proportion of time be set apart for the Worship of God so in his word by a positive moral and perpetual Commandment binding all men in all Ages he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him which from the beginning of the World to the resurrection of Christ was the last day of the week and from the resurrection of Christ was changed into the first day of the Week which in Scripture is called the Lords Day and is to be continued to the end of the World as the Christian Sabbath VIII This Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts and ordering of their common affairs beforehand do not only observe an holy rest all the day from their own works words thoughts about their worldly imployments and recreations but also are taken up the whole time in the publick and private exercises of his Worship and in the duties of necessity and mercy CHAP. XXII Of Lawful Oaths and Vows A Lawful Oath is a part of religious Worship wherein upon just occasion the person swearing solemnly calleth God to witness what he asserteth or promiseth and to judge him according to the truth or falshood of what he sweareth II. The Name of God only is that by which men ought to swear therein it is to be used with all holy fear and reverence Therefore to swear vainly or rashly by that glorious and dreadful Name or to swear at all by any other thing is sinful and to be abhorred Yet as in matters of weight and moment an Oath is warranted by the word of God under the New Testament as well as under the Old so a lawful Oath being imposed by lawful Authority in such matters ought to be taken III. Whosoever taketh an Oath ought duly to consider the weightiness of so solemn an act and therein to avouch nothing but what he is fully perswaded is the Truth Neither may any man bind himself by Oath to any thing but what is good and just and what he believeth so to be and what he is able and resolved to perform Yet it is a sin to refuse an Oath touching any thing that is good and just being imposed by lawful Authority IV. An Oath is to be taken in the plain and common sense of the words without equivocation or mental reservation It cannot oblige to sin but in any thing not sinful being taken it binds to performance although to a mans own hart Nor is it to be vioâ—ated although made to Hereticks oâ— Infidels V. A Vow is of the like nature with a Promissary Oâ—th and ought to be made with the like Religious care and to be performed with the like faithfulness VI. It is not to be made to any Creature but to God aâ—one and that it may be accepted it is to be made voluntarily out of Faith and conscience of Duty in way of thankfulness for mercy received or of the obtaining of what we want whereby we more strictly bind our selves to necessary duties or to other things so far and so long as they may fitly conduce thereunto VII No man may Vow to do any thing forbidden in the word of God or what would hinder any duty therein commanded or which is not in his own power and for the performance whereof he hath no promise of ability from God In which respect Popish Monastical Vows of perpetual single life professed Poverty and Regular Obedience are so far from being degrees of higher Perfection that they are superstitious and sinful snares in which no Christian may intangle himself CHAP. XXIII Of the Civil Magistrate GOD the Supream Lord and King of all the world hath ordained Civil Magistrates to be under him over the people for his own Glory and the publick good and to this end hath armed them with the power of the sword for the defence and encouragement of them that are good and for the punishment of evil doers II. It is Lawful for Christians to accept and execute the Office of a Magistrate when called thereunto in the managing whereof as they ought especially to maintain Piety Justice and Peace according to the wholsome Laws of each Common-wealth so for that end they may lawfully now under the New Testament wage War upon just and necessary occasion III. The Civil Magistrate may not assume to himself the administration of the Word Sacraments or the power of the Keys of the Kingdom of Heaven yet he hath Authority and it is his duty to take order that Unity and peace be preserved in the Church that the truth of God be kept pure and entire that all blasphemies and heresies be suppressed all corruptions and abuses in worship discipline prevented or reformed and all the Ordinances of God duly settled administred and observed For the better effecting whereof he hath power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the mind of God IV. It is the duty of people to pray for Magistrates to honour their persons to pay them tribute other dues to obey their lawful Commands and to be subject to their Authority for conscience sake Infidelity or indifference in Religion doth not make void the Magistrates just and legal Authority nor free the people from their due obedience to him From which Ecclesiastical persons are not exempted much less hath the Pope any power or jurisdiction over them in their Dominions or over any of their people and least of all to deprive them of their Dominions or lives if he shall judge them to be Hereticks or upon any other pretence whatsoever CHAP. XXIV Of Marriage and Divorce MArriage is to be between one Man and one Woman neither is it lawful for any Man to have more than one Wife nor for any Woman to have more than one Husband at the same time II. Marriage was ordained for the mutual help of Husband and Wife for the increase of Mankind with a legitimate issue and of the Church with an holy seed and for preventing of uncleanness III. It is lawful for all sorts of people to marry who are able with judgment to give their consent Yet is it the duty of Christians to marry only in the Lord And therefore such as profess the true reformed Religion should not marry with Infidels Papists or other Idolaters Neither should such as are godly be unequally yoked by marrying with such as are notoriously wicked in their life or maintain damnable heresies IV. Marriage ought not to be within the degrees of Consanguinity or Affinity forbidden in the Word Nâ—r can such incestâ—oâ—s Marriages ever be made lawful by any Law of man or consent of Parties so as those Perâ—ons
