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
idols our selves or any other creature Q. 106. What are we especially taught by these words before me in the first Commandment A. These words before me or before my face in the first Commandment teach us that God who seeth all things takes special notice of and is much displeased with the siâ— of having any other God that so it may be an argument to disswade from it and to aggravate it as a most impudent provocation as also to perswade us to do as in his sight whatever we do in his service Q. 207. Which is the second Commandment A. The second Commandment is Thou shalt not make to 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 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 geâ—eration of them that hate me shewâ—ng mercy unto thousands of them that â—ove me and keep my Commandments Q. 108. What are the duties requiâ—ed in the second Commandment A. The duties required in the seâ—ond Commandment are the reâ—eiving observing and keeping pure â—nd intire all such religious worship â—nd Ordinances as God hath instiâ—uted in his word particularly â—rayer and Thanksgiving in the â—ame of Christ the reading preaching and hearing the word the administration and receiving of the Sacraments Church government and discipline the Ministry and maintenance thereof religious fasting swearing by the name of God and vowing unto him as also the disapproving detesting opposing all false worship and according to each ones place and calling removing it and all monuments of idolatry Q. 109. What are the sins forbidden in the second commandment A. The sins forbidden in the second Commandment are all devising counselling commanding using and any ways approving any religious worship not instituted by God himself tolerating a false Religion the making any representation of God of all or of any of the three persons either inwardly in our mind or outwardly in any kind of Image or likeness of any creature whatsoever all worshipping of it or God in it or by it the making of any representation of feigned Deities and all worship of them or service belonging to them all superstitious devices corrupting the worship of God adding to it taking from it whether invented taken up of our selves or receiv'd by tradition from others though under the title of antiquity custom devotions good intent or any other pretence whatsoever â—imony sacriledge all neglect contempt hindering and opposing the Worship Ordinances which God hath appointed Q. 110. What are the reasons annexed to the second Commandment the more to enforce it A The reasons annexed to the second Commandment the more to inforce it contained in these words For I the Lord thy God am a jealous God visiting the iniquities 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 keep my Commandments are besides Gods soveraignty over us propriety in us his fervent zeal for his own worship his revengful indignation against all false worship as being a spiritual whoredom accounting the breakers of this Commandment such as hate him threatning to punish them unto divers generations esteeming the observers of it such as love him and keep his Commandments promising mercy to them unto many generations Q. 111. Which 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. 112. What is required in thâ— third Commandment A. The third Commandment requires that the name of God his titles attributes ordinances the word sacraments prayer oaths vows his lots his works whatsoever else there is whereby he makes himself known be holily and reverently used in thought meditation word writing by an holy profession and answerable conversation to the glory of God and thâ— good of our selves and others Q. 113. What are the sins forbiddeâ— in the third Commandment A. The sins forbidden in the third Commandment are the not usinâ— of Gods name as is required the abuse of it in an ignorant vain irreverent profane superstitious or wicked mentioning or otherwise using his titles attributes ordinances or works by blasphemy perjury all sinful cursings oaths vows and lots violating of our oaths and vows if lawful and fulfilling them if of things unlawful murmuring quarrelling at curious prying into and misapplying of Gods decrees and providences misinterpreting misapplying or any way perverting the word or any part of it to profane jests curious or unprofitable questions vain janglings or the maintaining of false doctrines abusing it the creatures or any thing contained under the Name of God to charms or sinful lusts and practices the maligning scorning reviling or any ways opposing of Gods truth grace and ways making profession of Religion in hypocrisie or for sinister ends being ashamed of it or a shame to it by uncomfortable unwise unfruitful and offensive walkings or backsliding from it Q. 114. What reasons are annexed to the third Commandment A. The reasons annexed to the third Commandment in these words The Lord thy God For the Lord will not hold him guiltless that taketh his Name in vain are because he is the Lord our God and therefore his name is not to be profaned or any way abused by us especially because he is so far from acquitting and sparing the transgressours of this Commandment as that he will not suffer them to escape his righteous judgment albeit many such escape the Censure and punishment of men Q. 115. Which is the fourth Commandment A. The fourth Commandment is Remember the Sabbath day to keep it holy six days shalt thou labour 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 thy stranger that is within thy thy gates For in six days the Lord made heaven earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it Q.
