men A. The Moral Law is of use to unregenerate men to awaken their consciences to fly from wrath to come to drive them to Christ or upon their continuance in the estate and way of sin to leave them unexcuseable under the curse thereof Q. 97. What special use is there of the Moral Law to the regenerate A. Although they that are regenerate believe in Christ be delivered from the moral law as a Covenant of works so as thereby they are neither justified nor condemned yet beside the general uses thereof common to them with all men it is of special use to shew them how much they are bound to Christ for his fulfilling it and enduring the curse thereof in their stead and for their good thereby to provoke them to more thankfulness and to express the same in their greater care to conform themselves thereunto as the rule of their obedience Q. 98. Where is the Moral Law summarily comprehended A. The moral Law is summarily comprehended in the ten Commandments which were delivered by the voice of God upon mount Sinai written by him in two tables of stone and are recorded in the twentieth chap. of Exodus the four first Commandements containing our duty to God and the other six our duty to man Q. 99. What rules are to be observed for the right understanding of the ten Commandments A. For the right understanding of the ten Commandments these rules are to be observed 1. That the Law is perfect bindeth every one to full conformity in the wholeman unto the righteousness thereof unto intire obedience for ever so as to requite the utmost perfection of every duty and to forâ—â—d the least degree of every sin 2. That it is spiritual and so reacheth the Understanding Will Affections and all other powers of the soul as well as words works and gestures 3. That one and the same thing in divers respects is required or forbidden in several Commandments 4. That as where a duty is commanded the contrary sin is forbidden and where a sin is forbidden the contrary duty is commanded so where a promise is annexed the contrary threatning is included and where a threatning is annexed the contrary promise is included 5. That what God forbids is at no time to be done what he commands is alwaies our duty and yet every particular duty is not to be done at all times 6. That under one sin or duty all of the same kind are forbidden or commanded together with all the causes means occasions and appearances thereof provocations thereunto 7. That what is forbidden or commanded to our selves we are bound according to our places to endeavour that it may be avoided or performed by others according to the duty of their places 8. That in what is commanded to others we are bound according to our places and callings to be helpful to them and to take heed of partaking with others in what is forbidden them Q. 101. What special things are we to consider in the ten Commandments A. We are to consider in the 10 Commandments the preface the substance of the Commandments themselves several reasons annexed to some of them the more to inforce them Q. 102. What is the preface to the Commandments A. The preface to the Commandments is contained in these words I am the Lord thy God which have brought thee out of the Land of Egypt out of the house of bondage where in God manifesteth his Sovereignty as being Jehovah the eternal immutable and Almighty God having his being in and of himself and giving being to all his words and works and that he is a God in Covenant as with Israel of old so with all his people who as he brought them out of their bondage in Egypt so he delivereth us from our spiritual thraldom and that therefore we are bound to take him for our God alone and to keep all his Commandments Q. 102. What is the sum of the four Commandments which contain our duty to God A. The Sum of the four Commandments containing our duty to God is to love the Lord our God with all our heart and with all our soul and with all our strength and with all our mind Q. 103. Which is the first Commandment A. The first Commandment is Thou shalt have no other Gods before me Q. 104. What are the duties required in the first Commandment A. The duties required in the first Commandment are the knowing acknowledging of God to be the only true God and our God and to worship and glorifie him accordingly by thinking meditating remembring highly esteeming honouring adoring chusing loving desiring fearing of him believing him trusting hoping rejoycing in him being zealous for him calling upon him giving all praise thanks yielding all obedience submission to him with the whole man be in carefull in all things to please him and sorrowfull when in any thing he is offended and walking humbly with him Q. 105. What are the sins forbidden in the first Commandment A. The sins forbidden in the first Commandment are Atheisme in denying or not having a God Idolatry in having or worshiping more Gods than one or any with or in stead of the true God the not having and avouching him for God and our God the omission or neglect of any thing due to him required in this Commandment ignorance forgetfulness misapprehensions false opinions unworthy and wicked thoughts of him bold and curious search into his secrets all prophaneness hatred of God self-love self-seeking and all other inordinate and immoderate setting of our mind will or affections upon other