before men saith he that they may see your good works 2. He induceth them so to do by shewing that albeit they be not justified by works yet spectators of their good works may be converted or edified and so glory may redound to God by their good works when the witnesses thereof shall glorifie your Father which is in Heaven 3. He gives them no other rule for their new obedience than the Moral Law set down and explicated by Moses and the Prophets Think not saith he that I am come to destroy the Law and the Prophets 4. He gives them to understand that the Doctrine of grace and freedom from the curse of the Law by faith in him is readily mistaken by mens corrupt judgment as if it did loose or slaken the obligation of believers to obey the commands and to be subject to the authority of the Law and that this error is indeed a destroying of the Law and of the Prophets which he will in no case ever endure in any of his Disciples it is so contrary to the end of his coming which is first to sanctifie and then to save believers Think not saith he that I am come to destroy the Law and the Prophets 5. He teacheth that the end of the Gospel and Covenant of Grace is to procure mens obedience unto the Moral Law I am come saith he to fulfil the Law and the Prophets 6. That the obligation of the Moral Law itâ— all points unto all holy duties is perpetual and shall stand to the worlds end that is till Heaven and Earth pass away 7. That as God hath a care of the Scriptures from the beginning so shall he have care of them still to the Worlds end that there shall not one jot or one title of the substance thereof be taken away so saith the Text v. 11. 8. That as the breaking of the Moral Law and defending the transgression thereof to be no sin doth exclude men both from Heaven and justly also from the fellowship of the true Kirk so the obedience of the Law and teaching others to do the same by example counsel and doctrine according to every mans calling proveth a man to be a true believer and in great estimation with God and worthy to be much esteemed of by the true Church v. 19. 9. That the righteousness of every true Christian must be more than the righteousness of the Scribes and Pharisees for the Scribes and Pharisees albeit they took great pains to discharge sundry duties of the Law yet they cutted short the exposition thereof that it might the less condemn the practice they studied the outward part of the duty but neglected the inward and spiritual part they discharged meaner duties carefully but neglected judgment mercy and the love of God In a word they went about to establish their own righteousness and rejected the Righteousness of God by faith in Jesus But a true Christian must have more than all this he must acknowledg the full extent of the spiritual meaning of the Law and have a respect to all the Commandments and labour to cleanse himself from all filthiness of flesh and Spirit and not lay weight upon what service he hath done or shall do but cloath himself with the imputed righteousness of Christ which only can hide his nakedness or else he cannot be saved So saith the Text Except your righteousness c. The second thing requisite to evidence true Faith is that the believer endeavour to put the rules of Godliness and Righteousness in practice and to grow in the daily exercise thereof holden forth 2 Pet. 1.5 ANd besides this giving all diligence add to your faith vertue and to vertue knowledge ver 6. And to knowledge temperance and to temperance patience and to patience godliness ver 7. And to godliness brotherly kindness and to brotherly kindness charity ver 8. For if these things be in you and abound they make you that ye shall neither be barreâ— nor unfruitfull in the knowledge of our Lord Iesus Christ. Wherein 1. The Apostle teacheth believers for evidencing of pious faith in themselves to endeavour to add to their faith seven other sister graces the first is Vertue or the active exercise and practice of all Moral duties that so faith may not be idle but put forth it self in work The second is Knowledge which serveth to furnish Faith with information of the truth to be believed and to furnish Vertue with direction what duties are to be done and how to go about them prudently The third is Temperance which serveth to moderate the use of all pleasant things that a man be not cloged therewith nor made unfit for any duty whereto he is called The fourth is Patience which serveth to moderate a mans affections when he meeteth wiâ—h any difficulty or unpleasant thing that he neither weary for pains required in well doing nor faint when the Lord chastiseth him nor murmur when he crosseth him The fifth is Godliness which may keep him up in all exercises of Religion inward and outward whereby he may be furnished from God for all other duties which he hath to do The sixth is Brotherly kindness which keepeth estimation of and affection to all the houshold of Faith and to the image of God in every one wheresoever it is seen The seventh is Love which keepeth the heart in readiness to do good to all men whosoever they be upon all occasions which God shall offer 2. Albeit it be true that there is much corruption and infirmity in the godly yet the Apostle will have