â—f sin by which we are bound over to answer Gods justice for offeÌ„ding his Law Though the act of murther or theft be past yet the offender is liable to justice twenty or thirty yeares after so doth sin it lies at the dore it calls for vengeance as for its wages c. Gen. 3.9 10. Iam. 1.15 Gen. 18.20 Every sinner is a vile and filthy person But that is not all He is also a guilty person under the curse and wrath of God Gal. 3.10 Q. What be the punishments every sin makes one liable unto A. They be three 1. The sinner is in bondage and subject unto wrath and feare all his life long Cursed in his basket and store all the sorrowes of this life are parts and steps to the greater death his sins are treasured up Ps 7.11 Joh. 3.36 Joh. 27.7 14. Job 15.20 21. Job 20.5 11 14. Heb 2.15 Deut. 28.15 16 17. Mal. 2.2 Zach. 5.2 Rom. 2.5 Q. What 2ly A. At his death he is stript off all his comforts the wretched soule is brought naked and singly to the barre of Gods justice The sinner while he lived and flourished was deceived and befooled now death unbefooles thee and makes thee see what a foole thou wert Heb. 9.27 Q. What lastly is the punishment and misery that sin brings A. After death to be tormented with the Devill and his Angels for evermore Rev. 21.8 2 Thes 1.9 10. 1 Pet. 3.19 This is the wofulnesse of a sinner once come to his place and this misery is everlasting unabatable c. 1 Thes 1.10 hath delivered us from wrath to come CAP. Of the kinds and degrees of sin WHat is sin A. It is any transgression or swerving from Gods holy Law and will it is any declining from that Holinesse and uprightnesse wherein God at first did make man Rom. 4.15 1 Joh. 3.4 Sin is either Originall or Actuall Q. What is originall or birth-sin Of Originall sin A. It is that hereditary corruption of our nature wherewith through the disobedience of Adam all his posterity August Confes Art 2. naturally descending from him are infected and are subject to the wrath of God and to the power of sin being void of all righteousnesse untoward and unable to doe any thing that is truly good and prone to all manner of evill Or thus Originall sin is the fault and corruption of the nature of every man that naturally is engendred of the of-spring of Adam whereby man is very faire from originall righteousnesse and is inclined to evill and therefore in every person born into the World it deserveth Gods wrath and damnation Rom 5.12,16 Rom. 3.23 See 39. Art of Ch. of Engl. Art 9. By that first sinne our first parents fell from their originall righteousnesse and so became dead in sin and wholly defiled in all the faculties and parts of their soule and body and were the objects of Gods wrath Now those sad effects of Adams first sin did not rest and stay in their own persons onely but are conveyed to all their posterity so that from the birth we are defiled with sin void of goodnesse prone to evill and deserve Gods wrath And this pravity and nautinesse of our corrupt Nature because we bring it into the World with us is called Originall sin See this opened in the severall Branches Q. 1. Are all that be borne into the World guilty of sin and subject to Gods wrath A. Yes by reason of Adams fall in whom and with whom we all sinned 1 Cor. 15.22 49. Rom. 5. 12. 14 15 16. Q. 2. Are all likewise from the birth corrupted and defiled in their soules bodies A. Yes we are all as an unclean thing Ephes 2.1 2 3. Psal 51.5 Job 14.14 Rom. 7.24 Q. 3. Are we all borne into the world void of all goodnesse A. Yes and till we be regenerated we cannot doe any thing that 's truly good Being meere morall and naturall men Rom. 7.18 23 24. John 3.6 Eph. 4.18 Math. 7.17 Q. 4. Is this the condition of all that come of Adam A. Yes of all except Christ and Christ is excepted because he was conceived by the Holy Ghost Luk. 1.35 Q. 5. Why is this guilt and corruption called hereditary A. Because we have it by nature before we know how to doe good or evill Esa 1.14 Math. 3.7 and not by imitation Q. You see what Originall sin is What is Actuall sinne A. It is any thought word Actuall sinne or deed in our own persons against any part of Gods Law together with any evill motion of our hearts before or after the consent of our will Rom. 7.19 Jam. 1.14 Actuall sinnes be either of Omission or Commission Q. What is a sinne of Omission A. It is to leave undone any duty which we are bound unto by Gods word or when we faile in the manner of doing the same Mat 25.35 40. 2 Cron 30.18 1 Cron. 15.13 Esa 1.15 Esa 58 3. We must take heed how we heare Lu. 8.18 How we pray Jam. 4 3. How we receive the Lords Supper 1 Cor. 11.28 How we give Almes Mat. 6.8 Q. What 's the danger of sinnes of Omission A. The servant that doth not his Masters will shall be beaten Besides sins of Omission make way for sins of Commission they harden and estrange the heart froÌ„ God Luk. 12.48 Jam. 4.17 Mal. 1.8 Q. What is sin of Commission A. It is to doe any thing which we should not doe To doe contrary to that which is commanded or forbidden 1 Tim. 1.9 10. Levit. 