â— 4. to be continued in the Church of Christ untill his second comming q Mat. 28. 19 20. 1 Cor. 11. 26 Q. Wherein doe the Sacraments of Baptisme and the Lords Supper differ A. The Sacraments of Baptism and the Lords Supper differ in that Baptism is to be administred but once with water to be a sign and seal of our regeneration and engrafting into Christ r Mat. 3 11 Tit 3 5 Cal. 3 27 and that even to infants Å¿ Gen 17 7 9 Acts 2. 38. 39 1. Cor 7. 14 whereas the Lords Supper is to be administred often in the Elements of bread and wine to represent and exhibit Christ as spirituall nourishment to the soul t 1 Cor 11 23 24 25 26 and to confirm our continuance and growth in him u 1 Cor. 10 16 and that only to such as are of years and ability to examine themselves w 1 Cor 11 28 29. Q. What is Prayer A. Prayer is an offering up of our defires unto God x Psal 62 8 in the Name of Christ y Ich. 16 23 by the help of his Spirit z Rom. 8. 26 with confession of our sins a Psa 32 5 6 Dan. 9 4 and thankfull acknowledgement of his mercies b Phil. 4. 6 Q. Are we to pray unto God only A. God only being able to search the hearts c 1 Kin. 8. 39 Acts 1. 24 Rom. 8. 27 hear the requests d Psal 65 2 pardon the sins e Mich 7. 18 and fulfill the desires of all f Psal 145 18 19 and only to be believed in g Rom. 10. 14 and worshipped with religious worship h Mat. 4. 10 prayer which is a speciall part thereof i 1 Cor. 1. 2 is to be made by all to him alone k and to none other l Ps 50. 15 â—om 10. 14 Q. What is it to pray in the Name of Christ A. To pray in the Name of Christ is in obedience to his command and in confidence on his promises to ask mercy for his sake m Ioh. 14 13 14 â—ohn 16. 24 Dan. 9. 17 not by bare mentioning of his Name n Mat. 7. 21 but by drawing our encouragement to pray and our boldnesse strength and hope of acceptance in prayer from Christ and his mediation o Heb. 4. 14 15. 16 1 Ioh 5. 13 14 15 Q. Why are wee to pray in the name of Christ A. The sinfulnesse of man and his distance from God by reason thereof being so great as that we can have no accesse into his presence without a Mediator p Ioh. 14 6 I sai 59. 2 Ephes 3 12 and there being none in heaven or earth appointed to or fit for that glorious work but Christ alone q Ioh. 6. 27 Heb. 7. 25. 26 27 1 Tim. 2. 5 we are to pray in no other name but this only r Col 3. 17 Heb. 13. 17 Q. How doth the Spirit help us to pray A. We not knowing what to pray for as we ought the Spirit helpeth our infirmities by enabling us to understand both for whom and what and how prayer is to be made and by working and quickning in our hearts although not in all persons nor at all times in the same measure those apprehensions affections and graces which are requisite for the right performance of that duty Å¿ Rom. 8. 26 27 Psal 10. 17 Zech 12. 10 Q. For whom are we to pray A. We are to pray for the whole Church of Christ upon earth t Eph. 6 18 Psal 2â— 9 for Migistrates u 1 Tim. â— 1 2 and Ministers w Coâ— 4. 3 for our selvs x Gen. 32. 11 our brethren y Iam. 5. 16 yea our enemies z Mat. 5. 44 and for all sorts of men living a 1 Tim. 2. 1 2 or that shall live hereafter b Ioh 17 20 2 Sam. 7. 29 but not for the dead c 2 Sam. 12 21 22 23 nor for those that are known to have sinned the sin unto death d 1 Ioh. 5. 16 Q. For what things are we to pray A. We are to pray for all things tending to the glory of God e Mat. 6. 9 the welfare of the Church f Psal 51. 18 Psal 122. 6 our own g Mat. 7. 