Lam. 3.22 Joel 2.13 and 2 Pet. 3.9 c Mal. 5.45 Act. 14. vers 16 17. Q. How are we to conceive of Gods Truth and Faithfullnesse A. God hath revealed his will unto us as it is indeed and therefore he is stiled a God of Truth and his Word is the Word of Truth And as the God of Truth cannot lie so he cannot denie himselfe but will certainely performe whatsoever he hath decreed and purposed and this is properly called his Faithfullnesse This Truth and Faithfullnesse of God appeareth in the constant performance of all his Promises and Threatnings Deut. 32. vers 4. Psal 31.1 Psalm 119.43.142 Eph. 1.13 Joh 17.17 Tit. 1.1 2. 2 Tim 2.13 1 Joh. 1.9 Rev. 22.6 Q Is there any thing else to be observed for the right understanding of these divine Attributes A. Yes That we may conceive aright of them these generall Conclusions are further to be observed 1. These divine properties are attributed to God Essentially God is Holy Just and Good without Qualitie great without Quantitie everlasting without Time Mercifull without Passion Gods Wisedome and Power Justice and Mercie are Himselfe God is a most pure and simple Essence and therefore whatsoever is in God is God himselfe Hence it is that God is stiled not only just but Justice it selfe not only mercifull but mercie it selfe not only the living god but life it selfe c. Ioh. 11.25 and 14.6 1 Joh. 4.8 and 5.20 2. The former properties which are stiled incommunicable may be attributed to the latter which are called communicable as the wisedome of God is absolutely perfect infinite eternall and immutable so is his holinesse so is his Justice c. Psal 147.5 3. Seing these Attributes of God are his Essence and seeing they are absolutely perfect and infinite therefore it necessarily followes that all those divine properties are equall in God though they appeare not alwaies equally to us Psal 145.9 DOCT. II. A larger exposition of the Doctrine of the Blessed Trinitie Q. SEeing the Doctrine of the blessed Trinitie is a deep and incomprehensible Mysterie is this Doctrine necessarie to be known and believed of all Christians A. Yes we professe to believe in God the Father the Sonne and the Holy Ghost and therefore every Christian ought to believe the only true God to be One most pure essence subsisting in three distinct Persons Q What is a Person in the blessed Trinitie A It is a distinct Substance having the whole divine Essence in it The most pure divine Essence considered as it subsists with his relative and incommunicable propertie is called a Person Q. How may this Mysterie of a Trinitie of Persons subsisting in the unitie of the Godhead be proved A. Not by humane reason but by divine Authoritie The Scripture in divers places maketh expresse mention of three Persons in the Deitie as 1 Ioh. 5.7 There are three that beare record in heaven the Father the Word and the Holy Ghost Mat. 28.19 Goe and teach all Nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost When Christ was baptized of John in Jordan the Father spake from heaven and testified of his Sonne who had then taken upon him the forme of a Servant and the Holy Ghost appeared in the likenesse of a Dove This is faithfully recorded in the foure Evangelists See Mat. 3.16 17. Mar. 1.10 11. Luk 3.22 Ioh 1.33 34. By these and the like testimonies it is evident that there is a Trinitie of Persons in the Deitie Reade Joh. 14.26 2 Cor. 13 14. Gal. 4.6 Eph. 2.18 Q. What are the proper names of these three Persons or Subsistencies A. Their proper names are expressed in those places of Scripture that have been cited The first person is called the Father The second Person is called the Sonne and the Word The third Person is called the Holy Ghost or Spirit Q. Why is the first Person called the Father A. Because he hath the Relation and respect of a Father to the second Person Q. Why is the second Person called the Sonne A. Because he hath the proper Relation of a Sonne to the first Person Q. Why is the Sonne and second Person called the Word A. First because as speech is conceived and begotten of the Mind without any passion in like manner the Sonne is