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
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
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
Assembly of the Kirk of Scotland The sum of Saving knowledge may be taken up in these four heaâ—s 1. The woeful condition whâ—râ—in all men are by nature through breaking of the Covenant of Works 2. The Râ—medy prâ—vided for the Elect in Iesus Christ by the Covenant of Grace 3. The means appointed â—o make them partâ—kers of this Covenant 4. The blessiâ—gs which are effectually convâ—yed unto the Elect by these means Which four heads are set down each of them in some fâ—w Propositions HEAD 1. Our woful condition by nature through breaking the Covenant of Works Hos. 13 9. O Israel thou hast destroyed thy self THe Almighty and Eternal God the Father the Son and the Holy Ghost three diâ—tinct persons in one and the same undivided God-head equally inâ—inite in all perfections did before time most wisely decree for his own glory whatsoever cometh to pass in time and doth most holily and infallibly execute all hiâ— Decrees without being partaker of the sin 〈◊〉 any creature II. This God in six days made all things 〈◊〉 nothing very good in their own kind in specialâ— he made all the Angels holy and he madâ— our first Parents Adam and Eve the root 〈◊〉 mankind both upright and able to keep the Law written in their heart Which Law theâ—â— were naturally bound to obey under pain 〈◊〉 death but God was not bound to reward theiâ— service till he entered in a Covenant or Contract with them and their posterity in them to give them eternal life upon condition of perfect personal obedience withal threatning death in case they should fail This is the Covenant of Works III. Both Angels and Men are subject to the change of their own free-will as experience proveth God having reserved to himself the incommunicable property of being naturally unchangeable For many Angels of their own accord fell by sin from their first estate and became Devils our first Parents being inticed by Satan one of these Devils speaking in a serpent did break the Covenant of Works in eating the forbidden Fruit whereby they and their posterity being in their loins as branches in the root and comprehended in the same Covenant with them became not only lyable to eternal death but also lost all ability to please God yea did become by nature enemies to God and to all spiritual good and 〈◊〉 lined only to evil continually This is our original sin the bitter root of all our actual transgressions in thought word and deed HEAD II. The remedy provided in Jesus Christ for the Elect by the Covenant of Grace Hos. 13.9 O Israel thou hast destroyed thy self but in me is thine help ALbeit man having brought himself into this woeful condition be neither able to â—elp himself nor willing to be helped by God â—ut of it but rather inclined to ly still unsenâ—â—â—le of it till he perish yet God for the glory â—f his rich Grace hath revealed in his Word â—way to save sinners to wit by faith in Jesus Christ the Eternal Son of God by vertue of â—nd according to the tenor of the Covenant of Redemption made and agreed upon between God the Father and God the Son in the counsel of the Trinity before the World began II. The sum of the Covenant of Redemption is this God having freely chosen unto life a â—ertain number of lost mankind for the glory â—f his rich Grace did give them before the world began unto God the Son appointed Redeemer that upon condition he would humble â—imself so far as to assume the humane naturâ—â—f a soul and body unto personal union with â—is Divine Nature and submit himself 〈…〉 Law as surety for them and satisfie Justice for them by giving obedience in their name even unto the suffering of the cursed death of the Cross he should ransom and redeem them all from sin and death and purchase unto them righteousness and eternal life with all saying graces leading thereunto to be effectually by means of his own appointment applyed in due time to every one of them This condition the Son of God who is Jesus Christ our Lord did accept before the world began and in the fulness of time came into the World was born of the Virgin Mary subjected himself to the Law and compleatly payed the ransome on the Cross but by vertue of the foresaid bargain made before the World began he is in all ages since the fall of Adam still upon the work of applying actually the purchased benefits unto the elect and that he doth by way of entertaining a Covenant of free grace and reconciliation with them through faith in himself which Covenant he makes over to every believer a right and interest to himself and to all his blessings III. For the accomplishment of this Covenant of Redemption and making the Elect partakers of the benefits thereof in the Covenant of Grace Christ Jesus was clad with the threeâ—old Office of Prophet Priest and King Made a Prophet to reveal all saving knowledge to his people and to perswade them to believe and 〈◊〉 the same Made a Priest to offer up himself a sacrifice once for them all and to interceed continually with the Father for making their persons and services acceptable to him And made a King to subdue them to himself to feed and rule them by his own appointed Ordinances and to defend them from their enemies HEAD 3. The outward means appointed to make the Elect partakers of this Covenant and all the rest that are called to be inexcusable Mat. 22.14 Many are called THe outward means and ordinances for making men partakers of the Covenant of Grace are so wisely dispenced as the Elect â—hall be infallibly converted and saved by them and the Reprobate among whom they are not be justly stumbled The means are specially these four 1. The Word of God 2. The Sacraments 3. Kirk Government â— Prayer In the Word of God preached by â—ent Messengers the Lord makes offer of Grace to all sinners upon condition of faith in Jesus Christ and whosoever do confess their sin accept of Christ offered and submit themselves to his Ordinances he will have both them and their children received into the honour and priviledges of the Covenant of Grace By the Sacraments God will have the Covenant sealed for confirming the bargain on the foresaid condition By Kirk Government he will have them â—edge in and help foreward unto the keeping of the Covenant And by Prayer he will have his own glâ—rious Grace promised in the Covenant to be daily drawn forth acknowledged and imployed All which means are fâ—llowed either really or in profession only according to the quality of the Coâ—enanters as they aâ—e true or counterâ—it believers II. The Covenant of Grace set down in the Old Testament before Christ came and in the New since he came is one and the same in substance albeit different in outward administration for the Covenant in the Old Testament being sealed with the Sacraments of Circumcision and the