being very and eternall God of one Substance and equall with the Father did when the fulnesse of time was come take upon Him mans nature k Iohn 1 1 14. 1 Iohn 5. 20. Phil. 2. 6. Gal. 4. 4 with all the Essentiall properties and common infirmities thereof yet without sin l Heb. 1. 14 16 17. Heb. 4. 15 being conceived by the Power of the Holy Ghost in the womb of the Virgin Mary of her substance m Luke 1. 27 31 35. Gal. 4. 4. 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 n Luke 1. 35 Col. 2. 9 Rom. 9. 5 1 Pet. 3. 18 1 Tim. 3. 16 Which person is very God and very Man yet one Christ the only Mediator between God and Man o Rom. 1. 3 4 1 Tim. 2. 5 III. The Lord Iesus in his humane nature thus united to the divine was sanctified and anointed with the holy Spirit above measure p Psal 45. 7 Iohn 3. 34 having in him all the treasures of Wisdom and knowledge q Col. 2. 3 in whom it pleased the Father that all fulnesse should dwell r Col. 1. 19 to the end that being holy harmless undefiled and full of grace and truth Å¿ Heb. 7. 16 Iohn 1. 14 he might be thorowly furnished to execute the Office of a Mediator and surety t Acts 10. â—8 Heb. 12. 24 Heb. 7. 22 Which Office he took not unto himself but was thereunto called by his Father u Heb. 5. 4 5 who put all power and judgement into his hand and gave him commandment to execute the same * Ioh. 5. 22 27. Mat. 28 18 Act. 2. 36 IV. This Office the Lord Iesus did most willingly undertake x Psal 40. 7 8. with Heb. 10. 5. to 11 Iohn 10. 18 Phil. 2. 8 which that he might discharge he was made under the Law y Gal. 4. 4. and did perfectly fulfill it z Mat. 3. 15 Mat. 5. 17 indured most grievous torments immediatly in his Soul a Mat. 26. 37 38. Luke 22 44. Mat. 27 46. Mat. 26. 27 chapters and most painfull sufferings in his body b was crucified and died c Phil. 28. was buried and remained under the power of death yet saw no corruption d Act. 2. 23 24 27. Act. 13. 37. Rom. 6. 9. On the third day he arose from the dead e 1 Cor. 15. 3 4. with the same body in which he suffered f Iohn 20. 25 27. with which also he ascended into Heaven and there sitteth at the right hand of his Father g Mark 16 19. making intercession h Rom. 8. 34 Heb. 9. 24. Heb. 7. 25. and shall return to judge men and Angels at the end of the World i Rom. 14. 9 10. Acts 1. 11. Acts 10. 42. Mat. 13. 40 41 42. Iude v. 6. 2 Pet. 2. 4 V. The Lord Iesus by his perfect obedience and sacrifice of himself which he through the eternall Spirit once offered up unto God hath fully satisfied the justice of his Father k Rom. 5. Heb. 9. 14. 16. Heb. 10. 1 4. Eph. 5. 2 Rom. 3. 25 26. and purchased not only reconciliation but an everlasting inheritance in the Kingdome of Heaven for all those whom the Father hath given unto him l Dan 9. â—4 26. Col. 1. 19 20. Eph 1. 11 14. Iohn 17. 2. Heb. 9. 12 15. VI. Although the work of Redemption was not actually wrought by Christ till after his Incarnation yet the vertue efficacy and benefits thereof were communicated unto the Elect in all ages successively from the beginning of the world in and by those promises types and sacrifices wherein he was revealed and signified to be the seed of the Woman which should bruise the Serpents head and the Lamb slaine from the beginning of the world being yesterday and to day the same and for ever m Gal 14 5. Gen. 3. 15. Rev. 13. 8. Heb. 13. 8. VII Christ in the work of Mediation acteth according to both Natures by each Nature doing that which is proper to it self n Heb. 9. 14. 1 Pet. â— 18. yet by reason of the unity of the Person that which is proper to one Nature is sometimes in Scripture attributed to the Person denominated by the other Nature o Acts 20. 25 Ioh 3. 1 â— Ioh. 3. 16. VIII To all those for whom Christ hath purchased Redemption he doth certainly and estectually apply and communicate the same p Ioh. 6. 3â— 39. Ioh. â—0 15 16. making intercession for them q 1 Ioh. 2 1. 2 Rom 8. 34 and revealing unto them in and by the Word the mysteries of salvation r Ioh. 15 13 15. Eph. 1. 7 8 9. Iohn 17. 6. effectually perswading them by his Spirit to beleeve and obey and governing their hearts by his Word and Spirit Å¿ Iohn 14. 16. Heb. 12 2. 2 Cor. 4. 13. Rom. 8. 9. 14. Rom. 15. 18 19. Ioh. 17. 17. overcoming all their enemies by his Almighty Power and Wisdom in such manner and wayes as are most consonant to his wonderfull and unsearchable dispensation t Psal 110. 1 1 Cor. 15. 25 26. Mal. 4. 2 3. Col. 2. 15. CHAP. IX Of Free-will GOD hath indued the Will of man with that naturall liberty that is neither forced nor by any absolute necessity of nature determined to do good or evâ—â— a Mat. 17. 12. Iam. 1. 14. Deut. 30. 19 II. Man in his state of Innocency had freedom and power to will and to do that which was good and well-pleasing to God b Eccles 7 29. Gen. 1 26. but yet mutably so that hee might fall from it c Gen. 2. 