are not justified untill the holy spirit doth in due time actually apply Christ unto them V. God doth continue to forgive the sins of those that are justified and although they can never fall from the state of justification yet they may by their sins fall under Gods fatherly displeasure and not have the light of his countenance restored unto them until they humble themselves confess their sins beg pardon and renew their Faith and Repentance VI. The justification of Believers under the Old Testament was in all these respects one and the same with the justification of Believers under the New Testament CHAP. XII Of Adoption ALl those that are justified God vouchsafeth in and for his only Son Jesus Christ to make partakers of the grace of Adoption by which they are taken into the number and enjoy the liberties and priviledges of the children of God have his Name put upon them c receive the spirit of Adoption have access to the throne of grace with boldness are inabled to cry Abba Father are pitied protected provided for and chastned by him as by a Father yet never cast off but sealed to the day of redemption and inherit the promises as heirs of everlasting Salvation CHAP. XIII Of Sanctification THey who are effectually called and regenerated having a new heart a new spirit created in them are further sanctified really personally through the vertue of Christs death resurrection by his word and spirit dwelling in them the dominion of the whole body of sin is destroyed and the several lusts thereof are more more weakned and mortified and they more and more quickned and strengthned in all saving graces to the practice of true holiness without which no man shall see the Lord. II. This sanctification is throughout in the whole man yet imperfect in this life there abideth still some remnants of corruption in every part whence ariseth a continual and irreconcilable war the flesh lusting against the spirit and the spirit against the flesh III. In which war although the remaining corruption for a time may much prevail yet through the continual supply of strength from the sanctifying Spirit of Christ the regenerate part doth overcome so the Saints grow in grace perfecting holiness in the fear of God CHAP. XIV Of saving Faith THe grace of Faith whereby the Elect are inabled to believe to the saving of their Souls is the work of the Spirit of Christ in their hearts is ordinarily wrought by the Ministry of the Word by which also and by the administration of the Sacraments and Prayer it is increased and strengthned II. By this Faith a Christian believeth to be true whatsoever is revealed in the word for the authority of God himself speaking therein and acteth differently upon that which each particular passage thereof containeth yielding obedience to the Commands trembling at the threatnings and imbracing the promises of God for this life and that which is to come But the principal acts of saving faith are Accepting Receiving and resting upon Christ alone for Justification Sanctification and Eternal life by vertue of the Covenant of grace III. This faith is different in degrees weak or strong may be often and many waies assailed and weakned but gets the victory growing up in many to the attainment of a full assurance through Christ who is both the Author and finisher of our Faith CHAP. XV. Of Repentance unto life REpentance unto life is an Evangelical grace the doctrine whereof is to be Preached by every Minister of the Gospel as well as that of Faith in Christ II. By it a sinner out of the sight and sense not only of the danger but also of the filthiness and odiousness of his sins as contrary to the holy nature and righteous Law of God and upon the apprehension of his mercy in Christ to such as are penitent so grieves for hates his sinâ— as to turn from them all unto God purposing endeavoring to walk with him in all the waies of his Commandments III. Although Repentance be not to be rested in as any satisfaction for sin or any cause of the pardon thereof which is the act of Gods free grace in Christ yet is it of such necessity to all sinners that none may expect pardon without it IV. As there is no sin so small but it deserves damnation so there is no sin so great that it can bring damnation on those who truly repent V. Men ought not to content themselves with a general repentance but it is every mans duty to endeavour to repent of his particular sins particularly VI. As every man is bound to make private confession of his sins to God praying for the pardon thereof upon which and the forsaking of them he shall find mercy so he that scandalizeth his brother or the Church of Christ ought to be willing by a private or publick confessâ—on and sorrow for his sin to declare his repentance to thâ—se that are offended who are thereupon to be reconâ—â—â—ed to him and in love to receive him CHAP. XVI Of good Woorks GOod Works are onely such as God hath commanded in his holy Word and not such as without the warrant thereof are devised by men out of blind zeal or upon any pretence of good intention II. These good works done in obedience to Gods Commandments are the fruits and evidences of a true and lively faith and by them Believers manifest their thankfulness strengthen their assurance edifie their Brethren adorn the profession of the Gospel stop the mouths of the adversaries and glorifie God whose workmanship they are created in Christ Jesus thereunto that having their fruit unto holiness they may have the end eternal life III. Their ability to do good works is not at all of themselves but wholly from the Spirit of Christ And that they may be inabled thereunto besides the graces they have already received there is required an actual influence of the same holy Spirit to work in them to will and to do of his good pleasure yet are they not hereupon to grow negligent as if they were not bound to perform any duty unless upon a special motion of the Spirit but they ought to be diligent in stirring up the grace of God that is in them IV. They who in their obedience attain to the greatest hight which is possible in this life are so far from being able to supererogate and to do more than God requires as that they fall short of much which in duty they are bound to do V. We cannot by our best works merit pardon of sin or eternal life at the
offered to them being justly left in their unbelief do never truely come to Jesus Christ Q. 69. What is the communion in Grace which the members of the invisible Church have with Christ A. The Communion in Grace which the members of the Invisible Church have with Christ is their partaking of the vertue of his Mediation in their Justification Adoption Sanctification and what ever else in this life manifests their Union with him Q. 70. What is Iustification A. Justification is an act of Gods free grace unto sinners in which he pardoneth all their sins accepteth and accounteth their persons righteous in his sight not for any thing wrought in them or done by them but only for the perfect obedience and ful satisfaction of Christ by God imputed to them and received by Faith alone Q. 71. How is Iustification an act of Gods free Grace A. Although Christ by his Obedience and Death did make a proper real and full satisfaction to Gods justice in the behalf of them that are justified yet in as much as God accepteth the satisfaction from a surety which he might have demanded of them did provide thâ—s surety his own only Son imputing his righteousness to them and requiring nothing of them for their Justification but faith which also is his gift their justification is to them of free grace Q. 72 What is justifying Faith A. Justifying Faith is a saving grace wrought in the heart of a sinner by the Spirit word of God whereby he being convinced of his sin and misery and of the disability in himself and all other creatures to recover him out of his lost condition not only assenteth to the truth of the promise of the Gospel