about the true and full sense of any Scripture which is not manifold but one it must be searched and known by other places that speak more clearly y 2 Pet. 1. 20 21. Acts 15. 15 16. X. The Supream Iudge by which all Controversies of Religion are to be determined and all Decrees of Councels Opinions of Ancient Writers Doctrines of men and private spirits are to be examined and in whose Sentence we are to rest can be no other but the Holy Spirit speaking in the Scripture z Mat. 22. 29. 31. Ephe. 2. 20. with Acts 28. 23. CHAP. II. Of God and of the holy Trinity THere is but one onely a Deut. 6. 4. 1 Cor. 8. 4. 6 living and true God b 1 Thes 1. 9 Ier. 10. 10. who is infinite in Being and Perfection c Iob 11. 7 8 9. Iob 26. 14. a most pure Spirit d Iohn 4. â—4 invisible e 1 Tim. 1. 17 without body parts f Deut. 4. 15 16. Ioh. 4. 24. with Luke 24. 39 or passions g Act. 14. 11 15. immutable h Iam. 1. 17. Mal. 3. 6. immense i 1 King 8. 27. Ier. 23 23 24. eternall k Psal 90. 2. 1 Tim. 1. 17. incomprehensible l Psal 14â— â— Almighty m Gen. 17. 1. Rev. 4. 8. most wise n Rom. 16. 27. most Holy o Isa 6. 3. Rev. 4. 8. most free p Psal 115. â— most absolute q Exod. 3. 14 working all things according to the Counsel of his own immutable and mostrighteous will r Eph. 1. 11. for his own glory Å¿ Pro. 16. 14. Rom. 11 36. most loving t 1 Iohn 4. 8. 6. gracious mercifull long-suffering abundant in goodnesse and truth forgiving iniquity transgression and sin u Exod. 34. 6 7. the rewarder of them that diligently seek him w Heb. 11. 6. and withall most just and terrible in his judgements x Nehem. 9. 32. 33. hating all sin y Psa 5. 5 6. and who will by no meanes clear the guilty z Nah 1. 2 3. Exod. 34 7. II. God hath all life a Iohn 5. 26. glory b Acts 7. 2. goodnesse c Psal 119. 68. blessednesse d 1 Tim. 6. 15. Rom. 9. 5. in and of himself and is alone in and unto himself all-sufficient not standing in need of any creatures which he hath made e Act. 17. 24 25. nor deriving any Glory from them f Iob 22. 2 3 but only manifesting his own glory in by unto and upon them He is the alone Fountain of all Being of whom through whom and to whom are all things g Rom. 11 36 and hath most Soveraigne Dominion over them to do by them for them or upon them whatsoever himself pleaseth h Rev. 4. 11. 1 Tim. 6. 15. Dan. 4. 25 31. In his sight all things are open and manifest i Heb. 4. 13. his knowledge is infinite infallible and independent upon the creature k Rom. 11. 33 34. Psal 147. 5. so as nothing is to him contingent or uncertain l Act. 15. 18. Ezek. 11. 5. He is most holy in all his counsels in all his works and in all his commands m Psal 145. 17. Rom. 7. 12 To him is due from Angels and men and every other creature whatsoever worship service or obedience he is pleased to require of them n Rev. 5. 1â— 13 14. III. In the Vnity of the God-head there be three Persons of one substance power and eternity God the Father God the Son and God the Holy Ghost o 1 Ioh. 5. 7. Mat. 3. 16 17 Mat 28. 19. 2 Cor. 13 14 The Father is of none neither begotten nor proceeding The son is eternally begotten of the Father p Ioh. 1. 14 18. The Holy Ghost eternally proceeding from the Father and the Son q Ioh 1. 15 26. Gal. 4. 6. CHAP. III. Of Gods eternall Decree GOD from all eternity did by the most wise and holy Counsell of his own Will freely and unchangeably ordain whatsoever comes to passe a Eph. 1. 11 Rom. 11. 33. Heb. 6. 17. Rom 9 15 18. yet so as thereby neither is God the Author of sin b Iam. 1. 13. 17. 1 Ioh 1. 5 nor is violence offered to the will of the Creatures nor is the Liberty or contingency of second Causes taken away but rather established c Acts 2. 23 Mat. 17 12. Act. 4. 27 28 Iob 19. 11. Pro. 16. 33. II. Although God knowes whatsoever may or can come to passe upon all supposed conditions d Act. 15. 18. 1 Sam 23. 11 12. Mat. 11. 21 23. yet hath he not decreed any thing because he foresaw it as future or as that which would come to passe upon such conditions e Rom 9. 11 13 16. 18. III. By the decree of God for the manifestation of his Glory some men and Angels f 1 Tim. 5. 21. Mat. 25. 41. are predestinated unto everlasting life and others fore-ordained to everlasting death g Rom. 9. 22 23. Eph 1 5 6 Prov. 16. 4 IV. These Angels and men thus predestinated and fore-ordained are particularly and unchangeably designed and their number is so certain and definite that it cannot be either increased or diminished h 2 Tim. 3 19. Ioh. 13 18. V. Those of man-kinde that are predestinated unto Life God before the foundation of the world was laid according to his eternall and immutable purpose and the secret counsell and good pleasure of his Will hath chosen in Christ unto everlasting glory i Eph. 1. 4 9 11. Rom. 8. 30 2 Tim. 1. 9 1 Thes 5 9 out of his meer free grace and love without any foresight of Faith or good works or perseverance in either of them or any other thing in the creature as conditions or causes moving him thereunto k Rom. 9. 11 13 16. Eph. 1. 4 9. all to the praise of his glorious grace l Eph. 1. 6. 12 VI. As God hath appointed the Elect unto glory so hath he by the eternall and most free purpose of his Will fore-ordained all the meanes thereunto m 1 Pet. 1. 2 Eph 1. 4 5 Eph. â— 13 Wherefore they who are elected being fallen in Adam are redeemed by Christ n 1 Thes 5 9. 10. Tit. 2. 14 are effectually called unto faith in Christ by his Spirit working in due season are justified adopted sanctified o Rom. 8. 30 Eph. 1. 5 2 Thes 2. 13 and kept by his power through faith unto salvation p 1 Pet. 1. 5 Neither are any other redeemed by Christ effectually called justified adopted sanctified and saved but the Elect onely q Iohn 17. 9 Rom. 8. 28 to the end Iohn 6. 64 65. Iohn 10 26. Iohn 8. 47. 1 Ioh. 2 19. VII The rest of man-kinde God was pleased according to the unsearchable counsell of his own Will whereby he
extendeth or with-holdeth mercy as he pleaseth for the glory of his Soveraign Power over his creatures to passe by and to Ordain them to dishonour and wrath for their sin to the praise of his glorious justice r Mat. 11. 25 26. Rom. 9. 17. 18 21 22. 2 Tim. 2. 19. 20 Iude 5 4. 1 Pet. 2. 8 Rom. 9. 20. Rom. 11. 33 Deut. 29. 29 VIII The doctrine of this high Mystery of Predestination is to be handled with speciall prudence and care s that men attending the will of God revealed in his Word and yeelding obedience thereunto may from the certainty of their effectuall Vocation be assured of their eternall Election t. So shall this Doctrine afford matter of praise reverence and admiration of God u 2 Pet. 1. 10 â— Eph. 1. 6 Rom. 11. 33 and of humility diligence and abundant consolation to all that sincerely obey the Gospel w Rom. 11 5 6 20. 2 Pet. 1. 10 Rom. 8. 33 Luke 10. 2â— CHAP. IV. Of Creation IT pleased God the Father Son and Holy Ghost a Heb. 1. 2 Iohn 1. 2 3 Gen. 1. 2 Iob 26. 1â— Iob 33. 4. for the manifestation of the glory of his eternall power wisdom and goodnesse b Rom. 1. 20 Ier. 10. 12 Psal 104. 24 Psal 33. 5 6 in the beginning to create or make of nothing the World and all things therein whether visible or invisible in the space of six dayes and all very good c Gen. 1. ch Heb. 11. 13. Col. 1. 16. Acts 17. 24 II. After God had made all other Creatures he created Man male and female d Gen. 1. â—7 with reasonable and immortall souls e Gen. 27 with Eccle. 12. 7. and Luk. 23. 43 and Mat. 10 28. indued with knowledge righteousnesse and true holinesse after his own Image f Gen. 1. 26 Col. 3. 10 Eph. 4. 24 having the Law of God written in their hearts g Rom. 2. 14 15. and power to fulfill it h Eccl. 7. 29 and yet under a possibility of transgressing being left to the liberty of their own will which was subject unto change i Gen. â— 6. Eccles 7. 29 Beside this Law written in their hearts they received a command not to eat of the tree of the Knowledge of good and evil which whiles they kept they were happy in their Communion with God k Gen. 2. 27 Gen. 3. 8. 9 10. 11 23. and had Dominion over the creatures l Gen. 1. 26 28. CHAP. V. Of Providence GOD the great Creatour of all things doth uphold a Heb. 1. 3 direct dispose and govern all creatures actions and things b Dan. 4. 34 35. Psal 135. 6. Acts 17 25 26 28 Iob 38 39 40 41. chapters from the greatest even to the least c Mat. 10 29 30 31. by his most wise and holy Providence d Prov. 15. 3 Psal 104. 24 according to his infallible fore-knowledge e Acts 15. 18 Psal 94. 8 9 10 11. and the free and immutable counsell of his own Will f Eph. 1. 1â— Ps 33. 10 11 to the praise of the glory of His Wisdom Power Iustice Goodnesse and Mercy g Isa 63. 14 Eph. 3. 10. Rom. 9. 17 Gen. 45. 7 Psal 145. 7 II. Although in relation to the fore-knowledge and decree of God the first Cause all things come to passe immutably and infallibly h Acts 2. 23 yet by the same Providence he ordereth them to fall our according to the nature of second causes either necessarily freely or contingently i Gen. 8. 22 Ier. 31. 35 Exod. 21. 13 with Deut. 19. 5. 1 Kings 22 28 54. Isai 10. 6 7 III. God in his ordinary Providence maketh use of means k Acts 27. 3â— 44. Isai 55. 11 12. Hos 2. 21 22. yet is free to work without l Hos 1. 7 Mat. 4. 4 Iob â—4 10. above m Rom. 4. 19 20 21 and against them at his pleasure n 2 Kings 6. 6. Dan. 3. 27 IV. The Almighty power unsearchable wisdom and infinite goodnesse of God so farre manifest themselves in his Providence that it extendeth it self even to the first Fall and all other sinnes of Angels and Men o Rom. 11. 32 33 34 2 Sam. 24. 1 with 1 Chr. 21. 1. 1 King 22. 22 23 1 Chr. 10. 4 13 14. 1 Sa. 16. 10. Acts 2. 23. Acts 4. 27 28. and that not by a bare permission p Act. 13. 