his Church a Body whereof he is the Head which is twofold Invisible and Visible Mat. 7.21 1 Cor. 7.19 1. The Invisible Church of Christ contains all glorified Saints in Heaven and all true Believers on Earth and of this Church all who are Baptized are not Members but those only who being Baptized live the life of Faith 2. B. Ushers Body of Divinity p. 187. The Visible Church contains all professors of Christianity and of this Church all who are Baptized are reputed as Members Q. What is meant by A Child of God A. Joh. 1.12 Gal. 4.5 Joh. 20.17 Heb. 2.11 Rom. 8.16 This priviledge necessarily follows the other for all true Members of Christ's Church receive the honour to be sons of God by Adoption and are admitted to have God their Father Christ their Brother the Holy Ghost their Comforter here and hereafter are co-heirs with Christ of an eternal glory Q. What is meant by an inheritor of the Kingdom of Heaven A. This Priviledge doth succeed both the other Luk. 12.32 Ja. 1.12 1 Pet. 1.4 5. Joh. 14.3 Col. 3.4 2 Cor. 5.1 for those who are Members of Christ and Sons of God have a Kingdom purchased for them and promised to them yea by Christ they now have taken possession of it and shall hereafter have the full enjoyment of it Q. What did your Godfathers and Godmothers then for you A. They did promise and vow three things in my name 1. That I should renounce the Devil and all his works the pomps and vanities of this wicked World and all the sinful lusts of the flesh 2. That I should believe all the Articles of the Chrstian Faith 3. That I should keep Gods holy will and Commandments and walk in the same all the daies of my life Q. What are the parts of this Baptismal vow and promise A. Its parts are suitable to the two parts of Sanctification a death to Sin World Flesh Devil and a life unto Righteousness in a true Faith and an obedience to the Will of God Q. What do we renounce in renouncing the Devil and all his works A. 1. Dr. Hammond pract Cat. l. 6. sect 3 Joh 8 44 Ja. 3.17 All belief in or worship of any Heathenish God or Idol 2. All heathenish and sinful practice as Lying Envy Pride sowing Discord and those sins which represent Satan 3. All Combination or Contracts with the Devil and all use of Conjurations 4. Ja. 1.14 Eph. 5.11 All Temptations and first motions to sin 5. All evil Exhortation or evil Example whereby we entice others to act sin and so act the Devil's part Q. How may the Devil and â—is Works be withstood A. Jam. 4.4 1 Pet. 5.5 8 9. By the use of 1. Prayer 2. Fasting 3. Faith 4. Watchfulness against them 5. Care to walk according to Gods Will. Q. What is meant by the pomps and vanities of this wicked world to be renounced A. Eph. 5.11 1 Cor. 6.10 20. 1. That we absent as much as may be from wicked company the ruin of many souls 2. That if in company we partake not of their sins chusing rather their anger than Gods 3. Not inordinately to pursue the worlds profits pleasures or honours nor to be too much delighted with 1 Joh. 2.15 16. Jam. 4.4 Mat. 16.26 or confident in them but so to sit loose to them that we may readily part with them if in competition with Christ and our Souls Q. How may the soul be armed against the Worlds enticements and discouragements A. Eccles 1.1 2. 1. By considering the vanity and uncertainty of all its enjoyments Its pleasures but skin-deep sensual and but for a moment Heb. Pro. 23.5 Ps 49.7 11.20 its Honours the breath of others no sign of God's love and leave us at Death Its Riches the dust of Earth cannot free from Death here nor Hell hereafter 2. By considering the smalness and shortness of our Troubles in the World They can but hurt the Body Mat. 10.28 Exod. 2.23 in whose greatest troubles the Soul is at Liberty its worst punishment is Death which sends the soul sooner to eternal life Isa 43.2 2 Cor. 4.17 18. They cannot hinder us from God's presence here and may prepare us for a greater glory hereafter 3. By considering we are here but Strangers and Souldiers in our Enemies Tents Joh. 15.20 John 16. last which may reasonably expose us to troubles as our Captain Christ Jesus and his Apostles all met with 4. Ro. 8.18 By considering our Glory in Heaven will recompence all our losses on Earth Q. What is meant by renouncing the Lusts of the Flesh A. 1. Dr Ham. prac Cat. 16. sec 3. Jer. 4.14 1 Cor. 6.19 All coveting of or indulging our selves in any lust or desire which is contrary to the Word of God and so sinful 2. All spiritual and heart Sins and all bodily uncleanness This Enemy is the more dangerous because daily with us and ready within us to betray us to Satans Temptations Q. How may these lusts of the Flesh be subdued A. By Sobriety Chastity Gal. 5.16 17 20. Watchfulness Praver and a care to walk answerable to the Word of God Q. What is that part of Sanctification included in your Baptismal Vow yet to be Considered A. â—oh 3.16 Tiâ— 3.8 A life of righteousness in these two great duties of the Gospel Faith and Obedience Q. What is the Faith here promised A. Bis Pearson on Creed p. 12. 1. An assent of our Hearts 2. A Confession or Profession with our lips And 3. A suitable Conversation in our lives Q. What do we promise thus to believe A. All the Articles of the Christian Faith Q. What is the Obedience promised in Baptism A. That which is the product of true Faith an Universal Obedience of our whole man to all the commands of God sincerely performed with constancy to our lives end Q. Can the Godfathers or Godmothers promise this for the Child and is the Child bound to perform it A. 1. Yes because Children are in the power of the Parents to be devoted to the Service of God Deut. 6.6 7.29.10 11 31.11 12 2 Tim. 2.19 Eph. 5.11 Heb. 11.6 Tit. 2.14 whom God also hath obliged to do it 2. There is nothing contained in this Baptismal Vow but what is lawful becomes Christianity and is our bounden Duty to perform 1 Pet. 2.11 1 John 5.4 1 Pet. 5.8 3. The Non-performance of the Vow by the Child may justly forfeit God's promises in Baptism made to the Child 4. Parents usually oblige their Children in civil contracts and bargains Hooker 's Volity l. 5 sect 64. who are by their Parents contracts bound to observe the Covenant or else must forfeit the advantages that might accrue to them by its observance Much more sure then may Parents engage their Children in what is the Child 's absolute duty on whose performance so great a mercy depends Q. Dost