but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin and for the accepting accounting of his person righteous in the sight of God for Salvation Q. 73. How doth Faith justifie a sinner in the sight of God A. Faith justifies a sinner in the sight of God not because of these other graces which do alwaies accompany it or of good works that are the fruits of it nor as if the grace of Faith or any act thereof were imputed to him for his justification but only as it is an instrument by which he receiveth and applieth Christ his righteousness Q. 74. What is Adoption A. Adoption is an Act of the free grace of God in and for his only Son Jesus Christ whereby all those that are justified are received into the number of his Children have his name put upon them the Spirit of his Son given to them are under his fatherly care dispensations admitted to all the liberties and priviledges of the sons of God made heirs of all the promises and fellow-heirs with Christ in glory Q. 75. What is Sanctification A. Sanctification is a work of Gods grace whereby they whom God hath before the foundation of the world chosen to be holy are in time through the powerful operation of his spirit applying the death and resurrection of Christ unto them renewed in their whole man after the image of God having the seeds of repentance unto life and of all other saving graces put into their hearts and those graces so stirred up increased and strengthned as that they more and more die unto sin and rise unto newness of life Q. 76. What is repentance unto life A. Repentance unto life is a saving grace wrought in the heart of a sinner by the Spirit Word of God whereby out of the sight sense not only of the danger but also of the filthiness odiousness of his sins and upon the apprehension of Gods mercy in Christ to such as are penitent he so grieves for and hates his sins as that he turns from them all to God purposing and endeavouring constantly to walk with him in all the ways of new obedience Q. 77. Wherein do Iustification and Sanctification differ A. Although Sanctification be inseparably joyned with Justification yet they differ in that God in Justification imputeth the righteousness of Christ in Sanctification his spirit infuseth grace and enableth to the exercise thereof in the former sin is pardoned in the other it is subdued the one doth equally free all believers from the revenging wrath of God that perfectly in this life that they never fall into condemnation the other is neither equal in all nor in this life perfect in any but growing up to perfection Q. 78. Whence ariseth the imperfection of Sanctification in believers A. The imperfection of Sanctification in believers ariseth from the remnants of sin abiding in every part of them and the perpetual lustings of the flesh against the spirit whereby they are often soiled with temptations and fall into many sins are hindred in all their spiritual services their best works are imperfect defiled in the sight of God Q. 79. May not true believers by reason of their imperfections and the many temptations sins they are overtaken with fall away from the state of Grace A. True believers by reason of the unchangeable love of God and his Decree and Covenant to give them perseverance their inseparable union with Christ his continual intercession for them and the Spirit and seed of God abiding in them can neither totally nor finally fall away from the estate of grace but are kept by the power of God through faith unto salvation Q. 80. Can true believers be infallibly assured that they are in the estate of grace and that they shall persevere therein unto Salvation A. Such as truly believe in Christ and endeavour to walk in all good conscience before him may without extraordinary revelation by faith grounded upon the truth of Gods promises and by the spirit enabling them to discern in themselves those graces to which the promises of life are made and bearing witness with their spirits that they are the children of God be infallibly assured that they are in the estate of grace shall persevere therein unto salvation Q. 81. Are all true believers at all times assured of their present being in the estate of grace and that they shall be saved A. Assurance of grace salvation not being of the essence of faith true believers may wait long before they obtain it and after the enjoyment thereof may have it weakned and intermitted through manifold distempers sins temptations and desertions yet are they never left with out such a presence support of the Spirit of God as keeps them from sinking into utter despair Q. 82. What is the Communion in glory which the members
to reveal it 3. He began actually to reveal it in Paradise where he promised that the seed of the woman should bruise the head of the Serpent 4. He set forth his own death and suffâ—ringâ— and the great benefits that should come thâ—reby to us in the types and figures of sacrifices and ceremonies before his coming 5. He gave more and more light 〈◊〉 this Covenant speaking by his Spirit thou agâ— to age in the holy prophets 6. He came himâ—â—lf 〈◊〉 the fulness of time and did bear witness of all things belonging to this Covenant aâ—d of Gods willing mind to take believers into it partly by uniting our nature in one person with the Dâ—vine Nature partâ—y by Preaching the good tidings of the Covenant with his own mouth partly by paying the price of Redemption on the Cross and partly by dealing still with the people from the beginning to this day to draw in and to hold in the redeemed in this Covenant Thirdly God hath made a gift of Christ as a Leader to the people to bring us through all difficulties all afflictions and temptations unto life by this Covenant And he it is and no other who doth indeed lead his own unto the Covenant and in the Covenant all the way on unto salvation 1. By the direction of his word and Spirit 2. By the example of his own life in faith and obedience even to the death of the Cross. 3. By his powerful working bearing his redeemed ones in his arms and causing them to lean on him while they go up through the wilderness Fourthly God hath made a gift of Christ unto his people as a Commander which Office he faithfully exerciseth by giving to his Kirk and people Laws and Ordinances Pastours and Governours and all necessary Officers by keeping Couâ—ts and Assemblies among them to see that his Laws be obeyed Subduing by his Word Spirit and Discipline his peoples corruptions and by his Wisdom and power guarding them against their enemies whatsoever Hence he who hath closed bargain with God may strengthen his faith by reasoning after this manner Whosoever doth heartily receive the offer of free grace made here to sinners thirsting for righteousness and salvation unto him by everlasting Covenant belongeth Christ the true David with all his sure and saving mercies But I may the weak believer say do heartily receive the offer of free grace made here to sinners thirâ—â—ing for righteousness and salvation Therefore unto me by an everlasting Covevenant belongeth Christ Jesus with all his sâ—re and saving mercies The second warrant and special motive to imbrace Christ and believe in him is the earnest request that God maketh to us to be reconciled to him in Christ holden forth 2 Cor. 5. ver 14.19.2.21 GOd was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of Reconciliation ver 20. Now then we are Embassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God ver 21. For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Wherein the Apostle teacheth us these nine Doctrines 1. That the elect World or the World redeemed souls are by nature in the estate of enmity against God This is presupposed in the word Reconciliation for reconciliation or renewing of friendship cannot be except betwixt those that have been at enmity 2. That in all the time by-past since the fall of Adam Christ Jesus the eternal Son of God as Mediator and the Father in him hath been about