things and taking them off from him in whole or in part vain credulity unbelief heresie misbelief distrust despair incorrigibleness insensibleness under judgments hardness of heart pride presumption carnal security tempting of God using unlawful means and trusting in lawful means carnal delights and joyes corrupt blind and indiscreet zeal lukewarmness deadness in the things of God estranging our selves and apostatizing from God praying or giving any religious worship to Saints Angels or any other creatures all compacts and consulting with the devil and harkning to his suggestions making men the Lords of our faith conscience slighting and despising God and his Commands resisting grieving of his spirit disconteâ—t and impatient at his dispensatioâ—â— charging him foolishly for the evilâ— he inflicts on us and ascribing the praise of any good we either are have or can do to fortune
with Adam not only for himself but for his posterity all mankind descending from him by ordinary generation sinned in him fell with him in his first transgression Q. 17. Into what estate did thâ— fall bring mankind A. The fall brought mankind into an estate of sin and misery Q. 18. Wherein consists the sinfuâ—â—ness of that estate whereinto man fell A. The sinfulness of that estatâ— whereinto man fell consists in thâ— guilt of Adams first sin the want 〈◊〉 Original righteousness and the corâ—ruption of his whole nature which 〈◊〉 commonly called Original sin togâ—ther with all actual transgressions which proceed from it Q. 19. What is the misery of that estate whereinto man fell A. All mankind by their fall lost communion with God are under his wrath curse so made liable to all miseries in this life to death it self to the pains of Hell for ever Q. 29. Did God leave all mankind to perish in the estate of sin and misery A. God having out of his meer good pleasure from all eternity elected some to everlasting life did enter into a Covenant of grace to deliver them out of the estate of sin misery and to bring them into an estate of Salvation by a Redeemer Q. 21. Who is the Redeemer of Gods elect A. The only Redeemer of Gods elect is the Lord Jesus Christ who being the eternal Son of God became man and so was and continueth to be God man in two distinct natures one person for ever Q. 22. How did Christ being the Son of God become man A. Christ the Son of God became man by taking to himself a true body and a reasonable soul being conceived by the power of the holy Ghost in the womb of the Virgin Mary born of her yet without sin Q. 23. What Offices doth Christ execute as our Redeemer A. Christ as our redeemer executeth the Offices of a Prophet of a Priest and of a King both in his estate of humiliation exaltation Q. 24. How doth Christ execute the Office of a Prophet A. Christ executeth the Office of a Prophet in revealing to us by his Word and Spirit the will of God for our salvation Q. 25. How doth Christ execute the Office of a Priest A. Christ executeth the Office of a Priest in his once offering up of himself a sacrifice to satisfie divine justice and reconcile us to God and in making continual intercession for us Q. 26. How doth Christ exâ—pute the Office of a King A. Christ executeth the Office of a King in subduing us to himself in râ—ling and defending us and in restraining and conquering all his and our enemies Q. 27. Wherein did Christs Hâ—miliation consist A. Christs humiliation consisted in his being born and that in a low condition made under the Law undergoing the miseries of this life the wrath of God and the cursed death of the Cross in being buried and continuing under the power of death for a time Q. 28. Wherein consisteth Christs Exaltation A. Christs exaltation consisteth in his rising again from the dead on the third day in ascending up into Heaven in sitting at the right hand of God the Father and coming to judge the world at the last day Q. 29. How are we made partakers of the Redemption purchased by Christ A. We are made partakers of the Redemption purchased by Christ by the effectual application of it to us by his holy Spirit Q. 30. How doth the Spirit apply to us the Redemption purchased by Christ A The Spirit applyeth to us the Redemption purchased by Christ by working faith in us and thereby uniting us to Christ in our Effectual Calling Q. 31. What is effectual calling A. Effectual calling is the work of Gods Spirit whereby â—â—nvincing us of our sin misery inlightening our minds in the knowledge of Christ and renewing our wills he doth perswade and inable us to imbrace Jesus Christ freely offered to us in the Gospel Q. 32. What benefits do they that are effectually called partake of in this life A. They that are effectually called do in this life partake of Justification Adoption Sanctification the several benefits which in this life do either accompany or flow from them Q. 33. What is Iustification A. Justification is an act of Gods frâ—e grace wherein he pardoneth all our sins and accepteth us as righteous in his sight only for the righteousness of Christ imputed to us and received by faith alone Q. 34. What is Adoption A. Adoption is an act of Gods free grace whereby we are received into the number have a right to aâ—l the priviledges of the Sons of God Q. 35. What is Sanctification A. Sanctification is the work of Godâ— free grace whereby we are