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
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
is Our Father which are in Heaven teacheth us to draw near to God with all holy reverence and confidence as Children to a Father able and ready to help us and that we should pray with and for others Q. 101. VVhat do we pray for in the first Petition A. In the first Petition which is Hallowed be thy Name we pray that God would enable us others to glorifie him in all that whereby he maketh himself known and that he would disâ—ose all things to his own glory Q. 102. VVhat do we pray for in the second Petition A. In the second Petition which is Thy Kingdom come we pray that Satans Kingdom may be destroyed and that the Kingdom of Grace may be advanced our selves and others brought into it and kept in it and that the Kingdom of Glory may be hastned Q. 103. VVhat do we pray for in the third Petition A. In the third Petition which is Thy will be done in Earth as it is in Heaven we pray that God by his grace would make us able and willing to know obey and submit to his will in all things as the Angels do in Heaven Q. 104. VVhat do we pray for in the fourth Petition A. In the fourth Petition which is Give us this day our daily bread we pray that of Gods free gift we may receive a competent portion of the good things of this life and enjoy his blessing with them Q. 105. What do we pray for in the fifth Petition A. In the fifth Petition which is And forgive us our debts as we forgive our debtors we pray that God for Christs sake would freely pardon all our sins which we are the â—ather encouraged to ask because by his grace we are inabled from the heart to forgive others Q. 106. What do we pray for in the sixth Petition A. In the sixth Petition which is And lead us not into temptation but deliver us from evil we pray that God would either keep us from being tempted to sin or support and deliver us when we are tempted Q. 107. What doth the conclusion of the Lords Prayer teach us A. The Conclusion of the Lords Prayer which is For thine is the Kingdom and the power and the glory for ever Amen teacheth us to take our incouragement in prayer from God onely and in our prayers to praise him ascribing Kingdom power and glory to him and in testimony of our desire and assurance to be heard we say Amen THE TEN COMMANDMENTS Exod. 20. GOD spake all these words saying I am the Lord thy God which have brought thee out 〈◊〉 the Land of Egypt out of the house of bondage I. Thou shalt have no other Gods before me II. Thou shalt not make unto thee any graven Iâ—age or any likeness of any thing that is in Heaâ—en above or that is in the Earth beneath or that 〈◊〉 in the water under the Earth thou shalt not 〈◊〉 down thy self to them nor serve them for I the â—ord thy God am a jealous God visiting the iniquiâ—â— of the Fathers upon the Children unto the third â—nd fourth generation of them that hate me and â—â—ewing mercy unto thousands of them that love me â—nd keep my Commandments III. Thou shall not take the Name of the Lord thy God in vain for the Lord will not â—old him guiltâ—â—ss that taketh his Name in vaâ—n IV. Remember the Sabbath-day to keep it holy â—ix days shalt thou labour and do all thy work 〈◊〉 the seventh day is the Sabbath of the Lord 〈◊〉 God in it thou shalt not do any work thou 〈◊〉 thy Son nor thy Daughter thy man-servant 〈◊〉 thy maid-servant nor thy 〈◊〉 nor the stranger that is within thy gates For in six days the Lord made Heaven and Earth the Seâ— and all that in them is and rested the seventh day wherefâ—re the Lord blessed the Sabbath day and hallowed it V. Honour thy father and thy moâ—her that thy days may be long upon the land which the Lord thy God giveth thee VI. Thou shalt not kill VII Thou shalt not commit adultery VIII Thou shalt not steal XI Thou shalt not bear false witness against thy neighbour X. Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours Wife nor his Man Servant nor his Maid Servant nor his Ox nor his Asse nor any thing that is thy neighbours THE LORDS PRAYER Math. 6. OVr Father which art in Heaven Hallowed be thy Name Thy Kingdom câ—me Thy will be done on Earth as it is in Heaven Give us this day our daily bread And forgive us our debts as we forgive our debtors And lead us not into temptation but deliver us from evil For thine is the Kingdom and the power and the glory for ever Amen THE CREED I Believe in God the Father Almighty maker of Heaven and Earth and in Iesus Christ his only Son our Lord which was conceived by the holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified dead and buried He descended into Hell the third day he rose again from the dead he ascended into Heaven and siteth on the right â—and of God the Father Almighty from thence he shall come to judge the quick and the dead I believe in the Holy Ghost the Holy Catholick Church the Communion of Saints the forgiveness of sins the Resurrection of the Body and the life everlasting Amen SO much of every Question both in the Larger and Shorter Catechism is repeated in the Answer as maketh every Answer an entire Proposition