Question 31.What is effectual calling?
Ans. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel.
Q. 31.1. What is the difference between effectual calling and ineffectual calling?
A. 1. Ineffectual calling is the bare external call of the word, whereby all sinners are freely invited unto Christ, that they may have life and salvation by him, but in itself is insufficient to persuade and enable them to come unto him. "Many be called, but few chosen."—Matt 20:16. "Ye will not come unto me, that ye might have life."—John 5:40. 2. Effectual calling is the internal call of the Spirit accompanying the external call of the word, whereby we are not only invited unto Christ, but also enabled and persuaded to embrace him as he is freely offered to us in the gospel. "Every one that hath heard, and hath learned of the Father, cometh unto me."—John 6:45.
Q. 31.2. What is the work of the Spirit of God in our effectual calling?
A. The work of the Spirit of God in our effectual calling, is twofold—1. Upon our minds. 2. Upon our wills.
Q. 31.3. What is the work of the Spirit of God in our effectual calling upon our minds?
A. The work of the Spirit of God in our effectual calling upon our minds is—1. A convincing us of our sin and misery. 2. An enlightening us in the knowledge of Christ.
Q. 31.4. What is it for the Spirit to convince our mind of our sin and misery?
A. The Spirit worketh in our mind a conviction of our sin and misery, when he giveth us a clear sight and full persuasion of the guilt of our sins, and a feeling apprehension of the dreadful wrath of God, and the endless miseries of hell which we have deserved for sin, and every hour are exposed unto: which doth wound our hearts and consciences and filleth us with perplexing care what to do to be saved. "And when he is come, he will reprove (or convince) the world of sin."—John 16:8. "Now when they heard this, they were pricked in their hearts, and said unto Peter and the rest of the apostles, Men and brethren, what shall we do?"—Acts 2:37.
Q. 31.5. Whereby doth the Spirit convince us of our sin and misery?
A. The Spirit convinceth us of our sin and misery by the law, and threatenings thereof. "By the law is the knowledge of sin."—Rom 3:20. "Cursed is every one that continueth not in all things which are written in the book of the law to do them."—Gal 3:10.
Q. 31.6. What knowledge of Christ doth the Spirit enlighten our minds withal, after the conviction of our sin and misery?
A. The Spirit doth enlighten our minds, after conviction of our sin and misery, with the knowledge—1. That Christ only can save, and that he is all-sufficient to do it. "Neither is there salvation in any other: for there is none other name under heaven, given among men, whereby we must be saved."—Acts 4:12. "Wherefore he is able also to save them to the uttermost that come unto God by him."—Heb 7:25. 2. That Christ is willing to save all
that come unto him. "Him that cometh unto me I will in no wise cast out."—John 6:37. 3. That Christ hath undertaken to save us, and is faithful to perform it. "That he might be a merciful high priest, in things pertaining to God, to make reconciliation for the sins of the people."—Heb 2:17.
Q. 31.7. Whereby doth the Spirit enlighten us with the knowledge of Christ?
A. The Spirit doth enlighten us with the knowledge of Christ, by the discoveries of Christ in the Gospel, opening our eyes to discern him there discovered. "To whom I send thee, to open their eyes, and to turn them from darkness unto light," etc.—Acts 26:17-18.
Q. 31.8. What is the work of the Spirit of God in our effectual calling upon our wills?
A. The work of the Spirit of God in our effectual calling upon our wills, is to renew them.
Q. 31.9. What is it for our wills to be renewed?
A. Our wills are renewed when the Spirit doth put new inclinations and dispositions into them. "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."—Ezek 36:26.
Q. 31.10. Are not we able to renew our own will, and to turn from sin unto Christ ourselves?
A. No; it is the almighty power of the Spirit of God that doth persuade and enable us to embrace Jesus Christ by faith. "And what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead."—Eph 1:19-20.
Question 32.What benefits do they that are effectually called partake of in this life?
Ans. They that are effectually called, do in this life partake of justification, adoption, and sanctification, and the several benefits which in this life do either accompany or flow from them.
Question 33.What is justification?
Ans. Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.
Q. 32&33.1. Wherein doth our justification consist?
A. Our justification doth consist in two things. 1. In the pardon of our sins. 2. In the acceptation of us as righteous.
Q. 32&33.2. Who is the author of our justification?
A. God is the author of our justification, whose act it is. "Who shall lay anything to the charge of God's elect? It is God that justifieth."—Rom 8:33.
