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
old with the first Adam and doth not now remain in full force and vertue Q. Could the first man have kept Gods Laws perfectly A. Yes for God made him perfect with the Image of God shining gloriously in him Q What special command did God give him for the trial of his obedience A. He forbade him to eat of the Tree of the Knowledge of good and evil Q. Why was the forbidden Tree called the Tree of the Knowledge of Good and Evil A. From the effect of eating it because thereby man came to know good and evil Good by the loss of it and Evil by the sense and smart of it Q. Under what penalty was he forbidden this Tree A. Vpon pain of Death Q. 13. Did our first Parents continue in the estate wherein they were Created A. Our first Parents being left to the freedom of their own Will fell from the estate wherein they were Created by sinning against God Explic. Q. Did our first Parents fall A. Yes Q. From what did they fall A. From the estate wherein they were Created Q. What estate was that A. An holy and happy estate Q. How did they fall A. By sinning against God Q. What was the cause of their fall A. The abuse of the Freedom of their own will Q. Had our first Parents then Free-will in the state of innocency till they sinned it away A. Yes Q. Were they not confirmed in the estate of Innocency A. No. Q. 14. What is Sin A. Sin is any want of conformity unto or transgression of the Law of God Explic. Q. What is meant by the Law of God A. The whole Word of God Q. Is any want of conformity to the Law or coming short of it a sin A. Yes Q Is every transgression of it a sin A. Yes Q. What is is to transgress the Law A. To pass the bounds that the Law sets Q. Doth the want of conformity to the Law take in sins of Omission and the transgression of the Law sins of Commission and both these Original sin A. Yes Q. 15. What was the sin whereby our first Parents fell from the estate wherein they were Created A. The sin whereby our first Parents fell from the estate wherein they were Created was the eating of the forbidden Fruit. Explic. Q. What was the first sin that was committed by mankind A. Eating the forbidden Fruit by our first Parents Q. 16. Did all mankind fall in Adam's first transgression A. The Covenant being made with Adam not only for himself but for his Posterity all mankind descending from him by ordinary Generation sinned in him and fell with him in his first transgression Explic. Q. Was Adam only concerned in the Covenant of Life God made with him in the state of Innocency A. No for the Covenant was not made with Adam for himself only but for his Posterity also Q. Did all mankind sin in Adam and fall with him in his first transgression A. All mankind descending from Adam by ordinary Generation sinned in him and fell with him in his first transgression Q. How manifold is Generation A. Twofold ordinary and extraordinary Q. What do you mean by extraordinary Generation A. That of Jesus Christ whereby he was conceived by the power of the Holy Ghost in the Womb of the Virgin Mary and born of her without sin Q. What by ordinary A. That whereby all mankind else came into the world in a natural way from man and woman under sin Q. How could all the Posterity of Adam being then unborn sin in him and fall with him in his first transgression A. 1. They were in him representatively Adam was the common head and representative of all mankind 2. They were in him virtually they were in his loyns And as Levi is said to pay tithes in Abraham when only in his loyns Heb. 7. 9 10. so Adams Posterity sinned in his loyns Q. And is this the reason why all mankind sinned in Adam and fell with him because the Covenant was made with him not only for himself but also for his Posterity A. Yes Q. 17. Into what estate did the Fall bring mankind A. The Fall brought mankind into an estate of sin and misery Q. 18. Wherein consists the sinfulness of that estate whereinto man fell A. The sinfulness of that estate whereinto man fell consists in the guilt of Adams first sin the want of original Righteousness and the corruption of his whole nature which is commonly called Original sin together with all actual Transgressions which proceed from it Expli Q. How many sorts of sins be there wherein the sinfulness of that estate whereinto man fell doth consist A. Two Original and Actual Q. Wherein consists Original sin A. In three things as 1. The guilt of Adams first sin 2. The want of Original Righteousness 3. The corruption of the whole nature Q. What is guilt A. A binding over to punishment Q. What do you mean by Original Righteousness A. That which Man was at first Created in Q. What do you mean by the corruption of the whole nature A. That whereby the whole Man Soul and Body is utterly indisposed disabled and made opposite to all that is spiritually good and wholly inclined to all evil and that continually Q. How do you prove the universal depravity and corruption of mans nature A. Besides Scripture-proof which is as express in this truth as any upon Record experience it self will confirm it by our daily sinful infirmities by our backwardness to those duties wherein we may enjoy most of God and by our being Eftsoons led into temptation and drawn into those very sins which are more especially cross and contrary to our natural tempers and constitutions Q. But why is the corruption of mans whole nature commonly called Original sin since that is not a Scripture name A. For three Reasons 1. Because 't is derived from Adam the Original of mankind 2. Because 't is in every one from his Original It may say to every one As soon as thou wert I am 3. Because 't is the original of all other sins Q. What do you mean by actual transgressions A. The transgressions of our Life which proceed from original sin Q. 19. What is the misery of that estate whereinto man fell A. All mankind by their fall lost communion with God are under his wrath and curse and so made liable to all miseries in this life to death it self and to the pains of Hell for ever Explic. Q. What hath man lost by the Fall A. Communion with God Q. What do you mean by that A. Fellowship or friendship with God or the communications of Gods Love Grace and Favour Q. What is man brought under by the Fall A. Under Gods wrath and curse Q. What are the parts of Gods wrath and Curse A. 1. All the miseries of this life 2. Death it self Death