renewed in the whole man after the Image of God and are inabled more and more to die unto sin and live unto righteousness Q. 36. What are the benefits which in this life do accompany or flow from Iustification adoption sanctification A. The benefits which in this life do accompany or flow from Justification Adoption and Sanctification are assurance of Gods love peace of conscience joy in the Holy Ghost increase of grace and perseverance therein to the end Q. 37. What benefits do Believers receive from Christ at death A. The Souls of Believers are at their death made perfect in holiness do immediately pass into glory r and their bodies being still united to Christ do rest in their graves till the Resurrection Q. 38 VVhat benefits do Believers receive from Christ at the resurrection A. At the resurrection believers being raised up in glory shall be openly acknowledged acquitted in the day of judgment and made perfectly blessed in full enjoying of God to all eternity Q. 39. What is the duty which God requireth of man A. The duty which God requireth of man is obedience to his revealed will Q. 40. What did God at first reveal to man for the rule of his obedience A. The rule which God at first revealed to man for his obedience was the Moral Law Q. 41. Where is the Moral Law summarily comprehended A. The Moral Law is summarily comprehended in the Ten Commandments Q. 42. What is the Sum of the Ten Commandments A. The sum of the Ten Commandments is to love the Lord our God with all our heart with all our soul wiâ—h all our strength and with all our mind and our neighbour as our selves Q. 43. What is the Preface to the Ten Commandments A. The Preface to the Ten Commandments is in these words I am the Lord thy God Which have brought thee out of
Paschal Lamb did set forth Christs death to come and the benefits purchased thereby under the shadow of bloody sacrifices and sundry ceremonies but since Christ came the Covenant being sealed by the Sacraments of Baptism and the Lords Supper do clearly hold forth Christ already crucified before our eyes victorious over death and the grave and gloriously ruling Heaven and Earth for the good of his own people HEAD IV. The blessâ—ngs which aâ— effectually conveyed by these meaâ— to the Lords Elect or chosen one Mat. 22.24 Many are called 〈◊〉 few are chosen BY these outward Ordinances as our Lord makes the Reprobate inexcusable so in the power of his Spirit he applies unto the Elect effectually all saving graces purchased to them in the Covenant of Redemption and maketh a change in their persons In particular 1. He doth convert or regenerate them by giving spiritual life to them in openâ—ng their understandings renewing their wills affections and faculties for giving spiritual obedience to his commands 2. He gives unto them saving Faith by making them in the sense of deserved condemnation to give their consent heartily to the Covenant of Grace and to imbrace Christ Jesus unfained 3. He gives them Repentance by making them with Godly sorrow in the hatred of sin and love of Righteousness turn from all iniquity to the service of God and 4. He Sanctifies them by making them go on and persevere in faith and spiritual obedience of the Law of God manifested by fruitfulness in all duties and doing good works as God offereth occasion II. Together with this inward change of their Persons God changes also their state for so soon as they are brought by Faith into the Covenant of Grace 1. He Iustifies them by imputing unto them that perfect obedience which Christ gave to the Law and the satisfaction also which upon the Cross Christ gave unto Justice in their name 2. He Reconcials them and makes them friends to God who were before enemies to God 3. He Adoptes them that they should be no more children of Satan but children of God inriched with all spiritual priviledges of his Sons And last of all after their warfare in this life is ended he perfects the holiness and blessedness first of their souls at their death and then both of their souls and their bodys being joyfully joyned together again in the Resurrection at the day of his Glorious coming to Judgment when all the wicked shall be sent away to Hell with Satan whom they have served but Christs own chosen and redeemed ones true Believers Students of holiness shall remain with himself for ever in the state of Glorification The practical use of Saving Knowledge Contained in Scripture and holden forth briefly in the foresaid Confessions of Faith and Catechisms THe chief general use of Christian Doctrine is to convince a man of sin and of Righteousness and of Judgment Iohn 16.8 Partly by the Law or Covenant of Works that he may be humbled and become penitent and partly by the Gospel or Covenant of Grace that he may become an unfained believer in Jesus Christ and be strengthened in his faith by good fruits and so be saved The sum of the Covenant of Works or of the Law is this If thou do all that is commanded and not fail in any point thou shalt be saved But if thou fail thou shalt die Rom. 10.5 Gal. 3.10 12. The sum of the Gospel or Covenant of grace and Reconciliation is this If thou flee from deserved wrath to the true Reedemer Iesus Christ who is able to save to the uttermost all that come to God through him thou shalt not perish but have eternal life Rom. 10.8.9 11. For convincing