Q. 32&33.3. Doth God justify us freely, or because of some merit in ourselves?
A. God doth justify us by an act of free grace. "Being justified freely by his grace."—Rom 3:24.
Q. 32&33.4. Through whose righteousness is it that we are justified?
A. We are justified through the righteousness of Christ. "Being justified freely by his grace, through the redemption which is in Christ."—Rom 3:24.
Q. 32&33.5. How is the righteousness of Christ made ours?
A. The righteousness of Christ is made ours by imputation. "David also describeth the blessedness of the man unto whom the Lord imputeth righteousness without works."—Rom 4:6.
Q. 32&33.6. What is it for the righteousness of Christ to be imputed to us?
A. The righteousness of Christ is imputed to us, when, though it be subjectively in Christ, or the righteousness which he wrought, yet by God it is accounted ours, as if we wrought it ourselves in our own persons.
Q. 32&33.7. What is that righteousness of Christ which is imputed to us for our justification?
A. The righteousness of Christ, which is imputed to us for our justification, is his whole obedience to the law in our stead, and that both his passive obedience in all his sufferings, especially in his death, whereby we have the pardon of all our sins ("In whom we have redemption
through his blood, the forgiveness of sins."—Eph 1:7); and his active obedience also, whereby we are accepted as righteous in God's sight: "For as by one man's disobedience many were made sinners; so by the obedience of one shall many be made righteous."—Rom 5:19.
Q. 32&33.8. Whereby do we receive and apply this righteousness of Christ?
A. We receive and apply this righteousness of Christ by faith. "Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe."—Rom 3:22.
Q. 32&33.9. Are we justified by faith only, and not by works, at least in part?
A. We are justified only by faith, and neither in whole nor in part by works. "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ: even we have believed in Jesus Christ, that we might be justified by the faith of Christ."—Gal 2:16.
Q. 32&33.10. How is it then said, "Ye see, then, how that by works a man is justified, and not by faith only?"—James 2:24.
A. 1. The apostle Paul doth plainly and positively affirm, and by many arguments prove, justification by faith without works, in his Epistles to the Romans and the Galatians; and be sure the apostle James, being inspired by the same Spirit in writing his Epistle, doth not really contradict this doctrine. 2. The apostle James doth not in James 2 treat of the justification of our faith in the sight of God, but of the justification of our faith in the sight of men; and thus he doth assert that justification is by works. "I will show thee my faith by my works."—James 2:18. Faith justifieth our persons, but works justify our faith, and declare us to be justified before men, who cannot see nor know our faith but by our works.
Q. 32&33.11. How do you prove that we are not justified by works?
A. 1. Because the whole world is guilty of sin, and those that are guilty of sin cannot have a perfect righteousness of works, and those that have not a perfect righteousness cannot be justified in the sight of God. Thus the apostle
convicted both Jew and Gentile of sin in Rom 1-2, and this "that every mouth may be stopped, and the whole world may become guilty before God" (Rom 3:19): and therefore inferreth, "By the deeds of the law no flesh living shall be justified."—Rom 3:20. 2. Because, if we were justified by works, the reward would be of debt, and not of grace. "Now to him that worketh is the reward not reckoned of grace, but of debt."—Rom 4:4. But the reward is not of debt, but of grace; and they that are justified, are not justified as righteous, with a righteousness of works, but as ungodly. "He justifieth the ungodly."—Rom 4:5. 3. Because Abraham, the father of the faithful, though he had a righteousness of works, yea, works wrought in faith, yet he was not justified by his works; and if he were justified without his works, so are all others that are justified, justified without works. "For if Abraham were justified by works, he hath whereof to glory."—Rom 4:2. But Abraham had not whereof to glory before God, therefore he was not justified by works.
Q. 32&33.12. How do you prove that we are justified by faith only?
A. 1. It is positively asserted and concluded from several arguments by the apostle. "Therefore we conclude that a man is justified by faith, without the deeds of the law."—Rom 3:28. 2. There being such a thing as justification—and justification cannot be by works, as hath been proved—and there being no other way of justification but by faith, it must be by faith. 3. The righteousness of Christ is perfect, and sufficient for our justification; and by faith his righteousness is received and made ours in the account of God: therefore we are justified by faith. 4. Justification by faith doth give God all the glory, and excludeth all boasting in man; therefore it is by faith. "Where is boasting, then? It is excluded. By what law? By the law of works? Nay; but by the law of faith."—Rom 3:27. 5. Abraham was justified by faith, and all others are justified the same way.
