PRINCIPLES OF FAITH GOOD CONSCIENCE DIGESTED Into a Catecheticall Form together with an Appendix 1. Vnfolding the Termes of Practicall Divinity 2. Shewing some Markes of Gods Children 3. Some generall rules and principles of holy life By W. LYFORD Batchelour of Divinity and Minister of Gods Word at Sherborne in Dorsetshire The Fourth Edition That the soule be without knowledge is not good Prov. 19.2 If thou wilt apply thine heart to understanding if thou criest after knowledge then thou shalt understand the feare of the Lord Prov. 2.3.5 Thou shalt teach them diligently unto thy Children Deut. 6.7 Printed at Oxford by Henry Hall for John Adams and Edward Forrest 1655. Advertisements touching the use and purpose of this Booke to my People 1. THere be two parts of a Ministers office that undertakes the instruction of Gods people the one to deliver sufficient matter of distinct knowledge unto Christian faith The other to lay downe and diligently to inculcate Principles of sanctification whereby a Christian may be directed in point of duty and holy life enabled to discerne between the state of Nature and the state of Grace Both these I have endeavoured the former by drawing out the generall heads of Christian doctrine into particulars the latter by laying down trials and principles of sanctification and holy practice 2. I intend this Booke for the instruction of those that are to be admitted to the Lords Supper wherein they shall be publikely exercised three years the two former years to be hearers and the last yeare to be answerers in it In which time it is hoped that the meanest capacity will be able to attain the sense understanding of the matter And whē they have been thus diligently instructed the Congregation satisfied of their competent knowledge in the doctrine of Christ then upon a day appointed for their admission to the Lords Supper the said Catechumenes upon their own motion desire to be admitted shall make professiō of their faith repentāce Ezek. 20.37 in their own names with their own mouthes undertake that Covenant of Faith obedience unto Christ which at Baptisme we all entred into and stand bound to performe 3. I have prepared a severall chapter for every week of the year and endeavoured to make the answers as weighty and perspicuous as I could both which as I conceive will be more delightfull and profitable to the learner To every answer I cause thē to read the proofes one or more as the time and matter requires within three quarters of an hour each Chapter will be dispatched if any thing be more lightly passed over one time it may be more largely insisted on the next 4. The number and length of questions will not be burthen some to thē that be long exercised therein The answers themselves are not long if you observe that they end where this marke beginneth and that all that is included within this marke is added for explication and not to lode the memory And if you expresse the sense of the answer in other words of your owne the answer will be the better accepted 5. There is some repetition of the same matter in the doctrine or justification by faith the Offices of Christ the difference betwixt the Law the Gospel which was not an oversight but of purpose the better to root those main points in weak understandings 6. This training up of our Children and Servants in a forme of wholsome words will I hope through Gods blessing be a meanes to prevent that grosse ignorance in them which now reignes in aged people The like fruit may be hoped in the free Grammer Schoole The Lord grant you to grow in grace in the knowledge of our Lord and Saviour Jesus Christ that both he that soweth and he reapeth may rejoyce together and when we shall be parted by death may have a joyfull and happy meeting in Heaven and be united to our blessed and glorious head for evermore AMEN READER THis fourth Edition addeth nothing of substance to the former the number of Questions and Answers and Pages be all the same Some notes for Explication are set in the margin Some expressions are changed and added when the former might seeme doubtfull The Contents of the severall Chapters Cap. 1. OF the certainty of holy Scripture of the state of innocency and the Covenant of Nature Cap. 2. Of the fall of man and his sinfull state of the staine and guilt and punishment of sinne Cap. 3 4. Of the difference and degrees of sin of originall sin sins of knowledge ignorance of infirmity and presumption of reigning sinne and sinne against the Holy Ghost Cap. 5. Arguments to convince carnall persons that they be under the curse no better then nature made them Cap. 6 Of the Covenant of Grace the differēce between the Old and New Testament the manner how Christ and Faith doe justify Cap. 7. Of the promises made to Christ the Mediator Cap. 8. Of Christ offered to sinners as yet unconverted and the ground of a sinners going to Christ Cap. 9. Of Gods promises to believers promises to the weake the doubting the lapsed Christian c. Cap. 10. Of the wonderfull person of the Mediatour God and Man and the benefit flowing from the personall union Cap. 11. Of Christs Priestly Office and the parts thereof viz. Satisfaction and Intercession Cap. 12. Of the Kingly and Propheticall offices of Christ Cap. 13. Who are in Covenant with God signes of true faith and repentance Cap. 14. Of mans uprightnesse the signes and benefit thereof Cap 15. Of the Nature Properties of God Cap. 16. Of creation providence whereby God guideth supporteth all things good and evill great and small Cap. 17. Of faith in Jesus Christ his Titles and Dominion Cap. 18. Of the Incarnation of the Sonne of God and manner of his conception Cap. 19. Of Christs sufferings the extent and value thereof Cap. 20. Of Christs exaltation to Gods right hand and what he doth there for us Cap. 21. Of the last judgement and of faith in the Holy Ghost Cap. 22. Of the Church of God militant triumphant of inward and outward calling signes of the true Church Cap. 23. Of the communion of Saints with Christ the Head and one with another the bonds and fruits of that communion Cap. 24. Of forgivenesse of sinnes the cause and effects thereof Cap. 25. Of the state of the dead and everlasting life for whom it is prepared Cap. 26. The first office of Faith to justify how faith is wrought by the Gospell Cap. 27. The second office of Faith to purify the heart of the first main end and use of the Morall Law scil to drive unto Christ and how that 's done Cap. 28. Of the second principall end of the Morall Law of the properties of true obedience of workes before and after regeneration and their unability to save Cap. 29. Of the first Commandment of Images of God or the
