A Soul-Searching Catechism, Catechism 1
A Short Catechiſm, As at all times uſeful, ſo eſpecially in theſe unſetled times.
Queſt. WHat grounds have you to prove there is a God?
Anſw. 1. By his Creation of Heaven and Earth, Pſal. 19 1.
2. By the confeſſion of all Nations, Rom. 1.20. no people ſo barbarous, that are without a God, though moſt men are ignorant of the true God, Pſal. 19.3.
3. By the order of cauſes: of every effect there muſt needs be a cauſe, till we come to the firſt univerſal cauſe. 1 Cor. 8.6.
4. By the Conſciences of wicked men; who having ſinned, are afraid of being puniſh'd by ſome ſupream Judg, Rom. 2.15. John 8.9.
5. By the Providence of God, ſeen 1. in diſpenſing puniſhments to the ungodly, Pſal. 9.16. and rewards to the righteous, Pſal. 58.11. 2. In making proviſion for all Creatures, Pſal. 10 4. throughout. 3. In the fitting one thing for another, as the eye and colour, and light and the air, a thin body, through which colours are ſent to the eye. 4 The actions of unreaſonable creatures above their ability, as the Ant, Spider, &c. the ordering of contraries to unity.
6. There is a Devil that ſuggeſts evil, therefore there is a God that ſuggeſts good motions; and though he be not ſeen, no more is the winde, or ſoul of man.
Qu. What are we to conſider in God?
Anſ. 1. His nature; 2. his kingdom; 3. his worke.
Qu. What are we to conſider concerning his nature?
Anſw. The Unity of the Eſſence, together with the Trinity of Subſiſtence; how that the Godhead ſubſiſteth in the being of Father, Son, and Holy Ghoſt; yet they are not three Gods, but one, 1 John 5.7. Matth. 28.19.
Qu. Can we underſtand God in his eſſence, as he is?
Anſw. No further then he hath revealed himſelf; yet we know him, by conſidering all the perfections that are in any creature; as wiſdom, juſtice, bounty, holineſs, mercy, ſtrength; and aſcribing them all to him. 2. By removing all the imperfections that are in any creature from him; ſo we ſay God cannot die, nor ſuffer, nor ſin.
Qu. How prove you the Father to be God?
Anſw. 1 Cor. 8.6. There is to us but one God, the Father. Gal. 1.1. God the Father, who raiſed him from the dead. 1 Pet. 1.2. Through the foreknowledg of God the Father. Jude 1.
Qu. How prove you the Son to be God?
Anſw. Becauſe the Scripture calls him God over all, bleſſed for ever, Rom. 9.5. Phil. 2.6. He thought it no robbery to be equal with God. Beſides, none but God could make the world: now Chriſt made the world, 1 Joh. 1.3, 10. Col. 1.15, 16. Heb. 1.2. Alſo the Saints have pray'd unto him, as well as unto the Father; Acts 7.59. Steven cry'd Lord Jeſus receive my ſpirit. Heb. 1.6. When he bringeth his firſt begotten into the world, he ſaith, Let all the Angels of God worſhip him.
Qu. How prove you the Holy Ghoſt to be God?
Anſw. Becauſe we are baptized into his name, and received into Covenant by him, as well as by the Father and Son; and he promiſes pardon of ſin, and eternal life, Matth. 28.19. Again, the Scripture calls him God, Act. 5.3, 4. Why hath Satan filled thy heart to lye to the Holy Ghoſt? thou haſt not lyed unto men, but unto God. 1 Cor. 3.16. Know ye not that ye are the temple of God? compared with 1 Cor. 6.19. Know ye not that your body is the temple of the Holy Ghoſt? he that in one place is called the Holy Ghoſt, in the other is called 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. its ſaid, the Lord ſpake unto him, ye…, 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, he endured with much long ſuffering the veſſels of wrath fitted to deſtruction.
Q. Is there no cauſe or inducement of Election in the Elected themſelves, or of Reprobation in the Reprobate?
A. No: Rom. 9.18. He hath mercy on whom he will have mercy; and whom he will, he hardeneth. 2 Tim. 1.9. He hath called us with an holy calling, according to his own purpoſe and grace. Eph. 1.9. He made known unto us the myſtery of his will, according to his good pleaſure which he had purpoſed in himſelf.
Q. Is not Chriſt the cauſe of our Election?
A. No, not of Gods decreeing of it, for that he did of his own free-will; but of the execution of it: that is, our Salvation is for and through Chriſt, Eph. 1.4. He hath choſen us in him, before the foundation of the world.
