in this world are either inward as blindnesse of mind e Eph. 4. 18 a reprobate sense f Rom. 1 28 strong delusions g 2 Thes 2 11. hardness of heart h Rom. 2. 5 horror of conscience i Isa 33. 14 Gen. 4. 13 Mat. 27. 4 vile affections k Rom. 1. 26 or outward as the curse of God upon the creatures for our sakes l Gen. 3. 17 and all other evils that befall us in our bodies names estates relations and imployments m Deut. 28 15. to the end together with death it selfe n Rom. 6 21 23. Q. What are the punishments of Sin in the world to come A. The punishments of Sin in the world to come are everlasting separation from the comfortable presence of God and most grievous torments in soul and body without intermission in hell fire for ever o 2 Thes 1. 9 Mar. 9. 44 46 48 Luk. 16. 24 Q. Doth God leave all mankinde to perish in the estate of sinne and misery A. God doth not leave all mankinde to perish in the estate of sin and misery p 1 Thes 5. 9 into which they fell by the breach of the first Covenant commonly called the Covenant of Works q Gal. 3. 10 12. but of his meer love and mercy delivereth his Elect out of it and bringeth them into an estate of salvation by the second Covenant commonly called the Covenant of Grace r Tit. 3. 4 5 6 7. Gal. 3. 21 Rom. 3. 20 21 22. Q. With whom was the Covenant of Grace made A. The Covenant of Grace was made with Christ as the second Adam and in him with all the Elect as his seed Å¿ Gal. 3. 16 Rom. â— 15 to the end Isa 35. 10 11 Q. How is the Grace of God manifested in the second Covenant A. The grace of God is manifested in the second Covenant in that he freely provideth and offereth to sinners a Mediator t Gen. 3. 15 Isa 42. 6 Ioh. 6. 27 and life and salvation by him u 1 Ioh. 5. 11 12 and requiring Faith as the condition to interest them in him w Ioh 3. 16 Ioh. 1. 12 promiseth and giveth his holy Spirit x Prov. 1. 23 to all his elect to work in them that faith y 2 Cor. 4. 13 with all other saving graces z Gal 5. 22 23 and to enable them unto all holy obedience a Ezek. 36 2â— as the evidence of the truth of their faith b Iam. 2. 18 22 and thankfulnesse to God c 2 Cor. 5. 14 15 and as the way which he hath appointed them to salvation d Eph. 2. 10 Q. Was the Covenant of Grace alwayes administred after one and the same manner A. The Covenant of Grace was not alwayes administred after the same manner but the administrations of it under the Old Testament were different from those under the New e 2 Cor. 3 6 7 8 9 Q. How was the Covenant of Grace administred under the Old Testament A. The Covenant of Grace was administred under the Old Testament by promises f Rom 15. 8 prophecies g Act 3 20 24. Sacrifices h Heb. 10. 1 Circumcision i Rom 4. 11 the Passeover k 1 Cor. 5. 7 and other types and ordinances which did all foresignifie Christ then to come and were for that time sufficient to build up the Elect in faith in the promised Messiah l Heb. 8. 9 10 Chapters Heb 11. 13. by whom they then had full remission of sin and eternall salvation m Gal. 3. 7. 8 9. 14 Q. How is the Covenant of Grace admistred under the New Testament A. Vnder the new Testament when Christ the substance was exhibited the same Covenant of Grace was and still is to be administred in the preaching of the word n Mar. 16. 15 and the administration of the Sacraments of Baptism o Mat 28. 19 20 and the Lords Supper p 1 Cor. 11 23 24 25 in which Grace and salvation is hâ—ld forth in more fulnesse evidence and efficacy to all nations q 2 Cor. 3. 6 to the end Heb. 8. 6 10 11. Mat. 28. 19. Q Who is the Mediator of the Covenant of Grace A. The only Mediator of the Covenant of Grace is the Lord Iesus Christ r 1 Tim. 2. 5 who being the eternall Son of God of one substance and equall with the Father Å¿ Ioh. 1. 1 14 Ioh. 10. 30 Phil. 2 6 in the fulnesse of time became man t Gal 4. 4 and so was and continues to be God and man in two intire distinct natures and one person for ever u Luk. 1. 35 Rom. 9. 5 Col. 2. 9 Heb. 7. 14 25 Q. How did Christ being God become man A. Christ the Son of God became Man by taking to himselfe a true body and a reasonable soul w Ioh. 1. 14 Mat. 26. 38 being conceiyed by the power of the Holy Ghost in the womb of the Virgin Mary of her substance and born of her x Luk. 1. 27 31 35 42 Gal 4. 4 yet without sin y Heb. 4 5 Heb. 7. 16 Q. Why was it requisite that the Mediator should be God A. It was requisite that the Mediator should be God that he might sustain and keep the humane nature from sinking under the infinite wrath of God and the power of death z Acts 2. 24 25 Rom. 1. 4 with Rom. 4. 25. Heb. 9. 14 give worth and efficacy to his suffrings obedience and intercession a Acts 20. 28 Heb. 9. 14 Heb. 7. 25 26 27 28 and so satisfie Gods justice b Rom. 3. 24 25 26 procure his favour c Eph. 1. 6 Mat. 3. 17 purchase a peculiar people d Tit. 2. 13 14. give his Spirit to them e Gal. 4. 6 conquer all their enemies f Luk. 1. 68 69 71 74 and bring them to everlasting salvation g Heb. 5. 8. 9 Heb. 9. 11 to 16 Q. Why was it requisite that the Mediator should be Man A. It was requisite that the Mediator should be Man that he might advance our nature h Heb. 2. 16 perform obedience to the Law i Gal. 4. 4 suffer and make intercession for us in cur nature k Heb. 2. 14 Heb. 7. 24 25 have a fellow-feeling of our infirmities l Heb. 4. 15 that we might receive the adoption of sons m Gal 4. 5 and have comfort and accesse with boldness unto the throne of Grace n Heb. 4. 16 Q. Why was it requisite that the Mediator should be God and man in one person A. It was requisite that the Mediator who was to reconcile God and man should himselfe be both God and man and this in one person that the proper works of each nature might be accepted of God for us o Mat. 1. 21. 23 Mat. 3. 17 Heb. 9. 14 and relyed on
faith i Heb 4 2 love k 2 The. 2. 10 meeknesse l Iames. 1. 21 and rediness of minde m Acts 17. 11 as the Word of God n 1 The. 2. 13 meditate o Luk. 9 44 Heb. 2. 1 and conferre of it p Luk. 24. 14 Deut. 6. 6 7 hide it in their hearts q Prov. 2. 1 Psal 119. 11 and bring forth the fruit of it in their lives r Luk. 8. 15 Iames 1. 25 Q. How doe the Sacraments become effectuall means of salvation A. The Sacraments become effectuall means of salvation not by any power in themselves or any vertue derived from the piety and intention of him by whom they are administred but only by the working of the holy Ghost the blessing of Christ by whom they are instituted Å¿ 1 Pet. 3. 21 Acts 8. 13 with v. 23 1 Cor. 3. 6 7 1 Cor. 12. 13 Q. What is a Sacrament A. A Sacrament is an holy ordinance instituted by Christ in his Church t Gen. 17 7 10. Ex. 12. ch Mat. 28 19 Mat. 26 27 28 to signifie seale and exhibit u Rom. 4. 11 1 Cor. 11. 24 25 unto those that are within the Covenant of grace w Rom. 15. 8 Exod. 12. 48 the benefits of his mediation x Acts 2. 38 1 Cor. 10. 16 to strengthen and encrease their faith and all other graces y Rom. 4. 11 Gal. 3. 27 to oblige them to obedience z Rom. 6. 3 4 1 Cor. 10. 21 to testifie and cherish their love and communion one with another a Eph. 4. 2 3. 4 5 1 Cor. 12. 13 and to distinguish them from those that are without b Eph. 2. 11 12 Gen. 34. 14 Q. What are the parts of a Sacrament A. The parts of a Sacrament are two the one an outward and sensible signe used according to Christs own appointment the other an inward and spiritual grace thereby signified c Mat. 3. 11 1 Pet. 3. 21 Rom. 2. 28 29 Q. How many Sacraments hath Christ instituted in his Church under the New Testament A. Vnder the New Testament Christ hath instituted in his Church only two Sacraments Baptism and the Lords Supper d Mat. 28. 19 1 Cor. 11. 20 23 Mat. 26. 26 27 28. Q. What is Baptism A. Baptism is a Sacrament of the New Testament wherein Christ hath ordained the washing with water in the Name of the Father and of the Sonne and of the Holy Ghost e Mat. 28. 19 to be a sign and seal of engrafting into himself f Gal. 3. 27 of remission of sinnes by his blood g Mar. 1. 4 Rev. 1. 5 and regeneration by his spirit h Tit. 3. 5 Eph. 5. 26 of Adoption i Gal. 3. 26 27 and resurrectionn to everlasting life k 1 Cor. 15 29 Rom. 6. 5 and whereby the parties baptized are solemnly admitted into the visible Church l 1 Cor. 12 13 and enter into an open and professed engagement to be wholly and only the Lords m Rom. 6 4 Q. Vnto whom is Baptism to be administred A. Baptism is not to be administred to any that are out of the visible Church and so strangers from the Covenant of promise till they professe their faith in Christ and obedience to him n Acts 8. 