men uprightly endeavouring and doing their best as they are able to joyn all these graces one to another and to grow in the measure of exercising of them giving all diligence saith he add to your saith c. 3. He assureth all professed believers that as they shall profit in the obedience of this direction so they shall Profitably prove the soundness of their own faith and if they want these graces that they shall be found blind deceivers of themselves ver 9. The third thing requisite to evidence true faith is that obedience to the Law run in the right channel that is through faith in Christ c. holden forth 1 Tim. 1.5 NOw the end of the Commandment is love out of a pure heart and of a good conscience and of saith unfaigned Wherein the Apostle teacheth these seven Doctrines 1. That the obedience of the Law must flow from love and love from a pure heart and a pure heart from a good Conscience and a good conscience from Faith unfaigned this he maketh the only right channel of good works the end of the Law is Love c. 2. That the end of the Law is not that men may be justified by their obedience of it as the Jewish Doctors did falsly teach for it is impossible that sinners can be justified by the Law who for every transgression are condemned by the Law for the end of the Law is
that are baptized are undoubtedly regenerated VI. The efficacy of Baptism is not â—yed to that moment of time wherein it is administred yet notwithstanding by the right use of this Ordinance the grace promised is not only offered but really exhibited confer'd by the Holy Ghost to such whether of age or infants as that grace belongeth unto according to the Council of Gods own Will in his appointed time VII The Sacrament of Baptism is but once to be administred to any person CHAP. XXIX Of the LORDS Supper OUr Lord Jesus in the night wherein he was betrayed instituted the Sacrament of his Body and Blood called the Lords Supper to be observed in his Church unto the end of the world for the perpetual Remembrance of the Sacrifice of himself in his Death the sealing all benefits thereof unto true Believers their spiritual nourishment and growth in him their further engagement in and to all duties whiâ—h they ow unto him and to be a Bond and Pledge of their Communion with him and with each other as Members of his Mystical Body II. In this Sacrament Christ is not offered up to his Father nor any real Sacrifice made at all for remission of sâ—n of the quick or dead but only a commemoration of that one offering up of himself by himself upon the Cross once for all and a spiritual oblation of all possible praise unto God for the same So that the Popish Sacrifice of the Mass as they call it is most abominably injurious to Christs one only Sacrifice the only propitiation for all the sins of the elect III. The Lord Jesus hath in this Ordinance appointed his Ministerâ— to declare his word of institution to the People to pray and bless the Elements of Bread and Wine and thereby to set them apart from a common to a holy use and to take and break the Bread to take the Cup and they communicating also themselves to give both to the Communicants but to none who are not then present in the Congregation IV. Private Masses or receiving this Sacrament by a Priest or any other alone as likewise the denyal of the Cup to the People worshipping the Elements the lifting them up or carrying them about for adoration and the reserving them for any pretended religious use are all contrary to the nature of this Sacrament and to the institution of Christ V. The outward Elements in this Sacrament duly set apart to the uses ordained by Christ have such relation to him crucified as that truly yet Sacramentally only they are sometimes called by the name of the things they represent to wit the Body and Blood of Christ albeit in substance and nature they still remain truly and only Bread and Wine as they were before VI. That Doctrine which maintains a change of the substance of Bread and Wine into the substance of Christs Body and blood commonly called Transubstantiation by Consecration of a Priest or by any other way is repugnant not to Scripture alone but even to common sense and reason overthroweth the nature of the Sacrament hath been and is the cause of manifold superstitions yea of gross Idolatries VII Worthy receivers outwardly partaking of the visible Elements in this Sacrament do then also inwardly by faith really indeed yet not carnally corporally but spiritually receive feed upon Christ crucified all benefits of his death The Body Blood of Christ being then nor corporally or carnally in with or under the bread and Wine yet as really but spiritually present to the faith of believers in that ordinance as the Elements themselves are to their outward senses VIII Although ignorant and wicked men receive the outward elements in this Sacrament yet they receive not the thing signified thereby but by their unworthy coming thereunto are guilty of the body blood of the Lord to their own damnation Wherefore all ignorant and ungodly persons as they are unfit to enjoy Communion with him so are they unworthy of the Lords Taâ—le and cannot without great sin against Christ while they remain such partake of these holy Mysteries