116. What is required in the fourth Commandment A. The fourth Commandment requireth of all men the sanctifying or keeping holy to God such set time as he hath appointed in his Word expresly one whole day in seven which was the seventh from the beginning of the world to the resurrection of Christ the first day of the week eâ—e since so to continue to the end of the world which is the Christian Sabbath and in the new Testament called the Lords day Q. 117. How is the Sabbath oâ— Lords day to be Sanctified A. The Sabbath or Lords day is to be Sanctified by an holy resting all the day not only from such works as are at all times sinful but even from such worldly imployments recreations as are on other days lawful and making it our delight to spend the whole time except so much of it as is to be taken up in works of necessity and mercy in the publick and private exercises of Gods worship and to that end we are to prepare our hearts and with such fore-sight diligence and moderation to dispose and seasonably to dispatch our worldly business that we may be the more free and fit for the duties of that day Q. 118. Why is the charge of keeping the Sabbath more specially directed to governours of families and other superiours A. The charge of keeping the Sabbath is more specially directed to governours of families other superiours because they are bound not only to keep it themselves but to see that it be observed by all those that are under their charge because they are prone oft times to hinder them by imployments of their own Q. 119. What are the sins forbidden in the fourth Commandment A. The sins forbidden in the fourth Commandment are all omissions of the duties required all careless negligent and unprofitable performing of them and being weary of them all profaning the day by idleness doing that which is in it self sinful and by all needless workâ— words and thoughts about our worldly imployments and recreations Q. 120. What are the reasons annexed to the fourth Commandment the more to inforce it A. The Reasâ—ns annexed to the fourth Commandment the more to enforce it are taken from the equity of it God allowing us six days of seven for our own affairs and reserving but one for himself in these words Six daâ—â— shalt thou labour and do all thy work from Gods challenging a special propriety in that day The seventh day is the Sabbath of the Lord thy God from the example of God who in 6 days made heaven and earth the sea and all that in them is and rested the seventh day from that blessing which God put upon that day not only in sanctifying it to be a day for his service but in ordaining it to be a means of blessing to us in our sanctifying it Wherefore the Lord blessed the Sabbath day and hallowed it Q. 121. Why is the word Remember set in the beginning of the fourth Commandment A. The word Remember is set in the beginning of the fourth Commandment partly because of the great benefit of remembring it we being thereby helped in our preparation to keep it and in keeping it â—etter to keep all the rest of the Commandmenâ—s and to continue a thankful remembrance of the two great benefits of Creation and Redemption which contain a short abridgment of Religion and partly because we are very ready to forget it for that there is lâ—s light of â—ature for it and yet it restraineth our natural liberty in things at other times lawful that it cometh but once in seven dayes and many worldly businesses come between and too often take off our minds from thinking of it either to prepare for it or to sanctifie it that Sathan with his instruments much labour to blot out the glory and even the memory of it to bring in all irreligion and impiety Q. 122. What is the sum of the sixth Commandments which contain our duty to man A. The sum of the six commandment which contain our duty to man is to love our neighbour as our selves and to do to others what we would have them do to us Q. 123. Which is the fifth Commandment A. The fifth Commandment is Honour thy Father and Mother that thy days may be long upon the Land which the Lord thy God giveth thee Q 124 Who are meant by Father Mother in the fifth Commandment A. By Father and Mother in the fifth Commandment are meant not only natural parents but all superiours in age and gifts and especially such as by Gods Ordinance are over us in place of Authority whether in family Church or Common-wealth Q. 125. Why are Superiours styled Father and Mother A. Superiours are styled Father Mother both to teach them in all duties towards their inferiours like natural parents to express love and tenderness to them according to their several relations and to work inferiours to a greater willingness and chearfulness in performing their duties to their superiours as to their parentâ— Q. 126. What is the general scope of the fiâ—th Commandment A. The general sâ—ope