of the invisible Church have with Christ A. The communion in glory which the members of the invisible Church have with Christ is in this life immediately after death and at last perfected at the Resurrection and day of Judgment Q. 83. What is the Communion in glory with Christ which the members of the invisible Church enjoy in this life A. The members of the invisible Church have communicated to them in this life the first fruits of glory with Christ as they are members of him their head so in him are interested in that glory which he is fully possessed of and as an earnest thereof enjoy the sense of Gods love peace of conscience joy in the holy Ghost hope of glory as on the contrary the sense of Gods revenging wrath horror of conscience and a fearful expectation of judgment are to the wicked the beginning of their torments which they shall endure after death Q. 84. Shall all men die A. Death being threatned as the wages of sin it is appointed unto all men once to die for that all have sinned Q. 85. Death being the wages of sin why are not the righteous delivered from death seeing all their sins are forgiven in Christ A. The righteous shall be delivered from death it self at the last day even in death are delivered from the sting curse of it so that although they die yet it is out of Gods love to free them perfectly from sin and misery to make then capable of further communion with Christ in glory which they then enter upon Q. 89. What is the Communion in glory with Christ which the members of the invisible Church enjoy immediately after death A. The communion in glory with Christ which the members of the invisible Church enjoy immediately after death is in that their souls are then made perfect in hoâ—iness and received into the highest heavens wheâ—e they behold the face of God in light and glory waâ—ting for the fâ—ll redemption of their bodies which even in death continue united to Christ and rest in their Graves as in their Beds till at the last day they be again united to their souls whereas the souls of the wicked are at death cast into hel where they remain in torments and utter darkness and their bodies kept in their graves as in their Prisons till the great day Q. 87. What are we to believe concerning the Resurrection A. We are to believe that at the last day there shall be a general Resurrection of the dead both of the just and unjust when they that are then found alive shall in a moment be changed the self same bodies of the dead which were laid in the grave being then again united to their souls forever shall be raised up by the power of Christ the bodies of the just by the Spirit of Christ by vertue of his resurrection as their head shall be raised in power spiritual incorruptible and made like to his glorious body and the bodies of the wicked shall be raised up in dishonour by him as an offended Judge Q. 88. What shall immediately follow after the Resurrection A. Immediately after the resurrection shall follow the general and final judgment of Angels and men the day hour whereof no man knows that all may watch pray be ever ready for the coming of the Lord Q. 89. What shall be done to the wicked at the day of Iudgment A. At the day of judgment the wicked shall be set on Christs left hand and upon clear evidence full conviction of their own consciences shall have the fearful but just sentence of condemnation pronounced against them and thereupon shall be cast out from the favourable Presence of God the glorious fellowship with Christ his Saints and all his holy Angels into hell to be punished with unspeakable torments both of body and soul with the Devil and his Angels for ever Q. 90. What shall be done to the Righteous at the day of Iudgment A. At the day of judgment the righteous being caught up to Christ in the clouds shall be set on his right hand there openly acknowledged and acquitted shall joyn with him in the judging of reprobate Angels and men and shall be received into heaven where they shall be fully and for ever freed from all sin and misery i filled with unconceivable joyes made perfectly holy and happy both in body and soul in the company of innumerable saints and holy Angels but especially in the immediate vision and fruition of God the Father of our Lord Jesus Christ and of the holy Spirit to all eternity this is the perfect and full communion which the members of the invisible Church shall enjoy with Christ in glory at the resurrection and day of Judgment Having seen what the Scriptures principally teach us to believe concerning God it follows to consider what they require as the duty of man Q. 91. WHat is the duty that God requireth of man A. The duty which God requireth of man is obedience to his revealed will Q. 92. What did God at first reveal unto man as the rule of his obedience A. The rule of obedience revealed to Adam in the state of innocency and to all mankind in him beside a special command not to eat of the fruit of the tree of the knowledge of good and evil was the moral Law Q. 93. What is the Moral Law A. The Moral Law is the declaration of the will of God to mankind directing and binding every one to personal perfeect and perpetual conformity and obedience thereunto in the fruits dispositions of the whole man soul and body and in performance of all those duties of holiness and righteousness which he oweth to God and man promising life upon the fulfilling and threatning death upon the breach of it Q. 94. Is there any use of the Moral Law to man since the fall A. Although no man since the fall can attain to righteousness and life by the Moral Law yet there is great use thereof as well common to all men as peculiar either to the unregenerate or regenerate Q. 95. Of what use is the Moral Law to all men A. The Moral Law is of use to all men to inform them of the holy nature and will of God of their duty binding them to walk accorddingly to convince them of their disability to keep it of the sinful pollution of their nature hearts lives to humble them in sense of their sin and misery and there by help them to a clear sight of the need they have of Christ and of the perfection of his obedience Q. 96. What particular use is there of the Moral Law to unregenerate
