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
gave him commandment to execute the same IV. This Office the Lord Jesus did most willingly undertake which that he might discharge he was made under the Law and did perfectly fulfill it endured most grievous torments immediately in his soul and most painful sufferings in his body was crucified and died was buried and remained under the power of death yet saw no â—â—â—â—uption On the third day hâ— arose from the dead with the same â—â—dy in which h◠〈◊〉 with which also he ascendâ—â— iâ—to heaven and thâ—re sitteth at the â—ight hand of his Father g making 〈◊〉 h and shall return to judge mâ—n and Angels at the end of the World V. The Lord Jesus by his perfect obedience and sacrifice of himself which he through the eternal spirit once offered up to God hath fully satisfied the Justice of his Father and purchased not only reconciliation but an everlasting inheritance in the Kingdom of Heaven for all those whom the Father hath given unto him VI. Although the work of Redemption was not actually wrought by Christ till after his Incarnation yet the vertue efficacy and benefits thereof were communicated unto the elect in all ages successively from the beginning of the World in and by those promises types and sacrifices wherein he was revealed and signified to be the seed of the Woman which should bruise the Serpents head and the Lamb slain from the beginning of the World being yesterday and to day the same and for ever VII Christ in the work of Mediation acteth according to both Natures by each Nature doing that which is proper to it self yet by reason of the unity of the Person that which is proper to one nature is some times in Scripture attributed to the Person denominated by the other Nature VIII To all those for whom Christ hath purchased redemption he doth certainly and effectually apply and communicate the same making intercession for them and revealing unto them in and by the word the Mysteries of Salvation effectually perswading them by his spirit to believe and obey and governing their hearts by his word and spirit overcoming all their enemies by his Almighty Power and Wisdom in such manner and wayes as are most consonant to his wonderful and unsearchable dispensation CHAP. IX Of Free Will GOD hath indued the Will of Man with that natural liberty that is neither forced nor by any absolute necessity of Nature determined to do good or evil II. Man in his state of innocency had freedom and power to will and to do that which was good well-pleasing to God but yet mutably so that he might fall from it III. Man by his fall into a state of sin hath wholly lost all ability of Will to any spiritual good accompanying salvation so as a natural man being altogether averse from that good and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto IV. When God converts a sinner and translates him into the state of grace he freeth him from his natural bondage under sin and by his grace inables him freely to will and to do that which is spiritually good yet so as by reason of his remaining corruption he doth not perfectly nor only will that which is good but doth also will that which is evil V. The will of man is made perâ—ectly and immutably free to good alone in the state of Glory only CHAP. X. Of effectual calling ALL those whom God hath predestinated unto life and those only he is pleased in his appointed accepted time effectually to call by his word and Spirit out of that state of sin and death in which they are by nature to grace and salvation by Jesus Christ in lightning their minds spiritually and savingly to understand the things of God taking away their heart of stone and giving unto them an heart of flesh renewing their wills and by his Almighty power determining them to that which is good effectually drawing them to Jesus Christ yet so as they come most freely being made willing by his grace II. This effectual Call is of Gods free and special grace alone not from any thing at all foreseen in man who is altogether passive therein until being quickened renewed by the holy Spirit he is thereby inabled to answer this Call and to imbrace the grace offered and conveyed in it III. Elect infants dying in Infancy are regenerated and saved by Christ through the Spirit who worketh when where and how he pleaseth So also are all other elect Persons who are uncapable of being outwardly called by the Word IV. Others not elected though they may be called by the Ministry of the Word and may have some common operations of the Spirit yet they never truely come unto Christ and therefore cannot be saved much less can men not professing the Christian Religion be saved in any other way whatsoever be they never so diligent to frame their lives according to the light of Nature and the Law of that Religion they