of the fifth Commandment is the performance of those duties which we mutually owe in our several relations as Inferiours Superiours Equals Q. 127. What is the Honour that Inferiours owe to their Superiours A. The Honour which Inferiours owe to their Superiours is all due reverence in heart word behaviour prayer thanksgiving for them imitating of their virtues graces willing obedience to their lawful commands and counsels due submission to their corrections fidelity to defence and maintainance of their persons authority according to their several ranks the nature of their places bearing with their infirmities and covering them in love that so they may be an honour to them and to their government Q. 128. What are the sins of inferiours against their Superiours A. The sins of inferiours against their Superiours are all neglect of the duties required toward them envying at contempt of and Rebellion against their persons and places in their lawful counsels commands and corrections cursing mocking and all such refractory and scandalous carriage as proves a shame and dishonour to them and their government Q. 129. What is required of Superiours towards their inferiours A. It is required of Superiours according to that power they receive from God and that relation wherein they stand to love pray for and bless their inferiours to instruct counsel and admonish them countenancing commending and rewarding such as do well discountenancing reproving and chastning such as do ill protecting and providing for them all
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
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
that are baptized are undoubtedly regenerated VI. The efficacy of Baptism is not â—yed to that moment of time wherein it is administred yet notwithstanding by the right use of this Ordinance the grace promised is not only offered but really exhibited confer'd by the Holy Ghost to such whether of age or infants as that grace belongeth unto according to the Council of Gods own Will in his appointed time VII The Sacrament of Baptism is but once to be administred to any person CHAP. XXIX Of the LORDS Supper OUr Lord Jesus in the night wherein he was betrayed instituted the Sacrament of his Body and Blood called the Lords Supper to be observed in his Church unto the end of the world for the perpetual Remembrance of the Sacrifice of himself in his Death the sealing all benefits thereof unto true Believers their spiritual nourishment and growth in him their further engagement in and to all duties whiâ—h they ow unto him and to be a Bond and Pledge of their Communion with him and with each other as Members of his Mystical Body II. In this Sacrament Christ is not offered up to his Father nor any real Sacrifice made at all for remission of sâ—n of the quick or dead but only a commemoration of that one offering up of himself by himself upon the Cross once for all and a spiritual oblation of all possible praise unto God for the same So that the Popish Sacrifice of the Mass as they call it is most abominably injurious to Christs one only Sacrifice the only propitiation for all the sins of the elect III. The Lord Jesus hath in this Ordinance appointed his Ministerâ— to declare his word of institution to the People to pray and bless the Elements of Bread and Wine and thereby to set them apart from a common to a holy use and to take and break the Bread to take the Cup and they communicating also themselves to give both to the Communicants but to none who are not then present in the Congregation IV. Private Masses or receiving this Sacrament by a Priest or any other alone as likewise the denyal of the Cup to the People worshipping the Elements the lifting them up or carrying them about for adoration and the reserving them for any pretended religious use are all contrary to the nature of this Sacrament and to the institution of Christ V. The outward Elements in this Sacrament duly set apart to the uses ordained by Christ have such relation to him crucified as that truly yet Sacramentally only they are sometimes called by the name of the things they represent to wit the Body and Blood of Christ albeit in substance and nature they still remain truly and only Bread and Wine as they were before VI. That Doctrine which maintains a change of the substance of Bread and Wine into the substance of Christs Body and blood commonly called Transubstantiation by Consecration of a Priest or by any other way is repugnant not to Scripture alone but even to common sense and reason overthroweth the nature of the Sacrament hath been and is the cause of manifold superstitions yea of gross Idolatries VII Worthy receivers outwardly partaking of the visible Elements in this Sacrament do then also inwardly by faith really indeed yet not carnally corporally but spiritually receive feed upon Christ crucified all benefits of his death The Body Blood of Christ being then nor corporally or carnally in with or under the bread and Wine yet as really but spiritually present to the faith of believers in that ordinance as the Elements themselves are to their outward senses VIII Although ignorant and wicked men receive the outward elements in this Sacrament yet they receive not the thing signified thereby but by their unworthy coming thereunto are guilty of the body blood of the Lord to their own damnation Wherefore all ignorant and ungodly persons as they are unfit to enjoy Communion with him so are they unworthy of the Lords Taâ—le and cannot without great sin against Christ while they remain such