26.23 Ezek. 18.24 Again sins be either of Ignorance or Knowledge Q. What is sin of Ignorance A. When a body doth evill and knowes it not 1 Tim. 1.13 Gen. 20.6 John 16.2 Acts 3.17 Q. Is that a sin A. Yes a ignorance is it selfe a sin it is a b cause of other sins c and sins committed through ignorance are not thereby excusable a Hos 4.1 14. 2 Thes 1.8 Luk. 12.48 b Eph. 4.18 Jer. 5.4 Psal 14.4 c Psal 19.12 2 Pet. 3.5 Luk. 23.34 Levit. 5.17 18. Q. What is sin against Knowledge A. It is when we goe against our owne knowledge in any thing when we know to doe well and doe it not Rom. 1.18 21 23 32. Rom. 2.21 1 Kings 15.5 Luk. 12.47 Jam. 4.17 Jer. 44.16 17. Q. What 's the danger of sinning against knowledge A. God usually gives up such persons to impenitency hardnesse of heart and to a reprobate sense Rom. 1.21 24. a Tender Conscience is a sweet Blessing CAP. IV. Of the differences and degrees of sin A Gain sins be either Voluntary or Against ones will Q. What is voluntary sin A. When we sin of our own accord i.e. when sin proceeds from the disposition and inclination of our hearts without force of temptation Heb. 10.26 Joh. 8.44 he sinneth of his own Rom. 6.12 Q. What is sin involuntary or against ones will A. When contrary to the bent and disposition of our hearts we be overtaken
summarily in the Creed What is the Creed A. It is a Forme of sound and wholesome words teaching us what we must believe concerning God and the Church of God 2 Tim. 1.13 Q. It is not then a prayer A. No it doth not contain matter of petition but of profession of faith as the gesture of standing up doth also shew It belongs to the Honour and Worship of God that we make confession of our Faith Rom. 10.9 I believe in God Q. How many Gods be there A. Onely one God distinct in three persons Deu. 6.4 Esa 446.1 Joh. 5.7 Mat. 28.19 Unity in Trinity and Trinity in Unity is to be worshiped and glorified Q. How be the Persons called A. God the Father God the Son and God the Holy Ghost 2 Cor. 13.14 Q. Which of these three Persons is Jesus Christ A. The second and middle Person Joh. 16.28 Eph. 1.3 Joh. 14.26 Joh. 15.26 Q. What is God A. God is an a eternall Spirit who b hath his Being of himselfe and c giveth being to all things else and we must worship him in Spirit and in Truth a Rev. 16.5 Ioh. 1.1 2. Prov 8.30 Heb. 9.14 b Exod. 3.14 Exod. 6.3 c Act. 17.25 Ioh. 4.24 God hath a Being he is a God by Nature whether we thinke it or not 2. His Being is of Himselfe 3. And without beginning Q. When you say God is a Spirit What doe you meane A. I meane that he is an immateriall immortall substance without body parts or passions not like to man nor any thing made by art Act. 17.29 Luk. 24.39 Esay 31.3 Act. 14.15 Q. What be the properties of Gods Nature by which we may conceive of Him A. He is the immortall eternall invisible only wise God the Lord God Gratious and Mercifull long-suffering abundant in Goodnesse and Truth forgiving Iniquity Transgression and Sin and that will by no means clear the guilty And such an one we shall finde him to be 1 Tim. 1.17 Exod. 34.6 7. Q. Is it needfull to know these Properties to be in God A. Yes We must have an assured knowledge that he is Almighty perfectly good the Fountaine of all Goodnesse else we should not believe on him nor feare him nor love him nor depend on him for good things Rom. 10.10 14. Heb. 11.6 Q. What is it to believe in God A. To believe God is to believe that God is and that he is true But to believe in God is to rest and relie on him for salvation and for all things else that be good for me Iam. 2.19 Eph. 1.13 Esa 26.4 Q. Why doe you say I believe in God A. Because a particular and personall faith is necessary unto salvation every one must believe with his own heart and confesse with his own mouth Rom. 10.9 Act. 8 37. Q. What then doth it import to believe in such a God A. That God is all this to me and my salvation Gen. 17.7 Num. 14.17 18. CAP. XVI Of Creation and Providence and Gods Fatherhood and Power The Father Almighty Q. WHy is the first Person in the Trinity called Father A. Because he is the Father of Christ and of all that be Christs and also because he giveth beginning to all things else He. 1.5 Eph. 1.3 17. Eph. 3.14 2. Cor. 6.18 Ioh. 1.6 Ioh. 20.17 Q. Why is he called Almighty A. Because he can doe all that he will nothing can hinder his Power if he were not Almighty He could not make the least grasse or worme that is Rev. 1.8 Ier. 32.17 27. Iob. 9.9 12. Q. Declare more fully what you mean by Gods Almightinesse