f. brak r. break A CATECHISM That is to say An Instruction to be learned of every Person before he be brought to be confirmed by the Bishop Quest WHat is your Name Answ N. or M. Quest Who gave you this Name Answ My Godfathers and Godmothers in my Baptism wherein I was made a Member of Christ the Child of God and an Inheritour of the Kingdom of Heaven Quest What did your Godfathers and Godmothers then for you Answ They did promise and vow three things in my Name First That I should renounce the Devil and all his works the Pomps and Vanity of this wicked world and all the sinful Lusts of the Flesh Secondly That I should believe all the Articles of the Christian Faith And Thirdly That I should keep God's holy will and commandments and walk in the same all the days of my Life Quest Dost thou not think that thou art bound to believe and do as they have promised for thee Answ Yes verily and by God's help so I will And I heartily thank our Heavenly Father that he hath called me to this state of Salvation through Iesus Christ our Saviour And I pray unto God to give me his Grace that I may continue in the same unto my lives end THE First Lecture A Catechism that is to say an Instruction to be Learned of every Person before he be brought to be Confirmed by the Bishop THIS is the Title of your Catechism which you are now learning and before I proceed to discourse on the Catechism it self I thought it proper from these Words to define what a Catechism means and to let you know the Benefit and Use of Catechizing As for the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Catechize The Meaning of the Word Catechize it is often met with in the Holy Scriptures particularly Luk. 1.4 where it is taken in the self-same sense we now use it wherein it does import a more General Instruction in those Christian Truths which are afterwards to be more particularly and distinctly learnt by us for so St. Luke Dedicating his Gospel to Theophilus tells him Chap. 1. ver 3 4. Sensus loci q. d. ut ea quae olim Catechumenus viva voce didicisti nunc plenius accertius cognoscas Eras in Loc. That it seemed good to him having had perfect knowledge of all those things from the very first to write them in order to him that he might know the certainty or have a more full and particular Understanding of those things wherein he had been before Catechized for so it is in the very Letter of the Greek that is taught only in General to prepare him for Baptism Hesychius a Learned Grammarian does give the meaning of this word Catechize by another which signifies to Build and this does intimate to us the Matter of which a Catechism must consist viz. Of the main and fundamental Points of Religion such as are fittest to build up a firm and unshaken Christian withal Lastly It is deriv'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an inculcating and sounding often in the Ear of the Learner the Principles to be imbibed and fixed in his Mind and Memory So the Heathens and so the Christians used the Word And this may suffice for the Importance of the Word which I thought might not be improper to Note because it gives so much Light into the Meaning of the Thing and the Nature of a Catechism which I shall therefore Define as follows taking the Title now read with some Explanatory Additions for the Text upon which I shall Comment A Catechism is a general Instruction in the Fundamental Principles of the Christian Religion The Definition of a Catechism necessary to be Learnt of every Person in order to his Confirmation or the solemn Renewing of his Baptismal Vow and Covenant with God and the receiving Benefit by the Bishop's Blessing Prayers and Laying on of Hands In which Definition you are told First As to the Matter of which a Catechism is to consist It is a General Instruction in the Fundamental Principles of the Christian Religion Secondly As to the Persons to be so Instructed It is necessary to be Learnt of every Person Thirdly As to the End of a Catechism It is necessary to be Learnt of every Person in order to his Confirmation or the solemn Renewing of his Baptismal Covenant and Vow before the Bishop and the receiving Benefit by the Bishop's Blessing Prayers and Laying on of Hands Of all which Particulars I shall discourse to you in their Order And First As to the Matter of which a Catechism is to consist It is a General Instruction in the Fundamental Principles of the Christian Religion â—tian Reâ— What Christian Religion is out of Christian Principles to live an Holy Good Life and together therewith to depend upon the Mediation of Christ with the Father for us that our imperfect Righteousness may be graciously accepted to our Justification I. Moral Life an â—ial part â—hristiaâ— That Morality or a good Life is a necessary and essential Part of Christianity is expresly affirm'd by St. James 1.27 where he tells us That Pure Religion and undefiled before God and the Father or such as God the Father will accept is this to visit the Fatherless and Widows in their afflictions and to keep one self unspotted from the world Many seem to place it in little less than Morality but it is the Life and Soul of all Religion as in respect of God to Love Honour and to Obey him to Trust in him and to Resign one self to him to Worship him and to be Devoutly given So in respect of our Neighbour to be Just and Charitable and particularly and especially to Relieve those that are in Distress And Lastly as to our selves to govern our Affections to subdue our Passions to mortify our Lusts and to moderate our Desires In a word To keep the Heart and Life clean from the Defilements of Sin In this I say consists One main Part of Religion in abstaining from all Sin and Wickedness and in a constant and steddy Performance of all the Parts of Vertue and Holiness This I am sure is a main Part of the Christian Religion the Religion that our Saviour came to Plant amongst Men for this St. Paul assures us Tit. 2.11 12 13 14. The Grace of God that bringeth Salvation to all men hath appeared teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world looking for that blessed Hope and the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that he might redeem us from all iniquity and purify to himself a peculiar people zealous of good works He appeared teaching us to deny all Ungodliness and he gave himself for us to redeem us from all Iniquity Hitherto indeed tended all he said all he did and all he suffer'd This was the Design of his
repair here to be Catechized and Instructed by me to have attentive Ears open Hearts and faithful Memories And Oh! That I might always find you such What Satisfaction would then accrue to my self What Profit to you And how great and eternal Rewards to us both And that it may thus succeed with all of us Pray let it be our constant and fervent Desires to God thro' Jesus Christ our Lord. Amen THE Fourth Lecture Quest Who gave you that Name Answ My Godfathers and Godmothers in my Baptism wherein I was made a Member of Christ a Child of God and an Inheritour of the Kingdom of Heaven Quest What did your Godfathers and Godmothers then for you Answ They did promise and vow three things in my Name First That I should Renounce the Devil and all his Works the Pomps and Vanities of this wicked World and all the sinful Lusts of the Flesh Secondly That I should Believe all the Articles of the Christian Faith And Thirdly That I should keep God's holy Will and Commandments and walk in the same all the days of my Life Quest Dost thou not think that thou art bound to believe and to do as they have promised for thee Answ Yes verily and by God's help so I will And I heartily thank our Heavenly Father that he hath called me to this State of Salvation through Iesus Christ our Saviour And I pray unto God to give me his Grace that I may continue in the same unto my Lives end AS the Compilers of the Catechism did very wisely begin with a Question and Answer about your Christian Name to the End that at the mention thereof you might take occasion to consider the great Obligation which lies upon you to live according to that most Holy Religion which under that Name you have received so in Commenting upon that Question and Answer about your Christian Name I have given you my self some preparatory Admonitions accordingly to make that good Use of those Instructions shall be given you from your Catechism as to live suitably to them And being thus well prepar'd I hope to receive Benefit from