be said They were liable to wrath but it could not be said they were children of wrath it might be said they were upon their fall cursed but it could not be said they were born cursed So that besides temporal and eternal death there is a viciousnes of nature that passeth from Adam to all his posterity so that as a creature begotten partakes of the nature of the begetter as an horse of the nature of an horse so we partake of the sinful nature of our first Parents all along so that no man can bring a clean thing out of an unclean Job 14.4 for we were shapen in wickedness and in sin did our mother conceive us Psal 51.5 so that naturally we are estranged from God from the womb speaking lyes as soon as we can speak Psal 58.3 The looking-glasse of our misery we may see Rom. 3.9 to the 20. which the Apostle applyes to himself as well as others vers 9. What are we better then they that is by nature No in no wise To say we become guilty by imitation only as one Ox learns to plow by the sight of another is most false For corrupt nature teaches many persons evill for which they never saw example as Cain when he killed Abel To say the immediate will of the sinner is absolutely necessary to constitute sin is to tye the Creator to the Law of the creature who had a soveraigne power in himself to propose what Law he pleased unto his creature To say there is no such defilement upon our natures because our consciences accuse us not for it no more doth our conscience accuse us for sins of ignorance and many other sins yet will we say they are not sins The consciences of the Jewes did not condemn them for not dwelling in Boothes in the feast of the seventh month which they had omitted welnigh a thousand years from the days of Joshua to the days of Nehemiah Neh. 8.14 to the 18. was it therefore not a sin And whereas some say They cannot see how the sin of our first Parents should be both a sin and a punishment was not Pharaoh's hardness of heart both a sin and a punishment Was not the Idolatry of the Gentiles Rom. 1.21 23 24 26 28. Q. Whereas some say No Infant no not of the Heathens is damned meerly for original sin A. We know nothing of their damnation but we speak of the desert of original sin I rather incline to judge of their salvation they dying in Infancy because Christ saith Of such is the Kingdom of God The innocency of all Infants in respect of actual sins whether of heathen or christian Parents is the same they may be saved as the elect Angels are saved or else God may forgive that offence without satisfaction for if that power be in a creature to forgive a debt without payment much more is it in God and I humbly suppose there cannot be a more fit object to exercise the same and to bring it into act then towards poor dying Infants But that which I most incline to concerning the salvation of dying Infants is that though God can pardon dying infants without satisfaction yet that he will not because Christ Is the way to the Father and No man comes to the Father without Christ John 14.6 Now Christ's satisfaction becomes effectual through believing only to them that have the power of believing but to dying infants it may become effectual by bare applying without believing because infants cannot believe Deut. 1.39 Joh. 4.11 That there is some way of salvation for infants the Scripture speaks Luke 18.15 16. but for any other way of salvation for them besides Christ his satisfaction we know not nor for the conveyance of satisfaction in behalfe of infants any other way then by bare application on the Mediators part and acceptation on Gods part I cannot conceive And should infants be damned meerly for original sin then should God deal more severely with poor dying infants then with the Devils who were condemned to hell only for actual sins Q. Wherein doth our natural defilement reside A. In every faculty of soul and member of body Psal 14.3 They are all gon aside they are altogether become filthy So that the whole man stands in need to be sanctified 1 Thes 5.23 the Understanding is full of blindness Psal 14.2 the Will full of rebellion Ioh. 5.40 and 8.44 the Affections of disorder Rom. 7.5 the Conscience of benummedness and other defilements Tit. 1.16 the Ears full of filthy listnings the Eyes full of wanton gazings c. Q. Wherein doth our natural defilement consist which we drew from our first Parents A. In two things 1. In an aversnes to every thing that is good Psal 14.3 and 58.3 2. In a proneness to every thing that is evil Rom. 7.5 So that corruption takes occasion from the holy law of God to stir us up to sin Rom. 7.8 13. Q. How came Adams sin to seize upon his posterity A. That man by nature is wholly sinful nothing is more plain but the manner how he came to be so is hard to understand Now as when we are fallen into a ditch we stand not questioning so much how we fell in as how to get out so should we see how to get out of this sinful condition But to answer some say the Parent begets the soul as well as body but God is called the Father of Spirits Heb. 12.9 See also Zach. 12.1 Num. 27.16 Eccles 12.7 Either the Parent in generation conveyes part of his soul and so the soul should be divisible contrary to the nature of spirits which are not quantitative or he conveys his whole soul and so the Parent should be without a soul or else souls multiply which is more then Angels do Therefore 1. we become guilty by imputation or by Gods ordination in one man God ordained to adorn us all if he stood in one man he ordained to strip us all if he fell 2. By natural propagation or generation of that most filthy nature which Adam had after his fall Gen. 5.1 Adam begat a son in his own likeness after HIS IMAGE What image had Adam then save a corrupt image Job 14.4 Who can bring a clean thing out of an unclean no body Psal 51.5 Behold I was shapen in wickedness and in sin did my mother conceive me So that sinful man by man I mean both man and woman who though they be two in sex yet are they one in nature and one in wedlock I say sinful man begets sinful man so that sin is in the seed inbidingly as fire is in the flint as some suppose This power that the body should have over the soul being above nature may be ascribed to Gods justice punishing Adams sin in his base subjecting of his spirit to the flesh Through the seed hereditary diseases of Gout Stone Consumption Leprosy are conveyed which are invisible and why may not sin be conveyed by the father to the childe
