! the rules of godliness and righteousness in practice, and to grow in the daily exercise thereof; holden forth, 2 Pet. i. 5. 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 barren nor unfruitful in the knowledge of our Lord Jesus Christ. Wherein, 1. The apostle teacheth believers, for evidencing of precious 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 itself in work. The second is Knowledge, which serves 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 man's affections, when he meeteth with 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 the 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 Brotherlykindness, 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, whatsoever 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 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 them: "Giving all diligence, (saith he,) add to your faith," &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. The third thing requisite to evidence true faith is, that obedience to the law run in the right channel, that is, through faith in Christ, &c., holden forth,1 Tim. i. 5. Now, the end of the commandment is love, out of a pure heart, and of a good conscience, and of faith unfeigned. Wherein the apostle teacheth these seven doctrines: 1. That the obedience of the law must flow from love, and love from a pure heart, and a pure heart from a good conscience, and a good conscience from faith unfeigned: this he makes the only right channel of good works: "The end of the law is love," &c. 2. That the end of the law is not, that men may be justified by their obedience of it, as the Jewish doctors did falsely teach; for it is impossible that sinners can be justified by the law, who, for every transgression, are condemned by the law: "For the end of the "law is (not such as the Jewish doctors taught, but) love, out of a pure heart," &c. 3. That the true end of the law, preached unto the people, is, that they, by the law, being made to see their deserved condemnation, should flee to Christ unfeignedly, to be justified by faith in him; so saith the text, while it maketh love to flow through faith in Christ. 4. That no man can set himself in love to obey the law, excepting as far as his conscience is quieted by faith, or is seeking to be quieted in Christ; for "the end of the law "is love, out of a good conscience, and faith unfeigned." 5. That feigned faith goeth to Christ without reckoning with the law, and so wants an errand; but unfeigned faith reckoneth with the law, and is forced to flee for refuge unto Christ, as the end of the law for righteousness, so often as it finds itself guilty for breaking of the law: "For the end of the law is faith unfeigned." 6. That the fruits of love may come forth in act particularly, it is necessary that the heart be brought to the hatred of all sin and uncleanness, and to a stedfast purpose to follow all holiness universally: "For the end of the law is love, out of a pure heart." 7. That unfeigned faith is able to make the conscience good, and the heart pure, and the man lovingly obedient to the law; for when Christ's blood is seen by faith to quiet justice, then the conscience becometh quiet also, and will not suffer the heart to entertain the love of sin, but sets the man on work to fear God for his mercy, and to obey all his commandments, out of love to God, for his free gift of justification, by grace bestowed on him: "For this is the end of the law indeed," whereby it obtaineth of a man more obedience than any other way. The fourth thing requisite to evidence true faith is, the keeping strait communion with Christ, the fountain of all graces, and of all good works; holden forth, John xv. 5. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. Wherein Christ, in a similitude from a vine-tree, teacheth us, 1. That by nature we are wild barren briers, till we be changed by coming unto Christ; and that Christ is that noble vine-tree, having all life and sap of grace in himself, and able to change the nature of every one that cometh to him, and to communicate spirit ⚫ and life to as many as shall believe in him: "I am the vine, (saith he,) and ye are the "branches." 2. That Christ loveth to have believers so united unto him, as that they be not separated at any time by unbelief: and that there may be a mutual inhabitation of them in him, by faith and love; and of him in them, by his word and Spirit; for he joineth these together, "If ye abide in me, and I in you," as things inseparable. 3. That except a man be ingrafted into Christ, and united to him by faith, he cannot do any the least good works of his own strength; yea, except in as far as a man doth draw spirit and life from Christ by faith, the work which he doth is naughty and null in point of goodness in God's estimation: "For without me (saith he) ye can do nothing." 4. That this mutual inhabitation is the fountain and infallible cause of constant continuing and abounding in well-doing: For "he that abideth in me, and I in him, (saith "he,) the same beareth much fruit." Now, as our abiding in Christ presupposeth three things; 1st, That we have heard the joyful sound of the gospel, making offer of Christ to us, who are lost sinners by the law; 2d, That we have heartily embraced the gracious offer of Christ; 3d, That by receiving of him we are become the sons of God, John i. 12, and are incorporated into his mystical body, that he may dwell in us, as his temple, and we dwell in him, as in the residence of righteousness and life: so our abiding in Christ importeth other three things, (1.) An employing of Christ in all our addresses to God, and in all our undertakings of whatsoever piece of service to him. (2.) A contentedness with his sufficiency, without going out from him to seek righteousness, or life, or furniture in any case, in our own or any of the creature's worthiness. (3.) A fixedness in our believing in him, a fixedness in our employing and making use of him, and a fixedness in our contentment in him, and adhering to