11 or others good h Psal 125. 4 but not for any thing that is unlawfull i 1 Ioh. 5. 14 Q. How are we to pray A. We are to pray with an awfull apprehension of the Majesty of God k Eccl. 5. 1. and deep sense of our own unworthinesse l Gen. 17. 27 Gen. 32. 19 necessities m Luk. 15. 17 18 19 and sins n Luk. 18 13 14 with penitent o Psal 51. 17 thankful p Phil. 4. 6 and enlarged hearts q 1 Sam. 1. 15 1 Sam. 211 with understanding r 1 Cor. 14 15 faith Å¿ Mar. 11. 24 Iames 1. 6 sincerity t Psal 145. 18 Psal 17. 1 fervency u Iam. 5. 16 love w 1 Tim. 2. 8 and perseverance x Eph. 6. 18 waiting upon him y Mic. 7 7 with humble submission to his will z Mat. 26. 36 Q. What rule bath God given for our direction in the duty of prayer A. The whole word of Gods is of use to direct us in the duty of praying a 1 Ioh. 5. 14 but the speciall rule of direction is that form of prayer which our Saviour Christ taught his Disciples commonly called the Lords Prayer b Mat 2. 9 10 11 12 13 Luk. 11 2 3 4 Q. How is the Lords Prayer to be used A. The Lords Prayer is not only for direction as a pattern according to which we are to make other prayers but may also be used as a prayer so that it be done with understanding faith reverence and other graces necessary to the right performance of the duty of prayer c Mat. 6. 9 with Luk 11. 2 Q. Of how many parts doth the Lords Prayer consist A. The Lords Prayer consists of three parts a Preface Petitions and a Conclusion Q. What doth the Preface of the Lords Prayer teach us A. The Preface of the Lords Prayer contained in these words Our Father which art in heaven d Mat. 6. 9 treacheth us when we pray to draw near to God with confidence of his fatherly goodness and our interest therein e Luk 11. 13 Rom. 8. 15 with reverence and all other child-like dispositions f Isai 64. 9 heavenly affections g Psal 123. 1 Lam. 3. 41 and due apprehensions of his soveraign power Majesty and gracious condescensions h Isai 63. 15 16 Neh. 1. 4 5 6 as also to pray with and for others i Acts 12. 5 Q. What doe we pray for in this first Petition A. In the first Petition which is Hollowed be thy name k Mat. 6. 9 acknowledging
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
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
state of Glory onely l Eph. 4. 13 Heb. 12. 23 â—1 Iohn 3. 2 Iude v. 24 CHAP. X. Of Effectuall Calling ALL those whom God hath predestinated unto life and those only he is pleased in his appointed and accepted time effectually to call a Rom. 8. 30 Rom. 11. 7 Eph. 1. 10 11 by his Word and Spirit b 2 Thes 2 13 14. 2 Cor 33. 6 out of that state of sin and death in which they are by nature to grace and salvation by Iesus Christ c Rom 8. 3 Eph 2. 1. 1 2 3 4 5. 2 Tim. 1 9 10 enlightning their mindes spiritually and savingly to understand the things of God d Acts 26. 18 1 Cor. 10. 12 Eph. 1. 17 18 taking away their heart of stone and giving unto them an heart of flesh e Ezek. 36. 27 renewing their wills and by his Almighty power determining them to that which is good f Ezek. 11. 19 Phil. 2. 13 Deut. 30. 6 Ezek. 36. 27 and effectually drawing them to Iesus Christ g Eph 1. 19 Ioh. 6. 44 45 yet so as they come most freely being made willing by his grace h Cant. 1. 4 Psal 110. 3 Iohn 6. 37 Rom. 6. 16 17 18. II. This effectuall Call is of Gods free and speciall grace alone not from any thing at all foreseen in man i 2 Tim. 1. 9 Tit. 3. 4 5. Eph. 2. 4 5 8 9. Rom. 9. 11 who is altogether passive therein untill being quickened and renewed by the holy Spirit k 1 Cor. 2. 