or be admitted thereunto CHAP. XXX Of Church Censures THe Lord Jesus as King and Head of his Church hath therein appointed a Government in the hand of Church Officers distinct from the Civil Magistrate II. To these Officers the Keys of the Kingdom of Heaven are committed by vertue whereof they have power respectively to retain and remit sins to shut that Kingdom against the impenitent both by the word and Censures and to open it unto penitent sinners by the Ministry of the Gospel and by absolution from Censures as occasion shaâ—l require III. Church Censures are necessary for the â—eclaiming and gaining of offending Brethren for deterring of othâ—â—s from the like offences for puâ—ging out of that Leaven which might infect the whole Lump for vâ—â—dicating the honour of Christ 〈◊〉 the holy profession of the Gosâ—â—l for preventing the wrath of God which might iustly fall upon the Church if they should suffer his Covenant and â—he Seals thereof to be â—rofaned by notorious and obstinate offenders IV. For the better attaining of these ends the officers of the Church are to proceed by Admonition suspension from the Sacrament of the Lords Supper for a season and by Excommunication from the Church according to the nature of the crime and demerit of the person CHAP. XXXI Of Synods and Councils FOr the better Government and further edification of the Church there ought to be such Assemblies as are commonly called Synods or Councils II. As Magistrates may lawfully call a Synod of Ministers and other fit persons to consult and advise with about matters of Religion So if Magistrates be open Enemies to the Church the Ministers of Christ of themselves by vertue of their Office or they with other fit persons upon delegation from their Churches may meet together in such assemblies III. It belongeth to Synods and Councils Ministerially to determine Controversies of Faith and cases of Conscience to set down rules and Directions for the better ordering of the publick worship oâ— God and Government of his Church to receive complaints in cases of malice administration and authoritatively to determine the same which Decrees and Determinations if consonant to the word of God are to be received with reverence and submission not only for their agreement with the word but also for the power whereby they are made as being an Ordinance of God appointed thereunto in his Word IV. All Synods or Councils since the Apostles times whether general or particular may erre and many have erred Therefore they are not to be made the rule of Faith or practice but to be used as an help in both V. Synods and Councils are to handle or conclude nothing but that which is Ecclesiastical and are not to
offered to them being justly left in their unbelief do never truely come to Jesus Christ Q. 69. What is the communion in Grace which the members of the invisible Church have with Christ A. The Communion in Grace which the members of the Invisible Church have with Christ is their partaking of the vertue of his Mediation in their Justification Adoption Sanctification and what ever else in this life manifests their Union with him Q. 70. What is Iustification A. Justification is an act of Gods free grace unto sinners in which he pardoneth all their sins accepteth and accounteth their persons righteous in his sight not for any thing wrought in them or done by them but only for the perfect obedience and ful satisfaction of Christ by God imputed to them and received by Faith alone Q. 71. How is Iustification an act of Gods free Grace A. Although Christ by his Obedience and Death did make a proper real and full satisfaction to Gods justice in the behalf of them that are justified yet in as much as God accepteth the satisfaction from a surety which he might have demanded of them did provide thâ—s surety his own only Son imputing his righteousness to them and requiring nothing of them for their Justification but faith which also is his gift their justification is to them of free grace Q. 72 What is justifying Faith A. Justifying Faith is a saving grace wrought in the heart of a sinner by the Spirit word of God whereby he being convinced of his sin and misery and of the disability in himself and all other creatures to recover him out of his lost condition not only assenteth to the truth of the promise of the Gospel but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin and for the accepting accounting of his person righteous in the sight of God for Salvation Q. 73. How doth Faith justifie a sinner in the sight of God A. Faith justifies a sinner in the sight of God not because of these other graces which do alwaies accompany it or of good works that are the fruits of it nor as if the grace of Faith or any act thereof were imputed to him for his justification but only as it is an instrument by which he receiveth and applieth Christ his righteousness Q. 74. What is Adoption A. Adoption is an Act of the free grace of God in and for his only Son Jesus Christ whereby all those that are justified are received into the number of his Children have his name put upon them the Spirit of his Son given to them are under his fatherly care dispensations admitted to all the liberties and priviledges of the sons of