. Why is the Church called holy A. Because it is made holy by the Word and Spirit so that no ungodly person is of the Church though he be in the Church Rom. 2.29 Rom. 9.6 1 Ioh. 2.19 Q. Why is it called Catholick A. Because this company is gathered not out of one place or people but out of all Nations Languages and Peoples and in all ages of the world Rev. 7.9 Rev. 5.9 Q. What be the signes by which the societies
spiritual because set and taken out of the book if our hearts be affected with the matter Eccles 5.2 Job 22.27 28. Q. When is the Lords Prayer abused A. When people say it over without understanding and affection or else make vaine and needlesse repetitions of it both these are a taking of Gods name in vain 1 Cor. 14.15 Mat. 6.7 9. Our duty after Prayer Q. What is our duty after we have prayed A. 1. We must Practise what we pray for our actions must not crosse our prayers We must not pray and still rebell against God Hos 7.14 We must joyne our endeavours with our prayers Gen. 32.9 11 12. with Ps 13.30 2 Thes 2.2 with 2 Cor. 11.2 33. Q. What 2dly must we doe after we have prayed A. 2. When we have prayed we must observe how well our prayers have sped how God doth answer our requests Psal 85.8 Luke 18.5 There is expectation of answer from God to fulfill our desires if you knock at ones doore ye listen for an answer if you preferre a Petition you will look what answer is returned so c. Q. How shall I know whether my prayer be heard or not How shall I comfort my selfe in that case A. There be foure Rules First thinke not thy prayers denied though they be delayed God dealeth after diverse manners with his servants sometimes he answers presently Dan. 9.21 23. Esay 65.24 Sometimes he seemeth to stop his eare and to deny us for divers reasons as 1. Because he loves to hear the voyce of his children crying unto him 2. Perhaps thou art not ready for the blessing 3. Perhaps it is better thou shouldest want it 4. Perhaps thou takest a wrong course to obtaine it 5. Perhaps thou prescribest to God and God will give thee the blessing in a way more for his glory as Christ did John 11.3 6 15 40. Gen. 25.21 Q. What second rule have you A. If God give some better thing in stead of what we beg or strength to beare the want of our desires we must not take our selves to be denied 2 Cor. 12.9 Gen. 17.18 2 Sam. 12.23 25. Deut. 3.26 Psal 3. 4 5. Psal 138.3 Q. What third rule to judge of Gods acceptance of our prayers A. When after prayer we finde our hearts to be drawn to God and our spirits upheld to continue praying returning to that duty with fresh delight and hopes that is a signe we are heard It is a signe the begger fares well where he goeth often It is a good signe when we still goe to God as to our best friend Psal 116.1 2. 1 Sam. 1.18 28. Q. Particularly touching forgivenesse of sinnes how shall I know that my prayer is heard A. If I get a victory over my sin if the sense of Gods love doth work in me a love to God again and to the things of God that is a signe our prayer is heard Luke 8.46 47. Luke 7.47 Q But if we finde no token of Gods answering our prayers what is to be done A. We must search if there be any accursed thing that may hinder our prayers and also we must be humbled for our failings in the manner of our duty Josh 7.7 10 11. 1 Chron. 15.13 Iam. 4.3 Luke 9.54 CAP. XLIX Of the Seales of the Covenant Q. WEE have spoken of two means of working and encreasing faith viz. the Word and Prayer By what means is God wont to seale up to our hearts the assurance of our reconciliation with himselfe A. Two waies 1. Inwardly by the testimony of the Holy Ghost witnessing with our Spirits that we are Gods children Of the witnesse of the spirit 2. And outwardly by the Sacraments Rom. 8.16 2 Cor. 1.32 Q. How doth the Spirit of God inwardly witnesse to a man his salvation A. Two waies first by imprinting holynesse and the stamp of grace on the heart thereby shewing us our right to the promises of life as the seale leaveth its impression on the wax so doth the Spirit And look where grace is printed there is the spirit that wrought it and we have that seale to shew for our salvation Gal. 5.18 22 23 25. Gal. 6.16 Rom. 8.13 2 Cor. 3.3 A seale makes things to be autehntick and warrantable Deeds and writings once sealed are good in Law and we may plead