Q. 32&33.13. How doth faith justify?
A. Faith doth not justify as a work in us, but as an instrument
which applieth the perfect righteousness of Christ without us, whereby we are justified.
Q. 32&33.14. May we be justified by faith in Christ's righteousness without us, although we have no righteousness within us?
A. We are justified only by faith in Christ's righteousness without us, but this justification is always accompanied with sanctification, in which a righteousness is wrought within us, without which our justification cannot be true. By the same faith whereby our persons are justified our hearts also are purified. "Purifying their hearts by faith."—Acts 15:9.
Question 34.What is adoption?
Ans. Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges of the sons of God.
Q. 34.1. How many ways may we be said to be the children of God?
A. We are the children of God—1. By regeneration. 2. By adoption, whereby we differ, (1.) From Christ, who is God's son by eternal generation; (2.) From the angels, who are God's sons by creation.
Q. 34.2. What is it for men to adopt children?
A. Men adopt children, when they take strangers, or such as are none of their own children, into their families, and account them their children; and accordingly do take care for them as if they were their own.
Q. 34.3. What is it for God to adopt children?
A. God doth adopt children, when he taketh them which are strangers, and by nature children of wrath, into his family, and receiveth them into the number, and giveth them a right to all the privileges of the sons and daughters of God. "And were by nature the children of wrath, even as others. Now, therefore, ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God."—Eph 2:3,19. "And I will be a father unto you, and ye shall be my sons and daughters, with the Lord Almighty."—2 Cor 6:18.
Q. 34.4. Is there any motive in any of the children of men, to induce God to adopt them, as there is in those that are adopted by men?
A. There is neither beauty, nor any lovely qualification, nor anything in the least, to move and incline God to adopt any whom he doth adopt, but it is an act only of his free grace and love. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God."—1 John 3:4.
Q. 34.5. Are all the children of men the adopted children of God?
A. No; only such persons are adopted as do believe in Christ. "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name."—John 1:12. "For ye are all the children of God by faith in Jesus Christ."—Gal 3:26.
Q. 34.6. What are those privileges which the adopted children of God have a right unto?
A. The privileges which the adopted children of God have a right unto are—1. God's fatherly protection of them from temporal and spiritual evils. "The Lord shall preserve them from all evil."—Ps 121:7. 2. God's fatherly provision of all needful things, both for their soul and body. "They that seek the Lord shall not want any good thing."—Ps 34:10. 3. God's fatherly correction of them. "For whom he loveth he chasteneth, and scourgeth every son whom he receiveth."—Heb 12:6. 4. God's audience and return to their prayers. "And this is the confidence which we have in him, that if we ask anything according to his will, he heareth us; and if we know that he heareth us, whatever we ask, we know that we have the petitions we desired of him."—1 John 5:14-15. 5. A sure title to the inheritance of the kingdom of heaven. "And if children, then heirs; heirs of God, and joint-heirs with Christ."—Rom 8:17.
Question 35. What is sanctification?
Ans. Sanctification is the work of God's free grace, whereby we are renewed in the whole man, after the
image of God, and are enabled more and more to die unto sin, and live unto righteousness.
Q. 35.1. Wherein doth sanctification differ from justification and adoption?
A. Sanctification doth differ from justification and adoption, in that—1. Justification and adoption are acts of God without us; sanctification is a work of God within us. 2. Justification and adoption do make only a relative change; sanctification doth make in us a real change. 3. Justification and adoption are perfect at first; sanctification is carried on by degrees unto perfection.
Q. 35.2. Whose work is the work of sanctification?
A. 1. Though we be the subjects of sanctification, yet we are not the authors and efficient causes of our sanctification; we can defile ourselves, but we cannot cleanse and renew ourselves. 2. Sanctification is the work of God, which is wrought by his Spirit. "God hath from the beginning chosen you to salvation, through sanctification of the Spirit."—2 Thess 2:13.
Q. 35.3. Is there no desert of the grace of sanctification in any of the children of men before they are sanctified?
A. No; for all the children of men are by nature wholly polluted with sin, and it is wholly of God's free grace that any of them are sanctified.
