Iam. 2. 11 Psal 119 101 104 28. and the threatnings of it serve to shew what even their sins deserve and what afflictions in this life they may expect for them although freed from the curse thereof threatned in the Law r Ezra 9. 13 14. Psal 89 30 31 32 33 34. The promises of it in like manner shew them Gods approbarion of obedience and what blessings they may expect upon the performance thereof Å¿ Levit. 26. 1 to 14. with 2 Cor. 6. 16 Eph. 6. 2. 3 Psal 37. 11 with Mat. 5 5. Psal 19 11. although not as due to them by the Law as a Covenant of Works t Gal. 2. 16 Luke 17. 10 So as a mans doing good and refraining from evill because the Law encourageth to the one and deterreth from the other is no evidence of his being under the Law and not under grace u Rom. 6 12 14. 1 Pet. 3. 8 9 10 11 12 with Psa 34 12 13 14 15 16 Heb. 12. 28 29. VII Neither are the forementioned Vses of the Law contrary to the grace of the Gospel but do sweetly comply with it w Gal. 3. 21 the Spirit of Christ subduing and inabling the will of man to do that freely and chearfully which the will of God revealed in the Law requireth to be done x Eze. 36. 27 Heb. 8. 10 with Ier. 31 33. CHAP. XX. Of Christian Liberty and Liberty of Conscience THe Liberty which Christ hath purchased for Beleevers under the Gospel consists in their freedom from the guilt of sin the condemning Wâ—ath of God the Curse of the Morall Law a Tit. 2. 14 1 Thes 1. 10 Gal. 3. 13 and in their being delivered from this present evil world bondage to Satan and Dominion of sin b Gal. 1. 4 Col. â— 13 Acts 26. 18 Rom. 6. â—4 from the evill of afflictions the sting of death the victory of the grave and everlasting damnation c Rom. 8. 28 Psal 119. 71 1 Cor. 15. 55 55 56. 57 Rom. 8. 1 as also in their free accesse to God d Rom. 5 1 2 and their yeelding obedience unto him not out of slavish fear but a child like love and willing minde e Rom. 8 14 15 1 Iohn 4 18. All which were common also to Beleevers under the Law f Gal. 3. 9 14. But under the New Testament the liberty of Christians is further inlarged in their freedom from the yoke of the Ceremonial Law to which the Iewish Church was subjected g Gal. 4. 1 2 3 6 7 Gal. 5. 1 Acts 15. 10 11. and in greater boldnesse of accesse to the Throne of Grace h Heb. 4. 14 16. Heb. 10 19 20. 21 22 and in fuller communications of the free Spirit of God than Beleevers under the Law did ordinarily partake of i 1 Iohn 7 38 39 2 Cor. 3. 13 17 19 II. God alone is Lord of the Conscience k Iam. 4. 12 Rom. 14. 4. and hath left it free from the Doctrines and Commandments of men which are in any thing contrary to his Word or beside it if matters of Faith or Worship l Acts 4. 19 Acts 5. 29 1 Cor. 7. 25 Mat 23. 8. 9 10. 2 Cor. 1 24. Mat. 15. 9 So thaâ— to beleeve such Doctrines or to obey such commands out of conscience is to betray true liberty of conscience m Col. 2. 20 22. 23. Gal. 1 10. Gal. 2. 14 5. Psal 5. 1 and the requiring of an implicit faith and an absolute aâ—d blinde obedience is to destroy lâ—berty of conscience and reason also n Rom. 10 17. Rom 14 23 Isa 8. 20 Acts 17. 11 Iohn 4. â—â— Hos 5. 11 Revel 13. â—â— 16 17 Ier. 8. 9 III. They who upon pretence of Christian Liberty do practise any sin or cherish any lust do thereby destroy the end of Christian Liberty which is that being delivered out of the hands of our Enemies we might serve the Lord without fear in holinesse and righteousnesse before him all the dayes of our life o Gal. 5. 13 â— Pet 2. 16 2 Pet. 2 19 Iohn 8. 34 Luke 1. 74. 