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A. To warn all how they pass rafh censures on Christ's servants ; Pfal. lxxiii. 15. If í fay, I will speak this, behold I shall offend against the generation of thy children.
Q. 10. What is the second inference ?
A. Let none be afraid or ashamed to confess the person, office, or any truth of Christ, for any loss or danger that may threaten them ; Luke xii. 8, 9. Allo I say unto you,
Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God. But he that denieth me before men, shall be denied before the angels of God.
Q.11. What is the third inference ?
A. Let Christians abound in good works. Every act of charity for Christ shall be acknowledged by him in the day of judgment; Matth xxv. 35. For I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger,
and ye took me in. Q. 12. What is the last inference ?
A. Let all Christians love and long for the day of Christ's appearing ; 2 Tim. iv. 8. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day, and not to me only, but unto them also that love his appearing.
Of Christ's acquitting Believers.
A. It is to be discharged and cleared from all the guilt of lin, and punishment due to it by the law, upon the account of Christ's righteousness imputed by God, and received by faith ; Rom. v. 1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. Rom. viii. 1. There is therefore now no condemnation to them which are in Christ Jesus.
Q. 2. How many ways are believers acquitted ? A. They are acquitted now in the court of heaven ; Rom, viii. 33. Who Thall lay any thing to the charge of God's elect? It is God that justifiech. In the court of their own consciences ; 1 John iii. 21. Beloved, if our hearts condemn us not, then have we confidence towards God. And in the day of judgment : both particular, Heb. ix. 27. As it is appointed unto men once to die, but after this the judgment. And general; Acts iii. 19. Repent ye therefore, and be converted, that your fins may
be blotted out. Their fins are then blotted out. 0. 3. How doth Christ's acquittance now, differ from that at judgment ?
A. They differ in respect of publicness; this is secret in
the believer's bofom, and that open before men and angels; Rev. iii. 5. I will confess his name before my Father, and be. fore his angels.
Q. 4. What is the second difference?
A believer may doubt of this, but not of that; 1 Cor. iv. 4, 5. For I know nothing of myself, yet am I not hereby' juftified; but he that judgeth me, is the Lord; therefore judge nothing before the time, until the Lord come.
Q. 5. What is the third difference betwixt them?
A. They differ in point of confolation : this always bears proportion to the certainty of it. Hence that day is called the time of refreshing; when Christ blots out their fíns by sentencial justification ; Acts iii. 19. Repent ye, therefore, and be converted, that your fins may be blotted out, when the times of refreshing thall come from the presence of the Lord.
Q. 6. Do believers then lie under condemnation till that day?
A. No, they are truly and fully justified now; John v. 24. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation ; but is passed from death unto life. But this sentence is not yet published by Christ's own month, as it shall be then.
Q. 7. On what account shall they be acquitted in that day?
A. On the very fame account and score they are now, viz. For the imputed righteousness of Christ in the way of free grace; Eph. i. 7. In whom we have redemption through his blood, the forgiveness of lins, according to the riches of his grace.
0. 8. Must the faints be fummoned to Christ's bar in that day?
A. Yes ; they must appear as well as others ; 2 Cor. v. 10. For we must all appear before the judgment-feat of Christ. But not to the fame end ; John v. 29. And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
Q. 9. What is the first inference hence ?
A. How sure is a believer's justification, being fo ratified privately and publicly in this world, and that to come.
Q. 10. What is the second inference ?
A. Though the day of judgment be awfully folemn, it should not be dreadful to believers : they should look for, and haften to the coming of the day of God; 2 Pet. iii. 12. Looking for, and hasting unto the coming of the day of God, &c.
Q. 11. What is the third inference ?
A. That faith is a grace of absolute necessity, and unspeakable excellency; Rom. v. 1, 2. Therefore being justified by faith, we
have peace with God, through our Lord Jesus Chrift; by whomi also we have access by faith into this grace wherein we stand.
Q. 12. What is the last inference?
A. All unbelievers are in a miserable state now ; John iii. 18. He that believeth not, is condemned already. And worse in the world to come; Matth. xxv. 41. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.
Of the full enjoyment of God. Queft. 1. Hat doth perfect blessedness suppose and im
A. It supposes the total freedom of believers from all the moral evil of lin; Eph. v. 27. That he might present you to himself a glorious church, not having spot nor wrinkle, or any such thing, but that it should be holy, and without blemilh. And from all the penal evils of suffering ; Rev. xxi. 4. And God shall wipe away all tears from their eyes, and there shall be no more death, neither forrow, nor crying, neither shall there be any more pain, for the former things are passed away
Q. 2. What else is implied in perfect blessedness?
A. It implies the full and perfect enjoyment of God; 1 Cor. xv. 28. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
Q: 3. What is it for God to be all in all ?
