Principles of Christian Religion Expressed in the Catechism, Catechism · Pages 300-349
Q. Who are they that doe come and muſt be admitted to this table?
A. Firſt, none may come but men and women baptized,1 Cor. 11.28.29. endowed with the exerciſe of of reaſon, and iudgement to diſcerne the Lords Body, Holy, from ordinary Bread and Wine. Secondly, none ſhould come, but ſuch as hauehave ſenſibly paſt the pang… of the ſecond birth,Mat. 22.12. Iohn 13.26.27. conuerts ſanctified, and iuſtified. Thirdly, many doe come vncalled, ſuch as are openly prophane, hauing neither inward nor outward call from the Church, and may expect entertainment accordingly. Fourthly, more come vnprepared, though outwardly called: ſuch as are accounted members of a viſible Church, for their ciuill behauiour, going no further; and both theſe laſt are vnworthy Communicants.
Q. Is it neceſſary that men come faſting to this feaſt?
A. Firſt, no, it is not of abſolute neceſſity,Luk 22.20. Chriſt ordained it, and the Apoſtles receiued it after Supper. Secondly, but as thing… now ſtand it is of commendable conueniency,1 Cor. 11.21.9 27. and vſefull; for firſt, faſting wee hauehave the moſt ſenſible freedome, and ſpirituall abilitie to performe any diuine duties in a moſt cheerefull manner.Mat. 6.33. Eſay 58.6. Secondly, it may be inſtructiue to vsus: Firſt to mind vsus of ſeeking and taking ſpirituall before corporall food daily. Secondly, that we muſt fa… from ſinne and carnall delights, if we will receiue Chriſt, yea to leaue our ordinary repaſt for him, and his ſake: prouided, firſt, that ſicke perſons be not hindered, nor weake cenſured who cannot hold out to faſt ſo long: ſecondly, that ſuperſtitious conceits be avoyded (which make faſting neceſſary, yea meritorious, and eating ſinnefull) doing it out of a pious deuotion to keepe the fleſh in more ſubiection; and ſuch doe beſt, who begin this faſt not the morning onelyonly, but the day before.
Queſt. Doe all receiue benefit that come to this Sacrament?
A. No, but ſuch as come with appetite, prepared to receiue and diſgeſt the food there offered;Iob 6.35. hauing the new man raiſed vp and enliued in them by the Spirit of Chriſt.
Q. How may a man know whether he hath any ſpirituall life in him or no?
Mat. 11.28.A. F…rſt, by a ſence and feeling of ſpirituall miſery. Secondly, by a longing after and delight in ſpirituall food. Thirdly, by heate, breath,1 Pet. 2.2. and motion in ſpirituall employments.Rom. 8.5. Fourthly, by an vniuerſall hatred of ſinne, which is an enemy to the inner man, as poyſon is to the outward.
Q. What is required to be done by ſuch a ſpirituall man, before he come, that he may be a worthy communicant?
A. Firſt, examination of himſelfe. Secondly, confeſſion of his ſinnes and daily failings. Thirdly, Humiliation,1 Cor. 11.28. Luke 15.18, 19. with contrition for ſinne. Fourthly, application of the promiſes in ſpeciall Fifthly, reſolution to continue this renewed reconciliation.
Queſt. What is examination?
Anſw. It is an impartiall ſearch,Pſal. 119.59 139 23. and an exact tryall of a mans ſelfe, in and about all things neceſſary or any wayes conducing to Saluation.
Q. How muſt a Chriſtian examine himſelfe?
A. Firſt, let him retire into ſome priuate place for that end, that he may ſet himſelfe only in the preſence of God.Pſal. 4.4. Secondly, l… him endeauour to remoue all impediments,77.6. the fig-leaues of excuſes and extenuations, that he may throughly ſee into eueryevery corner of his heart and conſcience.139.24. Thirdly, let him ſet open before him the Law of God, explained by ſome experienced diuine. Fourthly, let him then examine himſelfe in foure things more eſpecially.
Q. Which is the firſt?
A. Concerning knowledge, which wee hauehave or ought to hauehave;Iohn. 17.3. and …hat, firſt of God, that … i… on… in eſſence,2 Cor. 13.5. three in perſon, Father, Sonne, and Holy Ghoſt, what he hath d…ne for vsus,2 Iohn 8. and requires of vsus. Secondly, of our ſelues and that: Firſt, in what eſtate we were created, and that was holy and righteous. Secondly,Eccle. 7.29 Acts 4.12. whether wee did continue ſo; and wofull experience will tell vsus no.Iohn 3.16. Thirdly,Gal. 4.4, 5. how then we hope to eſcape eternall death, which by ſinne we hauehave deſerued and that is, only by faith in Chriſt, who tooke our nature on him, ſuffering what we deſerued to renew his image in vsus,Heb. 6.1, 2. and to redeeme vsus captiues from the bondage of Satan. Thirdly, of the termes of our Art and profeſſion;2 Tim. 1.13 whereof daily vſe is made as in the practice of Diuinitie, ſo of Chriſtianitie; ſuch are Election, Creation, Redemption, Vocation, Conuerſion, Regeneration, Iuſtification, Sanctification, Mortification, Viuiſication.
Q. What is Election?
A. It is an vnchanging purpoſe of God freely chooſing from all eternitie (out of mankinde dead in ſinne) ſome in Chriſt Ieſus vntounto ſaluation,Ephe. 1.4, 5, 6. Ioh. 13.18. to the praiſe of his rich mercy.