a carnall man sinne is pleasing and duty a burthen the duties of the Law being brought and pressed on the soule doe shew how hollow and rotten we are which otherwise we should never have mistrusted by our selves Ro. 7.9 9 10 13. Rom. 8.7 Q. What fourth worke of the Law bringeth a sinner to Christ A. It worketh wrath that is it laies the curse upon us it proclaims the judgement of God against us for every sin It curseth every disobedience it tels every soule of us thou art a domned creature c. Ro. 1.18 Rom. 4.15 2 Cor. 3.7 9. The Law is full of rigour 1. It accepts of no obedience but what is every way full and perfect 2. The Law admits of no excuses It accepts of none of our sorrows 3. The Law regards not what we can doe but what we should doe All that be under the Law must doe it or dye This is the case of all that be out of Christ the Law curseth them Q. How fiftly doth the Law drive us unto Christ A. When we see that we are shut up and cannot winde our selves out of Gods wrathfull hands the soul even drowned with sorrow and feare is constrained to goe to Christ upon the invitation of the Gospell The soule does hereupon consult and advise with it selfe what to doe to be saved and so at length resolves to goe to Christ this is one use of the Morall Law viz. to make us see 1. How vile we are 2. How weak we are 3. How wicked we are what enemies to God and goodnesse 4. How cursed we are 5. And so to consult within our selves and to resolve to goe to Christ as that prodigall did Luk. 15.17 18. and those Lepers 2 King 7.3 4. Thus the Law and the Gospell worke together for our salvation it is not in me to save you saith the Law therefore seeke further It is in me to save you saith the Gospell therefore rest in me Act. 2.37 Mat. 11.28 Rom. 8.15 And so the soule is converted and drawn unto Christ by the Gospell being driven from the Law by the Law it selfe CAP. XXVIII Of the second end and use of the Morall Law Q. WEE have seene the first maine use of the Morall Law What is the second A. To be a perpetuall rule of obedience and holinesse Second Use of the Morall Law and it is therefore called the Morall Law Mat. 19.17 Rom. 2.25 Rom. 7.12 Heb. 8.10 1 Tim. 1.5 8. Jam. 2.10 11. The Law shewes us what is good and what is bad Q. Our obedience is but in part here What be the properties of that obedience which God will accept of his servants True obedience what A. 1. It must be a free a loving submitting of the b inward and outward man to the c whole will of God with an intention d and desire to please and approve our selves to him in every thing we doe This is the nature of true obedience a the ground and rule of obedience is the will of God b the creature obeying is the inward and outward man c the manner is free without compulsion d the end and aime of all is to please God not men or our selves and by these properties true obedience is differenced from meer civill honesty restraining grace in hypocrites a Mat. 15.9 Esa 1.12 b Rom. 6.13 17. c Psal 40.8 119.6 80. Mat. 5.20 Jam. 2.10 d H. s 7.14 Zach. 7.5 6 Rom. 14.6 Joh. 5.30 John 7.18 Esay 10.7 Mat. 6.6 Q. Is there any worthinesse in our works to procure to us Gods favour A. None at all our best works done before we be regenerate are utterly corrupt and cannot please God The evill tree cannot bring forth good fruit Joh. 3.6 Rom. 8.8 Mat. 7.18 Phil. 3.8 Q. But what say you of the workes we performe after regeneration A. Though God in mercy for Christs sake doe accept of our endeavours to please him yet our very best workes are stained with many imperfections And therefore have need of forgivenesse c. Luk. 17.10 Rom. 7.21 Esa 64.6 Tit. 3.5 Mat. 20.10 14. When the Scripture speaks of rewarding our workes Mat. 10.42 and Mat. 6.6 It is a reward of Grace not of Debt Neh. 13.22 Remember me and spare me The rewards of God must needs be full of Grace seeing he promiseth to reward Begging and praying and a cup of cold water which is of little worth Q. It seems then that God doth receive us into his favour without any consideration of our works of his meer mercy in Christ alone imputing his righteousnesse unto us and not our frailties A. It is most true for we are saved by faith in Christ without the works of the Law Rom. 3.28 Rom. 11.6 Q. But doth justification by faith make men despisers of good duties contained in Gods Law A. By no means for faith is the very life and root of all good works And the reason why many doe not performe works of obedience is because they have not faith Heb. 11.7 8 17 25 27. Iam. 2.22 Luk. 17.3 5. Esay 7.4 12. 1 Pet. 3.5 The more faith Faith answers all objections it removeth carnall reasoning and so brings the heart to obey in all things the more obedience Gal. 5.6 Q. The Law being the rule of obedience we ought to be carefull to know it and to lead our lives by it A. Yes For both he that knows it not and he that obeyes it not shall be beaten with many stripes Luk. 12.47 48. Q. How many Commandments be there A. Ten Ten words Deut. 4.13 Q. What sorts of duties doth the Law of God containe A. Two sorts 1. Duties that immediatly concern Gods Glory and Worship in the foure first precepts 2. And duties that more immediately respect our Neighbours good in the six last Mar. 12.29 30 31 33. Mat. 22.37 40. Thus are the Ten Commandments divided Q. What motives are there to stir us up to the keeping of this Law in all the points of it A. Two 1. Because God is the Law-giver God spake every one of those words and where God hath a voyce to speake we ought to have an eare to heare and an heart to obey God sets his stamp upon them all Iam. 4.12 Heb. 2.2 Rom 7.12 The law is holy just and good Q. Why secondly must we carry an awfull regard to this Law A. Because he is Jehovah our God our maker our deliverer and therefore may justly challenge obedience at his creatures hands Love and feare ought to keep us in obedience Mal. 1.6 Es 5.4 Deut. 10.12 Jer. 2.9 13 19. Mic. 6.3 Esay 43.23 24. Deut. 7.6 11. Deut. 26.17 19. the strongest and sweetest bond of obedience is that relation between God and us CAP. XXIX Q. THe first Table of the Law of God containes foure Commandments What is the summe and substance of it A. The first Table of the Law teacheth and requireth 1. That I cleave unto God with my heart 2. That I worship him with my
and custome as it doth belong to them by any right of Law Statute custome or otherwise Ro 13.4 6 7. Mat. 22.21 Tribute is a duty not a curtesy men sin if they withhold it for they attend continually upon our good Q. VVhat followes hereof A. They are naughty people that a inwardly despise or b cutwardly curse and revile or disobey and c rise up against their Rulers or withhold their dues a 1 Sam. 10.27 Eccl. 10.20 1 King 21.13 b Act. 23.5 Josh 1.18 c 1 Sam. 24.6 Q. But is it lawfull in no case for Subjects to rise up in Armes against their lawfull Soveraigne A. No in no case a No supreme Power whatsoever or wheresoever residing ought to be resisted by those that are under them b especially if they have sworn Allegiance unto them a 1 Sam. 24.6 Rom. 13.2 VVhosoever resisteth the Power resisteth the Ordinance of God The Powers are nor from beneath but from above Joh. 19.11 There is no power but of God Ro 13.1 with Ps 82.6 He is the Minister of God Rom. 13.4 God is the Soveraigne Lord of the Whole earth and Kings are his deputies and Vicegerents in them God is resisted they that resist shall receive to themselves damnation Pro. 30 31 32. a King against whom there is no rising up If we cannot with good conscience obey them yet we must be subject and submit unto them 1 Pet. 2.13 14 16. b Ezek. 17.15 16. Judg. 9.19 20 24 45 56 57. see CAP. XXXV Duties of Husband and Wife THE duties of Husband and Wife some be common to them both some peculiar to the Man or Woman alone Q. What be the duties of Man and Wife common to them both A. Five First for our choyce we must marry in the Lord that is with such as joyn with us in the faith worship of the same true God 1 Cor 7.39 1 King 11.2 4 7 11. 