intermeddle with Civil affairs which concern the Common wealth unless by way of humble petition in cases extraordinary or by way of advice for satisfaction of conscience if they be thereunto required by the Civil Magistrate CHAP. XXXII· Of the state of men after death and of the Resurrection of the dead THe bodies of men after death return to dust and see corruption but their Souls which neither die nor sleep having an immortal subsistence immediately return to God who gave them the souls of the righteous being then made perfect in holiness are received into the highest Heavens where they behold the face of God in light and glory waiting for the full Redemption of their Bodies And the souls of the wicked are cast into Hell where they remain in torments and utter darkness reserved to the Judgment of the great day Besides these two places for souls separated from their bodies the Scripture acknowledgeth none II. At the last day such as are found alive shall not die but be changed and all the dead shall be raised up with the self same bodies and none other although with different qualities which shall be united again to their souls for ever III. The Bodies of the unjust shall by the power of Christ be raised to dishonour the Bodies of the just by the Spirit unto honour and be made conformable to his own glorious Body CHAP. XXXIII Of the last judgment GOD hath appointed a Day wherein he will judge the World in righteousness by Jesus Christ to whom all power and judgment is given of the Father in which day not only the Apostate Angels shall be judged but likewise all persons that have lived upon earth shall appear before the Tribunal of Christ to give an accompt of their thoughts words and deeds and to receive accordingly to what they have done in the body whether good or evil II. The end of Gods appointing this day is for the manifestation of the glâ—ry of his mercy in the eternal salvation of the elect and of his justice in the damnation of the reprobate who are wicked and disobedient For then shall the Righteous go into everlasting Life and receive that fulness of joy and refreshing which shall come from the Presence of the Lord but the wicked who know not God and obey not the Gospel of Jesus Christ shall be cast into eternal Torments and be pâ—nished with everlasting destruction from the presence of the Lord and from the glory of hâ—s power III. As Christ would have us to be certainly perswaded that thâ—râ— shall be a Day of Judgment both to deter all men from sin and for the greater consolation of the godly in their adversity so will he have that day unknown to Men that they may shake off all carnal security and be alwaies watchful because they know not at what hour the Lord will come and may be ever prepared to say Come Lord Jesus come quickly Amen FINIS THE LARGER CATECHISM First agreed upon By the ASSEMBLY of DIVINES at Westminster And now approved by the General Assembly of the Church of Scotland To be a part of Uniformity in Religion between the Kirks of Christ in the three Kingdoms EDINBOURG Printed by George Swintoun and Thomas Brown and are to be sold by Iames Glen and David Trench Anno Dom. 1671. The LARGER CATECHISM First agreed upon by the Assembly of Divines at Westminster And now appointed by the General Assembly of the Kirk of Scotland to be a part of Uniformiâ—y in Religion between the Kirks of Christ in the three Kingdomes Question 1. WHat is the chief and highest end of man A. Mans chief and highest end is to glorifie God and fully to enjoy him for ever Q. 2. 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 but his Word and Spirit only do sufficiently and effectually reveal him unto men for their Salvation Q. 3. What is the word of God A. The holy Scriptures of the Old and New Testament are the Word of God the only Rule of Faith and obedience Q. 4. 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 and purity by the consent of all the parts the scope of the whole which is to give al glory tâ— God by their light and power to convince and convert sinners to comfort and build up believers unto salvation But the Spirit of God bearing witness 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 Q. 5. What do the Scriptures principally teach A. The Scriptures principally teach what man is to believe concerning God and what duty God requires of man Q. 6. What do the Scriptures make known of God A. The Scriptures make known what God is the persons in the Godhead his decrees and the execution of his decrees Q. 7. What is God A. God is a Spirit in and of himself infinite in being glory blessedness and perfection all sufficient eternal unchangeable incomprehensible every where present almighty knowing all things most wise most holy most just most merciful and gracious long suffering and abundant in goodness and truth Q. 8. Are there more Gods than one A. There is but one only the living and true God Q. 9. 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 eternal God the same in substance equal in power and glory although distinguished by their Personal properties Q 10. What are the personal properties of the three persons in the Godhead q A. It is proper to the Father to beget the Son and to the Son to bebegotten of the Father and to the holy Ghost to proceed from thâ— Father and Son from all eternity Q 11. How doth it appear that the Son and the Holy Ghost are God equal with the Father A. The Sâ—riptures manifest that the Son the Holy Ghost are God equal with the Father â—scribing unto them such names attributes works and worship as are proper to â—od only Q 1â— What are the decreeâ— of God A. Gods decrees are the wise free and holy acts of the counsel of his will whereby from all eternity he hath for his own glory unchangeably fore-â—rdained whatsoever comes to pass in time especially concerning Angels and Men. Q. 13. What hath God especially decreed concerning Angels and Men A. God by an eternal and immutable decree â—ut of his meer love for the praise
is Our Father which are in Heaven teacheth us to draw near to God with all holy reverence and confidence as Children to a Father able and ready to help us and that we should pray with and for others Q. 101. VVhat do we pray for in the first Petition A. In the first Petition which is Hallowed be thy Name we pray that God would enable us others to glorifie him in all that whereby he maketh himself known and that he would disâ—ose all things to his own glory Q. 102. VVhat do we pray for in the second Petition A. In the second Petition which is Thy Kingdom come we pray that Satans Kingdom may be destroyed and that the Kingdom of Grace may be advanced our selves and others brought into it and kept in it and that the Kingdom of Glory may be hastned Q. 103. VVhat do we pray for in the third Petition A. In the third Petition which is Thy will be done in Earth as it is in Heaven we pray that God by his grace would make us able and willing to know obey and submit to his will in all things as the Angels do in Heaven Q. 104. VVhat do we pray for in the fourth Petition A. In the fourth Petition which is Give us this day our daily bread we pray that of Gods free gift we may receive a competent portion of the good things of this life and enjoy his blessing with them Q. 105. What do we pray for in the fifth Petition A. In the fifth Petition which is And forgive us our debts as we forgive our debtors we pray that God for Christs sake would freely pardon all our sins which we are the â—ather encouraged to ask because by his grace we are inabled from the heart to forgive others Q. 106. What do we pray for in the sixth Petition A. In the sixth Petition which is And lead us not into temptation but deliver us from evil we pray that God would either keep us from being tempted to sin or support and deliver us when we are tempted Q. 107. What doth the conclusion of the Lords Prayer teach us A. The Conclusion of the Lords Prayer which is For thine is the Kingdom and the power and the glory for ever Amen teacheth us to take our incouragement in prayer from God onely and in our prayers to praise him ascribing Kingdom power and glory to him and in testimony of our desire and assurance to be heard we say Amen THE TEN COMMANDMENTS Exod. 20. GOD spake all these words saying I am the Lord thy God which have brought thee out 〈◊〉 the Land of Egypt out of the house of bondage I. Thou shalt have no other Gods before me II. Thou shalt not make unto thee any graven Iâ—age or any likeness of any thing that is in Heaâ—en above or that is in the Earth beneath or that 〈◊〉 in the water under the Earth thou shalt not 〈◊〉 down thy self to them nor serve them for I the â—ord thy God am a jealous God visiting the iniquiâ—â— of the Fathers upon the Children unto the third â—nd fourth generation of them that hate me and â—â—ewing mercy unto thousands of them that love me â—nd keep my Commandments III. Thou shall not take the Name of the Lord thy God in vain for the Lord will not â—old him guiltâ—â—ss that taketh his Name in vaâ—n IV. Remember the Sabbath-day to keep it holy â—ix days shalt thou labour and do all thy work 〈◊〉 the seventh day is the Sabbath of the Lord 〈◊〉 God in it thou shalt not do any work thou 〈◊〉 thy Son nor thy Daughter thy man-servant 〈◊〉 thy maid-servant nor thy 〈◊〉 nor the stranger that is within thy gates For in six days the Lord made Heaven and Earth the Seâ— and all that in them is and rested the seventh day wherefâ—re the Lord blessed the Sabbath day and hallowed it V. Honour thy father and thy moâ—her that thy days may be long upon the land which the Lord thy God giveth thee VI. Thou shalt not kill VII Thou shalt not commit adultery VIII Thou shalt not steal XI Thou shalt not bear false witness against thy neighbour X. Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours Wife nor his Man Servant nor his Maid Servant nor his Ox nor his Asse nor any thing that is thy neighbours THE LORDS PRAYER Math. 6. OVr Father which art in Heaven Hallowed be thy Name Thy Kingdom câ—me Thy will be done on Earth as it is in Heaven Give us this day our daily bread And forgive us our debts as we forgive our debtors And lead us not into temptation but deliver us from evil For thine is the Kingdom and the power and the glory for ever Amen THE CREED I Believe in God the Father Almighty maker of Heaven and Earth and in Iesus Christ his only Son our Lord which was conceived by the holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified dead and buried He descended into Hell the third day he rose again from the dead he ascended into Heaven and siteth on the right â—and of God the Father Almighty from thence he shall come to judge the quick and the dead I believe in the Holy Ghost the Holy Catholick Church the Communion of Saints the forgiveness of sins the Resurrection of the Body and the life everlasting Amen SO much of every Question both in the Larger and Shorter Catechism is repeated in the Answer as maketh every Answer an entire Proposition or Sentence in it self to the end the Learner may further improve it upon all occasions for his increase in knowledge and piety even out of the course of catechising as well as in it And albeit the substance of the doctrine comprised in that abridgement commonly called the Apostles Creed be fully set forth in each of the Catechisms so as there is no necessity of inserting the Creed it self yet it is here annexed not as though it were composed by the Apostles or ought to be esteeâ—ed Canonical Scripture as the ten Commandments and the Lords Prayer much less a Prayer as ignorant people have been apt to make both it and the Decalogue but because it is a brief sum of the Christian Faith agreeable to the Word of God and anciently receiâ—ed in the Churches of Christ. THE SUMME OF SAVING KNOWLEDGE With the Practical use thereof John 6.37 All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out EDINBVRGH Printed by George Swintoun and Thomas Brown and are to be sould by Iames Glen and David Trench 1671. A brief Sum of Christian Doctrine Contained In Holy Scriptures and holden forth in the Confession of Faith Catechism Agreed upon by the Assembly of Divines at Westminstâ—r and received by the General