what shall hereafter be deliver'd what remains but that I proceed to Instruct you in all the Material Parts of the Christian Religion to the Belief and Practice of which you have given up your Names This by the Assistance of God I shall endeavour to do and I beg your Prayers to obtain his Assistance and in the same Method your Catechism teaches you Our Catechism gives an entire Instruction in the Covenant of Grace both generally and particularly and I am sure I cannot choose a better to do it in since whatsoever is necessary to be Believ'd and Practis'd in order to Salvation you have therein taught you both generally and particularly As to a more General Institution you have the summ and substance of the Christian Religion and whatsoever is necessary to Salvation taught you that way in those Three Questions and Answers which I have now read to you The summ and substance of Christian Religion I. Generally in the 3 First Questions and Answers and whatsoever is necessary to Salvation is certainly contain'd within the Covenant of Grace for undoubtedly there can be nothing more of absolute Necessity to Salvation than what God himself has been pleas'd to Promise and Ensure unto us and we our selves have Engag'd to perform And now in these Three Questions and Answers now read to you First You have whatsoever pertains to the Nature of the Covenant of Grace expresly deliver'd I will instance to you the particulars which pertain to the Nature of it and will point to the Words wherein they are taught And in the first place you are Instructed what are the Terms and Conditions whereof it consists both on God's Part and on Ours in these Words Wherein I was made a Member of Christ a Child of God and an Inheritour of the Kingdom of Heaven which are the Mercies and Favours made over to us on God's Part of the Covenant and in these First That I should Renounce the Devil and all his Works the Pomps and Vanities of this wicked World and all the sinful Lusts of the Flesh Secondly That I should Believe all the Articles of the Christian Faith And Thirdly That I should keep God's Holy Will and Commandments and walk in the same all the days of my Life which are the Conditions to be perform'd on our Part of the Covenant Secondly You have here taught you the Gracious Importance of this Covenant we are put thereby into A State of Salvation Thirdly You have an Account of the Original of it and by whose Mediation you obtain'd so Beneficial and Gracious a Covenant taught you in these Words Through Jesus Christ our Saviour It was through the Mediation of Jesus Christ that we obtain'd the Benefit of so Gracious a Covenant Fourthly You are Instructed by whom and how you have been call'd into this State of Salvation by Means of the Covenant of Grace It was your Heavenly Father who hath call'd you to this State of Salvation through Jesus Christ our Saviour And Lastly You are Admonisht of the very great reason you have to thank God and our Saviour Jesus Christ for so exceeding great a Mercy as his Calling you into it And I thank God our Heavenly Father that he hath call'd me to this State of Salvation thro' Jesus Christ our Saviour Thus far you are Instructed concerning what pertains to the Nature of the Covenant II. You have also declar'd unto you by what Sacrament or Solemnity you first enter'd into it It was in your Baptism wherein you was made a Member of Christ c. III. You have then those vast Obligations lying upon you Faithfully and Conscientiously to discharge your part of the Covenant laid plainly before you This you own in your Answer to this Question Dost thou not think that thou art bound to Believe and to Do as they have promis'd for thee To which you are taught to Answer Yes verily so I will IV. You have farther yet the Means whereby you shall be enabled to perform your Part of the Covenant The First is the Grace Help and Assistance of God And by God's Help so I will The Second Means both to obtain the Divine Assistance and to enable you thereby to discharge your Covenant is Prayer unto God And I Pray unto God to give me his Grace that I may continue in the same unto my Lives end And Lastly You have also Intimated herein Two material Circumstances relating to the making of this Covenant betwixt God and You viz. 1. The time of Infancy wherein you enter'd into it imply'd in these Words Wherein I was made 2. The Persons by whom as Proxies you were Initiated therein My Godfathers and Godmothers did promise and vow three Things in my Name I will endeavour to Explain all these Points unto you in this First and General Part according as they are here taught you
sincerely labouring to mortifie every Sin and to perform an uniform Obedience to God and from every Fall rising again by Repentance And thus if we Obey God's Holy Will and Commandments and Walk in the same all the Days of our Life we shall not fail to be Inheritors of the Kingdom of Heaven And thus I have fully explained to you all the Conditions of the Covenant of Grace both on God's part and on ours both what it is to be a Member c. and which are the Mercies and Favours made over to us therein on God's part and what it is to Renounce the Devil c. which are the Conditions to be performed on ours My next Task must be and then I shall give you a full account of all that pertains to the Nature and Substance of the Covenant of Grace to shew you what a happy state of Salvation this is to be in such a gracious Covenant with GOD By whose Mediation we obtained it By whom and how we are called into it And lastly what infinite Thanks we owe to God for Calling us into this state of Salvation All which Points we have taught us in these Words And I thank God our heavenly Father that he hath called me to this state of Salvation through Jesus Christ our Saviour THE XXIV Lecture And I heartily thank our Heavenly Father that He hath Called me to this State of Salvation through Iesus Christ our Saviour I Have already in order to a full Explication of all that pertains to the nature of the Covenant of Grace given you an account of the Terms and Conditions of it both on God's part and on ours as they are laid down and taught you in your Church-Catechism The Invaluable Priviledges on God's part made over to you therein as you are taught in your Catechism and I have explained 'em to you are first That you are therein made Members of Christ secondly Children of God and thirdly Inheritors of the Kingdom of Heaven And those Conditions to be performed by us our part of the Covenant are That we should first Renounce the Devil and all his Works the Pomps and Vanities of this wicked World and all the sinful Lusts of the Flesh Secondly That we should believe all the Articles of the Christian Faith And Thirdly That we should keep God's Holy Will and Commandments and walk in the same all the days of our Life And what each several Article in this your gracious Covenant doth mean and import I have hitherto according to the best of my Skill been explaining to you And now if there be any thing farther necessary to a full and compleat Explication of the Nature of this Covenant it must be this in the second place to shew you How that thereby you are restored to a state of Salvation Thirdly By whose Mediation you obtained so gracious a Covenant and are put thereby into a state of Salvation It was through Jesus Christ our Saviour Fourthly By whom and how we have been Called to this state of Salvation It was our Heavenly Father who hath called us to this state of Salvation through Jesus Christ our Saviour And lastly What infinite reason you have heartily to thank Almighty God our Heavenly Father that he hath Called you to this state of Salvation through Jesus Christ our Saviour And I heartily thank our Heavenly Father that he hath Called me to this State c. And as all these Points are fairly taught you in these Words of your Catechism so in commenting upon these I will by God's Assistance open and explain these several Points to you To proceed therefore in order to a more compleat understanding of the whole Nature of the Covenant of Grace let us see Secondly How this Covenant whose Terms and Conditions I have been explaining to you does restore us to a state of Salvation That in the Covenant of Grace we are restored to a â—tate of Salvation Salvation does import a deliverance from Danger or Misery and a State of Salvation does import the being put into a Condition of Safety where one may be safe and secure from Danger