true unto Christ. Q. Is the Sacrament then an holy Ordinance A. Yes Q. By whom are our Sacraments instituted A. By Christ. Mat. 28. 19. 1 Cor. 11. 23 24 25. Q. What do you mean by being instituted by Christ A. Appointed and ordained by him Q. What are the parts of a Sacrament A. The sign and the thing signified Q. What are the outward parts of the Sacraments A. The sensible signs Q. Do the signs offer themselves to the Senses A. Yes Q. And offer the things signified to our Faith A. Yes Q. What are the inward parts of the Sacraments A. Christ and the benefits of the New Covenant as the things signified by the outward sensible signs Q What is the use and proper work of the Sacraments A. To represent seal and apply Q. But are the Sacraments of the New Testament signs and seals to all even to unbelievers A. Yes Q How do the Sacrameats seal to all even to unbelievers A. 1. As Circumcision was a Seal of the righteousness of Faith or of the Covenant as well when Ishmael received it as when Abraham received it God is everlastingly true and these are really Seals whosoever recelves them Many persons take the same Physick the operation is not the same the Physick is the same And if we might call the Tree of Life a Seal it retains the nature of a sign though Adam never tasted of it The Rain-bow is a Covenant though there be thousands in the world that never knew it was a Covenant And it is the use and proper work of our Sacraments to commemorate and seal 2. Sacraments are visible Dâ—ctrines Ier. 2. 31. O Generation see ye the word of the Lord. In the Sacraments are written in small Characters what at large are found in the works of God And Faith acts upon these Symbols upon a doctrinal notion as they are teaching Ordinances They testifie as a sign Christs Love as a Seal Gods faithfulness The Word of God is given us that we may believe and that we may be strong in Faith So likewise the Sacraments are given us not only to believe but for our increase in Faith And as the word Jesus Christ is evidently set forth crucified before our eyes so do the Sacraments as the Oracles of God teach us plainly the mysterie of Faith and the way of Salvation 3. The Sacraments are not only signs and Seals but Sanctions and such Laws as we are charged to observe upon pain of Gods wrathful displeasure Which will be more manifest by our comparing the Sâ—craments of the Old and New Testament together Bâ—ptism and the Lords Supper succeeding in the place of Circumcision and the Pâ—ssover For as Baptism and the sprinkling of clean water upon us is to wash off the filth of the Soul that we might be clean so was Circumcision to take away the stony heart out of the flesh and to give an heart of flâ—sh And as the sprinkling of blood was of old a Law in Israel so is the Lords Supper a Sanction of the New Testament to us And as Moses said This is the bloâ—d of the Covenant which the Lord hath made with you here in like manner Christ hath Preached the Gâ—spel doctrine and now he comes to put a Sanction 〈◊〉 this Sacrament This saith he is 〈◊〉 blood of the New Testament which is 〈◊〉 for many for the remission of sins There is this only disparity the sign was 〈◊〉 Blood now Wine now Wine because there is to be no more shedding 〈◊〉 blood then blood sprinkling because Christ our Pâ—ssover was not sacrificed for us So that as to substance the Sacraments of the Old and Nâ—w Testament differ no more than the Old and New Moon which are not two but one and the same All which considered joyntly may sufficiently clear it to us that our Sacraments are not only signs and seals but Sanctions yea Sanctions of the Covenant of Grace or of the New Testament And if he that despised Moses Law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified as unholy thing and hath done despite unto the Spirit of Grace For if the Word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward How shall we escapâ— if we neglâ—ct so great Salvation which at the first began to be spoken by the Lord and was confirmed to us by them that heard him Especially when we have Jesus Christ thus evidently set forth crucified among us not only to the ear but to the eye by his Word and Sacraments Q. But are the Sacraments effectual to Salvation or savingly applied only by Believers A. Yes Rom. 4. 11 12. Q 93. Which are the Sacraments of the New Testament A. The Sacraments of the New Testament are Baptism and the Lords Supper Explic. Q. Were there other Sacraments under the Old Testament as Circumcision and the Passover A. Yes Gen. 17. 10. Exod. 12. 43 47. Q. Do these remain in use now A. No. Rom. 10. 4 Gal. 5 2 3 4. 1 Cor. 5 7 8. Q. Wâ—at Sacraments hath Christ appointed under the New Testament in the room of these A. Baptism and the Lords Supper 1 Cor. 12. 13. Q. Are these two the only Sacraments of the New Testament A. Yes Q. How doth that appear A. 1. Because when the number of Sacraments were most necessary as under the Law there were but two and therefore ours succeeding in the room of them there can be no more 2. Because these two Seals do fully assure us of all Gods Graces both of our regâ—nâ—ration entrance and ingrafting into Christ and of our growth and continuance in him and therefore we need no more Q. But there are five more added by the Papists as Confirmation Pennance extream Vâ—ction Holy Oâ—ders and Matrimony Are not these properly and truly Sacraments instituted by our Lord Iesus Christ and necessary to the Salvation of Mankind A. No. Q. Why so A. The nature of a Sacrament agreeth not to them 1. Because they are not all proper to the Church but common as Marriage to the Heathen 2. They are not all instituted by Christ as perpetual standing Ordinance 3. They do not consist of an outward sign as Penace and inward Grace 4. The Covenant of Grace is not sealed in any of them Q. But is not Extream Vnction a Sacrament instituted by Christ as a perpetual standing Ordinance when every sick man is enjoyned James 5. 14. to call for the Elders thâ—se standing perpetuated Officers that they may pray over him anointing him with Oyl in the Name of the Lord A. Nâ— Q Why so A. 1. Because the anointing spoken of in S. Iames was frequently omitted by the Apostles themselves in their working of cures and was indifferently either used or