working all things according to the counsel of his own immutable and most righteous wiâ—l for his own glory most loving gracious merciful long-suffering abundant in goodness and truâ—h â—orgiving iniquity transgression and sin the rewarder of them that diligently seek him and withall â—ost just and terrible in his judgments hating all sin and who will by 〈◊〉 means clear the guilty II. God hath all life glory goodness blessedness in and of himself and is alone in and unto himself al-sufficient not â—â—anding in need of any creatures which he hath made nor deriving any glory from them but only maâ—ifesting 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 thingâ— and hath most Soveraign dominion over them to do by them for them or upon them whatsoever himself pleaseth In his sight all things are open and manifest his knowledge is infinite infallible and independant upon the Creature so as nothing is to him contingent or uncertain He is most holy in all his counsels in all his works and in all his commands To him is due from Angels and men and every other creature whatsoever worship service or obedience he is pleased to require of them III. In the Unity 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 The Father is of none neither begotten nor proceeding The Son is eternally begotten of the Father the Holy Ghost eternally proceeding from the Father and the Son CHAP. III. Of Gods Eternal Decree GOD from all eternity did by the most wise and holy Counsel of his own will freely and unchangeably oâ—dain whatsoever comes to pass yet so as thereby neither is God the Author of sin nor is violence offered to the will of the Creatures nor is the liberty or contingency of second Causes taken away but rather established II. Although God knows whatsoever may or can come to pass upon all supposed conditions yet hath he not decreed any thing because he fore-saw it as future or as that which would come to pass upon such conditions By the decree of God for the manifestation of his glory some men and Angels are predestinated unto everlasting life and others fore-ordained to everlasting death 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 V. Those of mankind that are predestinated unto Life God before the foundation of the world was laid according to his eternal immutable purpose the secret counsel and good pleasure of his Will hath chosen in Christ unto everlasting glory out of his meer free grace 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 and all to the Praise of his glorious grace VI. As God hath appointed the Elect unto Glory so hath he by the eternal and most free purpose of his Will fore ordained all the means thereunto Wherefore they who are Elected being fallen in Adam are redeemed by Christ are effectually called unto faith in Christ by his Spirit working in due season are justified adopted sanctified and kept by his power through faith unto salvation Neither any other redeemed by Christ effectually called justified adopted sanctified and saved but the Elect onely VII The rest of mankind God was pleased according to the unsearchable counsel of his own Wiâ—l whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his soveraign power over his creatures to pass by and to ordain them to dishonor and wrath for their sin to the praise of his glorious justice VIII The Doctrine of this high Mystery of Predestination is to be handled with special prudence and care that men attending the will of God revealed in his Word and yielding obedâ—ence thereunto may from the certainty of their effectual Vocation be assured of their eternal Election So shall this Doctrine afford matter of praise reverence and admiration of God and of humility diligence and abundant consolation to all that sincerely obey the Gospel CHAP. IV. Of Creation IT pleased God the Father Son and Holy Ghost for the manifestation of the glory of his eternal Power Wisdom and Goodness in the beginning to create or make of nothing the World and all things therein whether visible or invisible in the space of six days and all very good II. After God had made all other creatures he created Man male and female with reasonable and immortal souls indued with knowledge righteousness and trâ—e holyness after his own Image having the Law of God written in their hearts and power to fulfil it and yet under a possibility of transgressing being leâ—t to the liberty of their own will which was subject unto change 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 and had Dominion over the creatures CHHP. V. Of Providence GOD the great Creator of all things doth uphold direct dispose and govern all creatures acttions and things from the greatest even to the least by his most wise and holy Providence according to his infallible fore-knowledge and the free and immutable counsel of his own Will to the praise of the glory of his Wisdom Power Justice Goodness and Mercy II. Although in Relation to the fore-knowledge and decree of God the first cause all things come to pass immutably and infallibly yet by the same Providence he ordereth them to fall out according to the nature of second causes either necessarily freely or contingently III. God in his ordinary Providence maketh use of means yet is free to work without above and against them at his pleasure IV. The Almighty power unsearchable wisdom and infinite goodness of God so far manifest themselveâ— in his Providence that it extendeth it self even to the first fall and all other sins of Angels and men and that not by a bare permission but such as hath joyned with it a most wise and powerful bounding and otherwise ordering and governing of them in a manifold dispensation to his own holy ends yet so as the sinfulness thereof proceedeth onely from the creature and not from God who being most holy and righteous neither is nor can be the Author or Approver of sin V. The most wise righteous and
gracious God doth often times leave for a season his own children to manifold temptations and the corruption of their own hearts to chastise them for their former sins or to discover unto them the hidden strength of corruption and deceitfulness of their hearts that they may be humbled and to raise them to a more close and constant dependance for their support upon himself and to make them more watchfull against all future occasions of sin and for sundry other just and holy ends VI. As for those wicked and ungodly men whom God as a righteous Judg for former sins doth blind and harden from them he not only witholdeth his grace whereby they might have been enlightned in their understandings and wrought upon in their hearts but sometimes also withdraweth the gifts which they had exposeth them to such objects as their corruption makes occasion of sin and withal gives them over to their own lusts the temptations of the World and the power of Satan whereby it comes to pass that they harden themselves even under those means which God useth for the softning of others VII As the providence of God doth in general reach to all creatures so after a special manner it taketh care of his Church and disposeth all things to the good thereof CHAP. VI. Of the fall of Man of Sin and of the punishment thereof OUr first parents being seduced by the subtilty and temptation of Satan sinned in eating the forbidden fruit This their sin God was pleased according to his wise and holy counsel to permit having purpos'd to order it to 's own glory II. By this sin they fell from their original righteousness and communion with God and so became dead in sin and wholly defiled in all the faculties parts of soul and body III. They being the root of all mankind the guilt of this sin was imputed and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation IV. From this original corruption whereby we are utterly indisposed disabled and made opposite to all good and wholly inclined to all evil do proceed all actual transgressions V. This corruption of nature during this life doth remain in those that are regenerated and although it be Through Christ pardoned mortified yet both it self and all the motions thereof are truly and properly sin VI. Every sâ—n both original and Actual being a transgression of the righteous Law of God and contrary thereunto doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of God and curse of the Law and so made subject to death with all miseries spiritual temporal and eternal CHAP. VII Of Gods Covenant with man THe distance between God and the creature is so great that although reasonable creatures do owe obedience unto him as their creator yet they could never have any fruition of him as their blessedness and reward but by some voluntary condescension on Gods part which he hath been pleased to express by way of Covenant II. The first Covenant made with Man was a covenant of Works wherein life was promised to Adam and in him to his posterity upon condition of perfect and personal obedience III. Man by his fall having made himself incapable of life by that covenant the Lord was pleas'd to make a Second commonly called the Covenant of Grace Wherein he freely offereth unto sinners Life Salvation by Jesus Christ requiring of them faith in him that they may be saved and promising to give unto all those that are ordained unto Life his holy Spirit to make them willing and able to believe IV. This Covenant of Grace is frequently set forth in the Scripture by the Name of a Testament in reference to the death of Jesus Christ the Testator and to the everlasting Inheritance with all things belonging to it therein bequeathed V. This Covenant was differently administred in the time of the Law and in the time of the Gospel Under the Law it was administred by Promises Prophecies Sacrifices Circumcision the Paschal Lamb and other Types and Ordinances delivered to the people of the Jews all fore-signifying Christ to come which were for that time sufficient and efficacious through the operation of the spirit to instruct and build up the Elect in Faith in the promised Messiah by whom they had full remission of sins and eternal Salvation and is called the Old Testament VI. Under the Gospel when Christ the substance was exhibited the Ordinances in which this Covenant is dispensed are the preaching of the Word the administration of the Sacrament of Baptisme and the Lords Supper Which though fewer in number and administred with more