36 37 Acts 2. 38 but Infants descending from parents either both or but one of them professing faith in Christ and obedience to him are in that respect within the Covenant and to be baptized o Gen. 17. 7 9. with Gal. 3. 9 14. and Col. 2. 11 12 and Acts 2 38 39. and Rom. 4. 11 12. 1 Cor. 7 14. Mat. 28. 19. Luk. 18. 15 16. Rom. 11. 16 Q. How is our Baptism to be improved by us A. The needful but much neglected duty of improving our Baptism is to be performed by us all our life long especially in the time of temptation when we are present at the administration of it to others p Col. 2. 11 12 Rom 6. 4. 6 11 by serious thankfull consideration of the nature of it of the ends for which Christ instituted it the priviledges and benefits conferred sealed thereby and our solemn vow made therein q Rom. 6. 3 4 5 by being humbled for our sinful defilement our falling short of walking contrary to the grace of Baptism and our engagements r 1 Cor. 1. 11 12 13 Rom. 6. 2. 3 by growing up to assurance of pardon of sin and of all other blessings sealed to us in that Sacrament Å¿ Rom. 4. 11 12. 1 Pet. 3 21. by drawing strength from the death and resurrection of Christ into whom we are baptized for the mortifying of sin and quickning of grace t Rom 6 3 4. 5 and by end eavouring to live by faith u Gal. 3. 26 2â— to have our conversation in holiness and righteousness w Rom. 6. 22 as those that have therein given up their names to Christ x Acts 2. 38 and to walk in brotherly love as being baptized by the same spirit into one body y 1 Cor. 12 13 25 26 27 Q. What is the Lords Supper A. The Lords Supper is a Sacrament of the New Testament z Luk. 22. 20 wherein by giving receiving bread and wine according to the appointment of Iesus Christ his death is shewed forth and they that worthily communicate feed upon his body and blood to their spirituall nourishment and growth in grace a Mat. 26. 26 27 28 1 Cor. 11. 23 24 25 26 have their union and communion with him confirmed b 1 Cor. 10 16 testifie and renue their thankfulnesse c 1 Cor. 11 24 25 26 and engagement to God d 1 Cor. 10 14 15 16 21 and their mutuall love and fellowship each with other as members of the same mysticall body e Cor. 10. 17 Q. How hath Christ appointed Bread and Wine to be given and received in the Sacrament of the Lords Supper A. Christ hath appointed the Ministers of his word in the administration of the Sacrament of the Lords Supper to set apart the bread and wine from common use by the word of institution thanksgiving and prayer to take and break the bread and to give both the Bread the Wine to the Communicants who are by the same appointment to take and eat the Bread and to drink the Wine in thankfull remembrance that the body of Christ was broken and given and his blood shed for them f Cor. 11 23 24 Mat. 26. 26 27 28 Mar. 14. 22 23 24 Luk. 22. 19 20 Q. How doe they that worthily communicate in the Lords Supper feed upon the body and blood of Christ therein A. As the body and blood of Christ are not corporally or carnally present in with or under the Bread Wine in the Lords Supper g Acts 3. 21 and yet are spiritually present
to the good thereof CHAP. VI. Of the Fall of Man of Sin and of the Punishment thereof OVr first Parents being seduced by the subtilty and Temptation of Satan sinned in eating the forbidden fruit a Gen. 3. 13. 2 Cor. 11. 3 This their sin God was pleased according to his wise and holy counsell to pâ—rmit having purposed to order it to his own glory b Rom. 1â— 32. II. By this sinne they fell from their originall righteousnesse and communion with God c Gen. 3. 6 7 8. Eccles 7. 29. Rom. 3. 23. and so became dead in sin d Gen. 2. 17 Eph 2. 1 and wholly defiled in all the faculties and parts of soul and body e Tit. 1. 15 Gen. 6. 5. Ier. 17. 9. Rom. 3 10 10 19. III. They being the root of all mankind the guilt of this sin was imputed f Gen. 1. 27. 28 and Gen 2. 16 17. and Acts 17 13. with Rom. 5. 12 15 16 17. 18 19. and 1 Cor. 15 21 22 45 and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation g Psal 51. 5 Gen. 5. 3. Iob 14. 4. Iob 15. 14. IV. From this originall corruption whereby we are utterly indisposed disabled and made opposite to all good h Rom. 5. 6. Rom 8. 7. Rom. 7. 18. Col. 1. 21 and wholly inclined to all evil i Gen 6. 5. Gen 8 21. Rom 3. 10 11 12. do proceed all actuall transgressions k Iam. 1. 14 15. Eph. 2. 2 3. Mat. 15. 19 V. This corruption of nature during this life doth remaine in those that are regenerated l 1 Ioh 1. 8 10. Rom 7. 14 17 18 23. Iam. 3 2 Prov. 20. 9. Eccles 7. 20 and although it be through Christ pardoned and mortified yet both it self and all the motions thereof are truly and properly sin m Rom 7. 5 7 8 25. Gal. 5. 17. VI. Every sin both Originall and Actuall being a transgression of the righteous Law of God and contrary thereunto n Iohn 3. 4 doth in its own nature bring guilt upon the sinner o Rom. 2. 15. Rom. 3. 9 19. whereby he is bound over to the wrath of God p Ephes 2. 3. and curse of the Law q Gal. 3. 10. and so made subject to death r Rom. 6. 23. with all miseries spirituall Å¿ Ephes 4. 18. temporall t Rom. 8. 20. Iam. 3. 39. and eternall u Mat. 25. 41. 2 Thes 1. 9. CHAP. VII Of Gods Covenant with Man THe distance between God and the Creature is so great that although reasonable Creatures do owe obedience unto him as their Creator yet they could never have any fruition of him as their Blessednesse and Reward but by some voluntary condescension on Gods part which he hath been pleased to expresse by way of Covenant a Isaiah 40. 13 14 15 16 17. Iob 9. 32 33 1 Sam. 2. 25 Ps 113. 5 6 Psal 100. 2 3 Iob 22 2 3. Iob 35. 7 8 Luke 17. 10 Act 17. 24 25. II. The first Covenant made with Man was a Covenant of Works b Gal. 3. 12 wherin Life was promised to Adam and in him to his posterity c Rom. 10. 5 Rom 5. 12 to 20. upon condition of perfect and personall obedience d Gen. 2. 17 Gal. 3. 10. III. Man by his Fall having made himself uncapable of Life by that Covenant the Lord was pleased to make a Second e Gal. 3 21 Rom. 3. 20 21. Gen 3. 15. Isa 42. 6 commonly called the Covenant of Grace Wherein he freely offereth unto sinners Life and Salvation by Iesus Christ requiting of them Faith in Him that they may be saved f Mark 16 15 16. Iohn 3. 16. Rom. 10. 6 9. Gal. 3. 11 and promising to give unto all those that are ordained unto Life his holy Spirit to make them willing and able to believe g Ezek. 36. 26 27. Iohn 6. 44 45. IV. This Covenant of Grace is frequently set forth in the Scripture by the name of a Testament in reference to the death of Iesus Christ the Testator and to the everlasting Inheritance with all things belonging to it therein bequeathed h Heb. 9. 15 16 17. Heb. 7. 22. Luke 22. 20. 1 Cor. 11. 25 V. This Covenant was differently administred in the time of the Law and in the time of the Gospel i 2 Cor. 3. 6 7 8 9. Vnder the Law it was administred by Promises Prophesies Sacrifices Circumcision the Paschal Lamb and other Types and Ordinances delivered to the people of the Iewes all fore-signifying Christ to come k Heb. 8. 9 10 chapters Rom. 4. 11 Col. 21. 1 12 1 Cor. 5. 7 which were for that time sufficient and efficacious through the operation of the Spirit to instruct and build up the Elect in Faith in the Promised Messiah l 1 Cor. 10 1. 2 3 4. Heb. 11. 13 Iohn 8. 56 by whom they had full remission of sins and eternall Salvation and is called the Old Testament m Gal. 3. 7 8 9 14. VI. Vnder the Gospel when Christ the substance n Col. 2. 17 was exhibited the Ordinances in which this Covenant is dispensed are the Preaching of the Word and the Administration of the Sacraments of Baptism and the Lords Supper o Mat. 28 19 30. 1 Cor. 14 23 24 25 Which though fewer in number and administred with more simplicity and lesse outward glory yet in them it is held forth in more fulnesse evidence and spirituall efficacy p Heb. 12 22. to 28 Ier. 31. 33 34. to all nations both Iews and Gentiles q Mat. 28. 19 Eph. 2. 15 16 17 18 19 and is called the New Testament r Luk. 22. 20 There are not therefore Two Covenants of Grace differing in substance but one and the same under various dispensations Å¿ Gal. 3. 4 16. Rom. 3 21 22 23 30 Psal 32. 1 with Rom. 4. 3 6 17 23 24. Heb. 13. 8. Act. 15. 11. CHAP. VIII Of Christ the Mediatour IT pleased God in his eternall purpose to choose and ordain the Lord Iesus His only begotten Son to be the Mediator between God and Man a Isa 42. 1 1 Pet. 1. 19 20. Iohn 3. 16. 1 Tim. 2. 5 the Prophet b Acts 3. 22 Priest c Heb. 5 5 6 and King d Psal 2. 6 Luke 1. 33 the Head and Saviour of his Church e Eph. 5. 23 the Heir of all things f Heb. 1. 2 and Iudge of the World g Acts 17. 31 Vnto whom He did from all eternity give a People to be his Seed h Iohn 17. 6 Psal 22. 30 Isa 53. 10 and to be by him in time Redeemed Called Iustified Sanctified and Glorified i 1 Tim. 2. 6 Isa 55. 4 5 1 Cor. 1. 30 II. The Son of God the second Person in the Trinity