do profess And to assert and maintain that they may is very pernicious and to be detested CHAP. XI Of Iustification THose whom GOD effectually calleth he also freely justifieth not by infusing righteousness into them but by pardoning their sins by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone nor by imputing faith itself the act of believing nor any other evangelical obedience to them as their righteousness but by imputing the obedience and satisfaction of Christ unto them they receiving and resting on him and his righteousness by faith which faith they have not of themselves it is the gift of God II Faith thus receiving and resting on Christ and his righteousness is the alone instrument of justification yet is it not alone in the person justified but is ever accompanied with all other saving graces is no dead faith but worketh by love III. Christ by his obedience and death did fully discharge the debt of all those that are thus justified and did make a proper real and full satisfaction to his Fathers Justice in their behalf Yet in as much as he was given by the Father for them and his obedience and satisfaction accepted in their stead hand both freely not for any thing in them their justification is only of free grace that both the exact justice rich grace of God might be glorified in the justification of sinners IV. God did from all eternity decree to justifie all the elect and Christ did in the fulness of time die fâ—r their sins and rise again for their justification nevertheless they
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
imbrace not this righteousness 〈◊〉 is pronounced Iohn 3.18 He that beâ—â—â—veth not is condemned already because he hath 〈◊〉 believed in the Name of the only begotten Son of 〈◊〉 And this is the condemnation that light is 〈◊〉 into the World â—nd men love darkness rather 〈◊〉 light Hence let the penitent desiring to believe â—â—ason thus What doth suffice to convince all the Elect 〈◊〉 the world of the greatness of the sin of not â—â—lieving in Christ or refusing to flee to him 〈◊〉 relief from sins done against the Law and â—â—om wrath due thereto and what sufficeth 〈◊〉 convince them that righteousness and eterâ—â—l life is to be had by Faith in Jesus Christ or 〈◊〉 consenting to the Covenant of Grace in him and what sufficeth to convince them of Judgement to be exercised by Christ for destroying the works of the Devil in a man and sanctifying and saving all that believe in him may suffice to convince me also But what the Spirit hath said in these or other like Scriptures sufficeth to convince the Elect world of the foresaid sin and righteousness and Judgment Therefore what the Spirit hath said in these and other like Scriptures serveth to convince me thereof also Whereupon let the penitent desiring to believe take with him words and say heartily to the Lord Seeing thou sayeâ—t seek ye my Face my soul answereth unto thee thy face Lorâ— will I seek I have hearkned unto the offer of an everlasting Covenant of all saving mercies to be had in Christ and I do heartily embrace thy offer Lord let it be a bargain Lord I believe help my unbelief Behold I give my self to thee to serve thee in all things for ever and I hope they right â—and shall save me the Lord will perfect that which concerneth me Thy mercy O Lord endureth for ever forsake not the works of thy own hands Thus may a mâ—n be made an unfained believer in Christ. For strengthning the mans Faith who hath agreed unto the Covenant of Grace BEcause many true believers are weak and do much doubt if ever they shall be sure of the soundness of their own Faith and Effectual calling or made certain of their Justification and Salvation when they see that many who profess faith are found to deceive themselves let us see how every believer may be made strong in the faith and sure of his own Election and Salvation upon solid grounds by sure warrants and true evidences of faith To this end among many other Scriptures take these following 1. For laying solid grounds of faith consider 2 Pet. 1.10 Wherefore the rather brethren give diligence to make sure your calling and election for if ye do these things ye shall never fall In which words the Apostle teacheth us these four things for help and direction how to be made strong in the faith 1. That such as believe in Christ Jesus and are fled to him for relief from sin and wrath albeit they be weak in the faith yet they are indeed Children of the same Father with the Apostles for so he accounteth of them while he called them brethren 2. That albeit we be not sure for the time of our effectual calling and election yet we may be made sure of both if we use diligence for this he presupposeth saying Give diligence to make your calling and election sure 2. That we must not be discouraged when we see many seeming