God Heb. 3.7 compared with Isa 95.7 in the Hebrew it's said They tempted the Holy ghost in the Psalmes They tempted God Acts 28.25 compared with Isa 6.8 in the Acts its said The Holy ghost spake to Isaiah but in Isa it s said the Lord spake unto him yeâ— the Lord whose train filled the temple 1 Cor. 6.20 the Apostle saith We are not our own but the Holy ghosts therefore he hath absolute power over us Now God alone hath absolute power over us Yea he bids us glorifie God with our bodies Now what God means he save the Holy ghost whose bodies he call'd his temple Further his Godhead appears because he searcheth all things yea the deep things of God 1 Cor. 2.10 11. As the minde of a man knows all the things of man because it is in him so doth the Spirit of God know the things of God Acts 7.51 You do always resist the Holy ghost as your fathers did Now whom did their fathers resist in the Books of Moses but God Besides his Godhead was seen in inabling persons to speak with tongues of all sorts without any teaching of them by man Acts 2. Q. Whether is the Holy ghost only a motion action or operation whereby God works effectually in the hearts of the elect or whether is he an understanding willing working substance A. He is an understanding willing working substance because he is said to be blasphemed Matth. 12.30 31. Now an action cannot properly be said to be blasphemed but a person Againe the holy Spirit is said to be a Comforter and to testifie of Christ John 15.26 When the Comforter is come whom I will send unto you he shall testifie of me therefore a person Acts 13.2 The Holy ghost bad separate Paul and Barnabas for the work yea he sets overseers over Gods flock Acts 20.28 Acts 15.18 It seems good to the Holy ghost and to us If it seem'd good to him then he is a person indued with understanding Acts 16.6 The Holy ghost forbad the Apostles to go to Phrygia and Bithynia and bad them go to Macedonia because he commands and forbids he is a Substance Rom. 5.5 the love of God is said to be shed abroad in our hearts by the Holy ghost The Apostle herein puts a full difference betwixt the gifts of God and the Holy ghost Besides 1 Cor. 12.11 He distributes gifts to every one even as he pleaseth therefore he is a person or substance Isa 48.16 Qu. Wether is the holy ghost equal with the Father and Son Answ Yes 2 Cor. 13.13 The grace of our Lord Jesus Christ and the love of God and communion of the holy ghost be with you The Apostle joyns the holy ghost with the other persons in prayer 1 John 5.7 these three are one Psal 33.6 all the host of Heaven was made by the Spirit as well as by Father and Son Gen. 1.2 The Spirit of God moved upon the waters The holy ghost also takes us into Covenant and in his name are we baptized Matth. 28. which were unlawful were he not God equal with the Father The holy ghost makes covenant with us Heb. 10.15 16. the holy ghost is a witness to us for after he had said before This is the Covenant that I will make with them I will put my Laws into their hearts c. Besides being we are baptized into his name we are baptized into his worship religion faith doctrine Q. What Scriptures prove unto us the Trinity A. These following Isa 63.7 2 Sam. 23.2 3. Isa 61.1 Hag. 2.4 5. Psal 33.6 In the New Testament Matth. 3.16 17. Matth. 28.19 Joh. 1.32 33. Joh. 15.26 Joh. 16.3 13 14 15. 1 Cor. 12.3 Eph. 2.18 2 Cor. 13.13 Tit. 3.5 6. Gal. 4.6 The same name of Jehovah and the same works are ascribed to each person Q. What are the attributes of God A. There are many of them as 1. Spirituality whereby he cannot be touched Luk. 24.29 For a Spirit hath not flesh nor bones nor can he be seen 1 Tim. 6.16 Whom no man hath seen nor can see 2. Eternity whereby he was from everlasting Psal 90.2 Before the mountains were brought forth from everlasting to everlasting thou art God 3. Unchangeableness There 's no shadow of turning with God Iam. 1.17 1 Sam. 15.29 Repentance attributed to God signifies no change in Gods nature but in his actions mutably decreed from eternity God is fain to speak to us as Nurses to chilchildren lispingly because they cannot understand perfect speech 4. Omnipresence In that he is present everywhere Psal 139.7 Whither shall I flee from thy presence and also knows every thing and person Heb. 4.13 All things are naked and opened unto the eyes of him with whom we have to do so that he knows the very motions of the will of man even before they move 5. His Almightiness in that he is able to do whatsoever he pleaseth Psal 135.6 Whatsoever the Lord pleased that did he Yea he is able to do more then he pleaseth to do he could have raised up of stones children to Abraham Matth. 