Q. 35.4. Wherein doth our sanctification consist?
A. Our sanctification doth consist in our renovation after the image of God, in knowledge, righteousness, and holiness. "Put on the new man, which is renewed in knowledge, after the image of him that created him."—Col 3:10. "And that ye put on the new man, which after God is created in righteousness and true holiness."—Eph 4:24.
Q. 35.5. What is the subject of our sanctification?
A. The subject of our sanctification is our whole man, understanding, will, conscience, memory, affections, which are all renewed and changed in regard of their qualifications; and all the members of our body, which are changed in regard of their use, being made instruments of righteousness.
Q. 35.6. Wherein is our sanctification begun?
A. Our sanctification is begun in our regeneration and effectual calling; wherein our minds are first enlightened, and our wills renewed, and the habits of all graces are infused.
Q. 35.7. How is our sanctification carried on?
A. Our sanctification is carried on by degrees, as God doth bless his providences, especially his ordinances, through them to communicate further measures of his Spirit and grace.
Q. 35.8. Wherein is our sanctification perfected?
A. Our sanctification is perfected in our glorification, when we shall be made perfectly free from sin, and fully conformable unto the image of God.
Q. 35.9. What are the parts of sanctification?
A. There are two parts of sanctification—1. Mortification, whereby we are enabled to die more and more unto sin. "Reckon ye yourselves to be dead indeed unto sin."—Rom 6:11. 2. Vivification, whereby we are enabled to live unto righteousness. "Yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God."—Rom 6:13.
Question 36. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?
Ans. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.
Q. 36.1. How many sorts of benefits are there which do belong to those who are justified, adopted, and sanctified?
A. There are three sorts of benefits which do belong unto those who are justified, adopted, and sanctified, namely—1. Benefits in this life. 2. Benefits at death. 3. Benefits at the resurrection.
Q. 36.2. What are the benefits which belong to justified, adopted, and sanctified persons in this life?
A. The benefits which belong to justified persons in this life are five. 1. Assurance of God's love. 2. Peace of conscience. 3. Joy in the Holy Ghost. 4. Increase of grace. 5. Perseverance in grace to the end. "Being justified by faith, we have peace with God, through our Lord Jesus Christ. By whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God. And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."—Rom 5:1-2,5. "Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ."—Phil 1:6.
Q. 36.3. What are the benefits that do accompany and flow from the sight and sense of justification, adoption, and sanctification?
A. The benefits which do accompany and flow from the sight and sense of justification, adoption, and sanctification, are, assurance of God's love, peace of conscience, joy in the Holy Ghost.
Q. 36.4. May not unjustified and unsanctified persons attain any of these benefits?
A. Unjustified persons may some of them have a presumptuous confidence of God's love, but not real assurance; they may have a carnal security, and false peace, but no true spiritual peace; they may have a carnal joy, or ungrounded spiritual joy, but no sound spiritual and heavenly joy of the Holy Ghost; these benefits are given only unto such as are truly justified, adopted, and sanctified.
Q. 36.5. Whence is it that all that are justified, adopted, and sanctified, do not attain these benefits?
A. Because all have not a sight and sense of their justification, adoption, and sanctification, but are under doubts, and therefore fear that God doth hate them, and not love them; therefore they have troubles of conscience instead of peace, and sorrow in spirit instead of the joys of the Holy Ghost.
Q. 36.6. How may a child of God get a sure evidence of his justification and adoption?
A. A child of God may get a sure evidence of his justification and adoption by his sanctification.
Q. 36.7. What is a sure evidence of sanctification?
A. A sure evidence of sanctification is increase of grace.
Q. 36.8. What are the benefits which accompany and flow from the being of justification, adoption, and sanctification?
A. The benefits which accompany and flow from the being of justification, adoption, and sanctification, are, increase of grace, and perseverance therein to the end.
Q. 36.9. Do all truly justified, adopted, and sanctified persons increase in grace?
A. 1. All truly justified, adopted, and sanctified persons do not at all times actually increase in grace, for some of them may at some times be under declining and decays of grace. 2. They are always of a growing disposition, and desirous to grow in grace; and at some time or other they do grow, when they do not perceive themselves to grow, but fear that they do decline.
Q. 36.10. Do all truly justified, adopted, and sanctified persons persevere in grace to the end?
A. All truly justified, adopted, and sanctified persons do persevere in grace to the end, and shall assuredly attain the heavenly inheritance.
