our own and our neighbours chastity in heart speech and behaviour Q. 72. What is forbidden in the seventh Commandment A. The seventh Commandment forbiddeth all unchast thoughts words and actions Q. 73. Which is the eighth Commandment A. The eighth Commandment is Thou shalt not steal Q. 74. What is required in the eighth Commandment A. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others Q. 75. What is forbidden in the eighth Commandment A. The eighth Commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbours wealth or outward estate Q. 76. Which is the ninth Commandment A. The ninth Commandment is thou shalt not bear false witness against thy neighbour Q 77. What is required in the ninth Commandment A. The ninth Commandment requireth the maintaining and promoting of truth between man and man and of our own and our neighbours good name especially in witness bearing Q. 78. What is forbidden in the ninth Commandment A. The ninth Commandment forbiddeth whatsoever is prejudicial to truth or injurious to our own or our neighbours good name Q 79. 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. 80. What is required in the tenth Commandment A. The tenth Commandment requireth full contentment with our own condition with a right and charitable frame of spirit toward our neighbour and all that is his Q. 81. What is forbidden in the tenth Commandment A. The Tenth Commandment forbiddeth all discontentment with our own estate envying or grieving at the good of our neighbour all inordinate motions and affections to any thing that is his Q. 82. Is any man able perfectly to keep the Commandments of God A. No meer man since the fall is able in this life perfectly to keep the Commandments of God y but doth daily break them in thought word and deed Q. 83. Are all transgressions of the Law equally hainous A. Some sins in themselves and by reason of several aggravationâ— are more hainous in the sight of God than others Q. 84. What doth every sin deserve A. Every sin deserveth Gods wrath and curse both in this life and that which is to come Q. 85. What doth God require of us that we may escape his wrath and curse due to us for sin A. To escape the wrath and curse of God due to us for sin God requireth of us faith in Jesus Christ repentance unto life with the diligent use of all the outward means whereby Christ Communicateth to us the benefits of Redemption Q. 86. What is faith in Iesus Christ A. Faith in Jesus Christ is a saving grace whereby we receive and rest upon him alone for Salvation as he is offered to us in the Gospel Q. 87. What is repentance unto life A. Repentance unto life is a saving grace whereby a sinner out of a true sense of his sin and apprehension of the mercy of God in Christ doth with grief and hatred of his sin turn from it unto God with full purpose of and endeavour after new obedience Q. 88. What are the outward means whereby Christ communicateth to us the benefits of Redemption A. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption are his Ordinances especially the Word Sacrament and Prayer all which are made effectual to the Elect for salvation Q. 89. How is the word made effectual to Salvation A. The Spirit of God maketh the Reading but especially the Preaching of the Word an effectual means of convincing and converting sinners and of building them up in holiness and comfort through faith unto salvation Q. 90. How is the word to be read and heard that it may become effectâ—al to Salvation A. That the word may become effectuaâ— to salvation we must attend thereunto with diligence preparation and prayer receive it with â—aith and love lay it up in our hearts practice it in our lives Q. 91. How do the Sacraments become effectual means of Salvation A. The Sacraments become effectual means of salvation not from any vertue in them or in him that doth administer them but onely by the blessing of Christ and the working of his Spirit in them that by faith receive them Q. 92. What is a Sacrament A. A Sacrament is an holy Ordinance instituted by Christ wherein by sensible signs Christ and the benefits of the New Covenant are represented sealed and applyed to believers Q. 93. Which are the Sacraments of the New Testament A. The Sacraments of the New Testament are Baptism and the Lords Supper Q. 94. What is Baptism A. Baptism is a Sacrament wherein the washing with water in the Name of the Father and of the Son and â—f the Holy Ghost doth signifie and seal our ingrafting into Christ and partaking of the benefits of the Covenant of Grace and our engagement to be the Lords Q. 95. To whom is Baptism to be administred A. Baptism is not to be administred to any that are out of the visible Church till they profess their faith in Christ and obedience to him but the infants of such as are members of the visible Church are to be baptized Q. 96. What is the Lords Supper A. The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christs appointment his death is shewed forth and the worthy receivers are not after a corporal and carnal manner but by â—faith made partakers of his Body and Blood with all his benefits to their spiritual nourishment and growth in grace Q. 97. What is required to the worthy receiving of the Lords Supper A. It is required of them that would worthily partake of the Lords Supper that they examine themselves of their knowledge to discern the Lords Body of their faith to feed upon him of their repentance love and new obedience lest coming unworthily they eat and drink judgment to themselves Q. 28. VVhat is Prayer A. Prayer is an offering up of ouâ— desires unto God for things agreeable to his will in the Name of Christ with confession of our sins and thankful acknowledgement of his mercies Q. 99. VVhat rule hath God given for our direction in Prayer A. The whole word of God is of use to direct us in prayer but the special rule of direction is that form of Prayer which Christ taught his Disciples commonly called The Lords Prayer Q. 110. VVhat doth the Preface of the Lords Prayer teach us A. The preface of the Lords Prayer which
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