the making friendship by his word and Spirit betwixt himself and the elect World God saith he was in Christ reconciling the world to himself 3. That the way of reconciliation was in all ages one and the same in substance viz. by forgiving the sins of them who do acknowledge their sins and their enmity against God and do seek reconciliation and remission of sins in Christ for God saith he was in Christ reconciling the world to himself by way of not imputing their trespasses unto them 4. That the end and scope of the Gospel and whole word of God is threefold 1. It serveth to make people sensible of their sins and of their enmity against God and of their danger if they should stand out and not fear Gods displeasure 2. The word of God serveth to make men acquainted with the course which God hath prepared for making friendship with him through Christ viz. That if men shall acknowledge the enmity and shall be content to enter into a Covenant of friendship with God through Christ then God will be contented to be reconciled with them freely 3. The word of God serveth to teach men how to carry themselves towards God as friends after they are reconciled to him viz. to be loath to sin against him and to strive heartily to obey his Commandments and therefore the Word of God here is called the Word of Reconciliation because it teacheth us what need we have of reconciliation and how to make it and how to keep the reconciliation of friendship being made with God through Christ. 5. That albeit the hearing believing and obeying of this word doth belong to all those to whom this Gospel doth come yet the Office of preaching of it with authority belongeth to none but to such only as God doth call to this ministry and sendeth out with Commission for this work This the Apostle holdeth forth ver 18. in these words he hath committed to us the word of Reconciliation 6. That the Ministers of the Gospel should behave themselves as Christs Messengers and should closely follow their commission set down in the word Matth. 28.19 20. and when they do so they should be received by the people as Ambassadours from God for here the Apole in all their names saith we are Embassadours for Christ as though God did beseech you by us 7. That Ministers in all earnestness of affections should deal with people to acknowledge their sins and their natural enmity against God more and more seriously and to consent to the Covenant of Grace and Embassage of Christ more and more heartily and to evidence more and more clearly their reconciliation by a holy carriage before God This he holdeth forth when he saith we pray you be reconciled to God 8. That in the Ministers affectionate dealing with the people the people should consider that they have to do with God and Christ requesting them by the Ministers to be reconciled now there cannot be a greater inducement to break a sinners hard heart than Gods making request to him for friendship For when it became us who have done so many wrongs to God to seek friendship of God he preventeth and O wonder of wonders he requesteth us to be content to be reconciled witâ— him and therefore most fearful wrath must abide them who do set light by
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
hand of God by reason of the great disproportion that is between them and the glory to come the infinite distance that is between us God whom by them we can neither profit not satisfie for the debt of our former sins but when we have done all we can we have done but our duty and are unprofitable servants and because as they are good they proceed from his spirit and as they are wrought by us they are defiled and mixed with so much weakness imperfection that they cannot endure the severity of Gods judgment VI. Yet notwithstanding the Persons of believers being accepted through Christ their good works also are accepted in him not as though they were in this life wholly unblamable and unreprovable in Gods sight but that he looking upon them in his Son is pleased to accept and reward that which is sincere though accompanied with many weaknesses and imperfections VII Works done by unregenerate men although for the mater of them they may be things which God commands and of good use both to themselves and others yet because they proceed not from an heart purified by faith nor are done in a right manner according to the word nor to a right end the glory of God they are therefore sinful and cannot please God or make a man meet to receive grace from God And yet their neglect of them is more sinful and displeasing unto God CHAP. XVII Of Perseverance THey whom God hath accepted in his â—eloved effectually called aâ—d sanctified by hiâ— Spirit can neither toâ—ally nor finally fall away from the state of grace but shall certainly persevere â—herein to the end and be eternally saved II. This perseverance of the Saints depends not upon their own free will but upon the immutability of the decree of election flowing from the free unchâ—ngeable love of God the Father upon the eâ—ficacy of the merit and inâ—ercession of Jesus Chriâ—â— the abiding of the spirit of the seed of God within them and the nature of the Covenant of Grace from all which ariseth also the certainty infalliâ—ility thereof III. Nevertheless they may through the temptations of â—atan of the world the prevalency of corruption remaining in them and the neglect of the means of their preservation fall into grievous sins and for a time continue therein whereby they incur Gods displeasure and grieve his holy spirit come to be dâ—prived of some measure of their graces and comforts have their hearts hardened and their consciences wounded hurt and scandalize others and bring temporal judgments upon themselves CHAP. XVIII Of the assurance of Grace and Salvation ALthough hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God and estate of Salvation which hope of theirs shall perish yet such as truly believe in the Lord Jesus and love him in sincerity endeavouring to walk in all good conscience before him may in this life be certainly assured that they are in the state of grace and may rejoyce in the hope of the glory of god which hope shall never make them ashamed II. This certainty is not a bare conjectural and probable perswasion grounded upon a fallible hope but an infallible assurance of faith founded upon the divine truth of the promises of salvation the inward evidence of those graces unto which these promises are made the testimony of the spirit oâ— adoption witnessing with ouâ— spirits that we are the children of God which spirit is the earnest of inheritance whereby we are sealed to the day of redemption III. This infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it yea being enabled by the spirit to know the things which are freely given him of God he may without extraordinary revelation in the right use of ordinary means attain thereunto And therefore it is the duty of every one to give all diligence to make his calling and election sure that thereby his heart may be enlarged in peace joy in the holy Ghost in love thankfulness to God in strength and chearfulness in the duties of obedience the proper fruits of this assurance so far is it from inclining men to looseness IV. True believers may have the assurance of their Salvation divers ways shaken diminished and intermitted as by negligence in preserving of it by falling into some special sin which woundeth the conscience grieveth the spirit by some sudden or vehement temptation by Gods withdrawing the light of his countenance suffering even such as fear him to walk in darkness and to have no light yet are they never utterly destitute of that seed of God life of faith that love of Christ and the brethren that sincerity of heart and conscience of duty out of which by the operation of the spiriâ— this assurance may in due time be revived and by the which in the mean time their supported from utter despair CHAP. XIX Of the Law of