3.9 He could have given Christ 12 legions of Angels Job 42.2 6. His Self-sufficiency in that he is compleat in himself not needing any thing the creature can do Gen. 17.1 I am God alsufficient 7. His Knowledg whereby God doth perfectly know himself and by himself all other things that are were shall be or can be and that not successively as men do but by one act of understanding Job 42.2 Joh. 21.17 8. The Will of God whereby he wills in a holy manner and works all things according to the counsel thereof Eph. 1.11 Q. What be the parts of Gods Kingdom A. Two 1. his decree 2. the execution of it Q. What is Gods decree A. It is Gods everlasting determination and purpose concerning all things and persons Act. 4.28 To do whatsoever thy hand and thy counsel determined before to be done Eph. 1.11 Predestinated according to the purpose of him who worketh all things after the counsel of his owne will And as God decreeeth concerning all things and persons so doth he decree the circumstance of place time means and manner Act. 27.31 Except these abide in the Ship ye cannot be saved Q. What is Predestination A. It is Gods fore-ordaining all reasonable creatures whether Angels or Men to an everlasting estate either of salvation or damnation 1 Thes 5.9 God hath not appointed us to wrath but to obtaine salvation by our Lord Jesus Christ Q. What are the parts of Predestination A. Two 1. Election which is Gods appointing some to Salvation through Christ Rom. 9.23 He made known the riches of his glory on the vessels of mercy which he had prepared unto glory Eph. 1.5 Having chosen us in him before the foundation of the world 2. Reprobation which is Gods appointing some both Men and Angels to destruction 2 Tim. 2.20 there are some Vessels to dishonour Rom. 9.22 To shew his wrath and make his power known
Law might be fulfilled in us Rom. 8.34 2. He keeps them intentionally having a respect to every one of them Psal 119.6 without slighting or despising any of them seeing the Scripture sets down that the slighting or despising any of a mans wayes doth declare him to be as yet under the state of death Prov. 13.13 and chap. 19.16 3. In that he will not deliberately sin against Conscience for the escaping of Crosses or obtaining of enjoyments Dan. 3.16 17. having a full purpose in his heart through the assistance of grace to chuse affliction rather then iniquity Job 36.21 Q. What measure of love must we love the Lord withall A. We must love him with a soveraign love better then Father and Mother Lands and Living Wife and Children yea and our own Lives Mat. 10.37 Luk. 14.26 Q. What denial of Christ is that which excludes a soul out of Heaven A. Habitual denial when we for the saving of our Lands Liberties Country or Lives have a purpose to deny Christ or any part of his truth Mat. 10.32 33. Q. What way it there to prevent this habitual denial of Christ which is so dangerous and destructive A. To learn to deny our selves in such a measure that in the Lords strength we resolve to take up every Cross that comes betwixt us and our duty Luk. 9.23 and to hate the best enjoyment we have as friends liberty estate yea and life it self if we cannot hold them and the Lord together Luk. 14.26 27. So that we are resolved in no wise in a plain Commandment to sin against our Conscience but are resolved to chuse a fiery furnace rather then worship a golden image Dan. 3.16 17. Q. What is repentance A. A change of heart Ephes 4.22 23. Rom. 12.1 2. whereby we turn from all sin with an hatred thereof Psal 119.128 purposing to walk in newness of life Psal 119.106 Q What are the fruits of Repentance A. The Apostle sets down some 2 Corinthians 7.11 as a care of pleasing God in every thing also a fear of displeasing him in any thing also a clearing of our selves both before God not resting till we have got assurance of the pardon of our sins and clearing our selves before men in a godly course of life also a desire to eye God in all things also a zeal rejoycing when his name is honoured and sorrowing when it is dishonoured also an indignation against sin in a friend as well as an enemy in a rich man as well as poor also revenge against our selves in that as we have abused Gods blessings to our own lusts so we endeavour hereafter to spend them to his Honour Q. What doth the Scripture reveal concerning spirituall death A. It reveales unto us that we are under a threefold death 1. A death of guiltiness whereby we are bound over to eternal death Rom. 5.12 Luk. 15.32 John 5.24 being wrapt therein by Adams sin and our own 2. A death of filthiness whereby naturally we all lye wallowing in carnal courses though some are more deeply in them then others Ephes 2.1 3 3. This life of holiness was also lost by Adam Gen. 1.26 Eccles 7.29 Ephes 4.25 3. A death of discomfort whereby naturally we are deprived of that sweet Communion and enjoyment of God which Adam had in innocency and regenerate men have in part and glorified Saints have in fulness Rom. 3.23 Q What doth the Scripture reveal concerning spirituall life A. It reveals unto us that there are three parts of spiritual life in opposition to this death 1. The life of justification Rom. 5.18 Gal. 2.20 so that whereas we are all dead men by offending the Law when God pardons we are alive Col. 3.4 2. The life of Sanctification when a man is quickened up to all the wayes of God Ephes 2.1 Rom. 6.11 13. 