to the good thereof CHAP. VI. Of the Fall of Man of Sin and of the Punishment thereof OVr first Parents being seduced by the subtilty and Temptation of Satan sinned in eating the forbidden fruit a Gen. 3. 13. 2 Cor. 11. 3 This their sin God was pleased according to his wise and holy counsell to pâ—rmit having purposed to order it to his own glory b Rom. 1â— 32. II. By this sinne they fell from their originall righteousnesse and communion with God c Gen. 3. 6 7 8. Eccles 7. 29. Rom. 3. 23. and so became dead in sin d Gen. 2. 17 Eph 2. 1 and wholly defiled in all the faculties and parts of soul and body e Tit. 1. 15 Gen. 6. 5. Ier. 17. 9. Rom. 3 10 10 19. III. They being the root of all mankind the guilt of this sin was imputed f Gen. 1. 27. 28 and Gen 2. 16 17. and Acts 17 13. with Rom. 5. 12 15 16 17. 18 19. and 1 Cor. 15 21 22 45 and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation g Psal 51. 5 Gen. 5. 3. Iob 14. 4. Iob 15. 14. IV. From this originall corruption whereby we are utterly indisposed disabled and made opposite to all good h Rom. 5. 6. Rom 8. 7. Rom. 7. 18. Col. 1. 21 and wholly inclined to all evil i Gen 6. 5. Gen 8 21. Rom 3. 10 11 12. do proceed all actuall transgressions k Iam. 1. 14 15. Eph. 2. 2 3. Mat. 15. 19 V. This corruption of nature during this life doth remaine in those that are regenerated l 1 Ioh 1. 8 10. Rom 7. 14 17 18 23. Iam. 3 2 Prov. 20. 9. Eccles 7. 20 and although it be through Christ pardoned and mortified yet both it self and all the motions thereof are truly and properly sin m Rom 7. 5 7 8 25. Gal. 5. 17. VI. Every sin both Originall and Actuall being a transgression of the righteous Law of God and contrary thereunto n Iohn 3. 4 doth in its own nature bring guilt upon the sinner o Rom. 2. 15. Rom. 3. 9 19. whereby he is bound over to the wrath of God p Ephes 2. 3. and curse of the Law q Gal. 3. 10. and so made subject to death r Rom. 6. 23. with all miseries spirituall Å¿ Ephes 4. 18. temporall t Rom. 8. 20. Iam. 3. 39. and eternall u Mat. 25. 41. 2 Thes 1. 9. 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 Blessednesse and Reward but by some voluntary condescension on Gods part which he hath been pleased to expresse by way of Covenant a Isaiah 40. 13 14 15 16 17. Iob 9. 32 33 1 Sam. 2. 25 Ps 113. 5 6 Psal 100. 2 3 Iob 22 2 3. Iob 35. 7 8 Luke 17. 10 Act 17. 24 25. II. The first Covenant made with Man was a Covenant of Works b Gal. 3. 12 wherin Life was promised to Adam and in him to his posterity c Rom. 10. 5 Rom 5. 12 to 20. upon condition of perfect and personall obedience d Gen. 2. 17 Gal. 3. 10. III. Man by his Fall having made himself uncapable of Life by that Covenant the Lord was pleased to make a Second e Gal. 3 21 Rom. 3. 20 21. Gen 3. 15. Isa 42. 6 commonly called the Covenant of Grace Wherein he freely offereth unto sinners Life and Salvation by Iesus Christ requiting of them Faith in Him that they may be saved f Mark 16 15 16. Iohn 3. 16. Rom. 10. 6 9. Gal. 3. 11 and promising to give unto all those that are ordained unto Life his holy Spirit to make them willing and able to believe g Ezek. 36. 26 27. Iohn 6. 44 45. IV. This Covenant of Grace is frequently set forth in the Scripture by the name of a Testament in reference to the death of Iesus Christ the Testator and to the everlasting Inheritance with all things belonging to it therein bequeathed h Heb. 9. 15 16 17. Heb. 7. 22. Luke 22. 20. 1 Cor. 11. 25 V. This Covenant was differently administred in the time of the Law and in the time of the Gospel i 2 Cor. 3. 6 7 8 9. Vnder the Law it was administred by Promises Prophesies Sacrifices Circumcision the Paschal Lamb and other Types and Ordinances delivered to the people of the Iewes all fore-signifying Christ to come k Heb. 8. 9 10 chapters Rom. 4. 11 Col. 21. 1 12 1 Cor. 5. 7 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 l 1 Cor. 10 1. 2 3 4. Heb. 11. 13 Iohn 8. 56 by whom they had full remission of sins and eternall Salvation and is called the Old Testament m Gal. 3. 7 8 9 14. VI. Vnder the Gospel when Christ the substance n Col. 2. 17 was exhibited the Ordinances in which this Covenant is dispensed are the Preaching of the Word and the Administration of the Sacraments of Baptism and the Lords Supper o Mat. 28 19 30. 1 Cor. 14 23 24 25 Which though fewer in number and administred with more simplicity and lesse outward glory yet in them it is held forth in more fulnesse evidence and spirituall efficacy p Heb. 12 22. to 28 Ier. 31. 33 34. to all nations both Iews and Gentiles q Mat. 28. 19 Eph. 2. 15 16 17 18 19 and is called the New Testament r Luk. 22. 20 There are not therefore Two Covenants of Grace differing in substance but one and the same under various dispensations Å¿ Gal. 3. 4 16. Rom. 3 21 22 23 30 Psal 32. 1 with Rom. 4. 3 6 17 23 24. Heb. 13. 8. Act. 15. 11. CHAP. VIII Of Christ the Mediatour IT pleased God in his eternall purpose to choose and ordain the Lord Iesus His only begotten Son to be the Mediator between God and Man a Isa 42. 1 1 Pet. 1. 19 20. Iohn 3. 16. 1 Tim. 2. 5 the Prophet b Acts 3. 22 Priest c Heb. 5 5 6 and King d Psal 2. 6 Luke 1. 33 the Head and Saviour of his Church e Eph. 5. 23 the Heir of all things f Heb. 1. 2 and Iudge of the World g Acts 17. 31 Vnto whom He did from all eternity give a People to be his Seed h Iohn 17. 6 Psal 22. 30 Isa 53. 10 and to be by him in time Redeemed Called Iustified Sanctified and Glorified i 1 Tim. 2. 6 Isa 55. 4 5 1 Cor. 1. 30 II. The Son of God the second Person in the Trinity
in this world are either inward as blindnesse of mind e Eph. 4. 18 a reprobate sense f Rom. 1 28 strong delusions g 2 Thes 2 11. hardness of heart h Rom. 2. 5 horror of conscience i Isa 33. 14 Gen. 4. 13 Mat. 27. 4 vile affections k Rom. 1. 26 or outward as the curse of God upon the creatures for our sakes l Gen. 3. 17 and all other evils that befall us in our bodies names estates relations and imployments m Deut. 28 15. to the end together with death it selfe n Rom. 6 21 23. Q. 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 o 2 Thes 1. 9 Mar. 9. 44 46 48 Luk. 16. 24 Q. Doth God leave all mankinde to perish in the estate of sinne and misery A. God doth not leave all mankinde to perish in the estate of sin and misery p 1 Thes 5. 9 into which they fell by the breach of the first Covenant commonly called the Covenant of Works q Gal. 3. 10 12. but of his meer love and mercy delivereth his Elect out of it and bringeth them into an estate of salvation by the second Covenant commonly called the Covenant of Grace r Tit. 3. 4 5 6 7. Gal. 3. 21 Rom. 3. 20 21 22. Q. 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 Å¿ Gal. 3. 16 Rom. â— 15 to the end Isa 35. 10 11 Q. 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 t Gen. 3. 15 Isa 42. 6 Ioh. 6. 27 and life and salvation by him u 1 Ioh. 5. 