Q. How may a Chriſtian bee comfortably perſwaded of his own election in particular?
A. Firſt, by that dominion and Soueraigntie, Chriſt the head and foundation of election exerciſeth in his heart,2 Cor. 13.5. Iſa. 66.2. working him deſirous and wiſhing to yeeld cheerefull obedience to eueryevery of his known commands. Secondly, by that awefull reuerence, and reſpect he giues to the word, and ordinances of Chriſt.2 Tim. 2.19. Thirdly, by the Spirit of prayer, and power ouer formerly preuailing corruptions.Luk. 21.13. Ioh. 15.19. Fourthly, by that enmitie manifeſted by men of this world againſt him, only for religion, and vertues ſake? I hauehave choſen you out of the world (ſaith our Sauiour) therefore the world hates you.Rom. 8.16. Fifthly, by the inward teſtimony of the Spirit,Gal. 15.19. perſwading him vponupon good grounds to cry Abba, Father, and by ſome appearing fruits of the Spirit. Sixthly, by a conſcionable vſe of the meanes,1 Theſ. 1.4, 5. yeelding readily vntounto it, both for profeſſion and practice.
Q. What is Creation.
A. It is a raiſing or framing vp of man by the finger and power of God,Gen. 1.26. Reu. 14.11. out of the duſt of the earth after the Image of God, in righteouſneſſe and true holineſſe, hauing breathed into him the breath both of a naturall and ſpirituall life at once.
Q. To what end did God create man, and eſpecially after this faſhion?
A. Firſt,Epheſ. 2.10. Gen. 18.27. to ſerue him and ſeek his glory. Secondly, that hee ſhould not be proud of himſelfe. Thirdly, that he might not forget his Maker, bearing his Image about on his breſt. Fourthly, that he ſhould not abuſe any of his fellow-creatures, miſpend his breath (which is diuine) nor liue one life with…ut the other.
Q. What doe you vnderſtand by this terme Redemption?
Rom. 8.29, 30.A. Firſt, that there was a meanes appointed to recouer mankinde out of the ſtate of damnation.1 Pet. 1.18, 19. Secondly, that this meanes conſiſted in paying of a ſufficient price for the ranſome of all. Thirdly, that this price was in Gods eternall purpoſe fully paid for the ſatisfaction of diuine iuſtice, before mercy tooke place in the deliuery of any from the bondage of corruption.
Q. Who paid this ranſome, and thus became our Redeemer?
A. Ieſus Chriſt the eternall Sonne of God, made man, ſhedding his precious blood in that painfull and ſhamefull death of the Croſſe,1 Pet. 1.18, 19. C…l. 1.14. Gal. 3.13.therein to waſh their ſoules from the deepe ſtaine of ſinne, and become a powerfull Mediatour in their behalfe.
Q. Were all redeemed by his death?
A. Firſt, a ſufficient ranſome was paid for all: Secondly, onelyonly they enioy the benefit, who either vſing the meanes are ſtirred vp and quickned by the Spirit, to ſue out their pardon,Iohn 10.11.17.9. to lay hold on Ch…iſt by th… h…nd of a liuely faith,Ioel 2.32. applying his promiſes and merits to themſelues, or not able to vſe the meanes,Luke 1.68. hauehave Chriſts merits applied vntounto them extraordinarily, as infants, idiots, ſtrangers, &c. may.
Q From what were the Elect redeemed?
A. Firſt,Gal. 3.13. Col. 1.13. from the curſe of the law, brought on them by their brea…h of the firſt couenant of workes. Secondly, from the power of ſinne and Satan.Heb. 2.15. Thirdly,1 Theſ. 1.10. from a ſlauiſh feare of death. Fourthly, from eternall torments deſerued and reſerued for vnbeleeuers and miſbeeleuers in Hell-fire.
Q. To what end were they redeemed?
A. Firſt, to ſerue their Redeemer in holineſſe,Luke 1.74. Phil. 1.29. 2 Tim. 2.12 and righteouſneſſe all their dayes, hauing communion with him, receiuing life and motion from him. Secondly, to ſuffer with him and for his ſake, perſecutions, reproaches, diſgrace and death. Thirdly, to raigne with him in glory hereafter for euermore.
Q. What is vocation?
A. Firſt, Generally, it may be deſcribed to be a ſufficient invitation,Mat. 11.28. directed from the louelove of God to men in miſerie and pointing out for thē the way to mercy;Luke 14.17, 18. Acts 16.14.offering life in the means ſufficient to make fire-brands of hell,Rom. 8.28.9.24. heires of heauen. Secondly, more ſpecially, it is an effectuall perſwaſion & calling in time and at ſeuerall times,Gal. 1.15. of Gods Elect in Chriſt, from ſinne to grace, from ſickneſſe to health, from darkeneſſe to light,Phil. 3.14. and from the ſtate of death to life.
Q. How doth the Lord call men?
A. Two waies: firſt outwardly, and ſo diuers waies: Firſt, by reports, of mercy ſhewed or iudgements inflicted vponupon others, as Rahab was called.Ioſua 2.10. 2 Cor. 33.12 Secondly, by afflictions inward or outward, reall or verball, as Manaſſes with diuers other; called or prepared thereby for an effectuall calling. Thirdly, moſt ordinarily and vſually by his Word in the miniſtery of men; which being preacht and preſt with wiſedome, zeale, and power, is Gods Ordinance to effect a three-fold worke: Firſt,Acts 16.14. to open his heart that is to be called, by the Law,Zach. 13.1. Iohn 5.3, 4. 1 Cor. 1.21. ſo as to let him ſee himſelfe in his naturall eſtate. Secondly, to offer him balme from Gilead, the merits and blood of Chriſt to cure, and cleanſe his blacke and wounded ſoule,2 Theſ. 2.14 1 Cor. 3.5. Iohn 3.8. by the promiſes in the Goſpell. Thirdly, to ſtirre vp his affection trembling at the ſight of himſelfe, in a longing deſire to hauehave this remedie applied. Secondly inwardly, God ſpeakes to the heart. Firſt, by the reflecting voice of conſcience, telling him what is beſt to be done. Secondly, by the worke of his owne ſpirit gently bowing the will, enlightning the vnderſtanding, ordering the affections, &c. and neuer leaues moulding, till ſuch be called and brought obediently ſubiect to the Goſpell of his Sonne.
