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PRESENTED TO
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THE LIBRARY
OF THE
UNIVERSITY OF MIOHICAN
By. Mn. È R'.
huus
18.53
besteeddelande
Confeflion of Faith,
And the
LARGER and SHOKER
CATECHISMS,
Fift agreed upon.by the
Aſſembly of Divinen
A
WESTMINSTER
Aru now appointed bu the
GENERAL ASSEMBLY
Of the KIRK of Scotland, to
Part of Uniformity itt Raion, Sean
turen the Kirks of Clinit in the theme
Kingdoms. to
Obi wito the Sun of Saving kan
da mu The praétical Uſe the rain
G LÀ G
Peinfeli Neft. CARMICIDI
and M I L L A R. Моссxxx.и
3499nego
Charles Hammen
for bairning is bely than
1 pha
who ought there
Book 60 qube him
Grace, on Å le boule
hd lengkin wndraslan.
but
Reef or land when
house dró land is all
hot spent learning
eral
Charles Hansen
А СТ
OF THE
GENERAL ASSEMBLY
Approving the
Confeflion of Faith.
Edinburgh, Auguſt 27th. 1647. Ante Meridiem
Seſl. XXIII.
Tecat. 7 322S, EH
Kingdoms, being the chiefest Part of that Uw.
formity in Religion which, by the Solemn League
and Covenant we are bound to endeavour ; and there
being accordingly, a Qunfeſſion of Faitbagreed upon by
the Aſſembly of Divines firring at Wefte inſter, with
the alifanceof Commiſſioners from the Kırk of Scot-
land; whicb Confeſſion was ſent from our Commiffio-
ners at London to the Commikoners of the Kerk met
at Edinburgh in January laſt, and hath been in this
Aſſembly twicepublickly read over, examined and con.
fidered; Copies hereof being alſo printed, that it migpo
be particularly peruſed by all the Members of Nis Al-
ſembly, unta whom frequent Intimation was publick-
ly made, to put in their Doubes and Objećirons if they
had any; and ibe Gonfeflionbeing upon due Examina,
tion thereof, found by the Affenbly to be mof agree-
able to the Word of God, and in nothing contrary 19
tbe received Doctrine, Worſhip, Difeplinc and Govera-
ment of this Kirk, and laſtly, it being ſo neceſſary and
ſo much longed for, that tbe laid Corifellion be apple
poſſible diligence and expedition approvech and efive,
biipeil in bolb Kingd ms, a principal Part of the in-
tended Uniformity in Religion and as a ſpecial means
for. Lbe more effeétual Jupprtling the many ung'erotis
Errors and Herelies of theſe i imes. The General 21-
ſembly do therefore after mature Deliberationcgreening
to, and approve the ſaid Gonfeflion est the Truth of
the Master( judging it to be must Grtboduxzana ground-
A 2
3
ed the Word of God) and alſo as to tbe point of Uni-
formity: Agreeing for our Part that it be a common
Confeſon of Faith for the three Kingdoms The As.
ſembly dotb alſo bleſs the Lord, and tbankfully ac-
knowledge his great Mercy, in that ſo excellent a Con.
fefſion of Faith is prepared, and tbus far agreed upon
in both Kingdoms ; which we look upon as a great
Strengthning of the true
reformedReligion againfibe
common Enemies thereof. But left our Intention and
Meaning be in ſome particulars miſunderttood, it is
hereby expreſby declared and provided, That the not
mentioning in this Confeſſion the ſeveral ſorts of ecclefi-
ajdical Officers and Aſſemblies, ſhall be no prejudice
to the Truth of Obrist in theſe particulars to be ex-
preffedfullyin tbe Diretory of Government. It is fur-
ther declared, That the Aſſembly underſtandeth
fome
Parts of the ſecond Arnicle of the thirty first chapter, ont-
ly of Kirks nor ſeréled or conftitztedin point of Govern.
ment ; and that although in ſuch
Kirks a Synod of Mi.
miffers andother 1. Pe fons may be called by the Magi.
Mrates authority and nomination, without any other
Call to conſult and adviſewith, about Matters of Re.
Ingin. And altbo’ likewiſe be Miniſters of Chriſt with.
out delegation from their Churches may of themſelves,
and by virtue of their Office, mees together Synodically
infuch Kirks not yet conytituted; yet neitber of tbeſe
ought to be done in Kirks constituted and ſettled; It
being always free tothe Magiſtrate to adviſe with oya
nols of Ministers and ruling Elders, meeting upon de.
lagalion from tbeir Churches, either ordinarly or being
inhified by bis autbority occaſionally and pro re nata :
Ir being alſo freeto afjemble together Synodically, as
well pro re nata, as at the ordinary times, upon de-
legation from tbe Churches, by intrinſical Power re
ceived from chrift, as often as it is neceſſary for the
Evod of the Church fo to aſſemble, in caſe the-Magi.
ftrare, 10 the detriment of the Church, withheld or
deny bis Conſent, the neceſſity of occaſional
Aſſemblies
being firA remonílrated unto him by hu dle Supplica-
The
THE
Confeſſion of Faith:
A'
Firſt agreed upon by the
ASSEMBLY of DI VINES
Α Τ
W EST MIN S T E R;
And now appointed by the General Aſſembly of the
Kirk of Scotland, to be a Part of Uniformity in
Religion, between the Kirks of
Chriſt in the three
Kingdoms.
CHAP. I.
of tbe Holy Scripturer.
LTHOUGH the Light of Nature, and
the Works of Creation and Providenice do
ſo far manifeſt the Goodneſs, Wiſdom, and
Power of God, as to leave Men inexcuſable a;
yet are they not fufficient to give thar Kowledge
of God, and of his Will, which is neceſſary unro
Salvacion b. Therefore it hath pleaſed the Lord at
ſundry Tinies, and in divers Manners, to reveal
bimſelf, and ro declare that his Will unro hi: Church
c; and afterwards, for the better preſerving, and
propapating of the Truth, and for the more fure
Eſtabliſhment and Comfort of the Church againſt
che Corruption of che Fleſh, and Malice of Satan and
of the World, to commit theſame wholly untoWrit-
ing d; which maketh the Holy Scriprure to be moſt
neceſſary ezcheſe former Ways of God's revealing his
Will unto his People being now ceaſed f.
II. Under
a Rom. 2. 14. 15. Rom. 1. 19. 20. Pſalm 19.
1, 2, 3. Rom. I. 32 with Chap. e, 1. b 1 Cor. x
21. I Cor. 2. 13. 14. c Heb. 1. 1. d Prov. 2.
19, 20, 21, Luke 1. 3, 4. Rum 15.4. Matib. 4.
7, 10. Iſa. 8. 19. 20. e 2 Tim. 3. 19. 2. Per
4:74
I. 14. f Heb. I, 1, 2,
A 3
a
The Confeffion of Faith.
II. Under the Name of Holy Scripture, or the
Word of God writren: are now contained all
the Books of the Old and New Teſtament, which
are theſe,
GEnelis
of the OLD TR8 T AMENT.
II. Chronicles Daniel
Exodus Ezra
Hoſea
Leviticus
Nehemiah Joel
Numbers Eftber
Amos
Deuteronomy Job
Obadiah
P@alms
Jonah
Judges
Proverbs
Micah
Rurh
Ecclefiaftes Nahum
1. Samuel The Song of Songs Habakkuk
II. Samuel Iſaiah
Zephaniah
1. Kings
Jerimiah Haggai
II. King;
Lamentations Zechariah
1 Chronicles Rzekiel
Malachi.
MArthew
of the NEW T E SY A MENT.
Ephefians The Epiftle of
Mark Philippians Jarres
Goloflians The I, and IT. E
1. Theſſalonians piſtles of Perer
The Acts of the II. Theffalonians The I, U, & III.
Apoitles 1.
Timothy Epiftles of John
Pauls Epiſtles co II. Timothy The Epiſtle of
the Romans To Titus
Jude
I Corinthians To Philemon The Revelation
11. Corinthians The Epiſtle to of John the
Galatians
che Hebrews the Divine.
The Confeſſion of Faith.
7.
All which are given by Inſpiration of God, to be
the Rule of Faith and Life g.
& Luke 16. 29, 31. Eph. 2. 20. Rev. 22 18, 19.
2 Tim. 3. 16.
III. The Books commonly called Apocrypba, not
being of Divine Inſpirations 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 hu-
man Writings h.
h Luke 24. 27. 44. Rom. 3. 2. 2 Pet. 1. 21.
IV. The Authority of the holy Scripture, for
which it ought to be believed and obeyed dependeth
not upon the Teſtimony of any Man, or Church ;
but wholly upon God ( who is Truth itſelf ) the
Author thereof; and therefore it is to be received
becauſe it is the Word of God i
iz Pet. 1. 19,21. 2 Tim.3.16. 1 John s 9.1 Tbiliz 13.
V. We may be moved and induced by the Tétti-
mony of the Church, to an high and reverend E-
ſteem of the holy Scripture k. And the Heavenli.
neſs of the Matters 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 fu]] Diſcovery it makes of the cnly Way
of Man's Salvacion, 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 Perſuaſion and Aſſurance of the infallible
Truth and Divine Authority thereof, is from clie in.
ward Work of the holy Spirit, bearing Witneſs by,
and with the Word in onr Hearts ).
ki Tim 3. 15. 1x John 2. 20. 27. John 26.
13, 14. 1 Cor. 2. 10, 11, 12, Ija. 59.21
VI. Tbe whole Counſel of God, concerning all
Things neceſſary for his own Glory, Man's Salvaa
rion, Faith, and Life, is either exprefly ſet down
in Scripture,ox by good and neceſſary Conſequence
AS
8
The Confelion of Faith.
be Words
muay be deduced from Scripture : Unto which no-
thing at any Time is to be added, whether by new
Revelations of the Spirit, or Traditions of Men m.
Nevertheleſs, We acknowledge the inward Illumi.
nations 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 Circum-
Itances concerning the Worſhip of God, and Go-
vernment of the Church, common to human A&ti-
ons and Societies, which are co be ordered by the
Light of Nature, and Chriſtian Prudence, accord-
ing to the general Rules of the Word, which are al-
ways to be obſerved o.
m 2 Tim. 3. 15, 16, 17. Gal. 1. 8, 9. 2 Tbell.
2. 2. n John 6. 45, I Cor. 2. 9, 10, 11, 12.
o I Cor. 11, 13, 14. - 1 Cor. 14, 26, 40,
VII All Things in Scripture are nocalike plain
in themſelves, nor alike clear unco all p; yet thoſe
Things which are neceſſary to be known, believed,
and obſerved for Salvation, are lo clearly propounded
and opened in ſome Place of Scripture or acher, that
not only the Learned, but the Unlearned, in a due
Ule of the ordinary Means, may attain
unto a ſuffi.
ciene Underſtanding of them q.
p 2 Pet. 3. 16, 9 Pſalm 119. 105. 130.
VIII The Old Teſtament in Hebrew ( which
was the native Language of the People of God of
Od, ) and the New Teſtament in Greek ( which at
the Time of the writing of it was moſt generally
known to the Nations) Seing immediately inſpired
by God, and by his fingular Care and Providence
kept pure in all Ages, are therefore authentical ;
ſo as in all Contioverſies of Religion, the Church is
filaty to appeal to them ſ. But becauſe thele
Oreal Tongues are not known to all che People
de God who have Righe unto and Intereſt in the
Scripture, and are command:d, in the Fear of God
to,
ľ Mattb. s. 18. I Ifa. 8. 20, Aits 15. 15.
Jobs 5. 39. 46.
The Confeſſion of Faith.
"o read and ſearcli them ; therefore they are to be
tranſlated into the vulgar Language ofevery Nation
unro which they come z, that the Word of God
dwelling plentifully in all, they may worſhip him
in an acceptable Manner w; and through Patience
and Comfort of the Scriptures may have Hope x.
t John s. 39. u 1 Cor. 14. 6, 9, 11, 12, 24.
27, 28. w Col. 3. 16. x Rom. 15. 4.
IX The infallible Rule of Interpretation of Scrip-
ture, is the Scripture itſelf; and therefore when
there is a Queftion about the true and full Senſe of
any Scripture ( which is not manifold but one) i
muft be ſearched and known by other Places that
ſpeak more clearly ku
y 2 Pet. I. 20, 11, 12, 15, 15, 16
X The ſupreme Judge, by wbich all Controver-
ſies of Religion are to be determined, and all De-
crees of Conncils and Opinions of ancient Writers,
Doctrines of Men, and private Spirits are to be exa-
mined, and in whoſe Sentence we are to reft; can
be no other but the Holy Spirit (peaking in the
Scripture z.
z Matth. 22; 29, 31. Eph. 2. 20. pirb A1:
28. 25.
C HA P. II.
of God, and of the Holy Trinity.
Here is but One only 4, Living and True
God b, wbo is Infinite in Being and Per-
fedtion c, a moſt pure Spirit d, Inviſible e, with-
out Body, Parts f, or Pallions g, Immucable los
As
Deut 6. 4. 1 Cor. 8. 4, 6. b r Thel, 1. 9.
ger. 10. 10. c Job. 11, 1: 8, 9, Job 26. 142
d guhn 4. 24. ei Tim. 1. 17.
Dext: 4. 15.1
16. John 4. 24: with Luke 24. 39. g Aits - 14
11,35. b James 1:17. Malachy 3: 6
The Confeſſion of Faith.
.
Immenſe i, Erernal k, Incomprehenſible
mighty m, moſt Wiſe n, moft Hoiy o, moſt
Freep,
moft Abſolute q, working all Things according to
the Counſel of his own immutable and moſt righte-
ous Will 1, for his own Glory ſ; moft Loving',
Gracious, Me ciful, Long ſuffering, abundant in
Goodneſs and Trucb, forgiving Iniquity, Tranſ-
grcflion and Sinu; the Rewarder of them that dili-
gently ſeek him w; and wichal moft Juſtand Ter*
rible in bis Judgments x, hating all Sin y, and who
will by no means clear the Guilty z
i 1 Kings 8. 29. Fer. 23. 23, 24. k Pſal. 90
2. 1 Tim, 1. 17. I Palm 145 3. m Gen. 17. 1.
Rev. 4 8 n Rom. 16_26. o Ija. 6. 3. Rev. 4.8:
Pſalm 115. 3. q Ezod. 3. 14 * 1 Epb. 1. 11.
Prov. 16. 4. Rom. 11. 36. Jobn 4. 8. 16.
a Escod. 34. 6, 7. w Heb. 11. 6 x Nehem, 9.
32, 33. y Pſalm 5: 5, 6. Z Nahum 1. 2, 3.
Exod 34 7
II God hath all Life a, Glory-b, Goodneſs og
Bleſſedneſs d, in, and of himſelf; and is alone in,
and unto himſelf All fufficient, not ſtanding in need
of any Creatures which he hath made e, nor de
riving any Glory from themf, but only manifeft-
ing his own Glory, in, by, unto, and upon them:
He is the alone Fountain of all Being, of whom,
through whom, and to whom are all Things g; and
hath njoft ſovereign Dominion over them, to do
by them, for them, or upon them, whatſoever
himſelf pleaſech b. In his Sight all things are open
and manifefti ; his Knowledge isinfinite, infallible,
and independent upon the Creature k, ſo as no-,
thing is to him contingent or uncertain &. He is
moſt holy in all his Counſels, in all bis Works, and
in
a Fohn 5. 26. b 8s 7. 2. c Pſalm 119. 68.
dir Tim. 6. 15. Rom. 9. 5. e A8s 17. 24, 25. f7ob
22. 2, 3. g Rom. II. 36 h Rev. 4. 11.
15. Dan. 4. 25. 35. i Heb.4. 13. k Rom. 11. 33,
a4: Pſalm 147.5.1 As 15. 12. Ezek, 11. 5.
The Confeſſion of Faith.
in all his Commands m. To him is due from An-
gek and Men, and every other Creature, wharfoever
Worſhip, Service, or Obedience he is pleaſed to
require of them n.
mPſalm 145, 17. Rom. 7. 12. Rev. 5. 12,
III. In the Unity of the Godhead there be Three
Perſons, of one Subſtance, Power and Eternity:
God the Father, God the Son, and God the Holy
Ghoſt o. The Father is of none, neither be-
gotten nor proceeding: The Son is eternal-
ly begotten of the Father the Holy Ghoſt
eternally proceeding from the Father and the
Song
o i Fobu 5. 7. Matth. 3. 16. 17. Maith, 28.
19. 2. Cor. 13, 14. p John i 14, 18. 9 50bn 15,
26. Gal. 4.6:
сHAp, III.
Of God's Eternal Decree.
Od from all Eternity did, by the moſt wife
and holy Counſel of his own Will, freely
and unchangeably ordain whatſoever comes to
pals a: Yet ſo, as thereby neither is God the
Author of Sin b, nor is Violence offered to the
Will of the Creatures, nor is the Liberty or Con.
tingency of Second Cauſes taken away, but rather
eſtablished c.
a Lpb. 1.
Rim. 11. 98.
33. Heb. 6. 1).
Rom. 9. 15:18. b Fames 1. 13. 17. i Joba 1. 5.
c Acts 2. 13. Matib. 17. 12. Ads 4, 27, 28.
Fohn 19. 11. Prov. 16. 33.
II. Although God knows whatſoever may, of
can come to paſs upon all ſuppoſed Conditions a:
yet hath he not decreed any Thing becauſe he
forelaw
d Afts 15. 18. I Sem, 23, II, 32, Marh, II.
21. 230
The Confeſion of Faith.
foreſaw it as ſucure, or as chat which would come
to paſs upon ſuch Conditions e.
e Rom: g 11, 13, 16, 18:
III. By the Decree of God, for the Manifeſtation
of bis Glory, fome Men
and Angels f are predekti.
nared unto everlaſting Life, and others foreordain-
ed to everlaſting
Death g.
1 Tim. 5. 21: Mattb. 25. 41: g Rom.9.22,
23. Eph. 1. 5, 6. Prov. 16. 4.
TV Thele Angels and Men thus predeſtinated
and fore-ordained, are particularly and unchange
ably deſigned ; and their Number is ſo certain and
definite, that it cannot be either increaſed or di-
miniſhed h.
h 2 Tim. 2. 19. on 13. 18
V Thole of Mankind, that are predeſtinated un-
to Life, God, before the Foundation of the World
was laid, according to his eternal and immutable
Purpoſe, and the ſecret Council and good Pleaſure
of his Wil), hath chofen, in Chrift, unto everlaſting
Glory i, out of his mere free Grace and Love, with
out any Fore light of Faith, or good Works, or Per-
ſeverence 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
i Eph. 1: 4. 9, 11. Rom. 8. 30; 2 Tim: 1;9.
Thell, si 9 k Rom. 9. 11, 13, 16. Eph: 1:
4 %1
9: 1 Epb: 1:
As God hath appointed the Eleet unto Glo-
ry, ſo hath he, by tbe eternal and moſt free Par-
pole of his Wid, fore-ordained all the Means there-
untom. Wherefore they who are elected, being
fallen in Adam, are redeemed by Chriſt n, are effec-
tually called by Faith in Cbrift, by his Spirit
working in due Seaſon ; are juftified, adopred,
ſancti.
m i Pet; 1. 3: Eph: r: 4, s. Epb; 2; 10:
3. Zbek 2, 13: n i Thef: 5: 9, 10, Tilus 2, 14
The Confelſson of Faith. 13
fanctified o, and kept by his Power througa
I aich unto Salvation P. Neither are any other re.
deemed by Chrift, effé&tually called, juſtified, adop-
ted, fan&tified and ſaved, but the Elect only 4.
ó Rom. 8: 30: Epb. 1. 5. 2 Thejl: 2: 13: PI
Pet: 1.5. 9 John 17. 9. Rom 8. 28. 10 tbe End.
Fobn 6 64, 65. Fohn 10: 26. Fobn 8. 47. i John
2: 19.
vii The reft of Mankind, God was pleaſed, ac-
cording to the unſearchable Counſel of bisown Will,
whereby he extendeth, or withholdeth Mercy as be
pleaſech, for the Glory of his Sovereign Power o--
ver his Creatures, to paſs by, andordain them to Dif-
honour and Wrath for their Sin, to the Praiſe of his
glorious Juſtice r.
I Matib: 11: 25, 26: Rom: 9. 17, 18, 21, 22,
2 Tim. 2. 19, 20: Fude 4. 1 Peter 2. 8:
VIIL The Doctrine of this high Myſtery of Pre-
deſtination is to be handled with ſpecial Prudence
and Care f, that Men attending the Will of God Ice
vealed in his Word, and yielding Obedience thereun-
to, may from the Certainty of their effectual Voca-
tion, be aſſured of their eternal Election 1. So
Thall chis Dosirine afford Matter of Praiſe, Rere.
rence, and Admiration of God n, and of Humility,
Diligence and abundant Conſolacion to all that fine
cerely obey the Goſpel w.
(f Rom9:20: Ron: 11:33. Deut: 29. 29. t 2 Pela
1. 10. u Eph: 1.6: Rom. 11; 33; w Rom. 11: 5, 6,
20, 2 Pet: 1. 10. Rom: 8: 33: Luke 10: 20.
no to
CH A P. IV.
of Creation.
T pleaſed God the Father, Son, and Holy
Ghoft a, tor the Manifeſtation of the Glory of
a Heb. 1: 2: John 1: 2, 3: Gen: 1. 2; Job. 26,
13: Joh. 35. 4.
14
The Confeſſion of Faith.
his eternal Power, Wilüom and Goodneſs b, in
the Beginning, to create, or make of Nothing,
the World, and all Things therein, whether vi:
Gible or inviſible, in the Space of Six Days, and
all very goode
b Rom. i 20. Jer. 20. 12. Pſalm 104. 24. Pſalm
33. 5, 6. o[The whole firft Chapter of Geneſis ] Heb
11. 3. Col. 1 16. Acts 17. 27.
II. After God had made all other Creatures, he:
created Man, Male and Female d, with reaſonable
and immortal Souls e, endued with Knowledge,
Righteouſneſs, and true Holineſs, after his own
Ime :f, having the Law of God written in their
Hearts 3, and Power to fulfil it h; and yet, under
a Poſibility of tranſgrefling, being left to the Li-
berty of their own Will, which was ſubject unto
Change 1. Befide ebis Law written in their
Hearts, they received a Command, nor to eat of
the Tree of Knowledge of Good and Evil; which
while they kept, they were happy in their Com.
munion with God k, and had Domminion over
che Ceeatures 2.
d Gex 1. 27. e Gen. 2. 2. witb Ecclef. 12. 7.
and Luke 23 43. and Mairb. 10. 28, í Gen. í.
26. Col. 3. 19. Eph.4. 24 g Rom. 2. 14,15. h Eccles.
7. 29. i Gen 3,6. Ecclef. 7.29. k Gen. 2, 17. Gen.
3. 8, 9, 10, 11, 23. I Gen. 1. 26.28.
CHAP. v.
of Providence
OD, the Creator of all Things, doth uphold
direct, diſpoſe and govern all Greatures,
A&tions, and Things b, from the greateſt even to
the leaſt c, by his moſt wiſe and holy Provi-
dence
Heb, 1. 3. b Dan. 4. 34, 35. Pſalm 135. 6
Alts 17. 25, 26, 28. Job 38, 39, 40, 41, chapters*
6 Math. It29, 3031,
The Confeſſion of Faith.
IS
dence d; according to his infallible Fore-know.
ledge e, and the free and immutable Counſel of
his own Willf, to the Praiſe of the Glory of his
Wiſdom, Power Juſtice, Goodneſs and Truth g.
d Prov. 15. 3. Pſalm 104. 24. Pſalm 145, 17.
Alls 15. 18. Pſalm 94 8, 9, 10, 11. 1 Epb: 1.
II: Pſalin 33; 10, 11. & Ifa. 63. 14. Epb. 3. 10.
Rom.9. 17. Gen 45.7. Pſalm 145. 7.
II. Although in relation to the Fore knowledge
and Decree of God, the firſt Cauſe, an} Things
come to paſs immutably and infallibly b; Yet by
the fame Providence, he ordereth them to fall out,
according to the Nature of Second Cauſes, either ne-
ceſſarily, freely, or contingently
h Acts 2. 23. i Gen. 8. 22, Jer. 31. 35. Exod.
21. 13. witb Deut, 19. 5. 1 Kings 22, 28. 34.
Iſa, 10.6, 7.
III. God in his ordinary Providence maketh uſe
of Means k, yet is free to work without t, above 7,
and againſt them at his Pleaſure n.
k A&ts 27. 31. 44. Ifa. 55. ro, 11. Hoſ: 2, 21,
22. TH.1.7. Malih. 4. 4. Job 34. 10. m Rom,
4.19, 20, 21, n 2 Kings 6.6. Dan, 3. 27.
IV. The almighty Power, unſearchable Wiſdom,
andinfipite
Goodneſs of God, ſo far manifeſt them.
ſelves in his Providence, that it extendeth itſelf even
to the firft Fall, and all other Sins of Angels and
Men o, and that not by å bare Permiſlion-p, but ſuch
as hath joined with it, a moſt wiſc and powerful
Bounding q; and otherwiſe ordering and governing
of them in a manifold Diſpenſation to his own holy
Ends r. Yer ſo, as the Sinfulneſs thereof proceedeth
only from the Creature, and not from God, who
being
o Ron: 11: 3:, 33, 34. 2 Sam. 24. 1. wib
Chron. 21. 1. 2 Kings 22. 22, 23. I chron. 1o. 4,
33, 14. 2 Sam. 16. 10, 48s 2.23. ses 4. 29:
28. p. Alls 14: 16: 9 Pſalm 76. 10: 2 Kings 19
28; r Gen; 50: 10: 1fa: 20. 6, 7, 12,
The Confeſſion of Faith.
being Biof Holy and Righteous, neither is norcón
be the Author or Approver of Sin .
Tones I 13, 14, 17. 1 John 2: 16. Pſalm 50:21,
V. The moſt Wiſs. Righteous and Orcinus God
doch oftentimes leave for a Seafon his own Chil.
dren to manifold Temptations, and the Corruption
of their own Hearts, to chaſtiſe them for their for.
mer fins,or co diſcover unto them the hidden ſtrength
of Corruption,and Deceitfulneſs of their Hearts, that
they may be humbled t, and to raiſe them to a more
cloſe and conſtant Dependence for their Support
up-
on himſelf, and to make them more watchful a-
gainſt all future Occaſions of fin, and for ſundry 0-
cher juſt and holy Ends u.
Gbrom. 32. 25, 26, 36. 2 San. 24: 1. U 2 Cor.
12. 7,8,9. Pſalm 73. tbroughout. Pſalm 77.1,10.
12. Mark 14. from the 66 Verſe to the End, with
Jobzi 21: Verſe 15, 16, 17:
VI. As for thoſe wicked and ungodly Men,whom
God as a righteous Judge, for former Sins doch blind
and harden », from them he not only withholdeth
his Grace,whereby they might have been enlighten-
ed in their Underſtandings, and wrought upon in
bheir Hearts *; but ſometimes alſo withdraweth che
Gifts which they had y, and expoſeth them to ſuch
Objects as their Corruption makes Occaſion of ſins;
All withal, gives them over to their own Luftsg
the Temptations of the World, and the Power of Sa-
tan a: Whereby it comes to paſs, that they harden
stiemní lves, even under choſe Means, which God
aileth for the ſoftning ofothers b..
w Rom. 1. 24, 26, 28. Rim. 11. 7, 8: Deur.
9. 3. Marth. 13. 12. Matth 25, 29. z Deux
2: 10: * Kings 8; 12, 13 a Pſalm 81. 11, 12,
I befl. 2. 10, 11, 12. b Exod. 7 3. with Exod,
1, 22. 3 dor 2. 15, 16, Ifa. 8.14 Pet. 2
2,81/4. 6. 9. 20. with Alts 28. 26:27
SVT Asthe Providence of God doch, in general
Teleoall Creatnics ; ſo after a moft fpeciei Mamper
The Confeſſion of Faith.
it taketh care of this Church, and diſpoſeth all things
to the Good thereof c.
c Tim:4 10: Amos 9:8, 9; Rom. 8. 28. Iſaiah
43. 3, 4, 5, 14:
GHA P. VI.
of the Fall of Man, of Sin, and of tbe Puniſomene
thereof.
tilty and Temptation of Satan, finned in cat.
ing che forbidden Fruit a. This their Sin, God was
pleaſed, according to his wife and holy Counſel, to
permir, having purpoſed to order it to his own Glos,
a Gen. 3. 33: 2 Cor:11. 3. b Rom: 11: 32.
II, By chissin they fell from their original Righ-
teonſneſs and Communion with Godc, and ſo be-
came dead to Sin d, and wholly defiled in all the Fa:
cultics and Parts of Soul and Body e;
c Gen. 8: 6,7,8. Ecclef. 7. 29 Rom. 3. 23. d Gen.
2 17: Epb. 2. 1. e Titus i. 15. Gen. 6: 5, Jer. 17.
9. Rom. 8. 10, to 19.
III. They being the Root of all Mankind, the
Guilt of this Sin war imputedf, and the ſame Beach
in Sin and corrupted Nature, tonveyed to all their
Pofterity, deſcending from them by ordinary Genes
fGen. 1. 27, 28. and 2. 16. 17. and Aks 17 26: with
Rom. $. IZ, 5, 16, 17, 18, 19, and 1 Cor. 15. 21:22,
45, 49. g Pſalm $1,5. Gen. s. 3. Fob 14. 4. and
Chap. IS 14
IV. From this original Corruption, whereby we
are utterly indiſpoſed, diſabled, and made oppoſite
to all Good b, and wholly inclined to all evili, do
prooced
h Rom. 5 6. and Chap. 8.7 and Ghap. 7: 18. Col.
1.21. iGen 6. 5. and Cbap. 8. 21; Rom. 3o: 10, 11,
ration g.
18 The Confeſſion of Faith.
proceed all actual Tranſgreſſions k:
k 7ames 1. 14, 15. Epb: 2! 2, 3: Marth: 15: 19:
V: This Corruption of Nature,
during this Life,
doth remain in thoſe that are regenerated 1: And
although it be through Chrift, pardoned and mor-
tified, yet both itſelf, and all the Motions thereof
are truly and properly Sin m.
11 Tubui. 8: 10: Rom. 7: 14, 17, 18, 23: James
2: 3: Prov: 20: 9: Ecclef. 7: 20: m Rom: 7:5, 7,
8: 25. Gal: 5: 17:
VI Every Sin, both Original and Aflual, being
2 Tranſgreffion of the righteous Law of God, and
contrary thereunto », doch, in its own Nature,
bring Guilt upon the Sinner o, whereby he is bound
over to the Wrath of God P, and Curſe of the
Law q, and ſo made ſubject to Death r, with all
Mileries ſpiritualſ, temporal t, and eternalu.
n 1 pha 3:4: o Rom 2. 15. Rom. 3: 9: 19:
p Eph: 2; 3; Gal: 3, 10:
Gal: 3• 10: Rom; 6:28: 1 Epb:
4: 18: t Rom; 8. 20: Lam: 83 39: u Matth: 25,
41; 2 Tbef. 119:
GHA P. VII.
TH:
Of Gown Covenant with Man.
Tus Diſtance between God and the Creature
is ſo great, chat 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 (ome voluncary
Con-
dolcenſion on God?: Part, which he hath been pleaf-
ed to expreſ by Way of Covenant 4.
in Iſa 40. 13, 14, 15, 16, 17, Job. 9 32, 33. 1 Sam.
2; 25. Pſalm 113. 5, 6. Pſalm 100; 2, 3. Job. 22.
3. Fob. 35: 7. 8. Luke 17: 10: Acts 17. 24. 25.
II. The firſt Covenant made with Mail, was a
Covenant of Works b, wherein Life was promiſed
b Gal. 3. 12.
The Confeſſion of Faith. 19
co Adam, and in him to his Poſterity & ; upon
Condition of perfect and perſonal Obedience d.
c Rom, 10. 5. Rom. 5. 12. to 20. d Gen. 1, 17.
Gal. 3 Jo.
III. Man by his Fall having made himſelf un
capable of Life by chat Covenant, the Lord was
pleaſed to make a Second e, commonly called the
Covenant of Grace: Wherein he freely offerreth
unto Sinners Life and Salvation by Jeſus Chrift,
requiring of them Faith in him, that they may be
ſaved f, and promiſing to give unto all thoſe that
are ordained unto Life, his holy Spirit, to make
them willing, and able to believe g.
a Gal. 3. 21. Ron, 8: 3. Rom. 3. 20, 21. Gen.
3. 15. Iſa. 42. 6: f Mark 16. 15,16. Fohn 3. 16:
Rom. 10. 6: 9. Gal. 3. II. g Ezek. 36. 26, 27
John á 44, 45:
IV. This Covenant of Grace is frequently ſee
forth in the Scripture by the Name of a Teſtamenty
in reference to the Death of Jeſus Chriſt the Tefta
tor, and to the everlaſting Inheritance, with all
Things belonging to it, therein bequeathed h.
h Hch 9, 15, 16, 17. Heb. 7. 22, Luke 22, 20,
Cor. 11. 25.
V. This Covenant was differently adminiftred in
the Time of the Law, and in the Time of the Gof.
pel i: Under the Law it was adminiſtred by Pro-
miſes, Prophecies, Sacrifices, Circumcifon, the
Paſchal Lamb, and other Types and Ordinances
delivered to the People of the Jews, all fore figni-
fying Chriſt to come k, which were for that Time
fufficient ad efficacious through the Onerarion of
the Spirit, to inſtruct and build up the Elect in
Faith in the promiſed Mefliahl, by whom they
had fuil Remiflion of sins, and eternal Salvation :
and is called the Old Teſtament m.
i 2 Cor 3,6. 7. 8. 9. k Heb. 8. 9. 10. Chapters.
Rom. 4. 11. Col. 2. 11, 12. 1 Cor 5. 7. 11.com
10. 1, 2, 3, 4 Heb. ii, 13: Lohn 8: 56: m Gal.
3.7. 8, 9,14
The Confeffion of Faith.
VI Under the Goſpel, when Chriſt the Subſtances
Was exhibited, the Ordinances
in which this Cove-
nant is diſpenſed, are the preaching of the Word,
and the Adminiſtration of the Sacramientsof Baptiſm
and the Lord's Supper 0.
Which though fewer in
Number, and adminiftred with moreSimplicity, and
leſs outward Glory; yet in them it is held forth in
more Fulneſs, Evidence, and ſpiritual Efficacy 2, co
all Nations, both Jews and Gentiles q, and is called
the new Teſtament r. There are not therefore two
Covenants of Grace differing in subſtance, but one
and the ſame under various Diſpenſations S.
n Cob. 2.7. O Macb. 25. 19, 20. 1 Cor. 11, 231
24, 25. p Heb; 12. 22, to 28. fer: 31: 33, 34. 9 Mata
28. 19. Epb. 2. 15, 16, 17, 18, 19. i Luke 22: 20,
(Gal. 9. 14, 16. Als 15. II. Rom. 3.21, 22, 23,
39: Pſalm 32: 1. with Rom. 4, 3, 6, 16, 17, 23, 24:
Heb. 13.8
CHA P. VIII,
Of Cbrist the Mediatora
T pleaſed God, in his eternal Purpoſe, to chooſe
and ordain the Lord Jeſus, his only begotten
Son, to be the Mediator between God and Mana;
the Prophet b, Prieſto, and King d; the. Head and
Saviour of his Church e; the Heir of all Things /
and Judge ofthe Worldg : Unto whom he did from
- all Eternity givea People to be his feed h and to
be lụy him in Time redee med, called, juſtified, fanc-
tified and glorified i,
Ifa.42 1. 1 Pet. I 19, 20. 7ob3. 16. 1 Tim.
3.5. b Acts 3: 22. Heb.5; 5,6. d Pfalm 2.6.
Lukas 33. Eph. s. 23. THéb. 1.2. g Alts 17 31.
** h Fobu 17.6. Pſalm 22 30. Ifa. 53 10. ii Tim:
2. 6. 1/4:55:4,5. I Cor: 1. 30,
II. The Son of God, the ſecond Perſon in the
Trinity, being very and eternal God, of one Sub-
ſtance,
The Confeſſion of Faith,
ſtance, and equal with the Father ; did, when the
Fulneſs of Time was come, take upon him Man's
Nature k, with all the eſſential Properties, and com-
mon infirmities thereof, yet with our Sink: Being
conceived by the power of the holy Ghoft, in the
Wonb of the Virgin Mary, of her Subſtance m.
So that two whole, perfect, and diſtinct Natures, the
Godhead and the Manhood, were inſeparably joined
together in one Perſon, without Converſion, Com-
poſition or Confuſion n. Which Perſon is very God,
and very Man, yet one Chriſt, the only Mediator
between God and Man 0.
k Fon x: 1: 14. 17ohn s. 20. Philip. 2.6. Gal. 4.
4. 1 Heb. 2. 14, 16, 17. Heb. 4. 19. m Luke 1, 27,
31, 35. Gal.4.4. n Luke 1.25. Col. 2. 9: Rom.9. s.
1 Pet. 3. 18. 1 Tim.3. 16. o Rom.1, 8, 4: 1 Tim.
III. The Lord Jelus, in his human Nature thus
fir
united to the Divine, was fan&tified and anointed
with the holy Spirit above Meaſure P; having in
him all the Treaſures of Wiſdom and Knowledge
in whom it pleaſed the Father that all Fulneſs ſhould
duell r : To the End, chat being holy, harmleſs, un-
defiled, and full of Grace and Truthſ, he might be
thoroughly furniſhed to execure the Office of a Me.
diator and Surety: Which Office he took not unto
himſelf, but was thereunto called by his Father
who put all Power and Judgment inro his Hand,
and gave him Commandment to execute the ſame wa
p Pſalm 45.7: Fobn3
34 9 Col z 3. Col. 1. 19.
Heb'> 26. Jóha 1.14. L'Acts 10, 38. Heb, 12. 24.
Heb. 7: 22. u Teb. 5.493. w John 5.22, 27. Matth.
28: 18. Als 2. 36.
IV. This Office, the Lord Jeſus did moſt willing
ly undertake *; which that he might diſcharge,
he was made under the Law y, and did per-
x Pſalm 10.7, 8, with Heb, 10.5, to 11. Jobs 10.
18. Phil. 2,8. y Gel. 4. 4.
The Confeffion of Faith.
fectly fulfil it 2 endured moſt grievous Torments
immediately in his Soula, and moſt painful Suffer-
ings in his Budy h; was crucified, and died c; was
buried, and remained under the Power of Death:
Yet ſaw no Corruption d: On the third Day be
aroſe froni the Dead e, wich the fame Body in
which he ſufferedf; with which alſo he aſcended
into Heaven, and there fitteth at the right Hand of
his Father 8, making Interceffion h; and Thali
return to judge Men and Angels at the End of the
World i:
z Mattb. 3. 15. Mattb: 5:17. a Matth: 26. 37.
28: Luke 22. 44. Mattb: 27. 46. b Mattb. 16:
and 27 Chapiers, c Philip; 2; 8: d & 2; 23,
24, 27 and Ats 13. 37. Rom. 6. 9. e r Cor. 15.
3,4,5. f7obn 20, 25, 27. g Mark 16. 19. h Rom.
8. 34. Heb. 9 24: Heb; 7; 25: i Rom. 14; 9, 10:
ARSA; 11: Ads 10; 24: Matth. 13. 40, 41, 42.
Jude verſe 6, 2 Pet; 2: 4
V, The Lord Jeſus, by his perfect Obedience
and Sacrifice of himſelf, which he through eternal
Spirit once offered up untoGod, hath fully fatisfied
the Juſtice of his Fatherk; and purchaſed not only
Reconciliation, but an everlaſting Inheritance in
the Kingdom of Heaven, for all thoſe whom the
Facher hath given unto him /
k Rom. 5: 19. Heb. 9. 14. 16. Heb: 10: 14
Rph. 5. 2: Kom; -3. 25, 26. Dan; 9. 24, 26.
Gol. 1. 19, 20. Epb. 1. 11, 14. John 17. 2, Heb.
9; 12, 15:
yi. Although the Work of Redemption was
notaétually wrought by Chriſt cill after his In-
ciruation, yet the Virtue, Efficacy, and Benefits
chrof were communicated unto
the Elect in all
Age ſucceſſively from the Beginning of the
World, in and by thoſe Promiſes, Types and Sa-
crifices, wherein he was revealed and ſignified to
be the Becd of the Woman, which ſhould bruiſe
the Serpent's Head ; and the Lamb Nain from the
Begin-
Sharon
The Confeſſion of Faith. 23
13.8:
i. Chich in the work'o
Beginning of the World, being Yefterday, and to
Day the ſame, and for ever m.
m Gal: 4: 4, s: Gen: g: iš, Rev; 13: 8: Heb.
VII. Chriſ in the Work of Mediation, adteth
according to both Natures ; by each Nature doing
that wbichis proper to itſelf 11. Yet, by reaſon of
the Unity of the Perſon that which is proper raone
Nature, is ſometimes in Scripture artributed to the
Perlon denominated by the other Nautre
0,
n Heb 9:14: 1 Pet 3: 18. O Acts 20. 28: Fobn
I falin 3:16;
VIII. To all thoſe for whom Chrift hath pur-
chaſed Redemption, he doth certainly and effectually
apply and communicate the ſame p making Inrer
colkon
for them q, and sevealing anto triem, in and
by the Word the Myſteries of Salvation r effe&ta.
ally perſwading them by his Spirit, to believe and
obey; and governing their Hearts by his Word and
Spiritſ; overcoming all their Enemies by his al.
mighty Power and Wiſdom in Puch Manner and
Ways as are molt confonant to bis wonderful and
anfearchable Diſpenſation
p Folk 6, 7 39, Jehn 10: 15. 16. q. 7oby 2.
1, 2. Rom. 8 34. Fohn 15: 13: 15: Eph: 1. 7,
8, 9. John 19. 6: Juba 14. 16: Heb; 12;
2 Cor; 4. 13. Rom. 8:9; 14 Kont: 13. 18, 19. Jahr
17. 17. t Palm 110: 1. Cats IS 25. 26: Mal. 4:
2, 3: Col:2. 15.
CH A P. IX.
GO2
D hath indued the Will of Man with that
natural Liberty, that is neither forced, nor
by any abſolute Neceflity of Nature determined to
Goolor Evil
a Mattb. 173 12 James 1: 14. Deut 30, 19:
II
24
The Confeſſion of Faith.
3: 6.
IT: Man, in his Slate ur Innocency, had Freedom
and Power, to will and to do that which was good
and well. pleaſing to Godb; but yet mutably, ſo that
he might fall from it c.
b Eccl.7. 29. Gen. 1. 26. c Gen, 2. 16, 17. Gen.
III. Man, by his Fall into a State of Sin, hath
wholly loſt all Ability of Will to any ſpiritual good
accompanying Salvacion d . So as, a natural Man,
being altogether averſe from that good e, and dead
in Sinf, is not able, by his own Strength, to convert
himſelf, or to prepare himſelf thereunto g.
d Rom. 5. 6. Rom. 8. 7. Jobn 15. 5. e Rom. 3. 10,
12. f Eph. 2. 1, 5. col. 2. 13. g John 6. 44, 65. Eph.
2. 2, 3, 4, 5 Cor. 2. 14. Titus 3, 3, 4, 5.
IV. When God converts a Sinner, and tranſlates
him into the State of Grace, he freeth him from his
narural Bondage under Sin b; and by his Grace
alone enables him freely to will and to do that
which is (piricually good 2 ; yet fogar that by reaſon
of his remaining corruption, he doth not perfectly,
nor only will that wbich is good, but doch alſo will
that which is evilk.
h col. 1. 13. Fohn 8. 34, 36. i Phil. 2. 13. Rom: 6,
28. 22, k Gal,s.17. Rom. 7. 15, 18, 19, 21, 23.
V. The Will of Man is made perfectly and immu-
tably free to good alone, in the State of Glory on-
1 Eph. 4. 13: Heb. 12. 23. Fobn 3. 2. Jude wer: 24.
C H A P: X.
Of effettual Calling:
LI thoſe whom God hath predeſtinated unto
A
Life, and thoſe only, he is plealed, in his
appoidjed and accepted Time, effe&tually to call a,
2 Rom. 8.130, Rom. 11. 7. Eph. il 10, 11,
by
The Confeffion of Faith, 25
by bis Word and spirit o, oon of b State of Sin
and Death in which they are liy Narure, ro trace
and Salvation by Jelas Chriſt a, enligbre ning their
Minds, (piricually and ſavingly to underftand the
Things of Godd; caking away their Heart of
Stone, and giving unto them an Heart of Fleſh e;
renewing their Wills, and by bis almighty Power
determining them to that which is Good f; and
effeclually drawing them to Jeſus Chrifts; yec ſa
as they come moft freely, being made willing by
his Grace b.
6 2 7bell. 2. 13, 14. 2 Cor. 3, 3,6 c Rom 8.
2. Eph. 2.1, 2, 3. 475. 2 Tim. 1: 9, 10. d icts
26. 18; 1 Cor 2. 10, 12, Eph. 1. 17, 18, e Ezek.
36. 26. f Euk 11. 19, Philip. 2: 13. Deut. 30•
6. Ezek. 36. 27. g Eph. 1. 19. John 6. 44, 45°
h cant, 1. 4. Pſalm 110. 3. "ohu 6: 37. Rom.
6 16, 17, 18:
II: This Efaul Call is of God's free and
ſpecial Grace alone, noe from any Thing at all
foreſeen in Mani, who is
who is altogether paflive there-
in, until being quickned and tenewed by the
Holy Spirit k, he is thereby enabled to anſwer
this Call, and to embrace the Grace offered and
conveyed in it I.
Tim. I. 9. Titu 3i 4, 5. Eph. 24. 5, 8,
9: Rom. 9. 11 Ki Corv 2. 14. Rom. 8. 7. Eph.
2.5. I Foba 6: 37. Ezek. 36. 27. John
s 25.
NII Elect Infants, dying in Infancy, are regene-
rated and ſaved by Chrift through the Spirit my
who worketh when, and where, and how he
pleaſeth n. So allo are all other eles Perſons, who
are unacceptable of being outwardly called by the
Miniſtry of the Word.
na Luke 18. 15, 16, and All, 2. 18, 29 and
Fobn 3; 3, s. and i Toba s. 12, and Rom. 8. 9
compared tngether, n Foba 3:8. or john siz.
Acts 4. 12
IV others not elected, although they may
26
The Confeſſion of Faith.
be called by the Miniſtry of the Word p, and may
have ſome common Operations of the Spirit qzyet
they never truly come to Chriſt, and therefore can-
not be ſaved r: Much leſs can Men not profeſfing
the Chriſtian
Religion, be ſaved in any other Way
whatſoever, be they never ſo diligent ro frame cheir
Lives according to the Light of Nature, and the
Law of that Religion they do profeſsſ; and to af-
fert and maintain, that they may, is very pernici-
ous, and to be detefted .
P Mat 22. 14 q Maf. 7.22. Mat. 13.20-21. Heb.
6:45. ~ John 6.64-65-66. John 8. 24 T Alts 4. 12.
Fohn 14.6 Eph. 2. 12. Fohn 4. 22. John 17:3: 12
Fobn verſe 9-10-11. I Cor. 16. 22. Gal. 1.6 7-8.
C Η Α Ρ. ΙΧ. .
T
of fuftification.
TBoſe whom God effectually calleth, he alſo
freely juftificth a: Not by infuſing Righteoul-
neſs into them, but by pardoning their Sins, and
by accounting and accepting their perſons as righte-
ous. Not for any Thing wrought in them,
or done
by them, but for Chrift's fake alone, not by im.
puting Faith itſelf, the A&t of Believing, or any
ocher evangelical Obedience to them as their Righ-
teouſneſs; but by impuring the Obedience and Sa-
tisfaction of Chrift unto them b, they receiving and
refting on him and his Righteouſneſs by Faith 3
which Faith they have not of themſelves, it is the
Gift ofGodo.
a Rom. 8. 30. Rom. 3. 34. b Rom. 4.5-6.7.8.
Cor. 5. 19-21; Rom. 3. 24 25-27-28. Titus zi
5-7. Epb. I. 7. Jer, 23. 6. 1 Cor. 1. 30-31.
Rom. 5. 17.18-19. c ets 10: 44. Gal. 2. 16.
Pbilip. 3. g. Als 19. 38-39. Eph 2. 7.8.
Il Faith thus receiving and reſting on Chriſt
and his. Righteouſneſs, is the alone Inſtrument of
Jufti.
The Confefront of Faith.
Juftification d; yet it is not alone in the Perſon ju
ftified, but is ever accompanied with all orher fav-
ing Graces, and is no ded Faith. but worketh by
Love e,
d Fobn 1, 12: Rom. 3. 28. Rom: 5. r. e Fames
2. 17-22-26. Gal. 5. 6.
IIT Chrift, by Ins Obedience and Death, did
fully diſcharge the Debt of all thoſe that are thus
juftified, and did make a proper, real, and full
Satisfa&tion to bis Fatber's Juftice in their Behalf f.
Yet in as much as he was given by the Father for
them 5, and his Obedience and Satisfaction ac-
cepted in their fead by and doth freely, nor for
any Thing in them thei. Juftification is any of
free Grace i : That both the exact Juſtice, and rich
Grace of God mighiz be glorified in the Judificati.
on of Sinners k.
FRom. 5, 8, 9, 119. 1 Tim, 2.5 6. Heb. 10. 10 .
14. Dan. 9 24-26, Iſa 53. 45-6-10-11-12. g Rom.
8:32. h 2 Gori 52. Mat.
Eph. s: 2.
Rom
3. 24. Eph 1.7. k Rom 26. Eph. 2: 7
IV. God did from all Eternity, decree co juſtify
all the black X 2nd Ghrit did in the Fulneſs of
Time die for their Sins, and riſe again for their Ju.
ftification m: Neverthelels they are not juftified,
until the holy Spirit doth in due Tine actually apa
ply Chriſt unto them is
1 Gal.
8. I Pet.
Pet. 1. 2-19 20: Rom, 8; 30°
1 Tim 2. 6. Rom. 4. 25. n Col.
21-22. Gal. 2. 16. Titus 3. 3-4 5-6 7
V God dach continue to forgive che Sins of
thoſe that are juftified 6: A although they can
never fall from the State of Tunificarions yet they
may by their Sins fall under God's fatherly Dil
pleaſure, and not have the Light of lris Countea
nance reſtored unto them, until they hunible
themſelves, confeſs their Sins, beg Pardon, and re-
o Mat, 6. 12. i John i 7-9. i Jobu 1. 1, 2.
p Luke 22: 32. John 10, 28. Heb. 10, 14.
Mat. 3. 17
m Gal 4. 4:
B 2
28 The Confeſſion of Faith.
new their Faith and Repentance g.
g Pſalm 89 31, 32, 33. Pſalm 51.7,8,9,10,11,12.
P/al. 32. 5. Blat, 26 75. 1 Cor. 11.37-32. Luke 1. 20
VI The Juſtification of Believers under the Old
Teftament, was, in all theſe Reſpects, one and the
ſame with the Juſtification of Believer under the
New Teſtament r.
Gal 3. 9, 13, 14: Rom. 4, 22, 23, 24. Heb. 13. 8.
CHA P. XII.
of Adoption:
A
LL thoſe that are juſtified, God vouchſafeth,
in and for his only Son Jeſus Chrift,ro make
Partakers of the Grace of Adoption a; By which
they are taken into the Number, and enjoy the Li.
berries and Privileges of the Children of God;
Have his Name put upon them c, Receive the Spi-
rit of Adoption d, Have Acceſs to the Throne of
Grace with Boldne's &, Are enabled to cry, Abfa,
Father f; Are pitied 3, procected h, provided for in
and chaltned by him as by a Facherk; Yet never
ait off l, buc Tealed ro che Day of Redemption m,
and inherit the Promiſes 1, as Heirs of everlaſting
Salvation o.
Eph. 1, s. Gal. 4. 4,5 b Rom 8 17. Fohn 1. 12
e Jar. 14.9. 2 Cor.6. 18. Rev 3. 12. d Rom. 8. 15.
Epö, 3. 12. Rom; s 2 f Gal. 4 6. g Pſalm 103,
13. h Prov. 14: 26., i Mai. 6. 30, 32 1 Peter
7. k Heb. 12. 6. 1 Lam 3.35 m Ephi 4: 30
n Heb: 6. 12: 0 1 Pet. 3, 4
is
O HA P. XII.
Of Santification.
HEY who are effettually called and regene
rred, having a new Heart and a new Spi.
eit created in them, are farther
fanctified really
and
.
The Confeffion of Faith. 29
and perſonally chrough the Virtue of Chriſt's Death
and Reſurrection a, by his Word and Spirit dwel-
ling in them b: The Dominion of the wliele Body
of Sin is deffroyed c, and the ſeveral Lufts thereof
are more and more weakned and mortified d, and
they more and more quikned and ſtrengobned in all
ſaving Graces e, to ihe Pradice of true Holineſs,
without which no Man fhall ſee the Lord f.
a i Cor. 6. 11. Alls 20. 32. Philip. 3. 10. Rom
6, 5-6: 6 John 17 17. Eph: 5 26. 2 thell.z: 13;
c Rom. 6. 6. 14 d Gal. 5 24. Rom. 8. 13.
e Col: *.11. Eph. 3. 16, 17, 18. 19: f 2 Cor. 7,
1. Heb. 12. 14.
II This San&tification is throughout, in the whole
Man 8 ; yet imperfect in this Lille, there abideth
ftill fome Remnants of Corruption in every Part h:
Where ariſeth a continual and irreconcilable War
the Flesh lufting againſt the Spirit, and the Spirit
againft the Fleſh 3.
8 Zhej: 5:23. b 30bn 1. 10: Rom. 7. 18,
23: Philip. 3. 12. i Gal. 5. 17. 1 Peter 2. 11.
III In which War, alt bough the remaining
Corruption for a Time may much prevail k; yet,
thiough the continual Supply of sprength kom the
fan&tifying Spirit of Chriſt, the regenerate Parc
doth overcome l. And to the Saints grow in
Gracem, perfecting Holineſs in the Fear of
Gad 7.
k Rom, 7. 23. 1 Rem. 6. 14. u Fohn 5
Epb. 4. 15. 16. m 2 Peter 3. 18. 1 Gor. 3
Gor, 3 18.
n 2 Gør. 3I.
CHA P. XIV.
Of Sating Faith.
THE
HE Grace of Fuch, whereby the Elect
are enabled to believe to the ſaving of
30
The Gente 2012 of Faith.
cheir Souls a, is the work of the Spirit of Chriſt in
cheir Hearts b; and 1 ordinarily wrought by the
Miniſtry of the Worde: By which alſo, and by
the Adminiſtration of the Sacramentsand Prayer, it
is increaſed and ſterngchned dy
a Heb. 10: 39. b 2 Cor, 4. 19: Eph: 1. 17,
18-19; Eph. 2. 8. c Rom. 10: 14-17. d 1 Pet.
2. 2. Alts 20. 32: Rom. 4. II, Lake 17. S
Rom. 1. 16 17
II By this Faith, a Chriftian believeth to be true
whatſoever is revealed in the Word, for the Authori.
ty of God himſelfſpeaking therein c; and actethrlif-
ferently upon that which each particular Sallage
thereof containeth; yielding Obedience to theCom-
mands f, trembling at the Threatnings &, and em-
bracing the Promiſes of God for this Life and that
which is to come la But the principal Acts of ſaving
Faith, are, Accepting, Receiving and Reſting upon
Chriſt alone for Juftification, Sanctification and eter.
nal Life, by virtue of the Covenant of Gracei.
e John 4. 42.
Thel. 7. 13 Fohn s. 10.
Alts 25. 14. f Rom. 16. 26. g* Ifa. 66. 2. h Heb.
II. 13. i Tin. 4. 8. i John 1. 12. Afts 16.
31. Gal. 2. 10. Aets 15. 11.
III. This Faith is different in Degrees, weak or
ſtrong k; may be often and many Ways aſſailed and
weakned, but gets the Victoryl,
growing up in
many co che Accainment of a full Alurance through
Chriſt m, who is both the Author and Finiſher of
our Faith a
Mat. 8. f. '3:2; Rom. 4. 19-20. Mat. 6. 20.
22. 31 32. Eph. 6. 16.
1 Fobn 5. 4$: m Heb. 6. 11-12. Heb. 10: 22.
Col. 2. 2. 1 Heb. 12.2.
CH A P. XV.
of Repentance unto Life.
Epentance unto Life is an Evangelical Grace 4,
the Doctrine whereof is to be prached by
a Zechi. 13, 20, its kl. 18.
every
The Confeffion of Faizh
31
every Miniſter of the Goſpel, as well as that of
Kuich in Chrift
6 Luke 24. 47. Mark 1. 15. Ats 20, 21,
31 By it Brarier, out of the fight and femë not
only of the Danger, but alſo of the Filthineſs and
Odiouluels of his Sins, ascontrary to the holy Nam
ture and righteous 1 aw of God; and upon the Ap-
prehenſion of his Mercy in Chriftro ſuch as are per
Riteng la spieves for and hates his fins, as 10 NE
from them all unto God c, propoſing and endea.
vouring ro walk with him in all the ways of his
Commandments d.
• Ezek 18. 30-31. Ezek 36. 31. 10.30. 22: Plah
$ 4. Jer. 31.18-19. Joel 2. 12-13. mos & 15.
Pfalm u19 128.2 Cor.7. 11. d Pſalm 119. 6:59
146; Luke 1.6.2 Kings 23. 25-
II. Although Repentance be not to be refled in,
at any Satisfaction for fin, or any Cauſe of the «
don thereofe, which is the Act of God's face Grace
in Christ is yet is it of luch Neceflity to all Sine
nérky that none may expect Pardon without it s
Ezek. 36. 31-32. Ezek. 16. 61-62-64, f H fea
243 2*4 Rom. 3. 24. Epb. 1. 7. g Luke 13 13.
5. s 1. 30-31:
IV. As there is no Sin fo ſmall, but it deſerves
Damnation h: So there is no Sin ſo great, that
it can bring Damnation upon thoſe who truly
repent 1
b Ramni6, 29. Rom5. 12. Mais 12.30 1.
Mat: i Ija,
$5* 7 Rom 8. . Ifaiah 1. 16-18.
V. Men ought not to content themſelves and a
general Repentance, but it is every mans Tu
to endeavour to repent of his particular Sins par-
cicularly k
* Pfalma 19. 13. Luke 19. 8. 1 79141, 182,
VI
Cunfektion of his Sins ro God, prymi ford Play
B 4
Ridon
32
The Confeffion of Faith.
don thereof l; upon which, aud clie forſaking of
them, he th:]find Mercy mi So he that fcanda-
lizech his Brother, or the Church of Chriſt, ought
to be willing, by a private or publick Confeflion
and Sonow for his Sin, to declare his Repentance
to choſe that are offended n, who are chereupon to
be reconciled to him, and in Love to receive himo,
1 Pfalm 51.4, 5, 7, 9, 14. Pſalm 32. 5,6. m Prov.
28 13. John t 9. * James s: 16. Luke 17. 3, 4.
Joſh. 7: 19* Pſalm st. throughout o 2 Cor 2,8,
CH A P. XVI.
Of Good Works.
,
Ila 29. 13
Ond Works are only mich as God hath com-
manded in his holy Word and not ſuch
as, without the Warrant thereof, are deviſed by
Men, out of blind Zeal, or upon any Prerence of
good Intention b.
a Micah 6.8. Roni, 12, 2. Heb 13: 21. ) Mat.
i Peter 1 18. Rom 10.2.
John 16. 2. 1 Sam 15.21, 22, 23.
II Theſe good Works, dune in Obedience to
God's Commandments, are the Fruits and Eviden-
ces of a true and lively Faith e. And by them Be-
lievers manifeft their Thankfulneſs d, Itrengchen
their Aſſurance e, edify their Brethren f, adorn
the Profeſlion of the Goſpel g, ſtop the Mouths of
the Adverſaries, and glorify God i, whofe
Workmanſhip they are, creared in Chriſt Jeſus
thereunto k; that having their Fruit unto Holi-
neſs, they may have in the End eternal Life I.
III There
-c James 2. 18, 22, dPſalm 116. 12, 13. ! Peter
#
e 1 John 2. 3.5. 3 Peter 1. 5, 6, 7, 8, 9, 10,
2 Cor. 9 2. Match. 5. 16. Tirus 2. $; 9, 10, 11,
12. I Tim. 6. 1. 11 Peter 2. 15. I 1 Peter 2. 12.
Phil. 1. 11. John 15. 8. k Eph, 2. 10. (Romi 6. 22,
The Conjection of Faith 33
Philip 4 13
them we can neither profit, nor fatisfy for the
III Their Ability to do good Works, in nac ar.
all of themſelves, but wholly from the Spirit of
Chrift m. And that they may be enabled there-
unto, lelides the Graces they have already rea
ceived, there is required an actual Influence of the
ſame Holy Spirit, to work in them to win and
to do of his good Pleaſure n: Yet are they not
hereupon to grow negligent, as if they were not
bound ta perform any Duty, unleſs upon a ſpecia
Morion of the Spirit; bur they ought to be dilte
gene in ſtirring up the Grace of God that is in
* John 15. 415,6. Ezek 36. 26, 27 # Philip. 2
Philip. 2. 12.
Heb. 6. I1, I2. 2 Peter 1: 2, 10, 11. Ifa 64, 70
2 Tim 16 Acts 26. 6,7. Jude verſe 20,21,
IV They who in their Obedience attain to
the greateſt Height which is poſſible in this Life,
are fo far from being able to ſupererogat and to
do more than God requires, as that they fall
ſhort of much which in Duty they are bound
to do po
P Lake 17. ro. Neb. 13. 22. Job. 9. 2; 3. Gals. 172
V We cannot, by our beſt Works, meric para
don o sin
or eternal Life at the Hunds of God, by
Yeafon of the great Difproportion that is between
them and the Glory to come, and the infinice Dil.
tance that is between us and God, whom by
Debt of our former Sins q; but when we have
done all we can, we have done our Dury, and
are unprofitable Servants r; and becauſe, as the
are good, they proceed from his Spirits; and as
they are wrought by us, they are defiled and
mixed with
ſo much Weakneſs and Imperfe&ions.
that
9 Rom. 3. 10. Rom 41 29 4. 6. Eph 2, 8,
Titus 3. 5,6, 7. Rom 8. 18. Pfalm 16. 2. Job
21,2 & Job 38, 7, 8, 7 Luke 17. 10, Gal
S ..
$• 22, 23
BS
34 The Coufelson of Faith.
went
that they cannot endure the severity of God's Judg.
Iſaiah 64: 6, Gal. 5. 17. Rom 7. 15-18. Pſalm
2431
143. 2. Pſalm 139: 3
VI Yet notwithſtanding the Perſons of Belie-
vers being accepted through Chriſt, their good
Works alſo are accepted in him u, not as though
they were in this Life wholly unblameable and un-
reprovable in God's Sight w; but that he, looking
upon them in his Son, is pleaſed to accept and re-
ward that which is fincere, although accompanied
with many Weakneſſes and Imperfections &
u Eph. 1.6. 1 Peter 2. $. Exodus 28. 38. Gen.
4.4. with Heb. 11:4, w Jeb 9. 20. Pſalm 143.
2. x Hebrews 13. 20:21: 2 Cor. 8. 12. Hebrews 6
10; Mattbew 25. 21-23
VII Works done by unregenerate Men, although
for che Matrer of them, they may be Things which
God commands, and of good Ure both to themſelves
and othersy. Yet
, becauſe they proceed not from
a Heart purified by Faith %; nor are done in a right
Manper, according to the Word a; nor a right
End, the Glory of God b; they are therefore finful,
and cannot pleaſe God, or make a Man meet tore-
ceive Grace from God c. And yet their Neglect of
them is more finful and difpleaſing unto God d:
y 2 Kings 1o. 30-31, 1 Kings 21. 27-29. Pbil.
1. 15-16-18. z Gen. 4. 5 with Heb: 11. 4. Heb.
11. 6: a 1 Cor. 13. 3. Ifaiah 1. 12 b Mat. 6: 2-5.
16. cHag 2.14: Tilus I. L. 15. Amos 5. 21-22.
Hoſea. I. 4. Rom. 9 16: Titus 3.5 d Pſalm 14.
4: Pſalm 36. 3. Zob: 21. 14-15. Mattbew 25i 41,
42°43-45. Manther 23.29.
C H A P. XVII.
Of Perfeverence of the Saints,
Hey whom God harh accepted in his Belov-
ed, effectually called and ſanctified by his
Spirit;
T
The Confeſſion of Faithe
35
.
Spirit,can neither corally, nor finally fallaway from
the State of Grace: But ſhall certainly perſevere
therein to the End, and bg ecernally ſaved 4.
a Phil. 1.6. 2 Peter 1. 10. John 10. 28 29
1 700x 3. 9. i Peter 1's 9
I This
Peifeverence or the Saints depends no
upon their own Free wil), but upon the Immu
tability of the Decree of Election, flowing from
the free and unchangeable Love of God the Fa-
ther b; upon the Efficacy of the Merit and Inter-
ce Sion of Jefus Chrifto the Abiving of the Spi-
fit and of the Seed of God within them, and
the Nature of the Covenant of Gracee From all
which ariſeth allo che Certainty and Ifallibility
thereoff.
b 2 Tin). 2. 18 19. Jer. 31. 3. «Hebro. 10.
14. Heb. 13 20-21. Heb. 9. 12, 13, 14, 15. Rom:
8. 33, 34, 35, 36, 37, 38, 39 John 17. 11. 2
Luke 22. 82. Heb. 25. John 14, 16, 17 .
1 John 3. 9. Jer. 92.40. f Jolins
10. 28. 2 Ther. 3. 3. 1 John 2. 19,
III. Nevertheleſs they may, through the Temp-
tations of Satan and of che World, the Prevalency
of Cormption remaining in thein, and the Neglect
of the Means of their Preſervation, fall into gries
vous Sins 8; and for a Time continue thereinb;
Whereby they incur God', Diſpleala se ig and brieve
his
holy Spirit k; come to be deprived of love Meas
fure of their Graces and Comforts 1; have their
Hearts hardned me and their Conſciences wounded
7; hurt and ſcandalize others og and bring temporal
Judgments upon themſelves p.
& Matth. 26. 70, 72,74. b Pſalm 51, The Title:
and verſe 14. i Iſaiab 64. 514.9. 2 Sard,
k Eph. 4. 30. / Pfalm 61.8, 10, 12, Rev.
Cant. 5, 2, 3, 4, 6. m Iſaiah 63. 17. Mark 6.52.
Mark 16 13. * Palm 32. 3. 4. Pfaim yerin
* Samuel 12. 14. P Pfalm 89, 31, 43, 3.0
35
The Confeſion of Faith.
CH A P. XVIII.
of tbe Aflitrance of: Grace and Salvation,
Lthough Hypocrites and other unregenerate
Men may vainly deceive themſelves with
falſe Hopes and carnal Preſumptions, of being in
the Favour of
God and Eſtate of Salvation 4; which
Hope of theirs ſhall periſh b: Yet ſuch as truly believe
in the Lord Jeſus, and love him in Sincerity, en-
deavouring to walk in all good Conſcience before
him, may in this Life be certainly aſſured that they
are in the State of Grace, and may rejoice in the
Hope of the Glory of God, which Hope fall never
make theru afliamed d.
a 7068. 13, 14. Micah 3. 11. Deut: 29. 197obn:
41, b Mat 7.22, 23. C i Fohn 2. 9. I gobn 3 14,
18, 19, 21, 14 1J0bn s. 13 d Rom 5. 2,5
II. This certainty is not a bare conjectural and
probable Perſwafion, grounded upon a fallible
Hopee; but an infallible Affarance of Faith, found-
ed upon the Divine Truth ofthe Promiſes of Salva-
tion f the inward Evidence of thoſe Graces unto
which theſe Promiſe are made 8, the Teſtimony of
the Spirit of Adoption witnefling with our Spirits
that we are the Children of God ]: Which Spirit
is the earneſt of our Inheritance, whereby we are
ſealed to the Day of Redemption i.
e Heb 6, 11, 19. fHeb 6, 17, 18. g 2 Pet
1. 4,5, 10,
II, 1 Fohn 2. 3. Zobn 3, 14. 2 Gor. 1. 12. h Rom
8.15, 16, i Eph g. 13, 14. Eph 4, 30. 2 Cor 1: 21,
III. This infallible Aſſurance doch not ſo be.
long to the Eſſence of Paich, but that a true Be-
liever may wait long, and conflict with many
Difficulties, before he be Partaker of it k: yet be-
ing
k » Jobnş.13. Ifa. 5o. 10, Mark 9. 24. Pſalm 88.,
ebrougheres, Pſalm 77. to the 12. verſe,
The Confcllion of Faith.
37.
ing enabled by the Spirit ro know the things which
are freely given him of God, he may, without ex-
traordinary Revelation, in the right Uſe of ordinary
Mons, arrain thereunro
k. And cherefore it is time
Duty of every one, co give al] Diligence to make
his Calling and Election fure m; that thereby his
Heart miny be enlarged in Peace and Joy of the Holy
Ghost, in Love and Thankfulneſs to God, and in
Strength and Chearfulneſs in the Duties of Obedience;
che proper Fruits of this Aſſurance ** so far is it
from inclining Men to Looſneſs.
li Cor. 2. 12. John 4.13. Heb. 6. 11, 12,
Eph. 3. 17, 18, 19. m 2 Peter 1. 10. n Rom s. r.
2, 5. Rom. 14. 7. Rom. 15. 13. Eph 1: 3, 4
PCalm 6, 7. Pſalm 119. 32.
,
John 2, 1, 2,
Rom 6. 1, 2, Titus 2. 11, 12, 14. 2. Cor. 7.
Rom. 8. I, 12. 1 John 3.2, 3. Pſalı 1904.
1 John 16,7
IV True Believers may have the Aſſurance of
their Salvation divers Ways fhaken, diminiſhed and
intermitted; a., by Negligence in preſerving of it,
by faling into ſome ſpecial Sin, wbich woundeth
the Conſcience, and grieveth the Spirit, by ſome
fudden or vehement Tempration, by God's with
drawing the Light of bis Countenance, and ſuffers
ing even ſuch as fear him to walk in Darkneſs and
to have no Light p: Yet are they never utterly de-
ſtitute of that seed of God, and Life of Faith, that
I ove of Ghrift and the Brethren, that Sincerity of
Heart and Conſcience of Duty; out of which, by
the Operation of the Spirit, this Afurange map in
due Time be revived q, and by the which, in the
mcan Time, they are ſupported from utter Delpain.
CH
p.Cant, 5. 2, 3, 6. Pſalm 51. 8. 12, 14. apbe
34.31. Pſalm 77. 1. to the 10. Mat: 25. 69. 00 tbe
72. Pfalm 31. 22. Pfalm 88. throug boul. Ila stes
g 1 John 3. 9. Luke 22. 32. Job. 13. 14. Pſalm 73.
$$* Pfalm 51: &. 12. r Micah 7.7, 8 9. fer. 92.4
14:5*738, 9, 10. Pſal 29.1. Pfal. 88 throughort.
38
The Confisen of Faith.
Gº Works
CH A P. XIX.
of tbe Law of God.
10 D gaye to Adam a Law, as a Covenant of
by which he bound him and an his
Poſterity to perſonal, entire, exact and perpetual
Obedience; promiſed Life upon the Fulfilling and
threatned Death upon the Breach of it; and indued
him with Power and Ability to keep it a.
a Gen. 1. 16 27. with Gen. 2. 17. Rom. 2. 14,
15. Rom 1o. S. Rom $. 12, 19. Gal 3. 10, 13.
Ecoleſ 7. 29. Job 28: 28.
II This Law, after his Fall, continued to be a
perfect Rule of Righteouſneſs; and as ſuch, was
delivered by God apon Mount Sinai in Ten Com.
mandments, and written in Two Tables b; the Fove
firſt Commandments containing our Duty towards
God, and the other Six, our Duty to Man 6.
b James 1, 25. James z: 8, 10. 11, 12. Rom 13.
8, & Deut 5:32. Daut 10. 4. Exod 34. I 6
Matrh 22, 37, 38, 39, 40.
III Beſide this Lawcommonly called Moral,
God was pleaſed to give to the People of Iſrael, as
a Chmurch under Age, Ceremonial Laws, containing
ſeveral Typical Ordinances, partly of Worſhip,
pre-
figuring Chriſt, his Gracas, Adlions, sufferings and
Benefits d; and partly holding forth divers Inſtruc-
tions of moral Duries €. Ali which Cert monial
Laws are now abrogated under the New Teſta-
ment f.
d Heb 9 Chap Heb 10. 1. Gal 4. 1, 2, 3, Col
2:17. e Cor 5.7. 2 Cor 6. 17. Jude verle 23
fCol 2. 14, 16, 17 Dan 9 27. Eph, 2: 15, 16.
