109. Why are not Believers under the Law A. First Because Christ was made under the law for them Gal. 4. 4. Secondly because as many as are under the curse Gal. 3. 10. Thirdly because they are led by the spirit of Christ Gal. 5. 18. Fourthly because they have the inheritance by promise Gal. 3. 18. and it may be knowne who they be that are not under the law First by there subjection to the Gosple for they that obey not the Gospel of God are all under the law and the curse 2 Thess 1. 8. Secondly by thankfull walking worthy of the Gospel Rom. 7. 25. and by stedfast working the Lords worke 1 Cor. 15. 58. Thirdly by being a law to themselves in an universall respect to all Gods Commandemenss Psal 119. 6. Fourthly by groaning and sighing after God that they may more and more be directed and ordered by his statutes verse 5. Fiftly by doing all this out of love not for feare of hell and judgement for they are a willing people Psal 110. 4. Q. 110. In what sence are not believers under the Law A. First They are not under the Law in regard of the rigor of it for that requires men to be without linne which none can be in this life 1 King 8. 46. and to performe personall obedience which now is impossible by reason of the weaknesse of the flesh Rom. 8. 3. Secondly they are not under the law in regard of justification Rom. 3. 20. they are freed from the necessary seeking of righteousnesse by it Gal. 2. 21. Thirdly they are not under the â—aw in regard of the curse of it Gal. 3. â—3 the Law ministers death 2 Cor. 3. 7. Fourthly they are not under the Law in regard of the spirit of feare that is in it 2 Tim. 1. 7. which accompanyes the law as it did the deliverer of it Heb. 12. 21. and yet as long as their love is not perfect they doe feare 1 Iohn 4. 18. Fiftly they are not under the law as it was in Moses his hand Iohn 1. 17. having a yoke of bondage annexed to it Gal. 5. 1. the Church being then in their minority Gal. 4. 3. under tutors and governours verse 2. Q. 111. Now prove that beleevers in some sence are under the Law A. First Paul says the Law is not abrogated by faith nay God forbid sayes he Rom. 3. 31. Secondly the dutyes of the law are expressed upon the conscience after faith avenge not your selves Rom. 12. 19. children obey your Patents Eph. 6. 1. and the rest neither is he a legall teacher but an Evangelicall teacher that now presseth the commandement of the Law upon the conscience Math. 15. 19. Thirdly because it is a presumptuous speech to say be in Christ and sin if thou canâ—t for Davids murder after he was in Christ was a finnè 2 Sam. 12. 13. there is not a justified man upon earth but sinneth Eccl. 7. 20. nay we that are Apostles of Christ in many things we offend all sayes Iames Iam. 3. 2. and if we say no we lye 1 Iohn 1. 8. now where no law is there can be no sinne Rom. 4. 15. Fourthly Christ came not to abrogate the law Math. 5. 17. as he fulfilled it himselfe so he makes his members to delight in it Rom. 7. 22. and to love it Psal 119. 97. and the law is said to be fulfilled by them when they walke not after the flesh but after the spirit Rom. 8. 4. and if they sin at any time they are commanded to confesse their sinnes 1 Iohn 1. 9. and though they obey God out of love yet when they love they fulfill the law of God Rom. 13. 10. Q. 112. What is that sence wherein believers are under the Law A. They are under the Law First in regard they are commandéd to keep it Psal 105. 45. and to order their lives according to it as a rule Psal 119. 9. Secondly in regard of the necessity of good works not as causes of but as a way unto life Tit. 3. 14. Thirdly in regard that God is displeased with them when they breake it 2 Sam. 11. 27. and will punish them Amos. 3. 2. as a father doth his son that doth offend him Heb. 12. 7. nay sometimes with the sleep of temporall death Cor. 11. 30. Fourthly in regard that they are bound to repent whensoever they sinne Revel 3. 19. and to pray for pardon of sinne Psal 51. 1. Fiftly in regard that the threatnings of the Law must be a motive to them to take heed Iob. 31. 23. for though their God be a loving and an everlasting father yet he is a consuming fire Heb. 12. 29. for though unbelievers onely shall be damned 2 Thess 2. 12. yet believers must heare of Gods judgements and see them that their flesh may be â—â—rbed with feare Psalm 52. 6. Sixthly in regard that they are to be humbled themselves by the Law and cry out upon themselves for their often transgressings of it Rom. 7. 24. Q. 113. What it Prayer A. It is a calling upon God Rom. 10. 13. in the name of Iesus Christ Ioh. 16. 23. for whatsoever we need Iohn 14. 13. it is an act of our spirit 1 Cor. 14. 14. and of our heart prepared Psal 10. 17. and of all the soul lifting it selfe up unto God Psal 25. 1. and looking up to him Psal 5. 3. and presenting our selves before him Dan. 9. 20. with faith Iam. 1. 6. and earnestnesse Act. 12. 5. and striving Col. 4. 12. and great heed Mark 13. 33. by the help of the holy Ghost Iude. 20. who is the spirit of Prayer in Gods children Zach. 12. 10. without whom there is no sence nor meaning in our prayer in Gods accompt Rom. 8. 27. neither can we truly call God father without him Gal. 4. 6. neither are our prayers prayers at all except we be Saints the prayers of the Saints Rev. 5. 8. Q. 114. To whom are we to Pray A. To God only it is his glory to be called upon Psal 50. 15. which he will not give to another Isa 42. 8. First because prayer is a principall part of divine worship Ioal 2. 32. and divine worship is to be given to God only 1 Sam. 7. 3 Secondly because we may call upon none but one whom we are to believe Rom. 10. 14. Thirdly because God onely knoweth our hearts and what we inwardly desire Act. 1. 24. Fourthly because he onely is all-sufficient and Almighty Gen. 17. 1. to give us whatsoever we aske 1 Iohn 5. 15. warrantably verse 14. Fiftly because the Lord counts it a heavy judgement when he lets people call upon any other but him Iudg. 10. 14. Sixtly we have neither precept nor example of any Saint that called upon any but his heavenly father nay our Saviour saith when ye pray pray to your heavenly father Math. 6. 9. Seventhly because we need nor Saint nor Angel to enterceed for us we may make bold our selves with the throne of