gracious God doth often times leave for a season his own children to manifold temptations and the corruption of their own hearts to chastise them for their former sins or to discover unto them the hidden strength of corruption and deceitfulness of their hearts that they may be humbled and to raise them to a more close and constant dependance for their support upon himself and to make them more watchfull against all future occasions of sin and for sundry other just and holy ends VI. As for those wicked and ungodly men whom God as a righteous Judg for former sins doth blind and harden from them he not only witholdeth his grace whereby they might have been enlightned in their understandings and wrought upon in their hearts but sometimes also withdraweth the gifts which they had exposeth them to such objects as their corruption makes occasion of sin and withal gives them over to their own lusts the temptations of the World and the power of Satan whereby it comes to pass that they harden themselves even under those means which God useth for the softning of others VII As the providence of God doth in general reach to all creatures so after a special manner it taketh care of his Church and disposeth all things to the good thereof CHAP. VI. Of the fall of Man of Sin and of the punishment thereof OUr first parents being seduced by the subtilty and temptation of Satan sinned in eating the forbidden fruit This their sin God was pleased according to his wise and holy counsel to permit having purpos'd to order it to 's own glory II. By this sin they fell from their original righteousness and communion with God and so became dead in sin and wholly defiled in all the faculties parts of soul and body III. They being the root of all mankind the guilt of this sin was imputed and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation IV. From this original corruption whereby we are utterly indisposed disabled and made opposite to all good and wholly inclined to all evil do proceed all actual transgressions V. This corruption of nature during this life doth remain in those that are regenerated and although it be Through Christ pardoned mortified yet both it self and all the motions thereof are truly and properly sin VI. Every sâ—n both original and Actual being a transgression of the righteous Law of God and contrary thereunto doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of God and curse of the Law and so made subject to death with all miseries spiritual temporal and eternal CHAP. VII Of Gods Covenant with man THe distance between God and the creature is so great that although reasonable creatures do owe obedience unto him as their creator yet they could never have any fruition of him as their blessedness and reward but by some voluntary condescension on Gods part which he hath been pleased to express by way of Covenant II. The first Covenant made with Man was a covenant of Works wherein life was promised to Adam and in him to his posterity upon condition of perfect and personal obedience III. Man by his fall having made himself incapable of life by that covenant the Lord was pleas'd to make a Second commonly called the Covenant of Grace Wherein he freely offereth unto sinners Life Salvation by Jesus Christ requiring of them faith in him that they may be saved and promising to give unto all those that are ordained unto Life his holy Spirit to make them willing and able to believe IV. This Covenant of Grace is frequently set forth in the Scripture by the Name of a Testament in reference to the death of Jesus Christ the Testator and to the everlasting Inheritance with all things belonging to it therein bequeathed V. This Covenant was differently administred in the time of the Law and in the time of the Gospel Under the Law it was administred by Promises Prophecies Sacrifices Circumcision the Paschal Lamb and other Types and Ordinances delivered to the people of the Jews all fore-signifying Christ to come which were for that time sufficient and efficacious through the operation of the spirit to instruct and build up the Elect in Faith in the promised Messiah by whom they had full remission of sins and eternal Salvation and is called the Old Testament VI. Under the Gospel when Christ the substance was exhibited the Ordinances in which this Covenant is dispensed are the preaching of the Word the administration of the Sacrament of Baptisme and the Lords Supper Which though fewer in number and administred with more simplicity and less outward glory yet in them it is held forth in more fulness evidence and spiritual efficacy to all Nations both Jews and Gentiles and is called the New Testament There are not therefore two Covenants of Grace differing in substance but one the same under various dispensations CHAP. VIII Of Christ the Mediator IT pleased God in his eternal purpose