16 but such as hath joyned with it a most wise and powerfull bounding q Psa 76. 10 2 Kings 19. 28. and otherwise ordering and governing of them in a manifold dispensation to his own holy ends r Gen. 50. 20. Isa 10. 6. 7 12. yet so as the sinfulnesse thereof proceedeth only from the creature and not from God who being most holy and righteous neither is nor can be the Author or Approver of sin Å¿ Iam. 1. 13 14 17. 1 Ioh. 2. 16 Psal 50 21 V. The most wise righteous and gracious GOD doth oftentimes leave for a season his own children to manifold temptations and the corruption of their own hearts to chastise them for their former sinnes or to discover unto them the hidden strength of corruption and deceitfulnesse of their hearts that they may be humbled t 2 Chr. 32 25 36 31 2 Sam. 24. 1. and to raise them to a more close and constant dependance for their support upon himself and to make them more watchfull against all furure occasions of sin and for sundry other just and holy ends u 2 Cor. 12 7. 8 9 Psal 73. throughout Psal 77. 1 10 12 Mar. 14. 66 to the end with Iohn 21 15 16 17 VI. As for those wicked and ungodly men whom GOD as a righteous Iudge for former sinnes doth blinde and harden w Rom 1. 24 26 28 Rom. 1â— 7 8 from them he not onely withholdeth his Grace whereby they might have been inlightned in their understandings and wrought upon in their hearts x Deut. 29. 4 but sometimes also withdraweth the gifts which they had y Mat. 15. 12 Mat. 15. 29 and exposeth them to such objections as their corruption makes ocasions of sin z Deut. 2. 50 2 Kings 8. 12. 131 and with all gives them over to their own lusts the temptations of the world and the power of Satan a Ps 81. 11 12 2 Thes 2 10 11 12 whereby it comes to passe that they harden themselves even under those meanes which GOD useth for the softning of others b Exod. 7 3 with Exod. 8. 15 32. 2 Cor. 1. 15 16. Isa 8. 14 2 Pet. 2. 7 8 Isa 6. 9 10. with Acts 28. 26 27. VII As the providence of GOD doth in generall reach to all Creatures so after a most speciall manner it taketh care of his Church and disposeth all c 1 Tim. 4. 10 Amos 9 8 9. Rom. 8. 28. Isa 43. 3 4 5 14. things
being very and eternall God of one Substance and equall with the Father did when the fulnesse of time was come take upon Him mans nature k Iohn 1 1 14. 1 Iohn 5. 20. Phil. 2. 6. Gal. 4. 4 with all the Essentiall properties and common infirmities thereof yet without sin l Heb. 1. 14 16 17. Heb. 4. 15 being conceived by the Power of the Holy Ghost in the womb of the Virgin Mary of her substance m Luke 1. 27 31 35. Gal. 4. 4. So that two whole perfect and distinct Natures the God-head and the Man-hood were inseparably joyned together in one Person without Conversion Composition or Confusion n Luke 1. 35 Col. 2. 9 Rom. 9. 5 1 Pet. 3. 18 1 Tim. 3. 16 Which person is very God and very Man yet one Christ the only Mediator between God and Man o Rom. 1. 3 4 1 Tim. 2. 5 III. The Lord Iesus in his humane nature thus united to the divine was sanctified and anointed with the holy Spirit above measure p Psal 45. 7 Iohn 3. 34 having in him all the treasures of Wisdom and knowledge q Col. 2. 3 in whom it pleased the Father that all fulnesse should dwell r Col. 1. 19 to the end that being holy harmless undefiled and full of grace and truth Å¿ Heb. 7. 16 Iohn 1. 14 he might be thorowly furnished to execute the Office of a Mediator and surety t Acts 10. â—8 Heb. 12. 24 Heb. 7. 22 Which Office he took not unto himself but was thereunto called by his Father u Heb. 5. 4 5 who put all power and judgement into his hand and gave him commandment to execute the same * Ioh. 5. 22 27. Mat. 28 18 Act. 2. 36 IV. This Office the Lord Iesus did most willingly undertake x Psal 40. 7 8. with Heb. 10. 5. to 11 Iohn 10. 18 Phil. 2. 8 which that he might discharge he was made under the Law y Gal. 4. 4. and did perfectly fulfill it z Mat. 3. 15 Mat. 5. 17 indured most grievous torments immediatly in his Soul a Mat. 26. 37 38. Luke 22 44. Mat. 27 46. Mat. 26. 27 chapters and most painfull sufferings in his body b was crucified and died c Phil. 28. was buried and remained under the power of death yet saw no corruption d Act. 2. 23 24 27. Act. 13. 37. Rom. 6. 9. On the third day he arose from the dead e 1 Cor. 15. 3 4. with the same body in which he suffered f Iohn 20. 25 27. with which also he ascended into Heaven and there sitteth at the right hand of his Father g Mark 16 19. making intercession h Rom. 8. 34 Heb. 9. 24. Heb. 7. 25. and shall return to judge men and Angels at the end of the World i Rom. 14. 9 10. Acts 1. 11. Acts 10. 42. Mat. 13. 40 41 42. Iude v. 6. 2 Pet. 2. 4 V. The Lord Iesus by his perfect obedience and sacrifice of himself which he through the eternall Spirit once offered up unto God hath fully satisfied the justice of his Father k Rom. 5. Heb. 9. 14. 16. Heb. 10. 1 4. Eph. 5. 2 Rom. 3. 25 26. and purchased not only reconciliation but an everlasting inheritance in the Kingdome of Heaven for all those whom the Father hath given unto him l Dan 9. â—4 26. Col. 1. 19 20. Eph 1. 11 14. Iohn 17. 2. Heb. 9. 12 15. VI. Although the work of Redemption was not actually wrought by Christ till after his Incarnation yet the vertue efficacy and benefits thereof were communicated unto the Elect in all ages successively from the beginning of the world in and by those promises types and sacrifices wherein he was revealed and signified to be the seed of the Woman which should bruise the Serpents head and the Lamb slaine from the beginning of the world being yesterday and to day the same and for ever m Gal 14 5. Gen. 3. 15. Rev. 13. 8. Heb. 13. 8. VII Christ in the work of Mediation acteth according to both Natures by each Nature doing that which is proper to it self n Heb. 9. 14. 1 Pet. â— 18. yet by reason of the unity of the Person that which is proper to one Nature is sometimes in Scripture attributed to the Person denominated by the other Nature o Acts 20. 25 Ioh 3. 1 â— Ioh. 3. 16. VIII To all those for whom Christ hath purchased Redemption he doth certainly and estectually apply and communicate the same p Ioh. 6. 3â— 39. Ioh. â—0 15 16. making intercession for them q 1 Ioh. 2 1. 2 Rom 8. 34 and revealing unto them in and by the Word the mysteries of salvation r Ioh. 15 13 15. Eph. 1. 7 8 9. Iohn 17. 6. effectually perswading them by his Spirit to beleeve and obey and governing their hearts by his Word and Spirit Å¿ Iohn 14. 16. Heb. 12 2. 2 Cor. 4. 13. Rom. 8. 9. 14. Rom. 15. 18 19. Ioh. 17. 17. overcoming all their enemies by his Almighty Power and Wisdom in such manner and wayes as are most consonant to his wonderfull and unsearchable dispensation t Psal 110. 1 1 Cor. 15. 25 26. Mal. 4. 2 3. Col. 2. 15. CHAP. IX Of Free-will GOD hath indued the Will of man with that naturall liberty that is neither forced nor by any absolute necessity of nature determined to do good or evâ—â— a Mat. 17. 12. Iam. 1. 14. Deut. 30. 19 II. Man in his state of Innocency had freedom and power to will and to do that which was good and well-pleasing to God b Eccles 7 29. Gen. 1 26. but yet mutably so that hee might fall from it c Gen. 2. 16 17. Gen. 3. 6 III. Man by his fall inâ—o a state of sin hath wholly lost all ability of Will to any spirituall good accompanying salvation d Rom. 5. 6 Rom. 8. 7 Iohn 15. 5 so as a naturall man being altogether averse from that good e Rom. 3. â—0 12. and dead in sin f Eph. 2. 1. 5 Col. 2. 13 is not able by his own strength to convert himself or to prepare himself thereunto g Ioh. 6. 44 65. Eph 2 â— 2. 3. 4 5. 1 Cor. 8. 14 Titus 3. 3 4 5. IV. When God converts a sinner and tanslates him into the state of grace he freeth him from his naturall bondage under sin h Col. 1. 13 Ioh. 8. 34 36 and by his grace alone inables him freely to will and to do that which is spiritually good i Phil. 2. 13 Rom. 6. 18 22. yet so as that by reason of his remaining corruption he doth not perfectly nor only will that which is good but doth also will that which is evill k Gal. 5. 17 Rom. 7. 15 19 21 V. The will of man is made perfectly and immutably free to good alone in the
12. Mat. 12 36 37. II. The end of Gods appointing his Day is for the manifestation of the glory of his Mercy in the eternall salâ—aâ—ion of the Elect of his Iustice in the damnation of the reprobate who are wicked and disobedient For then shall the Righteous go into everlasting Life and receive that fulnesse of Ioy and refreshing which shall come from the presence of the Lord but the wicked who know not God and obey not the Gospel of Iesus Christ shall be cast into eternal Torments and be punished with everlasting destruction from the presence of the Lord and from the glory of his power e Mat. 25. 31 to the end Rom. 2. 5 6 Rom. 9. â—2 2â— Mat. 25 21. Acts 3. 19 2 Thess 1 7 8 9 10 III. As Christ would have us to bee certainly perswaded That there shall be a Day of Iudgement both to deterre all men from sin and for the greater consolation of the godly in their adversity f 2 Pet. 3. 11 14. 2 Cor. 5 10 11 2 Thes 1. 5 6 7. Luk 21. 2â— 28 Rom. 8. 23 24 25 g Mat. 24. 36 42 43 44 Mark 13. 35 36 37. Luk. 11. 35 36 Rev. 22. 20 so will hee have that Day unknown to men that they may shake off all carnall security and be alwayes watchfull because they know not at what hour the Lord will come and may bee ever prepared to say come Lord Iesus come quickly Amen Charles Herle Prolocutor Cornelius Burges Assessor Herbert Palmer Assessor Henry Robâ—ough Scriba Adoniram Byfield Scriba FINIS The LARGER CATECHISM Agreed upon by the Assembly of Divines at Westminster To be a part of Uniformity in Religion between the Churches of Christ in the three Kingdomes QUESTION WHat is the chief and highest end of man A. Mans chief and highest end is to glorifie God a Rom. 11. 