simplicity and less outward glory yet in them it is held forth in more fulness evidence and spiritual efficacy to all Nations both Jews and Gentiles and is called the New Testament There are not therefore two Covenants of Grace differing in substance but one the same under various dispensations CHAP. VIII Of Christ the Mediator IT pleased God in his eternal purpose to chuse and ordain the Lord Jesus his only begotten Son to be the Mediator between God and Man the Prophet Priest and King the Head and Saviour of his Church the heir of all things and Judge of the World Unto whom he did from all eternity give a people to be his seed and to be by him in time Redeemed Called Justified Sanctified and Glorified II. The Son of God the second Person in the Trinity being very and eternal God of one substance and equal with the Father did when the fulness of time was come take upon him mans nature with all the essential properties and common infirmities thereof yet without sin being conceived by the power of the Holy Ghost in the womb of the Virgin Mary of her substance 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 Which person is very God and very Man yet one Christ the only Mediator between God and man III. The Lord Jesus in his humane nature thus united to the divine was sanctified and anointed with the holy spirit above measure having in him all the treasures of wisdom and knowledge in whom it pleased the Father that all fulness should dwell to the end that being holy harmless undefiled and full of grace and truth he might be thorowly furnished to execute the Office of a Mediator and Surety which Office he took not unto himself but was thereunto called â—y his Father who put all power judgment into his hand
to them as well as to others in that as a rule of life informing the of the will of God and their duty it directs and binds them to walk accordingly discovering also the sinful pollutions of their nature hearts and lives so as examining themselves thereby they may come to further conviction of humâ—liation for and hatred against sin together with a clearer sight of the need they have of Christ and the perfection of his obedience It is likewise of use to the regenerate to restrain their corruptions in that it forbids sin 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 The promises of it in like manner shew them Gods approbation of obedience what blessings they may expect upon the performance there of although not as due to them by the Law as a Covenant of Works So as a mans doing good and refraining from evil because the Law encourageth to the one deterreth from the other is no evidence of his being under the Law and not under grace VII Neither are the fore mentioned uses of the Law contrary to the grace of the Gospel but do sweetly comply with it 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 CHAP. XX. Of Christian Liberty and Liberty of Conscience THe Liberty which Christ hath purchased for Believers under the gospel consists in their freedom from the guilt of sin the condemning wrath of God the curse of the Moral Law and in their being delivered from this present evil world bondage to Satan and dominion of sin from the evil of afflictions the sting of death the Victory of the grave and everlasting damnation as also in their free access to God and their yielding obedience unto him not out of slavish fear but a Child like love and willing mind All which were common also to Believers under the Law 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 Jewish Church was subject g and in greater boldness of access to the Throne of Grace h and in fuller communications of the free Spirit of God than believers under the Law did ordinarily partake of II. God alone is Lord of the conscience and hath left it free from the doctrines and commandments of men which are in any thing contrary to his word or beside it in matters of Faith or Worship So that to believe such Doctrines or to obey such commands out of conscience is to betray true liberty of conscience the requiring of an implicite Faith and an absolute and blind obedience is to destroy liberty of conscience and reason also III. They who upon pretence of Christian Liberty do practice 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 holiness and righteousness before him all the daies of our life IV. And because the power 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 lawful power or the lawful exercise of it whether it be Civil or Ecclesiastical resist the ordinance of God And for their publishing of such practices as are contrary to the light of nature or to the known principles of Christianity whether concerning Faith Worship or Conversation or to the power of Godliness or such erroneous Opinions or Practices as either in their own nature or in the manner of publishing or maintaining them are destructive to the external 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 and by the power of civil Magistrate CHAP. XXI Of Religious Worship and the Sabbath day THe light of Nature sheweth that there is a God who hath Lordship sovereignty over all is good doth good unto all is therefore to be feared loved praised called upon trusted in and served with all the heart and with all the soul and with all the might But the acceptable way of worshiping the true God is instituted by himself and so limited to his own revealed Will that he may not be worshipped according to the imaginations devices of men or the suggestions of Satan under any visible representations or any other way not prescribed in the holy Scripture II. Religious Worship is to be given to God the Father Son and holy Ghost and to him alone not to Angels Saints or any other Creature and since the Fall not without a Mediator nor in the mediation of any other but of Christ alone III. Prayer with Thanks-giving being one special part of Religious Worship is by God required of all men and that it may be accepted it is to be made in the name of the Son by the help of his Spirit according to his will with understanding reverence humility fervency faith love and perseverance and if vocal in a known tongue IV. Prayer is to be made for all things lawful and for all sorts of men living or that shall live hereafter o but not for the dead nor for those of whom it it may be known that they have sinned the sin unto death V. The reading of the Scriptures with Godly fear the sound Preaching and conscionable hearing of the Word in obedience unto God with understanding faith and reverence singing of Psalms with grace in the heart as also the due administration and worthy receiving of the Sacraments instituted by Christ are all parts of the ordinary Religious Worship of God besides religious Oaths Vows Sollemn Fasting and Thanksgivings upon several occasions which are in their several times and seasons to be used in an holy and religious manner VI. Neither Prayer nor any other part of Religious Worship is now under the Gospel either tyed unto or made more acceptable by any place in which it is performed or towards which it is directed but GOD is to be worshipped every where in Spirit and truth as in private Families daily and in secret each one to himself so more solemnly in the publick Assemblies which are not carelesly or wilfully to be neglected or forsaken when God by his word or providence calleth thereunto VII As it is of the Law of Nature that in general a due
life to a sinner because it was weak 2. That this weakness and inability of the Law or Covenant of Works is not the fault of the Law but the fault of sinfull flesh which is neither able to â—ay the penalty of sin nor to give perfect obedience to the Law presuppose by-gone sins were forgiven the Law was weak saith he through the flesh 3. That the righteousness and salvation of sinners which was impossible to be brought about by the Law is brought to pass by sending Gods own Son Jesus Christ in the flesh in whose flesh sin is condemned and punished for making satisfaction in the behalf of the Elect that they might be set free 4. That by his means the Law loseth nothing because the righteousness of the Law is best fulfilled this way First by Christ giving perfect active obedience in our name unto it in all things Next by his paying in our name the penalty due to our sins in his death And lastly by his working of Sanctification in us who are true believers who strive to give new obedience unto the Law and walk not after the flesh but after the Spirit Warrants yo believe FOr building our confidâ—nce upon thâ—s solid ground these four Warrants and special motives to believe in Christ may serve The 1. whereof is Gods hearty invitation holden forth Isa. 55.1 â— 3 4 5. Ho every one that thirsteth come ye to the waters and he that hath no money come and buy without money and without price ver 2. Wherefore do ye spend your money for that which is not bread and your labour for that which satisfieth not Hearken diligently unto me and eat ye that which is good and let your soul delight it self in fatness ver 3. Incline your ear and come to me hear and your soul shall live and I will make an everlasting Covenant with you even the sure mercies of David ver 4. Behold I have given him for a witness to the people a leader and commander to the people c. Here after setting down the precious ransom of our Redemption by the sufferings of Christ and the rich blessings purchased to us thereby in the two former Chapters the Lord in this Chapter 1. Maketh open offer of Christ and his grace by proclamation of a free and gracious market of Righteousness and Salvation to be had through Christ to every soul without exception that truly desires to be saved from sin and wrath â—o every one that thirsteth saith he 2. He inviteth all sinners that for any reason stand at distance with God to come and take from him riches of grace running in Christ as a River to wash away sin and to slacken wrath Come ye to water saith he 3. Lest any should stand back in the sense of his own sinfulness or unworthiness and inaâ—ility to do any good the Lord calleth upon such persons in special saying He that hath no money come â— Hâ— craveth no more of his Merchant but that he be pleased with the wares offered which are grace and more grace and that he heartily consent unto and imbrace this offer of grace that so he may close a bargain and a formal Covenant with Godâ—punc Come buy without money saith he Come eat that is consent to have and take unto you all saving graces make the wares your own possess them and make use of all blessings in Christ whatsoever maketh for your spiritual life and comfort use and enjoy it freely without paying any thing for it Come buy wine and milk without money and without price saith he 5. Because the Lord knoweth how much we are inclined to seek righteousness and life by our own performances and satisfaction to have righteousness and lâ—feâ—punc as it were by the way of works and how loâ—th we are to embrace Christ Jesus and to take life by way of free grace through Jesus Christ upon the tearmâ— whereupon it is offered to us therefore the Lord lovingly calls us off this our crooked and unhappy way with a gentle and timous admonition giving us to understand that we shall but lose our labour in this our way Wherefore do ye spend your money