our right by the seale so c. Q. How secondly doth the Spirit witnesse with our Spirits A. By cheering strengthening clearing up the Conscience to see and acknowledge and to certifie our hearts of the truth of Grace so as to make us able to say I have true faith and true hatred of sinne c The spirit saith They that are called are certainly saved Now the conscience enlightened doth say 'T is so and so with me This is the answer of a good conscience the witnesse of two is true Gods Spirit and our spirits as conscience awakened can tell David thou hast done ill in the matter of Vriah so the conscience enlightened and cleared can tell Peter and make him say with confidence Lord thou knowest and I know that I love thee Iohn 21.17 Eph. 1.13 1 Pet. 3.21 1 Iohn 2.20 27. 1 Cor. 2.11 12. 1 Iohn 5.20 Q. But put case our conscience cry peace without any such impression character of grace on the heart What then A. Then it is a false cry it being but the single testimony of our owne deceived several from the true testimony of the Spirit of God which ever agreeth with the Scripture The Spirit of God doth not crosse the word it doth not blesse whom the word curseth nor curse whom the word blesseth and if our own hearts do so we know it to be a false testimony and a deceived spirit 1 Iohn 5.6 8. Psal 51.9 10. Q. Put case I finde some works of the sanctifying Spirit and yet feele unquietnesse in my owne conscience A If upon examination thou finde any sinne in thy soule pull it out and cast it from thee but if there be no sin that hinders thy peace then thy conscience ought to acquit thee Thou art in safety and in Gods favour by the spirit of sanctification whereby thou dost cleave to thy God amidst all fears and doubts Esay 50.10 Iob 27 1 4 6. Iob 13 15. Thus of the inward Testimony of the Holy Ghost followes the outward Q. How doth God seale up our Redemption to us outwardly A. By the Sacraments which to the worthy partakers are particular tokens and pledges of Gods favour good-will towards us in the death of his Son In the word God speaks generally but becomes home to each particular beleever in the Sacraments Q. What is a Sacrament A. A Sacrament is a seale of the righteousnesse of faith What a Sacrament is or it is a token of the Covenant between God us Gen. 17.10 11. Rom. 4.11 A Sacrament hath two uses 1. Of a signe promisory to represent 2. Of a seale to exhibit and put us in possession of
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
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
the want of them or thâ— contrary to them shall make most for thâ— praise of his grace and for final and spiritual good 1 Iohn 5.14 Rom. 8.27 Q. For whom must we pray A. For a all men the dead b only exempted 4. For whom and such as have sinned againsâ— the Holy Ghost a 1 Tim. 2.1 1 Sam. 15.35 Ier. 28.6 Rom. 10.1 b Eccl. 9.6 Lukâ— 16 26. c 1 Iohn 5.16 The state of the dead is unalterable besides we have no example precept or promise of prayer made for the dead Q. In what manner must we pray unto God for these things A. To a right manner of praying three things are required 5. In what manner 1. It must proceed from the heart renued by the Spirit and assisted by the Holy Ghost in the very act of prayer Eph. 6.18 Iude v. 20. Gal. 4.6 with Rom. 8.15 26. 1. In the Spirit Spiritual prayer is not only opposed unto lip-prayer as when the tongue is exercised without the heart and affection but also unto heartiest prayers of unregenerate persons a natural man cannot pray though he cry from the heart as they did Ion. 1.5 Hos 7.14 Psal 78.34 36. He must be a spiritual man that can pray aright and also he must be assisted in prayer by Gods Spirit else he will make unmeet requests and loose his prayers Iam. 5.15 16. Q. How shall I know when I pray in the Holy Ghost A. By three things 3 things in spiritual prayer First if the sense apprehension of spiritual wants and evils which destroy the work of grace and hinder Christs Kingdom in us do chiefly stirre us up to prayer That is prayer in the Holy Ghost there is a natural and there is a spiritual good and evill Psal 4.6 7 Q. How secondly may it be known A. By the kind of our importunity the desire is not filled nor the heart at rest unlesse God answer us with spirituall favours and mercies no not although all outward good things be granted The naturall man regards but little Gods wâ—â—l or his good will he is at rest with naturall good things natural good thingâ— fill a naturall desire c. Exod 33.1.2 15 17 with Exod 34.9 Psal 105.4 Q. How thirdly A. In spirituall prayer not only the witt tongue and memory and such like good parts of nature are exercised but the graces of the spirit as humility hope repentance faith c. This is prayer in the Spirit Psal 66.18 Iob 16.13 14 17. Job 22.27 28. 