11 12 and requiring Faith as the condition to interest them in him w Ioh 3. 16 Ioh. 1. 12 promiseth and giveth his holy Spirit x Prov. 1. 23 to all his elect to work in them that faith y 2 Cor. 4. 13 with all other saving graces z Gal 5. 22 23 and to enable them unto all holy obedience a Ezek. 36 2â— as the evidence of the truth of their faith b Iam. 2. 18 22 and thankfulnesse to God c 2 Cor. 5. 14 15 and as the way which he hath appointed them to salvation d Eph. 2. 10 Q. Was the Covenant of Grace alwayes administred after one and the same manner A. The Covenant of Grace was not alwayes administred after the same manner but the administrations of it under the Old Testament were different from those under the New e 2 Cor. 3 6 7 8 9 Q. How was the Covenant of Grace administred under the Old Testament A. The Covenant of Grace was administred under the Old Testament by promises f Rom 15. 8 prophecies g Act 3 20 24. Sacrifices h Heb. 10. 1 Circumcision i Rom 4. 11 the Passeover k 1 Cor. 5. 7 and other types and ordinances which did all foresignifie Christ then to come and were for that time sufficient to build up the Elect in faith in the promised Messiah l Heb. 8. 9 10 Chapters Heb 11. 13. by whom they then had full remission of sin and eternall salvation m Gal. 3. 7. 8 9. 14 Q. How is the Covenant of Grace admistred under the New Testament A. Vnder the new Testament when Christ the substance was exhibited the same Covenant of Grace was and still is to be administred in the preaching of the word n Mar. 16. 15 and the administration of the Sacraments of Baptism o Mat 28. 19 20 and the Lords Supper p 1 Cor. 11 23 24 25 in which Grace and salvation is hâ—ld forth in more fulnesse evidence and efficacy to all nations q 2 Cor. 3. 6 to the end Heb. 8. 6 10 11. Mat. 28. 19. Q Who is the Mediator of the Covenant of Grace A. The only Mediator of the Covenant of Grace is the Lord Iesus Christ r 1 Tim. 2. 5 who being the eternall Son of God of one substance and equall with the Father Å¿ Ioh. 1. 1 14 Ioh. 10. 30 Phil. 2 6 in the fulnesse of time became man t Gal 4. 4 and so was and continues to be God and man in two intire distinct natures and one person for ever u Luk. 1. 35 Rom. 9. 5 Col. 2. 9 Heb. 7. 14 25 Q. How did Christ being God become man A. Christ the Son of God became Man by taking to himselfe a true body and a reasonable soul w Ioh. 1. 14 Mat. 26. 38 being conceiyed by the power of the Holy Ghost in the womb of the Virgin Mary of her substance and born of her x Luk. 1. 27 31 35 42 Gal 4. 4 yet without sin y Heb. 4 5 Heb. 7. 16 Q. Why was it requisite that the Mediator should be God A. It was requisite that the Mediator should be God that he might sustain and keep the humane nature from sinking under the infinite wrath of God and the power of death z Acts 2. 24 25 Rom. 1. 4 with Rom. 4. 25. Heb. 9. 14 give worth and efficacy to his suffrings obedience and intercession a Acts 20. 28 Heb. 9. 14 Heb. 7. 25 26 27 28 and so satisfie Gods justice b Rom. 3. 24 25 26 procure his favour c Eph. 1. 6 Mat. 3. 17 purchase a peculiar people d Tit. 2. 13 14. give his Spirit to them e Gal. 4. 6 conquer all their enemies f Luk. 1. 68 69 71 74 and bring them to everlasting salvation g Heb. 5. 8. 9 Heb. 9. 11 to 16 Q. Why was it requisite that the Mediator should be Man A. It was requisite that the Mediator should be Man that he might advance our nature h Heb. 2. 16 perform obedience to the Law i Gal. 4. 4 suffer and make intercession for us in cur nature k Heb. 2. 14 Heb. 7. 24 25 have a fellow-feeling of our infirmities l Heb. 4. 15 that we might receive the adoption of sons m Gal 4. 5 and have comfort and accesse with boldness unto the throne of Grace n Heb. 4. 16 Q. Why was it requisite that the Mediator should be God and man in one person A. It was requisite that the Mediator who was to reconcile God and man should himselfe be both God and man and this in one person that the proper works of each nature might be accepted of God for us o Mat. 1. 21. 23 Mat. 3. 17 Heb. 9. 14 and relyed on
THE CONFESSION OF FAITH AND CATECHISMS Agreed upon by the Assembly of Divines at Westminster TOGETHER With their Humble ADVICE Concerning Church Government And Ordination of Ministers LONDON Printed for Robert Bostock at the Sign of the Kings Head in Pauls Church-yard THE Confession of Faith Agreed upon by the Assembly of Divines at Westminster To be a part of the Uniformity in Religion between the Churches 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 farre manifest the Goodnesse Wisdom and Power of God as to leave men unexcusable a Rom. 2 14. 15. Rom. 1. 19 20. Psal 19. 1 2 3. Rom. 1. 32. with chap. 2 1. yet are they sufficient to give that knowledge of God and of his Will which is necessary unto salvation b 1 Cor. 1 21. 1 Cor. 2 13 14. Therefore it pleased the Lord at sundry times and in divers manners to reveal himself and to declare that his Will unto his Church c Heb. 1. 1 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 Satan and of the world to commit the same wholly unto writing d Pro. 22 19. 20 21 Luke 1. 3. 4 Rom. 15. 4 Mat. 4. 4 7 10. Isai 8 19 â—0 which maketh the Holy Scripture to be most necessary e 2 Tim. 3 15. 2 Pet. 1 19. those former wayes of Gods revealing his Will unto his people being now ceased f Heb. 1. â— 2. II. Vnder 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 Iob Psalmes Proverbs Ecclesiastes The Song of Songs Isaiah Ieremiah Lamentations Ezekiel Daniel Hosea Ioel Amos Obadiah Ionah Micah Nahum Habbakkuk Zephaniah Haggai Zechariah Malachi Of the New Testament The Gospel according to MAtthew Mark Luke Iohn The Acts of the Apostles Pauls Epistles to the Romanes Corinthians Corinthians I. Corinthians II. Galatians Ephesians Philippians Colossians Thessalonians I. Thessalonians II. To Timothy I. To Timothy II. To Titus To Philemon The Epistle to the Hebrews The Epistle of Iames The first and second Epistles of Peter The first second and third Epist of Iohn The Epistle of Iude The Revelat. of Iohn All which are given by inspiration of God to be the Rule of faith and life g Luk. 16. 29. 31. Eph. 2. 20. Rev 22. 18 19. 2 Tim. 3. 16. III. The Books commonly called Apocrypha not being of Divine inspiration are no part of the Cannon 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 h Luk. 24. 27 44. Rom. 3. 2. â— Pet 1. 21. IV. The authority of the Holy Scripture for which it ought to be beleeved and obeyed dependeth not upon the Testimonie of any man or Church but wholly upon God who is Truth it self the Author thereof and therefore it is to be receive d because it is the Word of God i 2 Pet. 1. 19 21. 2 Tim. 3. 16 1 Iohn 5. 9 1 Thes 2. 13 V. Wee may be moved and induced by the Testimonie of the Church to an high and reverend esteem of the holy Scripture k 1 Tim. 3. 