36. 1 Cor. 10. 31 and fully to enjoy him forever b Ps 73. 24. to the end Ioh. 17 21 22 23. Q. How doth it appear that there is a God A. The very light of nature in man and the works of God declare plainly that there is a God c Rom. 1. 19 20. Ps 19. 1. 2. 3 Acts 17. 18 but his Word and Spirit only doe sufficiently and effectually reveale him unto men for their saltion d 1 Cor. 2 9 10 2 Tim 3. 15 16 17 Isa 59. 21 Q. What is the Word of God A. The holy Scriptures of the Old and New Testament are the Word of God e 2 Tim. 3 16 2 Pet. 1. 19 20 21 the only Rule of Faith Obedience f Eph 2. 20 Rev. 22. 18 19. Q. How doth it appear that the Scriptures are the Word of God A. The Scriptures manifest themselves to be the Word of God by their majesty g Hos 8. 12 1 Cor. 2. 6 7 13. Psal 119. 18 129 and purity h Psal 12 6 Ps 119. 140 by the consent of all the parts i Acts 10. 43 Acts 26. 22 and the scope of the whole which is to give all glory to God k Rom. 3. 19 27 by their light and power to convince and convert sinners to comfort and build up Believers unto salvation l Acts 18. 28 Heb. 4. 12 Iam. 1. 18 Psal 19. 7 8 9. Rom. 15. 4 Acts 20. 32 But the Spirit of God bearing witnesse by and with the Scriptures in the heart of man is alone able fully to perswade it that they are the very word of God m Ioh. 16 13. 14 1 Ioh. 2. 20 1â— Ioh. 20. 31 Q. What doe the Scriptures principally teach A. The Scriptures principally teach what man is to believe concerning God and what duty God requires of man n 2 Tim. 1. 13 Q. What doe the Scriptures make known of God A. The Scriptures make known what God is o Heb. 11. 6 the Persons in the Godhead p 1 Ioh. 5. 7 his Decrees q Acts 15 14 15 18 and the execution of his Decrees r Acts 4. 27 28 Q. What is God A. God is a Spirit Å¿ Ioh. 4. 24 in and of himself infinite in being t Exod. 3. 14 Iob 11. â— 8 9 glory u Acts 7. 21 blessedness w 1 Tim. 6 15. and perfection x Mat. 5. 45 alsufficient y Gen. 17. 1 eternal z Psal 90. 2 unchangeable a Mal. 3. 6 Iam. 1. 17 in comprehensible b 1 Kin. 8. 27 every where present c Psal 139. 1 to 13. almighty d Rev. 4. 8 knowing all things e Heb. 4. 13 Psal 147. 5 most wise f Rom. 16 17 most holy g Isa 6. 3 Rev. 15 4 most just h Deut. 32 4 most mercifull and gracious long-suffering and abundant in goodnesse and truth i Exod 34 6 Q. Are there more Gods then one A. There is but one onâ—y the living and true God k Deut. â— 4 1 Cor. 8. 4. 6 Ier. 10. 10 Q. How many persons are there in the Godhead A. There be three Persons in the Godhead the Father the Son and the Holy Ghost and these three are one true eternall God the same in substance equall in power and glory although distinguished by their Personall properties l 1 Ioh. 5. 7 Mat 3. 16 17 Mat. 28. 12 2 Cor. 13. 14 Ioh. 10. 30 Q. What are the Personall Properties of the three Persons in the Godhead A. It is proper to the Father to be get the Son m Heb. 1. 5 6 8 and to the Son to be begotten of the Father n Ioh. 1. 14 18 and to the Holy Ghost to proceed from the Father and the Son from all eternity o Ioâ— 15. 16 Gal. 4. 6 Q How doth it appeare that the Son and the Holy Ghost are God equall with the Father A. The Scriptures manifest that the Son and the Holy Ghost are God equall with the Father ascribing unto them such Names p Isa 6. 3 5 8 with Ioh. 12. 41. and Acts 28. 25 1 Ioh. 5 20 Acts 5. 3 4 attributes q Ioh. 1. 1 Isa 9 6. Ioh. 1. 24 25 1 Cor. 2. 10 11. works r Col. 1. 16 Gen 1. 2 and worship as are proper God onely Å¿ Mat. 28. 19 2 Chr. 13. 14 Q. What are the Decrees of A. Gods Decrees are the wise free and holy acts of the counsel of his will t Eph. 1. 11 Rom. 11. 33 Rom. 9. 14 15 18 whereby from all eternity he hath for his own glory unchangeably fore-ordained whatsoever comes to passe in time u Eph. 1. 4 11. Rom. 9 22 23 Psal 33. 11 especially concerning Angels and men Q What hath God especially decreed concerning Angels and Men A. God by an eternall and immutable Decree out of his meer love for the praise of his glorious grace to bee manifested in due time hath elected some Angels to glory w 1 Tim. 5 21 and in Christ
which is And lead us not into temptation but deliver us from evil d Mat. 6. 13 acknowledging that the most wise righteous and gracious God for divers holy and just ends may so order things that we may be assaulted foiled for a time led captive by temptations e 2 Chr. 32. 31 that Sathan f 1 Chr. 11. 1 the world g Luk. 21. 34 Mar. 4. 19 and the flesh are ready powerfully to draw us aside and insnare us h Iam. 1. 14 and that we even after the pardon of our sinnes by reason of our corruption i Gal. â— 17 weaknesse and want of watchfulnesse k Mat. 26. 41 are not onely subject to be tempted and forward to expose our selves unto temptations l Mat. â—6 66 70 71 72 Gal. 2. 11. to 15 2 Chr. 18. 3 with â— Chr. 19. 2 but also of our selves unable and unwilling to resist them to recover out of them and to improve them m Rom. 7. 23 24. 1 Chr 21 1 2 3 4 2 Chr. 16. 7. 8 9 16 and worthy to be left under the power of them n Ps 81. 11 12 we pray that God would so over-rule the world and all in it o Ioh. 17. 15. subdue the flesh p Psal 51. 10 Psal 119. 13â— and restrain Sathan q 2 Cor. 12 7 8 order all things r 1 Cor. 1â— 12 13 bestow and blesse all meanes of grace Å¿ Heb. 13 20 23 and quicken us to watchfulnesse in the use of them that we and all his people may by his providence be kept from being tempted to sin t Mat. 26. 41. Psal 19. 13 or if tempted that by his spirit we may be powerfully supported and enabled to stand in the hour of temptation u â—ph 3. 14 15 16 17. 1 Thes 3. 13 Iude v. 24 or when fallen raised again and recovered out of it w Psal 51. 12 and have a sanctified use and improvement thereof x 1 Pet. 5. 8 9 10 that our sanctification and salvation may be perfected y 2 Cor. 13 7. 9 Sathan trodden under our feet z Rom. 16. 20 Zech. 3. 2 Luk. 22 31 32 and we fully freed from sin temptation and all evil for ever a Ioh. 17. 15 1 Thes 5. 23 Q. What doth the conclusion of the Lords Prayer teach us A. The conclusion of the Lords Prayer which is For thine is the Kingdom the power and the glory forever Amen b Mat. 6. 13 teacheth us to enforce our Petitions with arguments c Rom. 15. 30 which are to be taken not from any worthinesse in our selves or in any other creature but from God d Dan. 9. 4 7 8 9 16 17 18 19 and with our prayers to joyn praises e Phil. 4. 6 ascribing to God alone eternall soveraignty omnipotency and glorious excellency f Chr. 29. 10 11 12 13 in regard whereof as he is able and willing to help us g Eph. 3. 20 21 Luk. 12. 13 so wee by faith are emboldned to plead with him that hee would h 2 Chr. 20 6. 11 and quietly to rely upon him i Chr. 14. 12 that he will fulfill our requests and to testifie this our desire and assurance we say Amen k 2 Cor. 14 16 Rev. 22. 20 21 COR. BURGES Prolocutor pro tempore HENRY ROBROUGH Scriba ADONIRAM BYFIELD Scriba FINIS THE SHORTER CATECHISM First agreed upon by the Assembly of Divines at WESTMINSTER And now approved by the General ASSEMBLY of the Kirk of Scotland to be a part of Uniformity in Religion between the Kirks of Christ in the three Kingdoms QUESTION WHat is the chief end of man A. Mans chief end is to glorifie God a 1 Cor. 10 31. Rom. 11. 36 and to enjoy him for ever b Psal 73 24 to the end Q. What rule hath God given to direct us how we may glorifie and enjoy him A. The Word of God which is contained in the Scripture of the Old and New Testament c 2 Tim. 3 16. Eph. 2 20 is the onely rule to direct us how we may glorifie and enjoy him d 1 Ioh. 1 3 4 Q. VVhat do the Scriptures principally teach A. The Scriptures principally teach What man is to beleeve concerning God and what duty God requires of man e 2 Tim. 1 13. 3. 16 Q. VVhat is God A. God is a Spirit f Joh. 4. 24 infinite g Job 11 7 8 9 eternal h Psa 90. 2 and unchangeable i Jam. 1. 17 in his being k Exo 3. 14 wisdom l Psa 147. 5 power m Rev. 4. 8 holiness n Rev. 15. 4 justice goodness and truth o Exod. 34 6 7 Q. Are there more Gods then one A. There is but one onely the living and true God p Deu. 6. 4 Jer. 10. 10 Q. How many Persons are there in the God-head A. There are three Persons in the God-head the Father the Son and the holy Ghost and these three are one God the same in substance equal in power and glory q 1 Joh. 5. 7 Mat. 28. 19 Q. What are the decrees of God A. The Decrees of God are his eternal purpose according to the counsel of his Will whereby for his own glory he hath fore-ordained whatsoever comes to pass r Eph. 1. 4 11. Rom. 9. 22 23 Q. How doth God execute his decrees A. God executeth his Decrees in the Works of Creation and Providence Q. What is the Work of Creation A. The Work of Creation is Gods making all things of nothing by the Word of his Power in the space of six days and all very good s Gen. 1. Chap Heb. 11. 3 Q. How did God create man A. God created man male and female after his own image in knowledg righteousness and holiness with dominion over the creatures t Gen. 1 26 27 28 Col. 3 10 Eph. 4 24 Q. What are Gods Works of Providence A. Gods Works of Providence are his most holy u Ps 145. 17 wise w Psa 104 24. Isa 28 29 and powerful preserving x Heb. 1. 3 and governing all his creatures and all their actions y Ps 103. 19 Mar. 10. 29 30 31 Q. What special act of providence did God exercise toward man in the estate wherein be was created A. When God had created Man he entred into a Covenant of life with him upon condition of perfect obedience forbidding him to eat of the tree of knowledg of good and evil upon pain of death z Gal. 3. 12 Gen. 2. 17 Q. Did our first Parents continue in the estate wherein they were created A. Our first Parents being left to the freedom of their own will fell from the estate wherein they were created by sinning against God a Gen. 3. 6 7 8 13 Eccl. 7 29 Q. What is sin A. Sin is any want of conformity unto