the sanctifying Covenant of faith and so even a Child is cleane 1 Cor. 7. 14. Q. 8. How then can babes be Baptized Ans Children ought to be Baptized for all the Iaylors house was baptized Act. 16. 33. Even all Stephanus houshold 1 Cor. 1. 16. Whereof it is likely Children were part for children were Circumcised Luk. 1. 59. Now Baptisme is the circumcision of Christ Colos 2. 11 12. And when Peter urged Baptisme upon his hearers hee pressed it with this argument because the Promise was made to you and to your children Act. 2. 39. The Covenant to Abraham and his Seed stands everlastingly Gen. 17. 7. In substance to them which are the children of faithfull Abraham Rom. 4. 16. Q. 9. Can Babes have Faith then A. First they may have the seale of Faith Rom. 4. 11. Secondly they may have the Spirit of God Luk. 1. 15. Which is a Spirit of faith 4. 13. Thirdly they may have faith so accounted for they may be said to believe Math. 18. 6. 4ly They may have seminall Faith for they may bee borne againe and then the seed of God abideth in them 1 Iohn 3. 9. As children have a reasonable soule though yet they have not actuall reason to know the right hand from the left Jonah 4 11. And therefore they do not actually beleeve because knowing and beleeving go together 1 Ioh. 4. 16. Q. 10. Have all elect Babes then this Spirit of Faith and this same seminall Faith in their Baptisme A. Some have as first Jeremiah was sanctified in the wombe Ier. 1. 5. Iohn leapt in his mothers womb for joy in Christ Luke 1 44. Secondly such as shew strange instincts and aptnes in Religion and godlinesse as soone as they can speake plaine almost as Timothy who savingly knew the Scriptures from a child 2 Tim. 3. 15. but all have not for some live in sin till 20 yeeres after as Paul was not converted till he was at the age of a man Acts 9. 3. Beeing sensuall before and therefore without the Spirit Iude 19. Neverthelesse though he had not the Spirit dwelling in him from the womb yet he had the Spirit seperating and keeping him for a day of conversion Gal. 1. 15. But his Circumcision and his Baptisme were not actually availeable to the sealing of remission of sins till hee did call on the Name of the Lord by Faith Act. 22. 16. Q. 11. What benefits hast thou by Baptisme A. 3. I am thereby sealed First to bee a member of Christs body the Church 1 Cor. 12. 13. Secondly to be one of the Sons of God Joh. 1. 12 17. For so was Christ sealed Gods Son Ioh. 6. 27. In his Baptisme Math. 3. 17. 3ly to be an inheritor of the Kingdom of God Mark 16. 16. Standing benefits have no need of reiteration of Baptisme for there is no often put to it as their is to the Lords Supper 1 Cor. 11. 25. For it is a Sacrament of regeneration or the new birth Tit. 3. 5. A man cannot be born twice Iohn 3. 9 10. A man cannot bee borne twice for the ingrafied word of God doth dwell for ever in him 1 Pet. 1. 25. Q. 12. Have all that are Baptized these benefits A. No for the Spirit bloweth where it listeth Iohn 3. 8. and doth not tye himselfe to the water of Baptisme Math. 3. 11. Neither is this Baptisme which is outward in the flesh Rom. 2. 28. Esau was Circumcised yet God hated him Rom. 9. 13. Simon Magus Baptised yet in the gall of bitternesse Act. 8. 13 23. Q. 13. Who bee they that have not these benefits A. No man can know them till by their fruits wee may know them Math. 7. 13. Indeed Parents are bound to beleeve the best and hope the best for so Charity doth in all things that are not yet manifest 1 Cor. 13. 7. But for all our Charity they cannot bee vouchsafed forgivenesse of sins unlesse they joyne amendment of life to their Baptisme Act. 2. 28. Nor saved that answer not out of an upright Conscience to Christs interogatories though they were washed 1 Pet. 3. 21. And yet members in Christs visible Church and vesses in his house 2 Tim. 2. 20. And called Sons of God though rebellious Isa 1. 2. And may be said to bee begotten with an outward regeneration Deut. 32. 18. Q. 14. What diddest thou promise and vow in thy Baptisme A. Three things First Repentance of my sins for hee that liveth in sin is of the Divell 1 Iohn 3. 8. Secondly Faith for he that beleeveth not is condemned already Iohn 3. 18. Thirdly obedience to all Gods Commandements for cursed is hee that obeyeth not Ier. 11. 3. All these things was I taught in my Baptisme to observe all my life after Math. 28. 19 2â— Now all this obedience must be done by the power of Faith in Christ Col. 3. 17. And therefore it is called the obedience of Faith Rom. 16. 26. And this Faith worketh by love Gaâ— 5. 6. And love must set me on worke to keepe Christs Commandements Iohn 14. 15 Q. 15. Art thou bound to performe thy Baptisme Vow and Oath A. I am bound Psa 50. 14. Or else I shall be utterly cut off Nah. 1. 15. Yea I am perjured else in making such a Covenant Hos 10. 4. And Christ will be a swift witnesse against mee Mal. 3. 5. And if I now live in sin and doe not keepe my Vow it is better for mee I had never taken this Vow upon mee Eccl. 5. 5. Q. 16. What is Beliefe or Faith Ans It is the gift of God Ephes 2. 8. Whereby I believe the words of Christ Psal 119. 66. And find rest in my soule in him Math. 11. 29. So that now it is no more I that life and worke and doe but Christ that liveth in me Gal. 2. 20. Q. 17. How many wayes is Faith taken Ans Six First Historicall Faith Iam. 2. 19. 2. ly A dead Faith Iam. 2. 26. 3. ly A temporary Faith Luk. 8. 13. 4. ly A bare hoping Faith Act. 8. 13. 5. ly a miraculous Faith 1 Cor. 13. 2. 6. ly this same saving and justifying Faith Rom. 5. 1. A Reprobate may have the first five and be damned for there is but one Faith Ephes 4. 5. Which the world knoweth not for it is a mistery 1 Tim. 3. 9. And the most men say they have it if wee will believe them yet if we will believe Christ few have it and it is very scarce Luk. 1. 8. Being the faith of the Elect. Tit. 1. 1. Q. 18. Do not wicked men say they believe in Christ Ans Yea Ioh. 2. 23. but Christ will not believe them nor commit himself unto them vers 24. It is not a bare beleeving of Christ in the clouds but the having of Christ in a man that giveth a man life 1 Iohn 5. 12. It is living in Christ as well as believing in Christ Joh. 11. 26. The wicked may say they have faith Iam.