or Sentence in it self to the end the Learner may further improve it upon all occasions for his increase in knowledge and piety even out of the course of catechising as well as in it And albeit the substance of the doctrine comprised in that abridgement commonly called the Apostles Creed be fully set forth in each of the Catechisms so as there is no necessity of inserting the Creed it self yet it is here annexed not as though it were composed by the Apostles or ought to be esteeâ—ed Canonical Scripture as the ten Commandments and the Lords Prayer much less a Prayer as ignorant people have been apt to make both it and the Decalogue but because it is a brief sum of the Christian Faith agreeable to the Word of God and anciently receiâ—ed in the Churches of Christ. THE SUMME OF SAVING KNOWLEDGE With the Practical use thereof John 6.37 All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out EDINBVRGH Printed by George Swintoun and Thomas Brown and are to be sould by Iames Glen and David Trench 1671. A brief Sum of Christian Doctrine Contained In Holy Scriptures and holden forth in the Confession of Faith Catechism Agreed upon by the Assembly of Divines at Westminstâ—r and received by the General
THE CONFESSION OF FAITH And the LARGER and SHORTER CATECHISM First agreed upon by the Assembly of Divines at Westminster And now approved by the General assembly of the Kirk of of Scotland to be a part of Uniformity in Religion between the Kirks of Christ in the three Kingdoms EDINBOURG Printed by George Swintoun and Thomas Brown and are to be sold by Iames Glen and David Trench Anno Dom. 1671. THE CONFESSION OF FAITH First agreed upon by the Assembly of Divines at Westminster And now appointed by the General assembly of the Kirk of of Scotland to be a part of Uniformity in Religion between the Kirks of Christ in the three Kingdoms CHAP. I. Of the holy Scripture ALthough the light of Nature and the works of Creation and Providence do so far manifest the Goodness Wisdom and Power of God as to leave men unexcusable yet they are not sufficient to give that knowledge of God and of his Will which is necessary unâ—o salvation Therefore it pleased the Lord at sundry times and in divers manners to reveal himself and to declare that his Will unto his Church and afterwards for the better preserving and propagating of the Truth and for the more sure establishment and comfort of the Church against the corruption of the flesh and the malice of Sathan and of the World to commit the same wholly unto writing which makes the holy Scripture to be most necessary those former ways of Gods revealing his will unto his People being now ceased II. Under the Name of Holy Scripture or the Word of God written are now contained all the Books of the Old and new Testament which are these Of the Old Testament GEnesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth I. Samuel II. Samuel I. Kings II. Kings I. Chronicles II. Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes The Song of Songs Isajah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos. Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Of the New Testament The Gospel according to MAtthew The Gospel according to Mark. The Gospel according to Luke The Gospel according to John The Acts of the Apostles Paul 's Epistle to the Romans I. Corinthians II. Corinthians Galatians Ephesians Philippians Colossians I. Thessalonians II. Thessalonians To Timothy I. To Timothy II. To Titus To Philemon The Epistle to the Hebrews The Epistle of James The first and second Epistle of Peter The first second and third Epistles of John The Epistle of Jude The Revelations All which are given by inspiration of God to be the Rule of Faith and life III. The Books commonly called Apocrypha not being of Divine inspiration are no part of the Canon of the Scripture and therefore are of no Authority in the Church of God nor to be any otherwise approved or made use of than other humane writings IV. The Authority of the holy Scripture for which it ought to be believed and obey'd dependeth not upon the testimony of any man or Church but wholly upon God who is Truth it self the Author thereof and therefore it is to be received because it is the Word of God V. We may be moved induced by the testimony of the Church to an high and reverend esteem of the holy Scripture And the heavenliness of the Matter the efficacy of the Doctrine the Majesty of the stile the consent of all the parts the scope of the whole which is to give all glory to God the full discovery it makes of the only way of mans salvation the many other incomparable Excellencies and the intire perfection thereof are Arguments whereby it doth abundantly evidence it self to be the Word of God yet notwithstanding our full perswasion and assurance of the infallible truth and Divine authority thereof is from the inward work of the holy Spirit bearing witness by and with the Word in our hearts VI. The whole Counsel of God concerning all things necessary for his own Glory mans Salvation Faith and life is either exprâ—sly set down in Scripture or by good and