14 Rom. 8. 7 Eph. 2. 5 he is thereby inabled to answer this call and to imbrace the grace offered and conveyed in it l Ioh. 6. 37 Ezek 36. 27 Rom. 8. 9 Ioh 5. 25 III. Elect infants dying in infancy are regenerated and saved by Christ through the Spirit m Luke 18 15. 16. and Act. 2. 38 39 and Iohn 3 3. 5. and 1 Iohn 5. 12 compared who worketh when and where and how he pleaseth n Iohn 3. 8 So also are all other elect persons who are uncapable of being outwardly called by the Ministery of the Word o 1 Iohn 5 12. Acts 4 12. IV. Others not elected although they may be called by the Ministery of the Word p Mat. 22. 14 and may have some common operations of the Spirit q Mat. 7. 22 Mat. 13. 20 21. Heb. 6 4. 5. yet they never truly come unto Christ and therefore cannot be saved r Ioh. 6. 64 65 66. Ioh. 8. 24 much lesse can men not professing the Christian Religion be saved in any other way whatsoever be they never so diligent to frame their lives according to the light of Nature and the Law of that Religion they doe professe Å¿ Acts 4. 12 Iohn 14. 6 Ephes 2. 12 Iohn 4. 22 Iohn 17. 3 And to assert and maintain that they may is very pernicious and to be detested t 2 Ioh. v. 9 10 11 1 Cor. 16. â—â— Gal. 1. 6 7 8. CHAP. XI Of Justification THose whom God effectually calleth he also freely justifieth a Rom. 8. 30 Rom. 3. 24 not by infusing righteousnesse into them but by pardoning their sinnes and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone nor by imputing faith it self the act of believing or any other Evangelicall obedience to them as their righteousnesse but by imputing the obedience and satisfaction of Christ unto them b Rom. 4. 5 6 7. 8 2 Cor. 5. 19 21. Rom. 3 22 24 25 27 28 Titus 3. 5 7 Eph. 1. 7. Ier. 23 6. 1 Cor. 1. 30 31 Rom. 5. 17 18 19 they receiving and resting on him and his righteousnesse by faith which faith they have not of themselves it is the gift of God c Acts 10 44. Gal. 2 16. Phil. 3. 9 Act. 13. 38 39 Eph. 2. 7 8 II. Faith thus receiving and resting on Christ and his righteousnesse is the alone instrument of Iustification d Iohn 1. 12 Rom 3. 28 Rom. 5. 1 yet is it not alone in the person justified but is ever accompanied with all other saving graces and is no dead faith but worketh by Love e Iam. 2. 17 22 26 Gal. 5. 6 III. Christ by his obedience and death did fully discharge the debt of all those that are thus justified and did make a proper reall and full satisfaction to his Fathers Iustice in their behalf f â—om 5. 8 9 10 19 1 Tim. 2. 5 6 Heb. 10. 10 14. Dan. 9 24. 26. Isa 53. 4 5 6. 10 11 12 Yet in as much as he was given by the Father for them g Rom. 8. 32 and his obedience and satisfaction accepted in their stead h 2 Cor. 5. 21 Mat. 3. 17 Ephes 5. 2 and both freely not for any thing in them their justification is only of free grace i Rom. 3. 24 Eph. 1. 7 that both the exact justice and rich grace of God might be glorified in the Iustification of sinners k Rom. 3. 26 Ephes 2. 7 IV. God did from all eternity decree to justifie all the elect l Gal. 3. 8 1 Pet. 1. 2 19 20 Rom. 8. 30 and Christ did in the fulnesse of time die for their sins and rise again for their justification m Gal. 4. 4 1 Tim. 2. 6 Rom. 4. 25 neverthelesse they are not justified untill the holy Spirit doth in due time actually apply Christ unto them n Col. 1. 21 22. Gal. 2 16. Tit. 3. 4 5 6 7. V. God doth continue to forgive the sins of those that are justified o Mat. 6. 12 1 Iohn 1. 7. 