Changes from Heidelberg Catechism (1563)

What is thy only comfort in Life and Death?

That I with body and soul, both in life Soul and death, Body, whether I live or dye, I am not my mine own, but belong wholly unto my most faithful Lord and Saviour Jesus Christ: who with by his most precious Blood hath fully satisfied satisfying for all my Sins, and hath delivered me from all the power of the Devil, and so preserveth me, that without the will of my Heavenly Father not a so much as an Hair can may fall from my Head; yea that all things must be subservient to serve for my salvation, and therefore, safety: wherefore by his holy Spirit he also he assureth me of eternal everlasting Life, and maketh me sincerely willing and ready and prepared, that henceforth to unto I may live to him.

How many things are necessary for thee to know, that thou enjoying injoying this comfort mayest mayst live and die dye happily?

Three. The first, how great what is the greatness of my sins sin and miseries are: misery. The second, how I may be am delivered from all my sins Sin and miseries: Misery. The third, how what thanks I shall express my gratitude to owe unto God for such deliverance.this delivery.

Whence knowest thou thy misery?

Out of the Law of God.

What doth the Law of God require of us?

Christ teaches us briefly, Mat. xxii. 37—40. That which Christ doth summarily teach us, Matthew 22:37–40. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind, and with all thy Strength. This is the first and the great command; Commandment; and the second is like to this, unto it, Thou shalt love thy Neighbour as thyself. thy self. On these two Commandments hang the whole Law and the Prophets.

Canst Art thou able to keep all these things perfectly?

In No wise; truly: for by nature I am prone by nature to hate the hatred of God, and of my Neighbours.

Did God then create make man so wicked and perverse?

By no means; Not so, but God created man rather he made him good, and after to his own Image; in that is, indued with true Righteousness and true Holiness, that he might rightly know God his Creator, and heartily love him, and live with him in eternal happiness to glorify blessed for ever, and that to laud and praise magnify him.

Whence then proceeds this depravity ariseth the wickedness of human Mans nature?

From the fall and disobedience of our first Parents Adam and Eve: in Paradise; hence is our nature is become so corrupt that we are all conceived and born in Sin.

Are we then so corrupt that we are wholly incapable of doing any good, not at all apt to do well, and inclined are prone to all wickedness?vice?

Indeed we are, except we are regenerated by the spirit of God.Holy Ghost.

Doth not God then do injustice Injury to Man by requiring from him who in his the Law requireth that of him which he cannot is not able to perform?

Not at all; No; For God had made Man capable of performing such a one as he might perform it: but Man by the instigation impulsion of the Devil, and his own wilful disobedience, deprived stubbornness bereaved himself and all his posterity of those Divine gifts.Graces.

Will Doth God suffer such disobedience leave this stubbornness and rebellion to go falling away of Man unpunished?

By No: means: but is terribly displeased with our original angry in most dreadful manner, as well as actual for the sins wherein we are born, as also for those which our selves commit, and will punish them in his most just Judgment temporally punisheth them with present and eternally, everlasting Punishments, as he hath declared, is every one himself pronounceth: Cursed be he that continueth confirmeth not in all things, which are written in the book words of the this Law to do them.

Is not God then also therefore merciful?

God Yea, Verily he is indeed merciful; but so, that he is also just: therefore wherefore his Justice requireth that sin, the same which is committed against the most high divine Majesty of God, be punished should also be recompenced with extream, that is, with everlasting Punishment both of in Body and Soul.

Since Seeing then by the righteous just Judgment of God we deserve are subject both to temporal and eternal punishment; Punishments, is there no yet any way by which or means remaining whereby we may escape that punishment, be delivered from these Punishments, and be again received into favour?reconciled to God?

God will have his Justice satisfied: and therefore wherefore it is necessary that we must make this full satisfaction, satisfy either by ourselves, our selves, or by another.

Can Are we ourselves then make this satisfaction?able to satisfy by our selves?

By no means; but on the contrary Not a whit. Nay rather we daily do every day increase our debt.

Can Is there be found anywhere, one who any creature in Heaven or in Earth, which is only a mere creature, able to satisfy for us?

None. For first God will not punish that Sin in any other creature for the sin which man hath committed: and further, no mere creature neither can that which is nothing but a creature sustain the burden of God’s eternal wrath of God against sin, so as to and deliver others from it.

What sort manner of a mediator Mediatour then, and Deliverer then must we seek for?

For Such a one who verily as is very Man, and perfectly righteous; just, and yet more powerful than in Power above all creatures, that is, one who is also also is very God.

Why must Wherefore is it necessary that he be very Man, and also that perfectly righteous?just too?

Because that the Justice of God requireth that the same humane nature which hath sinned, should do it self likewise make satisfaction recompence for sin: and one, who but he that is himself a sinner, cannot satisfy make recompence for others.

Why must he in one person also be also very God?

That he might by the Power of his Godhead sustain in his human nature, flesh the burthen of God’s wrath, and might obtain for, recover and restore to unto us that Righteousness and Life which we lost.

And who then is that mediator, who Mediatour which is in one person together both very God, and a real righteous very perfectly just Man?

Even our Lord Jesus Christ, who of God is made unto to us of God’s Wisdom, and Righteousness, and Sanctification and & Redemption.

Whence knowest thou this?

From Out of the holy Gospel which God himself revealed first made known in Paradise, and afterwards published did spread it a broad by the Patriarchs and Prophets: and was pleased to represent shadowed it by the shadows of Sacrifices and the other Ceremonies of the Law; and lastly has accomplished it by his only begotten Son Christ our Lord.

Are Is then Salvation restored by Christ to all men then, as they who perished in Adam?saved by Christ?

No; only Not to all: but to those only who by a true Faith are ingrafted into him, and receive all his benefits.by a true faith.

What is true Faith?

True faith It is not only a certain knowledg, whereby I hold for truth surely assent to all that things which God hath revealed to unto us in his Word, but also an assured confidence, which the Holy Ghost works by the Gospel, trust kindled in my heart by the Holy Ghost, through the Gospel, whereby I make my repose in God, being assuredly resolved that Remission of Sins, everlasting Righteousness, and life is given not only to others only, but to me also, remission of sin, everlasting righteousness salvation, are given by God, merely and that freely through the Mercy of grace, only God, for for the sake of Christ’s Merits of Christ alone.

What is then are those things which are necessary for a Christian man to believe?

All things which are promised us in the Gospel: which the sum whereof is briefly comprised in the Articles of our the Catholick and undoubted Christian Faith briefly teach us.of all true Christians, commonly called the Creed. I believe in God the Father Almighty, maker of Heaven and Earth; and in Jesus Christ his only Son, our Lord, which was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead & buried, he descended into Hell; the third day he arose again from the dead, and ascended into Heaven, fro whence he shall come to judge both the quick and the dead. I believe in the Holy Ghost, the Holy Catholick Church, the Communion of Saints, the forgiveness of sins, the Resurrection of the Body, and the life everlasting. Amen.

Into how are these articles many parts is this Creed divided?

Into three: parts; the first is of God the eternal Father, and our Creation: the second of God the Son and our Redemption: the third of God the Holy Ghost, and our Sanctification.

Since Seing there is but one only divine essence, substance of God, why speakest namest thou of those three, the Father, the Son, and the Holy Ghost?

Because God hath so revealed manifested himself in his Word, that these three distinct Persons are the that one only true and eternal everlasting God.

What believest thou when thou sayest, I believe in God the Father Almighty, maker of Heaven and Earth?

That I believe the eternal everlasting Father of our Lord Iesus Christ, who of nothing made made of nothing Heaven and Earth, with all that is are in them; who likewise upholdeth and governeth the same by his eternal Counsel and Providence. is for the sake of Christ his Son, This God I believe to be my God and my Father on whom I rely entirely, for Christ sake; and therefore so trust in him, and rely on him, that I have make no doubt but he will provide me with all all things necessary both for my soul and body; and further, that he will make whatever whatsoever evils he upon sendeth on me in this valley of tears, troublesome life, he will turn out them to my advantage; for safety; seing both he is able to do it, as being almighty God Almighty, and willing to do it, as being a faithful bountiful Father.

What dost thou mean by is the Providence of God?

The almighty and everywhere present Power of God, every where present, whereby he doth as it were by his hand he upholds uphold and governs govern Heaven earth, all and Earth, with all the Creatures therein, so that herbs and grass, those things which grow in the Earth, as likewise rain and drowth, fruitfulness and barren years, barenness, meat and and drink, health and sickness, riches and poverty; yea, and in a word, all things come not rashly and by chance, but by his fatherly hand.Counsel and will.

What advantage is it to us to know that God has created, doth this knowledg of the Creation and by his Providence doth still uphold all things.of God profit us?

That in adversity we may be patient, in adversity; and thankful in prosperity, and that all things, have hereafter our chiefest hope reposed in God our most faithful Father; being sure that there is nothing which may hereafter befall us, we place our firm trust in our faithful God and Father, that nothing shall separate withdraw us from his love; since forasmuch as all creatures are so in his hand, Power, that without his Will they cannot are not able not only to do any thing, but not so much as once to move.