Q. 36.11. How do you prove this?
A. 1. From God's everlasting, unchangeable love, and his faithfulness in his promises of perseverance, as well as of heaven, which he hath made unto them. 2. From their union and relation to Christ, and his undertaking for them. 3. From the constant abode and indwelling of the Spirit of God in them. 4. From the nature of grace; which is an abiding seed, which can never be totally extirpated.
Q. 36.12. May not any believer, by falling into sin, fall from grace?
A. Some believers may, through the remainder of corruption in them, and the violence of Satan's tempting of them, fall into sin foully, and so fall from some degrees and measures of grace; but they will never fall totally nor finally from grace. And when we see any fall totally and finally from the profession which they formerly made, we may know they were never in that sincerity which they professed themselves to be. "They went out from
us, but they were not of us; for if they had been of us, no doubt they would have continued with us; but they went out, that they might be made manifest that they were not all of us."—1 John 2:19.
Question 37.What benefits do believers receive from Christ at death?
Ans. The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection.
Q. 37.1. How manifold are the benefits of believers at their death?
A. The benefits of believers at their death are twofold—1. In regard of their souls. 2. In regard of their bodies.
Q. 37.2. What is the benefit of believers at their death, in regard of their souls?
A. The souls of believers at their death—1. Are made perfect in holiness. "And to the spirits of just men made perfect."—Heb 12:23. 2. They do immediately pass into glory. "Having a desire to depart, and to be with Christ."—Phil 1:23.
Q. 37.3. Wherein doth consist the perfect holiness which the souls of believers shall have at their death?
A. The perfect holiness of believers' souls at their death doth consist—1. In their perfect freedom from the stain and pollution, from the being, or any inclination unto sin. "There shall in no wise enter into it any thing that defileth."—Rev 21:27. 2. In their perfect rectitude of soul, and full conformity unto the image of Christ. "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ."—Eph 4:13.
Q. 37.4. What is that glory which the souls of believers, at death, do immediately pass into?
A. The souls of believers at death do immediately pass into—1. A glorious place. 2. A glorious company. 3. A glorious state.
Q. 37.5. What is that glorious place which the souls of believers, at death, do immediately pass into?
A. The glorious place which believers' souls do immediately pass into, is their Father's house in heaven, where there are mansions prepared for them by Christ. "In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you."—John 14:2.
Q. 37.6. What is the glorious company which the souls of believers do immediately pass into?
A. The glorious company which the souls of believers do immediately pass into, is the company of God, and Christ in his glory, as also the company of angels, and the souls of other saints in their glory. "Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight). We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord."—2 Cor 5:6-8. "Ye are come to the heavenly Jerusalem, to an innumerable company of angels, to the general assembly, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant."—Heb 12:22-24.
Q. 37.7: What is that glorious state which the souls of believers at death do immediately pass into?
A. The glorious state of the souls of believers immediately after their death, is a state of blessed rest. "There remaineth therefore a rest to the people of God."—Heb 4:9. "And I heard a voice from heaven, saying, Blessed are the dead that die in the Lord, from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them."—Rev 14:13.
Q. 37.8. What is the benefit of believers at their death, in regard of their bodies?
A. 1. The bodies of believers at their death are still united unto Christ; for though death doth for a while separate their souls from their bodies, yet death cannot separate Christ from either. But as, when Christ died, his hypostatical or personal union still remained, his divine nature being united both to his soul in heaven and to his
body in the tomb on earth, so, when believers die, their mystical union unto Christ still remaineth, and Christ is united both unto their souls with him in glory, and to their bodies, which are his members, even when they are rotting in the grave. "Know ye not that your bodies are the members of Christ?"—1 Cor 6:15. "Them also which sleep in Jesus will God bring with him."—1 Thess 4:14. 2. The bodies of believers do rest in their graves as in beds, until the resurrection. "He shall enter into peace; they shall rest in their beds, each one walking in his uprightness."—Isa 57:2.
Q. 37.9. What is that resurrection here spoken of?
A. The resurrection here spoken of is the last and general resurrection of all the dead that have lived in all ages, from the beginning of the creation—which will be, first of the righteous, and then of the wicked—at the last day. "The hour is coming, in the which all that are in the graves shall hear his voice, 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."—John 5:28-29. "The dead in Christ shall rise first."—1 Thess 4:16.