believers prove rotten branches and make defection but we must the rather take the better heed to our selves Wherefore the rather brethren saith he give all diligence 4. That the way to be sure both of our effectual calling and Election is to make sure work of our Faith by laying the grounds of it solidly and bringing forth the fruits of our faith in new obedience constantly For if ye do these thingâ— saith he ye shall never fall understand by these things what he had said of sound faith ver 1 2 3 4. And what he had said of the bringing out of the fruits of faith ver 5 6 7 8. To this same purpose consider Rom. 1.8 There is therefore now no condemnation to them that are in Christ Iesus who walk not after the flesh but after the Spirit ver 2. For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of sin and death ver 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinfull flesh and for sin condemned sin in the flesh ver 4. That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Wherein the Apostle teacheth us these four things for laying of the ground of faith solidly 1. That every one is a true believer who in the sense of his sin and fear of Gods wrath doth flee for full relief from both unto Jesus Christ alone as the only Mediator and all-sufficient Redeemer of men and being fled to Christ doth strive against his own flesh or corrupt inclination of nature and studieth to follow the rule of Gods Spirit set down in his Word for the man whom the Apostle doth here bless as a true believer is a man in Christ Jesus who doth not walk after the flesh but after â—he Spirit 2. That all such persons as are fled to Christ â—nd do strive against sin howsoever they may â—e possibly exercised under the sense of wrath â—nd fear of condemnation yet they are in no â—anger for there is no condemnation saith he â—o them that are in Christ Iesus who walk not â—fter the flesh but after the Spirit 3. That albeit the Apostle himself brought 〈◊〉 here for examples cause and all other true â—elievers in Christ be by nature under the â—aw of sin and death or under the Covenant â—f Works called the Law of sin and death â—ecause it bindeth sin and death upon us till â—hrist set us free yet the Law of the spirit of â—â—e in Christ Jesus or the Covenant of Grace â—o called because it doth inable and quicken man to a spiritual life through Christ doth set the apostle and all true believers free from the Covenant of Workâ— or the Law of sin and death so that every man may say with him The Law of the Spirit of life or the Covenant of Grace hath freed me from the Law of sin and death or Covenant of Works 4. That the fountain and first ground from whence our freedom from the curse of the Law doth flow is the Covenant of Redemption past betwixt God and God the Son as incarnate wherein Christ takes the Curse of the Law upon him for sin that the believer who could not otherwise be delivered from the Covenant of Works may be delivered from it And this Doctrine the Apostle holdeth forth in these four branches 1. That it was utterly impossible for the Law or Covenant of works to bring righteousness and
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
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
hand of God by reason of the great disproportion that is between them and the glory to come the infinite distance that is between us God whom by them we can neither profit not satisfie for the debt of our former sins but when we have done all we can we have done but our duty and are unprofitable servants and because as they are good they proceed from his spirit and as they are wrought by us they are defiled and mixed with so much weakness imperfection that they cannot endure the severity of Gods judgment VI. Yet notwithstanding the Persons of believers being accepted through Christ their good works also are accepted in him not as though they were in this life wholly unblamable and unreprovable in Gods sight but that he looking upon them in his Son is pleased to accept and reward that which is sincere though accompanied with many weaknesses and imperfections VII Works done by unregenerate men although for the mater of them they may be things which God commands and of good use both to themselves and others yet because they proceed not from an heart purified by faith nor are done in a right manner according to the word nor to a right end the glory of God they are therefore sinful and cannot please God or make a man meet to receive grace from God And yet their neglect of them is more sinful and displeasing unto God CHAP. XVII Of Perseverance THey whom God hath accepted in his â—eloved effectually called aâ—d sanctified by hiâ— Spirit can neither toâ—ally nor finally fall away from the state of grace but shall certainly persevere â—herein to the end and be eternally