Why is the Son of God called Jesus, that is, a Saviour?

Because he saveth us and delivereth us from our sins; and likewise, because we ought not to seek, can find salvation in neither ought any safety to be sought for from any other, nor can elsewhere be found.

Do such they then believe in Jesus the only Saviour Jesus, who seek their salvation for happiness and happiness safety of the Saints, or of themselves, or anywhere else where?

They do not; No: for though although in word they boast themselves of him in words, as their only Saviour, yet in deeds indeed they deny Jesus the only deliverer and Saviour Jesus: for one of these two things it must needs be true, that either Jesus is not a complete perfect Saviour, or that they, those who by imbrace him as their Saviour with a true faith, receive this Saviour, must find possess all things in him necessary to their which are required unto Salvation.

Why is he called Christ, that is, anointed?

Because he is was ordained of God the Father, and anointed with of the holy Ghost to be our the chief Prophet and Teacher, who fully revealed to hath opened unto us the secret Counsel, and & all the will of God his Father concerning our Redemption, and to be our only the high Preist, who by the with that one only Sacrifice of his Body hath redeemed us, and makes continual doth continually make Intercession with the to his Father for us; and also to be our eternal a King, who governs ruleth us by his Word and Spirit, and who defendeth and preserves us in (the enjoyment of) maintaineth that Salvation which he hath purchased for us.

But why art thou called a Christian?

Because through Faith I am a member of Jesus Christ, by faith, and thus am partaker of his anointing, that so both I may confess his name, and present myself my self unto him a living lively Sacrifice of thankfulness, to him: and also that with a free and good conscience I may in this life fight against Sin and Satan in this life: with free and good conscience, and afterwards reign enjoy an everlasting Kingdom with him eternally, over all creatures.Christ.

Why For what cause is Christ called the only begotten Son of God, since when we also are also the children Sons of God?

Because Christ alone is the eternal and natural Son of God; but the eternal Father, and we are children but Sons adopted of God, the Father by Grace for his sake.

Wherefore callest thou him our Lord?

Because he hath redeemed us, both soul body, from all sins, redeeming and ransoming both our Body and Soul from Sin, not with Gold nor Silver, but with his precious Blood, and hath delivered delivering us from all the Power of the Devil, and thus hath made set us his own property.free to serve him.

What is the meaning of these words—“He believest thou when thou sayest, He was conceived by the Holy Ghost, and born of the Virgin Mary?

That God’s eternal the Son of God, who is and continueth true and eternal everlasting God, took upon him the very Nature of man, of the flesh and blood of the Virgin Mary, by through the operation working of the Holy Ghost; Holy-Ghost, that withal he might also be the true Seed of David, like unto his Brethren in all things Sin excepted.

What profit dost takest thou receive by Christ’s holy Conception and Nativity?

That he is our Mediator, and doth cover with his innocence Innocency and perfect Holiness covers my Sins, in which I was conceived, that they may not come in the Sight of God.my sins, wherein I was conceived and brought forth!

What dost believest thou when thou understand by the words sayest he suffered.

That he all the time that of his life which he lived on lead in the Earth, but especially at the end of his life, in body and soul, thereof, sustained the wrath of God, both in body and soul, against the sins sin of all mankind, that so he might by his passion, as the only propitiatory sacrifice, he might redeem deliver our body and soul from everlasting damnation, and obtain for purchase us the favour of God, righteousness, and eternal everlasting life.

Why did For what cause should he suffer under Pontius Pilate, as being his judge?Judg?

That he being innocent and yet condemned by before a temporal civil Judg might thereby free deliver us from the severe Judgment of God to which we were exposed.remained for all men.

But is there any thing more in his being crucified, it, that he was fastened to the Cross, than if he had died some suffered any other kind of death?

Yes There is more: for thereby by this I am assured that he took on him upon himself the curse which lay upon did ly on me; for the death of the Cross was accursed of God.

Why was it necessary for Christ to humble himself even unto death?

Because with respect to the Justice and Truth of God satisfaction could by no other means be satisfied for our sins, could be made no otherwise, than but by the very death of the Son of God.

Why To what end was he buried also?“buried?”

That thereby to prove he might manifest that he was really dead indeed.

But since then that Christ died for us, why must we also die?

Our death is not a satisfaction for our Sins, but only an the abolishing of Sin, and a our passage into eternal everlasting Life.

What further benefit do other commodity receive we receive from by the sacrifice and Death of Christ?on the cross?

That by the virtue thereof, of his Death our old man is crucified, dead, slain, and buried together with him, (figured out in holy Baptism) that so the corrupt inclinations of the flesh henceforth evil lusts and desires may no more not reign in us, but that we may offer ourselves our selves unto him a Sacrifice of thanksgiving.

Why is there added, he descended into Hell?

That in my greatest pains and most grevious temptations I may be assured, and wholly comfort myself in support my self with this comfort, that my Lord Jesus Christ hath delivered me (by his inexpressible anguish, pains, terrors, hellish agonies, in the unspeakable distresses, torments and terrors of his Soul, into which he was plunged during all his sufferings, but both before, and then especially when he hanged on the Cross) hath delivered me from the anguish straits and torments of Hell.

What doth the Resurrection of Christ profit us?

First, by his Resurrection he hath overcome vanquished death, that he might make us partakers of that Righteousness which he had purchased for gotten us by his death. secondly, Again, we are now also stirred up by his Power raised up to a new Life. and Lastly, the Resurrection of our head, Christ, is a sure Pledg unto us of our blessed glorious Resurrection.

How dost thou understand these words, you that he ascended into Heaven?

That Christ, in sight of his Disciples looking on, was taken up from the Earth into Heaven, and that he continues yet still is there for our interest, sakes, and will be until he come again to judge the quick and the dead.

Is not Christ then with us even to then until the end of the World, as he hath promised?

Christ is very true God, and true Man, and very God: with respect so according to his human nature, he Manhood is no more not now on Earth, but with respect according to his Godhead, his Majesty, his Grace, and Spirit he is at no time absent from us.

But if his human nature is not present, wherever his Godhead is, Are not then these by this means the two natures in Christ separated from one another?pulled assunder, if his Humanity be not wheresoever his Divinity is?

Not at all; No; for since the Godhead seeing his Divinity is incomprehensible, and omnipresent, every where present, it must followeth necessarily follow that the same is not limited with without the bounds of his humane Nature which he assumed, took unto him, and yet remains is nevertheless in it, and abideth personally united to it.

Of What advantage to us is Christ’s Fruit doth the Ascension of Christ into Heaven bring unto us?

First that he is our advocate in the presence of maketh Intercession to his Father in Heaven secondly, for us; next that we have our Flesh in Heaven, that we may be confirmed thereby, as by a sure Pledge, that it shall come to passe that he as the who is our Head will also take up to himself, lift us up, his Members, unto him: thirdly, that he sendeth us his Spirit as an earnest, instead of a Pledge between him and us, by whose power forcible working we seek the which are above, Christ sitteth on after not earthly but heavenly things, where he himself is sitting at the right hand Right-Hand of God.and not things on earth.”

Why is it added, “and further said, he sitteth at the right hand Right-Hand of God?

Because Christ therefore is ascended into Heaven, for this end, to shew there that he might there appear as is the Head of his Church, by whom the Father governeth all things.

What profit is this Glory of Christ, our Head Christ unto us?

First, that by through his Holy Spirit he poureth out heavenly graces upon us his Members and heavenly Graces, then that he shieldeth and defendeth us by his Power he defends and preserves us against all our Enemies.

What Comfort is it to thee that hast thou by the coming of Christ shall come again to judge the quick and the dead?

That in all my sorrows Miseries and Persecutions, with uplifted head I look with my Head lifted up, for the very same person, who before offered yielded himself for my sake, to unto the tribunal Judgment of God for me, and hath removed took away all curse Malediction from me, to come as Judge from Heaven who shall cast to throw all his and my Enemies into everlasting condemnation, Pains; but shall to translate me with all his chosen ones to unto himself, into heavenly Celestiall Joys, and everlasting Glory.

What dost believest thou believe concerning the Holy Ghost?

First, that He is true and Coeternal God, with the eternal Father, and the Son; secondly, that he is also given unto me, to make me, by through a true Faith, Partaker of Christ and all his Benefits, that he may to comfort me, and to abide with me for ever.

What believest thou concerning the Holy Catholic and Catholick Church of Christ?

I believe that the Son of God doth from the beginning to the end of the World to the gathers, defends, and preserves End thereof, gather, defend, and preserve unto himself by his Spirit and Word, out of the whole human race, Mankind, a church Company chosen to everlasting Life, and agreeing in true Faith; and that I am a lively Member of that Company, and for ever a living member thereof.so shal remain for ever.

What do you understand by mean those words, The Communion of Saints?

