A34242:1006
The confession of faith ; and, The larger and shorter catechism first agreed upon by the Westminster Assembly of Divines at Westminster, and now approved 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.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. ver. 17. Think not that I am come to destroy the Law or the Prophets: I am not come to destroy, but to fulfil. ver. 18. For verily I say unto you, till Heaven and Earth pass, one jot or one title shall in no wise pass from the Law, till all be fulfilled. ver. 19. Whosoever therefore shall break one of these least Commandments, and shall teach men so, he shall be called least in the Kingdom of Heaven but whosoever shall do and teach them, the same shall be called great in the Kingdom of Heaven. ver. 20. For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.
LEt your light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven. ver. 17. Think not that I am come to destroy the Law or the Prophets: I am not come to destroy, but to fulfil. ver. 18. For verily I say unto you, till Heaven and Earth pass, one jot or one title shall in no wise pass from the Law, till all be fulfi•led. ver. 19. Whosoever therefore shall break one of these least Commandments, and shall teach men so, he shall be called least in the Kingdom of Heaven but whosoever shall do and teach them, the same shall be called great in the Kingdom of Heaven. ver. 20. For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.
Wherein our Lord,
1. Giveth commandment to believers, justified by faith, to give evidence of the grace ⟨image 121⟩of God in them, before men, by doing good works. Let your light so shine before men (saith he) that they may see your good works.
2. He induceth them so to do, by showing that albeit they be not justified by works; yet spectators of their good works may be converted or edified, and so glory may redound to God by their good works, when the witnesses thereof shall glorify your Father which is in Heaven.
2. He induceth them so to do, by shewing that albeit they be not justified by works; yet spectators of their good works may be converted or edified, and so glory may redound to God by their good works, when the witnesses thereof shall glorifie your Father which is in Heaven.
3. He gives them no other rule for their new obedience, than the Moral Law, set down, and explicated by Moses and the Prophets. Think not (saith he) that I am come to destroy the Law, and the Prophets.
4. He gives them to understand that the Doctrine of grace, and freedom from the curse of the Law, by faith in him, is readily mistaken by mens corrupt judgment, as if it did loose or slacken the obligation of believers to obey the commands, and to be subject to the authority of the Law, and that this error is indeed a destroying of the Law and of the Prophets, which he will in no case ever endure in any of his Disciples, it is so contrary to the end of his coming, which is first to sanctify, and then to save believers. Think not (saith he) that I am come to destroy the Law, and the Prophets.
4. He gives them to understand that the Doctrine of grace, and freedom from the curse of the Law, by faith in him, is readily mistaken by mens corrupt judgment, as if it did loose or slaken the obligation of believers to obey the commands, and to be subject to the authority of the Law, and that this error is indeed a destroying of the Law and of the Prophets, which he will in no case ever endure in any of his Disciples, it is so contrary to the end of his coming, which is first to sanctifie, and then to save believers. Think not (saith he) that I am come to destroy the Law, and the Prophets.
5. He teacheth, that the end of the Gospel and Covenant of Grace, is to procure mens obedience unto the Moral Law, I am come ⟨image 122⟩(saith he) to fulfil the Law, and the Prophets.
6. That the obligation of the Moral Law, it• all points, unto all holy duties, is perpetual and shall stand to the worlds end, that is, till Heaven and Earth pass away.
7. That as God hath a care of the Scriptures from the beginning, so shall he have care of them still to the Worlds end, that there shall not one jot or one title of the substance thereof be taken away, so saith the Text, v. 11.
8. That as the breaking of the Moral Law, and defending the transgression thereof to be no sin, doth exclude men both from Heaven, and justly also from the fellowship of the true Kirk, so the obedience of the Law and teaching others to do the same, by example, counsel and doctrine, according to every mans calling, proveth a man to be a true believer, and in great estimation with God, and worthy to be much esteemed of by the true Church, v. 19.
9. That the righteousness of every true Christian, must be more than the righteousness of the Scribes and Pharisees; for the Scribes and Pharisees, albeit they took great pains to discharge sundry duties of the Law, yet they cutted short the exposition thereof: that it might the less condemn the practice, they studied the outward part of the duty, but neglected the inward and spiritual part: they discharged meaner duties carefully, but neglected judgment, mercy and the love of God: In a word, they went about to establish their own righteousness, ⟨image 122⟩and rejected the Righteousness of God by faith in Jesus. But a true Christian must have more than all this, he must acknowledge the full extent of the spiritual meaning of the Law, and have a respect to all the Commandments, and labour to cleanse himself from all filthiness of flesh and Spirit, and not lay weight upon what service he hath done, or shall do, but clothe himself with the imputed righteousness of Christ: which only can hide his nakedness, or else he cannot be saved. So saith the Text, Except your righteousness, &c.