saith he for that which is not bread and your labour for that which satisfieth not 6. The Lord promiseth to us solid satisfaction in the way of betaking our selves unto the grace of Christ even true câ—ntentment and fulness of spiritual pleasure saying Hearken diligently unto me and eat that which is good and let your soul delight its self in fatness 6. Because faith cometh by hearing he calleth for audience unto the explication of the offer and calleth for believing of and listening unto the truth which is able to beget the application of saving faith and to draw the soul to trust in God Incline your ear and come unto me saith he To which end the Lord promiseth that this offer being received shall quicken the dead sinner and that upon the welcoming of this offer he will close the Covenant of Grace with the man that shall consent unto it even an indissolvable Covenant of perpetual Reconciliation and Peace Hearken and your soul shall live and I will make an everlasting Covenant with you Which Covenant he declareth shall be in substance the assignation and the making over of all the saving graces which David who is Jesus Christ Act. 13.34 hath brought for us in the Covenant of Redemption I will make a Covenant with you saith he even the sure mercies of David By sure mercies he means saving graces such as are righteousness peace and joy in the Holy Ghost Adoption Sanctification and Glorification and whatsoever belongs to Godliness and life eternal 8. To confirm and assure us of the real grant of these saving mercies and to perswade us of the reality of the Covenant betwixt God and the believer of this word the Father hath made a fourfold gift of his eternal and only begotten Son First to be incarnate and born for our sake of the seed of David his type for which cause he is called here and Act. 13.34 David the true and everlasting King of Israel This is the great gift of God to man Iohn 4.10 And here I have given him to be David or born of David to the people Secondly he hath made a gift of Christ to be a witness to the people both of the sure and saving mercies granted to the redeemed in the Covenant of Redemption and also of the Fathers willingness and purpose to apply them and to make them fast in the Covenant of Reconciliation made with such as imbrace the offer I have given him saith the Lord here to be a witness to the people and truly he is a sufficient witness in this manner in many respects 1. Because he is one of the Persons of the blessed Trinity and party contracter for us in the Covenant of Redemption before the World was 2. He is by Office as Mediator the Messenger of the Covenant and hath gotten commission
may live together as Man and Wife The man may not maâ—ry any of his wifes kinred nearer in blood than he may of his own nor the Woâ—an of her Husbands kindred nearer in blood than of her own V. Adultery or fornication committed after a Contract being detected before Marâ—iage giveth iust occasion to the innocent Party to dissolve that contract In the case of Adultery after Marriage it is lawful for the innocent party to sue out a divorce and afâ—er the divorce to marry another as if the offending party were dead VI. Although the corruptions of man be such as is apt to study Arguments unduely to put asunder thosâ— whom God hath jâ—yned together in marriage yet â—â—thing but Adultery or such wilful desertion as can no way be remedied by the Church or Civil Magistrate is cause sufficient of dissolving the bond of Marriage Wherein a publick and orderly course of proceeding is to be observed And the persons concerned in it not left to their own wills discretion in their own case CHAP. XXV Of the Church THE Catholick or Universal Church which is invisible consists of the whole number of the Elect that have been are or shall be gathered into one under Christ the Head thereof and is the Spouse the Body the fulness of him that filleth all in all II. The Visible Church which is also Catholick or Universal undeâ— the Gospel not confined to one Nation as before under the law consistâ— of all those throughout the world that proâ—ess the true Religion together with their Children anâ— is the Kingdom of the Lord Jesuâ— Christ the House and family oâ— God ouâ— of which there is no ordinary possibility of Salvation III. Unto this Catholick visible Church Christ hath given the Ministry Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the World and doth by his own presence and spirit according to his promise make them effectual thereunto IV. This Catholick Church hath been sometimes more sometimes less visible And particular Churches which are Members thereof are more or less pure according as the Doctrine of the Gospel is taught and imbraced Ordinances administred and publick Worship performed more or less purely in them V. The purest Churches under Heaven are subject both to mixture and errour and some have so degenerated as to become no Churches of Christ but Synagogues of Satan Nevertheless there shall be alwaies a Church on Earth to worship God according to his will VI. There is no other Head of the Church but the Lord Jesus Christ Nor can the Pope of Rome in any sence be head thereof but is that Anti-Christ that Man of sin and Son of perdition that exalteth himself in the Church against Christ and all that is called God CHAP. XXVI Of the Communion of Saints ALL Saints that are united to Jesus Christ their head by his Spirit and by Faith have fellowship with him in his graces sufferings death resurrection and glory And being united to one another in love they have communion in each others gifts and graces and are obliged to the performance of such duties publick and private as do conduce to their mutual good both in the inward outward man II. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God and in performing such other spiritual servicâ—s as tend to their mutual edification as also in relieving each other in outward things according to their several abilities and necessities Which Communion as God offereth opportunity is to be extended unto all those who in every place call upon the Name of the Lord Jesus III. This Communion which the Saints have with Christ doth not make them in any wise partakers of the substance of his God-head or to be equal with Christ in any respect either of which to affirâ— is impious and blasphemâ—us Nor doth their Communion one with another as Saints take away or infringe the title or propriety which each man hath in his goods and possessions CHAP. XXVII Of the Sacraments SAcraments are holy Signs and Seals of the Covenant of grace immediately instituted by God to represent Christ and his benefits and to confirm our interest in him as also to put a visible difference between those that belong unto the Church and the rest of the world and solemnly to engage them to the service of God in Christ according to his word II. There is in every Sacrament a Spiritual relation or Sacramental union between the sign and the thing signified whence it comes to pass that the names and effects of the one are attributed to the other III. The grace which is exhibited in or by the Sacraments rightly used is not conferred by any power in them neither doth the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it but upon the work of the Spirit and the word of institution which contains together with a precept authorizing the use thereof a promise of benefit to worthy receivers IV. There be only two Sacraments ordained 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 V. The Sacraments of the Old Testament in regard of the spiritual things thereby signified and exhibited were for substance the same with those of the New CHAP. XXVIII Of Baptisme BAptism is a Sacrament of the New Testament ordained by Jesus Christ not only for the solemn admission of the party baptized into the visible Church but also to be unto him a sign and seal of the Covenant of Grace of his ingrafting into Christ of Regeneration of Remission of sins and of his giving up unto God through Jesus Christ to walk in newness of life which Sacrament is by Christs own appointment to be continued in his Church untill the end of the World II. The outward Element to be used in the 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 III. Dipping of the person into the Water is not necessary but Baptism is rightly administred by pouring or sprinkling Water upon the person IV. Not only those that do actually pâ—ofâ—ss Faith in and obedience unto Christ but also the infants of one or both believing parents are to be baptized V. Although iâ— be a great sin to contemn or neglect this ordinance yet â—race and Salvation are not so inseparably annexed unto it as that no person can be regenerated or saved without it or that all
as the way which he hath appointed them to Salvation Q. 33. Was the Covenant of grace alway administred after one and the same manner A The Covenant of Grace was not always administred after the same manner but the administration of it under the Old Testament was different from that under the New Q. 34. How was the covenant of grace administred under the Old Testament A. The Covenant of Grace was administred under the Old Testament by promises prophesies Sacrifices Circumcision the Passover other types 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 by whom they then had full remission of sin and eteâ—nal Salvation Q 35. How is the Covenant of Grace administred under the New Testament A. Under 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 the administration of the Sacraments of Baptism and the Lords Supper in which Grace and Salvation is held forth in more fulness evidence and efficacy to all Nations Q. 36. Who is the Mediator of the Covenaâ—t of Grace A. The only Mediator of the Covenant of Grace is the Lord Jesus Christ who being the eternal Son of God of one substance and equal with the Father in the fulness of time became man and so was and continues to be God and Man in two intire distinct natures and one person for ever Q. 37. How did Christ being God become man A. Christ the Son of God became man by taking to himself a true body and reasonable soul being conceived by the power of the Holy Ghost in the womb of the Virgin Mary of her substance and born of her yet without sin Q. 38. 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 infinit wrath of God and the power of death give worth efficacy to his sufferingâ— obedience and intercession and so satisfie Gods justice procure his favour purchase a peculiar people give his Spirit to them conquer all their enemies bring them to everlasting Salvation Q. 39. 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 peâ—form obedience to the Law suffer make intercession for us in our nature have a fellow-feeling of our infirmiâ—ies that we might receive the adoption of sons and have comfort and access with boldness unto the Throne of Grace Q. 40. 