him, so that no allurement, no temptation of Satan or the world, no terror nor trouble, may be able to drive our spirits from firm adherence to him, or from the constant avowing of his truth, and obeying his commands, who hath loved us, and given himself for us; and in whom not only our life is laid up, but also the fulness of the Godhead dwelleth bodily, by reason of the substantial and personal union of the divine and human nature in him. Hence let every watchful believer, for strengthening himself in faith and obedience, reason after this manner: "Whosoever doth daily employ Christ Jesus for cleansing his conscience and affections "from the guiltiness and filthiness of sins against the law, and for enabling him to give "obedience to the law in love, he hath the evidence of true faith in himself: "But I (may every watchful believer say) do daily employ Jesus Christ for cleansing " my conscience and affections from the guiltiness and filthiness of sins against the law, " and for enabling of me to give obedience to the law in love: "Therefore I have the evidence of true faith in myself." And hence also let the sleepy and sluggish believer reason, for his own upstirring, thus: "Whatsoever is necessary for giving evidence of true faith, I study to do it, except I "would deceive myself and perish: "But to employ Christ Jesus daily for cleansing of my conscience and affections from "the guiltiness and filthiness of sins against the law, and for enabling me to give obedi"ence to the law in love, is necessary for evidencing of true faith in me: "Therefore this I must study to do, except I would deceive myself and perish." And, lastly, Seeing Christ himself hath pointed this forth, as an undoubted evidence of a man elected of God unto life, and given to Jesus Christ to be redeemed, "if he come unto "him," that is, close covenant, and keep communion with him, as he teacheth us, John vi. 37. saying, "All that the Father hath given me shall come to me; and him that "cometh to me I will in no wise cast out" let every person, who doth not in earnest make use of Christ for remission of sin, and amendment of life, reason hence, and from the whole premises, after this manner, that his conscience may be awakened: " "Whosoever is neither by the law, nor by the gospel, so convinced of sin, righteousness, and judgment, as to make him come to Christ, and employ him daily for remission "of sin, and amendment of life; he wanteth not only all evidence of saving faith, but " also all appearance of his election, so long as he remaineth in this condition: "But I (may every impenitent person say) am neither by the law nor gospel so con "vinced of sin, righteousness, and judgment, as to make me come to Christ, and employ "him daily for remission of sin, and amendment of life: "Therefore I want not only all evidence of saving faith, but also all appearance of my "election, so long as I remain in this condition." THE CONFESSION OF FAITH OF THE KIRK OF SCOTLAND: OR, THE NATIONAL COVENANT, WITH A DESIGNATION OF SUCH ACTS OF PARLIAMENT AS ARE EXPEDIENT FOR JUSTIFYING THE UNION AFTER MENTIONED. JOSHUA XXIV. 25.-So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. 2 KINGS Xi. 17.-And Jehoiada made a covenant between the Lord and the king and the people, that they should be the Lord's people; between the king also and the people. ISAIAH xliv. 5.-One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel. M ASSEMBLY AT EDINBURGH, August 30, 1639. Sess. 23. ACT ordaining, by Ecclesiastical Authority, the Subscription of the CONFESSION OF FAITH AND COVENANT, with the ASSEMBLY'S Declaration. THE C HE General Assembly considering the great happiness which may flow from a full and perfect union of this kirk and kingdom, by joining of all in one and the same Covenant with God, with the King's Majesty, and amongst ourselves; having, by our great oath, declared the uprightness and loyalty of our intentions in all our proceedings; and having withal supplicated his Majesty's high Commissioner, and the Lords of his Majesty's honourable Privy Council, to enjoin, by act of Council, all the lieges in time coming to subscribe the Confession of Faith and Covenant; which, as a testimony of our fidelity to God, and loyalty to our King, we have subscribed: And seeing his Majesty's high Commissioner, and the Lords of his Majesty's honourable Privy Council, have granted the desire of our supplication, ordaining, by civil authority, all his Majesty's lieges, in time coming, to subscribe the foresaid Covenant: that our union may be the more full and perfect, we, by our act and constitution ecclesiastical, do approve the foresaid Covenant in all the heads and clauses thereof; and ordain of new, under all ecclesiastical censure, That all the masters of universities, colleges, and schools, all scholars at the passing of their degrees, all persons suspected of Papistry, or any other error; and finally, all the members of this kirk and kingdom, subscribe the same, with these words prefixed to their subscription, "The Article of this Covenant, which was at the first subscription referred to the determination of the General Assembly, being determined; and thereby the five articles of Perth, the government of the kirk by bishops, the civil places and power of kirkmen, upon the reasons and grounds contained in the acts of the General Assembly, declared to be unlawful within this kirk; we subscribe according to the determination foresaid." And ordain the Covenant, with this declaration, to be insert in the registers of the Assemblies of this kirk, general, provincial, and presbyterial, ad perpetuam rei memoriam. And in all humility supplicate his Majesty's high Commissioner, and the honourable estates of Parliament, by their authority, to ratify and enjoin the same, under all civil pains; which will tend to the glory of God, preservation of religion, the King's Majesty's honour, and perfect peace of this kirk and kingdom. CHARLES I. Parl. 2. Act 5. ACT anent the Ratification of the COVENANT, and