necessary conseqâ—ence may be deducâ—d from Scripture unâ—o which nothing at any time is to be added whether by new Revelation of the spirit or traditions of men Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the word and that there are some circumstances concerning the Worship of God and Government of the Church câ—mmon to humane Actions and Societies which are to be ordered by the light of Nature and Christian â—rudence according to the general Rules of the Word which are alwaies to be observed VII All things in Scripture are not alike plain in themselves nor alike clear unto all yet those things which are necessary to be known believed and observed for salvation are so clearly propounded and opened in some places of Scripture or other that not only the Learned but the Unlearned in a due use of the ordinary means may attain unto a sufficient understanding of them VIII The Old Testament in Hebrew which was the Native Language of the people of God of Old and the New Testament in Greek which at the time of the writing of it was most generally known to the Nations being immediately inspired by God and by his singular care providence kept pure in all ages are therefore Authentical so as in all controversies of Religion the Church is finally to appeal unto them But because these Original Tongues are not known to the People of God who have right unto and interest in the Scriptures and are commanded in the fear of God to read search them therefore they are to be translated into the vulgar Language of every Nation unto which they come that the Word of God dwelling plentifully in all they may worship him in an acceptable manner and through patience and comfort of the Scriptures may have hope IX The infallible Rule of Interpretation of Scripture is the Scripture it self and therefore when there is a question about the true and full sence of any Scripture which is not manifold but one it must be searched and known by other places that speak more clearly X The Supreame Judge by which all Controversies of Religion are to be determined and all decrees of Councils Opinions of Ancient Writers Doctrines of men and private Spirits are to be examined and in whose sentence we are to rest can be no other but the holy Spirit speaking in the Scripture CHAP. II. Of God and of the Holy Trinity THere is but one only living and true God who is infinite in being and Perfection a most pure spirit invisible without body parts or passions immutable immense eternal incomprehensible Almighty most wise most holy most free most absolute
working all things according to the counsel of his own immutable and most righteous wiâ—l for his own glory most loving gracious merciful long-suffering abundant in goodness and truâ—h â—orgiving iniquity transgression and sin the rewarder of them that diligently seek him and withall â—ost just and terrible in his judgments hating all sin and who will by 〈◊〉 means clear the guilty II. God hath all life glory goodness blessedness in and of himself and is alone in and unto himself al-sufficient not â—â—anding in need of any creatures which he hath made nor deriving any glory from them but only maâ—ifesting his own glory in by unto and upon them He is the alone fountain of all being of whom through whom and to whom are all thingâ— and hath most Soveraign dominion over them to do by them for them or upon them whatsoever himself pleaseth In his sight all things are open and manifest his knowledge is infinite infallible and independant upon the Creature so as nothing is to him contingent or uncertain He is most holy in all his counsels in all his works and in all his commands To him is due from Angels and men and every other creature whatsoever worship service or obedience he is pleased to require of them III. In the Unity of the God-head there be three persons of one substance power and eternity God the Father God the Son and God the Holy Ghost The Father is of none neither begotten nor proceeding The Son is eternally begotten of the Father the Holy Ghost eternally proceeding from the Father and the Son CHAP. III. Of Gods Eternal Decree GOD from all eternity did by the most wise and holy Counsel of his own will freely and unchangeably oâ—dain whatsoever comes to pass yet so as thereby neither is God the Author of sin nor is violence offered to the will of the Creatures nor is the liberty or contingency of second Causes taken away but rather established II. Although God knows whatsoever may or can come to pass upon all supposed conditions yet hath he not decreed any thing because he fore-saw it as future or as that which would come to pass upon such conditions By the decree of God for the manifestation of his glory some men and Angels are predestinated unto everlasting life and others fore-ordained to everlasting death IV. These Angels and men thus predestinated and fore-ordained are particularly and unchangeably designed and their number is so certain and definite that it cannot be either increased or diminished V. Those of mankind that are predestinated unto Life God before the foundation of the world was laid according