Q. Is not ſin the cauſe of reprobation?
A. No: for then all men ſhould be Reprobate, when God foreſaw that all would be ſinners: but ſin is the cauſe of the execution of reprobation.
Q. What uſe are we to make of our election?
A. It ſerves to humble us, that we had nothing of our ſelves.
2. It ſhould breed in us love to God, for his love to us.
3. It comforts, that our Salvation ſtandeth not in our ſelves, who dayly might loſe it; but in Gods unchangeable decree.
Q. Whether is God, decreeing the works of the wicked, the author of ſin?
A. No: though God decrees the ſinful works of the wicked (for elſe they had not been) as the Jewes crucifying of Chriſt, Acts 2.23. Him, being delivered by the determinate counſel and foreknowledg of God, &c. So Ioſeph's ſelling into Egypt, Gen. 45.7, 50, 20. yet is nothing ſin, as God decreeth it, or commandeth it: Abraham's killing of Iſaak, being commanded of God, was a duty; which elſe, God forbiding it, was a ſin … Gods decreeing of ſin, being a way to manifeſt the glory of Gods Juſtice, is a good thing.
Qu. What is the execution of Gods decree?
A. It's an action of God, working all things in time, according to his decree, Eph. 1.11. Acts 4.28.
Q. What are the parts of the execution of Gods decree?
A. Two: 1. Creation. 2. Providence.
Q. What is it to create?
A. To bring a thing from no being, to being Gen. 1.1. Alſo, to bring in a form created of nothing, into a praeexiſtent matter.
Q. How did God create all things?
A. By his Word; Pſal. 33.6. By the word of the Lord, were the heavens made: alſo, ver. 9. Gen. 1.3, &c. Let there be light, and there was light. Heb. 11.3. The worlds were framed by the word of God.
Q. Of what made he all things?
A. Of nothing, Rom. 4.17. Heb. 11.3. Things which are ſeen, were not made of things which do appear. Which plainly appears, in that they are ſaid to be made in the beginning, that is, when there was nothing but God, Gen. 1.1. It was either made of the eſſence of God, or of nothing: but Gods eſſence is indiviſible; ergo, of nothing.
Q. How long was God in creating the world?
A. Six days, and reſted the ſeventh, Gen. 2.1. Exod. 20.11. In ſix days the Lord made Heaven and Earth, the Sea, and all that in them is, and reſted the ſeventh day.
Q. Why was God ſo long in creating the world?
A. That we might not lightly paſs over the works of God, which he was ſo long in creating.
Q. What is Gods creation?
A. It's Gods action, whereby he made Nature, and all things in nature, whether ſubſtances or accidents, in the ſpace of ſix days; for his own glory, and happineſs of his Elect. Prov. 16.4.
Q. What grounds have we to believe there is a Providence?
A. 1. From Scripture, becauſe nothing falls out without the determinate counſel of God; no, not the crucifying of the Son of God, Act. 4.28. to do whatſoever thy hand and thy counſel determined before to be done. Matth. 10.29, 30, 31. not a hair falls from our heads, nor a ſparrow to the ground, without the will of our Father.
2. The providence of God is ſeen. 1. In making innumerable contrarieties ſerve to one end; as heat and cold, light and darkneſs, viz. the uſe of man. 2. From the reaſonable actions of unreaſonable creatures; as the ſhifting Countryes according to the ſeaſon of the year. 3. From the dependence of callings and countryes one upon another. 4. The fitting one thing for another: man hath an eye; colour is the object of it, light diſcovers the colour, the air is a clear body through which it is ſeen. 5. The provident proviſion made for all the creatures, as in bringing ſprings of water to all towns; the earth alſo bringing forth graſſe for every creature. 6. The fit rewards and puniſhments that are beſtowed and inflicted on the deeds of men, ſo that no wicked man can outrun Juſtice, Judg. 16.30. Eſth. 6.4. Haman ſeeking to hang Mordecai, is hanged. Pſal. 9.16. Act. 12.22.
Q. But if there be a Providence in the world, how comes it that ill men have ſo much proſperity and good men ſo much adverſity?