God GOD gave to Adam a Law as a Covenant of Works by which he bound him all his posterity to personal entire exact and perpetual obedience promised life upon the fulfilling and threatned death upon the breach of it and indued him with power and ability to keep it II. This Law after his fall continued to be a perfect rule of righteousness as such was delivered by God upon Mount Sinai in ten Commandments and written in two Tables the four first Commandments containing our duty towards God and the other six our duty to man III. Beside this Law commonly called Moral God was pleased to give to the people of Isâ—ael as a Church under age Ceremonial Laws containing several typical Ordiâ—ances partly of worship prefiguring Christ his graces actions sufferingâ— and benefits and partly holdâ—ng forth divers instructions of Moral duties All which Ceremonial Laws are now abrogated under the new Testament IV. To them also as a body Politic he gave sundry Judicial Laws which expired together with the state of that people not obligeing any other now further than the general equity thereof may require V. The Moral Law doth for ever bind all as well justified persons as others to the obedience thereof and that not only in regard of the â—atter contained in it but also in respect of the Authority of God the Creator who gave it Neither doth Christ in the Gospel any way dissolve but much strengthen this obligation VI. Although true believer be not under the Law as a Covenant of works to be thereby justified or condemned yet it is of great use
of his glorious grace to be manifested in due time haâ—h elected some Angels to glory and in Christ hath chosen some men to eternal life and the means thereof and also according to his soveraign power and the unsearchable coâ—nsel of his own will whereby he extendeth or witholdeth favour as he pleaseth hath passed by and fore-ordained the rest to dishonour and wrath to be for their sin inflicted to the praise of the glory of his justice Q. 14. How doth God execute his Decrees A. God executeth his decrees in the works of Creation and Providence according to his infallible foreknowledg and the free and immutable counsel of his own will Q. 15. What is the work of Creation A. The work of Creation is that wherein God did in the beginning by the word of his power make of nothing the world and all things therein for himself within the space of six daies and all very good Q. 16. How did God create the Angels A. God created all the Angels spirits c immortal holy excelling in knowledge mighty in power to execute his Commandments and to praise his name yet subject to change Q. 17. How did God create man A. After God had made oll other creatures he created man male and female form'd the body of the man of the dust of the ground and the woman of a rib of the man indued them with living reasonable and immortal souls made them after his own image in knowledge righteousness and holiness having the law of God written in their hearts and power to fulfil it with dominion over the creatures yet subject to fall Q. 18. What are Gods works of Providence A. Gods works of Providence are his most holy wise powerful preserving and governing all his creatures ordering them and all their actions to his own glory Q. 19. What is Gods Providence towards the Angels A. God by his Providence permitted some of the Angels wilfully and irrecoverably to fall into sin damnation limiting and ordering that and all their sins to his own glory and established the rest in holiness and happâ—ness imploying them all at his pleasure in the administration of his power mercy and justice Q. 20. What was the providence of God towards man in the estate wherein he waâ— created A. The Providence of God toward man in the estate wherein he was created was the placing him in Paradise appointing him to dress it giving him liberty to eat of the fruit of the earth putting the creatures under his dominion and ordaining marriage for his help affording him communion with himself instituting the Sabbath entering into a Covenant of life with him upon condition of personal perfect and perpetual obedience of which the Tree of Life was a pledge and for biding to eat of the Tree of Knowledge of good and evil upon pain of death Q. 21. Did man continue in that estate wherein God at first created him A. Our first parents being left to the freedom of their own will through the temptation of Satan transgressed the Commandment of God in eating the forbidden fruit and thereby fell from the estate of Innocency wherein they were created Q. 22. Did all mankind fall in that first transgression A. The Covenant being made with Adam as a publick person not for himself only but for his posterity all mankind descending from him by ordinary generation sinned in him and fell with him in that first transgression Q. 23. Into what estate did the fall bring mankind A. The fall brought mankind into an estate of sin and misery Q. 24. What is sin A. Sin is any want of conformity unto or transgression of any Law of God given as a rule to the reasonable creatures Q. 25. Wherein consisteth the sinfulness of that estate whereinto man fell A. The sinfulness of that estate whereinto man fell consisteth in the guilt of Adams first sin the want of that righteousness wherein he was created the corruption of his nature whereby he is utterly indispos'd disabled and made opposite unto all that is spiritually good and wholly inâ—lined to all evil and that continnually which is commonly called Original sin and from which do proceed all actâ—al transgressions Q. How is Original sin conveyed from our first parents to their posterity A Original sin is conveyed from our first parents to their posterity by natural generation so as all that proceed from them in that way are conceived and born in sin Q. 27. What misery did the fall bring upon mankind A. The fall brought upon mankind the loss of Communion with God his displeasure and curse so as we are by nature children of wrath bond-slaves to Satan and justly liable to all punishments in this world that which is to come Q. 28. What are the punishments of sin in this world A. The punishment of sin in this world are either inward as blindness of mind a reprobate sense strong delusions hardness of heart horrour of conscience and vile affections or outward as the curse of God upon the creatures for our sakes and all other evils that befal us in our bodies names estates relations and employments together with deâ—th it self Q. 29. What are the punishments of sin in the world to come A. The punishments of sin in the world to come are everlasting separation from the comfortable presence of God and most grievous torments in soul and body without intermission in hell fire for ever Q. 30 Doth God leave all mankind to perish in the estate of sin and misery A. God doth not leave all mankind to perish in the estate of sin misery into which they fell by the breach of the first Covenant commonly cal'd the Covenant of works but of his meer love mercy delivereth his elect out of it bringeth them into an estate of Salvation by the second covenant commonly called the Covenant of Grace Q. 31. With whom was the Covenant of Grace made A. The Covenant of Grace was made with Christ as the second Adam and in him with all the elect as his seed Q. 32. How is the grace of God manifested in the second Covenant A. The grace of God is manifested in the second covenant in that he freely provideth and offereth to sinners a Mediator and life and salvation by him and requiring Faith as the condition to interest them in him promiseth and giveth his holy Spirit to all his elect to work in them that faith with all other saving graces and to enable them unto all holy obedience as the evidence of the truth of their Faith and thankfulness to God and
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