9 1 Ioh. 2. 1 2 and although they can never fall from the state of justification yet they may by their sins fall under Gods fatherly displeasure p Iuke 22 32. Iohn 10 28. Heb 10 14. and not have the lâ—ght of his countenance restored unto them untill they humble themselves confesse their sins beg pardon and renew their faith and repentance q Psal 89. 31 32. 33 Psal 51. 7 8 9 10 11 12 Psal 32. 5 Mat. 26. 7â— 1 Cor. 11. 30 32. Luk. 1. 20 VI. The justification of Beleevers under the Old Testament was in all these respects one and the same with the justification of Believers under the New Testament r Gal. 3. 9 13 14. Rom. 4. 22 23 24 Heb. 13. 8 CHAP. XII Of Adoption ALl those that are justified God vouchsafeth in and for his only Sonne Iesus Christ to make partakers of the grace of Adoption a Eph. 1. 5 by which thâ—y are taken into the number and enjoy the liberties and priviledges of the children of God b Gal. 4. 4â— Rom. 8. 17 Iohn 1. 12 have his Name put upon them c Ier. 14 9 2 Cor. â— 18 Rev. 3. 12 receive the spirit of Adoption d Rom. 8. 15 have accesse
Saints or any other creature d Col. 2. 18 Rev. 19. 10 Rom. 1. 25 and since the Fall not without a Mediator nor in the mediation of any other but of Christ alone e Iohn 14. 6 1 Tim. 2. 5. Eph. 7. 18 Col. 3. 17 III. Prayer with thanksgiving being one speciall part of Religious Worship f Phil. 4. 6 is by GOD required of all men g Psal 65 2 and that it may be accepted it is to be made in the Name of the Son h Iohn 14. 13. 14. 1 Pet. 2. 5 by the help of his Spirit i Rom. 8. 26. according to his Will k Ioh. 5. 14 with understanding reverence humility fervency faith love and perseverance l Psal 47. 7 Eccles 5. 1 2 Heb. 12. 28 Gen. 18. 27 Iames 5. 16. Iam. 1 6 7 Mark 11. 24. Mar 6. 12. 14. 15. Col 4. 2. Ep. 6. 18 and if vocall in a known tongue m Cor. 14. 14 IV. Prayer is to be made for things lawfull n 1 Ioh 5 14 and for all sorts of men living or that shall live hereafter o 1 Tim. 2. 1 2 Ioh. 17 20 2. Sa. 7. 29 Ruth 4. 12 but not for the dead p 2 Sam. 12 21 22. 23. with Luk. 16. 25 26 Rev. 14 3 nor for those of whom it may be known that they have sinned the sin unto death q 1 Ioh. 5. â—6 V. The reading of the Scriptures with godly fear r Act. 15. 21 Rev. 1. 3 the sound Preaching Å¿ 2. Tim. 4. 2 and conscionable hearing of the Word in obedience to God with understanding faith and reverence t Iam. 1. 22 Acts 10. â—5 Mat. 13. 19. He 4. 2. Isa 66. 2 singing of Psalms with grace in the heart u Col. 3. 16 Ephes 5. 19 Iam. 5. 13 as also the due administration worthy receiving of the Sacraments instituted by Christ are all parts of the ordinary Religious Worship of God w Mat. 28. 19 1 Cor. 11. 13 to 29. Acts 2. 42 Beside Religious Oaths x Deut. 6. 13 with Neh. 10. 29. Vows y Isa 19. 21 with Eccl. 5. 4 5 Solemn Fastings z Ioel 2 12 Esther 4. 16 Mat. 9. 15 1 Cor. 7. 5 and Thanksgivings upon special occasions a Psal 107 throughout Ester 9. 22 which are in their severall times and seasons to be used in an holy and religious manner b Heb. 11. 28 VI. Neither Prayer nor any other part of Religious Worship is now under the Gospel either tyed unto or made more acceptable by any place in which it is performed or towards which it is directed c Iohn 4. 21 but God is to be worshipped every where d Mal. 1. 11 1 Tim. 2. 8 in Spirit and Truth e Iohn 4 23 24 as in private Families f Ier. 10. 25 Deut. 6. 6 7 Iob 1. 5 2 Sam. 6. 18 20. 1 Pet. 3 7. Acts 10. 2 daily g Mat. 6. 11 and in secret each one by himselâ— h Mat. 6. 