A. The proſperity of wicked men, tends to further the decree of God to their deſtruction, Prov. 1.32. The proſperity of fools ſhall deſtroy them. Moreover, the adverſity good men endure, is very profitable in many particular reſpects; as, to wean them from the world, and to keep their hearts humble; and that they being empty of the creature, may the more faſten upon God: ſo that good men have acknowledged their adverſity good for them, Pſ. 119.71. It is good for me, that I have been afflicted. Rom. 8.28. All things work together for good to them; therefore the adverſity is for their good: ſo that God doth ſo diſpoſe his rewards to his people, and puniſhments to the wicked, that, to ſpeak properly, it never happens ill to the Godly, or well to the wicked in this life.
Q. What is the Providence of God?
A. It is an outward action of God, whereby he doth govern and diſpoſe all and every thing which is made, both creatures and their actions, and faculties, according to the counſel of his will, that in every thing he may be glorified: As honours, Pſal. 75.6, 7. Puniſhments, Amos 3.6. periods of Kingdomes, Dan. 2.21. The wills of men, Jer. 10.23. yea of the greateſt of men, even Kings, Prov. 21.1. the counſels of men, as Achitophel, 2 Sam. 17.14. yea, the ſmalleſt thing, as a Sparrows falling, Mat. 10.30. yea, the moſt accidental thing, as the killing of a man unawares Exod. 21.13. yea, the lot caſt into the lap, is wholly diſpoſed of by him, Prov. 16.33.
Q. What are the parts of Gods Providence?
A. Three: 1. The keeping the being of things in their kindes, in a continued ſucceſſion, as long as he ſees good, Act. 17.28. In him we live and move, and have our being.
2. His government; whereby as a Monarch he governs all things, according to the liberty of his own will: ſo that when any creature goes according to the liberty of its will, it is becauſe God ſuffers it ſo to do.
3. His ordination, or appointment; whereby God orders, brings, and diſpoſes all things, and the actions of things, how diſorderly ſoever they may ſeem to be, to certain ends, according as it ſeemeth good to him; for the bringing about of which ends, he alſo appointeth means.
Q. How is the providence of God converſant about ſinne?
A. 1. God preſerves that nature and will, that produces ſinful actions. God hath a concurrence about ſinful actions, as appears, Gen. 45.8. It was not you that ſent me hither, but God. Deut. 2.30. God hardened the Spirit of Sihon King of Heſhbon. Pſal. 105.25. God changed the mindes of the Egyptians, that they hated his people. But as in a chain that breaks, there is no link in fault but that which breaks; ſo in theſe concurrences of cauſes, none is to be blamed but the next and immediate cauſe, which is the will of man; ſo that though God will the being, yet man alone wills the nature of ſin.
Q. What are the poſitive actions of God, in and about ſin?
A. Three: 1. His withdrawment of his help and grace from the creature; both the help of light, Deut. 29.4. The Lord hath not given you an heart to perceive, and eyes to ſee; and alſo the help of ſupportance; 2 Chron. 32.31. Hezekiah was left of God to his pride, that he might know what was in his heart: which two helps being withdrawn, the creature ſins neceſſarily, but voluntarily; ſo that as the Sun cauſes darkneſs, not by overcaſting the air, but by hiding his light, as the ſtaffe falls to the ground being not forced by the hand, but only forſaken of it; ſo God withdrawing either light or ſupportment, man ſins. God, who ſuffers ſin, hath the power of hindering, without any obligation to us; and man hath the power of doing, without any compulſion: the action in God is without fault, the action in man without excuſe.
2. God works about ſin, by removing the impediments that hindered us from ſinning. God took away good Jehoiada, and then Joaſh ſhewed his wickedneſs, 2 Chron. 24.17. So God takes away a Maſter or Father, that kept ſuch a perſon from wickedneſs; who being removed, his wickedneſs appears.
3. God works about ſin, by ſetting before us objects, whereby he knows our corruption will be enticed, as a beautiful woman before an unchaſt perſon, wine or beer before a Drunkard.
4. God works about ſin by ſetting bounds to ſin, that it ſhall go ſo far, and no further, Pſal. 76.10. The remainder of wrath ſhalt thou reſtrain.
5. God works about ſin, in that he preſerves the perſon, nature, and faculties of the ſinner, even whiles he is in ſinning, Act. 17.28. In him we live, and move: as an horſ-man driving a lame horſe, is the cauſe of his going, not of his halting; ſo is God the cauſe of our moving, though not of the ſinfulneſs in our moving.
Q. What uſe may we make of Gods providence?
A. 1. See, that nothing befalls unto thee by chance; if we take chance as a cauſe in oppoſition to God, as the Philiſtims took it, 1 Sam. 6.9.