Communicant before he Receives as 1. Examination of himself of his Sins and truth of Repentance 2. Repentance of sins past 3. Resolution of Amendment 2. The Duties of a Communicant at his Receiving 1. A Lively Faith Acted on Christs Merits and Gods Love to see him able and willing to save us 2. True Thankfulness to him who so Loved us 3. A suitable Remembrance of Christ with sorrow for sin desires after a Living to him earnest Thirst and Longing after Benefits of his Death 3. The Duties of a Communicant after Receiving The Practice of all these Duties in our Lives in the Practice of our steadfast Resolution of Amendment so that we may not Act the sins again we Repented of but may daily by Faith so derive Grace from Christ that we may live the life of Faith in so remembring Christs Death for sin as to dye to sin and so Thankful for our Redemption as to live to the Honour of our Redeemer and as to God so to Man to act all duties that Love may oblige us to And now the God of all Power and Grace who brought our Lord Jesus Christ from the Grave raise us from the Death of Sin to the Life of Righteousness and so enable us to believe aright to Obey so sincerely to Pray so Christianly and partake of the Sacraments so suitably that we may be here Christs Faithful Souldiers and Servants and hereafter his Glorified Saints Amen I now hasten with as much brevity as I can to cite those Heathens Sayings whereby the several parts in this Treatise referring to the Heathens by a Figure in such a mark are Answered and to shew what Morality they enjoyned the Practice of which must shame the remissness of us Christians I have only made references in some lest the Appendix might exceed its proportion to the Book but if these serve and please I may more largely afterwards Treat of them 1. There is a God by the Testimony of the Heathen OMnibus innatum est in animo quasi insculptum Deos esse Esse Deos ita perspicuum est ut id qui neget vix eum sanae mentis existimem Balbus in Lib. 2. de natura Deorum apud Ciceron Qui est tam vecors qui aut cum suspexerit in Coelum Deos esse non sentiat Cicer. Orat. de Aruspic respons Quae est enim Gens Aut quod genus hominum Quod non habet sine doctrina anticipationem quandam Deorum Epicurus in lib. 1. Ciceron de natura Deorum Et Paulo post haec habet Cum non instituto alicuo aut more aut lege sit opinio constituta Maneatque ad unum omnium firma consensio intelligi necesse est esse Deos quoniam insitas eorum vel potius innatas cogitationes haâ—emus De quo autem omnium Natura consentit id verum esse necesse est Esse igitur Deos confitendum est Si aliquid est quod Homo efficere non possit cui id efficit melior est homine Homo autem haec quae in mundo sunt efficere non potest Qui potuit igitur praestat homini Homini autem praeâ—tare quis possit nisi Deus Chrysippus apud Ciceron lib. 3. de Nat. Deor. In homimbus nulla gens est neque tam immansueta neque tam fera quae nen etiamâ—â— ignoret qualem habere Deum deceat tamen habendum sciat Cicero lib. 1. de Legibus Nulla gens tam fera nemo omnium tam sit immanis cujus mentem non imbuerit Deorum opinio Omnes esse vim naturam Divinam arbitrantur nec vero illud collocutio hominum aut consensus efficit non institutis opinio confirmata non legibus Omni autem in re consensio omnium Gentium Lex naturae putanda est Cicero Tuscul Quaest Lib. 1. 2. As they Witness the Being of a Deity so they ascribe to him Mans Creation Sanctius his animal mentisque capacius Altae Deerat adhuc quod dominari in caetera possit Natus Homo est sive hunc Divino semine fecit Ille Opifex rerum * Huic simile occurrit Virgilu Aenead 6. illis Coelestis Origo mundi melioris origo Sive recens tellus seductaque nuper ab alto Aethere cognati retinebat semina Coeli Quam satus Iapeto mistam fluvialibus undis Finxit in Effigiem moderantum cuncta Deorum Pronaque cum spectant animalia caetera terram Os Homini sublime dedit Coelumcue vileâ—â— Jussâ— erectos ad sydera tollere vultâ—â— Ovid. Met. Lib. 1. Animum ipsum mentemque homiâ—â— raâ—nem consilium prudentiam qui non Divina cura perfecta esse perspicit is his ipsis rebus mihi videtur carere Cicero lib. 2. de nat Deorum Animal hoc providum sagax multiplex acutum memor plenum rationis consilii quem vocamus Hominem praeclara quadam conditione generatus est a summo Deo Cicer. lib. 1. de Legibus Ubi plura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phocil v. 102. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. v. 63. 3. The Heathen not ignorant of the Souls Spirituality and Immortality Humanus animus decerptus ex mente Divina cum alio nullo nisi cum ipso Deo 〈◊〉 hoc fas sit dictu comparari potest Cicer. lib. 5. Tusc Quaest C. Caesar compluribus parricidarum violatus mucrontbus inter ipsum illud tempus quâ— Divinus Spiritus mortali discernebatur a copore manu utraque togam demisit ut â—â—feriori parte corporis tecta collaberetur Vaâ— Max. lib. 4. cap. 5. num 6. Socratem dixisse fertur Animos Hominâ—â— esse Divinos iisque omne corpus excessissem reditum in Coelum patere optimoque justifiâ— moque cuique expeditissimum Cicero 〈◊〉 Amicit. in praefat Deus ortu interitu antiquiorem genuit aâ—vium eumque ut Dominum atque imperantem obâ—dienti praefecit corpori Animum cum ille procreator mundi Deus ex sua mente divinitate genuisset tum omne quod erat concretum atque corporeum substernebat animo Cicer. de Univer In Animis nostris doctissimi illi veteres inesse quiddam coeleste divinum putaverunt Cicero lib. 2. de finibus Morte carent Animae semperque priore relicta Sede novis domibus vivunt habitantque receptae Cum volet illa dies quae nil nisi corporis hujus Juâ— habet incerti spatium mihi finiat aevi Parte tamen meliore mei super alta perennis Astra ferar Ovid in perorat oper ad finem Metam Divinae particulam aurae Horat. Serm. lib. 2. Sat. 2 Quod si in hoc erro quod aenimos hominum immortales esse credam libenter erro neo mihi hunc errorem quo delector dum vivo extorqueri volo Cicero de senect Infra lunamnihil est nisi mortale cadâ—â— cum praeter animos hominum Deorum munere datos Sic habeto te non esse mortalem sed corpus hoc fragile
consistent with his Fathers Glory 5. To render his sufferings of infinite value to save all his in all Ages 6. For the comfort of fallen man who might believe the glad Tidings of his peace with God when it was brought to him by one who being God as well as man evidenced the peace by the Union of the Natures Q. Why is the Son of God called Christ A. Christ signifieth anointed and is the same with Messiah to evidence Christ to be the true Messiah Q. How prove you Christ to be the true Messiah A. 1. Homil. Eng. on Nativ Mat. 1.18 20.1 2. Mark 5.9 The Prophecies concerning the Messiah were fulfilled in him as to his Tribe Parent Birth-place Name manner of Life and Death Resurrection and Ascension and their Effects as to the Conversion of the Gentiles 2. God the Holy Ghost Angels Devils testifie it Mat. 3.17 1.18 Luke 2.10 3. The Jews themselves believed it John 12.44 4. Mornaeâ—s de Ver. Rel. c. 29. All times of expecting the Messiah centred in and about that time Christ was born and many false Christs then arose 5. Christ did what the Messiah was to do B. Pearson on Creed p. 83 84. and suffered what the Messiah was to suffer therefore he was the true Messiah The mistake of the Jews as to Christs coming in Glory was Their confounding his second coming with the first And if he had come in Glory how then should the Prophecies concerning his Sufferings Death Burial c. Isa 53. be fulfilled we grant his coming in Glory but we premise his suffering for sin here in the flesh and his coming in Glory we refer to his coming to Judge the World see at large this in Bishop Pearson on the Creed pag. 83 84 85 c. Q. Why is Christ called our Lord A. B. Pearson on Creed p. 153. 