Iam. 2. 11 Psal 119 101 104 28. and the threatnings of it serve to shew what even their sins deserve and what afflictions in this life they may expect for them although freed from the curse thereof threatned in the Law r Ezra 9. 13 14. Psal 89 30 31 32 33 34. The promises of it in like manner shew them Gods approbarion of obedience and what blessings they may expect upon the performance thereof Å¿ Levit. 26. 1 to 14. with 2 Cor. 6. 16 Eph. 6. 2. 3 Psal 37. 11 with Mat. 5 5. Psal 19 11. although not as due to them by the Law as a Covenant of Works t Gal. 2. 16 Luke 17. 10 So as a mans doing good and refraining from evill because the Law encourageth to the one and deterreth from the other is no evidence of his being under the Law and not under grace u Rom. 6 12 14. 1 Pet. 3. 8 9 10 11 12 with Psa 34 12 13 14 15 16 Heb. 12. 28 29. VII Neither are the forementioned Vses of the Law contrary to the grace of the Gospel but do sweetly comply with it w Gal. 3. 21 the Spirit of Christ subduing and inabling the will of man to do that freely and chearfully which the will of God revealed in the Law requireth to be done x Eze. 36. 27 Heb. 8. 10 with Ier. 31 33. CHAP. XX. Of Christian Liberty and Liberty of Conscience THe Liberty which Christ hath purchased for Beleevers under the Gospel consists in their freedom from the guilt of sin the condemning Wâ—ath of God the Curse of the Morall Law a Tit. 2. 14 1 Thes 1. 10 Gal. 3. 13 and in their being delivered from this present evil world bondage to Satan and Dominion of sin b Gal. 1. 4 Col. â— 13 Acts 26. 18 Rom. 6. â—4 from the evill of afflictions the sting of death the victory of the grave and everlasting damnation c Rom. 8. 28 Psal 119. 71 1 Cor. 15. 55 55 56. 57 Rom. 8. 1 as also in their free accesse to God d Rom. 5 1 2 and their yeelding obedience unto him not out of slavish fear but a child like love and willing minde e Rom. 8 14 15 1 Iohn 4 18. All which were common also to Beleevers under the Law f Gal. 3. 9 14. But under the New Testament the liberty of Christians is further inlarged in their freedom from the yoke of the Ceremonial Law to which the Iewish Church was subjected g Gal. 4. 1 2 3 6 7 Gal. 5. 1 Acts 15. 10 11. and in greater boldnesse of accesse to the Throne of Grace h Heb. 4. 14 16. Heb. 10 19 20. 21 22 and in fuller communications of the free Spirit of God than Beleevers under the Law did ordinarily partake of i 1 Iohn 7 38 39 2 Cor. 3. 13 17 19 II. God alone is Lord of the Conscience k Iam. 4. 12 Rom. 14. 4. and hath left it free from the Doctrines and Commandments of men which are in any thing contrary to his Word or beside it if matters of Faith or Worship l Acts 4. 19 Acts 5. 29 1 Cor. 7. 25 Mat 23. 8. 9 10. 2 Cor. 1 24. Mat. 15. 9 So thaâ— to beleeve such Doctrines or to obey such commands out of conscience is to betray true liberty of conscience m Col. 2. 20 22. 23. Gal. 1 10. Gal. 2. 14 5. Psal 5. 1 and the requiring of an implicit faith and an absolute aâ—d blinde obedience is to destroy lâ—berty of conscience and reason also n Rom. 10 17. Rom 14 23 Isa 8. 20 Acts 17. 11 Iohn 4. â—â— Hos 5. 11 Revel 13. â—â— 16 17 Ier. 8. 9 III. They who upon pretence of Christian Liberty do practise any sin or cherish any lust do thereby destroy the end of Christian Liberty which is that being delivered out of the hands of our Enemies we might serve the Lord without fear in holinesse and righteousnesse before him all the dayes of our life o Gal. 5. 13 â— Pet 2. 16 2 Pet. 2 19 Iohn 8. 34 Luke 1. 74. 75. IV. And because the Powers which God hath ordained and the Liberty which Christ hath purchased are not intended by God to destroy but mutually to uphold preserve one another They who upon pretence of Christian Liberty shall oppose any lawfull Power or the lawfull exercise of it whether it be Civill or Ecclesiasticall resist the Ordinance of GOD p Mat. 12. 25 1 Pet. 2. 13 14 16 Rom. 13. 1 10 8. Heb 13. 17. And for their publishing of such Opinions or maintaining of such Practises as are contrary to the light of Nature or to the known Principles of Christianity whethe concerning Faith Worship or Conversation or to the Power of Godlinesse or such erroneous Opinions or Practises as either in their own nature or in the manner of publishing or maintaining them are destructive to the externall Peace and Order which Christ hath established in the Church they may lawfully be called to account and proceeded against by the Censures of the Church q Rom. 1. 32 with 1 Cor 5. 1 5 11 13. 2 Iohnver 10. 11. and 2 Thes 3. 14. and 1 Tim. 6 3 4 5. and Tit. 1. 10 11 13. Tit. 3. 10. with Mat. 18. 15 16. 17. 1 Tim. 1. 19 20. Reve. 2. 2 14 15 20. Rev. 3. 9. and by the Power of the Civill Magistrate r Deut. 13. 6 to 12. Rom. 13. Rom. 13. 3 4. with 2 Iohn ver 10 11. Ezra 7. 23 25 26 27 28. Revel 17. 12 16 17. Nehem. 13. 15 17 21 22 25 30. 2 Kings 23. 5 6 9 20 21. 2 Chron. 34. 33. 2 Chron. 15. 12 13 16. Dan. 3. 29. 1 Tim. 2. 2. Isa 49. 23. Zec. 13 2 3. CHAP. XXI Of Religious Worship and the Sabbath-day THe light of Nature sheweth that there is a GOD who hath Lordship and Soveraignty over all is good and doth good unto all and is therefore to be feared loved praised called upon trusted in served with all the heart and with all the soul and the might a Rom 1. 20 Acts 17. 24 Psal 119. 68 Ier. 10. 7 Psal 13. 23 Psal 18. â— Rom. 10. 12 Psal 6. 2. 8 Ios 24. 14. Mark 12. 33 But the acceptable way of Worshipping the true GOD is instituted by Himself and so limited by his own revealed Will that he may not be worshipped according to the imaginations and devices of men or the suggestions of Satan under any visible representation or any other way not prescribed in the holy Scripture b Deut. 12. 32. Mat. 1â— 9. Acts 17. 25. Mat. 4 9. 10. Deu. 4. 15. 10 20. Exo. 20. 4 5 6. Col. 2. 23 II. Religious Worship is to be given to GOD the Father the Son and Holy Ghost and to him alone c Mat. 4. 10. with Ioh. 5. 23 2. 2 Cor. 13. 14 not to Angels
by Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord neither of which may be dispensed by any but by a Minister of the Word lawfully ordained k Mat. â—8 19 1 Cor. 11. 20 23. 1 Cor. 4. 1 Heb. 5. 4 V. The Sacraments of the Old Testament in regard of the spirituall things thereby signified and exhibited were for substance the same with those of the New l 2 Cor. 10 1â— 2 3 4. â— CHAP. XXVIII Of Baptism BAptism is a Sacrament of the New Testament Ordained by Iesus Christ a Mat. 28. 19 not only for the solemn Admission of the party Baptized into the Visible Church b 1 Cor. 12 13 but also to be unto him a signe and seal of the Covenant of Grace c Rom. 4. 11 with Col. 2. 11 12 of his ingrafting into Christ d Gal 3. 27 Rom. 6. 5 of Regeneration e Tit. 3. 5 of Remission of sins f Mark 1. 4 and of his giving up unto God through Iesus Christ to walk in newnes of life g Rom. 6. 3 4. Which Sacrament is by Christs own appointment to bee continued in his Church untill the end of the World h Mat. 28. â—9 20. II. The outward Element to be used in this Sacrament is Water wherewith the Party is to be Baptized in the Name of the Father and of the Son and of the Holy Ghost by a Minister of the Gospel lawfully called thereunto i Mat. 3. 11 Iohn 1. 33 Mat. 28. 19 20. III. Dipping of the person into the Water is not necessary but Baptism is rightly administred by powring or sprinkling Water upon the person k Heb 9. 10 19 20 21 22 Acts 2. 41 Acts 16. 33 Mark 7. 4 IV. Not only those that do actually professe Faith in and obedience unto Christ l Mark 16 15 16. Acts 8. 37 38. but also the infants of one or both believing Parents are to be baptized m Gen. 17. 7 9. with Gal. 3. 9 14 Col. 2. 11 12 Acts 2. 38 39. Rom. 4. 11 12 1 Cor. 7. 14 Mat. 28. 19 Mark 10. 13 14 15 16 Luke 18. 15 V. Although it be a great sin to contemn or neglect this Ordinance n Luke 7. 30 with Exo. 4. 24 25 26 yet Grace and Salvation are not so inseparably annexed unto it as that no person can be regenerated or saved without it o Rom. 4. 11 Acts 10. 2. 4 23 31 45 47 or that all that are Baptized are undoubtedly regenerated p Acts 8. 13 23. VI. The efficacy of Baptism is not tied to that moment of time wherein it is administred q Iohn 3. 5 8 yet notwithstanding by the right use of this Ordinance the grace promised is not only offered but really exhibited and conferred by the Holy Ghost to such whether of age or infants as that grace belongeth unto according to the Councell of Gods own Will in his appointed time r Gal. 3. 27 Tit. 3. 5. Eph 5. 25 26 Acts 2. 38. 41. VII The Sacrament of Baptism is but once to be administred unto any person Å¿ Tit. 3. 5. CHAP. XXIX Of the LORDS Supper OVr Lord Iesus in the night wherein he was betrayed Instituted the Sacrament of his Body and Blood called the Lords Supper to be observed in his Church unto the end of the world for the perpetuall Remembrance of the sacrifice of Himself in his Death the sealing all benefits thereof unto true Believers their Spiritual nourishment and growth in him their further engagement in and to all duties which they owe unto him and to be a bond and pledge of their Communion with him and with each other as members of his mysticall Body a 1 Cor 11 23 25. 26 2. Cor. 10. 16. 2â— 21 2 Cor. 12. 