THE CONFESSION OF FAITH And the LARGER and SHORTER CATECHISM First agreed upon by the Assembly of Divines at Westminster And now approved by the General assembly of the Kirk of of Scotland to be a part of Uniformity in Religion between the Kirks of Christ in the three Kingdoms EDINBOURG Printed by George Swintoun and Thomas Brown and are to be sold by Iames Glen and David Trench Anno Dom. 1671. THE CONFESSION OF FAITH First agreed upon by the Assembly of Divines at Westminster And now appointed by the General assembly of the Kirk of of Scotland to be a part of Uniformity in Religion between the Kirks of Christ in the three Kingdoms CHAP. I. Of the holy Scripture ALthough the light of Nature and the works of Creation and Providence do so far manifest the Goodness Wisdom and Power of God as to leave men unexcusable yet they are not sufficient to give that knowledge of God and of his Will which is necessary unâ—o salvation Therefore it pleased the Lord at sundry times and in divers manners to reveal himself and to declare that his Will unto his Church and afterwards for the better preserving and propagating of the Truth and for the more sure establishment and comfort of the Church against the corruption of the flesh and the malice of Sathan and of the World to commit the same wholly unto writing which makes the holy Scripture to be most necessary those former ways of Gods revealing his will unto his People being now ceased II. Under the Name of Holy Scripture or the Word of God written are now contained all the Books of the Old and new Testament which are these Of the Old Testament GEnesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth I. Samuel II. Samuel I. Kings II. Kings I. Chronicles II. Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes The Song of Songs Isajah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos. Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Of the New Testament The Gospel according to MAtthew The Gospel according to Mark. The Gospel according to Luke The Gospel according to John The Acts of the Apostles Paul 's Epistle to the Romans I. Corinthians II. Corinthians Galatians Ephesians Philippians Colossians I. Thessalonians II. Thessalonians To Timothy I. To Timothy II. To Titus To Philemon The Epistle to the Hebrews The Epistle of James The first and second Epistle of Peter The first second and third Epistles of John The Epistle of Jude The Revelations All which are given by inspiration of God to be the Rule of Faith and life III. The Books commonly called Apocrypha not being of Divine inspiration are no part of the Canon of the Scripture and therefore are of no Authority in the Church of God nor to be any otherwise approved or made use of than other humane writings IV. The Authority of the holy Scripture for which it ought to be believed and obey'd dependeth not upon the testimony of any man or Church but wholly upon God who is Truth it self the Author thereof and therefore it is to be received because it is the Word of God V. We may be moved induced by the testimony of the Church to an high and reverend esteem of the holy Scripture And the heavenliness of the Matter the efficacy of the Doctrine the Majesty of the stile the consent of all the parts the scope of the whole which is to give all glory to God the full discovery it makes of the only way of mans salvation the many other incomparable Excellencies and the intire perfection thereof are Arguments whereby it doth abundantly evidence it self to be the Word of God yet notwithstanding our full perswasion and assurance of the infallible truth and Divine authority thereof is from the inward work of the holy Spirit bearing witness by and with the Word in our hearts VI. The whole Counsel of God concerning all things necessary for his own Glory mans Salvation Faith and life is either exprâ—sly set down in Scripture or by good and necessary conseqâ—ence may be deducâ—d from Scripture unâ—o which nothing at any time is to be added whether by new Revelation of the spirit or traditions of men Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the word and that there are some circumstances concerning the Worship of God and Government of the Church câ—mmon to humane Actions and Societies which are to be ordered by the light of Nature and Christian â—rudence according to the general Rules of the Word which are alwaies to be observed VII All things in Scripture are not alike plain in themselves nor alike clear unto all yet those things which are necessary to be known believed and observed for salvation are so clearly propounded and opened in some places of Scripture or other that not only the Learned but the Unlearned in a due use of the ordinary means may attain unto a sufficient understanding of them VIII The Old Testament in Hebrew which was the Native Language of the people of God of Old and the New Testament in Greek which at the time of the writing of it was most generally known to the Nations being immediately inspired by God and by his singular care providence kept pure in all ages are therefore Authentical so as in all controversies of Religion the Church is finally to appeal unto them But because these Original Tongues are not known to the People of God who have right unto and interest in the Scriptures and are commanded in the fear of God to read search them therefore they are to be translated into the vulgar Language of every Nation unto which they come that the Word of God dwelling plentifully in all they may worship him in an acceptable manner and through patience and comfort of the Scriptures may have hope IX The infallible Rule of Interpretation of Scripture is the Scripture it self and therefore when there is a question about the true and full sence of any Scripture which is not manifold but one it must be searched and known by other places that speak more clearly X The Supreame Judge by which all Controversies of Religion are to be determined and all decrees of Councils Opinions of Ancient Writers Doctrines of men and private Spirits are to be examined and in whose sentence we are to rest can be no other but the holy Spirit speaking in the Scripture CHAP. II. Of God and of the Holy Trinity THere is but one only living and true God who is infinite in being and Perfection a most pure spirit invisible without body parts or passions immutable immense eternal incomprehensible Almighty most wise most holy most free most absolute
working all things according to the counsel of his own immutable and most righteous wiâ—l for his own glory most loving gracious merciful long-suffering abundant in goodness and truâ—h â—orgiving iniquity transgression and sin the rewarder of them that diligently seek him and withall â—ost just and terrible in his judgments hating all sin and who will by 〈◊〉 means clear the guilty II. God hath all life glory goodness blessedness in and of himself and is alone in and unto himself al-sufficient not â—â—anding in need of any creatures which he hath made nor deriving any glory from them but only maâ—ifesting his own glory in by unto and upon them He is the alone fountain of all being of whom through whom and to whom are all thingâ— and hath most Soveraign dominion over them to do by them for them or upon them whatsoever himself pleaseth In his sight all things are open and manifest his knowledge is infinite infallible and independant upon the Creature so as nothing is to him contingent or uncertain He is most holy in all his counsels in all his works and in all his commands To him is due from Angels and men and every other creature whatsoever worship service or obedience he is pleased to require of them III. In the Unity of the God-head there be three persons of one substance power and eternity God the Father God the Son and God the Holy Ghost The Father is of none neither begotten nor proceeding The Son is eternally begotten of the Father the Holy Ghost eternally proceeding from the Father and the Son CHAP. III. Of Gods Eternal Decree GOD from all eternity did by the most wise and holy Counsel of