being very and eternall God of one Substance and equall with the Father did when the fulnesse of time was come take upon Him mans nature k Iohn 1 1 14. 1 Iohn 5. 20. Phil. 2. 6. Gal. 4. 4 with all the Essentiall properties and common infirmities thereof yet without sin l Heb. 1. 14 16 17. Heb. 4. 15 being conceived by the Power of the Holy Ghost in the womb of the Virgin Mary of her substance m Luke 1. 27 31 35. Gal. 4. 4. So that two whole perfect and distinct Natures the God-head and the Man-hood were inseparably joyned together in one Person without Conversion Composition or Confusion n Luke 1. 35 Col. 2. 9 Rom. 9. 5 1 Pet. 3. 18 1 Tim. 3. 16 Which person is very God and very Man yet one Christ the only Mediator between God and Man o Rom. 1. 3 4 1 Tim. 2. 5 III. The Lord Iesus in his humane nature thus united to the divine was sanctified and anointed with the holy Spirit above measure p Psal 45. 7 Iohn 3. 34 having in him all the treasures of Wisdom and knowledge q Col. 2. 3 in whom it pleased the Father that all fulnesse should dwell r Col. 1. 19 to the end that being holy harmless undefiled and full of grace and truth Å¿ Heb. 7. 16 Iohn 1. 14 he might be thorowly furnished to execute the Office of a Mediator and surety t Acts 10. â—8 Heb. 12. 24 Heb. 7. 22 Which Office he took not unto himself but was thereunto called by his Father u Heb. 5. 4 5 who put all power and judgement into his hand and gave him commandment to execute the same * Ioh. 5. 22 27. Mat. 28 18 Act. 2. 36 IV. This Office the Lord Iesus did most willingly undertake x Psal 40. 7 8. with Heb. 10. 5. to 11 Iohn 10. 18 Phil. 2. 8 which that he might discharge he was made under the Law y Gal. 4. 4. and did perfectly fulfill it z Mat. 3. 15 Mat. 5. 17 indured most grievous torments immediatly in his Soul a Mat. 26. 37 38. Luke 22 44. Mat. 27 46. Mat. 26. 27 chapters and most painfull sufferings in his body b was crucified and died c Phil. 28. was buried and remained under the power of death yet saw no corruption d Act. 2. 23 24 27. Act. 13. 37. Rom. 6. 9. On the third day he arose from the dead e 1 Cor. 15. 3 4. with the same body in which he suffered f Iohn 20. 25 27. with which also he ascended into Heaven and there sitteth at the right hand of his Father g Mark 16 19. making intercession h Rom. 8. 34 Heb. 9. 24. Heb. 7. 25. and shall return to judge men and Angels at the end of the World i Rom. 14. 9 10. Acts 1. 11. Acts 10. 42. Mat. 13. 40 41 42. Iude v. 6. 2 Pet. 2. 4 V. The Lord Iesus by his perfect obedience and sacrifice of himself which he through the eternall Spirit once offered up unto God hath fully satisfied the justice of his Father k Rom. 5. Heb. 9. 14. 16. Heb. 10. 1 4. Eph. 5. 2 Rom. 3. 25 26. and purchased not only reconciliation but an everlasting inheritance in the Kingdome of Heaven for all those whom the Father hath given unto him l Dan 9. â—4 26. Col. 1. 19 20. Eph 1. 11 14. Iohn 17. 2. Heb. 9. 12 15. VI. Although the work of Redemption was not actually wrought by Christ till after his Incarnation yet the vertue efficacy and benefits thereof were communicated unto the Elect in all ages successively from the beginning of the world in and by those promises types and sacrifices wherein he was revealed and signified to be the seed of the Woman which should bruise the Serpents head and the Lamb slaine from the beginning of the world being yesterday and to day the same and for ever m Gal 14 5. Gen. 3. 15. Rev. 13. 8. Heb. 13. 8. VII Christ in the work of Mediation acteth according to both Natures by each Nature doing that which is proper to it self n Heb. 9. 14. 1 Pet. â— 18. yet by reason of the unity of the Person that which is proper to one Nature is sometimes in Scripture attributed to the Person denominated by the other Nature o Acts 20. 25 Ioh 3. 1 â— Ioh. 3. 16. VIII To all those for whom Christ hath purchased Redemption he doth certainly and estectually apply and communicate the same p Ioh. 6. 3â— 39. Ioh. â—0 15 16. making intercession for them q 1 Ioh. 2 1. 2 Rom 8. 34 and revealing unto them in and by the Word the mysteries of salvation r Ioh. 15 13 15. Eph. 1. 7 8 9. Iohn 17. 6. effectually perswading them by his Spirit to beleeve and obey and governing their hearts by his Word and Spirit Å¿ Iohn 14. 16. Heb. 12 2. 2 Cor. 4. 13. Rom. 8. 9. 14. Rom. 15. 18 19. Ioh. 17. 17. overcoming all their enemies by his Almighty Power and Wisdom in such manner and wayes as are most consonant to his wonderfull and unsearchable dispensation t Psal 110. 1 1 Cor. 15. 25 26. Mal. 4. 2 3. Col. 2. 15. CHAP. IX Of Free-will GOD hath indued the Will of man with that naturall liberty that is neither forced nor by any absolute necessity of nature determined to do good or evâ—â— a Mat. 17. 12. Iam. 1. 14. Deut. 30. 19 II. Man in his state of Innocency had freedom and power to will and to do that which was good and well-pleasing to God b Eccles 7 29. Gen. 1 26. but yet mutably so that hee might fall from it c Gen. 2. 16 17. Gen. 3. 6 III. Man by his fall inâ—o a state of sin hath wholly lost all ability of Will to any spirituall good accompanying salvation d Rom. 5. 6 Rom. 8. 7 Iohn 15. 5 so as a naturall man being altogether averse from that good e Rom. 3. â—0 12. and dead in sin f Eph. 2. 1. 5 Col. 2. 13 is not able by his own strength to convert himself or to prepare himself thereunto g Ioh. 6. 44 65. Eph 2 â— 2. 3. 4 5. 1 Cor. 8. 14 Titus 3. 3 4 5. IV. When God converts a sinner and tanslates him into the state of grace he freeth him from his naturall bondage under sin h Col. 1. 13 Ioh. 8. 34 36 and by his grace alone inables him freely to will and to do that which is spiritually good i Phil. 2. 13 Rom. 6. 18 22. yet so as that by reason of his remaining corruption he doth not perfectly nor only will that which is good but doth also will that which is evill k Gal. 5. 17 Rom. 7. 15 19 21 V. The will of man is made perfectly and immutably free to good alone in the
by Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord neither of which may be dispensed by any but by a Minister of the Word lawfully ordained k Mat. â—8 19 1 Cor. 11. 20 23. 1 Cor. 4. 1 Heb. 5. 4 V. The Sacraments of the Old Testament in regard of the spirituall things thereby signified and exhibited were for substance the same with those of the New l 2 Cor. 10 1â— 2 3 4. â— CHAP. XXVIII Of Baptism BAptism is a Sacrament of the New Testament Ordained by Iesus Christ a Mat. 28. 19 not only for the solemn Admission of the party Baptized into the Visible Church b 1 Cor. 12 13 but also to be unto him a signe and seal of the Covenant of Grace c Rom. 4. 11 with Col. 2. 11 12 of his ingrafting into Christ d Gal 3. 27 Rom. 6. 5 of Regeneration e Tit. 3. 5 of Remission of sins f Mark 1. 4 and of his giving up unto God through Iesus Christ to walk in newnes of life g Rom. 6. 3 4. Which Sacrament is by Christs own appointment to bee continued in his Church untill the end of the World h Mat. 28. â—9 20. II. The outward Element to be used in this Sacrament is Water wherewith the Party is to be Baptized in the Name of the Father and of the Son and of the Holy Ghost by a Minister of the Gospel lawfully called thereunto i Mat. 3. 11 Iohn 1. 33 Mat. 28. 19 20. III. Dipping of the person into the Water is not necessary but Baptism is rightly administred by powring or sprinkling Water upon the person k Heb 9. 10 19 20 21 22 Acts 2. 41 Acts 16. 33 Mark 7. 4 IV. Not only those that do actually professe Faith in and obedience unto Christ l Mark 16 15 16. Acts 8. 37 38. but also the infants of one or both believing Parents are to be baptized m Gen. 17. 7 9. with Gal. 3. 9 14 Col. 2. 11 12 Acts 2. 38 39. Rom. 4. 11 12 1 Cor. 7. 14 Mat. 28. 19 Mark 10. 13 14 15 16 Luke 18. 15 V. Although it be a great sin to contemn or neglect this Ordinance n Luke 7. 30 with Exo. 4. 