Q. 37.10. How do you prove that there shall be such a general resurrection?
A. It may be undeniably proved from the power of God, and the revelation of the Word. If God be of infinite power, and therefore can raise all the dead, and infinitely true, and in his Word hath revealed that he will raise all the dead, then there shall be a general resurrection. But God is infinitely powerful, and can raise all the dead, and infinitely true, and in his Word hath revealed that he will raise all the dead; therefore there shall be a general resurrection. The ground of the Sadducees' error, who denied the resurrection, was their ignorance of these two great foundations of this doctrine, namely, the power of God, and the Scriptures. "Do ye not therefore err, because ye know not the Scriptures, neither the power of God?"—Mark 12:24.
Q. 37.11. Shall the dead be raised with the same bodies which they had when alive before?
A. The dead shall be raised with the same bodies. "And though after my skin worms destroy this body, yet in my flesh shall I see God."—Job 19:26.
Q. 37.12. How do you prove that the dead shall be raised with the same body?
A. 1. Because if the dead were not raised with the same body, it could in no proper sense be called a resurrection, but a new creation. 2. Because the first body was an instrument of righteousness or sin, and therefore shall share in the reward or punishment.
Q. 37.13. Will not the bodies, when they are raised, differ from what they are now?
A. The bodies which shall be raised will not differ from what they are now, in regard of their substance and essence; but they will exceedingly differ in regard of their qualities.
Q. 37.14. Wherein do unbelievers differ from believers at their death?
A. The bodies of unbelievers are at their death shut up in the prison of the grave; and the souls of unbelievers are shut down in the prison of hell, where they are filled with horror and anguish in the company of devils, and other damned spirits, and there reserved in chains of darkness until the judgment of the great day. "By which also he went and preached unto the spirits in prison; which sometime were disobedient."—1 Pet 3:19-20. "God spared not the angels that sinned, but cast them down into hell, and delivered them into chains of darkness, to be reserved unto judgment."—2 Pet 2:4.
Question 38.What benefits do believers receive from Christ at the resurrection?
Ans. At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity.
Q. 38.1. How many ways may the benefits which believers receive from Christ at the resurrection be considered?
A. The benefits which believers receive from Christ at
the resurrection may be considered in three respects.—1. In respect of their resurrection itself. 2. In respect of the day of judgment, after their resurrection. 3. In respect of heaven, after the day of judgment.
Q. 38.2. What is the benefit of believers in respect of their resurrection itself?
A. The benefit of believers in respect of their resurrection itself is, that they shall be raised in glory.
Q. 38.3. What glory doth this refer unto?
A. It doth refer unto the glory which shall be put upon the bodies of believers at their resurrection, which were vile bodies, both whilst they were putrefied in the grave, and whilst alive before, as they were instruments of sin, and subject to diseases and death. "Who shall change our vile body."—Phil 3:21.
Q. 38.4. What is that glory which shall be put upon the bodies of believers at the resurrection?
A. The bodies of believers, at the resurrection, shall be made most healthful, strong, spiritual, incorruptible, immortal, most beautiful, and glorious, like unto Christ's most glorious body. "Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself."—Phil 3:21. "So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory."—1 Cor 15:42-44,53-54.
Q. 38.5. What benefits shall believers have after their resurrection, at the day of judgment?
A. At the day of judgment—I. Believers shall be gathered together from all the corners of the earth by the angels. "And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the
four winds, from one end of heaven to the other."—Matt 24:31. 2. Believers shall be all caught up together in the clouds, to meet the Lord Jesus, who will come down with a shout from heaven. "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air."—1 Thess 4:16-17. 3. Believers shall be placed on the right hand of Jesus Christ. "And he shall set the sheep on his right hand."—Matt 25:33. 4. Believers shall be openly acknowledged by Christ to be his, and acquitted from false aspersions which had been cast upon them, and from the real guilt of all sins which had been committed by them, because of their interest in Christ and his righteousness. "Whosoever shall confess me before men, him will I confess also before my Father which is in heaven."—Matt 10:32. "Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died."—Rom 8:33-34. 5. Believers shall be entertained and invited by Christ to take possession of the glorious inheritance prepared for them. "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."—Matt 25:34. 6. Believers shall sit with Christ as assessors in judgment of the wicked angels and wicked men. "Do ye not know that the saints shall judge the world? Know ye not that we shall judge angels?"—1 Cor 6:2-3.