16 17. Gen. 3. 6 III. Man by his fall inâ—o a state of sin hath wholly lost all ability of Will to any spirituall good accompanying salvation d Rom. 5. 6 Rom. 8. 7 Iohn 15. 5 so as a naturall man being altogether averse from that good e Rom. 3. â—0 12. and dead in sin f Eph. 2. 1. 5 Col. 2. 13 is not able by his own strength to convert himself or to prepare himself thereunto g Ioh. 6. 44 65. Eph 2 â— 2. 3. 4 5. 1 Cor. 8. 14 Titus 3. 3 4 5. IV. When God converts a sinner and tanslates him into the state of grace he freeth him from his naturall bondage under sin h Col. 1. 13 Ioh. 8. 34 36 and by his grace alone inables him freely to will and to do that which is spiritually good i Phil. 2. 13 Rom. 6. 18 22. yet so as that by reason of his remaining corruption he doth not perfectly nor only will that which is good but doth also will that which is evill k Gal. 5. 17 Rom. 7. 15 19 21 V. The will of man is made perfectly and immutably free to good alone in the
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
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
Iohn 16. 2 1 Sam. 15. 21 22 23 II. These good works done in obedience to Gods Commandements are the fruits and evidences of a true and lively faith c Iam. 2. 18 22. and by them believers manifest their thankfulnesse d Psal 1 16 12 13 1 Pet. 2. 9 strengthen their assurance e 1 Iohn 2 3. 5 2 Pet. 1 5 6 7 8 9. 10 edifie their Brethren f 2 Cor. 9. 2 Mat. 5 16 adorn the profession of the Gospel g Tit. 2. 5 9 10 11 12. 2 Tim 6. 1 stop the mouths of the adversaries h 1 Pet. 2. 15 and glorifie God i 1 Pet. 2. 12 Phil. 1. 11 Iohn 15. 8 whose workmanship they are created in Christ Iesus thereunto k Eph. 2. 10 that having their fruit unto holinesse they may have the end eternall life l Rom 6. 22 III. Their ability to do good works is not at all of themselves but wholly from the Spirit of Christ m Iohn 15 4. 5 Ezek. 36. 26 27 And that they may be inabled thereunto besides the graces they have already received there is required an actuall influence of the same holy Spirit to work in them to will and to do of his good pleasure n Phil 2. 15. Phil. 4 13 2 Cor. 3. 5 yet are they not hereupon to grow negligent as if they were not bound to perform any duty unlesse upon a speciall motion of the Spirit but they ought to be diligent in stirring up the grace of God that is in them o Phil. 2. 12 Heb. 6. 11 12 2 Pet. 1 3 5 10 11. Isa 64. 7 2 Tim. 1 6 Acts 26. 6 7. Iude v. 20. 21 IV. They who in their obedience attain to the greatest heigth which is possible in this life are so far from being able to supererogate and to doe more then God requires as that they fall short of much which in duty they are bound to doe p Luk 17. 10 Neh. 13. 22 Iob 9 2 3 Gal. 5. 17 V. We cannot by our best Works merit pardon of sin or eternal life at the hand of God by reason of the great disproportion that is between them the glory to come and the infinit distance that is between us and God whom by them we can neither profit nor satisfie for the debt of our former sins q Rom. 3. 20 Rom. 4. 2. 4 6 Eph 2 8 9 Tit. 3. 5 6 7 Rom. 8 18 Psal 16 2 Iob 22 2 3 Iob 35. 7 8 but when we have done all we can we have done but our duty and are unprofitable servants r Luk. 17. 10 and because as they are good they proceed from his Spirit Å¿ Gal. 5. 22 23 and as they are wrought by us they are defiled and mixed with so much weaknesse and imperfection that they cannot endure the severity of Gods judgement t Isa 64. 6. Gal. 5. 17 Rom 7. 15 18. Psal 143 2. Psal 130. 3 VI. Yet notwithstanding the Persons of Believers being accepted through Christ their good works also are accepted in him u Eph. 1. 6 1 Pet 2. 5 Exod 28. 38 Gen. 4. 4 with Heb. 14. not as though they were in this life wholly unblamable and unreproveable in GODS sight w Iob 9. 20 Psal 143. 2 but that hee looking upon them in his Son is pleased to accept and reward that which is sincere although accompanied with many weaknesses and imperfections x Heb. 13. 20 21. 2 Cor. 18 12. Heb. 16 10. Mat. 25 21 23 VII Works done by unregenerate men although for the matter of them they may bee things which God commands and of good use both to themselves and others y 2 Kings 20. 30 31 1 Kings 21 27. 29 Phil. 1. 15 16 18 yet because they proceed not from an heart purified by faith z Gen. 4. 5 with Heb. 11 4. Heb. 11. 6 nor are done in a right manner according to the Word a 1 Cor. 13 3 Isa 1. 12 nor to a right end the glory of God b Mat. 6. 2 5 16. they are therefore sinfull and cannot please God or make a man meet to receive grace from God c Hag. 2. 14 Tit. 1. 15. Amos 5. 21 22. Hos 1. 4. Rom. 9. 16. Titus 3. 5. And yet their neglect of them is more sinful and displeasing unto God d Psal 14. 4. Psal 36. Iob 21. 14. 15. Mat. 25. 41 42 43 45. Mat. 23. 