saved II. This perseverance of the Saints depends not upon their own free will but upon the immutability of the decree of election flowing from the free unchâ—ngeable love of God the Father upon the eâ—ficacy of the merit and inâ—ercession of Jesus Chriâ—â— the abiding of the spirit of the seed of God within them and the nature of the Covenant of Grace from all which ariseth also the certainty infalliâ—ility thereof III. Nevertheless they may through the temptations of â—atan of the world the prevalency of corruption remaining in them and the neglect of the means of their preservation fall into grievous sins and for a time continue therein whereby they incur Gods displeasure and grieve his holy spirit come to be dâ—prived of some measure of their graces and comforts have their hearts hardened and their consciences wounded hurt and scandalize others and bring temporal judgments upon themselves CHAP. XVIII Of the assurance of Grace and Salvation ALthough hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God and estate of Salvation which hope of theirs shall perish yet such as truly believe in the Lord Jesus and love him in sincerity endeavouring to walk in all good conscience before him may in this life be certainly assured that they are in the state of grace and may rejoyce in the hope of the glory of god which hope shall never make them ashamed II. This certainty is not a bare conjectural and probable perswasion grounded upon a fallible hope but an infallible assurance of faith founded upon the divine truth of the promises of salvation the inward evidence of those graces unto which these promises are made the testimony of the spirit oâ— adoption witnessing with ouâ— spirits that we are the children of God which spirit is the earnest of inheritance whereby we are sealed to the day of redemption III. This infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it yea being enabled by the spirit to know the things which are freely given him of God he may without extraordinary revelation in the right use of ordinary means attain thereunto And therefore it is the duty of every one to give all diligence to make his calling and election sure that thereby his heart may be enlarged in peace joy in the holy Ghost in love thankfulness to God in strength and chearfulness in the duties of obedience the proper fruits of this assurance so far is it from inclining men to looseness IV. True believers may have the assurance of their Salvation divers ways shaken diminished and intermitted as by negligence in preserving of it by falling into some special sin which woundeth the conscience grieveth the spirit by some sudden or vehement temptation by Gods withdrawing the light of his countenance suffering even such as fear him to walk in darkness and to have no light yet are they never utterly destitute of that seed of God life of faith that love of Christ and the brethren that sincerity of heart and conscience of duty out of which by the operation of the spiriâ— this assurance may in due time be revived and by the which in the mean time their supported from utter despair CHAP. XIX Of the Law of God GOD gave to Adam a Law as a Covenant of Works by which he bound him all his posterity to personal entire exact and perpetual obedience promised life upon the fulfilling and threatned death upon the breach of it and indued him with power and ability to keep it II. This Law after his fall continued to be a perfect rule of righteousness as such was delivered by God upon Mount Sinai in ten Commandments and written in two Tables the four first Commandments containing our duty towards God and the other six our duty to man III. Beside this Law commonly called Moral God was pleased to give to the people of Isâ—ael as a Church under age Ceremonial Laws containing several typical Ordiâ—ances partly of worship prefiguring Christ his graces actions sufferingâ— and benefits and partly holdâ—ng forth divers instructions of Moral duties All which Ceremonial Laws are now abrogated under the new Testament IV. To them also as a body Politic he gave sundry Judicial Laws which expired together with the state of that people not obligeing any other now further than the general equity thereof may require V. The Moral Law doth for ever bind all as well justified persons as others to the obedience thereof and that not only in regard of the â—atter contained in it but also in respect of the Authority of God the Creator who gave it Neither doth Christ in the Gospel any way dissolve but much strengthen this obligation VI. Although true believer be not under the Law as a Covenant of works to be thereby justified or condemned yet it is of great use