75. IV. And because the Powers which God hath ordained and the Liberty which Christ hath purchased are not intended by God to destroy but mutually to uphold preserve one another They who upon pretence of Christian Liberty shall oppose any lawfull Power or the lawfull exercise of it whether it be Civill or Ecclesiasticall resist the Ordinance of GOD p Mat. 12. 25 1 Pet. 2. 13 14 16 Rom. 13. 1 10 8. Heb 13. 17. And for their publishing of such Opinions or maintaining of such Practises as are contrary to the light of Nature or to the known Principles of Christianity whethe concerning Faith Worship or Conversation or to the Power of Godlinesse or such erroneous Opinions or Practises as either in their own nature or in the manner of publishing or maintaining them are destructive to the externall Peace and Order which Christ hath established in the Church they may lawfully be called to account and proceeded against by the Censures of the Church q Rom. 1. 32 with 1 Cor 5. 1 5 11 13. 2 Iohnver 10. 11. and 2 Thes 3. 14. and 1 Tim. 6 3 4 5. and Tit. 1. 10 11 13. Tit. 3. 10. with Mat. 18. 15 16. 17. 1 Tim. 1. 19 20. Reve. 2. 2 14 15 20. Rev. 3. 9. and by the Power of the Civill Magistrate r Deut. 13. 6 to 12. Rom. 13. Rom. 13. 3 4. with 2 Iohn ver 10 11. Ezra 7. 23 25 26 27 28. Revel 17. 12 16 17. Nehem. 13. 15 17 21 22 25 30. 2 Kings 23. 5 6 9 20 21. 2 Chron. 34. 33. 2 Chron. 15. 12 13 16. Dan. 3. 29. 1 Tim. 2. 2. Isa 49. 23. Zec. 13 2 3. CHAP. XXI Of Religious Worship and the Sabbath-day THe light of Nature sheweth that there is a GOD who hath Lordship and Soveraignty over all is good and doth good unto all and is therefore to be feared loved praised called upon trusted in served with all the heart and with all the soul and the might a Rom 1. 20 Acts 17. 24 Psal 119. 68 Ier. 10. 7 Psal 13. 23 Psal 18. â— Rom. 10. 12 Psal 6. 2. 8 Ios 24. 14. Mark 12. 33 But the acceptable way of Worshipping the true GOD is instituted by Himself and so limited by his own revealed Will that he may not be worshipped according to the imaginations and devices of men or the suggestions of Satan under any visible representation or any other way not prescribed in the holy Scripture b Deut. 12. 32. Mat. 1â— 9. Acts 17. 25. Mat. 4 9. 10. Deu. 4. 15. 10 20. Exo. 20. 4 5 6. Col. 2. 23 II. Religious Worship is to be given to GOD the Father the Son and Holy Ghost and to him alone c Mat. 4. 10. with Ioh. 5. 23 2. 2 Cor. 13. 14 not to Angels
in this world are either inward as blindnesse of mind e Eph. 4. 18 a reprobate sense f Rom. 1 28 strong delusions g 2 Thes 2 11. hardness of heart h Rom. 2. 5 horror of conscience i Isa 33. 14 Gen. 4. 13 Mat. 27. 4 vile affections k Rom. 1. 26 or outward as the curse of God upon the creatures for our sakes l Gen. 3. 17 and all other evils that befall us in our bodies names estates relations and imployments m Deut. 28 15. to the end together with death it selfe n Rom. 6 21 23. Q. What are the punishments of Sin in the world to come A. The punishments of Sin in the world to come are everlasting separation from the comfortable presence of God and most grievous torments in soul and body without intermission in hell fire for ever o 2 Thes 1. 9 Mar. 9. 44 46 48 Luk. 16. 24 Q. Doth God leave all mankinde to perish in the estate of sinne and misery A. God doth not leave all mankinde to perish in the estate of sin and misery p 1 Thes 5. 9 into which they fell by the breach of the first Covenant commonly called the Covenant of Works q Gal. 3. 