and Misery if he please For our understanding therefore how this Covenant of Grace is a means of restoring us to a State of Salvation we must look back and consider how we brought our selves into a State of Danger and Misery before and how by the Covenant of Grace we are put again into a State of Safety and Security if we pelase And to this purpose we must know That God Almighty created Man at first in such a state of Perfection How we brought our selves into a state of Misery before with such an enlightned Mind such a regular Will to the Laws of right Reason and with such obedient Appetites and Affections that he might if he would have continued in perfect Innocency And now making him thus upright and capable to perform such an Obedience God did very reasonably make this Covenant with Man That he should perform a Perfect Exact Vnsinning Obedience and live for ever But upon the least Sin the eating of the Fruit of one Forbidden Tree he should surely die The Event of which Proceeding was that Man hearkning to the Suggestions of the Devil did thereby rebell against his Maker take part with Satan and so did forfeit all his Right and Hopes of Happiness which upon the faithful Performance of his Covenant he would have had was shut out of Paradise and condemned to death as you will see largely described in the third Chapter of Genesis Thus did Man by the breach of his Covenant with God bring himself into a state of Danger and extream Misery How by the Covenant of Grace we are put into a state of security if we please And now here it comes in for us to consider the Second Covenant as that which restores us to a state of Salvation Had the First remained uncancelled and in full force we must have all perished without remedy upon a double account It required an unsinning Obedience and we had sinned It allowed no place for Repentance after Sin and yet we had brought our selves into that State that except we should repent and our Repentance be accepted we must all undoubtedly have perished We were unavoidably therefore bound up by that First Covenant as the case then stood with us to Death and Misery and it was not possible for the Wit of Man to contrive any way to escape it And now when we were in this irrepairable State was God of his own Goodness graciously pleased to cancel the First Covenant blotting out the Hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nailing it to the Cross of Christ Col. 2.14 By which place is more immediately meant I must confess his concelling and making void as to any condemning Power in it the Covenant of Works made with the Israelites by the hand of Moses but not so
therefore to take down this proud and arrogant Presumption in us so natural to Man and so dishonourable to God together with his Design of making us Holy it was withal God's Intent by such a Dispensation of his Mercies as is given us in the Gospel to create in us such a Reliance and Dependance upon Christ for Salvation as to expect it not on the account of our own holy Performance but in the Vertue of his Mediation with the Father for us for so it is written 1 Cor. 1.29 30 31. That to the end that no flesh may glory in God's presence Jesus Christ is by him made to us Wisdom and Righteousness and Sanctification and Redemption that so he that glorieth might glory in the Lord. And indeed it does exceedingly tend to the praise and glory of his Grace that he hath made us accepted in the Beloved as it is said in Eph. 1.6 This does eminently set forth the exceeding Lustre of his Mercy towards us in the Gospel that our Imperfect if sincere Obedience shall be accepted through the Mediation of Christ It does utterly exclude Boasting and all occasions of proud Reflections on our Parts as if so mean an Obedience as ours could deserve such infinite Rewards as are made over to us in the Gospel a Temper of Mind which as it is very apt to get Entertainment in our Souls so ought of all things to be supprest within us And thus I have given you a larger account of the Nature of the Christian Religion than otherwise I should have done that I might clear the way towards coming to the Knowledge of those Fundamental Principles thereof which I told you are the proper Matter of a Christian Catechism And now answerably hereunto The Nature of Fundamental Principles the fundamental Principles of our Religion must be such Doctrines as being well understood and throughly believ'd do most powerfully and forcibly perswade and move Men to be thus Religious as to tend to destroy the Power of Sin to mortify our Lusts and all wicked Inclinations within us to render us pious and devout towards God just and charitable and peaceable Neighbours and sober chast and orderly Livers in this World And which shall withal create in us such an humble Opinion of our own Unworthiness that when we have done all that we can to deny our selves and have proceeded never so far in our Zeal to good Works we shall nevertheless confessing that we are but unprofitable Servants depend wholly on Christ's Merits and Mediation and in the Virtue of his Satisfaction and Intercession alone expect Salvation And now such is the Doctrine of the Covenant of Grace An Enumeration of Fundamental Principles particularly that part of it the Vow in Baptism wherein all do solemnly promise and vow Repentance Faith and Obedience engaging to renounce the World the Flesh and the Devil Whosoever considers this sees what Obligations ly upon him to deny himself the sinful Pleasures of the World I. The general Doctrine of the Covenant of Grace and to govern his whole Life and Conversation according to God's Commandments And whoever again understands the Constitution of this Covenant knows that it was obtain'd for him by the Mediation of Christ who is therefore Stiled The Mediatour of the New Covenant Heb. 12.24 and therefore that on his Mediation he must depend for the having those infinite Blessings made good to him which are promised therein to his Obedience And such fundamental Principles also in a prime Sense are the Belief of all the Articles of our Christian Faith as the Belief of God II. The Articles of our Christian Faith and of his Providence that he is our Creatour Governour and will Reward every Man according to his Works The Belief that Jesus Christ came into the World Died and Suffered to Attone for its Sins and Preach'd the Gospel to Reform it The Belief that he gives his Spirit to sanctify us and that he will hereafter come in Person to Judge us In a word The Belief of all the Articles of our Christian Faith These are indeed the true Principles of our Religion for these are all of them as I shall hereafter shew so many very powerful Motives to reform our Lives to forsake our Sins and to follow Holiness as that without which we shall never see God And these do most of them influence us as to a good Life so humbly to rely upon God's Mercies through Christ for the acceptance of it III. â—e Laws of Ten Comâ—â—dments And such also are the Laws of the Ten Commandments which contain the great Instances of our Duty to God our Neighbour and our Selves and to which all others may probably be reduced These Ten Commandments may properly enough be stiled the Principles of Religion for as the Root is the Principle as it were out of which all the Branches Stem forth so out of these Commandments do all the Duties of a Christian grow forth like so many Branches so that whosoever shall well study and digest these Ten Summary Commands shall scarcely fail of growing up to be a Good Christian IV. 〈◊〉 Doctrine Prayer 〈◊〉 of the â—raments And if to these we add the Doctrine of Prayer and of the Sacraments which are the necessary Means and appointed us by God of our procuring and conveying unto us his Assistance to enable us to mortify and forsake our Sins and to become Holy I do not know any other Principles that are Fundamentally necessary either to the promoting of a Good Life here or an Happy One hereafter at leastwise so far as to be the Matter of Catechetical Instruction and the Buisiness of a Catechist to inform you of them And indeed as these Doctrines are every One of them necessary to be Known Believ'd and Practic'd by every Christian that may have the Means of Knowing them and may be taught them being no other than the Covenant of Grace it self or those particular Articles contained in it and which are expresly Enjoined upon us by the Word of God to be Believ'd and Practic'd by us so our Church does account them the only Fundamental and Necessary Principles that are to be the Matter of a Christian Catechism There are it must be confest many other useful Truths contain'd in the Scriptures and those who having first laid the Foundation in these already mention'd would go on to Perfection should endeavour by Reading the Bible and other good Books and by Attending to the Preaching of the Word to gain the Knowledge of them But a Catechism ought not to be crouded with any thing more than what is purely Fundamental to a Good Life here Catechism â—ht not to crouded any thing â—e than â—at is pureâ—â—undamenâ— to a Good 〈◊〉 here and â—ppiness â—eafter and Happiness hereafter And if other Churches have fill'd their Catechisms either with many Unscriptural Tenets as the Church of Rome has hers or with any doubtful and nice Doctrines concerning