15. And the heavenlinesse of the Matter the efficacie 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 onely 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 witnesse by and with the Word in our hearts l 1 Iohn 2. 20 27. Iohn 16. 13 14. 1 Cor. 2. 10 11. 12. Isa 59. 21. VI. The whole Councell of GOD concerning all things necessary for his own Glory mans salvation Faith and Life is either expressely set down in Scripture or by good and necessary consequence may be deduced from Scripture unto whâ—ch nothing at any time is to be added whether by new revelations of the Spirit or traditions of men m 2 Tim. 3 15. 16 17. Gal 1. 8. 9. 2 Thes 3. 2. Neverthelesse 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 n Ioh. 6. 4â— 1 Cor. 2 9 10 12. and that there are some circumstances concerning the Worship of God and Government of the Church common to humane actions and Societies which are to be ordered by the light of Nature and Christian Prudence according to the generall Rules of the Word which are alwayes to be observed o 1 Cor. 11. 13 14. 1 Cor. 14 26. 40. VII All things in Scripture are not alike plain in themselves nor alike clear unto all p 2 Pet. 3. 16. yet those things which are necessary to be known believed observed for salvation are so clearly propounded and opened in some place of Scripture or other that not only the Learned but the unlearned in a due use of the ordinary meanes may attain unto a sufficient understanding of them q Psal 119 105. 130. 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 writing of it was most generally known to the Nations being immediatly inspired by God and by his singular care and providence kept pure in all Ages are therefore Authenticall r Mat. 5. 18 so as in all Controversies of Religion the Church is finally to appeal unto them Å¿ Isa 8. 20 Act. 15. 15 Iohn 5. 39 46. But because these Originall Tongues are not known to all the people of God who have right unto and interest in the Scriptures and are commanded in the fear of GOD to read and search them t Iohn 5. 39. therefore they are to be translated into the vulgar Language of every Nation unto which they come u 1 Cor. 14 6 9 11 12 24 27 28. that the Word of GOD dwelling plentifully in all they may worship him in an acceptable manner w Col. 3. 16 and through patience and comfort of the Scriptures may have hope x Rom. 15. 4 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 sense of any Scripture which is not manifold but one it must be searched and known by other places that speak more clearly y 2 Pet. 1. 20 21. Acts 15. 15 16. X. The Supream Iudge by which all Controversies of Religion are to be determined and all Decrees of Councels 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 z Mat. 22. 29. 31. Ephe. 2. 20. with Acts 28. 23. CHAP. II. Of God and of the holy Trinity THere is but one onely a Deut. 6. 4. 1 Cor. 8. 4. 6 living and true God b 1 Thes 1. 9 Ier. 10. 10. who is infinite in Being and Perfection c Iob 11. 7 8 9. Iob 26. 14. a most pure Spirit d Iohn 4. â—4 invisible e 1 Tim. 1. 17 without body parts f Deut. 4. 15 16. Ioh. 4. 24. with Luke 24. 39 or passions g Act. 14. 11 15. immutable h Iam. 1. 17. Mal. 3. 6. immense i 1 King 8. 27. Ier. 23 23 24. eternall k Psal 90. 2. 1 Tim. 1. 17. incomprehensible l Psal 14â— â— Almighty m Gen. 17. 1. Rev. 4. 8. most wise n Rom. 16. 27. most Holy o Isa 6. 3. Rev. 4. 8. most free p Psal 115. â— most absolute q Exod. 3. 14 working all things according to the Counsel of his own immutable and mostrighteous will r Eph. 1. 11. for his own glory Å¿ Pro. 16. 14. Rom. 11 36. most loving t 1 Iohn 4. 8. 6. gracious mercifull long-suffering abundant in goodnesse and truth forgiving iniquity transgression and sin u Exod. 34. 6 7. the rewarder of them that diligently seek him w Heb. 11. 6. and withall most just and terrible in his judgements x Nehem. 9. 32. 33. hating all sin y Psa 5. 5 6. and who will by no meanes clear the guilty z Nah 1. 2 3. Exod. 34 7. II. God hath all life a Iohn 5. 26. glory b Acts 7. 2. goodnesse c Psal 119. 68. blessednesse d 1 Tim. 6. 15. Rom. 9. 5. in and of himself and is alone in and unto himself all-sufficient not standing in need of any creatures which he hath made e Act. 17. 24 25. nor deriving any Glory from them f Iob 22. 2 3 but only manifesting 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 things g Rom. 11 36 and hath most Soveraigne Dominion over them to do by them for them or upon them whatsoever himself pleaseth h Rev. 4. 11. 1 Tim. 6. 15. Dan. 4. 25 31. In his sight all things are open and manifest i Heb. 4. 13. his knowledge is infinite infallible and independent upon the creature k Rom. 11. 33 34. Psal 147. 5. so as nothing is to him contingent or uncertain l Act. 15. 18. Ezek. 11. 5. He is most holy in all his counsels in all his works and in all his commands m Psal 145. 17. Rom. 7. 12 To him is due from Angels and men and every other creature whatsoever worship service or obedience he is pleased to require of them n Rev. 5. 1â— 13 14. III. In the Vnity 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 o 1 Ioh. 5. 7. Mat. 3. 16 17 Mat 28. 19. 2 Cor. 13 14 The Father is of none neither begotten nor proceeding The son is eternally begotten of the Father p Ioh. 1. 14 18. The Holy Ghost eternally proceeding from the Father and the Son q Ioh 1. 15 26. Gal. 4. 6. CHAP. III. Of Gods eternall Decree GOD from all eternity did by the most wise and holy Counsell of his own Will freely and unchangeably ordain whatsoever comes to passe a Eph. 1. 11 Rom. 11. 33. Heb. 6. 17. Rom 9 15 18. yet so as thereby neither is God the Author of sin b Iam. 1. 13. 17. 1 Ioh 1. 5 nor is violence offered to the will of the Creatures nor is the Liberty or contingency of second Causes taken away but rather established c Acts 2. 23 Mat. 17 12. Act. 4. 27 28 Iob 19. 11. Pro. 16. 33. II. Although God knowes whatsoever may or can come to passe upon all supposed conditions d Act. 15. 18. 1 Sam 23. 11 12. Mat. 11. 21 23. yet hath he not decreed any thing because he foresaw it as future or as that which would come to passe upon such conditions e Rom 9. 11 13 16. 18. III. By the decree of God for the manifestation of his Glory some men and Angels f 1 Tim. 5. 21. Mat. 25. 41. are predestinated unto everlasting life and others fore-ordained to everlasting death g Rom. 9. 22 23. Eph 1 5 6 Prov. 16. 4 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 h 2 Tim. 3 19. Ioh. 13 18. V. Those of man-kinde that are predestinated unto Life God before the foundation of the world was laid according to his eternall and immutable purpose and the secret counsell and good pleasure of his Will hath chosen in Christ unto everlasting glory i Eph. 1. 4 9 11. Rom. 8. 30 2 Tim. 1. 9 1 Thes 5 9 out of his meer free grace and 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 k Rom. 9. 11 13 16. Eph. 1. 4 9. all to the praise of his glorious grace l Eph. 1. 6. 12 VI. As God hath appointed the Elect unto glory so hath he by the eternall and most free purpose of his Will fore-ordained all the meanes thereunto m 1 Pet. 1. 2 Eph 1. 4 5 Eph. â— 13 Wherefore they who are elected being fallen in Adam are redeemed by Christ n 1 Thes 5 9. 10. Tit. 2. 14 are effectually called unto faith in Christ by his Spirit working in due season are justified adopted sanctified o Rom. 8. 30 Eph. 1. 5 2 Thes 2. 13 and kept by his power through faith unto salvation p 1 Pet. 1. 5 Neither are any other redeemed by Christ effectually called justified adopted sanctified and saved but the Elect onely q Iohn 17. 9 Rom. 8. 28 to the end Iohn 6. 64 65. Iohn 10 26. Iohn 8. 47. 1 Ioh. 2 19. VII The rest of man-kinde God was pleased according to the unsearchable counsell of his own Will whereby he