2 Chron. 21.6 Gen. 24.3 6. 2 Cor. 6. 14 15.16 Mal. 2.11 Q. What secondly is their duty A. To pitty and doe good each to the soule of other to bring one another from errour and darknesse to be heires of the grace of life 1 Cor. 7.16 1 Pet. 3.7 Q. What thirdly A. Mutuall helping each of other in counsels care and bearing the burthen of the family especially they must as yoke-fellowes joyn together in setting up Religion in the family They must draw in one yoke and one way in all good things the burthen must not be cast on one through the sloth nicenesse voluptuousnesse and pride of the other Gen 2.20 24. 1 Sam. 25.17 24 25. Q. What fourthly A. They owe one to another conjugall a love and loyalty whereby they must love and delight one in another above all others b bearing one anothers burthens and infirmities As sicknesse sillinesse poverty frowardnesse and not by rigorous churlish and hardning wayes to vex one another a Heb 13.4 Gen 20.16 1 Cor 7.12 13. Eph. 5.28 29 31. Col 3.19 Gen 16.6 Q. What fiftly is their duty A. Mutuall benevolence in a moderate and seasonable use of the marriage bed 1 Cor 7.4 5. Levit 18.19 25. 1 Thes 4.4 5. Q. What is the duty more peculiar to the Wife A. She must be a sober minded in all things discreet b keep at home c obedient to her Husband and of a gentle and meeke spirit It is a false commendation of women to be of a great spirit to take upon them over their Husbands to ruffle it and bring him under leave that for Zipporah Vasthi Exod 4. 25 26. Hest 1.12 17. a Tit. 2.4 5. b Prov. 7.11 1 Tim. 5.13 c 1 Tim. 2.12 Gen. 3.6 Col. 3.18 d Prov. 31.26 1 Pet. 3.3 4. A chearful curteous modest mild spirit becomes a Christian Woman a Christan Wife must not be sullen nor taunting not bitter nor captious and untractable nor domineering nor vain in false adornings of haire naked breasts costly attire and such like shewes and witnesses of an ungoverned and unsanctified heart Q. What is the duty more peculiar to the Husband A. To dwell with the Wife according to knowledge giving honour to her as to the weaker vessell that is not overbearing any thing contrary to her credit place comforts but fitting imployments according to her abilities making up in love and wisedome what is defective in her weaknesse 1 Pet. 3.7 What beautifull Christians should we be if we were carefull to performe and shew the power of Religion in discharge of the duties that belong to us in our severall relations he is an hypocrite that is forward in common duties of Christianity and is not alike carefull of the particular duties belonging to his relation and calling There be other relations of men who ought to give honour one to another as Pastours and People young and aged rich and poore c. Q. If I live under a Pastour or Minister of Gods Word What is my duty to him A. The Peoples duty to their Ministers is threefold First to a esteem them very highly in love for their workes sake Secondly to b provide them liberall and honourable maintenance to uphold the dignity of their callings a 1 Thes 5.12 13.2 King 4.10 Gal. 4.13.14 Jer. 38.4 9. b 1 Cor. 96 10 13 14. 1 Tim. 5.17 That double honour is spoken of their maintenance it is a sinne to make him a poor despicable man Gal. 6.6 in all good things Q. What is the third duty of people to Ministers A. To suffer themselves to be guided amended by their wholsome and faithfull doctrines Heb. 13.17 2 Tim. 4.15 These are not duties of curtesy and good nature but of conscience before God who will require a strict account of all the derision slanders hard usage and up-risings against their Ministers persons calling doctrines and godly admonitions as if it were a glory to keep them under or to carry on a foolish disorder against them c. Hos 4.4 Mat. 22.6 7. 2 Chron. 36.16 19. Act 4.2 3 24. Rev. 11.5 See 1 Cor. 4 11 12 13. Jer. 26.15 Q. What is the Ministers duty to the flock A. 1. He must goe in and out before them in a a blamelesse conversation 2. b feed them with wholsome doctrine a plainly diligently b and faithfully separating between sheep and goates between pretious and vile having e compassion on the ignorant and them that be out of the way a 1 Tim. 4.12 Tit. 1.6 Levit. 21.4 21. b Tit. 1.9 2 Tim. 3.16 Jer. 23.28 c 2 Cor. 4.2 2 Tim. 2.2 25. 2 Cor. 12.15 d Ezek. 13.10 19 22. Jer. 15.19 e Mat 19.36 38. Zach. 11.15 Heb. 5.2 Q. There be whom God hath made eminent above us in gifts of mind birth age or estate and we must honour whom God hath honoured What is our duty to such A. To acknowledge their gifts and reverence their persons especially if they be found in the way of righteousnesse Lev. 19.32 Prov. 16.31 Esay 3.5 Dan. 2.48 1 Tim. 5.1
singular thing which cannot be found in an Hypocrite nor in the best morall Man in the World Mat. 5.47 And seeing there are but few that shall be saved we must strive to go the narrow path that lead to life Luk 13.24 Luk 6.33 6. A singular love affection is to be borne towards all that feare God even because they fear God and have Gods Image on them Mat 10.41 7. A speciall regard must be had of the Lords day to spend the Lords day in the Lords work and not in wordly pleasures or profits Es 56.6 Es 58.13 8. A precise conscience must be made of the least sin by every one that desireth to stand in the favour of God as of lesser Oaths by ones Faith and Troth and also of Idle words Ps 119.6 Mat. 12.36 Jam. 2.10 Sins of Omission are to be avoided as being more dangerous then sins of Commission The heart is wonderfully hardned and estranged from God by neglect and omission of good duties 10. A Christian must exercise Justice Truth and Fidelity towards all men even the worst not daring to wrong any man in the least pin or farthing Luk 16.10 Mat. 16.26 Ezek 22.13 14. Es 63.8 11. A Christian must make Conscience of doing good things in a good manner that is with the spirit and with the affections of the inward man and unto spirituall ends viz. to please God and edify his own soule 12. A Christian must seperate from the sinfull Manners Customes Courses Fashions and waies of the World He must not fashion himselfe to the World All familiar society with wicked men is to be avoided Rom. 12.2 Es 8.11 12. Ier. 15.19 Ps 1.1 Eph. 5.7 11. Phil. 2.15 Ps 26.4 5. Mat. 24.49 2 Cor. 6.17 13. A Christian must neither feare nor please man against God he must not feare their threats nor their reproches nor yet prize their favours and so forget God his maker Es 3.22 Es 51.7 12. Luk. 1.26 27. Heb. 12.4 Of Callings 14. A Christian must live in some honest calling and be conscionable therein doing the duties thereof as the work which God sets him about And not like the Oxe or Horse who doe their worke but not in knowledge nor obedience to God we must doe the businesse of our callings faithfully and obediently as unto God studying to honour him and to adorne our