partake of these holy Mysteries or be admitted thereunto CHAP. XXX Of Church Censures THe Lord Jesus as King and Head of his Church hath therein appointed a Government in the hand of Church Officers distinct from the Civil Magistrate II. To these Officers the Keys of the Kingdom of Heaven are committed by vertue whereof they have power respectively to retain and remit sins to shut that Kingdom against the impenitent both by the word and Censures and to open it unto penitent sinners by the Ministry of the Gospel and by absolution from Censures as occasion shaâ—l require III. Church Censures are necessary for the â—eclaiming and gaining of offending Brethren for deterring of othâ—â—s from the like offences for puâ—ging out of that Leaven which might infect the whole Lump for vâ—â—dicating the honour of Christ 〈◊〉 the holy profession of the Gosâ—â—l for preventing the wrath of God which might iustly fall upon the Church if they should suffer his Covenant and â—he Seals thereof to be â—rofaned by notorious and obstinate offenders IV. For the better attaining of these ends the officers of the Church are to proceed by Admonition suspension from the Sacrament of the Lords Supper for a season and by Excommunication from the Church according to the nature of the crime and demerit of the person CHAP. XXXI Of Synods and Councils FOr the better Government and further edification of the Church there ought to be such Assemblies as are commonly called Synods or Councils II. As Magistrates may lawfully call a Synod of Ministers and other fit persons to consult and advise with about matters of Religion So if Magistrates be open Enemies to the Church the Ministers of Christ of themselves by vertue of their Office or they with other fit persons upon delegation from their Churches may meet together in such assemblies III. It belongeth to Synods and Councils Ministerially to determine Controversies of Faith and cases of Conscience to set down rules and Directions for the better ordering of the publick worship oâ— God and Government of his Church to receive complaints in cases of malice administration and authoritatively to determine the same which Decrees and Determinations if consonant to the word of God are to be received with reverence and submission not only for their agreement with the word but also for the power whereby they are made as being an Ordinance of God appointed thereunto in his Word IV. All Synods or Councils since the Apostles times whether general or particular may erre and many have erred Therefore they are not to be made the rule of Faith or practice but to be used as an help in both V. Synods and Councils are to handle or conclude nothing but that which is Ecclesiastical and are not to
idols our selves or any other creature Q. 106. What are we especially taught by these words before me in the first Commandment A. These words before me or before my face in the first Commandment teach us that God who seeth all things takes special notice of and is much displeased with the siâ— of having any other God that so it may be an argument to disswade from it and to aggravate it as a most impudent provocation as also to perswade us to do as in his sight whatever we do in his service Q. 207. Which is the second Commandment A. The second Commandment is Thou shalt not make to thee any graven image or any likeness of any thing that is in heaven above or that is in the earth beneath or that is in the water under the earth thou shalt not bow down to them nor serve them for I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth geâ—eration of them that hate me shewâ—ng mercy unto thousands of them that â—ove me and keep my Commandments Q. 108. What are the duties requiâ—ed in the second Commandment A. The duties required in the seâ—ond Commandment are the reâ—eiving observing and keeping pure â—nd intire all such religious worship â—nd Ordinances as God hath instiâ—uted in his word particularly â—rayer and Thanksgiving in the â—ame of Christ the reading preaching and hearing the word the administration and receiving of the Sacraments Church government and discipline the Ministry and maintenance thereof religious fasting swearing by the name of God and vowing unto him as also the disapproving detesting opposing all false worship and according to each ones place and calling removing it and all monuments of idolatry Q. 109. What are the sins forbidden in the second commandment A. The sins forbidden in the second Commandment are all devising counselling commanding using and any ways approving any religious worship not instituted by God himself tolerating a false Religion the making any representation of God of all or of any of the three persons either inwardly in our mind or outwardly in any kind of Image or likeness of any creature whatsoever all worshipping of it or God in it or by it the making of any representation of feigned Deities and all worship of them or service belonging to them all superstitious devices corrupting the worship of God adding to it taking from it whether invented taken up of our selves or receiv'd by tradition from others though under the title of antiquity custom devotions good intent or any other pretence whatsoever â—imony sacriledge all neglect contempt hindering and opposing the Worship Ordinances which God hath appointed Q. 110. What are the reasons annexed to the second Commandment the more to enforce it A The reasons annexed to the second Commandment the more to inforce it contained in these words For I the Lord thy God am a jealous God