to the Throne of Grace with boldnesse e Eph. 3. 12 Rom. 5. 2 are enabled to cry Abba Father f Gal 4. 6 are pitied g Psa 103. 13 protected h Prov. 14. 16 Mat 6. 30 32 1 Pet. 5. 7 provided for i and chastened by him as by a Father k Heb. 12. 6 yet never cast off l Lam. 3. 31 but sealed to the day of redemption m Eph. 4. 20 and inherit the promises as heirs of everlasting salvation o 1 Pet. 1 3 4. Heb. 1. 14 n Heb. 6. 12 CHAP. XIII Of Sanctification THey who are effectually called and Regenerated having a new heart and a new spirit created in them are further sanctified really and personally through the vertue of Christs death and resurrection a 1 Cor. 6. 11 Acts 20. 32 Phil. 3. 1â— Rom. 6. 5 6 by his Word and Spirit dwelling in them b Iohn 17 17 Eph. 5. 26 2 Thes 2. 13 the domininion of the whole body of sinne is destroyed c Rom. 6. 6 14. and the severall lusts thereof are more and more weakened and mortified d Gal. 5. 24 Rom. 8. 13 and they more and more quickned and strengthened in all saving graces e Col 1. 11 Ephes 3. 16 17 18 19 to the practice of true holiness without which no man shall see the Lord f 2 Cor. 7. 1 Heb. 12. 14 II. This Sanctification is throughout in the whole man g 1 Thes 5 2â— yet imperfect in this life there abideth still some remnants of corruption in every part h 1 Ioh 1. 10 Rom. 7. 18 23. Phil. 5. 12 whence ariseth a continuall and irreconcileable warre the flesh lusting against the spirit and the spirit against the flesh i Gal. 5 17 1 Pet. 2. 11 III. In which warre although the remaining corruption for a time may much prevail k Rom. 7. 23 yet through the continuall supply of strength from the sanctifying Spirit of Christ the regenerate partdoth overcome l Rom. 6 14 1 Iohn 5. 4 Eph. 4. 15 16 and so the Saints grow in grace m 2 Pet. 3 18 2 Cor 3 18 perfecting holinesse in the fear of God n 2 Cor. 7. 1 CHAP. XIV Of Saving Faith THe grace of Faith whereby the elect are inabled to believe to the saving of their soules a Heb. 10. 39 is the Work of the Spirit of Christ in their hearts b 2 Cor. 4. 13 Eph 1. 1â— 18. 19 Eph. 2. 8 and is ordinarily wrought by the Ministry of the Word c Rom. 1â— 14. 17 by which also and by the administration of the Sacraments and Prayer it is increased and strengâ—hened d 1 Pet. 2. 2 Acts 20. 32 Rom. 4. 11 Luk. 17. 5 Rom 1. 16 17. II. By this Faâ—th a Christian believeth to be true whatsover is revealed in the Word for the authority of God himself speaking therein e Iohn 4. 42 1 Thes 2. 13 1 Iohn 5. 10 Acts 24. 14 and acting differently upon that which each particular passage thereof containeth yeelding obedience to the Commands f Rom 16. 26 trembling at the threatnings g Isa 60. 2 and imbracing the promises of God for this life and that which is to come h Heb 11. 13 1 Tim. 4. 8 But the principall acts of saving faith are Accepting Receiving and Resting upon Christ alone for Iustification Sanctification and Eternall life by vertue of the Covenant of Grace i Iohn 1. 10 Acts 16. 31 Gal. 2. 29 Acts 15. â—1 III. This faith is different in degrees weak or strong k Heb. 5. 13 14. Rom. 4 19 20 Mat. 6 30 Mat. 8. 10 may be often and many wayes assayled and weakned but gets the victory l Luk. 22. 31 32. Eph. 6. 16 1 Ioh. 5. 4 5 growing up in many to the attainment of a full assurance through Christ m Heb. 6. 11 12. Heb. 10 22. Col. 2. 2 who is both the Author and finisher of our faith n Heb. 12. 2 CHAP. XV. Of Repentance unto life REpentance unto life is an evangelâ—call grace a Zec. 12. 10 Acts 11. 18 the Doctrine whereof is to bee preached by every Minister of the Gospel as well as that of faith in Christ b Luke 24 47. Mark 1 15. Acts 20 21. II. By it a sinner out of the sight and sense not only of the danger but also of the filthinesse and odiousnesse 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 and hates his sins as to turn from them all unto God c Eze. 18. 30 31. Eze. 36. 31 Isa 30. 22 Psal 51. 4 Ier 31. 18. 19 Ioel 2. 12 13 Amos 5. 15 Psal 119. 128 2 Cor. 7. 11 purposing and endeavourâ—ng to walk with him in all the wayes of his Commandments d Psal 119 6 59 106 Luk. 1. 6 2 Kin 23. 25 III. Although Repentance be not to be rested in as any satisfaction for sin or any cause of the pardon thereof e Eze. 36 31 32. Eze. 16 61 62 63 which is the act of Gods free grace in Christ f Hos 14. 2 4 Rom. 3. 24 Ephes 1. 7 yet is it of such necessity to all sinners that none may expect pardon without it g Luk. 13 â— 5. Acts 17 30 31 Rom. 5. 21 IV. As there is no sin so small but it deserves damnation h Rom. 6. 23 Mat. 12. 36 so there is no sin so great that it can bring damnation upon those who truly repent i Isa 5â— 7 Rom. 8 1 Isa 1. 16 â—â— V. Men ought not to content themselves with a generall repentance but it is every mans duty to endeavour to repent of his particular sins particularly k Psal 19 13 Luke 19. 8 1 Tim. 1 13 15 VI. As every man is bound to make private confession of his sins to God praying for the pardon thereof l Psal 51. 4 5 7 9 14 Psal 32. 5 6 upon which and the forsaking of them he shall finde mercy m Pro. 28. 13 1 Iohn 1. 9 so he that scandalizeth his Brother or the Church of Christ ought to be willing by a private or publique confession and sorrow for his sinne to declare his repentance to those that are offended n Iam. 5. 16 Luk 17. 3. 4 Iosh 7. 19 Psal 51 throughout who are thereupon to be reconciled to him and in love to receive him o â— Cor. 2. â— CHAP. XVI Of Good Works GOod Works are only such as God hath commanded in his holy Word a Micah 6. 8 Rom. 12 2 Heb 13. 21 and not such as without the warrant thereof are devised by men out of blinde zeal or upon any pretence of good intention b Mat. 15. 9 Isa 29. 13 1 Pet. 1. 18 Rom. 10 2