require of us that we may escape his wrath and curse due to us by reason of the transgression of the Law A. That we may escape the wrath and curse of God due to us by reason of the transgression of the Law he requireth of us repentance toward God and faith toward our Lord Jesus Christ and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation Q. 154. What are the outward means whereby Christ communicates to us the benefits of his mediation A. The outward and ordinary means wereby Christ communicaâ—eth to his Church the benefits of his â—ediation are all his ordinances â—specially the word Sacraments â—nd Prayer all which are made effeâ—tual to the elect for their salvation Q. 195. How iâ— the Word made â—ffectual to salvation A. The Spirit of God maketh the â—â—ading but especially the preaching â—f the word an effectual means of â—â—lightning convincing and humâ—ing sinners of driving them out 〈◊〉 themselves drawing them unâ—â— Christ of conforming them to 〈◊〉 Image subduing them to his â—ll of strengthening them against â—â—mptations and corruptions of building them up in grace and establishing their hearts in holiness and comfort through faith unto salvation Q. 156. Is the word of God to bâ— read by all A. Although all are not to be permitted to read the word publickly to thâ— Congregation yet all sorts of people are bound to read it apart bâ— themselves and with their famâ—â—lies to which end the holy Scripâ—tures are to be translated out of 〈◊〉 Original into vulgar languages Q. 157. How is the word of Gâ—â— to be read A. The holy Scriptures are to be reaâ— with an high and reverent esteem them with a firm perswasion thâ— they are the very word of God that he only can enable us to undâ—â—â—stand them with desire to knoâ— believe obey the will of God â—â—â—vealed in them with diligence attention to the matter 〈◊〉 of them with meditation appâ—â—â—cation self-denial and prayeâ— Q. 158. By whom is the word God to be preached A. The word of God is to be preaâ—â—â—ed only by such as are sufficieâ—â—â—ly gifted and also duly approved and called to that office Q. 159. How is the word of God to be preached by those that are called thereunto A. They that are called to labour in the ministry of the word are to preach sound doctrine diligently in season out of season plainly not in the enticing words of mens wisdom but in demonstration of the Spirit and power faithfully makâ—ng known the whole counsel of God wisely applying themselves to â—he necessities and capacities of the â—earers zealously with fervent â—ove to God and the souls of the people sincerely aiming at his glory and their conversion ediâ—ication and salvation Q. 160. What is required of those â—hat hear the word preached A. It is required of those that hear â—he word preached that they attend â—pon it with diligence preparatiâ—n prayer examine what they â—ear by the Scriptures receive the â—â—uth with faith love meekness â—nd readiness of mind as the Word of God meditate and confer of it hide it in their hearts and bring forth the fruit of it in their lives Q. 161. How do the Sacraments become effectual means of Salvation A. The Sacraments become effectual means of Salvation not by any power in themselves or any vertue derived from the piety intention of him by whom they are administred but only by the working of the holy Ghost and the blessing of Christ by whom they are instituted Q. 162. What is a Sacrament A. A Sacrament is an holy ordinance instituted by Christ in his Church to signifie seal and exhibit unto those that are within the Covenant of Grace the benefits of his mediation to strengthen and increase their faith all other graces to oblige them to obedience to testifie and cherish their love and communion one with another and to distinguish them from those that are without Q. 163. What are the parts of a Sacrament A. The parts of a Sacrament are two the one an outward and senâ—sible sign used according to Christs own appointment the other an inward and spiritual grace thereby signified Q. 164. How many Sacraments hath Christ instituted in his Church under the New Testament A. Under the New Testament Christ hath instituted in his Church only two Sacraments Baptism and the Lords Supper Q. 163. What is Baptism A. Baptism is a Sacrament of the New Testament wherein Christ hath ordained the washing with water in the Name of the Father and of the Son and of the holy Ghost to be a sign and seal of ingrafting into himself of remission of sins by his blood and regeneration by his Spirit of adoption and resurrection unto everlasting life and whereby the parties baptized are solemnly admitted into the visible Church and enter into an open and professed ingagement to be wholly and only the Lords Q. 166. Unto whom is Baptism to be administred A. Baptism is not to be administred to any that are out of the visible Church so strangers from the Covenant of promise till they profess their faith in Christ and obedience to him but infants descending from parents either both or but one of them prâ—fessing faith in Christ and obedience to him are in that respect within the Covenant and to be baptized Q. 167. How is our baptism to be improved by us A. The needful but much neglected duty of improving our Baptism is to be performed by us all our life long especially in the time of temptation and when we are present at the administration of it to others by serious and thankful conâ—ideration of the nature of it of the ends for which Christ instituted it the priviledges and benefits conferred and sealed thereby and our solemn vow made therein by being humbled for our sinful defilements our falling short of and walking contrary to the grace of Baptism and our ingagements by growing up to assurance of pardon of sin and of all other blessings sealed to us in that Sacrament by drawing strength from the death and resurrection of Christ into whom we are baptized for the mortifying of sin and quickning of grace and by endeavouring to live by faith to have our conversation in holiness and righteousness as those that have therein given up there name to Christ and to walk in brotherly love as being baptized by the same spirit into one body Q. 168. What is the Lords Supper A. The Lords Supper is a Sacrament of the New