to chuse and ordain the Lord Jesus his only begotten Son to be the Mediator between God and Man the Prophet Priest and King the Head and Saviour of his Church the heir of all things and Judge of the World Unto whom he did from all eternity give a people to be his seed and to be by him in time Redeemed Called Justified Sanctified and Glorified II. The Son of God the second Person in the Trinity being very and eternal God of one substance and equal with the Father did when the fulness of time was come take upon him mans nature with all the essential properties and common infirmities thereof yet without sin being conceived by the power of the Holy Ghost in the womb of the Virgin Mary of her substance So that two whole Perfect and distinct Natures the God-head and the Man-hood were inseparably joyned together in one person without Conversion Composition or Confusion Which person is very God and very Man yet one Christ the only Mediator between God and man III. The Lord Jesus in his humane nature thus united to the divine was sanctified and anointed with the holy spirit above measure having in him all the treasures of wisdom and knowledge in whom it pleased the Father that all fulness should dwell to the end that being holy harmless undefiled and full of grace and truth he might be thorowly furnished to execute the Office of a Mediator and Surety which Office he took not unto himself but was thereunto called â—y his Father who put all power judgment into his hand
to them as well as to others in that as a rule of life informing the of the will of God and their duty it directs and binds them to walk accordingly discovering also the sinful pollutions of their nature hearts and lives so as examining themselves thereby they may come to further conviction of humâ—liation for and hatred against sin together with a clearer sight of the need they have of Christ and the perfection of his obedience It is likewise of use to the regenerate to restrain their corruptions in that it forbids sin and the threatnings of it serve to shew what even their sins deserve and what afflictions in this life they may expect for them although freed from the curse thereof threatned in the Law The promises of it in like manner shew them Gods approbation of obedience what blessings they may expect upon the performance there of although not as due to them by the Law as a Covenant of Works So as a mans doing good and refraining from evil because the Law encourageth to the one deterreth from the other is no evidence of his being under the Law and not under grace VII Neither are the fore mentioned uses of the Law contrary to the grace of the Gospel but do sweetly comply with it the spirit of Christ subduing and inabling the will of man to do that freely and chearfully which the will of God revealed in the Law requireth to be done CHAP. XX. Of Christian Liberty and Liberty of Conscience THe Liberty which Christ hath purchased for Believers under the gospel consists in their freedom from the guilt of sin the condemning wrath of God the curse of the Moral Law and in their being delivered from this present evil world bondage to Satan and dominion of sin from the evil of afflictions the sting of death the Victory of the grave and everlasting damnation as also in their free access to God and their yielding obedience unto him not out of slavish fear but a Child like love and willing mind All which were common also to Believers under the Law But under the new Testament the liberty of Christians is further inlarged in their freedom from the yoke of the Ceremonial Law to which the Jewish Church was subject g and in greater boldness of access to the Throne of Grace h and in fuller communications of the free Spirit of God than believers under the Law did ordinarily partake of II. God alone is Lord of the conscience and hath left it free from the doctrines and commandments of men which are in any thing contrary to his word or beside it in matters of Faith or Worship So that to believe such Doctrines or to obey such commands out of conscience is to betray true liberty of conscience the requiring of an implicite Faith and an absolute and blind obedience is to destroy liberty of conscience and reason also III. They who upon pretence of Christian Liberty do practice any sin or cherish any Lust do thereby destroy the end of Christian liberty which is that being delivered out of the hands of our Enemies we might serve the Lord without fear in holiness and righteousness before him all the daies of our life IV. And because the power which God hath ordained and the liberty which Christ hath purchased are not intended by God to destroy but mutually to uphold preserve one another They who upon pretence of Christian liberty shall oppose any lawful power or the lawful exercise of it whether it be Civil or Ecclesiastical resist the ordinance of God And for their publishing of such practices as are contrary to the light of nature or to the known principles of Christianity whether concerning Faith Worship or Conversation or to the power of Godliness or such erroneous Opinions or Practices as either in their own nature or in the manner of publishing or maintaining them are destructive to the external peace and order which Christ hath established in the Church they may lawfully be called to account and proceeded against by the Censures of the Church and by the power of civil Magistrate CHAP. XXI Of Religious Worship and the Sabbath day THe light of Nature sheweth that there is a God who hath Lordship