of his glorious grace to be manifested in due time haâ—h elected some Angels to glory and in Christ hath chosen some men to eternal life and the means thereof and also according to his soveraign power and the unsearchable coâ—nsel of his own will whereby he extendeth or witholdeth favour as he pleaseth hath passed by and fore-ordained the rest to dishonour and wrath to be for their sin inflicted to the praise of the glory of his justice Q. 14. How doth God execute his Decrees A. God executeth his decrees in the works of Creation and Providence according to his infallible foreknowledg and the free and immutable counsel of his own will Q. 15. What is the work of Creation A. The work of Creation is that wherein God did in the beginning by the word of his power make of nothing the world and all things therein for himself within the space of six daies and all very good Q. 16. How did God create the Angels A. God created all the Angels spirits c immortal holy excelling in knowledge mighty in power to execute his Commandments and to praise his name yet subject to change Q. 17. How did God create man A. After God had made oll other creatures he created man male and female form'd the body of the man of the dust of the ground and the woman of a rib of the man indued them with living reasonable and immortal souls made them after his own image in knowledge righteousness and holiness having the law of God written in their hearts and power to fulfil it with dominion over the creatures yet subject to fall Q. 18. What are Gods works of Providence A. Gods works of Providence are his most holy wise powerful preserving and governing all his creatures ordering them and all their actions to his own glory Q. 19. What is Gods Providence towards the Angels A. God by his Providence permitted some of the Angels wilfully and irrecoverably to fall into sin damnation limiting and ordering that and all their sins to his own glory and established the rest in holiness and happâ—ness imploying them all at his pleasure in the administration of his power mercy and justice Q. 20. What was the providence of God towards man in the estate wherein he waâ— created A. The Providence of God toward man in the estate wherein he was created was the placing him in Paradise appointing him to dress it giving him liberty to eat of the fruit of the earth putting the creatures under his dominion and ordaining marriage for his help affording him communion with himself instituting the Sabbath entering into a Covenant of life with him upon condition of personal perfect and perpetual obedience of which the Tree of Life was a pledge and for biding to eat of the Tree of Knowledge of good and evil upon pain of death Q. 21. Did man continue in that estate wherein God at first created him A. Our first parents being left to the freedom of their own will through the temptation of Satan transgressed the Commandment of God in eating the forbidden fruit and thereby fell from the estate of Innocency wherein they were created Q. 22. Did all mankind fall in that first transgression A. The Covenant being made with Adam as a publick person not for himself only but for his posterity all mankind descending from him by ordinary generation sinned in him and fell with him in that first transgression Q. 23. Into what estate did the fall bring mankind A. The fall brought mankind into an estate of sin and misery Q. 24. What is sin A. Sin is any want of conformity unto or transgression of any Law of God given as a rule to the reasonable creatures Q. 25. Wherein consisteth the sinfulness of that estate whereinto man fell A. The sinfulness of that estate whereinto man fell consisteth in the guilt of Adams first sin the want of that righteousness wherein he was created the corruption of his nature whereby he is utterly indispos'd disabled and made opposite unto all that is spiritually good and wholly inâ—lined to all evil and that continnually which is commonly called Original sin and from which do proceed all actâ—al transgressions Q. How is Original sin conveyed from our first parents to their posterity A Original sin is conveyed from our first parents to their posterity by natural generation so as all that proceed from them in that way are conceived and born in sin Q. 27. What misery did the fall bring upon mankind A. The fall brought upon mankind the loss of Communion with God his displeasure and curse so as we are by nature children of wrath bond-slaves to Satan and justly liable to all punishments in this world that which is to come Q. 28. What are the punishments of sin in this world A. The punishment of sin in this world are either inward as blindness of mind a reprobate sense strong delusions hardness of heart horrour of conscience and vile affections or outward as the curse of God upon the creatures for our sakes and all other evils that befal us in our bodies names estates relations and employments together with deâ—th it self Q. 29. What