a man of sin of Righteousness and of Judgment by the Law or Covenant of Works let these Scriptures among many more be made use of 1. For convincing a man of sin by the Law consider Ier. 17.9 10. THe heart is dâ—ceitful above all things and desperately wicked who can know it I the Lord search the heart I try the reins â—vâ—n to give every man according to his ways and according to the fruit of his doings Here the Lord teacheth these two things 1. That the fountain of all our miscarriage and actual sinning against God is in the heart which comprehendeth the mind will affections and all the powers of the soul as they are corrupted and defiled with original sin the mind being not only ignorant and uncapable of saving truth but also full of error and enmity against God and the will and affections being obstinately disobedient unto all Gods directions and bent toward that only which is evil The heart saith he is deceitful above all things and desperately wicked yea and unsearchably wicked so that no man can know it and Gen. 6.5 Every imagination of the thoughts of mans heart is only evil continually saith the Lord whose testimony we must trust in this and all other matters and experience also may teach us that till God make us deny our selves we â—ever look to God in any thing but fleshly â—elf interest alone doth rule us and move all the wheels of our actions 2. That the Lord bringeth our original sin â—r wicked inclination withal the actual fruits â—hereof unto reckoning before his Judgment â—eat for he searcheth the heart and tryeth the â—eins to give every man according to his ways â—nd according to the fruit of his doings Hence let every man reason thus What God and my guilty conscience beareth witness of I am convinced that it is true But God and my guilty conscience beareth witness that my heart is deceitful above all â—hings and desperately wicked and that all â—he imaginations of my heart by nature are only evil continually Therefore I am convinced that this is true Thus a man may be convinced of sin by the Law â— For convincing a man of righteousness by the Law consider Gal. 3.10 AS many as are of the wâ—rks of the Law are under the curse for it is written Cursed is â—very â—ne that continueth not in all things which are â—riâ—tâ—n in thâ— Book of tâ—e Law to â—o them Here the Apostle teacheth us three things 1. That by reason of our natural sinfulness 〈◊〉 impossibility of any mans being justified â—y the works of the Law is so certain that whosoever do seek Justification by the work of the Law are liable to the curse of God foâ— breaking of the Law for as many as are of 〈◊〉 works of the Law are under the curse saith he 2. That unto the perfect fulfilling of thâ— Law the keeping of one or two of the prâ—â—cepts or doing of some or of all duties if 〈◊〉 were possible for a time is not sufficient 〈◊〉 the Law requireth that a man continue in 〈◊〉 things which are written in the Book of the Law 〈◊〉 do them 3. That because no man can come up to thâ— perfection every man by nature is under thâ— curse for the Law saith Cursed is
are not justified untill the holy spirit doth in due time actually apply Christ unto them V. God doth continue to forgive the sins of those that are justified and although they can never fall from the state of justification yet they may by their sins fall under Gods fatherly displeasure and not have the light of his countenance restored unto them until they humble themselves confess their sins beg pardon and renew their Faith and Repentance VI. The justification of Believers under the Old Testament was in all these respects one and the same with the justification of Believers under the New Testament CHAP. XII Of Adoption ALl those that are justified God vouchsafeth in and for his only Son Jesus Christ to make partakers of the grace of Adoption by which they are taken into the number and enjoy the liberties and priviledges of the children of God have his Name put upon them c receive the spirit of Adoption have access to the throne of grace with boldness are inabled to cry Abba Father are pitied protected provided for and chastned by him as by a Father yet never cast off but sealed to the day of redemption and inherit the promises as heirs of everlasting Salvation CHAP. XIII Of Sanctification THey who are effectually called and regenerated having a new heart a new spirit created in them are further sanctified really personally through the vertue of Christs death resurrection by his word and spirit dwelling in them the dominion of the whole body of sin is destroyed and the several lusts thereof are more more weakned and mortified and they more and more quickned and strengthned in all saving graces to the practice of true holiness without which no man shall see the Lord. II. This sanctification is throughout in the whole man yet imperfect in this life there abideth still some remnants of corruption in every part whence ariseth a continual and irreconcilable war the flesh lusting against the spirit and the spirit against the flesh III. In which war although the remaining corruption for a time may much prevail yet through the continual supply of strength from the sanctifying Spirit of Christ the regenerate part doth overcome so the Saints grow in grace perfecting holiness in the fear of God CHAP. XIV Of saving Faith THe grace