holy profession in that ranke and place wherein God hath set us 15. A Christian in his calling must exercise the graces of the spirit viz. Patience Justice Equity Mercy Truth Faith and Dependance on Gods promises providence in all his waies our generall calling of Religion and Christianity must be expressed in the use of our particular callings He that is not Godly and good in his calling is good no where 16. A Christian must enter upon the duties of his calling with Prayer craving Gods blessing and strength his pardon for failings his protection in our waies And also his grace to preserver us from those snares and Temptations unto which in our callings we are most subject and exposed whether it be unto Idlenesse frowardnesse uncheerfullnesse discontentednesse distrustfulnesse covetousnesse vaine glory c. 17. A Christian should labour to see all things in God and from God the fountain of Wisdome Power Goodnesse and Mercy we must labour to see and meet God at every turne Ps 73.13 Ps 22.17 18. A Christian must never prosecute any earthly thing so as for perishing things to lose spirituall and eternall things Mat 16 26. 19. Never be thou so passironately addicted to any cause work or end be it never so good as to carry it on by unlawfull means and waies God is all sufficient in his own waies And it is better to suffer any evill of affliction then to doe any evill of sin Resolve to stick to Gods waies what ever the issue may be 20. Never meddle without a warrant or calling nor above thy strength Ps 131.1 Let it never be sayd to thee in reproach who art thou Who gave thee this Authority or who required this at thy hand 21. Doe the most necessary duties of thy calling first and most 22. Never lock up thy comfort in the Creature but let God be thy portion and thy exceeding greate reward Use the World as if thou usedest it not 23. A Christians recreations must be 1 Harmlesse and without offence to others without scrupulosity to our owne consciences 2. They must not master us nor overrule our affections but our recreations must be such as we can use for refreshments without losse of the graces of Patience Charity justice Truth c. without wasting of our pretious time Estates We must not exchange better things for sports 24. God hath given us all things plentifully to enjoy yet with moderation a Christian must never eat nor drink to make the head heavy nor the heart heavy 25. A Christian must not be ashamed of God and Godlinesse here before men Grace is a Christian crown 26. A Christian must prepare to meet with crosses reproaches in the World for a good conscience sake and yet not be discouraged thereby Es 8.18 Gal. 4.29 Ps 14.10 Ps 38.20 Pro 29.27 Act. 28.22 27. A Christian can never be sound in Religion that doth not prize and highly esteeme the Publicke Ordinances and Ministers of God We must delight to meet God in his Ordinances we must give up our hearts to be ruled and directed by them FINIS
soule and body in the duties of Religion and Divine Worship 3. That I honour him with my Tongue and Life 4. And that I carefully keepe his Sabbaths Of the first Commandment Thou shalt have no other Gods c. Q. WHat is the purpose of God in this first Commandment A. That we should take Iehovah the only true God for our God set him up in our hearts in his due place that is above the creature Of spirituall inward worship to love and feare him to serve trust and obey him We must reserve unto him all that preheminence of honour feare love and trust which is due to him as a God and not to give any part thereof to the creature To honour a King as if he were but a private person is not to give him his due because it is beneath his place God must have his full preheminence in our hearts Mar. 12.29 30. Mat. 4.4 10. Thus does Christ expound this Commandment Q. What particular duties are commanded under this generall that so God may be thy God A. Five 1. I am hereby bound to know God in his Nature 1. Knowledge Will and Attributes else I shall never love him nor trust in him 1 Chron 28.9 Rom. 12.2 Ioh. 17.3 Ro. 10.14 Q. What secondly 2. Trust A. We are bound to believe on him to depend and stay our selves on him for every good thing we need not being disheartned in our duties nor stepping out to false helps in evill times Jer 17.5.7 2 Chron 20.20 Psal 31.6 7. Psal 11.1 2. Job 31.24 Jonah 2.8 Dan 3.16 Dan 6.23 Q. What thirdly is here required Q. I am bound to love and delight in him as the chiefest good above father 3. Love lands credit profit or life it selfe Mat 10.37 1 Sam 2.29 Mat 19.22 29. Q. What fourth duty A. I am bound to feare him 4. To feare him to stand in awe of his Majesty not daring to offend him in any thing for any respect The object of godly feare is the evill of sinne the offending of God 1 King 8.3 12. Esay 51.12 Esay 8.2 13. Jer 2.19 In all these God must have his full preheminence for if we love feare trust or delight in any thing against God or above God then that is our God Q. What fifth duty is required A. I am bound to acknowledge him and to make outward profession 5. To confesse him that God is the Lord whom we serve that he is governour preserver and rewarder of all men the searcher of all hearts and that no God can do as the doth There is none other to whom any of these can be applied Dan 4.37 1 Chron 29.10 11. Esay 26.13 1 Cor 1.31 Mar 8.38 Jer 10.6 7. Q. What is the thing here generally forbidden A. The thing here forbidden is the giving of any divine honour to the creature the setting up of the creature in our hearts to withdraw us from God Q. Tell me particularly who be the transgressors of this Commandment A. Seven sorts of persons 1. All ignorant persons Ignorance of God that either a naturally oâ— b carelesly or willingly remaine ignorant of God and his will concerning us a Eph 4.17 18. b Iob 21.14 Ioh 3.20 2 Pet 3.5 Q. Who else Disobedience A. They that have knowledge severed from obedience such as professe to know God but in their works and waies deny him These doe not take Jehovah for their God Tit 1.16 Rom 1. â—8 Q. Who thirdly doe sinne against this Commandmemt A. All Atheists and Idolaters that is Atheisme and Idolatry all such as think there is no God or that there be more Gods then one or that God is like to any thing made by Art in Carving and Painting Also whosoever do give any divine honour worship and service to any Creature All such persons be either Atheists or Idolaters They fancy to themselves some other God Rom. 1.23 Act. 14.15 1 Cor. 8.3 6 10. Rev. 19.10 Rev. 22.9 Q. Who fourthly A. All superstitions persons that is Superstition such as ascribe any spirituall or supernaturall effect good or bad to ceremonies observation of things the observation whereof hath no ground in nature nor divine institution as to the crying flying of birds bleeding at the nose the hare crossing us in our journey c. Also in Religion ascribing supernaturall and spirituall effects worth excellency or acceptablenesse to ceremonies devised by man as to anointing with oile signing with the crosse sprinkling with Holy-water consecration of Temples VestmeÌ„ts Altars c. Mar. 7.4 5 8. Col. 2.21 1 Sam. 4.3 Ezek. 21.19 21. Jer. 10.2 3. It is Gods prerogative to give grace and also to institute any sign or token of Grace or to make any thing to be an effectuall meanes of applying any spirituall good to the soule and therefore it is an injury done to God to ascribe that which is due to him unto mens inventions c. Q. Who fiftly be the transgressours of this Commandment A. All such as seek to Wizards Wiches Conjurers Soothsayers or to Saint or Angel for help Seeking to Witches for helpe All that step out of any unlawfull shifts in distresse c. all these doe forsake Jehovah and cleave to the creature Deut. 18.9 10. Act. 8.10 11. 