Christs Vicar and friend yet he speakes like the Dragon Rev. 13. 11. And therefore he is said to deny Christ 1 Iohn 2. 22. Q. 48. How doth hee deny Christs Offices A. First because hee denyes Christs Propheticall Office hee coynes new Articles of Faith and therefore hee is called the false Prophet Rev. 12. 20. Secondly because hee denies Christs Priestly Office for hee undertakes to offer Christ in the Sacrament whereas Christ was only once offered Heb. 9. 28. Hee hath invented satisfactions and penances and Purgatory to expiate for sinne whereas Christ trod the wine presse alone Isa 63. 3. Thirdly because hee denies Christs Kingly Office for hee applyes that to himselfe which Christ spake of himselfe Math. 28. 18. and takes it onely to himselfe 1 Tim. 6. 15. Q. 49. Doth hee deny no more of Christ A. He makes himselfe the head of the Church whereas Christ onely is the head 1 Cor. 11. 3. this Office beeing given him onely of God Ephes 1. 22. Hee makes Peter and himselfe the marke which was meant of Peters confession that hee made Math. 16. 18. Namely Christ the Son of God verse 16. for hee onely is the Rock 1 Cor. 10. 4. the Rock of all our Salvation Deut. 32. 15. And who is this Rock save our God Psal 18. 31. Q. 50. Why doest thou beleeve in God the Holy Ghost A. That hee may apply Christ unto me to Iustification 1 Cor. 6. 11. That he may transforme me into the image of God 2 Cor. 3. 18. And make his graces fruitfull in me Gal. 5. 22. that hee may teach me all truth and put me in remembrance of Gods word Iohn 14. 26. and lead me to walke uprightly Psal 143. 10. That he may comfort me in all Temptations Acts 9. 31. helping me with growes in my Prayers Rom. 8. 26. That hee may witnesse with my Spirit that I am Gods child verse 16. that he whom the world knoweth not may abide with me for ever Ioh. 14. 16. For if any man have not the Spirit of Christ he is none of his Rom. 8. 9. Q. 51. What doest thou believe the Holy Ghost doth more A. I believe that the Spirit makes me a member of one Body 1 Cor. 12. 13. Namely the holy Catholike Church of Christ which is spoken of Rev. 7. 9. which is the body of Christ Col. 1. 18. and consisteth onely of Saints and Professors of holinesse 1 Cor. 14. 33. Whereof if any walke scandalously they are to bee admonished and if they will not be reclaimed they must be accompted as Heathens Math. 18. 17. and cast out of the Church though proud Diothephes abused this power 3. Iohn 10. and delivered up to Satan for the destruction of the Flesh that the Spirit may be humbled and so saved if it may be possible 1 Cor. 5. 5. That they may learne not to blaspheme nor cause the Word to be blasphemed 1 Tim. 1. 20. The visible Church have some among them which are not of them 1 Ioh. 2. 19. But the true Church which is called Invisible because the world cannot see which persons they be are onely them which shall be saved Acts 2. 47. Q. 48. Wherein doth the Communion of Saints consist A. In two things first in Fellowship with Christ the head 1 Ioh. 2. 5. Secondly in fellowship with the Saints ver 7. and so it consisteth in 7 things First in Vnity Ephes 4. 3. 4 5 c. Secondly in keeping company with them Psal 16. 3. Thirdly in Praying for them Ephes 6 18. Fourthly in Fellowship compassion and bowels Phil. 2 1 2. Fiftly in helping one another out of Sin Gal. 6. 1. and provoking one another to goodnesse Heb. 10. 24. Sixtly in imitating the lives of the Saints 1 Thes 1. 6. as they imitate Christ 1 Cor. 11. 1. Seventhly in relieving them that lacke to the very selling of ones goods if need require Acts 4. 34. Q. 53. What believest thou concerning Remission of Sins A. I believe that all that believe in Christ receive reâ—â—ission of Sins Acts 10. 43. I cannot truly say I am sicke of it but my sinnes are forgiven me Isa 33. 24. blotted out and remembred in heaven no more Isa 43. 25. nor imputed to me Psal 32. 2. but drowned in the Sea Mich. 7. 19. Namely of Christs bloud Ephes 1. 7 which cleanseth me from all Sin and I know my Beliefe is right if I walke in the light 1 Iohn 1. 7. For who so have not destroyed the workes of the Dwell in them Christ was never yet manifest to them 1 John 3. 8. Those that sin against the Holy Ghost shall never be forgiven Math. 12. 32. Neither are such as goe on in their guilty Consciences forgiven Exod. 31. 7. nor such as provoke Christ and obey not his voyce Exod. 23. 21. Yet God is a God ready to Pardon Nehem. 9. 17. Vpon true Repentance and Faith answerable to the vow in Baptisme Acts 2. 38. Q. 54. What believest thou concerning the Resurrection of the Body A. Though flesh and bloud count it incredible Acts 26. 8. neverthelesse by Faith I know it is true Joh. 11. 24. And that these very eyes shall rise and see my Redeemer Iob 19. 27. though the wormes have eaten up all my Flesh verse 26. yea though my body were drowned and devoured of Fishes Rev. 20. 13. though the substance be the same Iustice requiring that the same bodies that sinned should be damned and Mercy requiring that the same bodies that glorified God should be saved 2 Cor. 5. 10. Neverthelesse I beleeve that the qualities and accidences shall bee altered namely that this very mortall shall put on Immortality 1 Cor. 15. 53. This dishonourable shall put on glory this weak shall put on Power verse 43. this naturall body shall bee raised a more Spirituall body verse 44. and beare the image of the heavenly verse 49. though it bee dispiersed into a thousand thousand pieces by Corruption yet Christ will loose nothing of it Joh. 6. 39. And therefore my Flesh shall not rest in hope Psal 16. 9. of the Redemption of my Body Rom. 8. â—3 That mortality may be swallowed up of Life 2 Cor. 5. 4. Though my soule while it is absent from my body be present in the mean time with the Lord vers 8. having returned to God that gave it Eccles 12. 7. Q. 55. What believest thou more of the Resurrection A. That there shall be a Resurrection both of the just and also the unjust Acts 24. 15. The one to life the other to damnation Iohn 5. 29. For Christ is the Judge of quicke and dead Acts 10. 42. And therefore though it bee appointed unto men once to dye neverthelesse not to dye as beasts but to come to judgement Heb. 9. 27. The Angels being instruments of gathering them and sending them to Christs barre with a Trumpet Math. 24. 31. not a materiall Trump but with the trumpe of God and with a shout and the dead shall rise first