sovereignty over all is good doth good unto all is therefore to be feared loved praised called upon trusted in and served with all the heart and with all the soul and with all the might But the acceptable way of worshiping the true God is instituted by himself and so limited to his own revealed Will that he may not be worshipped according to the imaginations devices of men or the suggestions of Satan under any visible representations or any other way not prescribed in the holy Scripture II. Religious Worship is to be given to God the Father Son and holy Ghost and to him alone not to Angels Saints or any other Creature and since the Fall not without a Mediator nor in the mediation of any other but of Christ alone III. Prayer with Thanks-giving being one special part of Religious Worship is by God required of all men and that it may be accepted it is to be made in the name of the Son by the help of his Spirit according to his will with understanding reverence humility fervency faith love and perseverance and if vocal in a known tongue IV. Prayer is to be made for all things lawful and for all sorts of men living or that shall live hereafter o but not for the dead nor for those of whom it it may be known that they have sinned the sin unto death V. The reading of the Scriptures with Godly fear the sound Preaching and conscionable hearing of the Word in obedience unto God with understanding faith and reverence singing of Psalms with grace in the heart as also the due administration and worthy receiving of the Sacraments instituted by Christ are all parts of the ordinary Religious Worship of God besides religious Oaths Vows Sollemn Fasting and Thanksgivings upon several occasions which are in their several times and seasons to be used in an holy and religious manner VI. Neither Prayer nor any other part of Religious Worship is now under the Gospel either tyed unto or made more acceptable by any place in which it is performed or towards which it is directed but GOD is to be worshipped every where in Spirit and truth as in private Families daily and in secret each one to himself so more solemnly in the publick Assemblies which are not carelesly or wilfully to be neglected or forsaken when God by his word or providence calleth thereunto VII As it is of the Law of Nature that in general a due
proportion of time be set apart for the Worship of God so in his word by a positive moral and perpetual Commandment binding all men in all Ages he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him which from the beginning of the World to the resurrection of Christ was the last day of the week and from the resurrection of Christ was changed into the first day of the Week which in Scripture is called the Lords Day and is to be continued to the end of the World as the Christian Sabbath VIII This Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts and ordering of their common affairs beforehand do not only observe an holy rest all the day from their own works words thoughts about their worldly imployments and recreations but also are taken up the whole time in the publick and private exercises of his Worship and in the duties of necessity and mercy CHAP. XXII Of Lawful Oaths and Vows A Lawful Oath is a part of religious Worship wherein upon just occasion the person swearing solemnly calleth God to witness what he asserteth or promiseth and to judge him according to the truth or falshood of what he sweareth II. The Name of God only is that by which men ought to swear therein it is to be used with all holy fear and reverence Therefore to swear vainly or rashly by that glorious and dreadful Name or to swear at all by any other thing is sinful and to be abhorred Yet as in matters of weight and moment an Oath is warranted by the word of God under the New Testament as well as under the Old so a lawful Oath being imposed by lawful Authority in such matters ought to be taken III. Whosoever taketh an Oath ought duly to consider the weightiness of so solemn an act and therein to avouch nothing but what he is fully perswaded is the Truth Neither may any man bind himself by Oath to any thing but what is good and just and what he believeth so to be and what he is able and resolved to perform Yet it is a sin to refuse an Oath touching any thing that is good and just being imposed by lawful Authority IV. An Oath is to be taken in the plain and common sense of the words without equivocation or mental reservation It cannot oblige to sin but in any thing not sinful being taken it binds to performance although to a mans own hart Nor is it to be vioâ—ated although made to Hereticks oâ— Infidels V. A Vow is of the like nature with a Promissary Oâ—th and ought to be made with the like Religious care and to be performed with the like faithfulness VI. It is not to be made to any Creature but to God aâ—one and that it may be accepted it is to be made voluntarily out of Faith and conscience of Duty in way of thankfulness for mercy received or of the obtaining of what we want whereby we more strictly bind our selves to necessary duties or to other things so far and so long as they may fitly conduce thereunto VII No man may Vow to do any thing forbidden in the word of God or what would hinder any duty therein commanded or which is not in his own power and for the performance whereof he hath no promise of ability from God In which respect Popish Monastical Vows of perpetual single life professed Poverty and Regular Obedience are so far from being degrees of higher Perfection