2 Chron â—0 6 7 10 12. Ezra 9.6 Psal 85. â—5 8. Neh. 1.5 6 7 8 11. Q. What second thing is required to a right manner of praying A. We must pray with feeling of our wants and earnestnesse to obtaine Sense of our wants and misery begets fervency We cannot be earnest for things which we find no need of 2. With fervency or thinke to be due to us Joâ— 3.8 Rom 8.26 Heb 5.7 Iam 5.16 Ier 29 13. Dan 9.3.8 18. Luke 18.1 5. Q. What third thing is required to a right manner of praying A. We must pray in faith that is in full assurance that the thing we aske is according to gods will 3. In Faith and that we shall obtaine our requests so far forth as is expedient and best for us We must not doubt of the things we aske whether we may pray for them or not nor yet of Gods hearing and answering us therein we pray for many things conditionally but not doubtfully c. Iam 1.6 7. Iohn 5.15 2 Cor 12.9 Q. What ground of assurance have we that we shall be heard A. Gods promise of giving such such things and of hearing us when we beg them in and through Christs mediation there is a twofold promise first God promiseth to give us his spirit to give an heart of flesh to give strength against temptations and troubles c. Secondly and he hath bid us call upon him for the same with promise to heare and answer us and this is the ground of our confidence Luke 11.9 13. Psal 50.51 Heb. 4.15 16. CAP. XLIII Of the parts of Prayer and of the Lords Prayer Q. WHat be the parts of Prayer A. Three First a particular confession and aggravation of our sins and misery before God 1. Confession or dâ—prication with grief and shame of heart and with a purpose to leave them Luke 18.13 Psal 51.3 4 5. Prov. â—8 13 Ez. 9.6 14. 1 Iohn 1.9 Psal 32.5 Luke 15.21 1 Tim. 21. Q What be the other two parts of Prayer A. 2. Petition a and supplication for good things to our selves or others 2. Petition Intercession 3. Thanksgiving and 3. Thanks-giving wherein b wee give God the glory of his own excellencies and of all the good done to us a 1 Tim. 2.1 Acts 12.5 Luke 23.42 b Hab. 1.12 13. Num 14.17 Mic. 7.18 Rev. 5.13 1 Chron. 29.11.14 Psal 103.1 2. Q. Doe all Gods Children call upon their Father in Heaven A. Yes as the Child will Crave and make his moane to his Parents so the Children of God be of a spiritual craving disposition whereby the soul hangethup on God to receive good things from him Prayerlesse people be dead and gracelesse people Gal. 4.6 Zach. 12.10 Psal 79.6 Iob 27.10 Q. When and how often must we pray A. We must pray continually that is constantly Morning and Evening and also upon special occasions 1 Thes 5.17 Luke 18.1 1 At set times Acts 3.1 Acts 10 2 9. Acts 16.13 16. Ps 92.1 2. And it is a good thing so to doe Psal 55.17 with Dan. 6.10 2 And upon special occasions Dan. 9.2 Acts 12.5 Luke 6.12 13. Q But does the Spirit of God come at and keep set houres of prayer Can prayer at set times be prayer in the spirit A. Yes for the spirit of Grace is continually abiding in us and with us and therefore the spirit of supplication also David and Daniel Peter and John did 〈◊〉 want the spirit of Prayer when they kept the houres of Prayer Q The Lords Prayer consisteth of a Preface and a Body of Petitions and there be six Petitions of the Lords prayer How be they divided A. In the first three we begge such things as doe most immediately concerne Gods glory In the three latter such as concerne our good Our Father Q. How is God our Father and why so called A. Because God is the Father of Christ and in Him ouâ— Father having begotten us by the word of truth and married us unto his own eternall deare sonne Eph. 1.3 5. Gal. 4 5. Iam. 1.18 Rom. 8.16 17. Ioh. 20.17 Math. 22.2 Cant 4.9 Eph 5.32 Q. What learne you from this that Christ teacheth us in prayer to call God Father A It teacheth us that in Prayer we must goe to God as to a Father we must consider God in our minds as a Fathâ—r to us in Christ Jesus Esay 63.15 16. Luke 15.18 Math 11.25 Iohn 17.25