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 himself be boâ—h God and Man and this in one person that the proper works of each nature might be accepted of God for us and relyed on by us as the works of the whole person Q. 41. Why was our Mediatour called Iesus A. Our Mediator was called Jesus because he saved his people from their sins Q. 42. Why was our Mediatour called Christ A. Our Mediator was called Christ because he was anointed with the Holy Ghost above measure and so set apart fully furnished with all authority ability to execute the offices of a Prophet Priest King of his Church in the estate both of his Humiliation and Exaltation Q. 43. How doth Christ execute the office of a Prophet A. Christ executeth the office of a Prophet in his revealing to the Church in all ages by his Spirit and Word in divers ways of administration the whole will of God in all things concerning heir edification and salvation Q. 44. How doth Christ execute the Office of a priest A. Christ executeth the Office of a Priest in his once offâ—ring himself a Sacrifice without spot to God to be a reconciliation for the sins of his people and in making continual intercession for them Q. 45. How doth Christ execute the Office of a King A Christ executeth the Office of a King in calling out of the World a people to himself giving them Officers Laws and Censures by which he visibly governs them in bestowing saving grace upon his elect rewarding their obedience and correcting them for their sins preserving and supporting them under all their temptations and sufferings restraining and overcoming all their enemies and powerfully ordering all things for his own glory and their own good and also in taking vengeance on the rest who know not God and obey not the Gospel Q. 46. What was the estate of Christs Humiliation A. The estate of Christs Humiliation was that low condition wherein he for our sakes emptying himself of his glory took upon him the form of a servant in his conception and birth life death and after his death untill his resurrection Q. 47. How did Christ humble himself in his conception and birth A. Christ humbled himself in his conception and birth in that being from all eternity the Son of God in the bosom of the father he was pleased in the fulness of time to become the Son of Man made of a woman of low estate and to be born of her with divers circumstances of more than ordinary abasement Q. 48. How did Christ humble himself in his life A. Christ humbled himself in his life by subjecting himself to the law which he perfectly fulfilled and by conflicting with the indignities of the world temptations of Satan and infirmities in his flesh whether common to the nature of man or particularly accompanying that his low condition Q. 49. How did Christ humble himself in his death A. Christ humbled himself in his death in that having been betrayed by Iudas forsaken by his Disciples scorned and rejected by the world condemned by Pilate and tormented by his persecutors having also conflicted with the terrors of death the powers of darkness felt and born the weight of Gods wrath he laid down his life an offering for sin induring the painful shameful and cursed death of the Cross Q. 50. Wherein consisted Christs humiliation after his death A. Christs humiliation after his death consisted in his being buried and continuing in the state of the dead and under the power of death till the third day which hath been otherwise expressed in these words He descended into Hell Q. 51. What was the estate of Christs exaltation A. The estate â—f Christs exaltation comprehendeth his Resurrection Ascension sitting at
of the invisible Church have with Christ A. The communion in glory which the members of the invisible Church have with Christ is in this life immediately after death and at last perfected at the Resurrection and day of Judgment Q. 83. What is the Communion in glory with Christ which the members of the invisible Church enjoy in this life A. The members of the invisible Church have communicated to them in this life the first fruits of glory with Christ as they are members of him their head so in him are interested in that glory which he is fully possessed of and as an earnest thereof enjoy the sense of Gods love peace of conscience joy in the holy Ghost hope of glory as on the contrary the sense of Gods revenging wrath horror of conscience and a fearful expectation of judgment are to the wicked the beginning of their torments which they shall endure after death Q. 84. Shall all men die A. Death being threatned as the wages of sin it is appointed unto all men once to die for that all have sinned Q. 85. Death being the wages of sin why are not the righteous delivered from death seeing all their sins are forgiven in Christ A. The righteous shall be delivered from death it self at the last day even in death are delivered from the sting curse of it so that although they die yet it is out of Gods love to free them perfectly from sin and misery to make then capable of further communion with Christ in glory which they then enter upon Q. 89. What is the Communion in glory with Christ which the members of the invisible Church enjoy immediately after death A. The communion in glory with Christ which the members of the invisible Church enjoy immediately after death is in that their souls are then made perfect in hoâ—iness and received into the highest heavens wheâ—e they behold the face of God in light and glory waâ—ting for the fâ—ll redemption of their bodies which even in death continue united to Christ and rest in their Graves as in their Beds till at the last day they be again united to their souls whereas the souls of the wicked are at death cast into hel where they remain in torments and utter darkness and their bodies kept in their graves as in their Prisons till the great day Q. 87. What are we to believe concerning the Resurrection A. We are to believe that at the last day there shall be a general Resurrection of the dead both of the just and unjust when they that are then found alive shall in a moment be changed the self same bodies of the dead which were laid in the grave being then again united to their souls forever shall be raised up by the power of Christ the bodies of the just by the Spirit of Christ by vertue of his resurrection as their head shall be raised in power spiritual incorruptible and made like to his glorious body and the bodies of the wicked shall be raised up in dishonour by him as an offended Judge Q. 88. What shall immediately follow after the Resurrection A. Immediately after the resurrection shall follow the general and final judgment of Angels and men the day hour whereof no man knows that all may watch pray be ever ready for the coming of the Lord Q. 89. What shall be done to the wicked at the day of Iudgment A. At the day of judgment the wicked shall be set on Christs left hand and upon clear evidence full conviction of their own consciences shall have the fearful but just sentence of condemnation pronounced against them and thereupon shall be cast out from the favourable Presence of God 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 Devil and his Angels for ever Q. 90. What shall be done to the Righteous at the day of Iudgment A. At the day of judgment the righteous being caught up to Christ in the clouds shall be set on his right hand there openly acknowledged and acquitted shall joyn with him in the judging of reprobate Angels and men and shall be received into heaven where they shall be fully and for ever freed from all sin and misery i filled with unconceivable joyes made perfectly holy and happy both in body and soul in the company of innumerable saints and holy Angels but especially in the immediate vision and fruition of God the Father of our Lord Jesus Christ and of the holy Spirit to all eternity this is the perfect and full communion which the members of the invisible Church shall enjoy with Christ in glory at the resurrection and day of Judgment Having seen what the Scriptures principally teach us to believe concerning God it follows to consider what they require as the duty of man Q. 91. WHat is the duty that God requireth of man A. The duty which God requireth of man is obedience to his revealed will Q. 92. What did God at first reveal unto man as the rule of his obedience A. The rule of obedience revealed to Adam in the state of innocency and to all mankind in him beside a special command not to eat of the fruit of the tree of the knowledge of good and evil was the moral Law Q. 93. What is the Moral Law A. The Moral Law is the declaration of the will of God to mankind directing and binding every one to personal perfeect and perpetual conformity and obedience thereunto in the fruits dispositions of the whole man soul and body and in performance of all those duties of holiness and righteousness which he oweth to God and man promising life upon the fulfilling and threatning death upon the breach of it Q. 94. Is there any use of the Moral Law to man since the fall A. Although no man since the fall can attain to righteousness and life by the Moral Law yet there is great use thereof as well common to all men as peculiar either to the unregenerate or regenerate Q. 95. Of what use is the Moral Law to all men A. The Moral Law is of use to all men to inform them of the holy nature and will of God of their duty binding them to walk accorddingly to convince them of their disability to keep it of the sinful pollution of their nature hearts lives to humble them in sense of their sin and misery and there by help them to a clear sight of the need they have of Christ and of the perfection of his obedience Q. 96. What particular use is there of the Moral Law to unregenerate
require of us that we may escape his wrath and curse due to us by reason of the transgression of the Law A. That we may escape the wrath and curse of God due to us by reason of the transgression of the Law he requireth of us repentance toward God and faith toward our Lord Jesus Christ and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation Q. 154. What are the outward means whereby Christ communicates to us the benefits of his mediation A. The outward and ordinary means wereby Christ communicaâ—eth to his Church the benefits of his â—ediation are all his ordinances â—specially the word Sacraments â—nd Prayer all which are made effeâ—tual to the elect for their salvation Q. 195. How iâ— the Word made â—ffectual to salvation A. The Spirit of God maketh the â—â—ading but especially the preaching â—f the word an effectual means of â—â—lightning convincing and humâ—ing sinners of driving them out 〈◊〉 themselves drawing them unâ—â— Christ of conforming them to 〈◊〉 Image subduing them to his â—ll of strengthening them against â—â—mptations and corruptions of building them up in grace and establishing their hearts in holiness and comfort through faith unto salvation Q. 156. Is the word of God to bâ— read by all A. Although all are not to be permitted to read the word publickly to thâ— Congregation yet all sorts of people are bound to read it apart bâ— themselves and with their famâ—â—lies to which end the holy Scripâ—tures are to be translated out of 〈◊〉 Original into vulgar languages Q. 157. How is the word of Gâ—â— to be read A. The holy Scriptures are to be reaâ— with an high and reverent esteem them with a firm perswasion thâ— they are the very word of God that he only can enable us to undâ—â—â—stand them with desire to knoâ— believe obey the will of God â—â—â—vealed in them with diligence attention to the matter 〈◊〉 of them with meditation appâ—â—â—cation self-denial and prayeâ— Q. 