3. The of comfort Psal 85.6 when the soul enjoyes a life in Gods favour Psal 30.5 Psal 63.3 looking upon the absence thereof as death it self Psal 28.1 Psal 143.7 Q What necessity is there of spirituall life A. It is so needful that without it there is no Salvation Joh. 3.5 All the Body of Christ being living stones 1 Pet. 2.5 without this thy conversion is nothing Ephes 2.5 thy Faith nothing Joh. 11.26 thy Hope nothing 1 Pet. 1.3 thy Repentance nothing Acts 11.18 and thy duties of Religion nothing Psal 80.18 Mat. 13.15 yea if thou beest without this thou hast no share as yet in Christ 1 John 5.12 Q. What kinde of thing is spiritual life A. As it hath respect to change of heart there is an unseen working of the spirit upon the souls of Believers so that as there goes an hidden quality from the Loadstone to the iron that draws the iron to it so is there a power goes from Christ to draw the soul off from all sinful purposes unto himself John 6.44 John 12.31 So that the soul exalts Christ though with the loss of all lusts and all enjoyments Mat. 16.24 Q. In what faculty of the soul is spiritual Life seated A. Though wheresoever spiritual life is it showes forth its acts and operations as the natural life doth in the whole man yet as the natural life is more eminently in the head and heart so is this spiritual life more eminently in the faculties of the Understanding Will Conscience Affections and Memory Q. How may a person know his understanding it made alive to God A. When he doth not onely think of divine truths John 5.39 and approve them Rom. 2.18 which natural men may do but also applies them to his own Conscience Job 5.27 meditates of them Psal 1.2 ponders them Luke 2.19 remembers them Psal 116.55 judges aright of Gods wayes Psal 119.128 1 Cor. 2.13 14. and is often inventing and devising how to honour God and to keep Conscience pure Proverbs 14.22 Isa 32.8 Q. How may a man know his will is made alive to God A. Though the Saints of God have drawn comfort from their willing good when they could do no more but will Rom. 7.18 19 25. yet may there be wishings and wouldings in a heart oftentimes and yet it remain carnal as in Balaam Numb 23.10 and many others now because many thousands deceive themselves by their wishings and wouldings know that wishing or willing good is an Argument of spiritual life 1. VVhen the will brings forth earnest and diligent endeavors 1 Cor. 15.10 Heb. 13.18 Luke 15.18 compared with verse 32. against all hindrances and pull-backs whatsoever 2. VVhen the will of a man is set for good absolutely Psal 119.145 Dan. 1.8 though it expose him to the Cross and he gave no thanks but be hated of men for the same 3. VVhen the inclinations and dispositions of the heart are for God Psal 119.112 that what other men do with a dead heart he doth with a willing disposition 4. By the chusings and refusings of the heart when we chuse the wayes of God before all other wayes Psal 119.30 173. Isa 56.4
and refuse the wayes of all sin in the purpose of the heart Psal 119.101 104. but when men have good things put to them by the word and Conscience and in the purpose and frame of their heart refuse them this argues a dead will Jer. 5.3 5. By the cleaving of the heart when the heart sticks so to its duty that nothing can pull it off neither bonds nor imprisonment Acts 21.13 Acts 11.23 so that though violence of torturing temptations may seem to carry the soul off in a fit as in some of the Martyrs yet in the habit of the heart it sticks so to God and his Word that nothing can unsettle the habit Psal 119.31 Dan. 3.16 17. Dan. 6.10 though tentation may unsettle an act 6. By the groanings and sighings of the heart under corruption Psal 119.5 David out of the unwillingness of his flesh fetch'd a groan saying O that my wayes were made direct 7. By the reachings of the will living wills use to reach after God Phil. 3.13 as a man that reaches as high as he can and strives to reach higher he believes in some measure and would believe more opposes every known sin and would oppose it more follows all goodness and would follow it more 8. By the intentions of the heart when they are set for God so that the soul saith thus So that I may keep close to God and keep my conscience pure and may not be carried away with the world this is that I desire so that as carnal men make honour and pleasure and that which leads thereto their ends so Saints make God and that which lead to him their end Q. How may a man know his conscience is made alive to God 1. Urgency of conscience to press the soul to its duty is no argument of spiritual life Numb 22.18 nor yet trouble of conscience before or after the committing of sin Mark 6.26 Dan. 6.14 1 Sam. 13.12 Mat. 27.41 Yea conscience awakened may make a man go against all outward by-respects Numb 22.18 Matth. 27.4 and make a man look at God Gen. 31.29 Ezra 1.2 Rom. 10.2 2. But then is the conscience alive when not onely conscience doth his duty but makes a man do his duty towards God and Man whether conscience do it with much adoe or little adoe as to believe with all the heart to love God soveraignly to serve God sincerely c. 2. When the conscience doth not onely excuse a man in part Gen. 20.6 7. Rom. 2.15 but excuses him full out that he stands guitless by faith in Christ Rom. 8.2 and that every purpose of his heart is set against every sin and for every duty Acts 23.1 Heb. 13.18 3. When we are glad our conscience is so busie with us Psal 16.7 yea we call upon our conscience to be busie with us Psal 103.1 Q. How may we know our affections are made alive to God A. 1. When our principall treasure is in heaven Mat. 6.20 and our affections are set upon it not upon the world Col. 3.12 That though worldly occasions may put off the heart from heaven for a time yet no sooner are these employments over but the heart endeavours after its former enjoyment of God so that as the affections of dead men are ever and anon upon the world because they have a dead and worldly frame of heart so the affections of men spiritually alive are ever and anon upon God because they have a quickned and heavenly frame of heart 2. VVhen the heart can relish good things Rom. 8.5 So that as carnal men savour profit and pleasure and carnal contents so the affections alive can savour