visiting the iniquities of the fathers upon the children unto the third and fourth generation of them that hate me and shewing mercy unto thousands of them that love me keep my Commandments are besides Gods soveraignty over us propriety in us his fervent zeal for his own worship his revengful indignation against all false worship as being a spiritual whoredom accounting the breakers of this Commandment such as hate him threatning to punish them unto divers generations esteeming the observers of it such as love him and keep his Commandments promising mercy to them unto many generations Q. 111. Which is the third Commandment A. The third Commandment is Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his Name in vain Q. 112. What is required in thâ— third Commandment A. The third Commandment requires that the name of God his titles attributes ordinances the word sacraments prayer oaths vows his lots his works whatsoever else there is whereby he makes himself known be holily and reverently used in thought meditation word writing by an holy profession and answerable conversation to the glory of God and thâ— good of our selves and others Q. 113. What are the sins forbiddeâ— in the third Commandment A. The sins forbidden in the third Commandment are the not usinâ— of Gods name as is required the abuse of it in an ignorant vain irreverent profane superstitious or wicked mentioning or otherwise using his titles attributes ordinances or works by blasphemy perjury all sinful cursings oaths vows and lots violating of our oaths and vows if lawful and fulfilling them if of things unlawful murmuring quarrelling at curious prying into and misapplying of Gods decrees and providences misinterpreting misapplying or any way perverting the word or any part of it to profane jests curious or unprofitable questions vain janglings or the maintaining of false doctrines abusing it the creatures or any thing contained under the Name of God to charms or sinful lusts and practices the maligning scorning reviling or any ways opposing of Gods truth grace and ways making profession of Religion in hypocrisie or for sinister ends being ashamed of it or a shame to it by uncomfortable unwise unfruitful and offensive walkings or backsliding from it Q. 114. What reasons are annexed to the third Commandment A. The reasons annexed to the third Commandment in these words The Lord thy God For the Lord will not hold him guiltless that taketh his Name in vain are because he is the Lord our God and therefore his name is not to be profaned or any way abused by us especially because he is so far from acquitting and sparing the transgressours of this Commandment as that he will not suffer them to escape his righteous judgment albeit many such escape the Censure and punishment of men Q. 115. Which is the fourth Commandment A. The fourth Commandment is Remember the Sabbath day to keep it holy six days shalt thou labour do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy son nor thy daughter thy man servant nor thy maid servant nor thy cattel nor thy stranger that is within thy thy gates For in six days the Lord made heaven earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it Q.
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
the Land of Egypt out of the house of bondage Q. 44. What doth the preface to the Ten Commandments teach us A. The Preface to the Ten Commandments teacheth us that because God is the Lord and our God and Redeemer therefore we aâ—e bound to keep all his Commandments Q. 45. Which is the first Commandment A. The first Commandment is Thou shalt have no other Gods before me Q. 46. What is required in the first Commandment A. The first Commandment requireth us to know and acknowledge God to be the only true God and our God and to worship and glorifie him accordingly Q. 47. What is forbidden in the first Commandment A. The first Commandment forbiddeth the denying or not worshipping glorifying the true God as God and our God and the giving that worship glory to any other which is due to him alone Q. 48. What are we especially taught by these words Before me in the first Commandment A. These words before me in the first Commandment teach us that God who seeth all things taketh 〈◊〉 of and â— much displeased with the sin of having any other God Q 49. Which is the second Commandment A. The second Commandment is Thou shalt not make unto thee any graven Image or any likeness of any thing that is in heaven above or that is in the Earth beneath or that is in the water under the Earth thou shalt not bow down thy self to them nor serve them for I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the children unto the third and fourth generation of them that hate me and shewing mercy unto thousands of them that love me and keep my Commandments Q. 50. What is required in the second Commandment A. The second Commandment requireth the receiving observing and keeping pure and intire all such religious worship and ordinances as God hath appointed in his Word Q. 51. What is forbidden in the second Commandment A. The second Commandment forbiddeth the worshiping of God by Images or any other way not appointed in his word Q. 52. What are the reasons annexed to the second Commandment A. The reasons annexed to the second Commandment are Gods Soveraignâ—y over us his propâ—iety in us and the zeal he hath to his own worship Q 53. VVhich is the third Commandment A. The third Commandment is Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his name in vain Q. 54. VVhat is required in