158. By whom is the word God to be preached A. The word of God is to be preaâ—â—â—ed only by such as are sufficieâ—â—â—ly gifted and also duly approved and called to that office Q. 159. How is the word of God to be preached by those that are called thereunto A. They that are called to labour in the ministry of the word are to preach sound doctrine diligently in season out of season plainly not in the enticing words of mens wisdom but in demonstration of the Spirit and power faithfully makâ—ng known the whole counsel of God wisely applying themselves to â—he necessities and capacities of the â—earers zealously with fervent â—ove to God and the souls of the people sincerely aiming at his glory and their conversion ediâ—ication and salvation Q. 160. What is required of those â—hat hear the word preached A. It is required of those that hear â—he word preached that they attend â—pon it with diligence preparatiâ—n prayer examine what they â—ear by the Scriptures receive the â—â—uth with faith love meekness â—nd readiness of mind as the Word of God meditate and confer of it hide it in their hearts and bring forth the fruit of it in their lives Q. 161. How do the Sacraments become effectual means of Salvation A. The Sacraments become effectual means of Salvation not by any power in themselves or any vertue derived from the piety intention of him by whom they are administred but only by the working of the holy Ghost and the blessing of Christ by whom they are instituted Q. 162. What is a Sacrament A. A Sacrament is an holy ordinance instituted by Christ in his Church to signifie seal and exhibit unto those that are within the Covenant of Grace the benefits of his mediation to strengthen and increase their faith all other graces to oblige them to obedience to testifie and cherish their love and communion one with another and to distinguish them from those that are without Q. 163. What are the parts of a Sacrament A. The parts of a Sacrament are two the one an outward and senâ—sible sign used according to Christs own appointment the other an inward and spiritual grace thereby signified Q. 164. How many Sacraments hath Christ instituted in his Church under the New Testament A. Under the New Testament Christ hath instituted in his Church only two Sacraments Baptism and the Lords Supper Q. 163. 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 Son and of the holy Ghost to be a sign and seal of ingrafting into himself of remission of sins by his blood and regeneration by his Spirit of adoption and resurrection unto everlasting life and whereby the parties baptized are solemnly admitted into the visible Church and enter into an open and professed ingagement to be wholly and only the Lords Q. 166. Unto whom is Baptism to be administred A. Baptism is not to be administred to any that are out of the visible Church so strangers from the Covenant of promise till they profess their faith in Christ and obedience to him but infants descending from parents either both or but one of them prâ—fessing faith in Christ and obedience to him are in that respect within the Covenant and to be baptized Q. 167. 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 and when we are present at the administration of it to others by serious and thankful conâ—ideration of the nature of it of the ends for which Christ instituted it the priviledges and benefits conferred and sealed thereby and our solemn vow made therein by being humbled for our sinful defilements our falling short of and walking contrary to the grace of Baptism and our ingagements by growing up to assurance of pardon of sin and of all other blessings sealed to us in that Sacrament by drawing strength from the death and resurrection of Christ into whom we are baptized for the mortifying of sin and quickning of grace and by endeavouring to live by faith to have our conversation in holiness and righteousness as those that have therein given up there name to Christ and to walk in brotherly love as being baptized by the same spirit into one body Q. 168. What is the Lords Supper A. The Lords Supper is a Sacrament of the New
we pray for our selves and others that both they we waiting upon the providence of God from day to day in the use of lawful means may of his free gift and as to his fatherly wisdom shall seem best enjoy a competent portion of them and have the same continued and blessed unto us in our holy and comfortable use of them and contentment in them be kept from all things that are contrary to our temporal support and comfort Q. 194. What do we pray for in the fifth Petition A. In the fifth Petition which is Forgive us our debts as we forgive our debtors acknowledging that we all others are guilty both of original and actual sin thereby become debters to the justice of God and that neither we nor any other creature can make the least saâ—isfaction for that debt we pray for our selves others that God of his free grace would through the obedience satisfaction of Christ apprehended applyed by faith acquit us both from the guilt and punishment of sin accept us in his beloved continue his favour and grace to us pardon our daily failings fill us with peace and joy in giving us daily more and more assurance of forgiveness which we are the rather emboldned to ask and encouraged to expect when we have this Testimony in our selves that we from the heart forgive others their offences Q. 195. What do we pray for in the sixth Petition A In the sixth Petition which is And lead us not into temptation but deliver us from evil acknowledging that the most wise righteous and gracious God for divers holy and just ends may so order things that we may be assaulted and for a time led captive by temptations that Satan the world and the flesh are ready powerfully to draw us aside and insnare us that we even after the pardon of our sins by reason of our corruption weakness and want of watchfulness are not only subject to be tempted forward to expose our selves unto temptations but also of our selveâ— unable unwilling to resist them to recover out of them and to improve them and worthy to be left under the power of them we pray that God would so over-rule the world and alâ— in it subdue the flesh and restrain Satan order all thingâ— bestow and bless all means of grace and quicken us to watchfulness in the use of them that we and all his people may bâ— hiâ— prâ—vidence be kept from being 〈◊〉 to sin or if tempted that by 〈◊〉 spirit we may be powerfully supported and enabled to stand in that hour of temptation or when fallen raised and again recovered out of it have a sanctified use and improvement thereof that our sanctification salvation may be perfected Satan trodden under our feet and we fully freed from sin temtation and all evil for ever Q. 196. 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 for ever Amen teacheth us to enforce our Petitions with arguments which are to be taken not from any worthiness in our selves or in any other creature but from God and with our prayers to joyn praises ascribing to God alone eternal Soveraignty omnipotency and glorious excellency in regard whereof as he is able and willing to help us so we by faith are imboldned to plead with him that he would and quietly to rely upon him that he will fulfil our requests and to testifie this our desire and assurance we say Amen The Shorter CATECHISM First agreed upon by the Assembly of DiVines at Westminster And now appointed 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 Quest. 1. WHat is the chief end of Man A. Mans chief end is to glorifie God and to enjoy him for ever Q. 2. 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 Scriptures of the Old and New Testament is the only rule to direct us how we may glorifie and enjoy him Q. 3. What do the Scriptures principally teach A. The Scriptures principally teach what man is to believe concerning God and what duty God requires of man Q. 4 What is God A. God is a spirit infinite eternal and unchangeable in his being wisdom power holiness justice goodness and Truth Q. 5. Are there more Gods than one A. There is but one only the living and true God Q. 6. How many persons are there in the Godhead 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. 7. 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 Q. 8. How doth God execute his Decrees A. God executeth his Decrees in the works of Creation Providence Q. 9. 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 Q. 10. How did Gâ—d create man A. God created man male female after his own image in knowledge righteousness and holiness with dominion over the creatures Q. 11. What are Gods works of Providence A. Gods works of providence are his most holy wise and powerful preserving and governing all his creatures and all their actions Q. 12. What special act of providence did God exercise towards man in the estate wherein he 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 knowledge of good and evil upon pain of death Q. 13. 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 Q. 14. What is sin A. Sin is any want of conformity unto or transgression of the Law of God Q. 15. What was the sin whereby our first Parents fell from the estate wherein they were created A. The sin whereby our first Parents â—ell from the estate wherein they were created was their eating the forbidden fruit Q. 16. Did all mankind fall in Adams first transgression A. The Covenant being made
our own and our neighbours chastity in heart speech and behaviour Q. 72. What is forbidden in the seventh Commandment A. The seventh Commandment forbiddeth all unchast thoughts words and actions Q. 73. Which is the eighth Commandment A. The eighth Commandment is Thou shalt not steal Q. 74. What is required in the eighth Commandment A. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others Q. 75. What is forbidden in the eighth Commandment A. The eighth Commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbours wealth or outward estate Q. 76. Which is the ninth Commandment A. The ninth Commandment is thou shalt not bear false witness against thy neighbour Q 77. What is required in the ninth Commandment A. The ninth Commandment requireth the maintaining and promoting of truth between man and man and of our own and our neighbours good name especially in witness bearing Q. 78. What is forbidden in the ninth Commandment A. The ninth Commandment forbiddeth whatsoever is prejudicial to truth or injurious to our own or our neighbours good name Q 79. Which is the tenth Commandment A. The tenth Commandment is Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours wife nor his man servant nor his maid servant nor his Ox nor his Ass nor any thing that is thy neighbours Q. 80. What is required in the tenth Commandment A. The tenth Commandment requireth full contentment with our own condition with a right and charitable frame of spirit toward our neighbour and all that is his Q. 81. What is forbidden in the tenth Commandment A. The Tenth Commandment forbiddeth all discontentment with our own estate envying or grieving at the good of our neighbour all inordinate motions and affections to any thing that is his Q. 82. 