IV To chem alſo, as a Body Politick, he gave
fundry Judicial Laws, which expired together
with the State of thar People, not obliging any
other now, further than the general Equity thereof
IBAY
The Confeſſion of Faith:
39
may require a
g Exod. 21, chap. Exod. 22. 1, to the 29. verſe
Gen. 49. 10. with 1 Pet. 2. 13, 14. Mattb: 5: 17.
with vul88.29. 1 Cor. 9-10;
V. The Moral Law doch for evet bind - 5
Well julfed Perſons as ochers, to the Obedience
dicicorú i and that not only in creard of the
Matter contained in it, but alſo in reſpect of the
Authority of God the Creator who gave it i, Nein
ther doch Chriſt in the Goſpel any way diffolye, but
much (trengrhen chis Obligation k.
h Rom. 13. 8-9.10. Eph. 6. 2. Fohn z
7, 8. i James 2. 10-11. k Matth. 5. 17-18-19,
. 3. 31
VI. Although tiue Believers be not under the
Law as a Covenant of Works, to be thereby inti
fied or condemned I; Yet is it of great Uſe
to them, as well as to others in that, as a Raila
of Life, informing them of the Will of God and
their Duty, it dirc&s and binds them to walk
accordingly m; diſcovering alſo the finful Polly
tions of their Nature, Hearts and Lives »; fo as
examining themſelves thereby, they may come to
further Conviction of, Humiliation for, and Hatred
againſt Sino, together with a clearer Bighoof tbe
Need they have of Chriſt, and the Perfection of his
Obedience : It is likewire of Uſe to the Regerea
rate, to refrain their Corruptions; in that it bota
bids Sinq; and the Threatnings of it ferve to ſhew
what even their Sins deſerve, and whats a fedintis
in this Life they may exp & for them, although
freed from the Corſe there threaned ja the
Lawr: The Promiſes of it, in like Manner, fhew
1 Rom: 6:14 Gal 2.16. Gal.3.13.Gal 4 4. Y diang.
39. Rom.81, m Rom. 7 12.22-25. Pſ.119.4-5-6. 1Cor
7:19.Gal. 3. 14-16-18 19-20-21 22 23 n Ram :
Ron, 3: 2010 Jan, 1.23-24-25.
Rom.719 914 opas
3:24. Rom: 24-25. Rom 83-4,97am: 2.11: P' 139
201-304-128. *Emag. 13-14 P/ 9:30-31-313845
them,
40
The Confeffion of Faith.
thern God's Approbation of Obedience, and what
Bleflings they may expce upon the Performance
thereof), although nor as due to them by the Law,
as a Covenant of Works 1. So as a Man's doing
Good, and refraining from Evil, becanſ: the Law,
encourageth to the one, and deterreth from the
other, is no Evidence of his being under the Law,
and not under Grace u.
[ Lev 26. to the 14 verfe with 2 Cor 6. 16. Eph 6.
2, 3. Pſalm 37. II. with Mar 5 * Pſalm 19 I1, C
Gal 2.16. Luke 17. 10. u Rom. 6. 12, 14 I Pet, 3
8,9, 10, 11, 12: witb Pſalm 34 12, 13, 14, 15,
16:
Heb. 12. 28, 29,
VII. Neither are the forementioned Uſes of the
Law contrary to the Grace of the Goſpel, but do
ſweetly comply with it * , the Spirit of Chriſt ſub-
duing and enabling the Will of Man, to do that free.
ly andсhearfully, which the Will of God revealed
in the Law requireth to be done x.
w Gal3. 21. XEzek 36: 27. A¢b 8. 10. with Jer
31:33
CHA P. XX:
of Chriftian Liberty, and Liberty of Conforence.
THE Liberty which Ghrif bath purchaſed for
Believers under the Goſpel, conſiſts in their
Freedom from the Guilt of Sin, the condemn
ing Wrath of God, the Curſe of the Moral Law a
and in their being delivered from this preſent
evil World, Bondage to Satao and Dominion
of Sinb, from the Evil of Afflictions, the Sting of
Death, the Vi&ory of the Grave, and everlaſt-
ing Damnatione; as alſo jo sheir free Acceſs to
Godd,
a Tit 2:14. Theſ 1. 10: Gal g. 13: b Gal 1. 4.
Gol 1.13: Acts 26: 18, Rom 6. 14 e Romans 8. 289
Pſalm 119. 71: 1 Gør 15. 54, 55,56, 57, Rom. 8. 1.
The Confeſſion of Faith.
God d, and their yielding Ovedience unto him, not
out of ſlaviſh Fear, buta child-like Love and wil.
ling Minde. All which were common alſo to Be-
lievers under the Law f: Bur under the New Teſla-
ment, the Liberty of Chriſtiansis further enlarged,
in their Freedom from the Yoke of the ceremonial
Law, to which the Jewiſh Church wasſubjected g;
and in greater Boldneſs of Acceſs to the Throne of
Grace b, and in fuller Commnnications of the free
Spirit of God, than Believers under the Law did 01.
dinarily partake of i:
dRom s: 1, 2:e Rom 8. 14, 15, 1 John 4. 18. fGal
3. 9, 14. g Gal 4: 1, 2, 3,6, 7. Gal 5:1; Ats 15. 10,
arih Heb 4 14, 16: Heb 10, 19, 20, 21, 22. i I
Fobn7.38, 39: 2Cor 3: 13. 17, 18.
II, God alone is Lord of the Conſcience k, and
hath left it free from the Doctrines and Command-
ments of Men, which are in any Thing contrary to
his Word, or beſide it, in Matters of Faith or Wor-
fhip . So that to believe ſuch Dcctrines, or to obey
fuch Commandments out of conſcience, is to be.
tray true Liberty of Conſcience m : andthe requir-
ing of an implicite Faith, and abſolute and blind o.
becience, is to destroy Liberty of Conſcience, and
Reaſon alſo n.
k Fames 4 IZ• Rom: 14,4 1 Agtr4:19 Afts 5. 29,
1 Cor 7. 23 Mat 23.8, 9, 1o: 2 Cor 1.24. Mat 15.9.
m Col 2. 20, 22, 23. Gal 1. 10. Gal 2: 4,5: Gals. T
n Rom 10. 17. Rom 14:23: Ifa 8. 20. sits 17. 11,
Fohn 4 22. Hoj5.11. Rev 13. 12, 16, 17. Fer 8. 9.
III, They who, upon Pretence of Chriftian Li:
berty, do practiſe ang Sin, or cheriſh any Luft, da
thereby deſtroy the End of chriſtian Liberty;which
is, That being delivered out of the Hands of our Ene-
mies, we might ſerve the Lord without Fear, in Hom
lineſs and Righteouſneſs before bim all the Days of
our Life o.
IV. And
o Gals 13. 1 Pet 2. 16, 2 Pet 2. 19. Jolm 8. 34:
Luke 1, 74175
T'he Confeſſion of Faith.
IV. And, becauſe die Power which God hath
ordained, and the Liberty which Chrift hath pur.
chaſed, are not intended by God to deſtroy, but
mutually to uphold and preſerve one another;
they
who, upon Pretence of Chriſtian Liberty, ſhall op.
poſe any lwful Power, or the law ul Exerciſe ofit,
whether it be Civil or Ecclefiaftical, relift che Or
dinance of God pi And förtheir publiſhing of ſuch
Opinions, or maintaining of ſuch Practices as are
contrary to the Light of Nature, or to the known
Pri iciples of Chriſtianity, whether concerning
Faith, Worſhip, or Converſation; or to the Power
of Godlineſs; or (uch erroneous Opinions or Prac-
tices, as either in their own Nature, or inche Man,
ner of publiſhing or maintaining them, are deftruc-
tive to the external Peace and Order which Chrift
hath eſtabliſhed in the Church ; they may lawfully
be called to Account, and proceeded againſt by the
Cenfures of the Church 9, and by the Power of the
Civil Magiftrater.
p Mat:1:25, 1 Pet 2: 13-14-16. Rom. 13.1.10 tbe 8:
rer. Heb 13. 17.9 Rom. I. 32: *with I Cor.5. 1:5,11,
13:27ohn verſe IC II and Thef. 3.14 andı Tim:6:3,
41 4.and Tit1:10 11,19. and T1.3.10. with Mar:18:
19-15-17; IT'im. I 19-20. Rev. 2. 2, 14, 15, 20:
Rey 3:9: ~ Deut. 13, 6, to the 12. Rom. 13 3 4. with 2.
Fobn verſe ro 11. Ezra 7. 23-25-26-27-28 Ren: 17.
12-16 17. Nch. 13.15 19-21-22-25 30. 2 King's 23.
569 20 21,2Gbron 34:33. 2 Chron. 34 33.2King s23.
5-6-9-20-21: 2 Chron, 34. 33. 2 Chron. 15.12, 13, 16.
Dan. 3 29: iTim, 2 2: 1/1. 49. 23. Zecb, 13 2, 3.
CHA P. XXI.
Of Religions Worlog, and the Sabbath
HE Light of Nature fheweth that there is a
God, who hash Lordſhip and Sovereignty
over al); is good, and doth good unto all;
and is therefore to be feared, loved, praiſed, called
upon,
TH
The Confeſſion of Faith.
upon, trufted in, and ſerved with all the Heart,
and with all the Soul, and with all the Might a,
But che acceptable Way
of Worſhipping the true
God, is inſtituted by himlelf, and ſo limited by
his own revealed Will, that he may not be wor-
ſhipped according to the Imaginations and Devices
of Men, or the Suggeſtions of Satan, under any vi-
fible Repreſentarion, or any other Way not preſanb-
ed in che holy Scripturcsb.
a Rom. 1. 20. Ats 17.24. Pſalm 119.68. Jer. 1o:
7. Pſalm 36 25. Pſalm 12 3. Romans 10. 12. Pſalm
62. 8. 7oh. 14. 14. Mark 12. 83. b Dezt. 12: 32»
Mar. 15.9. Mats 17. 25. Mar. 4.9, te, Deut, 19. to
the 20: verſe. Exod: 20.4,5,6, Gol, 2.23.
IL. Religious Worſhip is to be given to God, the
Father, Son and holy Ghoft; and to him alone º:
Not co Angek, Saints or any other Creature d: And,
ſince the Fall, not without a Mediator; nor in the
Mediation of any other but of Chrift alone c.
c Mat. 4. 10. with Fohns. 23. and 2 Cor. 13. 14
d col 2. ig. Rev 19. 10. Ron 1.25. Foba 14.6.
1 Tim 2.5. Eph 2. 18. Col 3. 17.
III. Prayer with Thankſgiving, being one ſpeci-
al Part of Religious Worſhip f, is by God required
of all Meng; and, that it may be accepted, it is to
be made in the Name oíche Son h, by the Help of his
Spirit i, according to his Will k, with Underſtand-
ing, Reverence, Humility, Fervency, Faith, Love,
and Perſeverance d; and ii vocal, in a known
Tongue m.
r Philip 4 6. g Pſalm 65. 2. h John 14 13, 14:
1 Pet 2. $. g Rom 8. 26. kr Jobń 5. 14. i Pſalm
47: 7. Eccl 5. t, 2. Heb 12: 28. Gen 18. 27. James
5. 16. Jamesr. 6, 7. Mark 11.24: Mateb 6. 12,14, 15.
Gol 4:2. Eph 6. 18. m 1 Cor 14: 14.
IV. Prayer 13 to be made for Things lawful n.
and for all sorts of Men living, or that ſhall live
here.
na Fobn s. 14.
The Confeſſion of Faith.
hereafter, but not for the Dead, nor for thoſe of
whom it may be known that they have finned the
Sin unto Death a
or Tim 2: 1, 2. John 17. 10. 2 34m 7. 29. Rutb
4.12, p 2 Sam 12. 21, 22, 23: with Luke 26. 25,
26. Rev. 14, 13. q Fobus, 16.
V. The reading of the Scriptures with godly
Fearr; the found Preiching li and conſcionable
Hearing of the Word, in Obedience unto God,
with Underſtanding, Faith and Reverencet; Sing-
ing of Pſalms with Grace in the Heartu; as alſo,
the due Adminiſtration, and worthy receiving of
the Sacraments inſtituced by Chrift; are all parts of
the ordinary religious Worſhip of God w: Beſides
Religious Oaths x and Vows y, folemn Faſtings zand
Thankſgivings upon ſeveral Occafions a, which are
in their
leveral Times and Seaſons, to be uſed in an
holy and religious Manner b.
1 Aals 15. 21. Rey 1.13. ( 2Tim 4. 2. t Fames 1.
22, Ås 10. 33 Mar 18. 19. Heb 4. 2. Iſa 66. 2.
u Gol 3.16. Eph 5. 19. 7ames 5. 13. w Mat 28 19:
I Cor 11. 23. In verſe 29. Alls
2 48 x Deut 6: 13.
witb Neh 10. 29. y Ija 19. 2r: with Eccls 4 s. Z
Focl 2.
2. 12. Ejih. 4. 16. Mar 9. 15. 1 Gag 7:5. a
Palm 107. Throughout, Edth 9. 22. b Hebrews 12
28.
VI. Neither Prayer, nor any other Part of re-
digious Worſhip, 1s, now under the Goſpel, either
tied unto, or made more acceptable by any Place
in which it is performed, or towards which it is
directed e: But God is to be worſhipped every
where d in Spirit and Truth & : As in private
Familiesf daily g,
and iu Secrét each one by
himſelf h; fo more Teleminly in the Publick
Aftem.
John 4: 21. d Mal 1. II. 1 Tim 2.8 e Fobn
4.23: 2.1 ffer 10: 25. Deri 6. 6, 7. fub r. s.
2 Sam 6. 18-20; 1 Pet 3: 7. Acts 10.2. Ma 6:11.
h Mat 6.6. Epo 6. 18.
The Confeſſion of Faith,
Aſemblies, which are not careleſly or wilfully to
be neglectedor forſaken, when God by his Word
or Providence calleth thereunta i:
i Ifa 56 6. 7. Heb 10: 25. Prov 1: 29, 21, 24.
Prov 8.34: As 13: 42. Luke 4.16. Alts 2. 42.
VIL. Asit is of the Law of Nature, that in ge-
neral a due Proportion of Time be ſet apart for the
Worſhip of God ; ſo, in his Word, by his 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 k: Which from the Beginning of the
World to the Reſurrection of Chriſt, was the laſt
Day of the Week; and, from the Reſurrection of
Chrift, was changed into the firſt Day of the
Week I, which in Scripture is called the Lord's
Day m, and is to be continued to the Erd of the
World, as the Chriſtian Sabbath n.
k Edod 20. 8, 10; 11. Iſa 56. 2, 4, 6, 7. I Gen 2.
2. 3. 1 Cor 16. 1, 2. Acts 20: 7. m Rev 1. 10. n
Exod 20.8, 10: with Marb 5: 17, 18.
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
before-hand, do not only obfarve an holy Reſt
all the Day, from their own Works, Words and
Thoughts, about their worldly Employments and
Recreations
o; but alſo are taken up the whole
Time in the publick and private Exrrciſes of his
Worſhip, and in the Duties of Neceflicy and Mercyp.
o Exod 20.8: Fxod 16: 23, 25, 26, 29, 30° Exod.
31. 15-16-17. Iſa 58. 13 Neb 13. 15, 16, 17-18-19-
21 22. p Ifa.58. 13. Mat 12. 1: £o the 13 verſe,
CH A P. XXII.
of Lawful Oaths and Vews:
A Lawful Oath is a part of Religious Wor-
, ,
Perſon
a Deut. 10. 20.
The Confeition of Faith.
Perſon (waaring, folemniy callerh God to witneſs
what he aſleiterb or promileth; and to judge him
according to the Truth or Falfhood of what he
37
Exod 20. 2. Lev 19. 12. 2Cor 1. 23. i @bran.
6. 22, 23
II. The Name of God only is thar by which Men
aught to ſwear, and therein it is to be uſed with all
holy Fear and Reverence c. Therefore, to ſwear vain.
ly or raſhly by that glorious and dreadful Name, or
to ſwear at all by any other Thing, is ſinfuland to
be abhorredd. Yet, as in Matters of Weight and
Moment, an Oath is warranted by the Word of God,
under the New Teſtament, as wellas under the Olde;
ſo a lawful Oith being impoſedby lawful Authori-
ty, in ſuch Matters, ought to be taken f.
c Deut 6.13 Exod 20. y. Jer 5.7. Mat 5.34,
James s. 12. Heb 6. 16,
Heb 6. 16, 2Cor 1 23. Iſa, 65 16.
fi Kings8.31. Neh 13. 23. Ezra 10.5.
III. Vhoſoever takerh an Oach, ought duly to
conſider the Weightineſs of ſo lolemn an Act, and
therein to avouch nothing, but what he is fully
perſwaded is the Truth g: Neither may any Man
bind himſelf by Oath to any Thing, but what is
good and juſt, and what he believeth Co robe, and
what he is able and reſolved to perform b. Yet it
is a Sin to refuſe an Oath touching any Thing that
is good and juſt, being impoſed by lawful Autho-
& Exod 20. 7. 7.7 4:2. h Gen 24, 2:3 5-6 7-8-9.
i Numb 3, 19, 21. Nch 5, 12, Exod 22. 7, 8, 9,
iy, An Oath is to be taken in the plain and
common Senſe of the Word's, without Equivoca-
tion or Mental Reſervation k. It cannot oblige to
Sin ; but in any Thing not finful, being raken,
it binds to the Performance, although to a Man's own
Hurt 2
k Jer 4.2. Pſalm 24. 4,
The Confeſſion of Faith.
47
66. 13, 14:
Hurt l: Nor is it to be violated, although made to
Hereticks or Infideis m,
1 1 Sam 25, 22, 32, 33, 34: Pſalm 15.4. m Ezek
17. 16, 18,19. 7016 9. 18, 19. with 2 Sam 21. 1.
V. A Vow is of the like Nature with a pro-
miſfory Oath, and ought to be made with the like
religious Care, and to be performed with tbe like
Faithfulneſs n.
n Ifa 19: 21. Ecdl 5.4-5.6. Pſalm 61. 8, Pſalm
VI It is not to be made to any Creature, but to
God alon: 0: 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 for the obtaining of whar we want; whereby we
more ſtrictly bind ourſelves to neceſſary Duties, or
to other Things, ſo far and ſo long as they may fitly
conduce thereunto p.
o Pſalm 76. II. Jer 44:25, 26. p Deut 23. 21,
22, 23. Pfal 50.4, Gen 28. 20,21,22. 1 Sam 1. II
Prál 66. 13. Plal 132, 2, 3, 4, 5.
VII No Man may vow to do any Thing for.
bidden in the Word of God, or what would hin:
der any Duty therein commanded, or which is
not in his own Power, and for the Performance
whereof he hath no Promiſeor Ability from God q.
In which reſpects, Popiſh Monoſtical Vows of pere.
petualfingle Life,profeſſed Poverty and regular Obe.
dience, are ſo far from being Degrees of higher Per-
fe&ion, thatchey are ſuperſticious and finful Snares,
in which no Chriftian may intangle himſelf r.
q Acts 23. 12, 14: Mark 6. 26. Numb 30, 5, 8,
12, 13. Matth. 11, 12. Cor. 7. 2,4. Eph 4.
28. i Peter 4.2. 1 Cor 7. 23.
CH A P. XXIII.
C
of the Civil Magifirate.
O D, the Supreme Lord and King of all the
World, hath ordained Civil Magiſtrates to be
under
48
The Confelkin of Faith.
wake wanapo
Linder bimi, over the Peopis, 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 d.
a Rom 13, 1-2-3-4. 1 Pet 2,13,14.
11. It is lawful for Chriftians to accept and exe-
cute th: Office of a Magiflrate, when called there-
unto b: In the managing whereof as they ought
eſpecially to maintain Piety, Juſtice, and Peace,
according to the wholſom Laws of each common.
wealthc; fu, for that End, they may lawfully,
now under the New Teſtament, wage War npon
juſt and neceſſary Occaſions d.
b Proy 8. 15, 16. Rom 13. 1, 2.4. < Pſalm 2. 10,
II, 12, 1 Tim 2. 2. Pſalm 82. 3, 4. 2. Sam 23. 3.
1 Pet. 2, 13; d Luke 3. 14. Rom 13, 4. Mat . G
10. ALS 10. 1, 2. Rev 17. 14, 16.
III The Civil Magiftrate may not aſſume to
himſelf the Adminiſtration of the Word and Sacra.
ments, or the Power of the
Keys of the Kingdom
of Heavene: Yec he hath Authority, and it is his
Duty, to take Order, that Unity and Peace be pre
ſerved in the Church, that the Truth of God be kept
pnre and entire, that all Blaſphemies and Herefics
be ſuppreſſed, all Corruptions and Abuſes in Wor-
fhip and Diſcipline prevenced or reformed; and all
the Ordinances of God duly ſeirled, adminiftred and
obſerved f. For the better effecting wfiereof, he hath
Power to call Synods, to he preſent atthem, and to
provide that whatſoever is tranſacted in them be ac-
cording to the Mind of God g.
9,
Mindor code
e2 Chron 26 18. with Marh 18.17. and Matb 16.19.
1Cor 12. 28 29. Eph 4: 11:12: 1 Cor 4. 1-2. Rom 10.
15. Hess: 1 Iſa 40. 23. Pfal 122.9. Ezra 7.23,259
26,27,28. Leuze Ya, Deut 13. 5, 6, 12 z Kngs 18..
4. I Chris. 1, forbe 9 uer. 2. Kingi 28, 1. to the 16,
yer, 2 gbr 34. 39. zebr 15: 12 12. 8. 2 Ghr 1g 8, 9,,
10, 11; 2 Chron 29 and 20. Chaß Mar 2: 4.5
The Confeffion of Faith. 49
IV It is the Dary of People to pray for Magi-
ſtrates h, to honour their perſons i, to pay them
Tribute and other Dues k, to obey their lawſul
Commands, and to be ſubject to their Authority,
for Conſcience ſake I. Infidelity or Difference in
Religion, dorh not make void the Magiftrates just
and legal Authority, nor free the People from their
due Obedience to himm: From which E clefiafti-
cal Perſons are not exempted a ; much leſs hath the
Pope any Power or Jurisdiction over them in their
Dominions, or over any of their People, and leaft
of all to deprive them of their Dominions ar
Lives, if he ſhall judge them to be Hereticks, or
upon any orher Pretence whatſoever ).
h 1 Tim.2.1, 2: i 1 Pet 2. 17, k Row 13. 6, 7, 1
Rom 13.5. Tit 3. 1. m1 Pet 2. 13, 14, 16. n Rom
1. 1 Kings 2.95. Aft:25, 9, 10, 11 2 Pet 2,1,10,11
Jude v.8t011. 02 Theſ 2: 4: Rev 13.15, 16, 17,
CHAP XXIV.
M
;
Of Marriage and Divorce.
Arriage 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 a.
a Gen 2.24 Mat 19.5 6. Proy-2 17,
II Marriage was ordained for the mutual Help of
Huſband and Wife b; for the Increaſe of Mankiud
wach a legittimate Iſſue, and of the Church with an
holy Seed c: and for preventing of Uncleannels d.
b Gen 2. 18 c Ma! 2. 15. d 1 Cor 7.299
III It is lawful for all sorts of People to marry,
who are able with Judgmeut to give their Conſenr
Yet it is the Duty of Chriſtians to many only in
the Lord f: And therefore ſuch as piofels the
C
e Heb 13. 4. Tim, 4. 3. i Qor. 7, 36, 37, 38,
Gen 24.57, 58. fi Cor 7. 39.
.
50 The Confeſſion of Faith.
,
true reformed Religion, Thould not marry with
Infidels, Papifts, or other Idolaters. Neither ſhould
ſuch as are godly be unequally yoked, by marrying
with ſuch as are notoriouſly wicked in their Life,
or mainrain dammable Hereſies &
g Gen 34. 14. Exod 34. 16. Deut 7. 3, 4. 1 King's
11. 4. Neli: 13. 25.26,2). Mal.2. 11, 12. 2 Cor 6.14
IV Marriage ought not to be within the De
grees of Confanguinity or Affinity forbidden in
che Word b; nor can ſuch Inceſtuous Marriages
ever be made lawful by any Law of Man, or Con-
ſent of Parties, fo as thoſe Perfons may live toge-
ther as Man and Wife i. The Man may not marry
any of his Wife's Kindred nearer in Blood than he
may of his own, nor the Woman of her Huſband's
Kindred nearer in Blood than of her own k.
h Ler 18 Chapter 1 Cor 1
Amos 2. 7. i
Mark 6, 18. - LV 18 24, 25, 26, 27, 28: k Leu
20. 19, 20, 21,
V Adultery of Fornication committed after x
Contract, being detected before Marriage, giveth
juſt Occaſion to the innocent Party to diſſolve
ihat Contra&t ). In the Caſe of Adultery. after
Marriage, it is lawful for the innocenr Party to ſue
out a Divorce 79: and after the Divorce to marry
another as if the offending Party were dead *.
1 Mar 1. 18, 19, 20, m Mat $. 314 32. n
Mat 19. 9 Rom 7: 2, 3:
VI. Altnough the Corruption of Man be fuch as
is apt to ſtudy Arguments, unduly to put aſunder
thoſe whom God hath joined together in Marriage,
yet nothing but Adultery, or ſuch wilful Deſertion
as can no way be remedied by the Church or Civil
Magiftrare, is Caufe fufficient for diſſolving the
Bond of Marriage a:
Wherein a publick and or
derly Courſe of nroceeding is to be obſerved ; and
the Perſons concerned in it, nor left to their own
Wills and Diſcrarion in thkir own Cale p
o ila 19, 8, §. I got 7. 15. Mat 19. 6. B
Devet 24, 1, 2, 3, 4
The Confeſſion of Faith.
51
1: 18.
CHA P. XXV.
of tbe Churcb.
THE
He Catholick or univerſal Church which is
inviſible, conſiſts of the whole Number of the
Elect, that have been, are, or ſhall be gathered into
one,under Chriſt the Pead thereof; & is the Spouſe,
the Body,the Fulneſs of him that fillerh all in all a.
Eph 1: 10,22, 23. and Eph 5: 23, 27, 32. Col.
II The viſible Church, which is alſo Catholick
or univerſal, under the Goſpel (not confined co one
Nation, as before under the Law ) confifts of all
choſe throughout the World, that profeſs the true
Religion b, and of their Children c , and is the
Kingdom of the Lord Jeſus Chrift d, the Honſe &
Family of God e; out of which there is no ordinary
Poflibility of Salvation f.
b 1 Cor 1.2. and 12. 12, 13. Pſal 2: 8. Roy 7: 9
Rom 15. 9 to 12: C 1 Cor 7.14. Acts 2:39. Ezek: 16.
20,
21; Rom 2. 16. Gen 3: 15: 6 17.7. d Mat 13.
47. Ifa 9. 7. Eph 2. 19. Eph 3. 15. f Acts 2. 47.
TII Unto this Catholick viſible Churoli, Chrift
hath given the Miniſtry, Oracles and Ordinances of
God, for the gathering, and perfeding of che Saints,
in this Life to the End of the World; and doch liv
his own Preſence and Spirit according to his Pro-
miſe make them effeétual thereunto g.
g 1 Cor: 12. 28. Eph 4.11, 12, 13, Mal, 28. 19,
20. Iſa 59. 21.
IV Tbis Catholick Church hath been ſometimes
more, ſometimes leſs vifible b. And pårricular
Churches, which are Members thereof, are more or
leſs pure, according as the Doctrine of the Goſpel
istaught and embraced Ordinances adminiftred, and
publick Worſhip performed more or leis purely in
them i.
V
b Rom 11: 3, 4. "Rer, 12, 6, 14. i Rep 2. 3.
Gbap. I Cors 6, 7:
C2
52 The Confeffion of Faith.
v The pureft Churches onder Heaven are ſubject
both to Mixture and Error k: And ſome have ſo
degenerated, as to become no Churches of Chrift,
bur Synagogues of Satan l. Nevertheleſs, there ſhali
be always a Church on Earth, to worſhip God ac-
cording to his Will m.
k 1 Cor 13. 12. Rev 2. 3. Chapters Mat 13 24,
to tbe go per 47. 1 Rev 18. 2. Rom 11. 18. to
the 22. m Mat 16. 18. Pſalm 72. 17. Pſalm 102.
28. Mat 28. 19, 20.
VI There is no other Head of the Church but the
Lord Jeſus Chriſt n. Nor can the Pope of Rome in
any Senſe be Head thereof; but is that Antichrift,
that Man of Sin, and Son of Perdition, that exaltech
himſelf, in the Church of God againſt Chrift, and all
tbat is called God o.
n Col 1: 18. Epb 1. 20, o Mar 23: 8, 9, 10,
2 Tbel 2,3,468,9: Rev. 136.
CHAP. XXVI.
of the Communion of Saints.
AP
LL Saints, that are united to Jeſus Chrift their
Head, by his Spirit and by Faith, h have Fel
low ſhip with him in his Graçes, Suffering, Death,
Reſurre&ion and Glory 4 And being united to one
another in Love, they
have communion in each o-
thers Gifts and Graces b; and are obliged to the Per-
formance of ſuch Duties, publick and private, as do
conduce to their mutual Good, both in the inward
and outward Man c:
a 1 Johnr. 3. Eph 3. 16. to the 19. John 1. 16.
Eph 2, 5, 6. Philip 9. 10. Rom
6. 5, 6. 2 Tim 2.
b Eph 4: 15, 16, 1 Cor 12.7.1 Gor 3.21, 22,
23. Col 2. 19 <1 Theft s. 11, 14, Rom 1, 11.12,
14. 1 John 3. 16, 17, 18. Gal6. 10.
II Saints, by Profeſſion, are bound to maintain
an holy Fellowſhipund communion in theWorſhip
of
The Confeffion of Faith.
53
of God: and in performing ſuch other ſpiritual
Services as tend to their mutual Edification d; as
alſo in relieving each other in ourward Things,
according to their ſeveral Abilities and Neceflitics,
Which Communion, as God offereth Opportunity,
is to be extended unto all thoſe, who
in every Place
call upon the Name of the Lord Jeſus e.
d Heb 10. 24, 25 Acts 2: 42, 46: Ifa 2: 3: Cor
IT: 20: e sets 2: 44, 45: 1 John 3: 17; 2 Cor 8
and 9 chapters As 11 29 30.
III This Communion which the Saints have
with Chrift,doth not make themin any wiſe Partak-
ers of the Subſtance of his Godhead, or to be equal
with Chriſt in any Reſpect : Either of which to
affirm, is impious and blaſphemous f. Nur doth
their Communion one with another as Saints, take
away orinfringe the Title or Property which each
Man hath in his Goods and Poffeflions 3.
faol 1. 18, 19. 1 Cor 8.6 Iſa 42.
1 Cor 8.6 Iſa 42. 8. 1 Tim 6,
15, 16. Pſalm 4s 7 with Heb 1, 8, 9. g Exod 20.
15. Epb 4. 28. Acts 5. 4.
CH A P. XXVII.
Of the Sacraments.
Acraments are holy Signs and Seals of the Cove-
nant of Grace an immediately inſtitured by
God b, to repreſent Chriſt and his Benefits ; and to
confirm our Intereſt in him c; as alſo to put a vi-
fible Difference between thoſe that belong unto the
Church, and the reſt of the World d; and folemn'y
to engage them in the Service of God in Chrift, ac-
cording to his Word e.
a Rom 4. I1, Gen 17 7, 10. b Mat 28. 19.
Cor. 11. 23. c 1 Cor 10 16
Car 11. 25,16. Gab
3. 27 d kom 1s 8 Exed 12. 48: Con 34. 14.
Ron 6.3. 4. 1 Cor 10. 16, 21,
II Theie is in every Sacrament a fpiritual
Relation, or facramental Union, between the Sign
C3
21.d
The Confeſſion of Faith.
and the Tbing hanified; whence ic comes to paſs,
that thc Names and Effects of ché one are attributed
ed the orbier
fGon: 17. 10. M.41, 26: 27, 28. Titus 3. 5.
III The Grace, which is exhibited in or by the
Sucrament rightly uſed, is not conferred by any
Power in them. Neither doth the Efficacy of a Sa-
crament, depend upon the Piety or Inreation of
him that doch adminiſter it g: But upon the Work
of the Spirit h , and the Word of Inſtitution,
which
contaios, together with a Precept authorizing the
Uſe thereof a Promiſe of Benefitto worthy Receiversi
g Rom 2 28, 29. I Peter. 3 21. h Mar 8. 11.
Cor. 12. 13: 1 Mat. 26, 27, 28: Mat 28. 19, 20.
IV There le only Two Sacraments Ordained by
Chrift our Lord in the Goſpel, that is to ſay, Bap.
tiſm and the Supper of the Lord: Neither of which
may be diſpenſed by any. bucby a Minifter of the
Word lawfully ordained k:
k Mat 28. 19. I Cor 11: 20, 23. Ger 4. I
v The Sacraments of the Old Teſtament, in re-
gard of the ſpiritual Things thereby fignified and
exbibited, were for fubftanca che fame with thoſe
of the New 2
1 1 Gor 10. 1, 2, 3, 4.
CH A P. XXVIII.
Of Baprifm.
Aptiſm is a Sacrament of rhe New Teſtament,
ordained by Jeſus Chriſt a, noc only for
the folemn Admiſion of che Party baptiſed into
shi vifible Church b; bat alſo to be unto him
Glent and Soal of che Covenant-of Grace c, of his
130 sortime Chriſt 4. of Reneration e, of Re-
miffion of Sinj, and oi liis giving up unto God
through
Mai 28: 19. bs
Cor 12. 13. C Rom 4. II.
with col z. 11, 12 d Gal g 27. Rom 6, şi e Tir:
3:5. f Mirk 4, 1.
Heb: 5.4:
The Corsfellion of Faithe
through Jolas Chunft, to walk in Newner of the
Which Sacrament is by Chrift's own appointment
to be continued in his Church until the End of
Mark 7 4
Rom 6. 3, 4. h 144 28. 19, 20.
II The outward Element to be uſed in chis Saw
cramentis Warer, wherewith the Parts is to be tants
cized in the Name of the Facher, and of the $021,
and of the Holy Ghoft, by a Minifter of the Goſpel
law fody called thereunto in
i kat a: 11. Fohr I, 33: Mar 28, 19, 20.
III Dipping of the Perſon into the Warer is not
neceſary, but Baptiſm is rightly adminiftred bø
pouring or ſprinkling Water upoo che Perſon k.
k Heb
9, 10, 19, 21, 22. Acts 2 41. Acts 16.
33
IV Nor only thoſe that do actually proſ oſs Faith
in, and Obedience auto Christ uttalco be lile
fants of one or more believing Parents are to be
i Mark
16. 15, 16. Acks &. 378 m Geni? 7
2. 38, 39 and Rom
39 and Ram 4, 11, 12
1, 121 Cor 7.1 Matib
19 Dark 19. 1314,15.,16. Like & J5
Although it be a great Sın to contenu or ne-
glect this Ordinance n, yet Grace and Salvatoo are
EOL I inſepziably annexed unch in s chat 10-12
FOIL Carbe ſaved or regenerared virtinut it
without it, or that
ali liat ant baptized are mucoubieu y rez 047 *EU
n Luke 7. 30. with Exod.
245 255 26.
Rom
on 4. at als 10. 2; 4,224 36 4$, 47 4Bio
vl. The Efficacy of Baptiſm is nirt tied to that,
Moment of Time wbereinar raadminifred 4; yet,
This with tanding, by the righe Urs of shapes and
nance, the Grace promiſed is not only offeredy
be really exibited and centered this Pin
C4
qan 8. s: 8.
56
The Confeffion of Faith,
Ghoſt, to fach ( whecher of Age or Infants ) as
that Grace belongerh unto, according to the Coun-
fel of God's own Will, in his appointed Time r.
r Gal 3 27 Tirus 3, 5 Zpb 5, 25, 26 sets
3, 38, 41
VII The Sacrament of Baptiſm is but once to
be adminiſtred to any perſons
S Titus 3,5
CHA P. XXIX,
17 Titus sistemom
Of the Lord's Supper.
Ur Lord Jeſus, in the Night wherein he was
betrayal, inſtituced the Sacrament of his
Body and Blood, called the Lord's Supper, to be
obſerved in his Church to the End orthe World,
for the perpetual Remembrance of the Sacrifice of
himſelf in his D:ach, the Sealing all the Benefits
thereof unto true Believers, their ſpiritual Nouriſh.
ment and Growth in him, their farther Encourage-
ment in, and to all Duties which they owe unto
him; and to be a Bond and Pledge of their com-
munion with him, and with each other, as Mem-
bers of his myſtical Body a
a 1 Cor 11, 23, 24, 25, 26.
1 Cor 10, 16, 17,
21. 1 Gor 12 12.
IT In this Sacrament, Chriſt is not offered up to
his Fatlier, nor any real Sacrifice made at all, for Re-
miſſion of Sins of the Quick or Dead b; but only a
Gommemoration ofchat one Offering up of himſelf,
by himſelf, upon the Croſs, once for all, anda ſpiri-
tual Oblation of all poſſible Praiſe unto God for the
1am:c:so the Popiſh Sacrifice of the Maſs,( as they
call it) is moſt abɔminably in jarious to Gbriſt's
On: only Bacrifice, the alone Propitiation for all
the Sins of the Elce &
MI
b Heb g. 22,25,26,28. c 1 Cor. 11. 24, 25, 26
Mar 26, 25, 27. d Heb 7, 23, 24, 27 H¢ 10, 11, 12,
2.518
"The Confeffion of Faith. 57
8 1 Cor 10 6 h Mark 14 23:
Il Lord Jetus hath, in this Ordinance
appointed his Miniſters to declare bis Word of In-
ftitution to the People, to pray, and bleſs the Ele-
ments of Bread and Wine, and thereby to ſet them; a-
part from a common
to a holy Ule; and to take &
break the Bread, to take the Cup, and ( they com-
municating alſo themlelves) to give both to the
Communicants e; but to none who are not then
Preſent in the Congregation f
Mat 26. 26 to 28 and Mark 14 22 to 24, and
Like 27.19 20, with stor 11, 2310 26. f F 20
1 Cor 11. 20
IV Private Maffes, or receiving this Sacrament
by a Prieſt, or any other alone 5, as likewiſe the
Denial of the Cop to the People h, Worthipping the
Elements, the Litring them up. or carrying them
boue fos Adoration, and the Reſerving them for a
oy preténded religious Ufe, are all contraty_so che
Narute of this Sacrament, and to the Institution of
29.
i Mat 15 9,
V Th.outward Elements in this Sacrament Chi
Ipfer apart to the Ules ordained by Chuif, Imre
auch keintion to him crucified, as that truis veel
cramentally, only, they are ſometimes called by the
Name of the Things they repreſent, to-wir, the Bo-
dy and Blood of Chrift ki albeit, in Eubftance and
Narure, they ftill remain traly and only Bicard and
Wine they were before !
k Mat 26. 26 10 28 1 1 Cor 11 26
Cor 16 26 10 28 Mat
VI That Dodrine which maintains a chance
of the Snbitance of Bread and Wine, into the Brits.
ſtance of Ghrift's Body and Blood,ſcommonly called
Tranſubſtantiation ) by conſecration of a Prieſt, or
by any orher Way, is repugnant nor only to run
Hing alone but even to common Senſe
ano B
Axardırowtth the Nature of the Sacramenta anu
$8
The Confeſſion of Faith.
des atelier
barb been, and is the Caute of manifold Superſtiti.
ons, yea, of groſs Idolatries na
m Afts 3. 21. with a Cor 11. 24, 25, 26. Luke
24vil Worthy Receivers outwardly partaking of
the viſible Elements, in this Sacrament n, do then
alſo inwardly by Faich, really, and indeed, yet not
Carnally and corporally, but Spiritually receive and
feed upon Chriſt crucified, and all Benefits of his
Death; The Body and Blood of Chriſt being chen,
not corporally, or carnally, in, with, or under the
Bread and Wine; yet as really, but ſpiritually, pre-
fent to the Faith of Believers in that Ordinance
as the Elements themſelves are to their outward
Benles o.
nr Gor 11. 28. O I Cor 10: 16.
VIII Although ignorant and wicked Men re-
ceive the outward Elements in this Sacrament, yet
they receive not the Thing fignified thereby; but
by their unworthy coming thereunto, are guilty of
the Body and Blood of the Lord, to their own
Damnation. Wherefore all ignomnt and ungodly
Perſons, as they are unfit to enjoy Communion
with him, ſo are they unworthy of the Lord's Table;
and cannot without greac Sin againſt Chrift, while
they remain ſuch, partake of the boly Myſteries por
be admitted thereunto q.
P. Cor 11.27, 28, 29. 2 Cor 6. 14,15,16.9 1 Cor
5.6, 7, 13. 2. Theſſ 3.6, 14, 15. Mat 71 6.
CHAP. XXX.
of Cburch cenſures.
"He Lord Jeſus, as King and Head of his
Church, hach therein a Government, in the
Hand of Church-Officers, diſtinct from the Civil
Magiſtrate a.
II.
a lla 9. 6, 7. I Tim 5. 17. 1 Theff s. 12. Acts
20, 17, 19. Heb 13. 7,17, 24. 1 Cor 1, 23, Matth
28. 38, 19:29.
The Confeſſion of Faith. 5
II. Eo theie Officers, the Keys of the Kingdom of
Heaven are committed; by Vertue whereof, they
Have Power, reſpetively to retain and ren it fins,
to that that Kingdom againſt the impenitent, both
by Word and Cenſures i andto open iranto peniteut
Somers, by the Miniſtry of the Goſpel, and Ablo-
lution from Cenſores, as occaſion shall require b.
b Mat 16. 19. Mai 18. 17. 18. John 20. 21 22 23
Cor 2 6.7.8.
NII, Church-cenſures are neceſſary forthe reciai rris
ing and gaining of offending Bierbien, for de.
terring others from the like Offences, for plugingone
of that Lekven which mighe info&t the whole
Lump, for vindicating the Honour of Chriſt, and
the holy Profeſſion of the Goſpel, and for prevent-
ing che Wrath of God, which mighe juſtly fall apa
on the Church, if they mould ſuffer His Covenant
and the Seals thereof to be profaned by notoriousand
obftinate Offenders c:
C i Cor5 chap, throughout, i Tim 5. 20. Mat 7
6. 1 Tim
Tim i. 20. 1 Cor 11, 27. to the End, with Jude
IV. For the betcer attaining ofthefe Ens the
Officers of the Church are to proceed by Admonitii
on, Suſpenſion from the Sacrament of the Lord's
Supper for a Seaſon; and byExcommunicacion from
the Church, according to the Nature and Demait
of the Parlon d.
dt Thel s. 12. 2 Theff 3.6-14-15. 1 Gor 5744*
33. Mat 28. 1. Tit 3. 10.
verſe 23.
CH A P. XXXI.
of Synods and Corencits.
OR the better Government, and farrkier FCI-
ficarion of the Church, there ought roba lachi
Albite: as are commonly called Synods or ska
2013. 2-4-6.
bo
The Confe(fion of Faith.
11. As Magiftrates may lawfully call a Synod of
Miniſters and other fic Perſons, ro conſule and ad-
viſe with about Matters of Religion b: So, if Ma-
giſtrares be open Enemies to the Church, the Mi.
niſters of Chriſt, of themſelves, by Vertue of their
Office, or they, with other fic Perfons, upon Dele.
gacion from their Churches, may meet together in
ſuch Aſſembliesc.
6 Ila 49. 23. 1 Tim 2. 1-2. 2 Chron 19. 8: to the
End 2 Chron 29 and 30 chapters throughout
Mat
2 4 5. Prov 11. 14. c Acts 15. 2•1-22-23-25.
UL. It belondeth to Synods and Councils,
miniſterially to determine controverſies of Faith-
and caſes of conſcience, to let down Rules and
Directions for the better ordering of the Publick
Worſhip of God, and Government of bis Ghurch;
to receive complaints in caſes of Mal-adminiſtrati-
on, and authoritatively to determine the ſame
Which Decrees and Determinations, if conſonant
to the Wordof God, are to be received with Reve.
rence and Submiflion; not only for their Agree.
ment with the Word, but alſo for the Power where
by they are made,
as being an Ordinance of God, ap.
pointed tbereanto in his Word do
d Acts 15-15, 19, 24, 27t03r. Acts 16. 4. Mat
18. 19 to 20.
IV All Synots or Councils fince the Apoſtles
Times, whether general or particular, may crr, and
many liave erred. Therefore they are not to be made
che Rule of Faith and Practice, but to be uſed as an
Help in both e.
Eph 2. 20 Acts 17. 11. 1 Cor 2.5. 2 Cor 1.24
Synods and Councils are to handle or conclude
nothing, but that which is Ecclefiaftical: And are
nor to intermeddle with civil Affairs, which con-
cern the common wealth, unleſs by way of humble
Petition, in caſes extraordinary; or by way of Ad-
vice for Satisfaction of conſcience, if they be there-
unro teqnired by ibe civil Magiſtrate f.
f Luke 12. 13, 14; John 18: 36:
chap
The Confeſſion of Faith
CH A P. XXXIT.
of the State of Man after Death, and of the Rewi.
rection from the Dead'
ΤΗ
HE Bodies of Men, after Death, return to
Duft, and fee Corruption a ; but their Souls
which neither die por ſleep ) having an immortal
Subfiftence, Immediately return to God who gave
themb. The Souls of the Righceous, being then
made perfect in Holineſs, are received into che
higheſt Heavens, where they behold the Face of
God in Light and Glory, waiting for the full Re-
demption of their Bodies , And the Souls of the
Wicked are caſt into Hell, where they remain in
Torments and utter Darkneſs, reſerved to the Judg-
incnt of the Great Dayd: Beſides theſe two Placas
for Souls ſeperated from their Bodies, the Scripture
acknowledgech nore:
a Gen 3. 19: Acts 13. 36. b Luke 23:43. Eccl 12,7
c Heb 12 23: 2 Gor 5. 1-6 8. Phil 1. 23: with A&s
3.21: and Eph 4 10. d Luke 16, 23-24. Acts 1. 25.
Jude veno 7. 1 Pet 3. 19.
II. At the laſt Day, ſuch as are found alive, ſhall
not die, but be changed e: And all the Dead ſhall be
raiſed up with the ſelf-fame Bodies, and none other,
although with different Qualities, wbich ſhall be
united again to their Souls for overf.
er The 4. 17. 1 Cor 15.51-52. f Job 19 26 27
I GOT 15 42 43 44:
III. The Bodies ofthe unjuft fhall by the Power
of Chriſt Le raiſed to Diſhonour ; tbe Bodies of the
Juſt by
bis Spirit unto Honour; and be made colin
formable to bis glorious Bodyg.
efets 34 15. Jobs 28.29. 1 Cor 15:42: Phil 2 215
CH A P. XXXIII.
Of ibe laſt Judgment.
0 D hath appointed a Day, wherein te win
judge the World in Righteouſness by Jefus
.
62 The Confeſſion of Faith.
Chriſt a, to whom all Power and Judgment isgiven
of th: Father b In which Day, not only the Apo-
flate Angels ſhall be judged c; but likewiſe all Per-
fons that have lived upon Earth, ſhall appear before
the Tribunal of Chriſt, to give an Account of their
Thoughts, Words and Deeds, and to receive accor-
ding to what they have done in the Body, whether
good or evild,
2 Acts 17. 31. 6.7ohn 5. 22-27. CI Cor 6. 3.
Jude verſe 6. 2 Pet 2.4. d 2 Cor s. 10. Eccl. 12. 14.
Rom 2. 16. Rom 14. 10-12. Mat 12:36-37.
II. The End of God's appointing this Day, is
for the Manifeſtation of the Glory of his Mercy, in
the eternal Salvacion 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 Pre-
ſence of the Lord But the Wicked, who know not
God, and obey noc che Goſpel of Jeſus Chriſt, hall
be caſt into eternal Torments and be puniſhed with
everlaſting Deſtruction from the Preſence of the
Lord, and from che Glory of his Power e.
Mac 25. 31. to the end. Rom a. 5,6; Rom9.22
23. Mat. 25. 21. Acts 3.19.2 Theft 1.7,8 9, 10.
III As Chriſt would have us to be certainly pera
Iwaded, there ſhall be a Day of Judgment, both to
decer ali Men from Sin, and for the
greater Conſo-
lation of the Godly in their Adverſity f: So will be
have that Day unknown to Men, chat they Day
fhırke offall carnalSecurity, and be always watchful
becauſe they know not at whac Hour the Lord win.
come ; and may be ever prepared to ſay, Come,
Lord Jeſus, come quickly. Amen g.
f2 Pet 3. 11.14. 2Cor 5, 1, 11 2 Theffr. 5,6,
2. Luk: 21, 27, 28. Rom. 8. 23, 24, 25. Mit
2 + 36, 42, 43, 44. Mark 13 35, 36, 37. Luke 12.
$5,36. Rev. 22. 20,,
The
THE
Larger Catechiſm,
Firſt agreed upon by the
Aſembly of Divines
A
TERRASKUUHTETITKERIS
WEST MIN S T E R
And now appointed by the
GENERAL ASSEMBLY
Of the KIRK of Scotland, to be a
Part of Uniformity in Religion, be-
tween the Kirks of Chriſt in the three
Kingdoms,
GLASGOW
Printed by Mrs. C ARMIC HA E S.
and MILLAR. MDCCXXXVI.
TETAVTALDETIG: Mozi
ACT of the General
Aſſembly, approving of
the Larger Catechiſm,
THE
HE General Aſſembly having exactly exa-
mined, and ſeriouſly conſidered the Lar-
ger Catechiſm, agreed upon by the Aſſembly of
Divines at Weſtminſter, with Alliſiance of
Commiſſioners from this Kirk, Copies thereof
being printed, and ſent to Presbyteries for the
mere exacl Trial thereof, and publick intima-
tion being frequently made in this Aſſembly,
that every one who had any Doubts or Objec -
tions upon it, might put them in; do find, up-
on due Examination thereof, that the ſaid Ca-
techiſm is agreeable to the Word of God; and
in nothing contrary to the received Doctrine,
Ilorfhip, Diſcipline and Government of this
· Kirk ; a neceffäry Part of the intended Uni-
formity in Religion, and a rich I reaſure for
szerreaſing of Knowledge aniong the People of
God: And therefore the Aſſembly, as they bleſs
the Lord, that ſo excellent a Catechiſm is pre-
pared ; ſo they approve the ſame, as a part of
Uniformity; agreeing, for their Part, that it
be a common Catechiſm for the three Kingdoms,
and a DireFlory for catechiſing ſuch as have
made fome Proficiency in the Knowledge of the
Grounds of Religion.
A: Ker.
65
THE
Larger Catechiſm.
17!
Firſt agreed upn by the Aſſembly of Divines at
Weſtminſter :
And now appointed by the General Aſſembly
of the Kirk of Scotland, to be a Part of
Uniformity in Religion, between the
Kirks of Chriſt in the three Kingdoms
1. Queft. W Hat is the chief and bigbef End of
Anſw Man's chief and higheſt End is to glorify
God 4, and fully to enjoy him for ever b.
a Rom 11. 36. 1 Cor 10.31 b Pfal 73. 24-25-26
27-28. John 17.21-22-23.
2 Q How dotb 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 c,
but his Word and Spirit only do ſufficiently and cf.
fectually reveal unto Men for their Salvation d.
c Rom 1. 19-20. Pſal 19. 1-2-3. A8s 17.28. d 1
Cor 2.9-10, 2 Tim 3 15-16-17. Ifa. 59.21 .
30 e What is the Word of God?
A The holy Scriptures of the Old and New Tefta-
ment are the Word of God e, the only Rule of Taich
and Obedience f.
e 2 Tim 3. 16. 2 Pet 1. 19: 20-21. f Eph 2/10,
Rev 22, 18-19: la 8. 20. Luke 16. 29,31. Gal. 8.
9. 2 Tim 3. 15:16.
4. Q Izow doth it appear that the Ecriptures are
ibe
Word of God?
A The Scripruzes manifeft themſelves to be the
Word
66 The Larger Catechiſm.
Word of God, by their Majeſty &, and Purity h;
by che Conſent of all the Pares , and the Scope of the
whole, wh ch is to give all Glory to Godk; by their
Lighc and Power to convince and convert Sinders,
to comfort and build up Believers unto Salvation 1:
But the Spirit of God bearing Wieneſs
by and with
the Scriptures in the Heart of Man, is alone able fully.
to perlwade it, that they are the very Word of Gidm.
g HS 8. 12. 1 Cor 2. 6-7-13: Pſalm 119. 18 129:
h Pſal 11,6. Pfal 119. 140. 1 As 10.43. Ats 26.
22, k Rum 3. 19, 27. 1 As 18. 28. Heb 4: 12.
Fames i 18 Pſal 19. 7-8.9. Rom 15. 4. Afts 20.32,
m John 16.13 14. 1 Juba 2: 20-27 Fohn 20. 31.
Se Whut do tbe Scriptures prin ipally teach?
2. The Scriptures principaliy teach, what Man
is to believe concerniog God, and what Ducy God
requires of Man ».
O 2 Tim 1, 13.
What Man ought to believe concerning God.
6 Q Whal do the Scriptures make known of God?
A Tha Soriprures make known what God is 0,
the Perious in che Godliead p, hi Decrees q, and Ex-
ecution of his Decreesr.
o Feb 6. p i Jobn 5.7 q Atsig: 14.15-18.
Als 4, 27-28
: QiWii46 is God?:
A God is a Spirit f in and of bimſelf infinite in
Boing t. Glery u, Biffedneſs w, and Perfection x;
Al-Jufficienty, Eternal z, Unchangeable a, In-
compréhenfibieb, Every-where preſent e, Almigh-
ty to knowing all Things e, moft Wife f, moft,
Holy g; mort Jaſt b, moſt Merciful and Graci.
ORS
SJohn 4. 24. 1 Exad 3. 14. Job 11.7.8.9. u A&ts 7.
21 » Tim 6,15, *Mat
4:48. y Gen 17. 1. z Pfal go.
2. a Mal 36 Jam 1: 17 bi Kings 8 27. «Pfal159
1. to 13. 2 Rev 4,8 e Heb 4 13. Pſal 147. 5. fRom
36. 27. 8 \fa 6, 3. Kev 15.4. h Deut 32.4.
The Larger Catechiſm.
67
ons, Long ſuffering, and abundant in Goodneſs and
Truth i
i Exod 34.0
80 Aye tbere more Gods than one ?
1 There is but One only, the Living and True
God k.
k Deur 6. 4. 1 Cor 8. 4, 6: 7er 10. 10.
9 Q How many Perfons are there
in the Godbead ?
A There be Three Perſons in the Godhead, the
Father, the Son, and the Holy Ghoft; and theſe
Three are one, true, eternal God, the ſame in Sub-
ſtance, equal in Power and Glory; although diftin-
guiſhed by their perſonal Properties
I 1 John 5.7. Mat 3.16-17 Mat 28, 19, 2 Cor 13,
14. John 10. 30.
10 Owbat are tbe perſonal Properties of the Three
Perſons in the Godhead?
A It is proper to the Father to beget the Son m.
and to the Son to be begotten of the Father n, and
to the Holy Gboft ro proceed from the Father and,
the Son from all Eternity o.
* Heb 1.5.6 8. » John 1:14 18: Joba 15. 26
Gal 4.6.
11 Q How dotbit appear that the son and ibe Holy
Ghost are God equal witb the Father?
A The Scrivtures manifeft that he son and the
Holy Ghoft are God equal with the Father, aforibs
iug unto ibem ſuch Names på À tributes q Works To
and Worſhip fas are proper to God sets y.
p Ila 6.3:58 with John 12. 41. and Act 28 25
1 John 5.20. Acts s. 9-4. John 1. 1. İrag, 6 Jahn
2M425
. Cor 2: 10:11. y Col 1. 16. sen i; 2.
120 Wat are the Decrees of God?
4 God's Decrees are the wife, free, and boly Ads
of the Coppfel of his Will t, whereliy, from a
Eremity; he latb, for his own Glory; unchange-
ably foreordenied whatſoever comes to paſs in
Pime
t'Epb 1, 11. Rom 11: 33. Rom g. 14-15118.
68 The Larger Catechiſm.
Timeu, eſpecially concerning Angels and Men.
u Epb 1.4 11. Rom 9. 22-23. Pſal 33. 11.
13 Wbat bath God eſpecially decreed concerning
Angels and Men ?
A God, by an eternal and an immutable Decree,
out of his mere love, for the Praiſe of his glorious
Grace to be manifeſted in due Time, hath elected
ſome Angels to Glory » ; and in Chrift hath choſen
ſome Men to eternal Life and the Means thereof *
And alſo according to his Sovereign Power, and
the unſearchable counſel of bis own will, whereby
he extendech or withholdeth Favour as he pleaſeth)
hath paſſed by, ahd foreordained the reft to Difho
nour and Wrath, to be for their Sin inflicted, to the
Praiſe of the Glory of his Juſtice y:
5.21. x Eph 1. 4-5 6. 2 The fl 2.13 14.
y Rom 9. 17 18 21-22. Mat 11. 25-26. x Tim 2.20.
Jude verf 4 1 Pet 2.8
14 Low doth God execute his Decrees?
A God executeth his Decrees in the Works of
Creation and Providence; according to hisinfallible
Foreknowledge and the free and immutable Coun-
fel of his own Will zº
z #pb 1. 11.
is e What is tbe work of Creation?
A The Workof Creation is that wherein God did
in the Beginning, by the Word of his Fower, make
of Nothing the World, and all Things therein for
himſelf, within the Space of fix Days, and all very
good 4.
a Gen I chap. Heb 11: 3. Prov 16.4
16 Q H wdid Grd create the Angels
:
A God created all che Angels b Spiritse, Immor.
tald. Holy e, excelling in Knowledgef, migboy in
Power n. to execute his commandments, and to
Praiſe bis Name h, yet ſubject to changei,
172
b Col 1. 16. Pſal 104 4. d Mat 22. 30. e Marth
25. 32. 7 2 Sam 14./17. Mat 24. 36; 32 Theſſ 1, 7.
& Plal. 103, 20-21. i 2 Pet 2 4.
The Larger Catechiſm.
69
19 Q How did God create Mans
A After God had made all other Creatures, he
created Man Male and Female k; formed the Body
of the Man of the Duſt of the Groundſ, and the
Woman of the Rib of the Manm; endued them
with living, reaſonable, and immortal Souls n;
made them after his own Image o, in Knowledge p,
Righteouſneſs and Holineſs, having the Law of
God written in their Hearts y, and Power to fulfit
it S, with Dominion over the Creaturest; yet ſub-
ject to Fall u.
k Gen 1. 27. Gen 2.7. m Gen 2, 22. n Gen
2.7. wich Joó 35.11. and Eccl 12, 7. and Matth
10. 28. and Luke 23. 43: © Gen 1. 27. p Col 3.
10. Eph 4.24: 7 Rom 2. 14-15. Eccl 7, 29. &
Gen r. 28: u Gen 3.6. Eccl 7, 29.
18 Wbat are God's Works of Providence
A God's Works of Providence are his moſt holym
wifex, and powerful preſerving y, and Governing
all his Creatures z; ordering chean, andall their Acti-
ons a, to his own Glory b.
w Pſal 145. 17. x Pſal 104. 24 Iſa 28:29 y Heb
1:3 z Pſal 103: 19. a Mat 10 29 30-31. Gen45. .
7. b Rom 11:36. Iſa 63. 14.
19 Q What is God's Providence towards the An-
gels?
A God by his Providence permitted ſome of the
Angels, wilfully, and irrecoverably ro fall into fin
and Damnation c, limiting and ordering chat and
all their Sins to his own Glory d; and eſtabliſhed
the reft in Holineſs and Happineſs e; imploying
them all f, at his Pleaſure, in the Adminiſtracions
of his Power, Mercy and Juſticeg.
Sude ver 6. 2 Pet 2: 4 Heb 2. 16. John 8: 44.
d Job 1. 12. Mat 8. 31. ei Tims. 21
Heb 14. 22. f Pfal 104; 4. g 2 Kings 19; 35. Iléb 1:14:
0 Wont was the Providence of Gºd toward
Manin the Eftate in which he was created?
A The Providence of God toward Man in the
Eſtate
2
eating the forbidden Fruit, and chereby fell from
70 The Larger Catechiſm.
Eftare in which he was created, w2s, The placing
bim in Paradiſe, appointing him to dreſs it, giving
Him Liberty to eat of the Fruit of the Earth b, put-
ting the Creatures under his Dominionizandordain-
ing Marriage for his Help k; affording him Com.
munion with himſelfi, inſtituting the Sabbath me
entring into a Covenant of Life with him, upon
Condition of perſonal, perfect and perpetual Obe-
dience n, of which the Tree of Life was a Pledge o;
and forbidding him to eat of the Tree of the Know.
ledge of Good and Evil upon the Pain of Death p.
h Gen 2. 8.15-16. i Gen 1.28. k Gen 2, 18.1 Gen
1, 26-27-28-29: Gen 3.8 m Gen 2.3. nGal 3. 12.
Rom 10. 5. •Gen 2; 9. p Gen 2.1.
21 Q Did Man continue in ihar Estate wherein God
al firſt created him?
A Our firſt Parents being left to the Freedom
of their own Will, through the Temptations of Sa-
tan, tranſgreſſed the Commandment of God, in
the Efate of Innocency wherein they were create
ed g.
9 Gen 3.6-4.8.13. Eccl.29. 2 Cor 11.3,
22 Q Did all Mankind fall in that first Tranſgref
fion?
A The Covenant being made with Adam, as a
publick Perſon, not for himſelf only, but for his
Poſterity; all Mankind deſcending from him by or
dinary Generation r, finned in him and fell with
him in that firſt Tranſgreſſions
r Ads 17. 26. SGen 2.16-17. with Roms. 12, to
the 20 verſe and Cor 15: 21-22.
23 Q Into wbat Efate did the Fall bring Max.
kind 2
A The Fall brought Mankind into an Eftace of
Sin and Miſery
t Rom 5. 12. Rom 3. 23.
24 l wbar is Sin?
A Sio
The Larger Catechiſm.
71
A Sin is any Wanc of Conformity unto, or tranſ-
greſſion of any Law of God, given asa Rule to the
reaſonable Creature u.
i John 3 4. Gal 3. 10-12
25 (Wherein conji Aeth the Sinfulneſs of that E-
state whereinto Man fell?
A The Sinfulneſs of that Eftate whereinto Man
fel), confifteth in the Guilt of Adam's firſt Sin w,
the Want of that Righteouſneſs whereio he was cre-
ated, and the Corruption of his Nature; whereby
he is utterly indiſpoſed, diſabied, and made oppo-
fite unto all that is fpiritually good; and wholly
inclined to all evil, and that continually x , which
is commonly called original Sin, and from which
do preceed all actual Tranſgreffions y.
w Rom 5 12.19: X Rom 3. 10-11-12-13-14-15-16-
17-18-19. Epb2. 1, 2, 3. Rom 5.6.
Rom 5.6. Rom 8. 7 8.
Gen 65 y Fam 1: 14:15. Mat 15 19
26 O How is original Sin conveyed from our Firſ
Parents unto their pofterity ?
A Original Sin is conveyed from our firſt Parents
unto their Poſterity by natural Generation, ſo as an]
that proceed from them that Way, are conceived
and born thercin x.
z Pſal 51.5.706 14:4. Fob 15: 14. Fohn 3. 6.
27 Q what Miſery did the Fall bring upon Man-
kind?
A The Fall brought upon Mankind the Loſs of
Communion with God a, bis Diſpleaſure and curſe;
ſo as we are by Nature Children of Wrath
b, bond slaves to Satan o, and julily liable to all
Puniſhments in this World, and that which is to
come d.
a Gen 3. 8-10 24. b Eph 2. 2-3. C 2 Tim 2. 26.
d Gen 2. 17 L4 3. 39. Rom 6.23. Mat 2:41:45:
28 & What are the Puniſhments of Sin in this
World?
A The Puniſhments of fin in this World, are
either
Jude verſe 7:
72
The Larger Catechiſm.
Com
either inward, as Blindneſs of mind e, a reprobate
Senſe f, ftrong Deluſions g, Hardneſs of Heart 1
Horroar of Conſcience i, and vile Affections :
Or outward, as the Curſe of God upon the Creatures
for our Sakes l; and all other Evils that befal us in
our Bodies, Names, Eſtates, Relations and Employ-
ments m; togerber with Death itſelfn.
e Eph 4 18. f Rom 1. 28. g 2 Theſ 2. 11. b Rom
2. S. illa 33.14. Gen 4, 13. Matth 27. 4. k Rom 1.
26. Gen. 3.17. m Deut 28. 14, to the End Rom
6, 21-23
19 e What are the Puniſhments of Sin in the
World 10 come?
The Puniſhments of Sin in the World to
fortable Preſence of God, and moſt grievous Tor.
ments in Soul and Body, without Intermiflion, in
Hell Fire for ever o.
o 2 Thel 1.9 Mark 9.44 45-48. Luke 16.24.
30 Q Did God leave all Mankind to periſh in the
Efate of Sin and Miſery?
A God doth not leave all Mankind to periſh in
the Eſtate of Sin and Miſery P, into which they fell
by the Breach of the firſt Covenant, commonly cal-
led the Covenat of Works q: But of his mere Love
and Mercy delivereth his Elect cut of it, and bring.
eth them into an Eftate of Salvation by the ſecond
Covenant, commonly called the Covenant of
Grace r.
p 1 Theff 5.9 g Gal3 I0.12. , Titas 3. 4.5 6 7.
Gal 3. 21. Rom 3: 20-21-22.
20. With whom was the Covenant of Grace
made?
| A The Covenant of Grace was made with Chriſt
as the Second Adam, and in kim with all the Elect
as his Seeds
f Gal 3. 16. Rom5, 15.to the End Ifa 53 10-11.
32 Q How is the Grace of God, manifefied in the
Second Covenant?
A The
The Larger Catechiſm.
73
A The Grace of God is Djanifeſted in the Second
Covenant, in that he freely provideth and offereth
to Sinners a Mediator t, and Life and Salvation by
him u ; and requiring Faith as the Condition to
inrereſt'them in him w, promiſech and giveth his
Holy Spirit * to all his Elect, to work in them that
Faith y, with all other ſaving Graces z; and to
enable them to all holy Obedience 4, as the Evi.
dence of the Truth of their Faich b, and Thankful.
nefs to God c, and as the way he hath appointed
them to Salvation d
t Gen 3. 15 Iſa 42. 6. 7obn 627 4 17obk
$.
11, 12 John 3. 16 Foba 1. 12 * Prow
1.23 y 2 Cor 4: 13 z Gal s. 12, 23. a Ezek
36. 27. 6 James 2. 18, 22 C 2 Cor 5. 14, 15
Eph 2, 10
33 Q Was the Covenant of Grace always adming.
stred after one and the ſame Manner ?
A The Covenant of Grace was not always admi-
niftred after the fame Manner, but the Admini:
ftrations of it under the Old Teſtament were diffe
rent from thoſe under the New e
e 2 Cor 3.6, 7, 8, 9
84 Q How was the Covenant of Grace admini
Ared under tbe Old Teſtament ?
A The Covenant of Grace was adminiftred una
der the Old Teſtament by Promiſes f, Prephecies g.
Sacrifices h, Circumciſion in the Paſſover k, and
other Types and Ordinances; which did all fore.
fignify Chrift then to con e, and were for chac
Time fufficient to build up the Elect in Faith in
the promiſed Meffiah l, by whom they then had
full Remiflion of Sin and eternal Salvation m
f Rom 15.8: g Alts 3. 20. 24 h Heb 0. 1.
Rom 4. 11. k 1 Cor 6.7 | Heb 8.9. and 10 Gbap.
Heb 11. 13 m Gal 37 8-9-14
35 Q How is the Covenant of Grace administred
under tbe New Tedament
u Under the New Teſtament, when Chrift
D
The Larger Catechiſm.
che Subſtance was exhibited, the fame Covenant of
Grace was and ſtill is to be adminiftred in the
Preaching of the Word », and the Adminiſtration
of the Sacraments of Baptiſm Ø, and the Lord's
Supper P ; in which Grace and Salvation are held
forth in more Fulneſs, Evidence and Efficacy to
all Nations a
u Mark 16:15 o Mat 28. 19-20 P 1 Cor 11:
23-24 24 35 2 Gor zi 6 10 the end 'Heb 8. 6
6,
10, 11. Mat 28 19
36 Q Who is the Mediator of the Covenant of
Grace?
A The only Mediator of the Covenant of Grace
is the Lord Jeſus Chriſt r. who being the eternal
Son of God, of one Subſtance and equal with the
Fatherſ, in the Fulneſs of Time became Mant,
and ſo was and continues to be God and Man in
Two incire diftinct Natures, and one Perſon for
ever
1 Tim 2. 5 S John 1. 1. 14 John 1o. 30.
Philip 2. 6 Gal 4: 4 * Luke 1. 35 Rom 9.5
Gol 2.9. Heb 7. 24 25
37 Q How did Cbrift, being the Son of God beci me
Mans
A Chrift the Son of God became Man, by tak-
ing to himſelf a true Body, and a reaſonable soulw,
being conceived by the Power of che Holy Ghoft,
in the Womb of the Virgin Mary, of her Subſtance
and born of her x, yet without Sin y.
w Fobus 14 Mat 26. 38 ~ Luke 1. 27 31-
Gal 4. 4. y. Heb 4 15. Heb 726
38 ? Why was it requiſite that tbe Mediator
hondd be Gods
A It was requiſite chat the Mediator ſhould be
God, that he might luftain and kcep the Humane
Nature from finking under the infinite Wrath of
God, and the Power of Death z; give Worth
A#$ 2.29-25.Rem..4 with Rom 4 25 Heb 9:34
The Larger ater Biſm
75
and Efficacy to his sufferings, Obedience, and In-
terceflion a and ſo ſatisły God's Juſtice b, procure
his Favour c, purchaſe a pecaliar People d, give his
Spirit to them e, conquer all their Enemies f, and
bring them to everlaſting Salvarion g
a Aits 20. 28. feb
9. 14. Heb 7. 25 to the 28.
b Rom 3: 24 25-26. c Eph 1,6 Mai 3. 17. d Til
2 13 14
c Gal 4.
6 Luke
1. 68 69-71-74 &
Heb 5.8.9: Heb 9: 1
Heb 9:11, to 15
39 Wby was it requiſite that the Mediator
Should be Man?
A It was requiſite that che Mediator ſhould be
Man, that he might advance our Nature b, per-
form Obedience to the Law i, ſuffer and make In-
terceflion for us in our Nature k, have a Fellow-
feeling in our Infirmities /; that we might receive
the Adoption of Sons m, and have Comfort and Ac-
cels with Boldneſs to the Throne of Grace 11.
h Heb 2. 16 i Gal 4.4 k Heba 14 Heb 7.241
25. I Gal 4.5 n Heb 4.
16
49 Q Wby was it requifite tbat tbe Medidtor ſhould
be God and
Man in one perſon !
A It was requiſite that the Mediator who was
to reconcile God and Man, Thould himſelf be both
God and Man, and tbis in one Perſon; that the
proper Works of each Narute might be accepted of
God for uso, and relied on by us, as the Works o
the whole Perſon p
o Mar 1, 21-23. Mai 3. 7. Heb 9. 14 P i Pet
2,6
4 why was our Mediator called Jeſus?
Å Our Mediator was called Jefus, becauſe heſay-
ech his People from their Sin
42 Q Wbywas cur Mediator called Chrift:
Our Mediator was called Christ, becauſe he
was anointed with tte Holy Ghoſt above Meas
fure r; and fo fet apart, and fuliy furniſhed with
D 2
all
* John 3 34 Pſalm 45. 7.
9 Mar
76
The Larger Catechiſm.
all Authority and Ability /, to execute the Offices
of Propheti, Prieſt u, and King of his Church w,
in the Eſtate both of his Humiliation and Exalta-
cion
[ John 6: 27. Mat 28. 18, 19, 20 T Acts 3
21-22 Luke 4. 18. 21 # Heb s. 5, 6, 7 Heb
4. 14, 15 Pfalm 2. 6 Mat 21. 5. Ija g. 6,
Pbilip 2. 8, 9, 10, 11
43. Q How dotb christ execute the Office of
Prophet?
A Chriſt executeth the Office of a Prophet, in
his revealing to the Church w in all Ages, by his
Spirit and word y, in divers Ways of Adminiſtra
tion Z,the whole Will of God a, In all Thingscon-
cerning their Edification and Salvation b
x John 1, 18. y 1 Pet 1. 10, 11, 12
2 Heb.1.1
4 Fuhn 15. 15 b Acts 28. 32 Eph 4. 11912.
'13 Jnbn 20. 31
44 Q How doth Chriſt execute the Office of a
Priet?
A Chrift executech the Office of a Prieſt, in bis
once offering himſelf a Sacrifice without Spot to
God c, to be a Reconciliation for the Sins of his
People d; and in making continual Interceflion for
theme
c Heb 9. 14, 28 d Heb 2. 17 e Heb 7.25
45 O How doth Christ execute the Office of a
King?