24 25 26 yet Grace and Salvation are not so inseparably annexed unto it as that no person can be regenerated or saved without it o Rom. 4. 11 Acts 10. 2. 4 23 31 45 47 or that all that are Baptized are undoubtedly regenerated p Acts 8. 13 23. VI. The efficacy of Baptism is not tied to that moment of time wherein it is administred q Iohn 3. 5 8 yet notwithstanding by the right use of this Ordinance the grace promised is not only offered but really exhibited and conferred by the Holy Ghost to such whether of age or infants as that grace belongeth unto according to the Councell of Gods own Will in his appointed time r Gal. 3. 27 Tit. 3. 5. Eph 5. 25 26 Acts 2. 38. 41. VII The Sacrament of Baptism is but once to be administred unto any person Å¿ Tit. 3. 5. CHAP. XXIX Of the LORDS Supper OVr Lord Iesus in the night wherein he was betrayed Instituted the Sacrament of his Body and Blood called the Lords Supper to be observed in his Church unto the end of the world for the perpetuall Remembrance of the sacrifice of Himself in his Death the sealing all benefits thereof unto true Believers their Spiritual nourishment and growth in him their further engagement in and to all duties which they owe unto him and to be a bond and pledge of their Communion with him and with each other as members of his mysticall Body a 1 Cor 11 23 25. 26 2. Cor. 10. 16. 2â— 21 2 Cor. 12. 13 II. In this Sacrament Christ is not offered up to his Father nor any reall Sacrifice made at all for remission of sins of the quick or dead b Heb. 9. 22 25 26 28 but only a Commemoration of that one offering up of Himself by Himself upon the Crosse once for all and a spiritual Oblation of all possible praise unto God for the same c 1 Cor. 11 24 25 26 Mat. 26 26 27. So that the Popish Sacrifice of the Masse as they call it is most abominably injurious to Christs one onely Sacrifice the alone Propitiation for all the sins of the Elect d Heb. 7. 23 24 27. Heb. 10. 11 12 14 18. III. The Lord Iesus hath in this Ordinance appointed his Ministers to declare his word of institution to the people to pray and blesse the Elements of Bread and Wine thereby to set them apart from a Common to an Holy Vse and to Take and Break the Bread to Take the Cup they communicating also themselves to give both to the Communicants e Mat. 26 26 27 28 Mark 14. 22 23 24. and Luke 22. 19 20. with 1 Cor. 11 23 24 25 26 but to none who are not then present in the Congregation f Acts 20. 7 1 Cor. 11. 20 IV. Private Masses or receiving this Sacrament by a Priest or any other alone g 1 Cor. 10. 6 as likewise the denyall of the Cup to the people h Mark 4. 23 1 Cor. 11. 25 26 27 28 29 worshipping the Elements the lifting them up or carrying he about for adoration and the reserving them for any pretended religious use are all contrary to the nature of this Sacrament and to the Institution of Christ i Mat. 15. 9 V. The outward Elements in this Sacrament duly set apart to the uses ordained by Christ have such relation to him crucified as that truly yet Sacramentally onely they are sometimes called by the name of the things they represent to wit the Body and Blood of Christ k Mat. 26 26. 27 28 albeit in substance and nature they still remain truly and only Bread and Wine as they were before l 1 Cor. 11 26 27 28 Mat. 26. 29 VI. That Doctrine which maintains a change of the substance of Bread and Wine into the substance of Christs Body Blood commonly called Transubstantiation by Consecration of a Priest or by any other way is repugnant not to Scripture alone but even to common Sense and Reason overthroweth the nature of the Sacrament and hath bin is the cause of manifold Supertitions ye of grosse Idolatries m Act. 3. 21 with 1 Cor. 11. 24 25 26 Luk. 24. 6 39. VII Worthy Receivers outwardly partaking of the visible Elements in this Sacrament n 1 Cor. 11 28. do then also inwardly by faith really and indeed yet not carnally and corporally but Spiritually receive and feed upon Christ crucified and all benefits of his death The Body and Blood of Christ being then not corporally or carnally in with or under the Bread and Wine yet as really but Spiritually
present to the Faith of Believers in that Ordinance as the Elements themselves are to their outward senses o 1 Cor 10 16 VIII Although ignorant and wicked men receive the outward Elements in this Sacrament yet they receive not the Thing signified thereby but by their unworthy comming thereunto are guilty of the Body Blood of the Lord to their own damnation Wherefore all ignorant and ungodly persons as they are unfit to enjoy communion with him so are they unworthy of the Lords Table and cannot without great sin against Christ while they remain such partake of these Holy Mysteries p 1 Cor. 11 27 28 29 2 Cor. 14 6 15. 16 or be admitted thereunto q 1 Cor. 5. 6 7 13 2 Thess 3 6 14 15 Mat. 7. 6 CHAP. XXX Of Church Censures THe Lord Iesus as King and Head of his Church hath therein appointed a Government in the hand of Church Officers distinct from the Civill Magistrate a Isa 9. 6 7 1 Tim. 5. 17 1 Thess 5. 12 Acts 20. 17 28. Heb. 13 7. 17 24 1 Cor. 12. 28 Mat. 28. 18 19 20. II. To these Officers the Keys of the Kingdom of Heaven are committed by vertue whereof they have power respectively to retain and remit sins to shut that Kingdom against the impenitent both by the Word and Censures and to open it unto penitent sinners by the Ministery of the Gospel and by Absolution from Censures as occasion shall require b Mat. 16. 19 Mat. 18. 17 18. Iohn 20 20 21 22 23 2 Cor. 2. 6 7 8. III. Church Censures are necessary for the reclaiming and gaining of offending Brethren for deterring of others from the like offences for purging out of that Leaven which might in fect the whole Lump for vindicating the honour of Christ and the holy Profession of the Gospel and for preventing the wrath of God which might justly fall upon the Church if they should suffer his Covenant and the Seals thereof to be prophaned by notorious and obstinatâ— offenders c 1 Cor. 5. Chapter 1 Tim. 5. 20 Mat. 7. 6 1 Tim. 1. 20 1 Cor. 11. 27 to the end with Iude ver 23. IV. For the better attaining of these ends the Officers of the Church are to proceed by Admonition suspension from the Sacrament of the Lords Supper for a season and by Excommunication from the Church according to the nature of the crime and demerit of the person d 1 Thes 5 12. 2 Thes 3. 6 14 15 1 Cor. 5. 4 5 13. Mat. 18 17. Tit. 3. 10 CHAP. XXXI Of Synods and Councels FOr the better Government and further edification of the Church theâ—e ought to be such Assemblies as are commonly called Synods or Councels a Act. 15. 2 4. 6. II. As Magistrates may lawfully call a Synod of Ministers and other fit Persons to consult and advise with about matters of Religion b Isa 49. 23 1 Tim 2. 1 2 2 Chron. 19 8 9 10. 11 2 Chron. 29 30. Chapters Mat. 24 5. Prov. 11. 14 So if Magistrates be open Enemies to the Church the Ministers of Christ of themselves by vertue of their Office or they with other fit persons upon delegation from their Churches may meet together in such Assemblies c Acts 15. 2 4 22 23 25 III. It belongeth to Synods and Councels ministerially to determine Controversies of Faith cases of Conscience to set down Rules Directions for better Ordâ—ring of the publick Worship of God and Government of his Church to receive complaints in cases of Male administration and authoritatively to Determine the same which Decrees and Determinations if consonant to the Word of God are to be received with reverence and submission not only for their agreement with the Word but also for the Power whereby they are made as being an Ordinance of God appointed thereunto in his Word d Acts 15. 15 19 24 27 28 29. 30 31 Acts 16. 4 Mat. 18. 17 18 19 20. IV. All Synods or Counsels since the Apostles times whether generall or particular may erre and many have erred Therefore they are not to bee made the rule of Faith or practice but to be used as an help in both e Eph 2. 22 Acts 17. 11 1 Cor. 2. 5 2 Cor. 1. 24 V. Synods and Counsels are to handle or conclude nothing but that which is Ecclesiasticall and are not to intermeddle with civill affaires which concern the Common-wealth unlesse by way of humble petition in cases extraordinary or by way of Advice for satisfaction of conscience if they be thereunto required by the civill Magistrate f Luke 12 13 14. Iohn 18. 36 CHAP. XXXII Of the state of men after death and of the Resurrection of the dead THe Bodies of men after death return to dust and see corruption a Gen. 3. 