Q. Doth not Satan labour much to hinder this calling?
A. Yes, much and many waies:Gal. 3.1. Pro. 1 10, 11 Mat. 13.19, 20. as: Firſt, by deluſion, ioyning with mans deceitfull heart to counterfeit graces, and ſo to perſwade men they are called when they are not. Secondly, by avocation, buſying men with contrary employments. Thirdly,Luk. 14.18. by temptation, telling men they are not called when they are;2 Pet. 1.10. we ſhould therefore giuegive the more diligence to make our calling and election ſure.
Queſt. How may a Chriſtian know when he is called, or whether he be called or no?
Anſ. Firſt, euer when hee enioyes the meanes, or feeles any inward motions to good,1 The. 5.19. then let him perſwade himſelfe he is called. Secondly, if he be heartily ſeperate in affection and conuerſation from the wicked world,Rom. 5.5. Iohn 8.32. and the corruptions therein, purpoſely cleauing vntounto the Lord in holineſſe of life. Thirdly, if hee perceiue the louelove of Chriſt iſſuing from that coniugall Vnion betweene him and his Church, ſhed abroad in his heart, by a longing deſire it. Fourthly, if he bee ſenſible of any ſpirituall liberty,Gal 4.15. inward peace,Pſa. 119.11 Mat. 10.41. ſecret ioy, grounded on the knowledge of diuine myſteries.Acts 10.25.16.33. Fifthly, if hee doe earneſtly affect the meanes, and meſſengers ſent to call him; he may be aſſured of an effectuall calling, and conſequently of his redemption and election.
Q. But ſuppoſe one finde no markes of Election, no ſignes of an effectuall calling, nor progreſſe in grace after many calles?
Mar. 20.6. 1 Cor. 15.8. 2 Pet. 1.10.A. Firſt, let ſuch an one feare, not deſpaire of the power and goodneſſe of God: there are diuers houres of calling in the day. Secondly, let him acknowledge the hinderance in himſelfe, and ſearch for it. Thirdly, let him make his caſe knowne to ſome experienſt Chriſtians. Fourthly, let him double his diligence in the vſe of all holy means with conſtancy; the Lord will be entreated.
Q. What thinke you of ſuch as being called often, neglect or refuſe to come?
A. Firſt,Luk. 17.1, 2. ſome fault may be in the meſſenger calling: as: Firſt, in his perſon, weakening, and diſcrediting his doctrine by his life. Secondly, in the manner of deliuery of his meſſage after a cold, heartleſſe faſhion, ſeldome working on the affections of any: then their caſe is lamentable. Secondly, if the fault be in themſelues,Pro. 1.24, 25 Heb. 3.13, 15 Iohn 15.22. then it is dangerouſly deſperate: for: Firſt, God will not heare their prayers, when they call and cry in greateſt miſery. Secondly, the preſent call may be the laſt in mercy, and the next may be in fury, and wrath to iudgement. Thirdly, all former calles will riſe vp as witneſſes againſt them.
Q. Is this calling neceſſary?
A. Yes, without which commonly no man comes vntounto God:Mat. 20.6.22.3. when our Sauiour moued this queſtion: why ſtand yee here all the day idle?Prou. 9.3. 1 Cor. 1.21. the anſwer is; becauſe no man hath hired or called vsus: whoſoeuer thinks otherwaies, and out of a prophane ſpirit vilifies the miniſtery, hee may know he is not called.
Q. If calling be ſo neceſſary, what thinke you of Miniſters who are ſent to call onelyonly and are not called?
A. Firſt, if they be not effectually called,Rom. 8.30. Pſa. 51.13. they cannot bee ſaued. Secondly, they ſhould be called, before they be ſent to call others.Math. 5.13. Luk. 22.32. Thirdly, they may be called after, although the Scriptures imply that to be both a rare and a difficult worke. Fourthly, they muſt conſcionably heare others as well as ſpeak to others; ſo helping one another towards heauen.
Q. How may a Chriſtian heare the call of God in his Word by his Ministers with profit?
A. By preparation with diligence before. Secondly,Eccl. 5.1. Mar. 4.24. Iames 1.25. 1 Cor. 3.7. by attention, with reuerence in. Thirdly, by meditation with conference after. Fourthly, by praiſe and praier for a bleſſing, reſoluing vponupon practice without delay, both before and after hearing.
Q. How may a Chriſtian know hee hath beene a profitable hearer?
A. Firſt,Heb. 5.12. Acts 9.6.2.37. by an increaſe of knowledge both ſufficient and ſauing. Secondly, by a flexibility in the will, graciouſly diſpoſed and fitted for holy employments. Thirdly,Mat. 13.23. Iohn 15.14. by tenderneſſe of conſcience, which before was hard and large enough. Fourthly, by ardencie of affection towards God, his grace, and the meanes whereby it is conueied. Fifthly, by ſeaſonable conformitie in practice and louelove vntounto the Miniſters.
Q. What is conuerſion?
Pſal. 80.19.Anſ. It is a ſupernaturall worke of grace (from effectuall calling vnſeparable) whereby they that be effectually called,Can. 1.4. are morally changed, and really turned from one ſtate to another; viz. from the ſtate of nature, to the ſtate of grace.