the Apostles Creed does but in these Creeds many Articles of our Christian Faith are express'd in the full Sense and Importance of 'em in opposition to those Heresies which did and do still pervert or restrain the Meaning of those Articles And thus you also see how you are to Believe All the Articles of your Christian Faith that you are not only to Believe every one of 'em but all that Divine Truth which is contained in each And so as I have before laid before you how you are to Renounce the Devil the World and the Flesh so now what it is to Believe all the Articles of your Christian Faith And so it only remains and then I shall have fully Explain'd to you all the Conditions of the Covenant of Grace that I shew you next what it is to obey God's Holy Will and Commandments and to walk in the same all the days of our Life THE XXIII Lecture Thirdly That I should Obey God's Holy Will and Commandments and Walk in the same all the Days of my Life I Hope I have sufficiently explained unto you the Two first Conditions bound upon you in your Baptismal Covenant as indispensibly necessary to your obtaining the Benefits of it which Conditions are First That you should Renounce the Devil c. Secondly That you should Believe c. And now I come to the Third which is That you should Obey c. And that I may fully and to the purpose explain this to you I will First Lay before you what it is to Obey God's Holy Will and Commandments or how far you must be obedient to the Holy Will and Commandments of God as ever you will hope to obtain Salvation or to be Inheritors of the Kingdom of Heaven Secondly I will shew you what it is to Walk in the same all the Days of your Life or how long you must persevere in such Obedience which must be to the end of your Lives And Thirdly I will clear the Doctrine of Evangelical Obedience as so stated from those Doubts that may be raised against it And First Because nothing can be more necessary for you to be Instructed in than the Measures of that Obedience now under the Gospel or Covenant of Grace upon the performance of less than which you cannot expect to be made Inheritors of the Kingdom of Heaven I will with what clearness I can shew you How far we must be Obedient to God's Holy Will and Commandments 1. What it is to obey God's Holy Will and Commandments as ever we 'll hope to obtain Salvation or to be Inheritors of the Kingdom of Heaven And that Evangelical or Gospel-Obedience which now under the Covenant of Grace is the indispensible Condition of Man's Salvation to give it you according as it is most exactly stated by the Learned Author of The Measures of Christian Obedience The Nature and Measures of Christian Obedience for it is impossible I do think for any one to do it more exactly therefore I shall give you an Abstract of that whole Work Is a sincere and entire Obedience to all the Laws of the Gospel Sincere it must be by being a true and undissembled Service of God opposite to all Hypocrisie or a false and feigned Pretence of obeying Him when in reality we only serve our own Selves or our own Lusts and Interests Entire it must be by being the Obedience of the whole Man to the whole Will of God and that at all times with this abatement of Rigour That all our unwilling and involuntary Failings which through Ignorance and Frailty we commit shall upon our Prayers to God and Charity to our Neighbour be forgiven us and even our wilful Transgressions when we repent and forsake 'em through the Mediation of Christ and the Grace of the Gospel shall not be imputed to our Condemnation Such is the Obedience which every one of you must carefully pay to the Holy Will and Commandments of God as ever you hope to be Inheritors of the Kingdom of Heaven But for your better understanding the Nature and Extent of your Christian Obedience I will a little farther unfold each Part of this Description of it And I. Our Obedience to all the Laws of the Gospel must be sincere by being a true and undissembled Service of God opposite to all Hypocrisie or a false and feigned Pretence of obeying Him when in reality we only serve our own selves 1st Our Obedience must be sincere by being a true and undissembled Service of God opposite to all Hypocrisie or a false and feigned Pretence of obeying Him when in truth we serve our own selves This is a certain Truth That our Gracious God for the most part hath made such Things the Matter of His Laws and of our Duty as really make for our own Interest Reputation or Profit to perform for so it really is to be Temperate and Chaste and Contented and Humble to be Vpright and Charitable and Peaceable c. But then our Obedience is sincere and done as unto God when we observe His Laws for His sake and because He commands it for otherwise we do not observe God's Will but our own His Commands had no share in what we did because it had been done although He had said nothing And thus sincere must our Obedience be unto God as ever we expect that God should Judge us at the last Day to have obeyed Him I say it must be done as unto God and sincerely from our Hearts to please Him and not only our selves And this is plainly expressed in the very Words of the Gospel for it accepts not an heartless Service nor accounts it self obeyed by what was never intended for it The Lord thy God requires of thee to serve him with all thy Heart and with all thy Soul Matth. 22.36 37. And therefore St. Paul does pray that the Philippians may be sincere in their Profession being filled with the Fruits of Righteousness or Good Works to the Praise and Glory of God not themselves Phil. 1.10 11. God indeed has not forbidden us all intending and designing of our own Advantage in the performance of his Commandments God does not forbid us all intending our Advantage in the performance of his Commandments When He requires us to obey Him He doth not forbid us all Love of our Selves and Regard to our own Self-interests For why He does propose to us in Scripture the greatest Rewards possible as Motives to us to persuade us to obey And the Blessed Saints in the Scripture so Eminent for their Service to God are said to have had an eye at the Recompense of Reward But then our Intention of our own Advantage in God's Service is forbidden and renders our obedient Performances corrupt and insincere when together with our Intention of serving God we either join first another Intention of serving Sin Or secondly when we design some temporal Ends as much or more than we design God's Service First I