6 Eph. â— 18 so more solâ—mnly in the publique Assemblies which are not carelessy or wilfully to be neglected or forsaken when God by his Word or Providence calleth thereunto i Isa 56. 7 Heb. 10 25 Prov. 1. 20 21 24 Prov. 8. 34 Acts 13 42 Luk. 4. 16 Acts 2. 42 VII As it is of the Law of Nature that in general a due proportion of time be set a part for the Worship of God so in his Word by a positive Morall and perpetuall Commandment binding all men in all ages he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him k Exod. 20 8 0 11 Isa 56. 2 4 6 7. which from the beginning of the World to the resurrection of Christ was the last Day of the week and from the Resurrection of Christ was changed into the first Day of the week l Gen. 2. 2 3 1 Cor. 16. 1 2 Acts 20. 7 which in Scripture is called the LORDS Day m Rev. 1. 10 and is to be continued to the end of the World as the Christian Sabbath n Exod. 20. 8. 10. with Mat. 5 17 18 VIII This Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts ordering of their common affairs before-hand do not only observe an holy rest all the Day from their own works words and thoughts about their worldly imployments and recreations o Exod. 20. 8 Exod. 16. 23 25 26 29 30 Ex. 31. 15 16 17 Isa 58. 13. Nehem. 131 16 17 18 19 21 22 but also are taken up the whole time in the publique and private Exercises of his Worship in the duties of necessity and mercy p Isa 58. 13 Mat. 12. 2 to 13 CHAP. XXII Of lawfull Oaths and Vows A Lawfull Oath is a part of Religious Worship a Deut. 12 20 wherein upon just occasion the person swearing solemnly calleth God to witnesse what he asserteth or promiseth and to judge him according to the truth or falshood of what he sweareth b Exod. 20. 7 Levit. 19. 12 2 Cor. 1. 23 2 Chron. 6 22 23 II. The Name of God only is that by which men ought to sweare and therein it is to be used with all holy fear and reverence c Deut. 6. 13 Therefore to swear vainly or rashly by that glorious and dreadfull Name or to swear at all by any other thing is sinfull and to be abhorred d Exod 10. â— Ier. 1. 7 Mat 5. 34 37 Iam. 5. 12 Yet as in matters of weight and moment an Oath is warranted by the Word of God under the New Testament as well as under the Old e Heb. 6. 16 2 Cor. 1. 2â— Isaâ— 6â— 1â— so a lawfull Oath being imposed by lawfull Authority in such matters ought to be taken f 1 Kings â— 31. Neh 13 25. Ezra 10 5. III. Whosoever taketh an Oath ought duely to consider the weightinesse of so solemn an Act and therein to avouch nothing but what he is fully perswaded is the truth g Exod. 20. 7 Ier 4. 2 Neither maâ— any man binde himself by Oath to any thing but what is good and just and what he believeth so to be and what he iâ— able and resolved to perform h Gen 24. 2 3 5 6. 8 9. Yet is it a sin to refuse an Oath touching any thing that is good and just being imposeâ— by lawfull Authority i Num. 5. 19 21 Neh. 5 12. Exâ—d 22 7 8 9 10 11 IV. An Oath is to be taken in the plain and common sense of the words without equivocation or mentall reservation k Ier. 4. 2 Psal 24. 4 It cannot oblige to sin but in any thing not sinfull being taken it binds to performance although to a mans own hurt l 1 Sam. 25 22. â—2 33 34 Psal 15. 4 nor is it to be violated
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
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
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
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