things seemingly more then they are 1 Sam. 7. 6 nor yet Fifthly Figurative speeches though litterally not true Ioh. 15. 1. nor Sixthly Speeches of confession though cleane contrary to the down right meaning of the speaker 1 Kin. 22. 15. nor Seventhly speeches of simple desire though the event be otherwise Luke 24. 28. nor Eightly threatning though not effected when the understood condition is supplyed Ion. 3. 4. nor Ninthly Promises not kept when the condition is broken 1 King 11. 38. nor Tenthly dictating Commandements 1 Sam. 10. 8. though not obeyed 1 Sam. 13. 8. Q. 96. What lying reports goe for currant on the godly A. They are reproached and shamed Psal 69. 7. and counted First strange men yea even of their brethren verse 8. Secondly zealous hot spurres verse 9. Thirdly moping weepers verse 10. having Proverbs made on them verse 11. Songs and Ballads leade on them too verse 12. being mowed and grind at as they goe in the streets Psal 35. 16. and winkt at with the eye verse 9. and laught at verse 21. Fourthly Signes and wonders and monsters of men Isa 8. 18. Fifthly fooles Isa 35. 8. Sixthly hipocrites as if drunkards and whore-masters and Atheists and prophanelings were holyer then they Isa 65. 5. they are counted proud and selfe-conceited men that have naughtier hearts then others for all there few shewes as Eliah thought of David 1 Sam. 17. 28. Seventhly troublers and seditious turbulent spirits 1 King 18. 17. Sectures every where spoken against Act. 28. 22. pestilent fellowes Act. 24. 5. irreguler men enemies to the Law of the land Act. 25. 8. men that care not for Churches Act. 24. 6. Sixthly precise and strict men and the world wonders they will not doe as other men doe 1 Pet. 4. 4. Singular people and certaine fellowes by themselves Zach. 3. 8. Puritanes whom our Saviour prophetically blesseth though other do curse them Mat. 5. 8. and you are one of the Elect forsooth thus folk mock them for so was Christ handled Luk. 23. 35. and if they say they are persecuted and nick-named for righteousnesse sake as they are the world answers them as the Iewes answered Christ for a good worke we stone thee not Iohn 10. 33. nay the world thinks they doe well to revile them like the Iewes say we not well thou art a Samaritan and hast a Devill Iohn 8. 48. Q. 97. What pretences have the Papists for their Equivocations and their mental Reservations and how are they answered A. First Because our Saviour sayes of the dead Damosell she is not dead Matthew 9. 24. but Christ spake playnely to the understanding of the standers by who though she was finally dead as it appeares by the Ministrels verse 23 Secondly because he sayes he told his Disciples all things that he heard of his father Iohn 15. 15. whereas afterwards he confesses that he told them all things Iohn 16. 12. but he speakes distinctly in regard of his friendly opennesse Iohn 15. 14. Thirdly because he sayes he was ignorant of the day of Judgement whereas indeed he was not but he did not equivocate for he confesses he spake this in regard of his manhood Mark 13. 32. Fourthly because he sayes he would not go up to the feast and yet he did Iohn 7. 10. but the truth is he did not say he would not go up unto the feast but that he would not yet verse 8. neverthelesse in some case a man may reveale one part and conceale the other Ier. 38. 27. Nay though we probably know some will gather false inferences Act 23. 6 3. but we must never lye to one another for that is a badge of the old man Col. 3. 9. abomination unto God Prov. 6. 17. and the brand of Dogs that are without Christ Rev. 22. 15. and the Divell is the father of it Iohn 8. 44. and it is eleane contrary to saving grace which is called truth Ioh. 1. 17. and to God himselfe who is called the God of truth Psal â—1 5. Q. 98. Now for the tenth Commandement before you speake of that tell me what is Originall sinne A. It is three fold First it is Adams actuall disobedience whose person infected the nature and nature infected infects every person insomuch as all men thereby are made sinners Rom. 5. 19. For he sinning all men finned verse 12. all men were in Adam 1 Cor. 15. 22. and Adam was not only that man but man verse 21. and all men were then potentially in his loynes as Levi was in Abrahams when Melchisedech did meet him Heb. 7. 10. and they all sinned in Adam as Levi payed tithes in Abraham verse 9. as they were all made upright in Adam so they all sought out many inventions in Adam and looke what Adam did they all would have done if they had been in his roome Eccl. 7. 29. being borne of him as the young Toade of the old one or a young wild Asse colt of the old one Iob. 11. 12. can the young Viper complaine that the old one brought it forth a viper not a goodly Oxe Math. 3. 7. or can the fruit of the Thistle complaine that it was not a Figge Math. 7. 16. No more can the child complaine of the father that he brings him forth sinfull woe be to him that sayes to his father what begettest thou Isa 45. 10. Like must needs beget like and after its owne Image Gen. 3. 5. Q 99. You sayd that Originall sinne is threefold and have told me the first branch which is Second A. A Naked privation of all originall righteousnesse which every soule is borne in Hos 2. 3. whereby there is no Spirituall goodnesse in any man by nature Rom. 7. 18. no power so much as to think a good thought 2 Cor. 3. 5. no life of God Eph. 4. 18. the mind all together in darknesse Eph. 5. 8. desperately unable to comprehend any saving light though it shine on it Iohn 1. 5. the conscience void of all Purity Tit. 1. 15. and all true peace Isa 57. 21. and feeling Eph. 4. 19. and sence 1 Tim. 4. 2. the will unable to make choice or to receive the things of Gods spirit 1 Cor. 2. 14. and never able to help it selfe except the Lord work it Phil. 2. 13. the whole man dead in sinne Col. 2. 13. the affections out of order and vile Rom. 1. 26. and unnaturall Tim. 3 3. the appetite unbridled from immoderate thirsting Ier. 2. 25. and had need of a knife to be put to the throat Prov. 23. 2. the sences unspirituall Iude. 19. and had need of a new covenant to be made with them Iob. 31. 1. being heavy and dull to let in that which is good Mat. 13. 15. the outward members servant to the carnall heart Rom. 6. 19. a privation or right to the Creatures for Christ onely is now the heire of them Heb. 1. 2. and those that are in Christ 1 Cor. 3. 22. otherwise all the creatures groane in mans
