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A28310 A soul-searching catechism wherein is opened and explained not onely the six fundamental points set down Heb. 6. I. but also many other questions of highest concernment in Christian religion : wherein is strong meat for them that are grown and milk for babes, in a very short catechism at the end, exceeding needful for all families in these ignorant and unsetled times / written by Christopher Blackwood. Blackwood, Christopher. 1653 (1653) Wing B3101; ESTC R24658 62,833 92

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in generation Though this answer may be satisfactory to many yet I rest upon the former that we become guilty by imputation Qu. How doth it appear that Adams sin is imputed to all his posterity A. It appears 1. Because sin was in the world before there was a Law given on Sinai as appears in that all Adams posterity were liable unto a temporal death which is the fruit of sin Rom. 5.13 Vntill the Law sin was in the world so that death raigned from the time of Adam to Moses vers 14. now sin would not have been imputed and consequently death when there is no Law Now if you say What Law was there before Moses Law without which sin would not have been imputed I answer Though there was the Law of Nature writ in our hearts by Nature yet the Law the Apostle there speaks of was this mentioned vers 12. That by one man Adam sinning all mankinde should sin in him by that one sin of that one man Adam death should come upon all He speaks not one word of the Law of Nature 2. It appears that Adams sin is imputed to all his posterity from the death of infants Rom. 5.14 Death reigned from Adam to Moses and so along even over them who had not sinned after the similitude of Adams transgression which cannot be meant otherwise then of infants who had not sinned actually as Adam had so that the Apostle argues thus Where death reigned without guilt of their own actual sin there necessarily must be an imputation of the guilt of the first sin But before the Law death reigned over those that had no guilt from their own actual sins meaning little infants that could not sin actually after the similitude of Adams transgression Therefore the guilt of the first sin is necessarily imputed to infants and if so infants much more to grown persons and so to all Q. What may we learn hence A. That there is a sinning after the similitude of Adams transgression or actually 2. That there is a sinning which is not after the similitude of Adams transgression or imputatively which is called original sin Q What is original sin A. It is the corruption of all mankinde by the fall of our first Parents naturally propagated or derived unto all making them guilty of temporal and eternal death and other punishments unless forgiveness be made in Christ Rom. 3.9 to vers 25. Rom. 5.12 13 14 15. It 's called original sin because it was in being from the beginning from the first man that ever was Q. What way is their to come out of this miserable condition A. Only by Jesus Christ Col. 1.21 22. Qu. What is Jesus Christ A. The eternal Son of God Mic. 5.2 made man Rom. 1.3 4. Q. How many are the Offices of Christ in relation to his Church A. They are three Qu. Which are they A. His Kingly office whereby he rules in his Church Psal 2.6 and in the hearts of his people Luk. 17.21 2. His Prophetical office whereby he revealing his Fathers will wee are to hear him in all things Acts 3.22 Matth. 17.5 3. His Priestly Office whereby he offers sacrifice for the sins of his people Heb. 8.3 Q. What sacrifice did Christ offer A. His own body upon the Crosse Heb. 10.10 Qu. Why did Christ offer his own body upon the Crosse A. To make satisfaction for the sins of all those that believe on him Rom. 3.25 26. Q. What is faith A. It is a matrimonial act of the soul Rom. 7.4 2 Cor. 11.3 Eph. 5.32 whereby I do not only believe that there was such a person as one Jesus Christ who dyed and rose at Jerusalem but I believe also that he dyed and rose again for me yea my soul is willing to receive him John 1.12 as my Lord and Saviour Jude 21.25 and to rest upon his satisfaction Rom. 10.10 11. Quest Whether doth Faith go before the forgiveness of sins Ans We are not first washed and then believe but in Scripture-language we first believe and afterwards are washed hence we are said to be justified by Faith Rom. 3.28 and to be purified by Faith Acts 15.9 and Christ is set forth a reconciliation through Faith in his blood Rom. 3.25 which blood though it have sufficient vertue to