begotten of God the Father Secondly because he is so often spoken of and promised in the Scriptures and is in a manner the whole subject of the Scripture Thirdly because he bringeth glad tidings from the bosome of the Father As man doth make known his will to man by his Word so God hath made known and revealed his will to us by his Sonne Joh. 1.18 Q Why is the third Person called the Spirit A. Although the Father be a Spirit and the Sonne be a Spirit as well as the third Person yet this title Spirit is peculiarly attributed to the third person because he is as it were spired or breathed both from the Father and the Sonne that is to say He proceedeth from them both Q. Why is the title of holy peculiarly attributed to the third Person A. Although the Father and the Sonne be equally holy with the third Person yet the title of Holy is peculiarly attributed to the Spirit because it is his office to sanctifie the children of God and to make them holy which he doth in a speciall and peculiar manner The Father and the Sonne sanctifie immediatly by the Spirit but the Spirit sanctifieth from the Father and from the Sonne by himselfe immediatly and therefore he is called the Holy Ghost Tit. 3.5 2 Thess 2.13 1 Pet. 1.2 Q. What is the Father A. The Father is the first Person in the Trinitie who by a divine generation hath eternally begotten his beloved Sonne of himselfe Mat. 28.19 Prov. 8.22.25 Joh. 1.1 Mat 3.17 Heb. 7.3 Q. What is the Sonne A. The Sonne is the second person begotten of the Father from all eternitie Mat. 28.19 Heb. 1.6 Joh. 1.14.18 Q. What is the holy Ghost A. The holy Ghost is the third person proceeding from the Father and the Son Mat. 28.19 1 Joh. 5.7 Joh. 14.26 15.26 Rom. 8.11 Gal. 4.6 Q. How are we to conceive of the Vnitie of these three persons A. They are one in Being and Essence the Essence of the Father is the Essence of the Son and the Essence of the holy Ghost Although we may say Personally the Father is one Subsistence the Sonne is another Subsistence and the holy Ghost another Subsistence yet we cannot say Essentially The Father is one God the Sonne is another God and the holy Ghost another God for they are Coessentiall that is they have the same essence together Although the entire Godhead the whole divine Essence be in each Person yet the three persons are most singularly one and the same God Joh. 10.30 38. Joh. 14.9 10 11. Joh. 1.12 Joh 5.32 37. Heb. 1.3 Joh. 14.16 1 Cor 12.4 5 6. Deut 6.4 Mar 12.32 1
the Prophets and Apostles is to be received and embraced as the Doctrine of Christ Luc. 1.70 Gal. 1.1 Gal. 1.11 12. 1 Pet. 1.10 11. 2 Pet. 1.21 Joh 16.13 2 Pet. 1.19 20. Ephes 2.20 Jude v. 17. Q. Why are the writings of the Prophets and Apostles called the Scriptures A. Scripture is a Latine word which signifieth writing now because of all writings that ever were published these are the worthiest therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency they are stiled the Scriptures Q Why are they called the Holy Scriptures A. The Scriptures are holy in these 4. respects First because the holy Ghost did indite and dictate whatsoever is written in this precious Book 2 Pet. 1.21 Act. 28.25 Secondly because the Penmen of Scripture were holy men of God holy Prophets and holy Apostles Luc. 1.70 Eph. 3.5 Thirdly because the holy will of God is here revealed whatsoever is recorded in the Scripture is an holy Truth Prov. 30.5 Luc. 1.72 Rom. 7.12 Tit. 1.1 Psal 12.6 Fourthly because the word is a powerfull instrument whereby the elect of God are sanctified and made holy Joh. 17.17 Q. Seeing the Scriptures are so holy whether may Lay people read them and speake of them A. Yes they may read them so they addresse themselves to the reading of them with holy affections they may speake of them so they speake of them with reverence and alleadge them to those holy ends for which they were written as to gaine some glory to God who is the Author of holy writ and to edifie one another in their Christian Faith Jude v. 20. 