23. CHAP. XVII Of the Perseverance of the Saints THey whom God hath accepted in his Beloved effectually called and sanctified by his Spirit can neither totally nor finally fell away from the stare of Grace but shall certainly persevere therein to the end and be eternally saved a Phil. 1. 6 2 Pet. 1. 10 Iohn 10 28 29. 1 Iohn 3. 9. 1 Pet. 1. 5. 9 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 and unchangable love of God the Father b 2 Tim. 2. 28 19 Ier. 31. 3. upon the efficacy of the merit and intercession of Iesus Christ c Heb. 10. 10 14. Heb. 13 20 21. Heb. 9. 12 13 14 15 Rom. 8. 33 to the end Ioh. 17. 11 24. Lu. 22. 32 Heb. 7. 25. the abiding of the Spirit and of the seed of God within them d Iohn 14. 16 17. 1 Ioh. 2. 27. 1 Iohn 3. 9. and the nature of the Covenant of Grace e Ier. 32. 40. from all which ariseth also the certainty and infallibility thereof f Ioh. 10. 28 2 Thes 3. 3. 1 Ioh. 2. 19. III Neverthelesse they may through the temptations of Satan and of the World the prevalency of corruption remaining in them and the neglect of the means of their preservation fall into grievous sins g Mat. 26. 70 72 74. and for a time continue therin h Psal 51 title and verse 14. 1 Isa 64. 1 7 9. 2 Sam. 11. 27 whereby they incur Gods displeasure i and grieve his holy Spirit k Eph. 4. 30. come to be deprived of some measure of their graces and comforts l Psal 51. 8 10. 12. Rev. 2. 4. Cant 5. 23 4. 6. have their hearts hardened m Isa 36. 17. Mark 6. 52. Mark 16. 14. and their consciences wounded n Isal 32 3. 4. Psal 51. 8. hurt and scandalize others o 2 Sam 12. 14. and bring temporall judgments upon themselves p Psal 89. 31 32. 1 Cor 11. 31. CHAP. XVIII Of the assurance of Grace and Salvation ALthough hypoctites and other unregenerate men may vainly deceive themselves with false hopes and carnall presumptions of being in the favour of God and estate of Salvation a Iob 8 13 14. Mich. 3 11 Deut. 29 19. Iohn 8 41. which hope of theirs shall perish b Mat. 7. 22 23. yet such as truly beleeve in the Lord Iesus and
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
state of Glory onely l Eph. 4. 13 Heb. 12. 23 â—1 Iohn 3. 2 Iude v. 24 CHAP. X. Of Effectuall Calling ALL those whom God hath predestinated unto life and those only he is pleased in his appointed and accepted time effectually to call a Rom. 8. 30 Rom. 11. 7 Eph. 1. 10 11 by his Word and Spirit b 2 Thes 2 13 14. 2 Cor 33. 6 out of that state of sin and death in which they are by nature to grace and salvation by Iesus Christ c Rom 8. 3 Eph 2. 1. 1 2 3 4 5. 2 Tim. 1 9 10 enlightning their mindes spiritually and savingly to understand the things of God d Acts 26. 18 1 Cor. 10. 12 Eph. 1. 17 18 taking away their heart of stone and giving unto them an heart of flesh e Ezek. 36. 27 renewing their wills and by his Almighty power determining them to that which is good f Ezek. 11. 19 Phil. 2. 13 Deut. 30. 6 Ezek. 36. 27 and effectually drawing them to Iesus Christ g Eph 1. 19 Ioh. 6. 44 45 yet so as they come most freely being made willing by his grace h Cant. 1. 4 Psal 110. 3 Iohn 6. 37 Rom. 6. 16 17 18. II. This effectuall Call is of Gods free and speciall grace alone not from any thing at all foreseen in man i 2 Tim. 1. 9 Tit. 3. 4 5. Eph. 2. 4 5 8 9. Rom. 9. 11 who is altogether passive therein untill being quickened and renewed by the holy Spirit k 1 Cor. 2. 14 Rom. 8. 7 Eph. 2. 5 he is thereby inabled to answer this call and to imbrace the grace offered and conveyed in it l Ioh. 6. 37 Ezek 36. 27 Rom. 8. 9 Ioh 5. 25 III. Elect infants dying in infancy are regenerated and saved by Christ through the Spirit m Luke 18 15. 16. and Act. 2. 38 39 and Iohn 3 3. 5. and 1 Iohn 5. 12 compared who worketh when and where and how he pleaseth n Iohn 3. 8 So also are all other elect persons who are uncapable of being outwardly called by the Ministery of the Word o 1 Iohn 5 12. Acts 4 12. IV. Others not elected although they may be called by the Ministery of the Word p Mat. 22. 14 and may have some common operations of the Spirit q Mat. 7. 22 Mat. 13. 20 21. Heb. 6 4. 5. yet they never truly come unto Christ and therefore cannot be saved r Ioh. 6. 64 65 66. Ioh. 8. 24 much lesse can men not professing the Christian Religion be saved in any other way whatsoever be they never so diligent to frame their lives according to the light of Nature and the Law of that Religion they doe professe Å¿ Acts 4. 12 Iohn 14. 6 Ephes 2. 12 Iohn 4. 22 Iohn 17. 3 And to assert and maintain that they may is very pernicious and to be detested t 2 Ioh. v. 9 10 11 1 Cor. 16. â—â— Gal. 1. 6 7 8. CHAP. XI Of Justification THose whom God effectually calleth he also freely justifieth a Rom. 8. 30 Rom. 3. 