2. To perſwade us to the uſe of prayer, Gen. 24.12. Neh. 2.4
3. To free the heart from diſquieting carefulneſs, Matth. 6.32, 34.
4. Eye God in all thy affaires, Pſal. 145.15. Prov. 3.6. Pſal. 139.3.
5. Not to fear the terrors of men, and ſo neglect duty, Matth. 10.28, 29.
6. To comfort us, that we are in covenant with him, that ſits at the ſtern, and governs all.
7. To comfort us in reſpect, 1. of our poor condition, 1 Sam. 2.7. 2. againſt enemyes plots, Luk. 11.31, 33. See Exod. 34.24. 3. againſt fear of danger, Matth. 2.13. Job 29.4.
8. To work patience in afflictions, 1 Sam. 3.19. Pſal. 39.9. Job. 1.20, 21.
Qu. In what condition did God create man at firſt?
A. In an holy and happy condition, Gen. 1.26. Eccleſ. 7.29. God made man upright: which uprightneſs conſiſted in a perfect conformity of the faculties of the ſoul, and members of the body, to the will of God, Eph. 4.24. Col. 3.10.
Qu. Did man continue in that ſtate wherein he was created?
A. No: All have ſinned, and come ſhort of the glory of God, Rom. 3.23. Rom. 5.12. By one man ſin entred into the world, and death by ſin, and ſo death paſſed upon all men, in whom all have ſinned.
Qu. What death did Adams ſin procure? was it only a temporal death, or was it not alſo eternal?
A. Adams ſin procured to his poſterity eternal death, in reſpect of deſert: Rom. 5.15. If through the offence of one, many be dead, much more the grace of God, and the gift by grace, hath abounded unto many. As the grace of God, & gift by grace, abounded unto many, that is, to eternal life, and to remiſſion of ſins; ſo the offence on the contrary, abounded unto eternal death: and ſo it is ſet down, verſ. 25. that as ſin hath reigned unto death, even ſo might grace reign through righteouſneſs, unto eternal life, by Jeſus Chriſt: as if he ſhould ſay, As the one is, ſo is the other.
2. Such as the juſtification is, by the ſecond Adam, ſuch is the condemnation by the firſt Adam.
But the juſtification by the ſecond Adam, is a juſtification of life, that is, of or to eternal;
Therefore the condemnation by the firſt Adam, is a condemnation to eternal death, Rom. 5.18.
Therefore, as by the offence of one, the judgment came upon all men to condemnation; even ſo by the righteouſneſs of one, the free gift came upon all men to juſtification of life.
If any man object, that it's againſt equity that eternal death ſhould be inflicted for another man's ſin;
A. The ſame may be ſaid againſt temporal death: it's as unjuſt that natural life ſhould be taken away for the ſin of another; yet the Objectors, whether Socinians or Arminians, acknowledge this.
2. The will of God is the rule of righteouſneſs; and if Adam would enter into ſuch an agreement with God, that if he ſtood, he and all his poſterity ſhould ſtand eternally; and if he fell, he and his poſterity ſhould periſh eternally: Who hath any thing to reaſon againſt it? Hoſ. 6.7. the words are, They like Adam have tranſgreſſed the Covenant: ſo you have it varied in the margin. So that a Covenant paſſed betwixt God and Adam, for the violation whereof on Adams part, he and his incur'd eternal death: and we hold it equitable in the Courts of men, that for the treaſon of the Father, the Poſterity ſmarts alſo. Levi, in the loynes of Abraham, is ſaid to pay tithes, Heb. 7.9.
Qu. What did Adam paſſe over to his poſterity, beſides temporal and eternal death?
A. Beſides their being children of wrath (that is, not only perſons with whom God is angry, but upon whom his wrath abides, John 3.36.) they are children of wrath by nature, Eph. 2.3. ſignifying, not only that we are curſed, but that we are ſo by nature or birth; natura being derived a naſcendo, from being born. Of Adam and Eve, it might 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, in generation?
Though this anſwer may be ſatisfactory to many, yet I reſt upon the former, that we become guilty by imputation.
Qu. How doth it appear, that Adams ſin is imputed to all his poſterity?