2 Tim. 3.16 Rom. 15.4 Q. But many think that it belongs to Church-men only to search and Study the Scripture tell me therefore whether is it a duty that God requires of all Christians to read and search the Scriptures A. Yes all the disciples of Christ that are able to reade ought to reade and search the Scriptures as well Lay-men as Ministers Q. How may that appeare A. By these arguments First because the precepts enjoyning this duty are generall and extend as well to the Lay-People as to Ministers Reade Joh. 5.39 Col. 3.16 Deut. 6 6 7 8 9. Deut. 17.18 19. Secondly we have examples of all sorts recorded in Scripture which shew that this exercise of pietie is commendable in all ages in all degrees and callings Read 2 Tim. 3.15 Act. 8.28 Act. 17.11 2 Pet. 1.19 Thirdly God hath made such gracious Promises as may encourage all Christians to performe this dutie Reade Rev. 1.3 Psal 25.14 Joh. 7.17 Fourthly that which was written to all is commended to be read unto all why should it not be free for all to reade See Rom. 1. v. 7. 1 Thes 5.27 Col. 4.16 Object But the Scriptures are obscure and hard to be understood and therefore simple and unlearned men cannot profit by reading of them Ans The Scriptures are in themselves perspicuous and plaine enough They are written in such a style as is most fit for the Instruction of the whole Church yea all things that are necessarie to be known and believed of all men to salvation are plainly and manifestly layd down in the Scriptures And therfore all sorts of men may profit by reading of them Psal 19.7 Prov. 1.4 Psal 119.130 Prov. 6.23 Psal 119.115 2 Pet. 1.19 Q. Seeing you affirme the Scriptures to be in themselves perspicuous and yet they seeem darke to many that read them tell me therefore to whom are the Scriptures plaine and easie to be understood A. To Spirituall and Regenerate Persons using the meanes which God hath appointed to bring us to the right understanding of the Scriptures All the words of wisdome are plaine to him that understandeth Prov. 8.9 1 Cor. 2.15 But to naturall and carnall men neglecting the meanes they seem very darke and obscure See 1 Cor. 2.14 2 Cor. 4.3 4. Q. Tell me then what are the ordinarie Meanes which are to be used to bring us to the right understanding of the Scriptures A. They are these 1. Humble and fervent prayers unto God we must entreat the Lord to open the eyes of our understanding that so we may understand the Scriptures Psal 119.18 68. Luc. 24.45 Prov. 2.2 2. Frequent and attentive reading with Confideration of all the circumstances of the Text. 3. Conference of other places we must compare Scripture with Scripture and expound one place of Scripture by another 4. We must get humble and docible hearts we must read the word with a desire to learne the Truth and with a purpose to submit unto it Psal 19.9.14 Prov. 8.32 5. We must mak conscience of the practice of what we know Joh. 7.17 Psal 119.100 6. We must with diligence attend upon the publick Ministrie of the Word 1 Thes 5.20 Q. How are the Scriptures divided A. Into the old and new Testament Q. How is the Old Testament divided A. Into the Law and the Prophets or Moses and the Prophets Mat. 11.13 Luc. 16.29.31 Q. Doth this Division comprehend the whole Old Testament A. Yes For by Moses we are to understand the five Books of Moses which containe the whole Law and by the Prophets we are to understand all those Books which the holy Prophets have written as expositions of the Law of Moses Luc. 24.27 Act. 28.23 Q. Whether are the books called Apocripha to be received as part of the Old Testament and accounted Canonicall Scripture or no A. The whole Old Testament from the begining of Genesis to the end of Malachy is Canonicall Scripture But the Bookes called Apocrypha are no part of this sacred Canon and therefore they are fitly distinguished from the authenticall Bookes of the old Testament by this title Apocripha Q. How may this appeare that these Apocryphall Bookes are not to be accounted Canonicall Scripture A. By these Arguments 1. All the Canonicall Books of the old Testament were written by Prophets in the Hebrew tongue But these Apocryphall bookes were not penned by Prophets neither were they written Originally in the Hebrew tongue 2. All the Canonicall Bookes of the Old Testament were committed to the Jewes and they weare faithfull Registers of them But the Jewes never received these Apocryphall bookes as Canonicall never kept them as the Oracles of God Rom. 3.2 3. Many errours and humane frailties are found in these Apocriphall Bookes which cannot agree to Bookes indited by the holy Ghost And therefore these Bookes are not to be accounted Canonicall Reade Tob. 6.6 7. Tob. 5.11 12. Tob. 12.15 compared with Rev. 8.2 3 4. 