Q. 38.6. What benefits shall believers receive after the day of judgment in heaven?
A. Believers in heaven shall be made perfectly blessed in their full enjoyment of God to all eternity.
Q. 38.7. Wherein will consist the perfect blessedness of believers in heaven?
A. The perfect blessedness of believers in heaven will consist—1. In their perfect immunity or freedom from all evil, and that both of sin and misery. "That he might present it to himself a glorious Church, not having spot or
wrinkle, or any such thing; but that it should be holy and without blemish."—Eph 5:27. "And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain."—Rev 21:4. 2. In their full enjoyment of God, the chiefest good.
Q. 38.8. What doth the full enjoyment of God in heaven imply?
A. The full enjoyment of God which believers shall have in heaven, doth imply—1. That they shall have the glorious presence of God with them. "Behold, the tabernacle of God is with men, and he will dwell with them."—Rev 21:3. 2. That they shall have the immediate and beatifical vision of his face. "And they shall see his face, and his name shall be in their foreheads."—Rev 22:4. "For now we see through a glass darkly, but then face to face."—1 Cor 13:12. "We shall see him as he is."—1 John 3:2. 3. That they shall have both a full persuasion and sense of God's love unto them, and perfect love in their hearts towards him, which doth necessarily result or arise from the vision of God in heaven. 4. That they shall have fulness and exceeding joy. "In thy presence is fulness of joy."—Ps 16:11. "Now to him that is able to present you faultless before the presence of his glory with exceeding joy."—Jude 24.
Q. 38.9. What is it that will sweeten the happiness of believers in the full enjoyment of God in heaven?
A. That which will sweeten the happiness of believers in their full enjoyment of God in heaven, will be the eternity thereof—that it shall be without any interruption, and without any end. "And so shall we ever be with the Lord."—1 Thess 4:17.
Q. 38.10. Wherein will differ the condition of unbelievers and all the wicked world, from that of believers, at the last day?
A. The condition of unbelievers, and all the wicked world, will be miserable beyond expression at the last day of judgment: For—1. Their bodies shall arise, and come forth like prisoners out of the grave, and whatsoever strength and immortality shall be put upon them, will be
only to make them capable of eternal torments and misery. 2. They shall, with horror and dreadful shriekings, see Christ coming in flaming fire, to take vengeance upon them. "Behold, he cometh with clouds, and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him."—Rev 1:7. "The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and obey not the gospel."—2 Thess 1:7-8. 3. They shall stand before the throne and judgment-seat of Christ, where the books shall be opened wherein all their sins are recorded—according to which they shall be judged, and sentenced to everlasting punishment. "And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away, and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened, and the dead were judged out of those things which were written in the books, according to their works."—Rev 20:11-12. "Then shall he say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."—Matt 25:41. 4. They shall then be driven away from the presence of the Lord into hell, where they shall be punished with extremity of anguish, and torment in soul and body, without any alleviation or intermission, unto all eternity. "And these shall go away into everlasting punishment."—Matt 25:46. "Indignation and wrath, tribulation and anguish, (shall be) upon every soul of man that doeth evil, of the Jew first, and also of the Gentile."—Rom 2:8-9. "And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night."—Rev 14:11.
Question 39.What is the duty which God requireth of man?
Ans. The duty which God requireth of man is obedience to his revealed will.
Q. 39.1. Upon what account is obedience unto God the duty of man?
A. Obedience unto God is the duty of man, because God is his Creator, and Benefactor, and supreme Sovereign Lord and King.
Q. 39.2. Is there any other Lord over the conscience, who can require obedience of men for their own sake chiefly, besides God?
A. God is the only Lord of the conscience; and though we are to obey magistrates, and parents, and masters, yet we are chiefly to do this because God requireth us so to do; and if they command us to do anything which God doth forbid, we are to refuse obedience, being to obey God rather than any man in the world. "Whether it be right in the sight of God to hearken unto you rather than unto God, judge ye."—Acts 4:19.
Q. 39.3. What rule hath God given us, according to which our whole obedience must be guided?
A. The only rule which God hath given us, according to which our whole obedience unto him must be guided, is his revealed will.