of the Assembly's Supplication, Act of Council, and Act of Assembly concerning the Covenant. AT EDINBURGH, June 11, 1640. HE Estates of Parliament, presently convened by his Majesty's special authority, con Assembly 1639, to his Majesty's high Commissioner, and the Lords of his Majesty's honourable Privy Council; and the act of Council of the 30th of August 1639, containing the answer of the said supplication; and the act of the said General Assembly, ordaining, by their ecclesiastical constitution, the subscription of the Confession of Faith and Covenant mentioned in their supplication: and withal, having supplicated his Majesty to ratify and enjoin the same by his royal authority, under all civil pains, as tending to the glory of God, the preservation of religion, the King's Majesty's honour, and the perfect peace of this kirk and kingdom; do ratify and approve the said supplication, act of Council, and act of Assembly; and, conform thereto, ordain and command the said Confession and Covenant to be subscribed by all his Majesty's subjects of what rank and quality soever, under all civil pains; and ordain the said supplication, act of Council, and act of the Assembly, with the whole Confession and Covenant itself, to be insert and registrate in the acts and books of Parliament; and also ordain the samen to be presented at the entry of every Parliament, and, before they proceed to any other act, that the same be publickly read, and sworn by the whole members of Parliament, claiming voice therein; otherwise the refusers to subscribe and swear the same shall have no place nor voice in Parliament: And sicklike, ordain all judges, magistrates, or other officers, of whatsoever place, rank, or quality, and ministers at their entry, to swear and subscribe the samen Covenant, whereof the tenor follows. THE NATIONAL COVENANT; OR, THE CONFESSION OF FAITH: Subscribed at first by the King's Majesty, and his Household, in the year 1580; thereafter by persons of all ranks in the year 1581, by ordinance of the Lords of Secret Council, and acts of the General Assem⚫ bly; subscribed again by all sorts of persons in the year 1590, by a new ordinance of Council, at the desire of the General Assembly: with a general bond for the maintaining of the true Christian religion, and the King's person; and, together with a resolution and promise, for the causes after expressed, to maintain the true religion, and the King's Majesty, according to the foresaid Confession and acts of Parliament, subscribed by Barons, Nobles, Gentlemen, Burgesses, Ministers, and Commons, in the year 1638: approven by the General Assembly 1638 and 1639; and subscribed again by persons of all ranks and qualities in the year 1639, by an ordinance of Council, upon the supplication of the General Assembly, and act of the General Assembly, ratified by an act of Parliament 1640: and subscribed by King Charles II. at Spey, June 23, 1650, and Scoon, January 1, 1651. WE all and your own consciences in matters of true and false religion, E all and every one of us under-written, protest, That, after long and due we are now thoroughly resolved in the truth by the word and Spirit of God: and therefore we believe with our hearts, confess with our mouths, subscribe with our hands, and constantly affirm, before God and the whole world, that this only is the true Christian faith and religion, pleasing God, and bringing salvation to man, which now is, by the mercy of God, revealed to the world by the preaching of the blessed evangel; and is received, believed, and defended by many and sundry notable kirks and realms, but chiefly by the kirk of Scotland, the King's Majesty, and three estates of this realm, as God's eternal truth, and only ground of our salvation; as more particularly is expressed in the Confession of our Faith, established and publickly confirmed by sundry acts of Parliaments, and now of a long time hath been openly professed by the King's Majesty, and whole body of this realm both in burgh and land. To the which Confession and Form of Religion we willingly agree in our conscience in all points; as unto God's undoubted truth and verity, grounded only upon his written word. And therefore we abhor and detest all contrary religion and doctrine; but chiefly all kind of Papistry in general and particular heads, even as they are now damned and confuted by the word of God and Kirk of Scotland. But, in special, we detest and refuse the usurped authority of that Roman Antichrist upon the scriptures of God, upon the kirk, the civil magistrate, and consciences of men; all his tyrannous laws made upon indifferent things against our Christian liberty; his erroneous doctrine against the sufficiency of the written word, the perfection of the law, the office of Christ, and his blessed evangel; his corrupted doctrine concerning original sin, our natural inability and rebellion to God's law, our justification by faith only, our imperfect sanctification and obedience to the law; the nature, number, and use of the holy sacraments; his five bastard sacraments, with all his rites, ceremonies, and false doctrine, added to the ministration of the true sacraments without the word of God; his cruel judgment against infants departing without the sacrament; his absolute necessity of baptism; his blasphemous opinion of transubstantiation, or real presence of Christ's body in the elements, and receiving of the same by the wicked, or bodies of men; his dispensations with solemn oaths, perjuries, and degrees of marriage forbidden in the word; his cruelty against the innocent divorced; his devilish mass; his blasphemous priesthood; his profane sacrifice for sins of the dead and the quick; his canonization of men; calling upon angels or saints departed, worshipping of imagery, relicks, and crosses; dedicating of kirks, altars, days; vows to creatures; his purgatory, prayers for the dead; praying or speaking in a strange language, with his processions, and blasphemous litany, and multitude of advocates or media |