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 c 1 Ioh. 2. 3 1 Ioh. 3. 14 18 19 22 24 1 Ioh 5. 13. and may rejoyce in the hope of the glory of God which hope shall never make them ashamed d Rom. 5. 2 5 II. This certainty is not a bare conjecturall and probable perswasion grounded upon a fallible hope e Heb. 6. 11 19. but an infallible assurance of faith founded upon the divine truth of the promises of salvation f Heb. 6. 17 18. the inward evidence of those graces unto which these promises are made g 2 Pet. 1. 4 5 10 11. 1 Ioh. 2. 3. 1 Ioh 3. 14 2 Cor. 1. 12 the testimony of the Spirit of Adoption witnessing with our spirits that we are the children of God h Rom. 8. 15 16 which Spirit is the earnest of our inheritance whereby we are sealed to the day of redemption i Eph. 3. 13 14. Eph. 4. 30. 2. Cor. 1. 21. 22. III. This infallible assurance doth not so belong to the essence of faith but that a true beleever may wait long and conflict with many difficulties before he be partaker of it k 1 Iohn 5. 13. Isa 50. 10 Mark 9. 24. Psal 8â— throughout Psal 77. to verse 12. yet being inabled 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 meanes attain thereunto l 1 Cor 2. 12 1 Ioh. 4. 13 He 6. 11 12 Eph. 3. 17 18 19. And therefore it is the duty of every one to give all diligence to make his calling and election sure m 2 Pet. 1. 10. that thereby his heart may be inlarged in peace joy in the holy Ghost in love and thankfulnes to God and in strength and cheerfulnes in the duties of obedience the proper fruits of this assurance n Rom. 5. 1 1 2 5. Rom. 14. 7. Ro. 15. 3. Eph. 1. 3. 4 Psal 4. 6 7 Psal 119. 32 so far is it from inclining men to loosnesse o 1 Ioh. 2. 1 2 Rom. 6. 1 2. Tit. 2. 11 12 14. 2 Cor. 7. 1. Rom. 8. 1 12 1 Iohn 3. 2. 3 Psal 1 30. 4. 1 Iohn 1. 6 7. IV. True beleevers may have the assurance of their salvation divers wayes shaken diminished and intermitted as by negligence in preserving of it by falling into some speciall sin which woundeth the conscience and grieveth the spirit by some sudden or vehement temptation by Gods withdrawing the light of his countenance and suffering even such as fear him to walk in darknesse and to have no light p Can. 5. 2 3 6 Ps 5. 1 6 12 14. Eph. 4. 30 31. Psa â—â— 1 to 10. Mat. 26. 69 70 71 72. Psal 31. 22. Psal 88. throughout Esa 5. 10. yet are they never utterly destitute of that seed of God and 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 Spirit this assurance may in due time be revived q 1 Ioh. 3. 9 Luke 22. 32 Iob 13. 15 Psaim 73. 15 Psal 51. 8 12 and by the which in the mean time they are supported from utter despair r Mich. â— 7 8 9. Ier. 52. 40. Isa 54. 7 8 9 10. Psalme 22. 1. Psalme 88. throughout CHAP. XIX Of the Law of God GOD gave to Adam a Law as a Covenant of Works by which he bound him and all his posterity to personall entire exact and perpetuall obedience promised life upon the fulfilling and threatened death upon the breach of it and indued him with power and ability to keep it a Gen. 1. 26 27 with Gen. 2. 17 Rom 2 14 15 Rom. 10. 5 Rom. 5. 12. 19. Gal. 3 10 12. Eccles 7. 29 Iob 28. 20 II. This Law after his fall continued to be a perfect rule of righteousnesse and as such was delivered by God upon Mount Sinai in Ten Commandements and written in two Tables b Iam. 1. 25 Iam 2. 8 10 11 12. Rom. 13. 8 9 Deut. 5. 32 Deut. 10. 4 Exod. 34. 1 the foure first Commandements containing our duty towards God and the other six our duty to man c Mat. 22 37 38 39 40. III. Beside this Law commonly called Morall God was pleased to give to the people of Israel as a Church under age Ceremoniall Laws containing severall typicall Ordinances partly of Worship prefiguring Christ his graces actions sufferings and benefits d Heb 9. chap Heb. 10. 1 Gal. 4. 1 2 3. Col. 2. 17. and partly holding forth divers instructions of morall duties e 1 Cor. 5. 7 2 Cor. 6. 17 Iude ver 23 All which Ceremoniall Laws are now abrogated under the new Testament f Col. 2. 14 16 17. Dan. 9. 27 Eâ—h 2. 15 16. IV. To them also as a body Politique he gave sundry Iudiciall Laws which expired together with the State of that people not obliging any other now further than the generall equity thereof may require g Exod. 21 Chapter Exod. 22. 1 to 29 Gen 49. 10 with 1 Pet. 2. 13 14 Mat. 5. 17 with ver 38 39. 1 Cor. 9. 8 9 10. V. The Morall Law doth for ever bind all as well justified persons as others to the obedience thereof h Rom. 13. 8 9 10. Eph. 6. 2 1 Iohn 2. 3 4 7 8 and that not only in regard of the matter contained in it but also in respect of the authority of God the Creatour who gave it i Iam. 2. 10. 1â— Neither doth Christ in the Gospell any way dissolve but much strengthen this obligation k Mat. 5. 17 18 19. Iam. 2. 8. Rom 3. 31. VI. Although true Believers be not under the Law as a Covenant of works to be thereby justified or condemned l Rom. 6. 14 Gala. 2. 16 Gala. 3. 13 Gala. 4. 4 5 Acts 13. 39 Rom. 8. 1 yet is it of great use to them as well as to others in that as a rule of life informing them of the will of God and their duty it directs and binds them to walk accordingly m Rom. 7 12 22 25. Psal 119. 4 5 6. 1 Cor. 7. 19 Gal. 5. 14 16 18 19 20 21 22 23. discovering also the sinfull pollutions of their nature hearts lives n Rom. 7. 7 Rom. 3. 20 so as examining themselves thereby they may come to further conviction of humiliation for and hatred against sin o Iam. 1. 23 24 25. Rom. 7. 9 14 24. together with a clearer sight of the need they have of Christ and the perfection of his obedience p Gal. 3. 24 Rom. 7. 24 25. Rom. 8 3. 4. It is likewise of use to the Regenerate to restrain their corruptions in that it forbids sin q
Saints or any other creature d Col. 2. 18 Rev. 19. 10 Rom. 1. 25 and since the Fall not without a Mediator nor in the mediation of any other but of Christ alone e Iohn 14. 6 1 Tim. 2. 5. Eph. 7. 18 Col. 3. 17 III. Prayer with thanksgiving being one speciall part of Religious Worship f Phil. 4. 6 is by GOD required of all men g Psal 65 2 and that it may be accepted it is to be made in the Name of the Son h Iohn 14. 13. 14. 1 Pet. 2. 5 by the help of his Spirit i Rom. 8. 26. according to his Will k Ioh. 5. 14 with understanding reverence humility fervency faith love and perseverance l Psal 47. 7 Eccles 5. 1 2 Heb. 12. 28 Gen. 18. 27 Iames 5. 16. Iam. 1 6 7 Mark 11. 24. Mar 6. 12. 14. 15. Col 4. 2. Ep. 6. 18 and if vocall in a known tongue m Cor. 14. 14 IV. Prayer is to be made for things lawfull n 1 Ioh 5 14 and for all sorts of men living or that shall live hereafter o 1 Tim. 2. 1 2 Ioh. 17 20 2. Sa. 7. 29 Ruth 4. 12 but not for the dead p 2 Sam. 12 21 22. 23. with Luk. 16. 25 26 Rev. 14 3 nor for those of whom it may be known that they have sinned the sin unto death q 1 Ioh. 5. â—6 V. The reading of the Scriptures with godly fear r Act. 15. 21 Rev. 1. 3 the sound Preaching Å¿ 2. Tim. 4. 2 and conscionable hearing of the Word in obedience to God with understanding faith and reverence t Iam. 1. 22 Acts 10. â—5 Mat. 13. 19. He 4. 2. Isa 66. 2 singing of Psalms with grace in the heart u Col. 3. 16 Ephes 5. 19 Iam. 5. 13 as also the due administration worthy receiving of the Sacraments instituted by Christ are all parts of the ordinary Religious Worship of God w Mat. 28. 