2 Macc. 14.37 41 42. and 2 Macc. 12.43 44. Eccles 46.20 compared with 1 Sam. 28.6 c. Q. What are the number of the Bookes that are to be accounted Canonicall A. The Canonicall Bookes of the Old Testament are thirtie nine the Canonicall Bookes of the New Testament are twentie seven Q. Why are the Scriptures of the Old and New Testament called Canonicall A. Because they containe the Canon or Rule of our Faith and
may God be described by his Attributes A. Thus. God is a spirit absolutely perfect Eternall Infinite and Immutable See Joh. 4.24 Gen. 17.1 Psal 90.2 4. Isai 44.6 1 Tim. 1.17 Psal 139.7 8 9 10. Jer. 23.24 Mal. 3.6 Psal 102.26 27. Jam. 1.17 Q. How else A. Thus. The Lord is a living God of divine understanding will of infinite power and infinitely holy infinitely Just infinitely Mercifull c. See Deut. 5.26 Jer. 10.10 Psal 139.2 3 4. 147.5 Rom. 11.33 Exodus 33.19 Dan. 4.35 Job 42.2 Psal 115.3 135.6 Isai 6.3 Hab. 1.13 Deut. 32.4 Exod. 20.5 6. 34.6 7. Psal 103.8 9. Q How is this one God distinguished A. Into the Father the Sonne and the Holy Ghost And these three Persons or Subsistencyes are not three Gods but one God having one and the same simple and divine Essence together Mat. 3.16 17. 28.19 2 Cor. 13.14 1 Joh. 5.7 Joh. 10.30 38. 14.9 10 11. Q. What is the Father A. The Father is the first Person in the Trinitie who by a divine generation hath eternally begotten his beloved Sonne of himselfe Prov. 8.22 25. Joh. 1.1 Mat. 3.17 Heb. 7.3 Q. What is the Sonne A. The son is the second Person begotten of the Father from all eternitie who is also called the Word Joh. 1.1 1 Joh. 5.7 Heb. 1.6 Joh. 1.14.18 Q. What is the holy Ghost A. The Holy Ghost is the third Person proceeding from the Father and the Son Joh. 14.26 and 15.26 and 16.7 Gal. 4.6 Q. Wherein doe these three Persons differ A. They differ not in degree or dignitie for they are Coequall Joh. 5.17 18. Phil. 2.6 But they are distinct in order and manner of subsisting The Father is a Person without beginning therefore the first in order Jo. 5.17 18. Phil. 2.6 The Son is of the Father alone and therefore the second person in order The holy Ghost is of the Father and of the Sonne and therefore the third Person in order Mat. 28.19 1 Joh. 5.7 Q. How else are these three Persons distinguished A. By their relative and personall properties The relative and personall propertie of the Father is to be unbegotten and to beget Psal 2.7 Heb. 1.5 The relative propertie of the Sonne is to be begotten Joh. 1.14.18 The relative propertie of the Holy Ghost is to proceed Joh. 15.26 Q. What are the workes whereby God hath made himselfe known to the world A. Creation and Providenc which are usually attributed to God the Father Q. What is Creation A. Creation is the first outward worke of God whereby of nothing he made all things very good Gen. 1.1.31 Heb. 11.3 Rom. 4.17 Q. With what instrument did God make the world A. God used no other Instrument but his word Gen. 1.3 8 9. Psal 33.6.9 148.5 Heb. 11.3 Q. How long did God continue working before this great worke was finished A. Six dayes Q. To what end did God make the world A. For the communication of his goodnesse and the manifestation of his Glory Psal 115.16 Prov. 16.4 Rev. 4.11 Q. What is Providence A. Providence is the second outward worke of God whereby he preserveth and governeth all the Creatures he hath made and provideth for every one of them Neh. 9.6 Psal 36.6 Heb. 1.3 Act. 17.28 Psal 136.25 and 245.25 16. 