not such as the Jewish Doctors taught but love out of a pure heart c. 3. That the true end of the Law preached unto the people is that they by the Law being made to see their deserved condemnation should flie to Christ unfaignedly to be justified by faith in him So saith the Text while it maketh love to flow through faith in Christ. 4. That no man can set himself in love to obey the Law except in as far as his conscience is quieted by faith or is seeking to be quieted in Christ for the end of the Law is love of a good conscience and faith unfaigned 5. That faigned faith goeth to Christ without reckoning with the Law and so wants an errand but unfaigned faith reckoneth with the Law and is forced to flie for refuge unto Christ as the end of the Law for righteousness so often as it finds it self guilty for breaking of the Law For the end of the Law is faith unfaigned 6. That the fruits of love may come forth in act particularly it is necessary that the heart be brought to the hatred of all sin and uncleanness and to a stedfast purpose to follow all holiness universal for the end of the Law is love out of a pure heart 7. That unfaigned fâ—ith is able to make the conscience good and the heart pure and the man lovingly obedient to the Law for when Christs blood is seen by faith to quiet justice then the conscience becometh quiet also and will not suffer the heart to entertain the love of sin but sets the man on work to fear God for his mercy and to obey all his commandments out of love to God for his free gift of justification by grace bestowed on him For this is the end of the Law indeed whereby it obtaineth of a man more obedience than any other way The fourth thing requisite to evidence true faith is the keeping of strait communion with Christ the fountain of all grace and of all good works holden forth Iohn 15.5 I Am the true vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Wherein Christ in a similitude from a vine tree teacheth us 1. That by nature we are wild barren briers till we be changed by coming unto Christ and that Christ is that noble vine tree having all life and sap of grace in himself and able to change the nature of every one that cometh to him and to communicate spirit and life to as many as shall believe in him I am the vine saith he and ye are the branches 2 That Christ loveth to have believers so united unto him as that they be not separated at any time by unbelief and that there may be a mutual inhabitation of them in him by faith and love and of him in them by his Word and Spirit for he joyneth these together if ye abide in me and I in you as things inseparable 3. That except a man be ingrafted in Christ and united to him by faith he cannot do any the least good work of his own strength yea except in as far as a man doth draw spirit and life from Christ by faith the work which he doth is naughty and nul in the point of goodness in Gods estimation for without me saith he ye can do nothing 4. That this mutual inhabitation is the fountain and infallible cause of constant continuing and abounding in well-doing For he that abideth in me and I in him saith he the same beareth much fruit Now as our abiding in Christ presupposeth three things 1. That we have heard the joyful sound of the Gospel making offer of Christ to us who are lost sinners by the Law 2. That we have heartily embraced the gracious offer of Christ. 3. That by receiving of him we are become the sons of God Iob. 1.12 And are incorporated into his Mystical body that he may dwell in us as his temple and we dwel in him as in the residence of righteousness and life So our abiding in Christ importeth other three things 1. An imploying of Christ in all our addresses to God and in all our undertakings of whatsoever peece of service to him 2. A contentedness with his sufficiency without going out from him to seek righteousness or life or furniture in any case in our own or any of the creatures worthiness 3. A fixedness in our believing in him a fixedness in our imploying and making use of him and a fixedness in our contentment in him and adhering to him so that no allurement no tentation of Satan or the World no terror nor trouble may be able to drive our spirits from firm adherence unto him or from constant avowing of his truth and obeying his commands who hath loved us and given himself for us and in whom not only our life is laid up but also the fulness of the God-head dwelleth bodily by reason of the substantial and personal union of the Divine and Humane nature in him Hence let every watchful Believer for strengthning himself in faith and obedience reason after this manner WHosoever doth daily imploy Christ Iesus for cleansing his conscience and affections from the guiltiness and filthiness of sins against the Law and for making of him to give evidence of true faith in himself But I may every watchful believer say do daily imploy Jesus Christ for cleansing my conscience and affections from the guiltiness and filthiness of sins against the Law for enabling of me to give obedience to the Law in love Therefore I have the evidence of true faith in my self And hence also let the sleepy and sluggish believer reason for his own up-stirring thus Whatsoever is necessary for giving evidence of true faith I must study to do it except would deceive my self and perish But to imploy Christ Jesus daily for cleansing of my conscience and affections from the guiltiness and filthiness of sins against the Law and for enabling of me to give obedience to the Law in love is necessary for evidencing of true faith in me Therefore this I must study to do except I would deceive my self and perish And lastly seeing Christ himself hath pointed this fourth as an undoubted evidence of a man elected of God unto life and given to Jesus Christ to be redeemed if he come unto him that is close Covenant and keep communion with him as he teacheth us Iohn 6.37 Saying All that the Father hath given me shall come to me and him that cometh to me I will in no wise cast out Let every person who doth not in earnest make use of Christ for remission of sin and amendment of life reason hence and from the whole premisses after this manner that his conscience may be wakned Whosoever is neither by the Law nor by the Gospel so convinced of sin righteousness and judgment as to make him come to Christ and imploy him daily for remission
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