116. What is required in the fourth Commandment A. The fourth Commandment requireth of all men the sanctifying or keeping holy to God such set time as he hath appointed in his Word expresly one whole day in seven which was the seventh from the beginning of the world to the resurrection of Christ the first day of the week eâ—e since so to continue to the end of the world which is the Christian Sabbath and in the new Testament called the Lords day Q. 117. How is the Sabbath oâ— Lords day to be Sanctified A. The Sabbath or Lords day is to be Sanctified by an holy resting all the day not only from such works as are at all times sinful but even from such worldly imployments recreations as are on other days lawful and making it our delight to spend the whole time except so much of it as is to be taken up in works of necessity and mercy in the publick and private exercises of Gods worship and to that end we are to prepare our hearts and with such fore-sight diligence and moderation to dispose and seasonably to dispatch our worldly business that we may be the more free and fit for the duties of that day Q. 118. Why is the charge of keeping the Sabbath more specially directed to governours of families and other superiours A. The charge of keeping the Sabbath is more specially directed to governours of families other superiours because they are bound not only to keep it themselves but to see that it be observed by all those that are under their charge because they are prone oft times to hinder them by imployments of their own Q. 119. What are the sins forbidden in the fourth Commandment A. The sins forbidden in the fourth Commandment are all omissions of the duties required all careless negligent and unprofitable performing of them and being weary of them all profaning the day by idleness doing that which is in it self sinful and by all needless workâ— words and thoughts about our worldly imployments and recreations Q. 120. What are the reasons annexed to the fourth Commandment the more to inforce it A. The Reasâ—ns annexed to the fourth Commandment the more to enforce it are taken from the equity of it God allowing us six days of seven for our own affairs and reserving but one for himself in these words Six daâ—â— shalt thou labour and do all thy work from Gods challenging a special propriety in that day The seventh day is the Sabbath of the Lord thy God from the example of God who in 6 days made heaven and earth the sea and all that in them is and rested the seventh day from that blessing which God put upon that day not only in sanctifying it to be a day for his service but in ordaining it to be a means of blessing to us in our sanctifying it Wherefore the Lord blessed the Sabbath day and hallowed it Q. 121. Why is the word Remember set in the beginning of the fourth Commandment A. The word Remember is set in the beginning of the fourth Commandment partly because of the great benefit of remembring it we being thereby helped in our preparation to keep it and in keeping it â—etter to keep all the rest of the Commandmenâ—s and to continue a thankful remembrance of the two great benefits of Creation and Redemption which contain a short abridgment of Religion and partly because we are very ready to forget it for that there is lâ—s light of â—ature for it and yet it restraineth our natural liberty in things at other times lawful that it cometh but once in seven dayes and many worldly businesses come between and too often take off our minds from thinking of it either to prepare for it or to sanctifie it that Sathan with his instruments much labour to blot out the glory and even the memory of it to bring in all irreligion and impiety Q. 122. What is the sum of the sixth Commandments which contain our duty to man A. The sum of the six commandment which contain our duty to man is to love our neighbour as our selves and to do to others what we would have them do to us Q. 123. Which is the fifth Commandment A. The fifth Commandment is Honour thy Father and Mother that thy days may be long upon the Land which the Lord thy God giveth thee Q 124 Who are meant by Father Mother in the fifth Commandment A. By Father and Mother in the fifth Commandment are meant not only natural parents but all superiours in age and gifts and especially such as by Gods Ordinance are over us in place of Authority whether in family Church or Common-wealth Q. 125. Why are Superiours styled Father and Mother A. Superiours are styled Father Mother both to teach them in all duties towards their inferiours like natural parents to express love and tenderness to them according to their several relations and to work inferiours to a greater willingness and chearfulness in performing their duties to their superiours as to their parentâ— Q. 126. What is the general scope of the fiâ—th Commandment A. The general sâ—ope of the fifth Commandment is the performance of those duties which we mutually owe in our several relations as Inferiours Superiours Equals Q. 127. What is the Honour that Inferiours owe to their Superiours A. The Honour which Inferiours owe to their Superiours is all due reverence in heart word behaviour prayer thanksgiving for them imitating of their virtues graces willing obedience to their lawful commands and counsels due submission to their corrections fidelity to defence and maintainance of their persons authority according to their several ranks the nature of their places bearing with their infirmities and covering them in love that so they may be an honour to them and to their government Q. 128. What are the sins of inferiours against their Superiours A. The sins of inferiours against their Superiours are all neglect of the duties required toward them envying at contempt of and Rebellion against their persons and places in their lawful counsels commands and corrections cursing mocking and all such refractory and scandalous carriage as proves a shame and dishonour to them and their government Q. 129. What is required of Superiours towards their inferiours A. It is required of Superiours according to that power they receive from God and that relation wherein they stand to love pray for and bless their inferiours to instruct counsel and admonish them countenancing commending and rewarding such as do well discountenancing reproving and chastning such as do ill protecting and providing for them all
proportion of time be set apart for the Worship of God so in his word by a positive moral and perpetual Commandment binding all men in all Ages he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him 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 which in Scripture is called the Lords Day and is to be continued to the end of the World as the Christian Sabbath VIII This Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts and ordering of their common affairs beforehand do not only observe an holy rest all the day from their own works words thoughts about their worldly imployments and recreations but also are taken up the whole time in the publick and private exercises of his Worship and in the duties of necessity and mercy CHAP. XXII Of Lawful Oaths and Vows A Lawful Oath is a part of religious Worship wherein upon just occasion the person swearing solemnly calleth God to witness what he asserteth or promiseth and to judge him according to the truth or falshood of what he sweareth II. The Name of God only is that by which men ought to swear therein it is to be used with all holy fear and reverence Therefore to swear vainly or rashly by that glorious and dreadful Name or to swear at all by any other thing is sinful and to be abhorred 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 so a lawful Oath being imposed by lawful Authority in such matters ought to be taken III. Whosoever taketh an Oath