13 II. In this Sacrament Christ is not offered up to his Father nor any reall Sacrifice made at all for remission of sins of the quick or dead b Heb. 9. 22 25 26 28 but only a Commemoration of that one offering up of Himself by Himself upon the Crosse once for all and a spiritual Oblation of all possible praise unto God for the same c 1 Cor. 11 24 25 26 Mat. 26 26 27. So that the Popish Sacrifice of the Masse as they call it is most abominably injurious to Christs one onely Sacrifice the alone Propitiation for all the sins of the Elect d Heb. 7. 23 24 27. Heb. 10. 11 12 14 18. III. The Lord Iesus hath in this Ordinance appointed his Ministers to declare his word of institution to the people to pray and blesse the Elements of Bread and Wine thereby to set them apart from a Common to an Holy Vse and to Take and Break the Bread to Take the Cup they communicating also themselves to give both to the Communicants e Mat. 26 26 27 28 Mark 14. 22 23 24. and Luke 22. 19 20. with 1 Cor. 11 23 24 25 26 but to none who are not then present in the Congregation f Acts 20. 7 1 Cor. 11. 20 IV. Private Masses or receiving this Sacrament by a Priest or any other alone g 1 Cor. 10. 6 as likewise the denyall of the Cup to the people h Mark 4. 23 1 Cor. 11. 25 26 27 28 29 worshipping the Elements the lifting them up or carrying he about for adoration and the reserving them for any pretended religious use are all contrary to the nature of this Sacrament and to the Institution of Christ i Mat. 15. 9 V. The outward Elements in this Sacrament duly set apart to the uses ordained by Christ have such relation to him crucified as that truly yet Sacramentally onely they are sometimes called by the name of the things they represent to wit the Body and Blood of Christ k Mat. 26 26. 27 28 albeit in substance and nature they still remain truly and only Bread and Wine as they were before l 1 Cor. 11 26 27 28 Mat. 26. 29 VI. That Doctrine which maintains a change of the substance of Bread and Wine into the substance of Christs Body Blood commonly called Transubstantiation by Consecration of a Priest or by any other way is repugnant not to Scripture alone but even to common Sense and Reason overthroweth the nature of the Sacrament and hath bin is the cause of manifold Supertitions ye of grosse Idolatries m Act. 3. 21 with 1 Cor. 11. 24 25 26 Luk. 24. 6 39. VII Worthy Receivers outwardly partaking of the visible Elements in this Sacrament n 1 Cor. 11 28. do then also inwardly by faith really and indeed yet not carnally and corporally but Spiritually receive and feed upon Christ crucified and all benefits of his death The Body and Blood of Christ being then not corporally or carnally in with or under the Bread and Wine yet as really but Spiritually
faith i Heb 4 2 love k 2 The. 2. 10 meeknesse l Iames. 1. 21 and rediness of minde m Acts 17. 11 as the Word of God n 1 The. 2. 13 meditate o Luk. 9 44 Heb. 2. 1 and conferre of it p Luk. 24. 14 Deut. 6. 6 7 hide it in their hearts q Prov. 2. 1 Psal 119. 11 and bring forth the fruit of it in their lives r Luk. 8. 15 Iames 1. 25 Q. How doe the Sacraments become effectuall means of salvation A. The Sacraments become effectuall means of salvation not by any power in themselves or any vertue derived from the piety and intention of him by whom they are administred but only by the working of the holy Ghost the blessing of Christ by whom they are instituted Å¿ 1 Pet. 3. 21 Acts 8. 13 with v. 23 1 Cor. 3. 6 7 1 Cor. 12. 13 Q. What is a Sacrament A. A Sacrament is an holy ordinance instituted by Christ in his Church t Gen. 17 7 10. Ex. 12. ch Mat. 28 19 Mat. 26 27 28 to signifie seale and exhibit u Rom. 4. 11 1 Cor. 11. 24 25 unto those that are within the Covenant of grace w Rom. 15. 8 Exod. 12. 48 the benefits of his mediation x Acts 2. 38 1 Cor. 10. 16 to strengthen and encrease their faith and all other graces y Rom. 4. 11 Gal. 3. 27 to oblige them to obedience z Rom. 6. 3 4 1 Cor. 10. 21 to testifie and cherish their love and communion one with another a Eph. 4. 2 3. 4 5 1 Cor. 12. 13 and to distinguish them from those that are without b Eph. 2. 11 12 Gen. 34. 14 Q. What are the parts of a Sacrament A. The parts of a Sacrament are two the one an outward and sensible signe used according to Christs own appointment the other an inward and spiritual grace thereby signified c Mat. 3. 11 1 Pet. 3. 21 Rom. 2. 28 29 Q. How many Sacraments hath Christ instituted in his Church under the New Testament A. Vnder the New Testament Christ hath instituted in his Church only two Sacraments Baptism and the Lords Supper d Mat. 28. 19 1 Cor. 11. 20 23 Mat. 26. 26 27 28. Q. What is Baptism A. Baptism is a Sacrament of the New Testament wherein Christ hath ordained the washing with water in the Name of the Father and of the Sonne and of the Holy Ghost e Mat. 28. 19 to be a sign and seal of engrafting into himself f Gal. 3. 27 of remission of sinnes by his blood g Mar. 1. 4 Rev. 1. 5 and regeneration by his spirit h Tit. 3. 5 Eph. 5. 26 of Adoption i Gal. 3. 26 27 and resurrectionn to everlasting life k 1 Cor. 15 29 Rom. 6. 5 and whereby the parties baptized are solemnly admitted into the visible Church l 1 Cor. 12 13 and enter into an open and professed engagement to be wholly and only the Lords m Rom. 6 4 Q. Vnto whom is Baptism to be administred A. Baptism is not to be administred to any that are out of the visible Church and so strangers from the Covenant of promise till they professe their faith in Christ and obedience to him n Acts 8. 36 37 Acts 2. 38 but Infants descending from parents either both or but one of them professing faith in Christ and obedience to him are in that respect within the Covenant and to be baptized o Gen. 17. 7 9. with Gal. 3. 9 14. and Col. 2. 11 12 and Acts 2 38 39. and Rom. 4. 11 12. 1 Cor. 7 14. Mat. 28. 19. Luk. 18. 15 16. Rom. 11. 16 Q. How is our Baptism to be improved by us A. The needful but much neglected duty of improving our Baptism is to be performed by us all our life long especially in the time of temptation when we are present at the administration of it to others p Col. 2. 11 12 Rom 6. 4. 6 11 by serious thankfull consideration of the nature of it of the ends for which Christ instituted it the priviledges and benefits conferred sealed thereby and our solemn vow made therein q Rom. 6. 3 4 5 by being humbled for our sinful defilement our falling short of walking contrary to the grace of Baptism and our engagements r 1 Cor. 1. 11 12 13 Rom. 6. 2. 3 by growing up to assurance of pardon of sin and of all other blessings sealed to us in that Sacrament Å¿ Rom. 4. 11 12. 1 Pet. 3 21. by drawing strength from the death and resurrection of Christ into whom we are baptized for the mortifying of sin and quickning of grace t Rom 6 3 4. 5 and by end eavouring to live by faith u Gal. 3. 26 2â— to have our conversation in holiness and righteousness w Rom. 6. 22 as those that have therein given up their names to Christ x Acts 2. 38 and to walk in brotherly love as being baptized by the same spirit into one body y 1 Cor. 12 13 25 26 27 Q. What is the Lords Supper A. The Lords Supper is a Sacrament of the New Testament z Luk. 22. 20 wherein by giving receiving bread and wine according to the appointment of Iesus Christ his death is shewed forth and they that worthily communicate feed upon his body and blood to their spirituall nourishment and growth in grace a Mat. 26. 26 27 28 1 Cor. 11. 23 24 25 26 have their union and communion with him confirmed b 1 Cor. 10 16 testifie and renue their thankfulnesse c 1 Cor. 11 24 25 26 and engagement to God d 1 Cor. 10 14 15 16 21 and their mutuall love and fellowship each with other as members of the same mysticall body e Cor. 10. 17 Q. How hath Christ appointed Bread and Wine to be given and received in the Sacrament of the Lords Supper A. Christ hath appointed the Ministers of his word in the administration of the Sacrament of the Lords Supper to set apart the bread and wine from common use by the word of institution thanksgiving and prayer to take and break the bread and to give both the Bread the Wine to the Communicants who are by the same appointment to take and eat the Bread and to drink the Wine in thankfull remembrance that the body of Christ was broken and given and his blood shed for them f Cor. 11 23 24 Mat. 26. 26 27 28 Mar. 14. 22 23 24 Luk. 22. 19 20 Q. How doe they that worthily communicate in the Lords Supper feed upon the body and blood of Christ therein A. As the body and blood of Christ are not corporally or carnally present in with or under the Bread Wine in the Lords Supper g Acts 3. 21 and yet are spiritually present