First, that all and every one who being members of Christ, believeth, are in common Partakers of him, Christ and of all his riches Graces, as being his Members; and gifts: secondly, then that every one must know it to be his duty, ought readily and chearfully to employ his gifts, for bestow the Gifts and Graces which they have received to the advantage common Commodity and salvation Safety of other members.all.

What believest thou concerning “the forgiveness Remission of Sins?

That God, for the sake of Christ’s will no more remember Satisfaction made by Christ, hath put out all the Remembrance of my Sins, neither my corrupt nature, against which and also of that Corruption within me wherewith I have to struggle must fight all my life long; but will graciously impute to time, and doth freely indow me with the Righteousness of Christ, that I may never be condemned before the tribunal of God.come not at any time into Judgment.

What Comfort doth hast thou by the Resurrection of the body” afford thee?Flesh?

That not only my Soul, after this life it shall depart out of my Body, shall presently be immediately taken up to Christ, its head; but also, that this my body, Flesh also, being raised up by the Power of Christ, shall be reunited with again united to my Soul, and shall be made like unto to the glorious Body of Christ.

What Comfort takest thou from of the Article of everlasting Life?everlasting?”

That since forasmuch as I now feel already in my Heart the beginning of eternal joy, everlasting Life, it shall at length come to pass that after this Life I shall inherit enjoy full and perfect salvation, Bliss, wherein I may magnify God for ever, which Blessedness verily neither Eye hath not seen, nor Ear heard, neither hath it entered into the heart of to conceive! and that, to praise God therein for ever.any Man in thought conceived it.

But when thou believest all these things, what doth it profit redoundeth thence unto thee?now that thou believest all this?

That I am righteous in Christ before God, and an Heir of eternal Life.

How art thou righteous before God?

Only by a true Faith in Jesus Christ Jesus. So that although my Concience accuse me that I have grossly transgressed grievously trespassed against all the Commandments of God, and have not kept none one of them, and further am still inclined as yet prone to all Evil; yet notwithstanding God, without any merit if I embrace these Benefits of mine, but only of mere grace, grants Christ with a true Confidence and Perswasion of mind, the full and imputes to me, perfect Satisfaction, Righteousness and Holiness of Christ, even without any Merit of Mine, of the meer Mercy of God is imputed and given unto me, and that so, as if neither I never had had, nor committed any Sin, neither any Corruption did stick unto me; yea as if I my self had fully perfectly accomplished all that Obedience which Christ hath accomplished for me.inasmuch as I embrace such benefit with a believing heart.

What sayest Why affirmest thou that thou art made Righteous by Faith only?

Not for that I am acceptable to please God on account of through the Worthiness of my meer Faith, but because only the Satisfaction, Righteousness and Holiness of Christ is my Righteousness before God, and that I cannot receive and take hold of it, or apply the same to myself it unto my self any other way than by Faith.only.

But Why cannot our good Works be the whole, Righteousness, or some part of our Righteousness before God?

Because that the Righteousness which can be approved of must stand fast before the tribunal Judgment of God, must be absolutely perfect, and respects conformable in all Points perfect and agreeable to the divine Law and also, that of God. Now our best Works, even the best of them, are imperfect in this Life, are all imperfect and defiled with Sin.

What! do not How is it that our good Works merit which yet nothing, seeing God promiseth that he will give a Reward for them both in this Life, and in a future the Life to come?

This That Reward is not given of merit, but of Grace.

But doth not this Doctrine make Men careless and profane?profain?

By No, means: For neither can it is impossible that those, be but they who are implanted incorporated into Christ by a true through Faith, should not bring forth the Fruits of Thankfulness.

Since Seeing then we are made that only Faith maketh us Partakers of Christ and all his Benefits, by faith only, whence doth this faith it proceed?

From the Holy Ghost who works faith kindleth it in our Hearts by the preaching of the Gospel, and other Ordinances, and confirmeth it by the use of the Sacraments.

What are the Sacraments?

The sacraments They are holy visible sacred Signes, and Seals, appointed set before our Eyes, and ordained of God for this end, cause, that by the use thereof, he may the more fully declare and seal to us by them the Promise of the his Gospel viz. unto us, to wit, that he grants us giveth freely the Remission of Sins, and Life eternal, for the sake of that everlasting, not only to his all in general, but to every one in particular that believeth, for that only Sacrifice of Christ which he accomplished on upon the Cross.

Are Doth then both the Word and Sacraments then, ordained and appointed for this tend to that End, that they may direct as to lead our Faith to unto the Sacrifice of Jesus Christ finished on the Cross as to the only ground of our Salvation?

Yes, indeed: It is even so; for the Holy Ghost teacheth us in by the Gospel, and assureth us by the Sacraments, that the whole of our depends upon that one Salvation of all of us standeth in the only Sacrifice of Christ which he offered for us on upon the Cross.

How many Sacraments has hath Christ instituted ordained in the new covenant, or Testament?

Two; namely, holy Baptism, and the holy Lord’s Supper.

What is Baptism?

Immersion or dipping of the Person in Water in the Name of the Father, Son, and Holy Ghost, by such who are duly qualified by Christ.

What is Baptism?

Immersion or dipping of the Person in Water in the Name of the Father, Son, and Holy Ghost, by such who are duly qualified by Christ.

Who are the proper Subjects of this Ordinance?

Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus Christ.

Who are the proper Subjects of this Ordinance?

Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus Christ.

Are no Infants also to be baptized?

Yes: None by no means; for since they, as well as the adult, are included we have neither Precept nor Example for that Practice in all the covenant and church Book of God.and since redemption from sin by the blood of Christ, and the Holy Ghost, the author of faith, is promised to them no less than to the adult; they must therefore by baptism, as a sign of the covenant, be also admitted into the Christian church; and be distinguished from the children of infidels, as was done in the old covenant or testament by circumcision, instead of which, baptism is instituted in the new covenant.

Doth the Scripture any where expressly forbid the Baptizing of Infants?

It is sufficient that the Divine Oracle commands the baptizing of Believers, unless we will make our selves wiser than what is written. Nadab and Abihu were not forbidden to offer strange Fire, yet for so doing they incurred God’s Wrath, because they were commanded to take Fire from the Altar.

Does the Scripture any where expressly forbid the Baptizing of Infants?

It is sufficient that the Divine Oracle commands the baptizing of Believers, unless we will make our selves wiser than what is written. Nadab and Abihu were not forbidden to offer strange Fire, yet for so doing they incurred God’s Wrath, because they were commanded to take Fire from the Altar.

May not the Infant Seed of Believers under the Gospel be baptized as well as the Infant Seed of Abraham under the Law was circumcised?

No; For Abraham had a Command then from God to circumcise his Infant Seed, but Believers have no Command to baptise their Infants Seed under the Gospel.

May not the Infant Seed of Believers under the Gospel be baptized as well as the Infant Seed of Abraham under the Law was circumcised?

No; For Abraham had a Command then from God to circumcise his Infant Seed, but Believers have no Command to baptize their Infants Seed under the Gospel.

Seeing the Infants of Believers are in the Covenant of Grace with their Parents, as some say, why may not they be baptized under the Gospel, as well as Abrahams Infant Seed was circumcised under the Law?

By the Infants of Believers being in the Covenant of Grace, it must either be meant of the Covenant of Grace absolutely considered, and if so, then there is no total and final Apostacy of any Infant seed of Believers from the Covenant, but all must be saved then. Or, 2. They must mean conditionally, on consideration that when they come to years of maturity, they by true Faith, Love, and Holiness of life, taking hold of God’s Covenant of Grace, shall have the Priviledges of it. This being their sence, I then demand what real spiritual priviledg the Infant-Seed of Believers, as such, have more than the Infant Seed of Unbelievers, if they live also to years of maturity, and by true Faith and Love take hold of God’s Covenant? I further demand, whether the Seal of the Covenant do not under those considerations belong as much to the Children of Unbelievers as to the Children of Believers? yea, and more too, under consideration the Infant Seed of the Unbeliever should take hold of God’s Covenant, and the Believers Infant-Seed do not; as often this is seen to the sorrow of many Godly Parents. 3. Suppose all the Infant Seed of Believers absolutely in the Covenant of Grace; yet Believers under the Gospel ought no more to Baptise their Infant-Seed, than Lot to circumcise himself or his Infant-Seed, if he had had Males as well as Females, albeit nearly related to Abraham, yea, a Believer, and in the Covenant of Grace too: forasmuch as Circumcision was limited to Abraham and to his Family. Also by the same rule we may bring Infants to the Lord’s Table, forasmuch as the same qualifications are required to the due performance of Baptism, as there is to the Lord’s Supper. 4. We must know the Covenant made with Abraham had two parts: first, a spiritual, which consisted in God’s promising to be a God to Abraham, and all his Spiritual-Seed in a peculiar manner, whether they were circumcised or uncircumcised, which believed as Abraham the Father of the Faithful did. And this was signified in God’s accepting such as his People which were not of Abrahams Seed, but bought with his Mony, and this Promise was sealed to Abraham by Circumcision, that through Jesus Christ (whom Isaac typified out) the Gentiles, the Uncircumcision which believed, should have their Faith counted for Righteousness, as Abrahams was before he was circumcised. 2. This Promise consisted of temporal good: so God promised Abrahams Seed should injoy the Land of Canaan, and have plenty of outward blessings, so sealed this Promise by Circumcision. It was also a distinguishing character of the Jews being God’s People from all the Nations of the Gentiles, which as yet were not the Seed of Abraham: but when the Gentiles came to believe, and by Faith became the People of God as well as the Jews, then Circumcision, that distinguishing Mark, ceased; and the character of being the Children of God now, is Faith in Christ, and Circumcision of the Heart. So that whatever pretence there may be for the Infants of Believers to be Baptised first, as their being the Seed of Believers; or 2dly, their being in the Covenant; or 3dly, that the Infant-Seed of Abraham a Believer, was circumcised; all this you see avails nothing: for Circumcision was limited to such a Family, the Family of Abraham, all others, though Believers, were excluded; also limited to such a day, the eighth day, and what ever pretence might be made, it was not to be done before nor after; limited also to such a Sex, the Male, not the Female; which if Baptism came in the room of Circumcision, and is the Seal of the Covenant under the Gospel, as Circumcision was under the Law, none but the Males must be Baptised, because none but the Males were Circumcised; but as under the Law respecting Circumcision, so now under the Gospel respecting Baptism, it depends purely upon the will of the Law-giver, at what season, upon what Persons and terms Baptism is to be administred; unto which Prophet we shall all do well to hearken, Acts 3:22.