A chrift executeth the Office of a King, in
calling out of the World a People to himſelf f; and
giving them Officers g, Laws h, and Cenſures, by
which he viſibly governs them i; in beftowing
faying Grace upon his Elect k, rewarding their
Obedience 1, and correcting them for their Sins m,
f Aas 15. 14 to 16 Ifa 54.5 Gen 49 10 Pſalm
1103 Eph 4. II, 12 [ Gor 12 28 h Ifa 33.
22 Mat 18. 17, 18 1 Cor 5. 4,5 k Alls 5. 31.
< Reu 22, 12 Rev 2. 10 m Rep 3. 19
pre
The Larger Catechiſm. 72
preſerving and ſupporting them under all their
Temptations and Sufferings *, reftraining and o.
vercoming all their Enemies o, and powerfully
ordering all Things for his own Glory pi and their
Good q; and alſo in taking Vengeance on the
reft, who know not God, and obey not the
Goſpel
n Iſa 63. 9. 01 Cor 15.25 Pfalm 110. tbrough).
out Rom 14. 10.11 9 Rom 8. 28 y 2 The 1.8,
9 Pſalm 2. 8,9
46 l What was the Efate of Chrif's Humilia.
tion?
A The Eftate of Chriſt's Humiliation was that
low Condition, wherein be, for our fakes, empty
ing himſelf of his Glory, took upon him the Form
of a Servant, in his Conception and Birth, Life,
Death, and after his Death until his Reſurrections
Philip 2. 6, 7, 8 Luke 1. 31., 2 Cor $. 9.
47 l How did Christ humble bim fell in his Gone
ception and Birth?
A Chriſt humbled himſelf in his Conceprioni
and Birth, in that being from all Eternity the Son
of God in the Borom of the Father, he was pleaſed
in the Fulneſs of Time to become the Soil of Man,
made of a Woman of low Eſtate, and to be born of
her with divers Circumſtances of more than ordi-
nary Abaſment #
7ohn 1. 14. 18. Gal 4-4. Luke 2
48 Q How did Cbrist humble bimſelf in his
A Chriſt humbled himſelf in his Life, by ſuba
jecting himſelf to the Law u, which he perfectly
fulfilled w; and by conflicting with the Indignities
of the World x,Temptations of Satan y, and In-
firmiries
u Gal 4. 4 w Mat s. 17. Rom 5. 19 -* Pſalms
24. 6 Heb 12. 2, 3 y Mat 4. 1 10 verſo 12 Luke
2 13
Aas 2.24
D 3
78
The Larger Catechiſm
firmicies in his Fleih, wnether common to the Na-
ture of Man, or part icularly accompanying that his
low Condicion z
z Heb 2. 17, r8 Heb 4. 15 Iſa s2 13 14
49 How did Chrif bumble himſelf in Death?
Ghrift humbled himſelf in his Death, in that
having been betrayed
by Judas a, forſaken by his
Diſciples b, ſcorned and rejected by the World
,
condemned by Pilate and tormented by his Perre-
cutors d; having alſo con Aitted with the Terrors
of Death and the powers of Darkneſs, felt & born
the Weight of God's Wrath e, he laid down his
life
an Offering for 3inf, enduring the painful, ſhame-
ful and cared Death of the Crols g.
a Mat 27. 4:
6 MAI 25. 56 & Tja 53: 2-3.
Mat 27. 26 å verſe Fun 19. 34 ¢ Luke 22.
44 Mat 27.46 Fus: 19 & Phil: 2. 8. H€6
12. 2 Gal 3. 13
50 Q wherein confied Christ's Humiliation after
bis Deatb?
A Chriſt's Humiliation after his Death, confifted
in his being buried h, and continuing in the Srate of
the Dead, and under the Power of Deach till the
Third Day i, which hath been otherwiſe exprellco
in theſe Words, Hedefcended into Hell.
h Cor 15:34 i Balm 16. 10 with A2. 2. 24
35 26-27 31. Rom 6.2 Mas 12. 49
si Q What was the Estate
of Christ's Exaltation
& The Eftate of Chrift's Exaltation comprehend-
ech his Refurrection k, Afcenfion !, Siccing at the
Right Hand of the Fatherm, and his Coming again
to judge the World 2.
ki cor. 15, 4 / Mark 16. 19. m Epb 1. 20 *
Atsi.
32 e How was cbrift exalted in his Reſurrega
?
A Chriſt wis exalted in his Reſurrection, in that
Als 17 81
82072
no
The Larger Catechiſm. 29
not havirg ſeen Corruption in Death, (of which
it was not poſsible for him to be held o ) and hav.
ing the very fame Body in which he ſuffered, with
the eflential Properties thereof p but wirhóur Mør-
tality and other common Infirmities belonging ro
this Life ) really united to his Soule, he role again
from the Dead the Third Day by his own Pawerr;
whereby be declared bimſelf to be the Son of God
ſ, to have ſatisfied Divine Juſtice t, to have van-
quiſhed Death, and him that had the Power of it
u, and to be Lord of Quick and Dead w. All
which he did as a publick Perſon w, the Head of
his Church y fus their Juftification x, Quikning
in Grace a, Support againft Enemies b. and ca al.
fure them of their Reſurrection from the Deadar the
Laft Day e
o ads 2. 24-27 Luke 24. 39. g Roni 619 Pivi,
18. r Febn 10. 18 Rom 1. 4. 1 Km.8.34. u Heb 2.
14. w Rom 14 x Cor 15. 21:22. y Epb i go.
22:23. Gol 1.58 2 Rom 4. 25. & Epb zx I $ 6, Col
2.12 br Cur 15,25 26-27 ou Cor 15.20
sa Q7. vai fluist (rahedhin his Afresſion?
A Clain mas exalted in his Aſcendion, in that
after his Re urrediion often appeared uno,
and cervenfed with his Apoftler, ſpeaking to them
of the Things perizining to the Kingdom of Godd,
and giving
themi Commiflion to preach the Goſpel
to al Narinnse; F ry Days after his Refurreción,
he in our Nator and arcbur Head f, triumphing over
Enemies g, viſibly went up into the higheſt Hea-
vén, there to receive Gifts for Meo h, to raite up
cur áfdrens siitbers, and to prepare a Place for
us k, where he himſelf is, and ſhall continue ril]his
Seconr Coming at the End of the World1:a.co
d vots 2-3 . Mat 28. 19. 20 f Feb 6. 20,
Epb 4.8 b ás 1. 9-10-11. Eph 4. 19 Ffalm
08. 18 i Col 3.1-2 k gibn 14. 3. * Aasz az
54 Q How is Cbrift exalted in his Sining at the
kichi Hand of Godf
A Chrift
D 4
The Larger Catechiſm.
A Chriſt is exalted in his Sitting at the Right-
band of God, in that as God-Man he is advanced
to the higheſt Favour with God the Father m, with
all Fulnels of Joy n, Glory oy and Power over all
Things in Heaven and Earth p; and doch gather &
defend his Cburch, and ſubdue their Enemies; fur.
niſheth his Miniſters and People with Gifts and
Graces q, and maketh Ipterceflion for them r
m Philip 2.9 * Acts 2. 28 with Pſalm 16. 11.
Fobn 17. 5 p ph 1, 22 1 Pet 3. 22 9 Eph 4.10,11,
- 12 Pſalm 110. ibroughout , Rom 8. 34
55. How doth Christ make Interceſſion?
Á Chrift maketh Interceflion, by his Appearing
in our Nature continually before the Farber in Hea-
ven ſ5 in che Merit of his Obedience and Sacrifice
on Earthi, declaring his Wil to have it applied to
all Believers u, anſwering all Accuſations againſt
them w; and procuring for them Quiet of Conſci-
ence notwithſtanding daily Failings x, Acceſs with
Boldneſs to the Throne of Gracey, and Acceptance
of their perſons z and Services a
I Heb 9. 12-13 Heb :: 347ohů 3. 16 John 17
9-20-24 w Rom 8.33-34 * Rom 12 1 Fobn 2.1
3. Heb 4 16 2 Eph. 1:6.41 Ret 25
So e How is Cbrif 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 chat he was unjuſtly judged and
condemned by wicked Men b, ſhall come again et
the Laft Day in great Power C, and in the full Ma-
nifeftation of his own Glory, and of his Fathers,
with all his holy Angels d, wich a Shour, with the
Voice of the Archangel, and wich the Trumpet of
God e; to judge the World in Righteouſneſs
b Ats 3. 14-15 Mat 24:30 d Luke 9. 26. Mat
28. 30° ¢1 Theſſ 4 16 - f Acts 17. 31
57 Q What Benefirs barh Christ procured by his
Mediation ?
A Chrift
The Larger Catechiſm.
8
A Chriſt by his Mediation hath procured Re-
demption g, with all other Benefits of the Covenant
of Grace h
g Heg 9. 12 h 2 Cor 1, 20
58 l How do we come to be made Partakers of the
Benefits
wbich Christ hath procured?
A We are made Parta kers of the Benefics which
Chrift hath procured, by the Application of them
unto us i; which is the work eſpecially of God the
Holy Ghoft
iFun 1, 11, 12 € Titus 3.5, 6
59 Who are made Partakers of Redemption
Ibrougb Cbrift
A Redemption is certainly applied, and effecta.
ally communicated to all thoſe for whom Chrift
hath purchaſed itl; who are in Time by the Holy
Ghoſt enabled to believe in Chriſt according to the
Goſpel m
1 Eph 1. 13-14 John 6 87,39 John 10. 15-16
m Eph 2. 8. 2 Cor 4. 13
60 Q Can they who bave never heard the Goſpel,
and fo know not feſus Chrift, nor believe in bim,
be ſaved by living according to the Light of Na.
ture!
A They who having never heard the Goſpel
know not Jeſus Chrilt 0, and believe not in him
cannot be ſavedp, be they never fo diligent to frame
their Lives according to the Light of Narute 9, or
the Laws of that Religion which they, profels ;
neither is there Salvation in any other, but in
Chrift alone S, who is the Saviour only of his Body
the Church 1
n Rom 20: 14. O 2 Tbel 1, 8-9 Eph 2, 12 Jabn
1. 10 to 12 p golin 8.24 Mark 16. 16 q cor i 20
to 24 - Joba 4. ze Rim 9. 31-32 Philip 3: 4 to 9
ſ Ats 4.12 Eps 23
61 Q Are all they ſaved who hear the Goſpel, and
live in tbe Church
A All chat hear the Goſpel, and live in the
DS
viſible
8
The Larger Catechiſm.
w 1 Cor 1. 2. I Cor 12-13. Rom 5 9 to 12 Rex
Visible Churcn, are not laved ; but thry only who
are true Members of the Church Inviſible u
u John 12.38 39 40 Rom 9. 6 Mat 22:14. Mat
7.21. Rom 11.7
62 l What is the Viſible Church?
A The Viſible Church is a Society made up of
all ſuch, as in all Ages and Places of the World do
profeſs ibe true Religion w, and of their Chil-
dren
2.9 Pſalm 2.8 Pfalm 22. 2-10 31. Pſalm 45.17
Mat 28. 19-20 Ifa 59. 21 * 1 Cor. 7. 14 Acts 2.
39 RAM 15. 16 Gen 17.7
63 l What are the ſpecial Privileges of the Viſible
Church
A The Viſible Church hath the Privilege of be
ing under God's fpecial Care of Government y; of
being protectedand preſerved in all Ages, notwich-
ſtanding the Oppoſition of Enemies z; and of en.
joying the Communion of Saints, the ordinary
Means of Salvation 4, and offers of Grace by Chrift
co allthe Members of it in the Ministry of the Gof-
pel, teftifying that whoſoever believes in him thall
be ſaved by and excluding none that will come unco
y 1/4 4.61 Tim 4,10 % Pfalm Its through
aui. iſa 31 4.5 Zech 12. 2-3 4 8 9. a Acts 2. 39,
42 b Pſalm 147, 19-20 Rom 9. 4. Eqh 4. 11, 12
Mark 16, 15 16 o 7obn 6 37
64 Q Wbates the Invifble Courch?
A The Inviſibik Church is the whole Number of
the Ele&t that have been, are, or thall be gathered
into One under Chrift their Head d.
d Zsh 1. 10, 22, 23 John 10. 16. Fobn 11,53
65 Q what ſpecial Benefits do the Members of the
Inviſible Chureh enjoy by Cbrif?
A The Members of tbe Inviſible Church by Chrift
enjoy Union and Communion with bim in Grace
and Glory e
166
Fabu 17.21, Eph 2.5: Foba 17. 14
bim c
The Larger Catechiſm.
66 [ W bat is tbal Unon ubicb the Elect base
with Chrif?
A The Union which the Elect have with Chriſt,
is the work of God's Grace f, whereby they, we
Ipiritually and myftically, yer really and inſeja-
rably joined to Cbrift their Head and Husband;wbich
is done in their ff &ual Calling home
f Epb 1. 22. Epb 2 6-78. 1 Cor 6:17 Sohn 10
28 Eph 5 23.30 h Puts 1o. 1 Cor 1.9
670 What is effectual Calling?
A Eff etual Calling is the work of God's almigh-
ty Powerand Grace i; whereby (out of his free and
eſpecial Love to his Ele&, and from nothing in klein
moving him thereunto k) he doth in his accepted
Time invite and draw them to Jefus Chriſt, ly lis
Ward and Spirit 7, favingly enlightning their
Minds m, renewing and powerfully determining
their Willen,ſo asthey alchongh inchemſelve: dead
in Sin) are hereby made willing and able freely 30
anſwer bis Gall, and to accept and embrace thcGrace
offered and conveyed therein a
i John s. 25. Eph 18 19-20. 2 Tim 1. 8 9.
k Tiius 3. 4-5 Epb 2. 4:57 8-9 Rom 9. 20)
Cor 5. 20 with z dor 6 1.2. Zobn 6. 44. 2 Thel
13-14 m Acts 26. 18.
18. Cor 2. 10-12 n Exek 11
19 Ezek 36. 26-27 John 6.45. 0 Eph 2, S. Philip
2. 13. Deut 30, 6
6& R Are the Eledt only effectually called?
A All the Elet, and they only, are eft dually
called p; although others may be, and often are out-
Wardly called by the M niſtry of the Word g, and
have fome common Operations of the Spirer; who
for their wilful Neglect and Contempt of the Grace
offered to them,
being juftly left in their Unbelief,
do never truly come to Jeſus Cbrift 13.
*p A$13.48 q Mat 22. 14. 1 Mat 7. 22. Mat 13.
20 21. Heb 6.4,5 6 John 12.38-34 40 vs 98,
25 26-27 John 6. 64.65 P/ala 81.
69 Q What is gbe Gommunion in Grace, ztlick the
Members
84 Tle Larger Catechiſm.
Members of the Inviſible c burch have with Chrift!
A The Communion in Grace, which the memº
bers of the Inviſible Church have with Chrift, is
their partaking of the Virtue of his Mediation, in
their Juſtification t, Adoption u, and Sanétification
and whatever elſe in this Life manifeſts their Unie
on with him w
t Rom 8. 30 u Epb 1. s. * 1 Cor 1.30
70 l What is Juftification?
A Juftification is an Ast of God's free Grace unto
Sinners x, in which he pardoneth all their Sins, ac-
cepteth and accounteth cheir Perſons righteous in
his Sigbt y: not for any Thing wrought in them,
or done by them z, but only for the perfect Obedi-
ence and full Satisfaction of Chriſt by God imputed
to them 4, and received by Faith alone b
** Rom 3. 22-24-25, Rom 4.5 y 2 Cor 5. 19-21
Rom 3.22-24 25 27 28 z Titus, 3.5-7 Eph 1. a
Rom 3. 17 to 19 Rom 4. 6.7.8.6 dets 10: 43. Gal
2. 16. Pbilip 3.9
71 Q How is justification an Art of God's free
A Although Chriſt, by his Obedience and Death,
did make a proper, real, and full Satisfaction to
God's Juſtice in the Behalf of them that are juſtifi.
<dc: Yet in as much as God accepteth the Satisface
tion from a Surety, which he might have demand-
ed of them; and did provide this Surety, his own
only Sond, imputing his Righteouſneſs to theme,
and requiring nothing of them for their Juſtificati-
on but Faith f, which alſo is his Gift 8, their Jufti-
fication is to them of free Grace b
c Rom 5.8.9 10-19. di Tim 2 5-6. Heb 10. 10.
Mat 20.28. Þan 9. 24-26. 1/453. 4, 5, 6, 10 to 12
Heb 7. 22. Rom 8. 32. 1 Pet 1: 18-19 € 2 for 5:21 f
Ron3. 24 25 g Epb2.8 b Epb 1.
72Q bat is juſtifying Faith?
A Justifying Faith is a laving Grace in wrought
Grace
i Heb 10. 39
The Larger Catechiſm.
85
in the Heart of a Sinner by the Spirit k, and Word
of God I, whereby he, being convinced of his Sin
and Miſery, and of the Diſability in himſelf and all
other Crcarures ro recover him out of his loft Con-
dirion m, not only aſſenteth to the Truth of the Pro-
miſe of the Goſpel n, but receiveth and reiteth ay.
on Chriſt and Righteouſneſs therein held forth for
Pardon of Sino and for the accepting and accounta
ing of his Perſon righteous in the Sight of God for
Salvation p
k 2 Cor 4. 13 Eph. 17 to 19 i Rom 10. 14,
19 m Acts 2. 37 Acts 16.30 Jobin 16. 8.9
Eph 2. I Afts 4 12 * Eph 1. 130
John 1. 12 As 16. 31. Afts 10643 p Philip 3.
9 Acts 15.11
73 How doth Faith juſtify a Sinner in the Sight
of God?
A Faith juſtifies a Sinner in the Sight of God, not
becauſe of thoſe other Graces which do always ac-
company it,or of good Works that are the Fruirs of
it q; nor as if the Grace of Faith, or any A& thereof
were imputed to him for his Juſtification r; but on-
ly as it is an Inſtrument, by which he receivech &
applieth Christ and his Righteouſneſs S
9 Gal 3: 11, Rom 3. 28 Rom 4.5 witb Rom 10:
10 S Jobn 1. 12 Phil 3.9 Gal2. 16
74 DWbat is Adoption?
A Adoption is an Act ofthe free Grace of God 1
in and for his only Son Jeſus Chrift zu, whereby all
thoſe that are juſtified, are received into the Numler
of his Children w, have his Nome put upon them x,
and the Spirit of his son given to them y, are under
his Fatherly Care and Diſpenſations 2, admitted to
all the Liberties and Privileges of the Sons of God,
made Heirs of all the Promiſes; and Fellow-heirs
with Chriſt in Glory a
75 0
( 1 John 3. 1. 4 Eph 1. 5: Gal 4: 4,5 - John 1.
12. x 2 Cor 6.18 Rev 3-12 y Gal 4:6 z Pſalm 103
13 Prov IA: 26 Mai 6.32 4 Heb 6. 12 Rom 817
The Larger Catechiſm.
75 Q What is Sanctification:
A sanctificuiion is a work of God's Grace wher
Buty whom God hath before the Foundation
th: World choſen to be hely, are in Time, rbrvugh
the powerful Operations of his Spirir b, applying
the Death and Reſurrection of Chrift unto them .
Tenewed in their whole Man after the Image of
Godd ; having the Seeds of Repentance unto Life,
and of all other faving Graces put into ibeir Heatis
e, and thoſe Graces ſo flirred up, increaſed and
ſtrengthned f, as that they more and more die urto
Sin, and riſe unto Newneſs of Life
b Epb 1. 4. I Cor6. 11° 2 Theff 2, I. (Rom 6,
$6. d Eph 4.23-24. e Atts 11, 18. Fohn 3.9
j Tude verſe 20. Heb 6. 11. 12. Epb 3: 16 to the 2D.
Gol 1. 10-11 g Rom 6. 4-6-14 Gal s. 24
769 Wbár is Repentance unto Life
A Repentance umo Life is a faving Grace h,
wrought in the Heart of a Sinner by the Spirit
and Word of Godk, whereby out of the Sight and
Senſe, not only ofthe Danger I, but alſo of the Fil.
thineſs and Odiouſneſs of his Sins m, and upon the
Apprehenſion of God's Mercy in Chiift, to ſuch as
are penitenr , he fo grieves for 0, and hateshis fies
P, as that he torns from them all to God q porpor
ing andendeavouring conftantly ro walk with him
in all che Ways
of new Obedience
h 2 Tim 129; i Zch 12, 10 k Álls IT. 18-10-27.
Ezek 18. 28 30 32 Luke 15. 17 18 Mafia 26.7
* Ek $6.31 U4 30.22 Joel 2. 12-13. nter
19:19 | 2 Cor 7.11. q Afts 26.18 Ezekie.
• 1 Kingi8 47 48 ~ Pfalm 119 659 128 Like
6. 2 King's 23. 25
72 usberein do puflification and Santification
differ?"
Although San&ification be inſeparably joined
with luftification ( yet ther difter, in that God Art
Tanti be monimputeth che Righteouſneſs
of Chritt 1:
in
Gor6c1, Cor 1, 30 Rom 4,68
The Larger Catechiſm. 87
in Sanctificacion, his spirit infuieth Grace, and en-
ablech to the Exerciſe thereofu in the former, Sin
is pardaned ~; in the other it is ſubdued * ;the one
doth equally free all Believers from
ite revenging
Wrath of God, and that perfectly in this Life that
they never fall into Condemnarion y; the other is
neither equal
in All 2, nor in this life perfect in a
ny a, but growing up to Perfection b
u Ezek 35: 27 w Rom 3.24.25 Rom 6.6, 14.
y Rom 8. 33, 34 z 1 John 2: 12 to 14 Heb 5. 12,
to 14 a 1 John i. 8, 10 b 2 Cor 7.1 bilip 3.
12 to 14
78 Wbence ariſeth the Imperef&tion of Sanctifi.
cation in Believers?
A The Imperfection of Sanétification in Belie.
vers ariſeth from the Rempanrs of Sin abiding in
every part of them, and the perpetual Luftings of
the Fleſh againſt the Spirit, whereby they are often
failed with Temptations, and fall into many Sins og
are hindred in all their ſpiritual Services d, and their
b-ft Works are imperfe&t and defiled in the sight of
Gode
c Rom 7 1,29. Mark 14. 66 to be end. Gala.
$1, 12, d Heb 12. 1. e Iſa 64.6 Exod 28.38
79 Q_May not true Believers by Reaſon of their
Imperfections
and the many Temptations and Sins they.
are overtaken with fall away from the State of Grace?
A True Believers, by reaſon of the unchangeable
I ove of Godf, and his Decree and Covenant, to
give them Perfeverenceg; thair inſeparable Union
with Chriſt h, his continual Interceffion for ckemi,
and the Spirit and seed of God abiding in them ke
can neither corally net finaliy fall away from ibe
Eftare of Gracel, but are kept by the Power of God
through Faith unto Salvation m
f Jer 31.3 & 2 Tim 2: 19 Heb 13: 20, 213 2
Sam 23.5 b 1 Cor 1. 8,9 i Heb 7. 25 Luke 22:
32 k 1 john 3: 9. 1 John 2. 27 & 3er 32. 40. Jobs
10. 28m 1 Bels
88 The Larger Catechifm.
Ben 80 Q Can true Believers te infallibly effured ihal
they are in the Estate of Grace, and ibat ibey ſhall
perſevere therein unto Salvation ?
A Such as truly believe in Chrift, and endeavour
to walk in all good Gonſcence before him », may,
without excraordinary Revelation,by Faith ground
ed upon the Truth of God's Promiſes, and by the
Spirit enabling them to diſcern in themſelves thoſe
Graces to which the Promiſes of Life are made
Learing Witneſs with their Spirits that they are che
Children of God Pobe infallibly aſſured that they are
in Elfate of Grace, and ſhall perſevere therein unto
Salvation 9
*n 1 John 2. 3 0 1 Cor 2.12 1 Jobm 3. 14. 18,19,
1, 24 1 Jobn 4. 19-16 Heb 6. 11-12 p Rom 8.16
q r Jobm5: 13
81 g Are all true Believers at all times allied
of their prefent being in an Estate of Grace, and that
ibey ſball be ſaved
4 Allurance of Grace and Salvation not being of
the Eſſence of Faith r, true Believers may wait long
before they obtain it (; and after the Enjoyment
thereof, may have it weakned and intermitted,
through manifold Diftempers, Sins, Temptati-
onu, and Deſertionst. Yer are they never left
without {uchi a Preſence and Support of the pre-
rit of God as keeps them from finking into urter
Eph 13 ST/. 10 Pſalm 88 tbroughalt.
Pfakte 77 160 tbe 12 verfe cant s. 2-36 Tfalm
31.8.13. Plalm 3L. 22 Pfalm 23. i u i Jobn_3
Foto 131 15 Pſalm 77. 15.28 Ifa 54: $0 $0€
What is abe Communion in Glory, which
the Members of the Inviſible Church bave wub
A The Communion in Glory which the Mein.
Ber of the Invifible Church have with Christ
the to
The Larger Catechiſm. 89
is in this Life w, immediately after Death x, and
at laſt perfe&ted at the Reſurrection and Day of
Judgmenty
w 2 Cor 3. 18 * Luke 23. 43 y 1 Theſſalon.
17
83 Q what is the Communion in Glory with
Cbrift, which the Members of the Inviſible Cburch en-
uy in this Life?
A The Members of the Inviſible Church bave
communicated to them, in this Life, the firſt Fruits
of Glory with Chrift, as they are Members of him
their Head, and ſo in himare intereſted in chat Glo.
ry which he is fully poffefTed of z; and as an Ear-
neft thereof, enjoy the Senſe of God's Love a, Peace
of Conſcience, Joy in the Holy Ghoſt, and Hope of
Glory b: As on the contrary, the senſe of God's re-
venging Wrath, Horror of Conſcience and a fearſul
Expectation of Judgment, are to the Wicked the Be-
ginning of their Tormenes, which they fhallendure
after Deathc
2 Epb 2.576 a Rom 5.5 mitb 2 Gor 1.22, D Rom
5.1-2 Rom 14.19 c Gen4.13 Mar 27.4 Heb 10; 27
Rom 2. 9: Mark 9. 44
84 QShall all Men die!
A Death being threatned as the Wages of Sin d,
it is appointed upto all Men once to die e, for thac
all have finned f
d Rom 6. 28 e Heb 9. 27 f Rom s. 12
85 Q Death being the Wages of Sin, why are not
the Righteous delivered from Deatb, ſeeing all their
Sins are forgiven in Cbrist ?
A The Righteous ſhall be delivered from Death
it ſelf at the Laft Day, and even in Death are deli-
vered from the Sting and Curſe of it g; ſo that al.
though they die, yet it is out of God. Loveb, to
free them perfectly from Sin and Miſery i, and to
make them capable of further Communion with
Chrift
g 1 Cor. 15.26.55-56-57. Heb 1 1, 15. b Iſa 57. i-2
2 Kings 22. 20 i Kev 14. 13. Epbs.27
The Larger Catechiſm.
Cbrift in Glory, which they then enter upon k
k Luke 23 43: Philip 1.35
Bu e What is the communion in Glory with
Chrift, u bich rhe Members of the Inviſible Church
enjoy in.mediately after
Deatb?
A The Communion in Glory with Chriſt wbich
the Members of the luvibble Church enjoy imme
diarely after Death, is in that their souls are then
made perfect in Holineſs ), and received into the
higheſt Heavens m, where they behold the Face of
God in lighr andGlory a, waiting for the full Re.
dempcion of rheir Bodies e, which even in Death
continue unird ro Chuí p, and reſt in their Graves
39 in their Bed qtill atche laft Day they be again unie
red to their
Souls r. Whereas the Souls of the Wicked
are ac Death caft into Hell, where shey remain in
Tormens and quites Darkness and their Bodies
kept in i heir Gaves as in their Priſons, till the Re-
lurrection and judgmenț of the Grear Day ſie
I'Heb 12 23 11 2 Cor $ 1.6, 8 Pbilip 1. 234
Dil Afts 3. 2;e und Epb 4: 10 » 1 Fehn 3: 28
I COM 13: 13 o Run 8 23 Pfaim 14 9 P 1 i bill
11a 57 2 ruang
26 ( Lake 14 23,
24 Ads nas que ver fe 6.7
87 Q wéar aré tve iv beliere conserning the Ree
ſurrution !
A We are to believr, that at the Laſt Day there
ſhall be a general R-jurpétien of the Dead, both
of the left and Wujud i: When they that are then
found alive, fhal, ina Momieni lecha, ged ; and me
felt fame Bidies of the Dead
which were laid in the
Grave, teing then again prired to their Souis for
ever, ſhall be raiſed by the Power of Chrift u
The Bedies of the Juli, ly the Spirit of Chrift;
and by Virtue of his Refurreéi jen ar cheir Head,
Shall be raiſed in Power, ípirjual, incorruptille,
+ Afts 94 13 14 1 Cor 15:51, 52, 55, 1 Theſ 4
IS 10 17 Jalan 5, 28, 29
The Larger Catechiſm.
and made like to his glorious Body »: And the
Bodies of the Wicked ſhall be tailed up in Disho-
nour by him as an offended Judge *
wa Cor 5.21, 22, 23, 42, 43, 44: Phil 3. 21.
Job5.274029 Mar 25. 33.
88 Qwbat fall immediately follow after the
Rejurrection?
A Immediarely after the Refurreétion ſhall fol-
low the final and general Judgment of Angels and
Meny: The Day and Hour whereof no Man know-
éth, that all may watch and pray, and be ever ready
for the Coming of the Lord
y 2 Pet 2. 4 Jude ver. 6,7,14, 15 Mat 25. 46
zihet 24.35, 42, 44 Luke 21. 35, 36
89 O what ſhall be done to the Wicked as the Day
of judgment?
At the Day of Judgment the Wicked ſhall be
ſet on Chrift': Lefc Hand
a, and upon clear Evi.
dence, and full Conviction of their own Conſci-
enges b, ſhall have the fearful but juft Sentertce of
Condemnation pronounced againft chem c; and
thereupon thall be caſt out from the favourable Pre-
lence of God, and the giorious Fellowſhip wird
Chrift, his Saints, and all his holy Angels, into
Hell, to be puniſhed with unſpeakable Toyments,
both of Body and soul, with the Devil and his Art
gels forever'd
a Mat 25. 33. b Rom 2. 15 16 « Mar 25. 41 42-
Luke 16, 26 2 Thej 1: 8 9
99 2 Wbas ſhall be done to the kigbreous at the
Day of Judgment ?
A Ac the Day of Judgment, the Righteous
being caught up to Chriſt in the Clouds e, ſhall
be ſet on bis Right Hand, and chere 'openly ac-
knowledged and acquitted f, ſhall join' with him in
the Judging of reprobace Angels and Men g: And
e 1 Tbel 4: 17 f Mat 25.83 Mar 10.32 $ 1 Cor
92 The Larger Catechiſm.
mati be received inro Heaven b, where they that
he fally and forever freed from all Sin and Miſery
filled with unconceivable Joy k; made perfectly
holy and happy both in Body and Soul in the Com-
pany of innumerable Saints and holy Angels 1,
but eſpecially in the immediate Viſion and Fruition
of God the Father, of our Lord Jeſus Chrift, and of
the Holy Spirit to all Eternity m. And this is the per
feet and full Communion which the Members of the
Invifible Ghurch fhall enjoy with Chrift in Glory,
at the Refurrection and Day of Judgment.
h Mat 25. 34-46 i Eph 5. 27 Rev 14 13 * Pfal
16, 11 / Heb 12. 22-23 m í John 3:2 i Car 13.
i Theſl 4.17.18.
Having ſeen what the Scriptures principally teach
us to believe concerning God; it follows to con-
fider, what chey require as the Duty of Man:
91
7 Hát is the Duty which God requiretb
The Daty which God requireth of Man, is 0.
bedience to his revealed Will n
n Rom 12. 1, 2. Micah 6 8
Micah 6 8 1 Sam 15.22
92. Q Wbar did God at firſt reveal to Man as the
Rwe of his
Obedience ?
A The Role of O sedience revealed to Adam in
the Eitare di lanocence, and to all Mankind in him
befidea ſpecial Command, not to eat of the Fruit of
zhe Tree of Knowledge of Good and Evil, was th:
Moral Law o
o Gen 1, 26, 27 Rom 2. 14, 15 Rom
Gen 1217
95 O What is the Moral Law ?
A The Moral Law is the Declaration of the
Will of God to Mankind, creating and binding
very ons to perſonal, perfect, and perpetual
Cunſor mity and Obedience thereunto, in the
910 W
The Larger Catechili
93
3
Frame and Diſpoſicion of the
whole Man, Suul
and Body P, and in Performance of all thoſe Ducies
of Holineſs and Righteouſneſs which he owe th to
God and Man a: Promiling Life upon the Fulfil-
ling, and threat ging Death upon the Breach of it r.
p Deyt 5. 1, 2, 3,81, 33 Luke 10, 26, 27 Gal
3 10. Thell's 23 9 Luke 1. 75 Acts 24. 16,
Rom 10.5, Gal3, 10, 12
94 l Is there any Uſe of the Moral Law to Mam
fince the Fall?
A Although no Man ſince the Fall can attain to
Righteouſneſs and Life by the Moral Lawſ; yet
there is great Ure thereof, as well common to all
Men, as peculiar either to the Unregenrale or to
the Regenerate
( Rom 8: 3 Gal 2, 16
1.8
95
the Moral Law to all
Men
A The Moral Law is of Uſe to all Men, to in-
form them of the holy Nature and will of God u,
and of their Duty, binding them to walk according,
ly w; to convince them of their Dilability to keep
it, and of the finful Pollution of cheir Nature,
Hearts, and Lives * ; to hamble them in the Senſe
of their Sin and Miſery y, and thereby help them
to a clearer Sight of the Need they have of Chriſt z
and of the Perfection of bis Obedience &
u Lev 11: 44, 45 Ley 20. 7, 8 Rom 7. 12:
u Micab 6.8 James 2. 10, 11 * Pſalm 19. 11-12
Rim 3. 20. Rom 7: 7 y Rom 3:9,23 z Gal 3. 21,
a Rom 10.4
96 e Wbat particular Uſeis there of tbe Moral Law
founregenerate Men?
A The Moral Law is of Ule to unregenerate
Men, to awaken cheir Conſcience, to Aee from
Wrath to come b, and to drive them to Chriſt c:
b i Tim 1. 9, 10 «Gal 3: 24
The Larger Catechiſm.
Urnpon their Continuance in the Eitare and Way
of sin, to leave them inexcuſable d, and under the
Curie thereof e
d Kon 1.20 compared with Rom za 15 Gal
3. 10
97 Q What /pecial Uſe is there of the Moral Law
to the Unregenerate ?
A Although they that are regenerate and believe
in Chrift, be delivered from the Moral Law as a
Covenant of Works f, ſo as thereby they are neither
juftified g nor condemned b: Yet, befide the gene
ral Uſes thereof common to them with ah Men,
it is of ſpecial Uſe to thew them how much they
are bound to Chrift for his fulfilling it, and endura
ing the Curſe thereof in their Stead and for their
Good i; and thereby to provoke them to more
Thankfulneſs k, and to expreſs the ſame in their
greater Care to conform themſelves thereunto as the
Rule of their Obedience
f Rom 6. 14. Rom 74. 6 Gal 4. 4,5 g Rom 3.
20 b Gal s. 23 Rom 8. 1 i Rom 7. 24-25 Gal 3.
13,14 Rom 8 3,4 k Luke 1. 68, 69, 74, 75 Col
1; 12 to 14 / Rom 7. 22 Rom 12. 2 Titus 2.
to 14
ga Q Where is tbe Moral Law jummarily come
prehended?
u The Moral Law is fummarily comprehended
in the Ten Commandments, which were delivered
by the Voice of God a pon Mount Sinai, & Written
by him upon two Tables of Stone and are record-
ed in the Twentieth Chapter of Exodus, The Four
Girft Commındments
concaiming oor Dary to God,
and the other Six our Duty to Man m
in Dent 10.4 Exod 34: 1, 2, 3, 4 a Hat
97 to 49
sg
O What Rules are to be obſerved for the right
*widerstanding of tbe Ten Commandments?
For the right underſtanding of the Ten Com-
Bundpints, chefe Rules are to be overed
Mat 22
The Larger Cate him. 95
where a Promiſe is annexed, the contrary Promiſe
Thar che Law is perfect, and binde h ever
Ty one to a full Conformity in the whole Man un-
ti the Righteouſneſs thereof, and unto inrise 0.
bedience for ever; ſo as to require the utmoſt Per-
fettion of every Duty, and to turbid the leaſt Degree
of every Sino
o Plalm 19. 7 James 2. 10 Mat 5 11, the
% That iris fpirirual, and to reacherb the Undera
Nanding, will, Affections, and all other Powers
of the Soul; as well as Words, Works and Ge-
p Rom 7.14 Deur 6.5 compared with Mar 12.
3 That one and the fame Thing in divers Reu
fpects, if required and forbidden in feveral Conc
mandments
9. Celo s Amos 8. 5. Proy 1. 19
* That as where a Dury is commanded, the
contrary Sin is forbidden , and where a Sin is for-
biddens the contrary Dury is commanded : so
6. 10
1945
is included
Iſa 58. 13 Deut 6. 12. comared with Mat 4.
9, ro. Mat 14.4,5,6 f Mat 5.22 to 24 Eph 4.
*28. Exod 20: 12. compared with Prov 30 77 26
Ser 18., 8. Exod 20:7 compared with Pfalm 13
24. 4,5
That what God forbids, is at no Time to be
done w; what he commands is always our Duty
*sand yet every particular Dury is not to be dong
at all tims'y
w Job 13 7.8 Rom 3.8 Job 34 21. Heb in
Deur 43,9 y Mar 12.7
6 That under one Sin or Duty, all of the fame
Kind are forbideen or commanded together
all the Canſes, Means, Occaſions and appearances
thereof?
96
The Larger Catechiſm.
6
,
thereof, and Provocations thereunto z
< Matth 5.21 22, 27, 28 Matth 15
Matth 15 4, 5,
Heb Io. 24, 25 1 Thed s. 22 Juie verſe 23 Gal
5.26 col 3 21
That which is forbidden or commanded to our
ſelves, we are bound according to our Places, to en-
deavour that it may be avoided or performed by o«
thers, according to the Duty of their places a
& Exnd 20: 10 Ler 19. 1.7 Gen 18.19 Jojoul
24.19 Dout 6. 6-7
8 That in what is commanded to others, we are
bound according to our Places and Callings to be
helpful to them b; and to take heed of partaking
with others in what is forbidden theme
2 Cor 1.24 (I Tim 5.22 Ephs. I
roo Q Wbat Special Things are we to conſider in
tbe Ten Commandments?
We are to conſider in the Ten Command-
ments, the Preface, the Subſtance of the Com-
mandments tbemicives, and ſeveral Reaſons an-
43 Q What is the Preface to the Ten Command-
Wienis?
A The Preface to the Ten Commandments is
contained in theſe Words, ( I am tbe Lord thy God,
which have brought thee out of the Land of Egypt,
out of the Houſe of Bondage d] wherein Ğod ma-
nirefteth his Sovereignty, as being Jehovah, the E.
ternal, Immutable and Almighty God e; having his
Being in & of himſelff, and giving Being to all bis
Words and Worksb: And thache is a God inCovenant
as with Ifrael of old, ſo with all his People; ; who
as he brought them out of their Bondage in Egypt
fo be delivereth us from our ſpiritual Thraldom k;
d Exod 20, 2. e Ifa 44. 6. f Exod 3. 14 8
Exod 6.3. h Acts 17. 24, 28 Gen 17. 7. compe
with Bom 3. 29 (Luke 1, 74, 75
The Larger Catechiſm. 27
and that therefore we are bound to take him for
par God alone, and to keep all his Command
Ir Pet I. 15 to the 18 Led 18. go Lorit 19.
toz e What is the Sum of the Four Commands
ments, tuhich contain our Duty to God?
A The Som of the Four Commandments con
toining our Duty to God, is to love the Lord out
God with all our Heart, and with all our Soul, and
with all our Strength, and with all our Minden
183 Like ro. 27
103 Ohich is the Fir Commandment:
The First Commandment is, Tbozk fan bave
no otber Gods before Men]
# Exod 20. 31
104 Q What are the Duties required in the Fira
A The Duties required in the Firſt Command.
ment are the Knowing and Acknowledging or
God to be the only true God, and our God o
and to Worſhip and Glorify him ascordingly
?
by Thinking, Meditacing Remembring
htgbly Eftceming. Honouring , Adoring »,
Chooſing *, Loving y. Defiring = Fearing of
Him « Believing Himb; Truſting C, Hloping
d, Delighring' , Rejoycing in Him f being
Zealous For Him g; Calling upon Him; giving
all Praiſe and Thanks h, and yielding all Obe-
E
dience
0 1 Obron 18 9 Dext 26. 17. Iſa 43, 10. Jer 14
2 Pfalsos: 6-7 Matthew
4;
10 Pſalm 29.
0 Mal 3. 16 Pſalm 63. 6 | Eecles 12. I
i Djalm 71. 19 u Mal 1.6 ~ Iſa 45. 33 * tn
24, 15-22 Deut 5 5 * Pſalm 23. 15 &
Ija 8.
13. 6 Exod 14. 31, c Ifa 26. 4 4 Psalm
130.
• Pſalm 3: 4 Pſalm 32: 11
Rom 12. 11
compared with Numbers 15, 2017 h Philippies.
4: 6
98
The Larger Catechiſm
n P/alm 14.1 Epb 2 12 0 Jer 2: 27 comp with
dience and Submiſlion to Him with the whole
Man i; being careful in all Things to pleaſe him ky
and ſorrowful when in any Thing he is offended /;
and walking humbly with Him m
i fer 7. 23 James 4.7 Migohn 3: 22 iger
31. 18 Pſalm 119.836 * Micab 6.8
15 Q Wb&t are the Sins forbidden in the First
Commandment:
A The Sins forbidden in the Firft Command-
ment, are Athieſm, in denying, or not having a
God n; Idolatry, in having or worſhipping more
Gods than One, or any with, or inſtead of the
true God o; the not having and avouching Him
for God and our God; the Omiſſion or Ne.
glect of any Thing due to Him, required in this
Commandment , Ignorance , Forgetfulneſs 1 o
Miſapprebenfionst, falſe Opinions u, unworthy
and wicked Thoughts of Him t ; bold and curious
Searching into his Secrets x; all Profaneneſs y, Ha.
tred of God >; Self love a, Self ſeeking b, and
all other inordinate and immoderate Setting of
our Mind, Will, or Affections upon other
Things, and takivg them off from Him in Whole
or in Part 6 > vain Credulity d, Unbelief T, Here
fy f, Miſbeliet , Di!!rult h, Diſpair ; ; Incor-
rigibleneſs k, Inſenſibleneſs under Judgments
Hardneſs of Heart , Pride », Preſumption an
carnal Security P, Tempting of God q, uling un
Jaw-
Fer
X
The 190 pfal 81. 11. 9 1fa 43 22 23-24 "
4.22 Hoſ 4, 1-6 Sfer. 2. 32 # Acts 17. 23 29
Ifa 40, 18 w Pfal 50, 21 * Deul 29. 29 y Titus!
19 Feb 12 16 2 Rom 1. 39 a 2 Tim 3. 2 b Phil
2. 21 1 John 2. 15-16 1 Sam 3, 29
di Folin 4. 1 . Heb g. 12 f Gal s. 2
3. 10 g fs 26. 9 h Pfalm 78. 22 Gen 4
13 kjers, 3 I Yá 42. 25 m Rom 2, s n fer
13. 1 o Pfalm 19. 13. § Zeph 1. 12. q Maub
4. 7
Trum
The Larger Catechifm.
99
lawful Means r, and truſting in lawful Means AS
carnal Delights and Joys 1, corrupt, blind and in-
diſcreet Zeal n, I ukewarmneſs w, and Deadnels in
the Things of God *; Eft ranging ourſelves and
apoſtacie ng from God'y, Praying or Giving any
religious Worth:p to Saints, Angels, or any other
Creatures z, all Compacts, and conſulting with the
Devil, and hearkning to his Suggeſtions b, making
Men the Lords of our Faith and Conſcience c; figh-
ting and deſpiting God, and his Commandsd; Re-
lifting and Giieving of his Spuice, Diſcontent and
Impatience at his Diſpenſations, Charging him
fooliſhly for the Evils he infli&is on usf , and af-
cribing the Praiſe of any good we either are, have,
or can do, to Fortune g, Idols h, our ſelvesi, or a-
ny other creature k.
Rom 3.8. S jer 17.5. t 2 Tim 3.4. u Gal
4: 17.
John 16. 2. Rom 10. 2 Luke 9. 54 55. Rev 3.
16. « Rev 3. 1. y Ezek 14: 5. Iſa. 1. AS A Rom
10. 13:14. Höf 4.12 Acts 10.25 -26: Rev 19. 10.
Mat 4. 10. Col 2. 18. Rom 1.25. a Lev 20. 6. 1 &am
28. 7:11. compared with 1 Chr 10. 19:14.
18:14. * A&ts
5. 3: < 2 Cor. 24. Mat 23. 9. d Deut 32:15. 2 Sam
12. 9. Prov 13. 13. e Actš7. 51. Eph 4. 30. f Pſal
732 3-13 14-15-22 Job 1. 22. g i Sam 6.7.8.9. b
Dan 5. 23. i Deuc 8.17. Dan 4. 30. Habak
1. 36
116 Q What are we specially taught by theſe
Wurls [ Before Me ) in the First Command-
A Theſe Words [ Before Me ) or before my
Face, in the First Commandment, teach us, that
God who ſeeth all Things takech fpecial Notice
of, and is much diſpleafed with the Sin of having
any ocher God; That ſo it may be an Argument
to diffwade from it, and to aggravate it as a
moſt impudent Provocationl; as alſo to perſwade
1 Ezek 8.5 to the End Pſalm 44:20-21
30 / Mat 18. 15 to 17 Mar 16. m s. 17-18
Too The Larger Catechiſm.
us to do as in his Sight, whatever we do in his
Service m
cbron 28.9
107 Q Which is the Second Commandment
A The Second Commandmene is, [ Thou ſhalt
not make unto thee any graven Image, or any Like-
neſs of any Thing ibat is in Heaven above, or tbat
is in the Eartb beneath, or that is in tbe Water under
the Earth: Thou Jbalt not bow down thyſelf to them,
ner ſerve them: For I the Lord thy God am a jealous
God, viſiting the Iniquity of the Farbers upon rbe
Children into the Third and fourth Generation of
shem ibat bateme: And foewing Mercy unto Thou
ſands of them that love me, and keep my Command-
menis P.
Exod 20. 4 5-6.
108 Q What are the Duties required in the Ses
cond Commandment?
A The Duties required in the Second Com-
mandment, are che Receiving, Obſerving and
keeping pure and entire,
all ſuch Religious Wor-
Ahip and Ordinances as God hath infituted in his
Word o ; particularly Prayer and Thankſgiving
in che Name of Chrift p che Reading, Preach-
ing and Hearing of the Word q; the Admini-
ftration and Receiving oftheSacraments r; Church-
Government and Diſcipline S, the Miniſtry and
Maintainance thereof 1, Religious Fafting u ; Swear-
ing by the Name of God w, and vowing unto
him x: As alſo the Diſapproving, Deteſting, Op-
poſing
o Deu! 32. 46, 47 Mat 28.20 A 2. 42 1
Tim 6. 1314 P Pbilip 4: 6 Eph 5, 20 q Deut
27. 18, 19 sets 15: 21 2 Tim 4. 2 James I.
21 22 Ats 10. 33. Mat 28. 19 1 Cor 11. 23
19 1 Cor s chap
Cor 28 1 11, 12: i s
Cor 9. 1 10 Isu Foel 2, 12-13 1 Gor 7. 5
Dezt 6, 13. * A 19. 21; Pſalm 76.
11
59
The Shorter Catechiſm.
XOT
pofing all falfe Wordipy; and according to each
one's Place and Calling, Removing it, and all Mo.
auments of Idolatry z
9 Ads 17: 16-17 Pſalm 16. 4 7 Deut 7. S.
5.
Iſa 30. 22
109 Q What are the Sins forbidden in the Second
Commandment?
A The Sins forbidden in the Second Command-
ment, are all Devifing a, Counfelling b, Com-
manding C, Ufing d, and any wiſe approving any
Religious Worſhip not inſtituted by God himſelf e;
Tolerating a falſe Religion f; The making any Re-
preſentation of God, of all or any of the Tbree Per-
ſons, either inwardly in our Mind, or outward-
ly in any Kind of Image or Likeneſs of any Crea-
ture whatſoever 8; all Worſhipping of it h, or God
in it or by it is the making of any Repreſentation
of feigned Deities k, and all Worfhip of them, or
Service belonging to them; all Superflitious De.
vices m corrupring the Worſhip of God », adding
to it, or taking from ite, whether invented and
taken up of ourſelves p, or received by Tradition
from others q, though under the Title of Anti-
quity r, Cuftomſ, Devotion t, good Intent, or
any other Pretence w batſoever u; Simony w; la
oriledge *; all Negle&t y, Contempt , Hinder.
ing 4,
Numb 15. 39 b Deui 13. 6-7-8 c Hof 5: 11.
Mic 6: 16. d i Kings 11:33. 1 Kings 12.33.e Deur
12° 30-31-32 f Deut 13.6 to 12 Zecb 19 2-3. Rev
2: 2 14 15-20 Rev 17. 12 16 17 g Dent 4. 15 to
20 Acts 17. 29 Rom 1. 21 22 23 25 Dan 3.
18 Gal 4
4 8 i Exod 32.5 k Exod. 32, 8 TI
Kings 18. 26 28 15 65.1m Afts 17. 22 Gol
2: 21-22 23 n Mab 1. 78 14 0 Dezt 4. 2 P
Pſalm 106.39 q Mat 15, 9 i Pe 1.18 ger
44. 17 € ja 65. 3•4-5 Gal 1, 19-14 Sam
13, 11, 12 1 Sam 15 21 w Ats 8 19 x Rom
2. 22. Mal 3 8 y Exod 4. 24-25-26 z M4 33
E 3
s Mal 1. 7:13
102
The Larger Catechiſm.
ing,a, and oppoſing the Worthip and Ordinances
which God hath appointed b
a Mat 23. 136 Adis 13 44 45 Then
35, 16
Tro What are the Reaſons annexed to the Second
Commandment, the more to enforce it?
A The Reaſons annexed to the Second Command.
ent, the more to enforce it contained in theſe
Yords, ( For I the Lord thy God am a jealous God,
fiting the Ixiquities of the Falbers upon the Chili
en, unto the Third and Fourth Generation of tbem
13 hate me: and ſewing Mercy unto Thouſands of
w that love me, and keep my Commandmets ci
1
beſide God's Sovereignty over us, and Proprie-
ty in us d, his fervent Zeal for his own Worſhip t;
and his revengeful Indignation againſt all falle
Worſhip, as being a ſpiritual Whoredom fi
kounting the Breakers of this commandment ſuch
as hate Him, aod threaining to puniſh them unto
divers Generations, and eſteeming the Obſervers
of ir, ſuch as love him, and keep his Command-
ments, and promiſing Mercy to them upco many
Generations h
c Exod 20, 56 Pſalm 45. ti Rev 15. 3, 4
• Exod 34. 13-14 ( 1 Cor 10. 20 to 22 Jer 7. 18,
10 20 Ezek 116.26-27 Deut 32. 16 to 20 Hora
2 3-4. h Deut 5.29
IIT 0 which is the Tbird Commandment ?
A The Third Commandment is, ( Thou ſhalt
not take rbe Name of the Lord thy God in vain:
For the Lord will not hold them guiltlefs that takes
his Name in vain x.]
Exod 20,7
112 Q what is required in the Tbird Commande
ment?
A The Third Commandment requires, That the
Name of God, his Titles, Attributes k,Ordinances
* Mat 6. 9. Dzur 28. 58. Palm. 29. 2. Pfalm 68
Rev. 15. 3-4 7 Mili: 14 Biel s.
The Larger Catechiſm. 103
the Word m, Sacramencs *, Prayer o, Oaths p, Vows
9, Lots r; his Works ; and whatſoever elle there
is whereby he makes himſelf known be holily and
reverently uſed in Thought 1, Meditation u, Word
, and Writing; by an holy Profeflion y, and an-
fwerable Converſation Z, to the Glory of Goda, and
the Good of ourſelves b, and othersc.
m Plalm 138: 2. n 1 Cor 11. 24:25-28-29
Tim.28. p Jer 4.2. q Eccl 5. 2-4-5-6: r Acts 1. 14,
26. f Job 36, 24 t Mal 3. 16. u Pralm &. through-
w Col3.17. Pfalm 105. 2.5. * Pſalm 102.18
y 1 Pet 3. 15 Micah 4. 5: z Philip 1,27
10. 31. b Jer 32. 39. C 1 Per 2. 12.
113 l wbat are tbe Sins forbidden in the Third
Commandment?
A The Sins forbidden in the Third Command-
ment, are the nor afing of God's Name as is re-
quired d; and the Abufing of it in an ignorante,
vain f, irreverent, profane g, fuperftitious, or
wicked Mentioning or otherwiſe uſing his Titles,
Attributes i, Ordinances k, or Works 7, by Blaf-
phemy m, Perjury n; all finful Curfings o, Oaths p,
Vows 9, and Lots *, Violating of our Oaths and
Vows, it lawfulf; and fulfilling them, if of Things
unlawſult; Murmuring and Quarrelling at 4, curi-
aus Prying into w, and Milapplying of God's De-
E
crtea
Mal 2. 2 • Acts 17. 23 f Prov 30. 9. g
Mal 1. 6, 7, 12. Mal 3.14 h i Sam 4 3, 4,
$ Jer 7. 4, 9, 10, 14, 31 Col 2: 20, 21, 22.
2 Kings 18. 39, 35 Exod 5. Pſalm 139. 20.
k Pſalm so. 16, 17 | Ila s: 12
la s: 12 m 2 Kings 19
22 Ley 24. 11. * Zeh 5.4 Zech 8. 17 0 1
Sam 17. 43 2 Sam 16.5 p Jer: s. 7. Jei 23. 10.
9 Deut 23. 18 Acts 23. 12, 14 Efth 3: 7.
Erth
9. 24 Plalm 22. 18. Pſalm 24. 4. Ezek 37
16
ro ro i Mark 6. 26. Sam 25. 22-32-33-34-
u Rom g. 14, 19, 20: » Deut 29.29
Mat 22.
Isa 5.4 2 Pel 616 Mark 8. 38. n Pfa
[04. The Larger Catechiſm.
crees * and Providences y; Mifinterpreting z, Mif-
applying a, or any Ways pervercing the Word, or
any Part of it b to profane Jeſts c, curious or un-
profitable Queſtions, vain Janglings, or the Maio-
taing of falle Doctrines d Abuking it, the Crea.
tures, or any Thing contained under the Name of
God to Charms, Lufts and finful Practices f ; the
Maligningg, Scorning b, Reviling i or any Ways
Oppoling of Chriſt's Trush, Grace, and Ways k;
making Profeflion of Religion in Hypocricy, or
for finifter Eads I, being aſhamed of it m, or a
Shame to it by uncomfortable », unwiſe og un.
fruitful P, and offenfive Walking 9. or Backſlid-
ing from it r
x Rom . 5,7 Rom 6,, Ecclef 8. u Eccles
3. Pſalm 39, throughout z Mai s. 26. to be
End a Ezek 19. 22
Per
24 10 the 31 c 1fa 22: 13
Ifa 22: 13 Jer 23;
3 36,
38 41 Tim
6, 7 I Tim 6. 4. 5. 20
2 Tim 2: 14 Titus 3. g. e Deue 18.10 to 14.
A&s 19. 13 f Tim 4: 3, 4 Rom 13. 13, 14
Kings 21. 9. 10. Jude verſe 4 €
Acts 13: 45
John 3. 12 h Pfalm 1. I
2 Pet 3.3
i i
Pet
k Acts 13. 45. 46, 50 A7s 4.18 Ats 19.
9 i Thef 2 16 neb 10 29 12 Tim 3 5 Mal
79. 14, 15 0 Cor 6. 5, 6 Eph 5. 15, to 17 p.
9 9 Rom 2. 23, 24 r. Gab
3• 1, 3 Heb 6.6
114 O what Reaſons are annexed to tbe Tbird
commandinext?
The Reaſons annexed to the Third Come
mandment, in theſe Words, ( The Lord thy God]
and [ For the Lord will not bold bim guiltleſs tbat
takab bis Name in vainſ, ) are, Becaule he is the
Lord and our God, therefore bis Name is not to
be prophaned,or any Way abuſed by us t; eſpecially
becaute he will be fo far from acquicing and
ſparing
C Exod 20. 7. 1 LEV 19. 12
The Shorter Catechiſm: 105
Seventh from the Beginning of the World to the
paring the Tranfgreffors of this Commandment, as
that he will not luffer chem to eſcape his righteous
Judgment u, albeit many ſuch eſcape the Cenfures
and Puniſhments of Men w
u Ezek 36. 21, 22, 23 Deut 28. 58, 59 Zech
$. 3, 3, 4 i Sam 2. 12, 17, 22 24 compared
with i San 3: 13
IIS & Which is the Fourth Commandment?
A The Fourth Commandment is. [ Remember
the Sabbath-day to keep it holy. Six Days Soalt thore
Labour, and do all thy Work : But the Seventb Day
is the Sabbath of the Lord tby God. In it tbou ſoalı net
do any work, ibou, nor iliy Son, nor thy Daughter,
tby Man-fervant, nor thy Maid ſervant, nor toy
Cattle, nor
tby Stranger ibat is within thy Gates, For
in Six Days the Lord made Heaven and Earth, she
Sea, and all ibat in them is, and rested the Seventb
Day: wherefore tbe Lord bleſſed the Sabbath-day, and
hallowed it x]
* Exod 20. 8 9-10-11.
116 2 wbat is required in tbe Fourth Command.
ment?
A The Fourth Commandment requireth of all ..
Men the fanctifying or keeping holy to God ſuch
fet Times as he bath appointed in his Word,
prefly one whole Day in Savon; which was the
Reſurrection of Chriſt, and the Firf Day of the
Week ever ſince, and ſo to continue to the End of
the World; which is the Chriftian Sabbath , and
in the New Teſtament called Tbe Lord's Day mo
Deut 5: 12 to 14 Gen 2, 2-3 i Car 16. 1-2.
Acts 20.7 Mar s. 17-18 Iſa 65.2-4-6 7 2 Rev
117 Q How is the Sabbath or Lord's Day to be
fanctified?
The Sabbath or Lord's Dar is to be fanctified
bị an holy Reſting all the Day A, not only from
fuch
Exod 20.8, 10
Neh 13. 15 to the
121... The Larger Catechiſm.
ſuch Vorks as are at all Times linfol, but even from
ſuch worldly Employments and Recreations, asare
on other Days lawfulb; and making it our Delighe
to ſpend the whole Time fexcepe-le much of it as
is to be taken up in Works of Necefliry and Mer
cy) in the publick and private Exerciſes of God's
Worſhip d: And, to that End, we are to prepare
our Hearts, and with ſuch Foreſight, Puigence and
Moderation, to diſpoſe and ſeaſonably to diſpatch.
our worldly Buſineſs, that we may be the more free
and fit for the Dutie of hat Day e
23 Fr 17. 21, 22
G Mal 12. 1
1 to the 13 d
ja 58. 13 Luke 4. 16. Acts 20. 1 Cor 16.
2. Pſalm 92. Title Ifa 66.23. Lev. 23: 3 4
Exod 20.8 Luke 23:54:56 Exod 16. 22-25-26-29,
Neh 13. 9
118 Q Why is the Change of keeping the Sabbath
more /pecially directed to Governors of Families
and other Superiors?
A The Charge of keeping the Sabbath is more
ſpecially directed to Governors of Families, and o
ther Superiors, 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, and becauſe
they are prone oft times to hinder them by Em.
ployments of their own f
f Exud 20. 10 J fb 24. 15 Neh 13: 15, 17*
Jer 17. 20. 21, 22 Exod 23. 12
119 Q What are the Sins forbidden in the Fourth
Gommandment 3
A The Sins forbidden in the Fourth Commando
ment, are all Omiſſion of the Duties required &
all care leſs, negligent, and unprofitable Perform-
ing of them, and being weary of them b; all Pro.
faningthe Dar by Idleneſs, and doing that which
is in itſelf field; and by all needleſs Works,
Words,
g. Ezek 22. 16 h Alis 20. 7, 9 Ezek 33. 3º,
31-32 Amos B$ Malı, 13 i Esek 23, 38.
The Larger Catechifm.
113
3
Words, and Thoughts about our worldly Employ-
ments and Recreationsk
k Jer 17. 24-27 Iſa 58. 13
120 Q what are ihe Reaſons annexed to the
Fourth commandment, the more tn enforce it?
A The Reaſons annexed to the Fourth Com-
mandment, 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 bur one for him.
ſelf, in theſe Words (Six Days Mbalt thou labour and
do állthy Work 1] From God's challenging a ſpecial
Proprietyin that Day,[The Seventb Day is the Sab-
bath of the Lord thy God m:) From the Example
of God,ſ who in Six Days made Heaven and Earıt,
the Sea, and all that in them is, and reftrd the Sea
venth Day:] And from that Blefling which God put
upon that Day, not only in fanctifying it to be a
Day for his Service, but in ordaining it to be a Means
of Bleſſing to us in our fanctifying it; ( Wherefore
the Lord bleſſed the Sabbath day, and hallowed ii n]
| Exodus 30. 9. 2 Exodus 20. 10 n Exodus
121 Q Why is the Word ( Remember ) ſet in the
Beginning of ibe Fourth Commandment?
A The Word ( Remember ) is ſet in the Begin
ning of the Fourth Commandment o, partly be-
cauſe of the great Benefit of Remembring it,
being thereby helped in our Preparation to keep
it p ; and in keeping it, better to keep all the
reſt of the Commandments q, and to continue a
thankful Remembrance of the two great Benefits of
Crearion and Redemption, which contain a ſhort
Abridgment of
Religion r : And partly becaule we
F* o Exod 20.8. p Exod 16. 23 Luke 13: 549
56 compared with Mark 15. 42 Nebeniah 13
19 q Pſalm 92. Title compared with verſe 13,
14 Ezek 20. 12, 19, 20
I Gen 2. 2, 3. Pſalm
218
22, 24 compared with Aets 4, 10, 33 kep
20. 11
e are
108 The Shorter Catechiſm,
are very ready to forget it S, for. chat there is leſs
Light of Nature for it t, and yet it reſtrainech our
natural Liberty in Things ut ocher Times lawful
»; that it cometh but once in Seven Days, and
many worldly Buſineſſes come between, and too
oſten take off our Minds from thinking of it, either
co prepare for it, or to fanétify it w; and that Saran
with his Inſtruments much labour to blot out the
Glory, and even the Memory of it, to bring in all
Irreligion and Impiety *
(Ezek 22. 26. Neb 9: 14 u Exod 34. 21
Deut 3: 14-15 Amos 8.5 * Lam 1.7. Jer 17.
21-22-29 Neh 19.15 to the 23
122 What is the sum of the Six Gommandments
which contain our Dury to Man?
A The Sum of the Six Commandments which
contain our Duty to Man, is to love our Neigh-
Lour as ourſelves y, and to do to others what we
would have them do to us %
Mat 22. 89 z Mat 7. 12
123 which is the Fifib Qommandment?
A The Fifth Commandment is.[ Honour thy Fa.
Dher and thy Mother: That tby Days may be long up-
ox abe Land wbich the Lord thy God giveth thet u]
Exod 20 12.
724 Q who are meant by Father and Mother ins
the Fifth Commandment 3
A By Father and Mother, in the Fifth Com.
mandment, are meant not only natural Parents by
but all Superiors in Age c and Gifts d; and eſpe-
cially ſuch as by God's Ordinance are over us in
Place of Authority, whether in Family e, Cbuich f,
or Common wealthg
b Prov 23. 22-25 Epb 6: 1-2 ( 1 Tim 5. 1, 2
W Gen 4. 20, 21, 22 Gen 45 8 ez Kings 5. 13:
Kings 2. iz 2 Kings 13. 14 Gal 4: 19
125
Why are Superiors filed Father and
Mother
A Supe:
f Ifa 49.23,
The Larger Catechiſm
109
FA Superiors are ſtiled Father and Mother, both
to reach them in all Duries towards their loferiors,
lik: natural Parents to expreſs Love and Tendero
neſs to them, according to their ſeveral Relations b;
and to work Inferiors to a greater Willingne's ard
Chearfulneſs in performing their Ducies to their Su-
periors as to their parents i
b Ep. 6.4 2 Cor 12, 14
1 Thell 2. 7, 8, u.
Numb 1:16, 12 i * Gor 4. 14, 15, 16 2 Kings
126 | What is the general scope of the Fifth
Commandment ?
A The general Scope of the Fifth Command.
ment, is the Performance of thoſe Duties which
we mutually owe in our ſeveral Relations, as 11-
feriors, Superiors or Equals k
k Epb 5. 21 I Per 2.19 Rom. I. 10
127 ewbat is the Honour that Inferiors owe
to their Superiors ?
A The Honour which Inferiors owe to their
Superiors is all duc Reverence in Heanel, Word
mi, and Behaviour », Prayer and Thanktgiving
for them o; Imitation of their Virtus and Gr2688
P ; willing Obedience to their lawful Commands
and Counſels q; due Submiſion to their
Correclj.
ons r; Fidelity to ſ, Defence : and Maintainance
of their Perſons and Authority, according to their
ſeveral Ranks, and the Nature of cheur Places u.
bearing with their Infirmities, and covering tbem
in
Mal 1.6 Lev 19. 3. 1 Kings 2. 19 01 Tim
2. 1, 2 P Heb 13. 7. Philip 3 17 9 Epb 6.
to the 8 1 Pet 2. 13, 14 Rom 13. i to the 6
Heb 13 17. Prov 4. 3. 4. Prov 23. 32 Exod
18. 19, 24 , Heb 12, 2 1 Pet 2 18, 19, 10
S Trius 2. 9. 10 t i Sam 26. 15. 26 2 Sam 18
3 Eiber 6 2 4 Mat 22, 21 Romans 13. 6. 7
Zimothy 5. 17, 18 Galatians 6. 6 Gik As,
ji Gen 47. 12
y; Envying at Z, Contempt of a, and Rebellion
f Deut. d Sam 10. 27 ei Som 2. 25
: , h
104 The Larger Catechiſin.
in Love w, that ſo they may be an honour to them
and to their Government
w i Pec 2. 18 Prov 23, 22 Gen 9. 23. * Pſal
127. 3, 4, 5: Prov 31, 23
128 Q what are tbe Sins of Inferiors againſt
their Superiors?
A The Sins of Inferiors againſt their Superiors,
are all Negle&t of the Duties required toward them
againſt their Perſons c and Places de in their law.
ful Counſels e, Commands and Corrections f;
Curfing, Mocking g, and all ſuch refractory and
fcandalous Carriage, as proves a Shame and Difho-
nour to them and their Government b
y Matth. 15. 4, 5, 6 % Numb jt, 28, 29 m
1 Sam 8.7 Ifa 3.5 b 2 Sam 15. 1 to the 12.
c Exod 21
Prov 19. 26
129 What is required of superiors towards
their Inferiors?
A It is required of Saperiors, according to that
Power they receive from God, and that Relation
wherein they ftand, to Love in Pray fork, and Bleſs
their Inferiors); to inſtruct themm, Counſel and
Admoniſh them n; Countenancingo, Commending
p, and Rewarding ſuch as do well q; and Diſcoun-
cenancing”. Reproving and Chaftiling ſuch as do
IN /; Protecting t, and Providing for them all
Things neceſſary for Soul u and Body w: And by
grave, wiſe, holy and examplary Carriage to pro-
care Glory to God *, Honour to themſelves y, and
fo
i col 3.19. Titues 2. 4 K 1 Sam 12. 23 Fobr. 5
& i Kings 8 55 56 Heb 7. 7 Gen 49. 28 m Deut
6. 6-7 » Xpb 6.4 6 1 Pet 3. 7 p 1 Pet 2. 14;
Rom 13. 3 1 E1b6 3 Rom 13. 3-4 / Prov 24.
Pet 2. 14 + 706 29 12 to 17 Tſe 1, 10-17.
si Eph 6. 4 w i Tim; 5.8 x1 Tim to 12 Titus
2 3-4-5 » 1 Kings 3. 28
The Shorter Catechiſm. IOI
ſo to preſerve that Autnority which God hath put
upon them z
z Tituus 2. 15
13) Q What are the Sins of Superiors?
A The Sins of Superiors are, bedide the Neglect
of the Duties required of them a, an inordinace
Seeking of themſelves by their own Glory c, Eaſe
Profit, or Pleaſure d; Commanding Things un
lawful e, or not in the Power of Inferiors to per.
form fi Counſelling f, Encouraging h, or Favours
ing them in that which is. Evili; Diſlwading,
Diſcouraging, or Diſccumtenancing them in that
wbich is good k ; Correcting them undulyt ; carc-
leſs Expoſing or leaving them to Wrong, Tempra-
tion and Danger m; Provoking them to Wrach s
or any way Diſhonouring themſelves, or Leſſening
their Authority, by an unjuſt, indiſcreet, rigorous
Orremifs Behaviouro
a Ezek 34, 2, 3, 4. b Phil 2. 21
© John $ 44.
FobH 7 18 d /a 56. 10. 11. Deur 19. 1,7
Dan 3. 4. 5. 6. Afts 4 19, 18 Exod 5. 10 to
tbe 18. Matth 23: 2, 4. g Matth 34. 8 compared
with Mark 6.24 h 2 Sam 13. 28 1 Sam 3: 13.
k obn 7 46 47 48 49 Col 3. 21
La Pet 2: *18 19-20 Heb 12. 10 Deut 25.8 m
Qen 38. 11, 26 its 18. 17 n Eph 6. 4 o Gen 9
1 Kings 12. 13 to 17 1 King's 1.6 i Sam a
29 30 31
131 Q What are the Duties of Equals?
A The Duties of Equals are, To Regard the
Dignity and Worth of each other p, in giving
Honour to go one before another q; and to Rejoice
in each others Gifts and Advancements, as in their
Own
P.1 Pet 2. 17 4 Rom 12. 10 T Rom 12: 15 26
Philip 2: 3-4
132 Q What are the Sins of Equals?
A Tye Sins of Equals are, beſide the Neglect
of
Exod 5. 17
The Larger Catechiſm.
2 Tim 33
Rom 8 * 2 A#Gal
Comisandmew! ibe more to enforce it?
of the Duties required ſ, The Undervalaing of the
Worth 1, Envying the Giftsu, Grieving at che Ad.
vançement or Proſperity of one another w; and
Uſurping Preheminence one overanorher >
[ 13.
u Ads 7,9
5 26 » Numb 12. 2 Edb 6: 12, 13X8 Fobn
9 Luke 22 24
133 Q Wbal is the Reaſon annexed to the Fifth
4 The Reaſon annexed to the Fifth Command.
ment, in theſe Words, (That tby Days may be long
upon the Land which tbe Lord thy God giveth ibeey,
is an expreſs Promiſe of long Life and Proſperity, as
far as it Ahall ſerve for God's Glory, and their own
Good, to all ſuch as keep this Commandment z
y Exod 20, 12 z Deut s. 16 1 Kings 8. 25
Epb 6. 2, 3
144 Q Wbich is the Sixtb Commandment ?
A The Sixth Commandment is, (Thouſalt not
Kill b]
6 Exod 20 13:
135 Q Wbat are the Duties required in the Sixib
Commandment ?
A The Duties required in the Sixth Command-
ment, are a N careful Studies and lawful Endeavours
to preſerve the Life of ourſelves b and others c,
by refifting all Thoughts and Purpoſes d, fubduing
all Pailions e, and avoiding all Offences f, Temp-
tations g, and Practices; which tend to the unjuſt
taking away the Life of any b, by juſt Defence
thereofagainſt Violence in Patient Bearing of the
Hand of God k, Quietgeſs of Mind I, Cbearful-
nels
b Epb 2: 28, 29 a Kings 18. djer 26. 18,
17 Als 23: 12, 16, 17,
: 26,
247 f 2 Sam 2. 22 Deut22 8 Mat 4.67
Prov 1, 10, 11, 15, 16 h I Sam 24. 12. 1 Sam 26.
gton Gen 37- 21 22 i Pſalm 82: 4. Prov 24, )
12. 1 Sam 14. 45 k fames 5. 7 to 12 Heb 12, 9
1 Thell 4. 11. 1 Pet 3. 3, 4 Pſalm 37 8 to 12
, Epb 4 25
The Larger Catechiſm.
neſs of Spirit m, a fober Ule of Meat n, Drink o,
Phyfick p, Sleep 9, Labout 7, and Recreations S,
by cbaritable Thoughts i, Love H, Compaflion w,
Meckneſs, Gentle nels, Kindneſs *; peaceable y,
mild and courteous Speech and Behaviour z;
Forbearing, Redineſs to be reconciled, paciend
Bearing and Forgiving of Injuries, and Requiting
Good for Evil 4 Comforcing and Succouring the
Diftrefled, and Protecting and Defending the In-
nocent b
m Prov 17: 2% n Proy 25. 16, 27 Or Tim 5.