hands Rom. 8. 22. Indeed wicked men may have a civill right before men to the creatures Nabal shared his sheep 1 Sam. 25. 2. and must feed upon the creatures because they are forbidden to murder themselves Exod. 20. 13. Q. 100. Which is the third Branch A. A positive corruption of nature 1 Cor. 15. 50. whereby the whole man is not onely fleshly out flesh it selfe Ioh. 3. 6. it being a compleat body of sinne Rom. 7. 24. consisting of all the members verse 23. the minde an enemy unto God Rom. 8. 7. desperately inclined by carnall reason to devise evill Ier. 4. 22. the will selfe-willed 3 Pet. 2. 10. the affections invincibly set upon the things here on earth Col. 3. 2. except Christ raise 〈…〉 up againe verse 1. the memory apt to forget spirituall things 2 Pet. 1. 9. and to remember carnall or carnally Math. 27. 63. the Conscience errecouerably evill Heb. 10. 2. except Christs eternall Spirit once purge it Heb. 9. 14. and therefore it is the nature of a man to be a child of wrath Eph. 2. 3. which is most constant And unalterable and unpossible to be healed except the power of the Almighty change it and quicken it altogether with Christ verse 5. Thus is every man conceived and born nay David himselfe Psal 51. 5. and though he be baptized and then presently die yet if he were not Baptized with Gods Spirit too Iohn 3. 5. and borne againe from above he could not be saved verse 3. Q. 101. How is Originall sinne called in Scripture A. First because this only is hereditary it s called absolutely sinne Rom. 5. 12. Secondly because it can never be gotten quite out in this life it is called the sinne that dwelleth in us Romans 7. 17. Thirdly because of its wonderfull fast hold it hath gotten of our natures it is called the sinne that hangs so fast on or that so easily besets us Heb. 12. 1. Fourthly because it hath enthralled the whole man and every faculty and members it is called a law in our members Romans 7. 23. Fiftly because of its antiquity and maturity and experienced subtilty it is called the old man Romans 6. 6. Sixtly because it is ever hatching and conceiving of evill and though a man have never so much grace yet it is ever lusting against it it is called lust Iam. 1. 14. which will not let the godliest man under heaven doe that good that he would Gal. 5. 17. Seventhly because it is directly opposite to the spirit and all the graces of the spirit it is called the flesh Eph. 2. 3. and the uncircumcision of the flesh Col. 2. 13. and because a carnall man loves it as deare as he do's his heart blood it is called blood too 1 Cor. 15. 50 c. Q. 102. The Papists say that it is not properly a sin but after a manner the Pelagians say there 's no such sin by progation but only by imitation and the Anabaptists say that now under Christ there 's none borne in sin How doe you prove then that there is such a sinfull corruption of nature properly so called A. First David shewes plainly that sin was propagated to him Psal 15. 5. Secondly Eliphaz shewes that sin is now as naturall to a man as water to a fish Iob. 15. 16. Thirdly Iob shewes it is such a wofull corruption that no creature can ever purge it out Job 14. 14. Fourthly Moses shewes that there is such an infinite deprivation in mans nature that all that flows from it though it seem never so holy and godly and religious yet it is onely evill and continually evill Gen. 6. 5. Fifthly Paul shewes that mans nature is so truly corrupted that there is nothing in it but it is the object of Gods wrath Eph. 2. 3. Lastly it is such a dolefull contagion that the dearest of Gods Saints whensoever they look on it they are faine to cry out O wretched man that I am Rom. 7. 24 and this Originall sin remaines still after Baptisie the Saints at Rome were baptised Rom. 6. 3. and yet it was in them only they were to look to it that it might not reigne in them verse 12. and if a soul be under grace he is not freed from the inexistency of it and the continuall assaults of it but only from the Dominimon of it verse 14. and because its a fountaine ever runing a fresh we must every day sue out a new pardon Math. 6. 11. and ever goe to the fresh fountaine to be washed a new Zach. 23. 1. Q. 103. What doth this Doctrine or Originall sinne teach us A. First to begin our humiliation here thou wert a transgressor from the wombe Isa 48. 8. Secondly not to trust any of our faculties David would not trust his mouth without a bridle Psal 39. 1. he would have no wicked thing in house or before his eyes Psal 101. 7. Ioseph would not trust himselfe with the hearing of or being with his Mistresse Gen. 39. 10. Thirdly to keep our heart with all diligence Prov. 4. 23. and to bind the Law of God about our heart Prov. 6. 21. nay Fourthly not to trust any grace that we have received already nor to count our selves to have apprehended enough but still to presse forwards Phil. 3. 12. Fifthly to be still laying aside more and more of this weight Hos 12. 1. and to be still warring against it for it still warres against us 1 Pet. 2. 11. for first this sin is an enemy ever present with us nay even when we are doing the best good Rom. 7. 21. Secondly because our heart is worse by reason of this sin Hazael could not believe what a vile heart he had 2 King 8. 13. no nor Peter neither Math. 26. 33. Thirdly because its a madnesse in the heart there is no trusting of a mad man Eccel 19. 3. Suppose we stand for the present and another fall as we must restore him so we must consider our selves it may be our case be we never so spirituall Gal. 6. 1. Q. 104. What doth the last Commandement command and forbid A. It commands the inward parts Psal 51. 6. to be incorrupt in the hid man of the heart 1 Pet. 3. 4. it forbids all inward lust Rom. 7. 7. and all first motions of sinne verse 5. even before the consent and allowance of the evill verse 15. and all lustings after evill 1 Cor. 10. 6. or after the good creatures of God in a carnall manner Num. 11. 4. and all the squint-eyed lookings of the heart 1 â—ohu 2. 1. for the very lusts are First ungodly Iude. 18. Secondly they are foolish and hurtfull and they may drowne men in perdition 1 Tim. 6. 9. Thirdly they are deceiveable Eph. 4. 24. Fourthly worldly Tit. 2. 12. Fiftly they are of the Devill Ioh 8. 8 44. Sixtly they are the very choakers of grace Mark 4. 19. Seventhly they are the first wheeles of a sinfull conversation Eph. 2. 3. the first