Seeing the Infants of Believers are in the Covenant of Grace with their Parents, as some say, why may not they be baptized under the Gospel, as well as Abrahams Infant Seed was circumcised under the Law?

By the Infants of Believers being in the Covenant of Grace, it must either be meant of the Covenant of Grace absolutely considered, and if so, then there is no total and final Apostasy of any Infant seed of Believers from the Covenant, but all must be saved then. Or, 2. They must mean conditionally, on consideration that when they come to years of maturity, they by true Faith, Love, and Holiness of life, taking hold of God’s Covenant of Grace, shall have the Privileges of it. This being their sense, I then demand what real spiritual privilege the Infant-Seed of Believers, as such, have more than the Infant Seed of Unbelievers, if they live also to years of maturity, and by true Faith and Love take hold of God’s Covenant? I further demand, whether the Seal of the Covenant do not under those considerations belong as much to the Children of Unbelievers as to the Children of Believers? yea, and more too, under consideration the Infant Seed of the Unbeliever should take hold of God’s Covenant, and the Believers Infant-Seed do not; as often this is seen to the sorrow of many Godly Parents. 3. Suppose all the Infant Seed of Believers absolutely in the Covenant of Grace; yet Believers under the Gospel ought no more to Baptize their Infant-Seed, than Lot to circumcise himself or his Infant-Seed, if he had had Males as well as Females, albeit nearly related to Abraham, yea, a Believer, and in the Covenant of Grace too: forasmuch as Circumcision was limited to Abraham and to his Family. Also by the same rule we may bring Infants to the Lord’s Table, forasmuch as the same qualifications are required to the due performance of Baptism, as there is to the Lord’s Supper. 4. We must know the Covenant made with Abraham had two parts: first, a spiritual, which consisted in God’s promising to be a God to Abraham, and all his Spiritual-Seed in a peculiar manner, whether they were circumcised or uncircumcised, which believed as Abraham the Father of the Faithful did. And this was signified in God’s accepting such as his People which were not of Abrahams Seed, but bought with his Money, and this Promise was sealed to Abraham by Circumcision, that through Jesus Christ (whom Isaac typified out) the Gentiles, the Uncircumcision which believed, should have their Faith counted for Righteousness, as Abrahams was before he was circumcised. 2. This Promise consisted of temporal good: so God promised Abrahams Seed should enjoy the Land of Canaan, and have plenty of outward blessings, so sealed this Promise by Circumcision. It was also a distinguishing character of the Jews being God’s People from all the Nations of the Gentiles, which as yet were not the Seed of Abraham: but when the Gentiles came to believe, and by Faith became the People of God as well as the Jews, then Circumcision, that distinguishing Mark, ceased; and the character of being the Children of God now, is Faith in Christ, and Circumcision of the Heart. So that whatever pretense there may be for the Infants of Believers to be Baptized first, as their being the Seed of Believers; or 2dly, their being in the Covenant; or 3dly, that the Infant-Seed of Abraham a Believer, was circumcised; all this you see avails nothing: for Circumcision was limited to such a Family, the Family of Abraham, all others, though Believers, were excluded; also limited to such a day, the eighth day, and what ever pretense might be made, it was not to be done before nor after; limited also to such a Sex, the Male, not the Female; which if Baptism came in the room of Circumcision, and is the Seal of the Covenant under the Gospel, as Circumcision was under the Law, none but the Males must be Baptized, because none but the Males were Circumcised; but as under the Law respecting Circumcision, so now under the Gospel respecting Baptism, it depends purely upon the will of the Law-giver, at what season, upon what Persons and terms Baptism is to be administered; unto which Prophet we shall all do well to hearken, Acts 3:22.

How art thou admonished and assured by holy in Baptism, that thou art Partaker of the one only Sacrifice of Christ?upon the cross is of real advantage to thee?

Thus: That Because Christ appointed this external commanded the outward washing with of Water, adding thereto adjoyning this Promise thereunto, that I am as certainly no less assuredly washed by his Blood and Spirit from all the pollution uncleanness of my Soul, that is, from all my Sins, as than I am washed externally outwardly with Water, by which whereby all the Filthiness of the Body is commonly washed away.useth to be purged.

What is it to be washed with the Blood and Spirit of Christ?

It is to receive of God the remission Forgiveness of Sins freely, for the sake of Christ’s Blood of Christ which he shed for us by in his Sacrifice upon the Cross; and also to be renewed by the Holy Ghost, and sanctified through his sanctifying of us to be become Members of Christ, that so we may more and more unto dy to Sin, and lead holy live holily and unblameable lives.without blame.

Where has doth Christ promised promise us that he will as certainly wash us by with his Blood and Spirit, as we are washed with the Water of Baptism?

In the Institution of Baptism, which is thus expressed, the words whereof are these, Go, ye therefore, and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost: he that believeth, shall believe, and is be baptised, shall be saved; but he that believeth will not believe, shall be damned. This Promise is also repeated where again when as the Scripture calleth Baptism the washing of regeneration, and the New-birth, and forgiveness of Sins. the washing away washing of the New-birth, and forgiveness of Sins.

Is then the external outward Baptism with of Water the washing away of sin itself?Sins?

It is not; at all: for the Blood of Jesus Christ only, and the Holy Ghost, cleanse alone cleanseth us from all Sin.

Why then doth the Holy Ghost call Baptism the washing of regeneration,” the New-birth, and “the washing away forgiveness of Sins?

God thus speaketh so not without great cause, to wit, not only thereby to teach us that as the filth of the our Body is purged away by Water, so our Sins also are removed purged by the Blood and Spirit of Jesus Christ, but especially, that much more to assure us by this divine pledge sign he may assure us, Token and Pledg, that we are spiritually cleansed as verily washed from our Sins as really, with the inward washing, as we are externally washed with by the outward and visible Water.

What Principle of Christ’s Doctrine in the holy Scripture followeth Baptism in order?

Laying on of Hands, as in Hebrews 6:1–2

What Principle of Christ’s Doctrine in the holy Scripture followeth Baptism in order?

Laying on of Hands, as in Hebrews 6:1–2

What is the form and end of this Ordinance?

Christ’s Ministers laying their hands solemnly upon the Head of the Baptised, with Prayer to Almighty God for an increase of the Graces and Gifts of the Holy Ghost, to inable us to hold fast the Faith which we now visibly own, having entred into the Church by Holy Baptism, and also be helped thereby to maintain a constant War against the World, Flesh, and the Devil.

What is the form and end of this Ordinance?

Christ’s Ministers laying their hands solemnly upon the Head of the Baptized, with Prayer to Almighty God for an increase of the Graces and Gifts of the Holy Ghost, to enable us to hold fast the Faith which we now visibly own, having entred into the Church by Holy Baptism, and also be helped thereby to maintain a constant War against the World, Flesh, and the Devil.

Is it the Duty of every Christian to be under this Practice?