1. Because he is the Lord that made us and bought us 1 Cor. 6.20 2. He hath chosen us to be his People out of all the World Jewish and Heathen 3. We have by our Baptism chosen him for our Lord and Master and have resigned up our selves to him as his faithful Servants Q. What Office of Christ doth this Title of Lord import A. His Office of King Q. How is Christ a King A. Christ is a King of Grace and Glory Here he rules in his People Gal. 6.16 and they hereafter Reign with him And as a King 1. He hath a Church or People subject to him 1 John 2.6 John 16.78 14.26 1 Cor. 15 55 56 57 2 Thes 1.8 9 10. 2. To them he gives Laws to walk by 3. They obey him 4. He governs them by his Spirit and Ordinances 5. He as King protects them from enemies and defends them in peace 6. He as King rewards his People with blessings here and hereafter Q. How is Christ a Prophet A. 1. He instructs us by his Word Spirit and Ministers in our Duties 2. He continues a supply of Ordinances for the Service of his Church to the Worlds end Mat. 28.20 Rom. 8.16 26. 3. He enables his People to discharge their duties and to perform what he expects from them Q. Why is Christ called Jesus A. An Angel hath given us the Reason Mat. 1.21 Because he should save his People from their Sins Q. How opth Christ save us A. 1. 2 Cor. 5.21 Christ underwent the whole wrath of God due to us and so satisfied Gods offended Justice Mat. 26. and c. 27. 2. He performed actively what the Law required and so was without sin 3. Hence God is Mat. 3.17 5.17 through him reconciled to us 2 Cor. 5.18 20 21. 4. Luke 34. â—â— Joh. 3. â—â— Christ hath made known to us the terms of Salvation that we on our Repentance for sin and closing with him by Faith and living in obedience to him in the life of Faith may be saved 5. He by his Word Ordinances Ministers Jam. 1.28 Phil. 1.6 Spirit and Graces instructs us in his Will and enables us to perform what he requires 6. Heb. 7.25 Rev. 8.2 He intercedes with God his Father for the pardon of those sins attending our persons and performances and pleads for the acceptance of us and them on the account of his Merits and Mediation Q. What may be learned from Christs Deity and threefold Office A. 1. From his being God I learn 1. God and Christ's great Love to sinful man in Christ's Death Rom. 5.8 10. 2. I see sins evil in causing Christ to come from Heaven to save us 3. I learn mercy for sinners Christ as God is able to save all that return 2. I learn from Christ's being the true Messiah 1. God's veracity who will fulfil his promise in due time 2. The Jews stupidity in denying and Crucifying of him 3. Mat. 27.25 The Justice of God in punishing them according to their own imprecation His blood be on us and our Children 4. I see the verity of our Christian Religion of which we have no reason to be ashamed 5. I learn to trust God in all my affairs Rom. 8.28 32 c. who hath been so faithful to give his Son according to his promise to die for my sins 3. I learn from the Offices of Christ 1. That as Christ is my Lord and King so I ought to obey him and as he loved me so as to dye for me I ought to love him so as to live to him 2 Cor. 5.15 and to my power promote his Kingdom and Glory 2. As Christ is Prophet I ought to reverence God's Word Ordinances and Ministers and to obey what Christ by them and his Spirit doth teach me to be my duty it becoming me to have an ear to hear where the Almighty God condescends to speak Prov. 1.24 26 28 3. As Christ is my High Priest and Saviour to expiate my sin and save my Soul by his merits and mediation I learn to disown all merits and works of Righteousness of my own Isa 64.6 Luke 17.19 and not to relie on any Creatures Righteousness for Justification but wholly by a Faith and Obedience close with and live to him expecting from him my Salvation on the account of his own Merits and free Grace I learn also to disown all Co-mediators as Saints and Angels and to account him as the sole procurer of my happiness to whom my complaints of wants and Prayers for supplies ought to be offered up and made known Q. Why was our Saviour Man A. 1. Man had sinned B. Ushers body of Divinity p. 164. Harmony of Confes Confes Belg. art 20. and the nature sinning ought to suffer and satisfie 2. Christ as God could not suffer and became Man that he might suffer 3. To reconcile the human Nature to God by the Union of the Deity and Humanity in his own Person 4. That he being sensible of our infirmitys might have compassion on us 5. To encourage us in
our Addresses he knows our wants 6. To Conquer mans enemies in that nature which was Tempted for our enemies greater Terrour Homil. of Engl. on Nativ and our greater Comfort 7. To bring our human nature to Glory Q. How do you prove Christ to have been Man A. 1. He had the natural properties of Man He was born was a Child grew in Stature Mat. 1.2 Luk. 1.80 walked sate c. 2. He had the parts of a Man A Body in all parts like ours Eyes Ears Tongue and he had a Soul with Sense Reason Will Affections 3. He had the infirmities of man Hungred Thirsted Wept 4. He had the sufferings man was liable to wept groaned was crucified died Q. How is Christs human Nature proposed in the Creed A. By his Conception Birth Crucifixion Death and Burial Q. How is Christs Birth set down A. As conceived of the Holy Ghost born of the Virgin Mary whence appears his two Natures God and Man Q. Why is Christ said to be conceived by the Holy Ghost A. Mat. 1.18 1. To manifest his Deity he was not conceived after the ordinary way of Generation but from above 2. To manifest his purity who was to be without sin being to suffer for ours Q. Why was he born of the Virgin Mary A. 1. To manifest him to be of the Tribe the Messiah was to come of Mat. 1. Luke 3. 2. That he might be free from original as well as actual Sins of which all are guilty who are born after the ordinary way of Generation 3. B. Pearson on Creed p. 179. To give both Sexes hopes of Salvation thro him as being of one and from the other Q. Why doth the Creed pass immediately from Christs Birth to his Crucifixion A. 1. Christs Life was but as one continued act of suffering because our Life is as one continued act of sinning 2. His Life appears full of sufferings persecuted and put to flight by Herod as soon as born Mat. 2. 4. 26. 27. Tempted and accused by Satan Crucified and put to Death by his Instruments 3. The grand design of his Incarnation was to suffer for our sins Q. What was Pontius Pilate under whom Christ suffered A. A Governour sent by the Romans B. Pearson on Creed p. 194. and by them placed over the Jews who had then been sixty years subject to the Romans And his name in our Creed is mentioned that we might by History 10 find the truth and certainty of our Faith and the Reality of our Saviours sufferings Q. Why did Christ suffer under him A. 1. Gen. 49. That he might fulfil the Prophecy of the Messiahs coming when the Scepter was departed from Judah Gal. 3.10 B. Pearson on Creed p. 196. Their Governours being now Romans 2. That he might be crucified according to that curse mentioned to be on him for us Which was not a Death used among the Jews Q. What are the parts of Christs Sufferings A. His being Crucified Dead Buried his descending into Hell Q. Why was Christ Crucified A. Psal 22.16 Numb 21.8 John 3.15 16. 