1 Pet. 4.19 and 5.7 Q Doth the Providence and Government of God extend to all things A. Yes there is not any creature there is not any thing belonging to any creature but comes under the hand of Gods government and under the eye of his Providence Psal 136.25 Prov. 15.3 Joh. 1.17 and 4.6 7 8. Psal 147.9 Luc. 12.6 7.24 27 28. Q How doth God provide for his Creatures A. Ordinarily God provideth for them by ordinarie meanes and this is stiled Gods ordinarie Providence Sometimes God provideth for them extraordinarily and by miracle and this is called his extraordinarie Providence Psal 147 8 9. Hos 2.21 22. Act. 14.17 Rom. 10.13 14 15. Exod. 14.21 22. and 34 28. Deut. 8.34 Neh. 9.20 21. 1 King 17.4 6. Dan. 3. The second PRINCIPLE WHat dost thou believe concerning Man and concerning thine own selfe A. All men are wholly corrupted with sinne through Adams fall and so are become slaves of Satan and guiltie of eternall damnation The Exposition Q. What is the Summe of this Principle A. The estate of Man as he is fallen is here expressed all men by nature are sinfull and miserable The estate of Man by creation is here implyed for Adams fall doth imply a good and happie estate from which he fell Q. What was Adam A. The first man that God made and the common Root of Mankind Q. What was the estate wherein Adam was created and from which he fell A. Adam was made in the Image and likenesse of God a most excellent and happie Creature And such as was the estate of Adam such should have been the estate of all his posteritie if he had not fallen Gen. 1.27 Jam. 3.9 Eccl. 7.29 Q. Seeing man was created in the image of God tell me wherein did this image consist A. It consisted chiefly in those excellent gifts and habits of Wisdome Holinesse and Righteousnesse which God bestowed upon Man whereby man was able in a Spirituall manner to resemble the Wisedome Holinesse Righteousnesse of God his Creator Col. 3.10 Ephes 4.24 Q. How did Adam loose his Originall Righteousnesse that God bestowed on him A. By his disobedience in eating the fruit of that tree whereof God had expressly commanded him that he should not eate Gen. 3. Q. What tree was it the fruit whereof was forbidden A. The tree of knowledge of good and evill Gen. 2.17 Q. Was this transgression of Adam the transgression of all men A. Yes Adam was the common Root of Mankind all men were in his loynes therefore in Adam all have sinned Rom. 5.12 Heb. 7.9 10. Q. What is the estate of man by nature since the fall of Adam Ans All men are by nature the children of wrath being dead in trespasses and sinnes Eph. 2.1 3. Ephes 4.18 Col. 2.13 1 Tim. 5. vers 6. Q. What is sinne A. Sinne is the Transgression or breach of the Law of God 1 Joh. 3.4 Q. How many sorts of sinns are there A. Two Originall Corruption Actuall Transgressions Q. What particulars are needfull to be known concerning Originall sinne A. These foure first the parts whereof it consisteth secondly the parties corrupted and infected with it thirdly the Extent of it 4ly the outward Efficient cause of it whereof the three latter are expressed in this Principle Q. What are the parts of Originall sinne A. The parts whereof it consisteth are two the privation and absence of Originall righteousnesse and the contrarie habit of unrighteousnesse or an indisposition to good and an inclination and pronenesse to all manner of evill 1 Cor. 2.14 Gen. 6.5 and 8.21 Q. What parties are infected with Originall sin A. All men whatsoever that descend
Son of God suffered death it is more then if all men in the world had suffered for ever 1 Cor 2.8 Tit. 2.13.14 Act. 20.28 Q. Did Christ suffer for us the first death only A. The whole curse of the Law due to our sinnes was laid upon Christ our Suretie and therefore as Christ suffered the first death for us so he tasted of the second death also he did drink up the bitter cup of his Fathers wrath even the torments of Hell which made him cry out My God my God why hast thou forsaken me Mat. 27.46 Isa 53.5 Heb. 2.9 Mat. 26.38 39.42 Luk. 22.44 Isa 63.3 Q. What are the fruits and effects of Christs death A. By the death of Christ the wrath of God is appeased the sinnes of the redeemed are remitted Satan Death and Hell are