19 Acts 13. 36 but their soules which neither die nor sleep having an immortall subsistence immediatly return to GOD who gave them b Luk. 23 43 Eccles 22. 7 the soules of the Righteous being then made perfect in holinesse are received into the highest Heavens where they behold the face of God in light glory waiting for the full Redemption of their Bodies c Heb. 12. 23 2 Cor 5 1 6 8. Phil. 1. 23 with Acts 3 21. Eph. 4. 10. And the souls of the wicked are cast into Hell where they remain in torments utter darknesse reserved to the Iudgement of the great Day d Luk. 16. 23 24. Acts 1 25 Iude v. 6 7 1 Pet. 3. 19 Beside these two places for souls separated from their bodies the Scripture acknowledgeth none II. At the last Day such as are found alive shal not die but be changed e 1 Thes 4. 17 1 Cor. 15. 51 52. and all the dead shall be raised up with the self same bodies none other although with different qualities which shall be united again to their souls for ever f Iob 19. 26 27. 1 Cor. 15 42 43 44 III. The bodies of the unjust shall by the power of Christ be raised to dishonour the bodies of the just by his spirit unto honour and be made conformable to his own glorious Body g Acts 24 1â— Ioh. 5. 28 29 1 Cor. 15. 42 Phil. 3. 21 CHAP. XXXIII Of the last Judgement GOD hath appointed a Day wherein he will judge the World in righteousnesse by Iesus Christ a Acts 17. 31 to whom all power and judgement is given of the Father b Ioh 5. 22 27. In which day not only the Apostate Angels shall be judged c 1 Cor. 6. 3 Iude vers 6 2 Pet. 2. 4. but likewise all persons that have lived upon earth shall appear before the tribunall of Christ to give an account of their thoughts words and deeds and to receive according to what they have done in the Body whether good or evill d 2 Cor. 5 10 Eccl. 12. 14 Rom. 2. 16 Rom 14. 10
by us as the works of the whole person p 1 Pet. 2. 6 Q. Why was our Mediator called Iesus A. Our Mediator was called Iesus because he saveth his people from their sins q Mat. 1. 2 Q. Why was our Mediator called Christ A. Our Mediator was called Christ because he was anointed with the Holy Ghost above measure r Ioh. 3 34 Psal 45. 7 and so set apart and fully furnished with all authority and ability Å¿ Ioh. 6. 27 Mat. 28. 18 19. 20. to execute the Offices of Prophet t Acts 3. 21 22. Luk 4. 18 21 Priest u Heb. 5. 5 6 7. Heb. 4. 14 15. and King of his Church w Psal 2. 6 Mat. 21. 5 Isa 9. 6 7 Phil. 2. 8 9 10 11 in the estate both of his Humiliation and Exaltation Q. How doth Christ execute the Office of a Prophet A. Christ executeth the office of a Prophet in his revealing to the Church x Ioh. 1. 18 in all ages by his Spirit and Word y 1 Pet. 1. 10 11 22 in divers wayes of administration z Heb. 1. 1 2 the whole will of God a Ioh. 15 15 in all things concerning their edification and salvation b Acts 20. 32 Eph 4. 11 12 13. Ioh. 20. 32 Q. How doth Christ execute the Oâ—â—â—â—e of a Priest A. Christ executeth the Office of a Priest in his once offering himselfe a Sacrifice without spot to God c Heb. 9. 14 28. to be a reconciliation for the sins of his people d Heb. 2. 17 and in making continuall intercession for them e Heb. 7. 25 Q. How doth Christ execute the Office a King A. Christ executeth the Office of a King in calling out of the world a people to himselfe f Acts 15 14 15 16 Isai 55 4 5 Gen 49. â—0 Psal 110 3 and giving them Officers g Eph. 4. 11 12 1 Cor 12. 28 Isai 33 22 Laws h and Censures by which he visibly governs them i Mat. 18. 17 18 1 Cor. 5. 4 5 in bestowing saving grace upon his elect k Acts 5. 31 rewarding their obedience l Rev. 22 12 Rev 2. 10 and correcting them for their sins m Rev. 2. 19 preserving supporting them under all their temptations and sufferings n Isai 63 9 restraining and overcomming all their enemies o 1 Cor. 15 25 Psal 110 thoughout and powerfully ordering all things for his own glory p Rom. 14. 10 11 and their good q Rom 8 28 and also in taking vengeance on the rest who know not God and obey not the Gospel r 1 Thes 1 8 9 Psal 2 8 9 Q. What was the estate of Christs Humiliation A. The estate of Christs Humiliation was that low condition wherein he for our sakes emptying himself of his glory took upon him the form of a servant in his conception birth life death and aftâ—â— his death untill his resurrection Å¿ Phil 2 6 7 8 Luk. 1. 33 2 Cor 8 6 Acts 2. 2 4 Q. How did Christ humble himself in his Conception and Birth A. Christ humbled himself in his conception and birth in that being from all eternity the Son of God in the bosome of the Father he was pleased in the fulnesse of time to become the Son of man made of a woman of low estate and to be born of her with divers circumstances of more then ordinary abasement t Iohn 1. 14. 18. Gal. 4. 4 Luke 2. 7 Q. How did Christ humble himself in his life A. Christ humbled himself in his life by subjecting himself to the Law u Gal 4. 4 which he perfectly fulfilled w Mat. 5. 17 Rom. 5. 19 and by conflicting with the indignities of the world x Psal 22. 6 Heb. 12. 2 3 temptations of Sathan y Mat. 4. 1. 10 12. Luke 4. 13 and infirmities in his flesh whether common to the nature of man or particularly accompanying that his low condition z Heb. 2. 17 18 Heb. 4. 15 Isai 5 13 â—4 Q. How did Christ humble himself in his death A. Christ humbled himselfe in his death in that having been betrayed by Iudas a Mat. 27. 4. forsaken by his Disciples b Mat. 20. 56 scorned and rejected by the world c Isa 53 2 3 condemned by Pilate and tormented by his persecutors d Mat. 27. 26 to 50 Iohn 19. 34 having also conflicted with the terrors of death and the power of darknesse felt and born the weight of Gods wrath e Luk 22 44 Mat 27. 46 he laid down his life an offering for sin f Ira. 53. 10 enduring the painfull shameful and cursed death of the crosse g Phil. 2. 8 Heb. 12. 2 Gal. 3. 13. Q. Wherein consisted Christs humiliation after his death A. Christs humiliation after his death consisted in his being buried h 1 Cor. 15 3. 4 Psal 16. 10 with Acts 2 24 25 26 27 31 Rom. 6. 9 Mat. 12. 40. continuing in the state of the dead under the power of death till the third day i which hath been other Wise expressed in these words He descended into Hell Q What was the estate of Christs exaltation A. The estate of Christs Exaltation comprehendeth his Resurrection k 1 Cor. 15 4 Asscention l Mar. 16. 19. sitting at the right hand of the Father m Eph 1. 20. and his coming again to judge the world n Acts 1. 11. Acts 17. 31. Q. How was Christ exalted in his Resurrection A. Christ was exalted in his Resurrection in that not having seen corruption in death of which it was not possible for him to be held o Acts 2. 24. 27. and having the very same body in which he suffered with the essentiall properties thereof p Luk. 24. 39 but without mortality and other common infirmities belonging to this life really united to his soule q Rom. 10. 9. Rev. 5. 18. he rose again from the dead the third day by his own power r Ioh. 10. 18 whereby he declared himself to be the son of God Å¿ Rom. 1. 4. to have satisfied divine justice t Rom. 8. 34. to have vanquished death and him that had the power of it u Heb. 2. 14. and to be Lord of quick and dead w Rom. 14 9. all which he did as a publick person x 1 Cor. 15. 21. 22. the head of his Church y Eph. 1. 20. 22. 23. Col. 1. 18. for their justification z Rom. 4. 25. quickning in grace a Eph. 2. 1. 5. 6 Col. 2. 12. support against enemies b 1 Cor. 15. 25. 26. 27. and to assure them of their resurrection from the dead at the last day c 1 Cor. 15. 20. Q. How was Christ exalted in his Ascension A. Christ was exalted in his Ascension in that having after his Resurrection often appeared unto