as to exclude his cancelling all former Covenants that were too rigorous and impossible for Man in his fallen State to perform I conclude therefore that God was graciously pleased to cancel and make void the First Covenant under which Man was created and which he was uncapable of performing and receiving Benefit by having forfeited that perfect Light and perfect Strength which should enable him to perform it and become very defective and weak both in Knowledge and Ability of performing his Duty towards his Creator And he was pleased to grant unto us and to establish with us a Second by way of Remedy against the Rigour and Extremity of the First wherein God as it were descending from his Majesty and Glory does oblige himself to make good to such as shall enter into it and continue faithful therein those inestimable Favours and Benefits which do vastly exceed those of the former For in the first place whereas the First Covenant did not as far as I can find in Scripture any where Expresly promise Eternal Life in Heaven to those that were faithful in it The Covenant of Grace whereunto you are called does in innumerable places propose immortal Life and Happiness to all those that do Believe its Doctrines and Articles and do sincerely Obey its Precepts as has been shewed you for it is Jesus Christ who hath brought Life and Immortality to light through the Gospel 2 Tim. 1.10 And then secondly whereas under the First there was no place for Repentance but nothing less than an Exact and Unsinning Obedience was the Condition of this Life and Happiness And upon the first and least Offence all was become forfeit and lost Herein we have this relaxation of Rigour and exceeding Favour That even the greatest Sinners upon their Repentance and Return to God should be saved and our Saviour therefore left Commission with his Disciples That Pardon and Remission of Sins should be preach'd in his Name amongst all Nations Luke 24.47 Thus in the Covenant of Grace is Repentance like a Plank thrown out which if Ship-wreck'd Sinners lay hold on they may save themselves and the Covenant it self like a Ship like Noah's Ark whereinto those that enter and will continue in it may be landed safe in the Kingdom of Heaven So that the Covenant of Grace in whose Terms and Conditions you have been lately instructed does restore us you see into a state of Salvation whereby we are put again into a state of Safety and Security if we please And now Thirdly it will be infinitely worth our Enquiry by whose Mediation we obtained such a Covenant of Grace and were restored thereby into a state of Salvation That by the Mediation of Jesus Christ it was that we obtained such a gracious Covenant whereby we are restored to a state of Salvation And it was through Jesus Christ our Saviour You have seen how wretchedly Man did break his Covenant with his Maker and into what a miserable state he plung'd himself thereby And now behold the unspeakable Goodness of God the Father Almighty declared in Jesus Christ his Son When God's Justice required that Sin should be punish'd when his Holiness forbad that a thing so contrary to his Nature and hateful unto him as Sin is should escape the severest Marks of his Displeasure and when his Wisdom would not suffer it to escape Punishment lest his Creatures should take occasion from thence to rebell the more against him when for these Reasons it was necessary that the Sin of Man should be most severely punish'd then did Jesus Christ the Son of God interpose Himself betwixt Vengeance and us and did mediate and intercede with his Father to pardon and forgive us the Breach of our Covenant he laying down his own Life a Ransom for our Sins to redeem us from Misery and paying his own Blood a Satisfaction for our Offences This we have taught us 1 Tim. 2.5 There is one Mediator betwixt God and Man the Man Christ Jesus who gave himself a Ransom for all And moreover because having fallen from our Uprightness and lost that perfect Light and Strength whereby in a state of Innocence we had been able to perform a perfect exact and unsinning Obedience the Conditions of the First Covenant because this we were no longer able to do and therefore so long as we remained bound to perform the First Covenant we must have been however lost Jesus Christ did therefore I say moreover mediate and intercede with his Father in our behalf and purchasing the Grace and Favour with his precious Blood did obtain for us a better Covenant a Second and more gracious Covenant instead of the First which was more rigorous a Covenant consisting of such Conditions as by his Grace we shall be enabled to perform and of far better Promises to encourage our Endeavours and Performances for which reason he is therefore styled the Mediator of a better Covenant which was established upon better Promises Heb. 8.6 In particular He did obtain these infinitely happy Terms and Conditions for us as has been already shewn you that if we would renounce God's Enemies the World the Flesh and the Devil and return to our Obedience which is in other Words to repent we should be accounted as his Children and have all our former Rebellions pardoned us That if we will firmly and practically Believe in God and in Jesus Christ who died and suffered for us we should be Members of his Body the CHURCH and partake of all those manifold Graces and Privileges he has purchas'd for it And lastly if instead of a perfect exact unsinning Obedience we would but perform a Sincere and Honest one such as by the Grace he would afford us we should be enabled to we should finally be made Inheritors of the Kingdom of Heaven Thus did Jesus Christ mediate and intercede with God the Father for our pardon upon the Breach of the First Covenant paying down his own Life a Satisfaction for the Injustice done by us to God in violating of it and did purchase and procure of God the Father to be reconciled to us upon easier Terms such as those in the Covenant of Grace now mentioned And now let us behold here and admire the Infinite Wisdom also as well as Goodness in this Method of our Redemption through and by the Mediation of Jesus Christ our Saviour Was it necessary as a due Reparation of God's Honour that the Divine Justice must be satisfied for the Breach of the First Covenant Who then could be sufficient for so vast an Undertaking except the Son of God who is God Himself The Sufferings of such a Person as a Satisfaction to the Divine Justice could alone fully proclaim the infinite Guilt of Sin and How extreamly God was incensed against it and could alone sufficiently pacifie and atone the Divine Anger thereupon Was it again on the other side requisite to Man's Restoration that a Covenant should be obtained of such Conditions as we
this Salvation in the way that Infinite Wisdom has appointed for the attaining of it And what I beseech you can be done more What can be done to call you into a State of Salvation if this will not When God our Heavenly Father when Jesus Christ his Son when his Holy Spirit by his good Inspirations when his Apostles Evangelists and a whole Succession of Pastors and Teachers since do spend so much Care upon this one Work What can be done more to save you Nay What could have been done more to my Vineyard that I have not done in it Will God most justly expostulate with us as he did with the Jewish Church Isai 5.4 which brings me to the Last thing which was to be spoke to in the Explication of these Words I am now upon viz. what infinite reason we have Heartily to Thank Almighty God our Heavenly Father that He hath Called us to this State of Salvation through Jesus Christ our Saviour And indeed it is a matter that infinitely deserves the deepest Sense and utmost Acknowledgements of the Divine Goodness to us whether we consider barely the Advantages of having GOD in Covenant with us or our own singular Happiness of being called into it And First This great matter of Thankfulness whether we consider 1. The extraordinary Advantage of having God in Covenant with us As to the extraordinary Advantage it is to have GOD in Covenant with us which I have frequent occasion in this Argument to mind you off and consequently that it affords great matter of our Praise and Thanksgivings to Him upon that account it is worthy your notice that in this case GOD does condescend even to oblige Himself by Contract and Agreement with us whom he might oblige to Obedience by his mere Authority without any Assurance of Reward that if we will but do our part Repent Believe and Obey he will be even bound in Justice having given his solemn Word and Promise for it to conferr upon us the richest Blessings that Heaven and Earth can bestow viz. Pardon of Sins and Eternal Life and Happiness Alas if we were left to build our Hopes meerly upon the Merit of our own Righteousness and Vertue we could none of us have the least Expectations of obtaining as the Reward thereof such unspeakable Blessings as are now laid up in Heaven for us But GOD condescending by Covenant to engage himself to make 'em good to us we have thereby the fullest Assurance given us that we shall obtain those Blessings and upon that Assurance the strongest Consolations and Comforts also to chear us in going through the Difficulties we shall meet with in performing those Conditions whereby only we shall obtain such unspeakable Blessings By having GOD in Covenant with us I say we have the greatest Assurance possible that we shall obtain his Favours To which purpose those Words of St. Paul are very remarkable Gal. 3.15 16. Brethren says he I speak after the manner of Men tho' it be