vanquished and consequently those that were miserable captives are gratiously and powerfully delivered out of the hands of all their spirituall Enemies Now those who are thus delivered from the captivitie of Sinne and Satan here shall have perfect deliverance from all sinne corruption wrath and miserie hereafter Christ hath merited perfect and eternall Redemption for us and therefore we expect a day of full Redemption Eph. 5.2 Heb. 9.26 Col. 1.14 and Ephes 1.7 Isai 53.12 Ephes 4.8 Col. 2.15 Heb. 2.14 15. Luk. 21.28 Rom. 8.23 Heb. 9.12 Ephes 1.14 and 4.30 Q. Hath Christ left any thing to those that are redeemed by him to be done or suffered in way of merit or satisfaction to the justice of God A. Nothing at all Christ is a most absolute and perfect Redeemer and Saviour Christ alone hath done and suffered all things that are needfull for the Salvation of man and therefore the glorie of that great worke of Mans Redemption and Salvation belongeth to Christ alone The righteousnesse obedience and suffrings of Christ are no way defective The satisfaction that Christ hath made to the Justice of God is absolutely perfect now that which is perfect is marred by adding ought unto it Heb. 7.25 Tit. 2.14 Act. 4.12 Q. What is required of those that are Redeemed by Christ A. The redeemed ought to live accoding to the will of their Redeemer See Luc 68.74 75. 1 Cor 5.15 1 Pet 2.24 The fourth PRINCIPLE Q. BVt how mayest thou be made partaker of Christ and his benefits A. A man of a contrite and humble spirit by faith alone apprehending and applying Christ with all his merits to himselfe is justified before God and sanctified The Exposition Q. What are the parts of this Principle A. This Principle layeth downe these three things 1. The quality and disposition of the person that shall attaine to salvation by Christ in these words a man of a contrite and humble spirit 2. What every one that would be saved must do viz. by faith apprehend and apply Christ with all his merits to himselfe 3. The fruits and benefits which follow upon our Union with Christ which are two Justification and Sanctification Q. How must the sinner be qualified that he may be made partaker of Christ A. He must be humbled bruised and broken This Humiliation and contrition prepares the sinner for Christ before the sinner be thoroughly humbled and kindly broken he is altogether unfit to receive Christ Isai 57.15 66.2 Isai 61.1 Q. Why must a Sinner be thus humbled before he can be made partaker of Christ A. Because every man hath naturally a proude hard and stony heart and God will not poure the oyle of his grace and mercy into any other but a broken Vessell the sinner therefore must have his proud and hard heart humbled and broken Sinners must understand themselves to be what they are indeed by nature before they will be willing to come out of their naturall condition See Matt. 9.12 13. Eze. 11.19 36.26 Zech. 7.12 Isai 48.4 Psal 51.17 147.3 Zeph. 3.12 Q. Wherein doth this Humiliation whereby the sinner is prepared for Christ consist A. In such a sight of Sinne and sense of Misery as drives a man to Gods Mercy and makes the sinner seeing no meanes of help in himselfe or the creature flee unto Christ Matt. 11.28 Prov. 30.1 2 3. Rom. 7.24 25. Q. How is it wrought A. God by the morall Law which is a perfect Rule of righteousnesse discovers to the sinner his sinne and the punishment of it and convinceth the sinner of his miserable and wretched condition and lets him see that it is impossible for him to come out of this condition by his owne strength and that it is in vaine to expect help from the Creature Now when a sinner is come to a right knowledge of himselfe to a true sight and sense of his vilenesse wretchednesse and spirituall wants then lest he should be swallowed up of despaire the Lord lets the sinner see his divine goodnesse and his readinesse to forgive and the Mercy that is layd up in Christ Jer. 23.29 Rom. 3.20 7.7 Rom 4.15 7.9 Gal 3.10 Job 33.16 19. 