the third Commandment A. The third Commandment requireth the holy and reverent use of Gods Names Titles Attributes Ordinances Words and Works Q. 55. VVhat is forbidden in the third Commandment A. The third Commandment forbiddeth all profâ—ning or abusing of any thing whereby God maketh himself known Q. 55. VVhat is the reason annexed to the third Commandment A. The reason annexed to the third Commandment is that however the breakers of this Commandment may escape punishment from menâ— yet the Lord our God will not suffer them to escape his righteous judgment Q. 57. Which is the fourth Commandment A. The fourth Commandment is Remember the Sabbath day to keep it holy Six days shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy son nor thy daughter thy man servant nor thy maid servant nor thy cattel nor the stranger that is within thy gates For in six days the Lord made Heaven and Eartb the Sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it Q. 58. What is required in the fourth Commandment A. The fourth Commandment requireth the keeping holy to God such set time as he hath appointed in his word expresly one whole day in seven to be a H. Sabbath to himself Q. 59. Which day of the seven hath God appointed to be the weekly Sabbath A. From the beginning of the world to the Resurrection of Christ God appointed the seventh day of the week to be the weekly Sabbath the first day of the week ever since to continue to the end of the world which is the Christian Sabbath Q. 60. How is the Sabbath to be sanctified A. The Sabbath is to be sanctified by an holy resting all that day even from such worldly imployments and recreations as are lawful on other days and spending the whole time in the publick and private exercises of Gods worship except so much as is to be taken up in the works of necessity and mercy Q. 61. What is forbidden in the fourth Commandment A. The fourth Commandment forbiddeth the omission or careless performance of the duties required the prophaning the day by idleness or doing that which is in it self sinful or by unnecessary thoughts words or works about worldly imployments or recreations Q. 62. What are the reasons annexed to the fourth Commandment A. The reasons annexed to the fourth Commandment are Gods allowing us six days of the week for our own imployments his challenging a special propriety in the seventh his own example and his blessing the Sabbath day Q. 63. VVhich is the fifth Commandment A. The fifth Commandment is Honour thy father thy mother that thy day may be long upon the Land which the Lord thy God giveth thee Q. 64. VVhat is required in the fifth Commandment A. The fifth Commandment requireth the preserving the honour and performing the duties belonging to every one in their several places and relations as Superiours Inferiours or Equals Q. 65. What is forbidden in the fifth Commandment A. The fifth Commandment forbiddeth the neglect of or doing any thing against the honour duty which belongeth to every one in their several places and relations Q. 66. What is the reason annexed to the fifth Commandment A. The reason annexed to the fifth Commandment is a promise of long life and prosperity as far as it shall serve for Gods glory and their own good to all such as keep this Commandment Q. 67. Which is the sixth Commandment A. The sixth Commandment is Thou shalt not kill Q. 68. What is required in the sixth Commandment A. The sixth Commandment requireth all lawful endeavours to preserve our own life and the life of others Q. 69. What is forbidden in the sixth Commandment A. The sixth Commandment forbiddeth the taking away of our own life or the life of our neighbour unjustly or whatsoever tendeth thereunto Q. 70. Which is the seventh Commandment A. The seventh Commandment is Thou shalt not Commit Adultery Q. 71. What is required in the seventh Commandment A. The seventh Commandment requireth the preservation of
is Our Father which are in Heaven teacheth us to draw near to God with all holy reverence and confidence as Children to a Father able and ready to help us and that we should pray with and for others Q. 101. VVhat do we pray for in the first Petition A. In the first Petition which is Hallowed be thy Name we pray that God would enable us others to glorifie him in all that whereby he maketh himself known and that he would disâ—ose all things to his own glory Q. 102. VVhat do we pray for in the second Petition A. In the second Petition which is Thy Kingdom come we pray that Satans Kingdom may be destroyed and that the Kingdom of Grace may be advanced our selves and others brought into it and kept in it and that the Kingdom of Glory may be hastned Q. 103. VVhat do we pray for in the third Petition A. In the third Petition which is Thy will be done in Earth as it is in Heaven we pray that God by his grace would make us able and willing to know obey and submit to his will in all things as the Angels do in Heaven Q. 104. VVhat do we pray for in the fourth Petition A. In the fourth Petition which is Give us this day our daily bread we pray that of Gods free gift we may receive a competent portion of the good things of this life and enjoy his blessing with them Q. 105. What do we pray for in the fifth Petition A. In the fifth Petition which is And forgive us our debts as we forgive our debtors we pray that God for Christs sake would freely pardon all our sins which we are the â—ather encouraged to ask because by his grace we are inabled from the heart to forgive others Q. 106. What do we pray for in the sixth Petition A. In