19 1 Cor. 11. 13 to 29. Acts 2. 42 Beside Religious Oaths x Deut. 6. 13 with Neh. 10. 29. Vows y Isa 19. 21 with Eccl. 5. 4 5 Solemn Fastings z Ioel 2 12 Esther 4. 16 Mat. 9. 15 1 Cor. 7. 5 and Thanksgivings upon special occasions a Psal 107 throughout Ester 9. 22 which are in their severall times and seasons to be used in an holy and religious manner b Heb. 11. 28 VI. Neither Prayer nor any other part of Religious Worship is now under the Gospel either tyed unto or made more acceptable by any place in which it is performed or towards which it is directed c Iohn 4. 21 but God is to be worshipped every where d Mal. 1. 11 1 Tim. 2. 8 in Spirit and Truth e Iohn 4 23 24 as in private Families f Ier. 10. 25 Deut. 6. 6 7 Iob 1. 5 2 Sam. 6. 18 20. 1 Pet. 3 7. Acts 10. 2 daily g Mat. 6. 11 and in secret each one by himselâ— h Mat. 6. 6 Eph. â— 18 so more solâ—mnly in the publique Assemblies which are not carelessy or wilfully to be neglected or forsaken when God by his Word or Providence calleth thereunto i Isa 56. 7 Heb. 10 25 Prov. 1. 20 21 24 Prov. 8. 34 Acts 13 42 Luk. 4. 16 Acts 2. 42 VII As it is of the Law of Nature that in general a due proportion of time be set a part for the Worship of God so in his Word by a positive Morall and perpetuall Commandment binding all men in all ages he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him k Exod. 20 8 0 11 Isa 56. 2 4 6 7. which from the beginning of the World to the resurrection of Christ was the last Day of the week and from the Resurrection of Christ was changed into the first Day of the week l Gen. 2. 2 3 1 Cor. 16. 1 2 Acts 20. 7 which in Scripture is called the LORDS Day m Rev. 1. 10 and is to be continued to the end of the World as the Christian Sabbath n Exod. 20. 8. 10. with Mat. 5 17 18 VIII This Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts ordering of their common affairs before-hand do not only observe an holy rest all the Day from their own works words and thoughts about their worldly imployments and recreations o Exod. 20. 8 Exod. 16. 23 25 26 29 30 Ex. 31. 15 16 17 Isa 58. 13. Nehem. 131 16 17 18 19 21 22 but also are taken up the whole time in the publique and private Exercises of his Worship in the duties of necessity and mercy p Isa 58. 13 Mat. 12. 2 to 13 CHAP. XXII Of lawfull Oaths and Vows A Lawfull Oath is a part of Religious Worship a Deut. 12 20 wherein upon just occasion the person swearing solemnly calleth God to witnesse what he asserteth or promiseth and to judge him according to the truth or falshood of what he sweareth b Exod. 20. 7 Levit. 19. 12 2 Cor. 1. 23 2 Chron. 6 22 23 II. The Name of God only is that by which men ought to sweare and therein it is to be used with all holy fear and reverence c Deut. 6. 13 Therefore to swear vainly or rashly by that glorious and dreadfull Name or to swear at all by any other thing is sinfull and to be abhorred d Exod 10. â— Ier. 1. 7 Mat 5. 34 37 Iam. 5. 12 Yet as in matters of weight and moment an Oath is warranted by the Word of God under the New Testament as well as under the Old e Heb. 6. 16 2 Cor. 1. 2â— Isaâ— 6â— 1â— so a lawfull Oath being imposed by lawfull Authority in such matters ought to be taken f 1 Kings â— 31. Neh 13 25. Ezra 10 5. III. Whosoever taketh an Oath ought duely to consider the weightinesse of so solemn an Act and therein to avouch nothing but what he is fully perswaded is the truth g Exod. 20. 7 Ier 4. 2 Neither maâ— any man binde himself by Oath to any thing but what is good and just and what he believeth so to be and what he iâ— able and resolved to perform h Gen 24. 2 3 5 6. 8 9. Yet is it a sin to refuse an Oath touching any thing that is good and just being imposeâ— by lawfull Authority i Num. 5. 19 21 Neh. 5 12. Exâ—d 22 7 8 9 10 11 IV. An Oath is to be taken in the plain and common sense of the words without equivocation or mentall reservation k Ier. 4. 2 Psal 24. 4 It cannot oblige to sin but in any thing not sinfull being taken it binds to performance although to a mans own hurt l 1 Sam. 25 22. â—2 33 34 Psal 15. 4 nor is it to be violated
Cor. 1. 9 Q. What is effectuall Calling A. Effectuall Calling is the work of Gods almighty power and grace i Ioh. 5. 25 Eph. 1. 18 19 20. 2 Tim. 1. 8. 9 where by out of his free and especiall love to his Elect and from nothing in them moving him thereunto k Tit. 3. 4 5 Eph. 2. 4 5 7 8 9. Rom. 9. 11. he doth in his accepted time invite and draw them to Iesus Christ by his Word and Spirit l 2 Cor. 5. 20 with 2 Cor. 6. 1 2 Ioh. 6. 44 2 Thes 2. 13 14 savingly inlightning their minds m Acts 26 18 1 Cor. 2. 10 12 renewing powerfully determining their wils n Ezek. 11 19. Eze. 36. 26 27 Iohn 6. 4â— so as they although in themselves dead in sin are hereby made willing and able freely to answer his call and accept and imbrace the grace offered and conveyed therein o Eph 2. 5 Phil. 2. 13 Deut. 30. 6 Q. Are the Elect only effectually called A. All the Elect and they onely are effectually called p Acts 13. 48 although others may be and often are outwardly called by the ministery of the Word q Mat. 22. 14 and have some common operations of the Spirit r Mat. 7. 22 Mat. 13. 20 21. Heb. 6. 4 5 who for their wilfull neglect and contempt of the grace offered to them being justly left in their unbelief do never truly come to Iesus Christ Å¿ Ioh. 12. 38 39 40 Acts 28. 25 26 27 Ioh. 6. 64 65. Ps 81 11 12. Q. 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 t Rom. 8. 30 Adoption u Eph. 1. 5 Sanctification and whatever else in this life manifests their Vnion with him w 1 Cor 1. 30 Q. What is Iustification A. â—ustification is an act of Gods free grace unto sinners x Rom. 3. 22 24. 25 Rom. 4. 5 in which he pardoneth all their sins accepteth accounteth their persons righteous in his sight y 2 Cor. 2. 5 19 21 Rom. 3. 22 24 25 27 28 not for any thing wrought in them or done by them z Tit. 3 5. 1 Eph. 1. 7 but only for the perfect obedience full satisfaction of Châ—ist by God imputed to them a Rom. 5. 17 18 19 and received by faith alone b Acts 10. 43 Gal. 2. 16 Phil. 3. 9 Q. How is Iustification an act of Gods free Grace A. Although Christ by his Obedience and death did make a proper reall and full satisfaction to Gods Iustice in the behalf of them that are justified c Rom. 5 8 9 10 19 yet in as much as God accepteth the satisfaction from a Surety which he might have demanded of them did provide this Surety his own only son d 1 Tim. 2 5 6 Heb. 10. 10 Mat. 20. 28 Dan. 9. 24 26 Isa 53. 4 5 6 10 11 12 Heb. 7. 22 Rom. 8. 32 1 Pet. 1. 18 19 imputing his righteousnesse to them e 2 Cor. 5. 21 requiâ—ing no thing of them for their Iustification but Faith f Rom. 3. 24 25 which also is his gift g Eph. 2. 28 their Iustification is to them of free grace h Eph. 1. 