13. 9. Deut. 5 21. Q. Is any man able perfectly to keep the Commandments of God A. No meer man since the fall is able in this life perfectly to keep the Commandments of God y Eccl. 7. 20. 1 Joh. 1. 8. 10. Gal. 5. 17 but doth dayly break them in thought word deed z Gen. 6. 5. 8. 21 Rom. 3 9. to 21. â—am 3. 2. to 13 Q. Are all transgressioâ—s of the Law equally heinous A. Some sins in themselves and by reason of several aggravations are more heinous in the sight of God then others a Ezâ—k 8 6 13. 15. 1 Joh. 5. 16. Psa 78 17 32 56. Q. What doth every sin deserve A. Every sin deserveth Gods wrath and curse both in this life and that which is to come b Eph â— 6 Gal. 3. 10 Iam. 3 39 Mat. 25. 41 Q. What doth God require of us that we may escape his wrath and curse due to us for sin A. To escape the wrath and curse of God due to us for sin God requireth of us Faith in Jesus Christ Repentance unto life c Act. 20. 21 with the diligent use of all the outward means wherby Christ communicateth to us the benefits of Redemption d Pro. 2. 1 to 6. 8. 33. to the end Isal 59. 3 Q. What is Faith in Jesus Christ A. Faith in Jesus Christ is a saving grace e Heb 10 39 whereby we receive and rest upon him alone for Salvation as he is offered to us in the Gospel f Joh. 1. 12 Isa 26. 3 4 Phil. 3. 9 Gal. 2. 16 Q. What is repentance unto life A. Repentance unto life is a saving grace g Act. 11 18 whereby a sinner out of a true sense of his sin h Acts 2 37 38 and apprehension of the mercy of God in Christ i Joel 2. 12 Jer. 3. 22 doth with grief and hatred of his sin turn from it unto God k Jer. 31 18 19 Eze. 36 31 with full purpose of and endeavor after new obedience l 1 Cor. 7 11. Isa 1 16 17 Q. What are the outward means whereby Christ communicateth to us the benefits of Redemption A. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption are his Ordinances especially the Word Sacraments and Prayer all which are made effectual to the Elect for Salvation m Mat. 28 19 20 Acts 2. 42 46 47 Q. How is the Word made effectual to Salvation A. The Spirit of God maketh the Reading but especially the Preaching of the Word an effectual means of convincing and converting sinners and of building them up in holiness and comfort through faith unto salvation n Neh 8 8 1 Cor. 14 24 25 Act. 26. 18 Psal 19 8 Act. 20 32 Rom. 15 4 2 Tim. 3. 15 16 17. Ro. 10. 13 14 15 16 17. 1 16 Q. How is the Word to be read and heard that it may become effectual to salvation A. That the Word may become effectual to salvation we must attend thereunto with diligence o Prov. 8. 34. preparation p 1 Pet. 2 1 2. and prayer q Psa 119. 18. receive it with faith and love r Heb. 4 2 2 Thes 2. 10. lay it up in our hearts s Psa 119 11. and practise it in our lives t Luk. 8. 15. Jam. 1. 25 Q. How do the Sacraments become effectual means of salvation A. The Sacraments become effectual means of salvation not from any vertue in them or in him that doth administer them but only by the blessing of Christ u 1 Pet. 3. 21. Mat 3. 11. 1 Cor. 3. 6 7 and the working of his Spirit in them that by faith receive them w 1 Cor. 12 23 Q. What is a Sacrament A. A Sacrament is an holy Ordinance instituted by Christ wherein by sensible Signs Christ and the benefits of the New Covenant are represented sealed and applyed to Beleevers x Gen. 17 7 10 Exod. 12. 1 Cor. 11 23 26 Q. Which are the Sacraments of the New Testament A. The Sacraments of the New Testament are Baptism y Mat. 28 19 and the Lords Supper z Mat. 26 26 27 28 Q. VVhat is Baptism A. Baptism is a Sacrament wherein the Washing with Water in the name of the Father and of the Son and of the Holy Ghost a Mat. 28 19 doth signifie and seal our ingrafting into Christ and partaking of the benefits of the Covenant of Grace and our engagement to be the Lords b Ro 6 24 Gal. 2 27 Q. To whom is Baptism to be administred A. Baptism is not to be administred to any that are out of the Visible Church till they profess their faith in Christ and obedience to him c Act. 8 36 37. and 2 38 but the infants of such as are Members of the Visible Church are to be baptized d Acts 2 38 39 Gen. 17 10. with Col. 2 11 12. 1 Cor. 7 14 Q VVhat is the Lords Supper A The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christs appointment his death is shewed forth and the worthy receivers are not after a corporal and carnal manner but by faith made partakers of his Body and Blood with all his benefits to their spiritual nourishment and growth in grace e 1 Cor. 11 23 24 25 26. 10 16 Q. What is required to the worthy receiving of the Lords Supper A. It is required of them that would worthily partake of the Lords Supper that they examine themselves of their Knowledg to discern the Lords Body f 1 Cor. 11 28 29 of their Faith to feed upon him g 2 Cor. 13 5 of their Repentance h 1 Cor. 11 31 love i 1 Cor 10 16 17 and new obedience k 1 Cor 5 7 8 lest coming unworthily they eat and drink judgment to themselves l 1 Cor. 11 28. 29 Q. What is Prayer A. Prayer is an offering up of our desires to God m Psa 62. 8 for things agreeable to his will n 1 Ioh 5 14 in the Name of Christ o Ioh. 16 23 with confession of our sins p Psal 32 5 6 Dan. 9 4 and thankful acknowledgment of his mercies q Phil 4 6 Q. What rule hath God given for our direction in Prayer A. The whole Word of God is of use to direct us in Prayer r 1 Ioh 5 14 but the special rule of direction is that form of Prayer which Christ taught his Disciples commonly called The Lords Prayer Å¿ Math. 6 9 10 11 12 13 with Luke 11 2 3 4 Q. What doth the Preface of the Lords Prayer teach us A. The Preface of the Lords Prayer which is Our Father which art in Heaven t Mat 6 9 teacheth us to draw neer to God with all holy reverence and confidence as children to
in this world are either inward as blindnesse of mind e Eph. 4. 18 a reprobate sense f Rom. 1 28 strong delusions g 2 Thes 2 11. hardness of heart h Rom. 2. 5 horror of conscience i Isa 33. 14 Gen. 4. 13 Mat. 27. 4 vile affections k Rom. 1. 26 or outward as the curse of God upon the creatures for our sakes l Gen. 3. 17 and all other evils that befall us in our bodies names estates relations and imployments m Deut. 28 15. to the end together with death it selfe n Rom. 6 21 23. Q. What are the punishments of Sin in the world to come A. The punishments of Sin in the world to come are everlasting separation from the comfortable presence of God and most grievous torments in soul and body without intermission in hell fire for ever o 2 Thes 1. 9 Mar. 9. 44 46 48 Luk. 16. 24 Q. Doth God leave all mankinde to perish in the estate of sinne and misery A. God doth not leave all mankinde to perish in the estate of sin and misery p 1 Thes 5. 9 into which they fell by the breach of the first Covenant commonly called the Covenant of Works q Gal. 3. 10 12. but of his meer love and mercy delivereth his Elect out of it and bringeth them into an estate of salvation by the second Covenant commonly called the Covenant of Grace r Tit. 3. 4 5 6 7. Gal. 3. 21 Rom. 3. 20 21 22. Q. With whom was the Covenant of Grace made A. The Covenant of Grace was made with Christ as the second Adam and in him with all the Elect as his seed Å¿ Gal. 3. 16 Rom. â— 15 to the end Isa 35. 10 11 Q. How is the Grace of God manifested in the second Covenant A. The grace of God is manifested in the second Covenant in that he freely provideth and offereth to sinners a Mediator t Gen. 3. 15 Isa 42. 6 Ioh. 6. 27 and life and salvation by him u 1 Ioh. 5. 11 12 and requiring Faith as the condition to interest them in him w Ioh 3. 16 Ioh. 1. 12 promiseth and giveth his holy Spirit x Prov. 1. 23 to all his elect to work in them that faith y 2 Cor. 4. 13 with all other saving graces z Gal 5. 22 23 and to enable them unto all holy obedience a Ezek. 36 2â— as the evidence of the truth of their faith b Iam. 2. 18 22 and thankfulnesse to God c 2 Cor. 5. 14 15 and as the way which he hath appointed them to salvation d Eph. 2. 10 Q. Was the Covenant of Grace alwayes administred after one and the same manner A. The Covenant of Grace was not alwayes administred after the same manner but the administrations of it under the Old Testament were different from those under the New e 2 Cor. 3 6 7 8 9 Q. How was the Covenant of Grace administred under the Old Testament A. The Covenant of Grace was administred under the Old Testament by promises f Rom 15. 8 prophecies g Act 3 20 24. Sacrifices h Heb. 10. 1 Circumcision i Rom 4. 11 the Passeover k 1 Cor. 5. 7 and other types and ordinances which did all foresignifie Christ then to come and were for that time sufficient to build up the Elect in faith in the promised Messiah l Heb. 8. 9 10 Chapters Heb 11. 13. by whom they then had full remission of sin and eternall salvation m Gal. 3. 7. 8 9. 14 Q. How is the Covenant of Grace admistred under the New Testament A. Vnder the new Testament when Christ the substance was exhibited the same Covenant of Grace was and still is to be administred in the preaching of the word n Mar. 16. 15 and the administration of the Sacraments of Baptism o Mat 28. 19 20 and the Lords Supper p 1 Cor. 11 23 24 25 in which Grace and salvation is hâ—ld forth in more fulnesse evidence and efficacy to all nations q 2 Cor. 3. 6 to the end Heb. 8. 6 10 11. Mat. 28. 19. Q Who is the Mediator of the Covenant of Grace A. The only Mediator of the Covenant of Grace is the Lord Iesus Christ r 1 Tim. 2. 5 who being the eternall Son of God of one substance and equall with the Father Å¿ Ioh. 1. 1 14 Ioh. 10. 30 Phil. 2 6 in the fulnesse of time became man t Gal 4. 4 and so was and continues to be God and man in two intire distinct natures and one person for ever u Luk. 1. 35 Rom. 9. 5 Col. 2. 9 Heb. 7. 14 25 Q. How did Christ being God become man A. Christ the Son of God became Man by taking to himselfe a true body and a reasonable soul w Ioh. 1. 14 Mat. 26. 38 being conceiyed by the power of the Holy Ghost in the womb of the Virgin Mary of her substance and born of her x Luk. 1. 27 31 35 42 Gal 4. 4 yet without sin y Heb. 4 5 Heb. 7. 16 Q. Why was it requisite that the Mediator should be God A. It was requisite that the Mediator should be God that he might sustain and keep the humane nature from sinking under the infinite wrath of God and the power of death z Acts 2. 24 25 Rom. 1. 4 with Rom. 4. 25. Heb. 9. 14 give worth and efficacy to his suffrings obedience and intercession a Acts 20. 28 Heb. 9. 14 Heb. 7. 25 26 27 28 and so satisfie Gods justice b Rom. 3. 24 25 26 procure his favour c Eph. 1. 6 Mat. 3. 17 purchase a peculiar people d Tit. 2. 13 14. give his Spirit to them e Gal. 4. 6 conquer all their enemies f Luk. 1. 68 69 71 74 and bring them to everlasting salvation g Heb. 5. 8. 9 Heb. 9. 11 to 16 Q. Why was it requisite that the Mediator should be Man A. It was requisite that the Mediator should be Man that he might advance our nature h Heb. 2. 16 perform obedience to the Law i Gal. 4. 4 suffer and make intercession for us in cur nature k Heb. 2. 14 Heb. 7. 24 25 have a fellow-feeling of our infirmities l Heb. 4. 15 that we might receive the adoption of sons m Gal 4. 5 and have comfort and accesse with boldness unto the throne of Grace n Heb. 4. 16 Q. Why was it requisite that the Mediator should be God and man in one person A. It was requisite that the Mediator who was to reconcile God and man should himselfe be both God and man and this in one person that the proper works of each nature might be accepted of God for us o Mat. 1. 21. 23 Mat. 3. 17 Heb. 9. 14 and relyed on