30. 22. upon the apprehension of Gods mercy in Christ to such as are penitent n Ioel 2. 12. 13. he so grieves for o Ier. 31. 18. 19. and hates his sins p 2 Cor. 7. 11. as that he turns from them all to God q Acts 26. 28. Ezek. 14. 6. 1 Kin. 8. 47. 48. purposing and endeavouring constantly to walk with him in all the wayes of new obedience r Psal 119. 6 19. 12. Luk. 1. 6. 2 Kin. 23. 25 Q. Wherein do justification and Sanctification differ A. Although Sanctificati-be inseparably joyned with Iustification Å¿ 1 Cor. 6. 11. 1 Cor. 1. â—â— yet they differ in that God in Iutification imputeth the righteousnesse of Christ t Rom. 4. 6 8 in sanctification his spirit infuseth grace and enableth to the exercise therof u Ezek 36 27 in the former sin is pardoned w Rom. 3. 24 25 in the other it is subdued x Rom. 6. 6 14 the one doth equally free all believers from the revenging wrath of God and that perfectly in this life that they never fall into condemnation y Rom. 8. 33 34 the other is neither equall in all z 1 Ioh. 1. 12 13 14 Heb. 5. 12 13 14 nor in this life perfect in any a 1 Ioh. 1. 8 10 but growing up to perfection b 2 Cor. 7. 2 Phil. 3. 12 13 14 Q. Whence ariseth the imperfection of Sanctification in beleevers A. The imperfection of Sanctification in believers ariseth from the remnants of sin abiding in every part of them and the perpetual lustings of the flesh against the spirit whereby they are often foiled with temptations and fall into many sins c Rom. 7. 18. 23 Mar. 14 66 to the end Gal. 2. 11 12 are hindered in all their spirituall services d Heb. 12. 1 and their best works are imperfect and defiled in the sight of God e Isa 64. 6 Exod 28 38 Q. May not true beleivers by reason of their imperfections and the many temptations and sins they are overtaken with fall away from the state of Grace A. True Beleevers by reason of the unchangeable love of God f Ier. 31. 3 and his Decree Covenant to give them perseverance g 2 Tim. 2. 19 Heb. 13. 20 21 2 Sam. 23. 5 their inseparable union with Christ h 1 Cor. 18. 9 his continuall intercession for them i Heb. 7. 25 Luk. 22. 32 and the spirit and seed of God abiding in them k 1 Ioh. 3. 9 1 Ioh. 2. 27. can neither totally nor finally fall away from the state of grace l Ier 32. 40 Ioh. 10. 28 but are kept by the power of God through faith unto salvation m 1 Pet. 1. 5 Q. Can true believers be infallibly assured that they are in the estate of grace and that they shall persevere therein unto salvation A. Such as truly believe in Christ and endeavor to walk in all good conscience before him n 1 Iohn 2. 3 may without extraordinary revelation by faith grounded upon the truth of Gods promises by the spirit enabling them to discern in themselves those graces in which the promises of life are made o 1 Cor. 2. 12 1 Ioh. 3. 4 18 19 21 24 1 Iohn 4. 13 16 Heb. 6. 11 12 and bearing witnesse with their spirits â—hat they are the children of God p Rom. 8. 16 be infallibly assured that they are in the estate of grace shall persevere therein unto salvation q 1 Ioh. 5. 1 Q. Are all true believers at all times assured of their present being in the estate of grace and that they shall be saved A. Assurance of grace and salvation not being of the essence of faith r Eph. 1 13 true believers may wait long before they obtain it Å¿ Isa 50. 10 Psal 88. throughout and after the enjoyment thereof may have it weakned and intermitted through manifold distempers sins temptations and desertions t Psal 77. 1 to 12 Cant. â— 2 3 6 Psal 58. â—â— Psal 31. 22 Psal 22. 1. yet are they never left without such a presence support of the Spirit of God as keeps them from sinking into utter despair u Ioh 3 9 Iob 13 15 Ps â—3 15 23. Isa 54. 7 8 9 10 Q. What is the Communion in Glory which the members of the Invisible Church have with Christ A. The Communion in glory which the members of the Invisible Church have with Christ is in this life w 2 Cor. 3. 18 immediately after death x Luk. 23. 43 and at last perfected at the resurrection and day of judgement y 1 Thes 4. 17 Q. What is the Communion in Glory with Christ which the members of the Invisible Church enjoy in this life A. The members of the Invisible Church have communicated to them in this life the first fruits of glory with Christ as they are members of him their head so in him are interessed in that glory which he is fully possessed of z Eph. 2. 5. 6 and as an earnest thereof enjoy the sense of Gods love a Rom. 5. 5 with 2 Cor. 1. 22 peace of conscience joy in the holy Ghost and hope of glory b Rom. 5 1 2 Rom. 14. 17 as on the contrary the sense of Gods revenging wrath horrour of conscience and a fearfull expectation of judgement are to the wicked the beginning of their torments which they shall endure after death c Gen. 4. 13 Mat. 27 4 Heb. 10. 27 Rom. 2. 9 Mat. 9. 44 Q. Shall all men die A Death being threatned as the wages of sin d Rom. 6. 25 it is appointed unto all men once to die e Heb 9 27 for that all have sinned f Rom. 5. 12 Q. Death being the wages of sin why are not the righteous delivered from death seeing all their sins are for given in Christ A. The righteous shall be delivered from death it self at the last day and even in death are delivered from the sting and curse of it g 1 Cor. 15 26 56 Heb 2. 15 so that although they die yet it is out of Gods love h Isa 57. 1 2 2 Kin. 22. 20 to free them perfectly from sin and misery i Rev. 14. 13 Eph. 5. 27 and to make them capable of further communion with Christ in glory which they then enter upon k Luk. 23. 43 Phil. 1. 23 Q. What is the commnuion in Glory with Christ which the members of the invisible Church enjoy immediately after death A. The communion in glory with Christ which the members of the invisible Church enjoy immediately after death is in that their souls are then made perfect in holinesse l Heb. 12. 23 and received into the highest heavens m 2 Cor. 5. 1 6 8 Phil. 1. 23 with Acts 3. 21. and Eph. 4. 10 where they behold the face of
God in light and glory n 1 Ioh 3. 2 1 Cor. 13. 12 waiting for the full redemption of their bodies o Rom. 8. 23 Psal 19. 6 which even in death continue united to Christ p 1 Thes 4 14 and rest in their graves as in their beds q Isai 57. 2 till at the last day they he again united to their souls r Iob 19. 26 27 whereas the souls of the wicked are at death cast into hell where they remain in torments and utter darknesse and their bodies kept in their graves as in their prisons till the resurrection and judgement of the great day Å¿ Luk. 16. 23 24 Acts 1. 25 Iude v. 6 7 Q. What are we to believe concerning the Resurrection A. We are to believe that at the last day there shal be a generall resurrection of the dead both of the just unjust t Acts 24. 15 when they that are then found alive shall in a moment be changed and the self-same bodies of the dead which were laid in the grave being then again united to their souls for ever shall be raised up by the power of Christ u 1 Cor. 15 51 52 53 1 Thes 4. 15 16 17 Ioh. 5. 28 29 the bodies of the just by the Spirit of Christ and by vertue of his resurrection as their head shall be raised in power spiritual incorruptible and made like to his glorious body w 1 Cor. 15 21 22 23 24 43 44 Phil. 3. 31 and the bodies of the wicked shall be raised up in dishonour by him as an offended Iudge x Ioh. 5. 27 28 29 Mat. 25. 33 Q. What shall immediately follow after the resurrection A. Immediately after the resurrection shall follow the generall and final judgment of Angels and men y 2 Pet. 2. 4 Iude v. 6 7 14 15 Mat 25 46 the day and hour whereof no man knoweth that all may wacth and pray and be ever ready for the comming of the Lord z Mat. 24. 36 42 44 Luke 21. 35 36 Q. What shall be done to the wicked at the day of Judgement A. At the day of Iudgment the wicked shal be set on Christs left hand a Mat. 25. 33 and upon clear evidence and full conviction of their own consciences b Rom. 2. 15 16 shall have the fearfull but just sentence of condemnation pronounced against them c Mat. 25. 41 42 43 and thereupon shall be cast out from the favourable presence of God and the glorious fellowship with Christ his Saints and all his holy Angels into hell to be punished with unspeakable torments both of body and soul with the devill and his Angels for ever d Luk. 16. 26 2 Thes 1 8 9 Q. What shall be done to the righteous at the day of Iudgement A. At the day of Iudgement the righteous being caught up to Christ in the clouds e 1 Thes 4 17 shall be set on his right hand there openly acknowledged and acquitted f Mat. 25. 3â— Mat. 10 32 shall joyn with him in the judging of reprobate Angels and men g 1 Cor. 6 2 3 and shal be received into heaven h Mat. 25. 34 46 where they shal be fully and for ever freed from all sinne and misery i Eph 5. 27 Rev. 14. 13 filled with unconceivable joyes k Psal 16. 11 made perfectly holy and happy both in body soul in the company of innumerable Saints and holy Angels l Heb. 12. 22 23 but especially in the immediate vision and fruition of God the Father of our Lord Iesus Christ and of the holy Spirit to aâ—l eterniâ—y m 1 Ioh. 3. 2 1 Cor. 13. 12 1 Thes 4. 