23 Ija 33. 21 9 Pſalm 127. 2 Bocleſ
2 Tbel 3, 10-12 Proy 16.26 Ecclef 3. 4, 13
# 1 Sam 19. 4, $ I Sam 22. 13-14 # Rom 13.
Luke 10 33-34 * Col 3. 12, 13 y fames
3.17 % 1 Pet 3. 8 10 11 Prov 15 1 Judges 8:
1, 2, 3, 4 Mat 5:24 Eph 4. 2, 32 Rom
20, 21 b Thells 14 Job 31. 19, 20 Mai 2.
35, 36 Prov 31.
136 Q What are the Sins forbidden in the Sixth
Commandments
A The Sins forbidden in the Sixth Command-
ment, are all Takiug away the Life of ourſelves
or of others d, except in the Caſe of publick Juſtice e
lawful War f, or neceffary Defence g , the Neglecta
ing or Withdrawing the law ful and neceſſary Means
of Preſervation of Lifeh; finful Anger i, Hatred k,
Envy 4, Deſire of Revenge m; allexceflive Paflions
n, diftracting Cares o; immoderate Uſe of Meat,
Drink p. Labour q,and Recreation?r; provoking
Words S, Oppredivni, Quarrelling u, Striking,
Wounding
c Aits 16. 28 d Gen 9. 6.€ Numb 35.31,83f Jer
48, ro. Deut lo Chap. g Exod 22- 2-8 h Mat 25.42,
43. James z. 15-16 Eccl 6. 1-2 i Mat s. 22
John 3, 15. Lev 19. 17. 1. Prav 14. zo m Rora 12.
19 n Eph 4,31 O Mat 6. 31-34 p Luke 21 34
Rom 13. 13.4 Eccl. 12, 12 Eccl 2. 22-23 r ifa
5. 12 Prov 15. 1 Provi2; 18+ Ezek 18. 18. Lxvd
1. 14. u Gal 5. 15 Prou 23. 29
1
112
The Larger Catechiſm.
Wounding w and whatloever elſe tends to the De
ſtruction the Life of any x
w Numb 35. 16, 17, 8, 21 * Exod 21: from
verſe 18 to the end
137 Q Which is the Seventh Commandment
Ā The Seventh Commandment is, (Tbou ſbalt
not commit Adultery f. ]
f Exod: 20. 14.
138 Q what are the Duties required in the Seventh
Gommandment?
A The Duties required in the Seventh Command-
ment, are Chaftity in Body, Mind, Affections 2,
Words a, and Behaviour b; and the Preſervation of
it in ourſelves and others c; Watchfulneſs over
the Eyes, and all the Senſes d; Temperance 6
keeping of chase Company f, Modeſty in Appa.
Telg; Marriage by thoſe that have not the Gift
of Continency A, Conjugal Love in and Conhabita-
tion k; diligent Labour in our Callings 1; fhun.
ning all Occafions of Uncleanneſs, and refifting
Temprations thereunto m
z i Thef 4. 4 Job 31. 1. 1 Cor 7: 34. a Col 4.
6. h Pet 3.2 Cr Cor 17. 2, 35, 36 d Job 31.
é sits 24. 24 25 f Prog 2. 16, 10 20.8 : Tim :
2. 9 h 1 Cor 7. 2-9. i Prov 5. 19-20 k Pet
3. 7. 1 Prov 31, 11, 27, 28. m Prou 5. 8. Gen.
39.8, 9, 10,
139 & What are the Sins forbiddenin the Seventh
Gommandment?
u The Sins forbidden in the Seventh Com-
mandment, beſide the Negle&t of the Duties re-
quired n, are Adultery, Fornication 0, Rape, In-
ceſt p, Sodomy, and all unnatural Lufts q; all un-
clean Imaginations, Thoughts, Purpoſesand Affecti-
Ons r; all corrupt or filthy Communications, or
Liftning
* Prov 5, 7 o Heb 13. 4. Gal 5. 19 P 2 Sam
13 14 I Cor 5. I 9 Rom 1, 24 26-27. Lev 20.
3s, 16 r M. th s. 28 Math 15. 19. Col 3.5
The Shorty Catechiſm. IOS
Liftning thereunto l; wanton Looks t, impudent
or light Behaviour, immodeft Apparel u ; Prohibit-
ing of lawful w, and Diſpenſing with unlawful
Marriages *; Allowing, Tolerating, Keeping of
Stews, and Reſorting to them y; intangling Vows
of fingle Life z, undue Delay of Marriage a ; having
more Wives or Huſbands than one at the fame Time
b; unjuſt Divorce C, or Deferrion d; Idleneſs,
Gluttony, Drunkennels e, unchaft Companyſ; lar
civious Songs, Books, Pictures, Dancings, Stage-
plays g; and all other Provocations ro, Or Acts of
Uncleanneſs either in ourſelves or others h
SEpb 5: 3.4 Prou 7.5.21-22 1 lſa 3. 16.2 Pel
2. 14 # Prov 7 10^13 W Tim 4. 3 Leu
18. 1, to the 21 Mark 6. 18 Mai 2.11, 12.
* Kings 15.12 2 King's ag. 7 Deut 23. 1 18.
.
Lev 19. 2g Jer si 7 Prou 7. 24 25 26 Mat
19. 10
a i Col 7. 7-89 Gen 38.29 k Mal
2. 14-15 M4! 19. $. © Mat 2. 6 Mat 5. 32.
du cor 7. 12-13 Ezek 16. 49 Prop 29, 30,
to 32 f'Gen 3410 Prov 5.8 Epb 5 4. Ezek
23. 14 to 16 a 23. 15 10 17 14 3 16.
Mark 6. 22
1 Pet 4 3 h 2 Kings
30 compared with 7er 4.30 and wib Ezek
140 Q Which is the Eighth Commandment?
The Eighth Commandment is, (Thou ſbalt net
Aeal i:]
i Exod 20. 15.
141 l What are the Dutiesrequired in tbe Eighila
Commandment?
A The Duties required in the Eighth Com-
mandment, are Truth, Faithfulneſs, and Juſtice in
Contracts and Commerce between Man and Man
k; rendering to every one his Due 1; Reftitution
of Goods unlawfully detained from the right Own-
eis thereof m; Giving and Lending freely, accord-
k Pſal 15. 2-4: Zech 7 4-10 Zecb 8. 16-19"g
Roin 13.7 m Lev 6, 2-3-4-5 witb Luke 19. 8
Rom 13 13
Prov 6. I to 6 Prov 11:15 * Leu 25. 35
116 The Larger Catechiſm.
ingro our Abilities, and the Neceflities of others n;
Moderation of our Judgments, Wills and Affe&ti.
ons concerning worldly Goodso ; a provident Care
and Study to get q, keep, uſe and diſpoſe theſe
Things which are neceſſary and convenient for the
Softentation of our Nature, and ſuitable to our Con-
dicion q ; a lawful Calling r, and diligence in its;
Frugality *; avoiding unneceſſary Law.fuits u, and
Surerifhip or other like Engagements w; and an
Endeavour by all juft and lawful Means to procure,
preſerve and further the Wealth and outward Eſtate
of others, as well as our own *
n Luke 6: 9038 John g. 17. Eph 4.28 Gal 6.
10. Ó 1 Tim 6.6 7 8 9 Gal 6.14 |_ Tim s: 8
q Prov 27. 23 to the end. Eccl 2. 24 Eccl 3. 12-13
1 Tia 6. 17 18 Ifa 38. 1 Mat 11.8 I Gor 7.
20 Gen 2. 15. Gen 3. 19 / Eph 4. 28 Preu 10, 4
& John 6. 12 Prov 21. 20 * 1 Cor 6. I to 9
Deut
22. I to 4 Exod 23 4-5 Gen 47. 14, 20 Pbilip 2
142 Q Wbat are ibe Sins
forbidden in the Eigbth
Commandment?
A The Sins forbidden in the Eighth Command-
ment, befide the Negleet of the Duties requiredy,
are Theft z, Robbery 4, Man-ftealing b, and re-
ceiving any Thing that is ftoln c, fraudalent Deal.
ing d, falſe Weights and Meaſures e, removing
Land-marks f, Injuſtice and Unfaithfulnels in Con-
tra&ts between Man and Man g, or in Matters of
Truſt h; Opprefion in Excortion k, Uſury 1,
Bribery m, vexacious Law-ſuits n, unjuft Incloiures
and
y James 2. 15, 16 John 3. 17 z Eph 4. 28 a
Pſalm 62. 10 b 1 Tim 1, 10. < Prov 29. 24 Pfal
50, 18 d 1 Tben 4.6 e Pror III Prov 20. 10
f Diut 19 14 Trov 23. 10. g Amos 8. 5. Ifalm
37. 21 h Luke 16, 10:0 12 Ezek 22. 29 Ley
k Mar 23, 25 Ezek 22. 12 / Pfalm 15,5
m ] b 15.34 n 1 Cor 6.6, 7, 8 Proy 3. 29, 30
Mat 12. 39
'
The Larger Catechiſm.
4
and Depopulations e; ingrofling Commodities to
inhance the Price p, unlawful Callings 9, and all
other unjuſt or finful Ways of taking or withhold-
ing from our Neighbour what belongs to him, or
of inriching ourſelves r; Covetoufnesſ, inordinate
pricing and Affecting worldly Goods i, diftruftful
and diſtracting Cares and Studies in getting, keep-
ing and uſing them u; Envying at the Proſperity
of orbers : As likewiſe Idleneſs *, Prodigality,
waſteful Gaming; and all other Ways, whereby we
do unduly prejudice our own outward Eſtate :
And defrauding ourſelves of the due Uſe and
Comfort of that Eſtate which God hath given
o Ifa 5.8 Micab 2. 2 p Prav 11. 26 q Ate
19. 19,24, 25 Fob 20. 19. 7ames g. 4 Prot 21.
s Luke 12.15 tr Tim 6. 5 Col3 Prod 23.
s. Pſalm 62. 10. u Mat 6, 2¢ 31-34 Teck 5. 12. 27
Pſalm 73: 3 Pſalm 37. 1.7 * 2 The 1 Prov
18.9 y Proy 21: 1 Pror 23. 20-21
Prou 28. 49.
2 Eccl 4.8 Eccl 6.2. 1 Tim. 5.8
143 whichis the Ninth Commandment?
A The Ninth Commandment is. [Theu falt not
bear falfe Witneſs againf thy Neighbour m.)
m Exod 20. 16.
144 Q Wbat are the Duties required in tbe Nintb
Commandment
A The Duties required in the Ninth Com-
ment, are the Preierving and Promoting of
Truth between Man and Man b, and the good
Name of our Neighbour as well as our ownc: Ap-
pearing and ſtanding for the Truth d; and from the
Hearte, ſincerely f, freely 5. Clearly h and fully i
fpeaking the Truth, and only the Truth, in Matters
of Judgment and Juſtice k, and in all other Things
what-
b Zecb 8. 16 C 3 John verſe 12 d Prom 31. 8
9 e Pſalm 15. 2 2
j i Cbron 19. 9 8 1 Sam 19.
45 h Foji 7. 19 i 2 Sam 14. 18-19-20 k Lerit
19. 15 Prov 14. 5,25
roo The Larger Catechiſm.
whatſoever l; a charitable Efteem of our Neigh-
hours m, loving, deſiring, and rejoycing in their
good Name n; ſorrowing for on and covering of
their Infirmities P; freely acknowledging of their
Gifrs and Graces q, defending their Innocency r;
a ready receiving of a good Report and Unwil.
lingneſs to admit of any evil Report concerning
themt; diſcouraging Tale-bearers u, Flatterers W,
and slanderers *; Love and Care of our good
Name, and defending it when Need requireth y;
keeping of lawful Promiſes z; ſtudying and prac-
tiſing of whatſoever Things are true, honeſt, love-
ly and of good Report a
12 Cor 1, 17-18 Epb4:25 m Heb 6 9 Cor 13. 7
* Rom 1. 8 2 Jobn verfe 3 4 3 7ohn verſe 9.4.
2 Cor 2. 4 2 Cor 12. 20 p Prov 17.91 Pet 4: 9.
g. 1 Cor 1. 4-5-7 2 Tim 1.4.5 II Sam 22. 14.
^ r Cor 13.67 Pſalm 15. 3. u Prov 25. 23
Prov. 26. 24 25 * Pſalm 101. $ y Proy 22. I
Feliz2 8. 49 z Pſalm 15. 4 a Pbilip 4.8
is Q What are the sins forbidden in the Ninth
Camisandment ?
A* The Sins forbidden in the Ninth Command-
ment, are all Prejudicing the Truth, and the good
Name of our Neighbours, as well as our own b,
e[pecially in publick Judicature c; giving falle
Evidence d, fuborning falſe Witnefles e, wit.
tingly appcaring and pleading for a bad Cauſe,
out- facing and over-bearing the Truth f; pafling
anjuft Sentence &, calling Evil Good, and Good
Evil, rewarding the Wicked according to the Work
of the Righteous, and the Righreous according to
the work of the wicked h; Forgery i, concealing
b 1 Sam 17. 28 2 Sam 16. 3. 2 Sam 1.9 10- 15:13
r Lru 19. I5 Hab 1.4 d Pro» 19.5 Prou 6. 16-
19 e Ads 6 13 ffer 9.35 Acts 242-5 Pſalm
12. 34 Pſalm 52. 1 104 g Prop 17. 15 1 Kings
21. 910 19 h Ifa 5. 23 Pſalm 119. 69 Luke 19;
8 Luke 16:5 6.7
The Larger Catechiſmi
117
ons,
& I Got 6. 10 b Mat 7.
the Truth, undue Silence in juſt Cauſe k, and
bolding our Peace when Iniquity calleth for either
a Reproof from ourſelves !, or Complaints to others
m; (peaking the Truth unreaſonably nor maliciouſ-
ly to a wrong End o; or perverting ic to a wrong
Meaning to or in doubtful
and equivocal Expreſli
co che Prejudice of Truth or Juſtice 9;
Speaking Untruth r, Lyingſ, Slandering t, Back-
biting u, Decracting w, Tale bearing *, Whiſper-
ing y, Scoffing z, Revilinga, Raih b, Harſh c,
and parrial Cenſuring di miſconiirusting Intenti-
ons, Words and A&ions e; Flattering, Vain-glo-
ricus Boaſting g, thinking, or ſpeaking too highly
or too meanly of ourſelves or others h ; denying
the Giſts and Graces of God i, aggravating fmaller
Faules k; hiding, excaſing or cxtenuating of Sins
when called to a free Confeflion 19 unneceffary
diſcovering
of Infirmities m, railing talte Rumours
, receiving and countenancing of evil Reports o
topping our Eus againft juſt Defence p ; evil Su-
picion y; Envying or Grieving at the deſerved
Crdit
k Lev s. 1 Deur 13. 8. AHF 5. 3-8 9. 2 T10
4. 16 I i Kings 1. 6 Leo 19. 17
Prou 29. 11 01 Sam 22. 9 10 witb Pſalm 52. 1 •
234. Pfalm 50 5 John 2. 19 comp sith Mal.26.
60 61 q Gen 3. 5 Gen 26. 79 Ifa 59. 13,
LU 19. u Gol 3.9 Ufalm 50.20 u Pſalm 15.
3 * James 4.11 7er 38 4 * Lev 19. 16 y Rom
1. 29 30 % Gen 21 6. compared with Gal 4, 29
c Afts 28. 4. & Gex
38 24, Rom 2. 1. é Neh 6. 6-78 Rom 3. 8
Pſalm 69. 10
1 Sam 1. 13 to 15 2 Sam 10. 3
Pſalm 12. 2-3. & 2 Tim 3-2 b Luke 18. 9, 11
Rom 12 16
i cor 4. 6. Afts 12 22 Exod 4. 10 to
15 i 7-b 27. 5 6 796 4:6 k Mat7.3-4 5 1 Prov
28. 13 Pror 30: 20 Gen 3. 12-13 Jer 2. 35 2 King
5.25 Gen 4. 9. m Geng. 22 Prir 25. 9-10 *
Exod 23: 1.o Prou 29. 12 p Ads 7. 56-57 Jub
31: 13:14 4 1. Gor 13.5. 1 Tim 6. 4
The Larger Catechiſm.
28 29
Credit of any r, endeavouring or deſiring to im-
pare it f. rejoycing in their Dilgrace or Infamy !;
icornful Contempt u, fond Ambition »; Breach
of lawful Promiſes x ; neglecting fuch Things as
are of god Report y ; and practiſing or not avoid.
ing ourſelves, or not hindering what
we can in 0.
thers, ſuch things as procure an ill Name z
I Numb. 11. 29 Mat 21 15 / Ezra 4. 12-13
Fer 48; 27. u Pſalm 35. 15-16-21 Mat 27.
Jude verſe 16 Ats 12. 12 * Ron 1 30
2 Tim 33 yr Sam 2. 24 2 2 Sam 13: 12-13
Prov 5.89 Pror 6.33
146 Q Which is the Tentb Commandment
A The Tenth Commandment is, ( Thou ſhalt
not covet thy Neighbour's Houſe, sbou ſbalt not covet
thy Neighbour's wife, nor bis Man feryant, ner bis
Maid-ſervant, nor his Ox, nor his Als, nor any Thing
shat is thy Neighbour's r.]
y Exod 20. 17.
147 l What are the Duties required in the Tenth
Commandment ?
A The Duties required in the Tenth Com.
mandrent, are ſuch a full Contentment with our
own Condition b; and ſuch a charitable Frame
of the whole Soul toward our Neighbour, as that
all our inward Motions and Affections touching
him, tend unto, and further all that Good which
is his c
b Heb 13. 5. 1 Tim 6: 6 c 7ob 3r. 29 Rom 12
x's Pſalm 122. 7, 8, 9 1 Tim 1.5 Exh 10.3
Cor 13. 4. 5-67
148 Q what are the Sins forbidden in the Tenth
Commandment ?
A The Sins forbidden in the Tenth Command.
ment, are Diſcontentment with our own Eſtate di
Envying e ind Grieving at the Good of our
Neighbours f, together with all inordinate Motions
and
d 1 Kings 21.4 EAb 5. 13. 1 Cor 10. 10. e Gal 5.
26. James 3. 14-16. f Pjaln 12. 9. 10. Neh. 2: 10.
The Larger Catechiſm.
and Affections to any Thing that is biss
g Rom 7. 7, 8. Romans 19.9. Col 3. 5: Deut
149 Q. Is any Max able perfeltly to keep the
Commandments of God?
A No Man is able, either of himſelf b, or
by any Grace received in this Life, perfectly
to keep the Gommandments of GOD i; but
doth daily break them in Thought k, Word, and
Deed /
h James 3. 2. John 15. 5. Rom. 8
3
i Eccles
1 John 1.8, 10 GA! 5. 19 Rom. 28, 19
k Gex 6. 5. Gen &. zı: | Reny 3. 9 to the 19 James
3: verſe 13.
150 Q Are All Tranſgreffions of the Law of God
aqually bainous in themelves, and in the Sight of
God?
A All Tranſgreflions of the Law of God are not
equally bainous: But fom. Sins in themſelves, and
by Reaſon of ſeveral Aggravations, are more bai.
nous in the fight of God than others m
m Fobn 19. 11. Ezek 8.6 to 15 John s. 16
Pfalm.78. 17:34, 56
151 Q What are thoje egravations that make
Come Sins more bainous tban orbers?
A Sins seceive their Aggravations,
From the Perſon offending #, if they be of
riper Age Ogreater Experience of Grace geminent
for Profeffion q. Gifts r, Placeſ, Office t; Guides
to others w, and whole Example is likely to be fol,
lowed by others .
1 Jer 2. 8. o Job 32 7; 9. Ecclef 4. 13.1
Kings II. 4, 9 9 2 Sam 12. 14. I Cor. 5: 1
James 4 17 Luke 12:47: 48 / Jer so 415
2 Sam 12. 78,9 Ez: 8. 11. 12 u Romi 2
17, to 24 w Gal 2 11,0 14
2 From the Parties offended x; if imniediately
againſt
* Matth 21. 38, 39.
122 The Larger Catechiſm.
againſt Gody, his Attributes 2, and Worſhip a ;
againſt Chrift, and his Grace b; the Holy Spirit c,
his Witneſs
d, and Workings e; againft Superiors,
Men of Eminency f, and ſuch as we ſtand eſpecial-
ly related and engaged unto g; againſt any of the
Saints b, particularly weak Brethren i, the souls of
chem or any other k, and the common Good of all
or many l.
y 1 Sam 2. 35. Acts 5:4: Pſal 51.4: z Romi 2:
Mal 1.8.14. b Heb 2. 2 3. Heb 12, 25. c Heb
10. 29: Mat 12. 31-32 d Eph 4. 30 Heb 6. 4 5.
f Jude verſe 8 Numb 12: 8 9 Ifa 3.5 g Prov
30. 17. 2 Cr 12.15. Pſalm 55. 12 to the 15 h
Zeph Z. 8.10 II Mat 18 6 1 Cor 68 Rev 17.
6. i 1 Cor 8: 11-12 Rom 14: 13-15-21 k Ezek
13. 19, 1 Cor 8. 12 Rev 18. 13. Mai 13. 15
* Tbell 2 15.16 J 22 20
8. From the Nature and Quality of the Offence
m, if it be againſt the expreſs Letter of the Law n,
break many Commandments, contain in it many
Sins o: If not only conceived in Heart; but breaks
forth in Words and Actions P, ſcandalize others.q,
and admit of no Reparationr: If againſt Means /;
Mercies t, Judgments u, Light of Nature w, Con-
viction of Conſcience x, publick or private Admo-
nitiony,Cenſures of the Church z, Civil
Puiſhments
3 and our own Prayers, Purpoſes, Promiſes b;
Vows
m Prav 6. 30 to the end. n Ezra g 10 to 12.
Kings 11. 9-10 o gol 3.5 I Tim 6. 10 Prou
to 12. Prov 6. 32, 33 70ſ 7. 21. p James 1. 14,
15. Mat 5. 22 Micah 2.1
23-24. r Deut 22. 22; compared with Verſe 28, 29.
Prop 6. 32 to 35. Mat 11, 21 to 25. John 15.22.
tja I 3. Deut 32. 6. u Amos 4.8.20 11. fers
g. w Rom 1. 26-27. * Rom 1. 32 Dan 5:22. Til
3 10-ft y Prov: 29 Iv z Tir 3. 10. Mat 18 17
Prop 27 22. Prov 23. 35 b Pjalm 78. 34 to 37
fer 2.20 Jer 42.5-6-20-21
ab 2. I g Mat 18. 7. Rom 1:
The Larger Catechiſm. 123
Vows €, Covenants d, and Engagements to Godor
Men e: If done deliberately ſ wilfully s; pre-
ſumptuouſly b, impudently o, boaſtingly k, mali-
ciouſly l; frequently 9, obſtinately n; with De-
light ó, Continuance P, or relapfing after Repen
tance ?
c Ecclef s. 45-6. Prov 20. 25. d Lev 26. 25.
e Prov 2. 17. Ezek 17. 18, 19 f Pſalm 36.4 g
Jer 1. 17 h Numb 30 Exod 21. 14 i Jer 3.
3. Prom 7.13 k Pſalm 52. I 13 Jobn verſe 19.
m Numb 14.2.2 n Zech 7. 11-12
O Prov 2. 14 P
Ifa 57.17 9 7€ 34. 8.9-10-11 Fet 2. 20, 21,
4 From Circumſtances of Timer, and Place ;
if on the Lord's Day 1, or other Times of Divine
Worſhipa į or immediately before w or after theſe
*, or other Helps to prevent or remedy luch Mil-
carriages : if in Publick, or in the Preſence of
others, who are thereby likely to be provoked and
de filed z
r 2 Kings 5.28. [7er 7.10. Iſa 26. 10. Ezek
23 37 38 39. u 1458, 3-4 $, Numb 25.6-7. W
1 Cor 11. 20-21 * Jer. 89-10 Prom 7. 14-15.
John 13. 27-30 y Ezra : 13 14
Sam 2.22-23 24
152 What doch every Sindellive at the II ands
of God?
A Every Sin, even the leaft, being againſt the
Sovereignty a, Goodneſs b, and Holinels of God c
and againſt his righteous Law d, deſerveth bis
Wrath and Curſe e both in this Lifeſ, and that
which is to come g; and cannot be expiared, but
by the Blood of Chrifti
a fames 2. 10-11. Exod 20. 1, 2. c Hab. i.
13. Lev 11. 44-45 d John 9.4. Rom 7. 13:
Eph 5. 6. Galzito f Lam 3. 39. Deul 28 from
verſe 13 to the end. g Mat 25. 41 h Heb 9. 22
153 Q
Pe 1. 18-19.
124 The Larger Catechiſm.
153 QWbat dotb God require of us, that we may
eſcape his Wrab and Curſe due to us by Reaſon of the
Tranſgreffion 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 cur Lord Jeſus Chrifti, and the
diligent Uſe of the outward Means whereby Chriſt
communicates to us the Benchts of his Mediation k.
i Acts 20: 21. Matth 3. 7,8 Luke 13. 3, 5.
Aēts 16. 30, 31 John 3. 16, 18 ķ Prov 2
to 5. Prov 8. 33 to 36
154 Q What are the outward Means whereby
Cbrift communicates to us the Benefits of bis Me.
diation?
A The outward and ordinary Means whereby
Chriſt communicates to his Church the Benefits of
hls Mediation, are all his Ordinances; eſpecially
the Word, Sacraments, and Prayer: All which
are made effectual to the Elect for their Salva.
tion
2 Mat 28. 19, 20 Acts 2. 42, 46,47
155 Q How is the Word made effectual to Sal.
Valion ?
A The Spirit of God maketh the Reading, but
eſpecially the Preaching of the Word, an eftectual
Means of enlightning m, convincing and humbling
Sinners n; of driving them out of themſelves, and
drawing them unto Chrifto; of conforming them
to his Image Po and ſubduing them to his Willq;
of ſtrengthning them againſt Temptations and Core
raptions t, of building them up in Graceſ, and
eſtabliſh
m Neh 8. 8. Acts 26. 18. Pfalm 19 8* Cor
14. 24. 25. 2 Chron 34.18-19 26 27:28.
2:37-41. Acts 8. 27 to 39. p 2 Cor 3. 18. 9 2 Cor
10. 4, 5, 6. Rom 6. 17. Matth 4. 42710.
Eph 6. 16, 17. Pfalm 19. 11. 1 Cor 10,"
Acts 20, 32: 2 Tim 3. 15 to 17.
O Acts
11
N The Larger Catechiſm. 125
fabliſhing their Hearts in Holineſs and Comfort
hrough Faith unto Salvation
t Rom 16, 35, 1 Theff 3. 2, 10 11, 13. Rom,
15. 4. Rom. 10 13 19 17 Rm 1. 16.
156 & Is the Word of God to le read by all?
A Although all are not to be permitted to read
the Word publickly to the Congregarion u, yet all
ſorts of People are bound so read it apare by them-
ſelves , and with their families *: To which
End, the holy Scriptures and to be tranſlated out of
the Original into vulgar l anguages y
u Deut 31. 9. 1
Neb 8' 23. Neb 9. 3.
Deut 77. Rev. 3 John $ 39.
yfa 34 16. * Deut 6. 6, 7, 8, 9. Gen8 17.
19 Pjalm 78. 5, 6, 7 y scor 14: 6, 9, 11, 12
15. 16. 24, 27, 28
157 Q How is the Word of God to be read?
A The holy Scriptures are to be read with an
high and reverent Effeem ofthem z; with a firm
Perſwafion bailey are the very word of God 4,
and that he rnly can enable us to underftand them
b; with Defire to know, Lelieve ai d obey the
Will of God revealed in oben c, with Diligence
d, and Attention to the Matter and Scope of them
e; with Ni dication f, Applicatii 1 g, Self-denial
h, and Prayer
7. Pfalm 19:10 Nel 8 3 to o Exod 24. 7
2 bror 34: 27 J/a 66 2: 4.2 Pet fr 16, 20,
21 b luke 24. 45 2 Cor 3; 13 to 16
3: 13 10 16 & Duur
17. 19, 20 1875 17, 11. kats 8. 30- 34
Luke 10. 26 27 28 f Psalm 1
207 28 í Pfalm 1. 2 Pfalm 119.47 &
2 Cbron 34. 21: h Pr10 3 5. Deut 32. 3. i Prov 2,
I 10 6 Jalm 119.18 Neb 8.68
158 [ By ubemis ite wird of Gud 10 b: preach-
A The Word of God is to be preached only by
ſuch as are ſufficiemuly gifted ky and alſo duly ap-
proved
ki Tim 2-2-6
3. 2-6 Epb
EPD 4. 8 10 11 Hoſea 3.6 .
Mal 2 7. 2 G17 3: 6
pri Gor 14: 19. 2 I Cor 2. 4. t ger 23. 28. 1
126 The Larger Catechiſm.
proved and called to that office ?
i Jer 14. 15. Rom 10 15 Heb s. 4. 1 Cor 12.
28 29 I Tim
4. I Tim 5. 22
159 Q How is tbe Word of God 10 be preached by
thoſe that are called thereunto?
4 They that are called to labour in the Miniſtry
of the Word, are to preach found Doctrine m dili-
gently », in Seaſon and out of Seaſon 0; plainly P,
not in the enticing Words of Man's Wiſdom, but
in Dentonftrarion of the Spirit, and of Power 95
faithfully r, making known the whole Counſel of
God ſ; wiſely t, applying themſelves to the New
ceflicies and Capacities of the Hearers w; zealouſly
», wüh fervent Love to Godºx and the Souls of
his People y; fincerely Z, aiming at his Glory a,
and their Converſion b, Edification f, and Saſváti-
m Titus 2. 1.8 n As 18.25. 02 Tim 4. 2
Cor 4. 1, 2 f Acts 20.27. Gol 1 28. 2 Tim 2.0
15. u 1 Cor 3 2. Heb S. 12 to 14
Luke 12 42
W Ads 18: 25. x 2 Cor 5. 13 14. Philip 1: 15 to 17
y cel 4.12. *cor 12. 15: 2 2 Cor 2 1. Cor 4
; a 1 Thef. 2. 45-6: John 7. 18. b i Cor g. 19
30 22,.. c 2 Cor 12. 19. Epb 4. 12. di Tim 4
Aits 26. 16 to 18
160 l What is required of thoſe that hear the
Wor& preashed!
A It is required of thoſe that hear the Word
preached that they attend upon it with Diligence 6
Preparation f, and Prayer g; examine what they
hear by the Scripture b, receive the Truth with
Faith 1, Love k, Meekneſs , and Readineſs of
Mindm, as the Word of God n, meditate o, and
Mind
ond
16
e Prou 8. 32. f, Pet 2. 1, 2. Luke 8. 18.
g Pſalm 119. 18. Epl 6, 18, 19: h Ads 17. 11.
1 Heb 4 2. k 2 Theſ 2. 11. 1 James 1, 21.
The Larger Catechiſm, 127
confer of it p ; hide it in their Hearts 9, and bring
forth the Fruit of it in tbeir Lives 'n
m Acts 17. 11. n = Theff 2. 13. O Luke 9.
33 Heb 2. : p Luke 24 14. Dezt 6. 6, 7 9
trov 2. 1. Pfalm 119. 11. r Luke 8. 15: James
1. 25
161 2 How do the Sacraments become effettual
A The Sacraments become effe&tual Merns of
Salvation, nor by any Power in the mſelves, orany
Virtue derived from the Piety or Intention of him
by whom they are adminiftred; but only by the
Working of the Holy Ghoft, and the Bleſſing of
Chriſt by whom
they are intimated
(1 Pet 9. 21: 1488. 13* 60m are d ruitb Verſe
23
Con 1213
What is a Sacrament
A A Sacrament is ap boly Ordinance inſtituted
by Chritt in hix Chúicht, to ligiiify, feal, anderbi.
bit » unto thoſe that are within the Covenant of
Grace ** the Benefits of bis Mediation x 10
ſtrengthen and increaſe their Fairh, and all other
Graces y; and to oblige them
to Obedience z; to
teftify and cherifh their love and Communion one
with another a, and to distinguish them from thoſe
that are without
Gex 17. 7-10. Exed Chap 12, Mar 28. 19.
Mat 26. 26:7-28. u R4* **: Cor 11, 24-25; W
Rom 15. 8. Exid 12. 48 x 48: 7.38 1 Cor 10. 16
y Rom 4' 1. Gel 3.27. z Rim6, 3-4 --Gor 10, 21.
Eph 4. 2-34 5. icur 12: 13. B Eph 2, 11, 12
263 Q. What are ite Parts of 4 Bacrament?
A The Parts of a Sacrment are Two, the One,
an outward and fenfitile Sign ufed accorðmg ro.
Chriſt's own Appointment; the other, an inward
and ſpiritual Gjage thereby kgnified
c Mar 9. 11. i 1a 3. 21. Rom 2. 28-79
164 Q How any Sacraments baih Christ infi-
Gen 34. 15
998 The Larger Catechifm.
suted in his Cburch under the New Teſtament?
Under the New Teſtament Chriſt
bath infti.
urtea in bisechs brendy two Sacraments, Baptifm
and the Lord's Supper
d Matth 28. 19. 1 Cor 11 20, 29 Matih 26; ,
26-27-18
165 ° Wbat is Baprifm?
A Baptiſm is a Sacrament of the New Teſta-
ment, wherein Chrift hath ordained the Waſhing
with W-ter in the Name of the Father, and of the
kon, and of che Holy Ghoft e; to be a Sign and
Seal of Ingrafting into himſelf f, of Remiflion of
Sins by his Blood g, and Regeneration by his Spirit
6 of Adoprion 1, and Reſurrection unto everlafing
Lick, and whereby the Partics baptized are lo
Temgly admitted into the viſible Church to and
enter into an open and profeffed Engagement to be
wlolly and only the Lord's m
Month 28. 19. f Gal 3. 2% al Mare I: 4
Rey u. 5 b Tiius 315 Eph 5, 20. i Gal . 26
27 kr Cor 1. 19 Rom 6. 5 I GOT 12, 13
166 Q Unto whom is Baptiſm so be
Baptiſm to be admini.
A Baptiſm is net to be adminiſtred to any that
aís out of the viſible Church, and fo Strangers
from the Covenant of Promiſe, till they profers
their Faith in Chrift, and Obedience to him-n;
but Infants deſcending from Parents, either both or
at one of chem profcfling Faith in Chriſt and 0.
bedienge to him, are in that Reſpect within the Co-
venant, and to be baptized o
natts 8. 36, 87 Alts 2.. 38. o Gen 17
compared with Gal 3. 9, 14 and witb Gol 2: 11,
con 1& Matth 28, 19 Luke 18. 1516.
Rum 1 16.
167 How is our Baptiſm to be improves &
The
The Larger Catechiſm.
129
p : F.
A The needful, bur much nejketed Duty of
improving our Baptiſm, is to be improved by us
all our Life long, eſpecially in the Time of Temp-
tation, and when we are preſent at the Admini.
fration of it to other pi by ſerious and thankful
Confideration of the Nature of it, and of the Ends
for which Chriſt inftirujed it, the Privileges and
Benefits conferred and ſealed thereby, and cur ſo-
lemn Vows made therein 9; by being humbled for
our ſinſul Defilement, cur falling ſhort of, and
walking contrary to the Grace of Baptiſm and our
Engagements r; by growing up to Aſſurance of
Pardon of Sin, and of all other Bleſlings ſealed to us
in that Sacrament ſi by drawing Strength from the
Death and Reſurrection of Chrift, into whom we
are baptized, for the mortifying of Sin, and Quick-
ning of Grace t; and by endeavouring to live ty
Faith u, to have our Converſation in Hulinels and
Righteouſneſs w, as thoſe that have therein given
up their Names to Chriſt x, andto walk in brotherly
Love, as being baptized by the ſame spirit into one
Bodyy
Col 2:11, 12. Rom 6. 46.17.q Rom 6. 3-4-5.
1 Cor 1, 11•12 13 Rom 6. 2-3 / Rom 4. 11, 12.
1 Pet 3. 21. i Rom 6. 3.4 u Gal 3 26-27 » Rom
6.22. * Acts 2. 38. in Cor 12 13-25-26-27
168 Q Wbat is the Lord's Super?
A The Lord's Supper is a Sacra ment of the New
Teftament x, wherein by giving and receiving
Bread and Wine according to the Appointment of
Jeſus Chrift, his Death is fhewed forth , and ricy
that worthily communicate, feed upon his Bcdy &
Blood, to their ſpiritual Nouriſhment and Growth
in Grace a,have their Union and Communien with
bim conhrmed b; teftify and renew their Thank
fulneſs c and Engagement to God d, and cheir mu-
2 Luke 22: 20. a Mai 26. 26-27-28 i Comu
24 25-26 b i Cor 10. 16. & 1 Cor 11: 24:25 26
Gør 16–14:15 16-21
FS
The Larger Catechiſm.
GOT 10. 17.
Foal Love and Fellowſhip each with other as Mem
bers of the fåme Myftaal Body e
e I
og Q How barb Obrist appointed Bread and
tuing to be given and received ipibe Sacrament of ibe
Eorils Supper?
A Christ bath appointed the Miniſters of his
Word, in the Adminiftration of this Sacrament of
the Lord's supper, to ſet a part the Bread and Wine
from comrion Uſe by the Word of Inftitution,
Thankſgiving, and Prayer; to take and break the
Bread, and to give both thé Bread and the Wine to
The Communicants : Who are by the ſame Appoint-
ment to take and eat the Bread, and to drink the
videz in chankfúi Remembrance chat the Body of
Chlitt was broken and given, and his Blood ified
of them
Cør 11. 23-24. Mat 26.26 27 28. Mark 14
2223-24. Luke 22. 19-20.
170 Q How do they that worthily communicate in
the Lord's Suppera feed upon the Body and Blood of
A Asthe Body and Blood of Chrift are not cor-
Fotally or carnally preſent in, with, or under the
"Biezd md Wine in the Lord's Supper g and set
are ſpiritually preſent to the Faith of the Receiver,
poldstmaly and really than the Elements the mielves
ors to their outward Senſes h : so, they that wor-
thily communicate in the Sacrament of the Lord's
Supper, do therein feed upon the Body and Blood
Dar, nor alier a corporal ora caial, dar in
tavolju m.inner yet truly and really i vi ly
Riidillasy receive and apply unto therwelyeschrift
crucifie:), and allthe Benefits of his Death k.
& Acts 3. 21
b Mat 26. 26-28. i 1 Cor 11. 24
ko cor ro, 16.
21 Q How are they that receive the sacrament
utbe Les Sup[er, to prepare then dues De
comme untoia
They
U20
The Larger Catechiſm.
131
1 Cor 5;
• Maith 5, 23:
A They that receive the Sacrament of the l ord's
Supper, are, before they come, to prepare the mſelves
thereunto, by examining themſelves I of their be.
ing in Chrift m, of their Sins and Wants n; of the
Truth and Meaſure of their knowledge a, Faith p.
Repentance 9, Love to God and the Bret bren
Charity to all Men forgiving thoſe that bave
done them Wrong t, of their Dofires after Chriſtu,
and of their new Obedience », and by renewing
the Exerciſe of theſe Graces x, by ſerious Meditati-
on y, and fervent Prayer 2
1 1 Gor it. 28. m 2 Cor 13. 5: * I Cor 5. 7,
compared with Exod 12: 15 0 1 Cor 11. 29 P
2 cor 13, 5. Mat 26. 28. q Zech 12. 10. I Cor
11. 21, Cor 10. 16, 17. Alls 2. 46. 47.
8 1 Cor 11. 18, 20.
24 u T 55.1. Fobn 7. 37 W i Cor 5:7, 8:
* 1 Cor 11: 25, 26, 28; Heb 19, 21, 22, 24-
Pſalm 26 6. y 1 Cor. 11, 24, 25. z 2 Chron 30:
18, 19 Mat 26, 26;
172 Q May one who doubtetb of bis being in
Chrif, or of his due Preparation, come to the Lord's
Supper?
A One who doubteth of his being in Chrift, or
of his due Preparation to the Sacrament of the Lordle
Supper, may have true Intereſt in Chrif, cho he be
not yet aflured thereof a, and in God's Account
hats it, if he be duly affected with the Appreben-
fion of the Want of it b, and unfeignedly de fixes
to be found in Chriſt C, and to depart from Inigai
ty d: In which Caſe ( becauſe Promiſes are made,
and this Sacrament is appointed for the Relief even
a ja so: 0. 1 John s. 13 Pſalm 89, through,
out Pſalm 77: 1, to the 12. Jonah 2: 4,72 b 1/4
$4.7, 8, 30. Mat 5, 3, 4. Pſalm 31. 22. Pfalm 13.
13, 22, 23. c Philip 3. 8, g. Pſalm 1c, 12. Pſalm
42. 1; 2; 5; 11 d 2 Tim 2, 19. 11a 50. 10. Pſalms
66. 18, to 20
of
-26.28 Mark 9. 24 AltsMat 12.20
132 The Larger Catechifi.
of weak and doubting Chriſtians e, he is to bewail
his Unbelief f. and labour to have his Doubts re-
félved 3 ; and to doing, he may and ought to come
to the Lord's Supper, that he may be further
Itrengthned h
e Iſa 40, 11, 29, 31 Mat 11.
g 2 2: 37. Ats 16. 30
1 Rom 4. rt 1 Cor 11 28
173 g May any who profeſs the Faith, and de.
fire to come to the Lord's Supper, be kept from
such as are found to be ignorant or (candal.
gus, norwithſtanding their profeflion of the Faith
and Deſire to come to the Lord's Supper, may and
durch go be kept from that Sacrament by the Power.
which Christ hath left in his Church 1 , untilrbex
receive Inſtruction, and manifeft their Reforma-
tion R
br Cor 11:27 to the end, compared with Mat 7.8
and with 1 Cor 5 Chap to the end, and with Jude
per 13 and with. Tim s. 22 42 60+ 2.7
174 l What is required of them that receive the
facrament of the Lord's Supper in the Time of she
Adminiftration of it?
Iss required of them that receive the Sacra-
ment of the Lord's Supper, That during the Time
obe Adminiſtration of it, with all holy Reverence
*RU Ansation they wait upon God in that Ordi-
Tunce , diligently obſerve the facramental Ele-
ments and A&ions m, heedfully difcern the Lord's
Dave #, and affectionately meditate on hi Leath
Kad bhff ringin, and thereby ftir up themſelves
cigorous Exerciſe of their Gacos o, in judging
Citmleives q, and ſorrowing for sin rom earneſt
Hungring
0.3 Heb 12. 28 Pſalm 5 1 Cor 11.
17-25-28 m Xxod 24. 8 compared with Mar 26. 28.
", 29 Luke 22 19 P i Cor
3-4-5-11.14 g 1 Cor 11 zu Zub 1%
1. 26.
The Larger Catechiſm.
133
Hungring and Thuſting after Chriftſ, Feeding
on him ny Faicbt, Receiving of bis Fulneſs ,
Truſting in his Merits 70, Rejoycing in his Love
*, giving Thanks for bis Grace y; in renewing of
their Covenant wich God 2, and Love to all the
Saints a
Rev 22. 17. Fabn 6. 35. u 7ohn 1. 16 w Phil
3: 9. * Pſalm 63 4.9. 2 Cbron 30. 21. Ifal 22.
26 z Fer 50.5 Pſalm 50.5 a A&ts 2. 42
175 l What is the Duty of Christians after
Ibey have received the Sacrament of the Lord's
Supper?
A The Duty of Chriftians after they have re-
ceived the Sacrament of the Lord's Supper is ſeria
ouſly to conſider how they have behaved themſelves
therein, and with what Succeſs b; if chey find
Quickning and Comfort, to bleſs God for-it c, beg
the Continuance of it d, watch againſt Relapſes
fulfil their Vows f, and encourage themſelves to a
frequent Attendance on that Ordinance g: But if
they find no preſent Benefit, more exa&ty to review
their Preparation to, and Carriage at the Sacrament
h; in both which if they can approve themſelves
to God and their own Conſciences, tbey are to wait
for the Fruit of it in due Time i : But if they fee
they have failed in either, they are to be humbledky
and to attend upon it afterward with more care
and Diligence ?
6 Pſalm 28.7 Pſalm 85. 8 1 Cor 19. 17 30-31
( 2 Chron 30. 21, to 36. Adts 2. 42 46 47,
Pſal 36. 10 Cant 3. 4. i Obron 19. 18 e
Cor 10. 3, 4, 5, 12 ºf Pfalm 50. 14 3 1 Cor u.
25 26 ses 2. 42 46 h cant s. I to 6 • Pfalm.
123. 1-2 Pfalm 42. 5-6 Pſalm 43, 3, 4, 5
2 Chron 30. 18, 19 Ifa 1. 16-18. | 2 Gør 7. 11
i Cbron 12 to 14
1-6 Qwberein do the Sacraments of Baptiſm and
the words Supper agree?
A The
134 The Larger Catechiſm.
A The Sacraments of Baptiſm and the Lord's
Sur p r agree, in that the Auchor of both is Godm;
the ſpiritual Part ofboch is Chriſt and his Benefics
n; both are Seals of the ſame Covenant 0, are to be
diſpenſed by Miniſters of the Goſpel and by none
other P, and to be continued in the Church of
Chriſt until his second Coming 9
m Mat 28. 19. I Cor. 11. 23. n Rom 6. 3, 4.
1 Cor 10 16. o Rom 4. 11, compared with col. 2.
12, Mat 26, 27, 28. p. Fobin 1; 33. Mat 28. 19,
1 Cor 11. 23. I Cor 4. 1. Heb 5.4. q Mat 28:19
20
1 Cor u. 26
127 Q'Wherein do the Sacraments of Bepriſm and
ike Lord's Supper differ?
A The Sacraments of Baptiſm and the Lord's
Supper differ, in that Baptiſm is to be adminiftred
but once, with Water, to be a sign and Scal of
our Regeneration and Ingrafting into Chriſt y, and
that even to Infants J; whereas the Lord's Supper
it to be adminiftred often, in the Elements of
Bread and Wine, to repreſent and exhibit Chrif as
Diritual Nouriſhment to the Soul t, and to con-
Hrin our Continpance and Growth in him u, and
that only to ſuch as are of Years and Ability to ex
amine themſelves to
r Matth 3. 1. Titus 3: 5 Gal 3. 27 Gen
77; 9 Ads 2. 38, 39.
2. 38, 39. Cor 7 14 t 2 Cor
1, 23, 24, 25, 26: ut Cor 10 16 w 1 Cor 11:
7-8 Q What is Prayer?
A Prayer is an Offering up of cur Defires unto
God x, inthe Name of Chrift y, by the Help of his
Spirit; with Confeflion of our fins e, and thank.
Mal Acknowledgment of his Mercies b
x Pſalm 62, 8 y Jehn 16: 23 z Rom 8. 26,
Pfalm 32:52
, 6: Dan g 4 b Pbilip 4 5:
179 L Are we to pray unto God only?
A God only being able to ſearch the Hearts Co
e 1 Kings 8: 39 Ats 1: 24 Rom 8, 27
289 29:
The Larger Catechiſm 135
hear the Requefts d, pardon the Sins e, and Ini
fulfil
the Defires of all f, and only to be believed in
and worſhipped with Religious Worthip b; Praps
er, which is a ſpecial Part thereof i, is to Le made
by all tobim alone k, and to none other 2
d Pfum 5:2 e Micah 7: 18 fPfal 14518,
19
Rom 10:14: h Mat 4, 10 i 1 Cor.
50, 5x ROM 10, 14.
180 g What is it to pray in the Name of
A To pray in the Name of Chrift, is, in Obe4
dience to his Command, and in confidence of 138.
Promiſes, to aſk Mercy for bis Sake m. Nor by
Gare mentioning of bis Name ni bur by drawing
ont Encouragement to pray, and our Boldnels
Strength and Hope of Acceptance in Prayers from
Chriſt and his Mediaciono
m John 14. 13, 14 John 16, 24 Dan 9, 17.
n Mattb 7, 21 Heb 4 14 1a, the 26
6: 13 9 15
1or Why are we to pray in the Name
Cbrist?
A The Sinfulneſs of Man, and his Diſtance from
God by reaſon thereof, beiog ſo great, as that we
can have no Acceſs into his Preſence without a
Mediator p; and there being done in Heaven or
Barch appointed to, or fit for that glorious Work
bur Christ alone, we are co pray in no other Name
bur his only
p Fobn 14: 6. Ta 59
John 6
27. Heb 7: 25, 26, 27.
Tim
5
Col 3. 171
182 Q How dotb.the Spirit belpus to pray?.
4. We not knowing what to pray for as we
ought the Spirit helpeth our Infirmities, by enabling,
us to underſtand both for whom, and what, and
how Prayer is to be mader and by workieg wu.
quickning in our Hearıs ( although not in al-
Perſons, not at all Times in the fame Meaſure
thoſe
Epb 3.11
136
The Larger Catechiſm.
20
44 4 1 Tim 2. 1-2 b John 17. 20
Tuke 15. 12, 18, 19 Luke 18, 13, 14 o Jak
thoſe Apprehenfions, Affections and Graces, which
are requifice to the right Performance of that
Duty s
( Ron. 8. 26 27 Pſalm 10. 17. Zech 12. 10
183 Q For whom are we to pray?
A We are to pray for the wholé Church of Chriſt
upon Eh, for Magiftrates 4, and Minifters
w, for curlelves x, our Brethren y; yea, our Ene.
mies z; and for all ſorts of Men living a, or that
Ihal live hereafter b: But not for the Dead c,
not for thoſe that are known to have finned the
Sin unto Death d
t Epb 6. 18 Pſalm 28. 9 u 1 Tim 2: 1-2
Col 4.3 x Gen 32. II y James s. 16 z Mal 5.
2 Sam 2. 29.
¢ 2 Sam 12. 21-22 23 di John 5: 16
184 Q Forwbat Things are we to pray?
A We are to pray for all Things tending to the
Glory of God e, the Welfare of the Church f, our
own g or others Good h; But not for any Thing
that is unlawfuli
e Mat 6.9 Pſalm 51. 18 Pſalm 122.6; 3 Mar
7. 1 h Pſalm 125 4 i 1 Fobn5. 14
185 Q How are we to pray?
A We are to pray with an awful Apprehenſion
of the Majeſty of God k; and deep Senſe of our own
Unworthineſs l, Neceflities m, and Sins n; with pe-
nitent o, thankfulp, and enlarged Hearts 9; with
Underſtanding r, Fai-hſ, Sincerity t, Fervency u,
Love x and Perſeverence x, waiting upon him y
With humble Submillion to his Willz
186 Q
k Eccles 5. 1 1 Gen 18. 27 Gen 32. 10
51. 17 p Pbilip 4 6. q 1 Sam 1. 15 1 Jam
1. 6 i Pſalm 145. 18. Pſalm 17. 1. u James
1 1 Cor 14, 15 I Mark 11. 24 fames
16 • 1 Tim 2. 8 * Eph 6, 18. y Micah 7.
o a Mat 26. 39
ma
*
The Larger Catechiſm 37.
e
186 Q Wbat Rule
bath God given for our D
rection in the Duty of Prayer ?
A The whole Word of God is of uſe to direct us
in the Duty of Praying a ; but the ſpecial Rule of
Direction, is that Form of Prayer which our Savi-
our Christ taught his Diſciples, commonly called,
The Lord's Prayer h
a I John . 14 b Mat 6. 9 to the 14 Luke ir
2-3 4
187 How is the Lord's Prayer to be uſed ?
A The Lord's Prayer is not only for Direction,
as a Pattern according to which we are ro make o
ther Prayers, but may albo be uſed as a Prayer, lo
that it be done with Underſtanding, Faith, Reve-
*ence, and other Graces neceffary to the righe Per
formance of the Duty of Prayer
• Mat 6. g compared with Luke 11. 2
188 of how many parts doth the Lord's Prayer
A The Lord's Prayer conſiſts of Three Parts,
Preface, Petitions, anda Conclufion
189 Q What doth tbe Preface of the Lord's Prayer
teach us?
A The Preface of the Lord's Prayer [ contained
in theſe Words, Our Father wbich art in Heaven
d] teacheth us, when we pray, to draw near to God
with Confidence of his Fatherly Goodneſs, and our
Intereſt therein e ; with Reverence and other Chiid-
like Diſpoſitions f, heavenly Affections g, and due
Apprehenſions of his Sovereign Power, Majeſty,
and gracious Condeſcenſion b: As alſo to pray
with and for others i
d Mat 6. 9 e Luke 11, 12 Rom 8:15. f Iſai
64 9 3. Pſalm 123, 1 Lam 13. 41 biſa 63. 15*
16 Neh.14 56 i Afts 12.5
190 Q What do we pray for in the Firſt res
sition ?
A In the Fira Petition ( which is, Hallowed te
138 The Larger Catechiſm.
tby Name k, ) acknowledging the utter Inxbility
andIndiſpoſition that is in ourſelves and all Men to
honour God aright 2, we pray, that God would by
his Grace enable and incline us and other to know,
to acknowledge, and highly efterm him in his
Titles n, Attributes o, Ordinances, Ward p, Works,
and whatſoever he is pleaſed to mke himſelfknown
by 9; and to glorify him in Thought, Word r, and
Deed /. That he would prevent and remove Athiefm
1, Ignorance », Idolatry *, Profaneneſs, and over-
ruling Providence, direct and diſpoſe of all Things
k Mai 6. 9: 1 2 Car 3. f. Pfalm $2 15 m Pfal
67. 2, 3 .n Pſalm 83. 18 o Pſalm 86. 16 to the
-16 p 2 Theſ 3. 1 Pſalm 157: 19, 20 Pſalm 138:
Gör 2-12 15 g Pfalm. 145 throughout,
throughout
Pſalm 14.
{ Pbilo 1. 9 Pin. 12, 3, 4, u kpb
#. 17. 18 Pfal. 579. * Pfalm 74. 18, 22, 23.
v 2 Kings 19. 15, 16, z 2 cbron 20 6, 10, 11, 12
Pſaln 83, throughout Pſalm 140. 8.
191 e What do we pray for in the Second Pe-
tition?
1 In the Second Petician, [ which is, Thy
Kmgaom comes ] acknowledging our felves and all
Mankind robe by Nature under the Dominion of
Sin and Satan e, we pray, that the Kingdom of Sin
and Satan may be deftroyece, the Goſpel propagat-
ed throughout the World d, the Jews called e, the
Fulneſs of the Gentiles brought in f; the Church
furniſhed with all Goſpel Officers and Ordinances,
purged from Corruption h, countenanced and main.
tained by the Civil Magiftrate i : That the Ordi-
nances
Marth 6. 10 b Eph 2.2, 3 & Pfalm EX 1.18
Rev 12, 10, 11, & 2 The ff 3. I 4 Rom 10. nf
John 17, 19, 20 Rom 1, 25. 16. Plalm 67
throughout & Mar g. 38. * The fſ 3. I b Male, 11.
Zeph 3. 9. 11 Tim 2, 1,1
The Larger Catechiſm.
13
1 Eph.
words
nances of Chriſt may be purely difpenfed ; and made
effectual to the Converting of thoſe that are yet in
"their Sins, and the confirming, comforting and
building up of thoſe that are already converted
That
Chrift would rule in our Hearts here 1, and
haften the Time of his Second Coming, and our
Reigning with him for ever m . And that he
would be pleaſed to to exerciſe the Kingdom of his
Power in all the World, as may beft conduce to theſe
Ends 12
k Acts 4 29, 10 Eph. 6. 18, 19, 20 Rom 15. 29,
30, 32. 2 ThefT. 1. Tber
Tbeſ 2, 16, 17 .
8. 14 to the 21
m Rev. 22. 20. n 1/4. 64, 1, 2
Rev 4. 8, 9, 10, 11
ou Qwbat do we pray for in the zbird Peti-
tion:
In the Third Petition which is, f thy will be
done in Earth as it is in Heaven 0, Jackaowledg.
ing that by Nature we and all Men are not only
utterly unable and unwilling to kpow and do the
Will of God P ; but prone to rebel againſt his Word
9, to repine and murmur againft his Providence 1,
and wholly inclined to do the Will of the Flem.
and of the Devils: We pray that God by his spirie
would take away from ourſelves and others all Blinda
nels , Weakpels us, Indiſporedneſs w, and Perverſe-
neſs of Heart x, and by his Grace make us able and
willing to know, do and ſubmit to his Will in all
Things y, with the like Humility z Cbearfulnets 4.
Faithfulneſs b, Diligence c,Zeald, Sincerity and
Conſtancy f, as the Angela do in Heaven &
o Mat 6, 10: p Rom 7. 18. Job 21.14; I Gor 2
14: 9 Rom 8. 7. r Éxod 17 7. Numb 14.
Eph 2, 2, 1 Eb 1 17, 18 g Eph §. 16 w Mar
26. 40, 41 X Jer 36, 18, 19 y Pfalm 119. 1, 8,
35, 36. Ats 26. 14. Z. Mrcab 6. 8. a Jalm 100.
ka Sam 15, 25, 26. b Iſa 38. 3.
Pſalm 119 4,5 d Rom 12. u. e Pſalm 119.80. fP/4.
119.112,8 446,2, 3. PLA 103. 30, II, Mai 18. 10.
1930
222 Deu 8. Tiny 38 Ter 6 19 Mark . 21 22
140 The Larger Catechiſm.
193 Q What do we pray for in the Fourth Petition !
In the Fourth, Pecirion. ( wbich is, Give us
this Day our daily Bread h ) acknowledging that
in Adam, and by our own Sin, we have forfeited
our Right to all the outward Ble flings of this Life;
and deſerve to be wholly deprived of them by God,
and to have them curied to us in the Uſe of themi;
and that neither they ofthemſelses are able to ſuſtain
usk, nor we to merit l, or by our own Induſtry to
procure them mbar prone to defire », get o, and
uſe them unlawfully p: We pray for ourſelves and
orhers, That both them and we, waiting upon the
Providence of God from Day to Day in the Ule of
lawfal Means, may of his free Gift, and as to his Fa.
therly Wildöm than leem beft, enjoy. * competent
Portion of them , and have the fame continued
and blefied unro us in our holy and comfortable
Uſe of them Y and Contentment in themſ; and
be keps from all Things that are contrary to our
Temporal Support and comfort
Mar 6. 11 Gen 17 Gen 3. 17 Rom 8.
49 21:35 Jer 5: 25. De21, 28. frim verſe is $0
be end of the Chapter Deut 8.3. 4 Gen 30. 10
Hoſea 12, 7. planes 4.
29 Gen 43. 12 to the 14
Gen 28 20 EPD 4. 28. 2 Tbil 3. i!, 12 Philip
6 1 Tim 4 8 4 3 1 Tim 6. 6.7.8 * Prov 30
194 Q What a sorpray for in the Fifth Petition?
A In the Fifth Petition, which is, Forgive us
ekr Debts, as we forgive our Debtors u( acknow.
jedging that we and all others are guilty both of Ori.
ginaland Actual Bin, and thereby become Debtors
to the Juftice of God and that neitber we nor any
other Creature can make the leaſt Satisfaction for
that Dobt ps We pray for ourſelves and others,
That God of his free Grace would, through che
Obe-
u Ma: 6, 12 w Rom a. frim terſe 9 to the 22
Mar 18. 24, 25 Pfalnt 120, 3:4
The Larger Catechiſm. 141
Obedience and Sarisiaction or Cbrilt apprehended
and applied og Faith, acqait us both from the Guile
and Puniſhment of Sin x, accepe us in his Beloved
y, continue his Favour and Grace to us X, pardon
our Failings a, and fill us with Peace and Joy, in
giving us daily mpore and more Allorance of For.
giveneſs by which we are the rather emboldened to
alk, and encouraged to expect, when we have this
Teſtimony in ourſelves, that we from the Heart
forgive others their Offences o
* Rom 3. 24-25-26 H €) 9 32 y Epb 1. 6.7 %
2 Pet 12 a Hifa 14. 2 fr 14. b Rom 15:
13. Pſalm 51.78 9-10-12 © Luke 11.4.3 Met 6.
14-15 M# 18 35
195Q W'hat do we pray for in the Sixth Petition?
A In the sixch Petition which is, And lead us
not into Temptation, but deliver us from Evil d, 1
acknowledging that the moſt wife, righteous and
gracious God, for divers holy and juſt Ends, may ſo
order Things, that we may be aflaulced, foiled
and for a Time led Captive by Temptationes that
Satan f, the world g and the Fleſh, are ready
powerfully to draw as a ſide and inſnare us b: And
that we, even after the Pardon of our Sins, by rea
ſon of out Corruption i, Weakneſs, and Want of
Watchfulneſs k are not only ſubject to being tempred
and forward to expoſe ourſelves unto Temptations
l; but alſo of ourſelves unable and unwilling to
refift them, to recover out of themand to improve
them m; and worthy to be left under the Power
of them *:
We pray, that God would ſo over
Mat 6. 13. & 2 Chron 32. 31. f Chron 21. 1
& Luke 21. 34 Mark 19. h James 1, JA
Gal 5. 17 Mar 26. 41 ? Mat 26. 69 70-71-72
Gel 2. T to 15 2 Chron 18: 3 compared with
2 Chron 19; 2 m Rom 7. 23.24 i Chron
2-3-4 2 Gbron 16, 7, 8, 9, 10 Pſalm 8x
42 The Larger Catechiſm
*
fe&ted v. Satan troden under our Feet 6, and we
rule the World, and all in ito, ſubdue the Fleſh
and reſtrain Satan q; order all Things; beſtow and
Died - Means of Grace , and quicker us to
Watchfulneſs in the uſe of them, that we and all
his People may by his Providence be kept from
being témpeed to fint; or if tempted, that by his
Spirit we may be powerfully ſupported and enabled
to Atand in the Hour of Temptation u; or, wlieni
fallen, raiſed again and recovered out of it w, and
That our Sanctification and Salvation may be per
mily fried from Sin, Temptation, and all Edi
for ever
Fahr 17. 19* p Pfalsi, 10. Pſal 119. $35.0
e Gay 12. 7. 8. 1 1 Cor 10. 12., 13. f Heb 19, 20, as
t Mat 26. 31. Pſal 19.13 u Eph 3. 14 10 18
Then 3. 13. Jude verſe 24. w Pfal 51. 12. x 1 Pet
5.8,9, 10 y 2 Cor 13. 7. 9. z Rom 16: 20, Zech
2. Luke 12.35, 32. * John 7. 15. i Thed 5: 23.
196 Q What darb the conclusion of tbe Lord.
Bayer teach us?
The Conclufion ofthe Lord's Prayer, which is
or thix is the Kingdom and the Power and the Glory
euer, Amen bJreachechusto enforce our Petition
with arguments e, which are to be taken, not from
· any Worchineſs in ourſelves or in any other Creature,
but from God d:And with our Prayers to join Praires
e, aſcribing to God alone eternal Sovereignty, Omni-
potency and glorious Excellency fşin regard whereof
as he is able and willing to help g, fo we by Faith
are emboldned to plead with him that he would be
and quietly to rely upon, that he will falfilegur Re-
ciels i; id to teſtify this our Defire and Allar
b Met 6. 12 e Rom 15.30 d Dan 9. 4 1-84936
19e Phil 4. 6. fr Chron 2g. 20 10 Te BMW
to, 2., Luke 11.13. h 2 Chron 20, 6, 11 i 2 Quisi,
1. ki Gor 14. 16, Rey 22. 20, 1I.
జటి ఉతాటిపోవటం
వీటిని
T HE
Shorter Catechiſm,
Firſt agreed upon by the
Aſſembly of Divines
ఐటియు
WE S T M I N S T E RER
And now appointed by the
GENERAL ASSEMBLY
Of the KIRK of Scotland, to be a
Part of Uniformity in Religion, be-
tween the Kirks of Chriſt in the three
Kingdoms.
gislessed పలుకులు పలువలు లోపటికి
కలిగి
က်
ఆరా
G L A SG 0 V,
Printed by Melfirs. C A R M IC H A E 1, 2
and MILLA R. MDCCXXXVI.
రా రా
Affembly at Elinburgh, Fuly 28. 1648. SOIT. 19
А С А Т
AP PRO VING
THE
Shorter Catechiſm.
THe General Aſembly having ſeriouſly confi-
dered the shorter Catechiſms agreed upon by
the Aſſembly of Divines fitting at Wefininfier, with
Aſliſtance of Commiſſioners from this Kuk; do
linds upon due Examination thereof, that the faid
Catechiſm is agreeable to the Word of God, and in
sothing contrary to the received Doctrine, Wor.
Sun Difcipline and Government of this Kirk:
And do therefore approve the ſaid Shorter Catechiſm
ja Part of the intended Uniformity, to be a DL-
testory for catechifing ſuch as are of a weaker Ca*
pacity:
A, KER
el
145
THE
Shorter Catechiſm
Cor
Firſt agreed upon by the Ajemby of Divines
at Weſtminſter:
And now appointed by the General Aſſembly
of the Church of Scotland, to be a part of
Uniformity. z Religion, between the Kirks
of CHRIST in the Three Kingdoms,
Queſtion 17 Hat is the ebief End of Mfani
What
Anſwer. Man's chief End is
to glorify Goda, and to enjoy bim for evet 5.
10. 31. Rom 11 36, b Pſalm 73: 35
2Wbat Rule hath God given tó direct mas boni
we may glorify and enjoy him ?
A The Word of God ( wbich is contained in
the Scriptures of the Old and New Tefanient
as the only Rule to direct us how we may aloris
and enjoy him d.
c 2 Tim 8. 36. Eph: 2. 20: d 1 70 1. 3.
3 l Whal doth the Scriptures principally teach:
A The Scriptures principally teachi, what Maja,
is to believe concerning GOD, and what Duty GOD.
requires of Man e.
e 2 Tim 1.19. 2 Tim 3. 16:
4 Q What is GOD
A GOD is a Spirit f, Infinite 8, Eternal 1,8
Unchangeable i, in his Being k, Wiſdom 1. Power
m, Holineſs *, Juftice, Goodneſs and Truth 0,*
f foon 14. g Fob 11. 7-8-9. h Pfalm yo. 1.
Fames [ 17. k Exod 3. 14. TPſalm 147. 5. TR
Rev 4.8. n Rey 15. 4. O Áxud 34, 6 7.
so
146 The Shorter Catechiſm.
5. Are there more Gods than one ?
A There is but One only, the Living and True
God p.
p Deut 6. 4. Jer 10. 10.
6 Q How many Perſons are there in the Gods
head?
A There are Three Perſons in the Godhead
the Father, the Son, and the Holy Ghoſt ; and
thefe Tbree are One God, the fime in Subſtance,
equal in Power and Glory q.
q i Foha 5.7. Mat 28. 19:
Q. What are the Decrees of God?
4 The Decrees of God, are, his eternal Purpoſe
according to the Counſel of his own Will, where-
by for his own Glory he hath fore-ordained what-
logyer comes to paſs r.
Epb 1, 4, 11. Rom 9 22, 23.
80 How dotb God execute bis Decrees?
A God executeth his Decrees in the Works of
Creation and Providence.
What is the work of Creation
A The Work of Creation is, God's making all
Things of Nothing, by the Word of his Power, in
the Space of Six Days, and all very Good f.
I Gen 1. throughout. Heb 11, 3.
ac QH01 did God create Mans
A God created Man Male and Female, after his
own Image, in Knowledge, Righteouſneſs, and
stomatais, with Dominion over the Creatures to
Gen 1. 26-27. 28 Gol 3. ro. Epb 4.24.
owbat are God's Works of Providence ?
A God's Works of Providence, are, his mod
Holi u, Wiſe w, and Powerful Preſerving ** a11
Governing all his Grearures, and allebeir Actions ;
u Pſal 145. 17. w Pſal 104. 24* 4 28. 29.
Heb 1, 2 y Pſal 103. 19. Mat 10.29, 30, 31 .
12 Q What special 17 of Providence ld Gok
Yule towards Men in the late wherein be wat
created?
A When
The Sborter Catechiſm, 147
A When God had created Man, he entred into a
Covenant of Life with him, upon Condition of
perfect Obedience: Forbidding
him to eat of the
Tree of the Knowledge of Good and Evil, upon
Pain of Death z.
z Gal 3. 12. Gen 2. 17.
13 e Did our forft Parents continue in the Efate
sberein tbey spere created ?
A Our first Parents, being left to the Freedom of
their own Will, fell from che Eſtate wherein they
were created, by finning againft God a.
a Gen 3,6-7 8-13 Ecclef 7.29.
14 . What is Sin?
A Sin is any Want of Conformity anto, di
Tranſgreſſion of he Law of God I,
bi Fohn 3.4
15 l What was the Sin whereby our for Parents
fell from the Estate wherein they were created?
The Sin whereby our first Patents fell from
the Eſtate wherein they were created, was their Ette
ing the forbidden Fruit c.
C Gex 3 6 12.
16 e Did all Mankind fall is Adam's firli Trang
greſſion
i The Covenant being made with Adam, not
only for himſelf, but for his Pofterity, all Mankind
deſcendiog from him by ordinary Generacions fin.
ned in him, and fell with him ia his fiaft Trans-
greffion d.
d Gen 2.16.17. Roms. » 1 COL X5 21-22.
3:17 Q Into wobat Ejtaré did ibe Fall bring Wagon
kind?
A The Fall brought Mankind intern Bikete es
Sin and Miſery e
e Rom 5. 12.
18 Wberein cunlifts the Sinfulness of an Eflate
wbereinto Man fell?
The Sinfulneſs of that Eſtate whereinto.Man
tell, conſiſts in the Guilt of Adam's firſt sing the
Want ?
The Shorter Catechiſm,
10. i
Vane of Original Righteouſnels, and the Corrupti-
on of his whole Nature, which is commonly cal-
led Original sin, together with all actual Trani-
greflions which proceed from it f:
from s. 12, 19. Rom 5. 10to the 20: Eph 2.1-
72. 7ames i 14 15. Mat 15. 19.
I e wbu is the Miſery of that Eflare whereinto
Man
fell?
A'All Mankind by their Fall loft Communion
with God g, are under his Wrath and Curſe h, and
fo made liable to all the Miſeries of this Life,
Death itſelf, and to the Pains of Hell for ever
g Gen 3. 8-10-24 h Eph 2. 2-3. Gal 3. 10.
Law. 3, 39. Rom 6.23. Mat 25:41-46.
20 Did God leave all Mankind to periſh in the
Extate of Sin and Miſery?
A God having out of his mere good Pleaſure
from a]] Eternity elected ſome to everlaſting Life ky
did enter into a Covenant of Grace, to deliver them
out of the Eſtate of Sin and Miſery, and to bring
them into an Eſtate of Salvation by a Redeemer to
k Eph 1. 4 1 Rom 3: 20 10 22. Gal 3. 21-22:
& Q Who is the Redeemer of God's Elct?
A The only Redeemer of God's Elect, is the Lord
Jefus Chriſt m, who, being the Eternal Son of God,
Txeca me Mann, and ſo was, and continueth to be
God and Man in two diftinct Natures, and one
Petfon forever n.
m 1 Tim 1,5-6: n Jobn 1, 14. Gal 4. 4. O
RON9; 4: Luke 1. 35. col 2 9. Heb 7. 24-25.
22 e. How did Chrif , being the Son of God, be-
pime Man
a Chriſt the Son of God became Man, by taking
tohi mielf a true Body P, and a reaſonable Soul-9,
being conceived by the Power of the Holy Ghoſt,
18 the Womb of the Virgin Mary, and born of
ber
Zobreni al 14, 16. Hebrews IQ«<: Mathi
26.38.
The Shorter Catechiſm 149
her , yet without Sin.
1 Luke 1: 27.3! 35-42-
27.335-42. Gal 4: 4.
Gal 4: 4. Heb 4. 15.
Heb y. 26.
23 e what Offices doth Christ execute as our R.
deemer?
A Chrift, as our Redeemer, executeth the
Offices of a Prophet, of a Prieſt, and of a King ,
boch in his Eftate of Humiliation, and Ex-
altations.
& Achs 3. 21-22; Heb 12. 25: compared with a
Cor 13. 3. Heb 5. 5 6. Heb 7. 25. Pſal 2. E.
Ifa 9. 6. Mat 21,5. Pſal 2 8.10-11.
24 Q How doib Chrif execute the Office of 4 Pro.
phet?
A Chrift executeth the Office of a Prophet, in
revealing to us by his Word and Spirit, the Win
of God for our Salvation u.
u John . 18. ; Per: 1.10 10.12. Zobu 15. 18.
John 20.21
25 How dotb Christ execute the Cffice of a
Prie?
A Chriſt executerb the Office a Pried, in, bis
once offering up of himſelf a Sacrifice to ſatisfy
Divine Juſtice zu, and to reconcile us to God x, and
in making continualInterci flion for us y.
w Heb. 9. 14. 28. x. Hib 2. 19. y Heb 7 24 7
* Q How doth Cbrisi exclure The Office of
King
A Chrift executeth the Office of a King, in (nba
duing usto himſelf z, in suling a, and defending
us b, andin reſtraining and conquering all his and
our Enemies o
z Afts 15. 14 to 16: a Iſa 33. 22: b Iſa. 32. 12:
ci Cor 15:25. Pſalm vo thri ughour,
17 & Wber ein did Chriſt's Humiliation contin?