for them but rather bewaile them Phil. 3. 18. Secondly who though they have mercies and graces yet they doe not communicate them to others to occasion thanksgiving they are like with-holders of Corne whom the people curse Prov. 11. 26. Thirdly who envy and repine at the blessings of others consider therefore first if we envy our brothers good doth us no good but harme Iob. 5. 2. Secondly it is safer for us that another should have such and such blessings then we for then they must give account and not we Luke 16. 2. Thirdly it is better for us too is it not better that the eye should have the blessing of Sight then the foot or the hand 1 Cor. 12. 21 Q. 135. Because Confession is to be joyned with prayer Dan. 9. 20. and is put â—or Prayer Nehem. 9. 3. Tell me whether is it necessary to prayer to confesse our sinnes in it A. Expresse confession is not necessary alwayes in Prayer Act. 4. 24. but implicite is when the Apostles prayed God for boldnesse they did implicitly confesse their want of it verse 29. one of these two confessions is necessary for confession it is put for prayer Dan. 9. 4. First because prayer it selfe does confesse our poverty of spirit Luke 1. 53. and it inferreth humbling of our selves and a sence of our owne insufficiency for if we were sufficient in our selves what need we goe to God Iam. 4. 10. Secondly both we and our prayers are vile and uncleane Iob. 40. 4. but expresse confession is necessary when our consciences is fouled with guilt Psal 32. 5. not to informe God for he knoweth mens sins 2 King 19. 27. but First to cleare the Lords justice Nehem. 9. 31 32 33. Secondly to obtaine mercy Prov. 28. 13. Thirdly to lay hold on Gods faithfulnesse 1 Iohn 1. 9. I doe not meane of every particular sinne for first our sinnes are innumerable and cannot all be reckoned up Psal 40. 12. Secondly some of them we know not Psal 19. 12. but our greivouser sinnes then we must particularly confesse 1 Sam. 12. 19. First because these shew that we have need of a God of salvation Psal 51. 14. Secondly such sinnes most wast conscierce most dead the heart and most binder us from seeking Gods faco Hos 5. 15. such are the rootes of many other sinnes and if we roote them out many others will the easilier fall off 1. Tim. 6. 10. Q. 136. As Manoah said to the Angell how shall I order the Child Iudg. 13 12. So may I say of Confession how shall wee order our Confession how shall we make it A. Wee must doe with Confession aâ— Christ saith of Hearing we must take heed how Luk. 8 18. First the confession of sinne must be naked without hiding of ought Prov. 28. 13 though the committing of it be the worse the lesse wee doe hide it Isa 3. 9. Secondly by way of judging our selves 1 Cor. 11. 31. and inditing our selves 1 Chron. 21. 8. Thirdly with griefe and sorrow and compunction and smiting of our bresâ— Luk. 18. 13. Fourthly shame and confusion of face Ezra 9. 6. casting our spirits and selves downe Ezra 10. 1. Fiftly giving over our old company and seperating our selves from them Nehem. 9. 2. Sixtly accepting the punishment of our iniquity Levit. 26. 40. 41. not onely confessing our sinnes Dan. 9. 4. but setting our hearts to it vers 3. Seventhly with Faith Act. 19. 18. and with having our sinnes ever before us Psal 51. 3. Besides this confession before God in some cases there must be a confession first before the Magistrate Ioh. 7. 19. Secondly before a Brother 1 Sam. 26. 21. Thirdly before one another Iam. 5. 16. Fourthly before a Minister Marke 1. 5. Q. 137. Whether are wee bound to pray the Lords Prayer â—ust those very words and no other there be some suspitious people that say let us pray for this and let us pray for that and let us Pray for the estate of the whole Church and let us pray for the King and for all these things let us say the Lords prayer doe these men doe well A. No Christ when he bids us say Our Father which art in heaven c. Luk. 11. 2. He does not meane that wee should precisely keepe our selves to these words but that we should Pray after that manner Math. 6. 9. As Ministers should preach nothing but the Word 2 Tim. 4. 2. and yet they may give the sence in other words Nehem. 8. 8. First because the Apostles prayed in other words and did more specialize their Petition Act. 1. 24. Secondly this prayer is diversly set downe by the Evangilists one way in one Math. 6. 11. another way in Luke Luke 11. 3. one way in one Math. 6. 12. another way in the other Luke 11. 4. Thirdly who knowes this is all that Christ uttred Iohn 21. 25. we see plainly Mathew sets down more then Luke doth it may be Christ spake more then either hath expressed Math. 6. 13. Fourthly Christ himselfe did not use these very words ever when he would pray Lazarus alive he did not say the Lords prayer over the grave Ioh. 11. 41. when he would pray for his Apostles he did not say the Lords prayer over them Iohn 17. 1. Fiftly our speciall sinnes and wants doe require that we should pray more specially then so 2 Kings 19. 15. Sixtly we read of praying all night we can not think that the Lords prayer was said over and over againe and againe Luke 6. 12. we are to continue in prayer what by going over and over the Lords prayer no Col. 4. 2. neither is it necessary to conclude our prayers with this Act. 4. 30. and yet we may if we will Luke 11. 2. neither is there any thing against it No though it be scripture the same thing may be scripture and the word of God and yet the prayer of a man Psal 90. 12. Q. 138. Why doth our Saviour teach us to call God father in our prayers A. First to reach us we cannot pray to him except he be our Father and we have the spirit of his Sonne Gal. 4. 6. Secondly to assure us that he will give us good things Luk. 11. 13. Thirdly to call no man father on earth for he is our own father Math. 23. 9. Fourthly that we may behave our selves towards him as a Father Deut. 32. 6. First to honour him as a father Mal. 1. 6. Secondly to count our selves sojourners as long as wee be absent from him 1 Pet. 1. 17. Thirdly to be seperate from the children of this world and to touch no uncleane thing 2 Cor. 6. 18. Fourthly to be followers of God seeing he is our father Ephes 5. 1. to be obedient children taking heed of all lusts 1 Pet. 1. 14. to continue so doing to the end and to overcome otherwise hee is not our Father nor wee his Children Rev. 21. 7. If wee desire that hee should be our Father first we must