7 Q. What is Iustifying Faith A. Iustifying Faith is a saving grace i Heb. 10. 39 wrought in the heart of a Sinner by the Spirit k 2 Cor. 4. 13 Eph. 1. 17 18 19 and work of God l Ro. 10. 14 17 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 m Acts 2. 3 Acts 16. 30 Ioh. 16. 8 9 Rom. 5. 6 Eph 2. 1 Acts 4. 12 not only assenteth to the truth of the promise of the Gospel n Eph. 1. 13 but receiveth and resteth upon Christ and his righteousnes therein held forth for pardon of sin o Ioh. 1. 12 Acts 16. 31 Acts 10 43 and for the accepting and accounting of his person righteous in the sight of God for salvation p â—hil 3. 19 A8 15. 11 Q. How doth Faith justifie a sinner in the sight of God A. Faith justifies a sinner in the sight of God not because of those other graces which do alwayes accompany it or of good works that are the fruits of it q Gaâ— 3. 11 Rom. 3. 28. nor as if the grace of Faith or any act thereof were imputed to him for his justification r Rom. 4. 5 with Rom. 10 10 but only as it is an Instrument by which he receiveth and applyeth Christ and his righteousnesse Å¿ Ioh. 1 12 Phil. 3. 9 Gal. 2. 16 Q What is Adoption A. Adoption is an act of the free grace of God t Ioh. 3. 1 in and for his onely Son Iesus Christ u Eph. 1. 5 Gal. 4. 4 6 whereby all those that are justified are received into the number of his children w Ioh 1. 12 have his name put upon them x 2 Cor. 6 18 Rev 3 12 the Spirit of his Son given to them y Gal 4 6 are under his fatherly care and dispensations z Psal 10 13 Prov 14 26 Mat 6 32 admitted to all the liberties priviledges of the sons of God made heires of all the promises and fellow heires with Christ in glory a Heb. 6 13 Rom 8 17 Q. What is Sanctification A. Sanctication 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 powerfull working of his Spirit b Eph. 1. 4. 1 Cor. 6. 11. 2 Thes 2. 13. applying the death refurrection of Christ unto them c Rom. 6. 4 5 6. renewd in their whole man after the image of God d Eph. 4. 23. 24. having the seeds of repentance unto life of al other saving graces put into their hearts e Acts 11. 18. 1 Iohn 3. 9. and those graces so stirred up increased strengthened f Iude v. 20. Heb. 6. 11 12. Eph. 3. 16 17. 18. 9. Col 1. 10 11. as that they more and more die unto sin and rise unto newnesse of life g Rom. 6. 4 6 14. Gal. 5. 24. Q What is repentance unto life A. Repentance unto life is a saving grace h 2 Tim. 2. 25 wrought in the heart of a sinner by the Spirit i Zach. 12 10. Word of God k Acts 11. 18. 20 2â— whereby out of the sight and sense not only of the danger l Ezek. 18. 28. 30 32. Luk. 15. 17 18 Hos 2. 6 7 but also of the filthinesse and odiousnesse of his sins m Ezek. 36. 31 Isa
30. 22. upon the apprehension of Gods mercy in Christ to such as are penitent n Ioel 2. 12. 13. he so grieves for o Ier. 31. 18. 19. and hates his sins p 2 Cor. 7. 11. as that he turns from them all to God q Acts 26. 28. Ezek. 14. 6. 1 Kin. 8. 47. 48. purposing and endeavouring constantly to walk with him in all the wayes of new obedience r Psal 119. 6 19. 12. Luk. 1. 6. 2 Kin. 23. 25 Q. Wherein do justification and Sanctification differ A. Although Sanctificati-be inseparably joyned with Iustification Å¿ 1 Cor. 6. 11. 1 Cor. 1. â—â— yet they differ in that God in Iutification imputeth the righteousnesse of Christ t Rom. 4. 6 8 in sanctification his spirit infuseth grace and enableth to the exercise therof u Ezek 36 27 in the former sin is pardoned w Rom. 3. 24 25 in the other it is subdued x Rom. 6. 6 14 the one doth equally free all believers from the revenging wrath of God and that perfectly in this life that they never fall into condemnation y Rom. 8. 33 34 the other is neither equall in all z 1 Ioh. 1. 12 13 14 Heb. 5. 12 13 14 nor in this life perfect in any a 1 Ioh. 1. 8 10 but growing up to perfection b 2 Cor. 7. 2 Phil. 3. 12 13 14 Q. Whence ariseth the imperfection of Sanctification in beleevers 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 foiled with temptations and fall into many sins c Rom. 7. 18. 23 Mar. 14 66 to the end Gal. 2. 11 12 are hindered in all their spirituall services d Heb. 12. 1 and their best works are imperfect and defiled in the sight of God e Isa 64. 6 Exod 28 38 Q. May not true beleivers by reason of their imperfections and the many temptations and sins they are overtaken with fall away from the state of Grace A. True Beleevers by reason of the unchangeable love of God f Ier. 31. 3 and his Decree Covenant to give them perseverance g 2 Tim. 2. 19 Heb. 13. 20 21 2 Sam. 23. 5 their inseparable union with Christ h 1 Cor. 18. 9 his continuall intercession for them i Heb. 7. 25 Luk. 22. 32 and the spirit and seed of God abiding in them k 1 Ioh. 3. 9 1 Ioh. 2. 27. can neither totally nor finally fall away from the state of grace l Ier 32. 40 Ioh. 10. 28 but are kept by the power of God through faith unto salvation m 1 Pet. 1. 5 Q. 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 endeavor to walk in all good conscience before him n 1 Iohn 2. 3 may without extraordinary revelation by faith grounded upon the truth of Gods promises by the spirit enabling them to discern in themselves those graces in which the promises of life are made o 1 Cor. 2. 12 1 Ioh. 3. 4 18 19 21 24 1 Iohn 4. 13 16 Heb. 6. 11 12 and bearing witnesse with their spirits â—hat they are the children of God p Rom. 8. 16 be infallibly assured that they are in the estate of grace shall persevere therein unto salvation q 1 Ioh. 5. 1 Q. 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 and salvation not being of the essence of faith r Eph. 1 13 true believers may wait long before they obtain it Å¿ Isa 50. 10 Psal 88. throughout and after the enjoyment thereof may have it weakned and intermitted through manifold distempers sins temptations and desertions t Psal 77. 1 to 12 Cant. â— 2 3 6 Psal 58. â—â— Psal 31. 22 Psal 22. 1. yet are they never left without such a presence support of the Spirit of God as keeps them from sinking into utter despair u Ioh 3 9 Iob 13 15 Ps â—3 15 23. Isa 54. 7 8 9 10 Q. What is the Communion in Glory which the members of the Invisible Church have with Christ A. The Communion in glory which the members of the Invisible Church have with Christ is in this life w 2 Cor. 3. 18 immediately after death x Luk. 23. 43 and at last perfected at the resurrection and day of judgement y 1 Thes 4. 17 Q. What is the Communion in Glory with Christ which the members of the Invisible Church enjoy in this life A. The members of the Invisible Church have communicated to them in this life the first fruits of glory with Christ as they are members of him their head so in him are interessed in that glory which he is fully possessed of z Eph. 2. 5. 6 and as an earnest thereof enjoy the sense of Gods love a Rom. 5. 5 with 2 Cor. 1. 22 peace of conscience joy in the holy Ghost and hope of glory b Rom. 5 1 2 Rom. 14. 