A chrif's Hamiliation conſiſted in His being.
torn, and that in a low Conditión ds nade under
G 3
Iuke 2, 7
The Shorter Catechiſm.
the
Law e, undergoing the Miſeries of this Life,
the Wrath of God g, and the curled Death of the
Croſs h; in being buried i, and
continuing under
the Power of Death for Time k
e Gal 4.4. f Heb 12. 2, 3, Ifa 53. 2, 3., g
Luke 27. 44. Mat 27. 46. h Philip 2.8. il
Cor 15. 314. k Ats 2. 24-25*26-27 31: Matib
28 2 wherein confisteth Chrift's Exaltation?
4 Chrlf's Exaltation confiiteth in his Riſing a
gain from the Dead on the Third Day l, in Aſcend
ing up into Heaven m, in sitting at the Right-
Trand of Gad the Father n, and in Coming to judge
the World at the laſt Day o.
1 1 Cor 15: 4. m Mark 16. 19 n Eply
n Eph1. 20.
o As 1. u. Alls 131:
29 Q How are we made Pariakers of the Redempe
tion purchaſe by Christ?
4 We are made Partakers of the Redemption pur-
chaſed by Chrift, by the effectual Application of it
to us P, by his holy Spirit q;
p9obz 1. r 12. q Titus z: -6.
30 Q How doth the Spirit apply to us the Re-
demption prerchaſed by Cbrif
The Spirit applieth to us the Redemption pur,
chaſed by Chrift, by working Faith in us ry and
thereby uniting us to Chrift, in our eff &tual Cal.
ting .
Epb 1. 19 14. Fohn 6. 87 39. Eph 2. 8.
3. 1
+31- What is Effetual Calling?
A Ellectual Calling is the work of God's Spirit
"Whereby, convincing us of our Sin and Miſe-
my w, inlightning our Minds in the Knowledge of
Chrift w,
and renewing our Wills *, he doth per.
Twaðe and enable us to embrace Jeſus Chriſt, freely
offered to us in the Golpely.
[ 2 Tim 1, 9. 2 Thef 2. 13•14.
u Adts 2. 37:
W AEL, 2. 18. * Ezek 3. 26 27. y Fobn 6: 44-45
Philip 2.13
Gor 1, 9
32 Q
The Shorter Caterbi(m. 151
33
32 Q What Benefits do they that are effettually
called partake of in this Life?
They that are effectually called, do in this
Life parcake of Juſtification z, Adoption a, Sancti.
fication and the ſeveral Benefits which in this Life
doth either accompany or flow from them.,
z Rom 8. 30. 2 Epbr. 5,6 I Cor 1: 26-30.
O Wbatis Justification ?
A Juftification is an Act of God's free Grace,
wherein he pardoneth all our Sins c, and acceptech
us as righteous in his Sight d, only for the Righte:
onſneſs of Chriſt imputed to use, and received by
Faith alone f
c Rom 3. 24-25. Rom 4 67.8. & 2 O0 si 19.
e Rom 5. 17-18-19 F Gal 2. 16. Thihp 3. 91
34 g What is Adoption?
A Adoprion is an A&t of God's free Graces,
whereby we are received into the Number and
have a Right to all the Privileges of the Suits in
God b.
gyobn3. 1. h John 1. 12. Rom. 8: 17.
35 Q what is Santtification ?
A Sanctification is the work of God's free Grace
1, whereby we are renewed in the whole Man
after the Image of God K, and are enabled tota
and more to die unto Sin, and live uno Righte
buſneſs 2.
i 2 Thef 2 13. k Eph 4 29 24. i Rom 6. 485
36 Q Wbat are the Benefits which the Life de
accompany or flow from Justification, widoption, and
Sanclification?
A T'he Benefits which in this Life do accompro
ny or flow from Juftification, Adoption and sancti-
fication, are, Aſurance of Gode Love, Peace of
Conſcience
m. Joy in the Holy Ghoft *, Inciente
re
of
G 4
m Rom 5 1-2 $. n Rom 14. 17.
The Shorter Catechiſm,
of Grace oyand Perfeverence therein to the End e.
o Prov 4. 18. p 170m 5.13. 1 Pet 1.5.
37 Q What Benefiis do Believers receive from
Ghrif ar Death!
A The Souls of Believers are at their Death
made perfect in Holineſs, and do immediately
paſs into Glory r; and their Bodies being fill
united to Chriſt do reſt in their Graves t till the
Reſurrection 1
q Heb 13. 23. 62 Cor s. 8-6-8 Pbilip. 1. 23
Luke 23.43 1 Thef. 4. 14. Ifa 57.2 u Fob
19. 26-27.
38 Q What Benefits do Believers receive from
Christ at the Reſurrection?
A At the Reſurrection Believers being raiſed up
in Glory w, ſhall be openly acknowledged, and ac-
quitted in the Day of Judgment *, and made per:
fectly bleſſed in the full enjoying of God y to all
Eternity z
w 1 Cor 15:43 X Mat 25. 22. Mat 10. 32. y
John 3. 2 Cor 13. 12. Z i Thel 4. 17. 18.
99 DWbat is the Dury which God requireeb of
A The Duty which God requireth of Man, is O-
bedience to his revealed Wid)
a Micah 6.8 1 Sam 15. 22•
40 . What did God-ai
firft reveal to Man for the
Rule of bis Obedience?
A The Rule which God at firſt revealed to Man
for his Obedience, was the Moral Law b.
Rom 1. 14-15. Rom 1o 5
11Q Where is the Moral Law ſummarily com.
Sørebended?
A The Moral Law is fummarily comprehended
in the Ten Gommandments C.
Dext 10.4. Mat 19. 17.
42. What is the Sum of sbe Ten Cammand-
A The Sum of the Ten Commandments is, To
Mart
The Shorter Catechifm. 152
wa
d
love the Lord our God with all our Heart, with
all our Soul, with all our Strength, and with allour
Mind; and our Neighbouras our felver
Mar 22.37 38-39-40,
48 Q What is the Preface to the Ten Command.
menis?
A The Preface to tbe Ten Commandments isin
theſe Words, [ I am the Lord thy God, which have
brought thee out of the Land of Egypt, out of tbe
Houſe of Bondage ]
« Exod 20. 2
44. Q What doth the Preface to the Ten Com.
mandments teach us?
A The Preface to tbe Ten Commandments teach.
eth us, That, becauſe God is the Lord and our God,
and Redeemer; therefore we are bound to keep all
his Commandments f
Luke 1. 74.75. 1 Pet 1. 15 to the 20.
45 l 'Wbicb is the Fird Commandment?
A The Fift Commandment is, Tbou foale bave
no erber Gedstefore Me 8]
8 Exod 20..3
46Q What is required in the Fird Gommandment:
A The First Commandment requireth us to know
and acknowledge God to be the only true God, and
our God h, and to worſhip and glorify him accord-
ingly i
h 1 Cbron 28 g. Deut.26.19. i Mat 4. 10. PS 29 2.
47 Q.Wbat is forbidden in tbe Firft Commandment:
A The Firſt Commandment forbiddeth the De:
nying k, or not worſhipping and glorifying the true
God, as God by and our God m; and the giving that
Worſhip and Glory to any other which is due to
him alone n
k Pſalm 14. 1: 2 Rom I. 21
Rom 1.21 m Pſalm 81. 10-8
n Rom 1, 25-26.
48 & Wbat are we especially taugbt by theſe
Words ( before Me Jin the First Commandment
A Theſe Words ( before Me ] in the Fiili Com-
mapdaigas
154
The Shorter Catechiſm,
mandment, teach ui, That God, who ſeeth all
Things, taketh notice of, and is much diſpleaſed
with the Sin of having any other Godo:
o Ezek s. s. to the end. Pfal 44. 20-21,
49 Q Which is the Second Commandment?
A The Second Commandment is, (Thou Malo
not make unto thee any graven Image, or any Like-
nefs of any Thing tbat is in Heaven above, or that
is in the Earth beneath, or that is in tbe Water under
the Eartb: Thou ſhalt not bow down thyſelf to them,
nor ſerve them: For I the Lord thy God am a jealous
God, viſining the Iniquity of the Father's upon ube
Children unto the Third and Fourth Generation of
shem tbat hateme: And Jbewing Mercy unto Thou
lands of them that luye me, and keep my Commando
mots p
+ Exod 20. 4. 5-6.
so Q What is required in the Second Command.
A The Second Commandment requireth the re-
ceiving, obſerving, and keeping pure and entire all
fuch Religious Wodſhip and Ordinances as God hath
appointed in bis Word 9.
Deut 32. 46. Matth 28. 20. Acts 2. 42.
şi Q What is forbidden in the Second Command-
ment?
A The Second Commandment forbiddeth, the
Worſhipping of God by Images r, or any other
Way not appointed in his wordſ,
r Deitt 4, 15 to the 20. Exod 32: 5, 8. 1 Deut. .
12: 81 32
si Q What are the Reaſons annexed to the Second
communament?
A The Reaſops annexed to the Second Com-
mandment are, God's Sovereignty over us t, his
I-ropriety in us #, and the Zeaf he hath to his pwn
Worſhip w
I al 95: 2:3-6: 4 Pſalm as. Ik w Exod 34
53.9
The Shorter Catechijnt.
Job 35. 24.
53 g Which is the Third Commandment?
A The Third Commandment is, [ Thon ſale
not take the Name of the Lord thy God in vain :
For the Lord will not loll tben guilileſi that taketb
his Name in vain x,]
54 Q what is required in ibe Tbird Command-
A The Third Commandment requireth, theholy
and reverent Uſe of God's Names y Ticles x, Attri,
butes a, Ordinances h, Words c and Works d.
y Mat 6. 9. Deut 28. 58 z Pſalm 68: 4. 3 Rev
15. 3, 4. b Mal 1. 11-14. c Pſalm 138. 1-2. d
15 what is forbidden in the Third Command
A The Third Commandment forbiddeth all Proa
faning or Abuſing of any Thing whereby God
makech himſelf known e.
e Mal 1: 6-4.12. Mal 2.2. Mal 3. 14;
56 l What is the Reafon annexed to the Thir
Commandment?
A The Reaſon annexed to the Third Command
ment is, That however the Breakers of this Com
mandment may eſcape Puniſhment from Men, yer
the Lord our God will not fuffer them to eſcape his
righteous Judgment f.
f 1 Sam 2. 12-17-22-29. 1 Sam 3. 13. Deul 28
57' Whicb is the Fourth Commandment?
A The Fourth Commandment 15, [ Remember
tbe Sabbath-day to keep it holy. Six Days fball thize
labour, and do all thy Work : Bul the Seventb Dan
is the Sabbath of the Lord thy God: In ittbou ſbali
do any work, ibou, nor thy Son, nor thy Daughter,
tby Man-fervant, nor thy Maid feruant, 207 by
Cattle, nor thy Stranger ibat is within iby Gales. For
in Six Days the Lord made Heaven and Eart.. De
Sea, and all that in them is, and rected the Seventh
$8.59,
156 The Shorter Catechiſm.
Day: Wherefore be Lord bleſſed the Sabbath day,
and hallowed it g)
g Exod 20. 8, 9, 10, II.
58 g Wbat is required in the Fourth Command.
ent
A The Fourth Commandment requireth, the
Keeping holy to God, ſuch fet Time as he hath apa
pointed in his Word; exprefly one whole Day in
Seven, to be a holy Sabbath to himſelf h
h Deuts: 12 10 14.
9 Q Which Day of the Seven hath God appointed
to be sbe Weekly Sabbath?
A From the Beginning of the World to the Re-
furrection of Chrift, God hath appointed the Seventh
Day ofche Week to be the weekly Sabbath; and the
firſt Day of the Week, ever fince, to continue to che
End of the World, which is the Chriſtian Sab.
bach i
i Gen 2. 2-3 1 Cor 16. 1-2. Aēts 20 7
60 Q How is the Sabbath to be fantified?
A The Sabbath is to be ſanctified, by a holy
Refting all that Day k; even from ſuch worldly
Employments and Recreations, as are lawful on o-
ther Days !, and ſpending
the whole Time in the
publick and private Exerciſes of God's Worſhip mi,
except ſo much as to be taken up in the Works of
Neceflity and Mercy n
k Exod 20 8 10, Exod 16.25 to the 29. I Neh 13
*s to the 23 m Luke 4:16. Alts 20 7. Pſalm 92,
Title. Iſa 66, 23. n Mat 12, 1 to 31
61 Wbat is forbidden in the Fourth Command.
Pat 19.1
A The Fourth Commandment forbideth the
Ommiffion or carclefs Performance of the Duties
required e, andthe profaning the Day by Idleneſs P,
pr doing that which is in itſelf finful q, or by un-
neceſſary Thoughts, Words or Works, about our
Worldly
o Ezek 22. 26. Amos 8, 5, Mal i 13. p Ads
20 7-9 q Ezek 23, 38.
The Shorter Catechiſm. 152
Worldly Employments and Recreacions i
r Jer 17. 24, 25, 26. Ifa.58. 13.
62 l What are the Reaſons annexed to the
Fourtb Commandment?
A The Reaſons annex d to the Fourth Com-
mandment are, God's allowing us Six Days of the
Week for ourown Imployments , his challenging
a ſpecial Propriecy in the Seventhi,bisowo Example
and his Blefling the Sabbath day t
(Exod 20.9. t Exed 10. II.
63 Q wbich is the Fifib Commandment?
A The Fifth Commandment is (Honour thy F4-
ther and thy Mother : That thy Days may belong up-
*on tbe Land wbich the Lord thy God giveth tbec u]
u Exod 20 12.
64 Q What is required in the Fifth Command-
ment
A The Fifth Commandment requireth, the Pre-
ſerving the Honour, and Performing the Duries be-
longing to every one in their feveral Places and Re-
lations, as Superiors w, Inferiors * , or Equals y
w Eph 5:21. od 1 Pet 2. 17. y Rom 12. 10,
65 What is forbidden in the Fifth Command-
Q A The Fifth Commandment forbiddeth, the
Neglecting of, or doing any Thing againft the Hou
nour and Duty which belongeth to every one in
their ſeveral Places and Relations z
z Mat 15.45-6. Ezek 34: 2, 3, 4 Rom 13. 8.
66 l What is the Reaſon annexed to the Fifik
Commandment ?
A The Reaſon annexed to the Fifth Command
ment, is a Promiſe of long
Life and Pioſperity, (as
far as it ſhall ſerve for God's Glory, and their own
Good) to all ſuch as keep this Commandment a
a Deut s. 16. Eph 6: 2-8,
67 Q Which is the Sixtb Commandment?
The Sixth Commandment is, Tbou mals of
Kill b]
Exod 20 13
78 e
158 The Shorter Catechiſm.
68 Q Wbar is required in the Sixth Comman).
ment?
A The Sixth Commandment requireth, all law.
ful Endeavours to preſerve our own Lifec, and the
Life of others d.
c Eph 5 28-29. d 1 Kings 18. 4:
-69Q What is forbidden in the
Sixtb command.
A The Sixth Commandment forbiddeth, the
Taking away of our own Life, or the Life of our
Nighbour un juftly, or whatſoever tendech thereun
core
Ads 16, 28. Geng. 6.
so Qwahichis the Seventh Commandment
A The Seventh Commandment is, (Tbou foule
noi commit Adultery f. ]
Exod: 20. 14
71 Q'What is required in the Seventh Commande
A The Seventh Commandment requireth, the
Preſervation of our ownand our Neighbours Chafti-
ty, in Heart, Speech and Bebaviour g.
gr 07. 23:5:34-36. Col 4. 6. 1 Pet 3. 2:
12. Q What is forbidden in the Seventh Gommand.
A The Seventh Commandment forbiddeth, All
unchaft Thoughts, Words, and Actions b.
h Mat 15. 19 Mat. 5:28. Eph 5:3.4.
73 Q which is the Eighth Commandment?
u The Eighth Commandment is, (Thou ſbalt not
teat isa
i Exod 20. 15.
74 e What is required in the Eighth Command.
A The Eighth Commandment requireth, the
lawful. procuring and furthering the Wealth and
Outward Eftace of ourſelves and others &
k Gen 30. 3. 1 Tins. 8. Lev 25. 85. Deur 23
1 *5* Exod 4: 5: Gen 47.14-20.
*
75 Q
The Sborter Catechiſm. 159
5 Q Wbat is forbidden in the Higbth Command-
ment?
The Eighth Commandment forbiddeth, w hat-
foever dorb, or muy unjuſtly hinder our own, or our
Neighbour's Wealth, or outward Eſtate 2.
1 Prou 21. 17: Prov 23. 20,21. Prov 28.19. Eph
4.28
78 2 wbich is the Ninth Commandment?
A The Ninth Commandment is, (Thou ſale not
bear falſe Witneſs againſt thy Neighbour m.]
m Exod 20. 16,
77 Q Wbat is required in tbe Ninth Command-
Ment?
A The Ninth Commandment requireth, the
Maintaining & Promoting of Truth between Man
and Mann, and of our owną and our Neighbour's
good Name o, eſpecially in Witneſs-bearing p.
n Zech 8. 16. 03 Fohn Verfe 12. p Prop 14:53
25.
78 g What is forbidden in the Ninth Command-
ment?
A The Ninth Commandment forbiddeth, what-
ſoever is prejudicial to Truth, or injurious to our
own, or our Neighbour's good Name q.
g1 Sam 17. 28. Ley 19. 16. Pſal 15. 3.
79 & Which is the Tenth Commandment ?
A The Tenth Commandment is, [ Tbou bale
not covet thy Neighbour's Houſe, thou ſhalt not cotel
thy Neighbour's Wife, nor bis Man fervant, ner bis
Maid-ferrant, nor his Ox, nor his Aſs, nor any Thing
that is thy Neighbour's r.]
r Exod 20. 17.
86 Q What is required in the Tenth Command-
ment?
A The Tenth Commandment requireth, full
Contentment with our Own Conditionſ, with a
right and charitable Frame of Spirit toward our
Neigh
(Heb 13. 5: 1 Tim 6.6.
Every Sin deferveth God
end Curle,
160 The Shorter Catechiſm.
Neighbour, and all that is bis :
Job 31. 29. Rom 12. 15. 1 Tim 1.5. I Cor
4 5 6
81 Wbat is forbidden in the Tenth Commando
mint ?
4 The Tenth Commandment forbiddeth, all
Diſcontentment with our own Eftate u, Envying
or Grieving at the Good of our Neighbours w,and
adl inordinate Motions and Affections to any
Thing that is bis x
u 1 Kings 21. 4. Exh 5.13. 1 Cor 10. TO.
Gal 5. 26. James 3. 14 16. x Rom 7; 78 Rom
13. 9. Deut s. 21,
82 Q Is any Man able perfectly to keep the com-
mandments of God?
A No mere Man, fince the Fal), is able, in this
Life, perfectly to keep the Commandments of God
v : bar doth daily break them in Thought, Word,
ind Deed
y Ecclef 7 20 7 Fobn 1. 8-10. Gal 5.17. z Gen
5. Gen 8.21. Rom 3.9 to 21. James 3. 2 10 13,
83 e Are all Tranfgreffions of the Law equally
A some Sins in themſelves, and by Reaſon of
ſeveral Aggravations, are more hainous in the
sight of God than others a
a Ezek 8. 6. 13-15. i John 5. 16. Pſalm gee .
27-32-36-56
84 O wbat dotb every sin deſerve ?
b Eph 5, 6 Gal 3. 10. Lam 3: 39. Matthew
8 e What dotb God require of us, that we may
eſcape his Wrath and Curſe due to us for Sin?
A To eſcape the Wrath and Curſe of God
due to us for Sin, God requireth of us Faith in
Jeſus Chrift, Repentance unto Life with the
diligent
& Acts 20, as,
The Shorter Catechiſm.161
diligent Uſe of all the outward Means whereby
Chrift communicarech to us the Benefits of Re-
demption d.
d Prov. 2. 1-2-3-4-5. Prov 8. 33 to tbe 36. Ifós
55. 3
85 Q Wbat is Faitb in 7eſus Christ?
A Faith in Jeſus Chriſt is a Saving Grace e,
whereby we receive, and reft upon him alone
for Salvation, as he is offered to "us in the
Goſpel f
e Heb 10.39. f John 1. 12. Iſa 26. 3-4. Phil
3.9. Gal 2: 16.
87 Qwbat is Repentance unto Life?
À Repentance unto Life is a ſaving Grace 89
whereby a Sinner, out of a true Senfe of his sinh
and Apprehenſion of the Mercy of God in Chrifti
doch, with Grief and Hatred of his Sin, turn from
it unto God k, with full Purpoſe of, and Endea-
vour after new Obedience I
gets 11: 18, h Acts 2. 37-38. i Foel 2. 12.
Jer 3. 22. k Jer 31. 18-19. Ezek 36. 31 1 2 Cor
7. 11. I/4 T. 16-17.
88 Q What are the outward Means wbereby Cbriſ
communicateth to us the Benefits of Redemption ?
A The outward and ordinary Means whereby
Chrift communicateth to us the Benefits of Redempa
tion, are, his Ordinances, eſpecially the Word, Sa-
craments and Prayer, all which are made effectual
to the Elect for Salvation m
m Mat 28, 19 20. Ats 2. 42-46-47
89 Q How is the Word made effectual toSalvation?
A The Spirit of God maketh the Reading, but c--
ſpecially the Preaching of the Word, an efketual
Means of convincing and converting Sinners, and
of building them up in Holineſs, and Comfort
through Faith unto Salvation 1
n Neh 8.8: 1 Cor 14.24-25, M&s 26. 18: Pſalm
19. 8. Ats 20. 32. Rom 15. 4. 2 Tim 3:15-16-17,
Rom 10. 13 to 17. Rom 1. 16.
go Q.
"Nah,8.gune
162 The Shorter Catecbifin.
(1
go 0. How is the Word to be read and heard, that
may become effectual to-Salvation ?
A l'hat the Word sway become effectual to Sal
eation, we muſt açteird thereunro with Diligence a
Preparation , and Prayer q, receive it with Faith
Mid Love y, ay it up in our Hearts and practile
in our Lives *.
fror 8.34, p 1 Pet 2: 1. Pfal 119. 18. I Heb
r's Thy 2. 10. Pfal 119. 11.
t Luke 8.15 ame's
1. 25.
91 2 How do the Sacraments become effettual
i suns of Salvation?
* The Sacraments become effettual Means of Bal.
vation, not from any Vertue in them, or in him that
Bloit adminifter them, but only by the Blelling of
Ghrift zu, and the Working of his Spirit in them that
by Faith receive them w.
Cor
12:
92 2. What isa Sacrament?
TA Sacrament is an holy Ordinance jnftitated
by Chriſt; wherein, by fenfible Signs, Chriſt and
tae is frällts of the dew Covenant are repreſented,
Pealed and applied to Believers *.
S: 17,7-10, Exod 12. throughout. ; Cor II:
3-26.
93 Q Which are the Sacraments of the New Teftas
A The Sacranients of the New Teftament are Bao.
Tim 4, and the Lord's Supper L.
Mar 29. 19. z Mat 26: 26-17 28.
94 Q What is Baptiſm
2 Biptifmr is a Sacrariiert, wher-in the Waking
with Water, in the Name of the Father, and of the
Son, and of the Holy Ghoſt 4, doth figniſy and ſeal
ouringrafting into Chriſt, and parraking of the Be-
nens of the Covenant of Grace, and our Engage
Bero be the Lord's b.
950
GB. 19. ÞRom 6. 4. Galzo
The Shorter Catechiſm. 163
95 Q Towbom is Baptiſm to be adminiftred?
Baptiſm is not to be adminiſtred to any that
are out of the viſible Church, till they profeſs their
Faith in Chriſt, and Obedience to himo; bur the
Infants of ſuch as are Members of the viſible
Church, are to be baptized d.
c Acts 8. 36-97: Acts 2. 3%. d Acts 2.38 39 Gen
17. 10, compared witb Col 2. 11.12. 1C017. 14.
95. What is the Lord's Supper?
1 The Lord's tupper is a Sacrament, wherella
by giving and receiving Bread and Wine arcording
to Chriſt's Appointment, his Death is ſhewed forth
and the worthy Receivers are, not after a corporal
and carnal Manner, but by Faith, made Partakets
of his Body and Blood, with all bis Benefits, ro
their Spiricual Nouriſhment and Growth in
Grace e.
e 1 Cor 11. 23, te the 27. I Cor 10.16:
97 Qewbat is required to the worthy Receiving of
the Lord's Supper?
A It is required of them that would worthily
partake of the Lord's Supper, That they examine
themſelves, of their knowledge to diſcern the Lord's
Body f, of their
Faith to feed upon him g, of their
Repentance h, Lovei, and new Obedience k. Ich
coming unworthy, they eat and drink Jugdment
to themſelves I.
F1 Cor 11.28-29. g 2 Cor 18.5. b 1 Cor 11:31
11 Cor 10. 16.17, ki Cors: 78: 2 x Corit, 28-
29.
98. What is Prayer?
A Prayer is an offering up of car Défites un.
to God m, for Things agreeable to his will in
the Name of Chriſto, with confeflion of cur
Sins p, and thankful Acknowledgment of his
m Pfl 62. 8. n 1 John s. 14: o John 16.23 p rtal
32.5-6. Dan 9.4. q Philip 4 6
$9 e. What Rule hath God given for our Direction
A The
Mercies q.
164 The Shorter Catechiſm.
6.
to help us, and that we ſhould pray with and for
A The whole Word of God is of Uſe to direct us
in Prayer r, bur the ſpecial Rule of Direction is
tha: Form of Prayer, wbich Chriſt taught bis Dil-
ciples comn only called, Tbe Lord's Prayer f.
100 Q What doth the Preface to the Lord's Prayer
teach us?
A The Preface to the Lord's Prayer which is,
[Our Fatber which art in Heapen t, 1 teacheth us,
draw near to God with all holy Reverence and
Confidence, as Children to a Father, able and ready
Lake 11:2:34
others w
u Rom 8. 15. Luke 11. 13.
Acts 12. $. 1 Tim 2: 1-2
101 Q What do we pray for in the Firf Petition?
A In the Firft Peticion, which is, (Hallowed be
by Namex, ) we pray, Tbat God would enable as
aud others to glorify him in all that wbéreby he
jaketh himiell known y, and that he would difpofe
al) Things to bisown Glory 2
* Mat 6. 9. Pſalm 67. 2.3.2 Pfalm 8g
brokebaut.
102 RWbat do we pray for in the Second Petiitom!
A In the Second Petition which 1: [ T by King.
Hon.come a ) we pray, That Satan's Kingdom may
be, defroyea b, that the Kingdom of Grace may be
advancedc, ourſelves and others brought into it and
kept in it d, and that the Kingdom of Glory may
hot halised
Maj. 6. 10. b Pſalm 68. I-18 Rem, 12. 10.
1. d 2 Thell. 3. 1. Rom 16. 1. John 17. 9:20
e Reu. 22. 20.
103 Q What do we pray for in the Third
Petitios?
A In the Third Petition, which is, [ Thy Will
be done on Earth, as it is in Heaven 13 we pay,
That God by his Grace would make us able and
willieg
Mat. 6. 10.
The Shorter Catechiſm.
willing to know, obey and ſubmit co his Will in all
Things 5, as the Angels co in Heaven h
g Pſalm 57 throug bout: Pfalm 119 36. M4-26
89 2 Sam 15. 25. 7061.21. h Pſalm 103, 20-21.
104 Q. Whát do we pray for in the Fourth Petition?
A in che Fourth Pecition, which is, [ Give wi
this Day our daily Bread i,] we pray, That of God's
free Gift, we may receive
a competent Portion of
the good Things of chis Life, and enjoy his Bleffing
with them k
i Mat 5:11. k Prov 30 8.9. Gen. 28.20 1 Tin
4-5
195
, Q Wbat do we pray for in tbe Fifth Petition?
A In the Fifth Pecition, which is, r And forgive
us our
Debts, aswe forgive our Debtors 1, ] we pray,
That Gad, for Christ's Sake, would freely pardon all
our Sins m; which we are the rather encouraged to
alk, becauſe by his Grace we are enabled from the
Heart to forgive others n.
I Mat 6.12. m Pſalm 51.1-27.9. Dan 9. 17-18
19. n Luke 11.4. Mat 18:35.
106 Wbat do we prayfor in the Sixth Petition,
A In the Sixth Pecition, which is, [ And lead up
nat into Temptation, but deliver us from Evilo,]we
pray, That God would either keep us from being
tempted to Sin p, or ſupport and deliver us where
we are tempted q.
o Mat 6 13. p Mat 26 41. 9.2. Cor 12.7.8.
107 What doth the Concluſion of the Lord's Prayer
A The Concluſion of the Lord's Prayer, which is
[For thine is the Kingdom, the Power and the Glory
for ever, Amen r) teachech us to take our Encou-
ragement in Prayer from God only ſ, and in our
Prayers to praiſe him, aſcribing Kingdom, Powera
and Glory to Him t And, in Teftimony of our Des
fire and Aſſurance to be heard,we ſay, Amen.
- Mat 6.13. (Dan 9: 4718-9-16 41 19 ( chrup
29. 10 to 13. u 1 cor 14: 16. Rev 22: 20-21,
The
166
The Shorter Catecoilmi
The TEN COMMANDMENT $.
Exodus Xx.
OD (pake all theſe Words, ſaying, I am the
Lord thy God, which have brought thee out
of the Land of Egypt, out of the Honle of Bonn
dage,
1. Thou ſhait have no other Gods before me
IL Thou that 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,
31 that is in the Water under the farbe Thou
Ihalt not bow down thyſelf to them, nor ferve
them: For I che Lord chy God ama jealous God,
viſiting the Iniquity of the Fathers upou the Chil-
dren, unto the Third and Fourth Generation of
them thac hare Me And Thewing Mercy unto
Thonſands of them that love Me, and keep my
Commandments.
11. Thou thalt not take the Name of the Lord
thy God in vain: Forthe Lord will not hold him
niftleſs chat takech his Name in vain.
IV. kemember the Sabbath-day, to keep it hols.
Six Days halt thou labour, and do all thy Work:
Barebe ftventh Day is the Sabbath of che Lord chy
God: In it thou ſhall nor do any Work, thou,
nor thy Son, nor thy Daughter, thy Man-feryant,
nox, tiny Maid-ſervant, nor thy Cactle, krthy
Strangez that is within thy Gates For in Six Days
thie türd inade Heaven and Earth, the Sea, anda!
kitania chem is,and teſted the Seventh Day: Where-
fore the Lord blefled the
Sabbath day, and, hallow
ed it.
V. Honour thy Father and thy Mother. That
thy Days may be long upon the Land which cho
Lord olie God givech tbec.
I Thou Ihalt nor Kill.
VIL Fbau Ihale not commit Adilerin
VE Phou dalo 100 Steal,
IX. Thou
The Shorter Catechiſm. 167
IX. Thou ſhalt not bear falſe Witneſs againſt thy
Neighbour.
X Thou ſhalt not covet thy Neighbour's Houſe:
thou thalt not covet thy Neighbour's Wife, nor his
Man-ſervant, nor his Maid-Cervant, nor hvis Ox,
nor his Als, nor any Thing that is thy Neigh
bour's:
The LOR D's PRAYER.
Matth. vi.
UR Father which art in Heaven: Hallowed
be thy Name: Thy Kingdom come. Thy
Will be done in 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 inta
Temptation, but deliver us from Evil: For thine
is the Kingdom, and the Power, and the Glory, for
ever. Amen.
The CRE E D.
I
Beljave in God the Father Almighty, Maker of
Heaven and Earth: Andin Jeſus Cbrift his ona
ly Son our Lord, which was conceived by the Holy
Ghoft, born of the Virgin Mary, ſuffered under
Pontius Pilate, was crucified, dead
and buried; He deſcended into * i. e. Conta
Hell*, The third Day he rofe a- nued in the State
gain from the Dead, He aſcended of the dead, and
ioto Heaven, and fitteth on the under the Power
right Hand of God the Father Al. of Death till the
mighty, from thence he ſhall Third Day.
come to judge the Quick and the
Dead: I believe in the Holy Gboft: The holy ons
thoick Gharch: The Communion of Saints: The
Forgiveneſs
of Sins : The Reſurrection of the Bo.
dy: And the Life everlaſting. Amen.
ad
168
o much of every Queftion, both in the Larget
and Shorter Catechiſm, is repeated in the An.
Twer, as maketh every Anſwer an incire Propoſici...
OH, or Sentence in itſelf; to the End the Learner
may further improve it, upon all Occaſions, for his
Increaſe in Know ledge and Piety, even out of the
Courſe of Catechifing, as well as in it.
And albeit the Subſtance of the Doctrine com-
priked in that Abridgment commonly called The
Apofles Greed, be fully ſet forth in each of the Ca-
techiſms, ſo as there is no neceility of inſercing the
Creed icfelf, yet it is here annexed, not as though
it were compoſed by the Apoftles, or ought to be
teemed Canonical Scripture, as the Ten Com
mandments, and the Lord's Prayer, ( much leſs a
Prayer, as ignorant People have been apt to make
bath io and the Decalogue) but becauſe it is a brief
Sum of the Chriſtian Faith, agreeable to the Word
of God, and anciently received in the Churches of
F 1 N 1 s.
169
The SUM of
Saving Knowledge
Chriſtian Doctrine,
Or, A Brief Sum of
Contained in
Holy Scripture, and holdin forth in the Confeffion
of Faith and Catechilms.
Agreed upon by the Allembly of D vines at den
minjer, and received by the General Aſſembly of
the Kirk of Scotland, with the practical ULE
thereofa
The sum of Saving Kntrole de may be taken up
thefe Four Heads; * Tlxpotaal condition where
in all Men are by Nature, tbiruzh the breaking on
the Covenant of Works. 2 The Remedy frvrden
Ebe Elect in gejusCbrift by the cuve-ant of Grace:
The Means appointedto make tbem Partakers ofhlas
Covenant. 4 The Bleſſings wbich are effettually
Conveyed unto the 2107 by abeft means. Hibichi
Four Heads are ſit down each of them in fime jos
Propofitions.
HEAD 1
Ourwofui Condition by Nature, through break ng
the Covenant of Works, Hoſea 13. 9. 0 Iftat?
tbou bafi destroyed thyſelf.
HE Almighty and Erermi God; the fa
ther, the Son, and the fl. 1, Gholi; Tarse
diftin&
Perſons in one
and the Circunt
vided Godhead-qualis infinitin a litera
fe&tions,did before Time molt witely desise, fut luis
SH
T
170
The Sum of
own Glory, whatſoever cometh to paſs in Time:
And doth moſt holily and infallibly execute all his
Decrees, without being Partaker of the Sin of any
Creatore.
II. This God in ſix days made all Things of No-
thing, very good in their own kind; in fpecial he
made all the Angels holy; and he made our firſt Pa.
rents Adam and Eve, the Root of Mankind, both
upright and able to keep the Law written in their
Heart. Which Law they were naturally bound to
obey under Pain of Death, but God was not bound
to reward their service,tili he entred in a Covenant
or Contract with them and their Poſterity in them,
to give them eternalLifeupon Condition of perfect
perlonal Obedience;withalthreatning Deach in cafe
they ſhould fail. This is the Covenant of Works,
III. Both Angels and Men were ſubject to the
Change of their own Free-will, as Experience prov.
ed'God having reſerved to himſelfthe incommuni
cable Property of being naturally unchangeable:)
For many Angels of their own accord fej by ſin
from their firft Eſtate, and became D:vils. Our first
Parents, being incited by Satan, one oftheſe Devils
ſpeaking in a Serpent, did break the Covenant of
Works,in eating the forbidden Fruit; whereby they
and their Pofterity being in their Loins, as Branches
in the Root, and comprebended in the fame Cove
nut with them, became not only liable to eternal
Death,but alſo loſt all Ability to pleaſe God; yea,
did become by Nature Enemies to God, and to all
ſpiritual Good, andinclined only to Evilcontinually.
This is our Original Sin, the bitter Root of all our
Roal Tranſgreflions, in Thought, Word, and
READ 1
Saving knowledge
171
H E A D I.
The Remedy provided in Jeſus Chriſt for the Eledt
by the Covenant of Grace, Hola 18.9. O firely
Ibeit Man, baving brought himfell into this
wojul Condition, bæ neither able to help
himſelf, nor willing to be helped by Godont of it,
but rather inclined to ly ftillanſenſible of it, till be
periſh; yet God, for the Glory of his rich Grace
hatbreveuled in bis Worda Way to ſave Suuneri de
wit, by Faith in Jeſus Christ the eternal Son of
God, by Virtue of and according to the Tene
the Covenant of Redemption, ipade and agreed non
between God the Father, and God the Son in the
Councilof the Trinity, before the World Legan.
11. The sum of the Covenant of Redemption, is
this, God having freely choſen unto Life à certain
Number of lofi Mankind, for the Glory of bir rich
Grace, did give them, before the World began unto
God the Son, appointed Redeemer. that, upon Con-
dicion he would humblebimſelfío far asto and
the human Nature
of a Soul and
Body, onto perſonal
Union with his Divine Nature, and ſubmit him.
Ball into the Law, as Surery for them, and facity
Juſtice for them, by giving Obedience in theu
Name, even unto the Suffering of the curfed Death
of the Croſs, he haald rancom and redeem then in
from Sinand Death, and purchaſe unto them Righ-
teouſneſs and eternal Life, with ali ſaving Graces
leading
thereunto, to beeffcctually, by Means of his
OWD APPOIorinent, applied in dne Time to
one of them' This Condition the Son of God
( who is Jelus Chriſt our Lord)didaecept before the
World began andın the Fulneks of Tirhecame into
th: Warkas burn of the Virgin Mary, tuy
himself to ds Läh, and coinpieatly paid time k
A 2
172
The Sum of
ſom on the Crofs: But by Virtue 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
Elea: And that he doch by Way of entertaining a
Covenant of free Grace and Reconciliation with
them, through Faich in himſelf; by which Cove-
Nant, he makes over to every Believer a Right and
Intereſt to himſelf, and to all his Blellings.
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 clade with the threefold Office of Prophet,
Prieſt, and King. Made a Prophet, to reveal ali Sa-
ving Knowledge to his People, and to perſwade
them to believe and obey the ſame. Made a Priest,
to off:r up himſelf a Sacrifice once for them all, and
to interceed continually with the Father,for making,
their Perſons and Survices 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.
HE AD III.
The outward Means appointed to make the Elect
Partakers of this Covenant, and all the reſt chat
are called to be inexcuſable, Matth. 23. 14 Many
are called
He outward Means and Ordinances for making
Mun Partakers of the Covenant of Grace, are
ſo wiſely diſpenſed, as the Elect ſhall be infallibly
converted and ſaved by them; and the Reprobate, a-
mong whom they are, not to be juftly ſtumbled.
The Means are eſpecially theſe Four. '1. The Word
of God. 2 The Sacramenes, 3 Kirk-Government.
Prayer. In the Word of God preached by ſent
Meffengers, the Lord makes Offer of Grace to all
Sinners, upon Condition of Faith in Jelus Chrift;
and
Saving Knowledge. 173
and whoſoever do confeſs their sin, accept of Cbrif.
offered, and ſubmit themſelves to his Ordinances
he will have both them and their Children received
into the Honour and and Privileges of the Cove
innt of Grace. By the Sacrament, God will have
the Covenant ſealed for confirming the Bargain,
on the forchid Condition. By Kirk Governments
he will have them hedged in, and helped forward
unto the Keeping of the Covenant' And by Prayer,
he will have his own glorious Grace promiſed in
the Covenant, to be daily drawn forth, acknow:
keged, and imployed, Ali which Means are follove.
ed either really, or in Poffeffion only, according to
thie Quality of the Covenanters as they are true or
counterfeit Believers
Il The Covenant of Grace, (et down in the Old
Teftament before Chriſt ca me, and in the New face
he came, is one and the fame in Subſtance, albeit in
ferent in outward Adminiſtration : For theCovenant
in the Old Teſtament being fealed with the Sacra-
monts of Circuincifion and the Paſchal Lamb, ata
fet forth Cbrifi's Dearb to come, and the Bene tirs
purchaſed thereby,under the thadow of bloody 88-
crifices and fundiy Ceremonies', But, Since Christ
caine, the Covenant being fealed by the Sacramenta
of Baptiſm and the Lord's Sapper, do clearly hole
forth Chriſt already crucified before our Eyes, victo,
rious over Death and the Grave, and gloriouſly
rative Heaven and Earth for the Gocd of bhi aw:
Peopic.
HEAD IV.
Thie Heflings which are offeétually convered
e bele means to the Lord's Eleet or chomh
Matth. 22. 14. Many are called, but few are
BY
V theſe our ward Ordinances, as ourl ordem de
the Réprobate inexcuſable, ſo in the Power
of his Spirit, he applies unto the Elett, effe Chually,
H 3
all
174
The Sum of
all faving Graces parchaled co them in the Covenant
of Redemption, and makerli a Change in their Per
fon. In particular, He doth Convert or Regs
nerate them, hy giving ſpiritual Life to them, in
opening their Underſtandings,renewing their Wills,
Atlcctions and Faculties, for giving ſpiritual Obe
dience to his Commands, He gives them Saving
Faith, by making them, in the fence of deferved
Condemnarion, to give their Conſent heartily to the
Guvenaar of Grace, and roembrace Jeſus Chriſt an
feignedly. 3 He gives chem Repentance, by make
ing them with gudly Sorrow, in the Hatred of Sin,
and Love of Rigliceoufief, curn from all Iniquity
to the service of God. And A He fan&tifies them,
by making chem go on and perſevere in Faith, and
fpiritual Obedience to the Law of God, manifeſted
by Fruitfulneſs in all Duties, and doing good Works
as God off.reth Occaſion.
$ II Togsther with this inward Change of theit
Perſons, God charges will deir Sure,
For, fo foon
anchey are brought by Faith into the Covenant of
Grace, I He Juſtifies chem, by imparting unto
them that perfect Obedience which Chrift gave to
the Law, and che Sarisfaction alſo which apon the
Croſs Chrift gave unco Jaſtice in their Name, 2
He Reconciles chem, and make chem Friends to
God, who were before Enemies to God. 3 He A.
dopts thein, that they ſhall be no more Children of
atan, but Children of God, enriched with all ſpi-
ritual Privileges of his Sons. And laft of ab), after
their Warfare in this Life is ended, he perfects the
Holineſs and Bleſſedneſs, firſt of their souls at their
Death and then ljóch of their Souls and their Bodies,
being joyfully joined together again in the Reſur-
rection, at che Day of his glorious coming to Judg.
ment, when all the Wicked fhall be ſent away 10
Hell, with Sacan whom they have ſerved; But
Chriſt's own chaien and redeemed Ones, true Belie-
veis, Students of iolineſ, thallisinin with himſelf
forever, in the Sate of Glorification,
The
175
THE PRACTICAL .
Vſe of Saving Knowledge
Contained in Scripture, and holden foxsh briefis in
the forekid Confeffion of Faith and Catechiſms,
He chief general Uſe of Chriſtian Diorine, to
Socovince Man orsin,and of Rigbidon me
and of Judgment, John 16. 8. Partly by the Liw or
Lavoast of Worke, that he may be humbled and
become panitent, and partly by the Goſpel or Coja
venant of Grace, that he may become an unfeignied
Believes in Jefu Chrift, and be ſtrengtund in his
Faith upon Ord Grounds and Watra mes, and give
Evidence of the Truth of his Faith basood Fuits
and ſo be ſaved.
The Sum of the Covenant of Works, or or the
Law, is this, ifrbore do all tbat is commanded, and
not fail in any point, tbou Maht be ſaved: But if
tboze fail, thou ſhalt die, Rom. 10,5. Gal. 3. 10-12
The Sum of the Goſpel, or Covenantot Grace and
Reconciliation, is this, If rbou flee from deſerved
Wratb to the true Redeemer Jeſus Christ (who isable
to ſave to the uttermoſt all that come unto God
through himkhou (balt not periſh, but hapa dari
je, Rom, 10. 8, 9, 11.
For convincing a Man of fin, of Righteouſneſs,
and of Tudement by the Law on Covenant of
ler chale écriptures among many more Degrade inect.
1. By convincios a Man of Sia by the Lan, got
fider, Jer. 17. 9,19
rHe Heart is deceitful above all Tlingi, and
desperately wicked, we can knot,
Lord ſearch the Heart, I try ite Reins, aveji to give
на
T
Ire
176
The Practical Uſe of
every Man ascording to his Ways, and according to
the fruit of his Doings.
Hence the Lord teacheth theſe two Things.
i That the Fountain of all our Milcarriage, and
rétual fioning againſt God, is in the Heart which
comprehendeth the Mind, Will, Affe&tions and all
the Powers of che Soul, as they are corrupted and
defiled with Original Sin; the Mind being not only
ignorant and uneapable of faving Truth, but alſo
Full of Errorand Enmicy against God, and the Will
and affections being obſtinarely diſobedient unto
all Goofs Directions and bent toward that only
which
is onThe Heart (faith he) is deceitful above all
Things, and deſperately wicked; yea and anſearch
alily wicked, fo thane na Man can know if ; and Gen.
6 $- [Every Imagination of the Thought of Man's
Hean isevil continually ) laith the Lord, whole Te-
Nimony we muſt truſt in this and all other Marters
and Experience alſo may teach us,
thar cillGod make
Ne derip ourſelves, we never look to God in any
Ching.coat fethly Self intereft alone doch rule us,
and mavé ait etre sy heels of our Actions.
2. That the Lord bringeth our Original Sin, or
wick, Incibrations with all the achial Fruits
thereof, uno Reckoning before his Judgment-ſeal ;
For he (carcheth the Heart and triech the Reins, ro
give every Man according to his Ways, and accord-
jug to the Fruit of his Doings,
Hience les svery Man reaſon thus;
What Godand my guilty Conſcience beareth wit-
nels of I am convinced chiar is true;
But God and my guilty Con cience beareth wit-
neſs, That my Heart is deceitful above all Things,
and dafperacely wicked ; and that all the Imaginati.
pusof my Heart, bý Nature, are only evil continu-
iliereſnre I am convinced that this is true,
Sos Min may be convinced of sin by the Law.
1. For
Saving knowledge 177
11. For convincing a Man of Richezoulneſs by
Law conſider, Gal, 8, 10,
A many as are of the Worksof the Law are under
the Curſe; for it is written, Curſed is every
one that continuerh not in all Things which are
written in the Book of the Law to do them,
Here the Apoítle teacheth us three Things.
That by reaſon of our natural sinfulnes, the
Impoſfibility of any Man's being juſtified by che
Works of the Law, is ſo certain that whoſoever dress
lecu lodification by the works of che law ateli
able to the Curſe of God for breaking of the Law
OFOT k mny
as are of the Works
of the Law
under the Curſe, faith he.
2. That unto the perfect Fulfilling of the Law
the keeping of one or wo of the Preceres, ar dorit
of fine or of all Duties, if it were polnible: TONGA
Time is not ſulhcienc; for the Law requireikis
a Man continue in all Things
which are viritten sie
the Book of the Law to do chem.
That becauſe no Man can come up to this per
fectio every Man by Nature is under the Curſe
for the Law faith, [Curſed is every one that conti-
wjech nat in all Things which are Writren in the
Book of the Law to do them.
Now to be under the Curſe, comprehendeth all
the Diſpleaſure of God, with the Danger of the
breaking forth more and more of his Wrach ADOR
bouland Body, both in this Life and after Desilu je
Patually, if Grace do not prevent the ful. KOSTERO
Hence let every Man reaſon those
Whoſoever, according to the Covenant of Works
a 31. to tee Gurfe of God forbre de The
Times and Ways without Number, cannot be juffin
sond ontpels by the WordNER
BU
178
Tlx Praflical Uſe of
But 1, ( may every Man (ay, according to tb
Covenant of Works, 24 liable to the urce of God
for breaking of she Luw, Times and Ways out of
Number.
Therefore I cannot be dified or have Righteoul-
neſs by the Works of the Law.
Thus may a Man be convinced of Righteouſneſs,
that it is not to be bad by his own Works, or by
111. For convincing a Man of Judgment by the
Law, conlider, 2 Tbef: 1,7*
*774 Lord Jefter mall be revealed from Heaven,
with his mighty Angels : Verfe 8. In flan-
ing Fire, taking Vengeance on them that knop not
God, and that obey nor the Goſpel of or Lord Sofus
Christ: Varteg. Whojball be psemiſhed with ever-
Laſting Deſiruction from the Preſence of tbe Lord,
oud from thrGlory af his PoweVerſe 10. When
he faall come to be larified in his Saint, and to be
admired in all them
out beltede.
Wfiersia we are caught that our Lord Jeſus, who
now ofteysto be Mediator for them who believe in
him that at the hf Day come armed with flain-
tag Fire, to judge, condemn, and deffroy all them
who have not believed God, have not received the
Onter of Grace made in the Goſpel nor obeyed the
Poétrine chereof, but remain in tħeir natural State,
izder che Law or Covenant of Works.
Hence let every Man reaſon thus;
What the righteous Judge hath forewarped ine,
shall be done at the lat Day, I am ſure is juſt
Judgment
But the righteous Judge hath forewarned me,
that, if I do not believe God in Time, and obey.
nor the Doctrine of the Gölbel. I thall be fecluded
from his Preſence and his Glory at the laft Day, and
Saving Knowledge
179
metais
DA TORNATE ed in Soul and Body for ever.
Therefore I am convinced that ebis is just Judga
And I have Reafon to thank God heartily, wha
buto foetuerned me to flee from tbe Wrath shish is
to come:
Thus crery Man may be, by the law or cover
Inant of Works, convinced of Judgment, ifhe ſhall
continue under the Covenant of Works, ox Mal hut
obey the Goſpel of our Lord Jeſus.
IV For convincing a Man of Sing Righreonicl
and Judgment, by the Goſpel.
As for convincing a Man of six, and Rights at
neſs and Judgment, by the Goſpel or Cove-
nant of Grace; he muſt underſtand three Things;
Tlac nor believing in Jelas Chriſ, or terusing
of the Covenant of Grace offered in him, a
greater and for more dangerous Sir than zh anh
Sins againſt the Law; becauſe the Heaters of the
Goſpel, not believing in Chrift, do rejeet God's
Mercy in Chriſt, the only way of Freedom from
sin end Wratha and will not yield to be rdcorched
to God. 7 Next, he muſt underttaid that pariset
Kemiffion of sin, and true Righreouſnelt, es reste
bad only by Fairh in Jeſus: becaule God serant
no other Condition but Faich ; and teſtifies from
Heaven, that he is well pleaſed to juſtify Sinca,
upon this condition. He muſt under fianus
uman Righteoafneſs received by Faich, jadi
huf follow, on the one Hand, to che deltroying
the Works of the Devil in the Believer, and to the
perfecting of the Work of Sanétification in
with Power: And that upon refuſing to take Righ
krbelirli by Faith in Jeſus Chrift, Judômene
follow, on the other Hand, to the condemnation of
Ok Milbollever, and deſtroying of min wika san
and bis Seiyants for evél,
180 The Practical Uſe of
For this End, let chieſe Paflages of Scripture, a .
mong many others, ſerve to make the Grearneſs of
the Sin of not believing in Chriſt appear; Or to
make the Greatneſs of the Sin of refu king of the Co-
venant of Grace offered to us in the Offering of
Chriſt unro us, let the fairofter of Grace be looked
upon as it is made, I/4.55.3:( Incline your Ear,
and come unto me ( ſaitb the Lord ) hear, and your
Soul thail live, and I wol make an everlaſting Co.
venant with you, even theſure Mercies of David ]
That is, Ifye will believe me, and be reconciled to
me, I will by Covenant give unto you Chrift, and
all the ſaving Graces in him: Repeated, Acts 13.
3*
again, conſider that this general Offer in Sub
Nance is equivalent to a ſpecial Offer, made to every
one in particular, as appeareth by the Apoſtle's mak.
ing uſe of it, A8s 16.30: [ Believe on the Lord
Jalus Chrift, and thou thalt be ſaved, andtby Houſe.]
The Reaſon of which Offer is given, John 3. 16.[For
God ſo loved the World, that he gave his only begote
tengon, that whoſoever believeth in bim, thould not
periſh, but have everlafting Life.] Seeing then this
great Salvation is offered in the Lord Jeſus, whoſoe-
yerEelieveth not in him, but looks for Happineſs
fome other Way, What doth he elfe but obſerve ly.
ing Vanicies and forfake his own Mercy, which he
might have had in Chriſt ? Jonah 2.8.9. What doth he
le but blafpheme God in his Heare? as it is ſaid,
fabn site. He that believeth not God, hath made
in a Liar, becauſe he helieveth not the Record that
God gave of his son: And this is the Record, that
God hath given 10 as eternal Life, and this Life is
in his Son. ] And thar no sin againſt the Law is like
onto this sin, Chriſt teftifies; John 15. 22. EIFI
had not come, and ſpoken unto them, they had not
Bad Sin : but now they have no Cloke for their Sin.)
This may convince a Man of the Greatneſs of this
of not believing in Chrift,
For
Saving Knowledge.
181
For convincirs a Man of Righceouſnefs to be Hall
only
by Faith in Jeſus Chrift, conſider how, Rom.
10: 3, 4
I kigbidouthat the Jews, being ignorant of God's
own Righter unefs, have not ſubmitted tbemſelves un-
to tbe Righteou nefs of God (and ſo they periſhed)
for Christ is the End of the Law for Righteouſneſs to
every one that believeih. And Acts 13. 39. $iCbrie
Fejus ell that believe are justified from all Things
from which he could not be juſtified by the Law
Miſes. And i Tobn 1. 7. The Blood of Jeſus Chrif
his Son cleanſeth from all sin.
For convincing a Man of Judgmet, if a Man
embrace this Righteouſnels : Conlider 1 John 3. 8.
Firts Purpoſe the Son of God was manifeften, tha
be might defroy tbe works of the Devil And, Eled.com
14. How much more fall ibe Blood of Chrif, wbo
ebrougb the eternal Spirit, offered himſelf witbordt. Spor
10 God, purge your conſcience from dead Watka
ſerve the living God?
But if a Man embrace not this Righteouſneſs Iris
Doom is pronounced, John 3 18. Helbar Lefteristiy
not, is condemned already ; becauſe he harb nos te.
lieved in the only nameof ibe begatten Sanofi 1
this is the condemnation, tbar Light is come in this
World, and Men loved Darkneſs raiberiban Light.
Hence let the Penitent, defiring to believe
What doth (uffice to convince all the Ekekiniai
World of the Greatneſs of the Sin of not be
in Chriſt, or refufing to flee to him for Relief from
Sins done againſt the Law, and from Wrath due
therero and what fufficeth to convince theni,
bae Roshteouſneſs and eternal Lire i to
182 The Practical Uſe of
by Faich in Jeſus Chriſt, or by conſenting to the
Covenant of Grace in him; and what ſuffideth to
convince them of Judgment to be exerciſed by
Chriſt, for deſtroying the Works of che Devil in a
Man, and ſanctifyingand ſaving all that believe in
hin, may fulliee to convince me alo;
But what the spirit hatb faid, in theſe or other
like Scriptures, jufficer to convince the Elect
World of the forefaid Sing And Righteouſneſs, and
Judgment
Tberefore what the Spirit hath ſaid in theſe and
other like Scriptures, Serveib to convince me thereof
Wherevpon let the Prnetest, defiring to believe,
take with him Words, andfay heartily
to the Lord,
Seeing thou fayeft, Sek ve my Face, my Soul an-
(wered unco thee, Thy Face, Lord, will I feek:
have hearkned unto the Offer of an everlaffing Co-
venant of all ſaving Mercies to be had in Chrift,
and I do hearrily embrace thy Offer. Lord, let it
be a Bargain; Lord, I believe, help my Unbelief:
Hehold, I give myfelf to thee, to ferve thee in all
Things for ever; and I hope, thy right Hand ſhall
ave me ; the Lord will perfe&t that which con-
cerneth me, Thy Merry, O Lord, endiererh for ever;
forfake not the iverks of shine oww Hands. Thus
may a Man be made an anfeigned Believer in
alſo
Fór ftrengthning the Man's Faith, who hath agreed
unto the Covenant of Grace.
Ecauſe many trpe B:Kevers are weak, and do
much doubt if ever they ſhall be ſure ofrbe
Soundneſs of their own Faith and effectual Calling,
or made certain of their Juftification and Salvation,
when they ſee that many, who profeſs Faith, are
found to deceive themſelves, let us fee how every
Believer may be made Nixong in the Faith, and ſure
Saving Knowledge
183
of his own Bleetion and Salvation upon follo
Grounds, by ſure Warrants, and true Evidences
of Faith. To this End, atnong many other lcripi
törés, take these fopowing.
1. For laying "folid Grounds of Faith, confider
6 Wherefore the ratinr, Brechren, give Diligence
to make
your Gulling
and Election (ure; for it
ye do theſe Tivings ye ihall never fall.
In which Words, the Apoſtle teacheth us there
Four Things, for Help and Direction, how to be
made ſtrong in the Faith;
I. That fuch as believe in Chriſt Jefus, and we
Red töhim for Relief from fin and wrath alused
they be weak in the faith, yer they are indeed Chil
dren of the fame Father with the Apoftla jor 10
be accounteth them, while he cajieth them bres
* That, albeit we be not fare for the Time,
of our festual Calling and Election, yet we mig
before of both, if we ufe Diligence for this he
preluppofethi, ſaying, Give Diligence to make your
Callis and Election
fure.
3. That we muſt not be diſcouraged, when we
fee many ſeeming Believers prove rorten
Branches
and make Defection, but we muſt the rather take
the better heed to ourſelves Wherefore ibe rates
brésbrent, faith be give all Diligence,
4. That the Way to be fure both of our effectual
Calling and Eleaion, is to make fare Work of our
Fairh, 'by laging the Grounds of it folidily and
bringing forth the Fruirs of our Faith in new Obe.
dience conſtantly: For if ye do theſe things, faith
be, ye ſhall never fall; Underſtanding, by theſe
Things, what he had ſaid of found Faith, Verses
3. and whar he bad Gaid of the bringing on
Fruits of Faich, Verfes 5, 6, 7, 8, 9.
Fo this fame Purpoſe, confider Reinaus
There is therefore now no Condemnation to
184
The Practical Uſe of
trar are in Chaft Jeſus, who walk not after the
Fleſh, bur after the Spirit, Verſe 2. For the Law
of the Spirit of Life,
in Chriſt Jeſus hath made
me free from the Law of sin and Death. Verje 3.
For what the Law could not do, in that it was
weak through the Fleſh, God ſending his own
Son, in the Likeneſs of ſinful Fleſh, and for Sin
condemned Sin in the Fleſh. Verſe 4. That the
Righteouſneſs of the Law might be fulfilled in us
who walk nor after the Fleſh, but after the Spi-
Wherein the Apoftle teachéth ustheſe Four Things
for laying of the Ground of Faith folidly.
1. Thas every oue is a true Believer, who, in the
Senſe of his Sin, and Fear of God's Wrath, doth
Bee for full Relief from both unto Jeſus Chrift alone,
is the only Mediacor, and all-ſufficient Redeemer
of Men; and being 'Aed to Chrift, doth ſtrive
againſt his own Fleth, or corrupt Inclination of
Nature, and, ftudieth to follow the Rule of God's
Spirit, let down in his Word; For the Man, whom
sche Apoſtle doth here bleſs as a true Believer, is a
Man in Chriſt Jeſus, who doth not walk after the
Hlejb, but after the Spirit.
2, That als ſuch Perſons are fled to Cbrift, and
o tirive againſt Sin, howſoever
they may be poſ-
ribly excerciled under the Senſe of Wrath and Fear
of condemnation, yet chey are in no Danger ; for,
Where is no condemnation ( faith he ) to them which are
in Thrift Jeſus, wbo walk not after the Fleſh, but af.
for the spirit.
That, albeit che Apoſtle himſelf ( brought in
e for Examples cauſe and all other true Belie-
vers in Ghrift, be by Nature, under the Law of sin
and Death, or under the Covenant of Works ( called
the Law of Sin and Death, becauſe it bindech sin
han Death upon uk, till Ghrift fet us free) yet the
1* of the Spirit of Life in Chriſt Jelus, or the
e venant or Grace ( ſo called, becauſe it doth enable
and
Saving Knowledge. 185
and quicken a Man o a ſpiritual Life through
Chriſt ) doth ſet the Apostle and all trug Believers
free from the Covenant of Works, or the Law of
Sin and Death; fo that every Man may fay with
him, The Law of the Spirit of Life, on the Covena ne
of Grace, hath made me free from the Law of Sin
and Death, or Covenant of Works.
Thac the Fountain and first Ground, from
whence our Freedom from the curſe of the Law
doth flow, is the covenant of Redemption, paft bee
twixe God, and God the Son as incarnate, wherein
Cbrift takes the curſe of the Law upon him for fin,
chat the Believer, who could not otherwiſe be de-
livered from the coverianr of Works, may be de-
livered from it. And this Doctrine the Apoſtle
holdeth forth in chere Four Branches, (u) That
it was urterly impoſible for the Law, or che cove-
nant of Works, to bring Righteoufneſs and Life to
Sinner, becauſe it was weak. (3) That this
Weakneſs and Inability of the Law, or Covenaht
of Works, is not the fault of the Law, but the
Fault of finful Fleih, which is neither able to pöy
the Penalty of Sin, nor to give perfect Obedience to
the Law ( preſuppoſe bygone Sims were forgiven ;
Tbe Law was weak ( fairh he ) through The Fleſh,
(3) That the Righteouſneſs and Salvation of Sin,
ners, which was impoffible to be brought a tout by
the Law, is brought to pats by ſending God's own
Son, Jeſus Chriſt, in the fleſh, in whoſe Flemi sin
is condemned and puniſhed, for making ſatisfactjort
in the Behalf of the Elect, that they might be ſeen
free. ( 4 ) That, by this Means, the Law looſeth.
nothing, becauſe the Righteouſneſs of the Law is
beſt fulfilled this Way; Firf, By Chrifts giving
perfe&t ati ive O'edience in our Name unto it in all
Things: Nexi, By his paying in, cur Name the
Penalty ( cluie to our Sins ) un his Dearb, And
Lafly, By his working ofsanelilication in us, wlio
are true Believers, who thrive to give new Olsedia
1 86 The Practical Uſe of
ence unto che Law, and walk not after the Fleſb, but
ajzer the Spirit.
Warrants to Believe.
Hº
FOR building our Confidence upon this folid
Ground, thale Four Warrants and ſpecial Mo-
tives to believe in Chriſt may ferve.
The Firſt whereof is God's hearty Invitacion, holden
forth, Taiab 55. 2, 3, 4, 5.
every one tbal thirſteth, come ye to the
Waters; and he that hath no Money, come
and buy without Money, and witbour Price, Ver.
2. Wherefore do ye ſpend your Money for chac
ich is not Bread, and your Labour for that
which Cacistan Dot Bearken diligently unto
ng and eat ye chat
which is good, and let your
Soul delight itaf'in Farneis. Ver. 3. Incline your
Fant came unca me ; hear, and your seul ſhall
lives and I will make an everlaſtig Covenant
with you, even the ſure Mercies of David. Ver. 4.
Bsbolu, I have given him for a Witneſs to the
Pagole, a Leaderand Commander to the People, 6c.
* Here ( after ferring down the precious
Ranſom of
our Redemption by the Sufferings of Cbrift, and
te rich Bleffings purchaſed to us thereby, in the
Lyyo former Chapters ) the Lord, in this,
Makech open Offer of Chriſt and his Grace
hy Proclamation of a free and gracious Market of
Rishreouſneſs and salvacion, to be had through
Chriſt to every soul without Exception, that
truly defires to be ſaved from Sin and Wrach; H),
every one that ibirftetb, faich be.
herco
Sæving Knowledge
He inviretk an srners, that for any Revlon
ſtand at Diſtance with God, to come and take from
him Riches of Grace, running in Chriſt as a River
16 wath away sin, and to Noken Wrath; Ongeve
3. Left
any ſhould ſtand aback, in the Senſe of his
Own Sinlarineſ or Unworthineſs, and Ipability to
do ariy Good, the Lord callech upon ſuch Perſons ir
fpecial, ſaying, He that daih no Money, come,
4. Hecmyeth no more of his Mercliant, but that.
he be pleaſed with the Wares offered, which are
Origa and more Grace, and thar he hearing con-
fent unito, and embrace this Offer of Grace, chat fo
de may close & Bargain, and a formal Correo
with God; Come, bicy witbour Money (faith be
come, ear; tbar is, Conſent to have, and take unto
you, all aving
Graces; inaka the wares your ).
poſſeſs them, and make uſe of all Bleſings in Christ
whxclusver makech for your ſpiritual ile und Qum
fruit paying
Thing fox ic: Come, by Wine and milk
and Milk, without
Money, and without Price, faith he.
5. Hecante the
Lord knoweth how musim
inclined to ſeek Righteouſneſs and Life by cur own
Performances and Satisfaction, to have Righteoul-
neſs and Life ( as it were ) by the Way of Works.
ad how loch we are to embrace Chrift Tenise
to take Life by way of free Grace, through Jelias
Chrift, upon the Terms where upon it u oft in
Q5. Therefore the lord lovingly calls us of
Our crowked and unbappy Way, with a genuch
timeous Admonition, giving us to underktand, tha
We Whall but looſe our Labour in this por
Wherefore do ye ſpend your Money ( faith her for t
highs Bee Bread, and your Labaur lor 3401
6. The Lord, promileth to us folid Satisfaction,
in the way of betaking ourſelves unto the Grace
Sven us Conteäcment and Palette
fpiritual
loo
188 T'ke Pra&tical Uſe of
ſpuitual Pleiſure, ſaying, Hearken diligently unto
me, and eat ye that which is good, and let your Soul
delight itſelf in Fatneſ.
7. Bec uſe Fairh cometh by hearing, he calleth
for Audience unto the Explication ofthe Offer, and
callech for believing ofzand liftning unto the Truth,
which is able to beget the Application of faving
Faith, and to draw the Soul to truſt in God; IX-
cline your Ear and come unto me, faith he. To
which End, the Lord promiſes, that this Offer,
being received, ſhall quicken the dead Sinner; and
that, upon the Welcoming of this Offer, he will
clote the covenant of Grace with the Man that ſhall
conſent unto it, even an indiffolvable covenant of
perpetual Reconciliacion and Peace Hearken, and
your Foul jbal live, and I will make an everlafing
Covenant with you. Which covenant he declareth,
ſhall be in subſtance the Alignation, and the mak.
ing over of all the låving Graces, which David
I who is Jeſus Christ, siis 13. 34.)
bath bought
1or us in the covenant of Redemption; I will
make a Covenant with you faich he ) even be ſure
Mercies of David. By fare Ofercies, he means favo
ing Graces, ſuch as are Righteouſneſs, Peace and
joy la the Holy Ghoft, Adoption, San&ification
and Glorification, and whatſoever belongs to Godli-
Hers and Lire eternal.
8. To confirm and aſſure us of the real Grant
Reality of the covenant berwixt God and the
Believer of this Word, che Father hath made a
Pourfold Gift of his eternal and only begotten
son,
First, To be incarnate and born for our Sake, of
che Seed of David his Type ; for which cauſe, he is
called here, and A&ts 23. 34 DAVID, the true and
everlaſting King of Iſrael. This is the grear
Gift of
God to Man, Föhn 4. 10. And here, I have given
him to be David, or born of David, to the People.
Secondly,
Saving Knowledge
Secondly. He barb made a Gute of Christ to be
Witneſs to the People, both of the ſure and ſaving
Mercies granted to the Redeemed in the Covenanie
of Redemption, and alſo of the Father's willing
pels and Purpose to apply them, and to make thein
fait in the Corenant of R.conciliacion, made with
ſuch as embrace rhe Offer; I bave given bim ( Laich
the Lord here ) to be a Witneſs to the People. And
truly he is a fufficient Witneſs in this Matter, in
ILOT Reſpects; Fir, Becauſe he is one of the Per .
fons of the bleſſed Trinity, and puty-contracter for
us in the covenant of Redemption, before the World:
was. Secondly, He is by Office, as Mediator, the
Meſſenger of the Covenant, and hath gotten com-
million to reveal it. Thirdly, He began actually to
reveal it in Paradiſe, where he promiſed that the
Seed of che Woman fhould bruiſe the Head of the
Serpent: Fourthly, He ſet forth his own Death and
Sufferings, and the great Benefits that ſhould come
thereby to us, in the Types and Figures of ſacrifices
and ceremonies before his coming. Fifthly, He gave
more and more Light about this covenant, trekang
by his Spirit from Age to Age, in the holy Pro.
phets dixibly, He came himſelf, in th: Fulmeks on
Tiale, and did bear Witneſs of all things belonging
to this covenant, and of God's willing Mind to take
Believers into it ; partly by uniring our Nature in
one Perſon with the Divine Nature ; partly by
preaching the good Tidings of the covenant with
his owo Mouth; partly by paying the Price of Ree
demption on the croſs; and partly by dealing Itill.
with the People, from the Beginning to this Day,
to draw in and to hold in the Redeemed ames
Thirdly, God hath made a Gife of Chrift,
Leader co the Peopls, to bring us through a 323
oculties. || Blictions and Tempranions uitto 13
by this covenaft :
And he 30 25 and DI
na dock instecul lead his own into the Covenant
ana
199
The Practical Uſe of
and in the Covenanr, all the Way on unto Salva-
cion; I. 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 caufing 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 faith
fully exerciſeth, by giving to his Kirk and People,
Laws and Ordinances, Paftors and Governors, and
all necellary Officers by keeping
Courts and Al
ſemblies among them, to ſee that his Laws be obey.
cu: fubduing by his Word, Spirit and Diſcipline,
hrs Peoples Corruptions; and, by his Wiſdom and
Power, guarding them against all their Enemies
erhatipaver.
Hence he, who bath cloſed the Bargain with
God, may Arengthen his Faich , by reaſoning after
this Manner,
Whofoever doth heartily receive the Offer of free
Grace made here to Sinners, chrifting after Righte.
ouſneſsand Salvation ; Unto bim, by an everlaſting
Covenantybelongech Chriff, che cius Dauid, with all
bis fure and ſaving Mercies.
Kat I ( may the weak B:liever ſay ) do he irtily
receive the Offer of free Grace, made here to Sin
närs, thirſting for Righreouſneſs and Salvation.
Therefore upto me, by an everlafting Covenant,
Lelongech Chriſt Jelus, with all his fure and Gaving
Mercies.
The Second Warrant and ſpecial Motive ro embrace
Chriſt, and believe in him, is the Earnest Re-
quct that God makerh to 18 ro be reconciled to
bim in Chrift, holden forth, 2 Cor. 5. 19, 20, 21.
Od was in Chriff, reconciling she World uni-
to himí:if, nor impuring their Treſpatles
Do
Saving Knowledge.
onto them, and bath computed unto us the
Word of Reconciliatiin. Varje 2e. Now then we
are Ambaſſadors for Chriſt, as though God did
beletch you by us: we pray you in Chrifl's flad
be yo reconciled to God. Verse 21: For he hath
made him to be S'in for us, who knew no sin,
* that we might be made cbe Righteouſneſs of God
Wherein the Apoſtle teacheth us theſe nine Door
First, That the Elect World, or the World of
Redeemed Souls, are by Nature in the Eſtate of En-
micy againſt God: This is preſuppoſed in the
Word Neoniliation ; for Reconciliation, or ke
sewing of Friendſhip, cannot be, except betwist
thoſe that have been at Enmity :
Second, That in all the Time bypaſt, ſince the
Fall of Adam, Chriſt Jeſas the eternal Son of God,
1s Mediator, and the Father in him, hath been as
bout the making Friendſhip( by his Word and Spi-
rit ) betwixt himſelf and the Elect World; Gud
(aith he ) was in Cbrift, reconciling the Wextil po
Third, That the Way of Reconciliation was in
all Ages one and the fame in Subſtance, viz. by. Fora
giving the Sins of them, who do acknowledge their
Sins zud their Enmiry against God, and doke KR.
concilia:ion and Remiflion of Sins in Chrift ; For
God ( faith he) was in Christ, reconciling the World
umto hiin ſelf, by way of not impucing their profil
Forsih, That the End and Scope of the coffreti
and the whole Word of God, is Threefold:
ferveth to make people ſenſible of their Sins, -and
of rheir Enmiry agxiirft God, and of their Dinge
ifthey ſhould ſtand out, and nor fear God's Dir-
parlute, 2. The Word of God felveth to nie
Men acquainted with the Courſe which God harkt
Rented for making Friendſhip with Lim ebrongis
Ghrills
192 The Pra&tical Uſe of
Chrift, viz: That if Men ſhall acknowledge the
Enmity, and ſhall be content to enter into a Cove
mint of Friendſhip with God, through Chrift,
then God will be contented to be reconciled with
them freely. 3. The Word of God ſerveth to teach
Meh how to carry chemſelves towards God, as
Friends, after they are reconciled to him, viz. to
be loth to fin 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 reachechi us what need we have of Ro
conciliation, and how to make it, and how to keep
the Reconciliation or Friendſhip, being made with
God through Chrift,
Fiftb, That, albeit the hearing, believing and
obeying of this Word, doth belong to all thoſe to
whom this Goſpel doth come; yec the Office of
Preaching of it with Aathority, belonging to none,
but to ſuch only as God doth call to this miniftery,
and fenderh out with commiſſion co chis Work
This the Apoſtle holdech forth, Verſe 18. in theſe
Wotdı. He hath committed to us the word of Reconci
Sixth, That the Miniſters of the Goſpel ſhould
behave themſelves as Chrift's Meſſengers, and ſhould
clony follow their commiflion ſet down in the
Word, Matth. 23. 19, 20. and when they do
fo, they ſhould be received by the People as Ambaſ
fidors from God; for bere the Apoſtle, in all their
Names, faith, we are Ambaſſadors for Chrift, as tho?