but a Man's Covenant yet if it be confirmed no Man disannulleth or addeth thereto now to Abraham and his Seed were the Promises that is the Covenant made Which Words do import that the deceitful Man will scarcely fail to perform what he has once obliged himself by Covenant to do it is impossible that the God of Truth should fail to make good to the utmost those Blessings he has ensured to Abraham and his Seed that is to all whom he has vouchsafed to enter into Covenant withal And such Assurance given by GOD does yield also the strongest Consolations and Comfort For why If you 'll compare one Scripture with another you will find that that which Gen. 17.2 GOD does call his Covenant Heb. 6.13 is called his Promise upon Oath And what says the Apostle in that case Why GOD says he vers 17 18 19 20. willing more abundantly to shew unto the Heirs of Promise the Immutability of his Council confirmed it by Oath or by Covenant that by two immutable things in which it was impossible for God to lye we might have strong Consolation who have fled for refuge to lay hold upon the Hope set before us which Hope we have as an Anchor of the Soul sure and stedfast and which entreth into that within the Veil whither the FORE-RVNNER is for us entred even Jesus That is GOD having ascertained to us his Blessings by Promise upon Oath or which is tantamount by Covenant we cannot upon such Assurance but have the greatest Comfort and Hopes of obtaining those Blessings and so of following ere long that Jesus which is gone before us into Heaven to prepare a Place for us that where he is there we may be also John 14.2 3. So that it is an invaluable Privilege this of which the World can never be sufficiently sensible nor thankful to God for that he vouchsafed to ensure his Mercies to 'em by Covenant But Secondly The occasion of your Thankfulness is yet greater if you consider your own singular Happiness Or 2. Our singular Happiness therein above the fallen Angels or the rest of Mankind in being called into this Covenant of Grace and in having all God's Mercies thereby secured to you when so many millions of his Creatures do want this Favour The Words of your Catechism do teach every one of you to consider his own particular Interest in this Covenant as the proper matter of his Thanksgiving to God Every one of you is taught to answer for himself in particular I thank God our Heavenly Father that he hath called me to this state of Salvation through Jesus Christ our Saviour And indeed if we are naturally most affected with and most sensible of those Benefits which we see so many besides our selves to want here is occasion for the deepest Sense and utmost Acknowledgments of GOD's Goodness to you that you have been called into this State of Salvation when so many millions besides both Angels and Men do want the Benefit of it As to the fallen Angels the Covenant of Graces wa a Favour never afforded by God to them for Christ that he might deliver them who all their life-time were subject to Bondage verily took not on him the Nature of Angels but took upon him the Seed of Abraham Heb. 2.15 16 And as to Mens alas there are many Nations now in the World who have not yet enjoyed so infinite a Blessing as this happy Call into a State of Salvation who have not yet heard of a Saviour nor the good Tidings of the Gospel or Covenant of Grace who have had no Apostles no Evangelists no Pastors nor Teachers amongst 'em and who therefore still lie gropling in Darkness and the shadow of Death And perhaps amongst those Nations that are called there are not any that enjoy the Means of Salvation the Worship of GOD the Administration of Sacraments and the Preaching of the Word in that purity and force as we in this Church and Nation do It is
indeed an unspeakable Blessing we enjoy above many other People For now in Jesus Christ we who sometimes were afar off are made nigh by the Bloud of Christ who is our Peace Ephes 2.13 14. And are no more Strangers and Foreigners but Fellow-Citizens with the Saints and of the Houshold of God vers 19. It is counted a great Privilege amongst Men but to enjoy the Freedom of a City or Corporation as that which puts those who enjoy it above the Condition of Strangers and gives 'em to partake of many singular Advantages which Foreigners want But by being taken as Fellow-Citizens of the Saints and of the Houshold of God into Covenant with him we are Enfranchised Citizens of the New Jerusalem whereby we are entituled to all those Privileges which Christ has purchased for us which are unspeakable and invaluable and which does place us as has been often said in so much a better State and Condition than the rest of Mankind Such infinite reason have we heartily to Thank Almighty God our Heavenly Father that he hath Called us to this State of Salvation through Jesus Christ our Saviour THE XXV Lecture In my Baptism wherein I was made AS to what concerns the Nature and Substance of the Covenant of Grace I have already opened and declared to you I have shewed First What are its Terms Secondly That it restores us to a State of Salvation Thirdly By whose Mediation we obtained so gracious a Covenant and were restored thereby into a state of Salvation Fourthly By whom we have been Called into it And Lastly What mighty Thanks we do owe unto God that we have been called into so gracious a Covenant and happy state of Salvation My next Business must be to treat upon the Sacrament or Solemnity by which you Entred therein For the declaring whereof and and the full Explication of these Words In my Baptism wherein I was made it will be requisite That I should in some measure so far as relates to the Sealing of the Covenant of Grace open unto you the Nature and End of Baptism And not to give you now a full and particular account of the whole Nature and Meaning and End of Baptism which shall be more conveniently done when we come to the latter part of your Catechism where the whole Doctrine of that and the other Sacrament is taught you it may suffice to our present purpose to tell you That Baptism Baptism what is an outward Rite or Ceremony of our Saviour's own Appointment for the solemn Admitting of Persons into the Covenant of Grace Instituted by Christ for the better Confirmation and Assurance of its Terms the Promises on GOD's Part and Conditions on ours it being thus mutually Seal'd to betwixt GOD and us First Baptism I say is an Outward Rite or Ceremony of our Saviour's own Appointment for the solemn Admitting of Persons into the Covenant of Grace 1. On outward Rite of our Saviour's own Appointment for the solemn Admission of Persons into the Covenant of â—â—ace Although the Service prescribed us in the New Covenant be a spiritual Service according to that of St. John chap. 4.23 24. But the Hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth although the Gospel I say be a spiritual Service opposite to that Outward and Ritual Service that was Instituted in the Law in respect of which it was called Heb. 7.16 The Law of a carnal Commandment yet however it pleased Almighty God to Institute some very few Outward Rites and Ceremonies by which Believers as by certain Visible Signs should be obliged to that Service and Obedience due unto God on their part and by which even God Himself would Seal as with his Royal Signet the Favours and Promises to be made good on his part that so those Outward Solemnities might be express Marks of that mutual Agreement betwixt God and Man And indeed since such is the Frame and Constitution of Humane Nature To have some outward Rites and Solemnities in Religion agreeable to the Frame and Constitution of Humane Nature as being most apt to receive Impressions from sensible Things that nothing enters into our Minds but through the Door of our Senses and that which does strike our bodily Senses does make the deepest and most lasting Impression upon us since indeed it is so with us it was very agreeable with the Wisdom and Goodness of God to have that Respect to our Make and Nature in his Treatment with us as at the same time he threw away the many burdensome Ceremonies of the Law to retain so many and such at least as whereby we might be made more sensible of our Engagements to God and be the better assured of his gracious Promises unto us And therefore since all Men in their Covenants one with another ever used some Outward and Express Solemnities of Signing and Sealing for the better Assurance of the Performance of Promises on