A. I meane not that God hath an idle power which he doth not exercise but that all creatures be in his hand and under his governance that he ordereth and disposeth all things by his unsearchable Wisdome and Providence Maker of Heaven and Earth Q. What doe you understand by that A. I believe that God made all things both visible and invisible of nothing in the space of six daies Gen. 2.1 Heb. 11.3 Col. 1.16 Q. The Heavens What mean you by that A. That God made the Heavens and the Hoast of them and the Inhabitants of Heaven that is the Angels Col. 1.16 Iohn 1.3 Q. Did God make the evill Angels too that is the Devils A. Yes He made them Angels of light but they by their fall made themselves Angels of darknesse Inde vers 6. 2 Pet. 2.4 Mat. 8.29 Q God made the Earth and all things therein Did he make the hurtfull creatures A. God made all good but their hurtfulnesse is a part of the curse that came in by sin Gen. 3.17 18. Rom. 8.20 22. Q. Did God make all things and so leave them A. No He still a upholdeth and preserveth governeth disposeth all things both b great and small c casuall and certaine good and evill by his just and wise providence a Ioh. 5.17 Act. 17.28 Heb. 1.3 b Ioh. 38.8 11 22 41. c Mat. 10.29 30 31. Psal 19.1 2. Iosh 10.11 12.13 Iob. 37.16 17. The Kingdoms and wils of men Dan. 4.25 1 King 12.15 Rain and Droughth Plenty and Dearth Am. 4.6 7. Health and sicknesse 1 Sam. 2.6 Life and Death Dan. 5.23 Psal 31.15 All are at his command doe happen by his wise and just disposing Q. Are the Devils also and the evill wils and minds of men guided by God A. Yes He sets them all their bounds overruleth all their wickedness as shall serve most for his glory Yet God himselfe remaines Holy and untoucht of any evill Act. 4.27 28. Job 1.12 2.6 Joh 19.11 Numb 22.18 19. 2 Sam. 16.11 Q. What then doe you believe in this Article A. I believe that Almighty God who is the Father of Jesus Christ the Maker and disposer of all things is my Father and my God He is the God on whom I depend for salvation and all things needfull for this life present Esay 54.4 5. Ps 100.3 Esay 64.8 9. 46.4 44.24.26 Q. How may it appeare that you indeed doe believe all this A. By three effects which follow this my beliefe 1 It makes me submit quietly to Gods will in whatsoever estate I am knowing that he is my Father 2 Sam 15.26 2 Sam. 16.10 2 King 20.19 1 Pet 4.19 Phil. 4.6 11 12. Mat. 6.30 32. Q. What second effect of this Faith A. This my faith banisheth all base and false feares of men upon assurance that I am not left to the power and will of any creature Esay 8.12 51.12 13. Joh. 19.10 11. Mat 26.53 1 Pet 3.14 15. Q. How lastly A. This Faith makes me to depend on God in his wayes for all things I need without stepping out to any false and indirect meanes for help as to bribery sorcery fraud flattery time-serving lying oppression nor to make flesh my arme Gen. 20 11 16. Ier. 17.5 2 Chron 16.3 7 8 9 12. Mat 4.3 7. Dan 3.16 17. Esay 28.16 CAP XVII Of Faith in the Sonne of God And in Jesus
Ezr 6.21 2 Chro 30.17 18. God had smitten them c. Ezek. 44.7 1 Cor. 5.6 13 Infants and naturall Fooles and all persons that cannot examine theÌ„selves nor discern the Lords body as also all open impenitent sinners all such persons must not meddle with the Lords Supper â— Cor. 11.28 29. 1 Cor. 5.7 13. Q The least sinne that a man knows by himselfe unrepented iâ— a just cause to keep himselfe from the Sacrament But are all the sinnes we knâ—w by other men a just cause for us to keep them from the Lords Supper A. Not only such offences as are openly known and scandalous to the congregation The rest doe professe with their mouthes and if they do not believe with their hearts and repent indeed they are no better then Judas who seemed to be one of the rest but was not It is not our own private knowledg or suspicion of the parties unsoundnesse that must put him off unlesse the party be accused and admonished of his sinne by them that have authority in the name of Christ for the good of the party and the satisfaction of the Congregation to restraine them Christ knew Iudas from the beginning yet c. Iohn 13.11 18. 1 Cor. 5.1 2. It is reported c. Mat. 22.2 10 11 12. Mat. 18.15 17. Q. Is not the rest of the congregation polluted by the mixture of unworthy persons with them A. No The wicked doe not pollute the Godly at the Lords Supper unlesse they be consenting unto their wickednesse for Iudas b did not defile Christ The wicked among the Jews did not make the ordinances of Circumcision of preaching in the chaire of Moses of the Passeover and of Sacrificing uncleane unto the godly of those times Christ himselfe held Communion with the Church of the Jewes which at that time was marvilously corrupted both in Doctrine and Discipline a 1 Cor. 5.2 6. with 2 Cor. 7.11 Cleare in this matter els not Luk. 2.22 24. Luke 3.21 Iohn 2.13 1 Sam. 2.16 24. 