It is so: And appeareth plainly, if we do first consider the Practice of the Primitive Saints, we may read in Acts 8:12–19, of Men and Women that were baptized by Philip in Samaria, which when the Church at Jerusalem heard thereof, they sent down St. Peter and St. John (two Apostles) to them, who when they came thither, laid their Hands on them, and they received the Holy Ghost. What, them! some may say? were these they that were baptized which were Men and Women? So likewise in Acts 19:6–7. When Paul came to Ephesus he found certain Disciples there who were baptised, but had not heard whether there was any Holy Ghost, nor I conceive of the Promise of the Holy Ghost mentioned in Acts 1:4 then the Apostle layeth his Hands on them, and they received the Holy Ghost; and it is said the number of them was about twelve; and Reason sheweth us from this place, and Acts 8 where St. Peter and St. John laid hands on Men and Women, that had here bin twelve score, he would have laid his Hands on them all. And whereas ’tis objected, we do not find the three thousand in Acts 2 under this Ordinance, nor many others which were baptised. As to the three thousand ’tis plain enough they had bin taught it, and doubtless so practised this Ordinance, if we consider the Apostle writing to the Jews, in Hebrews 5 telleth them they had need be taught again the first Principles of the Oracles of God, of which Oracles, Laying on of Hands was one. And as for others which were baptised, where mention is not made of their being under this Ordinance, we may also say many hundreds were baptised which we have no mention of. Shall we conclude many of the Apostles were not baptised, because it is not particularly mentioned? so we must conclude the primitive Saints were not short in this point, although it be not always specified; forasmuch as it is called one of God’s Oracles, as we all know the Moral Law was, wch is perpetually binding, and universally obliging; also called a Principle of Christs Doctrine, yea one of the first Principles; and that is not all, but called a foundation Principle, this with the other five must be laid first in that foundation, on which the Superstructure of Christianity must be built. And would it not have bin very unbecoming the Jews when God gave them ten Commandments, for them to have excluded the fourth? is it not also as unbecoming for any to exclude the fourth Principle of Laying on of Hands, a practical Principle of the Doctrine of Christ, and so practised by the Primitive Christians?

Is it the Duty of every Christian to be under this Practice?

It is so: And appears plainly, if we do first consider the Practice of the Primitive Saints, we may read in Acts 8:12–19, of Men and Women that were baptized by Philip in Samaria, which when the Church at Jerusalem heard thereof, they sent down St. Peter and St. John (two Apostles) to them, who when they came thither, laid their Hands on them, and they received the Holy Ghost. What, them! some may say? were these they that were baptized which were Men and Women? So likewise in Acts 19:6–7. When Paul came to Ephesus he found certain Disciples there who were baptized, but had not heard whether there was any Holy Ghost, nor I conceive of the Promise of the Holy Ghost mentioned in Acts 1:4 then the Apostle lays his Hands on them, and they received the Holy Ghost; and it is said the number of them was about twelve; and Reason shows us from this place, and Acts 8 where St. Peter and St. John laid hands on Men and Women, that had here bin twelve score, he would have laid his Hands on them all. And whereas ’tis objected, we do not find the three thousand in Acts 2 under this Ordinance, nor many others which were baptized. As to the three thousand ’tis plain enough they had bin taught it, and doubtless so practised this Ordinance, if we consider the Apostle writing to the Jews, in Hebrews 5 tells them they had need be taught again the first Principles of the Oracles of God, of which Oracles, Laying on of Hands was one. And as for others which were baptized, where mention is not made of their being under this Ordinance, we may also say many hundreds were baptized which we have no mention of. Shall we conclude many of the Apostles were not baptized, because it is not particularly mentioned? so we must conclude the primitive Saints were not short in this point, although it be not always specified; forasmuch as it is called one of God’s Oracles, as we all know the Moral Law was, which is perpetually binding, and universally obliging; also called a Principle of Christs Doctrine, yea one of the first Principles; and that is not all, but called a foundation Principle, this with the other five must be laid first in that foundation, on which the Superstructure of Christianity must be built. And would it not have bin very unbecoming the Jews when God gave them ten Commandments, for them to have excluded the fourth? is it not also as unbecoming for any to exclude the fourth Principle of Laying on of Hands, a practical Principle of the Doctrine of Christ, and so practised by the Primitive Christians?

Did not the extraordinary Gifts of the Spirit follow upon laying on of Hands in the Apostles time?

It did so: But not simply as the end of that Ordinance. For that Ordinance was appointed for the Ordinary Gifts of the Spirit to the Worlds end; though it is true, God honoured and crowned that Ordinance with Signes and Wonders in the primitive time, as he did others of his Appointment: as for instance, Acts 4 the Place was shaken, as the effect of the Churches Prayer; so Preaching was extraordinarily crowned when St. Peter converted three thousand at one Sermon; and in God’s giving the Holy Ghost to the House of Cornelius while Peter was preaching, so that they spake with Tongues, Acts 10. Also God crowned the holy Ordinance of Baptism extraordinarily, when the Spirit came in the likeness of a Dove, and sate upon our Saviour Christ as he came out of the Water, Matthew 3 and a Voice heard from Heaven, saying, This is my beloved Son, in whom I am well pleased. Also the Eunuch’s Baptism was wonderfully confirmed to him in God’s taking away Philip as soon as he came up out of the Water, insomuch that he went away rejoycing. Now, Beloved, as Prayer, Baptisme, Preaching, doth not cease, though it be not so miraculously owned as in the Primitive times; neither doth laying on of Hands cease, from the same Parity of Reason, though it be not so crowned now, as in the Apostles Days. Moreover our Brethren generally do hold, that five of those Principles in Hebrews 6 are the Duty of every individual Member to believe and practise, namely, every Member (say they) ought to repent, believe, be baptized, believe the Resurrection of the dead, and eternal Judgment; and why this of laying on of Hands should be excluded from being the Practice of every Christian, being a practical Ordinance, the bare belief of it not being enough, it being among the universal Principles of Christ’s Doctrine, I never yet did, nor cannot see any good Reason.

Did not the extraordinary Gifts of the Spirit follow upon laying on of Hands in the Apostles time?

It did so: But not simply as the end of that Ordinance. For that Ordinance was appointed for the Ordinary Gifts of the Spirit to the Worlds end; though it is true, God honored and crowned that Ordinance with Signs and Wonders in the primitive time, as he did others of his Appointment: as for instance, Acts 4 the Place was shaken, as the effect of the Churches Prayer; so Preaching was extraordinarily crowned when St. Peter converted three thousand at one Sermon; and in God’s giving the Holy Ghost to the House of Cornelius while Peter was preaching, so that they spoke with Tongues, Acts 10. Also God crowned the holy Ordinance of Baptism extraordinarily, when the Spirit came in the likeness of a Dove, and sate upon our Savior Christ as he came out of the Water, Matthew 3 and a Voice heard from Heaven, saying, This is my beloved Son, in whom I am well pleased. Also the Eunuch’s Baptism was wonderfully confirmed to him in God’s taking away Philip as soon as he came up out of the Water, insomuch that he went away rejoicing. Now, Beloved, as Prayer, Baptism, Preaching, does not cease, though it be not so miraculously owned as in the Primitive times; neither does laying on of Hands cease, from the same Parity of Reason, though it be not so crowned now, as in the Apostles Days. Moreover our Brethren generally do hold, that five of those Principles in Hebrews 6 are the Duty of every individual Member to believe and practice, namely, every Member (say they) ought to repent, believe, be baptized, believe the Resurrection of the dead, and eternal Judgment; and why this of laying on of Hands should be excluded from being the Practice of every Christian, being a practical Ordinance, the bare belief of it not being enough, it being among the universal Principles of Christ’s Doctrine, I never yet did, nor cannot see any good Reason.

How art thou admonished and assured in the Lords Supper admonished and warranted that thou art a Partaker of that one only Sacrifice of Christ accomplished offered on the Cross, and of all his Benefits?

Thus: That Because Christ hath commanded me and all believers, the Faithful to eat of this broken bread, Bread broken, and to drink of this Cup, distributed in Remembrance of him, adding these promises: with this Promise adjoyned, first, that his Body was offered and on the cross as certainly broken and offered for me upon the Cross, and his Blood shed for me, as certainly as I see behold with my Eyes the Bread of the Lord broken for unto me, and the Cup communicated to unto me: and further, that he feeds and nourishes my Soul is no less assuredly fed to everlasting life with his crucified Body, which was crucified for me, and shed as assuredly as his Blood which was shed for me, than I receive from the hands of the minister, and taste with my by the Mouth of my Body, the Bread and cup of Wine, the Lord, as certain Signs of the Body and Blood of Christ.our Lord, received at the Hand of the Minister.

What is it then to eat the crucified Body and drink the shed blood of Christ?

It is not only to with a believing heart all imbrace, by an assured Confidence of Mind, the sufferings whole Passion and Death of Christ, and thereby, to obtain the pardon Forgiveness of Sins, and everlasting Life, eternal; but also besides that, to become more and more united to his sacred body, by the Holy Ghost, who dwelleth both in Christ, and in us, so more and more to be united to his sacred Body, that we, though Christ is he be in Heaven, and we on Earth, yet nevertheless we are notwithstanding Flesh of his Flesh, and Bone of his Bones: and that we live, and are governed for ever by one spirit, as all the Members of the same Body are quickned by one Soul: so are we also quickned and guided by one and the same Spirit.

Where has hath Christ promised that he will as certainly feed and nourish believers with give his Body and Blood so to be eaten and drunken, as they eat of this Bread broken, bread, and drink of this Cup?