not used by them In the Gospels many such cures are wrought without it and so in the Acts by taking by the hand by embracing Chap. 3. 7. and 20. 10. and by Peter's bare word Chap. 9. 34. and so again verse 40. And by Paul's bâ—re word Chap. 14. 10. and 16. 18. and by his touching linnen cloaths Chap. 19. 12. All which different ways of healing the sick do sufficiently evince that the usage of Oyl as a bare ceremony was not instituted by Christ or any way commanded to be continued by the Apostles or their Successors in the Church even while the gift of healing did continue among them 2. Because that anointing with Oyl in the Name of the Lord was never used on any other design than to demonstrate the miraculousness of the work which was wrought without any contribution of natural means and therefore is not now of any propriety or fitness for use when the gift of miraculous healing is ceased in the Church 3. That anointing was designed on purpose for the recovery of the sick whereas Extream Unction if the coineâ—s of Sacraments have not miscalled it must needs be supposed to be used only as a Vâ—and to those that depart out of this world and then only when it is thought certain that they will die Q. 94. What is Baptism A. Baptism is a Sacrament wherein the washing with water in the Name of the Father and of the Son and of the Holy Ghost doth signifie and seal our ingrafting into Christ and partaking of the benefits of the Covenant of Grace and our engagement to be the â—ords Explic. Q. What kind of Ordinance is â—ipism A. It is a Sacrament Q. What is the sacramental Element in Baptism A. Water without mixture Q. What are the sacramental actions A. 1. The Ministers blessing and consecrating the Water 2. The right applying of it to the party to be Baptizâ—d diving or dipping him into it or sprinkling him with it Q. How ought the Minister to bless and consecrate the Water A. 1. By opening to them that are present the Doctrine of Baptism and the right institution and use of it what outward Mysteries are signified and sealed up by that outward sign 2. By acknowledging in the Name of the Congregation Mans natural pollution that we stand in need of spiritual washing by giving thanks to God the Father for giving his Son for a propitiation for our sins and appointing his blood to be a Fountain to the House of Israel to wash in and for ordaining this service to be a Sacrament and Seal of so great a mysterie 3. By making profession of Faith in Gods promises in that behalf and praying that they be made good unto the party that is to receive the Seal thereof For as every thing is sanctâ—fied by the Word of God and Prayer so in especial manner the sacramental water in Bâ—ptism is blessed and consecrated by the Word of Institution and Prayer to God for a blessing upon his own Ordinance Q Is the action of diving or dipping essential to the Sacrament Or is there any ground and warrant for sprinkling which is mostly used with us in these cold Countries A. The action of sprinkling water upon the Face of the Bâ—ptized is very warrantable especially upon young Children in cold Countries to whom diving or dipping might be dangerous Q What ground hath the Church for this practice A. 1. Bâ—cause neither dipping nor sprinkling seem to be essential to Baptism but washing and applying water to the body as a cleanser of the filth thereof Ephes. 5. 26. 2. Because as in the other Sacrament a spoonful of Wine is as significant as a whole Gallon so here a handful of Water as a whole River 3. The action of sprinkling bears fit resemblance with the inward grace as well as dipping and hath Authority in the Scripture of truth Read 1 Pet. 1. 2. Heb. 12. 24. where is speech of the sprinkling of the blood of Jesus Christ and the blood of sprinkling speaking better things than that of Abel 4. It is not unlikely that the Apostles Baptized as well by sprinkling or pouring upon as by diving or dipping into Since we read of divers Baptized in Houses as well as others in Rivers Q. Whose Office is it to Baptize A. None but the lawfully ordained Ministers may Baptize Mat. 28. 19 20. Q. In whose Name are we to be Baptized A. In the Name of the Father and of the Son and of the Holy Ghost Q. What do you mean by Baptizing in the Name of the Father and of the Son and of the Holy Ghost A. In the Authority and into the Faith Profession and Obedience of the Father and of the Son and of the Holy Ghost Q What is signified sealed and engaged to as to be done on Gods part in Baptism A. Our ingrafting into Christ and partaking of the benefits of the Covenant of Grace Rom. 6. 3. Act. 2. 38 39. Q. What is sealed to on our part in Baptism or what do we engage to A. To be the Lords Rom. 6. 4. Q. Are our ingrafting into Christ partaking of the benefits of the Covenant of Grace and our engagement to be the Lords signified and sealed to in Baptism A. Yes Q. 95. To whom is Baptism is to be administred A. Baptism is not to be administred unto any that are out of the visible Church till they profess their Faith in Christ and obedience to him but the Infants of such as are Members of the visible Church as to be Baptized Explic. Q. To whom is not Baptism 〈◊〉 be administred A. It is not to be administred to any that are out of the visible Church Q What mean you by the visible Church A. The visible Church is a company of people called from all false worships and Religions confessedly to worship the true God according to his Word Q. How long is Baptism to be withheld from them that are out of the visible Church A. Till they profess their Faith in Christ and obedience to him Act. 8. 36 37. Q. Doth Baptism disciple make disciples or members of the visible Church whereof Christ alone is the Head A. Yes Q. But how do you prove that the Infants of such as are member of the visible Church may and ought to be Baptized A. 1. Because to such Infants appertaineth the Covenant and the thing signified 2. Because whole Families were Baptized and there is pregnant probability that there were some Infants among them of those House-holds Acts 16. 14 15 33. Q. But suppose there â— were no Children in those Families how then is it required â—t our hands to Baptize Infants A. Those that plead this plead their own ignorance 1. Because in the Jewish Church this was their custom when Parents came to be Baptized Children came be Baptized also and their whole Family And secondly If there were Children in those Families as that Jewish custom over-ballancing the others groundless