1. It was Prophecyed of the Messiah 2. Typified in the Brazen Serpent 3. To take away the curse due to us he became a curse for us 4. To represent by the extending his Arms on the Cross Christs readiness to receive all returning sinners Q. Why did Christ suffer Death A. Isa 53. Confes Saxon. art 3. Heb. 2.15 Leighs body of Divinity p. 583. 1. It was Prophecyed of the Messiah 2. Sin deserved Death Rom. 6.23 3. To manifest sins evil and his love John 15.12 4. For Satans greater Terrour to destroy him by that by which he thought to have destroyed man 5. For our greater comfort our Death is without a sting 1 Cor. 15.56 Q. Why was Christ Buried A. Isa 57.2 Leighs body c. p. 603. 1. To evidence the reality of his Death 2. To sweeten the Grave for us 3. To Conquer Death in his own Dominions Hos 14.14 1 Cor. 15.56 57. 4. To render his own and our Resurrection the more manifest Q. What is meant by Christs descent into Hell A. 1. It is interpreted by some to be a real Local descent B. Bilson on Articl as if Christ did really descend into Hell the place of the damned and there triumph over Satan in his own Territories to his greater Terror 2. Some assert that tho Christ did not Locally descend into Hell B. Nicholson on Cat. p. 49. yet he did virtually that is the powers of Hell felt the efficacy of his Death to their destruction and his eternal conquest and this may safely be believed Q. But did not Christ go down into Hell to deliver the Patriarchs who died before him A. That was not necessary because Calvin Institut l. 2. c. 16. sect 8. B. Ushers answer to Jesait p. 27â— Hom. of Engl. on Faith 1. Christs death was equally meritorious before his Incarnation as it is now after it 2. He was promised soon after the fall of Man so that they knew as well that Christ would come as we do that he is come 3. They had the same Christ Ordinances Spirit and Faith as we have 4. Several were in Heaven before Christs Ascension as Flias 2 Kings 12.11 Moses Luke 9.30 I azarus Luke 16.22 The Thief on the Cross c. Q. What other interpretations are there of Christs descent into Hell A. 1. His being Dead and Buried also Book 〈◊〉 〈◊〉 Prayer Nicaean Aâ—han 〈…〉 For where the Burial of Christ is ment oned his descent into Hell is lest out as in the Nicaean Creed and where his de 〈◊〉 into Hell is mentioned his Burial is omitted as in the Athanasian Creed 2. Christs being in the state of the Dead B. Ushers answer to Jesuit p. 341.395.412.413 B. Pearson on Creed p. 250. That as his Soul and Body were really separated by the dissolution of their vital Union so Christs Body went to the place of dead mens Bodys and his Soul to the place of dead mens Souls As two very Reverend Prelates and Lights of our English Church have declared as their sense of the Article and as the Universal consent of Christians Q. Did Christ suffer in Soul and Body A. Mat. 26. Mat. 27. 1. Yes he suffered in his body Hunger Thirst Weariness Thorns on his Head Nails in his Hands and Feet Spear in his Side Buffettings and Spittings on his Face and at last a most cursed ignominious painful death 2. He suffered in his Soul sadness and anguish Mat. 26.36 sorrow and fear trouble and agony So great that he three times declares it and begs if it was his Fathers Will the Cup might pass from him Luke 22.44 so great that under it his blood was so rarified that his sweat was drops of blood Mat. 27.44 Yea so great that he felt the pains of Hell the pains of sense being so sharp that they made him
Church least I throw my self out of visible hopes of Salvation Q. What is the next Article A. The Communion of Saints Q. What is meant by the Saints A. The People of God and members of Christs Holy Catholick Church because 1. They are in part Holy here 2. shall be perfect Saints hereafter Q. What Communion is here believed A. 1. Dr. Sherlock on Cat. Their Communion with the ever Blessed Trinity as Sons of God Members of Christ Sanctified by the Holy Ghost 2. Their Communion of Gifts for each others edifying 3. Their praying with and for each other 4. Their relieving of each others wants to their powers Q. What improvement do you make of this Article A. 1. B. Pearson on Creed p. 359. It shews the priviledges of Gods people who have an interest in Gods mercies and in each others gifts 2. It may ingage us to communicate our gifts and to pray for each other 3. It should disengage us from all fellowship with sin and sinners as much as may be Be not with them here whose company you desire not hereafter 4. It should engage our labours after holiness that we may be Saints Q. What is it to believe the Remission of sins A. 1. That we are all sinners and every one is obliged to ask pardon in the Lords Prayer B. Pearson on Creed 370. Isa 64.6 and to believe it obtainable in the Creed 2. That as we are sinners every one needs Gods pardon because as such we deserve his anger and cannot satisfie it by the world or our Righteousness Ephes 2.2 2 Cor. 5.18 Psal 49.6 7. 3. That thro Christs merits and mediation Gods justice is satisfied and mercy obtained so that we may returning have a pardon Luke 24.47 1 â—ohn 1.8 9 10. 4. I in this Article declare I am obliged to return from sin by a true Repentance and through Christs merits I may obtain from God the Remission of sins Q. What is it to believe the Resurrection of the body A. That this flesh or body of ours which is or may be buried and turned to dust shall be raised again and live Q. How do you prove the Resurrection of the Body A. 1. Mat. 22.32 Christ pleads it from Gods being God of Abraham after he was dead and that he is God of the living 2. God can as easily unite our dust into our bodies as he did at first make our bodies of nothing 3. God is the God of the whole man Leigh 's Body of Divinity p. 1150. and will raise our bodies that as they have been Co-workers of sin or holiness here they may be Co-sufferers of punishment or Co-partakers of Glory hereafter 4. Mat. 28.14 Mat. 27.53 1 Cor. 15.19 1 Cor. 15.36 Several instances of dead bodies which have been raised prove it 5. If we rise not Christ is no compleat Saviour because then death and the grave are yet unconquered and we most miserable 6. The Resurrection is dayly manifested to us the day dyeth into night and riseth again in the morning Corn dyeth in the earth and riseth again to bring forth fruit Q. How prove you this body shall rise again A. This very body as to its substance shall be raised again tho it shall then have other qualifications 1. Calvin Instit lib. 3. Cap. 25. Sect. 4.8 Else it is no Resurrection but a new Creation 2. The word Resurrection or reviviscence signifies that very body which was dead shall live and which was buried shall arise 3. Gods justice pleads for it the same and not another body must be punished or glorisyed for the Evil or good done here 4. Christ and others prove it to be so B. Pearson on Creed p. 382. They arose with their same bodies they had when alive Christs body when raised had the print of the Nails and Spear which it had at its Crucifixion Q. What improvement do you make of this Article A. 1. Cor 6.18 1. Not to slight our bodies which with our Souls shall enjoy an Eternity 2. 