1 Chron. 10.13 14. Esay 47.12 13. Q. Who sixtly Unbeliefe despare A. They that doubt and despaire of Gods truth and love made knowne and will not commit their soules and estates to him It is a sinne to doubt and refuse any part of Gods truth and promises the highest degree of unbeliefe is despaire Esa 7.9 He. 3.19 Mat. 6.30 Joh. 20.25 Mat. 8.26 Job 27.10 Iob 15.22 These deny God the Honour due to him To be ashamed of God and godlinesse Q. Who lastly be transgressours of this Commandement A. All that be ashamed of God and deny him here before men in any degree as in his Word Waies Worship Children and ordinances Joh. 12.43 Luk. 22.57 2 Tim. 4.16 Mat. 11.9 2 Tim 2.12 Q. What followes hereof A. That if we doe not make conscience of these duties and care to avoid these sins we be under the Law that is under the sentence of it to be judged by it Where sinne reignes the Law reignes and is in force against thee Rom. 6.14 CAP. XXX Of the second Commandement Thou shalt not make unto thee any graven Image Q. WHat is the purpose of God in this Commandement A. To preserve his outward worship pure and undefiled from all superstition Idolatry from all inventions of man and to keep us to that entire manner of worship which himself hath appointed so is this Commandement expounded in Scripture Num. 15.39 Deut. 12.30 32. Psal 106.38 39. Esay 8.20 Vse Hence we learne that whatsoever is made use of for the tendring up our Homage unto God or for the conveying of any spirituall efficacy from God into the hearts of his
Q. And what is their duty back againe to Inferiours A. They must not disdaine nor dispise others that be below themselves in gifts or estate but rather to be beneficiall to them by their countenance good example best use of their gifts Jam. 2.2 Job 29.15 16 17. Luk. 8.3 1 Tim. 6.17 Tit. 2.2 All tallents are given for use as the eie recieves not sight for it selfe nor the stomack meat for it selfe but for the body Q. Because all men are to be honoured and we must not doe any thing whereby our brother is set at nought Tell me how equals ought to behave themselves one toward another As fellow-servants fellow-Ministers fellow-Citizens A. They must be curteous one to another respectfull giving honour one to another not provoking envying or disgracing one another 1 Pet. 2 17. Rom. 12.10 Mat. 23.6 Gal. 5.26 Q. Why must we be carefull of this Law A. Because God hath annexed outward blessings to the conscionable performance of the duties herein contained namely long life wel-being It shall be well with thee and thou shalt live long We must take all outward promises with this condition viz so farre as they shall be expedient for the health of our soules and not to the hurt of them Gods children have long life health c. or the blessing of them CAP. XXXVI Of the six Commandement Thou shalt not kill Q. WHat is the purpose of God in this sixt Commandement A. 1. To provide for the safety and preservation of mans life 2. And it forbids all unmercifulnesse cruelty whereby the life or wel-being of the life of another is prejudiced and impeached We must not 1. Harme our own or anothers life 2. Nor wish in affection any impairing of the same Nor 3. Signify by tokens any such desire Mat. 15.19 This Commandement is broken Inwardly Outwardly Q. How is it broken inwardly A. Two waies First by rash and unadvised anger Now anger is an inward motion of displeasure against another inclining the heart to wish or practice evil to another there is a just anger against the sinnes of others but sinfull anger is that which is conceived upon surmises false causes or else is excessive in the measure and continuance or evill in its effects moving us to doe evill Mat. 5.22 Eph 4.31 Jam. 1.19 20. Prov. 14.29 Q. How secondly A. By hatred and malice envy and desire of revenge against another This is the murther of the heart 1 Ioh. 3.15 Col. 3.8 Rom. 12.19 Obad. v. 10 12. Is all revenge unlawfull A. All private revenge in unlawfull but God hath set the Magistrate in his stead to take vengeance upon a Malefactor and to right our wrongs for us Prov. 20.22 Rom. 13.4 Rom. 12.17 1 Sam. 25.26 35. Q. How is this Commandement broken outwardly A. Many waies First when the murther of the heart doth breake forth and discover it selfe in dogged and wrathfull lookes and gestures Mat. 5.22 Racha Gen. 4.5 Mat. 27.39 Psal 22.13 Gen. 21.9 2 Sam. 13.15 All disdainfull and scornfull carriages as the fleering of the countenance laying out of the tongue grinding of the teeth biting the nailes shaking the head stamping with the foot at one or any other gesture and carriage whereby thy brother is set at nought is a sinne against this commandement this is to say Rache Q. How secondly A. When the wrath and malice of the heart breaks forth into evill speeches as a railing b scoffing c brawling and chiding d accusing upbraiding e and threatning c. These shew the venome and rancor of the heart and are the murther of the tongue this is to say Thou foole a Psal 59 7. 2 Sam. 16.8 b Mat. 27.40 43. 2 King 2.23 c Eph. 4.31 Tit. 3.2 d Psal 52.4 Ezek. 22.9 e Act. 9 1. In all which places you see that Railing Scoffing Brawling Accusing Threatning and such like are here forbidden Q. How thirdly doe men sin against this Law outwardly A. When anger and fury breakes forth into blowes so that we strike wound or maime another Act. 23.3 Exod. 2.13 Exod 21.18 20 22. Q. How fourthly A. In the grosse act of murther that is when men lay violent hands on a themselves or b others to the taking away of their life c or else by Counsell wishing approbation or any other way are consenting to the killing of themselves or others a 1 Sam. 31.4 2 Sam. 17.23 Mat. 27.5 b Gen. 4.8 c 2 Sam. 12.9 1 King 21.10 13. Mat. 14.8 Act. 8.1 Act. 22.20 It is a fearfull sin Num. 35.31 33. Judg. 9.24 Q. How else doe men become guilty of murther in the sight of God A. VVhen we a neglect the means of life and health or else by b surfetting and drunkennesse impaire our own or anothers health or c else doe desperately cast our selves and others into dangers and sinnes which are punishable by death a 1 Tim. 5.23 b Rom. 13.13 Hab. 2.15 c 2 Sam. 23.15 17. Joh. 11.8 9. d 1 King 2.23 Q How lastly doe we become guilty of bloud in the sight of God A. By unmercifull and cruell dealings with other using oppressions and extremities against them Esay 1.15 Esay 3.15 Jer. 22.13 17. Mic 3.2 10. Luk. 11.39 Ezek. 22.7 13 27. Such persons are compared to Butchers to Grinders to Theeves to Wâ—lves they are murtherers in the sight of God Q. VVhat is here commanded in this Law A. All