cleanse us from our sins yet it doth not actually purge any unless it be applyed when it is once applyed that the soul looks believingly and mournfully upon him whom he hath pierced in that day is there a Fountain set open to that soul the Fountain of Christ his blood Zach. 12.10 compared with chap. 13.1 Q. But whether is Faith or Repentance first in the soul A. Though Faith be in order before Repentance yet in respect of time they are both together in the soul for in the same moment the Children of God believe that Christ was crucified for their sins they melt under the sight of their sins which were the cause of his crucifying Zach. 12.12 13. compared with chap. 13.1 Q. How doth the soul act in receiving Christ A. There is not onely an assent of the understanding that Jesus is the Christ that came into the World to save sinners which may be in wicked men Heb. 6.4 and Devils Jam. 2.19 but there is also an act of the will whereby God offering his Son as a Prophet to be our Teacher as a King to take us into his Government as our Priest by his death and intercession to wash away our sins we look upon this offer as worthy of all acceptation 1 Tim. 1.15 and so receive Christ to be under his teachings as our Prophet Mat. 17.5 Acts 9.6 rest and repose our selves upon his Sacrifice and satisfaction as our Priest Psal 37.5 Acts 8.37 put our selves under his Government and subject our wills to his will as our King Luke 19.27 This accepting Christ by the will is that very receiving mentioned John 1.12 because whosoever thus receive him have power to become the Sons of God Qu. What are the two parts of Christ his Priesthood A. 1. His death upon the Cross whereby in respect of Gods foreknowledge Christs merit and Gods acceptation he bore the sins of all the Elect upon the Cross ransoming them to God by his death Mat. 20.28 Ephes 1.6 7. 2. His Resurrection from the dead together with his intercession in Heaven whereby as an Advocate he pleades their cause 1 John 2.6 appearing in the presence of God for them Hebrews 9.24 presenting the merits of his own death whose blood speaketh good things for them Hebrews 9.24 So that he is able to save them to the uttermost Hebrews 7.25 Q. How may a Believer know that Christ is his Advocate or Intercessor A. Hereby do we know that we know him so to be if we keep his Commandments 1 John 2.1 2 3 4. Q. How doth a Believer keep the Commandments A. 1. He keepeth them in his head Christ in whose flesh sin was condemned that the righteousness of the
they are Laws of equity and justice 3. So far as they are Laws of holiness for the Children of the new Testament who lived under the old Testament made great conscience of them Luke 1.6 and they tend to the perfecting of the new Creature 2 Tim. 3.16 Rom. 15.4 Hence the Spirit writes the Law in regenerate mens hearts Ezek. 36.27 Heb. 8.10 which he would not do if it were not a rule of holiness yea all Gods Law is holy just and good Rom. 7.12 whereunto regenerate men as such had respect Psal 119.6 yea are bound to have respect Iames 2.10 11. all which proves the holiness of Gods Law I mean the Scriptures pen'd by Moses with all other prophetical Scriptures which expound the same Q. What comfort may we draw from this new Covenant A. Much comfort when thy lusts are prevailing God will sprinkle clean water Ezek. 36.25 when hardness of heart assaults God will take away a stony heart Ezek. 11.19 when old lusts assaile that God will give a new heart Ezek. 36.26 so when thy heart begins to disrellish good things that God will give thee a savory heart to relish them Heb. 8.11 if thy heart rise up against any of Gods Commands that God will write this Law in thy heart Ier. 31.33 and when thy heart shall doubt of Gods favor remember that he saith I will be their God and they shall be my people Heb. 8.10 Q What are the signs of the new Covenant A. They are two 1. Baptisme 2. The Supper of the Lord. Q. Declare in particular what Baptism is A. It is a signe of my fellowship with Christ in his death burial and resurrection that as my body is washed and buried in water so I believe my sins are washed away and buried in the death of the Lord Jesus and as I did rise againe out of the water so I did rise againe with Christ being discharged from my sins in his death and resurrection and have already begun and professed that I am bound to rise to walk with Christ in newness of life Rom. 6.3 4 5 6. Col. 2.12 Q. Who are the right subjects of Baptisme A. Those that are made Disciples or Scholars of Christ Mat. 28.19 that make profession