God did beſeech you by us.
Seventh, That Minifters in all Earneftneſs of Al-
fection ſhould deal with People, to acknowledge
their Sins and their natural Emity againſt God,
more and more ſeriouſly, and to conſent to che
Covenant of Grace and Embaſſage of Chriſt more
and more beartily; and to evidence more and more
clearly their Reconciliation, by a holy carriage
bozfore God This he holdeth forth, 'wh a he
faith,
Saving Knowledge
193
Birli, gray you, be ye reconciled to God.
Birbrh. That in the Mimiters aftectionate Deal-
ing with the People, the People ſhould conſider
hat fhey hxve to do with God and Chriſt, sequel-
ing them by the Minifters to be reconciled: Now,
There cannot be a greater Inducement to break a Sin.
sierte band Heart, than God's making Requeftro bin
for Friendſhip; for when it became us, who bave
done fo many Wrongs to God, to ſeek Friendſhip
of God, he preventeth us: And (0 Wonder of
Wonders! he requeſtech
us to be content to be re-
conciled to him, and therefore moft fearful Wrath
seunt abide them, who do leo lightly this Requeſt,
and do not yield
when they hear Miniſters with
Commißion ſaying, We are Ambaſadors for Chrift
as though God did be feecb you by zis : we pray you in
Chriſt's dead, be ye reconciled to God.
Nimb, To make it appearn how it cometh to paſs
that the Covenant of Reconciliarion Thoud belo
eaſily made up betwixt God and a humble finaler
Aeeing to Chriſt, the Apoſtle leads us unto the Cauſe
of it, holden forth in the Covenant of Redemption:
the sum vabereof is this:
It is agreed betwior
God
and the Mediator Feſus
Chrif ibe Son of God, Sure
by Far Ebe Redeemed, as Parlies Contrafens bet
the 19 As of the Redeemed Jazuld be imputed to iting
cent Chriſt, and he
both condemned and put to Death
for them, upon this very condition, that where
heartily contents urto the Covenant of Reconciliatit
offered drough Ghril, fall by the Iraputation of his
Obedience untu ibem, be juſtified and bolden rigble.
ouls before God; for God bath made, Christ, who
knew no fim, to be lin for us (fairh the Apoſtle )rhue
we might be made tbe Righteouſneſs of God in him.
Hanco y a weak Believer ſtrengthen hissaith
y realoning from this Groundsfter
oljig Mannen,
le shel, upon the laviny Request of God and
Orift, mada na bim by the Mowl of his mieste start
odle the Roy
Tout
bawaz
194 The Practical Uſe of
(having Commiſſion to that Efe ) hath embraced
che Offer of Perpetual Reconciliation through
Chrift, and doth purpoſe by God's Grace as a re.
conciled Perſon, co ftrive againft fin, and to ſerve
God to his Power conſtantly, may be as ſure to
have Righteouſneſs and eternal Life given to him
for the Obedience of Chrift imputed to him, as it is
ſure that Chrift was condemned and put to Death for
the Sins of the Redeemed impuçedco him.
But I may the weak Believer ſay) upon the lov.
ing Requeſt of God in Chrift made to me by the
Mouth of his Minifters, have embraced the Offer of
perpetual Reconciliation through Chrift, and do
purpoſe by God's Grace, as a reconciled Perſon, to
ſtrive againſt fin, and to ſerve God to my Power
conſtantly.
Therefore I may be as ſure to have Righteouſnei
and eternal Life given to me, for the Obedience of
Chrift imputed to me, as it is ſure that Chriſt war
condemned and put to Death for the fins of the Re
deemed imputed to him.
The Third Warrant and ſpecial Mocive to believe
in Chrift, is the ſtrait and awful Command o
God, charging all the Hearers of
the Goſpel to
pproach to Chrift, in che Order fet down by
him, and to believe in him; holden forth,
John 2. 23.
*His is bis Commandment, sbat we fould be
lieve on the Name of bis Son Feſus chrid,
and love one another, as he gave us Gommand
Wherein the Apoſtle giveth us to underftan
theſe five Doctrines.
1 That if any Man ſhall not be taken with the
ſweet Invitation of God, nor with the humble and
loving Requeſt of God made to him to be recon
cik
Saving Knowledge.
195
ciled, he ſhall find ne hart to do with the love-
reign Authority of the highest Majefty; for ibis is
bis Commandment, that we believe in him, faith
be.
2 That if any Man look upon this Command,
as be hath look:d heretof re upon the neglected
Commandment of the Law; he muſt confider that
this is a Command of the Goſpel, pofterior ro the
Law, given for making Ule of the Remedy of all
Sins; which if it be diſobeyed, there is no orber
Command to follow but this, Grine ye Curfid, into
everlasting Fire of Hell; for this is his cmmand.
ment, the Obedience of which is moſt pleaſant in
his fight, verſe 22. And withour which it is im-
poflible to pleaſe binn, Heb. 11. 9.
3. That every one who bearetli the Go pel, muſt
make Conſcience of the Duty of lively Faith in
Chrift: The weak Believer ruft not think it Pro
ſumption to do what is commanded: The Perleri
inclined to Deſperation must take up himſelf, and
think upon Obedience unto this ſweet and ſaving
Command; Theftrong Believer mult dip yec
more in the ſenſe of his Need he hath of Jelus
Chrift, and grow more and more in the Obedience
of this coni mand; yea, the most impenitent, pro-
fane and wicked Perſon muſt not turnout himier.
or be thraft out by others, from Oilerly aiming at
this Dary,how deſperate ſoever hi. Condition seein
to be; for he that commands all Men to believe in
Chriſt, doth thereby command a] Menjo believe
that they are da mined and loft without Chriſt : He
thereby commands all Men to acknowlerge their
Sins and their Need of Chriſt, and in cffet conia
mands all Men to repent, that they may believe in
him, And whoſoever doth refuſe to tepe ni of vir
Lygone Sins, are guily of D.lobedie nice to rhis
Command given to all Hearers, but eſpecially 10
theſe that are within the vilible Cloich ;. Fiy
this is bis Gommardment, itat we found believe
12
196
The Practical Uſe of
on the Name of his Son Jeſus Chrij, láith he.
That he who obeyeth this Commandment,
hath built his Salvation on a folid Ground; For
Firfi, He hath found the promiſed Mefliah, com-
plearly furniſhed with a ] Perfc&ions unto the per-
tee Execution of the Offices of Propbet, Prieſ, and
King; for he is that Chrift, in whom the Man doth
believe 2 He hach embraced a Saviour wbo 1
able to ſave to the uttermoſt; yea, and who doch
effectually ſave every one that cometh to God
through him : For he is Jefus, the true Saviour
of his People from their Sins. 3 He that abeyeth
this Command, bath built his Salvation on the
Rock; that is, on the Son of God, to whom it is
no Robbery to be called equal to the Farher, and
who is worthy to be the Obje&t of faving Faith, and
of ſpiritual Worſhip, forchis is bis Conmand/ faith
be) thật we believe in the Name of his Son Jeſus
Abri
That he who hath believed on Jeſus Chriſt
{ though he be freed from the Curſe of the Law) is
nor ficed from the Command and Obedience of the
Law, bur cicd
thereunto by a new Obligacion, and
a new Command from Chrift: Which new Com
anand from Chrift importeth Help to obey the
Gommand: Unto wbich Command from Chirift,
the Father addeth bis authority alſo, For this is
bis Commandment ( faith John ) that we believe on
the Name of bis Son Jeſus Chriſt, and love one ano-
ther, as be ha:b commanded us. The firſt Part of
which Command, enjoyning Belief in him, necef-
krily implieth Love to God, and ſo Obedience to
chs hift Table ; for believing in God, and loying
God are inſeparable. And the ſecond Part of the
Gommand injoyning Love to our Neighbour (e.
ſpecially to the Houſhold of Faith) and (o Obedi-
etice co the ſecond Table of the Law.
Hence may a weak Believer Itrengthen him,
feif
Saving Knowledge
197
tome this or
felf, by reaſoning from this Ground after this Man-
Whoſoever in the senſe of his own Sinfu Ine in
and Fear of God's Wrath, at the Command of God
is Aed to Jeſus Chrift, the only Remedy of Sin and
Miſery, and hath engaged his Heart to the Obedi-
ence of the Law of Love, his Faith is not preſump-
tuous or dead, but true and ſaving Faith.
But I (may tbe weak Believer ſay ) in the Senſe
of my own Sinfulneſs, and Fear of God's Wrarh,
am Aed to Jeſus Chrift, the only Remedy of Sin
and Miſery, and have engaged my Heart to the
Obedience of the Law of Love.
Therefore my Faith is not a preſumptuous and
dead Faith, but true faving Faich.
The Fourth Warrant and ſpecial Morive to believe
in Chrift, is much 4flurance of Life given, in
Caſe Men ſhall obey the Command of believing,
and a fearful Certiñcation of Deſtruction in cale
they obey not, holden forth, John 3. 35.
'He Father loveth the Son, and hath gives all
Tbings into his Hand, Vetſe 36. He thalben
lieveth on the Son, hath everlasting Life: and le
that believeib nof the Son, fball not fee Lifes bus
the Wrath of God abideth on him.
Wherein are holden forth to us chef: Five follow-
ing Dostrines.
1 That the Fatberis well ſatisfied with the Un-
derrakings of the Son, entred Redeemer and
Surety to pay the Ranſom of Believers, and to pero
fe&t them in Holineſs and Salvation. The Farker:
loverb the Son, faith he; viz. As he ffandecki Medi-
ator in our Name,undertaking
10 perfect our Res
demption in all Puinta: The Father Loverb bi997,
that is, doch heartily accept his Offer to do the
1-3
Work
198 The Praétical Uſe of
Work, and is well pleaſed with him ; bis Soul de.
lighreth in him, and reſteth upon him, and makech
him, in this his Office, the Receptacle of Love
and Grace, and Good-will, (o be conveyed by bin
to Believers in bim.
2Tharfor fulfilling of the Covenant of Redempci.
on, che Farber hach given unto the son (as he ſtand-
ech in the Capacity of a Mediacor, or as he is God
incarnace, the Word made Fleſh )all Authority in
Heaven and Earth, all Furniture of the Riches of
Grace, and of Spirit in Life, with all Power and
Ability, which the Union of the Divine Nature
wich the Human, or which the Fulneſs of the God-
liead dwelling ſubſtantially in his Human Nature,
or which the indiviſible All fufficiency and Om:
nipotency of the inſeparable, every where preſent
Trinity dorh import, or the work of Redempcion
sin require , The Father (faith he ) bath given all
7 biurs into the son's Hands, to wit, or accome ,
pliſhing hos Wark.
Great Affarance of Life is helden forth to all,
who thail Jieartily receive Chrift, and the offer
of
the Covenant of Grace and Reconciliation through
him, Heshat believeth on the the Son (faith te)
hich everlaſting Life; for it is made faft anto
him,
1 to God's Purpoſe, and irrevocable Decree, as
che Believer is a Man elected to Life. 2 By effec-
rual Galling of him unto life by God who as he
is faichful, ſo will he do ic. 3 By Promiſe and e-
Verhiting Covenant ſworn by God, to give the Be-
lever firong Conſolation in Life and Death, upon
immutable Grounds. 4 By a Pawnand Infeſtment
under the great Seal of the Sacrament of the Lord's
Supper, ſo oft as the Believer ſhall come to re-
fceive che Symbols and Pledges of Life. s. Ia Ghrift
che Fountain and Head of Life, who is enered in
Pillefion as Arcorney for B:lievers, in whom our
Lite is fa laid up, that it cannoć be taken away,
51 By begun Pollefliɔn of ſpiritual Life and Rege-
neration
Saving Knowledge. 199
neration, and a Kingdom confifting in Righteoul-
nefs, Peace, and Joy in che Holy Ghoſt, erected
within the Believer as Earnoſt of the full Posleni-
on of everlafing Life.
4 A fearſul Cercification is given, if & Man re-
ceive not the Doctrine concerning Righteouſneſs
and eternal Life to be had by Jeſus Chrift; He
that believeth nut on the Son, Joall not ſee Life;
that is, not ſo much as underſtand what it means
5 He further certifierh, chat if a Man receive
noc the Doctrine of the Son of God, he ſhall be
burndened twice with the Wrath of God; once as
a born Rebel by Nature, he ſhall bear the Curſe
of the Law or the Covenant of Works; and next
he ſhall endure a greater Condemnation, in reſpect
that Light being come into the World, and offered
to him, he hach rejected it, and loveth Darkneſs
rather than Light: And this double Wrath ſha]]
be faſtned and fixed immoveably upon him, fo
long as he remainech in the Condition of Mic
belief; Tbe Wratb of God abideth on him, faith
Hence may the weak Believer ſtrengthen his
Faith, by reaſoning from this Ground after this
Manner;
W bofoever believeth the Doctrine delivered by the
Son of God, and findeth himſelf partly dratun
powerfully to believe in him, by the fight of Li fin
him, and partly driven by the Fear of God's Wraths
to adhere unto him, may be ſure of Right and Interest
to Life eternal through him
But finful and unworthy I ( may the weak Be-
liever ſay ) do believe the Didrine delivered by
sbe Son of God, and do feel my self partly dieren,
powerfully to believe in him, by the. Siltu
Life in bim; and partly driven, by the Fear
The Practical Uſe of
of God's Wraih
to adbert kxto bim.
Therefore I may be ſure of my Right and Inte:
reft unto eternal Life through him.
THE
Evidences of true Faith.
10 much for the trying the Grounds of Faith,
and Warrants to believe. Now for evidencing
of true Faith by Fruits, theſe four Things are re-
quiſite, i Thac che Believer be foundly
convin-
ced in his Judgment of his Obligation to keep the
whole Moral Law, all the Days of his Life, and that
not the leſs, but ſo much the more, as he is delivered
by Chrift from the CovenantofWorks, and Curſe of
the Law. . That he endeavour to grow in the Ex
ercile and daily Practice of Godlineſs and Righteo-
odlnej, 3 Thathe Courſe of his new Obedience
run in the righe Channel, that is, through Faith in
Chrift, and through a good Conſcience toallthe Dus
cies of Loverowards God and Man. That
he keep
Atrait Communion with the Fountain Chriſt Jefun
from whom Grace muſt ran along, for furniſhiag
of good Fruito.
Por the Firſt, viz. To convince the Believer in
his Judgment, of bis Obligation to keep che
Moral Law, among many paſſages, take Massb.
5., 16.
Et your Light ſo ſhine before Mén, chacthey
may ſee your good Works, and g’orify
your Father which is in Heaven. Ver. 17. Think
nor that I am come to deſtroy the Law and che
Prophets: I am
not come to deſtroy, but to
fulfil. Verſa 18. For verily I ſay unto you, Till
Heaven and Earth pals, one Joc, nt one Tide fliall
in
Saving Knowledge
* in no wiſe paſs from the Law, till all be fulfilled.
Verſe 19. Whoſoever therefore th: IT breake one
of theſe leaft Commandments, and ſhall reach
* Men ſo, he ſhall be called leaſt in the Kingdom
of Heaven: But whoſoever ſhall do and teach them
the ſame, he ſhall be called great in the Kingdom
of Heaven. Verſe 20. For I ſay unto you, That
except your Righteouſneſs thall exceed the Righ.
teouſneſs of the Scribes and Phariſees, ye thall
in no Caſe enter into the Kingdom of Heaven.
Wherein our I ord,
1 Giveth Commandment to Believers, juſtified
by Faith, to give Evidence of the Grace in them,
before Men, by doing good Works, Let your Ligbr
sofhine before Men ( laich he ) that tbey may see your
good Works.
2 He inducech them ſo to do, by ſhewing, that
albeit they be not juſtified by Works, yet Spectators
of their good Works may be converted and edified
and lo Glory may redound to God by their good
Works, when the Witneſſes thereof ball glorify your
Father whicbisin Heaven.
3 He gives them no other Rule for their new
Obedience than the Moral Law, let down and ex
plicated by Moſes and the Prophets; Think mol(faith
he) that I am come te deflroy ibe Law and the Pro-
pbets.
4 Hegives
them to underſtand that the Doctrine
of Grace, and Freedom from the Curſe of the Law,
by Faith in him, is readily miſtaken by Men's cor-
tupt Judgments, as if it did looſe and Nacken the
Obligation of Believers to obey the Commands,
and to be fabject to che Authority of the Law,
and thac chis Error is indeed a Deſtroying of the
Law and of the Prophets, which he will in no cale
ever endure in any of his Diſciples, it is ſo con-
trary to the End of his coming, which is firſt to
fanctify, and they to ſave Believers : Think noe
faith
(202
The Praetical Uſe of
taken
raich he ! that am come to deštroy the Law and
The Prophets.
He tsacheth, that the End of the Goſpel and
Covenant of Grace, is to procure Mens Obedience
unto the Moral Law; I am one faith he ) ta
fulfil the Law and the Propbets.
6 That the Obligation of the Moral I aw, in all
Points, unco all holy Duties, is perpetual, and ſhall
ſtand to the World's End, that is, till Heaven and
Earth paſs awy:
Tbac as God hath had a Care of the Scriptures
from the Beginning, fo fhall he have a Care of
them till to the World's End, that there ſhall not
ane Fot or Title of the Subſtance thereof be taken' a.
24V, fo faith the Text, Verje 18.
8 That as the Breaking of the Moral Law, and
defending the Tranſgrcilions thereof to be no Sin,
dah exclude Men, boch from Heaven, and joftly
alls from the Fellowſhip of the true Kirk; fo the
Obedience of the Law, and teaching others to do
chefðme by Example, Counſeland Do&trine, accord
ing rd avery Man's Calling, provech a Man to be a
Inte Believer, and in great Estimation with God,
and worthy to be much eſteemed of by the true
Ghurch, Verſe 19.
q Tharth: Righteouſneſs of every true Chrifinn,
shaft be more than the Righteouſneſs of the Scribes
and Phariſees, for the Scribes and Phariſees, albeit
they took great Pains to diſcharge fundry Duties of
The Law, get shey cutred ſhort the Expoſition there-
ol, that it might the leſs condemn their Practice;
chey ſtudeed the outward Part of the Daty, but ne-
glected the inward and ſpirirual Part; they diſ.
charged lom: m:iner Dities carefully, but neglec-
red Jadgment, Mercy, and the Love
of God: In a
Word, they went abow to eſtabliſh their own
Righteouſn:{s, and rejected che Righteouſneſs of
(o] by Faichi in Jeſus. Bar a true Chriftian muſt
soie mure than all this; he muſt acknowledge
the
Saving Knowledge
203
the full Extent or the ſpirirual Meaning of the
Law, and have a Rolpect to all the Command-
ments, and labour to cleroſe himſelf of all Filthi.
neft of the Flesh and Spirit, and not lay Weight
upon what service he hath done, or thall do, bur
clothe himſelf with the imputed Righreouſneſs of
Chriſt, which only can hide bis Nakedneſs, or elſe
he cannot be ſaved, lo faith the Text, Except your
Rigbteouſneſs, &c.
The Second Thing requiſite to evidence true Faith,
is, that the Believer endeavour to put she Rules of
Godlinels and Righteonſneſs in Practice, and to
grow in the daily Practice thereof; bolden forch.
2 Pet. 1.5.
AN Nd beſides this, giving all Diligence, add to your
Faith, Virtue; and in vniue, Knutuleders
Verſe 6. And to Knowledge, Temperance ; and to
Temperence, Patience; and to Patience, Godliness;
Verie And to Godlineſs, Brotberly Kindneſs; and
80 Brachery kindnėjs, Charity Verſe 8. For if
those Things be in you, and abound, they make you
that ye ball neither be barren por unfruiiful 14 the
Knowledge of our Lord Jeſus Chrift
Wherein, The Aponia teacheth Believers
for evidencing of precious Faith in themlélves, to
endeavour to add to cheir Faith Seven other Siſters
graces, Tlie first is Vintze, or the dive Exerciſe
and Practice of all moral Duties thatía Faich may
not be idle, but put forth iclelf in Work. The
ſecond is Knowledge, which ſerves to furniſh Faith
wirh Information of the Iruch to be beljaveo, and
to furniſh Virtne with Direction what Dides are
to be done, and how to go about them prudenty.
The third is Temperance, which ſerveth to moderate
the Uſe of all pleacant Ebings, * ibat a Man be not
clogged therewith, nor made unfit for any Ducy',
Whereto
204
The Practical Uſe of
whereto he is called. The fourth is Patience, wbich
ſervech to moderate a Man's Affections, when he
meetech with any Difficulty or unpleaſant Thing
that be neither weary for Pains required in Well-
doing, nor faint when the Lord chaitiſeth him,
nor murmure when he crofſeth him. The
fifth is Godlineſs, which may keep him up
in all the Exerciſes of Religion inward and out.
ward, whereby he may be furniſhed from God for
all other Duties which he hath to do. The ſixth
Brotberly-kindneſs, which keepech Eftimation of
and Affection to all the Houſhold of Faich, and to
the Image of God in every one wherefoever it is
ſeen. The ſeventh is Love, which keepeth the
Heart in Readineſs co do good to all Men, whatſo
ever they be, upon all Occaſions wbich God tha)
2. Albeit it be true; that there is much Corrupti-
on and Infirmity in the Godly, yet the Apoſtle
will have Men uprightly endeavouring, and doing
their beſt, as they are able, to joyn all theſe Graces
one to another, and to grow in the Meaſure of ex-
erciſing them ; Giving all Diligence (laich be, add
ya port Frieb, 8c.
g He aſſureth all profeſſed Believers, that as they
ſhall profit in the Obedience of this Direction, ſo
they Thall profitably prove the Soundneſs of their
own Faich; and if they want theſe
Grades, chat
they ſhall be found blind Deceivers of themielvet,
DATE
The third Thing requifite to evidence true Faith
is, chat Obedience to the Law run in the right
Channel,
that is, through Faith in Chrift, C.
holden forth, Tim, 1.5:
Ov tbe End of tbe Commandment is Love out of
4 pure Heart, and of a good Conſcience, and
Ros buenfeig neda.
Wherein
Saving Knowledge. 205
Whergin the Apoftle teacheth chele leven Dog
That the Obedience of the Law minit How
from love, and Love from a pure Heart, and a
pure Heart from a good Conſcience, and a goad,
Conſcience from Faith unfeigned: This he makes
the only right
Channel of good Works ; Tha End
of the Law is Love, &c.
That the Endof the Law is not, that Men
may be juſtified by cheir Obedience of it, sube
Jewiſ Doctors did falſly teach; for it is impofl ble
that Sinners can be juſtified by the Law, who,
for every Tranſgreflion are condemned by the
Law : For the End of the Law is not ſuch as the
Jewiſh Doctors caught, but ) Love out of . ure.
That the true End of the I aw preached unig
the People, is, that they by the Law being made
to ſee their deſerved Condemnation, should fee 10
Chriſt unfeignedly, to be juſtified by Faithin hin:
fo faith rbe Texas while it maketh Love to fiatv
through Faith in Chriſt.
That no Man can let himſelf in Love to obru
the Law, except in ſo far as his Conſcience is quiet-
ed by Farth, or is ſeeking to be quiered in Gheid
for the End of tbe Law is Love out of a good Gon-
ſcientia and Faith' anfeig ned.
$ Thac feigned Faith goeth to Chriſt withou
reckoning with the Law, and ſo wants an Ertaud,
biar unfaig med Faith reckoneth with the Lave and
is forced to flee for Refuge unto Chriſt, as the End
of the Law for Righteouſneſs, ſo often as it finds it.
ſelf guilty for breaking of the Law, Fortbe End of
the Law is Faith unféigned.
6 That the Fraits of Love may come forth on
Et particularly, it is neceſſary that the Heart be
broughc to the Hatred of ar bin and Uncleanneſs,
and to sitedian Purpoſe to follow all Holinet
Foto tis G Verlally.
206
T'he Practical Uſe of
verfally: For tbe End of the Law is Love out of
Pure Heart
That unfeigned Faith is able to make the Con-
fcience good, and the Heare pure, and the Man love
ingly obedient to the Law, for, when Chriſt's
Bland is ſeen by Faith to quiee Juſtice, then the
Conſcience becometh quiet alſo, and will not ſure
fer the Heart ro entertain the Love of fin, but fets
the Man on Work to fear God for Mercy, and to
oliey all his Commandments out of Love to God,
for his free Gift of Juſtification by Grace beſtowed
on him. For this is the End of the Law indeed,
whereby it obtaineth of a Man more Obedience tban
any other way;
The Fourth Thing requifice to evidence true Faith
is, the keeping ſtrait Communion with Chriſt
the Fountain of all Graces, and of all good Works;
holden forth, John 15.5.
am the Vine, ye are the Branches: He that abideth
in me, and I in him, the ſame bring eth forth
mieth Fricit: For without me, ye can do nothing,
Wherein Chriſt, in a fimilicude from * Vine-
trec, teacheth us,
That by Natur: we are wild barren Briars, till
we be charged luy coming unto Chrift, and that
Cliriſt is that noble Vine tree, having all Life and
Bap of Grace in himſelf, and able to change the
Nature of every one that comech to him, and to
communicace Spirit and life to as many as fhall
believe in him; I am tbe Vine ( faich he, and ye
the Brancbes.
2. That Chriſt loveth to have B:lievers ſo united
anto him, as that they be not ſeparaced at any Time
by Unbelief. And that there may be a mutual
Tnhabitation of them in him, by Faith and Love;
and of him in them, by bis Word and Spirit :
For
naughty anu
For be that are mucb
Saving Knowledge. 207
For he jineth theſe regether, If ye abide in me, ani
I in you, as Thingi infeparable.
2. That, excepe 4 Man be ingrafted in Chrift,
and unired ca bion by Faith, he cannot do any of
the leaſt good Works of his own Strength; yra,
except in as far as a Man doch draw Spirit and Life
from Chrift ty Faich, the Work which he doth is
Eftimation; For witbout me (faith be) ye can do
nothing.
4. That this mutual Inhabitation, is the Foun-
tain and infallible Cauſe of conftant continuing and
Fruit
. Now, as our abiding in Chriſt preſuppoſeth
Three Things; 1. That we have heard the joyful
Sound of the Goſpel, making Offer of Chrift to us,
who are loft Sinners by the Law. 2. That we have
heartily embraced the gracious Offer of Chrift. 3'
That by receiving of him we are become the Sons
of God, John 1. 12. and are incorporated into his
myftical Body, that he may dwell in us as his
Temple, and we dwell in him, as in the Reſidence
of Righteouſness and Life: So our abiding in
Chrift, importech other three Things ; 1. An om
playing of Chrif in all our Addreſſes to God, and
in a Dour Undertakings in whatſoever Pieceof Ser
vice to him. 2 A Contentednats with his Suffici
ency, without going out from him co ſeek Righte
ouſneſs, or Life, or Furniture in any caſe, in our
own, or any of the Creatures Worthireſs. 3.
Fixedneſs on our Believing in him, a Fixedness in
ourImploying and making uſe of him, and a Fixed-
neſs in our Contentment in him, and adhering to
him, ſo that no Allurement, no Temptation or 870
can or the World, no Terror and Trouble may be
able to drive our Spirits from firm Adherence unto
him, or from the conſtant avowing of his Truddin,
and obeying his Commands, who hath loved ng
and
208
The PracticalUſe of
and given himſelf for us. Andin whom, not only
our Life is laid up, but alſo the Fulneſs of the
Godhead dwelleth bodily, by Reaſon of the
ſubftan-
tial and perſonal Union of the divine and human
Nature in bim.
Hence let every watchful Believer, for Atrength-
ning himſelf in Faith and Obedience, reaſon after
this Manner;
W
HOSO E VRR dotb daily empley Chrif 7e
Jus, for cleanſing his Conſcience and Affectie
ons from the Guiltineſs and Filtbinefs of Sins
againſt the Law, and for enabling him to give Obe.
dience to the Law in Love, he hath the Evidence of
true Faith in himſelf.
But I ( may every watchful Believer ſay) do daily
implay Fefus Cbrift, for cleanſing my conſcience and
affections from the Guiltineſs and Filthineſs of sins
against the Law, and for enabling of me to give Obe-
dience to the Law, in Lovel
Therefore I have the Evidence of true Faith in my
And hence alſo, let every f:epy and flaggiſh Be-
liever reaſon, for his own Up-ftirring, tbus;
Whatſoever is neceſſary for giving Evidence of true
Faith, I may fudy to do it, except I would deceive
elf and perima.
Burto employ Obricat Fefus daily for cleaning of
any conſcience and Affections
from the Guiltineſs and
Filthineſs of Sins against the Law, and for enabling
of me to give Obedience to tbe Law in Lope, is neceſ
lary for evidencing of true Faith in me.
Tberefore this I nuffudy to do, excepi I pould
deceive myſelf and periſh.
And Laftly, Seeing Chrift himſelf hath pointed
thisforth, as an undoubted Evidence of a Man elected
of
Saving knowledge. 209
of God unto Life, and given to Jelas Chriſt to be
redeemed, if he come unto him, that is, cloſe Cove-
nant and keep communion wih him, as he teachech
us, 700x 6. 37. ſaying, Allibat tbe Father haib given
me, ſhall come to me, and him that cometh to me,
will inno zviſe caſt out : Let every perſon who doth
not in earneft make uſe of Chriit, for Remiſſion of
Sin, and Amendmencof Life, reaſon hence, and from
the whole Premiſſes, after this Manner, that bis
Conſcience may be awakned;
Wbofseper is neither by the Law, nor by the Goſpel,
So convinced of Sin, Righteouſneſs and Judgment, as
to make him come to Chrif, and emplog him daily for
Remiffonof&in, and Amendment of Life; he wanteth
not only all Evidence of ſaving Faith, but alſo all
Appearance of bis Election, so long as he remainech
in ibis Condition.
But I (may every impeaiteet Perlon (y) am
neuzber by the Law nor G Spel ſo convinced of Sin,
Righteouſnefs and Fudgment, as to make me come to
Chris, and employ him daily for Remiſſion of Sin, and
Amendment of Life,
Therefore
I want not only all Evidence of ſaying
Faith, but alſo all Appearance of my Election, to
long as I remain in this Condition
Τ Η Ε
National Covenant
OR THE
CONFESSION of FAIT H;
Subjcribed at firſt by the King's Majeſty and
bis Houſhold in the rear 1580 ; thereafter by
Perſons of all Ranks, in the Year 1581., by Or-
dinance of the Lord's of Secret Council, and
das of the General Allembly : Subcribed again
by all sorts of Perfons in the Year 1590, by a
nezo Ordinance of Council, at the Defire of the
General Alſembly; witb a General Bond for
the maintaining of the true Religion, and the
King's Perſon ; and, together with a Reſolut-
tion and Promiſe, for the Cauſes after-expreſ-
fed, to maintain the true Religion, and the
King's Majeſty, according to the forlaid Con-
fefion and Arts -6f Parliameut, fubfiribed by
Barons, Nobles, Gentlemen, Burgilles, Mi-
fers and Commons, in the Hear 1638.; Apa
proven by the General Afëmby, r638 and 1639,
and ſubſcribed again by Perjous of all Ranks
and Qualities in the Year 1639. by an Ordi-
mance of Councile upon the Supplication of the
General Allembly, and All of the General Al-
Sembly; ratified by an Act of Parliament 1640,
and ſubjcribed by King Charles II. at Spey,
June 23d, 1650. and at Scocn.
E all and every one of us underwritten,
Proteſt, That, after long and due Examina-
tion of our own Conſciences in Matters
of true and falfe Religion, we are now
throughly reſolved in the Truth by the Word and
Spirit of God: And therefore we believe with our
W
Or, National Covenant. 21
Hearts, confeſs with our Mouths, ſubſcribe with
our Hands,
andconſtantly affirm before God and the
whole World, That this only is the true Chriſtian
Faith and Religion, pleaſing God, and bringing Sal-
Vation to Man, which now is, by the Mercy of God,
revealed co the World by the preaching of the bleſ-
fed Evangel; and is received, believed, and defend-
ed by many and fundry notable Kirks and Realms,
but chiefly by the Kirk' of Scotland, the King's Ma.
jeſty, and three Estates of this Realm, as God's E.
fernal Truch, and only Ground of our Salvation
as more particularly is expresſed in the Confeſsion of
our Faith, eftabliſhed and publickly confirmed by
fundry Acts of Parliaments, and now of a long Time
hath been openly profeſſed by the King's Majefty.
and whole Body of chis Realm, boch in Burgh and
Land. Torbe which Confeflion and Form of Reli-
gion we willingly agree in our Conſcience in all
Points, as unto God's undoubred Truth and Veritys
grounded only upon his written Word. And there.
fore we abhor and deteft all contrary Religion and.
Doctrine ; but chiefly all kind of Papifiry in gene-
ral and particular Heads, even as they are now dam
ned and contuted by che Word of God and Kirk of
Scutland Bur in ſpecial we deteſt and refufe the
ufurped Authority of chat Roman Antichrift upen
che Scriptures of God, upon the Kirk, the Civil Ma.
giftrate, and Conſciences of Men: All histyrannous
Laws made upon indifferent Things againſt our
Chriſtian Liberty: His erroneous Doctrine againſt
the Suffiziency otrhe written Word, the Perfection
of the law, the Office of Chriſt and his bleſted E
vangel: His corrupted Doctrine concerning original
Sin, our naturalInability andRebellion toGod's Law
our Juflification by Faichonly, our imperfect Sanat-
ficacion and Obediencero the Law; the Narure, Num.
ber and Uſe of the holy Sacraments: His five baſtard
Saoraments 3 wich all bis Rites, Ceremonies and falſe
Doctrine,
The Confeſſion of Faith
Doctrine, added to the Miniſtration of the true $a-
craments with cut the Word of God: His cruel
Judgment against Infants departing without the Sa-
crament; His abſolare Neceflity of Baptiſm; His
blafphemous Opinion of Tranfubftantiation, or real
Preſence of Chriſt's Body in the Eleinents, and re-
ceiving of the ſame by the Wicked, or Bodies of
Men; His Diſpenſations with folemn Oaths, Per-
juries, and Degrees of Marriage torbidden in the
Word; His cruelty againſt the innocent divorced G
His deviliſh Maſs; His blaſphemous Prieſthood;
His profane Sacrifice for the Šins of the dead and
the Quick ; His Canonization of Men;. calling
upon Angels or Saints departed; worſhipping of
Imagery, Reliets vor Croſſes; dedicating of Kirks,
Altars, Days, Vows to Greatures ; His Purgatory,
Prayers for the Dead, praying or
ſpeaking in a
Itrange Language; with his Proceffions and blaſ
puemous I irany, and Multitude of Advocates or
de curators; His manifold Orders, Auricolar Cong
feffion; His deſperate and uncertain Repentance
His general and doubtſom Faith; His Satisfactions
of Men for their Sins; His Jaftifination by Works,
opus operatum, Works of Suppererogation, Merits,
Pardons, Perigrinations, and Stations; His holy
Water, Baprihng of Bells, Conjuring of Spirtis,
Cróing, Sayniog, Anointing, Conjuring, Hallow-
ing of God's good Creatures, with tbe fuperftitious
Opinion joined therewith ; His worldly Monarchy,
and wicked Hierarchy; Pis three ſolemn Vows,
with all his Shavellings of ſundry Sorts; His erro-
neous and bloody Decrees made at Trent, with all
the Subſcribers or Approvers of that cruel and
Bloody Band, conjured againſt the Kirk of God.
And finally, we deteft all his vain Allegories,
Riles, Signs, and Traditions brought in the Kirk,
withogr or againſt the Word of God, and Doctrine
of this true reformed Kirk: To the wbich wejoin
ourſelves willingiy, in Doctrine, Faith, Religion,
Dif.
Or, National Covniant. 113
Diſcipliók, abu Uy of the divly Sacramevits, as live
ly Members of the ſame in anriſt our Head: Pro.
miſing and ſwearing by the Grear Name of the
Lord our God, Tbat we ſhall continue in the
Obedience of the Doctrine and Diſcipline of this
Kirk, and ball defend the Cams, according to
our Vocatiwn and Power, all the Days of our lies
under the Pains contained in the Law, and Danger
both of Body and soul in the Day of Godzicaciel
And Teeing that many are flrredop by Satan ind
tiaat Ro.. Antichrift, to promiſe,(wear,fibicribe
and for a Time uſe the holy Sacraments in the Kirk
deceicfully againſt their own Gonſcience 3 minding,
torebr, fire, under the external Cloke of Kellarios
to corrupt and ſubvert ſecretly God's true Religion
within the Kirk; and afterward, when Time may
fesye, to become open Enemies and Perlocutort of
the ſame, under vain Hope of the Pope's Diſpenſa
djongdeviled againſt the Word of God, to his girates
Comation, and their double Condemnarion,
Day of the Lord Jeſus: We therefore, willing to
cake away all Suſpicion and Hypocriſy, and of ſuch
double
Dealing with God and his Kik, Proa
Proreft,
and call the searcher of all Hearts for Witriel
our Minds and Hearts do fully agree with this our
Confeftion, Promife, Oath, and Subſcripuen
that we are not moved witb any workily Red
Sigue are perfwaded only in our Conſciencia
the Knowledge and Love of God's true Religion,
imprinted in our Hearts by the holy Spirits 4s we
thall
through
+ The Confeffion wbich was ſubſcribed at Halysud-
houſe, the 25th of February, 1587-8, by the King,
Lenncx. Huntly the Chancellor, and about
other perſons, hath here added, Aprekinis
Word. Vir John Maxwel o Pollocs babait
214
The Confeſſion of Faith,
Ihali anſwer to him in the Day when the Secret of
all Hearts ſhall be diſcloſed.
And becauſe we perceive, that the Quietneſs and
Stability of our Religion and Kuk, doth depend
upon the Safety and good Behaviour of the King's
Majuty, as upon a comfortable Inftrument of God's
Mercy granted to this
Country, for the Maintaining
of his Kirk and Miniſtration of Juſtice amongſt us:
We proteſt and promiſe with our Hearts, under the
fame Oath, Hand writ, and Pains, that we ſhall de
fend bis Perſon and Authority with our Goods, Bo.
dies and Lives, in Defence of Chrift his Evangel,
Liberties ofour Country, Manifeftation of Juſtice and
Puniſhment of Iniquity, againſt a D Enemies within
this Realm or without, as we defire our God to be a
ſtrong and merciful Defenderto us in the Day of our
D:ath, and coming of our Lord Jeſus Chrift: To
whom, with the Father and the holy Spirit, be all
Honour and Glory eternally. Amen.
Ike as many Acts of Parliament, not only in
general do abrogate, anul and refcind all Laws
Statutes, Acts Conftitutions, Canons civil or muni-
cipal, with all other Ordinances, and practique Penal-
ties whatſoever, made in Prejudice of the true Reli-
gion and Profeffors thereof; Or, of the true Kuk-
diſcipline, Juriſdiction and Freedom thereof; Or,
in Favours of Idolarty and Superſticion ; Or, of the
Papiſtical Kirk, as, A&t 3. AA 31. Varl. Act 23.
Parl. u1, Ad 114. Parl. 12. of King James Vi.
That Papiſtry and Superfticion may be utterly lap-
preſled, according to the Intention of the Acts of
Parliament, repeated in the 5. Act, Parl. 20. King
James VI. And to char End they ordain all Papilts
and Prieſts ro be puniſhed by manifold Civiland Ec-
cleftiſtical Pains, as Adverlaries to God's true Reli-
gion, prcaclied, and by Law eftabliſhed within this
Realm), Alt 24 Parl. 11. King James VI. as com-
mon Enemies to all Chriſtian Government. A&t 18.
Par
0, National Covenandi: 2 15
bringers of them to be puniſhed: Act as Parl.
Parl. 16King Janes Vl as Rabeers and Gas
ſtanders of our Sovereign Lord's
Authoriry, Act 47.
Parl. 3. King James VI, and as Idolaters , Act 4.
Parl. 7. King lames VI. Buc alſo in Particular,
by and attour the Confeffion of Faich, do aboliſh and
condemn the Pope's Authority and Juriſdiction out
of this land, and ordains the Maintainers thereof in
be puniſhed Act 2. Parl. I. Act 5r. Parl. 3. Act
906. Parl. 7. Act 114. Parl. 12. King James VI.
do condemntbe Pope's erroneous Doctrine, or any
other erroneous Doétrine repugnant to any of the Ar-
cicles of the true and Chriftian Religion, puhlickly
preached, and by Law eſtabliſhed in this Realm
and ordains che Spreaders and makers of Buoks or
libels, or Letters Writs of that Nature, to be pu-
niſhed. Act 46. Parl: 3. Act 106. Parl. 7. Acr 24,
Parl. Ir. King James VI, do condemn all Baptifm
conform to chc Pope's Kirk, and the Idolatry of the
Mas, and ordains all Sayers, wilful Hearers, anch
Concealers of the Mals, the Maintainers and Rdergess
of the Prieſts, Jeſuits, trafficquing Papiſts, to be pu-
niſhed without any Exception or reftriétion, de
Parl, 1. Ace 120, Parl. 12. Act 164: P 112 Act.
193. Parl. 14. Act ). Parl. 19. Ac 5. Parl, 20.
King James VI, do condem all erroneous Boðks
and Writs
containing erroneous Doctrine again't the
Religion preſently profeſſed, or comaining furnih
FOR Rires and Ceremonies Papiftical, whereby the
People are greatly abuſed ; and ordains the Home
King James VI. do condemn the Monuments and
Dregs of bygone Idolatry, as going to Orifles, ob-
ſerving the Feſtival days of Saints, and luch other
fuperftitious and papiftical Rues, to dig Dilizotoar.
of God. Gontempt of crue Religion, and Foster
of great Error among the People ; and ordains the
Uſere of them to be puniſhed for the ſecond Fault
as lonlaters, Ace
104. Parl, Kirg Jame: VI
Like as vitany Acts of Parliament are concerte non
Maila
216
T'he Confeſſion of Faith,
Maintenance of God's true and Chriftian Religiou,
and the Purity thereof, in Doctrine and Sacraments;
of the true Church of God, the Libery and Free
dom thereof, in her National, Synodal Aſſemblics
Preſbyceries, Seſlions, Policy, Diſcipline and Jarir
diétion thereof : As that Parity of Religion and Li:
berty of the Church was uſed, profeffed, exerciſed,
preached and confeffed according to the Reformation
of Religion in this Realm. As for Inſtance, the 99
Act, Parl. 7. Act 23. Parl, 11. Act 114. Parl. 12.
Acc 160. Parl. 19. of King James VI. ratified by
the 4. Act of King Charles. So that the 6, Act
Parl. 1. and 68. Act, Parl. 6. of King James VI.
in the Year of God 1579. declares the Miniſters of
the bleſſed Evangel, whom God of bis Mercy hath
raiſed up, or hereafter ſhould raiſe, agreeing with
them that then lived in Do&rine and Adminiſtration
of the Sacraments and the Pcople chat proteſted
Chrift, as he was then offered in the Evangel, and
doth commanicate with the holy Sacraments (as in
the reformed Kirks of this Realm, they were pre
fently adminiſtrate ) according to the Confeflion of
Faith; to be the true and holy Kirk of Christ Jeſus
within this Realm, and deſerns and declares all
and fundry, who either gainlays the Word of the
Evangel received and approved, as the Heads ofthe
Confeſſion of Faith, profeſſed in Parliament, in the
Year of God 1562. ſpecified alſo in the firſt Par-
liament of King James VI. and ratified in this fre-
fent Parliam, nt, more particularly doexprels; or that
refuſes the Adminiſtration of the holy Sacraments,
as they were then miniftrared: To be no Members
of the faid Kirk within this
Realm, and true Reli-
gion preſently profesſed, ſo long as they keep them
ſelves ſo divided from the Society of Chriſt's Body.
And the ſubſequent, Act 69 Parl. 6. of King James
VI. declares, That there is 110 orker Face of Kirk,
nor other Face of Religion,chan was preſently at that
Time, by che Favour of God, eſtabliſhed within
this
Or, National Covenant. 217
his Realm : Which therefore is ever ftileu God's
rue Religion, Christ's true Religion, rbe true and
Chriſtian Religion, and a perfed Religion; which
by manifold Acts of Parliament all within thisRealm
are bound to profeſs,to ſubicribe the Articles thercof,
the Confeſſion of Faich, to recant all Doétrine and
Errors repugnant to any of the faid Articles, Act 4
and 9 Part 1. Acts 45, 46, 47, Parl 3. Ad 71
Parl 6. A&t 16 Part A&t 24 Part 11. Act
123 Parl 12. Act 194 and 197 Parl 14 of King
James VI. And al Magiftrates, Sheriffs, 6C, on
the one Parizare ordained to ſearch, apprehend, and
puniſh all Contraveeners; For Inſtance, Act 5 Parl
1. Act 104 Parl 7. Act 25 Parl II of King
James VI.and thar notwithſtanding of the King's
Majeſty's Licences on the contrary, which are diſ-
charged, and declared to be of no Force, in ſo far as
they tend in any ways to the Prejudice and Hinder
of the Execution of the Acts of Parliament againſt
Papifts and Adverſaries of true Religiott, A&t có
Parl7 of King James VI, On the orber Part
in the 47 Ad Parls of King James VI, it is
declared and ordained, Seeing the C uſe of God's
true Religion, and his Highneſi's Authority are ſo
joyned, as the Hort of the one is common to both;
that none fhall he reputed as loyal and faithful sub-
jects to our Sovereign Lord, or bis Authority but be
puniſhed as Rebellers and Gainſtanders of the fame,
who ſhall not give their Confeflion, and make their
Profeflion of the faid true Religion: ard that they
whoafter D:fection ſhall give the Confeflion oftheir
Faith of new, they ſhal) promiſe to continue therein
in Time coming, to maintain our Sovereign Lord's
Authority; And, at the utterm ſt of their Power,
to fortify, affift, and maintain the true Preachers and
Profeſſors of Chriſt s Goſpel, against whatſoever
Enemies
and Gainſtanders of the lame,
and namely,
againſt all ſuch of whatſoever Nation Elate or De-
Bree they be of, that have joyned and bound them.
K
felves
218
The Confeſſion of Faith
ſelves, or have aſlifted, or aſlifts to ſet forward and
execute che cruel Decrees of the Council of Trent,
contrary to the true Preachers and Profeſſors of the
Word of God. Which is repeared, Word by Word,
in the Articles of Pacification at Perth, the 22d of
February, 1974; approved by Parliament the last
of Aprile, 1573, racified in Parliament, 1587, and
related A& 123, Parl 12 of King James VI, with
chis Addition, Tbat they are bound to reſif alltrea
ſonable Uproars and Hoftilities raiſed againſt the true
Religion, the King's Majesty, and the true Profef.
for Like as, all Leiges are bound to maintain the
King's Majeſty's Royal Perſon and Authority; the
Auchority of Parliaments, without the which, nei.
ther any Lawsor lawful Judicacories can be eſtabli .
Shed, Act 139, and 131, Paul 8 of King James VI,
and the Subjects Liberties, who ought only to live
and be governed by the King's Laws, the common
Laws of shis Realm allenarly, Ad 48 Parl 3 of
King James I, Act 79 Parl 6 of King James
IV, repeated in the act 131 Parl 8 of King
James VI, Which if they be innovated and pre-
judged, the Commiſſion anent the Union of the Ta
Kingdoms of Scotland and England, which is tbe fole
Act of the 17 Parl of King James VI, declares,
Such Conſufion would enſue, as this Realm could
he no morc a free Monarchy: Becauſe by the fun.
da mental Laws, ancient Privileges, Offices and Li.
berties of this Kingdom, not only the Princely Au.
rhority of his Majeſty's Royal Deſcent, hath been
theſe many Ages maintained; but alſo the Peoples
Security of their Lands, Livings, Rights, Offices,
Liberries and
Dignities preſerved. And therefore,
for the Preſervation of tbe ſaid true Religion, Laws
and Liberties of this Kingdom, it is Rat ute by the 8
4a. Parl' 1, repeated in the 99 A Parl 7 ra:
tañed in the 23 A&t Parł 11, and 114 Ad Parl
12 of King James VI and 4 ACT Part 1 of
Or, National Covenant.
King Charles I. That all Kings and Princes at
their Coronation, and R ceprion of their Princely
Authority,ſhall make their faithful Promiſe by their
ſolemn Oath, in the Preſence of the Erernal God,
thar, enduring the whole Time of their lives, they
Thall ſerve the ſame Eternal God, to the uttermoſt
of their Power, according as he hath required in his
moſt holy Word, contained in the Old and New
Teftaments. And according to the came Word,
fhall maintain the true Religion of Chrif Jeſus, the
Preaching of his holy Word, the due and right Mi-
Diluration of the sacraments, now received and
preached wichin this Realm( according to tbe Con.
feffion of Faith immediately preceeding) and ſhall abo-
Hith and gainftand all falle Religion contrary to the
fame ; and fhall rule the Peop'e commirred to their
Charge, according to the Will and Command of
revealed in his forefais Word; and accordisa
to the laudable laws and Conſtitations received in
this Realm, noways repugnant to the faid Willot the
Eternal God; And fhall procure, to the atter moſt
of their Power, to the Kirk of God, and whole
Chriſtian Peop'e, true and perfect Peace in all Time
coming. And that they lia17 be careful to root our
of their Empire, all Hereticks and Enemies to the
true Worſhip of God,who ſhall be convicted by the
true Kirk of God of the foreſaid Crimes. Whicb was
alſo obſerved by his Majeſty, at bis Coronation in
Edinburgh, 1633, as may be ſeen in the Order of this
lo Obedience to the Commandment of God
conform ro che Practice of the Godiy in former
Times, & according to the laudable Example of our
worthy and religious Progenitors, and of many yer
Hving amongf us, which was warranted alſo by a
of Council, commanding a general Bard:o be made
& fabſcribed by bis Majeſty's Bubjects of ali Rank,
for two Cauſes: One was, For delonding the role
Religion 25 it was then seſarmed, and is expi
K2
112
220 The Confeffion of Faith,
in the Confeſſion of Faith above-written, and a for:
mer large Confeflian eftabliſhed by ſundry Acts of
lawful General Aſemblies, andof Parliaments,unto
which it hath Relation, ſee down in publick Cate.
&biſms; and which had been for many Years, with
a Bleſing from Heaven, preached and profeſſed in
this Kirk and Kingdom,as God's undoubted Truth,
grounded only upon his written Word. The other
Cauſe was, For maintaining the King's Majeſty his
Perſon and Eftate; the true Worſhip of God and
che King's Authority being ſo ftraitly joyned, as
that chey had the ſame Friends and common Ene-
mies, and did ftand and fall together. And finally,
being convinced in our Minds, and confeffing with
our Mouths, that the preſent and ſucceeding Gene
rations in this Land, are bound to keep the foreſaid
National Oath inviolable.
We Noblemen, Barons, Gentlemen, Burgefres
Miniſters, and Commons underſubſcribing, confi
.
dering divers Times before, and eſpecially at this
Time, the Danger of the true Reformed Religion,
ofche King's Honour, and of the publick Peace of
the Kingdom; by the manifold Innovations and
Evils generally contained, and particularly mention-
ed in our late Supplications, Complaints and Pro-
reſtations; Da hereby profeſs, and before God, his
Angels and the World, folemnly declare, That with
Our whole Hearts we agree, and reſolve all the Days
ofour Life conſtantly coadhere unto, and to defend
the forefaid true Religion: And forbearing the Prac
tice of all Novations already introduced in the Mat-
cers of the Worſhip of God, or Approbation of the
Corruptions of the publick Government ofthe Kirke
or Civil Places and Power of Kirkmen,till they be
tried and allowed in free Aſſemblies, and in Parlia-
m:nts;co labour by all Means lawful,
to recover the
Purity and Liberty of the Goſpel, as it was eſtabliſh-
es and profeſſed before the forefaid Novations. And
becauſe, after due Examination, we plainly perceive
and
Or; National Covenant.
and undoubtedly believe, that the Innovations and
Evils contained in our Supplications, Complaints &
Proteftations have no Warranr of the Wordof God ;
are contrary to the Articles of the foreſaid Confeffi.
ons to the intention and Meaning of the bleſſedRe.
formers of Religion in this Land to the abovewritten
Acts of Parliament; and do fenfibly tend to the re-
eſtabliſhing of the Popiſh Religion and Tyranny, &
to che Subverſion and Ruine of the true Reformed
Religion, & of our Liberties, Laws & Eſtates. We
alſo declare, That the foreſaid Confeffions are to be
interpreted, and ought to be underſtood of the fore-
ſaid Novations and Evils, no leſs than if every one
of them had been expreſſed in the foreſaid Confef.
fions, and that we are obliged to deteft and abhor
them amongſt other particular Heads of Papifty ab-
jured therein. And therefore, from the Knowlege
and Conſcience of our Duty to God, to our King &
Countrey, without any worldly Reſpect or Induce-
ment, fo far as human infirmity wih ſuff: r, with.
ing a further Meature of the Grace of God for this
Effect: We promiſe and ſwear by the GREAT
NAME OF THE LORD OUR GOD, to con:
tinue in the Profeſion and Obedience ofthe foreſaid
Religion;and chat we ſhall defend the fame, and re.
fift all theſecondary Errorsand Corruptions accord-
ing to our Vocarion, and to the notermuft of that
Power that God hach put in our Hands, all the
Days of our Lives.
Andin like Manner, with the fame Heart we de
clare before God and Men, That we have no Intene
tion,nor defire to attempt ang Thing, that mayturn
to the Diſhonour of God, or to the Diminucion
of
the King'sGreatnefsand Authority : But on the con-
trary, we promiſe and ſwear, That we ſhal), to che
attermoff of our Power with cur Means and Lives,
ſtand to the Defence of our dreadsovereign the King's
Majitty, his Perſon and Authority, in the Defence
and Preſervation of the foreſaid true Religion,Libera
K 3
222
The Confeſſion of Faith.
ties and Laws of the Kingdom: As alſo to the mu-
cual Defence and Affiftance every one of us one of
another, in the ſame Cauſe of maintaining the true
Religion, and his Majefty's Authority, with our beſt
Counſel, our Bodies, Means and whole Power, %
gainſt all Sorts of Perſons whatſoever, ſo that what-
foever fhall be done to the leaſt of us for that Cauſ,
fhall be taken as done to us all in general and to every
one ofus in particular. And that we fhall neither di-
rectly nor indirectly fuffer ourſelves to be divided of
withdrawn, by whatſoever fuggeftion, Combinati:
on,Allurement or Terror{rom this bleſſed and loyal
Conjunction; nor fhill cait in any Let or Impedi-
ment that may ftay or hinder any fach Reſolution
as by common Confent ſhall be found to conduce
for ſo good Ends. But on the contrary, thall by all
lawful Means labour to further & promoverhe fame
and if any ſuch dangerous and divifiye Motion be
made to us by Word or Writ, We, and every one of
tis, fhall either fæppreſs it, or if need be, fhají incon
tinent make the fame known, that i wa time-
cally obviated. Neither do we fear the foul Afper-
fronsof Rebellion, Combination, or what elſe our
Adverſaries, from their Craft and Malice would put
upon us, ſeeing what we do is ſo well warranted,&
ariſeth from an unfeignedD-fire to maintain the true
Worſhip of God, the Majeſty of our King, and the
Peace of the Kingdom, for the common Happineſs
of ourſelves and Pofteriry:
And becauſe we cannot look for a Bleſling from
God upon our Proceedings, excepe with our Profef-
lion and Subſcription we joyn ſuch a Life and Con
verſation as becometh Chriftians, who have renew
ed their Govenant with God: We therefore faith-
fally promife for ourſelves, our Followers, and all
ocher under us, both in publick, and in our particu“
lat Families and perſonal Carriage, (o endeavour to
keep ourſelves within the Bounds of Chriſtian Li.
berty; and to be good Examples to others. of all
Godlineſs,
Or, National Covenant. 223
Godlineſs, Soberails and Righteouſneſs, and of eve.
y Duty we owe to God and Man.
And that this our Union and Conjunction may
be obſerved without Violation, we call the LIV.
ING GOD THE SEARCRER OF OUR
HEARTS to witneſs, who knoweth this to be our
Ancere Defire and unfeigned Reſolution, as we ſhall
anſwer to JESUS CHRIST in the Great Day;
and under the Pain of GOD's everlaſting Wrath,
and of Infamy and Loſs of all Honour and Reſpect
in this World': Moft humbly beſeeching the LORD
to ſtrengthen us by his HOLY SPIRIT for this
End, an 1 to bleſs our Defires and Proceedings with
happy Succeſs that Religion and Righteouſneſs
may Aouriſh in the Land, to the Glory of GOD,
The Honour of our King, and Peace and comfort of
us all. In wirneſs whereof we have ſubſcribed with
our Hands all the Premiſſes.
T
He Article of this Covenant, whicb was at the
firf Subſcription referred to the Dolermination
of the General Ffembly, being now determined, and
thereby the five Articles of Perth, the Government of
tbe Kırk by Biſhops, and the Civil Places and Power
of Kirkmen, upon tbe Reaſons ard Grounds contained
in the Arts of the General Affembly, declared to be
Enlawful within this Kirk; we ſubſcribe accirding
to the Determination foreſaid.
The SOLEMN LEAGGE and COVENANT
for Reformation and Defences Rois.
W
E Nøblemen, Barons, Kmigbta, Gentle
men,Citizens, Burgefles, Minifters of the
Goſpel and Commons of all Sorts in the
Kingdoms of Scotland, England and Ire-
land, by the Providence of God, living under one
King, and being of one Reformed Religion, havu
K4
X24 The Solemn League
ing before our Eyes the Glory of God, and the Ad.
vancement of the Kingdom of our Lord and Siviour
Jeſus Chriſt,the Honour and Happineſs of the King's
Majeſty,
and his Pofterity, and the true publick Li.
berty,Safety, and Peace of the Kingdom', wherein
every one's private Condition is included. And cal.
ling co mindthe treacherous and bloody Plots, Con.
ſpiracies, Attempts and Practices of the Enemies of
God, againAt the tm: Religion,and Profeſſors thereof
in all Places, eſpecially in theſe Three Kingdoms,
ever ſince the Reformation of Religion; and how
much their Rage, Power & Preſumption are of lace,
and at this Time encreaſed and exerciſed, whereof the
deplorable State of the Church and Kingdom of Ire.
Land, the diſtrelled Eftace of the Church and King.
dom of England, and the dangerous Eſtate of the
Church and Kingdom of Scotland, are preſent and
publick Teſtimonies; We have now at laſt ( after
other Means of Supplication, Remonftrance, Pro.
teſtations and Sufferings) for the Preſervation of our
ſelves and our Religion
from utter Ruin and De
Atraction, according to the commendable Practice
of theſe Kingdoms in former Times, and the Exan•
pleof God's People in other Nations; after mature
Deliberation, reſolved and determined to enter into
murual and folemn League and Covenant, where
in we all ſubſcribe, and each one of us for himſelf,
with our Hands lifted up co the moſt High God, do
ſwear;
THat we ſhall Sincerely, really, and conſtant-
ly, through the Grace of God, endeavour
in our ſeveral Places and Callings, che Preſervation
of the Reformed Religion
in the Church of Scotland,
in Doctrine, Worſhip, Diſciplin and Government,
againſt our common Enemies; the Reformation of
Religion in the Kingdom of England and Ireland,
in Doctrine, Worſhip, Diſciplin and Government,
according to the Word of God, and the Example
of the belt reformed Churches: And fhillendeavour
and Covenant.
to bring the Churches of God in the Three King-
doms, to the neareſt Conjunction and Uniformity
in Religion, Contefſion of Faith, Form of Church-
Government, Directory for Worſhip and Catechiz-
ing ; that we and our Poſterity after us, may, as
Brethren, live in Faith and Love ;and che Lord may
delight to dwell in the Midft of us.
II That we ſhall in like Manner, without Reſpect
of Perſons, endeavour the Extirpation of Popery,
Prelacy, ( that is, Church Government by Arch-
biſhops, Biſhops their Chancellors, and Commif-
laries, Deans, Deans and Chapters, Arche deacons,
and all other Ecclefiaftical Officers depending on
that Hierarchy )Superſtition, Hereſy, Schiſm, Pro-
faneneſs, and whatfoever ſhall be found to be con
trary to ſound Doctrine, and the Power of Godli
neſs; left we partake in orber Men's Sins, and
thereby be in Danger to receive of their Plagues
And that the Lord may be one, and his Name One
in the Three Kingdoms.
III We ſhall with the ſame sincerity, Reality
and Conſtancy, in car ſeveral Vocations endavour,
with our Eſtates and Lives, muually to preſerve the
Rights and Privileges of the Parlian.ents, and the
Liberties of the Kingdoms; and to preſerve and de-
fend the King's Majeſty's Perſon and Auch iiy, in
che Prelervation and Defence of the rrue Religion,
and I iberties of the Kingdom ; that the World, may
bear Witneſs with our Conſciences of our Loyally,
and that we have no Thoughts or Intentions to di:
minith his Majefiy's juſt Power and Greatneſs.
IV We ſhall allu, with all Faithfulneſs, erdea
vour the Diſcovery
of all ſuch as have been,or ſhallº
be Ircendiaries, Malignanıs or evil Inftruments, by
hindring cbe Reformation of Religion.dividing the
King from his People,or cne of the Kingdoms from
another, or making any Faction or Parties an oneft
the people, contrary to this league and Goyeuaus.
that they may be brought to publick Tria), and jes
KS
295
The Solema League
ceive condign Puniſhment, as the Degree of their
Offences fhall require or deſerve, or the ſupreme
Jadicatures of both Kingdoms reſpectively, or e-
thers having Power from them to that Effect, ſhall
judge convenient.
V And whereas the Happineſs of a bleſſed Peace
between theſe Kingdoms, denied in former Times
to our Progenitors, is by the good Providence of God
granted anto us, and hath been lately concluded, and
fertled by both Parliaments, We ihall each one of
us, according to our Place and Intereſt, endeavour
chat they may remain conjoyned ina firm Peace and
Union to all Pofterity;
and that Juſtice may be done
upon the wilfal Oppoſers thercof, in Manner ex-
preſſed in the precedent Article.
VI We ſhall alfo, according to our Places and
Callings, in this common Cauſe
of Religion, Liber-
ty and Peace of the Kinndom, aſlift and defend all
thoſe that enter into the League and Covenant in the
maintaining and purſuing thereof, and ſhall not ſuf-
fer ourſelves dire&tly orindirectly, by wbatſoever
Combination, Perſwalion or Terror, to be divided
and withdrawn from this bleffed Union and Con
junction, whether to make Defection to the contra.
ry Part,or to give ourſelves to deteftable Indifferency
or Neutrality in this
Cauſe,which ſo much concern-
erh the Glory of God, the Good of the Kingdoms, and
the Honour of the Kiog; but ſhall all che Days of
our Lives acalouſly and conftantly continue therein
againſt all Oppófition, and promote the fame accord-
ing to our Power, againftall Lets and Impediments
whatſoever; and what we are not able ourſelves to
fuppreſs or overcome, we ſhall reveal and make
known, that it may betimely prevented and remov-
ed. All which we ſhall do as in the Sight of God.
And, becauſe theſe Kingdoms are guilty
of many
Sins,and Provocations againſt God and his Son Jeſus
Chrift,as is too manifeſt by our preſent Diſtreſſes and
» Dangers, the Fruits thersof: We profeſs and declare
before
and Covenant.
227
before Godand the World, our unfeiemed Defireto
be humbled for our own Sinsyand for the Sins of thoſe
Kingdoms, eſpecially that we have not, as wegaght
valued the ineftimable Benefit of the Golpelychat we
have not laloured for the Purity and Power thereof,
and that we have not endeavoured to receiveChriſt in
our Hearts nor to walk worthy of bim in our Lives;
which are the Cauſes of other SinsandTranſgreflions
fo imuch abounding amongſt us: And our true and
unſeigned Purpoſe, Defire and Endeavour for our
ſelves, and all others under our Power and Charge,
both in publick and private, in all Duties we owe
to God and Man, to amend our Lives and each one
to go before another in the Example of a real Refor-
marion;that the Lord may turn away his Wrath and
heavy Indignation, and eſtabliſh theſe Churches &
Kingdoms in Truth and Peace. And this Covenant
We make in the Preſence of ALMIGHTY GOD.
the Searcher of all Hearts, with a true Intention to
perform the fame, as we ſhall anſwer at the greac
Day, when the &ecret of all Hearts ſhall be diſcloſed,
moft humbly beſeeching the Lord, to ſtrengthen ne
by his Holy Spirit for this End; and to bleſs on. De-
fires and Proceedings with
ſuchSucceſsas may be Dz.
liverance and Safety to bis People
&Encouragement
to other Chriſtian Churches, groaning under, or in
Dangerofthe Yoke of Antichriſtian Tyrrany,to join
in the fame,or like Affociation and Covenant, co the
Glory of God, the Enlargement of the Kingdom of
Jeſus Chrift, and the Peace and Tranquility of Chri,
tian Kingdoms and Common-Wealths.
A Solemn Acknowledgment of Pablick S'ins, 4n4
Breaches of tbe Covenant; And a Solemn Engage
mene ro all the Duties contained therein, namely
thoſe wbicb do in a more ſpecial Way relate unto the
Danger of theſe Times.
WE Noblemen, Barons, Gentlemen, Burgeffer
Miniſters
228 An Aknowledgment of Sins
Miniſters of the Goſpel, and Commons of all Sort
within this Kingdom, by the good Hand
of God
upon usyta king into ſerious Conſideration the many
fada filiétions and deepDiſtreſſes wherewith we have
been exerciſed for a long Time paft; and that the
Land after it bath been ſore wafted with the Sword
and che Peſtilence and threatned with Famine ; and
that Shame & Contempt hath been poured out from
the Lord againſt many Thouſands of ourNation who
did in a ſinful Way make War upon the Kingdom of
England, contrary to the Teſtimony of his Servants
and Deſires of his people, and that the Remrfants of
that Army returning to this Land,have ſpoiled and
oppreſſed many of our Brethren;and that the Malig.
mant party is ſtill numerous and retaining their for.
mer principles, wait for an Opportunity to raiſe a
new & dangerous
War,not only to the rending of the
Bowels ofthis Kingdom, but unto the Dividing us
from England. & overturning the work of God in
all the Three Kingdoms: And confidering alſo, that
a Cloud of Calamities doch ftill bangover our Heads,
and threateni us with fad Things to come, we can.
not but look upon theſe Tbings as from the Lord,
who is righteous in all his Ways, feeding us with
the Bread of Tears, and making us to drink the Wa.
rers of Ami:tion, until we be taught to know how
evil and bitter a Thing it is to depart away from
him, by breaking the Oath and Covenant which we
have made with him, and that we may be humbled
before him, by confefling our Sin, and forſaking
the Evil of our Way
Therefore being preſſed with ſo great Neceſſities
ad Straics,& warranted by the Word of God, and
having the Example ofGod's People of old, who in
the Time of their Troubles, and when they were to
ſeek Delivery anda right Way for themſelves, that
the Lord might be with them to proſper them, did
humble themſelves before him, & make a free and
particularConfeffion of the Sinsot their Princes,their
Rulers,
and Engagement to Duties 229
Rulers, their Caprains, their Prieſts and their People;
and did engage themſelves to do no more ſo, laut 10
reform their Ways, and be ftedfaft in his Covenant;
And remembring the Practice of our Precoceffors in
the Year 1596, wherein the General Aſſembly, and
all the Kirk-Judicatories, with the Concurrence of
many of the Nobility, Gentry and Burgeſſes, did,
with many Tears, acknowledge before God the
Breach of the NationalCovenant and engaged them-
ſelves to a Reformation, even as our Predeceſſor &
theirs had before done, in the General Aſſembly and
Convention of Eſtates, in the Year 1567. And, per-
ceiving that this Duty, when gone about out of
conſcience & in fincrity, bath always been attended
with a reviving out of Troubles, & with a Blefling
and Succeſs from Heaven ; We do humbly and fin.
cerely, as in his fight, who is the searcher of Hearts,
acknowledge the meny Sins & great Tranſgreflions
of the Land: We have done wickedly, our Kings
our Princes, our Nobles, our Judges, our Officers,
our Teachers, and our people. Albeit the Lord hach
long and clearly ſpoken unto us, we have not heark
ned to his Voice;albeit he hach followed us with ten
der Mercies, we have not been ablured to wait upon
him and walk in his Ways and tho he hath stricken
us, yet we have not grieved: Nay, tho? he hath con
fumed us, we have refuſed to receive Correction.
we have not remembred to render unto the Lordaca
cording to his Goodneſs, and according to our own
Vows and promiſes but have gone away backward,
by a continued Courſe of Backſliding, and have
broken the Articles of the Solemn League and Co-
venant, which we ſwore before God, Angels and
Men.
Albeit there be in the Land many of all Ranks,
who be for a Teſtimony unto the Truth, and for
Name of Joy and praiſe unto the Lord, by living
godly, ſtudying to keep their Garmencs pure, and
being ſtedfait in the Covenant and Cauſe of God; yet
fore God,
230 An Acknowledgement of Sins.
we have reaſon to acknowledge that moſt ofus have
not endeavoured with that Reality, Sincerity and
conſtancy that did become us, to prcſervethe Work
ofReformacionin the Kirk of Senland, manyhavé
fatisti-dthemſelves with ehe Purity ofcheOrdinances
negl-Aing the Power chereof; yea, kome have turn-
ed aſide to crooked Ways, deſtructive to both. The
profane, looſe and infolene
Carriage of many in our
Armies, who went to the Afliftance of our Brethren
in England and che Pamperingsand unſtraight Deal-
ing of ſome of our Commiflioners, and others of our
Nation in London, the Idle of Wight, and other
Places of that Kingdom have proved great Letsto che
Work of Reformation, and ſettling Kirk-Govern-
mend there, whereby Error and Schiſm in that Land
have been increaſed, and Sectaries hardned in their
Way. We have been ſo far from endeavouring the
Extirpation of Profaneneſs, and what is contrary to
the Power of Godlineſs, that Profanity bath been
much winked at, & profane Perfons much counte
nanced, and many Times imployed until Iniquity &
Vagodlineſshath gone over the Face of the Land as
Flood; nay, ſufficient care hath not been had to
{eparate betwixx the precious & he vile,by debarring
from the Sacrament all ignorant and ſcandalous Per-
fons, according to the Ordinances of this Kirk.
Neither have the
Privileges of the Parliamenrsand
Liberties of the Subject been duly tendred, but ſome
amongft ourſelves have laboured to put into the
Hands ofour King an arbitrary andunlimited Power,
daſtructive to both and many ofus have been accef-
fary of late to thoſe Mcans and Ways, whereby the
Freedom and Privileges of Parliaments have been en-
eroached upon, and the Subjects oppreſſed in their
Conſciences, Perſons and Eſtates. Neither hath it
been our Care to avoid theſe Things which might
harden the King in his evil Way; but upon the con
trary, he hath not only been permitted, but many
of us have been inftrumental,co make himexerciſehis
Power,
An Engagement to Duties.
232
Power, in many Things tending to the Prejudice of
Religion and of the Covena nt, and of the Peace and
Safety of theſe Kingdoms; which is ſo far from the
right Way of preſerving his Majeſty's Perſonand Au-
thority, chat it cannot bur provoke the Lord againſt
him, unco che Hazard of both: Nay, under a Pre-
tence of relieving
and doing forthe King, whiiftlie
refuſes to do what is neceſſary for the Houſe of God,
fome have ranverſed and violated moſt of all the
Artieles ofthe Covenant.
Our own Conſciences within and God's Judgments
upon us without,do convince usofthe manifold wil.
ful renewed Breaches of that Article, which concethi-
eth the Diſcovery and Puniſhment of Malignants,
whofecrimes have not only been connived
at,burdir.
penſed with and pardoned, and themſelves received
intointimate Fellowſhip with ourſelves, &entruff-
ed with our Counſels,admitteduntoour Parliaments,
and put in Placesof Power Authority, for manage
ing the publick Affairs of the Kingdom; whereby in
God's Juſtice, they got at laft into their Hands che
whole Power & Strength of the Kingdom, both in
Judicatories and Armies; and did imploy the ſame
unto the enactingand proſecuting an nnlawful En.
gagement in War againſt the Kingdom of England,
notwithſtanding of the Diſſent of many conſiderable
Members of Parliament, who had given conſtant
Proof of their Integrity in the Cauſe from the Begir:-
ning of many faithful Teftimonies and free Wam-
ings of the Servants of God ; ofthe Supplications of
many Synods, Preſbyteries and Shires ; and of the
Declarations of the General Aſſembly & their Com,
miſlioners to the contrary: Which Engagement, as
it hath been the Cauſe of mach Sin, ſo allo of much
Miſery and Calamity untothis Land;and holds forth
to us the Grievouſneſs of our Sio, of complying with
Malignants, in the Greatneſs of our Judgment, rhat
we may be taught never to ſplit again upon the ſame
Rock, upon which the Lord hath led to remarkable a
Bescon.