1 Cor. 15.42 43 44. Not to prostitute them to sin and Satan which we hope ere long shall be glorifyed 3. It may comfort us under all troubles and natural infirmities or deformities when our bodies are raised again they shall all be done away Rev. 21.4 4. It may arm us against all trouble Phil. 3.20 ere long all sorrow shall cease 5. It may make us not fear death our bodys which suffer most gain by it and shall arise in glory fashioned like Christs glorious body 1 Thes 4.17 6. It may make us not too much mourn for our dead Friends they are but gone before and we in due time must follow 13 Q. What is meant by the life Everlasting in the Creed A. Luk. 16. Mat. 2â— 34 41 46. I believe that there is an everlasting Life of bliss or misery to be expected by us and every of us hereafter shall be stated in one of them and this the Heathen apprehended 11 Q. Why is the state of the damned called a Life A. 1. B. Pearson on Creed p. 389. There shall be a vital union between Soul and body of them which shall never be dissolved 2. They shall live for ever in torment Q. Why then is this state called a death A. 1. Death is more eligible then it 2. they are deprived of Gods gracious and glorious presence which is the life of the Soul 1 Tim. 5.6 without which Souls in Scripture are said to be dead 3. They are ever in killing Torments Q. Is it just that eternal torments should be inflicted on sinners A. 1. Yes They sinned their Eternity on Earth yea will continue sinning for ever in Hell and while they sin God may justly punish 2. They sinned against an infinite God and therefore deserve an infinite punishment Crimes are much agravated from the object against whom they are as a word against the King may by the Law of the Land deserve death which probably might be no great offence against a private man and consequently sin against God may reasonably deserve Eternal death He being an Eternal King 3. They refused an Eternal life offered them on Earth and therefore it is but just they should be punished to Eternity Q. How is this Eternal life ours A. 1. By Gods free gift thro Christ Rom. 1 Pet. 1.9 6.23 2. By our Faith laying hold on Christ and living to him Q. Is it not given as a reward to our merits as well as Hell is a punishment of our sins A. 1. No for we owe our obedience to God as Creatures 1 Cor. 6.19 Rom. 6.23 Isa 64.6 Phil. 2.13 2. If we perform it not we are by his law condemned as sinners 3. We cannot perform duties so perfectly as we ought and if we did yet we should but do our duty and could not merit Luke 17.18 4. nothing is our own properly but sin which deserves
especially in their Adversity however God is slighted by them in Prosperity Q. What is yet remaining of the Catechism A. The Doctrine of Sacraments Q. Why is that considered in the Catechism A. 1. It is a great part of Religion 2. That we might not only be acquainted with our Duty to God but also of what we receive from God 3. That the Catechism might be a compleat Compendium of Divinity Q. How many Sacraments hath Christ Ordained in his Church A. Two only as generally necessary to Salvation that is to say Baptism and the Supper of the Lord. Q. Why is there but two Sacraments A. 1. To Correspond with the two under the Law Circumcision and the Passover 2. The other pretended Sacraments are not so properly nor as such are they appointed by Gods Word Q. How are these Sacraments said to be absolutely necessary to Salvation A. 1. Leighs body of Divinity p. 910. They are not so absolutely necessary as that Persons not receiving them where through Persecution they cannot or where they being not rightly administred they dare not receive them shall fail of Salvation God dispensed with the Israelites breach of Circumcision in the Wilderness Gen. 17. Josh 5.45 Hookers Polity lib. 5. sect 60 61. though it was strictly Commanded 2. They are necessary as means to be used being Seals of the Covenant of Grace applying Gods Grace to every one receiving them aright 3. They are thus far absolutely necessary in an Established Church that they who slight them of wilfully neglect their receiving them Gen. 17.14 may dread their being cut off from Gods People Q. What mean you by this word Sacrament A. I mean an outward and visible sign of an inward and Spiritual Grace given unto us Ordained by Christ himself as a means whereby we receive the same and as a Pledge to assure us thereof Q. What is included in this Answer A. Sir Chr. Wyvel's Triple Crown examined p. 43 44 45. Hâ—mil of Engl. on Sac. Calvin Instit lib. 4. Cap. 19. Sect. 34. Calvin Institut lib. 4. Cap. 19. Sect. 5 6 20. Homil. of Engl. on Sac. Ames Bel. Enerv. Tom. 3. Lib. 7. Cap. 1. 1. That in a Sacrament there must be an outward sign visible subject to our Senses and so Absolution and Confession must fall and be no Sacraments 2. This outward sign must be signifying of an inward and Spiritual Grace Thus Matrimony is no Sacrament it is common to Infidels and by our Adversaries is forbidden to their Priests which if a Sacrament is very absurd 3. To make a Sacrament there must be also a giving and ordaining the outward sign by Christ himself and thus extream Unction and Confirmation are no Sacraments 4. It must be a suitable means to convey the inward Grace and Pardon and so Sacraments must not only be signs of but means and instruments to convey And thus Orders no Sacrament for it hath no outward sign prescribed by Christ nor promise of Pardon made to it 5. It must be as a Seal and Pledge to assure us of that inward Grace Thus those Popish Sacraments which have no Authority of Christ Ordaining them no visible sign representing nor any promise of Grace made to them cannot be Seals of Grace and Pardon to us Sr. Christopher Wyvel's Triple Crown ex un ned p. 43.44 And so according to the definition of a Sacrament they must fall Nor can we suppose that Christ did Ordain one Sacrament only for the Lâ—aity as Matrimony A Second for the Clergy as Orders A Third for the Catechised only as Confirmation A Fourth only for the Sick as extream Vnction And a Fifth only for the Lapsed as Penance B. Bramhall cited in Leighs Body of Divinity p. 913 914. These are without ground from Scriptures Ancient Creed Council Fathers and were first devised by Peter Lombard first Decreed by Pope Eugenius the Fourth first Confirmed in the Provincial Council of Senes and after in the Council of Trent Q. Whence is the name of Sacrament borrowed A. 1. Some say it is brought into this Sacred use from an use among the Romans who called that Oath Sacramentum Dr. Arrowsmiths Tac. Sac. Lib. 1. Cap. 5. sect 1. Book of Common Prayer it Pub. Baptism which each Souldier took to be true to his General and to live and dye with him and it may well represent the Engagement we take on us in the Sacraments to be Christs Faithful and Constant Souldiers and Servants to our Lives end 2. Others say the word Sacrament is used to denote how the Ordinances should be received Sacra mente