are the punishments of sin in the world to come A. The punishments of sin in the world to come are everlasting separation from the comfortable presence of God and most grievous torments in soul and body without intermission in hell fire for ever Q. 30 Doth God leave all mankind to perish in the estate of sin and misery A. God doth not leave all mankind to perish in the estate of sin misery into which they fell by the breach of the first Covenant commonly cal'd the Covenant of works but of his meer love mercy delivereth his elect out of it bringeth them into an estate of Salvation by the second covenant commonly called the Covenant of Grace Q. 31. With whom was the Covenant of Grace made A. The Covenant of Grace was made with Christ as the second Adam and in him with all the elect as his seed Q. 32. How is the grace of God manifested in the second Covenant A. The grace of God is manifested in the second covenant in that he freely provideth and offereth to sinners a Mediator and life and salvation by him and requiring Faith as the condition to interest them in him promiseth and giveth his holy Spirit to all his elect to work in them that faith with all other saving graces and to enable them unto all holy obedience as the evidence of the truth of their Faith and thankfulness to God and
the right hand of the Father and his coming again to judge the world Q 52. 〈…〉 Christ exalted in his Resurrection A. Christ was exâ—lted in his Resurrection in that not having seen corruption in death of which it was not possible for him to be held and having the sâ—â—e very body in which he suffâ—red with â—he eâ—â—â—ntial properties thereof but wiâ—hout mortality any other common infirmities belonging to this life really united to his soul he rose again from the dead the third day by his own power whereby he declared himself to be the Son of God to have satisfied divine justice to have vanquished death and him that had the power of it to the Lord of quick and dead all which he did as a publick person the head of his Church for their justification quickning in grace support against enemies to assure them of their Resurrection from the dead at the last day Q. 53. How was Christ exalted in his Ascension A. Christ was exalted in his Ascension in that having after his Resurrection often appeared unto conversed with his Apostles speaking to them of the things pertaining to the Kingdom of God and giving them commission to preach the Gospel to all Nations fourty daies after his Resurrection he in our nature and as our head triumphing over enemies visibly went up into the highest heavens there to receive gifts for men to raise up our affections thither and to prepare a place for us where himself is and shall continue till his second coming at the end of the world Q. 54. How is Christ exalted in his sitting at the right hand of God A. Christ is exalted in his sitting at the right hand of God in that as God-manhe is advanc'd to the highest favour with God the Father with all fulness of joy glory and power over all things in heaven earth and doth gather and defend his Church subdue their enemies furnisheth his Ministers and people with gifts and graces and maketh intercession for them Q. 54. How doth Christ make intercession A. Christ maketh intercession by his appearing in our nature continually before the Father in heaven in the merit of his obedience and sacrifice on earth declaring his will to have it applyed to all believers answering all accusations against them procuring for them quiet of conscience notwithstanding daily failings access with boldness to the throne of grace and acceptance of their persons and services Q. 56. How is Christ to be exalted in his coming again to judge the world A. Christ is to be exalted in his coming again to judge the world in that he who was unjustly judged and condemned by wicked men shall come again at the last day in great power and in the ful manifestation of his own glory and of his Fathers with all his holy Angels with a shout with the voice of the Arch-Angel and with the Trumpet of God to judge the world in righteousness Q. 57. What benefits hath Christ procured by his mediation A. Christ by his mediation hath procured redemption with all other benefits of the Covenant of Grace Q. 58. How do we come to be made partakers of the benâ—fits which Christ hath procured A. We are made partakers of the benefits whiâ—h Christ hath procur'd by the application of them unto us which is the work especially of God the Holy Ghost Q. 59. Who are made partakerâ— of Redemption through Christ A. Redemption is certainly applied and effectually communicated to all those for whom Christ hath purchased it who are in time by the Holy Ghost enabled to believe in Christ according to the Gospel Q. 60. Can they who have never heard the Gospel