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
whom you percieve the Grace of God to shine Gal. 6.10 Q. How Fourthly A. If you have true love you will doe righteous things to your Brother But he that doth not righteousnesse is not of God neither he that loveth not his brethren 1 Joh. 3.10 18. Vse Then it followeth that they which doe injury that to their Brethren 1 Cor 6.8 And they that do like their Children or Neighbours or Servants or acquaintance the worse for their goodness sake And lastly they that are Partiall in their love will embrace only such of the Godly as be of their own side opinion but can scorne abuse others every jot as Godly if they differ from them then I say it appeares they do not love them in the Name of a Disciple nor in the Name of a righteous man But they love themselves their owne ends and Fancies in them and not Christ in them nor the Image of God in them We must love where God loveth God loves all his Children of what side soever they be though not their sins and Failings so must we doe Luk. 9.49 50. Rom 14.3 6. Mark 9 38 39. The weake and the strong Christian they were both of them true fearers of God Wicked men that are yet in the flesh they hate dislike Godlinesse where ever they see it and he that is born after the spirit loveth godlinesse where ever he sees it Of Hungring and thirsting after Christ and His Grace Q. Shew a sixth marke of a child of God A. They are blessed that hunger and thirst after Christ 6. Mark and after the graces of his spirit Mat. 5.6 Es 55.1 Rev. 22.17 Q. What be the signes whereby spiriall desires after Christ may be discerned from naturall desires A. They be foure 1. If your soules do indeed hunger and thirst after Christ The trial and his righteousnesse then you will desire him for spirituall ends and uses as for Reconciliation with God for sanctification for spirituall Healing and cleansing of your soules as your spirituall Physitian Mat. 9.12 Mar. 1.10 Luk 18.41 Ps 51.1 2 9 10. Carnall people can desire mercy but not Grace they desire Happinesse but care not for Holinesse they can desire Christ as a Priest to save them not as a King to Rule in them Q. What is a second signe of spirituall desires or hungering after Christ A. If you doe indeed thirst after Christ you will be restlesse and unsatisfied till you find him Nothing but Christ can content the spirituall appetite and desires of the soule Nothing but Christ can still the crie and quiet the call of conscience Give a hungering soule Gold or preferment or Pleasures c. These things cannot satisfy a spirituall desire the soule must have Christ or nothing spirituall desires are restlesse desires till they can enjoy the things they want Ps 143.6 Can. 5.4 8. Ps 42.1 2. Q. What 's a third signe of spirituall desire after Christ A. Spirituall hunger and thirst is a conquering desire it makes the soule to prize Jesus Christ upon any terms the thirsty soul must have Christ what ere it cost As the Aegyptians said to Joseph Buy us and our land for Bread Gen. 47.19 and we will be servants unto Pharaoh so to the hungery soule every bitter thing is sweet Christ is welcome upon any terms Mat. 16.25 Mat. 13.44 46. Mat. 19.21 22. Q. Wha't 's a Fourth signe of spirituall desire after Christ A. Spirituall hunger and thirst is a labouring desire the Hungry soule will take any paines for the bread and water of life It doth not rest in wishing but it will strive and seek and knock True desire puts forth it selfe in endeavourings Can. 3.1 2 3 4. Psal 63.1.2 Spirituall desires are not lazy cold heartlesse wishes Then if you take little Paines to get Grace and the assurance of Christs love or if you prize any thing more then Christ and his Grace and favour or if your minds be quieted without Christ and cured by false Remedies as by worldly Counsels worldly Pleasures or by forgetting your sins c. Lastly if you desire Christ for naturall ends as for mercy not also for Grace and Holy Communion with him then I say you did never truly Hunger and Thirst after Christ and his righteousnesse you have had perhaps some light vanishing wishes for Heaven but never any sound and setled desires Luke 14.15 18. Mat. 19.21 22. Of Christ in us Q. What is a Seaventh Mark of one that is the Child of God A. If any one be Christs then Christ is in you and abideth in you Rom. 8.9 10. 