extraordinary success it hath in the world which will convince a very Infidel that it is the very Word of God Q. What is the first witness of the Spirit A. 1. Antecedently The Spirit of Prophecy Q What mean you by that A. A continuance of wonderful Prophecies foretelling things to come so long before marked with their circumstances not doubtful like the Oracles of the Heathen or Merlins Prophecies but such as expressed the things and Persons by their Names which had all in their times their certain performance and therefore unto what can we attribute these infallible Predictions but to the inspiration of God Q. What is the second witness of the Spirit A. 2. Constitutively or inherently The Image and superscription of God as Coin is known by the Image and superscription it beareth or that unimitable character of Divinity not only imprinted on it but intrinsecally animating and constituting it Q. Wherein is the Image and superscription of God or that unimitable character of Divinity which animates and constitutes this Doctrine apparent A. It is apparent in the matter and the method and the stile Q. How is the Image of God apparent in the matter A. 1. As this Doctrine contains supernatural verities such Divine and wonderful Truths as could never enter into the heart of man to conceive them and the things the very Angels desire to look into Q. Declare this by some particular Instances A. It explicates unto us the Nature Properties and high Acts of God purely and holily 2. It describes the Person of Christ so fitly excellently and conveniently that if the mind of man consider it attentively it must acknowledge it doth exceed the reach of a finite understanding 3. It discovers to us the corruption and misery of man by nature the incomprehensible Love of God in Iesus Christ towards man that happy reconciliation if we may so speak of his Iustice and Mercy by his infinite wisdom ordaining Iesus Christ to be our Mediator 4. It unfolds the Covenant of Grace which God made with man after his fall all which can be drawn from no Fountain but Divine Revelation 5. It teacheth also the whole Duty of Man having Statutes and Iudgements incomparably wise and good the Gentiles themselves being Iudges Q. How is the Image of God apparent in the Method A. 2. As the Method of the whole Doctrine of the holy Scriptures set together is the most admirable and perfect in the world beginning with God in unity of essence proceeding to his Trinity of essential active Principles and of Persons and so to his Trinity of works Creation Redemption and Regeneration great things past finding out and wonders without number and all chiefly with special relation to mankind both in the estate of Innnocency and Apostasie Q. And how is the Image of God apparent in the stile of this Doctrine A. 3. As it is spiritual powerful and divine suited to holy ends and to the world of Persons to whom it is sent who are commonly ignorant and unlearned and so more generally useful than any other Doctrine in the world But withal containing such weighty concerning truths and profound mysteries as will belong to the most learned and to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil Rom. 7. 12 14. Gal. 5. 19 to the end 1 Pet. 2. 11 12. Rom. 13. 13 14. 1 Cor. 6. 9 10. 11. and Matth. 5 Psal. 19. 7. 1 Cor. 1. 18 23 24. Psal. 119. 50. Joh. 6. 63. Acts 6. 10. Jam. 1. 21. 1 Thes 1. 5. and 2. 13. 1 Cor. 15 32 33 34. Mal. 2. 15 16. Matth. 19. 4 5 6. and 22. 25 31. 1 Tim. 1. 5 12. Psal. 19. 8 9. and 119 9 10 11. Joh. 7. 48 49. Luk. 1. 78 79. Matth. 4. 16. 2 Pet. 1. 19. Acts 9. 15. with 26. 17 18. Q. What is the third Witness of the Spirit A. 3. Concomitantly The Multitude of evident uncontrolled Miracles wrought for this very end to confirm it Miracles being the effect of Gods own power and the Seal and Signet that may be set upon no other Doctrine than that of the holy Scriptures will convince any that are not willfully blind that these two Taâ—les of Testimony the holy Scriptures of the Old and New Testament as those Tables of Stone were written with the finger of God and were of divine Authority Q. But the gift of Miracles is ceased A. Although it be yet 1. The History of them is so certain from natural Principles that its unpossible there should be any deceit about them And 2. There need not be new Miracles to confirm the former and oblige men to believe them Q. Why so A. For then there must be mâ—re Miracles to confirm those and so on to the end of the world and then God could not govern the world by a settled Law which 〈◊〉 both absurd and blasphemous Q. What therefore is the fourth Witness A. 4. Subsequently The success of the Doctrine of the holy Scriptures to the Regeneration of a great part of the world is a surviving witness to the end of the world of its divine Authority Q. Of what use is this Testimony A. Of great use Q. Why so A. For he that is not able to examine the History which reports the Miracles to him may be able to find upon his Soul the Image of God imprinted by the Gospel and to know that the Gospel hath that in it self which it imprints upon others and that it cometh from God which leadeth men so directly to God And it is certainly Gods own means which he blesseth to so great and excellent ends Q Can we receive sufficient direction from our own Wisdom or the Light of Nature to come to glorifie and enjoy God A. No Q. Can we receive sufficient direction from Gods works of Creation and Providence A. No Q. Are not the Apocryphal Books Scripture nor any other but the Books of the Old and New Testament A. No. Q. Are not the Traditions of the Church to be received with equal reverence to the holy Scriptures A. No Q Must we call no man Father or Master upon the Earth A. No for one is our Father which is in Heaven and one is our Master even Christ. And all Christians being taught of God by Christ are appointed to acknowledge no Father or Master upon the Earth Q. Is there not an infallible Judge of Controversies upon the Earth A. Christ and none else hath Aâ—thority to give Laws unto us and punish the refractory And it is not for any Man living upon the Earth to impose Observances where Christ hath given liberty Q. What would you say to such as should require you to follow the Judgement of Fathers Councils and learned Divines when you find it not agreeable to Scripture A. To the Law and to the Testimony if they speak not according to