that they are superstitious and sinful snares in which no Christian may intangle himself CHAP. XXIII Of the Civil Magistrate GOD the Supream Lord and King of all the world hath ordained Civil Magistrates to be under him over the people for his own Glory and the publick good and to this end hath armed them with the power of the sword for the defence and encouragement of them that are good and for the punishment of evil doers II. It is Lawful for Christians to accept and execute the Office of a Magistrate when called thereunto in the managing whereof as they ought especially to maintain Piety Justice and Peace according to the wholsome Laws of each Common-wealth so for that end they may lawfully now under the New Testament wage War upon just and necessary occasion III. The Civil Magistrate may not assume to himself the administration of the Word Sacraments or the power of the Keys of the Kingdom of Heaven yet he hath Authority and it is his duty to take order that Unity and peace be preserved in the Church that the truth of God be kept pure and entire that all blasphemies and heresies be suppressed all corruptions and abuses in worship discipline prevented or reformed and all the Ordinances of God duly settled administred and observed For the better effecting whereof he hath power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the mind of God IV. It is the duty of people to pray for Magistrates to honour their persons to pay them tribute other dues to obey their lawful Commands and to be subject to their Authority for conscience sake Infidelity or indifference in Religion doth not make void the Magistrates just and legal Authority nor free the people from their due obedience to him From which Ecclesiastical persons are not exempted much less hath the Pope any power or jurisdiction over them in their Dominions or over any of their people and least of all to deprive them of their Dominions or lives if he shall judge them to be Hereticks or upon any other pretence whatsoever CHAP. XXIV Of Marriage and Divorce MArriage is to be between one Man and one Woman neither is it lawful for any Man to have more than one Wife nor for any Woman to have more than one Husband at the same time II. Marriage was ordained for the mutual help of Husband and Wife for the increase of Mankind with a legitimate issue and of the Church with an holy seed and for preventing of uncleanness III. It is lawful for all sorts of people to marry who are able with judgment to give their consent Yet is it the duty of Christians to marry only in the Lord And therefore such as profess the true reformed Religion should not marry with Infidels Papists or other Idolaters Neither should such as are godly be unequally yoked by marrying with such as are notoriously wicked in their life or maintain damnable heresies IV. Marriage ought not to be within the degrees of Consanguinity or Affinity forbidden in the Word Nâ—r can such incestâ—oâ—s Marriages ever be made lawful by any Law of man or consent of Parties so as those Perâ—ons
as the way which he hath appointed them to Salvation Q. 33. Was the Covenant of grace alway administred after one and the same manner A The Covenant of Grace was not always administred after the same manner but the administration of it under the Old Testament was different from that under the New Q. 34. How was the covenant of grace administred under the Old Testament A. The Covenant of Grace was administred under the Old Testament by promises prophesies Sacrifices Circumcision the Passover other types ordinances which did all foresignifie Christ then to come and were for that time sufficient to build up the elect in faith in the promised Messiah by whom they then had full remission of sin and eteâ—nal Salvation Q 35. How is the Covenant of Grace administred under the New Testament A. Under the New Testament when Christ the substance was exhibited the same Covenant of Grace was and still is to be administred in the preaching of the word the administration of the Sacraments of Baptism and the Lords Supper in which Grace and Salvation is held forth in more fulness evidence and efficacy to all Nations Q. 36. Who is the Mediator of the Covenaâ—t of Grace A. The only Mediator of the Covenant of Grace is the Lord Jesus Christ who being the eternal Son of God of one substance and equal with the Father in the fulness of time became man and so was and continues to be God and Man in two intire distinct natures and one person for ever Q. 37. How did Christ being God become man A. Christ the Son of God became man by taking to himself a true body and reasonable soul being conceived by the power of the Holy Ghost in the womb of the Virgin Mary of her substance and born of her yet without sin Q. 38. Why was it requisite that the Mediator should be God A. It was requisite that the mediator should be God that he might sustain and keep the humane nature from sinking under the infinit wrath of God and the power of death give worth efficacy to his sufferingâ— obedience and intercession and so satisfie Gods justice procure his favour purchase a peculiar people give his Spirit to them conquer all their enemies bring them to everlasting Salvation Q. 39. Why was it requisite that the Mediator should be man A. It was requisite that the Mediator should be man that he might advance our nature peâ—form obedience to the Law suffer make intercession for us in our nature have a fellow-feeling of our infirmiâ—ies that we might receive the adoption of sons and have comfort and