232 An Acknowledgment of Sins,
Beacon. And after all that is come to paſs upon us,
becauſe of this our Treſpaſs; and after that Grace
barh bean ſhewed unto us from the Lord our God,
by breaking theſe Mens
Yoke from off our Necks,&
putting us again into a Capacity to act for the Good
of Religion. our own Safety, and the Peace and Safe-
ty of chis Kingdom, ſhould we again break his Com-
mandment and Covenant, by joining once more
with the People of theſe Abominarions, and taking
into our Borom thoſe Serpents, which had formerly
ſtung us almoſt unto Death ;this,
as it would argue
great Madneſs and Folly apon our Parr, ſo no doubt,
if it be not avoided, will provoke the Lord againſt
us, to conſume us, until there be no Remnant nor
Eſcaping in the Lord.
And albeit the Peace and Union betwixt the King.
doms be a greac Blefling of God unto both, and a
Bɔnd which we are obliged to preſerve unviolared;
and to endeavour, that Juſtice may be done upon
the Oppoffers thereof : Yet ſome in this Land, who
have come under the Bond of the Covenant, have
made it their great Study how to diffolve this U.
nion, and few or no Endeavours have been uled
by any of us for puniſhing of ſuch.
We have ſuff red many of our Brethren, in ſeveral
Parts of the Land, to be oppreffed by the common
Ehemy, without Compaſſion or Relief: There hash
been great murmuring and repining, becauſe of Ex-
pence of Means, and Pains of doing our Dury:
Many, by Perſwafion or Terror have ſuffered them
felves to be divided & withdrawn, to make Defecti-
on to the contrary Part : Many have turned off to a
detcítable Indifferency & Neurrality in this Cauſe,
which ſo much concerneth the Glory of God, and
the good of theſe Kingdoms: Nay, many have made
it their Study to walk ſo as they might comply with
all Times, and all the Revolurions thereof. It hath
nor been our care to countenance,encourage, entruſt
and employ ſuch only, as from their Hearts did affeat
and
and Engagement 20 Sutiei139
and mind God's Work; buc the Hearts of ſuch many
Times
have been diſcouraged, andtheit Hand weak
ned their sofferings neglected,
& the mielves llishes
ed; and many. who were once open Enemies, and
always ſecret Underminers, conntenanced and em.
ployed: Nay, even thoſe who had been looked upon
as incendiaries, and upon whom the Lord had lec,
Marksof deſperate Malignancy, Falfhood and Deceit
were brought in, as fit to manage publick Afwiss
Many have been the Lers & Impediments that have
been cast in the Way, to rerard & obftruct the Lord's
Work and ſome have keeped ſecret, what of them.
ſelves they were not able to ſuppreſs & overcome.
Bekides theſe, and many other Breaches of the Ar.
ticles of the Covenant, in the Matrerthereof, which
it concerneth every one of us to ſearch out and acr
knoweledge before the Lord, as we would with his
Wrach to be turned away from us, ſo have many of
uas failed exceedingly, in the Manner ofour following
and purſuing the Duties contained cherein , not enly
ſeeking great Things for ourſelves, and mixing of
our private Interelis & Ends concerning ourfelves
and Friends, & Followers, withthole Things whick:
concern the publick Good; but many Times prefer
sing luch to the Honour of God, and Good of hið
Cauſe, and recarding of God's Work,until we might
carry along with us our own Intereſts and Deligi;
Ic hoch been our Way to truſt in the Meani, and to
rely upon the Arm of Fleſh for Succeſs, albeit the
Lord hath many Times made us meet with Dilipa
pointment
therein, and ſtained the Pride of all our
Glory, by blaſting every carnal Confidence unto us :
We have followed for the moſt Part the Counſels of
Fleſh and Blood, and walked more by the Rules of
Policy than Piety, and have hear kned more unto
Menthan unto God.
Albeit we made ſolemn publick Profeſſion before
the World, of our unfeigned Deſire to be humbled
before this Lørd for ourown Sins, & the sins of theles
234 Ar Acknowledgment of Sins.
Kingdoms cipecially for our undervalóing of the ina
ettomatis Benefit of the Goſpels and chat we have not
laboured for the Power thereof, and received Chriſt
into our Hearts, and walked worthy of him in our
Lives, and of our true and unſeigned Purpole, D:fire
and Entkavout for ourſelves, & all others under our
Power andCharge, bothin publick and priv#e, ins
*] the Dicies which we owe to God and Man, co
amend our Lives, and each one to go before another,
in the Example of a real Reformation, that the Lord
might turn away his Wrath and heavy Indignation
and eſtabliſh theſe Kirks
and Kingdoms in Truth and
Peace ; Yet we have refuſed to be reformed, & have
Walked proudly and obftinarly againſt the Lord, not
valuing his Goſpel, nor ſubmitting ourſelves unto
the Obedience thereof ; nor ſeeking after Chrift,
trox
Rudying to honour him in the Excellency of his Per-
lon, not employ him in the Verrue of his Offices :
For making Conſcience of publick Ordinances, nor
priyare mor kecret Duties ; nor ftudying to edify ond
virorfier is Love. Tie ignorance of God and of his
Son Jeſus Chriſt prevails exceedingly in the Land
the greateft Part of Maſters of Families, amongit
No Imen, Barons, Gentlemen, Burgefles & Com*
molis, degęet to ſeek God in their families, and to
endeavour che Reformation thereof; and albeit ic
Trarb been mach preffed, yet few of our Nobles, and
Banc Omas, ever to chis Dry, could be perſwaded to
Perform Family dnties themſelves, and in their own
Perlons ; wbich maker ſo neceifary and fefnt
Dury to be mitregarded by others of inferiour Rank:
Nav, many of the Nobility, Gentry and Barons,
who ſhould have been Examples of Godlineſs & lo-
ber Valking unto others, have been Ring leaders of
Excels and Rloring, Abeit we be the Lord's People,
engaged to him in a ſolemn Way - yer, ro rhi Dar,
we have not made it our Study, chat Judicatories and
Armies ſhould confift of, and Places of Power and
To be filled with Men of x blameiels & Chriftian
COIN
and Engagement to Duties.
235
Converſation, and ot known 'ntegriry and approven
Fidelity, Affc&tion & Zeal unto the Cauſe of God;
but not only thoſe who have been neutral and in-
different, but diſſaff Etedand malignant, and orders
who have been profane and ſcandalous, have been
intrufted: By which it hack come to paſs that Ju-
dicatories have been the Seats of Injuſtice & Iniqui-
ty; and many in our Armie, by their Miſcarriager,
have become our Plague, w)to the great Prejudice of
the Cauſe of God, the great Scandal of the Goſpel,
and the great Increaſe of Looſeneſs and Profanity
throughout all the Land. It were impoffible to
reckon upallche Abomimations that are in the Lands
But the blafpheming of the Name of God, Swedi.
ing by the Creatures, Profanation of the Lord's Day,
Uncleanneſs, Drunkenneſs, Exceſs and Riotirg, Va-
nity of Apparel, Lying and Deceit, Railing and
Curfing. Arbitrary and Uncontrouled Oppreffion,
& Grinding of the Faces of the Poos by Landlords,
and others in Phace and Power, we becane ordipary
and common Sins : And, befides all theſe Things,
tirere be many other Tranfgreffions, whereof the
Lands wherein we live are guilty: All wbich wede.
fire to acknowledge and to be bumbled for, that the
World may bear witneſs with us, that Rightsouſ-
neſs belongeth unto God, andshame andConía fion
of Pace, unto us, as appears this Day.
And becauſe it is needful, for theſe who find
Mercy, not only to confeſs, but alſo to forſake their
Bin; therefore, that the Reality and Sincerity of
our Repentance may appear, we reſolve and fo..
lemnly engage ourſelves, before the Lord, carefully
to avoid for the time to come, all cheſe offences,
whereof we have now made folemn poblick Ac-
know ledgmenr, & all the Snares & Tentations which
tend ehereunro : And to teſtify the Integrity of one
Reſolurion herein, and that we may be the better
enabledin the Power of the Lord's Strength to pet-
form the Eame, We do again rénew our Solemn
League
236 min fcknowledgment of Sins,
League and Covenant, promiſing hereafter to mak
Combience of all the Duties, whereunto we are
obliged in all the Heads and Articles thereof, par
ricularly of theſe which follow:
1. Becauſe Religion is of all Things the moſt ex-
cellent and precious, the Advancing and Promoving
the Power thereof againſtall Ungodlineſs and Profa.
nity, the ſecuring and preſerving the Purity thereof
againſt all Error, Hereſy and Schiſm; and namely,
Independency, Anabaptiſm, Antinomi aniſm, Arminie
ant/m and Secini
aniſm, Familifm, Libertiniſm
Scep
ticiſm, and Eraftiniſm, and the Carrying on the
Work of Uniformity ſhall be ſtudied & endeavour-
cd by us, before all Worldly Intereſts, whether con-
cerning the King, ourſelves, or any other whatſo
2. Becauſe many have
oflate laboured to ſup-
plant the Liberties of the Kirk, we ſhall maintain y
defend the Kirk of Scotland, in all her Liberries and
Privileges, againft all who ſhall oppoſe or undermine
The fans, or encroach thereupon, under any Pretext
whatſoever. 3. We ſhall vindicate and maintain
theLiberrieroftheSubjectsin alltheſe Things which
concerntheir Conſciences, Perſons and Eſtates,
We ſhall carefully maintain and defend the Union
betwix: the Kingdoms, and avoid every thing that
may wea ken the fame,or involve us in any Meaſure
of acceſſion unto the Guilt of thoſe, who hayein.
vaded the Kindom of England. Ş. As we have
been always loyal to our
King, to we thall filena
deavourto giveunto God that which is God's, & to
Caeſar the things which are Caefaris. 6: We thall
be ſo far from conniving at, complying with, or
couoremanci'g of Malignancy, Injuſtice, Iniquity:
Profanity & Impiery, that we ſhall not only avoid
and diſcountenance thoſe Things, and cheriſh and
encourage tbele Perſons, who are zealous for the
Cauſe of God, and walk according to the Goſpel:
but alſo thaltake a n ore effe&ual courſe than herero
fore, in our reſpective Places & Callings, for pauiiih-
ID
and Engagement to Duties. 237
ing & ſuppreſſing tnele Evils; and faith ſally endea-
vour chat the best and ficteſt Remedies may be ap-
plied for taking away che Cau'es thereof, and advan-
cing the Know ledge of God, and Holineſs & Righ-
teouſneſs in the Land. And therefore in the laft
Place, as we ſhall earneſtly pray unto God, that he
would give us able Men, fearing God, Men of Trutb;
and bating Covetouſness, to judge and bear Charge
among his People; ſo we ſhal), according to our
Places and Callings, endeavour that Judicatories, and
all Places of Power and Truft both in Kuk & Stare,
may confift of, and be filled with ſuch Men, as are
of known good Affection to the Cauſe of God, and
of a blameleſs and Chriſtian Converſation.
And, becauſe there be many, who heretofore have
not made conſcience of the Oath of God, but ſome
through Fear, others by Perſwaſion and upon baſe
Ends and human Interefis, have entred thereinto?
who bave afterwards diſcovered themſelves to have
dealt deceitfully with the Lord, in ſwearing falſly by
his Name; Therefore we, who do now renew our
Covenant; in Reference to theſe Duties, and all other
Ducies contained therein, do, in the Sight of him
who is the Searcher of Hearts, ſolemnly profeſs, that
it is not upon any politick Advantage, or private In-
tereft or By.end, or becauſe of any Terror or Per-
ſwaſion from Men,or hy pocritically and deceitfully,
that we do again take upon us the Oath of God, but
honeſtly and fincerely, and from the Senſe of our
Dary; and that therefore, denying ourſelves and
our own Things and laying aſide a]] self-intereft and
Ends, we ſhall above all things ſeek the Honour of
God, the Good of his Caule, and the Wealth of his
People ; and that, forſaking the Counſels of Fleſh
and Blood, and not leaning upon carnal Confidences
we ſhall depend upon the Lord, walk by the Rule
of his Word, and hearken to the Voice of his ser-
vånts : In all which, profeſling our own Weakneſs,
we do earneſtly pray to God, who is the Father of
Mecies,
288
Mercies, through his Son Jeſus Chrift, to be mere
cistui unito us, and to enable us by the Power of bi
Might, that we may do our Dary, uno che Praile
of his Grace in the Churches. Amen.
The AC T of the Commiſſion of the Ge
neral Aſſembly, for renewing the Solemn
League and Covenant.
Edinburgh, Od. 6. 1648.
H E Comiſſion of the General Affembly conſider.
ing, that a great Part of tbis Land have invoked
themſelves in many and groſs Breacbes of the Solemn
League and Covenant; and that the Hands of many
are grown fleck infollowing and purſuing the Du
ries contained therein ; and that many, who not being
come to ſufficient Age when it was forš7f.porn and ſub.
ſeribed, have
not hitberto been received into the fame:
Do, upon theſe, and orber grave and important Con-
kderations, appoint and ordain the Solemn League and
Covenant to be renewed througbout all the curger
gations ofthis Kingdom : And, becauſe it is a Duty
ofgreat weight and Conſequence, Miniſters, after the
$ight hereof, would be careful to take Pains, in their
Doctrine and otherwiſe, tbat their. People may be
mede ſenſible of theſe Tbings wherein they bave broken
the Gouenant, and be prepared for the Renewing
thereof, onth ſuitable Affections & Difpofitions; Ants
Bhas theſe things may be the better performed, pehar
boza huit neceſary to condeſcend upon a Galenin Ao
knowledgment of publick ſins ana Breaches of the
Priser, and a falemn Engagement to all the Da
Tits contained therein, namely, thoſe which do in
more special way relateunto the dangers of theſe times;
Wisdinis folenn Acknowledgment and uncagemacht,
rent berewith ball be made uſe of, and the League and
Covenant ſhall be renewed in ſuch Menner as f llows,
Birli Tlere farl be Intimation of a folevan pudlick
Blistion and Fajt the ſecond subbash of December
239
to be kept upon the next Thurſday,
and the Lord's Day
bereafter ; at wbich Intimation, the League and
Covenant, andtbe publiek Acknowledgment of Sins,
and Engagement unto Duties, are to be publickly
real by the Minister. inthe Audience of all the People;
and they are to be exhirted to get Copies thereof that
;
and the
Humiliation and Fajt is to be kept the next Thurſday
thereafter, in Reference to tbe Breaches of the Core-
nant, contained in the Solemn publick Acknowledg-
ment, as the Cauſes thereof; and ebe next Lord's
Day thereafter, which is alfo ta be spent in publick
Humiliarion and Fasting, immediately after the Ser.
mon which is to be applied to the Buſineſs of tbat
Day, the publick Acknowledgment and Engagement
again to be publickly read, and bereafter Prayer
is to be made, containing the Confeffion of the Breacbes
mentioned therein, and begging Mercy for theſe Sins,
and Strength of God for renewing the Covenant in
Sincerity and Truth; after which Prayer, theSolemn
League and Covenant is to be read by the Miniſter,
and rben to be ſworn by bim and all the People, who
are to engage themſelves for Performance of all tbe
Duties contained therein, namely, theſe whicb are
mentioned in the publick Acknowledgment and Ex-
gagement, and are oppoſite to ibe Sins therein confef-
ed: And the Allion is to be cloſed wi.ls Prayer to
God, that his people may be enabled in ibe Paner
of bs Strength, to their Duty, according to their Oath,
now renewed in fo Solemn a way. Io es alſo hereby
provided, That all thoſe who renew the League and
Covenant, ſhall again ſubſcribe the fame; and that
none be admitted to the renewing or ſubſcribing
thereof, who are excluded by the other it and D-
rectiun ſent herewith.
A. Ker.
The
The ACT of the Committee of Eſtates of
Parliainent, for Renewing the Solemn
League and Covenant.
Edinburgh, Oct. 14. 1648
THE Committee of Eftates, being very fen-
fible of the grievous Backſlidings of this
Land, in ibe manifold Breaches of the Solemn
League and Covenant, made and ſworn to the
moſt high God; do therefore unanimouſly and
beartily approve the ſeaſonable and pious Refolu-
tion of the Commiſſion of the General Aſembly,
for a Solemn Acknowledgment of publick Şins
and Provocations, eſpecially the Breaches of the
Covenant, and a ſolemn Engagement to a more
conſcional!e Performance of the Duties therein
contained, and for Renewing the Solemn
League and Covenant; and do require and
ordain, That the Directions of the ſaid Com-
miſſion of AlJernbly, in their Axt of the Sixth of
this Month, for a publick Acknowledgment of
Sins, end Engagement to Duties, be carefully
foliorued; that the Faſt and Humiliation up-
pointed by them, be religiouſly obſerved; and
that the Solemin League and Covenant be fin.
cerely and cordially renewed and ſublêribed, in
the Manner they have preſcribed in their ſaid
18. Extra&tum
Mr. Tho. Henderfon.
THE
240
THE
DIRECTORY
Publick Worſhip of GOD,
FOR THE
Throughout the Three Kingdoms, of Scotland,
England; and Ireland,
Wich Propofitions concerning Church-Government,
and Ordination of Miniſters.
The PREFACE.
IN the Beginning of the bleſſed Reformation, our
wife and pious Ancestors took Care to perforih an
Order for Redreſs of many Things, which they thens
by the Word, diſcovered to be vain, erronevus, ſuper-
štitious, and idolatrous in the publickWorjbip of God,
This occafioned many godly and learned Men to rejoice
much in the Book of Common Prayer, at that Time ſet
forth; becauſe the Mafs, and the rest ofthe Latin-jer-
vice being removed, the publick Worſhip was celebrated
in our own Tongue; many of the common People alſo
received Benefit by bearing the Scriptures in their own
Language, which formerly were uno ihem as a Bouk
that is fealed.
Howbeit, long and ſad Experience hath made it má.
nife37,
Tbat the Liturgy uſed in the Church of England
( notwithſtanding all the Pains and religious Intena
tions of the Compilers of it ) hath proved an Offence,
not only to many of tbe Godly at Home, but alſo to the
Reformed Cburcbes abroad. For, not to Speak of
urging rbe reading of all the Prayers, winicb very
grearly increaſed the Burden of it ; the many unpro-
fitable and burdenfomeSeremonies contained init.baye
occafioned mucb Miſchief, as wellby dijquirting
the
Conſciences of many godly Ministers and people,
whó cl uld not yicld unto them,as by depriving their
of tbe Ordinances of God, wbich they might not erjiy
wirbut
242
The PK E F A C E.
brex
thout conforming or ſubſeribing to tbaſe Cerension
nies. Sundry good cbriftians bave been, by Means
therenf kept from the Lord's Table, and divers able
and faithful Miniſters debarred from the Exerciſe
of their Miniſtry ( to the endangering of many thox
land Souls, in a Time of ſuch Scarcity of Faithful
Paftors ) and ſpoiled of their Livelibood, to the UA
doing of them and their families. Prelates and their
Faction bave laboured to raiſe the Estimation of it to
vice-Book; to tbe great Hindrance of the Preaching
of the Word, and (in fome Places, especially of late)
to the juftling it out, as unneceſary; or ( at best )
as far inferior to the reading of common Prayer,
which was made no better than an Idel by many
iz norant and fuperftitious People, who pleafing them.
Jelues in their Preſence at that Service, and their
Lip labour in bearing a part in it, have thereby hard
ned themſelves in ebeir Ignorance and Careleſneſs of
Saving Knowledge and true Piery.
In the mean Time, Papifts boafed, that the Book
was a Compliance witb tbem in a great Part of their
s'ervice, and ſo were not a little confirmed in their
Superstition and Idolatry, expecting rather our Re
turn to them, iban endeavouring the Reformation of
themſelves: In which Expectation they were of fast
very much encouraged, when, upon the pretended
Warrantableneſs of impoſing the former Ceremonies,
ne w Ones zvere daily intruded
upon the Church,
Add hereunte ( which was por ferefeen, bur fince
Jaib come to paſs ) ibat the Liturgy
bash been 4 great
Means, as on the one Hand to make and increaſe
idle and u nedifying Minifry, whicb contented it felf
with ſet Forms made to ibeir Hands by others, wiib
out putting forth themſelves to exercise tbe Gift of
Prayer, with whicb our Lord Jeſus Cbrif pleaſetb
kirmiſh all his Servants whomt be calls to ibat
Date: So on the other Side, it hath beci cand erat
would
The PRÉFACE. 243
word I be, if continued) Matter of endleſs Strife and
Contention in the Gburch, and a Snare both to many
godly and faithful Miniéters, reho bave been perfecuia
ed and ſilenced upon that Oscafion, and to others of
powerful Parts, many of which have been, and more
Ptill would be diverted from all Thughts of the Mi-
niftry to orber Studies, especially in theſe latter Times
wberein God vouchſaferb to his people more and better
Means for the Diſcovery of Error and Supersirion,
and for attaining of Knowledge in the mysteries of
Godlineſs, and Giftsin Preaching and trayer.
Upon theſe, and many the like wrigt'y conſidera-
tions, in reference to the whole Book in general,
and
becauſe of divers particulars contained in it; n91 from
any Love to Novelry, or Intention in difparage uur
fr7 Reformers (of which we are per/wnded, that
were they ne alive, they would joyn rožth us in
this Work, and whom we acknowledge as excellent
Inſtruments, raiſed by God, to begin the purging and
building of his houſe, and deſire they may be bad
of
us and of Pofterity in everlaſting Remembrance, wib
Tbankfulne's and Honour;) but tb at we may, in
fome Meaſure, anſwer the gracious Providence of
God, which at this Time called apon us for further
Reformativ, and mor ſatisfy our own conſciences,
and anſwer the Expectation of other refrmed burches
andthe Deſires of many of the Godly among ourſelves,
and withal give ſome publick Tefiimony of our Endea-
vours
for Uniformity-in Divine Worship, which we
bave promiſed'in our salemn League and Govenant:
Webave, after earnest and frequenr Calling upon the
Name of God, and after much Conſulation, not zwith,
Flesh and Blood, bizt south hishiy Word, reſolved to
lay aſide the former Liturgy, witb the many Rites
and Ĝerewonies uſed formerly in the Worſhp of (+d;
and have agreed-upon ibis following Drecinny fur
all ibe París of publick Worſhip, ai ordinary and ex-
traordinary Times
Wberein our Care Baib been, 10 bold forth fuel
L 2
Things
244
The Directory for the
Things as are of Divine Inſtitution in every Ordi
nance; and other Things we have endeavoured to ſe
forth according to the Rules of Chriſtian Prudence,
agreeable to the general Rules of the Word of God:
our Meaning therein being only, rhag the general
Heads, the Senſe and Scope
of the Prayers, and other
Parts of Publick Worjbip, being known to all, there
may be a Conſent of all the churcbes, in thoſe Things
abat contain the Subſtance of the Service and WoF-
fhip of God; and tbe Minifters may be hereby directed
in their Adminiſtrations, to keep the like Soundneſs in
Dofrine and Prayer: and may, if need be, have ſome
Help and Furniture; and yet fo, as tbey become
nor hereby Jothful and negligent in stirring up the
Gifts of cbrift in tbem; bui that each one by Medita.
tinn, by taking Heed to himſelf and tbe Flock of God
committed to him, and by wife obſerving the Ways of
Divine Providence, may be careful to furniſo bis
Heart and Tongue with further, or other Materials
of Prayer and Exhortation as ball be needful upon
All Occaſions.
THE
DIRECTORY
For Pablick Prayer, Reading the Holy Scriptures,
Singing of Pfalms, Preaching of the Word, Ad.
miniftrarion of the Sacraments, and other Parts
of the publick Worſhip of God, ordinary and
extraordinary.
Of the Aſſembling of tbe Congregation, and their Be-
haviour in the publick Worſhip of God.
Henthe Congregation isto meet for publick
Worſhip, the People { bavirig lefore pure:
pared their Hearts thereunto) oughtall to come, and
in therein;ngt abſenting themſelves from that pat
ick
Her undecent Bella
Publick Worſhip of God, 245
lick Ordinances through Negligence, or upon Pre-
tence of private
Meetings.
Let all enter the Aſſembly, not irreverently, but
in a grave and ſeemly Manner, taking cheit Seats
or Places without Adoration, or bowing themſelves
towards one place or other.
The Congregation being aſſembled, the Miniſter,
after ſo ſolemn Calling on them to the Worſhipping
of the great game of God, is to begin with Prayer.
In all Reverence and Humility acknowledging thein.
comprehenſible Greatneſs and Majesty of the Lord,
( in wbroſe Preſence they do then in a special Man.
ner appear ) and their own Vileness and Unworthin
mes to approach to near bim, with their utter ina-
bility of ibemſelves to fo great a Work; and bumbly
beſeeching him fur pardon, Aflistance and Acceptance
in the whole Service then to be performed; and fira
Bleſſing on that particular Pertion of his Wird then
to be read : Anu ail in the Name and Mediation of
the Lord Jeſus Chriſt.
The publick Worſhip being begun the Peop.eare
wholly to attend upon it, forbearing to read any
Thing, except what the Miniſter is then reading, or
citing; and abftaining much more from all private
Whiſperings, Conferences, Salurations, or doing Re-
perence to any perſons preſent, or coming in; as allo
hinder themſelves or others in the Service of God.
If any, through Neceſi y le hindred from being
preſent at the Beginning, they ought noe when they
come into che Congregation to berakechemſelves to
their private Devociens, but reverently to compare
themſelves to join with the Aſſembly, in thar Ordi.
nance of God, which is then in Hand.
of publick Reading of the Holy Scriptures:
Eading of the Word in the Congregarion, being
Parcofthe publick Worſhip ofGedi ve hereia
L 3
RI
We
Directory for the
we acknowledge our Dependence upon him, and
section to him ) and one Means fan&ified by
him for the Edifying of his People, is to be per-
formed by the Paſtors or Teachers
Howbeit, ſuch as intend the Miniſtry, mayocci
fionally both read the Word, and exorciſe their Gift
in Preaching in the Conge gation, if allowed up
the Prefbytery thereunro.
Alth Canonical Books of the Old and Now Té
fament ( but none of thoſe which are commonly
called Apocrypha ) ſhall be publickly read in the
Vugar Tongus, out of the beft allowed Tranſlation
diftmétly, that all may bear and underftand.
How large a Portion ſhall be read at once, is left
to the Wildom of the Miniſter, but it is convoal.
oi, chat ordinarily one Chapter of each Teftament
thull be read at every Meeting ; and ſometimes more,
whicre che Chapters be thert, or the Coherence of
the Matter * quirerh it.
It is requiſite that all the Canonical Books be read
over in Order, that the People may bethe better ac-
quainted with the whole Body of the Scripture and
ordinarily, where the Reading of either Teftame
endech on ona Lord's Day, it is to begin the next.
We commend alſo the more frequent Reading of
Inch 1:riptures, as be that readeth thall think beft
for Elihcacion of his Heareis, as the Book of Pſalms
and ſuch like.
When the Miniſter, who readeth, fhall judge it
raceluy co expound any Part of what isread, let it
not be done, until che whole Chapter or Pfalm is
ended, and Regard is always to be had unto che
Timres that neither Preaching nor other Or inançes
he tratena , or rendred tedious. Which Rule is to
ibe obferved in all other publick Performince:
Hofi te pabliek Reading of the Holy Scriptures,
every Perſon that can read, is to be exhorted to read
che Scriptures privately, (and all others that cannot
read, if noc diſabled by Age, or otherwiſe, are like,
wile
Publick Worſhip of God, 247
wiſe to be exhorted to learn to read ; and to have a
Bible
of publick Prayer before Sermon.
AF Fter Reading of the Word, (and ſinging of the
Pſalm; the Miniſter who is to preach, is ro
endeavour to get his own, and his ticarers Hearts
to be rightly affected with their Sins, that they may
all mourn in fenfe thereof before the Lord, and
hunger and thirft after the Grace of God in Jeſus
Chrift, by proceeding to a more full Confeſſion of
Sin, with Shame and holy Confuſion of Face, and
to call upon the Lord to this Efeci;
To acknowledge our great sintalneſs, Fist, By
Reaſon of Original Sin, which beſide the Gaile
that makes us liable to everlaſting Damnation ) is
the Seed of all other firs, hath depraved and raiſon-
ed all the Faculties and Powers of Souland Body,
doch detile our best Actions, and were it riot xem
Irained,or our Hearts renewed by Grace ) wondd
break forth into innumerable Tranfgreflions, and
greateft Rebellions againſt the Lord, chat ever were
committed by che vileft of the Sons of Men. And
Next. By reaſon of actualsins, ourown fins, the
Sins of Magiſtrates, of Miniſters, and of the whole
Nation, unto which we are many ways acci flary:
Which Sins of ours receive many fearful Aggravam
tions, we having broken all the Gommandments
of the holy, juft, and good Law of God, do'ng,
thac which is forbidden, and leaving undone what
is enjoy ned; and that not only out of Ignorance
and Infirmity, but alſo more preſumptuouſlys
againſt the I ights
of our Minds,Checks of our Con-
ſciences, and Motions of his own boly Spirit to the
contrary, ſo that we have no Cloke for ons fins
yea, not only deſpiſing the Riches of God's Good,
neſs, Forbearance, and Long-fuff ring, but ſtand-
ing out againſt many Invitations and Offers of
Grace in the Goſpel; not endeavouring, a1 we
oughts
LA
248
The Dire£tory for the
the Throne of Grace, encouraging ourſelves with
song it to rednive Chriſt into our Hearts by Faitlis
or to walk worthy of him in our Lives.
To bewail our Blindneſs of Mind, Hardneſs of
Heart, Unbelief, Impenitency, Security, Luke
warmneſs, Barenneſs; our noc endeavouring after
Mortification and New neis of Life; nor after the
Exeroife of Godlineſs in the Power thereof, and
chat the beſt of us have not ſo ftedfaſtly walked with
God, kept Our Garments fo unſpotted, nor been ſo
esalous of his Glory, and the Good of others, as we
ought. And to mourn over ſuch other fins as the
Congregation is particularly guilty of, notwith.
ſtanding the manifold and great Mercies of our
God, the Love of Chriſt, the Light of the Goſpel,
and Reformation of Religion, our own Purpoſes
Promiſes, Vows, Solemn Covenant, and other ſpe
cial Obligations to the contrary.
To acknowledge and confeſs, that, as we are con
vinced of our Guilt, fo, out of
a deep fenſe thereof
we judge ourſelves unworthy of the ſmalleſt Bene,
fies, moſt worthy of God's fierceft Wrarh, and of
all the Curſes of the Law, and heavieſt Judgments
inflicted upon the moſt rebellious Sinners; and
that he might moft juftly take his Kingdom and
Goſpel from us, plague us with all ſorts of ſpiritu-
al and temporal Judgments in this Life, and after
kaſt us into atter Darkneſs, in the Lake that burn.
eth with Fire and Brimſtone, wbere is Weeping
and Gnaſhing of Teeth for evermore,
Notwithſtanding all which, To draw near to
Hope of a gracious Anſwer of our Prayers, ju the
Riches and All-fufficiency of that only one Obla-
tion, the Satisfaction and Interceflion of the Lord
Jeſus Chriſt, at the Right Hand of his Father, and
our Facher; and, in Contidence of che exceeding
great and precious Promiſes of Mercy and, Grace
Dt the New Cavesanr,chrough the fame Medisice
Hienol to depricare the heavy Wrach and Cute al
God,
Publick Worſhip of God. 249
God, which we are not able to avoid, orlear; and
humbly and earneſtly to ſupplicate for Mercy, in
the free and full Remifliop of all our Sins, and thar
only for the bitter Sufferings and precious Meries of
that our only Saviour Jeſus Chriſt.
That the Lord would vouchſafe to ſhed abroad
his Love in our Hearts by the Holy Ghost ; ſeal unto
us, by the fame Spirit of Adoption, che full Allur-
ance of our Pardon and Reconciliation; comfort all
that mourn in Zion, ſpea ke Peace to the wounded
and troubled Spirit, and bind the Broken-hearted:
And as for ſecure and preſumptuous Sinners, that
he would open their Eyes, convince their Con ci-
ences, and turn them from Darkneſs unro Lighi,
and from the Power of Satan unto God, that they
alſo may receive Forgiveneſs of sin, and an Inbe-
Titance among them that are fanctified by Faich in
Jeſus Chriſt.
With Remiflion of Sins through the Blood of
Chriſt, to pray for Sanétification by bis Spirit ; the
Mortification of fin dwelling in, and many Times
tyrannizing over us, the Quickning of our dead
Spirits with the Life of God in Chrift;Grace to fit &
enable us for all Duties of Converfationand Callings
towards God and Men; Strength againſt Tempra.
tions, the fanctified uſe of Bleffings and Croſſes,
and Perſeverence in Faith and Obedience unto the.
To pray for che Propagation of the Goſpel and
Kingdom
of Chriſt to all Nacions, for the Conver-
fion of tbe Jews, the Fulneſs of the Gentil.s, the
Fall of Antichrift, and the haltning of the Second
Coming of our Lord; For the Deliverence of the
diftrefled Churches abroad from the Tyrranny of
the Antichriſtian Faction, and from the cruel Op-
Preflions and Blaſphemies of the Turk; For the
Elelling of God upon all the Reformed Churches,
eſpecially upon the Churches and Kingdoms of
Scotland, England and Ireland, now more frictly
and
End.
250 The Directory for the
inligiouſly united in the Solemn National League
A chyenant and for our Plantations in the te
mote Parts of the World. More particularly for that
Gurtrich and Kingdom whereof weare Members,chit
therein God would eftabliſh Peace and Truth, the
Purity of all his Ordinances, and the Power of
Codlineſs; prevent and remove Hereſy, schilm,
Profanenels, Superſticion, Security, and Unfruitful-
A ls under the Means of Grace; heal all our Renta
and Diviſions, and preſerve us from Breach of our
Goleman Qrenant.
To pray for all in Authority, eſpecially for the
King's Majefty, that God would make him rich in
Bleſlings, both in his Perſon and Government;efta-
blith his Throne in Religion and Righteoutneſs,
ſave him from evil Counſel, and make him a bleſſed
aird glorious Inſtrument for the Conſervation and
Propagarion of the Goſpel, for the Encouragement
and Protection of chem that do well, the Terror
of all that do evil, and the great Good of the whole
Church, and of all his Kingdoms; For the Con-
verſion of the Queen, the religious Education of the
Prince, and the Rift of the Royal Seed; For the
Comforting the afflicted King of Bohemia, Siſter
co our Sovereign; and for the Reftitution and E-
ftabliſhment of the illuſtrious Prince Charles, Eles
Tor Palarine of the Rhine, to all his Dominione and
Dignities; Fora Blefling upon the High Courc of
Suliament, (when fitting in any of theſe King
doms reſpectively, the Nobility, the fubordinate
Jadgrs and Magiſtrates, the Gentry, and all the
Commonality; For all Paftors and Teachers, that
Gord woold fill them with his Spirit, make chen
Exotoplarily holy, fober, juft, peaceable and gra-
cions in their Lives ; found, faithful, and power
al in their Miniſtry; and
follow all their Labours
with Abundance of succeſs and Bleſſing; and give
unro all his People, Paftors according to his own
Heart ; For the Univerſities, and all Schools and
religious
Publick Worſhip of God. 251
religious Seminaries of church and Common.
Wealth, that they may flouriſh more and more in
Learning and Piety ; For the particular Ciry or
Congregarion, that God would pour our a Bleſling
upon the Miniſtry of the Word, Sacraments, and
Diſcipline, upon the Civil Government, and all
the ſeveral Families and Perſons therein; For
Mercy to the Afflicted, under any inward or out-
ward Diſtreſs; For ſeaſonable Weather, and fruit-
ful Seaſons, as the Time may require; For Advert-
ing the Judgment that we either feal or fear, or
are liable unto, as Famine, Peſtilence, the Sword,
and ſuch like.
And, with Confidence of his Mercy to his whole
Church, and the Acceprance ofcur Perſons, through
the Merits and Mediation of our great High Priest
the Lord Jeſus, To profeſs that it is the Defire of
our Souls to have Fellowſhip with God, in the
reverend and confcionable Uſe of his holy Ordinan-
ces; and, to that Purpole, to pray earneſtly for his
Grace, and effectual Afiftance to the Sanctification
of his holy Sabbath, the Lord's Day, in all the Du-
ties thereof, publick and private, both to ourſelves,
and to all other Congregations of his people, ac-
cording to the Riches and Excellency of the Goſpel,
this Day celebrated and enjoyed.
And, becauſe we have been unprofitable Hearers
in Times paft, and now cannot or
ourſelves receive
as we ſhould, the deep Things of God, the Myfte-
ries of Jeſus Chrift, which require a fpiritual Dif.
cerning; To pray, that the l ord, who teacheth to
profit, would graciou fly pleaſe to four cut the Spi-
nit of Grace, together with the outward Means
thereof, cauſing
us to attain ſuch a Meaſure of the
Excellency of the Knowledge of Chrift Jefus our
Lord, and, in him, of the Things which belong to
our Peace, that we may account all Thirgs Lutas
Duoſs in Compariſon of him; And that weg
tafiing the fuft Fruits of the Glory ibat ia to be ie.
vealed
252
The DireEtory for the
vealed, may long for a more full and perfect Com
munion with bim, that where he is, we may be al-
ſo, and enjoy the Fulneſs of thoſe Joys and Pleaſures
which are at his Right Hand for evermore,
More particularly, that God would in ſpecial
Männer furniſh his Servant ( now called to dir.
penſe the Bread of Life unto his Hou ſhola) with
Wiſdom, Fidelity, Z:al and Utterance, that he may
divide the Word of God aright, to every one his
Portion, in Evidence and DemonAration of the Spi.
ric and Power; and that the Lord would circumciſe
the Ears and Hearts of the Hearers, to hear, love,
and receive with Meekneſs the ingrafted word, which
is able to ſave their Souls, make them as good
Ground to receive in the good Seed of the Word,
and ſtrengthen them againſt the Temptations of Sa-
tan, the Cares of the World, and the Hardneſs of
their own Hearts, and whatſoever elſe may hinder
their profitable and ſaving Hearing; that lo Chriſt
may be ſo formed in them, and live in them, that
all their Thoughts may be brought into Captivity
to the Obedience of Chriſt, and their Hearts eſta
bliſhed in every good Word and Work forever,
We judge this to be a convenient Order, in the or
dinary publick Prayers; yet ſo, as the Miniſter may
de fer (as in Prudence he ſhall think meet) ſome Part
of theſe Petitions, til) after his Sermon, or offer up
to God ſome of the Thankfgivings hereafter ap.
pointed, in bis Prayer before his Sermon.
of the Preaching of the Word,
PR
Reaching of the Word, being the Power of God
unto Salvation, and one of the greateſt and
moft excellent Works belonging to the Miniſtry of
the Goſpel, fhould be ſo performed, that the Work
man nead not be aſhamed, but may ſave himſeli,
and thoſe that hear him.
Publick Worſhip of God. 253
It is preſuppoſed according to the Rules for Ordi-
nation) that the Miniſter of Chrift is in ſome good
Meaſure gifted for ſo weighry a Service, by his ſkill
in the Original Languages, and in ſuch 'Arts and
Sciences as are Hand-maids unto Divinity ; by his
Knowledge in the whole Body ofTheology,but moſt
of all in the holy Scriptures having his Senſes and
Heart exerciled in them above the common ſort of
Believers; and by he Illumination of God's Spirit,
andother Gifts of Edification, which (together with
Reading and ſtudying of the Word ) he ought ftill
to ſeek by Prayer and an humble Heart, reſolving
to admit and to receive any Truth not yet attained,
wbenever God ſhall make it known unto him. Ali
which he is to make uſe of, and improve, in his
private Preparations, before he deliver in Publick
what he hath provided.
Ordinarly,the ſubject of his Sermon is to be ſome
Text of Scripture, holding forth ſome Principle or
Head of Religion, or ſuitable to ſome ſpecial Occaſion
emergent; or he may go on in ſome Chapter, Pſalm,
or Book ofthe Holy Scripture,as he ſhall ſee fit.
Let the Introduction to his Text be brief and per.
ſpicuous, drawn from the Text itſelf, or Context, or
ſome parallel Place,or general Sentence of Scriprure.
Ifthe Text be long (as in Hiſtories and Parables it
ſometimes muſt bejlet him give a brief Sum of it ;
if ſhort, a Paraphraſe thereof, if need be: In boch,
looking diligently to the Scape of the Text, and
pointing at the chief Heads and Grounds of Doctrine
which he is to raiſe from it.
In analyſing and dividing his Text, he is to re-
gard more cheOrder of Matter, than of Words ; and
neither to burden the Memory ofthe Hearers in the
Beginniog with too many Members of Diviſion, nor
to trouble their Minds with obſcure Terms of Art.
In raiſing Doctrines from the Text, his Care ought
to be, Firſt, That the Matter be the T10 e of God.
adly,That it be a Truth contained in,or groundedon
chat
254 The Directory for the
thal Text, chat the Hearers may diſcern how God
teachech it from thence. 3dly. That he chiefly in-
fiſt upon thoſe Doctrines which are principally in.
tended 87make moſt for the Edification of the Hearers
The Doctrine is to be expreſſed in plain Terms;
or, if any Thing in it need Explanation, it is to be
opened, and the Conſequence alſo from the Text
cleared. The parallel Places of Scripture confirm.
ing the Doctrine are rather to be plain and pertinent
than many, and (if need be) ſomewhat infifted upon,
and applied to the Purpoſe in Hand.
The Arguments or Reaſons are to be folid; and
as much as may be, convincing. The Illuſtrations
of what Kind ſoever, ought to be full of Light, and
ſuch as may convey the Truth into the Hearers
Heart with ſpiritual Delights
If any Doubt, obvious from Scripture, Reaſon, or
Prejudice of the Hearers, ſeem to ariſe, it is very re-
quiſite to remove it, by reconciling the ſeeming
Differences, anſwering the Reaſons, and diſcovering
and taking away the Cauſes of Prejudice and Mil-
take. Otherwiſe, it is not fit to detain the Hearers
with propounding or anſwering vain and wicked
Cavils, which as they are endleſs, ſo the propound-
ing and anſwering of them doch more hinder than
promore Edification.
He is not to reſt in general Doctrine, although
never ſo much cleared and confirmed, but to bring
it home to ſpecial Ure, by Application to his Hear-
ers: Which albeit it prove a work of great D fficul.
ty to himſelf, requiring much Prudence, Zal, and
Meditarion, and to the natural and corrupt Man
Will bevery unpleaſant; yet he is to endeavour to
perform it in fuch a manner, that his Auditors
may feel the Word of God to be quick and powerful
and a Diſcernier of the Thoughts and Intents of the
Heart and that, if any Unbeliever Or ignorant Pere
fon be pr. ſent, he may have the Secrets of his Heart
made manifeft, and give Glory to God.
In
Publick Worſhip of God. 255
In the Ule of Inſtruction or Information in the
Knowledge of ſome Truth, which is a Conſequence
from his Doctrine, he may ( when convenient )
confirm it by a few firm Arguments from the Text
in Hind, and other Places of Scripcure, or from
the Nature of that Common place in Divinity,
whereof chac Truth is a Branch.
In Conſutation of falſe Doctrines, he is neither
to raiſe and old Herefy from the Grave, nor ro men.
tion a blafphemous Opinion unneceſſarily: Bur if the
People be in Danger of an Error, he is to confute it
foundly, and endeavour to fatisfy their Judgments
and Conſciences againſt all Objeétions.
In exhorting to Duties, he is, as he ſeeth Cauſe,
to teach alſo the Means that help to the Perform-
ance of them.
In Deliberation, Reprehenfion, and publick Ad-
monition( which require ſpecial Wiſdom ) let him,
as there ſhall be Caute, not only diſcover the Na-
ture and Greatneſs of the Sin, with the Miſery at-
tending it, but alſo ſhºw the Dangers his Hearers are
in to be overtaken and ſurprized by it, together
with the Remedies and best way to avoid it.
In
applying Comfort, whether general againſt aj
Tentalions, or particular againſt fome fpecial
Troubles or Terrors, he is careful to anſwer ſuch
Objections, as a troubled Heart and afflicted Spi-
Tit may fuggeft to the contrary.
It is alſo ſometimes requifite to give fome Notes
of Trial( which is very profitable, eſpecially when
performed byable and experienced Miniſters, which
Circumfpecí ion and Prudence, and the Sigus clearly
grounded on the holy Scripture ) whereby the Hear-
ers may be able to examine themſelves, whether they
have attained thore Graces, and performed thoſe
Daries to which he exhórreth, or be guilty of tbe
Sin reprehended, and in Danger of the Juds ments
threatned, or are ſuch to whom the Consolacions
propounded do belong; that accordingly they inty
256
The Directory for the
be quickned and excites to Dury; humbled for their
Wanıs and Sins, affected with their Danger, and
ftrengthused with Comfort as their
Condition upon
Eximination ſhall require.
And, ashe needeih not always to proſecute every
Doétrine which lies in bis Text, ſo he is wifely to
mike choice of ſuch Uſes, as, by his Reſidence and
Converſing with his Flock, he findeth moſt needful
and ſeaſonable: And amongſt theſe, ſuch as may
moſt draw their Souls to Chrift, the Fountain of
Light, Holineſs and comfort.
This Method is not preſcribed as neceflary for eve
ry Man, or upon every Text; but only recommend-
ed, as being found by Experience to be very much
bleſſed of God, and very helpful for the Peoples Une
derſtandings and Memories.
But the Servant of Chriſt, whatever his Method
be, is to perform his whole Miniftry.
1. Painfully, not doing the work of the Lord
negligently
2. Plainly, that the meaneſt may underſtand, de
livering the Truth, not in the enticing Words of
Man's Wiſdom, but in Demonftration of the Spirit
and of Power, left the Croſs of Chriſt ſhould be made
of none Effect; abſtaining alſo from an unprofitable
Uſe of known Tongues, ftrange Phraſes, and Cam
dences of Sounds and Words, ſparingly citing Sen.
tences of Ecclefiaftical, or other human Writers an-
cient or modern, be they never ſo clegant.
3. Faichfully looking at the Honour of Chriſt,
the Converſion, Edification and Salvation of the
People, not at his own Gain or Glory, keeping no-
thing back which may promote thoſe holy Ends,
giving to every one his own Portion ( and bearing
indifferent Reſpect unto all, without neglecting the
Meaneſt, or ſparing the greateſt in their Sins.
Wiſely, framing all bis Do&trines, Exborta.
tions, and eſpecially his R proofs, in ſuch a Man-
per as may be moſt likely to prevail, ſhewing all
Publick Worſhip of God. 257.
due Reſpect to each Man's 'Perſon and Place, and
not mixing his own Paſion or Bitterneſs,
5. Gravely, as becometh the Word of God,
fhunning all ſuch Geſture, Voice and Expreflions,
as may occafion the Corruptions of Men to deſpite
him and his Miniſtry.
6 with loving Affections, that the People may
ſee all coming from his godly Zeal, and hearty De-
fire to do them good. And,
As taught of God, and perſwaded in his own
Heart, that all that he teacheth is the Truth of
Chrift; and walking before his Flock as an Example
to them in it ; ea ineſtly both in private and pub-
lick, recommending his I abours to the Bleffing of
God, and watchfully looking to himſelf and the
Flock, whereof the Lord hath made him Overſeer:
So ſhall the Doctrine of Truth be preſerved uncor-
tupt, many Souls converted and built up, and him-
ſelf receive manifold Comforts of his Labours, even
in this Life, and afterward the Crown of Glory
laid up for him in the world to come.
Where there are more Miniſters in a Congregation
than one, and they of different Gifts, each may more
eſpecially apply himſelf to Doctrine or Exhortation,
according to the Gifts wherein he moſt excelleth,and
as they ſhall agrec between themſelves.
Of Prayer after Sermon.
HE Sermon being ended, the Miniſter is,
To give Thanks for the great Love of God, in
ſending his Son Iches Chrit unto us; for the Commu-
nication of bis boly Spirit; for the Light and Liberty
of tbe glorious Goſpel, and the rich and heavenly
Bleffings revealed therein ; as namely, Elečtion, Vo-
cation, Adoption, Juftification Sanctification, and
Hope of Glory; for the admirable Goodneſs of God,
in freeing the Land from Anticbriftian Darkneſs and
Zhrrany, and for all other National Deliperances :
For
238
The Directory for the
For the Reformation of Religion, for the Covenant ;
and for many temporal Bleſſing's.
To pray for the Connnuance of the Goſpel, and all
Ordinances thereef, in their Purity, Power and Li.
berty: To turn the chief and most uſeful Heads of tbe
Sermoninto some few Petitions ; and to pray that
may rbide in the Heart, and bring forth Friit:
To pray for Preparation for Death and Judgment,
and a Warching for the coming of or Lord Jeſus
Chrift: To entreat of God the Forgiveneſs of the Ini-
quities of our holy Things, and the Acceptance of
Jpiritual s'actifice, threugb the MeritØ Mediation of
our great High Priest Saviour the Lord Jeſus Chrift,
And becauſe the Prayer which Chift caught bis
Diſciples, is not only a Pattern of Prayer, but it
ſelf a sort san pienenfive Prayer, we recommend
ir alſo ro be uſed in the Prayers of the Church,
And whereas, at the Adminiſtration of the Sacra
meats, the bolding publick Fafts & Days of Thankf.
giving, and other ſpecial Occaſions, which may
aff id Matter
of ſpeci I Petirions & Thankſgivings,
It is requiſite to expreſs ſomewhat in oar publici
Prayers ( as at this Time it is our Daty to pray for
a Bleffing upon the Aſſembly or Divines, che Armies
by ſea and Land, for the Defence of the King, Par.
liament,and Kugdom, ) Every Miniſteris herein to
apply himſelfin his Prayer, before or after Sormon,
to thoſe Occaſions; but for the Manner, he is left
to his Liberty, as God ſhall direct and enable him,
in Piety and Wiſdom co diſcharge his Duty.
The Prayer ended, let a Pfalm be lang, if with
conveniency it may be done. After which(unleſs ſome
ocher Ordinance of Chriſt, that concernech the Con-
gregation ar that Time, be to follow) let the Miniſter
diſmiſs che Congregation with a solemo Blefling,
The Adminiftration of the Sacrainents,
And Firp Of Baptiſm,
Apriſm, as it is not unnecellarily to be delayed,
foic is not to be adminiſtred in any Gale by any
BADI
Private
Publicck Worſhip of God. 15
private Perſon, wat by a Matter of Chril cine
to be the Steward of the Myſterier of God.
Nori: it to be admioiſtred in private Places on
privately, but in the Place of publick Worſhip, and
in the Face of the Congregation, where the People
may moſt conveniently ſee and bear; and not in the
Places where Fonts, in the Time of Popery, were
unficly and fuperftitiouſly placed.
The Child to be baptized, after Norice given to the
Miniſter the Day before, is to be preſentedby the Fa:
ther, or (in caſe of his neceffary Abſenge ) by ſome
Christian Friend in his Place, profefling bis Carneſt
Dilize that the Child may be baprized,
Hefore B.prih, sba Miniſter is to uſe ſome Words
of Taſtruction, touching the Inſticurion, Nature,
Ule and Ends of this Sacrament: Shewing,
That it is inſtitutedby our Lord Jeſus Chrif? ; That
it is a seal of the Covenant of Grace of $ur ingrafin
into Cbrii end of sur Union with bim, of Ramos
of Sins, Regeneration, Adeption and life etereals
That the later in Baprifm, repreſenteth and significati
bth the Blood of Christ, wbicb taketb away all Guilt
of Sin, original and aftual; and the fazatıfying Verone
of the Spirit of Christ againft the Dominion of Sin, and
be corruption of our Jinjul Nature: Thai bixatizam
Jptinkling and wasing sub 5 ater, fignifies the
cleanſing from sin by the Blood, and for the. Merit
of Christ, together with the Mortification of Siy, and
riſing from Sin to Newneſs of Life, by Vertue of ibe
Dell And Refurrection of drift ; That abo Frio
is made to Believers and their Seed: and that the secd
sed Posterity of The Faithful, born with the Clermo,
web ibeir Birth Intereſt in tbe Covenanhand Bhe
to the Seal of it, and to the outward Privileges of ibe
Church under the Gospel, no leſs than the Children of
A balian in the Time of the 04 Tetements de Cher
cant of Grace, for Subſtance, being the fame ; and the
Gra2 God, and the Confolation of Belvepers, wine
pesto ju than before that the Son of God sa mga
require,
210 The Directory for the
lat:le Obildren into bis Preſence, embracirg and blef
fing them. ſaying, For of ſuch is the Kingdom of God:
That Children by Baptiſm are folemnly received into
the Boſom of the viſible Cburch, diftinguiſhed from the
World and tbem ibat are without, and united with
Believers; and that all who are baptized in the Name
of Chriſt, do renounce, and by their Baptifm are
bound to fight againt tbe Devil, the Werld and the
Fleſo: Tbat they are Cbriſtians and federally holy
be fore Baptifm, and therefore are they baptized : That
tbe inward Grace and Vertue of Baptiſm is not tied to
tbar very. Moment of Time wherein it is adminifred.
that tbe Fruit and Power thereofreacbetb tothe whole
courſe of our Life ; and that ourward Baptifmis not so
neceſſary, that through tbe Want thereof; the Infantis
in Danger of Damnation, or the Parents guilty, if
they do not contemn or neglect the Ordinance of Chrif,
when and where it may be bad.
In theſe or the like Inſtructions, the Miniſter
is to uſe his own Liberty and godly Wiſdom, as the
Ignoranceor Errors in the Doctrine of Baptiſm, and
H: is alſo co admoniſh all that are preſent,
To look back to their Baptiſm; to repent oftheir
Bins againſt their Covenant with God; to ftir up
their Faith; to improve and make the right Ure
of their Baptiſm, and of the Covenant ſealed thereby
betwixGod and their Souls.
He is to exhort the Parent,
To conſider the great Mercy of God to him and
his Child ; to bring up the Child in the Knowledge
of the Grounds of the Chriſtian Religion, and in
the Nurture and Admonition of the Lord, and to
let him know the Danger of God's Wrath to bim-
Gelfand Child, if he be negligent: Requiring his
folemn Promiſe for the Performance of his Dury.
This being done, Prayer is alſo to be joined with
the Word of Inſticucion, for fanctifying the Water to
this {piritual Uſe ; and the Miniſter is to pray tochis
or the like Eff:A:
That
Publick Worſhip of God. 261
That the Lord, who hath nor left us as Strangers
without the Covenant of Promiſe, but called us to
the Privileges
of his Ordinances, would graciouſly
vouchſafe to ſanctify and bleſs his own Ordinance
of Baptiſm at this Time : That he would join the
inward Baprifm of his Spirit with the outward Bap-
tiſm of Water; make this Baptiſm to the Infant a
Seal of Adoption, Remiflion of sin, Regeneration
and eternal life, and all other Promiſes of the Cove-
nant of Grace; That the Child may be planted into
the Likeneſs of the Deach & Relurrection of Chrift:
and that the Body of Sin may be deſtroyed in him,
he may ſerve God in Newneſs of Life all his Days.
Then the Miniſter is to demand the Name of the
Child, which being told him, he is to ſay, ( calling
the Child by his Name)
Ilaptize thee in the Name of tbe Father, and of tbe
Sun, and of the Holy Gbost
As he pronounce h theſe Words, he is to baptize
the Child with Water: Which, for the Manner of
doing it, is not only lawful, but fufficient and moſt
expedient to be, by pouring and ſprinkling of the
Water upon the Face of the Child, without adding
any other Ceremony.
This done, he is to give Thanks and pray to this
or the like Purpoſe;
Ackrowledging with all Thankfulneſs, that the
Lord is true and faithful in keeping Covenant and
Merey , That he is good and gracious, not only in
that he numbreth us among his Saints, but is pleaſed
alſo to beflow upon our Children this ſingular To-
ken and Badge of his Love in Chriſt : That in bis
Truth and ſpecial Providence he daily bringeth ſome
into the Bolomof his Church, to be partakers of his
ineſtimable Benefits, purchaſed by the Blood of his
dear Son, for the continuance and increaſe of his
Church.
And praying,' That the Lord would ſtill continue
and daily confirm rore and more this his unſpeak.
262 The Dire&tory for the
able Favour: That he would receive che Infant,
now baptiſed, and folemnly entred into the
Houſhold of Faith, into his Fatherly Tuition and
Defence, and remember him with the Favour that
he fheweth to his People: That if he thall be
taken out of this Life in his Infancy, the Lord,
who is rich in Mercy, would be pleaſed to re-
ceive him up into Glory; and if he live and at-
tainthe Years of Diſcretion, that the Lord would
ſo teach him by his Word and Spirit, and make
his Baptiſm effe&ual to bim, and ſo uphold him
by his divine Power and Grace, that by Faith he
may prevail againſt the Devil,
the World and the
Ficſh, till in the End he obtain a full and final
Victory, and fo be kept by the Power of God,
through Faith unto Salvation, through Jeſus
Chriſt our Lord.
O; tbe Celebration of the communion, or Sacrament of
he Lord's Supper.
HE Communion or Suppper of the Lord, is
frequently to be celebrated : But how often,
may be conſidered and determined by the Miniſters
and other
Church-governors of each
Congregation,
as they ſhall find m f convenient for the Comfort
and Education of the People committed to their
Charge. And when it shall be adminiftred, we
judge it convenient to be done after the Morning-
Sermon
The Ignorant and the Scandalous are not fit to
receive this Sacrament of the Lord's Supper:
Where this Sacrament cannot with Conveniency
be fregnenely adminiſtred, it is requiſite that put).
lick Warning be given the Sibbath-day beſore the
Adminiſtration thereof; And that either then, or
on lôme Day of char Week, ſomething concerning
that Ordinance and the due Preperation chereunto,
and Participation thereof, be taught ; that, by the
diligend
Publick Worbip of God. 263
diligent Uſe of all means tarzčtified of God to that
End, both in publick and private, all may come bec-
ter prepared to char heavenly Feaft:
When the Day is oome for Adminiſtration, the
Minifter having ended his Sermon and Prayer, ſhall
make a ſhort Exhortation,
Expreſling che ineſtimable Benefit we have by
this Sacrament; togerher with the Ends and Ule
thereof: Setting forth the great Neceffity of bav-
ingoor Comforts and Strength renewed thereby,
in this our Pilgrimage and Warfare: How Ne..
ceffary it is, that we come unco it with Know-
ledge, Faith, Repentance, Love, and with hun-
gring and thirfing Souls after Chrift and his Be.
niefits . How great the Danger toeat and drink ur-
worchily.
• Next he is in the Name of Chnl, on the one
Part to warn all ſuch as are ignorant, ſcandalous
* profane, or that live in any Smuor Offence againit
cheir knowledge or Conſcience, that they prela me
not to come to chat boly Tables Thewing them,
Thac he that caterh and drinkath unkorthily, eat-
ethand drinketh Judgment unto kimſelt: Andon
the other Part, he is in ſpecial, Matiner to invite
and to encourage all that labour under the Senſe
of the Burden of their Sins, and Fear of Wrath,
and deſire to reach ou unto a grckcer Progreſs in
Grace than yet they can attain anto, to come te
* the Lord's Table; aſſuring them in the fame Name,
of Exte, Refreſhing and drength to their weak and
wearied souls.
After this Exhortation, Warning and Ilsviration,
the Table being before decemly covered, and ſo
conveniently placed, that the Communicants may
orderly fit about it, or at it. Tin Miniſter is to
begin the A&tion, with fanétifying and the fling the
Elemenrs of Bread and Wine fet belong him ( the
bread in convely and convenient Veſel; ſo pre
Pared; that being broken by him, and given, it inay
be
264. The Directory for the
be diffribated amongſt the Communicants: The
Wine alfo in large Gups ; having firſt in a few
Words ſhewed, That thoſe Elements, otherwiſe
common, are now ſer apart and ſanctified to this
holy Uſe, by he Word of Inftitution and Pray-
Let the Words of the Inſtitution be read out ofche
Evangeliſts, or out of the firſt Epiſtle of the Apoſtle
Paul to the Corinıbians, Chap. 11. verſe 23. I have
received of the Lord, &tc: to the 27. verſe, which the
Miniſter may, when the ſeeth requiſite, explain and
apply.
Let the Prayer, Thankſgiving, or Bleffing of the
Bread and Wine be to this Efect.
Ich humble and hearty Acknowledgment of
the Greatneſs of our Miſery, from which
neither Man nor Angel was able to deliver us and of
our great Unworthineſs of the leaſt of all God's Mer-
cies ; To give Thanksto God for all his Benefits, and
efpecially for that great Benefic of our Redemption,
the Love of God the Father, the Sufferings and Me
rirs of the Lord Jeſus Chriſt the Son of God, by
which we are delivered ; and for all Means of Grace,
the Word and Sacraments ; and for this Sacrament
in particular, by which Chrift, and all his Benefits
are applied and ſealed up unto iis, which, notwith-
flanding the Denial of them unto others, are in great
Mercy continued unto us, after ſo much and long
Abuſe of them all.
To profeſs, that there is no other Name under
Heaven by which we can be ſaved, but the Name
of Jeſus Chrift, by whom alone we receive Liberty
and Life, have Acceſs to the Throne of Grace, are
admitted to eat and drink at his own Table, and are
ſealed up by his Spirit to an Aſſurance of Happineſs
audevedaſting Life.
Ear.
Publick Worſhip of God. 265
M
Earnefly to pray to God, ibe Father of all Mer.
cies, and God of all Conſolation, to veuchfaſe his
gracious Preſence, and the effectual Working of his
Spirit in us, and ſo to ſanctify theſe Elements, both
of Bread and H'ine, and to bless his ownOrdinance,
that we may receive, by Faitb, tbe Body and Blood
of Jeſus Chrif crucified for us, and ſo to feed up-
on bim, that he may be one with us and we
with him, that he may live in us and we in
bim, and to him, whe bath loved us, and giver
himſelf for us.
Al which he is to endeavour to perform withi
ſuitable Affections, anſwerable to ſuch an holy
Action, and to ſtir up the like in the People,
The Elements being now fanétified by the Word
and Prayer,the Miniſter, being at the Table is to take
the Bread in his Hand, and day, urhefe Expreili
Ons (or other the like, uſed by Chrift, or his Apo-
Atle upon this Occaſion: )
According to the holy In Linn, Command, and
Example of our bleſed Savior Jerus Chrift, I take
this Bread, and having giren Thanks, I break
and give it unto you. Thers the Miniſter, who
is alſo himſelf to communicate, is to break the
Bread, and give it tothe Communicants)
Take ye,
kat ye, Tbis is the Body of Chrif high s úroke za
for you ; Do this in Remembrance of liim.
In like Manner the Miniſter is to take the Cop,
and ſay, in theſe Expreſſions ( or other the like,
uſed by Chriſt, or the Apoſtle on the ſame Ocy
ca fion ;)
According to the Institution, Con.mand and Ex-
ample of our Lord Jeſus Chrift, I take this Cup,
and give it unto you. - ( Hore he giveth is so she
Communicants :) Tbis Cup is the New Teſta.
ment in the Blood of Christ, which is jbed for
M
266
Dire&tory for the
the Remiſion of the Sins of many; Drink ye all
of it.
After all have communicated, the Miniſter may
in a few Words put them in mind
of the Graces of God in Jeſus Chrif, beld forth
in this Sacrament; and exbort them to walk wor.
thy of it:
The Miniſter is to give folemn Thanks to
God,
For bis rich Mercy, and invaluable Goodneſs
pouchſafed to them in that Sacrament; and to en.
treat for Pardon for the Defects of the whole Ser:
vice, and for the gracious Affistance of his good
Spirit, wbereby they may be enabled to walk in
the Srrength of thet Grace, as becometh thoſe who
have received ſo great Pledges of salvation.
The Collection for the Poor is fo to be ordered,
that no Part of the publick Worſhip be thereby
hindred.
Of the Sanctification of the Lord's Day,
He Lord's Day ought to be ſo remembred be
fore hand, as that all worldly Buſineſs of
our ordinary Callings may be fo Ordered, and ſo
timely and ſeaſonably laid afide, as they may not
be Impediments to the due Sanctifying of the Day
when it comes.
The whole Day is to be celebrated as Holy to the
Lord, both in Publick and Private, as being the
Ghriftian Sabbath. To which End, it is requifites
chat there be a holy Ceffation, or Refting all the
Day, from all unneceſſary Labours, and an Ab-
laining, not only from all Sports and Paftimes
but alſo from all worldly Words and Thoughes.
Thar the Diet on that Day be to ordered, a
thap neither Servants be unneceſſarily detained
form
Publick Worſhip of God, 269
from the publick Worſhip of GOD, nor any
other Perſons hindred from the Sanétifying thiae
Day,
That there be private Preparations
of every Pera
fon and Family, by Prayer for themſelves, and für
God's Afliftance of the Miniſter, and for a Biel-
fing upon bis Miniſtry; and by ſuch other holy
Exerciſes, as may further diſpoſe them for a more
comfortable Communion with GOD in bis pub,
lick Ordinances,
That all cke People "meet (o timely for publick
Worſhip, that the whole Coogregation may be
preſent at the Beginning, and with one Heart
folemnly join together in all Parts of the publick
Worſhip, and not de part till after the Bleſſing.
That what Time is vacant, between, or afrer
the folemn Meetings of the Congregation in Veb-
lick, le ſpent in Reading, Meditation, Repetition
of Sermons; (eſpecially by calling their Families
to an Account of what they have heard, and Chance
chiſing of them, holy Conferences, Prayer for a
Bleſſing apon the publick Ordinances, Singing of
Pralms, viſiting the Sick, Relieving the Poor vid
ſuch like Duties of Piety, Charity and Mercy, age.
counting the Sabbath a Delight.
The Solemnization of Marriage..
A
Lthough Marriage be no Sacrament, insa pecue
liar to the Church of God, but common to
Mankind, and of publick Intereſt in every. Com?
von wcalib; yet, becauſe such as marry me to
siatre in the Lord, and have special Needs
fruction, Direction, and Exhortation, from the
Word of God, at their Earring into fueh a nie w
Condirion; and of the Biefling of God upon thein
Fan we rudgm it exordient, cha Mama
To
keby a laviui Minister of the West է։
M2
268 The Diretory for the
he may accordingly counſel them, and pray for a
Blefling apon them.
Marriage is to be between one Man and one Wo.
man only; and they ſuch as are not within the
Degrees of Conſanguinity or Affinity prohibited
by the Word of God; and the Parties are to be of
Years of Diſcretion, fit to make their own Choice,
or, upon good Grounds, to give their mutual Con.
fent.
Before the Solemnizing of Marriage between any
Perſons, their Purpoſe of Marriage ſhall be publifh-
ed by the Miniſter, three ſeveral Sabbath-days,
in the Congregation at the Place or Places of
their moſt uſual and conſtant Abode reſpectively,
And of this Publication, the Miniſter who is to
join them in Marriage, ſhall have ſufficient Te.
Itimony, before he proceed to folemnize the Mar-
mage.
Before that Publication of ſuch their Purpoſe,
( if the Parties be under Age ) the Conſent of the
Parents, or others under whoſe Power they are
(in caſe the Parents be dead ) is to be made known
to the Church-Officers of that Congregation, to be
recorded.
The like is to be obſerved in the Proceedings of all
others, although of age, whoſe Parents are liv.
ing, for the firſt Marriage. And in after Marriages
of either of thoſe Parties, they ſhall be exhorted
not to contract Marriage without firſt acquainting
their Parents with it, (if with Conveniency it
may be done) endeavouring to obtain their Cona!
fenr.
Parents ought not to force their Children to mar-
ry without their free Conſent, nor deny their own
Conſene without juf cauſe.
After the Purpoſesor Contract of Marriage liath
been thas publiſhed, the Marriage is not to be long
deferred. Therefore the Miniſter having had con-
venienc Warning, and nothing being objected to
hinder
Publick Worſhip of God, 269
hinder it, is publickly to folemnize it in the Place
appointed by Authority for publick Worſhip, be-
fore a competent Number of credible Witneſſes, at
ſome convenient Hour of che Day, at any Time
of the Year, except on a Day of pablick
Humilia-
tion. And we adviſe that it be noc on the Lord's
Day.
And becauſe all Relations are fan&tified by the
word and Prayer, the Minifter is to pray for a Blef-
fing upon chein to this Effect;
Acknowledging our Sins, whereby me bave made
ourſelves leſs than the leaft of all the Mercies of
God, and provoked him to imbitter all our Com focess
Barneſtly, in the Name of Christ, to intreal the Lord
( sheje Preſence and Favour is the Happineſs of
every Gondition, and ſweetens every Relation to
be abeir Portion, and to own and accept them in
Chrift, who are now to be joined in the boncurable
Eſtate of Marriage, the Covenant of their Ged :
And that, as be haib brought them together by his
Proridence, be would fanctify them by his Spirir.
Fiving them a new Frame of Heart; for for their
hem Efate; enriching them with all Graces,
whereby they may perform the Duties, enjy the
Comforts, u ndergo tbe Cares, and relijt the TF-
tations which accompany that condition, as becimeth
Christians.
The Prayer being ended, it is convenient that
the Minifter do brie
A, declare unto thein out of the
Scripture,
The Inſtitution, Ufe, and Ends of Marriage,
with the conjugal Duties which in all Faisl fui nejs;
they are to perform each ev other; exhurting them to
Rudy the bely word of God, tha: they may learn to
live hy Faith, and to be content in the midf of all
Marriage cares and Troubles, fanétifying God's
Name, in a tbankful, fiber, and holy Uſe of all
Conjugal Qomforts; praying much with and for
M
ose
270 The Directory for the
ane anorber; waiching over, and provoking each
ether to Love and good Works; and to live together
as Heirs of the Grace of Life.
After ſolemn Charging of the Perſons to be mar-
ricd, before the great GOD, who fearcheth all
Hearts, and to whom they must give a ftrict
Account at the laſt Day, that if eithr of them know
any Cauſe, by Pre-contract or otherwiſe, why
they may not lawfully proceed to Marriage, that
they now diſcover it: The Miniſter ( if no Impe
diment be acknowledged ) ſhall cauſe firſt the Man
take the Woman by the righe Hand, ſaying theſe
Words,
I N. Do take thee N, to be my married Wife,
and do, in the Preſence of God, and before this
Congregation, promiſe and
covenant to be a loving
and faithfal Huſband unto thee, until God ſhall
feparate us by Death.
Then the Woman ſhall take the Man by his right
Hand, and ſay theſe Words,
I N. Do take thee N, to be my married Huf-
band, and I do, in the Preſence of God, and be
fore chis Congregation, promiſeand covenant to be
loving, faithful and obedient Wife unto thee, una
til God ſhall ſeparate us by Death.
Then, without any further Ceremony, the Mi-
niſter fhall in the Face of the Congregation, pro-
nounce them to be Huibiod and Wife, according to
God's Ordinance ; and ſo conclude the Action with
Prayer to this Effect,
That the Lord would be pleaſed to accompany
his own Ordinance with his Bleffing, beſeeching
him to enrich the Perſons now married, as
with other Pledges of his Love, ſo particularly
with the Comforts and Fruits of Marriage to the
Praiſe of his abundant Mercy, in and arough
Chriſt Jeſus.
A Rsgitter is to be carefully kept, wherein che
Names
Publicck Worſhip of God. 271
IT ehk the
Graces, or for other ſpecial and excellent Ends, all
Names of the Parties ſo married, with the Time
of their Marriage, are forthwith to be fairly re-
corded in a Book, provided for that Purpoſe, for
the Peruſal of all whom it may concein.
Concerning Viſitation of the Sick,
T is the Duty of the Miniſter, not only to teach
the People committed to his Charge, in Pub-
lick; but privately and particularly to admonilla,
exhort, reprove, and comfort them, upon all ſexe
ſonable Occaſions, fo far as his Time, Strength,
and perſonal Safety will permit:
He is to admoniſh them, in Time of Headh, to
Prepare for Death, and for that Purpoſe, they are
often to confer with their Minifter about the Eftate
of their Souls, and in Times of Sicknek, to Welire
his Advice and Help, timely and ſeaſonaby, before
their strength and Underfjanding fail them.
Times of sickneſs and Afilia ion are ſpecial Op-
portunities pur into hii Hand by God, to minifter
a Word in Seaſon to weary Sonis. Becauſe then the
Conſoiences of Men are, or ſhould be more awak-
ned to bethink themſelves of their fpiritual E ?aces
for Eternity, and Satan alſo takes advantage then,
to load them more with fore and brary Temprani-
ons : Therefore the Miniſter being fent for, and re-
Pairing to the sick, is to apply bimſelf with a li
Tenderneſs and Love, to adminifler ſome ſpiritual
Good to his Soul, to this Effea,
He may, from the Confideration of the preſent
Sickneſs, inſtruct him our of&cripture that Diſeaſes
come not by chance, or by Diftempers af Body
Only, but by the wife and orderly Ghidar.ce of the
socd Hand of God, to every particular Perſon
(mitten by them. And that, whether it be laid ups
on him out of Diſpleaſure for sin, for his Correctia
On and Amendment, or for Trial and Exerciſe of his
MA
272 The Diretory for the
his Sufferings ſhall curn to his Profit, and work
together for his Good, if he fincerely labour to
make a fanctified Uſe of God's Viſitacion, neither
deſpiſing his Chaftning, nor waxing weary of his
Corre&tion,
If he fuſpect him of Ignorance, he ſhall examine
him in the Principles of Religion, eſpecially touch:
ing Repentance and Faich ; and, as he feeth Cauſe,
inſtruct him in the Nature, Ule, Excellency, and
Neceflity of thofe Graces; as touching alſo chc Co.
venant of Grace, and Chriſt the Son of God, the
Mediator of it, and concerning the Remiflion of
Sins by Faith in him.