both sides it was no ways disagreeable to the Wisdom of our Saviour in so appointing it nor with the spiritual Nature of the Covenant of Grace that we should transact it with God in such a way and manner as might make us more deeply sensible of our Obligations by it and more full of Hopes of Benefit and Advantages from it It was truly well observed by the Father This especially requisite in the admission into Religious Societies and Covenants That Men can be associated together in no Religion whether true or false unless they he combined by the common Tie of some sensible Signs and Sacraments of their Profession For this reason it is like that a Visible Sign or Sacrament might be a continual and apparent Remembrance to 'em and put 'em in Mind of that Profession they took upon 'em by that Rite and that it might be a Visible Testimony and Witness against 'em if they should ever act contrary to that Profession Hence therefore all the Religions we hear of in the World have had their solemn Rites of Initiation or Admission into ' em The Israelites The Israelites were initiated both by Circumcision and Baptism they were initiated into the Covenant God made with them by the Ceremony of Circumcision which is therefore called by a Figure or Form of Speech very usual in the mention of Sacraments where the Sign is often put for the Thing signified the Covenant in their Flesh Gen. 17.13 it being the Sign in their Flesh of their Covenant with God The Jews also had their Baptisms whereby they admitted their Proselytes or Gentile-Converts into their Covenant and by Baptism they say all their Women who never were Circumcised and both Men and Women during their sojourning in the Wilderness when Circumcision was dispensed with because it would make them sore for Travelling By Baptism therefore they were entred into Covenant and this seems also to be clear from that of the Apostle 1 Cor. 10.2 They were all Baptized
of Christ's Church pag. 60 Scandalous Members to be suspended from the Lord's Supper First Christian Ordinances are a singular Favour which Aliens and Unbelievers do not nor have any Right to enjoy Secondly they are excellent Advantages consider'd in themselves pag. 61 First as conducing much towards our Edification As most comfortable to the Souls of those who enjoy them pag. 62 They are seldom sufficiently valued till most wanted The Second general Priviledge belonging to the Members of Christ's Church is a sufficient measure of Divine Grace and Assistance derived from him the Head and convey'd by his Ordinances to enable us to conform our selves to his Religion and to obey his Laws pag. 63 By the same means that Christ is united to his Members is Grace conveyed down from him as Head to those Members The first Medium of Union betwixt Christ and his Members must be each Member's Union to the Catholick Church Secondly its Union to the Lawful Governours and Teachers of the Church pag. 64 Thirdly the use of Christ's Institutions and Ordinances First Divine Grace a most singular Priviledge if compar'd with what others enjoy of this Nature pag. 65 Secondly an exceeding Advantage consider'd in it self All the Members of Christ have Supplies proportionable to their Station in the Church pag. 66 And also in such Measures as according to different Times and Occasions in the Church are wanting pag. 67 LECT VII â—hat is meant in the Catechism by a Child of God First Not the Son of God by an Eternal Generation Secondly Not every Son by Temporal Creation which is a Sence too wide pag. 68 â—hirdly Nor such only who are Children of God by spiritual Regeneration which is a Sence too narrow pag. 69 â—uch indeed are in a peculiar manner and in the highest sence the Children of God But every Child of God is not actually Regenerate either in the sence of Scripture Or of your Catechism But Fourthly a Child of God as meant in the Catechism is every one who is so by vertue of a Covenant Relation This was the Notion of a Child of God before the Law Under the Law pag. 70 Under the Gospel Also a Child of God as meant in the Catechism is every one who is so by vertue of Adoption Adoption what The use of it amongst the Israelites and the Priviledges it gave them The use of it amongst the Gentiles and the Rights it conferr'd upon them pag. 71 How we Christians especially such who are descended from the Gentiles are according as has been spoke the Adopted Children of God To the Israelites did once pertain the Adoption But that Covenant by entering into which they were his Children was only Temporary To last only till the Publication of the Gospel After which they and all Christians were to be Children of God by faith in Christ pag. 72 But the Jews adhering to their Law and refusing Christ and his Gospel in whom God had predestinated all to be his Sons the Apostles turned unto Gentiles preaching Christ and Salvation to them and to as many as received him to them gave he power to be the Sons of God What are the Priviledges which do belong to the Children of God as such In general such as an indulgent but wise Father may be supposed to allow his Children beyond Aliens and Strangers Particularly First Pardon of all Sins upon hearty Repentance pag. 73 Secondly by being his Children he will not be so severe as to mark what is done amiss as to Sins of Infirmity pag. 74 Thirdly to the Children of God is granted an easier access by Prayer to the Throne of Grace for pardon of Sins and other Mercies Lastly a Child of God is more surely instated in the Inheritance of Heaven than others pag. 75 The infinite reason we have to praise God for these Advantages pag. 76 LECT VIII By the Kingdom of Heaven is meant in Scripture either first the Kingdom of Grace in this Life or secondly the Kingdom of Glory in the Life to come The Kingdom of Grace the Gospel State pag. 77 The reason why the Gospel State should be dignifyed with the Title of the Kingdom of Heaven viz. Because it so directly tends to render Men so exactly like the Blessed Saints the Inhabitants of the Kingdom of Heaven pag. 78 This is not the meaning of the Kingdom of Heaven here in the Catechism Secondly the Kingdom of Heaven signifies the Kingdom of Glory This a most noble and glorious State as being dignify'd with so honourable and glorious a Title as the Kingdom of Heaven pag. 79 Hence all those in this World wherein we conceive the highest Glory and Happiness are used as Emblems to set off our future Glory All which things come short of expressing it An Inheritor of the Kingdom of Heaven What An Heir is one who has a legal Right and Title to a Possession made over to him Such who have enter'd into the Covenant of Grace are in like manner Heirs of the Kingdom of Heaven as Children are Heirs pag. 80 It is through Christ alone not owing to the Merit of our Obedience that we are Intitled to the Inheritance of the Kingdom of Heaven The Vastness of a Christian's Priviledge in being made an Inheritour of the Kingdom of Heaven First it is in it self a very great Priviledge to have the invaluable possessions of Heaven so setled and ensur'd as to have a legal Claim and Title thereto made over to one pag. 81 Secondly if compared with what others enjoy it is a singular Priviledge The best amongst the moral Heathens could have but faint Hopes built upon uncertain Conjectures of a future Happiness And their Hopes being faint they could not in the Strength thereof overcome great Temptations But the Christian's Hopes are sure and stedfast being founded upon the express Promises and Covenant of the God of Truth And being such there is no Temptation so alluring nor Suffering so great which he may not overcome pag. 82 And whatever certainly an honest Pagan might have that God would reward his Vertue yet depending only on the Uncovenanted Goodness of God he could promise himself no greater a measure of Happiness than what his good Deeds did of themselves deserve which must fall vastly short of what is meant by the Kingdom of Heaven But a Christian to whom God has Covenanted to make sure a Crown of Glory may without Presumption rely upon him to make good the same As Life and Immortality is brought to light through the Gospel so by Embracing it and by coming into Covenant alone Salvation can be expected And to a sincere Christian who is faithful in the Covenant the Heavenly Inheritance is certain pag. 83 A summ of those invaluable Priviledges made over to us on God's Part in the Covenant of Grace pag. 84 LECT IX Whereof the First is to Renounce the Devil the World and the Flesh pag. 85 The Devil his Names and their Importance He was once one of the highest