Q. By what meanes are men thus conuerted?
A. Firſt, by the Word of God calling them: preaching is Gods ordinance to conuert,Cant. 6.13. and the grace of couerſion firſt appeares in the affection.Acts 9.4. Secondly, by the Spirit tempering the hardneſſe of their hearts, as fire doth Iron,Iohn 6.63. Reu. 3.20.22.17. till they yeeld vntounto the ſtroke of the word gently remouing reſiſtibility, to place in ſtead thereof a flexible freedome for diuine impreſſions. Thirdly, not without a concurring act of their owne will manifeſted. Firſt, in an aptitude to receiue the habit of grace, hauing diſpoſed faculties, capable of ſuch an alteration. Secondly, in action, and motion after the firſt infuſion of ſpirituall life, to ſee the neceſſity, will, and labour after perfection; preſuppoſing freedome in part by diuine reſtitution, before any of their renewed faculties begin to ſtirre; being made good trees by preuention, they beare good fruit by aſſiſtance.
Q. From what and to what are men conuerted?
A. Firſt, from the tyrannous dominion vnderunder ſinne, and the power of darkeneſſe vntounto the liberty of true conuerts vnderunder grace;Col. 1.13. Heb. 2.15. actually manifeſted in and after their conuerſion,1 Cor. 6.11. although the habit of grace (it may be) was infuſed long before in their regeneration.1 Tim. 1.13 Secondly, from the ſociety of rebels, ſeruitude of luſts,Rom. 12.2. and phantaſtique faſhions of the world, to hauehave Communion with Chriſt,Gen. 3.9.16.8. conformity with his Death and Life. Thirdly, from a violent courſe towards hell and perdition in the darke ſhaddow of death, to tread that path, leading into euerlaſting life, in glory, vnderunder the bright Sun-ſhine of the Goſpell.
Q. Doe men conuerted alwayes know the time of their conuerſions?
A. Firſt, ſome may know it by carefull obſeruation, or extraordinary reuelation; all doe not. Secondly, let none deny the worke of grace, through doubtfull diſtruſt,Iohn 3.8. becauſe hee knowes not the time when it was beſtowed. Thirdly, let all ſtudy to find the thing in themſelues rather then the time.
Q. How may a Chriſtian diſcerne the grace of conuerſion in himſelfe?
A. Firſt, by obſeruation of ſuch inward motions, as hee may remember once to hauehave had,Rom. 7.18.24. 1 Tim. 1.13 ſuggeſting vntounto him in what caſe hee was then, and what were beſt to bee done; ſome ſuch preparation euer precedes conuerſion. Secondly,1 Cor. 6.11. by a ſenſible change in the whole man;Epheſ. 5.8. inwardly in the will and vnderſtanding;Luk. 22.32. outwardly in all actions ſacred, or ſecular. Thirdly, by that experimentall knowledge he hath in himſelfe, of the difference there is betweene the two eſtates of nature and grace. Fourthly, by that louelove and reuerence hee beares,Acts 16.15, 33, 34. and by that chearefull helpe hee affoords vntounto all the profeſt ſeruants of God, ſo often as ability meets with opportunity; wee know that wee hauehave paſſed from death to life becauſe we louelove the brethren,1 Iohn 3.14. ſaith Saint Iohn.
Q. But hauing gone aſtray ſo long, and ſo farre, is it poſſible now for me ſo aged to be conuerted?
A. It is poſſible, while it is called to day:Heb. 3.15. for further ſatisfaction,Luke 15.18, 19. take theſe directions. Firſt, bewaile what is paſt, hauing gone aſtray ſo long. Secondly,Matth. 18.3. know conuerſion is neceſſary to ſaluation. Thirdly, be perſwaded as great or greater ſinners hauehave beene conuerted;Reu 3.9. it is not the greatneſſe, but continuance in ſin that condemnes.Matth. 9.13. Fourthly, deferre no longer to redeeme both time and way;1 Pet. 4.3. be more wiſely zealous in good, then euer you were fooliſhly forward in euill courſes.Eccleſ. 12.1. 2 Tim. 3.15.Fifthly, let young men and women, to preuent this feare and trouble, ſeeke their Creatour in the dayes of their youth, leaſt a cuſtome in euill preſenting a pretended impoſſibility, driue you to this ſtraight, to doubt whether it be better to turne for heauen, or to deſpaire, and ſo drop downe to deſtruction.
Q. What is regeneration?
A. A Chriſtians ſecond birth, wherein he hath the new man raiſed vp in him,Iohn 3.3. 1 Pet. 1.23. the Image of God repaired, ſpirituall life infuſed; and the ſeed of eueryevery neceſſary grace reimplanted.
Q. How, by whom, and when is regeneration wrought?
A. Firſt,Iohn 3.5. the principall agent is the Spirit of God, infuſing the habite of grace into all the powers of the ſoule,1 Pet. 1.23. ſo inabling and diſpoſing it to all holy motions, and operations.1 Iohn 3.9. Secondly, the inſtruments whereby, are of three ſorts. Firſt, ſimply ſpirituall; ſuch is the actiue quality of grace, giuing a power to doe good by the firſt act, and called preuenting grace; ſtirring vp the will to make vſe of that power by a ſecond act,Epheſ. 2.8. called working grace;Acts 18.27. enabling the whole to manifeſt that power and will indeed, by a third act, and then called coworking or aſſiſting grace.1 Cor. 15.10. Tit. 2.11. 1 Cor. 4.15. Secondly, morall; ſuch is the Sacrament of Regeneration. Thirdly, naturall, ſuch are Miniſters faithfully diſpenſing the Myſteries of God, in the promulgation of the Goſpell of Chriſt.1 Pet. 1.23. Ioh. 10.10. Thirdly, the roote and ſeed, whence this new life flowes, is Chriſt, and his Word; as head deriuing life to the members of his myſticall Body, by meanes of his humanity, the quickning power being in and from his Deity.Eccle. 11.5. Fourthly, the manner is hidden and ſecret;Iohn 3.8. Chriſts incarnation points out the manner of our regeneration. The Holy Ghoſt ouerſhaddowes the ſoule, and by his quickning power frames the new man inſenſibly of immortall ſeed; thus much onelyonly we may know. Firſt, there is a diſpoſition by way of preparation, all lets are remoued. Secondly, a conception by a Vnion of grace with nature in the ſoule. Thirdly, a growth graduall in diuers parts diuerſly, as in an infant. Fourthly, a birth in the manifeſtation of this life, by a regular motion in ſpirituall imployments. Fiftly, the time is at once inſtantly whenſoeuer it is; no certainety when, reuealed, nor ſet time appointed: ſome at one time, by one ordinance; ſome at another time, by another.