10 12. but of his meer love and mercy delivereth his Elect out of it and bringeth them into an estate of salvation by the second Covenant commonly called the Covenant of Grace r Tit. 3. 4 5 6 7. Gal. 3. 21 Rom. 3. 20 21 22. Q. With whom was the Covenant of Grace made A. The Covenant of Grace was made with Christ as the second Adam and in him with all the Elect as his seed Å¿ Gal. 3. 16 Rom. â— 15 to the end Isa 35. 10 11 Q. How is the Grace of God manifested in the second Covenant A. The grace of God is manifested in the second Covenant in that he freely provideth and offereth to sinners a Mediator t Gen. 3. 15 Isa 42. 6 Ioh. 6. 27 and life and salvation by him u 1 Ioh. 5. 11 12 and requiring Faith as the condition to interest them in him w Ioh 3. 16 Ioh. 1. 12 promiseth and giveth his holy Spirit x Prov. 1. 23 to all his elect to work in them that faith y 2 Cor. 4. 13 with all other saving graces z Gal 5. 22 23 and to enable them unto all holy obedience a Ezek. 36 2â— as the evidence of the truth of their faith b Iam. 2. 18 22 and thankfulnesse to God c 2 Cor. 5. 14 15 and as the way which he hath appointed them to salvation d Eph. 2. 10 Q. Was the Covenant of Grace alwayes administred after one and the same manner A. The Covenant of Grace was not alwayes administred after the same manner but the administrations of it under the Old Testament were different from those under the New e 2 Cor. 3 6 7 8 9 Q. How was the Covenant of Grace administred under the Old Testament A. The Covenant of Grace was administred under the Old Testament by promises f Rom 15. 8 prophecies g Act 3 20 24. Sacrifices h Heb. 10. 1 Circumcision i Rom 4. 11 the Passeover k 1 Cor. 5. 7 and other types and ordinances which did all foresignifie Christ then to come and were for that time sufficient to build up the Elect in faith in the promised Messiah l Heb. 8. 9 10 Chapters Heb 11. 13. by whom they then had full remission of sin and eternall salvation m Gal. 3. 7. 8 9. 14 Q. How is the Covenant of Grace admistred under the New Testament A. Vnder the new Testament when Christ the substance was exhibited the same Covenant of Grace was and still is to be administred in the preaching of the word n Mar. 16. 15 and the administration of the Sacraments of Baptism o Mat 28. 19 20 and the Lords Supper p 1 Cor. 11 23 24 25 in which Grace and salvation is hâ—ld forth in more fulnesse evidence and efficacy to all nations q 2 Cor. 3. 6 to the end Heb. 8. 6 10 11. Mat. 28. 19. Q Who is the Mediator of the Covenant of Grace A. The only Mediator of the Covenant of Grace is the Lord Iesus Christ r 1 Tim. 2. 5 who being the eternall Son of God of one substance and equall with the Father Å¿ Ioh. 1. 1 14 Ioh. 10. 30 Phil. 2 6 in the fulnesse of time became man t Gal 4. 4 and so was and continues to be God and man in two intire distinct natures and one person for ever u Luk. 1. 35 Rom. 9. 5 Col. 2. 9 Heb. 7. 14 25 Q. How did Christ being God become man A. Christ the Son of God became Man by taking to himselfe a true body and a reasonable soul w Ioh. 1. 14 Mat. 26. 38 being conceiyed by the power of the Holy Ghost in the womb of the Virgin Mary of her substance and born of her x Luk. 1. 27 31 35 42 Gal 4. 4 yet without sin y Heb. 4 5 Heb. 7. 16 Q. Why was it requisite that the Mediator should be God A. It was requisite that the Mediator should be God that he might sustain and keep the humane nature from sinking under the infinite wrath of God and the power of death z Acts 2. 24 25 Rom. 1. 4 with Rom. 4. 25. Heb. 9. 