Persons in the God-head A. There is Heb. 1. 3. who being the brightness of his Fathers Glory and the express Image of his person Q. Which are the three persons in the God-head A. The Father and the Son and the Holy Ghost Q. What is a Person in the God-head A. A Person in the God-head is the God-head restrained or distinguished by his personal or incommunicable prâ—perty Q. What is the incommunicable or personal property of the Father A. To beget Q. What is the personal property of the Son A. To be begotten Q What is the personal property of the Holy Ghost A. To proceed both from the Father and the Son Q. How do the persons of the Trinity differ one from another A. They differ three waies 1. In their incommunicable properties as before explained 2. In their order The Father is the first Person in order the Son as he is the Mediator between God and men or the Daies-man that can lay his hand on us both the second in order and the Holy Ghost the third person Hence Creation is properly attributed to the Father because things take their original from him Redemption to the Son because he was made Man for us and became our Redeemer Sanctification inchoate and consummate to the Holy Ghost because he begins and perfects the work of grace in the Elect of God 3. In their operation And look what order there is in the existing in the Trinity the same order there is in working viz. the Father is of none the Son is of the Father alone the Holy Ghost is of the Father and of the Son In like manner the Father works of himself by the Son and the Holy Ghost the Son from the Father alone by the Holy Ghost the Holy Ghost from the Father and the Son by himself In externals although in respect of the things wrought they are common to all the Persons yet in respect of the manner of working there is distinction of the Persons Q. If the Father be God and the Son God and the Holy Ghost God why then are there not three Gods but one God A Because they are the same in substance equal in power and glory Q. 7. What are the Decrees of God A. The Decrees of Gâ—d are his eternal purpose according to the Counsel of his will whereby for his own glory he hath fore-â—rdained whatsoever comes to pass Explic. Q What is it for God to Decree A. To appoint and determine to purpose and fore-ordain Q. What hath God fore-ordained in his Decrees A. Whatsoever comes to pass Q. When were things thus fore-ordained A. In Gods eternal purpose Q. What was the Rule of this A. The counsel of his own Will Q. To what end hath God fore-ordained whatsoever comes to pass A. For his own Glory Q. 8. How doth God execute his Decrees A. God executeth his Decrees in the Works of Creation and Providence Explic. Q. Are the works of Creation and Providence the Execution of Gods eternal Decrees A. Yes Q. What do you mean by the execution of Gods eternal Decrees A. The bringing to pass whatsoever God hath fore-ordained Q. How do the Decrees of God and the execution of them differ A. The Decrees of God are from all eternity the execution of them in time Q. 9. What is the work of Creation A. The work of Creation is God's making all things of nothing by the Word of his power in the space of six daies and all very good Explic. Q Whose work is the work of Creation A. Gods work Q. What did God make in the Creation A. All things Q. Of what did he make them A. Of nothing or of unapt matter Q. What is it then to Create A. To make a thing of nothing or of matter unapt to be brought into perfect Form by any power of second Causes Q. By what were all things made A. By the Word of Gods power Q. When did God make all things A. In time not from Eternity Q. In what space of time did he make them A. In the space of six daies Q. But why did God take all this time to make all things A. It was not because he could not have made them sooner in an instant if it had pleased him Q. For what special reasons then do you imagine A. For these two especially 1. That we might learn by his example to work six daies and rest a seventh 2. That we might learn not to do things rashly and hastily but with due deliberation Q. Of what quality did God make all things A. All very good Q. To what end did he make them A. For his own Glory Q. 10. How did God Create man A. God Created man Male and Female after his own Image in knowledge righteousness and true holiness with dominion over the Creatures Explic. Q. What is the Image of God in man A. The universal and perfect rectitude of the whole soul knowledge in the understanding righteousness in the will and holiness in the affections Q. What special prerogative did God give man at his first Creation A. Dominion over the Creatures Q. 11. What are Gods works of Providence A. Gods works of Providence are his most holy wise and powerful preserving and governing all his Creatures and all their actions Explic. Q. Is there a Providence A. Yes Q. What kind of works are Gods works of Providence A. They are most holy wise and powerful Q. What doth Gods Providence reach to A. To all his Creatures and all their actions Q. 12. What special act of Providence did God exercise towards man in the state wherein he was Created A. When God had created Man he entred into a Covenant of life with him upon condition of perfect Obedience Explic. Q. When God had Created Man how did he deal with him A. He entred into a Covenant of life with him Q. Wherein lies the nature of a Covenant A. It is a federal transaction or a mutual stipulation or agreement between party and party upon such and such terms with reciprocal or mutual obligations each of the other Q. What mean you by a Covenant of life A. A Covenant that contains such terms and conditions by performance whereof mans life should be continued and preserved Q. How many Covenants hath God made with man A. Two the Covenant of Works and the Covenant of Grace Q. What is the tenor of the Covenant of works A. Obey and live Q. What is the tenor of the Covenant of Grace A. Believe on the Lord Iesus Christ and thou shalt be saved Q. By what other names are these two Covenants called A. The Old and the New Q. Why was the first Covenant called the Covenant of works A. Because works or perfect obedience were the only condition of it Q. Why the Old A. Because it was made of