c. Mark 14 22 c. 1 Cor. 11. 23 c. A. Indeed if the forecited Texts ought to be understood in the literal sense we need not dread this Popish Doctrine But if they ought of necessity to have a mystical and figurative sense and interpretation put upon them we may well enough be afraid of that Doctrine which the Papists themselves in the supposed case confess to be gross damnable Idolatry Q But if we once take this liberty to impâ—se our mystical or figurative Interpretation on the Scripture without express warrant of the Scripture it self we shall have no setled belief but be liable continually to be turned aside by any one that can invent a new mystical meaning of the Scripture there being no certain rule to judge of such meanings as there is of the literal ones Nor is there any error how absurd and impious soever but may on such terms be accorded with the Scripture Why therefore must we of necessity suppose the forecited Texts to be understood in the figurative and not in the literal sense A. 1. Because the letter is contrary and repugnant to our senses which the Scripture it self intimates to be of infallible certainty 2. It is absurd and contradictive of right reason 3. There appears much in the contexts to cross it nothing at all to countenance it 4. Because other places collated expresly thwart and contradict it Q. What sense then may or must be put upon the forecited Texts A. It will be an Introduction and a very good help to us for the right understanding of the said Texts to consider those observations taken from the Jewish phrases and customs used in this matter viz. 1. That the Lamb that was drest in the Paschal Supper and set upon the Table was wont to be called the Body of the Passover or the Body of the Paschal Lamb and probably Christ alludes to this phrase when he saith This is my Body as if he should say the Paschal Lamb and the Body of it i. e. the representation of that on the Table in the Jewish Feast that was the memorial of deliverance out of Egypt and type of your deliverance out of the state of sin and death I will now have abrogated and do now institute Bread and Wine instead of that Paschal Lamb that you may hereafter retain and continue to posterity a Memorial and Symbol of me who am the Lamb of God which taketh away the sin of the world and am now about to be sacrificed for you This for the words My Body and my Blood But then 2. For the whole phrase and form of speech This is my Body this is my Blood It seems to be answerable to and substituted instead of the Paschal form This is the Bread of affliction which our Fathers eat in Egypt or This is the unleavened Bread c. or This is the Passover And therefore the Bread and the Wine in the Eucharist are no more the very Body and Blood of Christ than that Bread which the Children of Israel eat in the Land of Canaan was that Identical that very Bread of affliction which their Fathers eat in the Land of Egypt Q. Is not this Popish Doctrine that the Bread of the Eucharist is transubstantiated into the Body and the Wine into the Blood of Christ a very ancient Doctrine A. It is but four hundred fifty nine years since it was declared by Pope Innocent the third in the Council of Lateran Q Is not this impossible and incomprehensible error of Transubstantiation to be rejected with our utmost Detestation A. Yes Q. Doth not this Doctrine suppose a silly Priest to do that which all the Angels cannot do and that is to make his Maker as the Papists call the Host and the people to devour their God A. Yes Q Can they justifie this by Gods omnipotency that God is able to effect it A. No this is no better argument than the Turks may justifie most of the sopperies of their Alcoran by Q. What reasons and grounds have you for the rejection of this abomination A. There are two grounds especially for the rejection of it 1. The Idolatry and Sacriledge which doth ensue upon it and that is the Adoration and worship of the Host a piece of Bread and the mutilation or maiming of the Sacrament by Bread only and the propitiatory Sacrifice of Christ himself in the Mass who was once only offered up to God upon the Cross all which are the issue of this error 2. The Monsters of contradiction and absurdity to sense and reason which follow thereupon It was begotten by feigned Miracles and fabulous Legends and is the Mother of Blasphemies and inextricable absurdities and hath set Faith it self on the Râ—ck and surpasseth all the Harlotry that the Adulterate Church of Rome that Mother of Fornications ever brought forth Q. If you can but make good this high charge you have drawn up against that most degenerate and corrupted Church of Rome in this one error of Transubstantiation being comprehensive of all errors Papâ—l Rome being nothing else but the worst corruption of the once most famous Church of Rome whose Faith was spoken of throughout the world you may easily perswade all the friends of the Bride the Lambs Wife to aboâ—inate all the other Fornications of that Whorish Church And because the Protestants Arguments against Transubstantiation may convince us how fully they have made good this charge pray produce a few of the many Arguments they have against this Mother Error A. 1. Suppose Christ sitting at the Table with his Disciples and eating thâ—s Bread and drinking this Cup first as the custom at the Paschal Supper was and as the Papists generally and the Fathers hold and we deny not because the Scripture seems plain for it Mat. 26. 29. Hence forth I will not drink of the fruit of the Vine supposing therefore this How is it possible or imaginable that he should eat himself or how can he sit at Table and yet be in the mouths of the Apostles Was he at the same time in the Apostles mouths or stomachs while he sate and rose from Table and discoursed those three Chapters of Iohn 15 16 17. Or while he sweat that bloody sweat in his Agony in the Garden c. A monstrous impossibility 2. It 's impossible to make that which was before existent and in being Can a Father beget a Son that is already begotten Can an Architect build an House that is already built Can the Body of Christ which is before the Conversion of the Bread be made or produced by the turning of Bread into it Can he that was conceived by the Holy Ghost and born of the Virgin Mary be made by pronouncing of four or five words If ever delusions were strong these are For to make that which is made and to unmake that which is made are equally impossible 3. They say that the substance of Bread and Wine is avoided and that