Q. Are not all men regenerate onelyonly in and by the Sacrament of Regeneration in Baptiſme?
A. No: for firſt ſome hauehave had, and many hauehave the grace of Regeneration, before they could come to make vſe of that, or any other Sacrament, liuing and dying neuer ſenſible of any change in them. Secondly, others hauehave, and may receiue the ſeede of Grace in, and with the Sacrament; ſowne then in their hearts,Ier. 1.5. may lye hid vnderunder the clods of naturall corruption,1 Pet. 3.21. and ſpring vp long after, by the power of ſpirituall raine, and heat. Thirdly, a third ſort may hauehave it neither before, nor in Baptiſme, and yet receiue it after by the vſe of ſome other ordinance; thus might Simon Magus, Acts 9.22.had he repented and truely beleeued after his baptiſme: the Lord is a free agent, may beſtow his grace when, and how he pleaſeth; willing men to yeeld honour, and reſpect to all his ordinances.
Queſt. How may a Chriſtian doubting, be comfortably perſwaded of his Regeneration?
Anſ. Firſt, let him looke backe vponupon, and receiue comfort from his Baptiſme, which did certainely bring ſome good to his ſoule. Secondly, let him take notice of the ordinary manner of the manifeſtationGal. 3.27. thereof, not without pangs,Acts 2.37. paine, and griefe, more or leſſe in all. Thirdly, let him eſpecially looke vntounto the effects, fruits, and conſequents of Regeneration which are diuers:1 Iohn 5.1. as firſt, faith in the Lord Ieſus, that he is the Chriſt. Secondly,1 Iohn. 3.14. 1 Iohn. 4.7. louelove of God, his ordinances, and ſeruants. Thirdly, hatred of ſinne,Rom. 7.23. 1 Iohn 3.9. and worldly corruptions as offenſiue to our mercifull Father. Fourthly, a combate of the ſpirit againſt the fleſh, with victory. Fiftly,2 Cor. 5.17. a new life he liues, new food deſired, and new company delighted in.
Queſtion. What is Iuſtification?
A. Firſt, it is a ſentence of God as Iudge, wherein the beleeuing ſinner receiues a full and free diſcharge from the guilt of ſinne,Rom. 8.33, 3.30. in regard of condemning power,Pſal. 32 1, 2 and the conſequents thereof. Secondly, an acceptation of their perſons as perfectly righteous,2 Cor. 5.19. Luk. 22.29. by the imputation of Chriſts merits, giuen to them,Rom. 3.28. enabled by him to receiue them. Thirdly, a declaration of their right to the heauenly inheritance with Chriſt in glory;Iam. 2.24. all apprehended by faith as the inſtrument, manifeſted to men by good workes as the fruits.
Q. How may a Chriſtian bee comfortably perſwaded this ſentence is thus pronounſt on his ſide?
A. Firſt, by that appearance, he may remember hee hath and doth daily make with a bleeding heart and trembling ſoule, before the Iudgement Seate of God, crying guiltie, guiltie: accuſing, condemning himſelf like the prodigall — Father, I hauehave ſinned againſt heauen,Luk. 15.18. & againſt thee, and am no more worthy, &c. Secondly, by that appeale hee hath in his owne thoughts made, from the throne of Iuſtice, to the Mercy Seat,Heb. 4.16. begging earneſtly for mercy and pardon in and through Ieſus Chriſt. Thirdly,Rom. 1.17. by that life he after liues through Faith; beleeuing what hee ſeeth not, hoping for what is deferred, and louing God when hee frownes vponupon him, in ſome temporall croſſe or ſpirituall conflict. Fourthly,Rom. 5.1. by that inward peace which followes being iuſtified by faith, we hauehave peace with God. Fifthly, by that account hee makes in his owne eſtimation of Chriſts righteouſneſſe,2 Tim. 4.8. reſting vponupon it and longing after his ſecond comming.
Queſt. What is Sanctification?
A. It is a worke of the Spirit and Word of God,Ioh. 17.17. whereby, firſt men truely conuerted are cleanſed from their naturall corruption,1 Cor. 6.11. in regard of the reigning power thereof. Secondly, whereby originall Iuſtice is in part reſtored, and inherent righteouſneſſe wrought in them,2 Theſ. 2.13. graciouſly diſpoſing their formerly vngracious hearts to the performance of holy duties, though with much weakeneſſe and many fallings; for ſanctification during this life is imperfect, and in a word it is in the regenerate a growing vp more and more in the new man, which is according vntounto holineſſe.
Queſt. How many parts are there of Sanctification?
Anſ. Two: Mortification, Vivification.Rom. 6.4. Firſt, Mortification, which is a deſtruction by degrees of the body of ſinne,Epheſ. 4.22. an aboliſhing of the power of naturall corruption,Col. 3.5. Rom. 6.12, 13. the guilt whereof was taken away in Baptiſme by the efficacy of Chriſts death, if after wee ſet our ſelues againſt the corrupt motions of the fleſh. Secondly,Epheſ. 4.23, 24, 25. Viuification, which is a renouation of vsus in the Spirit of our mindes, when Chriſt by vertue of his Reſurrection, raiſes vsus vp to be fit temples for him to dwell and rule in by his Spirit.
Queſtion. How may a Chriſtian diſcerne this worke in himſelfe, that it is begunne in him?