conversed with his Apostles speaking to them of the things pertaining to the Kingdome of God d Acts 1. 2. 3. and giving them commission to preach the Gospell to all nations e Mat. 28. 19 20. forty dayes after his resurrection he in our nature and as our head f Heb. 6. 20 triumphing over enemies g Eph. 4. 8. visibly went up into the highest heavens there to receive gifts for men h Acts 1. 9. 10. 11. Eph. 4. 10. Psal 68. 18. to raise up our affections thither i Col. 3. 1. 2 and to prepare a place for us k Ioh. 14. 3. where himself is and shall continue till his second comming at the end of the world l Acts 3. 21. Q. How is Christ exalted in his sitting at the right hand of God A. Christ is exalted in his sitting at the right hand of God in that as God-man he is advanced to highest favour with God the Father m Phil. 2. 9. with all fulnesse of joy n Acts 2. â—8 with Psal 16. 11. glory o Ioh. 17. 5. and power over all things in heaven and earth p Eph. 1. 22. 1 Pet. 3. 21. and doth gather and defend his Church subdue their enemies furnisheth his ministers and people with gifts and graces q Eph. 4. 10. 11 12. â—sa 110. throughout and maketh intercession for them r Rom. 8. 34. Q. How doth Christ make intercession A. Christ maketh intercession by his appearing in our nature continually before the Father in heaven Å¿ Heb. 9. 12. 24 in the merit of his obedience and sacrifice on earth t Heb. 1. 3. declaring his will to have it applyed to all believers u Ioh. 3. 16. Ioh 17. 9. 20. 24. answering all accusations against them w Rom. 8 33. 34. procuring for them quiet of conscience notwithstandding daily failings x Rom 5. 1 2 1 Iohn 2. 1 2 accesse with boldnesse to the throne of Grace y Heb. 4 16 acceptance of their persons z Eph. 1. 6 and services a 1 Pet. 2 5 Q. How is Christ to be exalted in his comming again to judge the world A. Christ is to be exalted in his coming again to judge the world in tha the who was unjustly judged condemned by wicked men b Acts 3. 14 15. shal come again at the last day with great power b in the full c Mat. 24. 30 manifestation of his own glory and of his Fathers with all his holy Angels d Luk. 9. 26 Mat. 25 31 with a shout with the voice of the Arch-Angel and with the Trumpet of God e 1 The. 4. 16 to judge the world in righteousnesse f Acts 17. 31 Q. What benefits hath Christ procured by his Mediation A. Christ by his Mediation hath procured redemption g Heb. 9. 12 with all other benefits of the Covenant of Grace h â— Cor. 1. 10 Q How doe we come to be made partakers of the benefits which Christ hath procured A. We are made partakers of the benefits which Christ hath procured by the application of them unto us i Ioh. 1. 11 12 which is especially the work of God the Holy Ghost k Tit. 3 5 6 Q. Who are made partakers of Redemption by Christ A. Redemption is certainly applyed effectually communicated to all those for whom Christ hath purchased it l Eph. 1. 3. 14. Ioh. 6. 37. 39 Ioh. 10. 15 16 who are in time by the holy Ghost inabled to beleeve in Christ according to the Gospel m Eph. â— 8 2 Câ—r 4. 13 Q. Can they who have never heard the Gospel and so know not Iesus Christ nor believe in him be saved by their living according to the light of nature A. They who having never heard the Gospel n Rom. 10. 14 know not Iesus Christ o 2 Thes 1 8 9 Eph. 2. 12 Ioh 1. 10 11. 12 and believe not in him cannot be saved p Ioh 8 24 Mar. 16 16 be they never so diligent to frame their lives according to the light of nature q 1 Cor 1. 20 21. 22 23 24 or the Law of that Religion which they professe r Ioh. 4. 22 Rom 9. 31 32 Phil. 3. 4 5 6 7. 8 9 neither is there salvation in any other but in Christ alone Å¿ Acts 4. 12 who is the Savior only of his body in the Church t Eph. â— â—3 Q. Are all they saved who hear the Gospel and live in the Church A. All that hear the Gospel and live in the visible Church are not saved but they oâ—ly who are true members of the Church invisible u Ioh. 12 38 39 40 Rom. 9. 6 Maz 22. 14. Mat. 7. 21 Rom. 11. 7 Q. What is the visible Church A. The visible Church is a society made up of all sâ—ch as in all ages and places of the world doe professe the true Religion w 1 Cor. 1. 2 1 Cor 12. 13 Rom. 15. 9 10 11 12 Rev. â— 9 Psal 2. 8. Psal 22. 27 28 29 30 31 Psâ—l 45. 17 Mat. 28. 19 20 Isa 59. 21 and of their children x 1 Coâ— 7. 14 Acts 2. 39 Rom 11. 16 Gen. 17. â— Q. What are the speciall priviledges of the visible Church A. The visible Church hath the priviledge of being under Gods speciall care and government y Isa 4. 5 6 1 Tim. 4. 10 of being protected and preserved in all ages notwithstanding the opposition of all enemies z Psal 11. 15 throughout Isa 31. 4 5 Zach. 12. 2 3 4 8 9. and of enjoyning the communion of Saints the ordinary means of salvation a Act. 2. 39 42. offers of grace by Christ to all the members of it in the ministery of the Gospel testifying that whosoever beleeves in him shall be saved b Psal 147 19 20 Rom. 9. 4 Eph. 4. 11 12 Mar. 16. 15 16 and excluding none that will come unto him c Ioh. 6. 37. Q. What is the Invisible Church A. The Invisible Church is the whole number of the Elect that have been are or shall be gathered into one under Christ the Head d Eph. 1. 10 22 23 Ioh. 10 16 Ioh. 11. 52 Q. What speciall Benefits doe the members of the Invisible Church enjoy by Christ A The members of the Invisible Church by Christ enjoy Vnion and Communion with him in grace and glory e Ioh. 17. 21 Eph. 2. 5 6 Ioh. 17. 24 Q. What is that Vnion which the Elect have with Christ A. The Vnion which the Elect have with Christ is the work of Gods grace f Eph. 1. 22 Eph. 2. 6 7 8 whereby they are spiritually and mystically yet really and inseparably joyned to Christ as their head and husband g 1 Cor. â— 17 Ioh. 10. â—8 Eph. 5 23. 30 which is done in their effectuall Calling h 1 Pet. 5. 10 1
God in light and glory n 1 Ioh 3. 2 1 Cor. 13. 12 waiting for the full redemption of their bodies o Rom. 8. 23 Psal 19. 6 which even in death continue united to Christ p 1 Thes 4 14 and rest in their graves as in their beds q Isai 57. 2 till at the last day they he again united to their souls r Iob 19. 26 27 whereas the souls of the wicked are at death cast into hell where they remain in torments and utter darknesse and their bodies kept in their graves as in their prisons till the resurrection and judgement of the great day Å¿ Luk. 16. 23 24 Acts 1. 25 Iude v. 6 7 Q. What are we to believe concerning the Resurrection A. We are to believe that at the last day there shal be a generall resurrection of the dead both of the just unjust t Acts 24. 15 when they that are then found alive shall in a moment be changed and the self-same bodies of the dead which were laid in the grave being then again united to their souls for ever shall be raised up by the power of Christ u 1 Cor. 15 51 52 53 1 Thes 4. 15 16 17 Ioh. 5. 28 29 the bodies of the just by the Spirit of Christ and by vertue of his resurrection as their head shall be raised in power spiritual incorruptible and made like to his glorious body w 1 Cor. 15 21 22 23 24 43 44 Phil. 3. 31 and the bodies of the wicked shall be raised up in dishonour by him as an offended Iudge x Ioh. 5. 27 28 29 Mat. 25. 33 Q. What shall immediately follow after the resurrection A. Immediately after the resurrection shall follow the generall and final judgment of Angels and men y 2 Pet. 2. 4 Iude v. 6 7 14 15 Mat 25 46 the day and hour whereof no man knoweth that all may wacth and pray and be ever ready for the comming of the Lord z Mat. 24. 36 42 44 Luke 21. 35 36 Q. What shall be done to the wicked at the day of Judgement A. At the day of Iudgment the wicked shal be set on Christs left hand a Mat. 25. 33 and upon clear evidence and full conviction of their own consciences b Rom. 2. 15 16 shall have the fearfull but just sentence of condemnation pronounced against them c Mat. 25. 41 42 43 and thereupon shall be cast out from the favourable presence of God and the glorious fellowship with Christ his Saints and all his holy Angels into hell to be punished with unspeakable torments both of body and soul with the devill and his Angels for ever d Luk. 16. 26 2 Thes 1 8 9 Q. What shall be done to the righteous at the day of Iudgement A. At the day of Iudgement the righteous being caught up to Christ in the clouds e 1 Thes 4 17 shall be set on his right hand there openly acknowledged and acquitted f Mat. 25. 3â— Mat. 10 32 shall joyn with him in the judging of reprobate Angels and men g 1 Cor. 6 2 3 and shal be received into heaven h Mat. 25. 34 46 where they shal be fully and for ever freed from all sinne and misery i Eph 5. 27 Rev. 14. 13 filled with unconceivable joyes k Psal 16. 11 made perfectly holy and happy both in body soul in the company of innumerable Saints and holy Angels l Heb. 12. 