his own will freely and unchangeably oâ—dain whatsoever comes to pass yet so as thereby neither is God the Author of sin nor is violence offered to the will of the Creatures nor is the liberty or contingency of second Causes taken away but rather established II. Although God knows whatsoever may or can come to pass upon all supposed conditions yet hath he not decreed any thing because he fore-saw it as future or as that which would come to pass upon such conditions By the decree of God for the manifestation of his glory some men and Angels are predestinated unto everlasting life and others fore-ordained to everlasting death IV. These Angels and men thus predestinated and fore-ordained are particularly and unchangeably designed and their number is so certain and definite that it cannot be either increased or diminished V. Those of mankind that are predestinated unto Life God before the foundation of the world was laid according to his eternal immutable purpose the secret counsel and good pleasure of his Will hath chosen in Christ unto everlasting glory out of his meer free grace love without any foresight of Faith or good works or perseverance in either of them or any other thing in the creature as conditions or causes moving him thereunto and all to the Praise of his glorious grace VI. As God hath appointed the Elect unto Glory so hath he by the eternal and most free purpose of his Will fore ordained all the means thereunto Wherefore they who are Elected being fallen in Adam are redeemed by Christ are effectually called unto faith in Christ by his Spirit working in due season are justified adopted sanctified and kept by his power through faith unto salvation Neither any other redeemed by Christ effectually called justified adopted sanctified and saved but the Elect onely VII The rest of mankind God was pleased according to the unsearchable counsel of his own Wiâ—l whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his soveraign power over his creatures to pass by and to ordain them to dishonor and wrath for their sin to the praise of his glorious justice VIII The Doctrine of this high Mystery of Predestination is to be handled with special prudence and care that men attending the will of God revealed in his Word and yielding obedâ—ence thereunto may from the certainty of their effectual Vocation be assured of their eternal Election So shall this Doctrine afford matter of praise reverence and admiration of God and of humility diligence and abundant consolation to all that sincerely obey the Gospel CHAP. IV. Of Creation IT pleased God the Father Son and Holy Ghost for the manifestation of the glory of his eternal Power Wisdom and Goodness in the beginning to create or make of nothing the World and all things therein whether visible or invisible in the space of six days and all very good II. After God had made all other creatures he created Man male and female with reasonable and immortal souls indued with knowledge righteousness and trâ—e holyness after his own Image having the Law of God written in their hearts and power to fulfil it and yet under a possibility of transgressing being leâ—t to the liberty of their own will which was subject unto change Beside this Law written in their hearts they received a command not to eat of the tree of the knowledge of good and evil which whiles they kept they were happy in their Communion with God and had Dominion over the creatures CHHP. V. Of Providence GOD the great Creator of all things doth uphold direct dispose and govern all creatures acttions and things from the greatest even to the least by his most wise and holy Providence according to his infallible fore-knowledge and the free and immutable counsel of his own Will to the praise of the glory of his Wisdom Power Justice Goodness and Mercy II. Although in Relation to the fore-knowledge and decree of God the first cause all things come to pass immutably and infallibly yet by the same Providence he ordereth them to fall out according to the nature of second causes either necessarily freely or contingently III. God in his ordinary Providence maketh use of means yet is free to work without above and against them at his pleasure IV. The Almighty power unsearchable wisdom and infinite goodness of God so far manifest themselveâ— in his Providence that it extendeth it self even to the first fall and all other sins of Angels and men and that not by a bare permission but such as hath joyned with it a most wise and powerful bounding and otherwise ordering and governing of them in a manifold dispensation to his own holy ends yet so as the sinfulness thereof proceedeth onely from the creature and not from God who being most holy and righteous neither is nor can be the Author or Approver of sin V. The most wise righteous and
men A. The Moral Law is of use to unregenerate men to awaken their consciences to fly from wrath to come to drive them to Christ or upon their continuance in the estate and way of sin to leave them unexcuseable under the curse thereof Q. 97. What special use is there of the Moral Law to the regenerate A. Although they that are regenerate believe in Christ be delivered from the moral law as a Covenant of works so as thereby they are neither justified nor condemned yet beside the general uses thereof common to them with all men it is of special use to shew them how much they are bound to Christ for his fulfilling it and enduring the curse thereof in their stead and for their good thereby to provoke them to more thankfulness and to express the same in their greater care to conform themselves thereunto as the rule of their obedience Q. 98. Where is the Moral Law summarily comprehended A. The moral Law is summarily comprehended in the ten Commandments which were delivered by the voice of God upon mount Sinai written by him in two tables of stone and are recorded in the twentieth chap. of Exodus the four first Commandements containing our duty to God and the other six our duty to man Q. 99. What rules are to be observed for the right understanding of the ten Commandments A. For the right understanding of the ten Commandments these rules are to be observed 1. That the Law is perfect bindeth every one to full conformity in the wholeman unto the righteousness thereof unto intire obedience for ever so as to requite the utmost perfection of every duty and to forâ—â—d the least degree of every sin 2. That it is spiritual and so reacheth the Understanding Will Affections and all other powers of the soul as well as words works and gestures 3. That one and the same thing in divers respects is required or forbidden in several Commandments 4. That as where a duty is commanded the contrary sin is forbidden and where a sin is forbidden the contrary duty is commanded so where a promise is annexed the contrary threatning is included and where a threatning is annexed the contrary promise is included 5. That what God forbids is at no time to be done what he commands is alwaies our duty and yet every particular duty is not to be done at all times 6. That under one sin or duty all of the same kind are forbidden or commanded together with all the causes means occasions and appearances thereof provocations thereunto 7. That what is forbidden or commanded to our selves we are bound according to our places to endeavour that it may be avoided or performed by others according to the duty of their places 8. That in what is commanded to others we are bound according to our places and callings to be helpful to them and to take heed of partaking with others in what is forbidden them Q. 101. What special things are we to consider in the ten Commandments A. We are to consider in the 10 Commandments the preface the substance of the Commandments themselves several reasons annexed to some of them the more to inforce them Q. 102. What is the preface to the Commandments A. The preface to the Commandments is contained in these words I am the Lord