communion with God the face of God the word of God the sweetness of a Spiritual duty 3. When the heart esteems God above all enjoyments Psal 73.25 26. So that thou wilt morgage any thing for God and the things of God so that thou wilt count his glory dearer then thy credit duty to him dearer then life to thy self Acts 20.24 to such affections the promise 2. Pet. 1.4 grace Prov. 3.15 and Christ 1 Pet. 2.7 is pretious above all 4. When thy greatest care is to please God Tit. 3.8 and how to get thy heart weaned from the world and how to keep conscience pure Acts 24.15 and thy greatest fear is to sin against God Gen. 39.10 so that thou fearest him above reproach poverty or death it self Dan. 3.16 17. Q. How may we know our memory it made alive A. Whereas by Nature corrupt we are apt to remember foolish things Psal 106.3 as foolish jests and wrongs and injuries done to us and are apt to forget God and all his commands Psal 78.7 the Spirit brings good things to a regenerate memory John 14.16 so that the soul remembers to practice Psal 109.16 And as at other times he remembers his duty so especially in time of tentation Gen. 39.10 Q. What ought to be the ground and motive of a Christians obedience A. 1. The command of Christ with is the bond of the conscience Rom. 1.14 Acts 20.22 2. The love of God from whence our obedience ought to flow John 14.15 2 Cor. 5.15 Q. What doth the Scripture reveal of the combat of the flesh and spirit A. It tells us that the flesh lusteth against the Spirit and the Spirit against the flesh so that we cannot do the good that we would do Gal. 5.17 Q. What my comfort a regenerate man in this combat of Flesh and Spirit A. This may comfort him 1. That he hates the evil that he doth and loves the good that he doth not Rom. 7.15 16. 2. That he delight in that law that forbids his evil Rom. 7.22 and consents unto it that it is a good law ver 16. 3. He groans under his evil as a most heavy burthen Rom. 7.24 and doth not allow himself in the least evil vers 15. 4. Though his flesh do too often serve the Law of sin yet in his mind or intention of his heart he still doth serve the Law of Christ Rom. 7.25 Q. But seeing many natural men have combats in themselves in respect of sin how shall I know that I combat aright A. The combats that Natural men have are mostly 1. Betwixt Reason and sensuality so many are sorry they cannot refrain their uncleanness drunkenness gaming because they are contrary to reason 2. Or betwixt natural Conscience and natural Passions as in Pilate whose conscience warned him not to pass sentence against Christ yet he durst not do otherwise for fear he should lose Caesars favour 3. Or betwixt some outward evil for a time or some gross sin all their life long mean time harbouring some secret darling-abomination as the love of their estates liberties and lives more then Christ 4. Or betwixt a purpose of continuing in sinfull pleasures and a desire to enjoy eternal pleasures as in Balaam who desired to live in covetousness yet would fain have died the death of the righteous so is this combat sometimes
betwixt these sinful pleasures here and the fear of eternal vengeance hereafter 5. Their combat how hot soever is still joyned with a custome and purpose of sinning so that they lay down the Cudgels to sin saying This is my nature and I must do it 2 Pet. 2.14 Now the combat in regenerate men is 1. Fierce and in the purpose of the heart against all sin though sometimes it be defective in some act or acts 2. In this combat they disallow the evil they do not onely from a principle of natural conscience which in some sins carnal men may do but also from a principle of spiritual life because it is contrary to the life which they live 3. They groan under their evils with many a sign and tear in secret yea such evils as the world takes no notice of as dead-hartedness declining of affection to God want of former feelings hard ness of heart unbelief coldness and distraction in good duties vain hopes vain fears carking cases lumpishness in Gods service risings of revenge also the tricks the soul hath had to keep off convincement in suffering times also the by-ends in the good it hath done One wears a chain as an ornament another as a fetter and would fain be rid of it so wicked men wear their lusts as ornaments to them but Gods people wear them as the heaviest chain 4. If in the combat the Flesh get the upper hand and they fall they cannot be quiet till they have turned to God and recovered their acquaintance with him Psalm 51.8 9 10 11 12. but carnal men are not troubled but add sin to sin Gen. 37.24 Q. Whether it be possible for a Christian to be assured of his union with Christ and of his acceptation into favour with God A. Yes 1. because the Scripture bids us prove our spirituall estate 2 Cor. 13.4 Gal. 6.4 1 Cor. 11.28 Now the Spirit would not bid us search for that which could not be found 2. Because the Scripture reveales unto us many evidences of our assurance some taken from our union with Christ and some from the in-dwelling of the Spirit in us Q. What markes or signs doth the Scripture reveal to evidence our union with Christ A. The most demonstrative signe or at least one of them is soveraigne love to God to the Lord better then any enjoyment of Lands Liberties Life Wife and Children Mat. 10.37 Luke 9.23 14.26 Mat. 16.24 which evidence if you leave out the soul may be deceived in others severed from this For whosoever believes in Christ his faith doth work by love Gal. 5.4 yea by a love of this measure Heb. 11.25 26 27 35. Q. What are the Witnesses that witness a Christians good condition to God-ward A. They are two 1. The witness of Gods Spirit 2. The witness