ought duly to consider the weightiness of so solemn an act and therein to avouch nothing but what he is fully perswaded is the Truth Neither may any man bind himself by Oath to any thing but what is good and just and what he believeth so to be and what he is able and resolved to perform Yet it is a sin to refuse an Oath touching any thing that is good and just being imposed by lawful Authority IV. An Oath is to be taken in the plain and common sense of the words without equivocation or mental reservation It cannot oblige to sin but in any thing not sinful being taken it binds to performance although to a mans own hart Nor is it to be vioâ—ated although made to Hereticks oâ— Infidels V. A Vow is of the like nature with a Promissary Oâ—th and ought to be made with the like Religious care and to be performed with the like faithfulness VI. It is not to be made to any Creature but to God aâ—one and that it may be accepted it is to be made voluntarily out of Faith and conscience of Duty in way of thankfulness for mercy received or of the obtaining of what we want whereby we more strictly bind our selves to necessary duties or to other things so far and so long as they may fitly conduce thereunto VII No man may Vow to do any thing forbidden in the word of God or what would hinder any duty therein commanded or which is not in his own power and for the performance whereof he hath no promise of ability from God In which respect Popish Monastical Vows of perpetual single life professed Poverty and Regular Obedience are so far from being degrees of higher Perfection that they are superstitious and sinful snares in which no Christian may intangle himself CHAP. XXIII Of the Civil Magistrate GOD the Supream Lord and King of all the world hath ordained Civil Magistrates to be under him over the people for his own Glory and the publick good and to this end hath armed them with the power of the sword for the defence and encouragement of them that are good and for the punishment of evil doers II. It is Lawful for Christians to accept and execute the Office of a Magistrate when called thereunto in the managing whereof as they ought especially to maintain Piety Justice and Peace according to the wholsome Laws of each Common-wealth so for that end they may lawfully now under the New Testament wage War upon just and necessary occasion III. The Civil Magistrate may not assume to himself the administration of the Word Sacraments or the power of the Keys of the Kingdom of Heaven yet he hath Authority and it is his duty to take order that Unity and peace be preserved in the Church that the truth of God be kept pure and entire that all blasphemies and heresies be suppressed all corruptions and abuses in worship discipline prevented or reformed and all the Ordinances of God duly settled administred and observed For the better effecting whereof he hath power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the mind of God IV. It is the duty of people to pray for Magistrates to honour their persons to pay them tribute other dues to obey their lawful Commands and to be subject to their Authority for conscience sake Infidelity or indifference in Religion doth not make void the Magistrates just and legal Authority nor free the people from their due obedience to him From which Ecclesiastical persons are not exempted much less hath the Pope any power or jurisdiction over them in their Dominions or over any of their people and least of all to deprive them of their Dominions or lives if he shall judge them to be Hereticks or upon any other pretence whatsoever CHAP. XXIV Of Marriage and Divorce MArriage is to be between one Man and one Woman neither is it lawful for any Man to have more than one Wife nor for any Woman to have more than one Husband at the same time II. Marriage was ordained for the mutual help of Husband and Wife for the increase of Mankind with a legitimate issue and of the Church with an holy seed and for preventing of uncleanness III. It is lawful for all sorts of people to marry who are able with judgment to give their consent Yet is it the duty of Christians to marry only in the Lord And therefore such as profess the true reformed Religion should not marry with Infidels Papists or other Idolaters Neither should such as are godly be unequally yoked by marrying with such as are notoriously wicked in their life or maintain damnable heresies IV. Marriage ought not to be within the degrees of Consanguinity or Affinity forbidden in the Word Nâ—r can such incestâ—oâ—s Marriages ever be made lawful by any Law of man or consent of Parties so as those Perâ—ons
the Land of Egypt out of the house of bondage Q. 44. What doth the preface to the Ten Commandments teach us A. The Preface to the Ten Commandments teacheth us that because God is the Lord and our God and Redeemer therefore we aâ—e bound to keep all his Commandments Q. 45. Which is the first Commandment A. The first Commandment is Thou shalt have no other Gods before me Q. 46. What is required in the first Commandment A. The first Commandment requireth us to know and acknowledge God to be the only true God and our God and to worship and glorifie him accordingly Q. 47. What is forbidden in the first Commandment A. The first Commandment forbiddeth the denying or not worshipping glorifying the true God as God and our God and the giving that worship glory to any other which is due to him alone Q. 48. What are we especially taught by these words Before me in the first Commandment A. These words before me in the first Commandment teach us that God who seeth all things taketh 〈◊〉 of and â— much displeased with the sin of having any other God Q 49. Which is the second Commandment A. The second Commandment is Thou shalt not make unto thee any graven Image or any likeness of any thing that is in heaven above or that is in the Earth beneath or that is in the water under the Earth thou shalt not bow down thy self to them nor serve them for I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the children unto the third and fourth generation of them that hate me and shewing mercy unto thousands of them that love me and keep my Commandments Q. 50. What is required in the second Commandment A. The second Commandment requireth the receiving observing and keeping pure and intire all such religious worship and ordinances as God hath appointed in his Word Q. 51. What is forbidden in the second Commandment A. The second Commandment forbiddeth the worshiping of God by Images or any other way not appointed in his word Q. 52. What are the reasons annexed to the second Commandment A. The reasons annexed to the second Commandment are Gods Soveraignâ—y over us his propâ—iety in us and the zeal he hath to his own worship Q 53. VVhich is the third Commandment A. The third Commandment is Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his name in vain Q. 54. VVhat is required in the third Commandment A. The third Commandment requireth the holy and reverent use of Gods Names Titles Attributes Ordinances Words and Works Q. 55. VVhat is forbidden in the third Commandment A. The third Commandment forbiddeth all profâ—ning or abusing of any thing whereby God maketh himself known Q. 55. VVhat is the reason annexed to the third Commandment A. The reason annexed to the third Commandment is that however the breakers of this Commandment may escape punishment from menâ— yet the Lord our God will not suffer them to escape his righteous judgment Q. 57. Which is the fourth Commandment A. The fourth Commandment is Remember the Sabbath day to keep it holy Six days shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy son nor thy daughter thy man servant nor thy maid servant nor thy cattel nor the stranger that is within thy gates For in six days the Lord made Heaven