In the Institution of the Supper, which is thus expressed; the Words whereof are these. Our Lord Jesus Christ in the same Night in which that he was betrayed, took Bread, and when he had given thanks, he brake it, and said, Take, eat, this is my Body which is broken for you: this do in Remembrance of me. after the same manner he Likewise also he took the Cup, when he had supped, saying, and said, This Cup, is the new Testament in my Blood; this do ye, as often as ye shall drink it in Remembrance of me: for as often as ye shall eat this Bread, and drink this Cup, ye do shew the Lords Death till he come. This Promise, is repeated by the holy apostle St. Paul where he saith, The Cup of blessing which we bless, is it not the Communion of the Blood of Christ? the Bread which we break, is it not the Communion of the Body of Christ? for we being that are many, are one Bread, and one Body, because we are all Partakers of that one Bread.

Do Are then the Bread and Wine become made the very Body and Blood of Christ?

Not at all: No, verily; but as the Water in of Baptism is not changed turned into the Blood of Christ, but is only a Signe and Pledge of those things that are sealed to us in Baptism; so neither is the washing away of sin itself, being only the sign and confirmation thereof appointed of God: so the in Bread of the Lords Supper is not changed into the very Body of Christ, though agreeably although according to the nature and properties manner of Sacraments, it and that Form of speaking of them which is usual unto the Holy Ghost, the Bread is called the Body of Christ.Jesus.

Why then doth Christ call the Bread his Body, and the Cup his Blood, or the new covenant Testament in his Blood; and St. Paul calleth Bread and Wine the Communion of the Body and Blood of Christ?

Christ speaks thus, not without great reason, namely, Consideration speaketh so, to wit, not only thereby for to teach us that as the Bread and Wine support this temporal sustain the Life of the Body, so also his crucified Body, and shed Blood shed, are indeed the true Meat and Drink whereby of our Souls, whereby they are fed nourished to eternal Life; but much more especially that by these this visible signs Signe and pledges to Pledg, he may assure us that we are as really verily Partakers of this true his Body and Blood, (by through the operation working of the Holy Ghost, as we receive do perceive by the mouths Mouth of our bodies Body, these holy Signes in Remembrance of him; and further also, that all his Sufferings and Obedience are as is so certainly ours, as if though we had in own persons our selves had suffered and made satisfaction Punishments for our Sins, to and had satisfied God.

What Difference is there between the Lord’s Supper of the Lord, and the Popish Mass?

The Lord’s Supper to of the Lord testifieth unto us, that we have a full pardon perfect Forgiveness of all sin, by the our Sins, for that only Sacrifice of Jesus Christ, which he himself has once accomplished fully wrought on the Cross; and, then also that we by the Holy Ghost Faith are ingrafted grafted into Christ, who now according to his Human Nature is now not on earth, but only in Heaven at the Right Hand of God his Father, and will there will be worshipped by of us. But in the Mass teacheth, it is denied that the living quick and the dead have not the pardon Remission of Sins, through for the sufferings only Passion of Christ, unless except Christ is also be daily offered for them by the priests; and their Sacrificers: Further, also it is taught, that Christ is bodily under the Forms of Bread and Wine, and therefore is to be worshipped in them: and so that the very Foundation of the Mass at bottom is nothing else than a but an utter denial of the one that only Sacrifice and sufferings Passion of Jesus Christ Jesus, and an accursed Idolatry.

For whom is Who are to come unto the Table of the Lord’s supper instituted?Lord?

For those They only, who are truly sorrowful for they have offended God by their Sins, and yet trust that these those Sins are forgiven pardoned them for the Christ’s sake; of Christ; and that their remaining what other Infirmities they have, that those are covered by his Passion and Death; and who also earnestly desire to have their faith more and more strengthened, to go forward in Faith and their lives more holy; Integrity of life: but Hypocrites, and such as turn them which do not to God with sincere hearts, truly repent, do eat and drink judgment Damnation to themselves.

Are they also to be admitted to this the Lords Supper who by in Confession and Life declare themselves to be Infidels, profane, and ungodly?

No; For by this, that means the covenant Ordinance of God would be is profaned, and his the Wrath kindled of God is stirred up against the whole congregation; therefore it is Assembly, wherefore the duty of the Christian according to Church by the appointment Commandment of Christ and his Apostles, to exclude such persons, inspired by the Holy Ghost, using the Keys of the Kingdom of Heaven, ought to drive them from this Supper till they show amendment of life.shall repent and change their Manners.

How ought this Ordinance of the Lords Supper to be closed?

In singing Praises to God vocally and audibly for his great Benefits and Blessings to his Church in the shedding of the most precious Blood of his Son to take away their Sin; which Blessings are pointed out in this Sacrament. Also we find our Lord and his Disciples did close up this Ordinance in singing an Hymn or Psalm; and if Christ did sing, who was going to dy, what cause have we to sing for whom he died, that we might not eternally dy, but live a spiritual and eternal life with Father, Son, and Spirit in unexpressible Glory.

How ought this Ordinance of the Lords Supper to be closed?

In singing Praises to God vocally and audibly for his great Benefits and Blessings to his Church in the shedding of the most precious Blood of his Son to take away their Sin; which Blessings are pointed out in this Sacrament. Also we find our Lord and his Disciples did close up this Ordinance in singing an Hymn or Psalm; and if Christ did sing, who was going to die, what cause have we to sing for whom he died, that we might not eternally die, but live a spiritual and eternal life with Father, Son, and Spirit in unexpressible Glory.

You told us but now, that those who in Confession and Life declare themselves to be Infidels, profane and ungodly, should by the Keys of the Kingdom of Heaven be driven from this Supper: what are the Keys of the Kingdom of Heaven?

The Preaching of the holy Gospel and Christian Ecclesiastical Discipline, or excommunication out of the Christian church: by these two, the kingdom of which Heaven is opened to the Believers, and is shut against the Unbelievers.

How is the Kingdom of Heaven opened and shut by the preaching of the holy Gospel?

Thus: When according to by the command Commandment of Christ it is declared and testified publickly declared to all and every believer, that, whenever they receive the promise one of the Faithful, that all their Sins are pardoned them of God for the Merit of Christ, so often as they imbrace by a lively Faith the gospel by a true faith, really forgiven Promise of the sake Christ’s merits; and on contrary, when it Gospel: but contrarily is declared and testified denounced to all unbelievers, Infidels and such as do not sincerely repent, Hypocrites, that they stand exposed to so long the Wrath of God and eternal condemnation, so long doth ly on them, as they are unconverted:— persist in their Wickedness, according to which Testimony of the Gospel God will judge them, both as well in this and life as in the life to come.

How is the Kingdom of Heaven opened and shut and opened by Christian Ecclesiastical Discipline?

Thus: When according to the command Commandments of Christ, those, they who under the in Name of are Christians, maintain doctrines, or practices inconsistent therewith, but in their Doctrine and life shew themselves Aliens from Christ, after they have been some time admonished, will not after having been often brotherly admonished, renounce depart from their errors and wicked course of life, are complained of to the church, to those, who Error, Heresies, or Wickedness, are thereunto appointed by made known unto the Church; and if neither then they despise their obey the Churches Admonition, are by them forbid the use of the sacraments; whereby they are excluded same Church kept from the Christian Sacrament, and shut out by Authority received from Christ, from the Congregation or Church, and by God himself from out of the Kingdom of Christ; Heaven. And when again, if they promise profess and show real declare an amendment of life, nothing to the contrary being to be proved upon strict scrutiny and search, are again to be received in Love & Tenderness as Members of Christ and his Church.

Since then Whereas we are delivered from all our misery, merely of grace, through Christ, Sins and Miseries without any Merit of ours, why must by the Mercy of God, only for Christ’s sake; for what cause are we still to do good Works?

Because, after that Christ having hath redeemed and delivered us by also with his Blood, he reneweth us also by his holy Spirit after his own image; that so we may testify by whole to the Image of himself, that we receiving so great Benefits, should shew our conduct, selves all our gratitude life time thankfull to God, for his blessings, and that he may be praised by us; also, honour him; secondly that every one may of us be assured in himself of his Faith by the fruits thereof; his Fruit; and lastly, that by our godly good Conversation others be gained we may win others to Christ.

Cannot they then be saved who, continuing which be unthankful, and remain still careless in their wicked Sins, and ungrateful lives, are not converted from their Wickedness to God?

By no means; for as the holy Scripture declares that no person, idolater, adulterer, thief, beareth Witness, neither unchast Persons, nor Idolaters, nor Adulterers, nor Thievs, nor Covetous man, drunkard, slanderer, robber, or any such like, nor Drunkards, nor Slanderers, nor Robbers, shall inherit enter in to the Kingdom of God.

Of how many what Parts doth consisteth the true Conversion of Man consist?unto God?

Of two parts; It consisteth of the mortification mortifying of the old Man, and of the a quickning of the new Man.

What is the mortification mortifying of the old Man?