24 not by infusing righteousnesse into them but by pardoning their sinnes and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone nor by imputing faith it self the act of believing or any other Evangelicall obedience to them as their righteousnesse but by imputing the obedience and satisfaction of Christ unto them b Rom. 4. 5 6 7. 8 2 Cor. 5. 19 21. Rom. 3 22 24 25 27 28 Titus 3. 5 7 Eph. 1. 7. Ier. 23 6. 1 Cor. 1. 30 31 Rom. 5. 17 18 19 they receiving and resting on him and his righteousnesse by faith which faith they have not of themselves it is the gift of God c Acts 10 44. Gal. 2 16. Phil. 3. 9 Act. 13. 38 39 Eph. 2. 7 8 II. Faith thus receiving and resting on Christ and his righteousnesse is the alone instrument of Iustification d Iohn 1. 12 Rom 3. 28 Rom. 5. 1 yet is it not alone in the person justified but is ever accompanied with all other saving graces and is no dead faith but worketh by Love e Iam. 2. 17 22 26 Gal. 5. 6 III. Christ by his obedience and death did fully discharge the debt of all those that are thus justified and did make a proper reall and full satisfaction to his Fathers Iustice in their behalf f â—om 5. 8 9 10 19 1 Tim. 2. 5 6 Heb. 10. 10 14. Dan. 9 24. 26. Isa 53. 4 5 6. 10 11 12 Yet in as much as he was given by the Father for them g Rom. 8. 32 and his obedience and satisfaction accepted in their stead h 2 Cor. 5. 21 Mat. 3. 17 Ephes 5. 2 and both freely not for any thing in them their justification is only of free grace i Rom. 3. 24 Eph. 1. 7 that both the exact justice and rich grace of God might be glorified in the Iustification of sinners k Rom. 3. 26 Ephes 2. 7 IV. God did from all eternity decree to justifie all the elect l Gal. 3. 8 1 Pet. 1. 2 19 20 Rom. 8. 30 and Christ did in the fulnesse of time die for their sins and rise again for their justification m Gal. 4. 4 1 Tim. 2. 6 Rom. 4. 25 neverthelesse they are not justified untill the holy Spirit doth in due time actually apply Christ unto them n Col. 1. 21 22. Gal. 2 16. Tit. 3. 4 5 6 7. V. God doth continue to forgive the sins of those that are justified o Mat. 6. 12 1 Iohn 1. 7. 9 1 Ioh. 2. 1 2 and although they can never fall from the state of justification yet they may by their sins fall under Gods fatherly displeasure p Iuke 22 32. Iohn 10 28. Heb 10 14. and not have the lâ—ght of his countenance restored unto them untill they humble themselves confesse their sins beg pardon and renew their faith and repentance q Psal 89. 31 32. 33 Psal 51. 7 8 9 10 11 12 Psal 32. 5 Mat. 26. 7â— 1 Cor. 11. 30 32. Luk. 1. 20 VI. The justification of Beleevers under the Old Testament was in all these respects one and the same with the justification of Believers under the New Testament r Gal. 3. 9 13 14. Rom. 4. 22 23 24 Heb. 13. 8 CHAP. XII Of Adoption ALl those that are justified God vouchsafeth in and for his only Sonne Iesus Christ to make partakers of the grace of Adoption a Eph. 1. 5 by which thâ—y are taken into the number and enjoy the liberties and priviledges of the children of God b Gal. 4. 4â— Rom. 8. 17 Iohn 1. 12 have his Name put upon them c Ier. 14 9 2 Cor. â— 18 Rev. 3. 12 receive the spirit of Adoption d Rom. 8. 15 have accesse
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
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
God in light and glory n 1 Ioh 3. 2 1 Cor. 13. 12 waiting for the full redemption of their bodies o Rom. 8. 23 Psal 19. 6 which even in death continue united to Christ p 1 Thes 4 14 and rest in their graves as in their beds q Isai 57. 2 till at the last day they he again united to their souls r Iob 19. 26 27 whereas the souls of the wicked are at death cast into hell where they remain in torments and utter darknesse and their bodies kept in their graves as in their prisons till the resurrection and judgement of the great day Å¿ Luk. 16. 23 24 Acts 1. 25 Iude v. 6 7 Q. What are we to believe concerning the Resurrection A. We are to believe that at the last day there shal be a generall resurrection of the dead both of the just unjust t Acts 24. 15 when they that are then found alive shall in a moment be changed and the self-same bodies of the dead which were laid in the grave being then again united to their souls for ever shall be raised up by the power of Christ u 1 Cor. 15 51 52 53 1 Thes 4. 15 16 17 Ioh. 5. 28 29 the bodies of the just by the Spirit of Christ and by vertue of his resurrection as their head shall be raised in power spiritual incorruptible and made like to his glorious body w 1 Cor. 15 21 22 23 24 43 44 Phil. 3. 31 and the bodies of the wicked shall be raised up in dishonour by him as an offended Iudge x Ioh. 5. 27 28 29 Mat. 25. 33 Q. What shall immediately follow after the resurrection A. Immediately after the resurrection shall follow the generall and final judgment of Angels and men y 2 Pet. 2. 4 Iude v. 6 7 14 15 Mat 25 46 the day and hour whereof no man knoweth that all may wacth and pray and be ever ready for the comming of the Lord z Mat. 24. 