and Eartb the Sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it Q. 58. What is required in the fourth Commandment A. The fourth Commandment requireth the keeping holy to God such set time as he hath appointed in his word expresly one whole day in seven to be a H. Sabbath to himself Q. 59. Which day of the seven hath God appointed to be the weekly Sabbath A. From the beginning of the world to the Resurrection of Christ God appointed the seventh day of the week to be the weekly Sabbath the first day of the week ever since to continue to the end of the world which is the Christian Sabbath Q. 60. How is the Sabbath to be sanctified A. The Sabbath is to be sanctified by an holy resting all that day even from such worldly imployments and recreations as are lawful on other days and spending the whole time in the publick and private exercises of Gods worship except so much as is to be taken up in the works of necessity and mercy Q. 61. What is forbidden in the fourth Commandment A. The fourth Commandment forbiddeth the omission or careless performance of the duties required the prophaning the day by idleness or doing that which is in it self sinful or by unnecessary thoughts words or works about worldly imployments or recreations Q. 62. What are the reasons annexed to the fourth Commandment A. The reasons annexed to the fourth Commandment are Gods allowing us six days of the week for our own imployments his challenging a special propriety in the seventh his own example and his blessing the Sabbath day Q. 63. VVhich is the fifth Commandment A. The fifth Commandment is Honour thy father thy mother that thy day may be long upon the Land which the Lord thy God giveth thee Q. 64. VVhat is required in the fifth Commandment A. The fifth Commandment requireth the preserving the honour and performing the duties belonging to every one in their several places and relations as Superiours Inferiours or Equals Q. 65. What is forbidden in the fifth Commandment A. The fifth Commandment forbiddeth the neglect of or doing any thing against the honour duty which belongeth to every one in their several places and relations Q. 66. What is the reason annexed to the fifth Commandment A. The reason annexed to the fifth Commandment is a promise of long life and prosperity as far as it shall serve for Gods glory and their own good to all such as keep this Commandment Q. 67. Which is the sixth Commandment A. The sixth Commandment is Thou shalt not kill Q. 68. What is required in the sixth Commandment A. The sixth Commandment requireth all lawful endeavours to preserve our own life and the life of others Q. 69. What is forbidden in the sixth Commandment A. The sixth Commandment forbiddeth the taking away of our own life or the life of our neighbour unjustly or whatsoever tendeth thereunto Q. 70. Which is the seventh Commandment A. The seventh Commandment is Thou shalt not Commit Adultery Q. 71. What is required in the seventh Commandment A. The seventh Commandment requireth the preservation of
gracious God doth often times leave for a season his own children to manifold temptations and the corruption of their own hearts to chastise them for their former sins or to discover unto them the hidden strength of corruption and deceitfulness of their hearts that they may be humbled and to raise them to a more close and constant dependance for their support upon himself and to make them more watchfull against all future occasions of sin and for sundry other just and holy ends VI. As for those wicked and ungodly men whom God as a righteous Judg for former sins doth blind and harden from them he not only witholdeth his grace whereby they might have been enlightned in their understandings and wrought upon in their hearts but sometimes also withdraweth the gifts which they had exposeth them to such objects as their corruption makes occasion of sin and withal gives them over to their own lusts the temptations of the World and the power of Satan whereby it comes to pass that they harden themselves even under those means which God useth for the softning of others VII As the providence of God doth in general reach to all creatures so after a special manner it taketh care of his Church and disposeth all things to the good thereof CHAP. VI. Of the fall of Man of Sin and of the punishment thereof OUr first parents being seduced by the subtilty and temptation of Satan sinned in eating the forbidden fruit This their sin God was pleased according to his wise and holy counsel to permit having purpos'd to order it to 's own glory II. By this sin they fell from their original righteousness and communion with God and so became dead in sin and wholly defiled in all the faculties parts of soul and body III. They being the root of all mankind the guilt of this sin was imputed and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation IV. From this original corruption whereby we are utterly indisposed disabled and made opposite to all good and wholly inclined to all evil do proceed all actual transgressions V. This corruption of nature during this life doth remain in those that are regenerated and although it be Through Christ pardoned mortified yet both it self and all the motions thereof are truly and properly sin VI. Every sâ—n both original and Actual being a transgression of the righteous Law of God and contrary thereunto doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of God and curse of the Law and so made subject to death with all miseries spiritual temporal and eternal CHAP. VII Of Gods Covenant with man THe distance between God and the creature is so great that although reasonable creatures do owe obedience unto him as their creator yet they could never have any fruition of him as their blessedness and reward but by some voluntary condescension on Gods part which he hath been pleased to express by way of Covenant II. The first Covenant made with Man was a covenant of Works wherein life was promised to Adam and in him to his posterity upon condition of perfect and personal obedience III. Man by his fall having made himself incapable of life by that covenant the Lord was pleas'd to make a Second commonly called the Covenant of Grace Wherein he freely offereth unto sinners Life Salvation by Jesus Christ requiring of them faith in him that they may be saved and promising to give unto all those that are ordained unto Life his holy Spirit to make them willing and able to believe IV. This Covenant of Grace is frequently set forth in the Scripture by the Name of a Testament in reference to the death of Jesus Christ the Testator and to the everlasting Inheritance with all things belonging to it therein bequeathed V. This Covenant was differently administred in the time of the Law and in the time of the Gospel Under the Law it was administred by Promises Prophecies Sacrifices Circumcision the Paschal Lamb and other Types and Ordinances delivered to the people of the Jews all fore-signifying Christ to come which were for that time sufficient and efficacious through the operation of the spirit to instruct and build up the Elect in Faith in the promised Messiah by whom they had full remission of sins and eternal Salvation and is called the Old Testament VI. Under the Gospel when Christ the substance was exhibited the Ordinances in which this Covenant is dispensed are the preaching of the Word the administration of the Sacrament of Baptisme and the Lords Supper Which though fewer in number and administred with more simplicity and less outward glory yet in them it is held forth in more fulness evidence and spiritual efficacy to all Nations both Jews and Gentiles and is called the New Testament There are not therefore two Covenants of Grace differing in substance but one the same under various dispensations CHAP. VIII