workes of sobriety meeknesse and mercy whereby the life of my selfe or neighbour is preserved VVe must put on a bowels of mercy we must b speak good unto them c defend and a relieve them as we can a Col. 3.12 b Gen. 31.29 c Exod. 2.13 Jer. 26.24 a Luk. 10.37 Q. As there is a life so there is a murthering of the soule as well as of the body and he is a Murtherer that kils his owne soule or the soule of another Act. 20.26 VVhat doth God require of us in this regard A. That we should not a plunge our selves or others into sin and heresy by rejecting or corrupting the food of souls Gods VVord nor by any other seducement whatsoever but b rather to bring our selves and others to a love of the truth and labouring after the bread of life a Ezek. 33.8 9. Ezek. 34.4 2 Cor. 7.2 2 Pet. 3.16 Tit. 3.11 b Jam. 5.20 Ioh. 4.10 14 26. Iude v. 20.21 Heb. 3.13 CAP. XXXVII Seventh Commandement Thou shalt not commit Adultery Q. WHat is the drift of this Commandement A. To provide for the chastity of our selves and others Wherein God doth 1. Require a clean heart and body 2. And forbiddeth all words gestures that may sound and allure to uncleannesse Mat 5.28 1 Thes 4.3 4. This Commandement is broken Inwardly Outwardly Q. How inwardly A. By filthy imaginations and desires of the heart though they never break forth into the outward action that 's the adultery of the heart Col 3.5 1 Cor 7.9 Gen 39.7 2 Sam. 13.2 Q. How is it broken outwardly A.
Reprobation is the like eternall purpose of God whereby he leaveth others in their sinnes to perish for ever to the praise of his glorious justice Vocation signifieth that work of grace whereby God calleth his elect out of their sins to receive the Gospell that is unto faith and repentance Conversion signifieth Gods turning of a sinner from darknesse to light from sin to grace from love of the world to love of God from carelesnesse to conscience of pleasing God Justification signifieth Gods gracious act accepting of a sinner into his favour not imputing unto him his sinnes in and for the righteousnesse and death of Christ or it is Gods gracious act whereby he reconcileth an humbled sinner to himselfe forgiving his sins freeely fully for Christs sake Regeneration is the begetting of a spirituall life of grace in the soule by the seed of Gods word received into the heart and made effectuall by the holy Ghost whereby we are become new Creatures to bring forth fruit unto God the fruits of holynesse and righteousnesse Sanctification signifieth the clensing of our Natures it is the grace of God infused into our hearts whereby of unholy people we are made holy in our thoughts words and actions Adoption signifieth Gods making Sons of us that were not Sons before or it is the translation of Sinners from a servile condition under sinne and Satan to be the Sonnes of God in and with Christ to enjoy the priviledges and inheritance of Sonnes Glorification signifies the state of Gods children in heaven Redemtion signifies Christs delivering of our Soules from sin wrath by paying of a price even the price of his bloud for us Mediation signifieth that gracious work of Christ setting himselfe between God and us makeing peace procuring our acceptance with his father both of our persons and actions Propitiation signifieth the removing of wrath and making of God favourable to us in Christ Christs active obedience signifieth his perfect fulfilling of the Law for us Christs passive obedience is his suffering of death and undergoing of the punishment due to our sinnes by both which he satisfied the justice of God in our behalfe being put under the Law that he might save them that were under the Law By the Law is meant the covenant of Workes the way and offer of salvation to them that perfectly fulfill the Law of God in their own persons By the Gospel is meant the covenant of Grace that is Gods gracious purpose and promise of bringing men to salvation by Jesus Christ The Old Testament is the doctrine of salvation through Christ taught by Moses and the Prophets and set forth under certain figures and ceremonies shadowing forth the death of Christ and the benefits of Christ who was then to come The New Testament is the same Doctrine of salvation by Christ taught nakedly without such figures shadowes shewing expresly the death and benefits of Christ already come and exhibited in the flesh Leveticall we meane any Ordinance about Gods publicke worship delivered by Moses till the Messias should come By Legall we understand that which the Law of Moses doth require as legall righteousnesse is such a compleat righteousnes in every circumstance as the Law doth require By Evangelicall we understand that which the Gospell doth require and accept as Evangelicall righteousnesse is the righteousnesse of the Mediator accepted on our behalfe Legall perfection is to be free from sin in every kinde and degree thereof Evangelicall perfection is to be free from guile and hypocrisie when in uprightnesse of heart we frame our selves to the whole will of God Legall repentance is a sorrow for sin arising from fear of wrath such a sorrow the Law can work Evangelicall repentance is such a sorrow for sin as ariseth from love of God and hatred of sin which the Spirit of Adoption begets in us because we displease our Father and dishonour our God By the Image of God in men is meant to be like God in holinesse and righteousnesse By the fall of man is meant the first sin of Adam and Eve whereby they fell from that state of holinesse and happinesse wherein they were at first created and plunged themselves and their posterity into sin and misery By Flesh in Scripture is meant the unregenerate heart of man and that remainder of corruption which is found even in regenerate persons whereby they are hindred from doing the good they would By Spirit is meant the new Man the renewed heâ—rt and soule of Man which opposeth it selfe against all sin When we speak of a naturall Man of the state of Nature we doe not mean Heathens or Fooles but all even the best wisest among Christians that be not regenerate effectually called forasmuch as they be in no better case then Heathens When we speak of a Spirituall Man we meane one that is regenerate led by the Spirit of God minding Spirituall things in the first place and temporall things in a spirituall manner When we speake of a Carnall Man we meane them that are led by Carnall and corrupt Principles and doe follow after Earthly things with greatest earnestnesse and delight and Spirituall things in a formall and carelesse manner A Sincere Christian is one that walketh with God and to God uprightly making conscience of every duty and of every sin according to that measure of knowledge which he hath received and doth not hide his eyes from any part of Gods will neither is willingly ignorant of any part of his duty An Hypocrite in Scripture is not one that doth professe Religion and separate himselfe from the sinnes of others but it is any one that knoweth Truth and doth not obey it sincerely and universally but is partiall and halting with God in points of obedience approving himselfe to man rather then to God By Civill honesty which we teach