36 42 44 Luke 21. 35 36 Q. What shall be done to the wicked at the day of Judgement A. At the day of Iudgment the wicked shal be set on Christs left hand a Mat. 25. 33 and upon clear evidence and full conviction of their own consciences b Rom. 2. 15 16 shall have the fearfull but just sentence of condemnation pronounced against them c Mat. 25. 41 42 43 and thereupon shall be cast out from the favourable presence of God and the glorious fellowship with Christ his Saints and all his holy Angels into hell to be punished with unspeakable torments both of body and soul with the devill and his Angels for ever d Luk. 16. 26 2 Thes 1 8 9 Q. What shall be done to the righteous at the day of Iudgement A. At the day of Iudgement the righteous being caught up to Christ in the clouds e 1 Thes 4 17 shall be set on his right hand there openly acknowledged and acquitted f Mat. 25. 3â— Mat. 10 32 shall joyn with him in the judging of reprobate Angels and men g 1 Cor. 6 2 3 and shal be received into heaven h Mat. 25. 34 46 where they shal be fully and for ever freed from all sinne and misery i Eph 5. 27 Rev. 14. 13 filled with unconceivable joyes k Psal 16. 11 made perfectly holy and happy both in body soul in the company of innumerable Saints and holy Angels l Heb. 12. 22 23 but especially in the immediate vision and fruition of God the Father of our Lord Iesus Christ and of the holy Spirit to aâ—l eterniâ—y m 1 Ioh. 3. 2 1 Cor. 13. 12 1 Thes 4. 17 18 and this is perfect and full communion which the members of the invisible Church shall enjoy with Christ in glory at the resurrection and day of Iudgement Having seen what the Scriptures principally teach us to beleeve concerning God it followes to consider what they require as the duty of man Q. WHat is the duty that God requireth of man A. The duty which God requireth of man is obedience to his revealed will n Rom. 12 1 2 Mic 6. 8 1 Sam. 15. 22 Q. What did God at first reveal unto man as the rule of his obedience A. The rule of obedience revealed to Adam in the estate of innocency and to all mankinde in him beside a speciall command not to eat of the fruit of the tree of the knowledge of good and evil was the Morall Law o Gen. 1. â—6 2â— Rom. 2. 14 15 Rom. 10. 5 Gen. 2. 17 Q. What is the Morall Law A. The Morall Law is the declaration of the will of God to mankinde directing and binding every one to personall perfect and perpetuall conformity and obedience thereunto in the frame and disposition of the whole man soul and body p Deut. 5 1 21 32 33 Luk. 10. 26 27 Gal 3. 10 1 Thes â— 13 and in performance of all those duties of holinesse and righteousnesse which he oweth to God and man q â—uk 1 75 Acts 14. 16 promising life upon the fulfilling and threatning death upon the breach of it r Rom. 10. 5 Gal. 3. 10 12 Q. Is there any use of the Morall Law to man since the fall A. Although no man since the fall can attain to righteousnesse and life by the Morall Law Å¿ Rom. 8. 3 Gal. 2. 16 yet there is great use thereof as well common to all men as peculiar either to the unregenerate or the regenerate t 1 Tim. 1. 8 Q. Of what use is the Morall Law to all men A. The Morall Law is of use to all men to enfoâ—m them of the holy nature and will of God u Lev. 11. 44 45 Lev. 20. 7 8 Rom. 7. 12 of their duty binding them to walk accordingly w Mic. 6. 8 Tim. 2. 10 11 to convince them of their disability to keep it and of the sinfull pollution of their nature hearts and lives x Psal 19 11 12 Rom. 3. 10 Rom. 7. 7 to humble them in sense of their sin and misery y Rom. 3. 9 23 and thereby help them to a clearer sight of the need they have of Christ z Gal. 3. 21 22 and of the perfection of his obedience a Rom. 10. 4 Q. What particular use is there of the Morall Law to unregenerate men A. The Morall Law is of use to unregenerate men to awaken their consciences to fly from wrath to come b 1 Tim. 1. 9 10 and to drive them to Christ c Gal. 1. 24 or upon their continuance in the estate and way of sin to leave them inexcusable d Rom. 1. 20 with Rom. 2. 15 Gal. 3. 10. and under the curse thereof e. Q. What speciall use is there of the Morall Law to the regenerate A. Although they that are regenerate and believe in Christ be delivered