with an Holy mind Q. How many parts are there in a Sacrament A. Two Calvin Irstir liâ— 4. cor 1. sect 6 The outward and visible sign and the inward and visible Grace By the sign God condescends to make known to us by things we can understand what through our Ignorance we cannot apprehend Q. What is the outward visible sign or Form in Baptism A. Water wherein the Person is Baptized in the Name of the Father Son and Holy Ghost Q. What is here Observable A. 1. The Element and outward sign by which Baptism is Administred Book of Common Prayer Order for Baptism of Riper Years Water 2. The Subject of Baptism in the Word Person which denotes either those adult Persons who being newly Converted from Heathenism or Judaism or those who have been brought up by Parents of the Christian Profession unbaptized or else the Children of the Professors of Christianity with our selves 3. Here is the manner of performing it in the word Baptize which admits of either dipping or sprinkling and our Church allows either Nor can the Anabaptists who call for express Texts from us give us one for their dipping 4. Their Articles given to R. C. 2. 1660. And reprinted in Grantam's Works Here is the Form or Baptism in the Name of the Father Son and Holy Ghost according to Christs Commission Mat. 28.19 And here the Anabaptists are to blame in granting a permission to their Party to be Baptized in the Name of Christ alone Q. What is the inward and Spiritual Grace A. A Death unto Sin and a new Birth unto Righteousness for being by Nature Born in Sin and the Children of Wrath we are hereby made the Children of Grace Q. What is Considerable in this Answer A. 1. Rom. 6.3 4. Here is a Death unto Sin signified by our being Buried with Christ in Baptism Water being therein poured on us as Dust is on our Bodies when Buried and this teacheth us to put off the Old Man the Body of Sin 2. Here is in Baptism represented our filthiness by sin Ephes 2.2 3. 1 Pet. â— 21 2â— we need washing from its filth and a Pardon of its guilt being by Nature defiled Creatures and Children of wrath 3. Here are the Priviledges the Christian enjoys by Baptism Of a Sinner he is cleansed and of a Child of Wrath made
in the New Testament because it was so fully known in the Old that Children were within the Covenant and admitted to the Seal of it That Baptizing them is not a receiving them as Foreigners into the Church of Christ but a more Solemn manifesting them to be so and a witnessing they are Members of Christ who belonged to the Body of his Church before Ephes 2.12 13. Hâ—l 8.6 There needed no new Command to promote an old Practâ—â—e which unless contâ—â—ued I see no great inducement can be offered to perswade a Jew to become Christian Wills against Danvers Second Part p. 36. None of their Priviledges are infringed but ours enlarged the Covenant is unrepealed and Baptism larger than Circumcision as including Females as well as Males as capable Subjects of it 14. The Error of the Anabaptists hath these ill consequences 1. It throws all the World into Heathenism again 2. Makes a Church ever gathering never gathered 3. 1 Cor. 7.14 Makes Children of Turks and Jews equally happy as ours 4. States our Children in the visible Synagogue of Satan by excluding them the visible Church of Christ 5. Gives Parents small hopes of their Salvation by disowning them for Members of Christs Church Mark 16.16 Baxters Infant Church-memb and not esteeming them Believers 6. It may expose to the breach of the sixth and seventh Commandments Q. Why was the Sacrament of the Lords Supper Ordained A. For the continual Remembrance and the Sacrifice of the Death of Christ and the Benâ—sits we receive thereby Q. What things are Considerable in this Answer A. 1. That Christ Offered himself a Sacrifice to God for Mans sins Heb. 5. and 9 Chap. 2. By the Death and Sacrifice of Christ we receive great Benefits 1. Pardon of Sin 2. Peace with God 3. Adoption 4. Gift of Holy Ghost 5. Graces 6. Glory 3. That these Benefits and this Death of Christ ought to be remembred Mat. 26.1 Cor. 11 24. Q. How is the Sacrament a Commemoration of Christs Death A. 1. The Bread and Wine set apart for the Use of the Sacrament denotes Christs separation for the Work of our Redemption the Breads breaking Christs Crucifying its eating our receiving Christ and our Union with him 2. The Wine shews Christs Blood distinct from his Body as shed for us The pouring out the Wine shews the shedding his Blood and our drinking it our applying Christs Blood to cleanse us from sin Q. Why is Christs Death called a Sacrifice A. 1. It was Typified by all the Sacrifices under the Law 2. Christ Offered himself a Sacrifice for us Q. Why is it not yet counted a Sacrifice A. 1. Christ is not again Offered 2. Christ is not ours nor in our power to Offer 3. Heb. 9.25 26. His Offering himself once for all is sufficient Q. What are the outward parts of the Lords Supper A. Bread and Wine which the Lord hath Commanded to be Received Q. Is not the Bread in the Sacrament turned into Christs Body after the words of Consecration since Christ said This is my Body A. No. 1. Gen. 17.10 Exod. 12 Funeral of Mass Brevint against Mass p. 57. Sacraments are spoken in a Figurative sense Circumcision is called the Covenant and the Paschal Lamb the Passover which were but signs of the Covenant And so this is my Body signifieth this is the sign of my Body and our Adversaries grant a Figurative Speech in the use of the Cup where it is said This Cup is the New Testament in my Blood of which the Blood of Christ signified by the Wine was a Seal 2. Transubstantiation against all our Senses We see feel smell taste Bread 3. Then is there no Sacrament because the Sign is destroyed 4. It s Institution iâ— in Remembrance of Christ which implies his Absence 5. It destroys Christs Humanity which cannot be in many places at once 6. It exposeth Christs Body to Rude Accidents our eating him Mice destroying him its moulding and corrupting against Psal 16.10 7. Then the Infidels eating the Bread shall be saved for all eating Christ shall 8. Their Pleas from John 6. unsound Christ spoke there Spiritually nor indeed was the Sacrament then Instituted but some time after a little before his Death 9. Either Christ is in the Sacrament or he is not If in it they Act horrid things to tear Christs Body with their Teeth and if he be not there they Act gross Idolatry in Worshipping a piece of Bread it is a madness to eat our God or adore what we eat in the Heathens account 16 10. It was Confirmed but in the Year 1215. after Christ Q. May not the Cup of Wine be forbidden A. 1. No. This Error succeeded the former Ames Bell. Enervat Tom. 3. Lib. 4. Cap. 7. Fox Act. Vol. 2. pag. 460. A. Bishop Ushers Answer to Jesuit pag. 3. B. Taylors disswasive Cap. 1. Sect. 6. for if Christs Body be in the Bread his Blood is there also and therefore our Adversaries deny the distinct Administration of it But 2. Against the Command and Practice of Christ and his Apostles 1 Cor. 11.24 Mat. 26. 