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his knowledge shall my righteous servant justify many. Q. 10. Was this a covenant of grace which God made with Christ, when it required perfect obedience?

A. It was a covenant of grace in reference to the elect, whom Christ did represent; since hereby the obedience was accepied at the hands of their representative, which the covenant of works required of themselves. 21 im. i. 9, Who hath saved us, according to his own purpose and grace, which was given us in Christ Jesus, before the world began.

Q11. What are the promises of the covenant of grace, which God hath made with the elect through Christ?

A. The promises of the covenant of grace. which God hath made with the elect through Christ, are either more general, or more particular. 1. More generally, (God hath promised to the elect through Chist) That he will be to them a God, and they shall be to him a people, Heb. viii. 10. These two promises are so general and comprehensive, that they include all the rest. The promise that he will be to, them a God, doth include bis special favour and affection, together with all the expressions of it, in taking care of them, and making provision of all temporal and spiritual good things for them here, and giving them eternal life and happiness in the other world. The promise that they shall be to him a people, doth include the giving them all those gifts and qualfica tions as are requisite to that estate and relation.

2. More particularly, God, in the covenant of grace, hath promised to the elect through Christ, 1. Illumination: that he will teach them the knowledge of him-elf, and that more fully and clearly than they had or could be taught one by another. Heb. viii. 11, They shall not teach every man his nei hbour, and every man his brother, saying, know the Lord: for all shali know me, from the least to the greatest. 2. Remission; that he will forgive their sins. Ver. 12, For I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more. 3. Sanctification -Ver. 10, I will put my laws into their mind, and write them in their heart. There are also other promises of sanctifi

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cation which belong to this covenant. Ezek. xxxvi. 25, 26, 27, Then will I sprinkle clean water upon you, and ye shall be clean: a new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh and I will put my Spirit within you, and › cause you to walk in my statutes; and ye shall keep my judgments, and do them.

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Q. 12. What is the condition of the covenant of grace ? A. The condition of the covenant of grace, whereby the elect have an actual interest in the things promised, is faith; by which they have an interest in Christ. John iii. 16, Whosoever believeth in him, shall not perish, but have everlasting life. Acts xvi. 31, Believe on the Lord Jesus Christ, and thou shalt be saved.

Q. 13. Why is the covenant with the elect called the covenant of grace?

A Because not only the things promised to the elect, are grace, or the free gifts of God, which they do not in the least deserve; but also because faith (the condition of this covenant, whereby the promises are made theirs) is God's gift and work, wrought in them by his Spirit, which in his covenant he promiseth unto them. Eph. ii. 8, By grace are ye saved, through faith; and that not of yourselves: it is the gift of God. Col. i. 12, You are risen through the faith of the operation of God.

Q. 14. Was the covenant which God made with the children of Israel of old, a covenant of works, or a covenant of grace?

A. The covenant which God made of old with the children of Israel, was not a covenant of works, but the same covenant of grace, as to the substance of it, which is made known in the gospel. For, 1. It was impossible that any of the fallen children of Adam should be justified and saved by the covenant of works. Gal. ii. 16, By the works of the law shall no flesh be justified. 2. The children of Israel had the same Mediator of the covenant, and Redeemer, which the people of God have now, namely, the Lord Jesus Christ, who was typified by Moses, and by the sacrifices under the law. 3. They had the same promises of remission and salvation. 4.

They had the same condition of faith required to enable them to look to, and lay hold on Christ, held forth to them in types and figures.

Q. 15. Wherein doth the dispensation of the covenant of grace under the gospel, differ from the dispensation of it under the law?

A. The dispensation of the covenant of grace under the gospel, do h differ from the dispensation of it under the law: 1. In regard of the easiness of the covenant under the gospel. Under the law it was burdensome; and ceremonial rites and services required, are called a yoke of bondage, Gal v. t; which yoke is now removed. 2 In regard of the clearness of the dispensation under the gospel. Under the law Christ was not yet come, but was held forth in types and figures, and dark shadows; and the promises, especially of eternal life, were more obscure but now the shadows are fled; Christ the substance being come; and life and immortality are brought more clearly to light by the gospel, 2 Tim. i. 10. 3. In regard of the power and efficacy. There was a weakness in the legal dispensation, and therefore a disannulling of it, Heb. vii. 18. Under the gospel there is a more powerful influence of the Spirit, which is promised more plentifully, Acts ii. 17. 4. In regard of the extent of it. The legal dispensation was confined to the nation of the Jews; whereas, the gospel dispensation doth extend to the Gentiles, and any nation. Mark xvi. 15, Go ye into all the world, and preach the gospel to every creature.