17 18 and this is perfect and full communion which the members of the invisible Church shall enjoy with Christ in glory at the resurrection and day of Iudgement Having seen what the Scriptures principally teach us to beleeve concerning God it followes to consider what they require as the duty of man Q. WHat is the duty that God requireth of man A. The duty which God requireth of man is obedience to his revealed will n Rom. 12 1 2 Mic 6. 8 1 Sam. 15. 22 Q. What did God at first reveal unto man as the rule of his obedience A. The rule of obedience revealed to Adam in the estate of innocency and to all mankinde in him beside a speciall command not to eat of the fruit of the tree of the knowledge of good and evil was the Morall Law o Gen. 1. â—6 2â— Rom. 2. 14 15 Rom. 10. 5 Gen. 2. 17 Q. What is the Morall Law A. The Morall Law is the declaration of the will of God to mankinde directing and binding every one to personall perfect and perpetuall conformity and obedience thereunto in the frame and disposition of the whole man soul and body p Deut. 5 1 21 32 33 Luk. 10. 26 27 Gal 3. 10 1 Thes â— 13 and in performance of all those duties of holinesse and righteousnesse which he oweth to God and man q â—uk 1 75 Acts 14. 16 promising life upon the fulfilling and threatning death upon the breach of it r Rom. 10. 5 Gal. 3. 10 12 Q. Is there any use of the Morall Law to man since the fall A. Although no man since the fall can attain to righteousnesse and life by the Morall Law Å¿ Rom. 8. 3 Gal. 2. 16 yet there is great use thereof as well common to all men as peculiar either to the unregenerate or the regenerate t 1 Tim. 1. 8 Q. Of what use is the Morall Law to all men A. The Morall Law is of use to all men to enfoâ—m them of the holy nature and will of God u Lev. 11. 44 45 Lev. 20. 7 8 Rom. 7. 12 of their duty binding them to walk accordingly w Mic. 6. 8 Tim. 2. 10 11 to convince them of their disability to keep it and of the sinfull pollution of their nature hearts and lives x Psal 19 11 12 Rom. 3. 10 Rom. 7. 7 to humble them in sense of their sin and misery y Rom. 3. 9 23 and thereby help them to a clearer sight of the need they have of Christ z Gal. 3. 21 22 and of the perfection of his obedience a Rom. 10. 4 Q. What particular use is there of the Morall Law to unregenerate men A. The Morall Law is of use to unregenerate men to awaken their consciences to fly from wrath to come b 1 Tim. 1. 9 10 and to drive them to Christ c Gal. 1. 24 or upon their continuance in the estate and way of sin to leave them inexcusable d Rom. 1. 20 with Rom. 2. 15 Gal. 3. 10. and under the curse thereof e. Q. What speciall use is there of the Morall Law to the regenerate A. Although they that are regenerate and believe in Christ be delivered
to the faith of the receiver no lesse truly and really then the elements themselves are to their outward senses h Mat. 26. 26 28 so they that worthily communicate in the Sacrament of the Lords Supper do therein feed upon the body blood of Christ not after a corporall or carnall but in a spirituall manner yet truly and really i 1 Cor. 1. 24 25 26 â—â— 28 29 while by faith they receive and apply unto themselves Christ crucified and all the benefits of his death k 1 Cor. 10 16 Q. How are they that receive the Sacrament of the Lords Supper to prepare themselves before they come unto it A. They that receive the Sacrament of Lords Supper are before they come to prepare themselvs therunto by examining themselvs l 1 Cor. 11. 28 of their being in Christ m 2 Cor. 13. 5 of their sins and wants n 1 Cor. 5 7 with Exod. 12. 15 of the truth and measure of their knowledg o 1 Cor. 11. 29 faith p 2 Cor. 13. 5 Mat. 26. 28 repentance q Zech. 12. 10 1 Cor. 11 31 love to God and the brethren r 1 Cor. 10 16 17 Act. 2. 46 47 charity to all men Å¿ 1 Cor. 5. 8 1 Cor. 11. 18 20 forgiving those that have done them wrong t Mat. 5. 23 24 of their desires after Christ u Isai 55. 1 Ioh. 7. 37 and of their new obedience w 1 Cor. 5 7 8 and by renewing the exercise of these graces x 1 Cor. 11 25 26 28 Heb. 10. 21 22 24 Psal 26. 6 by serious meditation y 1 Cor. 11 24 25 and fervent prayer z 2 Chr. 30 18 19 Mat. 26. 26 Q. May one who doubteth of his being in Christ or of his due preparation come to the Lords Supper A. One who doubteth of his being in Christ or of his due preparation to the Sacrament of the Lords Supper may have true interest in Christ though he be not yet assured thereof a Isai 50. 10 1 Ioh. 5. 13 Psal 88. throughout Psal 77. 1 to 12 Ionah 2. 4. 7 and in Gods account hath it if he be duly affected with the apprehension of the want of it b Isai 54. 7 8 9 10 Mat. 5. 3 4 Psal 31. 22 Psal 73. 13 22 23 and unfainedly desires to be found in Christ c Phil. 3. 8 7 Psal 10. 17 Psal 43 1 2. 5 11. and to depart from iniquity d 2 Tim. 2. 19 Isai 50. 10 Psal 66. 18 29. 30 in which case because promises are made and this Sacrament is appointed for the relief even of weak and doubting Christians e Isai 40. 11 29. 31 Mat. 11. 28 Mat. 12. 20 Mat. 26. 28 he is to bewail his unbelief f Mar. 9. 24 and labour to have his doubts resolved g Acts 2. 57 Acts 16. 30 and so doing he may and ought to come to the Lords Supper that he may be further strengthened h Rom. 4. 11 1 Cor. 11. 28 Q. May any who professe the faith and desire to come to the Lords Supper be kept from it A. Such as are found to be ignorant or scandalous notwithstanding their profession of the faith and desire to come to the Lords Supper may ought to be kept from that Sacrament by the power which Christ hath left in his Church i 1 Cor. 11. 27 to the end with Mat. 7. 6. and 1 Cor. 5. ch and Iude v. 23. and 1 Tim. 5. 22 untill they receive instruction and manifest their reformation k 2 Cor. 2. 7 Q. What is required of them that receive the Sacrament of the Lords Supper in the time of the administration of it A. It is required of them that receive the Sacrament of the Lords Supper that during the time of the administration of it with all holy reverence attention they wait upon God in that ordinance l Levit. 10 3 Heb. 12. 28 Psal 5. 7 1 Cor. 11. 17 26 27 diligently obâ—erve the Sacramentall Elements actions m Exo. 24. 8 with Mat. 26. 28 heedfully discern the Lords body n 1 Cor. 11 29 and affectionately meditate on his death and sufferings o Luk 22. 19 and thereby stirre up themselvs to a vigorous exercise of their graces p 1 Cor. 11 26 1 Cor. 10. 3 4 5. 11. 14 in judging themselves q 1 Cor. 11. 31 and sorrowing for sin r Zech. 12. 10 in earnest hungering and thirsting after Christ Å¿ Rev. 24. 17 feeding on him by faith t Iohn 6. 35 receiving of his fulnesse u Iohn 1. 16 trusting in his merits w Phil. 3. 9 rejoycing in his love x Ps 63 4 5 2 Chr. 30. 21 giving thanks for his grace y Psal 22. 6 in renewing of their Covenant with God z Ier. 50. 5 Psal 50. 5 and love to all the Saints a Acts 2 42 Q. What is the duty of Christians after they have received the Sacrament of the Lords Supper A. The duty of Christians after they have received the Sacrament of the Lords Supper is seriously to consider how they have behaved themselves therein and with what successe b Psal 28. 7 Psal 85. 8 2 Cor. 11. 17 30. 31 if they find quickning comfort to blesse God for it c 2 Chr. 30 21 22 23 25 26 Acts 2. 42 46. 47 beg the continuance of it d Psal 36. 10 Cant. 3. 4 1 Chr. 29. 18 watch against relapses e 1 Cor. 10. 3 4 5 12 fulfill their vows f Psal 50. 14 incourage themselves to a frequent attendance on that ordinance g 1 Cor. 11. 25 26 Act. 2. 42. 46 but if they find no present benefit more exactly to review their preparation to carriage at the Sacrament h Cant. 5. 1. 2 3 4 5 6. in both which if they can approve themselves to God their own coÌ„sciences they are to wait for the fruit of it in due time i Psal 123. Psal 42. 5 8 Ps 43. 3 4 5 but if they see they have failed in either they are to be humbled k 2 Chr. 30 18. 19 Isa 1. 16. 18 and to attend upon it afterward with more care and diligence l 2 Cor. 7. 11 1 Chr. 15 12 13. 14 Q. Wherein do the Sacraments of Baptisme and the Lords Supper agree A. The Sacraments of Baptism and the Lords Supper agree in that the authour of both is God m Mat. 28. 19. 1 Cor 11. 23 the spirituall part of both is Christ and his benefits n Rom. 6 3. 4 1 Cor. 10. 16 both are seals of the same Covenant o Rom. 4. 11 with Col. 2 12 Mat. 26 27. 28. are to be dispensed by Ministers of the Gospel and by none other p Iohn 1. 33 Mat 28. 19 1 Cor. 11 23 1 Cor. 4. 1 Heb.