natural here meant which is the separation of Body and Soul 3. The pains of Hell for ever Q. 20. Did God leave all mankind to perish in the estate of sin and misery A. God having out of his meer good pleasure from all Eternity elected some to Eternal life 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 Explic. Q. Must all mankind unavoidably perish in their sins and misery A. No not the elect of God Q. Whom do you mean by Gods Elect A. Those whom God hath chosen to everlasting life Q. What moved God to Elect any A. His meer good pleasure Q. What mean you by that A. The most free absolute or undetermined Will of God Q. When did God Elect them A. From all Eternity Q. What mean you by that A. Before time began or before any thing was created Q. What did God do for his Elect to accomplish his decree touching their Salvation A. He entred into a Covenant of Grace with them Q. Why is the second Covenant called the Covenant of Grace A. Because Free-grace was the only motive God had to make and perform the Promises contained in it Q. By what other name is this Covenant called A. It is also called the New Covenant because it never decayeth nor waxeth old but remaineth in full force effect and vertue to the end of the world Q. But what is become of the Law of that first Covenant made with Adam in Paradise that old Covenant the Covenant of Life or Works repeated to the Iews The sum of which we have fully express'd Ezek. 18. 4. The Soul that sinneth it shall die A. It is neither executed nor abrogated but released or dispensed with Q. Is it not fully executed A. No Q. Nor abrogated A. No. Q. How prove you that A. By these two Reasons 1. It is in part executed upon Believers themselves they are liable to the miseries of this life and to Death it self viz. to the first or natural Death which is the wages of sin although the second Death hath no power over them 2. It is totally executed upon finally impenitent unbelievers who are liable to the pains of Hell for ever over whom not the first only but the second Dâ—ath also hath power Q. But seeing Iesus tasted Death for every man doth not the Gospel relieve impenitent unbelievers A The Gospel finds them and every one in a state of Condemnation Those who believe it proclaims deliverance unto and relieves them but those who through unbelief reject it and put it from them and judge themselves unworthy of everlasting life it leaves such as it found them viz. under the Condemnation of the Old Covenant since they refuse the pardoning mercy of the New Q. You have now satisfied us that the first Covenant is neither fully executed nor abrogated But how is it released or dispenced with A. By super-inducing a New Covenant of Grace over it that whosoever closeth with and comes into the terms of the new shall be exempted from the rigour and extremity i. e. from the eternal condemnation of the old although he may be liable to the miseries of this life and to the first Death Q Is the Covenant of works as to its execution upon such as are in the Covenant of Grace in the chief part restrained although in some part inflicted A. Yes Q. In the chief part restrained and in some part inflicted what do you mean by that A. We mean that Believers shall never complain under the eternal and destructive although they do bear the temporal and corrective punishment of their fins Q. But because generals are obscure tell us particularly for the clearer understanding of this Mysterie what obligation the first Covenant laies on sinful man A. A double obligation first in reference to what is past And secondly in reference to the future Q What obligation doth it lay on him in reference to what is past A. It requires satisfaction and reparation from him for his sin in breaking it Q What in reference to the future A. It requires perfect conformity still as at the first and absolute obedience to all Gods commands being the eternal debt of the reasonable creature to that God that made it in his own Image Q. Is it possible for us to satisfie Gods injured Law for our first breach A. No. Q But if we could might not the Law come upon us for future exact conformity to pay the residue of that eternal Debt due to God as our Creator A. Yes it might Q. Doth the Covenant of Grace relieve us as to both these cases and dispence with the rigour of the Law A. Yes Q. How doth it relieve us as to the first obligation A. It comforts us with the good news that the Son of God hath satisfied his Fathers Justice and if we believe but in him God will accept of us as if we had satisfied in our own persons The case the Law leaves us in is well expressed Isa. 33. 14. and Heb. 10. 31. But the relief the Gospel brings us in St. Paul's language Rom. 8. 33 34. you have both together excellently Ezek. 33. 10 11. Q. How as to the second A. The New Covenant dispenceth with the rigour of that too and justified and pardoned persons shall not lose all again upon the least defailance therefore the Gospel proclaims pardon of sin upon Repentance and acceptance of sincere endeavours to obey him Q God gave the Law from Mount Sinai and the voice of words was so dreadful there that they which heard it intreated that the Word should not be spoken to them â—ny more But we are come to Mount Sion what is Gods language to us now A. Sinners be but in good earnest do but love me heartily and my waies let me but see a child-like ingenuity in you and I will put down your upright though imperfect performances in the Book of my remembrance Q. How is it possible our performances should be recorded in the Book of Gods remembrance since the best of them are imperfect and we do daily break the Commandments of God in thought word and deed A. If there be a willing mind it is well accepted according to that we have and not according to that we have not And the Commandments of God may be reputed as done when whatsoever is not done is pardoned Thus doth the candour of the Gospel dispence with the rigour of the Law Q. But how doth it stand with Gods veracity and immutability having once declared that the soul that sinneth shall die to contradict it by declaring That he that believeth shall never die but have Eternal Life A. We must look upon threatenings as a part of the Law declaring the dueness of the punishment what the offender hath deserved