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 but doth daily break them in thought word and deed Q. 83. Are all transgressions of the Law equally hainous A. Some sins in themselves and by reason of several aggravationâ— are more hainous in the sight of God than others Q. 84. What doth every sin deserve A. Every sin deserveth Gods wrath and curse both in this life and that which is to come Q. 85. 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 with the diligent use of all the outward means whereby Christ Communicateth to us the benefits of Redemption Q. 86. What is faith in Iesus Christ A. Faith in Jesus Christ is a saving grace whereby we receive and rest upon him alone for Salvation as he is offered to us in the Gospel Q. 87. What is repentance unto life A. Repentance unto life is a saving grace whereby a sinner out of a true sense of his sin and apprehension of the mercy of God in Christ doth with grief and hatred of his sin turn from it unto God with full purpose of and endeavour after new obedience Q. 88. 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 Sacrament and Prayer all which are made effectual to the Elect for salvation Q. 89. 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 Q. 90. How is the word to be read and heard that it may become effectâ—al to Salvation A. That the word may become effectuaâ— to salvation we must attend thereunto with diligence preparation and prayer receive it with â—aith and love lay it up in our hearts practice it in our lives Q. 91. 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 onely by the blessing of Christ and the working of his Spirit in them that by faith receive them Q. 92. 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 believers Q. 93. Which are the Sacraments of the New Testament A. The Sacraments of the New Testament are Baptism and the Lords Supper Q. 94. What is Baptism A. Baptism is a Sacrament wherein the washing with water in the Name of the Father and of the Son and â—f the Holy Ghost 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 Q. 95. 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 but the infants of such as are members of the visible Church are to be baptized Q. 96. What 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 â—faith made partakers of his Body and Blood with all his benefits to their spiritual nourishment and growth in grace Q. 97. 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 knowledge to discern the Lords Body of their faith to feed upon him of their repentance love and new obedience lest coming unworthily they eat and drink judgment to themselves Q. 28. VVhat is Prayer A. Prayer is an offering up of ouâ— desires unto God for things agreeable to his will in the Name of Christ with confession of our sins and thankful acknowledgement of his mercies Q. 99. VVhat rule hath God given for our direction in Prayer A. The whole word of God is of use to direct us in prayer but the special rule of direction is that form of Prayer which Christ taught his Disciples commonly called The Lords Prayer Q. 110. VVhat doth the Preface of the Lords Prayer teach us A. The preface of the Lords Prayer which
Assembly of the Kirk of Scotland The sum of Saving knowledge may be taken up in these four heaâ—s 1. The woeful condition whâ—râ—in all men are by nature through breaking of the Covenant of Works 2. The Râ—medy prâ—vided for the Elect in Iesus Christ by the Covenant of Grace 3. The means appointed â—o make them partâ—kers of this Covenant 4. The blessiâ—gs which are effectually convâ—yed unto the Elect by these means Which four heads are set down each of them in some fâ—w Propositions HEAD 1. Our woful condition by nature through breaking the Covenant of Works Hos. 13 9. O Israel thou hast destroyed thy self THe Almighty and Eternal God the Father the Son and the Holy Ghost three diâ—tinct persons in one and the same undivided God-head equally inâ—inite in all perfections did before time most wisely decree for his own glory whatsoever cometh to pass in time and doth most holily and infallibly execute all hiâ— Decrees without being partaker of the sin 〈◊〉 any creature II. This God in six days made all things 〈◊〉 nothing very good in their own kind in specialâ— he made all the Angels holy and he madâ— our first Parents Adam and Eve the root 〈◊〉 mankind both upright and able to keep the Law written in their heart Which Law theâ—â— were naturally bound to obey under pain 〈◊〉 death but God was not bound to reward theiâ— service till he entered in a Covenant or Contract with them and their posterity in them to give them eternal life upon condition of perfect personal obedience withal threatning death in case they should fail This is the Covenant of Works III. Both Angels and Men are subject to the change of their own free-will as experience proveth God having reserved to himself the incommunicable property of being naturally unchangeable For many Angels of their own accord fell by sin from their first estate and became Devils our first Parents being inticed by Satan one of these Devils speaking in a serpent did break the Covenant of Works in eating the forbidden Fruit whereby they and their posterity being in their loins as branches in the root and comprehended in the same Covenant with them became not only lyable to eternal death but also lost all ability to please God yea did become by nature enemies to God and to all spiritual good and 〈◊〉 lined only to evil continually This is our original sin the bitter root of all our actual transgressions in thought word and deed HEAD II. The remedy provided in Jesus Christ for the Elect by the Covenant of Grace Hos. 13.9 O Israel thou hast destroyed thy self but in me is thine help ALbeit man having brought himself into this woeful condition be neither able to â—elp himself nor willing to be helped by God â—ut of it but rather inclined to ly still unsenâ—â—â—le of it till he perish yet God for the glory â—f his rich Grace hath revealed in his Word â—way to save sinners to wit by faith in Jesus Christ the Eternal Son of God by vertue of â—nd according to the tenor of the Covenant of Redemption made and agreed upon between God the Father and God the Son in the counsel of the Trinity before the World began II. The sum of the Covenant of Redemption is this God having freely chosen unto life a â—ertain number of lost mankind for the glory â—f his rich Grace did give them before the world began unto God the Son appointed Redeemer that upon condition he would humble â—imself so far as to assume the humane naturâ—â—f a soul and body unto personal union with â—is Divine Nature and submit himself 〈…〉 Law as surety for them and satisfie Justice for them by giving obedience in their name even unto the suffering of the cursed death of the Cross he should ransom and redeem them all from sin and death and purchase unto them righteousness and eternal life with all saying graces leading thereunto to be effectually by means of his own appointment applyed in due time to every one of them This condition the Son of God who is Jesus Christ our Lord did accept before the world began and in the fulness of time came into the World was born of the Virgin Mary subjected himself to the Law and compleatly payed the ransome on the Cross but by vertue of the foresaid bargain made before the World began he is in all ages since the fall of Adam still upon the work of applying actually the purchased benefits unto the elect and that he doth by way of entertaining a Covenant of free grace and reconciliation with them through faith in himself which Covenant he makes over to every believer a right and interest to himself and to all his blessings III. For the accomplishment of this Covenant of Redemption and making the Elect partakers of the benefits thereof in the Covenant of Grace Christ Jesus was clad with the threeâ—old Office of Prophet Priest and King Made a Prophet to reveal all saving knowledge to his people and to perswade them to believe and 〈◊〉 the same Made a Priest to offer up himself a sacrifice once for them all and to interceed continually with the Father for making their persons and services acceptable to him And made a King to subdue them to himself to feed and rule them by his own appointed Ordinances and to defend them from their enemies HEAD 3. The outward means appointed to make the Elect partakers of this Covenant and all the rest that are called to be inexcusable Mat. 22.14 Many are called THe outward means and ordinances for making men partakers of the Covenant of Grace are so wisely dispenced as the Elect â—hall be infallibly converted and saved by them and the Reprobate among whom they are not be justly stumbled The means are specially these four 1. The Word of God 2. The Sacraments 3. Kirk Government â— Prayer In the Word of God preached by â—ent Messengers the Lord makes offer of Grace to all sinners upon condition of faith in Jesus Christ and whosoever do confess their sin accept of Christ offered and submit themselves to his Ordinances he will have both them and their children received into the honour and priviledges of the Covenant of Grace By the Sacraments God will have the Covenant sealed for confirming the bargain on the foresaid condition By Kirk Government he will have them â—edge in and help foreward unto the keeping of the Covenant And by Prayer he will have his own glâ—rious Grace promised in the Covenant to be daily drawn forth acknowledged and imployed All which means are fâ—llowed either really or in profession only according to the quality of the Coâ—enanters as they aâ—e true or counterâ—it believers II. The Covenant of Grace set down in the Old Testament before Christ came and in the New since he came is one and the same in substance albeit different in outward administration for the Covenant in the Old Testament being sealed with the Sacraments of Circumcision and the