14 give worth and efficacy to his suffrings obedience and intercession a Acts 20. 28 Heb. 9. 14 Heb. 7. 25 26 27 28 and so satisfie Gods justice b Rom. 3. 24 25 26 procure his favour c Eph. 1. 6 Mat. 3. 17 purchase a peculiar people d Tit. 2. 13 14. give his Spirit to them e Gal. 4. 6 conquer all their enemies f Luk. 1. 68 69 71 74 and bring them to everlasting salvation g Heb. 5. 8. 9 Heb. 9. 11 to 16 Q. Why was it requisite that the Mediator should be Man A. It was requisite that the Mediator should be Man that he might advance our nature h Heb. 2. 16 perform obedience to the Law i Gal. 4. 4 suffer and make intercession for us in cur nature k Heb. 2. 14 Heb. 7. 24 25 have a fellow-feeling of our infirmities l Heb. 4. 15 that we might receive the adoption of sons m Gal 4. 5 and have comfort and accesse with boldness unto the throne of Grace n Heb. 4. 16 Q. Why was it requisite that the Mediator should be God and man in one person A. It was requisite that the Mediator who was to reconcile God and man should himselfe be both God and man and this in one person that the proper works of each nature might be accepted of God for us o Mat. 1. 21. 23 Mat. 3. 17 Heb. 9. 14 and relyed on
by us as the works of the whole person p 1 Pet. 2. 6 Q. Why was our Mediator called Iesus A. Our Mediator was called Iesus because he saveth his people from their sins q Mat. 1. 2 Q. Why was our Mediator called Christ A. Our Mediator was called Christ because he was anointed with the Holy Ghost above measure r Ioh. 3 34 Psal 45. 7 and so set apart and fully furnished with all authority and ability Å¿ Ioh. 6. 27 Mat. 28. 18 19. 20. to execute the Offices of Prophet t Acts 3. 21 22. Luk 4. 18 21 Priest u Heb. 5. 5 6 7. Heb. 4. 14 15. and King of his Church w Psal 2. 6 Mat. 21. 5 Isa 9. 6 7 Phil. 2. 8 9 10 11 in the estate both of his Humiliation and Exaltation Q. How doth Christ execute the Office of a Prophet A. Christ executeth the office of a Prophet in his revealing to the Church x Ioh. 1. 18 in all ages by his Spirit and Word y 1 Pet. 1. 10 11 22 in divers wayes of administration z Heb. 1. 1 2 the whole will of God a Ioh. 15 15 in all things concerning their edification and salvation b Acts 20. 32 Eph 4. 11 12 13. Ioh. 20. 32 Q. How doth Christ execute the Oâ—â—â—â—e of a Priest A. Christ executeth the Office of a Priest in his once offering himselfe a Sacrifice without spot to God c Heb. 9. 14 28. to be a reconciliation for the sins of his people d Heb. 2. 17 and in making continuall intercession for them e Heb. 7. 25 Q. How doth Christ execute the Office a King A. Christ executeth the Office of a King in calling out of the world a people to himselfe f Acts 15 14 15 16 Isai 55 4 5 Gen 49. â—0 Psal 110 3 and giving them Officers g Eph. 4. 11 12 1 Cor 12. 28 Isai 33 22 Laws h and Censures by which he visibly governs them i Mat. 18. 17 18 1 Cor. 5. 4 5 in bestowing saving grace upon his elect k Acts 5. 31 rewarding their obedience l Rev. 22 12 Rev 2. 10 and correcting them for their sins m Rev. 2. 19 preserving supporting them under all their temptations and sufferings n Isai 63 9 restraining and overcomming all their enemies o 1 Cor. 15 25 Psal 110 thoughout and powerfully ordering all things for his own glory p Rom. 14. 10 11 and their good q Rom 8 28 and also in taking vengeance on the rest who know not God and obey not the Gospel r 1 Thes 1 8 9 Psal 2 8 9 Q. What was the estate of Christs Humiliation A. The estate of Christs Humiliation was that low condition wherein he for our sakes emptying himself of his glory took upon him the form of a servant in his conception birth life death and aftâ—â— his death untill his resurrection Å¿ Phil 2 6 7 8 Luk. 1. 