A. Firſt, by a hearty diſlike of himſelfe for ſinne, griefe following eueryevery knowne offence, deſiring as earneſtly to hauehave power ouer ſinne as pardon. Secondly,2 Cor. 7.11. by a diligent ſtudie to learne the grounds,2. Pet. 3.15. Col. 3.2. and readineſſe of mind to giuegive an account of that hope which is in him with meekeneſſe and feare. Thirdly,Phil. 3.20. Rom. 7.18 Heb. 12.14.by his heauenly mindedneſſe, being freed from the heauy droſſe, though not from the being of ſinne,Rom. 6.22. the ſoule mounts vpward with eaſe.Tit. 2.3. 2 Cor. 7.1.Fourthly, by a ſenſible feeling of the want of holyneſſe grieuing and ſeeking to hauehave it encreaſ…d. Fifthly, by humilitie, and frequency in holy duties with delight, hauing his thoughts, words, and deeds anſwerably holy, at leaſt in deſire. Sixtly, by a louelove of holyneſſe in others.
Q What is conſcience?
Iohn 8.9. Rom. 2.15. 2 Cor. 1.12.Anſw. It is an vnſeparable power of the ſoule, continually obſeruing, and by reflection applying, to iudge impartially of eueryevery action paſt, with the manner of doing, according to the rules of right reaſon.
Q. How is conſcience rectified, and made good to vsus?
A. Firſt, by an act on Gods part,Heb. 10.12, 9.14. which is a worke of the ſpirit, ſanctifying, and ſo reſtoring the ſoule to her firſt regularitie; nothing can worke well, as God would hauehave it,Acts 24.16. vnleſſe it bee ſuch as God made it. Secondly, by a duty on our part, which is earneſt prayer, finding conſcience irregular, ignorant, ſecure or ſeared, that the Lord would renew, rectifie and guide it to all wholeſome motions, and operations.
Q. How may ſuch a rectified good conſcience be knowne.
A. By a ſpeaking power it hath to determine aright of good, and euill;Rom. 2.15. 1. Tim. 4.2. Pſal. 141.5. Gen. 39.9. Rom. 13.5. ſtirring vp and reſtraining, excuſing and accuſing accordingly. Secondly, by an inward delight in a piercing miniſtery, that wakens, and ſets conſcience a working. Thirdly, by tenderneſſe, not daring to follow a common cuſtome without warrant, abſtaining from gainefull corruptions, and ſuffering for conſcience ſake.
Q. How may wee keepe it in this good order?
2 Sam. 24.10. Pſal. 119.9. Gal. 6.16. 1 Tim. 1.19.A Firſt, by hearkning to the voyce thereof, acquainting our ſelues therewith by frequent conference, and examination, leaſt we be ſtrangers at home, and know it not. Secondly, by referring the dictates of conſcience to a ſuperiour rule, comparing her ſentence with the Word of God, leſt we make an Idoll thereof. Thirdly, by eſteeming the integrity, and tranquillitie thereof, in a peaceable purity aboue all riches and treaſure in the world. Fourthly, by cleauing to the plaineſt and ſafeſt ſide in all doubtfull caſes.
Q. What doe you vnderſtand by the terme—Church?
Mat. 7.47. Reu. 12.1.A. Firſt, a mixt multitude of men and women baptized, profeſſing Chriſt in the vſe of his ordinances, performing, or faining to performe conformity in practice;Luk. 12.32. called commonly the viſible Church. Secondly, a diſperſed, and deſpiſed company of men and women,Acts 14.22. rich in faith, called by the Word, to hauehave Vnion and Communion with Chriſt their head, in the profeſſion of his Goſpell, and vſe of his Sacraments, ſtriuing through many afflictions to enter the Kingdome of Heauen; called the inuiſible Church.
Q. What is Chriſtian Religion?
A. An holy meanes (appointed by Chriſt in his Word) for the knitting of his ſeruants vntounto him in all religious duties,Iames 1.27. Heb 9.1. the ſeruice conſiſting ſpecially in workes of piety, purity, and charity, ioyned with knowledge and louelove of the true God.
Q. Who are true Chriſtians, and profeſſors indeed of this Religion?
A. True Chriſtians are Firſt,Rom. 8.29. Ier. 31.3. all ſuch as are the obiects of Gods free louelove, and mercy in Chriſt, though they neuer liued actually to know Chriſt, or profeſſe his truth.Acts 10.35.17.17. Secondly, all ſuch as knowing Chriſt doe louelove and beleeue in him, although neuer baptized, nor called into a viſible Church. Thirdly, all ſuch as knowing and beleeuing, doe confeſſe Chriſt, and profeſſe his truth with zeale and knowledge, yeelding due reſpect to all Chriſts Ordinances, and growing by them,Rom. 10.10 Luke 1.6. Pſa. 119.5, 6 allowing themſelues in no knowne ſinne, conſcionable in priuate, as in publike duties, louing, helping, and encouraging one another.
Q Is there no Atheiſme, and irreligiouſneſſe among Chriſtians, in the profeſſion of their Religion?
A. Yes much in many, hauing, a name, an outward forme and nothing elſe:Acts 5.1, 2.3, 4, 5. which comes to paſſe, by reaſon: Firſt, of that deceitfull ſinne of hypocriſie, whereby men diſſemble with God and the world,Math. 13.5. deceiuing ſometimes their owne hearts. Secondly, of neutralitie, lukewarmneſſe, and indifferencie,Reu. 3.15, 16. when men relye vponupon their ciuill honeſtie, morall iuſtice, and will goe no further, comming ſhort of Heauen. Thirdly,Iohn 6.64. Rom. 2.24. of infidelitie, concerning Gods omnipreſency, omnipotencie, and veritie of his Word in promiſes, and threatnings; many want faith, that make a faire ſhow in all things elſe. Fourthly, of open prophaneneſſe, liuing worſe then the worſt Heathens, ſo drawing the blacke cloud of ſcandall ouer the brightneſſe of our Chriſtian faith; ſuch after admonition ſhould be remooued.