A. It implies three things in it. First, That all the saints shall be filled and fatisfied from God alone. Secondly, That there shall be no need of other things out of which they were wont to fetch comfort. Thirdly, That all other things, as hea. ven, angels, saints, shall be loved and enjoyed in God.
Q. 4. In what respect fhall they enjoy God in heaven?
A. They shall have the glorious and immediate presence of God with them ; Rev. xxi. 3. God himself shall be with them, and be their God.
Q. 5. In what other respects shall they enjoy God?
A. They shall see him as he is ; 1 John iii. 2. We fhall be like him ; for we shall see him as he is.
Q. 6. What will such a vision of God produce ? .A. It will produce perfect conformity in them to God; 1 John iii. 2. When he shall appear, we shall be like him, for we shall see him as he is. And perfect joy will result from hence; Pfalm xvi. 11. In thy presence is fulness of joy; at thy right hand there are pleasures for evermore.
Q. 7. Do not the saints enjoy God here ?
A. Yes, they do ; but not só as they shall enjoy dim in heaVen; 1 Cor. xiii. 12. Now we see through a glass darkly; but then face to face ; now I know in part, but then shall I know even as also I am known.
Q. 8. What are the special differences between the saints communion with God here, and that in heaven?
A. Their communion with God here is clogged with fin ; Rom. vii. 21. I find then à law, that when I would do good, evil is prefent with me. Here it is not constant ; Psalm xxii. 1. My God, my God, why hast thou forsakei me? Nor is it fatisfying; but in heaven it will be pure, constant, and satisfying
Q. 9. How long thall they there enjoy God?
A. Not for days, years, ages, but for ever and ever ; i Thell. iv. 17. And fo thall we be ever with the Lord.
Q. to. What is the first instruction froin hence ?
A. That the world is not the place of the saints rest and fatisfaction; Heb. iv. 9. There remaineth therefore a rest to the people of God. 2 Cor. v. 2, 6. For in this we groan earnestly, defiring to be cloathed upon with our house, which is from heaven: therefore we are always confident, knowing that whilfe we are at home in the body, we are absent from the Lord.
Q. 11. What is the second instruction from hence?
A. That death is a singular benefit to the saints; and though it be an enemy to nature, yet it is the medium to glory; 2 Cor. v. 4. For we that are in this tabernacle do groan, being burdened, not for that we would be uncloathed, but cloathed upon, that mortality might be swallowed up of life.
Q. 12. What is the third instruction hence ?
A. The necessity of faith and regeneration in this world. None shall be raised up in glory, acknowledged, acquitted, and made perfectly blessed in the full enjoyment of God, but believers ; Rom. viii. 30. Moreover whom he did predeftinate, them he also called ; and whom he called, them he also justified; and whom he justified, them he alfo glorified. Heb. xii. 14. Follow peace with all men, and holiness, without which no man fhall see the Lord.
Of Man's Duty to God. Queft. 39.
Hat is the duty that God requireth of man?.
A. The duty which God requireth of man, is obedience to his revealed will. Vol. VIH,
Q. 1. Is obedience to God's will the duty of every man?
A. It is unquestionably the duty of every man to obey the will of God, so far as he hath made it known to him; Micah vi. 8. He háth shewed thee, O man, what is good : and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God.
Q. 2. On what account is man's obedience due to God?
A. It is due to him, First, as he is our Creator, in whom we live, and move, and have our being; Acts xvii. 27, 28. Secondly, As he is our Benefactor, from whom we receive all our mercies; Deut. xxviii. 47. Because thou servedft not the Lord thy God with joyfulness and with gladness of heart, for the abundance of all things therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger, thirst, and in nakedness, and in want of all things. Thirdly, As he is our Lord, and law-giver; James iv. 12. There is one Lawgiver, who is able to save and to destroy, Q. 3. Is obedience due to none but God only?
A. Yes; subjects must obey their lawful magistrates; Rom. xiii. 1. Let every foul be subject to the higher powers, for there is no power but of God; The powers that be, are ordained of God. People their ministers; Heb. xiii. 17, Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give an account, Children their parents ; Eph. vi. 1. Children, obey your parents in the Lord, for this is right. But not as they are to ou
O. 4. What is the difference betwixt our obedience to God's commands, and men's ?
A. We are to obey God's chiefly and supremely, for his own sake, but creatures secondarily, and for God's sake; 1 Pet. ii. 13. Submit yourselves to every ordinance of men for the Lord's fake. And Eph. vi. 1. Children obey your.parents [in the Lord,] for this is right.
Q. 5. What must we do when the commands of God and men fall cross to one another ?
A. In that case we must yield our obedience to God, and not to man, whatever we suffer for it; Ads iv. 19. Whether it be right in the fight of God, to hearken unto you more than unto God, judge ye.
Q. 6. Why must we obey God rather than man?
A. Because God is the supreme and sovereign Lord of our consciences ; and no creature hath power to command our o. bedience but in, and from him ; IM. xxxii. 22. For the Lord