23.24 Gal 3.22 24. Q. What followes hereupon A. When the sinner seeth himselfe to be a bundle of sinne and misery when he seeth his sinne and the strict Justice of God threatning death and damnation on the one hand and the great Goodnesse of God with the Mercy that is revealed and offered in Christ on the other hand then he loathes himselfe bewailes his sinne fleeth unto God for mercy being willing to take Christ upon any termes upon any conditions When the heart of the sinner is thus kindly broken it is then a fit vessel to receive the precious oyle of Gods Mercy Ezek 36.31 Zech 12.10 Act 2.37 Jer 31.18 Luc 15.18 19. Matt 11.28 Isai 61.1 Isai 42.3 Hos 14.3 Q. Are there not degrees of this Humiliation A. Yes but every sinner must be humbled so farre as may prepare him and make him fit to receive Christ Now a sinner is then prepared for Christ when he is convinsed of the Necessity of a Saviour when he is made sensible of sinne and misery and flexible and tractable to good when he is willing to yeeld and submit unto Christ and disposed to take any impression from Gods hand Act 2.37 Act 9.6 Act 16.30 Q. When a sinner is thus humbled what must he do that he may be saved A. Believe on the Lord Jesus Christ Act. 16.30 31. Faith in Christ is the only way to life and salvation Mar 16.16 Joh 3.14 15 16. Joh 6.47 20.31 Rom 1.17 10.9 10. Q. How doth Faith save us A. As an Instrument applying Christ When we say that Faith saveth us the meaning is that Christ apprehended by faith doth save us As the hand may be said to feed and nourish the Body so Faith may be said to save the Soul Christ is the Saviour of sinners and Faith is the hand of the Soul that layeth hold on Christ and cleaveth to this Saviour Christ is the Treasure that doth make us rich and Faith is the hand wherewith we
nature of God When of unholy we are renewed by the holy Spirit to the Image of our Heavenly Father and made holy when all vitious qualities are purged out of our hearts in some good measure and all gracious habits which are the seeds of a vertuous life are planted in us then we are said to be sanctified 2 Pet. 1.4 Eph. 4.22 23 24. 2 Cor. 7.1 Gal. 5.22 Q. Is the Sanctification of a Christian perfect in this life A. No although Sanctification be of the whole man yet the whole man is not fully and perfectly sanctifyed The justification of a true Believer is perfect but his sanctification is imperfect in this life Here we receive but the first fruits of the Spirit and this Sanctification of the Spirit begun here encreaseth daily untill it be fully perfected in the life to come Rom. 8.23 2 Thes 2.13 and 1 Pet. 1.2 Rev. 22.11 Q. What are the parts of Sanctification A. They are two Mortification and Vivification Q. What is Mortification A Mortification is the first part of Sanctification wherein the old man by the applycation of Christ his death and Buriall is crucified and buried in a Christian Rom 6.3 4 6. 1 Pet 4.1 Gal 5.24 Q. What is Vivification A. Vivification is the quickning of one that was dead in sinne or a daily rising to newnesse of life by the power and vertue of Christ his Resurrection Eph. 2.5 Rom. 6.4 5. Phil. 3. vers 10. Q. What shall such as are truly sanctifyed find in themselves A A spirituall battell a continuall conflict between corruption dying and Righteousnesse rising and growing in them Rom. 7 Gal 5.17 Q. Doe not the good workes of the Children of God that are truly sanctifyed merit at Gods hand eternall life and Salvation A No verily the best workes which the children of God performe are no more then due debt they are no way beneficiall to God they are no way comparable to the glory that shall be revealed and therefore they cannot Heaven yea the good works of the holiest men are stained with many imperfections and therefore the children of God have more cause to condemne themselves for their good workes then to expect to be justified before God and to be saved by them Luk 17.10 Psal 16.2 Job 22.2 35.7 Rom 8.18 2 Cor 4.17 Is 64.6 Psal 143.2 Job 9.15 Q But are not good workes necessarie then to Salvation A Although good workes cannot merit heaven though they cannot justifie us is Gods fight yet they are in their kind and order necessarie I say in their kind and order