17 as on the contrary the sense of Gods revenging wrath horrour of conscience and a fearfull expectation of judgement are to the wicked the beginning of their torments which they shall endure after death c Gen. 4. 13 Mat. 27 4 Heb. 10. 27 Rom. 2. 9 Mat. 9. 44 Q. Shall all men die A Death being threatned as the wages of sin d Rom. 6. 25 it is appointed unto all men once to die e Heb 9 27 for that all have sinned f Rom. 5. 12 Q. Death being the wages of sin why are not the righteous delivered from death seeing all their sins are for given in Christ A. The righteous shall be delivered from death it self at the last day and even in death are delivered from the sting and curse of it g 1 Cor. 15 26 56 Heb 2. 15 so that although they die yet it is out of Gods love h Isa 57. 1 2 2 Kin. 22. 20 to free them perfectly from sin and misery i Rev. 14. 13 Eph. 5. 27 and to make them capable of further communion with Christ in glory which they then enter upon k Luk. 23. 43 Phil. 1. 23 Q. What is the commnuion in Glory with Christ which the members of the invisible Church enjoy immediately after death A. The communion in glory with Christ which the members of the invisible Church enjoy immediately after death is in that their souls are then made perfect in holinesse l Heb. 12. 23 and received into the highest heavens m 2 Cor. 5. 1 6 8 Phil. 1. 23 with Acts 3. 21. and Eph. 4. 10 where they behold the face of
faith i Heb 4 2 love k 2 The. 2. 10 meeknesse l Iames. 1. 21 and rediness of minde m Acts 17. 11 as the Word of God n 1 The. 2. 13 meditate o Luk. 9 44 Heb. 2. 1 and conferre of it p Luk. 24. 14 Deut. 6. 6 7 hide it in their hearts q Prov. 2. 1 Psal 119. 11 and bring forth the fruit of it in their lives r Luk. 8. 15 Iames 1. 25 Q. How doe the Sacraments become effectuall means of salvation A. The Sacraments become effectuall means of salvation not by any power in themselves or any vertue derived from the piety and intention of him by whom they are administred but only by the working of the holy Ghost the blessing of Christ by whom they are instituted Å¿ 1 Pet. 3. 21 Acts 8. 13 with v. 23 1 Cor. 3. 6 7 1 Cor. 12. 13 Q. What is a Sacrament A. A Sacrament is an holy ordinance instituted by Christ in his Church t Gen. 17 7 10. Ex. 12. ch Mat. 28 19 Mat. 26 27 28 to signifie seale and exhibit u Rom. 4. 11 1 Cor. 11. 24 25 unto those that are within the Covenant of grace w Rom. 15. 8 Exod. 12. 48 the benefits of his mediation x Acts 2. 38 1 Cor. 10. 16 to strengthen and encrease their faith and all other graces y Rom. 4. 11 Gal. 3. 27 to oblige them to obedience z Rom. 6. 3 4 1 Cor. 10. 21 to testifie and cherish their love and communion one with another a Eph. 4. 2 3. 4 5 1 Cor. 12. 13 and to distinguish them from those that are without b Eph. 2. 11 12 Gen. 34. 14 Q. What are the parts of a Sacrament A. The parts of a Sacrament are two the one an outward and sensible signe used according to Christs own appointment the other an inward and spiritual grace thereby signified c Mat. 3. 11 1 Pet. 3. 21 Rom. 2. 28 29 Q. How many Sacraments hath Christ instituted in his Church under the New Testament A. Vnder the New Testament Christ hath instituted in his Church only two Sacraments Baptism and the Lords Supper d Mat. 28. 19 1 Cor. 11. 20 23 Mat. 26. 26 27 28. Q. 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 Sonne and of the Holy Ghost e Mat. 28. 19 to be a sign and seal of engrafting into himself f Gal. 3. 27 of remission of sinnes by his blood g Mar. 1. 4 Rev. 1. 5 and regeneration by his spirit h Tit. 3. 5 Eph. 5. 26 of Adoption i Gal. 3. 26 27 and resurrectionn to everlasting life k 1 Cor. 15 29 Rom. 6. 5 and whereby the parties baptized are solemnly admitted into the visible Church l 1 Cor. 12 13 and enter into an open and professed engagement to be wholly and only the Lords m Rom. 6 4 Q. Vnto whom is Baptism to be administred A. Baptism is not to be administred to any that are out of the visible Church and so strangers from the Covenant of promise till they professe their faith in Christ and obedience to him n Acts 8. 36 37 Acts 2. 38 but Infants descending from parents either both or but one of them professing faith in Christ and obedience to him are in that respect within the Covenant and to be baptized o Gen. 17. 7 9. with Gal. 3. 9 14. and Col. 2. 11 12 and Acts 2 38 39. and Rom. 4. 11 12. 1 Cor. 7 14. Mat. 28. 19. Luk. 18. 15 16. Rom. 11. 16 Q. 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 when we are present at the administration of it to others p Col. 2. 11 12 Rom 6. 4. 6 11 by serious thankfull consideration of the nature of it of the ends for which Christ instituted it the priviledges and benefits conferred sealed thereby and our solemn vow made therein q Rom. 6. 3 4 5 by being humbled for our sinful defilement our falling short of walking contrary to the grace of Baptism and our engagements r 1 Cor. 1. 11 12 13 Rom. 6. 2. 3 by growing up to assurance of pardon of sin and of all other blessings sealed to us in that Sacrament Å¿ Rom. 4. 11 12. 1 Pet. 3 21. by drawing strength from the death and resurrection of Christ into whom we are baptized for the mortifying of sin and quickning of grace t Rom 6 3 4. 5 and by end eavouring to live by faith u Gal. 3. 26 2â— to have our conversation in holiness and righteousness w Rom. 6. 22 as those that have therein given up their names to Christ x Acts 2. 38 and to walk in brotherly love as being baptized by the same spirit into one body y 1 Cor. 12 13 25 26 27 Q. What is the Lords Supper A. The Lords Supper is a Sacrament of the New Testament z Luk. 22. 20 wherein by giving receiving bread and wine according to the appointment of Iesus Christ his death is shewed forth and they that worthily communicate feed upon his body and blood to their spirituall nourishment and growth in grace a Mat. 26. 26 27 28 1 Cor. 11. 23 24 25 26 have their union and communion with him confirmed b 1 Cor. 10 16 testifie and renue their thankfulnesse c 1 Cor. 11 24 25 26 and engagement to God d 1 Cor. 10 14 15 16 21 and their mutuall love and fellowship each with other as members of the same mysticall body e Cor. 10. 17 Q. How hath Christ appointed Bread and Wine to be given and received in the Sacrament of the Lords Supper A. Christ hath appointed the Ministers of his word in the administration of the Sacrament of the Lords Supper to set apart the bread and wine from common use by the word of institution thanksgiving and 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 and eat the Bread and to drink the Wine in thankfull remembrance that the body of Christ was broken and given and his blood shed for them f Cor. 11 23 24 Mat. 26. 26 27 28 Mar. 14. 22 23 24 Luk. 22. 19 20 Q. How doe 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 Wine in the Lords Supper g Acts 3. 21 and yet are spiritually present