God made heirs of all the promises and fellow-heirs with Christ in glory Q. 75. What is Sanctification A. Sanctification is a work of Gods grace whereby they whom God hath before the foundation of the world chosen to be holy are in time through the powerful operation of his spirit applying the death and resurrection of Christ unto them renewed in their whole man after the image of God having the seeds of repentance unto life and of all other saving graces put into their hearts and those graces so stirred up increased and strengthned as that they more and more die unto sin and rise unto newness of life Q. 76. What is repentance unto life A. Repentance unto life is a saving grace wrought in the heart of a sinner by the Spirit Word of God whereby out of the sight sense not only of the danger but also of the filthiness odiousness of his sins and upon the apprehension of Gods mercy in Christ to such as are penitent he so grieves for and hates his sins as that he turns from them all to God purposing and endeavouring constantly to walk with him in all the ways of new obedience Q. 77. Wherein do Iustification and Sanctification differ A. Although Sanctification be inseparably joyned with Justification yet they differ in that God in Justification imputeth the righteousness of Christ in Sanctification his spirit infuseth grace and enableth to the exercise thereof in the former sin is pardoned in the other it is subdued the one doth equally free all believers from the revenging wrath of God that perfectly in this life that they never fall into condemnation the other is neither equal in all nor in this life perfect in any but growing up to perfection Q. 78. Whence ariseth the imperfection of Sanctification in believers A. The imperfection of Sanctification in believers ariseth from the remnants of sin abiding in every part of them and the perpetual lustings of the flesh against the spirit whereby they are often soiled with temptations and fall into many sins are hindred in all their spiritual services their best works are imperfect defiled in the sight of God Q. 79. May not true believers by reason of their imperfections and the many temptations sins they are overtaken with fall away from the state of Grace A. True believers by reason of the unchangeable love of God and his Decree and Covenant to give them perseverance their inseparable union with Christ his continual intercession for them and the Spirit and seed of God abiding in them can neither totally nor finally fall away from the estate of grace but are kept by the power of God through faith unto salvation Q. 80. Can true believers be infallibly assured that they are in the estate of grace and that they shall persevere therein unto Salvation A. Such as truly believe in Christ and endeavour to walk in all good conscience before him may without extraordinary revelation by faith grounded upon the truth of Gods promises and by the spirit enabling them to discern in themselves those graces to which the promises of life are made and bearing witness with their spirits that they are the children of God be infallibly assured that they are in the estate of grace shall persevere therein unto salvation Q. 81. Are all true believers at all times assured of their present being in the estate of grace and that they shall be saved A. Assurance of grace salvation not being of the essence of faith true believers may wait long before they obtain it and after the enjoyment thereof may have it weakned and intermitted through manifold distempers sins temptations and desertions yet are they never left with out such a presence support of the Spirit of God as keeps them from sinking into utter despair Q. 82. What is the Communion in glory which the members
Assembly of the Kirk of Scotland The sum of Saving knowledge may be taken up in these four heaâ—s 1. The woeful condition whâ—râ—in all men are by nature through breaking of the Covenant of Works 2. The Râ—medy prâ—vided for the Elect in Iesus Christ by the Covenant of Grace 3. The means appointed â—o make them partâ—kers of this Covenant 4. The blessiâ—gs which are effectually convâ—yed unto the Elect by these means Which four heads are set down each of them in some fâ—w Propositions HEAD 1. Our woful condition by nature through breaking the Covenant of Works Hos. 13 9. O Israel thou hast destroyed thy self THe Almighty and Eternal God the Father the Son and the Holy Ghost three diâ—tinct persons in one and the same undivided God-head equally inâ—inite in all perfections did before time most wisely decree for his own glory whatsoever cometh to pass in time and doth most holily and infallibly execute all hiâ— Decrees without being partaker of the sin 〈◊〉 any creature II. This God in six days made all things 〈◊〉 nothing very good in their own kind in specialâ— he made all the Angels holy and he madâ— our first Parents Adam and Eve the root 〈◊〉 mankind both upright and able to keep the Law written in their heart Which Law theâ—â— were naturally bound to obey under pain 〈◊〉 death but God was not bound to reward theiâ— service till he entered in a Covenant or Contract with them and their posterity in them to give them eternal life upon condition of perfect personal obedience