of our regenerated Spirits Rom. 8.16 The Spirit beareth witness with our Spirit that we are the children of God Q. What doth the Spirit witness A. It witnesses God is our Father for we having received the Spirit of adoption thereby cry Abba Father Rom. 8.15 it witnesses the things that are freely given us of God 1 Cor. 2.9 12. Q. After what manner doth the Spirit witnesse A. Two wayes First by the impressions and stamps which like a Seal upon the Wax it maketh upon the soul Ephes 1.13 Secondly by the fruits and effects thereof Q What are the impressions or stamps the Spirit maketh upon the soul A. They are two First the stamp of Holiness whereby the Spirit changeth the Saints into the image of God from one glorious grace into another 2 Cor. 3.18 so that as a seal destroyes that image that was in the Wax before so doth the seal or stamps of the Spirit destroy corruption in the soul in respect of the reign of it and set up grace in the reign thereof Rom. 6.14 This same stamp of Holiness being throughout 1 Thess 5.23 and consisting in a change of the whole man 2 Cor. 3.18 and especially in a transformation of the minde Rom. 12.2 and will Acts 9.6 is one of the impressions of the Spirit Secondly the impression of Comfort and Feeling Psal 51.8.12 this being given of the Spirit Eph. 1.13 as an occasional refreshing not as daily food for the soul to feed upon Psal 6.8 Psal 31.22 doth shew the Spirit of God is in us 2 Cor. 1.3 yet doth not the want of his feeling prove that the Spirit of God is not in us for God doth sometimes hide himself from the soul Isa 45.15 Psal 51.8 the Spirit in respect of this feeling is one of the three witnesses that testifies Christ to be our Saviour 1 John 5.8 Q. whether is a Christians assurance and feeling all one A. No The word and promise of a powerful faithful and willing God with the Notes and Evidences of a Christians good estate as they are laid down in the Scripture are the grounds of a Christians assurance and comfortable feelings are the Crown thereof A poor deserted soul that hath little feeling may have a soveraign love of God fear of sin and an absolute purpose against it Psal 44.18 19. yea he may have uprightness of heart Job 1.1 compared with chap. 6.4 yea he may have faith in Christ Psal 22.1 yea an earnest thirsting after Christ Cant. 5.6 Now shall I have a purpose to deny credit wealth and life for Christ yea and have all the forementioned gracious fruits and shall I not have grounds of assurance that my estate is good to God-ward When Christ asked Peter whether he loved him he did not say Lord thou knowest we cannot tell whether we love thee or no but said Thou knowest that I love thee Q. Whew doth the Spirit seal the soul with comfort A. First when the soul is cast down in humiliation and earnestly longs for the light of Gods countenance Job 22.29 Isa 29.19 Secondly upon self-denial of that which is pleasant or suffering that which is painful Mat. 19.27 Thirdly after conflict with corruptions or other temptations and victory over them Apoc. 2.17 Fourthly when a believer takes paines with his heart and puts forth his strength in duty Hosea 12.4 Q What are the effects and fruits whereby the Spirit witnesses his in-being in the soul A. They are divers as 1. An inablement of the soul to do things above nature as to love the Lord Soveraignly to love our enemies to love the godly for the Image of God in them 2. When the Spirit is combating in us against all that is sin Gal. 5.17 so that we do not onely suppress the same but also lust after graces contrary thereunto 3. As the beames of the Sun shew forth the presence of the Sun so the sighs groans and meltings in holy hearts evidence that the Spirit is in them Zach. 12.10 Rom. 8.26 Q. What is the testimony of our own spirit A. It is the Testimony of a renewed Conscience witnessing us no be in the state of grace upon sufficient grounds Rom.
an high-priest in time of the law or that we must receive the Supper with unleavened bread because the passeover was so received Yet do these as well follow as baptizing of infants from circumcision of infants The true proportions flowing hence are these 1. none were circumcised but those commanded or exemplified so none ought to be baptized but such 2. As Abraham believing was circumcised and all the males of his house both men and children of eight dayes old both bond and free so now any man believing must be baptized with all his houshold both men and male-children of eight dayes old both bond and free The formal reason why Abraham and the Jews received Circumcision was Gods command concerning infants baptisme if any such command be let it be produced Q Whether are the children of believers in covenant together with their parents A. No for the children are oft out of covenant when the father is in covenant It 's said Gal. 3.7 9. that they that are of the faith of Abraham are the children of Abraham but nowhere hath God made a promise to be a God of believers and their seed unless upon a presupposal that the Lord shall call the seed as well as the father Acts 2.39 If the natural posterity of Abraham were not in the covenant of grace by vertue of that promise Gen. 17.7 as appears Rom. 9.7 neither because they are the seed of Abraham are they all children and vers 8. These that are the children of the flesh these are not the children of God but the children of the promise are counted for the seed much less are the children of other believers children of promise by vertue of generation He that shall hear men preach that children of believers are in the covenant of grace and they that are in the covenant of grace cannot fall away may be apt to conceive himself in that