3. Pope Gelasius Decreed this Act to be Sacrilegious and he was as Infallible as his Successors if one be Infallible for them another is so against them 4. No Ancient Council Father or Example of Primitive Church was for it saith the same Gelasius 5. It was Decreed about 1415 after Christ in the Council of Constance Q. What is the inward part or thing signified A. The Body and Blood of Christ which are verisy and indeed taken and received of the Faithful in the Lords Supper Q What is here Observable A. 1. That the Body and Blood of Christ are Offered in the Sacrament to be received by the Communicants 2. That the true faithful Communicant doth receive them and their Benefits 3. His receiving them is by Faith Spiritually applying them to his Soul Q. What are the Benefits we are made Partakers of hereby A. The strengthening and refreshing of our Souls and Bodies by the Body and Blood of Christ as our Bodies are by the Bread and Wine Q. What is herein Considerable A. 1. That as Bread and Wine are great strengtheners and refreshers of our Bodies so doth Christs Body and Blood with the Benefits thence flowing to the Worthy Receiver Dr. Patricks Mensa Mystica p. 382. much strengthen and refresh our Souls in the sense of the Pardon of our sins of our Peace with God comforts of the Holy Ghost Grace against sin our sense of Gods Love Union with him and Right to Glory Q. What is required of Persons who come tâ— the Lords Supper A. To Eramine themselves whether they Repent them truly of their former sins steadfastly purposing to lead a new Life have a lively Faith in Gods Mercy through Christ with a Thankful Remembrance of Christ's Death and be in Charity with all Men. Q. What is Considerable in this Answer A. 1. The Duties of a
us A. It should make us consider 1. That we are not our own but Gods 2. That being his it is but reasonable we should serve him 3. It should shame us for our rebellious sins since all our fellow-creatures obey his pleasure 4. It should make us resolve on future obedience with out utmost sincerity and power to our lives end Q. Why is God set forth as a Father A. His Attribute of Almighty declares his power His Title of Father denotes his goodness the one evidenceth him able the other willing to do us good Q. How is God a Father to us A. 1. By Creation He made us and not we our selves 2. God as a Father takes care of us supplies our wants Gen. 1.26 protects our persons watcheth over us to do us good night and day 3. God is our Father thro Christ by Adoption 4. Joh. 1.12 God as our Father hath provided an inheritance for us as Sons whom he is pleased to account as co-heirs with Christ Q. What is it to believe God to be our Father Rom. 8.16 A. 1. To own him as such 2. To make our addresses to him for what we want 3. To receive comfort hence under all troubles they come from a Father 4. To engage our submission to God's corrections he is our Father John 14.13 14. Heb. 12.6 7. 5. To support us under sense of the Frailty of our duties we perform them not to a critical Judge but to a merciful Father 6. It may engage us to act as Children in love fear honour obedience to him and vindication of him and promoting his glory B. Pearson on Creed p. 29 30. Eph. 5.1 and an endeavour to imitate him 7. Not to murmur at any dispensation of his Providence but freely to rest contented in what God is pleased to order Q. What are these Works by which God is made known in the Creed A. His making Heaven and Earth Q. How is God proved to have made Heaven and Earth A. 1. They were not from Eternity but were made in time 2. Nothing could make it self every thing was made by another 3. B. Pearson on Creed p. 51 52. Leigh 's Body of Divinity p. 282. Scripture abundantly witnesseth they were made by God Gen. 1. 4. The Heathens also ascribe the Creation of all things to God 7. 5. Heaven and Earth with the creatures in them pay as creatures homage to God as their great Creator Q. What is meant by Heaven and Earth A. Not only themselves but all creatures in the Universe and as by them is meant the Universe so there is nothing in the whole World but God made it Q. Is nothing meant by Gods making the Heaven and Earth but only his Creating them A. Yes because his power is equally manifested in the preservation as in the Creation of things therefore his Providence may be here considered whereby God orders governs and disposeth of all things as he pleaseth Q. How do you prove there is a Providence A. 1. By the Regular motion of the Heavens 2. Mornaeus de Ver. Rel. c. 1. c. 11. The preservation of each Species of creatures in the midst of so many devouring Enemies 3. The alternate course of day and night for manslabour and rest 4. The preying of Beasts in the night when man rests and their being in their Dens in the day when man labours 5. The preservation of the Child in the Womb. B. Ushers Body of Divinity p. 107 108. 6. The Exalting some and Deposing others 1 Sam. 2.6 7. 7. The delivering of his Church from its many enemies Turk and Antichrist Pagan and Heretic 8. The Government of Nations by one man whenas every man is naturally desirous to govern 9. The discovering * 1588. 1605. 1678. the designs and defeating the Plots of persons against those Nations and Churches that serve him 10. Mornzus lib. praed c. 13. Whoever do acknowledge a Deity and denies Providence do much affront God supposing him to be only an idle Spectator of things 11. The duties of God's People yea of all the World to him prove it why should any pray if he hears and answers not or worship if he seeth and rewardeth not 12. The Heathens grant a 8 Providence ordering Life and Death Peace and War Riches and Poverty c. Q. If God orders all things by his Providence how should we improve it A. 1. We should in all our wants go to God 2. Count what we have or receive as received from God 3. It will plead it our necessary duty to serve him Homil. of Engl. on Rogat Week without whose blessing we cannot subsist 4. It will also engage our labour in our callings for God's Providence orders means to obtain mercies as well as mercies to be obtained which tho they cannot be succesful without God's blessings Harmony of Confessions Confes Belg. Art 3. Helv. 6. yet he will bless our endeavours to the obtaining what he seeth good for us 5. It will make us under all troubles to be content and in use of means to wait patiently for a release God is too great to be contented with and too good to be questioned be gives us more then we deserve if not what we desire The part of the Creed concerning God the Father being considered Q. What is that part concerning God the Son A. I believe in Iesus Christ his only Son our Lord c. Q. What is believed concerning Christ in the Creed A. Things respecting his Person and his Offices Q. What is in the Creed concerning his Person A. His twofold nature God and Man Q. Wherein is Christ's Divinity manifested A. In our believing him to be Gods only Son our Lord. Q. How prove you Christ to be God A. 1. He derived his being from the Father by a way above all creatures so that he is very God of very God Nicaean Creed Athanasian Creed and as really God of the substance of the Father begotten before the World as man of the substance of his Mother born in the World 2. Calvin Instit l. 2. c. 14. s 5. The Attributes and Works of God are attributed to him in Scripture 3. The Miracles he wrought were beyond any creatures power to effect done in his own name frequently in publick and by his own power 4. Mark 5.7 to 13. The obedience of all creatures to him yea of the very Devils 5. The Testimony of God Mat. 3.17 Angels Mat. 1.21 Devils Mark 5.7 6. The Heathens were not ignorant of the notion of the Son of God 9. becoming man Q. Why was it necessary our Saviour should be God A. 1. Bish Nicholson on Cat. p. 38. B. Ushers body Div. p. 93 162. Leigh 's body p. 257. Homily of Eng. on Nativ To bear the weight of God's anger which man could not do 2. To satisfie an infinite offended Justice 3. To conquer all our enemies 4. To procure Salvation for us most