to his eternal immutable purpose the secret counsel and good pleasure of his Will hath chosen in Christ unto everlasting glory out of his meer free grace love without any foresight of Faith or good works or perseverance in either of them or any other thing in the creature as conditions or causes moving him thereunto and all to the Praise of his glorious grace VI. As God hath appointed the Elect unto Glory so hath he by the eternal and most free purpose of his Will fore ordained all the means thereunto Wherefore they who are Elected being fallen in Adam are redeemed by Christ are effectually called unto faith in Christ by his Spirit working in due season are justified adopted sanctified and kept by his power through faith unto salvation Neither any other redeemed by Christ effectually called justified adopted sanctified and saved but the Elect onely VII The rest of mankind God was pleased according to the unsearchable counsel of his own Wiâ—l whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his soveraign power over his creatures to pass by and to ordain them to dishonor and wrath for their sin to the praise of his glorious justice VIII The Doctrine of this high Mystery of Predestination is to be handled with special prudence and care that men attending the will of God revealed in his Word and yielding obedâ—ence thereunto may from the certainty of their effectual Vocation be assured of their eternal Election So shall this Doctrine afford matter of praise reverence and admiration of God and of humility diligence and abundant consolation to all that sincerely obey the Gospel CHAP. IV. Of Creation IT pleased God the Father Son and Holy Ghost for the manifestation of the glory of his eternal Power Wisdom and Goodness in the beginning to create or make of nothing the World and all things therein whether visible or invisible in the space of six days and all very good II. After God had made all other creatures he created Man male and female with reasonable and immortal souls indued with knowledge righteousness and trâ—e holyness after his own Image having the Law of God written in their hearts and power to fulfil it and yet under a possibility of transgressing being leâ—t to the liberty of their own will which was subject unto change Beside this Law written in their hearts they received a command not to eat of the tree of the knowledge of good and evil which whiles they kept they were happy in their Communion with God and had Dominion over the creatures CHHP. V. Of Providence GOD the great Creator of all things doth uphold direct dispose and govern all creatures acttions and things from the greatest even to the least by his most wise and holy Providence according to his infallible fore-knowledge and the free and immutable counsel of his own Will to the praise of the glory of his Wisdom Power Justice Goodness and Mercy II. Although in Relation to the fore-knowledge and decree of God the first cause all things come to pass immutably and infallibly yet by the same Providence he ordereth them to fall out according to the nature of second causes either necessarily freely or contingently III. God in his ordinary Providence maketh use of means yet is free to work without above and against them at his pleasure IV. The Almighty power unsearchable wisdom and infinite goodness of God so far manifest themselveâ— in his Providence that it extendeth it self even to the first fall and all other sins of Angels and men and that not by a bare permission but such as hath joyned with it a most wise and powerful bounding and otherwise ordering and governing of them in a manifold dispensation to his own holy ends yet so as the sinfulness thereof proceedeth onely from the creature and not from God who being most holy and righteous neither is nor can be the Author or Approver of sin V. The most wise righteous and
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
intermeddle with Civil affairs which concern the Common wealth unless by way of humble petition in cases extraordinary or by way of advice for satisfaction of conscience if they be thereunto required by the Civil Magistrate CHAP. XXXII· Of the state of men after death and of the Resurrection of the dead THe bodies of men after death return to dust and see corruption but their Souls which neither die nor sleep having an immortal subsistence immediately return to God who gave them the souls of the righteous being then made perfect in holiness are received into the highest Heavens where they behold the face of God in light and glory waiting for the full Redemption of their Bodies And the souls of the wicked are cast into Hell where they remain in torments and utter darkness reserved to the Judgment of the great day Besides these two places for souls separated from their bodies the Scripture acknowledgeth none II. At the last day such as are found alive shall not die but be changed and all the dead shall be raised up with the self same bodies and none other although with different qualities which shall be united again to their souls for ever III. The Bodies of the unjust shall by