to suffer Not as predictions of the event any more than Thou shalt and Thou shalt not in the command are Predictions but only are expressive of the dueness of obedience Q. How do the Old and New Covenant differ A. They differ more especially these two waies 1. In their tenor the tenor of the Old is Obey perfectly and live sin and die The tenor of the New is Believe on the Lord Iesus Christ and thou shalt be saved 2. The New Covenant admits of Repentance which the Old doth not Q. But must not a believer acknowledge perfect obedience to be still his duty A. Yes Q. Why so A. Because this honours the equity of Gods Commandments Q. And hath the Redeemer then by making this one of the Conditions of the Gospel-Covenant given his Father his Law back again A. Yes Q. Doth he not repeal it A. No it 's still the Rule of life and every Commandment still obligeth a Believer Q. What hath Christ then done for us A. Christ hath only released us from the condemning power of the Law not the commanding power of it Q. How understand you that A. We must still press after perfection but though we fall short of it we shall not die for it Christ having Redeemed us from the curse of the Law being made a curse for us He leaves us under the Government and Command of the Law Q. But have you any Scripture-warrant for what you say in this matter A. Yes the whole matter is excellently expressed 1 Ioh. 2. 1. My little Children these things write I unto you that you sin not And if any man sin we have an advocate with the Father Iesus Christ the righteous Q. But generally and more briefly what doth God promise to deliver the Elect out of in the Covenant of Grace A. Out of the estate of sin and misery Q. But how doth God perform this Promise to them seeing that they also are liable to the miseries of this life and to the first Death as the wages of sin A. Although the Old Covenant in part be executed on them yet doth not God leave them in the state of sin and misery but hath entred into a New Covenant with them to bring them out of it And what they suffer is for their good that being reformed by stripes they may be freed from those punishments which fall on the unreformed to all eternity Q. And what doth God promise to bring the Elect into in the Covenant of Grace A. Into an estate of Salvation Q. Is then the Deliverance of Gods Elect out of the estate of sin and his bringing them into an estate of Salvation the sum and the substance of what hath been said more at large in several particulars concerning the benefits of the New Covenant A. Yes Q. How doth God promise to do all this A. By a Redeemer Isa. 53. 10. When thou shalt make his soul an offering for sin he shall see his seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hand vers 11. He shall see of the Travail of his soul and shall be satisfied c. And this by some learned Divines is called the Covenant of Redemption Q. What do they mean by it A. That federal transaction that was betwixt God the Father and the Son from everlasting about the Redemption of lost and fallen Mâ—n Q. Is not this the same with the Covenant of Grace A. This Covenant is a Covenant of Grace but 't is not strictly that Covenant of Grace which the Scripture holds out in opposition to the Covenant of works but rather the means to it or foundation of it Q. Wherein do these two Covenants differ A. In the Confederates For in the Covenant of Redemption the Confederates are God and Christ but in the Covenant of Grace the Confederates are God and Believers Q. 21. Who is the Redeemer of Gods Elect A. The only Redeemer of Gods Elect is the Lord Jesus Christ who being the eternal Son of God became man and so was and continueth to be God and Man in two distinct natures and one person for ever Explic. Q. Who is the Redeemer A. The Lord Jesus Christ. Q. What is it to Redeem A. By price or power to save any from bondage or misery Q. Who is Christ the Redeemer of A. Of Gods Elect Q. Is there any other Redeemer A. He is the only Redeemer Q. Why is he called Lord A. 1. Absolutely as he is God he is Lord over them and all things 2. Especially in reference to them that are redeemed he is their Lord being redeemed by him Q. Why is he called Iesus A. Because he is a Saviour Q. Why Christ A. Because he is anointed to the Office of a Prophet Priest and King which persons were usually anointed under the Law Q. Whose Son was Christ A. The Eternal Son of God Q What is it to be the Eternal Son of God A. It is to be God of the Substance of the Father begotten before the Worlds Q. What did the Eternal Son of God become that he might be our Redeemer A. He became man Q. Was it a voluntary act in Christ to become man A. Yes Q. Was Christ both God and Man A. Yes Q. How many Natures then be there in Christ A. Two his God-head and his Manhood Q. Was Christ God here upon Earth A. Yes Q. Doth he continue to be Man as well as God now he is in Heaven A. Yes Q. Do these two natures make two persons in Christ A. No but one Person Q. How long doth Christ continue God and Man in two distinct natures and one Person A. For ever Q. 22. 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 and a reasonable Soul being conceived by the power of the Holy Ghost in the Womb of the Virgin Mary and born of her yet without sin Explic. Q What did Christ take to himself when he became man A. A true body and a reasonable Soul Q. Are these the Essential parts of a true man A. Yes Q. Did Christ take to himself a Phantastical body i. e. only the shape and appearance of a body A. No a true body Q. Did Christs divine nature enliven and actuate his body instead of a Soul A. No. Q. Had Christ a reasonable Soul such as men have as well as a true body A. Yes Q. Had Christ an ordinary or extraordinary Generation A. An extraordinary Q. 23. What Offices doth Christ execute as our Redeemer A. Christ as our Redeemer excuteth the Office of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation Explic. Q. What is it to execute an Office A. To do or perform what belongeth to the Office Q. How many Offices doth Christ execute