Q. What is hypocriſie?
A. It is a glorious pietie without gracious ſinceritie: and is twofold: Firſt, groſſe,Mat. 23.27.19.21, 22. whereby a man deceiues other men, not himſelfe; knowing he is not what he appeares to be, nor indeed heartily deſires it. Secondly, refined, and formall, whereby a man deceiues others, and himſelfe alſo.
Q. How may an hypocrite be knowne?
A. It is verie difficult, for in all outward duties he may,Mat. 6.20. and doth goe as farre for a time, as the ſoundeſt Chriſtian; profeſſing, hearing,Mat. 23.23. praying, and yeelding ſome ſpirituall fruits, ſo paſſing the ciuill honeſt man many degrees: but may be thus diſcerned: Firſt, hee is verie ſtrict in ſmall matters, in weightier taking any libertie,2 Sam. 15.30 which may ſtand with his reputation. Secondly, he is heartily greedie after preheminencie, worldly pompe and glorie,3 Iohn 9. (a blocke which a formall hypocrite can neuer leape ouer) if religion be ſo ſtrict, as to croſſe his preferment, he is ſo bold as to croſſe out that part of religion.Mat. 7.3, 4. Thirdly, hee is much employed in ſearching after, and cenſuring the faults of others, eſpecially ſuperiours. Fourthly,Luk. 18.11. he builds much vponupon outward proſperitie of his bodie, family, and temporall eſtate; comforting himſelfe by a deceitfull compariſon,Mat. 14.3, 4 with ſuch as are eueryevery way inferiour to himſelfe in his owne conceit. Fifthly,1 Kin. 22.8. he cannot endure to hauehave his beloued ſinne toucht,Prou. 12.5. affecting thoſe miniſters moſt who giuegive greateſt libertie in gainefull things. Sixtly, his thoughts alwaies impure and vnprofitable, range vp and downe without trouble or bounds. Seuenthly,Gen. 4.5, 6, 7 hee takes it euill any mans endeauours in matter of religion, ſhould be prefer'd before his. Eighthly, he is euerie day worſe then other,2 Tim. 3.13. and worſt at laſt. Ninthly, the cloſe hypocrite is not ſenſible of his hypocriſie, doing good duties onelyonly for his owne good.
Q. What remedie is there againſt this maladie?
A. Firſt, feare it, ſearch after and pray againſt it.Reu. 3.2. Secondly, be watchfull ouer all you waies, carefull to keepe correſp…ndencie betweene the heart and the hand, affection and conſcience. Thirdly, decaying graces muſt be renewed and ſtrengthened daily. Fourthly, ſee you be better within, and in the preſence of God by faith vnfained, then you can appeare to be outward in the ſight of men. Fifthly, ayme at a right end in all your religious actions, Gods glorie, obedience to his will, and the ſoules ſafetie.
Q. What is Saluation.
A. It is the fruition of perfect happineſſe in and by Ieſus Chriſt,Mat. 25.34. Acts 4.12. the Fountaine of felicity, in the Kingdome of Heauen.
Q. What is damnation?
Mat. 25.41.A. It is a finall excluſion of wicked men from heauen, and all hope of glory,Reu. 20.14, 15. being ſhut vp by the Iuſtice of God, in a burning lake to be tormented euerlaſtingly, without hope of deliuery, as a puniſhment of ſinne and impenitency.
Q. How may a Chriſtian auoyd the one, and attaine the others?
A. OnelyOnly by a ſauing knowledge of Ieſus Chriſt, God and Man in one perſon,Acts 4.12. dying to become the Sauiour of his Body: which whoſoeuer hath,Mat. 16.24. doth firſt deny himſelfe to reſt wholly on him. Secondly, leaue worldly luſts, to liue ſoberly, righteouſly, and godlily in this preſent world:Tit. 2.11. there is no condemnation to them that are in Chriſt, who liue not,Rom. 8.1. warre not, walke not after the fleſh, but after the Spirit.
Q. What muſt a Chriſtian doe to get Chriſt?
A. Firſt, hee muſt beleeue, that Ieſus Chriſt is the Meſſiah foretold and promiſed; that God the Father is well pleaſed with that which hee hath done,Iohn 1.29. and that he himſelfe hath a part in this redemption.Mat 3. ult. 11.28.
Secondly, he muſt abandon wicked company, ſeeke and ioyne himſelfe to the ſociety of true Chriſtians,Prou. 4.14.2.20. pray the Lord to direct him in hearing and reading the good Word.Pſal. 119 9.33.
Thirdly, hee muſt examine his life paſt,Pſal. 4.4. confeſſe and bewaile his ſinnes in particular, reſoluing to forſake all hee knowes,P…o. 28.14. for the louelove of Chriſt: then apply the promiſes (which hee muſt particularly take notice of) belonging to him.Ioel 2.12.Iob 33.27.
Q. Which is the ſecond part of Chriſtian examination neceſſary for our preparation to the Communion?
A. Concerning our life: and that conſidered three wayes:Ier. 8.6. Firſt, what it hath beene in time paſt,Pſa. 119.59. with reſpect to thoſe ſeuerall changes, of age, place,Gen. 47.9. company and employment we hauehave beene in. Secondly, what it is for the preſent. Thirdly, what it ought to hauehave beene, and muſt bee for the time to come, if we thinke to attaine Heauen.
Q. What muſt wee examine our ſelues about in the third place?
A. About thoſe ſins we hauehave committed in our life time:Pſal. 51.5. and that firſt in regard of our nature, in eueryevery paſſage of our life,Epheſ. 2.3. more prone to one ſinne then another. Secondly,1 Pet. 4.10, 11. in reſpect of our calling, and place of employment, generall, and perſonall,Eze. 9.4. Luk. 12.56. priuate or publike, in Church or Commonweale. Thirdly, with reference to the time, ſome corruptions beare ſway more at one time, in one age, then another: ſinne like the giddie world, loues to be in faſhion.