2 Cor. 13.5 Eph. 3.17 Q. How will you know that Christ is in you A. Two manner of waies 1 The triall If Christ be in you you will be fashioned like unto Christ you will be Holy members of that holy Head and living members of that living Head Rom. 8.10 If Christ be in you the body of sin is dead and the spirit is life because of righteousnesse you cannot be dead members of a living head nor unholy members of an holy head A true Christian is the very Picture of Christ Christ is fashioned in him Gal. 4.19 Eph. 4.22 24. Joh. 2.6 Q. Say the same in other words A. If any man be in Christ he is a new Creature 2 Cor. 5 17. Q. How secondly will you know whether Christ be in you or not A. Hereby we know that he abideth in us by the spiâ—â—t which he hath given us 1 Ioh 3.24 Vse Then it followes that if any man have not the spirit of Christ he is none of his Rom. 8.9 Also If you be not like unto Christ if you walk contrary unto him and his example in the Family Church or State it is because Christ is not in you of a Truth for he that saieth He abideth in him ought himselfe also to walke even as Christ walked 1 Ioh. 2.6 1 Pet. 1.15 Phil. 3.18 Of the spirit of Christ in us Q. Shew an Eight marke of a child of God 8. Mark A. Because you are sons God hath given the spirit of his son into your hearts whereby ye cry Abba Father Gal. 4.6 Rom 8.9 11. Q. But how will you know that you have the spirit of Christ in you The trial A. Three waies 1. Because it is unto me a spirit of illumination It begets in me spirituall senses and understanding by which I know him that is True it enableth me to discerne things that differ As the Eare trieth words and the Mouth tasteth meate Iob. 12.11 â—â— doth the spirit of Christ give us a discerning taste a discerning heart eare It makes us able to discerne light from darknes sweet from sower It makes us to Relish savour the things that be of God Iohn 10.4 5 27. with Ioh. 14.17 1 Iohn 2.19 20 26 27. 1 Cor. 2.14 Q. How secondly will you know it A. Because it is unto me a spirit of SanctificatioÌ„ for
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
it I believe in this Article namely that I am of the number of those that have their sins forgiven them 1 Ioh. 5.13 Rom. 10.9 Q. What signes be there that your sins be forgiven you How will you know it A. By three signes 1. Where sin is forgiven it is subdued and purged out The issue of our corruption is stanched and dried up when once we have touched Christ by faith have his bloud sprinkled on our consciences Mar. 5.29 Act. 3.26 Rom. 6.11 14. Peace without Grace is not of Gods sending it is a false peace but if we be healed and clensed of sinne we are forgiven though we feare the contrary Col. 2.13 Q. What other signe and effects followes upon our beliefe that our sins be forgiven A. The perswasion that God hath forgiven me begets in my heart a strong love and high prizing of Jesus Christ Luk. 7.42 47. Zach. 12.10 2 Cor. 5.14 Q. What thirdly is a signe that your sin is forgiven you A. It makes me ready to a forgive others and to b pity them that goe on in their sinnes impenitently as I my selfe have done heretofore a Eph. 4.31 32. Mat. 18.32 33. b Luk. 22.32 CAP. XXV Of resurrection of the flesh and everlasting life Q. SHall they that be dead live againe A. Yes at the last day every one shall come againe with his own body Act. 24.15 Iude. v. 14. Iob 19.24 25 27. Dan. 12.2 Mat. 22.32 Joh. 11.24 1 Cor. 15.12 Q. Shall the very same body live again and be raised A. Yes the same bodies made free from all defects and weaknesses unto which we are now subjected 1 Cor. 15.43 53. Phil. 3.2 1. Joh. 5.28 29. Rev. 20.12 Q. How doch the beliefe of the resurrection work upon you A. It makes me keep a conscience void of offence before God and men continuing in well-doing with courage and patience I will not be corrupted with worldly honours or pleasures Act. 24.16 1 Cor. 15.33 34 58. 