access with boldness unto the Throne of Grace Q. 40. Why was it requisite that the Mediator should be God and man in one Person A. It was requisite that the Mediator who was to reconcile God and Man should himself be boâ—h God and Man and this in one person that the proper works of each nature might be accepted of God for us and relyed on by us as the works of the whole person Q. 41. Why was our Mediatour called Iesus A. Our Mediator was called Jesus because he saved his people from their sins Q. 42. Why was our Mediatour called Christ A. Our Mediator was called Christ because he was anointed with the Holy Ghost above measure and so set apart fully furnished with all authority ability to execute the offices of a Prophet Priest King of his Church in the estate both of his Humiliation and Exaltation Q. 43. How doth Christ execute the office of a Prophet A. Christ executeth the office of a Prophet in his revealing to the Church in all ages by his Spirit and Word in divers ways of administration the whole will of God in all things concerning heir edification and salvation Q. 44. How doth Christ execute the Office of a priest A. Christ executeth the Office of a Priest in his once offâ—ring himself a Sacrifice without spot to God to be a reconciliation for the sins of his people and in making continual intercession for them Q. 45. How doth Christ execute the Office of a King A Christ executeth the Office of a King in calling out of the World a people to himself giving them Officers Laws and Censures by which he visibly governs them in bestowing saving grace upon his elect rewarding their obedience and correcting them for their sins preserving and supporting them under all their temptations and sufferings restraining and overcoming all their enemies and powerfully ordering all things for his own glory and their own good and also in taking vengeance on the rest who know not God and obey not the Gospel Q. 46. What was the estate of Christs Humiliation A. The estate of Christs Humiliation was that low condition wherein he for our sakes emptying himself of his glory took upon him the form of a servant in his conception and birth life death and after his death untill his resurrection Q. 47. How did Christ humble himself in his conception and birth A. Christ humbled himself in his conception and birth in that being from all eternity the Son of God in the bosom of the father he was pleased in the fulness of time to become the Son of Man made of a woman of low estate and to be born of her with divers circumstances of more than ordinary abasement Q. 48. How did Christ humble himself in his life A. Christ humbled himself in his life by subjecting himself to the law which he perfectly fulfilled and by conflicting with the indignities of the world temptations of Satan and infirmities in his flesh whether common to the nature of man or particularly accompanying that his low condition Q. 49. How did Christ humble himself in his death A. Christ humbled himself in his death in that having been betrayed by Iudas forsaken by his Disciples scorned and rejected by the world condemned by Pilate and tormented by his persecutors having also conflicted with the terrors of death the powers of darkness felt and born the weight of Gods wrath he laid down his life an offering for sin induring the painful shameful and cursed death of the Cross Q. 50. Wherein consisted Christs humiliation after his death A. Christs humiliation after his death consisted in his being buried and continuing in the state of the dead and under the power of death till the third day which hath been otherwise expressed in these words He descended into Hell Q. 51. What was the estate of Christs exaltation A. The estate â—f Christs exaltation comprehendeth his Resurrection Ascension sitting at
other ways whereby we do unduly prejudice our own outward estate and defrauding our selves of the due use and comfort of that estate which God hath given us Q. 143. Which is the ninth Commandment A. The ninth Commandment is Thou shalt not bear false witness against thy neighbour Q. 144. What are the duties required in the ninth Commandment A. The duties required in the ninth Commandment are the preserving promoting of truth between man and man the good name of our neighbours as well as our own appearing and standing for and from the heart sincerely freely clearly and fully speaking the truth only the truth in matters of judgment and justice and in all other things whatsoever a charitable esteem of our neighbours loving desiring rejoycing in their good name sorrowing for covering of their infirmities freely acknowledging their gifts and graces defending their innocency a ready receiving of a good report and unwillingness to admit of an evil report concerning them discouraging tale-bearers flatterers w and slanderers love and care of our own good name and defending it when need requireth keeping of lawful promises studying and practising of whatsoever things are true honest lovely and of good report Q. 145. What are the sins forbidden in the ninth Commandment A. The sins forbidden in the ninth Commandment are all prejudicing the truth and the good name of our neighbours as well as our own especially in publick judicature giving false evidence suborning false witnesses wittingly appearing pleading for an evil cause outfacing over bearing the truth passing unjust sentence calling evil good good evil rewarding the wicked accordâ—ng to the work of the righteous and the righteous according to the works of the