and so know not Iesus Christ nor believe in him he saved by their living according to the light of nature A. They who having never heard the Gospel know not Jesus Christ and believe not in him cannot be saved be they never so diligent to frame their lives according to the light of nature or the Law of that Religion which they profess neither is there salvation in any other but in Christ alone who is the Saviour only of his body the Church Q. 61. Are all they saved who hear the Gospel and live in the Church A. All that hear the Gospel and live in the visible Church are not saved but they only who are true members of the Church invisible Q. 62. What is the visible Church A. The visible Church is a society made up of all such as in all ages places of the world profess the true Religion and of their Children Q. 63. What are the especial priviledges of the visible Church A. The Visible Church hath the priviledge of being under Gods special care and government of being protected and preserved in all ages notwithstanding the opposition of all enemies and of enjoying the communion of Saints the ordinary means of Salvation offers of grace by Christ to all the members of it in the ministery of the Gospel testifying that whosoever believes in him shall be saved and excluding none that will come unto him Q. 64. What is the invisible Church A. The invisible Church is the whole number of the elect that have been are or shall be gathered into one under Christ the head Q. 65. What special benefits do the Members of the invisible Church enjoy by Christ A. The Members of the Invisible Church by Christ enjoy Union and Communion with him in grace and glory Q. 66. What is that Union which the Elect have with Christ A. The Union which the elect have with Christ is the work of Gods grace whereby they are spiritually and mystically yet really and inseparably joyned to Christ as their head and husband which is done in their effectually Calling Q. 67. What is effectual Calling A. Effectual Calling is the work of Gods Almighty power grace whereby out of his free and especial love to his elect and from nothing in them moving him thereunto he doth in his accepted time invite draw them to Jesus Christ by his Word and Spirit saving inlightning their minds renewing and powerfully determining their wills so as they although in themselves dead in sin are hereby made willing and able freely to answer his call to accept and imbrace the grace offered and conveyed therein Q. 68. Are all the elect only effectually called A. All the Elect and they onely are effectually called although others may be and often are outwardly cal'd by the ministry of the Word and have some common operations of the spirit who for their wilful neglect and contempt of the grace
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
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
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
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
every one thâ— continueth not in all things which are written 〈◊〉 the Book of the Law to do them Now to be under the curse comprehendeâ—â— all the displeasure of God with the danger 〈◊〉 the breaking forth more and more of his wratâ— upon soul and body both in this life and afteâ— death perpetually if grace do not prevent thâ— full execution thereof Hence let every man reason thus Whosoever according to the Covenant oâ— Works is liable to the curse of God for breakâ—ing the Law times and ways out of number cannot be justified or find righteousness by the works of the Law But I may every man say according to thâ— Covenant of Works am liable to the curse 〈◊〉 God for breaking the Law times and ways 〈◊〉 of number Therefore I cannot be justified or have â—â—ghteousness by the works of the Law Thus may a man be convinced of righteousâ—â—â—â— that it is not to be had by his own works 〈◊〉 by the Law â— For convincing a man of Judgment by the Lavv consider 2 Thes. 1.7 THe Lord shall be revealed from Heaven with his mighty Angels ver 8. In flaming 〈◊〉 â—aking vengeance on them that know not 〈◊〉 and that obey not the Gospel of our Lord 〈◊〉 Christ. ver 9. Who shall be punished with â—â—erlasting destruction from the presence of the 〈◊〉 and from the glory of his power ver 10. â—hen he shall come to be glorified in his saints 〈◊〉 to be admired in all them that believe Wherein we are taught that our Lord Jesus â—ho now offers to be Mediator for them who â—elâ—eve in him shall at the last day come armed â—ith flaming fire to judge condemn and deâ—â—roy all them who have not believed God 〈◊〉 not received the offer of grace made in 〈◊〉 Gospel nor obeyed the Doctrine thereof 〈◊〉 remain in their natural estate under the â—aw or Covenant of Works Hence let every man reason thus What the righteous Judge hath fore-warnâ—d me shall be