namely good workes are necessarie not as causes of salvation but as fruits and inseperable companions of true faith and as markes in the way to Heaven Yea good workes are as the way that will leade us to the Kingdome of Heaven Eph. 2.10 Q Seeing the good workes of the best children of God are stained with imperfections and seeing good workes are not meritorious tell me therefore what encouragement hath a Christian to be fruitfull in good workes A. Although corruption cleaveth to the best of our good workes yet seeing this pollution is taken away by the Intercession of Christ and so our good workes become acceptable to God in Christ Jesus the consideration hereof should make us zealous of good works Exod. 28.36 37 38. 1 Pet. 3. vers 5. Titus 2. vers 14. Againe although good workes be not meritorious yet there are many good ends and necessarie uses of good workes which should excite Christians to bring forth the fruits of holinesse righteousnesse in abundance Tit. 3.14 Q What are the necessarie uses of good works What are the ends a Christian may ayme at in doing good workes A. We must abound in good workes 1. That we may glorifie God our Heavenly Father Mat 5.16 Joh 15.8 Phil 1.11 2. That we may adorne the Gospell of Christ our Lord and Saviour Phil. 1.27 Ephes 4.1 Col. 1.10 1 Thes 2.12 3. That we may testifie our thankfulnesse to God and to Christ Rom 12.1 2 Cor. 7.1 4. That we may testifie manifest the truth sinceritie of our faith Mat. 7.16 17. Jam 2.20 5. That we may make our effectuall calling election sure 2 Pet. 1.5.10 2 Tim. 2.21 6. That we may confirme our weake brethren Rom 14.19 7. That we may be patterns to others and excite them to imitate our example 2 Cor. 9.2 8. That we may winne such as are yet unconverted and even provoke them to embrace the truth 1 Pet. 3.1 9. That we may at least stop the mouths of such persons as cannot be wonne 1 Pet 2.15 The fifth PRINCIPLE Q. WHat are the ordinarie and usuall meanes for obtaining of Faith A. Faith commeth only by preaching of the Word and increaseth daily by it as also by the administration of the Sacraments and Prayer The Exposition Q. What are the parts of this principle A. This Principle layeth downe two things First the meane or the instrument of getting Faith viz. The Word preached Secondly the Meanes whereby faith being once bred in us is nourished strengthned and increased which are these 4. the same Word preached the Sacraments and Prayer Q. Is the Word preached the meane or instrument both of begetting and increasing faith A. Yes the Word is both the seed that breedeth and the milke that feedeth Faith in us See 1 Pet. 1.23 2.2 Rom. 10.8.14.7 Jam. 1.18 Act. 20.32 Rom. 1.17 Q. Is it in the power of the Word being faithfully preached to worke faith A. The word is not able of it selfe to worke Faith in the heares of it The Word is not the principall worker of Faith but a powerfull Instrument whereby the Lord worketh faith in the hearts of his children The same allmightie power which raised up Christ from the dead doth create this grace in the soule Hence it is that although many heare the Word faithfully preached yet but a few even the Elect only believe Se Act 13.48 and Tit. 1.1 Rom 10.16 Joh 12.37 38. Isa 53.1 Rom 1.16 Ephes 2.8 Isa 57.19 Eph. 1.19 20. Mat 13.11 Q. Seeing the Lord is the principall worker of Faith may not a man expect to have saving faith wrought in his heart without attending upon the Word preached A. No for the Lord delighteth to worke by his own Meanes as the Word cannot work Faith without God so God will not worke Faith without it Luk. 16.21 Q. Seeing the word is both the Seed and the Foode of Faith tell me therefore how ought wee to heare the word preached that we may profit by it A. Before we come to the publick Ordinance we must prepare our selves to goe to the place of Gods presence When we are come to the house of God we must remember we are in Gods presence and behave our selves as before him After we have heard the Word we must meditate of that which we have heard we must hide it and lay it up in our hearts and endeavour to practise it