cannot bring men to heaven we doe not condemne justice and honesty in mens dealings But we mean meere civill honest men that is deluded formall Christians who being free from grosse sins and outwardly conformed to good orders do flatter themselves in a morall righteousnesse without faith or any assurance of their particular interest in Christ or any endeavour to attaine thereunto By Common Graces we mean such gifts of Gods spirit as be common to the elect and reprobate as gifts of Miracles of Prophesying and other abilities to spirituall duties By Saving Graces we mean the speciall worke and fruits of the renewing Spirit which whosoever hath received is undoubtedly saved By Restraining Grace we meane that power of Gods word on the conscience whereby men do outwardly forbeare evill though they doe not inwardly hate it Humiliation is the wounding and casting downe of the conscience with feare in a sense apprehension of the curse of God belonging to our sinfull state all former hopes of being in Gods favour in a good case being now discovered to be utterly false and unsound Self-deniall signifieth the
renouncing of our own righteousnesse and worthinesse as also our own desires reasons wits wills and dearest contentments for Christs and the Gospells sake that so we may preserve faith a good conscience according to the rule of the words whatsoever crosse shall happen to us in so doing Spirituall Combat is the strugling between the flesh and the Spirit between Grace Corruption in the same faculties of the soul of a regenerate person our new nature inclining us to good and to please God our corruption inclining to carnall contentments By the World unto which we must be crucified we mean the sinfull courses opinions waies and fashions of the world Lust in any evill motion and inordinate desire of the soule after any thing as after riches honour revenge food preferment therefore covetousnesse is Lust and so is pride anger and other motions of the flesh Concupiscence signifies the habituall indisposition of the heart to that whâ—ch is good and its pronenesse to that which is evill as also every evill motion of the heart that swerves from the Law of God All this is called evill Concupiscence By Principles Principled we mean the rules and grounds wherewith men are seasoned guided in their course as carnall Principles are carnall grounds rules spirituall Principles are spirituall considerations moving and guiding in a businesse Heretick is one that departs from the true Faith obstinatly cleaves to error in Doctrine Shismatick is one that unnecessarily makes or causeth others to make a seperation from any true and found Church to the disturbance of the outward established peace thereof By Wil-worship we meane any thing that is brought into Religion and made matter of conscience by mans device or authority without warrant from the word of God By Superstition we meane the ascribing of Holynesse or any spirituall and supernaturall vertue to any creature gesture place day words or actions which is not given to the said creature by Creation or divine institution When we commend Good workes we meane not onely the works of charity and outward pomp but the whole course of obedience in our thoughts words and actions as the word of God requires of us By Christian Liberty we meane not a liberty to sinne as if we might sin more frely and safely because of Christs death but we meane that liberty which Christ hath obtained to us against the bondage of the Law condemning all that doe not fulfill it And also our freedome from the ceremonies of Moses Law and from all human ordinances so that they doe not bind in conscience Perseverance signifies a constancy and cotinuance in faith and obedience to our end Apectacy is a totall and finall departure from the faith once professed Back-sliding is a falling again into our old sinnes for a time out of which we recover through Gods grace being renewed againe by repentance By Spirituall Desertions we meane that trouble of minde which ariseth from losse of assurance and feeling of Gods favour occasioned usually by our backsliding in to some sinne or great carelessenesse and unevennesse in our walking with God By Temptations we meane sometimes allurements to sinne and somtimes the exercise of our faith wherein Sathan laboureth to question our Son-ship and interest in Christ This kind of Temptation is usually called distresse of minde Dispaire is finally to doubt of Gods favour and mercy refusing to rest on it Presumption is a conceit that we are in good case when we have no solid grounds to thinke so it is also a venturing to practise this or that without warrant of Gods word Assurance is the well grounded peace of conscience awakened and enlightned and quieted upon good grounds that his sins be forgiven in Christ Jesus When we pray that God would Sanctifie any of his dealings to us as crosses afflictions preferments deliverances or any other outward mercy we pray that God would give grace with outward mercies holy wisdome and gracious hearts to make right use of them that in all things we may be brought nearer to God in the exercise of faith humility thankfulnesse and better obedience for time to come Laus Deo TO THE READER THe foregoing TREATISE Christian Reader intituled Principles of Faith and good Conscience is so called because it doth containe not only points of Faith and positive Truths touching the chiefe Heads of Religion but also the most materiall points of Practicall Divinity properly so called that is to shew the work of Grace in the Conversion of a sinner and in the hearts of them that be converted and how a Christian may judge of his spirituall estate to God-ward * As in cap 4. 5. 8. 13. 14. 18. c. I have had some thoughts of publishing a just Treatise touching the state of Nature and of Grace the Translation of a sinner from the state of Nature to the state of Grace from death to life together with the Causes Order and effects thererf And this may be done if God be pleased to give me Life Liberty and Peace to the Church In the mean time Accept and make use of this short Discourse intended for the good of the Ignorant and the comfort of weake Christians The markes of Gods Children Blessed are the Pure in heart Blessed is the man in whose spirit there is no Guile so saith the spirit Psal 32.2 and Mat. 5.8 Markes of Gods children drawn out of Gods word Of saving knowledge Q. WHat is the first Marke of a Child of God A. Saving knowledge is a marke whereby Gods Children may be known from all others Iohn 17.3 1. Mark This is life eternall to know thee the only true God and whom thou hast sent Jesus Christ Q. What be the properties of saving knowledge A. They be foure The triall of it 1. Saving knowledge makes us to see our own Ignorances and strayings Prov. 9.10 12. Eph. 5.8 13. Rom. 7.9 Psal 119.130 Pro. 20.27 Q. What is the second property of saving knowledge A. It makes a man ashamed to doe evill and vile in his own eyes Eph. 5.8 12. 1 Thes 5.5 6 7 8 9. Rom. 6.21 Ier. 31.19 Q. What 's the third property of saving knowlege A. It is a guiding light especially in those things that belong to our own Peace and duty Psal 119.105 Rom. 2.20 21. Mat. 7.5 Q. What 's the fourth signe of saving knowledge A. It is not an idle but a working knowledge making a man to abstaine from evill and exercise himselfe in that which is good 2 Pet. 2.20 Jer. 22.16 Ps 119.104 Job 28.28 Hos 8.1 2. Vse Then it seemes that they which know much and yet are not bettered by their knowledge in Holinesse Christian life Also they that by their knowledge can guide others and yet doe not take to heart the thing that belong to their own peace duty their knowledge is but vaine Rom. 2.20 21. Rom. 1.18 2 Tim. 3.5 Lastly all such persons as be in darknesse and perceive it