or transgression of the Law of God h. 1 Ioh. 3. 4 Q. What was the sin whereby our first Parents fell from the estate wherein they were created A. The sin whereby our first Parents fell from the estate wherein they were created was their eating the forbidden fruit c Gen 3. 6 12 Q Did all mankinde fall in Adams first transgression A. The Covenant being made with Adam not onely for himself but for his posterity all mankind descending from him by ordinary generation sinned in him and fell with him in his first transgresâ—ion d Gen. 2. 16 17 Rom 5 12 â— Cor. 15 21 22 Q Into what estate did the fall bring mankinde A. The fall brought mankinde into an estate of sin and misery e Rom. 5 12 Q. Wherein consists the sinfulness of that estate whereinto Man fell A. The sinfulness of that estate whereinto man fell consists in the guilt of Adams first sin the want of Oâ—iginal righteousness and the corruption of his whole nature which is commonly called Orâ—ginal sin together with all actual transgressions which proceed from it f Rom. 5. 12 19 Rom. 5 10 â—â— 2â— Eph 2 1 2 3 â—am 1. 14 â—â— Mat. 15 19 Q What is the misery of that estate whereinto Man fell A. All mankinde by their fall lost communion with God g Gen. 3. 8 10 24 are undâ—r his wrath and curse h Eph. 2. 2 3. gal 3. 10 and so made liable to all miseries in this life to death it self and to the pains of hell for ever i Lam 3. 39. Rom. 6. 29. Mat. 25. 41 46 Q. Did God leave all Mankinde to perish in the estate of sin and misery A. God having out of his meer good pleasure from all eternity elected some to everlasting life k Eph. 1 4 did enter into a Covenant of grace to deliver them out of the estate of sin and misery and to bring them into an estate of Salvation by a Redeemer l Rom. 3 20 21 22 Gal. 3. 21 22 Q. Who is the Redeemer of Gods elect A. The only Redeemer of Gods elect is the Lord Iesus Christ m 1 Tim 2 5 6 who being the eternal Son of God became man n Ioh. 1 14 Gal. 4. 4 and so was and continueth to be God and man in two distinct Natures and one Person for ever o Rom. 9. 5 Luke 1. 35 Col. 2 9. Heb. 7. 24 25 Q. How did Christ being the Son of God become Man A. Christ the Son of God became man by taking to himself a true body p Heb. 2. 14 16. and 10. 5 and a reasonable soul q Mat 26 38 being conceived by the power of the Holy Ghost in the womb of the Viâ—gin Mary and born of her r Luk. 1. 27 31 35 42 Gal. 4 4 yet without sin Å¿ Heb. 4 15 and 7. 26 Q. What Offices doth Christ execute as our Redeemer A. Christ as our Redeemer executeth the offices of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation t Act 3 21 22. Heb. 12 25. with 2 Cor. 13. 3. Heb. 5 5 6 7. and 7. 25. Ps 2. 6. Isa 9. 6 7. Mat. 21. 5. Psa 2. 8 9 10 11. Q. How doth Christ execute the Office of a Prophet A. Christ executeth the Office of a Prophet in revealing to us by his Word and Spirit the Will of God for our Salvation u Ioh. 1. 18 1 Pet. 1. 10 11 12. Ioh 15. 15. and 29. 31 Q. How doth Christ execute the Office of a Priest A. Christ executeth the Office of a Priest in his once offering up of himself a sacrifice to satisfie divine justice w Heb. 9 14 28 and reconcile us to God x Heb. 2. 17 and in making continual intercession for us y Heb. 7. 24 25 Q. How doth Christ execute the Office of a King A. Christ executeth the Office of a King in subduing us to himself z Acts 15 14 15 16 in ruling a Is 33. 22 and defending us b Is 32 1 2 and in restraining and conquering all his and our enemies c 1 Cor. 15 25. Ps 110 throughout Q. Wherein did Christs Humiliation consist A. Christs Humiliation consisted in his being born and that in a low condition d Luk. 27 made under the Law e Gal. 4. 4 undergoing the miseries of this life f Heb. 12 2 3 Isa 53 2 3 the wrath of God g Luke 22 44. Mat. 27. 46 and the cursed death of the Cross h Phil. 2. 8 in being buried i 1 Cor. 15 3 continuing under the power of death for a time k Act. 2. 24 25 26 27 31 Q Wherein consisteth Christs Exaltation A. Christs Exaltation consisteth in his rising again from the dead on the third day l 1 Cor. 15 4 in ascending up into Heaven m Mark 16 19 in sitting at the right hand of God the Father n Eph. i. 20 and in coming to judg the world at the last day o Act. 1. 11 and 17. 31 Q. How are we made partakers of the Redemption purchased by Christ A. We are made partakers of the Redemption purchased by Christ by the effectual Application of it to us p Ioh. 1. 11 12 by his holy Spirit q Tit. 3. 5 6 Q. How doth the Spirit apply to us the Redemption purchased by Christ A. The Spirit applyeth to us the Redemption purchased by Christ by working Faith in us r Eph. 1. 13 14. Ioh. 6 37 39 Eph. 28 and thereby uniting us to Christ in our effectual Calling Å¿ Eph. 3. 17 1 Cor. 1. 9 Q What is effectual Calling A. Effectual Calling is the work of Gods Spirit t 2 Tim. 1 9. 2 Thes 2. 13 14 whereby convincing us of our sin and misery u Act. 2 37 inlightening our minds in the knowledg of Christ w Acts 26 18. and renewing our wills x Ezek. 36. 26 27. he doth perswade and inable us to imbrace Jesus Christ freely offered to us in the Gospel y Ioh. 6. 44 45. Phil. 2. 13. Q. What benefits do they that are â—ffectually called partake of in this life A. They that are effectually Called do in this life partake of Justification z Ro. 8 â—0 Adoption a Eph. 1. 5 Sanctification and the several benefits which in this life do either accompany or flow from them b 1 Cor. 1 26 30 Q. What is Justification A. Justification is an act of Gods free grace wherein he pardoneth all our sins c Ro. 3. 24 25. and 4 6 7 8 and accepteth us as righteous in his fight d 2 Cor. 5 19 21 only for the Righteousness of Christ imputed to us e Rom. 5. 17 18 19 and received by Faith alone f Gal. 2. 16 Phil. 3. 9 Q. What is Adoption A. Adoption is