of believing with their whole hearts Acts 8.37 Heb. 10.22 23. and of their repentance from dead works Mat. 3.6 Acts 2.38 39. and of their right knowledge of the object of worship that is the Trinity into whose Name they are baptized Mat. 28.19 and of their natural corruptions without which they will see no need of washing Mat. 3.14 and of their self-denial without which they are not Christs Disciples Luke 14.26 and so not to be baptized by the very words of the Commission of Christ Mat. 28.19 Make disciples all Nations baptizing them for the Greek word signifies to make disciples and not barely to teach Also they must make profession of their spiritual life without which they are not members of Christ the living head also of the resurrection of the body which is also signified in Baptisme 1 Cor. 15.29 and of the last judgement Q. May not infants be baptized A. No in no wise it being gross will-worship condemned Col. 2.23 Mat. 15.9 the Scripture declaring baptisme to be applyed onely to those that are disciples Mat. 28.19 and believe Mar. 16.16 Acts 8.12 37. 18 8. and repent Acts 2.38.39 and have put on Christ Gal. 3.27 and have received the Holy Ghost Acts 10.41 We must not presume to apply it to any other Besides infants understand not the new Covenant therefore they have nothing to do with the signes thereof unless God had commanded otherwise neither are they in Christs commission and therefore excluded to the end of the world Q. Is not the command of circumcision to the Jews a command to Christian parents to baptize infants A. If you make the command of Circumcision to be the institution or command for infants baptisme you hold forth Circumcision still and so hold forth that which typifies Christ to come in the flesh Persons were circumcised upon a fleshly covenant intailed to generation not to regeneration but now believers are baptized upon a command of God as a declaration of the washing away of their sins in Christs blood Act. 22.16 Circumcision with the rest of the ceremonies were abolished in Christ Col. 2.17 Heb. 9.9 10 1. If we may call back one we may call back all To say So for a command bindes us and so far not without a plaine declaration of Gods will is high presumption We are therefore to stand fast in our liberty Gal. 2.16 Gal. 4.10 11. 5.1 2 3. The Apostle Col. 2.10 11 12. to take the Jewish brethren wholly off from Circumcision doth not say We have another ordinance in stead of circumcision or by vertue of that command but We have Christ in stead of all we are circumcised with the Circumcision made without hands by the Spirit of Christ we are compleat in him verse 11. not with a compleatness of outward ordinances but by a compleatness of Christ alone It is supposed by some that without a succession of some ordinance instead of Circumcision we are not compleat in Christ or not so compleat as the Jews but this is 1. False because it 's contrary to that the Apostle asserts that we are compleat in Christ alone because in him is the fulness of all that was shadowed 2. It is dangerous because the same reason that will conclude we are not compleat without a succession of some ordinances in stead of Circumcision will conclude we are not compleat without a succession of something instead of Temple Sacrifices Altar and so after the Popish manner all Jewish Rites will be recalled under new names The question started at Colosse was not universally wherein a Christians perfection consisted but wherein it consisted in point of Justification whether by Christ alone or by the law and circumcision joyned with him To this he saith We are compleat in him Q. But may I not draw a proportion that as infants in the time of the Jews were circumcised so infants of believers under the times of the Gospel may be baptized A. In no wise We must not make additions in worship from our conceited proportions Proportions of Gods making may be observed as these following The Priests lips must preserve knowledge Mal. 2.7 so must the Bishops be apt to teach 1 Tim. 3.2 As the Priests by offering sacrifice held forth Christ Heb. 9. so the Ministers by preaching Gal. 3.1 as the Priest was to have a Consecration so the Ministers an Ordination Will it therefore follow that a command to a Priest to offer a sacrifice propitiatory should be a command to a Gospell-Minister to offer a sacrifice propitiatory as the Mass-priests do Or a command for a Priest to weat a linen Ephod should be a command to a Minister to wear a Surplice or that there must be a Pope over the Church because there was