this request and do not yield when they hear Ministers with Commission saying We are Embassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God 9. To make it appear how it cometh to pass that the Covenant of Reconciliation should be so easily made up betwixt God and a humble sinner fleeing to Christ the Apostle leads us unto the cause of it holden forth in the Covenant of Redemption the sum whereof is this It is agreed betwixt God and the mediator Iesus Christ the Son of God Surety for the redeemed as parties contractors that the sins of the redeemed should be imputed to innocent Christ and he both condemned and put to death for them upon this very condition that whosoever heartily consents unto the Covenant of Reconciliation offered through Christ shall by the imputation of his obedience unto them be justified and holden righteous before God for God hath made Christ who knew no sin to be sin for us saith the Apostle that we might be made the Righteousness of God in him Hence may a weak believer strengthen his faith by reasoning from this ground after this manner He that upon the loving request of God and Christ made to him by the mouth of his Ministers having Commission to that effect hath embraced the offer of perpetual reconciliation through Christ and do purpose by Gods Grace as a reconciled person to strive against sin and to serve God to his power constantly may be as sure to have righteousness and eternal life given to him for the obedience of Christ imputed to him as it is sure that Christ was condemned and put to death for the sins of the redeemed imputed to him But I may the weake believer say upon the loving request of God and Christ made to me by the mouth of his Ministers have imbraced the offer of perpetual reconciliation through Christ and do purpose by Gods graâ—e as a reconciled person to strive against sin and to serve God to my power constantly Therefore I may be as sure to have righteousness and â—ternal life given to me for the obedience of Christ imputed to me as it is sure that Christ was condemned and put to death for the sins of the redeemed imputed to him The third warrant and special motive to believe in Christ is the strait and awful command of God charging all the hearers of the Gospel to approach to Christ in the order set down by him and to believe in him holden forth 1 Ioh. 3.23 THis is his Commandment that we should believe on the name of his Son Iesus Christ and love one another as be gave us commandment Wherein the Apostle giveth us to understand these five Doctrines 1. That â—f any man shall not be taken with the swâ—et invitation of God nor with the humbâ—e and loving request of God made to him to be reconciled he shall find he hath to do with the Soveraign Authority of the highest Majesty for this is his commandment that we believe in him saith he 2. That if any man look upon this Command as he hath looked heretofore upon the neglected Commandments of the Law he must consider that this is a command of the Gospel posterior to the Law given for making use of the remedy of all sins which if it be disobeyed there is no other Command to follow but this Go ye cursed into everlasting fire of Hell for this is his commandment the obedience of which is most pleasant in his sight ver 22. And without which it is impossible to please him Heb. 11.6 3. That every one who heareth the Gospel must make conscience of the duty of lively faith in Christ the weak believer must not think it presumption to do what is commanded the person inclined to despiration must take up himself and think upon obedience unto this sweet and saving command the strong believer must dip yet more in the sense of his need he hath of Jesus Christ and more and more grow in the obedience of this command yea the most impenitent prophane and wicked person must not thrust out himself or be thrust out by others from orderly aiming at this duty how desperate soever his condition seem to be for he that commands all men to believe in Christ doth thereby command all men to believe that they are damned and lost without Christ he thereby commands all men to acknowledge their sins and their need of Christ and in effect commands all men to repent that they may believe in him And whosoever do refuse to repent of their by-gone sins are guilty of disobedience to this Command given to all hearers but especially to those that are within the visible Church for this is his commandment that we should believe in the name of his Son Iesus Christ saith he 4. That he who obâ—yeth this Commandment hath built his salvation on a solid ground For first he hath found the promised Messiah compleatly furnished with all perfections unto the perfect execution of the Offices of Prophet Priest and King for he is that Christ in whom the man doth believe 2. He hath embraced a Saviour who is able to save to the uttermost yea and who doth effectually save every one that cometh to God through him for he is Jesus the true Saviour of his people from their sins 3. He that obeyeth this command hath buiâ—t his salvation on the Rock that is on the Son of God to whom it is no robbery to be called equal to the Father and who is worthy to be the object of saving Faith and of Spiritual Worship for this is his command saith he that we believe in the Name of his Son Iesus Christ. 5. That he who hath believed on Jesus Christ though he be freed from the curse of the Law is not freed from the Command and obedience of the Law but tyed thereunto by a new obligation and a new command from Christ Which new command from Christ importeth help to obey the command unto which command from Christ the Father addeth his authority and command also for this iâ— his commandment saith John that we believe on the Name of his Son Iesus Christ and love one another as he hath Commandded us The first part of which command enjoyning belief in him necessarily implyeth love to God and so obedience to the first tabâ—e for believing in God and loving God are inseparable And the second part of the command injoyneth love to our neighbour especially to the houshold of faith and so obedience unto the second Table of the Law Hence may a weak believer strengthen himself by reasoning from this ground after this manner Whosoever in the sense of his own sinfulness and fear of Gods wrath at the command of God is fled to Iesus Christ the only remedy of sin and misâ—ry and hath ingaged his heart to the obedience of the Law of Love his Faith is not presumptuous or dead but true and
saving Faith But I may the weak believer say in the sense of my own sinfulness and fear of Gods wrath am fled to Iesus Christ the only remedy of sin and misery and have ingaged my heart to the obedience of the Law of Love Therefore my faith is not a presumtuous and dead faith but true and saving faith The fourth warrant and specâ—al motive to believe in Christ is much assurance of life given in case men shall obey the command of believing and a fearful certification of destruction in case they obey not holden forth Ioh. 3.35 THe Father loveth the Son and hath given all things into his hand ver 36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Wherein are holden forth to us these five following Doctrines 1. That the Father is well satisfied with the undertakings of the Son entered Redeemer and Surety to pay the ransom of believers and to perfect them in holiness and salvation The Father loveth the Son saith he viz. As he standeth Mediator in our name undertaking to perfect our Redemption in all points The Father loveth him that is doth heartily accept his offer to do the work and is well pleased with him his soul delighteth in him and resteth upon him and maketh him in this his Office the receptacle of love and grace and good will to be conveyed by him to believers in him 2. That for fulfilling of the Covenant of Redemption the Father hath given to the Son as he standeth in the capacity of the Mediator or as he is God incarnate the word made flesh all authority in Heaven and Earth all furniture of the riches of grace and of spirit and life with all power and ability which the Union of the Divine Nature with the Humane or which the fulness of the Godhead dwelling substantially in his Humane Nature or which the indivisible all-sufficiency and omnipoteâ—â—y of the inseparable every where present Triniâ—â— doâ—h import or the work of Redeâ—ption caâ—â—equire the Father saith he hath given alâ—â—hiâ—gs into the Sons hand to wit for accoâ—plâ—â—hing his work 3. 〈◊〉 assurance of life is holden forth to all who shall heartily receive Christ and the offer of the Covenant of grace and reconciliation through him he that believeth on the Son saith he hath everlasting life for it is made fast unto him 1. In Gods purpose and irrevocable decree as the believer is a man elected to life 2. By effectual calling of him unto life by God who as he is faithful so will he do it 3. By promise and everlasting Covenant sworn by God to give the believer strong consolation in life and death upon immutable grounds 4. By a pawn and infestment under the great Seal of the Sacrament of the Lords Supper so oft as the believer shall come to receive the symbols and pledges of life 5. In Christ the fountain and head of life who is entred in a possession as atturney for believers in whom our life is so laid up that it cannot be taken away 6. By begun possession of spiritual life and regeneration and a Kingdom consisting in righteousness peace and joy in the Holy Ghost erected within the believer as arles of the full possession of everlasting life 4. A fearful certification is given if a man receive not the Doctrine concerning righteousness and eternal life to be had by Jesus Christ he that believes not the Son shall not see life that is not so much as understand what it meaneth 5. He further certifieth that if a man receive not the Doctrine of the Son of God he shall be burdened twice with the wrath of God once as a born rebel by nature he shall bear the curse of the Law or the Covenant of Works and next he shall endure a greater condemnation in respect that light being come into the world and offered to him he hath rejected it and loveth darkness rather than light and this double wrath shall be fastned and fixed immoveably upon him so long as he remaineth in the condition of misbelief the wrath of God abideth on him saith he Hence may the weak believer strengthen his faith by reasoning from this ground after this manner Whosoever believeth the Doctrine delivered by the Son of God and findeth himself partly drawn powerfully to believe him by the sight of life in â—im and partly driven by the fear of Gods wrath to adhere unto him may be sure of right and interest to life eternal through him But sinful and unworthy I may the weak believer say do believe the Doctrine delivered by the Son of God and do feel my self partly drawn powerfully to believe in him by the sight of life in him and partly driven by the fear of Gods wrath to adhere unto him Therefore I may be sure of my right and interest unto eternal life through him The evidences of true Faith SO much for the laying the grounds of faith and warrants to believe now for evidencing of true faith by fruits these four things are requisite 1. That the believer be soundly convinced in his judgment of this obligation to keep the whole moral Law all the days of his life And that not the less but so much the more as he is delivered by Christ from the Covenant of Works and curse of the Law 2. That he endeavour to grow in the exercise and daily practice of Godliness and righteousness 3. That the course of his new obedience run in the right channel that is through faith in Christ and through a good conscience to all the duties of love toward God and man 4. That he keep strait communion with the fountain Christ Jesus from whom grace must run along for furnishing of good fruits For the first viz. To convince the believer in his judgement of his obligation to keep the Moral Law among many passages take Matth. 5.16 LEt your light so shine before men that they may see your good works and glorifie your Father which is in Heaven ver 17. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil ver 18. For verily I say unto you till Heaven and Earth pass one jot or one title shall in no wise pass from the Law till all be fulfiâ—led ver 19. Whosoever therefore shall break one of these least Commandments and shall teach men so he shall be called least in the Kingdom of Heaven but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven ver 20. For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Wherein our Lord 1. Giveth commandment to believers justified by faith to give evidence of the grace of God in them before men by doing good works Let your light so shine