extenuating of sins when called to a free confession l Pro. 28. 13. and 30. 20. Gen. 3. 12. 13. Ier 2 35. 2 Kin 5 25 Gen. 4. 9. unnecessary discovering of infirmities m Gen 9. 12 prov 25. 9 10. raising false rumours n Exod. 23. 1. receiving countenancing evil reports o Prov. 29. 12 and stopping our eares against just defence p Acts 7. 56 â—7 Iob 31. 13 14 evil suspition q 1 Cor. 13. 5 1 Tim. 6. 4. envying or grieving at the deserved credit of any r Num. 11. 2â— Mar. 21. 15 endeavouring or desiring to impair it Å¿ Esra 4. 12. 13 rejoycing in their disgrace and infamy t Ier. 48. 27 scornful coÌ„tempt u Psal 35 15 16 21 Mat. 27. 28 29 fond admirations w Iude v. 6 Act. 12. 22 breach of lawfull promises x Rom. 1. 31 â— Tim. 3. 3. neglecting such things as are of good report y 1 Sam. 2. 4 24 and practising or not avoiding our selves or not hindering what we can in others such things as procure an ill name z 2 Sam. 13 1 13 Prov. 5. 8. 9 Prov. 6. 33 Q. Which is the tenth Commandement A. The tenth Commandement 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 or nor his asse nor any thing that is thy neighbours a Exod. 20. 17 Q. What are the duties required in the tenth Commandement A. The duties required in the tenth Commandement are such a full contentment with our own condition b and Heb. 13. 5 1 Tim. 6 6 such a charitable frame of the whole soul toward our neighbour as that all our inward motions and affections touching him tend unto and further all that good which is his c Iob 31 29 Rom. 12 15 Psal 122. â— 8. 9 1 Tim 1. 5 Esth 1 â— 3 1 Cor. 13. 4 5 6 7 Q. What are the sinnes foâ—bidden in the tenth Commandement A. The sins forbidden in the tenth Commandement are discontentment with our own estate d 1 Kin. 2 1. 4 Est 5. 13 1 Cor. 10. 10 envying e Gal. 5. 26 Iam 3. 14. 16 and grieving at the good of our neighbours f Ps 112. 9. 10 Nâ—h 2 10 together with all inordinate motions and affections to any thing that is his g Rom 7. 7 8 Rom. 13. 9 Col. 3. 5 Deut. 5. 21 Q. Is any man perfectly able to keep the Commandements of God A. No man is able either of himself h Iames 3. 2 Iohn 15. 5 Rom. 8. 3 or by any grace received in this life perfectly to keep the Commandements of God i Eccl. 7. 20 1 Ioh. 1. 8. 10 Gal. 5. 17 Ro. 7. 18 19 but doth daily break them in thought k Gen. 65 Gen. 8 21 word and deed l Rom. 3. 9 to 21 Iam. 3. 2. â—0 13 Q. Are all transgressions of the law of God equally hainous in themselves and in the sight of God A. All transgressions of the Law of God are not equally hainous but some sins in themselves and by reason of severall aggravations are more hainous in the sight of God then others m Ioh. 19. 11 Ezek. 8. 6 1â— 15 1 Ioh. 5. 16. Ps 78. 17 32. 56 Q. What are those aggravations that make some sinnes more hainous then others A. Sins receive their aggravations From the persons offending n Ier 2. â— if they be of riper age o Iob 32. 7 9 Eccles 4. 13. greater experience or grace p 1. Kin. 11. 4 9 eminent for profession q 2 Sam. 12. 14 1 Cor. 5. 1 gifts r Iam. 4. 17 Luk. 12. 47 48 place Å¿ Ier. 5. 4 5 office t 2 Sam. 12. 7 8. 9 Ezek. 8. 11. 12. guides to others u Rom. 6. 17. to 25. and whose example is likely to be followed by others w Gal. 2. 11. 12 13 14. 15 Mat. 22 38. 39 From the parties offended x if immediately against God y 1 Sam 2. 25. Act. 5. 4. Psal 51. 4. his attributes z Rom 2. 4. and worship a Mal. 1. 8. 14 against Christ and his grace b Heb. 2. 2 3 Heb. 12. 25 the holy Spirit c Heb. 10. 29. Mat. 12. 31 32 his witnes d Eph. 4. 30 workings e Heb. 6. 4 5 against superiours men of eminency f Iude v. 8 Num. 12. 8 9. Isaiah 3 5 such as we stand especially related engaged unto g Pro. 30. 17 2 Cor. 12 15 Psal 55. 22 13 14 15. against any of the Saints h Zeph. 2. 8. 10 11. Mat â—8 6. 1 Cor. 6 8. Rev. 17. 6 particularly weak brethren i 1 Cor. 8. 11 12. Rom. 24 13 15 21 the souls of them or any other k Ezek. 13. 19 1 Cor. 8. 12 Rev. 18. 13 Mat. 23. 15 and the common good of all or many l 1 Thes 2. 15 16. Iosh 22. 20 From the nature and quality of the offence m Pro. 6. 30 to the end if it be against the express letter of the Law n Ezr. 9. 10 11 12. 1 Kings 11. 9 10 break many Commandements contain in it many sins o Col. 3. 5 1 Tim. 6. 10 Pro. 5. 8 9 10 11 12. Prov 6. 32 33 Iosh 7. 21 if not only conceived in the heart but breaks forth in words and actions p Iam. 1. 14 15. Mat. 5. 22. Mic. 2. 1. scandalize others q Mat. 18. 7. Rom. 2. 23 24. and admit of no reparation r Deut. 22. 22. with v. 28. 29. Pro 6. 32 33 34 35. if against means Å¿ Mat. 11. 21 22 23 24. Ioh. 15. 22. mercies t Isai 13. Deut. 32. 6 judgements u Amos 4. 8 to 12. Ier. 5. 3. light of nature w Rom. 1 26 27. conviction of conscience x Rom. 1. 32. Dan. 5. 22. Tit. 3 10 11. publike or private admonition y Pro. 29. 1. censures of the Church z Tit. 3 10 Mat 18. 17 civill punishments a Pro. 27. 22. Pro. 23. 25. and our own prayers purposes promises b Ps 78. 34 35 36. 37. Ier. 2. 20 Ier. 4â— 5 6 20. 21. vows c Eccl. 5. 4. 5 6. Pro. 20. 25. covenants d Lev. 26. 25. engagements to God or men e Pro. 2. 17 Ezek. 17. 18 19 if done deliberately f Ps 36. 4. wilfully g Ier. 6. 16. presumptiously h Num. 15. 30. Ex. 21. 14. impudently i Ier. 3 3 Pro. 7. 13. boastingly k Psâ—l 52. 1. maliciously l 3 Ioh. v. 10. frequently m Num. 14. 22. obstinately n Zech. 7. 11 12. with delight o Pro. 2. 14. coÌ„tinuaÌ„ce p Isai 57. or relapsing after repeÌ„taÌ„ce q Ier. 34. 8 9 10 11. â— Pet. â— 20 21 22.
