« 上一页继续 »
his knowledge shall my righteous servant justify many, : Q. 10. Was this a covenant of grace wilch Gd made with Christ, when it required perfect obedience ?
A. It was a covenant of grace in refurence to the elect, whum Christ did represent; si ce liereby the obedience was accepied at he hands of their representative, which the covenant of works required of themselves, 2 Tim. i. 9, Who hath sav«d us, according to liis own purpose and grace, which was given us in Christ Jesus, before the worlu began.
Q.11. What are the promises of the covenant of grace, which God hath made with the elici through Christ?
A. The promises of the covenant of grace. which God hath inade with the elect through Christ, are either more general, or more particular. 1. More generaliy, (God hath promised to the elect through Christ) Thai he will be to thein a God, and they shall be to bim a people, Heb. viii. 10. These iwo promises are so general and comprehensive, that they include all the l'est. The promise that he wil bito, chim Gud, doth include bis special farour and affection, togethe" with all the expressions of it, in taking care of them, and making provision of all temporal and spiritual good things for lleni here, and gi ing them erernal life and happiness in the uther world. Tlie promise that they shall brio him a pople, doth include the giving them al} those gifts and qualfica, ., tions as are requisite to that estate and relation.
2. Mure particularly, God, in the covenant of graces haih promised to the elect through Ci rist, 1. Illumilia. tion : that he will teach them the knowledge of him-elf, and that more fully and el arly than they had or could be taught one by another. Heb. viii. } }, They shall not teach every man bis nei hbear, 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.--Vei. 12, For I will be merciful to their unrighteousness, and their sins ind iniquities will I remember no more. 3. Sanctification --Ver. 10, I will put my laws in'o their mind, and wrile ihem in their heart. There are also other promises of sanctifia
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 ou, and a new spirit will I pui within you; and I will take auay the slony 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.
Q. 12. Whal 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 (hiist. John. iii. 16,"Whosveier believeib in hini, shall not perish, but have everlasting life. Acts xvi. 31, Beiieve 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 hey do not in the least deserve ; but also because faith (the conduion 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 promiseih unto thim. Eph.ji. 8, By grace are ye saved, through faith; and that not of yourselves : it is the gift of God. Col. ji. 12, You are risen through the faith of the operation of God. i
Q, 14. Was the covenant which God made with the children of Israel of old, a covenant of works, or a cove. navt 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, d. It was impossia ble that any of the fållen children of Adam should be justified and saved by the covenant of works. Gal. ii. 16, By the works of ihe law shall no Aesh 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 typific d by Moses, and by the sacrifices under The law. 3. They had the same promises of remission and salvation. Her
They had the same condition of faith required to enable them to look to, and lay hold on Christ, held forih to them in types and figures.
Q. 15. Wher in 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, du h differ from the dispensation of it under the law: 1. In regard of the casiness of the covenant under the gospel. Under the law it was burdensome; and ceremonial rites and services required, are calied a yoke of bondage, Gal vel; which yoke is nou removed. 2 In regard of the clearness of the dispensation under the gospel. Under the law Christ was not yet come, but was held forih in types and figures, and dark shadows; and the promises, especially of elei'nal life, were more obscure : but now the shadows are fled; Clist the sube stance 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 weakpess in the l gal dispensation, and therefore a disappula ling of it, Heb. vii. 18. Under the gospel there is a more powerfuil influence of the Spirit, which is promised more plenilully, Acis 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 doih extend to the Gentiles, and any nation. Maik xvi, 15, Go ye into all the world, and preach the gospel to every crtature.
Q.21. Who is the Redeemer of God's elect?
A. The only Redeemer of God's elecı, is ihe Lord Jesus Christ, who being he eternal Son of God, became man; and so wis, and con inueih to be God and man in two distinct na! ures, 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 shall call his name Jesus; for he shall save his people from their sins.
Q. 4. Wiy is' hy called Christ? :
A. Because he is anointed by the Father unto his office wi:n the floly Ghost, which was given to liw without measure. Acts X. 38, Gud anointed Jesus of Nazareth with the Holy Ghost, and with power. John iii. 34, God giveth not the Spirit by measure to liini..
Q. 5. How doth The Lord Jesus Christ redeem the elect of God?:
A The Lord Jesus Christ doth redeem the elect of Godi 1. By purchase, p..ying the price of his blood for them. I Pei. i. 18, 19, Ye were not rellected with cor. ruptible tings, as silieranci gold; but with the precious blood of Christ, as of a lamb without blemish and with. out spot. I Tim. ii. 6. Who gave himself a ransom. 2 By conquest, rescuing them through his almighty power, out of the share of the devil, who b fore ludviem Caprire. Ej h. iv. 3, He led captivity Caplive. Cui. ii. 15, And having spoiled principaliries and powers, he made a shew of them openly, triumphing over them.
Q. 6. Whose Son is the Lord Jesus Christ ?
Q. 7. How doth the Lord Jesus Chris: differ from oth-
Q. 8. What did Christ, the eternai son of God, becomes 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, tlie 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 Chist 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 nu remission or salvation. Heb. ix, 22, Withċat shedding of blood there is no remission. 2. That he might be their high priest to reconcile them unto God. Heb. jj. 16, 17, For verily he took not on him the nature of angels, but the seed of Abraham; wherea fore in all things it benoyed him to be made iike untolis brethren, that he might be a merciful and faithful high priest in things periaining to God, to makų l'econcilia, tion for the sins of the people.
Q. 10. Was il 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, T. He could not have borne up under, nor have got loose from the weighi 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 salisfaca tion to God's infinite justice, which was oftended by sin.
Q. 11. Hw is Christ God and man?
A. Christ is God and man, by an hypostatical or personal union, both his nalures, ciiiine and human, remain, ing 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. N); for he was, and cominueth to be God and man in two distinct natures, and one per's in friver. Heb vii. 24, Because he continueth foreier, he hath an unchangeable priesthood.
Q. 13. May the properties of the divine nature be ase