thy God which have brought thee out of the Land of Egypt out of the house of bondage where in God manifesteth his Sovereignty as being Jehovah the eternal immutable and Almighty God having his being in and of himself and giving being to all his words and works and that he is a God in Covenant as with Israel of old so with all his people who as he brought them out of their bondage in Egypt so he delivereth us from our spiritual thraldom and that therefore we are bound to take him for our God alone and to keep all his Commandments Q. 102. What is the sum of the four Commandments which contain our duty to God A. The Sum of the four Commandments containing our duty to God is to love the Lord our God with all our heart and with all our soul and with all our strength and with all our mind Q. 103. Which is the first Commandment A. The first Commandment is Thou shalt have no other Gods before me Q. 104. What are the duties required in the first Commandment A. The duties required in the first Commandment are the knowing acknowledging of God to be the only true God and our God and to worship and glorifie him accordingly by thinking meditating remembring highly esteeming honouring adoring chusing loving desiring fearing of him believing him trusting hoping rejoycing in him being zealous for him calling upon him giving all praise thanks yielding all obedience submission to him with the whole man be in carefull in all things to please him and sorrowfull when in any thing he is offended and walking humbly with him Q. 105. What are the sins forbidden in the first Commandment A. The sins forbidden in the first Commandment are Atheisme in denying or not having a God Idolatry in having or worshiping more Gods than one or any with or in stead of the true God the not having and avouching him for God and our God the omission or neglect of any thing due to him required in this Commandment ignorance forgetfulness misapprehensions false opinions unworthy and wicked thoughts of him bold and curious search into his secrets all prophaneness hatred of God self-love self-seeking and all other inordinate and immoderate setting of our mind will or affections upon other things and taking them off from him in whole or in part vain credulity unbelief heresie misbelief distrust despair incorrigibleness insensibleness under judgments hardness of heart pride presumption carnal security tempting of God using unlawful means and trusting in lawful means carnal delights and joyes corrupt blind and indiscreet zeal lukewarmness deadness in the things of God estranging our selves and apostatizing from God praying or giving any religious worship to Saints Angels or any other creatures all compacts and consulting with the devil and harkning to his suggestions making men the Lords of our faith conscience slighting and despising God and his Commands resisting grieving of his spirit disconteâ—t and impatient at his dispensatioâ—â— charging him foolishly for the evilâ— he inflicts on us and ascribing the praise of any good we either are have or can do to fortune
Testament wherein by giving and receiving bread and wine according to the appointment of Jesus Christ his death is shewed forth and they that worthily communicate feed upon his body and blood to their spiritual nourishment and growth in grace have their union communion with him confirmed testifie and renew their thankfulness and ingagement to God and their mutual love and fellowship each with other as members of the same mystical body Q. 169. How hath Christ appointed bread wine to be given and received in the Sacrament of the Lords Supper A. Christ hath appointed the ministers of his word in the administratition of the Sacrament of the Lords Supper to set apart the bread and wine from common use by the word of institution thanksgiving prayer to take and break the bread and to give both the bread the wine to the Communicants who are by the same appointment to take eat the bread and to drink the wine in thankful remembrance that the body of Christ was broken and given and his blood shed for them Q. 170. How do they that worthily communicate in the Lords Supper feed upon the body and blood of Christ therein A. As the body and blood of Christ are not corporally or carnally present in with or under the bread and wine in the Lords Supper and yet are spiritually present to the faith of the receiver no less truly and really than the elements themselves are to their outward sense so they that worthily communicate in the Sacrament of the Lords Supper do therein feed upon the body and blood of Christ not after a corporal or carnal but in a spiritual manner yet truly really while by faith they receive and apply unto themselves Christ crucified and all the benefits of his death Q. 171. How are they that receive the Sacrament of the Lords Supper to prepare themselves before they come unto it A. They that receive the Sacrament of the Lords Supper are before they come to prepare themselves thereunto by examining themselves of their being in Christ of their sins and wants of the truth and measure of their knowledge faith repentance love to God and the brethren charity to all men forgiving those that have done them wrong of their desires after Christ and of their new obedience and by renewing the exercise of these graces by serious meditation and fervent prayers Q. 172. May one who doubteth of his being in Christ or of his due preparation come to the Lords Supper A. One who doubteth of his being in Christ or of his due preparation to the Sacrament of the Lords supper may have true interest in Christ though he be not yet assured thereof and in Gods account hath it if he be duely affected with the apprehension of the want of it unfainedly desires to be found in Christ and to depart from iniquity in which case because promises are made and this Sacrament is appointed for the relief even of weak and doubting Christians he is to bewail his unbelief and labour to have his doubts resolved and so doing he may and ought to come to the Lords Supper that he may be further strengthened Q. 173. May any who profess the faith and desire to come to the Lords Supper be kept from it A. Such as are found to be ignorant or scandalous notwithstanding their profession of the faith and desire to come to the Lords Supper may and ought to be kept from that Sacrament by the power which Christ hath left in his Church until they receive instruction and manifest their reformation Q. 174. What is required of them that receive the Sacrament of the Lords Supper in the time of the administration of it A. It is required of them that receive the Sacrament of the Lords Supper that during the time of the administration of it with all holy reverence and attention they wait upon God in that Ordinance did ligently observe the Sacramental Elements and actions heedfully discern the Lords Body and affectionatly meditate on his death and sufferings and thereby stir up themselves to a vigorous exercise of their graces in judging themselves and sorrowing for sin in earnest hungring and thirsting after Christ feeding on him by faith receiving of his fulness trusting in his merits rejoycing in his love giving thanks for his grace in renewing of their Covenant with God and love to all the Saints Q. 175. What is the duty of Christians after they have received the Sacrament of the Lords Supper A. The duty of Christians after they have received the Sacrament of the Lords Supper is seriously to consider how they have behaved themselves therein and with what success if they find quickning and comfort to bless God for it beg the continuance of it watch against relapses fulfil their vows and incourage themselves to a frequent attendance on that ordinance but if they find not present benefit more exactly to review their preparation to carriage at the Sacrament in both which if they can approve themselves to God and their own consciences they are to wait for the fruit of it in