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
or transgression of the Law of God h. 1 Ioh. 3. 4 Q. What was the sin whereby our first Parents fell from the estate wherein they were created A. The sin whereby our first Parents fell from the estate wherein they were created was their eating the forbidden fruit c Gen 3. 6 12 Q Did all mankinde fall in Adams first transgression A. The Covenant being made with Adam not onely for himself but for his posterity all mankind descending from him by ordinary generation sinned in him and fell with him in his first transgresâ—ion d Gen. 2. 16 17 Rom 5 12 â— Cor. 15 21 22 Q Into what estate did the fall bring mankinde A. The fall brought mankinde into an estate of sin and misery e Rom. 5 12 Q. Wherein consists the sinfulness of that estate whereinto Man fell A. The sinfulness of that estate whereinto man fell consists in the guilt of Adams first sin the want of Oâ—iginal righteousness and the corruption of his whole nature which is commonly called Orâ—ginal sin together with all actual transgressions which proceed from it f Rom. 5. 12 19 Rom. 5 10 â—â— 2â— Eph 2 1 2 3 â—am 1. 14 â—â— Mat. 15 19 Q What is the misery of that estate whereinto Man fell A. All mankinde by their fall lost communion with God g Gen. 3. 8 10 24 are undâ—r his wrath and curse h Eph. 2. 2 3. gal 3. 10 and so made liable to all miseries in this life to death it self and to the pains of hell for ever i Lam 3. 39. Rom. 6. 29. Mat. 25. 41 46 Q. Did God leave all Mankinde 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 k Eph. 1 4 did enter into a Covenant of grace to deliver them out of the estate of sin and misery and to bring them into an estate of Salvation by a Redeemer l Rom. 3 20 21 22 Gal. 3. 21 22 Q. Who is the Redeemer of Gods elect A. The only Redeemer of Gods elect is the Lord Iesus Christ m 1 Tim 2 5 6 who being the eternal Son of God became man n Ioh. 1 14 Gal. 4. 4 and so was and continueth to be God and man in two distinct Natures and one Person for ever o Rom. 9. 5 Luke 1. 35 Col. 2 9. Heb. 7. 24 25 Q. 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 p Heb. 2. 14 16. and 10. 5 and a reasonable soul q Mat 26 38 being conceived by the power of the Holy Ghost in the womb of the Viâ—gin Mary and born of her r Luk. 1. 27 31 35 42 Gal. 4 4 yet without sin Å¿ Heb. 4 15 and 7. 26 Q. 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 and Exaltation t Act 3 21 22. Heb. 12 25. with 2 Cor. 13. 3. Heb. 5 5 6 7. and 7. 25. Ps 2. 6. Isa 9. 6 7. Mat. 21. 5. Psa 2. 8 9 10 11. Q. 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 u Ioh. 1. 18 1 Pet. 1. 10 11 12. Ioh 15. 15. and 29. 31 Q. 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 w Heb. 9 14 28 and reconcile us to God x Heb. 2. 17 and in making continual intercession for us y Heb. 7. 24 25 Q. How doth Christ execute the Office of a King A. Christ executeth the Office of a King in subduing us to himself z Acts 15 14 15 16 in ruling a Is 33. 22 and defending us b Is 32 1 2 and in restraining and conquering all his and our enemies c 1 Cor. 15 25. Ps 110 throughout Q. Wherein did Christs Humiliation consist A. Christs Humiliation consisted in his being born and that in a low condition d Luk. 27 made under the Law e Gal. 4. 4 undergoing the miseries of this life f Heb. 12 2 3 Isa 53 2 3 the wrath of God g Luke 22 44. Mat. 27. 46 and the cursed death of the Cross h Phil. 2. 8 in being buried i 1 Cor. 15 3 continuing under the power of death for a time k Act. 2. 24 25 26 27 31 Q Wherein consisteth Christs Exaltation A. Christs Exaltation consisteth in his rising again from the dead on the third day l 1 Cor. 15 4 in ascending up into Heaven m Mark 16 19 in sitting at the right hand of God the Father n Eph. i. 20 and in coming to judg the world at the last day o Act. 1. 11 and 17. 31 Q. 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 p Ioh. 1. 11 12 by his holy Spirit q Tit. 3. 5 6 Q. 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 r Eph. 1. 13 14. Ioh. 6 37 39 Eph. 28 and thereby uniting us to Christ in our effectual Calling Å¿ Eph. 3. 17 1 Cor. 1. 9 Q What is effectual Calling A. Effectual Calling is the work of Gods Spirit t 2 Tim. 1 9. 2 Thes 2. 13 14 whereby convincing us of our sin and misery u Act. 2 37 inlightening our minds in the knowledg of Christ w Acts 26 18. and renewing our wills x Ezek. 36. 26 27. he doth perswade and inable us to imbrace Jesus Christ freely offered to us in the Gospel y Ioh. 6. 44 45. Phil. 2. 13. Q. What benefits do they that are â—ffectually called partake of in this life A. They that are effectually Called do in this life partake of Justification z Ro. 8 â—0 Adoption a Eph. 1. 5 Sanctification and the several benefits which in this life do either accompany or flow from them b 1 Cor. 1 26 30 Q. What is Justification A. Justification is an act of Gods free grace wherein he pardoneth all our sins c Ro. 3. 24 25. and 4 6 7 8 and accepteth us as righteous in his fight d 2 Cor. 5 19 21 only for the Righteousness of Christ imputed to us e Rom. 5. 17 18 19 and received by Faith alone f Gal. 2. 16 Phil. 3. 9 Q. What is Adoption A. Adoption is