â—feriour and bodily Powers viz. The Affections Lusts and Appeitites to be renounced as they â—ebel against right Reason pag. 239 Business of Religion vs to reduce Man as near as possible to his primitive State of Innocence â—nd Integrity To this purpose of keeping under our Fleshly Lusts it was that our Reason was â—ven us pag. 240 To renounce ALL the sinful Lusts of the Flesh what There must be no one Fleshly Lust suffered â—o reign in us Our business is particularly to oppose Lusts of Temper and Constitution This beâ—ause it is a hard Doctrine to the Carnal Man is much evaded pag. 241 Objection from Rom. 7. cleared We must renounce the Flesh and all its sinful Lusts so as to have an Aversion an Antipathy in our hearts thereunto This the hard Part. pag. 242 243 The reason of having enlarged so much upon this one Article of renouncing the Devil c. pag. 244 LECT XXII Articles of Christian Faith of what Nature The whole Bible the Object of a Christian's Faith both the Old Testament and the New pag. 259 Some Instances of such Truths What it is to believe those Truths so as to make us capable of Life and Happiness pag. 261 Our Belief thereof must be operative and practical Such was the Faith of Abraham and of all the Saints And such an operative and practical Principle is Faith whenever the Things believed are of great Importance or Concernment to us pag. 262 263 2. To believe savingly we must apply our selves to Jesus Christ to interceed with God the Father for our gracious Acceptance What to believe all the Articles of the Christian Faith 1. To believe them All does import that we must assent to all and every one of those great Articles of Christian Doctrine contained in the Apostles Creed pag. 264 Such as tend to destroy a good Life and send us to other Mediators than Christ to interceed with the Father for its Acceptance no Articles of Christian Faith 2. To believe all the Articles of the Christian Faith is to be fully perswaded of all and of every of those single Truths contained in each of those Articles pag. 265 A Heretick may be such by believing only of one of those Truths contained in the Article pag. 266 LECT XXIII 1. What it is to obey God's Holy Will and Commandments The Nature and Measures of Christian Obedience pag. 267 1. Our Obedience must be sincere by being a true and undissembled Service of God opposite to all Hypocrisie or a false and feigned pretence of obeying Him when in truth we serve our own selves does not forbid us all intending our own Advantage in the performance of his Commandments pag. 268 But 1st that Man's Obedience is insincere who together with his Intention of serving God joins another Intention of serving Sin 2dly When he designs some temporal Ends in the practice of Vertue as much or more than he intends God's Service 2. Evangelical Obedience must be entire viz. 1st The Obedience of the whole Man that is In the first place of the Mind and Vnderstanding Secondly of the Will Thirdly of the Affections pag. 269 270 This the distasteful part And therefore endeavoured to be shifted off pag. 271 2dly It must be an Obedience to the whole Law This endeavoured to be evaded by Excuses But in vain 3dly What it is to walk in the same all the Days of our Lives pag. 272 God will not endure a constant Revolution of Sin and Repentance pag. 273 The difference between Evangelical and a Legal Obedience This difference not so great but that our wilful and chosen Sins will put a Barr to our Salvation pag. 274 Some Sins are directly and expresly wilful Some indirectly and interpretatively pag. 275 But the difference is 1st that those who sincerely and entirely obey shall not be called to an account for unchosen and involuntary Sins The first cause of an innocent Involuntariness Ignorance of our Duty Provided it be not wilful 2d Inconsideration Inconsideration excuses 1. When through surprize pag. 276 2. When through natural weariness and the length and strength of a Temptation Lastly When by the violent discomposure of our Thinking Powers our Minds are so disturbed that we cannot think what we do Ignorance and Inconsideration excuse not those Sins 1. Which we have time to understand and observe nor 2. Crying Sins nor 3. Those we do not endeavour against nor lastly Which we are not sorry for pag. 277 The 2d Difference between Legal and Evangelical Obedience That our wilful and more heinous Sins when repented of through the Mediation of Christ according to the Terms he has obtained for us in the Covenant of Grace shall be forgiven us Remission of Sins upon Repentance the great Doctrine of the Gospel Repentance will be accepted to our pardon for our unknown or secret Sins whether wilfully or unwillingly committed but now forgot though generally repented of 2. For our most known and wilful Sins if particularly repented of pag. 278 And in case of Injury to Man if Restitution be made Of high Dishonour to God and Religion if that be repaired by an eminent Repentance The sum of Evangelical Obedience pag. 277 The sum also thereof according to Dr. Hammond pag. 278 LECT XXIV â—t in the Covenant of Grace we are restored to a state of Salvation How we brought our selves â—nto a state of Misery before How by the Covenant of Grace we are put into a state of security â—f we please pag. 280 â—t by the Mediation of Jesus Christ it was that we obtained such a gracious Covenant whereby â—e are restored to a state of Salvation pag. 281 〈◊〉 infinite Care of God the Father to call us into it pag. 283 〈◊〉 Ever-blessed Son of God no less intent upon this blessed Work How mightily he importuned us â—o come into this state of Salvation He has left a succession of Ministers behind him to do the â—ike This matter of Thankfulness whether we consider 1. The extraordinary Advantage of â—aving God in Covenant with us pag. 284 285 〈◊〉 2. Our singular Happiness therein above the fallen Angels or the rest of Mankind pag. 286 LECT XXV â—ptism what 1. An outward Rite of our Saviour's own Appointment for the solemn Admission of Persons into the Covenant of Grace pag. 288 〈◊〉 have some outward Rites and Solemnities in Religion agreeable to the Frame and Constitution of Humane Nature as being most apt to receive Impressions from sensible Things This especially requisite in the admission into Religious Societies and Covenants The Israelites were initiated both by Circumcision and Baptism pag. 289 â—e Heathens were initiated into their Mysteries by Purgations or Washings Our Saviour chose the latter as what would be acceptable to both Parties Especially as more significative of Christian Purity And this he has enjoined as indispensibly necessary to our initiation into the Covenant of Grace pag. 290 â—ptism appointed the Rite of Admission into the Covenant of Grace for the better Confirmation and Assurance of its Terms the Promises on God's part and the Conditions on ours it being thus mutually and interchangeably Sealed to betwixt God and us pag. 291 〈◊〉 gives great Assurance of mutual Performances barely to be in Covenant together pag. 292 LECT XXVI â—he vast Obligations lying upon us both from the Mercies of God and our Baptismal Vow to perform the Covenant of Grace The Obligations thereunto first as Members of Christ's Church pag. 294 â—he Jews chose from amongst the Nations of the Earth to serve God pag. 295 â—hristians chose both from amongst Jews and Gentiles to a more peculiar Holiness pag. 296 〈◊〉 As Children of God Children are bound to the strictest Obedience to their Parents as owing to 'em their Being pag. 297 â—hildren of God as owing both Being and Well-being pag. 298 〈◊〉 As Inheritors of the Kingdom of Heaven Kingdom of Heaven not to be expected but by those who are faithful in their Covenant pag. 299 〈◊〉 As having promised and vowed in our Baptism accordingly to discharge our Covenant with God The matter of a Vow sometimes not a Duty 'till vowed pag. 300 â—ometimes antecedently incumbent upon us and such is the matter of our Baptismal Vow 'T is a provoking Sin to rob God of what has been once Vowed and Devoted to him tho of the former Nature Gods Anger observable upon such occasions pag. 301 â—Tis much more provoking to violate Vows to perform which we are antecedently obliged by the Law of Nature A Vow is much of the nature of an Oath and therefore to violate it is Perjury pag. 302 FINIS