What use doe you make of Gods secret will A. First in all our intention we must be carefull to insert this If it be Gods will Iam. 4. 13 14 15. either implicitely 1 Cor. 11. 34. or expressely Act. 18. 21. for there may be a thousand counsels in our hearts but none of them all can stand 〈◊〉 that which is appointed in heaven Prov. 19. 21. Secondly we must never be over earnest in our undertakings least Gods will comming forth to the contrary puts us to discontent and vexation 1 King 21. 4. Thirdly we must labour to be provided for whatsoever may break our purposes of Iohn 11. 11. if it be Gods will our purposes shall never take effect he hath many wayes to doe it Isa 59. 10. he suffering us to be inconsiderate Prov. 15. 22. by taking us away before we effect that we purposed Psal 146. 4. what a pitifull case had Ionathan been in if he had not been provided for all may be he aimed to be next David when he came to the crown 1 Sam. 13. 2. Fourthly we must beware that we run not against Gods revealed will rather then suffer our purposes to be frustrate the old Prophet of Bethel when he had a purpose to get the Prophet of Iudah home to his house rather then he would be hindred of his purpose he told a wretched lye 1 King 13. 18. the unjust Steward having a purpose to live make himselfe friends rather then he would be hindred of his purpose he would couzen his Lord Luke 16. 4. Fiftly we must be ready to submit to Gods will against it comes to be revealed what it is Act. 21. 4. Sixtly we must remember that even our owne hearts cannot will as we list but as God list Prov. 21. 1. nor our tongues answer as we list though we have what to answer but as God lists Proverb 16. 1. Q. 149. What pray we for in this Petition thy will be done A. First That we may renounce our owne will Math. 26. 39. whether it be our â—â—rnall will called the will of our flesh Eph. 2. 3. which must be absolutely renounced for it is contrary to the will of the spirit Gal. 5. 17. or our naturall will whereby we will life and maintenance and freedome from torment and this we must renounce respectively namely when Gods will stands in competition Iohn 5. 30. Secondly we pray that God would make us content with his will whether it be disposing of our allowance Heb. 13. 5. or correcting us for our sinnes 1 Sam. 3. 18. Thirdly we pray that God would enable us to doe his commanding will Psal 143. 10. Fourthly we pray that we may doe it as Gods Angels doe Psal 143. 20. that is first readily without delay Psal 119. 60. Secondly willingly Psal 40. 8. that it may be our meate to doe it Iohn 4. 34. Thirdly constantly 1 Chron. 28. 7. Fourthly faithfully not picking and chosing but all the Lords will Act. 13. 22. Q. 150. What say you of the will of Gods word or command is it the Lords will that men shall do it or else woe is unto them A. Yea for that is his will by force of a law Rom. 2. 18. and the businesse that he bids men to do Luke 2. 49. and what ever prophane wretches thinke he will for a certaine require it Psal 10. 13. and if men will not doe it he himself will see it done one way or other Ezek. 21. 28. Gods word must needs be his peremptory will first because it is his pleasure Ezra 10. 11. Secondly because he engages his glory upon it therefore he wills it above heaven and earth Psal 148. 13. he will sooner let heaven earth come to naught then any title of his word not be done Math. 5. 18. his wisdome is engaged upon it too and therefore it is called his wisdome Prov. 2. 2. his holynesse is engaged upon it too and therefore it is called the word of the holy one Iob. 6. 10. and his power too and therefore none that neglect it shall escape except they be stronger then he â— Cor. 10. 22. and his greatnesse too his greatnesse is stamped upon every jot of his word Hos 8. 12. Thirdly it s a signe now strongly the Lord willeth his word by the greatnesse of the reward that he propounds to them that keep it Psal 19. 11. and by the greatnesse of the plagues that he threatens to them that will break it Deut. 28. 59. Fourthly it appears by the Lords importunity whereby he wooeth us to do it Math. 27. 37. Fiftly by the cost he was at to purchase his word he delivered his own son up unto death to procure us this will and testament Heb. 9. 16. and therefore how shall they escape that are stubborne against it and slight it Heb. 2. 2 3. Q. 151. What motives are there to perswade us to doe the Lords will A. First if we do the Lords will the Lord will heare our prayers Ioh. 9. 31. Secondly if we do the Lords wil we shal abide for ever 1 Ioh. 2. Thirdly 27. The doing of Gods will puts a great Nobility upon us Mark 3. 35. Fourthly hereby we shew our selves to be the servants of God Eph. 6. 6. Fiftly to do the Lords will is a signe of one that shall enter into heaven Math. 7. 21. Sixthly by so doing we please God Heb. 13. 21. when we do our owne will and not Gods we exalt our selves above God Dan. 11. 36. we said in out Baptisme that we should do the Lords will and therefore if we will not we are lying children Isa 30. 9. Q. 152. Tho fourth Petition is Give us this day our daily bread what is meant by bread here A. First Bread it selfe in particular 2 King 4. 32. which strengthens mans heart Psal 104. 15. Secondly that and also any other food Gen. 3. 19. any meales meat 2. Kings 6. 22. even flesh too Gen. 18. 5 7. and rayment too and whatsoever our naturall life needs Eccl. 11. 1. even all outward things Gen. 49 20. for not only food but rayment and warmth and other outward comforts do feed us a man may be starved with cold and therefore whatsoever helps to satisfie the desire of nature may be called bread Prov. 20. 13. Fourthly it signifies spiritually Christ too Iohn 6. 51. and his word Amo. 8. 11. and his grace 1 Cor. 5. 8. and his promise Math. 15. 26. But this spirituall bread is not here meant we pray for spirituall bread in the other petitions here only for our daily sustenance Luke 11. 3. indeed it is good to raise up our meditations from hence unto supernaturall meate Iohn 6. 27. First because man liveth not by bread only but by every word of God Math. 44. Secondly because a wise man looketh higher then the food of his carkase Prov. 30. 8. neither is the Sacramentall bread heere meant for that we pray for in the first Petition it being the fealing