1 Cor. 11.17 29. to himselfe c. b Mat. 26.20 21. He sate down with the Twelve Judas as he was imployed in the Apostleship with the rest so he was admitted also with the rest unto the fellowship of all divine worship and ordinances to teach us that neither is the Sacrament the worse nor are the Comunicants polluted albeit some unworthy and undiscovered Hypocrites be in company with them at the Lords table the Pollution of the Sacrament remained with Judas alone The state of the visible Church is like to ten Virgins whereof some were wise and some foolish Mat 25.1 To a great house 2 Tim 2.20 1 Cor. 11.33 with 1 Cor 3.3 1 Cor 10.17 21. Q. Then it is Christs will that evill livers should be excomunicated to the end they may be brought to shame and repentance Who to be Excommunicated A. It is so scandalous persons if they obey not the admonitions of the Church but remain obstinate ought to be cast out and kept from the Lords Supper Mat 18.18 Iohn 20.23 1 Cor 5 3 4 5 13. 1 Tim 1.20 Wicked and obstinate persons are to be banishâ—d from the fellowship of the faithfull 1. By the Authority and in the name of Jesus Christ 2 Dispenced by the office and judgement of the Ministers of the Gospel 3 With the assistance and consent of the Congregation 1. Who to be admitted 1. All that professe repentance toward God and faith towards our Lord Jesus Christ are to be admitted if they offer themselves as Judas Simon Magus Ananias and Saphira and those severall divided parties at Corinth which are for that cause called Carnall 1 Cor. 3.3 and surely they did judge one another unworthy If a company of Men should agree in some evill Action we joyne with them then we were partakers of their evill But when Christians Agree to serve the Lord Jesus if some joyne that do it not as they ought they joyne with us in our good not we in their sin or unworthinesse and therefore did communicate apart 1 Cor. 11.18 21. Yet Paul bids them all that were divided into factions to Tarry one for another v. 34. that so their eating together might testifie and maintain their Christian charity and unity in the body of Christ Neither is there any danger to the Godly by the coÌ„pany of them that doe thus professe Faith Repentance and new Obedience though in deed and in truth they be not such as they professe Because in such a mixt congregation all doe joyne in an acknowledement that men are saved by Christs blood and â—hat is true 2. And we all joyne in profession of Christianity and in a solemne vow and promise of living holy and Christian lives for time to come and that we may doe lawfully and sincerely with them who are not sincere but meer outside professors And therefore such mixture of good and bad in that ordinance can be no sufficient warrant and ground either for the Minister to refuse to doe his office or for the people to refuse to partake of this Ordinance 2. Who should forbeare to come 2. Howbeit all carnall persons who are conscious to themselves of their ignorance or hypocrisy that they are not in truth what they seem to be or are privy to themselves of living in any sin ought in good conscience to keep themselves back from the Lords table 3. Who must be kept back 3. And all such Persons as are grosly ignorant of Christ or else are guilty of grosse errors and scandelous sins inconsistent with Faith and Repentance they ought to be kept back by the discipline of the Church Q. Thus of the publicke Are there any private helps of a Christians conversation and communion with God A. Yes Many as private reading prayer self-examination calling our waies to account trials of the grounds of our hopes private fasting and humiliation holy medidation of the worth of things heavenly the vanity of things earthly of the Attributes of God of promises c. also private admonitions comforting one of another Holy resolutions against the corruption of the times of our own hearts c. AN APPENDIX Containing and Explication of certain Theologicall Terms Phrase frequently used in English Books Sermons be either not mentioned or not sufficiently explained in the foregoing Treatise GRACE signifieth in Scripture two things 1. Gods free favour and love to man 2. The effects thereof in us thus faith is a grace c. Predestination is the eternall purpose of God touching the everlasting state of men wereby of his own free will he ordaineth some to Salvation and others to destruction Election in the eternall purpose of God whereby according to the counsell of his own will he chuseth some to salvation out of the corupted masse of Mankind not because he foresaw they were or would be better then otners but because it so pleased him to the praise of his rich grace