the sixth Petition which is And lead us not into temptation but deliver us from evil we pray that God would either keep us from being tempted to sin or support and deliver us when we are tempted Q. 107. What doth the conclusion of the Lords Prayer teach us A. The Conclusion of the Lords Prayer which is For thine is the Kingdom and the power and the glory for ever Amen teacheth us to take our incouragement in prayer from God onely and in our prayers to praise him ascribing Kingdom power and glory to him and in testimony of our desire and assurance to be heard we say Amen THE TEN COMMANDMENTS Exod. 20. GOD spake all these words saying I am the Lord thy God which have brought thee out 〈◊〉 the Land of Egypt out of the house of bondage I. Thou shalt have no other Gods before me II. Thou shalt not make unto thee any graven Iâ—age or any likeness of any thing that is in Heaâ—en above or that is in the Earth beneath or that 〈◊〉 in the water under the Earth thou shalt not 〈◊〉 down thy self to them nor serve them for I the â—ord thy God am a jealous God visiting the iniquiâ—â— of the Fathers upon the Children unto the third â—nd fourth generation of them that hate me and â—â—ewing mercy unto thousands of them that love me â—nd keep my Commandments III. Thou shall not take the Name of the Lord thy God in vain for the Lord will not â—old him guiltâ—â—ss that taketh his Name in vaâ—n IV. Remember the Sabbath-day to keep it holy â—ix days shalt thou labour and do all thy work 〈◊〉 the seventh day is the Sabbath of the Lord 〈◊〉 God in it thou shalt not do any work thou 〈◊〉 thy Son nor thy Daughter thy man-servant 〈◊〉 thy maid-servant nor thy 〈◊〉 nor the stranger that is within thy gates For in six days the Lord made Heaven and Earth the Seâ— and all that in them is and rested the seventh day wherefâ—re the Lord blessed the Sabbath day and hallowed it V. Honour thy father and thy moâ—her that thy days may be long upon the land which the Lord thy God giveth thee VI. Thou shalt not kill VII Thou shalt not commit adultery VIII Thou shalt not steal XI Thou shalt not bear false witness against thy neighbour X. Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours Wife nor his Man Servant nor his Maid Servant nor his Ox nor his Asse nor any thing that is thy neighbours THE LORDS PRAYER Math. 6. OVr Father which art in Heaven Hallowed be thy Name Thy Kingdom câ—me Thy will be done on Earth as it is in Heaven Give us this day our daily bread And forgive us our debts as we forgive our debtors And lead us not into temptation but deliver us from evil For thine is the Kingdom and the power and the glory for ever Amen THE CREED I Believe in God the Father Almighty maker of Heaven and Earth and in Iesus Christ his only Son our Lord which was conceived by the holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified dead and buried He descended into Hell the third day he rose again from the dead he ascended into Heaven and siteth on the right â—and of God the Father Almighty from thence he shall come to judge the quick and the dead I believe in the Holy Ghost the Holy Catholick Church the Communion of Saints the forgiveness of sins the Resurrection of the Body and the life everlasting Amen SO much of every Question both in the Larger and Shorter Catechism is repeated in the Answer as maketh every Answer an entire Proposition or Sentence in it self to the end the Learner may further improve it upon all occasions for his increase in knowledge and piety even out of the course of catechising as well as in it And albeit the substance of the doctrine comprised in that abridgement commonly called the Apostles Creed be fully set forth in each of the Catechisms so as there is no necessity of inserting the Creed it self yet it is here annexed not as though it were composed by the Apostles or ought to be esteeâ—ed Canonical Scripture as the ten Commandments and the Lords Prayer much less a Prayer as ignorant people have been apt to make both it and the Decalogue but because it is a brief sum of the Christian Faith agreeable to the Word of God and anciently receiâ—ed in the Churches of Christ. THE SUMME OF SAVING KNOWLEDGE With the Practical use thereof John 6.37 All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out EDINBVRGH Printed by George Swintoun and Thomas Brown and are to be sould by Iames Glen and David Trench 1671. A brief Sum of Christian Doctrine Contained In Holy Scriptures and holden forth in the Confession of Faith Catechism Agreed upon by the Assembly of Divines at Westminstâ—r and received by the General
before men saith he that they may see your good works 2. He induceth them so to do by shewing that albeit they be not justified by works yet spectators of their good works may be converted or edified and so glory may redound to God by their good works when the witnesses thereof shall glorifie your Father which is in Heaven 3. He gives them no other rule for their new obedience than the Moral Law set down and explicated by Moses and the Prophets Think not saith he that I am come to destroy the Law and the Prophets 4. He gives them to understand that the Doctrine of grace and freedom from the curse of the Law by faith in him is readily mistaken by mens corrupt judgment as if it did loose or slaken the obligation of believers to obey the commands and to be subject to the authority of the Law and that this error is indeed a destroying of the Law and of the Prophets which he will in no case ever endure in any of his Disciples it is so contrary to the end of his coming which is first to sanctifie and then to save believers Think not saith he that I am come to destroy the Law and the Prophets 5. He teacheth that the end of the Gospel and Covenant of Grace is to procure mens obedience unto the Moral Law I am come saith he to fulfil the Law and the Prophets 6. That the obligation of the Moral Law itâ— all points unto all holy duties is perpetual and shall stand to the worlds end that is till Heaven and Earth pass away 7. That as God hath a care of the Scriptures from the beginning so shall he have care of them still to the Worlds end that there shall not one jot or one title of the substance thereof be taken away so saith the Text v. 11. 