Of Christ the Mediator IT pleased God in his eternal purpose to chuse and ordain the Lord Jesus his only begotten Son to be the Mediator between God and Man the Prophet Priest and King the Head and Saviour of his Church the heir of all things and Judge of the World Unto whom he did from all eternity give a people to be his seed and to be by him in time Redeemed Called Justified Sanctified and Glorified II. The Son of God the second Person in the Trinity being very and eternal God of one substance and equal with the Father did when the fulness of time was come take upon him mans nature with all the essential properties and common infirmities thereof yet without sin being conceived by the power of the Holy Ghost in the womb of the Virgin Mary of her substance So that two whole Perfect and distinct Natures the God-head and the Man-hood were inseparably joyned together in one person without Conversion Composition or Confusion Which person is very God and very Man yet one Christ the only Mediator between God and man III. The Lord Jesus in his humane nature thus united to the divine was sanctified and anointed with the holy spirit above measure having in him all the treasures of wisdom and knowledge in whom it pleased the Father that all fulness should dwell to the end that being holy harmless undefiled and full of grace and truth he might be thorowly furnished to execute the Office of a Mediator and Surety which Office he took not unto himself but was thereunto called â—y his Father who put all power judgment into his hand
gave him commandment to execute the same IV. This Office the Lord Jesus did most willingly undertake which that he might discharge he was made under the Law and did perfectly fulfill it endured most grievous torments immediately in his soul and most painful sufferings in his body was crucified and died was buried and remained under the power of death yet saw no â—â—â—â—uption On the third day hâ— arose from the dead with the same â—â—dy in which h◠〈◊〉 with which also he ascendâ—â— iâ—to heaven and thâ—re sitteth at the â—ight hand of his Father g making 〈◊〉 h and shall return to judge mâ—n and Angels at the end of the World V. The Lord Jesus by his perfect obedience and sacrifice of himself which he through the eternal spirit once offered up to God hath fully satisfied the Justice of his Father and purchased not only reconciliation but an everlasting inheritance in the Kingdom of Heaven for all those whom the Father hath given unto him 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 slain from the beginning of the World being yesterday and to day the same and for ever VII Christ in the work of Mediation acteth according to both Natures by each Nature doing that which is proper to it self yet by reason of the unity of the Person that which is proper to one nature is some times in Scripture attributed to the Person denominated by the other Nature VIII To all those for whom Christ hath purchased redemption he doth certainly and effectually apply and communicate the same making intercession for them and revealing unto them in and by the word the Mysteries of Salvation effectually perswading them by his spirit to believe and obey and governing their hearts by his word and spirit overcoming all their enemies by his Almighty Power and Wisdom in such manner and wayes as are most consonant to his wonderful and unsearchable dispensation CHAP. IX Of Free Will GOD hath indued the Will of Man with that natural liberty that is neither forced nor by any absolute necessity of Nature determined to do good or evil II. Man in his state of innocency had freedom and power to will and to do that which was good well-pleasing to God but yet mutably so that he might fall from it III. Man by his fall into a state of sin hath wholly lost all ability of Will to any spiritual good accompanying salvation so as a natural man being altogether averse from that good and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto IV. When God converts a sinner and translates him into the state of grace he freeth him from his natural bondage under sin and by his grace inables him freely to will and to do that which is spiritually good yet so as by reason of his remaining corruption he doth not perfectly nor only will that which is good but doth also will that which is evil V. The will of man is made perâ—ectly and immutably free to good alone in the state of Glory only CHAP. X. Of effectual calling ALL those whom God hath predestinated unto life and those only he is pleased in his appointed accepted time effectually to call by his word and Spirit out of that state of sin and death in which they are by nature to grace and salvation by Jesus Christ in lightning their minds spiritually and savingly to understand the things of God taking away their heart of stone and giving unto them an heart of flesh renewing their wills and by his Almighty power determining them to that which is good effectually drawing them to Jesus Christ yet so as they come most freely being made willing by his grace II. This effectual Call is of Gods free and special grace alone not from any thing at all foreseen in man who is altogether passive therein until being quickened renewed by the holy Spirit he is thereby inabled to answer this Call and to imbrace the grace offered and conveyed in it III. Elect infants dying in Infancy are regenerated and saved by Christ through the Spirit who worketh when where and how he pleaseth So also are all other elect Persons who are uncapable of being outwardly called by the Word IV. Others not elected though they may be called by the Ministry of the Word and may have some common operations of the Spirit yet they never truely come unto Christ and therefore cannot be saved much less 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 do profess And to assert and maintain that they may is very pernicious and to be detested CHAP. XI Of Iustification THose whom GOD effectually calleth he also freely justifieth not by infusing righteousness into them but by pardoning their sins 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 itself the act of believing nor any other evangelical obedience to them as their righteousness but by imputing the obedience and satisfaction of Christ unto them they receiving and resting on him and his righteousness by faith which faith they have not of themselves it is the gift of God II Faith thus receiving and resting on Christ and his righteousness is the alone instrument of justification yet is it not alone in the person justified but is ever accompanied with all other saving graces is no dead faith but worketh by love III. Christ by his obedience and death did fully discharge the debt of all those that are thus justified and did make a proper real and full satisfaction to his Fathers Justice in their behalf Yet in as much as he was given by the Father for them and his obedience and satisfaction accepted in their stead hand both freely not for any thing in them their justification is only of free grace that both the exact justice rich grace of God might be glorified in the justification of sinners IV. God did from all eternity decree to justifie all the elect and Christ did in the fulness of time die fâ—r their sins and rise again for their justification nevertheless they