A. It appears, 1. Becauſe ſin was in the world before there was a Law given on Sinai, as appears, in that all Adams poſterity were liable unto a temporal death, which is the fruit of ſin, Rom. 5.13. Ʋntill the Law, ſin was in the world; ſo that death raigned, from the time of Adam to Moſes, verſ. 14. now ſin would not have been imputed (and conſequently death) when there is no Law. Now if you ſay, What Law was there before Moſes Law, without which ſin would not have been imputed? I anſwer, Though there was the Law of Nature writ in our hearts by Nature; yet the Law the Apoſtle there ſpeaks of, was this, mentioned verſ. 12. That by one man (Adam) ſinning, all mankinde ſhould ſin in him, & by that one ſin of that one man (Adam) death ſhould come upon all. He ſpeaks not one word of the Law of Nature.
2. It appears that Adams ſin is imputed to all his poſterity, from the death of infants. Rom. 5.14. Death reigned from Adam to Moſes (and ſo along) even over them who had not ſinned after the ſimilitude of Adams tranſgreſſion; which cannot be meant otherwiſe, then of infants, who had not ſinned actually, as Adam had: ſo that the Apoſtle argues thus:
Where death reigned without guilt of their own actual ſin, there neceſſarily muſt be an imputation of the guilt of the firſt ſin.
But before the Law, death reigned over thoſe that had no guilt, from their own actual ſins, (meaning little infants, that could not ſin actually, after the ſimilitude of Adams tranſgreſſion:)
Therefore the guilt of the firſt ſin, is neceſſarily imputed to infants; and if ſo infants, much more to grown perſons, and ſo to all.
Q. What may we learn hence?
A. That there is a ſinning after the ſimilitude of Adams tranſgreſſion, or actually. 2. That there is a ſinning which is not after the ſimilitude of Adams tranſgreſſion, or imputatively; which is called original ſin.
Q What is original ſin?
A. It is the corruption of all mankinde, by the fall of our firſt Parents, naturally propagated or derived unto all, making them guilty of temporal and eternal death, and other puniſhments, unleſs forgiveneſs be made in Chriſt, Rom. 3.9. to verſ. 25. Rom. 5.12, 13, 14, 15. It's called original ſin, becauſe it was in being from the beginning, from the firſt man that ever was.
Q. What way is their to come out of this miſerable condition?
A. Only by Jeſus Chriſt, Col. 1.21, 22.
Qu. What is Jeſus Chriſt?
A. The eternal Son of God, Mic. 5.2. made man, Rom. 1.3, 4.
Q. How many are the Offices of Chriſt in relation to his Church?
A. They are three.
Qu. Which are they?
A. His Kingly office, whereby he rules in his Church, Pſal. 2.6. and in the hearts of his people, Luk. 17.21.
2. His Prophetical office, whereby he revealing his Fathers will, wee are to hear him in all things, Acts 3.22. Matth. 17.5.
3. His Prieſtly Office, whereby he offers ſacrifice for the ſins of his people, Heb. 8.3.
Q. What ſacrifice did Chriſt offer?
A. His own body upon the Croſſe, Heb. 10.10.
Qu. Why did Chriſt offer his own body upon the Croſſe?
A. To make ſatisfaction for the ſins of all thoſe that believe on him, Rom. 3.25, 26.
Q. What is faith?
A. It is a matrimonial act of the ſoul, Rom. 7.4. 2 Cor. 11.3. Eph. 5.32. whereby I do not only believe that there was ſuch a perſon as one Jeſus Chriſt, who dyed and roſe at Jeruſalem; but I believe alſo that he dyed and roſe again for me: yea, my ſoul is willing to receive him, John 1.12. as my Lord and Saviour, Jude 21.25. and to reſt upon his ſatisfaction, Rom. 10.10, 11.
Queſt. Whether doth Faith go before the forgiveneſs of ſins?
Anſ. We are not firſt waſhed, and then believe; but in Scripture-language we firſt believe, and afterwards are waſhed: hence we are ſaid to be juſtified by Faith, Rom. 3.28. and to be purified by Faith, Acts 15.9. and Chriſt is ſet forth a reconciliation through Faith in his blood, Rom. 3.25. which blood, though it have ſufficient vertue to cleanſe us from our ſins, yet it doth not actually purge any, unleſs it be applyed: when it is once applyed, that the ſoul looks believingly and mournfully upon him whom he hath pierced, in that day is there a Fountain ſet open to that ſoul, the Fountain of Chriſt his blood, Zach. 12.10. compared with chap. 13.1.
Q. But whether is Faith or Repentance firſt in the ſoul?
A. Though Faith be in order before Repentance, yet in reſpect of time they are both together in the ſoul; for in the ſame moment the Children of God believe that Chriſt was crucified for their ſins, they melt under the ſight of their ſins, which were the cauſe of his crucifying, Zach. 12.12 13. compared with chap. 13.1.