due time but if they see they have failed in either they are to be humbled and to attend upon it afterward with more care diligence Q. 176. Wherein do the Sacraments of Baptism and the Lords Supper agree A. The Sacraments of Baptism and the Lords Supper agree in that the Author of both is God the spiritual part of both is Christ and his benefits both are seals of the same Covenant are to be dispensed by Ministers of the Gospel and by none other and to be continued in the Church of Christ untill his second coming Q. 177. Wherein do the Sacraments of Baptism and the Lords Supper differ A. The Sacraments of Baptism and the Lords Supper differ in that Baptism is to be administred but once with water to be a sign seal of our regeneration and ingrafting into Christ and that even to infants whereas the Lords Supper is to be administred often in the Elements of bread and wine to represent and exhibit Christ as spiritual norrishment to the soul and to confirm our continuance and growth in him and that only to such as are of years and abilitie to examine themselves Q. 178. What is Prayer A. Prayer is an offering up of our desires unto God in the name of Christ by the help of his spirit with confession of our sins and thankful acknowledgment of his mercies Q. 179. Are we to pray unto God only A. God only being able to search the hearts hear the requests pardon the sins
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
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
imbrace not this righteousness 〈◊〉 is pronounced Iohn 3.18 He that beâ—â—â—veth not is condemned already because he hath 〈◊〉 believed in the Name of the only begotten Son of 〈◊〉 And this is the condemnation that light is 〈◊〉 into the World â—nd men love darkness rather 〈◊〉 light Hence let the penitent desiring to believe â—â—ason thus What doth suffice to convince all the Elect 〈◊〉 the world of the greatness of the sin of not â—â—lieving in Christ or refusing to flee to him 〈◊〉 relief from sins done against the Law and â—â—om wrath due thereto and what sufficeth 〈◊〉 convince them that righteousness and eterâ—â—l life is to be had by Faith in Jesus Christ or 〈◊〉 consenting to the Covenant of Grace in him and what sufficeth to convince them of Judgement to be exercised by Christ for destroying the works of the Devil in a man and sanctifying and saving all that believe in him may suffice to convince me also But what the Spirit hath said in these or other like Scriptures sufficeth to convince the Elect world of the foresaid sin and righteousness and Judgment Therefore what the Spirit hath said in these and other like Scriptures serveth to convince me thereof also Whereupon let the penitent desiring to believe take with him words and say heartily to the Lord Seeing thou sayeâ—t seek ye my Face my soul answereth unto thee thy face Lorâ— will I seek I have hearkned unto the offer of an everlasting Covenant of all saving mercies to be had in Christ and I do heartily embrace thy offer Lord let it be a bargain Lord I believe help my unbelief Behold I give my self to thee to serve thee in all things for ever and I hope they right â—and shall save me the Lord will perfect that which concerneth me Thy mercy O Lord endureth for ever forsake not the works of thy own hands Thus may a mâ—n be made an unfained believer in Christ. For strengthning the mans Faith who hath agreed unto the Covenant of Grace BEcause many true believers are weak and do much doubt if ever they shall be sure of the soundness of their own Faith and Effectual calling or made certain of their Justification and Salvation when they see that many who profess faith are found to deceive themselves let us see how every believer may be made strong in the faith and sure of his own Election and Salvation upon solid grounds by sure warrants and true evidences of faith To this end among many other Scriptures take these following 1. For laying solid grounds of faith consider 2 Pet. 1.10 Wherefore the rather brethren give diligence to make sure your calling and election for if ye do these things ye shall never fall In which words the Apostle teacheth us these four things for help and direction how to be made strong in the faith 1. That such as believe in Christ Jesus and are fled to him for relief from sin and wrath albeit they be weak in the faith yet they are indeed Children of the same Father with the Apostles for so he accounteth of them while he called them brethren 2. That albeit we be not sure for the time of our effectual calling and election yet we may be made sure of both if we use diligence for this he presupposeth saying Give diligence to make your calling and election sure 2. That we must not be discouraged when we see many seeming believers prove rotten branches and make defection but we must the rather take the better heed to our selves Wherefore the rather brethren saith he give all diligence 4. That the way to be sure both of our effectual calling and Election is to make sure work of our Faith by laying the grounds of it solidly and bringing forth the fruits of our faith in new obedience constantly For if ye do these thingâ— saith he ye shall never fall understand by these things what he had said of sound faith ver 1 2 3 4. And what he had said of the bringing out of the fruits of faith ver 5 6 7 8. To this same purpose consider Rom. 1.8 There is therefore now no condemnation to them that are in Christ Iesus who walk not after the flesh but after the Spirit ver 2. For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of sin and death ver 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinfull flesh and for sin condemned sin in the flesh ver 4. That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Wherein the Apostle teacheth us these four things for laying of the ground of faith solidly 1. That every one is a true believer who in the sense of his sin and fear of Gods wrath doth flee for full relief from both unto Jesus Christ alone as the only Mediator and all-sufficient Redeemer of men and being fled to Christ doth strive against his own flesh or corrupt inclination of nature and studieth to follow the rule of Gods Spirit set down in his Word for the man whom the Apostle doth here bless as a true believer is a man in Christ Jesus who doth not walk after the flesh but after â—he Spirit 2. That all such persons as are fled to Christ â—nd do strive against sin howsoever they may â—e possibly exercised under the sense of wrath â—nd fear of condemnation yet they are in no â—anger for there is no condemnation saith he â—o them that are in Christ Iesus who walk not â—fter the flesh but after the Spirit 3. That albeit the Apostle himself brought 〈◊〉 here for examples cause and all other true â—elievers in Christ be by nature under the â—aw of sin and death or under the Covenant â—f Works called the Law of sin and death â—ecause it bindeth sin and death upon us till â—hrist set us free yet the Law of the spirit of â—â—e in Christ Jesus or the Covenant of Grace â—o called because it doth inable and quicken man to a spiritual life through Christ doth set the apostle and all true believers free from the Covenant of Workâ— or the Law of sin and death so that every man may say with him The Law of the Spirit of life or the Covenant of Grace hath freed me from the Law of sin and death or Covenant of Works 4. That the fountain and first ground from whence our freedom from the curse of the Law doth flow is the Covenant of Redemption past betwixt God and God the Son as incarnate wherein Christ takes the Curse of the Law upon him for sin that the believer who could not otherwise be delivered from the Covenant of Works may be delivered from it And this Doctrine the Apostle holdeth forth in these four branches 1. That it was utterly impossible for the Law or Covenant of works to bring righteousness and
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
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