cry out as it were of the pains of Loss as if God had for saken him Q. What necessity was there for Christs suffering in Soul and Body A. 1. We had sinned in both Leighs body of Divinity p. 600. and so had exposed both to Gods Anger 2. Christ in order to our Redemption took on him Soul and Body and so was perfect Man as we are 3. Therefore to save both our Soul and Body he must suffer in both Heb. 12.25 Phil. 3.20 4. If Christ suffered not in both Soul and body to free both ours from sin and misery both ours shall not be glorified but both ours shall be glorified Q. What Influences ought the sufferings of Christ to have upon us A. 1. They may shew to us Sins Evil which caused Christs death 2. may manifest Christs love to us who dyed that we might live 3. John 15.13 Rom. 5.8 Homil. of Engl. on Good Friday May engage our dying to sin Christ shed tears of blood Let us repent of sin 4. It may oblige us to live an holy life Christ parted with his life for us let us lay down our lusts for him Q. What do the other Articles of the Creed concerning Christ relate to A. His Exaltation in his Resurrection Ascension Session and his coming to judgment 1. Cor. 15.6 7 8. Mat. 28. John 20.27 B. Pearson on Creed p. 255. Q. Did Christ rise again from the dead A. 1. Yes he appeared to one two Eleven and after to five hundred at once 2. It is witnessed by Angels Friends and Disciples Yea by the watch of Soldiers 3. It was the same Christ who was buried which rose again in the same wounded body and humane Soul evidencing it's sensitive part in eating John 21. 6. And drinking and his Rational in discoursing after his Resurrection Q. Why did Christ rise from the dead A. Psal 16.10 1. To fulfil the prophesies of the Messiah 2. To shew his conquest over Death Hell and the Grave 3. To compleat our Salvation 1 Cor. 15 19 55 56 57. Col. 3.1 had not Christ risen we had been miserable 4. To make us not afraid to dye 5. To raise our affection after him Q. Why did Christ rise again the third day A. Hos 6.2 Jonah 1.17 1. To fulfil the prophesies and Types of it 2. To evidence the truth of his death he lay in the grave till the third day Psalm 16.10 3. Least his body should see corruption he rose early on the third day A day being here taken figuratively for a part of a day Christ dyed as we compute on Friday about three of the Clock in the afternoon and lay all that day and night and all the next day and night which was the second day he lay in the grave and early on the third day he rose again Q. The Soldiers say he was stoln away how then did he rise A. Mat. 28. 1. This was not the first and free Testimony of the Soldiers for it is manifest that as Christ did arise and appear to many so the soldiers told the Chief Priests the things that were done But the speech of his being stollen was what they were hired to say 2. This Testimony argues the Soldiers guilty of a manifest Lie and they are entrapped in their own snare for if they were asleep how could they tell the things that were done or whether he arose or was stoln away and if stoln whether his Disciples did steal him or others And if they were not asleep they might easily see whether his Resurrection was miraculous or whether his Disciples took him away and might as easily have prevented his Disciples stealing him They being an armed Company and Christs Disciples a few naked men Q. How is Christs Ascension proved A. 1. By Testimony from Scripture 2. Lak 24.50 Acts. 1.9 10. 〈◊〉 Calviâ— Insâ—â— â— â— Cap. â—â— seâ—â— â—6 Heb. 7.25 John 16.7 Spectators who beheld him ascending Q. Why did Christ ascend A. 1. It was prophesied of the Messiah 2. Typified by the High-Priests entring into the Holy of Holys 3. To compleat his triumph over all Enemies 4. To open heaven for us which was shut against us by our sins 5. To assure our humane nature of glory 6. To intercede with his Father for us 7. To send the Holy Ghost to prepare us for Heaven Q. What is meant by Christs sitting at the right hand of God A. Psalm 110.1 B. Fearson on Creed p. 277. 1. Christs power given him by his Father to destroy all his and his Churches enemies 2. The Glory Christ with his Father is admitted to 3. His stay and dwelling in Heavens Glory 4. Our having possession of Heavens Glory by him and in him Q. What doth Christs coming to judgment import A. Three things 1. That there shall be a judgment 2. That Christ shall be judge 3. That he shall judg both quick and dead Q. Why must there be a judgment A. 1. To manifest Gods Truth mercy justice Baxters Reasons of Christian Religion part 2. Cap. 12. Glanvil on future judgment 1 Cor. 15.19 2. To duely punish Sinners and reward his people 3. To vindicate Gods Glory and providence 4. To amend all false judgments here 5. To discover all Hypocrisie and dissimulation 6. To clear all innocency 7. Each mans conscience chiding for sin and commending for duty teacheth a judgment to come 8. Our unsatisfiedness with what this world affords implies a future state 9. If there be no future state of mercy the beasts are better then we as meeting with fewer troubles and disappointments 10. Heathens granted it 11 Hence their feigned judges Q. Why is Christ Judge A. 1. Calvin Instit lib. 2. Cap. 16. sect 18. He is man as well as God and so as he knows the heart is a judge visible to our Eyes 2. For his Glory who on earth was so vilified 3. For the terror of his Enemies over whom he will triumph 4. For the comfort of his people who have their Saviour their judge God is judge in respect of authority of judging John 5.22 1 Cor. 6.3 Christ is judge as Executor of Gods judgment by Gods deputation and the Saints judge as approving of the judgment which God by Christ Executers Not much unlike our Assizes on earth The power of judging is in the King who deputes the Execution of his power to the judges and their judgment is approved of by the Justices who are Assessors Q. What is meant by quick and dead A. Those who are dead before Christs coming and those who shall be alive at his coming Q. Will any be alive at Christs coming to judgment A. 1. Scripture testifies it 2. 1. Cor. 15.5 1 Thes 4.16 Allusions of the old world and Gomorrah c. shew it Q. Shall not those who are then alive die before judgment A. 1 Cor. 15.52 They shall undergo a change like death and a Resurrection Q. What