2 Cor. 9.10 Heb. 11.35 And the life everlasting Q. When a man dies his body goes to the grave Doth the soule die with the body like the beasts A. No the soule is an immortall substance and separated from the body at death Eccles 12.7 1 King 17.21 Luk. 23 43 46. Mat. 22.32 2 Cor. 5.6 8. Luk. 12.5 Q. Whither then goe the souls of them that depart hence A. To Heaven or to Hell to everlasting life or to everlasting death immediately after their dissolution Luk. 16.22 23. Heb. 9.27 Col. 1.20 Rev. 14.13 Rev. 6.9 Phil. 1.23 2 Cor. 5.8 Q. Then there is no Purgatory or third place where as in a prison by enduring exquisite torments the soules that were not fully purged in this life doe make satisfaction for veniall sins and lighter faults or for their temporall punishment due to their mortall sinnes which they have committed from which Purgatory they say they are delivered by the prayers of the living and the Popes indulgencies or at least at the day of judgement if they chance to lye there so long A. No for as there be but two sorts of men godly or wicked sheep or goats regenerate or unregenerate so there be but two places provided for them where they remaine in an unchangeable estate of blisse or woe All a wicked men of what profession soever being punished with everlasting perdition from the presence of God and b all the faithfull are present with the Lord their soules being fully purged from all spot of sin and the fault c quite remitted through the bloud of Christ a 2 Thes 1.9 Mat. 25.41 46 Rom. 2.9 b 2 Cor. 5.6 8. Rev. 14.13 c 1 Joh. 1.7 Eph. 5.27 Q. What is meant by life everlasting A. It is the glorious state of the Elect after this life wherein they do immediately enjoy God Christ for ever in a most holy happy unutterable and unchangeable communion 1 Joh. 3.2 Rev 22.4 Rev. 21.3 4. 1 Thes 4.17 Psal 16.11 1 Cor. 2.9 Q. For whom is eternall life prepared To whom is it given A. To them that walke with God a finishing their course in feare holinesse and b endeavouring to glorify God here on earth a Mat. 5.8 Heb. 12 14. Joh. 10.27 28. Rev. 21.27 Rev. 22.14 b Ioh. 17.4 2 Tim. 4.8 Mat. 25.21 Q What doe you believe in this Article A. I believe that at the last day my soule and body shall be joyned together againe and that in both I shall enjoy the presence of God for evermore Tit. 1.2 1 Thes 4.17 1 Ioh. 2.25 Q. Why doe you think that you shall enjoy this blessed life A. Because the life of grace is already begunne in me which shall end in glory 1 Joh 3.3 Mat. 19.28 29. Rom. 6.22 Phil. 1.6 1 Pet. 1.23 Q. May a Christian be assured of everlasting life before he depart this present life A. Yes he may and that upon sure and infallible grounds out of Gods Word wherein we clearly see Gods promises purposes towards them that be effectually called Faith is a sure knowledge of a thing upon the authority of divine revelation which cannot deceive nor be deceived Joh. 3.36 1 Joh 5.11.12 1 Joh. 4.10 14 19 24. Eph. 1.14 2 Cor. 1.22 1 Thes 1.4 5. 2 Pet. 1.10 2 Cor. 13.5 The office and work of faith is twofold to 1. Justify the person 2. Purify the heart CAP. XXVI Of the fruit and office of faith viz. to justify and of the meanes how faith is wrought Q. WHat Benefits redound to thee of this beliefe A. Two 1. By Faith I am righteous before God and heire of eternall life not because my faith of it selfe can make me righteous but because the righteousnesse of Christ is my righteousness before God and I cannot apply it to my selfe by any other way then by faith God offereth us life and righteousnesse in Christ and faith is the hand by which we recieve that gift Rom. 4.5 6. Joh. 6.35 1 Joh. 5.11 12 13. Rom. 3.24 25. Q. Say the same in other tearmes A. When I say we are justified by faith I meane the object of faith Christ Jesus The onely way and meane to embrace Christ and to rest on the promises of the Gospell is by faith Phil. 3.9 The only righteousnesse by which a sinner stands just before God is the righteousnesse of Christ and the onely meanes to partake of that righteousnesse is by Faith Rom. 9.32 Q. It seemes then that faith is a most excellent gift of God which bringeth us into the possession of Gods rich mercies and tender love revealed in the Gospell A. It is so and therefore above all things we must labour for the grace of faith John 6.29 Joh. 3.18 Act. 16.31 Heb. 4.2 11. Heb. 3.12 14 19. Q. Can we attaine it of our selves by our own strength A. No a it is the gift of God our hearts are b slow to believe being naturally inclined to distrust God and to trust in the creatures and therefore c God by