Q. 39.4. Hath God any other will than that which he hath revealed?
A. God hath a secret will of his counsel concerning all things which come to pass, and this cannot be known as to most things beforehand, and therefore is no rule for our obedience.
Q. 39.5. What is the difference between God's secret will and God's revealed will?
A. God's secret will is concerning all things that are done, and shall be done; and doth extend even unto sinful actions, which he doth will to permit, and determine, and direct beyond man's will and intention, to his own glory. But God's revealed will is concerning those things which may and ought to be done, and doth extend only unto those things which are duty, and which in themselves do tend to God's glory; and this revealed will is the rule of man's obedience.
Q. 39.6. Where is the revealed will of God to be found?
A. The revealed will of God is to be found in the Scriptures, where the whole duty of man to God is made known. "He hath showed 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?"—Mic 6:8.
Question 40.What did God at first reveal to man for the rule of his obedience?
Ans. The rule which God at first revealed to man for his obedience, was the moral law.
Q. 40.1. Are there any other laws which God hath given unto man?
A. The Lord gave other positive laws to the people of the Jews, which they were bound to yield obedience unto, such as the ceremonial laws; but these laws were not intended as a standing rule of obedience for all nations, in all ages, and therefore were, after a time, abrogated or disannulled; and the not yielding obedience to them by us at this time is no sin.
Q. 40.2. Doth the moral law continue to be a rule of obedience in the days of the gospel?
A. As the moral law was at first revealed that it might be a rule of man's obedience, so it doth continue so to be unto all men in every nation, unto the end of the world.
Q. 40.3. How can the moral law be a rule of obedience unto the heathen and infidel world, who are without the light of the Scriptures to make it known unto them?
A. Though without the light of the Scriptures there cannot be so clear a discovery of the moral law, yet by the light of nature it is made known unto all nations in some measure, sufficient to leave the very heathen without excuse for their disobedience. "For when the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves; which show the work of the law written in their hearts."—Rom 2:14-15.
Q. 40.4. Can any man attain life by obedience unto the moral law?
A. If any man could yield perfect obedience unto the moral law, he might attain life thereby; but all being guilty of sin, perfect obedience is impossible, and life thereby is unattainable; therefore the law was not given
unto man after his fall that it might give life. "The law is not of faith; but, The man that doeth them shall live in them."—Gal 3:12. "Now we know that what things soever the law saith, it saith to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God."—Rom 3:19. "If there had been a law given which could have given life, verily righteousness should have been by the law. But the Scripture hath concluded all under sin."—Gal 3:21-22.
Q. 40.5. Wherefore, then, was the law given, when righteousness and life were not attainable thereby?
A. The law was given to be a schoolmaster to bring men unto Christ, that they might attain life by faith in him. "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith."—Gal 3:24.
Q. 40.6. How doth the law bring men unto Christ?
A. The law bringeth men unto Christ—1. By convincing men of sin. The prohibitions of the law convince them of their sins of commission; the injunctions of the law convince them of their sins of omission. "For by the law is the knowledge of sin."—Rom 3:20. 2. By discovering unto them the curse of God which is due to them for sin, which all guilty sinners do lie under. "Cursed is every one that continueth not in all things which are written in the book of the law to do them."—Gal 3:10. 3. By awakening the consciences of the guilty, begetting bondage and fear in them; the Spirit working with the law as a spirit of bondage, doth show them their danger and future wrath, because of their disobedience. "These are the two covenants; the one from the Mount Sinai, which gendereth to bondage."—Gal 4:24. And thus men are brought unto a sight of their need of Christ, and his perfect righteousness, without which there can be no life and salvation.
Q. 40.7. When men are brought, and by faith joined unto Christ, doth the moral law cease to be of any further use unto them?
A. Though believers, through their interest in Christ, are delivered from the curse and condemnation, the rigour
and irritation, of the moral law, which, whilst out of Christ, they are under, yet the moral law is still of singular use unto believers, to provoke them unto thankfulness for Christ, who hath fulfilled the law in their stead; and to be a rule according to which they ought to endeavour, as much as may be, to order their hearts and lives, however in this life perfection of obedience thereunto is unattainable. "But now we are delivered from the law, that being dead wherein we were held. The law is holy, and the commandment holy, and just, and good."—Rom 7:6,12. "The grace of God that bringeth salvation hath appeared to all men; teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world."—Titus 2:11-12.