and hereby the sinner honours the equity of the threatning by his tears acknowledging that his blood was due 2. Newness of life Here the sinner acknowledgeth perfect obedience to be still his duty which honors the equity of Gods Commandments Q. But that with all requisite distinctness we may apprehend this great affair let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect the discharge and Iustification of a sinner and state their several interests and concernments in their respective influences upon and contributions towards it because Iustification is a main Article of our Faith and therefore How doth Free-grace Iustifie A. The Free-grace of God is the first wheel that sets all the rest in motion It s contribution is that of a Proegumenal cause or internal motive disposing God to send his Son that sinners believing might be Justified freely by his grace through the Redemption that is in Jesus Christ Q. But did not Christ die to render God good to mankind A. Christ died not â—o render God good to mankind he was so eternally but that with the honour of his Justice he might â—xert and display his goodness which contriv'd and made it self this way to break forth into the world Q. How is Christs satisfaction concern'd in our Iustification A. It is doubly concerned in it 1. In respect of God as a Pro-catartick cause which is an external as the Proâ—gumenal is an internal moving cause and is of infinite merit and impeâ—rative power for the sake of which God is reconciling himself unto the world in Christ not imputing their Trespasses unto them 2 Cor. 5. 19. 2. In respect of the Law of Works Christs satisfaction Justifieth us formally as our proper legal righteousness Q. Why do you call it our Righteousness A. Because it becomes imputed to us upon our believing Faith being our Gospel-Title by pleading which we lay claim to all the benefits accruing from the merit of Christs performance to all effects uses and purposes as if it had been personally our own Q. But why do you call it our legal Righâ—â—â—â—â—ness A. Because thereby the Law of God owns it self fully apaid and acquiesceth 〈◊〉 it as in full reparations and amends â—ade unto it for the injury and dishonour râ—eived by the sin of man Q And may we plead this against 〈◊〉 the challenges and accusations of the law A. Yes Q. And is this our legal Righteousness required in the first Covenant that of Works which is thus imputed upon our account wholly without us in our Redemer A. Yes Q. But is our Evangelical Righteousness required in the second Covenant without us as our legal Righteousness required in the old is A. No for though Christ performed the Conditions of the Law and satisfied for our non-performance yet it is our selves that must perform the conditions of the Gospel It is not Christ but we that must repent and believe Q. But there are some that tell us that Christ hath also performed for us the conditions of the Gospel that he hath believed perfectly and repented perfectly and that all is ours what ought we to think of this Opinion A. If we judge of it in its clear consequence it is both absurd and blasphemous as if Christ had a Saviour to belâ—eve in for pardon and life or sin to repent of and sorrow for and mortifie Q. How is this Opinion absurd A. As it supposeth a perfect Saviour to stand in need of a Saviour Q. How is it blasphemous A. As it makes Christ the Son of God a sinner who is God and man Q. How doth the Gospel Iustifie A. As it is the Law of Faith that publisheth and declareth to us upon what terms we shall be Justified Q. And is the Gospel our great Charter and Gods Wâ—rrant under his broad Seal that he that believeth shall not be condemned A. Yes Q. How doth Faith Iustifie A. By vertue of the Law promulgated and publish'd as it is our Evangelical righteousness or our keeping the Gospel-Law which suspends Justification upon believing Q. Doth Faith pretend to no merit or vertue of its own A. No but professedly avows its dependance upon the merit of Christs satisfaction and laies hold on it as our legal Righteousness Q. Nor can it shew any other Title to be it self our Evangelical righteousness but only Gods sanction Law or Decree establishing it who chose this Act of believing to the honour of being the justifying Act because it so highly honoureth Christ A. No. Q. May this be illustrated to us by some apt resemblance A. Yes the Act of believing is as the Sâ—lver but Gods authority in the Gospel-sanction is the Kings Coin or Image stampt upon it which gives it all its value as to Justification Q. Without this stamp could it never have been current A. No. Q. And if God had set this stamp on any other Grace as Love would that then have been current and have Iustified us as Faith doth now A. Yes Q. How doth God Iustifie A. God justifieth in a proper sense two waies First as a Legislator Secondly as a Judge Q How doth God Iustifie as a Legislator A. He Justifies as a Legislator enacting by his Soveraign authority that sweet and gracious Law of the New Covenant by vertue of whose tenor every sinner that believes is Justified from the Guilt of sin from which he could not be Justified by the Law of Moses Acts 13. 39. Q How doth God Iustifie as a Iudge A. 2. As a Judge he may in three respects be said to Justifie a Believer First Forthwith upon his believing God owneth him secretly within himself as a person justified God esteems and approves of him as in that state unto which he hath by believing a Title good in Law an indefeaâ—ible right Secondly At the moment of dissolution God Justifieth as the Judge of all the earth passing a private Sentence and a ward unto everlasting life upon every believing Soul Thirdly But eminently at the last day when the Ancient of daies shall take the Throne and in open Court before the whole Creation by publick sentence for ever acquit and discharge Believers at that great and last Assizes Q. How are works said to Iustiâ—ie A. 6. As they Justifie our Faith or demonstrate before God and man and to our own Consciences that our Faith is not a dead and barren but a true and living one by its fruitfulness in well-doing Q. How doth the Spirit of God Iustifie A. 7. The Spirit of God Justifieth two waies First Directly by working Faith in the heart as the Author of that justifying Grace Secondly Reflexively as he clears up Justification to a Believers Conscience by discovering the truth of Faith by working Assurance and by sealing a Believer to the day of Redemption Q. 34. What is Adoption A. Adoption is an act of Gods free-grace