are not justified untill the holy spirit doth in due time actually apply Christ unto them V. God doth continue to forgive the sins of those that are justified and although they can never fall from the state of justification yet they may by their sins fall under Gods fatherly displeasure and not have the light of his countenance restored unto them until they humble themselves confess their sins beg pardon and renew their Faith and Repentance VI. The justification of Believers under the Old Testament was in all these respects one and the same with the justification of Believers under the New Testament CHAP. XII Of Adoption ALl those that are justified God vouchsafeth in and for his only Son Jesus Christ to make partakers of the grace of Adoption by which they are taken into the number and enjoy the liberties and priviledges of the children of God have his Name put upon them c receive the spirit of Adoption have access to the throne of grace with boldness are inabled to cry Abba Father are pitied protected provided for and chastned by him as by a Father yet never cast off but sealed to the day of redemption and inherit the promises as heirs of everlasting Salvation CHAP. XIII Of Sanctification THey who are effectually called and regenerated having a new heart a new spirit created in them are further sanctified really personally through the vertue of Christs death resurrection by his word and spirit dwelling in them the dominion of the whole body of sin is destroyed and the several lusts thereof are more more weakned and mortified and they more and more quickned and strengthned in all saving graces to the practice of true holiness without which no man shall see the Lord. II. This sanctification is throughout in the whole man yet imperfect in this life there abideth still some remnants of corruption in every part whence ariseth a continual and irreconcilable war the flesh lusting against the spirit and the spirit against the flesh III. In which war although the remaining corruption for a time may much prevail yet through the continual supply of strength from the sanctifying Spirit of Christ the regenerate part doth overcome so the Saints grow in grace perfecting holiness in the fear of God CHAP. XIV Of saving Faith THe grace of Faith whereby the Elect are inabled to believe to the saving of their Souls is the work of the Spirit of Christ in their hearts is ordinarily wrought by the Ministry of the Word by which also and by the administration of the Sacraments and Prayer it is increased and strengthned II. By this Faith a Christian believeth to be true whatsoever is revealed in the word for the authority of God himself speaking therein and acteth differently upon that which each particular passage thereof containeth yielding obedience to the Commands trembling at the threatnings and imbracing the promises of God for this life and that which is to come But the principal acts of saving faith are Accepting Receiving and resting upon Christ alone for Justification Sanctification and Eternal life by vertue of the Covenant of grace III. This faith is different in degrees weak or strong may be often and many waies assailed and weakned but gets the victory growing up in many to the attainment of a full assurance through Christ who is both the Author and finisher of our Faith CHAP. XV. Of Repentance unto life REpentance unto life is an Evangelical grace the doctrine whereof is to be Preached by every Minister of the Gospel as well as that of Faith in Christ II. By it a sinner out of the sight and sense not only of the danger but also of the filthiness and odiousness of his sins as contrary to the holy nature and righteous Law of God and upon the apprehension of his mercy in Christ to such as are penitent so grieves for hates his sinâ— as to turn from them all unto God purposing endeavoring to walk with him in all the waies of his Commandments III. Although Repentance be not to be rested in as any satisfaction for sin or any cause of the pardon thereof which is the act of Gods free grace in Christ yet is it of such necessity to all sinners that none may expect pardon without it IV. As there is no sin so small but it deserves damnation so there is no sin so great that it can bring damnation on those who truly repent V. Men ought not to content themselves with a general repentance but it is every mans duty to endeavour to repent of his particular sins particularly VI. As every man is bound to make private confession of his sins to God praying for the pardon thereof upon which and the forsaking of them he shall find mercy so he that scandalizeth his brother or the Church of Christ ought to be willing by a private or publick confessâ—on and sorrow for his sin to declare his repentance to thâ—se that are offended who are thereupon to be reconâ—â—â—ed to him and in love to receive him CHAP. XVI Of good Woorks GOod Works are onely such as God hath commanded in his holy Word and not such as without the warrant thereof are devised by men out of blind zeal or upon any pretence of good intention II. These good works done in obedience to Gods Commandments are the fruits and evidences of a true and lively faith and by them Believers manifest their thankfulness strengthen their assurance edifie their Brethren adorn the profession of the Gospel stop the mouths of the adversaries and glorifie God whose workmanship they are created in Christ Jesus thereunto that having their fruit unto holiness they may have the end eternal life III. Their ability to do good works is not at all of themselves but wholly from the Spirit of Christ And that they may be inabled thereunto besides the graces they have already received there is required an actual influence of the same holy Spirit to work in them to will and to do of his good pleasure yet are they not hereupon to grow negligent as if they were not bound to perform any duty unless upon a special motion of the Spirit but they ought to be diligent in stirring up the grace of God that is in them IV. They who in their obedience attain to the greatest hight which is possible in this life are so far from being able to supererogate and to do more than God requires as that they fall short of much which in duty they are bound to do V. We cannot by our best works merit pardon of sin or eternal life at the
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
the right hand of the Father and his coming again to judge the world Q 52. 〈…〉 Christ exalted in his Resurrection A. Christ was exâ—lted in his Resurrection in that not having seen corruption in death of which it was not possible for him to be held and having the sâ—â—e very body in which he suffâ—red with â—he eâ—â—â—ntial properties thereof but wiâ—hout mortality any other common infirmities belonging to this life really united to his soul he rose again from the dead the third day by his own power whereby he declared himself to be the Son of God to have satisfied divine justice to have vanquished death and him that had the power of it to the Lord of quick and dead all which he did as a publick person the head of his Church for their justification quickning in grace support against enemies to assure them of their Resurrection from the dead at the last day Q. 53. How was Christ exalted in his Ascension A. Christ was exalted in his Ascension in that having after his Resurrection often appeared unto conversed with his Apostles speaking to them of the things pertaining to the Kingdom of God and giving them commission to preach the Gospel to all Nations fourty daies after his Resurrection he in our nature and as our head triumphing over enemies visibly went up into the highest heavens there to receive gifts for men to raise up our affections thither and to prepare a place for us where himself is and shall continue till his second coming at the end of the world Q. 54. How is Christ exalted in his sitting at the right hand of God A. Christ is exalted in his sitting at the right hand of God in that as God-manhe is advanc'd to the highest favour with God the Father with all fulness of joy glory and power over all things in heaven earth and doth gather and defend his Church subdue their enemies furnisheth his Ministers and people with gifts and graces and maketh intercession for them Q. 54. How