withal threatning death in case they should fail This is the Covenant of Works III. Both Angels and Men are subject to the change of their own free-will as experience proveth God having reserved to himself the incommunicable property of being naturally unchangeable For many Angels of their own accord fell by sin from their first estate and became Devils our first Parents being inticed by Satan one of these Devils speaking in a serpent did break the Covenant of Works in eating the forbidden Fruit whereby they and their posterity being in their loins as branches in the root and comprehended in the same Covenant with them became not only lyable to eternal death but also lost all ability to please God yea did become by nature enemies to God and to all spiritual good and 〈◊〉 lined only to evil continually This is our original sin the bitter root of all our actual transgressions in thought word and deed HEAD II. The remedy provided in Jesus Christ for the Elect by the Covenant of Grace Hos. 13.9 O Israel thou hast destroyed thy self but in me is thine help ALbeit man having brought himself into this woeful condition be neither able to â—elp himself nor willing to be helped by God â—ut of it but rather inclined to ly still unsenâ—â—â—le of it till he perish yet God for the glory â—f his rich Grace hath revealed in his Word â—way to save sinners to wit by faith in Jesus Christ the Eternal Son of God by vertue of â—nd according to the tenor of the Covenant of Redemption made and agreed upon between God the Father and God the Son in the counsel of the Trinity before the World began II. The sum of the Covenant of Redemption is this God having freely chosen unto life a â—ertain number of lost mankind for the glory â—f his rich Grace did give them before the world began unto God the Son appointed Redeemer that upon condition he would humble â—imself so far as to assume the humane naturâ—â—f a soul and body unto personal union with â—is Divine Nature and submit himself 〈…〉 Law as surety for them and satisfie Justice for them by giving obedience in their name even unto the suffering of the cursed death of the Cross he should ransom and redeem them all from sin and death and purchase unto them righteousness and eternal life with all saying graces leading thereunto to be effectually by means of his own appointment applyed in due time to every one of them This condition the Son of God who is Jesus Christ our Lord did accept before the world began and in the fulness of time came into the World was born of the Virgin Mary subjected himself to the Law and compleatly payed the ransome on the Cross but by vertue of the foresaid bargain made before the World began he is in all ages since the fall of Adam still upon the work of applying actually the purchased benefits unto the elect and that he doth by way of entertaining a Covenant of free grace and reconciliation with them through faith in himself which Covenant he makes over to every believer a right and interest to himself and to all his blessings III. For the accomplishment of this Covenant of Redemption and making the Elect partakers of the benefits thereof in the Covenant of Grace Christ Jesus was clad with the threeâ—old Office of Prophet Priest and King Made a Prophet to reveal all saving knowledge to his people and to perswade them to believe and 〈◊〉 the same Made a Priest to offer up himself a sacrifice once for them all and to interceed continually with the Father for making their persons and services acceptable to him And made a King to subdue them to himself to feed and rule them by his own appointed Ordinances and to defend them from their enemies HEAD 3. The outward means appointed to make the Elect partakers of this Covenant and all the rest that are called to be inexcusable Mat. 22.14 Many are called THe outward means and ordinances for making men partakers of the Covenant of Grace are so wisely dispenced as the Elect â—hall be infallibly converted and saved by them and the Reprobate among whom they are not be justly stumbled The means are specially these four 1. The Word of God 2. The Sacraments 3. Kirk Government â— Prayer In the Word of God preached by â—ent Messengers the Lord makes offer of Grace to all sinners upon condition of faith in Jesus Christ and whosoever do confess their sin accept of Christ offered and submit themselves to his Ordinances he will have both them and their children received into the honour and priviledges of the Covenant of Grace By the Sacraments God will have the Covenant sealed for confirming the bargain on the foresaid condition By Kirk Government he will have them â—edge in and help foreward unto the keeping of the Covenant And by Prayer he will have his own glâ—rious Grace promised in the Covenant to be daily drawn forth acknowledged and imployed All which means are fâ—llowed either really or in profession only according to the quality of the Coâ—enanters as they aâ—e true or counterâ—it believers II. The Covenant of Grace set down in the Old Testament before Christ came and in the New since he came is one and the same in substance albeit different in outward administration for the Covenant in the Old Testament being sealed with the Sacraments of Circumcision and the