accidentall outward change of the Actions as of the Sow that is washed Pet. 2.22 But it is a change of the very frame and disposition of the heart the very nature is changed he is made a new Creatures Ezek. 36.25 26. A new heart will I give you c. A Swine that is washed is a swine still and his nature is to wallow in the mire But a sanctified person of a swine is made a sheep and he hates to wallow in the mire Q. Wherein Secondly doth sanctification excell morall honesty A. In the root or seed of graces The graces of sanctification have a root within us even the spirit of life which is in Jesus Christ Rom. 8.2 1 Pet. 1.23 24. 1 Ioh. 3.9 His seed remaineth in him and our graces are the fruits that spring up of that seed and root Ioh. 15.16 But the seeming graces of unregenerate and meerly civilized people they have no such root but they are like the Corne upon the House top which makes a faire shew yet it hath neither root by seed nor fruit in the eare Psa 129.6 7. Luk. 8.13 Q. Wherein thirdly does Sanctification excell morall Honesty A. The true convert does receive the word in power and in the Holy Ghost he gives the word a divine power and authority over his conscience and over his actings He receives the word with an honest heart even with patience though it crosse and cast downe his contentments and particular interests you will not dare to resist any Truth that you heare if you have true grace in you 1 Thes 1.5 Luk. 8.15 Ps 119.161 Q. Wherein fourtly doth Sanctification goe beyond morall Honesty A. In the motives to obedience The sanctified person whatsoever he does he doth it out of duty pressing the conscience out of love inclining the Affection This is the true ground and motive of sound obedience to doe a duty out of a pure Conscience of Love and faith unfained this is acceptable in Gods sigh 1 Tim. 1.5 Eph. 6.7 1 Ioh. 5.2 whereas the Hypocrite hath ever an eye to himselfe Self-ends and selfe respects doe usually keep up the course of his duties Vse Hereof it followes that they are not truly sanctified which cannot give the word a divine preheminence in their souls to reforme their hearts and lives Ezek. 33.30 32. Neither are they Truly converted that can Hate one sin and allow another Es 58.3 Rom. 2.22 Not they which outwardly are washed but are not inwardly changed renewed Nor lastly they which have some outward shews of goodnes without a seed of Grace in their hearts seeing all the good they doe and all the evill they forbeare does proceed from restraining Grace and outward respects moving and setting them on worke all this does not amount to saving Grace Observe this for a Truth such Christians as have no better Principles of acting and performances then morall Education can furnish them with Also such as content themselves with a Negative goodnesse as to say I am no Papist nor Thiefe nor Whoremonger c. Also they that can stay in such duties of the first and second Table as may preserve the credit and esteem of Moderate well bred civill honest men in the places where they live yet are not equally careful and conscionable of the duties of Piety and Religion but remaine all this while unacquainted with the grounds of Faith and pure worship of God and so the good things they doe they doe them without knowledge and conscience of or respect unto their injunction in the word of God All such persons are as yet but strangers to the life of Grace they have not as yet exceeded what a Pharisee or a Heathen may doe Of Restraining and Renewing Grace Q. Shew farther for conclusion some differences betweene Restraining Grace and Renewing Grace 15. Mar. for all Gods children are renewed in the spirit of their minds The triall Eph. 4.23 A. 1. Restraining grace if it be only restraining hath painfulnesse in it and an inward discontent as the Bridle that keeps them in Gods word is as Cords Bonds to them Ps 2.3 Mark 6.20 Herod feared Iohn c. But now the heart truly renewed desireth to be restrained Iob. 34.32 That which I see not Teach thou me Ps 19.13 Ps 119.32 Q. How Secondly may restraining Grace be known from Renewing Grace A. Men Meerly restrained will stretch their liberty as farre as they can and when Meanes of restraint be removed they will grow loose and licentious as Joash did when Jehoiada was dead 2 King 12.2 with the 2 Cron 24.17 18. But the heart that 's renewed and truely sanctified will not doe all that he may he will rather doe lesse he will deny himselfe some things which he might doe especially if it be not expedient for time place 1 Cor 10.23 1 Cor 6.12 Q. What 's a third difference between restraining and renewing grace A. Men meerly restrained doe abstaine from evill for feare of Wrath or feare of Laws and shame in the world or perhaps one sin keeps in another as the ambitious person will avoid Drunkennesse because men of a debaucht life are not fit for high places So the presence of a Godly grave man does stop the mouth of a vain swearer c. But the heart that is renewed eschews evill because it is displeasing unto God He will oppose and resist sin out of an inward Principle of Grace and hatred of sin the spirit of God in them lusteth against the flesh c. Gal. 5.17 Generall Rules of Holy life and Conversation 1. EVery Christian may and ought to be assured of his own Salvation 2 Pet. 1.5 7. 2 Cor. 13.5 2. No man can be assured thereof but by the word of God working spirituall and supernaturall effects and changes in the understanding in the Heart and affections By the which change our effectuall vocation future salvation is witnessed and sealed to our consciences Gal. 6.7 8 15. 1 Joh. 1.6 7. 3. It is not enough for a Christian to be Baptized to be bred up in the true Religion to come to Church to cry Lord Lord and to live civilly unlesse thou have a sound Faith which worketh by love unlesse thou be a New Creature Outward Profession will not serve the turne nor stead thee to salvation unlesse thou finde inwardly those effects which the word Sacraments expresse outwardly Rom. 2.25 28. Gal. 5.6 Jer. 9.26 4 Repentance doth not stand only in an outward forbearance of sin but there must be also an inward loathing hatred of sin together with a striving against the corruptions of our hearts there must be a new frame of heart and soul making us to doe all things 1. By new Principles of obedience viz. Faith and Love 2. By new Rules viz. the word of God 3d for new Ends namely how God may be honoured and our own finall and externall peace procured 5. A Christian must look to find in himselfe some