It is a sincere sorrow of heart, To be truly and heartily sorry that we provoked thou hast offended God by our thy Sins, and daily more and more to hate and flee from eschew them.

What is the quickening quickning of the new Man?

It is a sincere True Joy of heart in God through Christ, and with love and delight an earnest Desire to live order thy Life according to the God’s Will of God in and to do all good Works.

But What are good Works?

Only Those only which proceed from are done by a true Faith, are performed according to the God’s Law, of God, and are referred only to his Glory, and not such as those which are imagined by us as seeming to us to be right and good, or which are founded on our imaginations, the institutions of delivered and commanded by Men.

What Which is the Law of God?

God spake all these words, Exod. xx. Deut. v. saying, The hath I. Com. II. not unto thyself any that Decalogue, or thyself serve visiting iniquity showing unto that ten Commandments.III. IV. to keep it holy: thy work; thy wherefore the Lord blessed the sabbath day, V. thy upon VI. not kill. VII. VIII. IX. X. thou shalt not covet thy neighbour’s man-servant, maid-servant, thy neighbour’s.

How are these ten commands Commandments divided?

Into two Tables, whereof the first of which teaches us, former delivereth in four Commandments, how we must ought to behave our selves towards God: the second, latter delivereth in six Commandments, what duties we owe to unto our Neighbours.

What is the law of God?Preface to the ten Commandments?

God spake all these words, Exod. xx. Deut. v. saying, I am JEHOVAH, the Lord thy God, which hath brought thee out of the Land of Egypt, out of the House of Bondage.I. Com. II. not unto thyself any that thyself serve visiting iniquity showing unto that III. IV. to keep it holy: thy work; thy wherefore the Lord blessed the sabbath day, V. thy upon VI. not kill. VII. VIII. IX. X. thou shalt not covet thy neighbour’s man-servant, maid-servant, thy neighbour’s.

What learn we from this Preface?

Three things: first he sheweth to whom the right of all Rule belongs, that is, to God himself. for I am (saith he) JEHOVAH. Secondly, he saith, he is the God of his People, that through the Promise of his Bountifulness he might allure them to obey him. Thirdly, he saith, which brought thee out of the Land of Egypt; as if he should say, I am he who have manifested my self unto thee and bestowed all those Blessings upon thee, therefore thou art bound to shew Thankfulness and Obedience unto me.

What learn we from this Preface?

Three things: first he shows to whom the right of all Rule belongs, that is, to God himself. for I am (says he) JEHOVAH. Secondly, he says, he is the God of his People, that through the Promise of his Bountifulness he might allure them to obey him. Thirdly, he says, which brought you out of the Land of Egypt; as if he should say, I am he who have manifested my self unto you and bestowed all those Blessings upon you, therefore you are bound to show Thankfulness and Obedience unto me.

Do these things belong unto us?

They do so, because they do figuratively comprehend and imply all the Deliverances of the Church; and further, also this was a Type of our wonderful Deliverance atcheived by Christ.

Do these things belong unto us?

They do so, because they do figuratively comprehend and imply all the Deliverances of the Church; and further, also this was a Type of our wonderful Deliverance achieved by Christ.

What is the law of God?first Commandment?

God spake all these words, Exod. xx. Deut. v. saying, hath I. Com. Thou shalt have no other Gods before me.II. not unto thyself any that thyself serve visiting iniquity showing unto that III. IV. to keep it holy: thy work; thy wherefore the Lord blessed the sabbath day, V. thy upon VI. not kill. VII. VIII. IX. X. thou shalt not covet thy neighbour’s man-servant, maid-servant, thy neighbour’s.

What doth God enjoin require in the first command?Commandment?

That I, as sincerely dearly as I desire tender the Salvation of my own Soul, avoid so earnestly should I shun and flee from sly all Idolatry, Sorcery, sooth-saying, Inchantments, Superstition, invocation of praying to Saints, or any other Creatures, and learn should rightly to know acknowledg the only and true God, trust in him alone, with submit and subject my self unto him with all Humility, and Patience, submit to him; expect look for all good things from him only; love, fear, alone, and lastly with the intire Affection of my Heart love, reverence, and glorify him whole worship him, so that I am ready to renounce and forsake all Creatures rather than to commit even the least thing contrary to that may be against his Will.

What is Idolatry?

Idolatry It is instead in Place of that one God, or besides that one true God who hath manifested himself in his Word and Works, to contrive, make or have imagin, and account any other object, in which men place their trust.thing wherein thou reposest thy Hope and Confidence.

What is the law of God?second Commandment?

God spake all these words, Exod. xx. Deut. v. saying, hath I. Com. Thou shalt make to thee no II. not unto thyself any graven Image, nor the Likeness of any thing that which is in Heaven above, or in the Earth beneath, nor in the Waters under the Earth: thou shalt not bow down thyself to them, nor serve worship them, for I the Lord thy God am a jealous God, visiting and visit the iniquity sins of the Fathers upon the Children, unto the third and fourth Generation of them that hate me, and showing shew Mercy unto to thousands of them that which love me, and keep my Commandments.III. IV. to keep it holy: thy work; thy wherefore the Lord blessed the sabbath day, V. thy upon VI. not kill. VII. VIII. IX. X. thou shalt not covet thy neighbour’s man-servant, maid-servant, thy neighbour’s.

What doth God this second Commandment require?in the second command?

That we in no wise should not express or represent God by images, nor any Image or shape and figure, or worship him in any other way than otherwise then he hath commanded himself in his Word to be worshipped.

Are images May there then not at all to any Images or Resemblances of things be made?

God neither can, may ought, nor can be represented by any means: but as to though they may represented, and for the Creatures, although it be lawful to express them, yet God forbiddeth notwithstanding their Images to make, be made or have any resemblance of them, either in order had, as thereby to worship or honour either them, or to serve God by them:

But may not Images be tolerated in the Churches, as which may serve for Books of unto the laity?common People?

No, for we must pretend to ’tis not seemly that we should be wiser than then God, who will have his people Church to be taught not by dumb images, but by the lively preaching of his Word, and not with dumb Images.

What is the law of God?third Commandment?

God spake all these words, Exod. xx. Deut. v. saying, hath I. Com. Thou shalt II. not unto thyself any that not thyself serve visiting iniquity showing unto that III. take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his Name in vain.IV. to keep it holy: thy work; thy wherefore the Lord blessed the sabbath day, V. thy upon VI. not kill. VII. VIII. IX. X. thou shalt not covet thy neighbour’s man-servant, maid-servant, thy neighbour’s.

What is required doth God decree in the third command?Commandment?

That we, not only by cursing or perjury, forswearing, but also by rash swearing must we should not profane or abuse the of God, nor use his Name despitefully, or unreverently, neither should by silence nor connivance be Partakers of these horrible Sins in others, and, briefly, but that we use the sacred and holy Name of God no otherwise than ever with fear great Devotion and Reverence, so that he may be rightly confessed and worshipped and honoured by us with a true and be glorified stedfast Confession and Invocation of his Name; and lastly, in all our Words and works.Actions whatsoever.

Is it then the profaning of God’s name, by swearing and cursing, so heinous grievous a Sin by swearing, or banning, to take the Name of God in vain, as that his wrath God is kindled against those also angry with them who do not endeavour, in as much as in them lies, to prevent and lieth do not forbid such cursing and swearing?or hinder it?

It undoubtedly is: there Surely most grievous: for neither is no there any Sin greater, or more provoking to offending God, than the profaning despiting of his sacred Name; and therefore wherefore also he has commanded would have this Sin to be punished with Death.

May we then a Man swear religiously and lawfully, by the Name of God?

Yes: either He may when as either the magistrates demand lawful Magistrate exacteth it, of the subjects; or when otherwise necessity us thereby to confirm fidelity requireth it: by this means the Faith and Truth of any Man, or thing to be ratified and established, whereby both the Glory of God may be advanced, and the safety of our neighbour: others procured: for such an oath this kind of Swearing is founded on ordained by God’s Word, and therefore was justly well used by of the saints, Fathers both in the old and new Testament.

May we also Is it lawful to swear by Saints, or any other Creatures?

No, for a lawful Oath is calling upon an Invocation of God, whereby we desire that he, as the only one who knows the heart; that he will searcher of Hearts, bear Witness to unto the Truth, and will punish me the Swearer if I he wittingly swear falsely: which but this Honour is due agreeth to no Creature.

What is the law of God?fourth Commandment?

God spake all these words, Exod. xx. Deut. v. saying, hath I. Com. Remember that thou II. not unto thyself any that thyself serve visiting iniquity showing unto that keep III. holy the IV. Sabbath Day: to keep it holy: six Days shalt thou labor, and do all thy work; that thou hast to do, but the seventh Day is the Sabbath of the Lord thy God, in it thou shalt do no manner of Work, Thou, nor thy Son, nor thy Daughter, thy Man-Servant, nor thy Maid-Servant, nor thy Cattel, nor thy the Stranger that is within thy Gates: for in six Days the Lord made Heaven, and Earth, the Sea, and all that in them is, and rested the seventh day, wherefore the Lord blessed the sabbath day, and hallowed it.V. thy upon VI. not kill. VII. VIII. IX. X. thou shalt not covet thy neighbour’s man-servant, maid-servant, thy neighbour’s.