done at the last day I am sure 〈◊〉 just judgement But the righteous Judge hath fore-warned â—e that if I do not believe God in time and obey the Doctrine of the Gospel I shall 〈◊〉 secluded from his presence and his glory at tâ—â— last day and be tormented in soul and body 〈◊〉 ever Therefore I am convinced that this is 〈◊〉 Judgement And I have reason to thank God heartilâ— who hath forewarned me to flee from the wratâ— which is to come Thus every man may be by the Law or Câ—â—venant of Works convinced of judgment 〈◊〉 he shall continue under the Covenant 〈◊〉 Works or shall not obey the Gospel of ouâ— Lord Jesus For convincing a man of sin righteousâ—ness and judgment by the Gospel AS for convincing a man of sin and righâ—teousness and judgment by the Gospeâ— or Covenant of grace he must understanâ— three things 1. That not believing in Jesuâ— Christ or refusing of the Covenant of Grace offered in him is a greater and more dangerous sin then all other sins against the Lawâ— because the hearers of the Gospel not believing in Christ do reject Gods mercy in Christ the only way of freedom from sin and wrath and will not yield to be reconciled to God Next he must understand that perfect remission of sin and true righteousness is to be had only by faith in Jesus because God requireth no â—ther conditions but Faith and testfiies from â—eaven that he is well pleased to justifie sinners â—pon this condition 3. He must understand â—hat upon righteousness received by faith â—udgment shall follow on the one hand to the â—estroying of the works of the Devil in the â—eliever and to the perfecting of the work of â—anctification in him with power and that â—pon refusing to take righteousness by Faith in â—esus Christ Judgment shall follow on the oâ—her hand to the condemnation of the misbeâ—â—ever and destroying of him with Satan and â—is servants for ever For this end let these passages of Scripture â—mong many others serve to make the greatâ—ess of the sin of not believing in Christ appear â—r to make the greatness of the sin of refusing â—f the Covenant of Grace offered to us in â—he offering of Christ unto us let the fair offer â—f Grace be looked upon as it is made Isa. 55. â— Incline your ear and come unto me saith the â—ord hear and your soul shall live and I will â—ake an everlasting Covenant with you even â—he sure mercies of David That is if ye will â—elieve me and be reconciled to me I will by Covenant give unto you Christ and all saâ—ing graces in him repeated Acts 13.24 Again consider that this general offer in â—ubstance is equivalent to a special offer made â—o every one in particular as appeareth by â—â—e Apostles making use of it Acts 16.13 â—elieve on the Lord Jesus Christ and thou shalt be saved and thy house The reason oâ— which offer is given Iâ—h 3.16 For God so lovâ—â— the World that he gave his only begotten Son thâ—â— whosoever believeth in him should not perish buâ— have everlasting life Seeing then this greaâ— salvation is offered in the Lord Jesus whosoever believe not in him but loâ—k for happinesâ— some other way what doth he else but observâ— lying vanities and forsake his own mercy whicâ— he might have had in Christ Ionâ—h 2.8 â— What doth he else but blaspheme God in hiâ— heart as it is said 1 Iohn 5.10 He that believeth not God hath made him a liar because 〈◊〉 believeth not the record that God gave of his Son and this is the record that God hath given to us eternal life and this life is in his Son and that no siâ— against the Law is like unto this sin Christ testifies Iohn 15.22 If I had not come and spokeâ— to them they had not hâ—â— sin but now they havâ— no cloak for their sin This may convince 〈◊〉 man of the greatness of this sin of not believing in Christ. For convincing a man of righteousness to be had only by faith in Christ â— consider how Rom. 10.3 4. IT Is said that the Iews being ignorant oâ— Gods righteousness and going about to establisâ— their own righteousness have not submitted themselves unto the righteousness of God and so they perished for Christ is the end of the La◠〈◊〉 righteousness to every one that believeth and â—cts 13.34 By Christ Iesus all that believe are â—â—stified from all things from which ye could not be â—â—stified by the Law of Moses and 1 Iohn 1.7 〈◊〉 blood of Iesus Christ his Son cleanseth us from 〈◊〉 sin For convincing a man of judgement if a â—an imbrace this righteousness consider â— Iohn 3.8 For this purpose the Son of God was â—â—nifested that he miâ—â—t destroy the works of the â—evil and Heb. 9.14 How much more shall the 〈◊〉 of Christ who through the eternal Spirit 〈◊〉 himself without spot to God purge your consciâ—ce from dead works to serve the living God But if a man
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
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