doth Christ make intercession A. Christ maketh intercession by his appearing in our nature continually before the Father in heaven in the merit of his obedience and sacrifice on earth declaring his will to have it applyed to all believers answering all accusations against them procuring for them quiet of conscience notwithstanding daily failings access with boldness to the throne of grace and acceptance of their persons and services Q. 56. How is Christ to be exalted in his coming again to judge the world A. Christ is to be exalted in his coming again to judge the world in that he who was unjustly judged and condemned by wicked men shall come again at the last day in great power and in the ful manifestation of his own glory and of his Fathers with all his holy Angels with a shout with the voice of the Arch-Angel and with the Trumpet of God to judge the world in righteousness Q. 57. What benefits hath Christ procured by his mediation A. Christ by his mediation hath procured redemption with all other benefits of the Covenant of Grace Q. 58. How do we come to be made partakers of the benâ—fits which Christ hath procured A. We are made partakers of the benefits whiâ—h Christ hath procur'd by the application of them unto us which is the work especially of God the Holy Ghost Q. 59. Who are made partakerâ— of Redemption through Christ A. Redemption is certainly applied and effectually communicated to all those for whom Christ hath purchased it who are in time by the Holy Ghost enabled to believe in Christ according to the Gospel Q. 60. Can they who have never heard the Gospel and so know not Iesus Christ nor believe in him he saved by their living according to the light of nature A. They who having never heard the Gospel know not Jesus Christ and believe not in him cannot be saved be they never so diligent to frame their lives according to the light of nature or the Law of that Religion which they profess neither is there salvation in any other but in Christ alone who is the Saviour only of his body the Church Q. 61. Are all they saved who hear the Gospel and live in the Church A. All that hear the Gospel and live in the visible Church are not saved but they only who are true members of the Church invisible Q. 62. What is the visible Church A. The visible Church is a society made up of all such as in all ages places of the world profess the true Religion and of their Children Q. 63. What are the especial priviledges of the visible Church A. The Visible Church hath the priviledge of being under Gods special care and government of being protected and preserved in all ages notwithstanding the opposition of all enemies and of enjoying the communion of Saints the ordinary means of Salvation offers of grace by Christ to all the members of it in the ministery of the Gospel testifying that whosoever believes in him shall be saved and excluding none that will come unto him Q. 64. What is the invisible Church A. The invisible Church is the whole number of the elect that have been are or shall be gathered into one under Christ the head Q. 65. What special benefits do the Members of the invisible Church enjoy by Christ A. The Members of the Invisible Church by Christ enjoy Union and Communion with him in grace and glory Q. 66. What is that Union which the Elect have with Christ A. The Union which the elect have with Christ is the work of Gods grace whereby they are spiritually and mystically yet really and inseparably joyned to Christ as their head and husband which is done in their effectually Calling Q. 67. What is effectual Calling A. Effectual Calling is the work of Gods Almighty power grace whereby out of his free and especial love to his elect and from nothing in them moving him thereunto he doth in his accepted time invite draw them to Jesus Christ by his Word and Spirit saving inlightning their minds renewing and powerfully determining their wills so as they although in themselves dead in sin are hereby made willing and able freely to answer his call to accept and imbrace the grace offered and conveyed therein Q. 68. Are all the elect only effectually called A. All the Elect and they onely are effectually called although others may be and often are outwardly cal'd by the ministry of the Word and have some common operations of the spirit who for their wilful neglect and contempt of the grace
require of us that we may escape his wrath and curse due to us by reason of the transgression of the Law A. That we may escape the wrath and curse of God due to us by reason of the transgression of the Law he requireth of us repentance toward God and faith toward our Lord Jesus Christ and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation Q. 154. What are the outward means whereby Christ communicates to us the benefits of his mediation A. The outward and ordinary means wereby Christ communicaâ—eth to his Church the benefits of his â—ediation are all his ordinances â—specially the word Sacraments â—nd Prayer all which are made effeâ—tual to the elect for their salvation Q. 195. How iâ— the Word made â—ffectual to salvation A. The Spirit of God maketh the â—â—ading but especially the preaching â—f the word an effectual means of â—â—lightning convincing and humâ—ing sinners of driving them out 〈◊〉 themselves drawing them unâ—â— Christ of conforming them to 〈◊〉 Image subduing them to his â—ll of strengthening them against â—â—mptations and corruptions of building them up in grace and establishing their hearts in holiness and comfort through faith unto salvation Q. 156. Is the word of God to bâ— read by all A. Although all are not to be permitted to read the word publickly to thâ— Congregation yet all sorts of people are bound to read it apart bâ— themselves and with their famâ—â—lies to which end the holy Scripâ—tures are to be translated out of 〈◊〉 Original into vulgar languages Q. 157. How is the word of Gâ—â— to be read A. The holy Scriptures are to be reaâ— with an high and reverent esteem them with a firm perswasion thâ— they are the very word of God that he only can enable us to undâ—â—â—stand them with desire to knoâ— believe obey the will of God â—â—â—vealed in them with diligence attention to the matter 〈◊〉 of them with meditation appâ—â—â—cation self-denial and prayeâ— Q. 158. By whom is the word God to be preached A. The word of God is to be preaâ—â—â—ed only by such as are sufficieâ—â—â—ly gifted and also duly approved and called to that office Q. 159. How is the word of God to be preached by those that are called thereunto A. They that are called to labour in the ministry of the word are to preach sound doctrine diligently in season out of season plainly not in the enticing words of mens wisdom but in demonstration of the Spirit and power faithfully makâ—ng known the whole counsel of God wisely applying themselves to â—he necessities and capacities of the â—earers zealously with fervent â—ove to God and the souls of the people sincerely aiming at his glory and their conversion ediâ—ication and salvation Q. 160. What is required of those â—hat hear the word preached A. It is required of those that hear â—he word preached that they attend â—pon it with diligence preparatiâ—n prayer examine what they â—ear by the Scriptures receive the â—â—uth with faith love meekness â—nd readiness of mind as the Word of God meditate and confer of it hide it in their hearts and bring forth the fruit of it in their lives Q. 161. How do the Sacraments become effectual means of Salvation A. The Sacraments become effectual means of Salvation not by any power in themselves or any vertue derived from the piety intention of him by whom they are administred but only by the working of the holy Ghost and the blessing of Christ by whom they are instituted Q. 162. What is a Sacrament A. A Sacrament