What doth God require in are we taught by the fourth command?Commandment?

First: That the ministry of the Gospel, and the schools be maintained; and that I, especially on the sabbath, that is on the of rest, diligently frequent one Day in seven be kept in the church Worship of God, which under the old Testament was the last Day of to hear his word, to use the Week, but under the Gospel changed to the sacraments, publicly to call, upon first Day of the Week, and this Lord’s Day to be spent in private and publique Devotion, as hearing the Word diligently, practising the Lord, and contribute to the relief Gospel-Sacraments zealously, and doing Deeds of Charity conscionably, and resting from servil Works, cases of necessity excepted, this being the poor, as becomes a Christian: secondly, that all laudable Practice of the days of my life I cease from my evil works, and yield myself holy Apostles, who best knew the Mind of Christ as to the Lord, to work by his holy spirit in me: and thus begin in this life time of Worship; neither do we find in all the new Testament, that any Gospel Church in the Apostles times did set any other Day apart solemnly to worship God, save the first Day: and well might they so do, for if Israel, the natural Seed of Abraham, was to keep the seventh Day, to keep up the Remembrance of their Deliverance out of temporal Bondage, how much more are we bound to keep the first Day in Remembrance of Christ’s Deliverance of us from eternal sabbath.Bondage?

What is the law of God?fifth Commandment?

God spake all these words, Exod. xx. Deut. v. saying, hath I. Com. II. not unto thyself any that thyself serve visiting iniquity showing unto that III. IV. to keep it holy: thy work; thy wherefore the Lord blessed the sabbath day, V. Honour thy Father and thy Mother, that thy dayes may be long upon in the Land which the Lord thy God giveth thee.VI. not kill. VII. VIII. IX. X. thou shalt not covet thy neighbour’s man-servant, maid-servant, thy neighbour’s.

What doth God require enjoin us in the fifth command?Commandment?

That I show all we yeild due honour, love, and fidelity, faithfulness to my father our Parents, and mother, and so to all in authority who bear Rule over me, us, and submit myself our selves with such obedience as is meet to their good instruction faithful Commandments and correction with due obedience; chastisements; and further also by that our patience we bear and suffer their manners, ever thinking with our selves that God will govern and patiently with their weaknesses infirmities, since it pleases to guide us by their hand.

What is the law of God?sixth Commandment?

God spake all these words, Exod. xx. Deut. v. saying, hath I. Com. Thou shalt II. not unto thyself any that thyself serve visiting iniquity showing unto that III. IV. to keep it holy: do thy work; no thy wherefore the Lord blessed the sabbath day, V. thy upon VI. not kill. VII. VIII. IX. X. thou shalt not covet thy neighbour’s man-servant, maid-servant, thy neighbour’s.Murder.

What doth God require exact in the sixth command?Commandment?

That neither in thoughts, thought nor words, nor gestures, in gesture, much less in deeds, deed, I dishonour, reproach, or hate, wound or harm, or kill my Neighbour, either by myself my self, or by another, but that I lay aside cast away all desire of revenge; also, furthermore, that I hurt not myself, my self, nor wilfully expose myself to cast my self wittingly into any Danger. Wherefore also that Murther might not be committed, he hath armed the Magistrate is armed with the Sword.to prevent murder.

But this command Commandment seems to forbid Murther only?to speak of murder?

But in forbidding Murther, God teaches us doth further teach, that he abhors hateth the causes thereof; such as Root, to wit, Anger, Envy, Hatred, anger, and Desire of Revenge, and that he accounts doth account them all these as for Murther.

But Is it enough then that we don’t kill any no Man, in the manner mentioned above?such sort as hath been said?

No: It is not enough; for when God forbids condemneth Anger, Envy, Hatred, and anger, he commands us to requireth that we love our Neighbour as ourselves; to show patience, peace, meekness, mercy, and all kindness, towards him; and prevent his hurt as much as in us lies: our selves and that we use Humanity, Lenity, Courtesie, Patience, and Mercy towards him, and turn away from him as much as we may whatsoever may be hurtful unto him; in a word, that we be so affected in Mind as that we stick not to do good even to also unto our Enemies.

What is the law of God?seventh Commandment?

God spake all these words, Exod. xx. Deut. v. saying, hath I. Com. Thou shalt II. not unto thyself any that not thyself serve visiting iniquity showing unto that III. IV. to keep it holy: thy work; thy wherefore the Lord blessed the sabbath day, V. thy upon VI. not kill. VII. commit Adultery.VIII. IX. X. thou shalt not covet thy neighbour’s man-servant, maid-servant, thy neighbour’s.

What doth is the meaning of the seventh command teach us?Commandment?

That all uncleanness is accursed of God hath in Execration all Turpitude and that Filthiness, and therefore we also must with all our hearts detest the same, utterly hate, and detest it, and live chastely contrary-wife, live temperately, modestly, and chastly, whether we live in holy Wedlock, or in a single life.

Doth Forbiddeth God forbid nothing else in this command, only Commandment but actual Adultery, and such like gross sins?kinds of uncleanness?

Since Yea, for seeing both our Body and Soul are the Temples of the Holy Ghost, he commands God will have us to preserve them pure possess both in Purity and holy: Holiness, and therefore he forbids all unchaste actions, Deeds, Gestures, Words, Thoughts, desires, filthy Lusts, and whatever can entice men thereto.whatsoever inticeth a Man unto these, all these God wholly forbiddeth.

What is the law of God?eighth Commandment?

God spake all these words, Exod. xx. Deut. v. saying, hath I. Com. Thou shalt II. not unto thyself any that not thyself serve visiting iniquity showing unto that III. IV. to keep it holy: thy work; thy wherefore the Lord blessed the sabbath day, V. thy upon VI. not kill. VII. VIII. steal.IX. X. thou shalt not covet thy neighbour’s man-servant, maid-servant, thy neighbour’s.

What doth God forbid in the eighth command?Commandment?

God forbids Not only those Thefts and Robberies, which are punishable by the Magistrate punisheth, but he comprehends under by the name of Theft all wicked tricks he comprehendeth whatsoever Evil, Crafts, Fetches, and Devices, whereby we design to appropriate to ourselves the seek after other Mens Goods, which belong to our neighbour: whether it be by and indeavour with force, or under the appearance with some shew of Right, as by unjust weights, ells, measures, fraudulent merchandise, coins, to convey them over unto our selves; of which sort are false Weights, false Ells uneven Measures, deceitful Marchandize, counterfeit Coin, Usury, or by any other way forbidden by as also or means of furthering our Estate, which God hath forbidden: to these we may add all Covetousness, all abuse and waste the manifold wast and abusing of his Gods Gifts.

But What doth are those things which God require in this command?here commandeth?

That to my Power, I promote help and further the advantage Commodities and Profit of my Neighbour, in every instance I can or may; and that I so deal with him as I would desire to be dealt with by others: further also, my self, and that I do my own Work plainly and faithfully, labour, so that I may be able to relieve the needy.thereby help others who are distressed with any need or Calamity.

What is the law of God?ninth Commandment?

God spake all these words, Exod. xx. Deut. v. saying, hath I. Com. Thou shalt II. not unto thyself any that not thyself serve visiting iniquity showing unto that III. IV. to keep it holy: thy work; thy wherefore the Lord blessed the sabbath day, V. thy upon VI. not kill. VII. VIII. IX. bear false Witness against thy Neighbour.X. thou shalt not covet thy neighbour’s man-servant, maid-servant, thy neighbour’s.

What is required in doth the ninth command?Commandment exact?

That I bear no false Witness against no any Man, nor neither falsifie any Man’s words, that I be no backbiter, neither backbite nor slanderer; that I do not judge, or join in condemning reproach any Man, nor condemn any rashly, or unheard, but that I avoid, and shun with all carefulness all sorts kind of Lies, and Deceipts, as the proper Works of the Devil, unless except I would bring down upon mean to stir up against me the heavy most grievous Wrath of God; likewise and that in Judgments and all other dealings Affairs, I love follow the Truth, speak it uprightly and freely and constantly profess the matter as it indeed is, and confess also that I moreover defend and promote, increase as much as I am able, in me lieth, the honour and character good Name and Estimation of my neighbour.others.

What is the law of God?tenth Commandment?

God spake all these words, Exod. xx. Deut. v. saying, hath I. Com. Thou shalt II. not unto thyself any that not thyself serve visiting iniquity showing unto that III. IV. to keep it holy: thy work; thy wherefore the Lord blessed the sabbath day, V. thy upon VI. not kill. VII. VIII. IX. X. covet thy Neighbours House, thou shalt not covet thy neighbour’s nor his Wife, nor his man-servant, Servant, nor his maid-servant, Maid, nor his Ox, nor his Ass, nor any thing that is thy neighbour’s.his.