wicked forgery concealing the truth undue silence in a just cause and holding our peace when iniquity calleth either for a reproof from our selves or complaint to others speaking the truth unseasonably or malicioâ—sly to a wrong end or perverting it to a wrong meaning or in doubtful and equivocal expressions to the pâ—ejudice of truth or justice speaking untruth lying slandring â—ackâ—iting detracting tale-bearing whispering scoffing reviâ—ing rash harsh parâ—ial censuring misconstruing intentions words actâ—ons flattering vain glorious bosting thinking or speaking too highly or to meanly of our selves or others denying the gifts and graces of God aggravating smaller faults hiding excusing or extenuating of sins when calâ—d to a free confession unnecessary discovering of infirmities raising false rumors receiving countenancing evil reports and stopping our ears against just defence evil suspition envying or grieving at the deserved credit of any endeavouring or desiring to impair it rejoycing in their disgrace and infamy scornful contempt fond admiration breach of lawful promises neglecting such things as are of good report practising or not avoiding our selves or not hindring what we can in others such things as procure an ill name Q. 146. Which is the tenth Commandment A. The tenth Commandment is 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 ass nor any thing that is thy neighbours Q. 147. What are the duties required in the Tenth Commandment A. The duties required in the tenth Commandment are such a full contentment with our own condition and such a charitable frame of the wholesoul towards our neighbour as that all our inward motions affections touching him tend unto and further all that good which is his Q. 148. What are the sins forbidden in the tenth Commandment A. The sins forbidden in the tenth Commandment are discontentment with our own estate envying and grieving at the good of our neighbours together with all inordinate motions and affections to any thing that is his Q. 149. Is any man able perfectly to keep the Commandments of God A. No man is able either of himself or by any grace receiv'd in thiâ— life perfectly to keep the commandments of God but doth daily break them in thought word and deed Q. 150. Are all transgressions of the Law of God equally hainous in themselves and in the sight of God A. All transgressions of the Law of God are not equally hainous but some â—â—ns in themselves and by reason of several aggravations are more hainous in the sight of God than others Q. 151. What are those aggravations which make some sins more hainous than others A. Sins receive their aggravations from the persons offending if they be of riper age greater experience or grace eminent for profession gifts place office guides to others and whose example is likely to be followed by others From the parties offended if immediately against God his attributes worship against Christ and his grace the holy Spirit his witness and working against superioursmen of eminency such as we stand especially related engaged unto against any of the saints particularly weak brethren the souls of them or any other and the common good of all or many From the nature and quality of the offence if it be against the express letter of the Law break many Commandments contain in it many sins if not only conceiv'd in the heart but breaks forth in words and actions scandalize others and admit of no reparation if against means mercies judgments light of nature conviction of conscience publick or private admonition censures of the Church civil punishments and our own prayers purposes promises vows covenante engagements to God or men if done deliberatly wilfully presumptuously impudently bostingly maliciously frequently obstinatly with delight continuance or relapsing after repentance From circumstances of time and place if on the Lords day or other times of divine worship or immediately before or after these or other helps to prevent or remedy miscarriages if in publick or in the presence of others who are thereby likely to be provoked or defiled Q. 152. What doth every sin deserve at the hands of God A Every sin even the least being against the sovereignty goodness holiness of God and against his righteous Law deserveth his wrath and curse both in this life that which is to come cannot be expiated but by the blood of Christ Q. 153. What doth God
Paschal Lamb did set forth Christs death to come and the benefits purchased thereby under the shadow of bloody sacrifices and sundry ceremonies but since Christ came the Covenant being sealed by the Sacraments of Baptism and the Lords Supper do clearly hold forth Christ already crucified before our eyes victorious over death and the grave and gloriously ruling Heaven and Earth for the good of his own people HEAD IV. The blessâ—ngs which aâ— effectually conveyed by these meaâ— to the Lords Elect or chosen one Mat. 22.24 Many are called 〈◊〉 few are chosen BY these outward Ordinances as our Lord makes the Reprobate inexcusable so in the power of his Spirit he applies unto the Elect effectually all saving graces purchased to them in the Covenant of Redemption and maketh a change in their persons In particular 1. He doth convert or regenerate them by giving spiritual life to them in openâ—ng their understandings renewing their wills affections and faculties for giving spiritual obedience to his commands 2. He gives unto them saving Faith by making them in the sense of deserved condemnation to give their consent