guilty Ezek. 22. 4. both with the guilt of offence 1 Cor. 11. 27. the sinne being layed to his charge Act. 7. 60. and with the guilt of death and damnation Rom. 1. 7. by which two guilts as with chaynes the soul is bound in heaven in earth Math. 16. 19. and the conscience defiled Tit. 1. 15. which can never be purged againe but by the bloud of Christ 1 Iohn 1. 7. besides sinne leaves a blot and an uncleannesse behind it upon the soâ—â— and all the whole man Math. 15 11. Q. 161. Are any sinnes so small that they are veniall and doe not deserve hell A. No Math. 5. 19. though it be but the least breach but of one â—ot of Gods Law ver 18. or but an idle word Math. 12. 36. or but a lust Rom. 7. 7. though it be but in the least thing Gal. 3. 10. the Lord does not say the wages of a great sinne but sinne is death Rom. 6. 23. he does not say thou shalt not steale a pounde or a shilling but thou shalt not steale though it be but a farthing Math. 19. 18. It is a cursed speech is this such a matter be the matter never so little that is not it but the littlenesse of the will Math. 26. 41. muchâ—esse of will aggravates any sinne exceedingly Heb. 10. 26. when people say we will not doe thus and thus or we will doe thus and thus Iere. 6. 16. for against whom doest thou sinne Isa 57. 23. even against an infinite God Psal 145. 3. and thou art nothing to him Dan. 4. 35. and lesse then nothing in his hands thy breath is Dan 5. 23. and yet sinnes are not all equall Luke 12 47 48. and though all sinnes be mortall yet by reason of Gods mercy all sinnes are not unto death Iohn 5. 16. namely when a man is in Christ then no sinne can damne him that he hath committed Rom. 8. 1. againe some sinues are little in comparison of other some Ezek. 16. 48. Q. 162. How comes sinne to be said to be ours A. First Actuall sinne comes to be ours by committing of it Ier. 16. 10. or by being accessory to an others committing of it Nehem. 13. 17. by teaching others to sinne Ier. 28. 16. or by commanding others to sinne 2 Sam. 13. 28. or by ticeâ—ng others to sinne 1 King 21. 25. or by giving others a sinfull example Gal. 2. 14. or by conniving 1 Sam. 2. 29. or by remissenesse of reproving sinne so as the reproved is never the more restrained 1 Sam. 3. 13. or of too little preaching to the conscience Ezek. 33. 6. or by keeping company with them that do sinne Rom. 1. 32. or being an others instrument in sinning 1 Sam. â— 18. or by feeding upon sinnes of others Hos â—8 Secondly originall sinne is made ours by â—eing conceived in it Psal 51. 5. and borne of the 〈◊〉 Iohn 3. 6. not by imitation onely for First one entred into the world by one man and not by every man Rom. 5. 12. and we were all â—â—ad in Adam before we could imitate him 1 〈◊〉 15. 22. or sinne after his similitude Rom. â—â— 14. Secondly originall sinne is before actuall for First we are unclean before uncleane things â—â—ue from us â—ob 14. 4. Thirdly we are sinners â—â—om the wombe and therefore before we doe â—ctually imitate our parents Psal 58. 3. Indeed the actuall sinnes of our parents are not made â—urs but only by imitation Ezek. 18. 14. and yet even they too thus farre are ours as that we are to be specially humbled for them Ier 3. 25. Q. 163. Forgivenesse of sinne being there â—ut by a Synecdoche the part for the whole the whole being Iustification tell me what is Iustification A. First it is a free act of God Rom. 3. 24. Secondly looking at his owne grace and not at any good works in man Rom. 11. 6. Thirdly whom he considereth as formally a sinner or ungodly Rom. 4. 5. Fourthly whereby he freeth him from the Law and from sinne and from death Rom. 8. 2. and maketh him righteous in his accompt 2 Cor. 5. 2â— Fifthly for Christ his sake ver 19. Sixthly apprehended by faith Rom. 5. 1. and therfore justification consisteth of two parts Zac. 3. 4. The 1. is the not imputing of sin Rom. 4. 8. the second is the imputing of righteousnesse vers 6. for Christ hath done two things First he hath made reconciliation for sinne And secondly he hath brought in everlasting righteousnesse Dan. 9. 24. And therefore the Scripture doth not meane that Iustification is onely by Christ's passive obedience when he saith It is by his bloud Rom. 5. 9. but it is also by his active Obedience vers 19. whereby hee fulfilled all Righteousnesse Math. 3. 15. and the Law Rom. 10. 4. being made under the law for that purpose Gal. 4. 4. hee fulfilled not the law for himselfe for the qualification of his Person that he might be a holy Sacrifice for sinne for he was originally holy being Jesus Christ the Righteous 1 Iohn 2. 1. himselfe had no need to be turned over to the Law by reason of his hypostaticall Union hee was holy from the wombe Luk. 1. 35. and therefore he put himselfe under the law to fetch Righteousnesse from thence for his redeemed ones Gal. 4. 5. hee did all that he did for them and suffered all that he suffered for them Nay hee was borne for them as well as Crucified for them Isa 9. 6. and he sanctified himselfe for them Iohn 17. 19. and as hee dyed for them so he lived for them too Iohn 14. 19. His Incarnation Birth Circumcision Baptisme his Life and conversation and Death from the wombe to the Crosse all was for them yea selfe and all was for them Gal. 2. 20. Yea also hee rose againe for them Rom. 4. 25. and now liveth in heaven for them Heb. 7. 25. and so well may hee be called The guift of God Ioh. 4. 10. Q. 146. Who is the Author of forgivenesse of sinne A. God even God onely Isa 43. 25. First because this is his glory when Moses would faine see the Lords glory Exod. 33. 18. The Lord told him hee was the forgiver of sinne Exod. 34. 7. Secondly hee onely can forgive sinne if one doe forgive sinne that hath not a power to doe it it is nothing Mark 2. 7. Thirdly sin is committed onely against God Psal 51. 4. Fourthly hee onely can give the Conscience peace Rom. 5. 1. Though all the world should say such a one is an honest man such an one hath his sinnes forgiven him his Conscience will misgive him for all that except the eternall Spirit set it on Heb. 9. 14. Forgivenesse of sinnes is in Christs name onely Luk. 24. 47. and through his Bloud Math. 26. 28. when God himselfe puts away a mans sinnes by it Isa 44. 22. Indeed in a trespasse are two things first the obliquity or evill that is in it Secondly the hurt or detâ—iment that