of God in him and whether he be of such holiness of life as is requisite in a Minister of the Gospel and to examine him touching his learning and sufficiency and touching the evidences of his Calling to the holy Ministry and in particular his fair and direct Calling to that place The Rules for Examination are these 1. That the party examined be dealt withall in a brotherly way with mildness of spirit and with special respect to the gravity modesty and quality of every one 2. He shall be examined touching his skil in the Original Tongues and his tryal to be made by reading the Hebrew and Greek Testaments and rendring some portion of some into Latin and if he be defective in them enquiry shall be made the more strictly after his other learning and whether he hath skill in Logick and Phylosophy 3. What Authors in Divinity he hath read and is best acquainted with and tryal shall be made in his knowledg of the grounds of Religion and ability to defend the Orthodox Doctrine contained in them against all unsound and erronious opinions especially these of the present age of his skill in the sense and meaning of such places of Scripture as shall be proposed unto him in cases of Conscience and in the Chronology of the Scripture and the Ecclesiastical History 4. If he hath not before preached in publique with approbation of such as are able to judg he shal at a competent time assigned him expound before the Presbytery such a place of Scripture as shall be given him 5. He shall also within a competent time frame a discourse in Latin upon such a common place or Controversie in Divinity as shall be assigned him and exhibite to the Presbytery such Theses as express the sum thereof and maintain a Dispute upon them 6. He shall Preach before the People the Presbytery or some of the Ministers of the Word appointed by them being present 7. The proportion of his gifts in relation to the place unto which he is called shall be considered 8. Beside the tryal of his gifts in Preaching he shall undergo an examination in the Premises two several days and more if the Presbytery shall judg it necessary 9. And as for him that hath been formerly ordained a Minister and is to be removed to another charge he shall bring a Testimonial of his Ordination and of his abilities and Conversation whereupon his fitness for that place shall be tryed by his Preaching there if it shall be judged necessary by a further examination of him In all which he being approved he is to be sent to the Church where he is to serve there to Preach three several days and to converse with the people that they may have tryal of his Gifts for their edification may have time and occasion to enquire into and the better to know his life and Conversation In the last of these three days appointed for the tryal of his gifts in Preaching there shall be sent from the Presbytery to the Congregation a publick intimation in writing which shall be publickly read before the people and after affixed to the Church door to signifie that such a day a competent number of the Members of that Congregation nominated by themselves shall appear before the Presbytery to give their consent and approbation to such a man to be their Minister or otherwise to put in with all Christian discretion and meekness what exceptions they have against him if upon the day appointed there be no just exception against him but the people give their consent then the presbytery shall proceed to ordination Upon the day appointed for Ordination which is to be performed in that Church where he that is to be ordained is to serve a solemn Fast shall be kept by the Congregation that they may the more earnestly joyn in Prayer for a blessing upon the Ordinance of Christ and the labours of his Servant for their good The Presbytery shall come to the place or at least three or four Ministers of the Word shall be sent thither from the Presbytery of which one appointed by the Presbytery shall preach to the people concerning the office and duty of Ministers of Christ and how the people ought to receive them for their work sake After the Sermon the Minister who hath Preached shall in the face of the Congregation demand of him who is now to be ordained concerning his faith in Christ Jesus and his perswasion of the truth of the Reformed Religion according to the Scripture His sincere intentions and ends in desiring to enter into this Calling His diligence in Praying Reading Meditation Preaching Ministring the Sacraments Discipline and doing all Ministerial Duties towards his Charge His Zeal and Faithfulness in maintaining the Truth of the Gospel and Unity of the Church against Error and Schism His care that himself and his Family may be unblameable and examples to the Flock His willingness and humility in meekness of Spirit to submit unto the admonitions of his Brethren and Discipline of the Church And his resolution to continue in his duty against all trouble and persecution In all which having declared himself professed his willingness and promised his endeavours by the help of God The Minister likewise shall demand of the People concerning their willingness to receive and acknowledg him as the Minister of Christ and to obey and submit unto him as having rule over them in the Lord and to maintain encourage and assist him in all the parts of his Office Which being mutually promised by the People the Presbytery or the Ministers sent from them for Ordination shall solemnly set him apart to the Office and Work of the Ministry by laying their hands on him which is to be accompanied with a short Prayer or Blessing to this effect Thankefully acknowledging the great mercy of God in sending Jesus Christ for the redemption of his people and for his ascension to the right hand of God the Father and thence pouring out his Spirit and giving gifts to Men Apostles Evangelists Prophets Pastors and Teachers for the gathering and building up of his Church and for sitting and inclining this man to this great Work To entreat him to fit him with his holy Spirit to give him who in his name we thus set apart to this holy service to fulfil the Work of his Ministry in all things that he may both save himself and his people committed to his charge This or the like form of prayer and blessing being ended let the Minister who preached briefly exhort him to consider of the greatness of his Office and Work the danger of negligence both to himself and his people the blessing which will accompany his faithfulness in this life and that to come and withal exhort the people to carry themselves to him as to their Minister in the Lord according to their solemn promise made before and so by prayer commending both him and his Flock to the Grace of