22 23 but especially in the immediate vision and fruition of God the Father of our Lord Iesus Christ and of the holy Spirit to aâ—l eterniâ—y m 1 Ioh. 3. 2 1 Cor. 13. 12 1 Thes 4. 17 18 and this is perfect and full communion which the members of the invisible Church shall enjoy with Christ in glory at the resurrection and day of Iudgement Having seen what the Scriptures principally teach us to beleeve concerning God it followes to consider what they require as the duty of man Q. WHat is the duty that God requireth of man A. The duty which God requireth of man is obedience to his revealed will n Rom. 12 1 2 Mic 6. 8 1 Sam. 15. 22 Q. What did God at first reveal unto man as the rule of his obedience A. The rule of obedience revealed to Adam in the estate of innocency and to all mankinde in him beside a speciall command not to eat of the fruit of the tree of the knowledge of good and evil was the Morall Law o Gen. 1. â—6 2â— Rom. 2. 14 15 Rom. 10. 5 Gen. 2. 17 Q. What is the Morall Law A. The Morall Law is the declaration of the will of God to mankinde directing and binding every one to personall perfect and perpetuall conformity and obedience thereunto in the frame and disposition of the whole man soul and body p Deut. 5 1 21 32 33 Luk. 10. 26 27 Gal 3. 10 1 Thes â— 13 and in performance of all those duties of holinesse and righteousnesse which he oweth to God and man q â—uk 1 75 Acts 14. 16 promising life upon the fulfilling and threatning death upon the breach of it r Rom. 10. 5 Gal. 3. 10 12 Q. Is there any use of the Morall Law to man since the fall A. Although no man since the fall can attain to righteousnesse and life by the Morall Law Å¿ Rom. 8. 3 Gal. 2. 16 yet there is great use thereof as well common to all men as peculiar either to the unregenerate or the regenerate t 1 Tim. 1. 8 Q. Of what use is the Morall Law to all men A. The Morall Law is of use to all men to enfoâ—m them of the holy nature and will of God u Lev. 11. 44 45 Lev. 20. 7 8 Rom. 7. 12 of their duty binding them to walk accordingly w Mic. 6. 8 Tim. 2. 10 11 to convince them of their disability to keep it and of the sinfull pollution of their nature hearts and lives x Psal 19 11 12 Rom. 3. 10 Rom. 7. 7 to humble them in sense of their sin and misery y Rom. 3. 9 23 and thereby help them to a clearer sight of the need they have of Christ z Gal. 3. 21 22 and of the perfection of his obedience a Rom. 10. 4 Q. What particular use is there of the Morall Law to unregenerate men A. The Morall Law is of use to unregenerate men to awaken their consciences to fly from wrath to come b 1 Tim. 1. 9 10 and to drive them to Christ c Gal. 1. 24 or upon their continuance in the estate and way of sin to leave them inexcusable d Rom. 1. 20 with Rom. 2. 15 Gal. 3. 10. and under the curse thereof e. Q. What speciall use is there of the Morall Law to the regenerate A. Although they that are regenerate and believe in Christ be delivered
of God in him and whether he be of such holiness of life as is requisite in a Minister of the Gospel and to examine him touching his learning and sufficiency and touching the evidences of his Calling to the holy Ministry and in particular his fair and direct Calling to that place The Rules for Examination are these 1. That the party examined be dealt withall in a brotherly way with mildness of spirit and with special respect to the gravity modesty and quality of every one 2. He shall be examined touching his skil in the Original Tongues and his tryal to be made by reading the Hebrew and Greek Testaments and rendring some portion of some into Latin and if he be defective in them enquiry shall be made the more strictly after his other learning and whether he hath skill in Logick and Phylosophy 3. What Authors in Divinity he hath read and is best acquainted with and tryal shall be made in his knowledg of the grounds of Religion and ability to defend the Orthodox Doctrine contained in them against all unsound and erronious opinions especially these of the present age of his skill in the sense and meaning of such places of Scripture as shall be proposed unto him in cases of Conscience and in the Chronology of the Scripture and the Ecclesiastical History 4. If he hath not before preached in publique with approbation of such as are able to judg he shal at a competent time assigned him expound before the Presbytery such a place of Scripture as shall be given him 5. He shall also within a competent time frame a discourse in Latin upon such a common place or Controversie in Divinity as shall be assigned him and exhibite to the Presbytery such Theses as express the sum thereof and maintain a Dispute upon them 6. He shall Preach before the People the Presbytery or some of the Ministers of the Word appointed by them being present 7. The proportion of his gifts in relation to the place unto which he is called shall be considered 8. Beside the tryal of his gifts in Preaching he shall undergo an examination in the Premises two several days and more if the Presbytery shall judg it necessary 9. And as for him that hath been formerly ordained a Minister and is to be removed to another charge he shall bring a Testimonial of his Ordination and of his abilities and Conversation whereupon his fitness for that place shall be tryed by his Preaching there if it shall be judged necessary by a further examination of him In all which he being approved he is to be sent to the Church where he is to serve there to Preach three several days and to converse with the people that they may have tryal of his Gifts for their edification may have time and occasion to enquire into and the better to know his life and Conversation In the last of these three days appointed for the tryal of his gifts in Preaching there shall be sent from the Presbytery to the Congregation a publick intimation in writing which shall be publickly read before the people and after affixed to the Church door to signifie that such a day a competent number of the Members of that Congregation nominated by themselves shall appear before the Presbytery to give their consent and approbation to such a man to be their Minister or otherwise to put in with all Christian discretion and meekness what exceptions they have against him if upon the day appointed there be no just exception against him but the people give their consent then the presbytery shall proceed to ordination Upon the day appointed for Ordination which is to be performed in that Church where he that is to be ordained is to serve a solemn Fast shall be kept by the Congregation that they may the more earnestly joyn in Prayer for a blessing upon the Ordinance of Christ and the labours of his Servant for their good The Presbytery shall come to the place or at least three or four Ministers of the Word shall be sent thither from the Presbytery of which one appointed by the Presbytery shall preach to the people concerning the office and duty of Ministers of Christ and how the people ought to receive them for their work sake After the Sermon the Minister who hath Preached shall in the face of the Congregation demand of him who is now to be ordained concerning his faith in Christ Jesus and his perswasion of the truth of the Reformed Religion according to the Scripture His sincere intentions and ends in desiring to enter into this Calling His diligence in Praying Reading Meditation Preaching Ministring the Sacraments Discipline and doing all Ministerial Duties towards his Charge His Zeal and Faithfulness in maintaining the Truth of the Gospel and Unity of the Church against Error and Schism His care that himself and his Family may be unblameable and examples to the Flock His willingness and humility in meekness of Spirit to submit unto the admonitions of his Brethren and Discipline of the Church And his resolution to continue in his duty against all trouble and persecution In all which having declared himself professed his willingness and promised his endeavours by the help of God The Minister likewise shall demand of the People concerning their willingness to receive and acknowledg him as the Minister of Christ and to obey and submit unto him as having rule over them in the Lord and to maintain encourage and assist him in all the parts of his Office Which being mutually promised by the People the Presbytery or the Ministers sent from them for Ordination shall solemnly set him apart to the Office and Work of the Ministry by laying their hands on him which is to be accompanied with a short Prayer or Blessing to this effect Thankefully acknowledging the great mercy of God in sending Jesus Christ for the redemption of his people and for his ascension to the right hand of God the Father and thence pouring out his Spirit and giving gifts to Men Apostles Evangelists Prophets Pastors and Teachers for the gathering and building up of his Church and for sitting and inclining this man to this great Work To entreat him to fit him with his holy Spirit to give him who in his name we thus set apart to this holy service to fulfil the Work of his Ministry in all things that he may both save himself and his people committed to his charge This or the like form of prayer and blessing being ended let the Minister who preached briefly exhort him to consider of the greatness of his Office and Work the danger of negligence both to himself and his people the blessing which will accompany his faithfulness in this life and that to come and withal exhort the people to carry themselves to him as to their Minister in the Lord according to their solemn promise made before and so by prayer commending both him and his Flock to the Grace of