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Q. 21. Who is the Redeemer of God's elect?

A. The only Redeemer of God's elect, is the Lord Jesus Christ, who being the eternal Son of God, became man; and so was, and con inueth to be God and man in two distinct natures, and one person forever.

Q. 1. What is he called that is the Redeemer of God's elect?

A. The Redeemer of God's elect is called the Lord Jesus Christ.

Q. 2. Why is he called the Lord ?

A. Because of his universal sovereignty and dominion. Acts x. 36, He is Lord of all.

Q. 3. Why is he called Jesus?

A. Because he is the Saviour of his people. Matth. i. 21, Thou shalt call his name Jesus; for he shall save his people from their sins.

Q. 4. Why is he called Christ?

A. Because he is anointed by the Father unto his office with the Holy Ghost, which was given to iur without measure. Acts x. 38, God anointed Jesus of Nazareth with the Holy Ghost. and with power. John iii. 34, God giveth not the Spirit by measure unto him.

Q. 5. How doth the Lord Jesus Christ redeem the elect of God?

A The Lord Jesus Christ doth redeem the elect of God. 1. By purchase, paying the price of his blood for them. 1 Pet. i. 18, 19, Ye were not redeemed with corruptible things, as silver and gold; but with the precious blood of Christ, as of a lamb without blemish and without spot. 1 Tim. ii. 6, Who gave himself a ransom. 2 By conquest, rescuing them through his almighty power, out of the snare of the devil, who before ldem captive. Eph. iv. 3. He led captivity captive. Col. ii. 15, And having spoiled principalities and powers, he made a shew of them openly, triumphing over them.

Q. 6. Whose Son is the Lord Jesus Christ?

A. The Lord Jesus Christ is the eternal Son of God. Q. 7. How doth the Lord Jesus Christ differ from other sons of God?

A. Angels are called the sons of God, but they are sons of God by creation Job. xxxviii. 7, All the sons of God shouted for joy. 2. Saints are called sons of God, by adoption and regeneration. Gal. iv. 5, That we might receive the adoption of sons. 1 John iv. 7, Every one 3. The Lord Jesus Christ is the natural son of God by eternal generation. Heb. i. 5, Unto which of the angels said he at any time, Thou art my son, this day have I begotten thee!

that loveth is born of God.

Q. 8. What did Christ, the eternai son of God, become, that he might redeem the elect?

A. Christ, that he might redeem the elect, being the

eternal son of God, became man. John i. 14, And the word was made flesh, and dwelt among us (and we be held his glory, the glory as of the only begotten of the father) full of grace and truth. Gal. iv, 4, When the fulness of time was come, God sent forth his son made of a woman, &c.

Q. 9. How was it necessary in order to the redemp, tion of the elect, that Christ should become man?

A. It was necessary in order to the redemption of the elect, that Christ should become man, 1. That he might be capable of suffering death for them; which, as God, he was incapable of; without which suffering of death there could have been no remission or salvation. Heb. ix, 22, Without shedding of blood there is no remission. 2. That he might be their high priest to reconcile them unto God. Heb. ii. 16, 17, For verily he took not on him the nature of angels, but the seed of Abraham; wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconcilia, tion for the sins of the people.

Q. 10. Was it necessary that the redeemer of the elect should be God as well as man?

A. Yes; because if he had not been God as well as man, 1. He could not have borne up under, nor have got loose from the weight of wrath which was laid upon him for the sins of men. 2. His sufferings would have been but of finite extent, and so could not have made satisfaction to God's infinite justice, which was offended by sin. Q. 11. How is Christ God and man?

A. Christ is God and man, by an hypostatical or personal union, both his natures, divine and human, remaining distinct, without composition or confusion, in one and the same person.

Q. 12. Will this union of the divine and human nature in Christ never be dissolved?

A. No; for he was, and continueth to be God and man in two distinct natures, and one person forever. Heb. vii, 24, Because he continueth forever, he hath an unchangeable priesthood.

Q. 13. May the properties of the divine nature be ase

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