the power of Christ be raised to dishonour the Bodies of the just by the Spirit unto honour and be made conformable to his own glorious Body CHAP. XXXIII Of the last judgment GOD hath appointed a Day wherein he will judge the World in righteousness by Jesus Christ to whom all power and judgment is given of the Father in which day not only the Apostate Angels shall be judged but likewise all persons that have lived upon earth shall appear before the Tribunal of Christ to give an accompt of their thoughts words and deeds and to receive accordingly to what they have done in the body whether good or evil II. The end of Gods appointing this day is for the manifestation of the glâ—ry of his mercy in the eternal salvation of the elect and of his justice in the damnation of the reprobate who are wicked and disobedient For then shall the Righteous go into everlasting Life and receive that fulness of joy and refreshing which shall come from the Presence of the Lord but the wicked who know not God and obey not the Gospel of Jesus Christ shall be cast into eternal Torments and be pâ—nished with everlasting destruction from the presence of the Lord and from the glory of hâ—s power III. As Christ would have us to be certainly perswaded that thâ—râ— shall be a Day of Judgment both to deter all men from sin and for the greater consolation of the godly in their adversity so will he have that day unknown to Men that they may shake off all carnal security and be alwaies watchful because they know not at what hour the Lord will come and may be ever prepared to say Come Lord Jesus come quickly Amen FINIS THE LARGER CATECHISM First agreed upon By the ASSEMBLY of DIVINES at Westminster And now approved by the General Assembly of the Church of Scotland To be a part of Uniformity in Religion between the Kirks of Christ in the three Kingdoms EDINBOURG Printed by George Swintoun and Thomas Brown and are to be sold by Iames Glen and David Trench Anno Dom. 1671. The LARGER CATECHISM First agreed upon by the Assembly of Divines at Westminster And now appointed by the General Assembly of the Kirk of Scotland to be a part of Uniformiâ—y in Religion between the Kirks of Christ in the three Kingdomes Question 1. WHat is the chief and highest end of man A. Mans chief and highest end is to glorifie God and fully to enjoy him for ever Q. 2. How doth it appear that there is a God A. The very light of nature in man and the works of God declare plainly that there is a God but his Word and Spirit only do sufficiently and effectually reveal him unto men for their Salvation Q. 3. What is the word of God A. The holy Scriptures of the Old and New Testament are the Word of God the only Rule of Faith and obedience Q. 4. How doth it appear that the Scriptures are the word of God A. The Scriptures manifest themselves to be the Word of God by their Majesty and purity by the consent of all the parts the scope of the whole which is to give al glory tâ— God by their light and power to convince and convert sinners to comfort and build up believers unto salvation But the Spirit of God bearing witness by and with the Scriptures in the heart of man is alone able fully to perswade it that they are the very word of God Q. 5. What do the Scriptures principally teach A. The Scriptures principally teach what man is to believe concerning God and what duty God requires of man Q. 6. What do the Scriptures make known of God A. The Scriptures make known what God is the persons in the Godhead his decrees and the execution of his decrees Q. 7. What is God A. God is a Spirit in and of himself infinite in being glory blessedness and perfection all sufficient eternal unchangeable incomprehensible every where present almighty knowing all things most wise most holy most just most merciful and gracious long suffering and abundant in goodness and truth Q. 8. Are there more Gods than one A. There is but one only the living and true God Q. 9. How many persons are there in the Godhead A. There be three persons in the Godhead the Father the Son and the holy Ghost and these three are one true eternal God the same in substance equal in power and glory although distinguished by their Personal properties Q 10. What are the personal properties of the three persons in the Godhead q A. It is proper to the Father to beget the Son and to the Son to bebegotten of the Father and to the holy Ghost to proceed from thâ— Father and Son from all eternity Q 11. How doth it appear that the Son and the Holy Ghost are God equal with the Father A. The Sâ—riptures manifest that the Son the Holy Ghost are God equal with the Father â—scribing unto them such names attributes works and worship as are proper to â—od only Q 1â— What are the decreeâ— of God A. Gods decrees are the wise free and holy acts of the counsel of his will whereby from all eternity he hath for his own glory unchangeably fore-â—rdained whatsoever comes to pass in time especially concerning Angels and Men. Q. 13. What hath God especially decreed concerning Angels and Men A. God by an eternal and immutable decree â—ut of his meer love for the praise