Q. What is the fourth thing a Chriſtian muſt looke vntounto in his examination?
A. VntoUnto thoſe graces which are or ſhould be in him, before hee preſume to come to the Lords Table; eſpecially faith and repentance?
Q. What is faith?
A. It is a rich and precious grace of God whereby the new man is enabled,Heb. 11.1. Iam. 2.5. Rom. 4.5. and doth actually, and firmely reſt on Chriſt for remiſſion, and ſaluation, grounded vponupon knowledge of the goodnes and truth of diuine reuelation concerning Chriſt,Acts 16.21. aſſented vntounto and applyed in particular.
Q. How may a Chriſtian diſcerne this grace in himſelfe?
A. Firſt, by that feare hee hath had,Mat. 10.28. or doth feele in him of Gods wrath and Hell torments due to him for his many ſinnes.Luke 1….4. Secondly, by a following perſwaſion wrought (it may be) he knowes not how,Matth. 8.2. that his ſinnes are pardonable. Thirdly, by a deſire after faith in the leaſt meaſure,Mark. 9.24. that hee might apply one promiſe and touch but the Hem of his Sauiours garment. Fourthly,Pſal 116.10. Mat. 4.31. by an earneſt prayer for pardon and Gods fauour in Chriſt aboue all things in the world, remembring ſtill how worthy he is of Iudgements,2 Cor. 4.8. how vnworthy of any mercy. Fifthly, by intermiſſiue doubtings of himſelfe, and the truth of his grace. Sixthly, by a finall caſting of himſelfe into the Armes of Chriſt,Iob 13.15. Phil. 3.8, 9. confident of the truth of his promiſes, and reſolued to thinke ſo what euer come.Acts 15.9. Seuenthly,Gal 5.6. by that purity of hart though imperfect, feruent louelove vntounto God and the faithfull, and ſpirituall ioy euen to admiration ſome times,2 Theſ. 1.3. and beyond expreſſion, all following Faith.2 Cor. 8.3. Eighthly, by a communicating charity, making him to abound in eueryevery good worke, euen beyond ability.
Q. What is falſe and faigned faith?
A. It is a carnall preſumption, and a groundleſſe perſwaſion,Luke 13.3. of men and women within the pale of a viſible Church,Heb. 12.14. to attaine ſaluation without ſanctification, to hauehave pardon of ſinne, without parting from ſinne.
Q. How may this be knowne?
A. Firſt, by the beginning thereof,Rom. 10.17. Gal. 2.20. iſſuing from the proud fleſh without any louelove or vſe of Gods ordinances. Secondly, by diuiding in conceit ſelfe-crucifying from Chriſt crucified.Math. 4.6.7.26. Thirdly, by perſwading men to thinke, they may and doe beleeue Gods promiſes, although they diſtruſt his prouidence, prouiding for, and aduancing themſelues or others vntounto wealth and worldly honour indirectly. Fourthly, by boaſting of a full perſwaſion, without any ground, trouble, or doubting; it makes men confident, and impudent. Fifthly, by barrenneſſe,Iames 2.26. it is a ſolitarie faith, fruitleſſe in eueryevery regard; and as the bodie without the ſpirit is dead, ſo faith without workes is dead alſo.
Q. What is Repentance?
A. It is a ſupernaturall grace,Math. 9.13. Acts 26.10. 2 Cor. 7.9, 10. whereby a ſorrowfull beleeuing ſinner, is brought backe from the louelove, and practice of ſinne, vntounto the louelove and ſeruice of God, with a ſtedfaſt purpoſe neuer to returne againe.
Q. How may a Chriſtian know he hath truely repented?
A. Firſt, by thoſe formerly mentioned fruits of faith, from which repentance is vnſeparable, being one of them.Eſay 30.21. Pſa. 51.3, 14. Secondly, by a voice; inward, outward, or both, he may remember, hee hath ſometime heard,1 Tim. 1.3. Iob 34.32. minding him to know and acknowledge how farre, and how long hee hath gone aſtray. Thirdly, by inward griefe for ſinne ſeducing him,2 Cor. 7.11. teſtified by ſome outward acts; diſtinguiſhing and grieuing moſt for his greateſt ſins, yet forſaking all. Fourthly, by a ſpeedie, full, and orderly though im…erfect, breaking off all wicked courſes with holy anger, and deteſtation. Fifthly, by a conſtant feare and care to goe the right way for the time to come,Reu. 2.5. Luke 13.3. Reu. 2.21. enquiring often. Sixtly, by renewed affections and reformed a…tions. Seuenthly, by continuing and renewing this grace euerie day after the firſt act thereof: he neuer repented any day, that doth not repent eueryevery day: ſinne is not outed wholly, but weakned only by repentance.
Q. Can a man repent of a ſin and yet continue in it or any other knowne?
A. No, it is not poſſible; the verie nature of repentance conſiſting in humiliation, and reformation of all wholly, or of none truely.
Q. But may not a Chriſtian repent of a ſinne, fall into the ſame againe, yet repent after?
A. It is a dangerous thing to relapſe into ſinnes once repented of,Mat 18.22. yet vponupon true and ſerious repentance againe, we doe beleeue there is pardon to bee obtained. Firſt, becauſe the Lord commands man, to forgiue his brother one ſinne often; which implies a poſſibilitie in man to repent, and a readineſſe in God to forgiue.Luke 17.4. Mat. 11.28. Ezek. 18.21.22. Secondly, Gods promiſes are indefinite, to all, and as often as they turne in ſeaſon. Thirdly, but it will be heauie, and bitter, all former labour in ſearching, weeping, and praying, muſt bee doubled: what wiſe man will buy toies at ſo deare a rate?