is an holy ordinance instituted by Christ in his Church to signifie seal and exhibit unto those that are within the Covenant of Grace the benefits of his mediation to strengthen and increase their faith all other graces to oblige them to obedience to testifie and cherish their love and communion one with another and to distinguish them from those that are without Q. 163. What are the parts of a Sacrament A. The parts of a Sacrament are two the one an outward and senâ—sible sign used according to Christs own appointment the other an inward and spiritual grace thereby signified Q. 164. How many Sacraments hath Christ instituted in his Church under the New Testament A. Under the New Testament Christ hath instituted in his Church only two Sacraments Baptism and the Lords Supper Q. 163. What is Baptism A. Baptism is a Sacrament of the New Testament wherein Christ hath ordained the washing with water in the Name of the Father and of the Son and of the holy Ghost to be a sign and seal of ingrafting into himself of remission of sins by his blood and regeneration by his Spirit of adoption and resurrection unto everlasting life and whereby the parties baptized are solemnly admitted into the visible Church and enter into an open and professed ingagement to be wholly and only the Lords Q. 166. Unto whom is Baptism to be administred A. Baptism is not to be administred to any that are out of the visible Church so strangers from the Covenant of promise till they profess their faith in Christ and obedience to him but infants descending from parents either both or but one of them prâ—fessing faith in Christ and obedience to him are in that respect within the Covenant and to be baptized Q. 167. How is our baptism to be improved by us A. The needful but much neglected duty of improving our Baptism is to be performed by us all our life long especially in the time of temptation and when we are present at the administration of it to others by serious and thankful conâ—ideration of the nature of it of the ends for which Christ instituted it the priviledges and benefits conferred and sealed thereby and our solemn vow made therein by being humbled for our sinful defilements our falling short of and walking contrary to the grace of Baptism and our ingagements by growing up to assurance of pardon of sin and of all other blessings sealed to us in that Sacrament by drawing strength from the death and resurrection of Christ into whom we are baptized for the mortifying of sin and quickning of grace and by endeavouring to live by faith to have our conversation in holiness and righteousness as those that have therein given up there name to Christ and to walk in brotherly love as being baptized by the same spirit into one body Q. 168. What is the Lords Supper A. The Lords Supper is a Sacrament of the New
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
to reveal it 3. He began actually to reveal it in Paradise where he promised that the seed of the woman should bruise the head of the Serpent 4. He set forth his own death and suffâ—ringâ— and the great benefits that should come thâ—reby to us in the types and figures of sacrifices and ceremonies before his coming 5. He gave more and more light 〈◊〉 this Covenant speaking by his Spirit thou agâ— to age in the holy prophets 6. He came himâ—â—lf 〈◊〉 the fulness of time and did bear witness of all things belonging to this Covenant aâ—d of Gods willing mind to take believers into it partly by uniting our nature in one person with the Dâ—vine Nature partâ—y by Preaching the good tidings of the Covenant with his own mouth partly by paying the price of Redemption on the Cross and partly by dealing still with the people from the beginning to this day to draw in and to hold in the redeemed in this Covenant Thirdly God hath made a gift of Christ as a Leader to the people to bring us through all difficulties all afflictions and temptations unto life by this Covenant And he it is and no other who doth indeed lead his own unto the Covenant and in the Covenant all the way on unto salvation 1. By the direction of his word and Spirit 2. By the example of his own life in faith and obedience even to the death of the Cross. 3. By his powerful working bearing his redeemed ones in his arms and causing them to lean on him while they go up through the wilderness Fourthly God hath made a gift of Christ unto his people as a Commander which Office he faithfully exerciseth by giving to his Kirk and people Laws and Ordinances Pastours and Governours and all necessary Officers by keeping Couâ—ts and Assemblies among them to see that his Laws be obeyed Subduing by his Word Spirit and Discipline his peoples corruptions and by his Wisdom and power guarding them against their enemies whatsoever Hence he who hath closed bargain with God may strengthen his faith by reasoning after this manner Whosoever doth heartily receive the offer of free grace made here to sinners thirsting for righteousness and salvation unto him by everlasting Covenant belongeth Christ the true David with all his sure and saving mercies But I may the weak believer say do heartily receive the offer of free grace made here to sinners thirâ—â—ing for righteousness and salvation Therefore unto me by an everlasting Covevenant belongeth Christ Jesus with all his sâ—re and saving mercies The second warrant and special motive to imbrace Christ and believe in him is the earnest request that God maketh to us to be reconciled to him in Christ holden forth 2 Cor. 5. ver 14.19.2.21 GOd was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of Reconciliation ver 20. Now then we are Embassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God ver 21. For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Wherein the Apostle teacheth us these nine Doctrines 1. That the elect World or the World redeemed souls are by nature in the estate of enmity against God This is presupposed in the word Reconciliation for reconciliation or renewing of friendship cannot be except betwixt those that have been at enmity 2. That in all the time by-past since the fall of Adam Christ Jesus the eternal Son of God as Mediator and the Father in him hath been about the making friendship by his word and Spirit betwixt himself and the elect World God saith he was in Christ reconciling the world to himself 3. That the way of reconciliation was in all ages one and the same in substance viz. by forgiving the sins of them who do acknowledge their sins and their enmity against God and do seek reconciliation and remission of sins in Christ for God saith he was in Christ reconciling the world to himself by way of not imputing their trespasses unto them 4. That the end and scope of the Gospel and whole word of God is threefold 1. It serveth to make people sensible of their sins and of their enmity against God and of their danger if they should stand out and not fear Gods displeasure 2. The word of God serveth to make men acquainted with the course which God hath prepared for making friendship with him through Christ viz. That if men shall acknowledge the enmity and shall be content to enter into a Covenant of friendship with God through Christ then God will be contented to be reconciled with them freely 3. The word of God serveth to teach men how to carry themselves towards God as friends after they are reconciled to him viz. to be loath to sin against him and to strive heartily to obey his Commandments and therefore the Word of God here is called the Word of Reconciliation because it teacheth us what need we have of reconciliation and how to make it and how to keep the reconciliation of friendship being made with God through Christ. 