Q. How doth the ſoul act in receiving Chriſt?
A. There is not onelyonly an aſſent of the underſtanding that Jeſus is the Chriſt that came into the World to ſave ſinners, which may be in wicked men, Heb. 6.4. and Devils, Jam. 2.19. but there is alſo an act of the will, whereby God offering his Son as a Prophet to be our Teacher, as a King to take us into his Government, as our Prieſt, by his death and interceſſion to waſh away our ſins; we look upon this offer as worthy of all acceptation, 1 Tim. 1.15. and ſo receive Chriſt to be under his teachings, as our Prophet, Mat. 17.5. Acts 9.6. reſt and repoſe our ſelves upon his Sacrifice and ſatisfaction, as our Prieſt, Pſal. 37.5. Acts 8.37. put our ſelves under his Government, and ſubject our wills to his will, as our King, Luke 19.27. This accepting Chriſt by the will, is that very receiving mentioned, John 1.12. becauſe whoſoever thus receive him, have power to become the Sons of God.
Qu. What are the two parts of Chriſt his Prieſthood?
A. 1. His death upon the Croſs, whereby in reſpect of Gods foreknowledge, Chriſts merit, and Gods acceptation, he bore the ſins of all the Elect upon the Croſs, ranſoming them to God by his death. Mat. 20.28. Epheſ. 1.6, 7.
2. His Reſurrection from the dead, together with his interceſſion in Heaven, whereby as an Advocate he pleades their cauſe, 1 John 2.6. appearing in the preſence of God for them, Hebrews 9.24. preſenting the merits of his own death, whoſe blood ſpeaketh good things for them, Hebrews 9.24. So that he is able to ſave them to the uttermoſt, Hebrews 7.25.
Q. How may a Believer know that Chriſt is his Advocate or Interceſſor?
A. Hereby do we know that we know him ſo to be, if we keep his Commandments, 1 John 2.1, 2, 3▪ 4.
Q. How doth a Believer keep the Commandments?
A. 1. He keepeth them in his head Chriſt, in whoſe fleſh ſin was condemned, that the righteouſneſs of the 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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. 8.16.
Q. What are thoſe grounds?
A. 1. Becauſe Faith evidences, Heb. 11.1. 1 John 5.10. That none can lay any thing to my Charge, ſeeing Chriſt did not onelyonly dye for me, but roſe again, and aſcended into heaven making interceſſion for me, Rom. 8.33. So that he appearing for me as my Advocate, Heb. 9.24. And his blood ſpeaking good things, Heb. 12.24. he is not onelyonly able to ſave me to the uttermoſt, though my ſins be great and many, Heb. 7.25. but is alſo willing, in that he promiſes in no wiſe to caſt off them that come unto him, John 6.37. which my poor ſoul doth.
Q What other ground is there?
A. My union with Chriſt.
Q. How knoweſt thou, thou art united with Chriſt?
A. 1. By my ſoveraign love to him, 1 John 4.19.
2. By my being made a new Creature, and my crucifying the fleſh, with the luſts and affections thereof, 2 Cor. 5.17. Gal. 5.24. which is not meant, as if there were no oldneſs of nature in me, or that every luſt were actually and perfectly dead; but it's meant thus, my luſts are crucified, and I am new intentionally, becauſe it is that I aime at, and ſtrive after daily.
3. He that is united to Chriſt, lives not in ſin, 1 John 3.6. He that abideth in him, ſins not; which is not meant ſimply of not ſinning; for no man lives that ſins not 1 Reg. 8.46. therefore it is meant of a purpoſe of ſinning: hence thoſe in Chriſt are ſaid not to walk after the fleſh, Rom. 8.1. that is, though ſometimes they may ſlip, yet the conſtant purpoſe of their heart is after the guidance of the Spirit.
4. He that abides in Chriſt, walkes as Chriſt walked, 1 John 2.6. with an as of ſimilitude, though not of equality, 1 John 3.7. he endeavours to follow Chriſt in every ſtep, though he cannot take ſuch long ſtrides. As a young writer begins and ends his lines, and makes his letters like his Maſter, though he cannot write ſo fair; ſo every Member of Chriſts body, having the ſame mind, (in his meaſure) that was in Chriſt, Phil. 2.5. endeavours to follow Chriſt in all graces and duties, and his ſo walking is evidential unto him: and to every one that thus obeys Chriſt, he becomes the Author or Cauſer of eternal ſalvation, Heb. 5.9.