of Faith whereby the Elect are inabled to believe to the saving of their Souls is the work of the Spirit of Christ in their hearts is ordinarily wrought by the Ministry of the Word by which also and by the administration of the Sacraments and Prayer it is increased and strengthned II. By this Faith a Christian believeth to be true whatsoever is revealed in the word for the authority of God himself speaking therein and acteth differently upon that which each particular passage thereof containeth yielding obedience to the Commands trembling at the threatnings and imbracing the promises of God for this life and that which is to come But the principal acts of saving faith are Accepting Receiving and resting upon Christ alone for Justification Sanctification and Eternal life by vertue of the Covenant of grace III. This faith is different in degrees weak or strong may be often and many waies assailed and weakned but gets the victory growing up in many to the attainment of a full assurance through Christ who is both the Author and finisher of our Faith CHAP. XV. Of Repentance unto life REpentance unto life is an Evangelical grace the doctrine whereof is to be Preached by every Minister of the Gospel as well as that of Faith in Christ II. By it a sinner out of the sight and sense not only of the danger but also of the filthiness and odiousness of his sins as contrary to the holy nature and righteous Law of God and upon the apprehension of his mercy in Christ to such as are penitent so grieves for hates his sinâ— as to turn from them all unto God purposing endeavoring to walk with him in all the waies of his Commandments III. Although Repentance be not to be rested in as any satisfaction for sin or any cause of the pardon thereof which is the act of Gods free grace in Christ yet is it of such necessity to all sinners that none may expect pardon without it IV. As there is no sin so small but it deserves damnation so there is no sin so great that it can bring damnation on those who truly repent V. Men ought not to content themselves with a general repentance but it is every mans duty to endeavour to repent of his particular sins particularly VI. As every man is bound to make private confession of his sins to God praying for the pardon thereof upon which and the forsaking of them he shall find mercy so he that scandalizeth his brother or the Church of Christ ought to be willing by a private or publick confessâ—on and sorrow for his sin to declare his repentance to thâ—se that are offended who are thereupon to be reconâ—â—â—ed to him and in love to receive him CHAP. XVI Of good Woorks GOod Works are onely such as God hath commanded in his holy Word and not such as without the warrant thereof are devised by men out of blind zeal or upon any pretence of good intention II. These good works done in obedience to Gods Commandments are the fruits and evidences of a true and lively faith and by them Believers manifest their thankfulness strengthen their assurance edifie their Brethren adorn the profession of the Gospel stop the mouths of the adversaries and glorifie God whose workmanship they are created in Christ Jesus thereunto that having their fruit unto holiness they may have the end eternal life III. Their ability to do good works is not at all of themselves but wholly from the Spirit of Christ And that they may be inabled thereunto besides the graces they have already received there is required an actual influence of the same holy Spirit to work in them to will and to do of his good pleasure yet are they not hereupon to grow negligent as if they were not bound to perform any duty unless upon a special motion of the Spirit but they ought to be diligent in stirring up the grace of God that is in them IV. They who in their obedience attain to the greatest hight which is possible in this life are so far from being able to supererogate and to do more than God requires as that they fall short of much which in duty they are bound to do V. We cannot by our best works merit pardon of sin or eternal life at the
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
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
to reveal it 3. He began actually to reveal it in Paradise where he promised that the seed of the woman should bruise the head of the Serpent 4. He set forth his own death and suffâ—ringâ— and the great benefits that should come thâ—reby to us in the types and figures of sacrifices and ceremonies before his coming 5. He gave more and more light 〈◊〉 this Covenant speaking by his Spirit thou agâ— to age in the holy prophets 6. He came himâ—â—lf 〈◊〉 the fulness of time and did bear witness of all things belonging to this Covenant aâ—d of Gods willing mind to take believers into it partly by uniting our nature in one person with the Dâ—vine Nature partâ—y by Preaching the good tidings of the Covenant with his own mouth partly by paying the price of Redemption on the Cross and partly by dealing still with the people from the beginning to this day to draw in and to hold in the redeemed in this Covenant Thirdly God hath made a gift of Christ as a Leader to the people to bring us through all difficulties all afflictions and temptations unto life by this Covenant And he it is and no other who doth indeed lead his own unto the Covenant and in the Covenant all the way on unto salvation 1. By the direction of his word and Spirit 2. By the example of his own life in faith and obedience even to the death of the Cross. 