9. That the righteousness of every true Christian, must be more than the righteousness of the Scribes and Pharisees; for the Scribes and Pharisees, albeit they took great pains to discharge sundry duties of the Law, yet they cutted short the exposition thereof: that it might the less condemn the practice, they studied the outward part of the duty, but neglected the inward and spiritual part: they discharged meaner duties carefully, but neglected judgment, mercy and the love of God: In a word, they went about to establish their own righteousness, ⟨image 122⟩and rejected the Righteousness of God by faith in Jesus. But a true Christian must have more than all this, he must acknowledg the full extent of the spiritual meaning of the Law, and have a respect to all the Commandments, and labour to cleanse himself from all filthiness of flesh and Spirit, and not lay weight upon what service he hath done, or shall do, but cloath himself with the imputed righteousness of Christ: which only can hide his nakedness, or else he cannot be saved. So saith the Text, Except your righteousness, &c.
And besides this giving all diligence, add to your faith virtue, and to virtue knowledge, ver. 6. And to knowledge temperance; and to temperance, patience; and to patience godliness: ver. 7. And to godliness, brotherly kindness, and to brotherly kindness, charity. ver. 8. For if these things be in you, and abound, they make you that ye shall neither be barre• nor unfruitful in the knowledge of our Lord Jesus Christ.
ANd besides this giving all diligence, add to your faith vertue, and to vertue knowledge, ver. 6. And to knowledge temperance; and to temperance, patience; and to patience godliness: ver. 7. And to godliness, brotherly kindness, and to brotherly kindness, charity. ver. 8. For if these things be in you, and abound, they make you that ye shall neither be barre• nor unfruitfull in the knowledge of our Lord Iesus Christ.
Wherein, 1. The Apostle teacheth believers, ⟨image 123⟩for evidencing of pious faith in themselves, to endeavour to add to their faith seven other sister graces: the first is Virtue, or the active exercise and practice of all Moral duties, that so faith may not be idle, but put forth it self in work. The second is Knowledge, which serveth to furnish Faith with information of the truth to be believed; and to furnish Virtue with direction what duties are to be done, and how to go about them prudently. The third is Temperance, which serveth to moderate the use of all pleasant things, that a man be not clogged therewith, nor made unfit for any duty, whereto he is called. The fourth is Patience, which serveth to moderate a mans affections, when he meeteth wi•h any difficulty or unpleasant thing, that he neither weary for pains required in well doing, nor faint when the Lord chastiseth him, nor murmur when he crosseth him. The fifth is Godliness, which may keep him up in all exercises of Religion, inward and outward, whereby he may be furnished from God, for all other duties which he hath to do. The sixth is Brotherly kindness, which keepeth estimation of, and affection to, all the household of Faith, and to the image of God in every one wheresoever it is seen. The seventh is Love, which keepeth the heart in readiness to do good to all men, whosoever they be, upon all occasions which God shall offer.
Wherein, 1. The Apostle teacheth believers, ⟨image 123⟩for evidencing of pious faith in themselves, to endeavour to add to their faith seven other sister graces: the first is Vertue, or the active exercise and practice of all Moral duties, that so faith may not be idle, but put forth it self in work. The second is Knowledge, which serveth to furnish Faith with information of the truth to be believed; and to furnish Vertue with direction what duties are to be done, and how to go about them prudently. The third is Temperance, which serveth to moderate the use of all pleasant things, that a man be not cloged therewith, nor made unfit for any duty, whereto he is called. The fourth is Patience, which serveth to moderate a mans affections, when he meeteth wi•h any difficulty or unpleasant thing, that he neither weary for pains required in well doing, nor faint when the Lord chastiseth him, nor murmur when he crosseth him. The fifth is Godliness, which may keep him up in all exercises of Religion, inward and outward, whereby he may be furnished from God, for all other duties which he hath to do. The sixth is Brotherly kindness, which keepeth estimation of, and affection to, all the houshold of Faith, and to the image of God in every one wheresoever it is seen. The seventh is Love, which keepeth the heart in readiness to do good to all men, whosoever they be, upon all occasions which God shall offer.
2. Albeit it be true, that there is much corruption and infirmity in the godly, yet the Apostle ⟨image 123⟩will have men uprightly endeavouring, and doing their best, as they are able to join all these graces one to another, and to grow in the measure of exercising of them: giving all diligence (saith he) add to your saith, &c.
2. Albeit it be true, that there is much corruption and infirmity in the godly, yet the Apostle ⟨image 123⟩will have men uprightly endeavouring, and doing their best, as they are able to joyn all these graces one to another, and to grow in the measure of exercising of them: giving all diligence (saith he) add to your saith, &c.
3. He assureth all professed believers, that as they shall profit in the obedience of this direction, so they shall Profitably prove the soundness of their own faith, and if they want these graces, that they shall be found blind deceivers of themselves, ver. 9.