5. He that abides in Chriſt, is fruitful, Joh. 15.5. which though Hypocrites may ſeem to imitate, yet the fruitfulneſs of Chriſtians is eaſily diſtinguiſhed, in that it's not from external motives, but from Chriſt, Hoſ. 14.8. nor for ends ſelfiſh and baſe, but for Chriſt, Rom. 14.7, 8.
Q. What other ground of aſſurance for the ſoul?
A. I have this ground that my ſins are forgiven me, becauſe I have the other branches of the new Covenant made over to me, as the taking away from me a ſtony hard heart, and my heart and the Commandment cloſes together, and that I know God with a reliſhing knowledge, and not onelyonly with a bare notional knowledge; therefore I have this branch of the new Covenant, that my ſins and iniquities God will remember them no more, Jer. 31.34. Ezek. 36.25. Heb. 8.11, 12. for all the branches of the new Covenant are undivided, and my ſoul truly repents, and therefore God hath promiſed faithfully to forgive, Prov. 28.13. 1 John 1.8, 9. Luke 24.47. Acts 3.19. Acts 5.31. So that whatever evidences my repentance, the ſame alſo evidences the pardon of my ſin.
Q. What other grounds of aſſurance have you for your ſoul?
A. I finde an univerſal change: in the underſtanding, from darkneſs to light, Acts 26.18. in the judgement, from falſe diſcerning to a right diſcerning, Iſa. 5.20. in the Conſcience from benummedneſs to tenderneſs, 1 Sam. 24.5. in the will, from wilfulneſs to evil, Jer. 14.16. Iohn 8.44. to willingneſs for good, Acts 9.6. Rom. 7.19. in the imagination, from habitual running upon the World, Phil. 3.19. to be often in Heaven, Col. 3.1, 2. in the deſires, which formerly were lawleſs, now awed by the eye of God, Job 31.23.
Q. But ſeeing there may be changes, as from prophaneſs to civility, and from civility to a form of Religion without the power, how ſhall I know my change to be right?
A. I know it to be a true change, becauſe I go from one contrary to another, that the things which I hated, now I love; and the carnal courſes I loved, now I hate, Rom. 7.15. holy duties were tedious, now they are delightful, and now my ſoul begins to reliſh that which formerly I loathed, Rom. 8.5.
Q. What other ground of aſſurance have you?
A. This, that I have a true converſion, which appeares,
1. By the humiliation and confuſion of ſpirit I have for living ſo long a ſtranger from God, Jer. 31.19. Luke 15.19. Rom. 6.21. being ſorry I begun no ſooner in Gods wayes, and that ſince I have begun, I have made no greater haſte.
2. By my high eſteem of my preſent condition, in a converted eſtate, though never ſo baſe, that I would not change my condition with the greateſt man upon earth, that is a ſtranger from the Lord, Heb. 11.25, 26. Acts 8.39.
Q. What other ground of aſſurance have you?
A. As the Saints of God of old have gathered comfort and aſſurance from their uprightneſs, 1. Chron. 29. and Paul had rejoycing from their uprightneſs and godly ſincerity, 2 Cor. 1.12. ſo we may gather aſſurance from them, when
1. We ordinarily and uſually look at the eye of God in the things we do, Col. 3.23. Eph. 6.6.7. and have a deſire (if it might be) alwayes to look at his eye, Iſa. 38.3. 2 Cor. 2.17. by-ends beings a grief unto us, Rom. 7.15.
2. Uprightneſs is ſeen by a diſpoſition to part with whatſoever God commands, when we cannot hold Chriſt and ſuch enjoyment together, Mat. 19.21.
3. When the ſame ſins we avoid in publick, we avoid in ſecret, out of Conſcience to God, Job 31.1. Gen. 39.10. and the ſame duties we do before men, we labour to do them in ſecret before God, Mat. 6.6.
4. When a bare Command moves us to act in our duty, though no ſecond reſpects of credit or profit accompany, Eſth. 4.16. Mat. 14.3. and contrary, though ſecond reſpects of credit and profit which are offered, move us to act againſt duty, yet we will not act, out of Conſcience of our duty to God, Gen. 39.10.
Q. But how do you alledge all the fore-named ſigns? do you make the ſoul to ſtay upon theſe as a righteouſneſs to anſwer divine juſtice?