He ſhall exhort the fick Perſon to examine him.
felf, to ſearch and try his former Ways, and his E
ftate towards God.
And if the ſick Perſon ſhall declare any Scruple,
Doubt or Temptation that are upon him, Inſtructi;
ons and Reſolucions shall be given to ſatisfy and
Teccle him.
If it appears that he hath not a due senſe of his
Sins, Endeavours ought to be uſed to convince him
of bis Sins, of the Guilc and Deſert of them; of the
Filth and Polation which the Soul contracts ly
them; and of the Curſe of che Law, and Wrath of
God due to them ; chat he may be truly affected
with and humbled for them; and witbal to wake
known the Danger of Deferring Repentance, and
of neglecting Salvation at any Time offered; to a.
waken his Conſcience, and to rouze him up out of
a fupid and ſecure Condition, to apprehend the
Taftice and Wrath of God, before whom done can
stand, bat he that being loit in himſelf, layerh hold
upon Chriſt by Faith.
If he have endeavoured to walk in the Ways of
Holineſs, and to ſerve God in Uprightneſs, although
not without many Failings and Infirmities; or if
his fpirit be broken with the senſe of sin, or caſt
down tbrough waat of the ſenſe of God's Favour ;
then
Publick Worſhip of God.
273
then it will be fic to rade him up, by ſetting be-
fore him the Freeneſs and Fulnels of God's Grace,
the Sufficiency oʻRighteouſneſs in Chriſt, the gra-
cious Offers in the Goſpel, that all who repenr and
believe with all their Heart in God's Mercy through
Chrift, renouncing their own Rigbtcouſneſs, ſhall
have Lifeand Salvation in him.
It may be alſo uſeful to thew him, that Death
hath in it no fpiritual Evil to be feared by choſe that
are in Chrift, becauſe Sin the Sting of Death is taken
away by Christ, who hath delivered all, that are his,
from the Bondage of the Pear of Death, triumphed
over the Grave, given us Victory, is himſelf en-
tred into Glory, to prepare a Place for his People:
So that neither Life nor Death ſhall be able to lepa-
rate them from God's Love in Chrift, in whom
ſuch are ſure, though now they muſt be laid in the
Duſt, to obtain a joyful and glorious Reſurrection
to eternal Life.
Advice alſo may be given, as to beware of an 1]]-
grounded Perſwafion on Mercy, or on the Goodneſs
of his Condition for Heaven, fo to diſclaim all Me.
rit in himſelf, and to caſt himſelf wholly upon
God for Mercy, in the ſole Merits and Mediation
of Jeſus Chriſt, who hath engaged himſelf never to
caft off them, who in Truth and Sincerity come
unto him. Care alſo muſt be taken, that the ſick
Perſon be not caft down into Deſpair, by ſuch a
ſevere Repreſentation of the Wrach of God due to
him for bis Sins, as is not modified by a ſeaſonable
Propounding of Chriſt and his Merit, for a Door of
Hape to every penitent Believer.
When the ſick Perſon is beft compoſed, may be
leaſt diſturbed, and other neceſſary Offices aboue
him leaſt hindred, the Minifter, if deſired, ſhall
pray with him, and for him, co this Efka :
Conf Ning and bewailing of Sin Original and
Adual, the miſerable Condition of all by Nature
as being Gbildren of Wratb, and under the Curſe ;
acknow-
M 5
The Dire&tory for the
acknowledging that all Diſeaſes, sickneſſes, Death,
and Hell itſelf, are the proper Iflues and Effects
thereof: Imploring God's Mercy for the fick Pero
ſon through the Blood of Chrift; beſeeching that
God would open his Eyes, diſcover unto him his
Bins, cauſe him to ſee himſelf loft in himſelf, make
known to him the Cauſe why God ſmitteth him,
reveal Jelus Chrift to his Soul for Righteouſneſs and
life, give unto him the holy Spirit to create and
ſtrengthen Faith, to lay hold upon Chrift, to work
in him comfortable Evidences of his Love, to arm
him againſt Temptations, to take off bis Heart
from the World, to ſanctity bis preſent Vification,
to furniſh him with Patience and strength to bear
ir, and to give him Perſeverence in Faith to che
End.
That it God ſhould pleaſe to add to his Days,be
would youchſafe to bleſs and fanétify all Means of
his Recovery, to remove the Diſeaſe, renew his
Strength, and enable him to walk worthy of God,
by a faithful Remembrance, and diligent Obſerv-
ing of ſuch Vows and Promiſes of Holineſs and O-
bedience, as Men are apt to make in Time of Sicke
nefs, that he may glorify God in the remaining
Part of his Life.
And if God bave determined to finiſh bis Days
by the preſent Viſitation, he may find ſuch Evi-
dence of the Pardon of all bis Sins,of his Intereſt in
Chrift, and eternal Life by Cbriſt, as may cauſe his
inward Man to be renewed, while his outward Man
decayeth; that he may behold Death without Fear,
eaſt himſelf wholly upon Chrift without Doubting,
de fire to be diffolved and to be with Chrift, and ſo
receive the End of bis Faith, the Salvation of his
Souls through the only Merits and Interceffion of
the Lord Jeſus Chrift, our alone Saviour and All-
fufficient Redeemer.
The Miniſter ſhall admoniſh him allo (as there
fhall be Caule )co ſet his Houſe in Order, thereby
Saviour
Publick Wo ſhip of God, 275
to prevent Inconveniencies; to take Care for the
Payment of his Debrs, and to make Reſtitution or
Satisfaction where he hath done any Wrong; robe
reconciled to thoſe with whom he hath been at Va.
riance, and fully to forgive all men their Treſpaſſes
againft him, as he expects Forgiveneſs at the Hand
of God,
Laſtly, The Miniſter may improve the preſent
Occalion to exhort thoſe about the fick Perſon, to
conſider their own Mortality, to return to the
Lord, and make Peace with him; in Health to
prepare for Sickneſs, Death and Judgment; and all
the Days of their appointed Time fo to wait until
their Charge come, that when Chrift, who is our
Life, ſhall appsar, they may appear with him in
Glory.
Concerning tbe Burial of the Dead.
Hen any Perfon departeth this Life, let the
dead Body, upon the Day of Burial, be
decently attended from the Houſe to the Place ap-
pointed for Burial, and there immediately interred,
without any Ceremony.
And becauſe the Cuſtoms of Kneeling down, and
praying by, or towards the dead Corps, and other
iuch Uſages, in the place where it lies, before it be
carried o Burial, are ſuperſtitious; and for that,
Praying, Reading, and singing, both in going
to:
and at the Grave, have been großly abuſed, are no
way beneficial to the Dead, and have proved many
Ways hurtíul to the Living, therefore let all ſucă
Things be laidafide.
How beit, we judge it very convenient, that the
Chriſtian Friends, which accompany, the Dead
Body to the Place appointed for publick Burial, do
apply theinſelves to Meditations, and Conferences
luirable to the Occaſion: And that the Miniſter,
as upon other Occafions, ſo at this Time, if he be
preſent
W
The Directory for the
WHE
preſent, may put them in Remembrance of their
Ducy.
That this ſhall not extend to deny any civil Rø.
Ipects or Deferences at the Burial, ſuitable to the
Rank and Condition of the Party deceaſed, whiles
he was living.
Concerning publick folemn Fafting
7 Hen ſome great and notable Judgments are
either infifted upon a People, or appa-
rently imminent; or by ſome extraordinary Provo-
cations notoriouſly deſer ved; as alſo, when ſome
{pecial Bleſling is to be fought and obtained, pub
Tick ſolemn Faſting ( which is to continue the
whole Day ) is a Duty that God expe&teth from that
Nation, or People,
A Religious Faft requires total Abftinence, not
only from all Food ( unleſs bodily Weakneſs doth.
manifeſtly diſable from holding out till the Faſt be
ended, in which Gaſe ſomewhat may be taken, yet
very ſparingly, to ſupport Nature when ready to
Innt ) bur alſo from all worldly Labour, Diſcourf-
es and Thoughts, and from all bodily Delights,
Although at other Times lawful ) rich Apparel,
Ornaments and luch like, during the Faft; and
much more from whatever is in the Nature, or
Ule, ſcandalous and off:nſive, as gaudiſh Attire,
laſcivious Habits and Geſtures, and other Vanities
of either Sex; which we recommend to all Mini-
Iters, in their Places, diligently and zealouſly so
Teprove, as at other Times, lo eſpecially as a
Fait, without Reſpect of Perſons, as there shall be
Occaſion.
Before the publick Meeting, each Family and
Perſon apart, are privately to uſe all religious care
to prepare their Hearts to ſuch a folemn Work, and
to be early at the Congregation.
30 large a Portion of the Day, as conveniently
may
Publick Worſhip of God. 277
may be, is to be ſpent in publick reading and preacn-
ing of the Word, with ſinging of pfalms fit to
quicken Affections ſuitable to ſuch a Duty, but e
ſpecially in Prayer to this or the like Effect:
Gioing Glory to the great Majesty of God, the cro
atnr, Preferuey and fupreme Ruler of all or with
the berter to affect us thereby with an holy Kerére te
and Asve of him. Acknowleding bis manilolla
and tender Mercies, eſpecially to ibe but
tion, the more effectually to soften
Hearts before him. Humbly confan
Sorts, with their several Aggravations ; jastutus
God's righteous Fudgments, being far k A tuan
our Sins do deſerve; yet bumbly and earnefly im
ploring his Mercy and Grace for ourſelves, the barch
and Nation, for over King, and all in Authority,
and for all others for whom we are bound to pray
(according as tbe preſent Exigent requiretb ) 2011
more ſpecial Importunity and Enlargement than at
other Times, applying by Faitb, the Promiſes and
Goodneſs of God, for Pardon, Help and Deliverance
from the Evils félt, feared or deſerved; and for ob
taining tbe Blejlings which we need and exper; io.
gether with a giving up of ourſelves wholly and for
per unta tbe Lurd:
In all chefe, the Miniſters, who are the Months
of the People unto God, oughe lo tó fpeak from
exheir Hearts, upon ſerious and thorow premeelitations
of them, that both themſelves and theirPeople may
be much affected, and even méked thereby eldes
cially with forrow for their sins, thar it may be
indeed a Day of deep Humiliation and affiiéting of
the Soul.
Special choice is to be made of fach-Seriptures
be read, and of ſuch Texts for Preaching, as may
bet work the Hearts of the Heareix to the fpecial
Buſineſs of the Day, and moft diſpoſe them to Ha-
miliation and Repentance ; infifting most on thoſe
parciculars, which cach Miniller's Obſervation T
278
The Directory for the
Experience tells him are moſt conducing to the Edi-
fication and Reformasion of that Congregation to
which he preacherh.
Before the Cloſe of the publick Duties, the Mini-
fler is, in hisown and che Peoples Names, to engage
his and their Hearts to beche Lord's, with profeſled
Purpoſe and Reſolucion to reform whatever isamiſs
among them, and more particularly ſuch Sins as they
have h Ν nore remarkably guilty of; and, to draw
nd, and to walk more cloſely &iaith
new Obedience, than ever before.
is foto & oniſh the People with all impor-
**snity, thatthu wool of that Day doth not end with
the publick Duties of us, but that they are ſo to im-
prove the Remainder of the Day, andof their whole
Life, in reinforcing upon themſelves and their Fa-
milies in private, all thoſe godly Affectionsand Re-
folutions which they profeſſed in Publick, as that
they may be ſettled in their Hearts for ever,& them-
felves may more ſenſibly find that God hath ſmelt a
(weet Saviour in Chrift from their Performances, &
is pacified towards them, by Anſwers of Grace, in
pardoning of Sin, in removing of Judgments, in
averting or preventing of Plagues, and in confer-
ring of Bleflrugs, ſuitable to the Condions and Pray-
ers of his People, by Jeſus Chrift.
Beſide folemn and general Fafts injoined by Au-
thority; we judge, that at other Times, Congregter
cions may keep Diys of Fafting, as Divine Provi.
dence may adminifter unto them ſpecial Occaſions.
And alſo that Families may do the ſame, ſo it be not
on Days wherein the Congregation to which they
do belong is to meet for Fafting, or other publick
Daries of Worſhip,
Concerning the Obſervation of Days of publick
Thankſgiving.
Hen any ſuch Day is to be kept, let Notice
W
begiven of it, and of the Occa lion thereof,
some
Publick Worſhip of God. 279
ſome convenient Time before, that the People may
the better prepare themſelves thereunto.
The Day being come, and the Congregation (after
private Preparations ) being aſſembled, the Miniſter
is to begin with a Word of Exhortation, to ſtir up
the People co the Daty for wbich they are mer, and
with a ſhort Prayer for God's Afliſtance & Blefling,
( as at other Conventions for publick Worship) ac-
cording to the particular Occaſion of their Meeting.
Let him then make ſome pithy Narration of the
Deliverance obtained, or Mercy received.or of what-
ever hath occafioned that affembling of the Congre-
gation, that all may better anderſtand it, or be inind-
ed of it, and be more affected
with it:
And becauſe Singing of Plalms is of alhether the
moſt proper Ordinance for exprefling of Joy and
Thankſgiving, let ſome pertinent Palm oi Palms
be ſung for that Purpoſe; before or after the Reading
of ſome Portion of the Word, ſuitable to the preſent
Buſineſs:
Then let the Miniſter, who is to preachi, proceed
to further Exhortation and Prayer before his Sermon.
with ſpecial Reference to the preſeur Work : After
which, let him preach apan fome Text of Scriptura
pertinent to the Occaſion.
The Sermon ended, let him not only pray as at
other Times after Preaching is dir & d, with Re.
membrance of the Neceflities of the Church, King
and State, (if before the Sermon they were omitted)
but enlarge himſelf in due and folemn Thankſgiving
for former Mercies and Deliverances, but more eípe.
cially for that which at the preſent calls them toge-
ther to give Thanks: With humble Peririon for the
Concinuance & Renewing of God's wonted Mer-
cies, as Need ſhall be, and for ſanctifying Grace to
make a Righs Ure thereof. And ſo, having fung
anocher Pfalm
fuitable to the Merey, let bim dilinis
the Congregation with a Blefling, that they may
have ſome convenient Time for their Repaß and Re.
fre thing;
280 The Diretory for the
But the Miviſter ( before their Dilmifion) is fo.
lemniy to admoniſh chçm, to beware of all Excels
and Riot, tending to Gluttony or Drunkenneſs and
much more of theſe Sins themſelves, in their eating
and refreſhing; and to take care that their Mirth
aud Rejoicing be nor carnal, but fpirirual, which
may make God's Praiſe to be glorious, and chem-
ſelves humble and ſober; and that both their feeding
and rejoicing may render them more cheerful and
enlarged, further to celebrate his Praiſes in the midft
of the Congregation, when they return unto it, in
the remaining Part of that Day.
When the Congregation ſhall be again aſſembled
the like courſe in Praying, Reading, Preaching,
Singing of Pſalms, and offering up of more Praile
and Thankſgiving, that is before directed for the
Morning, is to be renewed and continued ſo far as
the Time will give Leave.
At one or both of the publick Meetings that Day,
a collection is to be made for the Poor, and in the
like Manner, upon the Day of publick Humiliation)
that their Loins may bleſs us, and rejoice the more
with us. And the People are to be exhorted, at the
End of the latter Meeting, to ſpend the Rehdue of
that Day in holy Duties, and Teftifications of chri.
ftian Love and charity one towards another, and
of rejoicing more and more in the Lord; as be-
cometh choſe who make the Joy of the Lord their
ſtrength.
of Singing of Pſalms.
T is the Duty of Chriſtians to praiſe God publickly
by ſinging of Pſalms togetner in che Congrega.
cion, and alſo privately in the Family.
In Singing ot Pfalms, the Voice is to be tunably
and gravely ordered; but the chief care muft
be, to
fing with Underſtanding, and with Grace in the
Heart, making Melody unto the Lord.
That
Publick Worſhip of God. 281
That the whole Congregation may join herein.
every one that can read is to have a Plalm-Book
and all others, not diſabledby Age, or otherwiſe, are
to be exhorted to learn to read. But for the preſent,
where many in the congregation cannot read, ir is
convenient that the Miniſter, or ſome other fit Per-
ſon appointed by him, and the other Ruling Ofh.
cers, do read the Pſalm, Line by Line, before the
finging thereof.
An Appendix touching Days and Places for publick
Worſbip:
T
THere is no Day commanded in Scripture to be
kept holy under the Goſpel, but the Lord's
Day, which is the Chriftian Sabbath.
Feſtival days, vulyarly called Holy-days, having
no Warrant in the Word of God, are not to be con-
tinued.
Nevertheleſs, it is lawful and neceſſary, upon fpe-
cial emergent Occaſions, to ſeparate a Day or Days
for publick Fafting or Thankſgiving, as the ſeveral
eminent and extraordinary Diſpenſarions of God's
Providence ſhall adminifter cauſe and opportunity
to his People.
As no Place is capable of any Holineſs, under Pre-
tence of whatſoever dedication or conſecration; ſơ
neither is it ſubject to ſuch pollution by any Inper-
ftition formerly uſed, and now laid aſide, as may
render it unlawful or inconvenient for Chriftians 10
meet together therein for the publick Worſhip of
God.. And therefore we hold it requilite, that the
Places of publick Aſſembling for Worſhip among
us, ſhould be continued, and imployed to that Uſe:
(TO
2 The Form of Church-Government.
To the Right Honourab'e, the LORDS
and COMMONS aſlembled in Par.
liament.
The bumble Advice of the Aſembly of Divines
now fitting by Ordinance of Pariament at
Weſtminſter, concerning Church-Govern-
ment.
The PREFACE,
JE
ESUS CHRIST, upon whoſe Shoulders the
Governinentis, whoſe Name is called Wonder-
ful Counſellor, the Mighty God, the Everlaſting
Pather, the Prince of Peace 4, of the Increaſe of
whoſe Government and Peace there ſhall be no
Eod, who ſits upon the Throne of David, and upon
his Kingdom; to order it, and to eſtabliſh it with
Judgment and juſtice, from henceforth even for e-
ver, having all Power given unto him in Heaven
and in Earth by the Father, who raiſed bim from
the dead, and let him at his own Right-hand, far
above all Principalities and Power, and Migbr,
and
Dominion, and every Name that is named, not only
in chis World, but allo in that which is to come,
and put all Things under his Feet, and gave him to
be the Headover all Things to the Church, which
is his Body, the Fulneſs of him that fillech all in
all; He being aſcended up far above all Heavens,
that he mighi fill all Things, received Gifts for his
Church, and gave Officers neceſſary for the Edifica-
tion of his Church, and perfecting of his Saints b.
of
a Iſag. 6, 7:b Mat 28. 18.1920. Epb 1. 20-21-22-
23. compared with Eph. 4.8 11, and Pfal 68. 18.
The Form of Church-Government. 283
Gor 9. 13. Afts 2. 39. I Cor 7 14. Rom 1r 16. and fo.
of the Church.
Here is one general Church vifible, held forth in
the New Teſtament, 1 Cor 12. 12-13 28. ro-
gether with the reſt of the Chapter
The Miniſtry, Oracles and Ordinances of the New
Teſtament, are given by Jeſus Chriſt to the General
Church viſible, for gachering and perfecting of it
in this Life, until his ſecond Coming, 1 Cor 12, 28,
Eph 4. 4-5 compared with Verſe 10-11-12-13-15-16.
of the same Cbapter.
Particular Vifible Churches, Members of the Ge.
neral Church, are alſo held forth in the New Teſta
ment, Gal 1,21-22. REU I 4 20. and Rev 2. 1. Par-
ticular Churches, in the Primirive Times, were
made up of viſible Saints, viz of ſuch as, being of
Age, profefled Faith in Chrift, and Obedience unto
Chrift, according to the Rules of Faith and Life,
taught by Chrif and his Apoftles ; and of their
Children, Acts II. 38-41. Acts 2. laf Verſe, com -
pared witb Afs5.14. I Cor 1. 2. compared with
forward: Mark 10. 14. compared witb Manth 19. 13.
14: Luke 18: 15 16.
of the Officers of the Courch:
T
Edification of his Church, and the Perfecting
of the Saints, are,
Some extraordinary, as Apoſtles, Evangelifts and
Prophets, which are ceaſed.
Oihers ordinary and perpetual, as Paftor, Teach
ersand other Church governors and Deacons,
Pastors,
He Paftor is an ordinary and perpetual Officer
in che Church, fer 3. 15-16-17. Propheſying
01
284 The Form of Church-Government.
12 13
of the Time of the Goſpel, 1 Pet 5, 2-3-4. Eph 4.TI•
Forst, It belongs to his Office,
To pray for and with his Flock, as the Mouth of
the People unco God, Alts 6. 2.3.4. As 20. 36.
Where Preaching and Prayer are joined as ſeveral
Parts of the ſame Office, James 5 14.15. The Office
ofthe Elder, that is the Paſtor,
is to pray for the fick,
even in private, to which a Blefling is eſpecially
promiſed; much more therefore ought he to perform
this in the publick Execution of his Office, as a part
thereof, 1 Cor 14. per 15 16.
To read the Scripture publickly : for the proof of
which,
I That the Prieſts and Levites in the Jewiſh Church
were truſted with the publick Reading of the Word,
as is proved, Deut 31. 9-10-11. Neh 8. 1-2, and 13.
2. That the Miniſters of the Goſpel have as ample
a charge and commiflion, to diſpenſe the Word, as
well as other Ordinances, as the Prieſts and Levites
had under the Law, proved, Ifa 66.21 Mat.23. 34.
where our Saviour intitulcth the Officers of the
New Teſtament, whom he will ſend forth by the
ſam Naracs of the Teachers of the Old:
Which Propofitions prove that therefore the
Duty being of a moral Nature ) ic followeth by jaft
conſequence, that the publick Reading of the Scrip-
cares belongeth to the Paſtor's Office.
To feed the Flock, by preaching of the Word,
ac
cording to which he is to teach, convinc, reprove,
exhort and comfort, 1 Tim 3. 2. 2 Tim 3. ver 16-17
Titus 1. 9.
To catechiſe, which is a plain laying down the
Arft Priboiples of the Oracles of God, Hebs. 12. or
of the Doctrine of Chriſt,
and is a past of Pieach-
To diſpenſe other Divine Myſteries, 1 Cor 4. 1:2.
To adminiſter che Sacraments, Mat 28: 19-20,
Mark 16. 15-16. I Cor 11. 23 24 25; compared with
i Gor 10. 16,
To
The Form of Church-Covernment. 285
To bleſs the People from God, Numb 6.23 24-25-
26 compared with Rev 14. 5. ( where the fame
Bleſlings, and Perſons from whom they come, are
exprefly mentioned ) Iſa 66. 21, where, under the
Namesof Prieſts and Levites to be continued under
the Goſpel, are meant Evangelical Paſtors, who
cherefore are by Office to bleſs the People, Dout 10.
8. 2 Cor 13: 14. Eph 1. 2.
To take care otihe Poor, AESII 30. Ats 4: 34-
35-36 37. Afts 6.2.3.4. Gor 16. I 2-3 4. Gel 27
And he hath alſo a ruling Power over the Flock as
a Paftor, 1 Tim 5.17: As 2017, and 28. 1 Tbel.
5.12. Heb r3-7, 17.-
Teacher or Doctor.
THE
"He Scripture doth hold out the Name and Title
of Teacher, as well as of che Paſtor, 1 Cor 12.
28. Epb 4. II.
Who is alſo a Miniſter of the Word, as well as the
Paftor, and hath power of Adminiſtration of the
Sacraments.
The Lord baving given different Gifts and divers
Exerciſes according to theſe Gifts,in che Miniſtry of
the Word, Rom 12.6.78. I Cor 12, 1-4 5-6-7-
Though theſe different Gifts may meet in, and ac-
cordingly be exerciſed by one and the ſame Miniſter
I Cor 14. 3. 2 Tim 4.2. Tit s. 2. yet, where be
ſeveral Miniſters in the ſame Congregation, chey
may be deſigned to ſeveral Imployments, accending
to the different Gifts in which each of them doch
moft excel, Rom 12. 6., 8. 1 Pet 4. 10-11.
he that doth more excel in Expoſition of Scriptures,
in teaching foundDoctrine,and in convincing Gain-
ſayers, than he doth in Application, and is accord.
ingly implayed therein, may be called a Teacher, or
Doctor [ the Places alledged by the Noration of the
Word doth prove the propoſition] Nevertheleſs,
where
286 The Form of Church-Government.
Where there is but one Miniſter in a particular Con-
gregarion, he is te perform ſo far as he is able the
whole Work of the Miniſtry, as appeareth in 2 Tim
4. 2: Til 1. 9. before a lledged, I Tim 6.2.
A Teacher or Doctor is of moſt excellent Uſe in
Schools and Univerſities; as of old in the Schools
of the Prophets, and at Jeruſalem, where Gamaliel
and others caught as Doctors:
Oiber Churcb-Governors,
S there were in the Jewiſh Church, Elders of the
People joined with the Prieſts and Levites in
the Government of the Church, (as appeareth in
2 Chron 19.8 9.10.) So Chriſt, who hath inftiruted
a Government, and Governors Eccleſiaſtical in
the Church, bath furniſhed ſome in his Church, be-
hide the Miniſters of the Word, with Gifts for Go-
vernment, and with commiſſion to execute the ſame
when called thereunto,who are to join with the Mi.
niſter in the Government of the Church, Rom 12.
78, 1 Cor 12. 28. Which Officers, reformed Churches
commonly cal] Elders.
A
Descons.
T
"He Scripture doth hold out Deacons, asdiſtinct
* Officers in the Church, Pbil 1. 1. 1 Tim 3.8
Whole Office is perperual, 1 Tim 3. 8. to verſe 15.
Aft: 6. 1 2 3:4. To whoſe Office it belongs not to
preach the Word, or adminifler the Sacraments, but
to take ſpecial care to diſtribute to the Neceflities
of the Poor, Acts 6, 1, 2, 3, 4, and the Verſes
Following
of particular Congregations
ITI
(T is lawful and expedient that there be fixed Gon-
gregations, that is, a certain company of Chri-
ftians to meer in one Aſſembly ordinarily for pub-
Click Worſhip. When Believers multiply ce such
Nuniber, that they cannot conveniently meer in
one
The Form of Church-Government. 287
one Placeit is lawful and expedient that chey ſhould
be divided into diftinct and fixed Congregacions, for
the better Adminiſtration of ſuch Ordinances as be-
long unto them, & the Diſcharge of mutual Duties,
1 Cor 14. 26. Let all Things be done unto edifying;
and Verſe 33, and 40:
The ordinary Way of dividing Chriſtians into di-
ftin&t Congregations, & moſt expedient for Edifica-
cation is by the reſpective bounds of their dwellings.
First, Bocauſe they who dwell together, being
tound to all kind of moral Duties one to another,
have better Opportunity thereby to diſcharge them;
which moral Tye is perpetual, for Çhrift came not
to deſtroy the Law, but to fulfil it, Deut: 15.7 11:
Maf 22. 39. Mat 5. 17.
Secondly,. The Comunionof Saints muſt be ſo ore
dered, as may ſtand with the moſt convenient uſe of
the Ordinances, and diſcharge of moral Duties, with-
out reſpect of Perſons, 1 Cor 14 26. Let allThings be
done unto edifying. Heb 10. 20:24-25. James 2. 1-2:
Tbirdly, The Paſtor and People muſt ſo nearly co-
habite together,
as that they may mutually perform
their Duties cach to other with moſt conveniency:
In this company fome muſt be ſet apart to bear
Office.
Of the Officers of a particular congregation
Por officers in a ſingle Congregation, there ought
to be one at the leaſt, both to labour in the
Word and Doctrine, and to rule, Prov, 29. 18. 1 Tim
5. 17. Heb 13. 7.
It is alſo requiſite that there ſhould be others to
join in Government, 1 Cor 12. 28.
And likewiſe it is requiſite that there be others to
take ſpecial care for the reliefof the poor, Acts 6 2-3.
The number of each of which is to be proporcion-
ed according to the condition of che Gongregation.
Theſe officers are to meet together at convenient
and ſet Times, for the well ordering of the Affairs
of that Congregation, each according to his Office.
FO
288 The Form of Church-Government.
It is mo t expediunt that in thele Meetings, One
w boſe Office is to labour in the Word and Doctrine,
do moderate in their Proceedings, . Tim 5. 17.
of the Ordinances in a particular Congregation.
T!
He Ordinances in a ſingle Congregation, are
Prayer, Thankſgiving and Singing of Pſalms,
Tim 2. I. 1 Cor 14-15-16. The Word read (al-
though there follow no immediate Explication of
what is read ) the Word explained and applied, Cate-
chiſing, the Sacraments adminiftred, Collection made
for the poor, diſmiſſing the People with a Blefling,
of Chicrcb-Government, and the ſeveral sorts of
Aſſemblies for the ſame,
HRIST hath inſtituted a Government, and Go-
vernors Eccleſiaſtical in the Church: To that
purpoſe, the Apoſtles did immediatly receive the
Keys from the Hand of Jeſus Chriſt, and did uſe and
exerciſe them in all the Churches of the World upon
all Occaſions.
And Chrift harh ſince continually furniſhed ſome
in his Church with Gifts of
Government, and with
com million to execute the ſame, when called there-
It is law fuland agreeable to the Word of God, that
theChurch be governed by ſeveral ſorts of Aſſemblies
which are congregational, claſſical and fynodical.
of the Power in common of all theſe Aſemblies.
IT is lawful and agreeable to the Word of God, that
the ſeveral Affe mblies before mentioned have
Power to conveen, and call before them any Perlon
within their foverai Bounds, whom the Ecclefiaftical
Buſineſs which is before them doth concern; proved
by Mat 18.15, to the 21.
They have power to hear and determine ſuch
cauſes and differences as do orderly come before them.
It is lawfuland agreeable to the Word of God that
all the ſaid Aſſemblies bave ſome power to diſpenſe
Churchi-cenſures,
unto,
of
The Form of Church-Government. 289
TH
of Congregational Aſemblies, tbat is, the Meeting
of the Ruling Officers of a particular Congregati-
on, for the Government theresf.
He Ruling Officers of a particularCongregati:
on have
Power, authoratively, to call before
them any Member of the Congregation, as they ſha]]
ſee juft Occaſion.
To enquire into the Knowledge and ſpiritual E.
ſtate of the ſeveral Members of the Congregation.
To Admoniſh and Rebuke.
Which chree Branches are proved by Heb. 13. 17.
Thel 5. 12. 13. Ezek 34. 4.
Authoritative suſpenſion from the Lord's Table,
of a Perſon not yet caft out of the Church, is agree-
abie to the Scripture,
Firſi, Becauſe the Ordinance itſelf muſt not be
profaned.
d'econdly, Becauſe we are charged to withdraw
from there that walk diſorderly.
Thirdly, Becauſeof the great Sin and Danger,both
to him that comes unworthily and alſo to the whole
Church, Mat.7. 6. 2 Tbel 3.6. 14, 15, 1 Cor 11.
27. to the end of the Chap compared with Jude ver
23. i Tim.5 22. And there was Power and Au.
thority, under the Old Teſtament, co keep unclean
Perſons from holy Things, Lev. 19. 5. Nunib 9.
7. 2 Obron 23. 19.
The like Power and Authority, by Way of Ana.
logy, continues under the New Teſtament.
The Ruling Officers of a particular Congregation,
have Power authoritatively to ſuſpend from the
Lord's Table,a Perſon not yer Gaft out of toeChurch:
Fir, Becauſe thoſe who have Authority to judge
of, and admit ſuch as are fit to receive the Sacra.
ment, have Authority to Xeep back ſuch as ſhall be
tound unworthy:
Secondly, Becauſe it is an Ecclefiaftical Buſineſs
of ordinary Practics belonging to that Congregation
N
Whica
290 The Form of Church-Government.
When Congregations are divided and fixed, they
need all mutual Help one from another, boch in
regard of their intrinſical Weakneffes & mutualDe.
pendence; As alſo in regard of Enemies from witheut
Of Claffical Aſemblies;
"He Scripture doth hold out a Preſbytery in a
Church, both in the firft Epifle to Timothy,
Chap 4. 14. And in Ats 15. 2, 4, 6:
A Presbytery confifteth of Miniſters of the Word,
and ſuch other publick Officers as are agreeable to,&
warranted by the Word of God to be Church-Go-
vernors,to join with the Miniſters in the Goverment
of the Church;as appeareth, Rom 12.7,81 Cor. 12, 28
The Scripture doth hold forth, that many parti-
cular Congregations may be under one Preſbyteri.
al Government.
This Propoſition is proved by Inſtancas.
I Fird, Of the Church of Jeruſalem,whichconfia-
ed of more Congregations than one, & all theſe Con-
gregations were under one Presbyterial Government
This appeareth thus :
1 Fir, The Church of Jeruſalem confifted of
more Congregations than one,as iš skanifeft,
Fürft, By the Multitude of Believers mentioned in
divers. Both before the Diſperfion of the Believers
there, by means of the Perſecution(mencioneđin the
A of the Apoſtles, Chap 8. in the Beginning
thereof) Witneſs, Chap 1. I1, Chap 2. 41, 46, 47-
Chap 4, 4. Chap s. 14. Chap 6 of the ſame
Book of the Arts, Verſes 1; 7. And alſo after the
Diſperſion, Acts 9. 31. Chap 12. 24: Chap 21, 20,
of the ſame Book.
Secondly, By the many Apoſtles and other Preach-
ers in the Church of Jeruſalem : And if there were
but one Congregation there, then each Apoſtle preach-
ed but ſeldom; which will
not conſiſt with Chap 6.
ver 2 of the fame Book of the Acts of the Apoſtles.
Zhirdly, The Diverſity of Languages among the
Believers
The Form of Church-Government. 291
Believers, mentioned in the Second and Sixth Chape
ters of the Alts, doth argue more Congregacions
than one in that Church.
2 Secondly, All chofe Congregations were under
One Presbyterial Government. Becauſe,
Firſ, They were one Church, ets8: 1. Acts 2
47. compared with Chap 5. 11. Chap 12 s. and
Chap 15. 4 of the ſame Book
Secondly, The Elders of the Church are mentioned,
Acts 11. 30. Chap 15. 4, 6, 22. and Chap 21, 17,
18 of the fame Book.
Thirdly, The Apoftles did the ordinary Acts of Prer
bytersyas Presbyters in that Kirk, which proveth a
Presbyterial Church before the Diſperfion, dets 6.
Fourthly, The ſeveral Congregationsin Jeruſalem
being one Church,the Elders of thatChurch are men-
tioned as meeting together for Acts of Government,
Acts 11 30. Acts 15. 4, 6, 22. and Chap 21. 17,18.
& fo forward: Which proves that thoſe ſeveral Con.
gregations were under one Presbyterial Government
And whether theſe Congregations were fixed, or
not fixed, in regard of Officers or Members it is all
one as toche Truth of the Propofition.
Nor doth there appear any material Difference be-
iwixt the ſeveral Congregations in Jeruſalem, and
the many Congregations now in the ordinaly Con-
dition of the Church, as to che Point of Fixecnels
required of Officers or Members.
3. Zbirdly, Tberefore the Scripture doch hold
forth, that many Congregacions may be under one
Presbyterial Government.
II Secondly, By the Inſtance of the Church of
Epheſus: For,
I That there were more Congregations than one
in the Church of Epbefus,appeais by Acts 20. 31..
where is Mention of Pauliscontinuance at Eptoſus
in Preaching for the space of three Years; and vers
19, 18, 19, 20. where the ſpecial Effect of the Word
is mentioned; and verſe 10 and 17 of the ſame
N 2
Ghapter
292 The Form of Church-Government.
chapter, where is a Diftinction of Jewsand Greeks;
and e Cor 16.8,9. where is a Reaſon of Paul's Stay
at Epbefus until Pentecost; and verſe 19, where is
mention of a particular Church in the Houſe of A.
quila and Priſcilla then at Epheſus as appears sets
18. 19,24,26. An which laid together doch prove,
that the Multicude of Believers did make more Con.
gregations than one in the Church of Epheſus.
2 That there were many Elders over there many
Congregations, as one Flock, appeareth, Acts 20.
17, 25, 28, 30, 36, 37.
3 That theſe many Congregations were one
Church, and that they were under one Preſbyterial
Government, appeareth, Rev 2. tbe firft fix verſes,
joined with Acts 20. 17, 18
of Synodical Asemblies.
He Scripture doth bold out another Sort of AC-
ſemblies, for the Government of the Church,
beſide claffical and congregational,all which we call
Synodical, Ads 15. Paſtors and Teachers and other
Church-Governors (as alſo other fit Perſons when it
ſhall be deemed expedient) are Members of theſe
AfTemblies which we call Synodical, where they
have a lawful Calling thereunto.
Synodical Aſſemblies may lawfully be of ſeveral
Sorts, as Provincial, National, and Oecumenial.
It is lawful and agreeable to the Word of God,
that there be a Su bordination of Congregational,
Claſlical, Provincial and National Aſſemblies, for
che Government of the Church,
Of Ordination of Miniſters.
Nder the Head of Ordination of Miniſters, is
U
to be conſidered, either the Doctrine of Or-
dination, or the Power of it.
Touching the Doctrine of Ordination.
O Man oughero ta ke upon bim the or se ofa
Miniſter of the Word, without a lawfuli
klling,
Foba
N
The Form of Church-Government 293
Fobn3. 27. Rom 10. 14, 15. Jer 14 14 Heb s:
Ordination is always to be continued in che
Church, Titus 1.5. 1 Tim 5, 21, 22,
Ordination is the folem Setting apart of a Perſon
to fome publick Church Office, Numb 8.10, 11,
14, 19, 22. AA: 6. 3,5,6
Every Miniſter of the Word is to be ordained by
Impofitionof Hands, and Prayer with Fafting, by
thoſe preaching Presbyters to whom it doch belong,
I Tim22 Acts 14. 23. and Afts 13. 3.
It is agreeable to the Word of God, and very ex-
pedient, that ſuch as are to be ordained Minifters, be
deſigned to come particularChurch, or other Miniſte
rialCharge, Acts 14 23. Tit 1.5 Ads 20. 17. and 28.
He that is to be ordained minifter, muſt be duly
qualified, boch for Life and Miniſterial Abilities,
according to the Rules of the Apoſtle, T Tim 3. 3,
8,4,5,6. and Titus 1.5, to g.
He is to be examined and approved by thoſe by
whom he is to be ordained, i Tim 3. perfez, and
10. and Chap 5. verfe 22:
No Man is to be ordained a Minifter for a parti-
cular Congregacion, if they of that Congregatio
can fhew juft cauſe of Exception againft bim,
Tim 3. 2
Titas 1.7.
Touching the Power of Ordination,
Rdination is an Act of the Preſbyrery', 17 im 4.14,
The Power of ordering the whole Work of
Ordination, is in the whole Prefbycery, which
when it is over more Congregations chan one, whe-
ther theſe Congregations be fixed or not fixed, in
regard of Officers or Members, it is indifferent, as
to the Point of Ordination, 1 Tim 4,14:
It is very requifite that no ſingle Congregation,
that can conveniently affociate, do aſſun.e ta itſelf
all and fole Power in Ordination).
1 Becauſe there is no Example in Scripture, that
any
N3
294 The Form of Church-Government
any lingla Congregation which might convenient
ly aſſociate, did aflu me to itſelf all and Cole Power
in Ordination; neither is there any Rule which
may warrant fach a Practice.
2 Becauſe there is in Scripture Examples of an Or-
dination of a Presbytery over divers Congregations;
As in the Church of Jeruſalem, Where were many
Congregations, theſe many. Congregations were un-
derone Presbytery and this Presbytery did Ordain.
The preaching Presbyters orderly aſſociated, either
in Cities or neighbouring Villages are thoſe to whom
the Impoſition of Hands do appertain, for thoſe
Congregations within their Bounds reſpectively.
Concerning the Doctrinal Part of Ordination
of MINISTER S.
N
TO Man ought to take upon him the Office
of a Minifter of the Word, w
without
lawſul Calling, jobu 3. 27. Rom 10. 1.b 15.
Jer 14. 14. Heb 5, 4.
Ordination is always to be continued in the
Church, Titus I. 5. 1 Tim 5. 21, 22.
3 Ordination is the ſolemn ſetting apart of a Per-
fon to ſome publick Church Office, Numb 8. 10-11
14-19-22. Alls 6. 3,5,6:
Every Miniſter of the Word is to be ordained
by Impoſition of Hands and Prayer, with Fafting,
by thele preaching Presbyters to whom it doch be-
long, I Tim s. 22. Acts 14:23. Acts 13: Zr*
The Power of ordering the whole Work of Or-
dination, is in the whole Presbytery, which when
it is over more Congregations than one, whether
thoſe Congregations be fixed or not fixed, in regard
of Officers or Members, it is indifferent as to the
Point of Ordination, I Tim. 4 14.
6 It is agreeable to the Word, and very expedient,
The Form of Church-Government. 295
that ſuch as are ordained to be Minifters, be de-
figned to ſome particular Church, or other Miniſtea
rial charge, Acts 14. 23. Titus 1. 5. Acts 20. 17
and 28
7 He that is to be ordained Minifter, muſt be
duly qualified, Loth for 1 ife and Miniſterial Abi-
lities, according to the Rules of the Apoſtle, 1 Tim
$. 2, to 6. Tilus I. 5, tog:
8 He is to be examined and approved by thoſe
by whom he is to be ordained, 1 Tim 3. 7, 10.
I Tim 5. 22.
9 No Man is to be ordained a Miniſterofa par.
ticular Congregation, if they of that Gungregation
can fhew juff cauſe of Exception against him,
Tim 3. 2. Titus 1. 7.
10. Preaching Presbyters orderly aſſociated, either
in Cities, or neighlouring Villages, are thoſe to
whom the Impoſition of Hands do appertain, for
theſe Congregations within their Bounds reſpective
ly, I Tim 44:
II In extraordinary Care , ſomething extraordi.
naiy may be done, until a Tertled Oider may be
Had, yet keeping as near as poffible may be to the
Rulez 2 Cbron. 29. 34, 35, 36. z obron 30. 2; 3;
12. There is at this Time (as we bumbly con-
ceive ) an extraordinary Occafion for a Way of
Ordination for the preſent Supply of Minifiers.
Tle Directory for Ordination of Miniflers.
IT no
Man ought to take upon him the Office ota Mi.
niſter of the Goſpel, until he be lawſaly calledand
Ordained thereunto, and that the work of Ordina-
tion is to be performed with all cue care, Wildoni,
Gravity, and Solemnity : We humbiy tender theſe
Directions, as requifite to le obſerved,
I He that is to le ordained, being either nomi-
N 4
296 Tbe Form of Church-Government.
nated by the People, or otherwile commended to
the Presbytery for any Place, muſt addreſs himſelf
to the Presbytery, and bring with him a Teftimo.
nial of his taking the Covenant of the Tbree King.
doms, of his Diligence and Proficiency in his Stu-
dies; What D:grees he hath taken in the Univerfi.
ty, and what hath been the Time of his Abode there;
and withal of his Age, which is to be Twenty four
Years; but eſpecially of his Life and Converſati-
2 Which being conſidered by the Presbytery,they
are to proceed to enquire touching the Grace of God
in him and whether be be of ſuch Holineſs of Life,
as is requiſite in a Miniſter of the Goſpel, and to
examine him touching bis Learning and sufficien-
cy, and couching the Evidences of his Calling to
the holy Miniſtry, and ia particular, his tair and
dire Calling to that Place
Tbe Rules for Examination are ibefe
Hatthe Party examined, be dealt withal in a
Brotherly Way, with Mildneſs of Spirit, &
with fpecial reſpect to che Gravity, Modefty and
Quality of every one.
2 He ſhall be examined touching his Skill in the
Original Tongues, and his Trial to be made by read-
ing the Hebrew and Greek Teftaments and rendring
ſome Portion of them into Latin ; and if he be de-
feftive in them, Enquiry thall be made the more
frišily after his other Learning, and whether he
hath Skill in Logick and Philofopby.
What Authors in Divinity he hath read, and is
belt acquainted with; and Trial ſhall be made in
his Koowledge of the Grounds of Religion, and of
his Ability to defend the Orthodox Doctrine, con-
tained in chem, againſt all unſuund and erroneous
Opinions, eſpecially there of the preſent Age: Of
his skill in the Senſe and Meaning of ſuch Places of
Scrip-
The Form of Church-Government. 197
Scripture as fhall be propoſed unto bim, in Caſes
of Conſcience, and in the Chronology of the Scrip-
tase, and the Ecclefiaftical Hiſtory.
4 'If he hath not before preached in Publick,with
Approbation of ſuch as are able to judge, be ſhall,
at a competent Time afligned him, expound before
the Presbytery ſach a Place of Scripture as ſhall be
given bim.
5 He ſhall alſo within a competent Time, frame
a Diſconrle in Latin, upon ſuch a common Place or
Controverſy of Divinity, as thall be a fligned him,
and exhibit to the Presbycery ſuch Thefes as expreſs
the Sum thereof, and maintain a Diſpate upon
them.
6 He ſhall preach before the People, the Presby-
tery, or ſome of the Miniſters of the Word appoint:
ed by them, being preſent,
7 The Proportion of his Gifts in Relation to the
Place unco which he is called, ſhal) be conſidered.
8 Beſides the Trials of his Giftsin Preaching, he
ſhall undergo an Examination in the Premiſlestwo
ſeveral Days, and more if the Presbytery fhall jadge
it neceſſary.
9 And as for him that hath formerly been or-
dained a Miniſter, and is to be removed to another
Chargs, he ſhall bring a Teſtimonial of his Ordina,
tion, and of his Abilities and Converſation, where-
upon bis Fitneſs for that place thall be tied by bis
Preaching there, ( if it ſhall be judged neceffary )
by a further Examination of him.
3. In all which he being approved, he isto be ſent
to the Church where he is to ſerve, there to preach
Three ſeveral Days, and to converſe with the Peo.
ple, that they may have Trial of bis Gifts for their
Edification, and may have Time and Occaſion to
engaire inco, and the better to know his Lile and
Converſation.
4 In the laſt of theſe Three Days, appointed for
NS
the
298 The Form of Church-Government,
the Trial of his Gifts in Preaching, there ſhall be
fent from the Presbytery to the Congregation, a
publick Intimation in Writing, which ſhall be
publickly read before the People, and after affixed
to the Church.Door, to figpify that ſuch a Day,
a competent Number of the Members of that Con.
gregation, nominated by themſelves, fhall appear
before the Presbytery, to give their conſent and
Approbation to ſuch a Man to be a Minifter; or
otherwiſe, to put in, with all Chriſtian Diſcreti-
on and Meekneſs, what Exceptions they haveagainſt
him; and if, upon the Day appointed, there be
no juft Exception againſt him, but the People give
their conſent, then the Presbytery ſhall proceed to
Ordination.
5 Upon the Day appointed for Ordination,which
is to be performed in that Church, where he that is
to be ordained is to ſerve, a folemn Faft fhall be
kept by the Congregation, that they may the more
earneſtly join in Prayer for a Bleffing upon the Or-
dinance of Chriſt, and the Labours of their Servants
for their Good. The Presbytery ſhall come to the
Place, or at leaſt Three or Four Minifters of the
Word Mhall be fent chither from the Presbytery; of
which one, appointed by the Presbytery, ſhall
preach to the People, concerning the office and
Duty of Miniſters of Chrift, and how the People
bugüt to receive them for their Works Sake.
ở After the Sermon,the Miniſter who hath preach-
ed, fhall in the Face of the Congregation, demand
of him who is now to be ordained, concerning his
Faith in Chriſt Jeſus, and bis Perſwafion of the
Reformed Religion, according to the Scripture ; his
kincere Intentions and Ends iu defiring to enter in
to his Calling ; bis Diligence in Praying, Reading,
Meditation, Preaching, Miniftring the Sacraments,
Diſcipline, and doing
all Miniſterial Duties towards
his Charge; his Zealand Faithfulneſs in maintain.
ing the Truth of the Goſpel, and Unity of the
Church,
,
The Form of Church-Government. 299
Unity of the Church, againft Error and Schiſm; his
care that himſelf and his Family be unblameable,
and Examples to the Flock;his Willingneſs and Hu-
mility, in Meekneſs of Spirit to ſubmit unto the
Adinonitions of his Brethren and Diſcipline of the
Church; and his Reſolution to continue in Duty a.
gainſt all Trouble and Perfecution.
7 In all which having declared himſelf, profeſſed
Help of God;che Miniſter likewiſe ſhall demand of
the People, concerning their Willingneſs to receive
and acknowledge him, as the Minifter of Chriſt
and to obey, and ſubmit unto bim as having Rule
over them
in the Lord; and to maintain, encourage,
andaflift him in all the Parts of his Office.
8 Which being mutually promiſed by the People,
the Presbytery,or the Miniſters ſent by them for Or-
dimation, ſhall folemnly ſet him apart to the Of.
fice and Work of the Miniſtry by laying their Hands
on him, which is to be accompanied with a ſhort
Prayer or Blefling, to this Effect;
Thankfully acknowledging the great Mercy of God,
in ſending Jeſus Christ for the Redemption of his
People, and for his Afcenfion 19 the Right Hand
of God the Father, and thence pouring out his Spi.
rit and giving Gifts do Men, Apoſtles, Evangelifs
Prophets, Paſtors and Teacbers, for the gatbering
and building up of the Church, and for fitting and
inclining this Man 10 this great Work t: To en
treat Him to fit him with his holy Spirit to give him
(sha in his Namewe ſet apart to ibis holy Service )
to fulfil the work of bis MiniAry in all Things com-
milled to his cbarze.
9 This, or the like Form of Prayer and Bleſling
being ended, let the Miniſter who preached, briefly
exhorthim to confider of the Greatneſs of his Office
+ Here let themimpofe Hands on his Heade
300 The Form of Church-Gover nment.
and Work, che Dinger of Negligenc: both to him
felf and his People, the Bleffing which willaccom-
pany his Faithfulneſs in this Life and that to come;
and withal exhort the People to carry themſelves to
him, as to their Miniſter in the Lord, according to
their folemn Promiſe made before; and ſo by Prayer
commending both him and his Flock to the Grace
of God, after ſinging a Palm, let the Aſſembly be
diſmiſſed
10 H a Miniſter be deſigned for a Congregation,
a
who hath been formerly ordained Presbyter accor-
ding to the Form of Ordination which hath been in
the Church of England, which we hold for Sub-
fance to be valid, and not to be difclaimed by apy
who have received it, then there being a cautious
Proceeding in Matters of Examination, let him be
admitted without any new Ordination.
11 And in caſe any Perſon already ordained Mi-
niſter in Scotland, or any other Reformed Church,
be deſigned to another Congregation in England,
he is to bring from that Church to the Presbytery
here, within
which that Congregation is, a fuffici.
ent Teſtimonial of his Ordination, of his Life and
Converſation while he lived with them, and of the
Cauſes of his Removal; and to undergo ſuch a
Trial of his Fitneſs and sufficiency, and to have the
fame Conríe held with him in other particulars as is
fet down in the Rule immediately going before,
couching Examination and Admiffion.
12 That Récords be carefully kept in the ſeveral
Presbyteries, of the Names of the Perſons ordained,
with their Teftimonials, the Time and Place of their
Ordination, of the Presbyters who did impoſe Hands
upon them, and of the Charge to which they are ap
pointed.
13 That no Mong or Git of what Kind foever
Thailte received from the Perſon to be orda ined, or
from any on his B:half, for Ordination, or ought
elſe belonging to it, by any of the Presbytery, or
The Form of Church-Government. 301
ang appertaining to any of them, upon what Pre-
tence foever.
Tbūsfar of ordinary Rules and Courſe of Ordination,
in the ordinary Way; Tbat which concerns the
extraordinary Way, requiſite to be nuwe practiſed,
followeth.
II
theſe preſent Exigencies, while we cannot
have any Presbyteries formed up to their who'e
Power and Work, and that many Minifters are to be
ordained for the Service of the Army and Navy, and
to many Congregations where there is no Minister at
allzand where (by reaſon of the publick Troubles
the People cannot either themſelves enquire, & find
out One who may be a faithful Miniſter for them,or
have any with Safety ſent unto them, for ſuch a lo-
lemn Trial as was before mentioned in the ordinary
Rules, eſpecially where there can be no Presbytery
near unto them to whom they may addreſs them.
ſelves,or which may come or ſend to them a fit Man
to be ordained in chat Congregation, and for that
People:And yet notwithſtanding, it is requifite that
Miniſters be ordained for them,
by ſome who being
fet apart themſelves for the Work of the Miniftry have
power to join in the ſetting apart others, who are
found fit and worthy. In thore Caſes,until, by God's
Blefling, the aforeſaid Difficulties may be in ſome
good Mcafure removed, let fome godly Mimfters in
or about the City of London, be deſigned by publick
Authority, who being affociared, may ordain Mini-
fters for ibe Cicy and Vicinity, keeping as near to
the ordinary Rules forertentioned, as poſſibly they
may; Aad let this Aſſociation be for no other Intenc
or purpoſe, but only for the Work of Ordination.
Il Lec the like Affociation be made by the ſame
Authority in great Towns, and the neighbouring
Pariſhes in the ſeveral Counties, which are at the
preſent quiei anl undiftarbed, to do the like for the
parta adjacent.
302 Dire&tions for Famil-Worſhip
III. Les ſuch as are choſen, or appointed for the
Service of the Armies or Navy, be ordained as afore-
faid, by the aſſociated Minifters of London, or ſome
orhers in the Coantry.
IV. Let them do the like, when any Man fhal]
duly and lawfully be recommended to them for the
Miniſtry in any Congregation, who cannot enjoy
Liberty to have a Trial of his Parts and Abilities,
and defire the Help of ſuch Miniſters ſo aſſociated,
for the berter furnithing of them with ſuch a Per-
ſon, as by them fhall be judged fit for the Service
of chzt Church and People.
Direftions of the General Aſſembly, concerning
ſecret and private Worſhip, and mutual E-
dification for cheriſhing Piety, for main-
taining Unity, and avoiding Schifm and Di-
viſion.
Efides the publick Worſhip in Congregations,
mercifully eſtabliſhed in this
Land, in great
Punity, it is expedient and neceffary, that fecret
Worthip ofeach Perſon alone, and private worſhip
of Families, be preſſed and ſet up; That with nati-
onal Reformation, the Profeflinand Power of God-
lineſs, both perſonal and domeſtick, be advance
ed:
I. And Firft, For ſecret Worthip, it is moſt necel-
faryzthatevery one a part, & uy themſelves, be given
to Prayer and Meditation, the unſpeakable Benefit
whereof is beſt known to them, who are moſt exer
ciſed cherein; this being the mean whereby, in a
ſpecial War, ommunion with God is entertained,
and right Preparation for all other Duties obtained.
And therefore it becometh not only Paftors, within
their ſeveral Charges, to preſs Perſons of all sorts to
perform this Dury, Morning and Evening, and at
Directions for Family Worship 303
other Occafions ; but alſo it is incumbent to the
Head of every Family, to have a care chat both
themſelves, and all within their charge, be daily
diligent herein.
IL. The ordinary Duties comprehended under the
Exerciſe of Piety which ſhould be in Families;whan
they are conveened to that Effect, are theſe, Fod,
Prayer and Praiſes performed, with a ſpecial Refc.
rence, as well to the publick Condition of the Kirk
of God, and this Kingdom, as to the preſent caſe
of the Family, and every Member thercof. Nexl,
Reading of the Scriptures, with catechifing in a
plain Way, that the Underftanding of the ſimpler
may be the better enabled to profit under the publick
Ordinances, and they made more capable to urd:
ſtand the Scriptures,
when they are read: Togethes
with godly conferences tending to the Edification
of all the Members in the moft holy Faith. As alſo
Admonition and Rebake, upon juft Reaſons, from
thofe who have Authority in the Family,
III. As the Charge and Office of interpreting the
holy Scriptures, is a part of the Miniſterial causing,
which none (howſoever otherwiſe qualifi:d)ſhould
take upon him in any place, but he that is duly called
thereunto by God and his Kirk: Soin every Fami-
ly, where there is any that can read, the holy Scrip-
tures ſhould be read ordinarily to the Family; And it
commendable, that thereafterthey confer, and by
Way of conference make ſome good Uſe of what
hach been read and heard: As for Example, If any
Sin be reproved in the Word read, uſe may be made
thereof, to make all the Family circumſpeå and
watchful againſt the ſame; Or if any Judgment be
threatned,
or mentioned to have been inflicted in that
portion of Scripture which is read, uſe may be made
to make all the Family fear, left the ſame, or a worſe
Judgment befalthem, unleſs they beware of the fin
that procured it. And finally, If any Dury be re-
quired, or comfort held forth in a promile, Ule may
be
304 Directions for Family-worſhipa
be made to ftir up themſelves to imploy Chrift for
Strength to enable them for doing the commanded
Duty, and to apply the offered Comfort: In all
which tbe Maſter of the Family is to have the Chief
Hand; and any Member of the Family may pro-
pone a Queſtion or Doubt for Reſolution:
IV. The Head of the Family is to take Care that
none of the Family withdraw himſelffrom any Part.
of Family-Worſhip: And ſeeing the ordinary Per-
formance of allthe Parts of Family-Worſhip, belong.
eth Properly to the Head of the Family, the Miniſter
is co ftir up ſuch as are lazy, and train up ſuch asare
weak, to a Fitneſs for theſe Exerciſes ; It being al-
ways free to Perſons of Quality, to entertain Orte ap.
provedby the Preſbytery for performing Family Ex-
erciſe: And in other Families where the Head ofthe
Family is unfit, that another conſtanely reſiding in
the Family, approved by the Miniſter and Seffion,
may be imployed in that Service ; Wherein the Mi-
oifferand Seffion are to be countable to the Preſby-
tery. And ifa Miaifter by Divine Providence be
brought to any Family, it is requiſire, that at no
Time he conveen a part of the Family for Worſhip,
fecluding the reft, exceptin fingular Cafes, eſpecially
conc:rning tbeſe Parties, which (in Chriſtian Pru-
dence) need not, or ought noc, co be imparted to
V. L:t no Idler who hath no particular Calling,
or vagrant Perſon, under pretence of a Calling, be
fuffered to perform Worſhip in Families, to, or
for
che fa me; Seeing Perſons tainted with Errors, or
aiming ac Diviſion, may be ready (after that Man-
ner ) to creep into Houſes, and lead captiye filly and
unſtable Souls.
VI At Family Worſhip, a ſpecial Care isto be
h:1, that each Family ktep by themſelves. Neither
requiring, inviting, nor admitting Perſons from
divers Families; unleſs it be thote who are lodged
with them, or ac Meal, or otherwiſe wich them up
on tom: lawful Occaſion.
VII.
Directions for Family-worſhip. 305
VIIL On the Lord's Day, after every one of the
VII. Whatſoever hath been the Effects and Fruits
of Meetings of Perfons of diveis Families, in the
Times of Corruption or Trouble ( in which Caſes
many Thing are commendable, which orberwiſe
are not tolerable;, Yet when God hath bleſſed us
with Peace and Purity of the Goſpel, ſuch Meetings
of Perſons of divers Families (except in Caſes men-
tioned in theſe Directions ) are to be diſa proved, as
tending to the Hindrance of the religious Exerciſe
of each Family by itſelf, to the Prejudice of the pub-
lick Miniſtry, to the Renting of the Families of para
ticular Congregations, and ( in Progreſs of Time)
of the whole Kirk: Beſides many Offences which
may come thereby, to the Hardding of the Hearts
of carnal Men, and Grief of the Godly.
Family a part, and the whole Family together have
fought the Lord ( in whoſe Hand, the Preparation
of Mens Hearts are) to fit them for the publick Wor-
ſhip, and to bleſs to them the publick Ordinances;
the Maſter of the Family ought to take care, that
all within his Charge repair to the publick Worſhip,
that he and they may joyn with the reſt of the Con-
gregation: And the publick Worſhip being finiſhed
after Prayer, he ſhould take an Account w bar they
bave heard: And thereafter to ſpend the reſt of the
Time, which they may ſpare , in Catechifing, and
in ſpiritual Conferences upon the Word of God : Or
elſe ( going a part ) they ought to apply themſelves
to Reading, Meditation and ſecret Prayer, that they
may confirm and encreaſe their communion with
God: That lo che Profit which they found in the
publick Ordinances may be cheriſhed and promoved
and they more editied unto eternal Life.
IX. 50 niany as can conceive Prayer, ought to
make uſe of that Gift of God, albeit thoſe who are
Rude and weaker may begin at a fet Form of Prayer,
but ſo as they be not Nuggiſh in ſtirring up in them
felves ( according to their daily Neceflitics ) the
Spiri-
305 Directions for Family-Worſhip
Spirit of Prayer, which is given to all the Children
of God in ſome meaſure: To which Effect, they
ough to be more fervent and frequent in ſecret Pray.
er to God, for enabling of their Hearts to conceive,
and their Tongues to expreſs convenient Deſires to
God for their Family. And in the mean Time, for
their greater Encouragement, let the Materials of
Prayer be meditated upon, and made uſe of, as fol-
loweth:
Let tbem confefs to God how unworthy they are to
come in his preſence, and bum unfit to Worfbip his
Majefty; and therefore earneftly ask of Gud the Spirit
of Prayers
They are to confess their fins, and the sins of the
Family: accufing judging and condemning tbemſelves
for them; till they bring tbeir Souls to ſome Meaſure of
Irue Humiliation,
They are to pour out their Souls to God, in the Nanie
of Chriſt, by the Spirit for Forgiveneſs of sins; for
Grace to repent, to believe, andto live ſoberly, righte.
ouſly, and godly, and that tbey may Jerve God with
Fiy and Delight, walking before him.
They are to give Thanks to God for bis many Mer .
eirs to bis People, andto themſelves, and eſpecially for
bis Love in Christ, and for the Light of the Goſpel.
They are t9 pray for ſuch particular Benefts, Spi-
ritual and temporal, as they ſtandin need of, for the
Time ( wherber it be Morning or Evening ) as anent
Health or sickneſs, Proſperity or Adverſity,
T'bey ought to prayfor ibe Kirk
of Christ in general,
for all tbe refermed. Kisks, and for this Kirk in par.
ticular, and for all tbat ſuffer for the name af Chrift,
for all our Superiors, the King's Majesty, the Queen,
and their children; for the Magiſtrates, Minifers,
and whole Body of tbe Congregation wereof they are
Members, as well for ibeir Neigbbrursabſent in their
lawful Affairs, asfor thoſe tbat are at home.
The Prayer may be cloſed witb an earnest deſire that
God may be glorified in the coming of the Kingdom of
Direktions for Family-Worſhip. 307
his Son, and in doing of bis Will; and with Aſurance
tbat themſelves are accepted, and what they have asked
according to his Will Mall be done.
X: Thele Exerciſes ought to be performed in great
Sincerity without Delay, laying a fide all Exerciſes
of worldly Buſineſs or Hinderances, notwithſtanding
the Mockings of Atheiſts, and profane Men; in re-
ſpect of the great Mercies of God to this Land, and
of his ſevere corrections wherewith lately he hath
exerciſed us. And, to this Effect, Perſons of Emi.
nency (and all Elders of the Kirk ) not only ought
to ftir up themſelves and Families to Diligence here-
in; but alſo to concur effectually, that in all other
Families, where they have power and charge, the
faid Exerciſes be conſcionably performed.
XI. Beſides the ordinary Duties in Families which
are above mentioned, extraordinary Duties, both of
Humiliation and Thankſgiving, are to be carefully
performed in Families, when the Lord by extraordi.
nary Occaſions ( private or publick ) callech for
them.
XII. Seeing the Word of God requireth, that we
ſhould conſider one another to provoke unto Love
and good Works; therefore at all Times, and eſpe*
cially in this Time, wherein profanity abounds, and
Mockers walking after their own Lufts, think ic
ſtrange that others run not with them to the ſame
Excels of Riot, Every Member of this Kirk ought
to ftir up themſelves, and one another, to the Duties
of mutual Edification, by Inſtruction, Admonition,
Rebuke i exhorring one another to manifeft the
Grace of God, in denying Ungodlineſs and World-
ly Lufts, and in living godly, ſoberly and righte-
oufly in this preſent World; by comforting the
Peeble-minded, and praying with, or for another :
Which Duties reſpectively are to be performed upon
ſpecial Occaſions offered by divine Providence; As
namely, when under any cala mity, croſs, or great
difficulty, counſel or comfort is ſought, or when
:
308 Dire&tions for Family-worſoip.
an Olfender is to be reclaimed ly private Admoni-
tion, and if that be not effectual, by joining one or
two more in the Admonition, according to the
Rule of Chrift: Thar in the mouth of two or three
Witneſſes every word may be eſtabliſhed.
XIII. And liecauſe it is not given to every one to
ſpeak a Wird in Seaſon to a wearied or diſtreſſed
Conſcience, it is expedient that a Perſon ( in that
Caſe ) finding no Eaſe after the Uſe of all ordinary
Means, private and publick, have their Adrels to
their ownPaftor,or ſome experienced Chriftian : But
if the Perlon troubled in Conſcience be of that Con-
dition, or of that Sex, that Diſcrecion, Modeſty, or
Fear of Scandal, requireth a godly, grave and ſecret
Friend to be preſent with them in their faid Addreſs,
it is expedient that ſuch a Friend be preſent.
XIV. When Perſons of divers Pamilies are brought
together by divine Providence, being abroad npon
their particular Vocations, or any neceffary Occaſi-
ons; as they would have the Lord their God with
them whitherſoever they go, they ought to walk
with God, and not neglect the Duties of Prayer and
Thankſgiving, but take care that the ſame be per-
formed by ſuch as the Company ſhall think fittest.
And that they likewiſe take heed that no corrupt
Communion proceed out of their Mouths, but
that which is good, to the Uſe of edifying, that it
may miniſter Grace to the Hearers,
Tbe Drift and Scope of all theſe Directions is ne
other, but that upon the one Part, the Power and
Practice of Godlineſs amongft allthe Miniſters and
Members of this Kirk, according to their ſeveral
Places and Vocations, may be cheriſhed and advan•
ced, and all Impiety and Mocking of religious Ex-
erciſes ſuppreſſed : And upon the other Part, chat,
under the Name and Pretext of religious Exerciſes,
no ſuch Meetings or Practices be allowed, as are
apt to breed Error, Scandal, Sohiſm, Contempt,
or Mitregard of the public k Ordinances and Mini-
Iters,
Poſtſcript.
309
ſters, or Neglect of the Duties of particular Calings,
or ſuch other Evils, as are the Works, not of the
Spirit, but of the Fleſh, and are contrary to Truth
and Peace,
A: K ZR
POSTSCRIPT:
A
Very learned and godly Divine, having be-
wailed the great diſtractions, corruptions and
diviſions that are in the Church, he thus repreſents
the cauſe and cure. Among others the principal
cauſe of the miſchiefs, is the great and common ne-
glect of the governours of families in the diſcharge
of that duty, which they owe to God for the Souls
that are under their charge, eſpecially in teaching
them the doctrine of Chriftianity. Families are fo.
cieties that muſt be fanctified to God, as well as
Churches : And the governours of them have as
truly a charge of the ſouls that are therein, as Paftors
have of the Churches. But alas ! how little is this
confidered or regarded: But while negligent Mini-
flersare (deſervedly ) caſt out of their places, the ne-
gligent Maſters of families take themfelves to be al-
moft blameleſs. They offer their children to God in
Biptiſm, and there they promiſe to teach them the
doctrine of the Goſpel, and bring them up in the
nurture of the Lord; but they eaſily promiſe, and
caſily break it, and educate their children for the
world, and the fleſh, and they have renounced thefe,
anddedicated them to God. Thiscovenant-breaking
with God, and the betraying the Souls of their
children to the devil, muſt ly heavy on them here,
3 To
Postſcript
or hereafter, They begee children and keep families,
merely for the world, and the fleſh; but little con.
fider what a charge is committed to them, and what
it is to bring up a child for God, and govern a fami-
ly as a fanétified ſociety. O how ſweetly and ſucceſ
fively would the work of God go on, if we would
but all joyn together in our ſeveral places to promote
it! Men need not then run without ſending to the
Preachers, but they might find that part of the work
that belongeth to them, to be enough for them; eſpe.
cially women ſhould be careful of this duty, becauſe
as they are moſt about their children, and bave early
and frequent opportunities to inſtruct them: $0 is
thische principal ſervice they can do to God in this
world, being reſtrained from more publick work.
and doubtleſs, inany an excellent Magiftrate hath
been ſent inco the Commonwealth, and many an
excellent Pafior lent into the Church, and many a
precious Saint to Heaven, through a happy preparz-
tion of a holy education, perhaps by a woman, that
Church. Would patents but begin betimes, and la
bour to affect the hearts of their children, with the
great matters of everlafling life, and to acquaint
them with the ſubſtance of the doctrine ofCbrift, and
when they find in them, the knowledge and love of
Chriſt, would bring them then to che Paſtors of the
Church, to be tried, confirmed and admitted to the
further privileges of the Church; what happy and
well ordered Churches might we baye? Then one
Paftor need not be patto do the work of two or three
hundred or thouſand of governors of families, even
to teach their children theſe principles, which they
ſhould have taught them long before Nor ſhould
we be put to preach to ſo many miſerable igno-
rant Souls, that be not prepared by education to
underſtand us : Nor Thonld we have need to ſhut
out ſo many from holy communion, upon the ac
count of ignorance, that ye; bave not the gice to
af el
Poftſcripr.
311
feel it, and lament it, nor the wit and parience to
wait in a learning ſtate, till they are ready to be fel.
low.citizens with the Saints, and of the Houſhold
of God.
But now they come to us with aged felf-conceited-
neſs, being paſt children, and yet worſe than child.
ren, ſtill having the ignorance of children, being o-
vergrown the teachableneſs of children, and think
themſelves wife, yea, wiſe enough to quarrel with
the wifeft of their teachers, becauſe they have lived
long enough to have been wiſe; and the evidence of
their knowledge, is theiraged ignorance: Andrhey
are readier to fly in our faces for Church-privileges,
than to learn of us, and obey our inſtructions, till
they are prepared for them, that they may do them
good ; like (napiſh curisthat will ſnap us by the fin-
gers for their meat, and ſnarch it out of our hands ;
and not like children that ſtay till we give it them,
parents havefo uſed them to be upruly, that Mini-
fters have to deal with too few but the unruly. And
it is for want of this, laying the foundation wellat
firl, that profeſſors themſelves are ſo ignorant, as
moft are; and that ſo many, eſpecially of the younger
ſorr, do ſwallow down any error that is offered them
and follow any ſect of Dividers that will entice
them, ſo it be but done with earneftneſs and plauſi.
bility. For alas ! though by the grace of God, their
hcarts may be changed in an hour, (whenever they
underftand but the Effentials of the faith ) yet their
underſtandings muſt have time and diligence to
furniſh them with ſuch knowledge, as muft fta-
bliſh them, and fortify them againſt deceits. Up-
on theſe, and many the like conſiderations, we
ſhould entreat all Chriftian Families, to take more
pains in this neceflary work, and to get better ac-
quainted with the ſubſtance of Chriftianity, And
to that end, ( taking along Anne moving treatiſes to
awaken the heart ) I know not what work ſhould be
fitter for their uſe, than that compiled by the Al-
ſembly
Poſtſcript.
ſembly at WeAminster. A Synod of as godly, judici.
ons Divines, ( notwithſtaoding all the bilier words,
which they have received from diſcontented and
ſelf conceited men ) I verily think, as ever England
ſaw ; though they had the unhappineſs to be em
ployed in calamitous times, when the noiſe of wars
did ſtop mens cars, and the licentiouſneſs of wars
did ſét every wanton congue and pen at liberty to
reproach them; and the perſecution and event of
theſe wars, did exaſperate partial and diſcontented
men to diſhonour themſelves, by ſeeking to iſho.
nour them: I dare ſay, if in the days of old, when
councils were in power and account, they had ſuch
a council of Biſhops, as this of Presbyters was, the
fame of it for learning and holineſs, and all mini-
ſteriqlabilities, would with very great honour have
been tranſmitted to poſterity.
I do therefore de fire that all mafters of families
would firſt ſtudy well this work themſelves, and
then teach it their children and ſervants, according
to their ſeveral capacities. And if they once under-
ſtand theſe grounds of Religion, they will be able
to read other Books more underſtandingly, and hear
ſermons more profitably, and confer more judicially,
and hold faft the doctrine of Chriſt more firmly,
than ever they are like to do by any othercourier
Birit, Let them read and learn the shorter Catechiſm
and next the Larger: And Lastly, Read the Confera
fion of Faith
F 1 N 1 S.
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