heartily to the Covenant of Grace and to imbrace Christ Jesus unfained 3. He gives them Repentance by making them with Godly sorrow in the hatred of sin and love of Righteousness turn from all iniquity to the service of God and 4. He Sanctifies them by making them go on and persevere in faith and spiritual obedience of the Law of God manifested by fruitfulness in all duties and doing good works as God offereth occasion II. Together with this inward change of their Persons God changes also their state for so soon as they are brought by Faith into the Covenant of Grace 1. He Iustifies them by imputing unto them that perfect obedience which Christ gave to the Law and the satisfaction also which upon the Cross Christ gave unto Justice in their name 2. He Reconcials them and makes them friends to God who were before enemies to God 3. He Adoptes them that they should be no more children of Satan but children of God inriched with all spiritual priviledges of his Sons And last of all after their warfare in this life is ended he perfects the holiness and blessedness first of their souls at their death and then both of their souls and their bodys being joyfully joyned together again in the Resurrection at the day of his Glorious coming to Judgment when all the wicked shall be sent away to Hell with Satan whom they have served but Christs own chosen and redeemed ones true Believers Students of holiness shall remain with himself for ever in the state of Glorification The practical use of Saving Knowledge Contained in Scripture and holden forth briefly in the foresaid Confessions of Faith and Catechisms THe chief general use of Christian Doctrine is to convince a man of sin and of Righteousness and of Judgment Iohn 16.8 Partly by the Law or Covenant of Works that he may be humbled and become penitent and partly by the Gospel or Covenant of Grace that he may become an unfained believer in Jesus Christ and be strengthened in his faith by good fruits and so be saved The sum of the Covenant of Works or of the Law is this If thou do all that is commanded and not fail in any point thou shalt be saved But if thou fail thou shalt die Rom. 10.5 Gal. 3.10 12. The sum of the Gospel or Covenant of grace and Reconciliation is this If thou flee from deserved wrath to the true Reedemer Iesus Christ who is able to save to the uttermost all that come to God through him thou shalt not perish but have eternal life Rom. 10.8.9 11. For convincing a man of sin of Righteousness and of Judgment by the Law or Covenant of Works let these Scriptures among many more be made use of 1. For convincing a man of sin by the Law consider Ier. 17.9 10. THe heart is dâ—ceitful above all things and desperately wicked who can know it I the Lord search the heart I try the reins â—vâ—n to give every man according to his ways and according to the fruit of his doings Here the Lord teacheth these two things 1. That the fountain of all our miscarriage and actual sinning against God is in the heart which comprehendeth the mind will affections and all the powers of the soul as they are corrupted and defiled with original sin the mind being not only ignorant and uncapable of saving truth but also full of error and enmity against God and the will and affections being obstinately disobedient unto all Gods directions and bent toward that only which is evil The heart saith he is deceitful above all things and desperately wicked yea and unsearchably wicked so that no man can know it and Gen. 6.5 Every imagination of the thoughts of mans heart is only evil continually saith the Lord whose testimony we must trust in this and all other matters and experience also may teach us that till God make us deny our selves we â—ever look to God in any thing but fleshly â—elf interest alone doth rule us and move all the wheels of our actions 2. That the Lord bringeth our original sin â—r wicked inclination withal the actual fruits â—hereof unto reckoning before his Judgment â—eat for he searcheth the heart and tryeth the â—eins to give every man according to his ways â—nd according to the fruit of his doings Hence let every man reason thus What God and my guilty conscience beareth witness of I am convinced that it is true But God and my guilty conscience beareth witness that my heart is deceitful above all â—hings and desperately wicked and that all â—he imaginations of my heart by nature are only evil continually Therefore I am convinced that this is true Thus a man may be convinced of sin by the Law â— For convincing a man of righteousness by the Law consider Gal. 3.10 AS many as are of the wâ—rks of the Law are under the curse for it is written Cursed is â—very â—ne that continueth not in all things which are â—riâ—tâ—n in thâ— Book of tâ—e Law to â—o them Here the Apostle teacheth us three things 1. That by reason of our natural sinfulness 〈◊〉 impossibility of any mans being justified â—y the works of the Law is so certain that whosoever do seek Justification by the work of the Law are liable to the curse of God foâ— breaking of the Law for as many as are of 〈◊〉 works of the Law are under the curse saith he 2. That unto the perfect fulfilling of thâ— Law the keeping of one or two of the prâ—â—cepts or doing of some or of all duties if 〈◊〉 were possible for a time is not sufficient 〈◊〉 the Law requireth that a man continue in 〈◊〉 things which are written in the Book of the Law 〈◊〉 do them 3. That because no man can come up to thâ— perfection every man by nature is under thâ— curse for the Law saith Cursed is