A. In no wiſe: but I make them evidences that I have the Spirit of Chriſt in my heart; and having the Spirit, I alſo have the blood of Chriſt, becauſe theſe are not ſevered one from the other in juſtified perſons, 1 Cor. 6.10, 11. Rom. 8.30.
Q. What is that righteouſneſs which anſwers Divine Juſtice?
A. It was the ſatisfaction of Chriſt upon the Croſs; for the merit or deſert whereof, God did not only forgive us our ſins, but did alſo blot out, take away, and by nailing to the Croſs, did tear all hand-writings of Moſaical or Ceremonial Ordinances, which did publickly profeſs the miſery and guilt of the World, and alſo did blot out, take away, and tear the damnatory power of the moral Law, which being contrary to us, did convince us of ſin, and condemn us for it, Rom. 3.20. Gal. 3.10. So that as the Debter is quiet when his Debt is forgiven, and the Bond cancelled; ſo the heart of the Bel…ever is quieted, when not onelyonly all his ſins, both original and actual, are forgiven; but alſo all hand-writings which may witneſs the ſame againſt him, are taken away, Col. 2.13, 14. yea, not onelyonly ſo, but alſo the ſame Lord Jeſus did ſpoile, ſtrip, and diſarme the principalities and powers of Hell, of all that power whereby they proſecuted the bond of the Law againſt us, Col. 2.15. and made a triumphant ſhew of them ſo conquered to the Faith of the Believer, as the triumphant Conquerors of the World were wont (of old) to lead the Conquered bound before their triumphant Charets, all the people looking on, Col. 2.15. And as in battel, where the General and chief Commanders are overcome, the reſt of the Souldiery are alſo ſubdued; ſo with the Devils, whatſoever did war againſt us, was overcomed, as Law, Sin, Death, Hell, Heb. 2.14. 1 Cor. 15.55. ſo that none can lay any thing to the charge of Gods Elect, Rom. 8.33.
Q. What is it to live by Faith?
A. To reſt on Gods promiſes for juſtification, Gal. 2.20. for Sanctification, John 15.2. and for temporal things, Pſal. 34.10. So that whereas carnal men live by ſenſe, believing no further then they ſee, and live by their luſts, helping themſelves by indirect means in time of want and danger, a Chriſtian lives upon a promiſe, Heb. 11.7. Gen. 32.9, 10, 11. Eſther 4.4. Job. 13.15.
Q. Wherein is the life of faith ſeen?
A. In ſundry particulars; as,
1. In drawing life and quickening from Chriſt, as the branches draw ſap from the root, John 15.5.
2. In believing pardon of ſin, notwithſtanding many circumſtances of aggravation alledged by Satan and Conſcience, Gal. 2.20.
2. In comforting in afflictions: though I be afflicted, ſaith Faith, yet it is the hand of a wiſe God and tender Father, John 18.11. this Cup is a medicine out of a Fathers hand.
4. In propoſing God to the ſoul in the loſs of all: when there is nothing in the barn, nor in the field, faith ſees enough in God, 1 Sam. 30.6. Hab. 3:16, 17. 2 Cor. 6.9, 10. When friends dye, and Credit is gone, Faith tells the ſoul God lives, and there is praiſe with him.
5. In making a perſon let go the beſt of enjoyments for God: as credit, 1 Sam. 6.20. and eſtate, Heb. 10.34. and pleaſures, Heb. 11.25. and life, Acts 21.13. and cauſing him to ſuffer the worſt of evils; as reproaches, Heb. 11.26. baniſhment, Revel. 1.10. and tortures, Heb. 11.35. out of Conſcience towards God, 1 Pet. 2.19.
6. In making a perſon refuſe ſinful gaine, Acts. 8.21. when it might be had without any mans knowledge, Prov. 21.6.
7. In keeping the ſoul from the uſe of unlawful means to come out of trouble, 1 Sam. 26.9, 10. waiting till God open a door of deliverance, Iſa. 28.16.
8. In eying God for a good iſſue out of the midſt of troubles, 2 Chron. 20.12. becauſe of his promiſe that he will never fail us, nor forſake us, Heb. 13.5.
9. In ſetting before the ſoul the recompence of reward, both in eternity of joy, 2 Theſ. 4.17. and property of intereſt, 1 John 5.12. all this is thine, ſaith Faith.
10. In freeing the ſoul from a ſlaviſh fear of death, Heb. 2.15. Pſal. 23.4. men have found out comfort againſt other evils, as poverty, ſhame; but faith onelyonly profeſſes the Cure of the fear of death.