5. That albeit the hearing believing and obeying of this word doth belong to all those to whom this Gospel doth come yet the Office of preaching of it with authority belongeth to none but to such only as God doth call to this ministry and sendeth out with Commission for this work This the Apostle holdeth forth ver 18. in these words he hath committed to us the word of Reconciliation 6. That the Ministers of the Gospel should behave themselves as Christs Messengers and should closely follow their commission set down in the word Matth. 28.19 20. and when they do so they should be received by the people as Ambassadours from God for here the Apole in all their names saith we are Embassadours for Christ as though God did beseech you by us 7. That Ministers in all earnestness of affections should deal with people to acknowledge their sins and their natural enmity against God more and more seriously and to consent to the Covenant of Grace and Embassage of Christ more and more heartily and to evidence more and more clearly their reconciliation by a holy carriage before God This he holdeth forth when he saith we pray you be reconciled to God 8. That in the Ministers affectionate dealing with the people the people should consider that they have to do with God and Christ requesting them by the Ministers to be reconciled now there cannot be a greater inducement to break a sinners hard heart than Gods making request to him for friendship For when it became us who have done so many wrongs to God to seek friendship of God he preventeth and O wonder of wonders he requesteth us to be content to be reconciled witâ— him and therefore most fearful wrath must abide them who do set light by
to them as well as to others in that as a rule of life informing the of the will of God and their duty it directs and binds them to walk accordingly discovering also the sinful pollutions of their nature hearts and lives so as examining themselves thereby they may come to further conviction of humâ—liation for and hatred against sin together with a clearer sight of the need they have of Christ and the perfection of his obedience It is likewise of use to the regenerate to restrain their corruptions in that it forbids sin and the threatnings of it serve to shew what even their sins deserve and what afflictions in this life they may expect for them although freed from the curse thereof threatned in the Law The promises of it in like manner shew them Gods approbation of obedience what blessings they may expect upon the performance there of although not as due to them by the Law as a Covenant of Works So as a mans doing good and refraining from evil because the Law encourageth to the one deterreth from the other is no evidence of his being under the Law and not under grace VII Neither are the fore mentioned uses of the Law contrary to the grace of the Gospel but do sweetly comply with it the spirit of Christ subduing and inabling the will of man to do that freely and chearfully which the will of God revealed in the Law requireth to be done CHAP. XX. Of Christian Liberty and Liberty of Conscience THe Liberty which Christ hath purchased for Believers under the gospel consists in their freedom from the guilt of sin the condemning wrath of God the curse of the Moral Law and in their being delivered from this present evil world bondage to Satan and dominion of sin from the evil of afflictions the sting of death the Victory of the grave and everlasting damnation as also in their free access to God and their yielding obedience unto him not out of slavish fear but a Child like love and willing mind All which were common also to Believers under the Law But under the new Testament the liberty of Christians is further inlarged in their freedom from the yoke of the Ceremonial Law to which the Jewish Church was subject g and in greater boldness of access to the Throne of Grace h and in fuller communications of the free Spirit of God than believers under the Law did ordinarily partake of II. God alone is Lord of the conscience and hath left it free from the doctrines and commandments of men which are in any thing contrary to his word or beside it in matters of Faith or Worship So that to believe such Doctrines or to obey such commands out of conscience is to betray true liberty of conscience the requiring of an implicite Faith and an absolute and blind obedience is to destroy liberty of conscience and reason also III. They who upon pretence of Christian Liberty do practice any sin or cherish any Lust do thereby destroy the end of Christian liberty which is that being delivered out of the hands of our Enemies we might serve the Lord without fear in holiness and righteousness before him all the daies of our life IV. And because the power which God hath ordained and the liberty which Christ hath purchased are not intended by God to destroy but mutually to uphold preserve one another They who upon pretence of Christian liberty shall oppose any lawful power or the lawful exercise of it whether it be Civil or Ecclesiastical resist the ordinance of God And for their publishing of such practices as are contrary to the light of nature or to the known principles of Christianity whether concerning Faith Worship or Conversation or to the power of Godliness or such erroneous Opinions or Practices as either in their own nature or in the manner of publishing or maintaining them are destructive to the external peace and order which Christ hath established in the Church they may lawfully be called to account and proceeded against by the Censures of the Church and by the power of civil Magistrate CHAP. XXI Of Religious Worship and the Sabbath day THe light of Nature sheweth that there is a God who hath Lordship sovereignty over all is good doth good unto all is therefore to be feared loved praised called upon trusted in and served with all the heart and with all the soul and with all the might But the acceptable way of worshiping the true God is instituted by himself and so limited to his own revealed Will that he may not be worshipped according to the imaginations devices of men or the suggestions of Satan under any visible representations or any other way not prescribed in the holy Scripture II. Religious Worship is to be given to God the Father Son and holy Ghost and to him alone not to Angels Saints or any other Creature and since the Fall not without a Mediator nor in the mediation of any other but of Christ alone III. Prayer with Thanks-giving being one special part of Religious Worship is by God required of all men and that it may be accepted it is to be made in the name of the Son by the help of his Spirit according to his will with understanding reverence humility fervency faith love and perseverance and if vocal in a known tongue IV. Prayer is to be made for all things lawful and for all sorts of men living or that shall live hereafter o but not for the dead nor for those of whom it it may be known that they have sinned the sin unto death V. The reading of the Scriptures with Godly fear the sound Preaching and conscionable hearing of the Word in obedience unto God with understanding faith and reverence singing of Psalms with grace in the heart as also the due administration and worthy receiving of the Sacraments instituted by Christ are all parts of the ordinary Religious Worship of God besides religious Oaths Vows Sollemn Fasting and Thanksgivings upon several occasions which are in their several times and seasons to be used in an holy and religious manner 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 but GOD is to be worshipped every where in Spirit and truth as in private Families daily and in secret each one to himself so more solemnly in the publick Assemblies which are not carelesly or wilfully to be neglected or forsaken when God by his word or providence calleth thereunto VII As it is of the Law of Nature that in general a due