covenant of grace without repentance and faith and shall be saved without any obedience And may not on the other side godly parents when they see their children live vitiously doubt whether they themselves be true believers because they see not their children in the covenant of grace There is a promise or calling home the natural seed of Abraham Rom. 11.27 but God hath not made any such promise to any much less to all the natural seed of any believing Gentile Q Are not the ordinances the outward part of the covenant and is not the title to this hereditary A. Is a box that conveyes a Jewel the outward part of the Jewel Is a conduit-pipe that conveyes water the outward part of the water is Aaron's pot the outward part of the Manna that it kept 2. Suppose the ordinances were the outward part of the covenant how is title hereto hereditary seeing that not only from particular persons but even whole Churches as Ephesus c. these ordinances have been removed long since Besides it is nowhere said in Scripture The childe shall be baptized by vertue of his beliving fathers being baptized or enjoy ordinances because his father enjoyed them 3. There is but one covenant now Heb. 8.10 11. the articles and branches whereof are inward and so is the seal thereof the Spirit Eph. 1.13 There can be no ouâ—ward dispensation of an uncertain thing now it is uncertain of any individual infant whether he be in the new covenant Q. But doth not Christ say Of little children is the Kingdome of God therefore they may be baptized A. 1. There 's two wayes of belonging to Gods Kingdome 1. By way of election which is secret 2. By calling which is manifest The Ordinance of Baptism ought not to be dispensed upon election or remission of sins which is secret but upon the manifestation thereof 2. Christ baptized not onely laid on his hands on them John 4.2 Had Christ used to baptize infants the disciples would not have kept them back 3. The Kingdome of God being taken for the Kingdome of grace the Kingdome of glory and the visible Church it would pose any man living to prove that the visible Church should be meant here 4. Besides Luke 18.16 they were not infants because Christ is said to call them Q. What further reasons have you against infant-baptism A. 1. The baptisme of Christ is a burial in waters the baptisme of infants is a sprinkling Rom. 6.3 4. Col. 2.12 2. Baptisme doth not causally effectively or actively I mean it doth not from the work done confer faith but refers to the new covenant in by and through the undeâ—standing therefore where it is dispensed there ought to be an understanding to conceive it 3. The same benefit confirmed in the Supper that this remission of sins is confirmed in baptisme therefore infants being excluded from the one for want of examination they are also excluded from the other for want of faith and repentance 4. Infant-baptisme hinders baptisme from being dispensed as John and other Apostles dispensed it they dispensed it upon profession of faith but no such thing can be in infants Q In what manner must baptisme be administred A. The subject must be right that is not onely taught but taught so long that he be made a disciple Mat. 28.19 2. Not by sprinkling but by burying Rom. 4.5 Col. 2.12 not of the brow or face onely but of the whole body Heb. 10.22 in much water Joh. 3.23 into which the baptizer and the person to be baptized are to enter Mat. 3.6 Acts 8.38 who is to be baptized into the name of Father Son and Spirit Mat. 28.19 in token of remission of sins Act. 2.38 the name of God being first called upon Act. 22.16 Q. Do you judge it better to defer baptisme till persons be able to make profession of their faith A. Yes Infants cannot give any ground to any dispenser of baptisme why he should dispence it to them The dispencing it to infants confounds the world and the Church together many hereby being made Christians in name who never made choice of Christ nor have any love to Christianity yea hereby the Churches are filled with rotten members many of which growing up persecute the true members By deferring baptisme till persons know Christ the Churches would in time come to have a right matter Q. Have not infants faith A. No they have not reason to discern good or evil Deut. 1.39 Jon. 4.11 had they faith they were presently to be admitted to the Supper faith is an act of the Understanding as well as of the Will Q. Whether is there any reason that Baptisme should succeed circumcision because that as circumcision signed the spiritual part of the covenant that is circumcision of heart so baptisme should signifie the same A. No for the Manna the water flowing out of the rock the sacrifices under the law and the sprinkling of blood signified the same yet will not any man say baptisme succeeded these because of the signification The Lords Supper signified the same yet will no man say