8. That as the breaking of the Moral Law and defending the transgression thereof to be no sin doth exclude men both from Heaven and justly also from the fellowship of the true Kirk so the obedience of the Law and teaching others to do the same by example counsel and doctrine according to every mans calling proveth a man to be a true believer and in great estimation with God and worthy to be much esteemed of by the true Church v. 19. 9. That the righteousness of every true Christian must be more than the righteousness of the Scribes and Pharisees for the Scribes and Pharisees albeit they took great pains to discharge sundry duties of the Law yet they cutted short the exposition thereof that it might the less condemn the practice they studied the outward part of the duty but neglected the inward and spiritual part they discharged meaner duties carefully but neglected judgment mercy and the love of God In a word they went about to establish their own righteousness and rejected the Righteousness of God by faith in Jesus But a true Christian must have more than all this he must acknowledg the full extent of the spiritual meaning of the Law and have a respect to all the Commandments and labour to cleanse himself from all filthiness of flesh and Spirit and not lay weight upon what service he hath done or shall do but cloath himself with the imputed righteousness of Christ which only can hide his nakedness or else he cannot be saved So saith the Text Except your righteousness c. The second thing requisite to evidence true Faith is that the believer endeavour to put the rules of Godliness and Righteousness in practice and to grow in the daily exercise thereof holden forth 2 Pet. 1.5 ANd besides this giving all diligence add to your faith vertue and to vertue knowledge ver 6. And to knowledge temperance and to temperance patience and to patience godliness ver 7. And to godliness brotherly kindness and to brotherly kindness charity ver 8. For if these things be in you and abound they make you that ye shall neither be barreâ— nor unfruitfull in the knowledge of our Lord Iesus Christ. Wherein 1. The Apostle teacheth believers for evidencing of pious faith in themselves to endeavour to add to their faith seven other sister graces the first is Vertue or the active exercise and practice of all Moral duties that so faith may not be idle but put forth it self in work The second is Knowledge which serveth to furnish Faith with information of the truth to be believed and to furnish Vertue with direction what duties are to be done and how to go about them prudently The third is Temperance which serveth to moderate the use of all pleasant things that a man be not cloged therewith nor made unfit for any duty whereto he is called The fourth is Patience which serveth to moderate a mans affections when he meeteth wiâ—h any difficulty or unpleasant thing that he neither weary for pains required in well doing nor faint when the Lord chastiseth him nor murmur when he crosseth him The fifth is Godliness which may keep him up in all exercises of Religion inward and outward whereby he may be furnished from God for all other duties which he hath to do The sixth is Brotherly kindness which keepeth estimation of and affection to all the houshold of Faith and to the image of God in every one wheresoever it is seen The seventh is Love which keepeth the heart in readiness to do good to all men whosoever they be upon all occasions which God shall offer 2. Albeit it be true that there is much corruption and infirmity in the godly yet the Apostle will have men uprightly endeavouring and doing their best as they are able to joyn all these graces one to another and to grow in the measure of exercising of them giving all diligence saith he add to your saith c. 3. He assureth all professed believers that as they shall profit in the obedience of this direction so they shall Profitably prove the soundness of their own faith and if they want these graces that they shall be found blind deceivers of themselves ver 9. The third thing requisite to evidence true faith is that obedience to the Law run in the right channel that is through faith in Christ c. holden forth 1 Tim. 1.5 NOw the end of the Commandment is love out of a pure heart and of a good conscience and of saith unfaigned Wherein the Apostle teacheth these seven Doctrines 1. That the obedience of the Law must flow from love and love from a pure heart and a pure heart from a good Conscience and a good conscience from Faith unfaigned this he maketh the only right channel of good works the end of the Law is Love c. 2. That the end of the Law is not that men may be justified by their obedience of it as the Jewish Doctors did falsly teach for it is impossible that sinners can be justified by the Law who for every transgression are condemned by the Law for the end of the Law is