in the instance of that short prayer of the Converted Thief Luke 23. 42. Lord remember me when thou comest into thy Kingdom and so in that short Prayer of Iacob's The Angel which redeemed me from all evil bless the Lads Gen. 48. 16. this Angel was Christ And in more continued and solemn manner did Abraham pray to that Angel Gen. 18. To him did Iacob pray again and make supplication by the space almost of the whole night and had power over him Gen. 32. from Verse 24. to the end compared with Hos. 12. 3 4. And the Reasons hereof are evident 1. Because Prayer is a divine worship of God as God and therefore due to the Son and so to the Holy Ghost as well as to the Father Rom. 10. 13 14. 2. We are Baptized into the Name of the Son and the Holy Ghost as well as into the Name of the Father and therefore both the Son and the Holy Ghost may be particularly and personally invocated and worshipped as well as the Father 3. We are to believe in the Son and so in the Holy Ghost as well as in the Father and that personally and particularly and therefore so are to pray to either That which the Apostle expoundeth of the Gentiles trusting in Christ Rom. 15. 12. the Prophet expressed of their seeking to him Isa. 11. 10. So that they are inseparably due to one and the same Christ upon one and the same ground see Rom. 10. 13 14. before mentioned It is supposed that he on whom men call he must be believed on or else he cannot be called upon by any and when the Apostle in the 13. Verse mentions the Name of the Lord as that which is called upon he in Verse 14. expounds it to be meant of the Lord himself to call upon the Lords Name is to call upon himself 4. The Lord Jesus promiseth that he will do what we ask Ioh. 16. 23 24. and therefore he may be sought to do the same and indeed he proveth himself to be equal with the Father by this argument because Petitions shall not only be granted in his Name but by him Neither doth he make account that this is any disparagement to the Father but a glorifying of him and therefore when he saith Iob. 17. 1. Father glorifie thy Son he immediately adds that thy Son also may glorifie thee What is said to prove that in our Prayers we may single out the Son of God may serve to prove the same may be done to the Holy Ghost Obj. Against this which hath been said it may be objected we are to ask all we do ask in the Name of Christ and therefore how can we be said to ask him or Pray to him A. 1. The Lord Jesus Christ is asked or prayed unto in that prayer that is put up to the Father in his Name Iob. 16 23. Christ speaking of the time after his Resurrection and Ascension saith In that day ye shall ask me nothing or which is all one Verily ye shall ask the Father nothing in my Name but be will give it you He is glorified as God in that all is done with God in his Name and for his Father For albeit it be sometimes said For Abraham and David's sake God will do this or that yet this is meant in reference to Gods Covenant of Grace with them and so to Christ properly in whom that Covenant is ratified Gal. 3. 17. They called on the Name of the Lord Iesus Christ in every place 1 Cor. 1. 2. Yet surely they brake not that Rule Iob. 16. 23. They called on the Father in Christs Name even in their calling upon God in his Name and Christ as God is also called upon in that his Father as God is called upon 2. In all external worship of God one Person of the Trinity being Named the other are understood and are not to be excluded the Trinity being undivided in worship 3. If Christ be considered as the Son of God in Essence with the Father He is he to whom we come c. Coming in Prayer to the Father If considered as Mediator God incarnate God and Man He is he by whom we come to the Father Heb. 7. 25. and 1 Tim. 2. 5. As the Son of God He may be he must be prayed to which is God and Man in one Person but is not prayed to as Man but as God Q. 2. What are those Petitions which you offer up to God the Father Son and Holy Ghost A. They are Six In the three first we more immediately respect Gods glory in the three last our own good Q. 101. What do we pray for in the first Petition A. In the first Petition which is Hallowed by thy Name we pray that God would enable us and others to glorifie him in all that whereby he maketh himself known and that he would dispose all things to his own glory Explic. Q. Which is the first Petition A. Hallowed be thy Name Q. What is it to Hallow Gods Name A. To glorifie him in all that whereby he makes himself known viz. His Titles Attributes Ordinances Word and Works all which are explained particularly in the third Commandment Q. Are we to pray that God would enable us and others thus to glorifie him A. Yes Q. And that he would dispose all things in his all-wise over-ruling providence to his own glory A. Yes Q. And do we pray in this first Petition that God may be known to be what be is and accordingly esteemed worshipped and praised in word and deed throughout the world A. Yes Q. 10â— What do we pray for in the second Petition A. In the second Petition which is Thy Kingdom come we pray that Satans Kingdom may be destroyed that the Kingdom of Grace may be advanced our selves and others brought into it and kept in it and that the Kingdom of Glory may be hastened Explic. Q Which is the second Petition A. Thy Kingdom come Q. In this Petition whose Kingdom do we pray against A. The Kingdom of Satan Q. How manifold is the Kingdom of Satan A. Twofold 1. That within viz. The rule Satan hath in the hearts of men by Nature 2. That without consisting in an open adâ—ncement of false Doctrine Worship and Prophaneness Q. And are we to pray that the Kingdom of Satan in both these senses may be destroyed A. Yes Q. Whose Kingdom do we pray for A. The Kingdom of God Q. How manifold is the Kingdom of God A. Twofold The Kingdom of Grace and the Kingdom of Glory Q. What are we to pray for in reference to the Kingdome of Grace A. That it may be advanced Q. How is the Kingdom of Grace advanced A. By our selves and others being brought into it and kept in it Q. How manifold is the Kingdom of Grace A. Twofold 1. That within viz. The rule which God hath in the hearts of his people by his Word Grace and