confession of Christ c. wherein we have in those signes by all deep engagement obliged our selves Q. What is the danger of unworthy receiving A. In stead of receiving to comfort Satan hath a greater posession of such persons as in Judas if he were at the Supper as many learned men think who Luke 22.3 had Satan entring into him before his going to the High-Priests and receiving the sop but after the receiving the sop the Devil entred further into him John 13.27 and v. 30. having received the sop he went out immediately and came to a thorow resolution to betray Christ besides good men receiving in part unworthily receive temporal judgements as sickness weakness death 1 Cor. 11.30 and wicked men having a total unworthiness receive eternal damnation Q. What is the manner of Christ his presence in the Lords Supper A. He is present spiritually to the Faith of the receiver to increase by his Spirit the Union Communion of the soul with Christ Ephes 3.19 1 Cor. 10.16 Ephes 4.15 16 1 Cor. 12.13 he is also present by grace and operation of feeling in the hearts of his as the Sun is present with us by his light and influence though in Heaven he is also present in the promise Mat. 26.26 Take eat this is my body and my blood as if he should say I promise you in the use of this Ordinance you shall receive the vertue of my quickening death and merit thereof as verily as you receive bread and wine Q. What think you of that opinion that the body of Christ is present in with or under the bread after an unperceivable manner A. It is an erroneous opinion It is against the Article of Christ his ascension into heaven Act. 3.21 2. Hereby they destroy the nature and truth of a humane body which is both finite and visible making it infinite and invisible Q. Whether is the body of Christ really and substantially contained under the kindes of bread and wine in the same space where bread and wine were contained before A. No for 1. Bread in the Supper is six times after consecration called bread still 1 Cor. 10.15 16. 1 Cor. 11.23 24 25. 2. The truth of Christs flesh is proved by sight and touching Luk. 24.39 but in the Supper it cannot he touched therefore it is not substantially or fleshlily present 3. It s a contradiction that one whole body should be whole together in divers places Mat. 28.6 he is risen he is not here the consequence had proved nothing if a whole body might be whole in divers places Q. How oft are we to receive the Supper A. Often our own decayes of grace requires often receiving the Apostles indeterminate Command Do this as often admits of no other limitation then want of occasion and opportunity Q. But there are some that are not in charity with me may I receive A. Yes supposing the uncharitableness on their parts their sin cannot debar us of the priviledges and benefits Christ hath purchased for us if the sin be on our part we must lay aside our wrath lest we double our sin by absenting from Ordinances and retaining wrath Q. Who are the persons to be received to the Supper A. Onely Church-Members 1 Cor. 10.13 1 Cor. 11.20 holy things are not to be given to Dogs Mat. 7.6 in exposing the signs of the Covenant to those concerning whom we have no ground to believe God promises any thing we prophane them they are not to be acknowledged for Covenanters with God who are his enemies Q. How are wicked men partaking guilty of the body and blood of the Lord A. 1. They are guilty of rejecting it 2. Because they prophane the signes that represent Christs body as they that despise Christs Servants despise himself Luk. 10.16 1 Thes 4.8 or as a reproach done to the Ambassadors redounds to the Prince or as he that commits Treason against a Princes Seal commits it against himself Concerning Prayer Q. WHat is prayer A. A pouring forth of the Soul to God 1 Sam. 1. Psalm 62.8 Q. What are the parts of prayer A. They are three 1. Confession of sins so Daniel c. 9.6 7 8 c. and Nehemiah c. 1 6.7 2. Petition for grace Mat. 6.9 3. Thanksgiving for benefits 1 Tim. 2.1 Phil. 4.6 Q. What qualifications are requisite that we may pray comfortably A. 1. We being bankrupt in Heaven must come in the name of Christ Iohn 16.23 24. 2. For things according to Gods will 1 Iohn 5.14 3. With a heart purposing against all sin Psal 66.18 Iohn 9 41. Iob. 11.13 4. With a fervent heart Iam. 5.16 crying mightily to God Jon. 3. as a Malefactor doth for life before a Judge 5. In Faith Jam. 1.6 7. believing we shall have from God so far as his promise reacheth as a begger never goes from a door so long as he believes he shall have an Almes Mat. 7.7 21.22 to persons praying in faith the thing desired is done or else it s better for them not to be done 6. With an humble and broken heart Psal 34.17 content not your selves with prayers void of humiliation and melting of heart so Abraham Gen. 18.27 the Prodigal Luk. 15.18 If Satan fright thee from prayer because thou art unworthy say then Nay but I will pray because I am unworthy 7. With watchfulness against distractions both those that come from Satan Zach. 3. and those which come from spiritual fluggishness especially Col. 4.2 and watchfulness against drouziness Luk. 21.36 as a begger is all awake when he begs so must we be when we beg of God 8. With sighes and groanes though words answer very barely Rom. 8.26 Gal. 4.6 God answers not that which is in the froth of wolds alone but that which is in the sigh or groan Psalme 145.19 9. Pray with the Spirit Jude 20. Ephes 6.18 which is not onely to have the gift of Prayer which artificial Christians may have and not without some show of spiritual life being full of fit expressions from abundance of notions but also to have the grace of prayer whereby the soul hath many sighes against the sproutings of lusts and wrastlings for the removals of corruptions and secret springings of heart upon the receipt of spiritual blessings Psal 103.1 that such Prayers come from the Spirit appears because when the Spirit intermits or forbears working the souls of the best become dull Rom. 8.15 10. Let thy Person be holy Psal 86. 2 John 15.7 no natural man can pray acceptably John 9.13 yet may there be passions in a soul and yet that soul holy and that Prayer accepted as in Elia's Case Jam. 5.16 Q. How shall a poor soul know whether God hears his Prayers A. He shall know it by these signs 1. When he hath the thing granted he prayed for the Church prayed for Peter and had him given when they were praying Act. 12.5 Hanna prayed for a son and had one 1 Sam. 1.27 see for this Gen. 20.17 Jud.