33 2 Cor 8 6 Acts 2. 2 4 Q. How did Christ humble himself in his Conception and Birth A. Christ humbled himself in his conception and birth in that being from all eternity the Son of God in the bosome of the Father he was pleased in the fulnesse of time to become the Son of man made of a woman of low estate and to be born of her with divers circumstances of more then ordinary abasement t Iohn 1. 14. 18. Gal. 4. 4 Luke 2. 7 Q. How did Christ humble himself in his life A. Christ humbled himself in his life by subjecting himself to the Law u Gal 4. 4 which he perfectly fulfilled w Mat. 5. 17 Rom. 5. 19 and by conflicting with the indignities of the world x Psal 22. 6 Heb. 12. 2 3 temptations of Sathan y Mat. 4. 1. 10 12. Luke 4. 13 and infirmities in his flesh whether common to the nature of man or particularly accompanying that his low condition z Heb. 2. 17 18 Heb. 4. 15 Isai 5 13 â—4 Q. How did Christ humble himself in his death A. Christ humbled himselfe in his death in that having been betrayed by Iudas a Mat. 27. 4. forsaken by his Disciples b Mat. 20. 56 scorned and rejected by the world c Isa 53 2 3 condemned by Pilate and tormented by his persecutors d Mat. 27. 26 to 50 Iohn 19. 34 having also conflicted with the terrors of death and the power of darknesse felt and born the weight of Gods wrath e Luk 22 44 Mat 27. 46 he laid down his life an offering for sin f Ira. 53. 10 enduring the painfull shameful and cursed death of the crosse g Phil. 2. 8 Heb. 12. 2 Gal. 3. 13. Q. Wherein consisted Christs humiliation after his death A. Christs humiliation after his death consisted in his being buried h 1 Cor. 15 3. 4 Psal 16. 10 with Acts 2 24 25 26 27 31 Rom. 6. 9 Mat. 12. 40. continuing in the state of the dead under the power of death till the third day i which hath been other Wise expressed in these words He descended into Hell Q What was the estate of Christs exaltation A. The estate of Christs Exaltation comprehendeth his Resurrection k 1 Cor. 15 4 Asscention l Mar. 16. 19. sitting at the right hand of the Father m Eph 1. 20. and his coming again to judge the world n Acts 1. 11. Acts 17. 31. Q. How was Christ exalted in his Resurrection A. Christ was exalted in his Resurrection in that not having seen corruption in death of which it was not possible for him to be held o Acts 2. 24. 27. and having the very same body in which he suffered with the essentiall properties thereof p Luk. 24. 39 but without mortality and other common infirmities belonging to this life really united to his soule q Rom. 10. 9. Rev. 5. 18. he rose again from the dead the third day by his own power r Ioh. 10. 18 whereby he declared himself to be the son of God Å¿ Rom. 1. 4. to have satisfied divine justice t Rom. 8. 34. to have vanquished death and him that had the power of it u Heb. 2. 14. and to be Lord of quick and dead w Rom. 14 9. all which he did as a publick person x 1 Cor. 15. 21. 22. the head of his Church y Eph. 1. 20. 22. 23. Col. 1. 18. for their justification z Rom. 4. 25. quickning in grace a Eph. 2. 1. 5. 6 Col. 2. 12. support against enemies b 1 Cor. 15. 25. 26. 27. and to assure them of their resurrection from the dead at the last day c 1 Cor. 15. 20. Q. How was Christ exalted in his Ascension A. Christ was exalted in his Ascension in that having after his Resurrection often appeared unto