3. By his powerful working bearing his redeemed ones in his arms and causing them to lean on him while they go up through the wilderness Fourthly God hath made a gift of Christ unto his people as a Commander which Office he faithfully exerciseth by giving to his Kirk and people Laws and Ordinances Pastours and Governours and all necessary Officers by keeping Couâ—ts and Assemblies among them to see that his Laws be obeyed Subduing by his Word Spirit and Discipline his peoples corruptions and by his Wisdom and power guarding them against their enemies whatsoever Hence he who hath closed bargain with God may strengthen his faith by reasoning after this manner Whosoever doth heartily receive the offer of free grace made here to sinners thirsting for righteousness and salvation unto him by everlasting Covenant belongeth Christ the true David with all his sure and saving mercies But I may the weak believer say do heartily receive the offer of free grace made here to sinners thirâ—â—ing for righteousness and salvation Therefore unto me by an everlasting Covevenant belongeth Christ Jesus with all his sâ—re and saving mercies The second warrant and special motive to imbrace Christ and believe in him is the earnest request that God maketh to us to be reconciled to him in Christ holden forth 2 Cor. 5. ver 14.19.2.21 GOd was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of Reconciliation ver 20. Now then we are Embassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God ver 21. For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Wherein the Apostle teacheth us these nine Doctrines 1. That the elect World or the World redeemed souls are by nature in the estate of enmity against God This is presupposed in the word Reconciliation for reconciliation or renewing of friendship cannot be except betwixt those that have been at enmity 2. That in all the time by-past since the fall of Adam Christ Jesus the eternal Son of God as Mediator and the Father in him hath been about the making friendship by his word and Spirit betwixt himself and the elect World God saith he was in Christ reconciling the world to himself 3. That the way of reconciliation was in all ages one and the same in substance viz. by forgiving the sins of them who do acknowledge their sins and their enmity against God and do seek reconciliation and remission of sins in Christ for God saith he was in Christ reconciling the world to himself by way of not imputing their trespasses unto them 4. That the end and scope of the Gospel and whole word of God is threefold 1. It serveth to make people sensible of their sins and of their enmity against God and of their danger if they should stand out and not fear Gods displeasure 2. The word of God serveth to make men acquainted with the course which God hath prepared for making friendship with him through Christ viz. That if men shall acknowledge the enmity and shall be content to enter into a Covenant of friendship with God through Christ then God will be contented to be reconciled with them freely 3. The word of God serveth to teach men how to carry themselves towards God as friends after they are reconciled to him viz. to be loath to sin against him and to strive heartily to obey his Commandments and therefore the Word of God here is called the Word of Reconciliation because it teacheth us what need we have of reconciliation and how to make it and how to keep the reconciliation of friendship being made with God through Christ. 5. That albeit the hearing believing and obeying of this word doth belong to all those to whom this Gospel doth come yet the Office of preaching of it with authority belongeth to none but to such only as God doth call to this ministry and sendeth out with Commission for this work This the Apostle holdeth forth ver 18. in these words he hath committed to us the word of Reconciliation 6. That the Ministers of the Gospel should behave themselves as Christs Messengers and should closely follow their commission set down in the word Matth. 28.19 20. and when they do so they should be received by the people as Ambassadours from God for here the Apole in all their names saith we are Embassadours for Christ as though God did beseech you by us 7. That Ministers in all earnestness of affections should deal with people to acknowledge their sins and their natural enmity against God more and more seriously and to consent to the Covenant of Grace and Embassage of Christ more and more heartily and to evidence more and more clearly their reconciliation by a holy carriage before God This he holdeth forth when he saith we pray you be reconciled to God 8. That in the Ministers affectionate dealing with the people the people should consider that they have to do with God and Christ requesting them by the Ministers to be reconciled now there cannot be a greater inducement to break a sinners hard heart than Gods making request to him for friendship For when it became us who have done so many wrongs to God to seek friendship of God he preventeth and O wonder of wonders he requesteth us to be content to be reconciled witâ— him and therefore most fearful wrath must abide them who do set light by