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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 fall lay any Thing to the Charge of God's Ele??? It is God that justifieth. 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. 9. 27. As it is appointed unto Men once to die, but after this the Judgment. And general, AAs ij. 19. Repent ye therefore and be converted, that jour Sins may be blotted ou. Their Sins are then blotted out.

Q. 3. How doth Christ's Acquittance nou, differ from that at Judgment?

A. They differ in Respect of Publickness; this is secret in the Believer's Bosom, and that open before Men and Angels, Rev. iii. 5. I will confefs bis Name before my Father, ant before his Angels

. Q. 4. What is the second Difference? A. They differ in Respect of subjective Certainty and Alsurance. A Believer may doubt of this, but not of that, i Cor. iv. 4, 5. For 1 know nothing of myself, yet am I not bereby justified. But he that judgetb 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 Consolation. This always bears Proportion to the Certainty of it. Hence that Day is called the Time of refreshing; when Christ blots out their Sins by Sentencial Justification, Acts iii. 19. Repent ye therefore and be converted, that your Sins may be blotied out, when the Times of Refreshing shall come from the Presence of the Lord.

Q. 6. Do Believers then lyé under Condemnation till that Day?

A. No, they are truly and fully juftified now, John v. 24. He that beareth my Word, and believeth on him that fent me, hath everlasting Life, and shall not come into Gondennution ; but is. passed from Death unto Life. But this Sentence is not yet publisht by Chrift's own Mouth, as it shall be then.

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Q. 7.

Qi 7. On what Account hall they be acquitted in that. Day?

A. On the very same Account and Score they are now, viz. For the imputed Righteousnefs of Christ in the Way of Free-Grace, Eph. i. 7. In whom we bave Redemption through his Blood, she Forgiveness of Sins, according to the Riches of bis Grace.

Q. 8. Must the Saints be summoned 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-seat 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.

R. 9. What is the first Inference hence ?

A. How sure is a Believer's Justification, being so ratified privately and publickly, 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 hatten to the coming of the Day of God, 2 Pet. iii. 12. Locking for, and hastening 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 Christ. By ruhom 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 believetih not, is condemned already. And worse in the World to come, Mat. xxv. 41. Depart from me ye curfed into everlasting Fire, prepared for the Devil and bis Angels.

Of the full Enjoyment of God. Queft. 1. HAT doth perfect Blessedness suppose and

imply? A. It fuppofes the total Freedom of Believers from all the , moral Evil of Sin, Eph. V. 27. That he might present you to

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himself a glorious Church, not having Spot nor Wrinkle, or an
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And from all the penal Evils of Suffering, Rev. xxi. 4. And
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shall wipe away all Tears from their Eyes, and there fall be no more Death, neither Sorrow, nor Crying, neither Mall 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 all be fubdued unto him: , then shall the Son also himself be jubject unto him that put ail 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. Firji, That all the Saints shall be filled and satisfied from God alone. Seconills, That there shall be no Need of other Things out of which they were wont to fetch Comfort. Thirdly, That all other Things, as Heaven, Angels, Saints, should be loved and enjoyed in God.

Q. 4. In what Respect shall they enjoy God in Heaven?

A. They shall have the glorious and inmediate Presence of God with them, Rev. xxi. 3. God himjelf jall 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.

We fixall 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 fall appear, we hall be like bim, for we shall see him as he is. And perfect joy. will result from hence, Pfal. xvi. 11. In 1by Prejence is Fulness of Joy, at thy right Hand there are pleasures for evermoie. Q. 7. Do not the Sairts enjoy God here?

A. Yes, they do; but not so as they shall enjoy tim 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 fall 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 clogg'd with Sin, Rom, vii, 21. I find then a Law, that when I would do K 2

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good, Evil is present with me. Here it is not constant, Pfal. xxii

. 1. My God, my God, why hast thou forsaken me? Nor is it fatisfying: But in Heaven it will be pure, constant and fatisfying.

Q. 9. How long shall they there enjoy God?

A. Not for Days, Years, Ages, but for ever and ever, i Thef. iv. 17. And so hell zve, be ever with the Lord.

2. 10. What is the first Instruction from hence ?

A. That the World is not the Place of the Saints Rest and Satisfaction, Heb iv. 9. There remaineth therefore a Rejt 10 the People of God, 2 Cor v. 2, 6. For in this we groan earneilly, defiring to be cloathed upon with our. House which is from Heaven; therefore we are always confident, knozving that whiljt we are at Home in the Body, we are absent froin ibe Lord.

Q. 11. What is the fecond Indtruction 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 zué that are in this. Tabernacle do groan, being burdened, not for that we would be uncloathed, Put cloaibed upon, that mortality might be fwallowed up of Life.

Q. 12. What is the third Instruction hence ?

A. The Neceflity of Faith and Regeneration in this World. None fhall be raised up in Glory, acknowledged, acquitted, and made perfectly blessed in the full Enjoyment cf God, but Believers, Rom. vii. 30. Moreover whom he did predestinate, them be also called; and whom be called, them he ulja justified; and whom be justified, them he also glorified, Heb. xii. 14. Follow Peace with all Men, and Holiness, without which no Man shall see tbe Lord.

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Of Man's Duty to God.''

Queft

HAT is the Duty that God requireth

of Man ? A. The Duty which God requireth of Man, is Qbedience to his revealed Will.

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 Vill of God, fo far as he hath made it known to him,

Micah vi. 8. He hath served i hee, 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. 'Tis due to him, First, As he is Creator, In, whom we live, ånd move, and have our being, Atts xvii. 27, 28, Secondly, As he is our Benefactor, from whom we receive ail our Mercies, Deut. xxviii. À7. Because thou ferved not the Lord thy God with Joyfulness and with Glad less of Heart, for. the Abundance of all Things; Therefore shalt thou serve thine Enemies, which the Lord shall send against thee, ii Hunger, Thirst, and Nakedness, and in Want of all things. Thirdly, As he is our Lord, and Law-giver, Jam. iv. 12. There is one Law-giver, 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 Soul be subject to the higher Powers, for there is no Porver but of God. The Powers that be are or. dained 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 obey God.

Q. 4. What is the Difference betwixt our Obedience to God's Commands and Mens?

A. We are to obey God chiefly and supremely, for his own sake, 1 Pet. ii. 13. Submit yourselves to every Ordinance. of Man, for the Lord's sake. And Eph. vi. 1. Children obey jour Parents [in the Lord), for this is right,

& 5; What must we do when the Commands of God and Nien

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, A &s iv. 19. Whe-, ther it be right in tbe Sight 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 Obedience, but in, and from him, Isa. xxxiii. 22. For the

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