Qu. Which is the third An. Remission of sinnes which is the remouing of the guilt and punishment from vs by his sufferings Col. 1.12 Qu. Which is the fourth An. Imputation of righteousnesse wherby our sins are accounted his his obedience is accounted ours 2 Co. 5.21 Qu. Which is the fift An. Intercession whereby he appeareth in the heauens presenting our selues and prayers which wee make in his name and other good workes spotlesse vnto his Father Rom. 8.34 Heb. 9.24 Qu. Which is the sixt An. Acceptation to eternall life whereby we are accepted as worthy of life for Christs worthinesse Eph. 1.5 Qu. Which is the seauenth An. Adoption whereby of the Children of wrath by nature we are become the children of God by grace Gal. 4.4 Qu. Which is the eight An. Sanctification whereby we dye to sinne and liue to righteousnesse Rom. 6. throughout 1. Pet. 2.25 Qu. Which is the ninth An. Corrobâ—ration whereby we are kept in holinesse to the end Eph. 6.10 1 Pet. 5.10 Qu. Which is the tenth An. Glorification whereby holinesse here begun by Grace is fully perfected in the kingdome of heauen Rom. 8.30 the Saints liuing now the life of glory Qu. What vse is to be made of these benefits An. First they minister cause to consider of the manifold loue of Christ and the vnsearchable riches of his grace Secondly wee may giue an ayme how abundantly fruitfull the Lords Supper is to such as rightly pertake it seeing such things so many and great are there offered and assured euen Christ himselfe with all those benefits we haue named 1. Cor. 10.16 Mat. 26.28 Thirdly they occasion vs more earnestly to loue and praise our Redeemer and more heartely to obey him Eph. 1.3 Rom. 12.1 The meanes how to obtaine Christ with righteousnesse and all other benefits which belong to life eternall where of Faith and the office thereof BVt seeing we haue learned before that by nature wee are the children of Gods wrath and vnder death how shall wee become pertakers of eternall life and of Christ with these benefits which bring to it An. By being ioyned to God who is that life himselfe Iohn 5.26 Qu. But wee sinners cannot attaine to the most iust God An. True therefore God in the person of his Sonne descended to vs and tooke flesh of our flesh Iohn 1.16 1 Iohn 5.11.12 Qu. But hath this flesh of Christ life in it An. It hath so from the God-head the fountaine of life Iohn 6.65 Qu. Is this life communicated from Christ to the Elect An. It is so by his flesh which is the conduit to conuey it to them Iohn 6.54 Qu. Must the Elect haue coniunction with Christ that they may be pertakers of this true life An. They must haue a reall coniunction such as is betweene the head and the members the Vine and the branches Iohn 15.1 Eph. 4.15 1 Cor. 12.12 husband and wife Eph. 5.25.26 Qu. What is the band of this coniunction and knitting An. The spirit of Christ by his infinite vertue 1 Cor. 6.17 12.13 Qu. By what meanes doth the spirit knit vs and Christ An. By the meanes of faith which the spirit through the word preached creates in our hearts that wee may receiue Christ and his benefits Eph. 3.17 Rom. 10.17 Qu. What doe ye call Faith An. That gift of God whereby the soule is enabled to apprehend Christ as he is set forth in the word and Sacraments Qu. Is not this common to all other gifts of the spirit An. No verily it is proper to faith onely to receiue Christ. Iohn 1.12 Gal. 3.14 Qu. Is it not in this sense said that we are iustified by faith An. It is so not because faith as a vertue qualitie or worke is any part of righteousnesse which is wholy in Chirst his obedience and sufferings 1. Cor. 1.30 but because it is a spiritual hand to receiue his iustice to be ours Qu. Is Christ and his righteousnesse ours to iustifie vs before it be receiued by faith An. Our righteousnesse is perfectly and fully wrought before and it is ours in the purpose of God who hath decreed to giue it vs but till wee beleeue wee haue no profit by Christ but are as the reprobates be that is sinners vngodly enimies children of wrath Rom. 5.6.8 Rom. 3.6 Eph. 2.2.3 Sauing that the Elect are vnder the decree of Gods loue and are preserued from the downe-fall mentioned Heb. 6.4.5.6 whereinto some reprobates fall Qu. It seemeth to me ye will haue faith coupled with Christ to make vs righteous An. No my meaning is that Christs iustice onely makes me stand righteous but it is not allowed me to be my iustice vntil I beleeue and so apply it to my selfe Rom. 4.3.4 ver 23.24 Qu. By what similitude may this be expressed An. By the similitude of a pardon a gift a plaister of the Sunne of the brasen serpent which doe benefit none till they be receiued accepted applyed and looked vpon Ioh. 3.14.15 so Christ our soule-plaister that vnspeakable gift of God the Sunne of righteousnesse doth not benefit any till they beleeue in him Qu. What thinke yee of their opinion which say Christ and his obedience are ours to iustifie vs before wee beleeue An. It is senselesse absurd impious hereticall and damnable Qu. Why say you so An. Because it fighteth against sense reason scripture Rom. 3. and 4. and 10. consent of the Church Gods decree Iohn 6.40 Christs glory Rom. 4.20 and brings in a false Christ which should be a iustifier of vnbeleeuers whiles they be such Qu. But the Elect are accounted iust with God in his eternall counsell therefore iustified before and without faith An. This is an absurd reason for iustification or accounting iust is distinguished from eternall predestination as an effect from the cause a timely effect issuing out of an euerlasting cause Rom. 8.30 Againe euen in Gods eternall counsell hee doth so decree to iustifie the Elect as it was ordayned to be by faith in Christ Gal. 3.8 Qu. What vse is to be made of this doctrine An. First it admonisheth vs aboue all things to labour for a liuely faith secondly it confuteth Papists who set vp other meanes to apply Christ and them which will haue Christ and all his good things without application Qu. Be there not degrees of faith An. Yes there is a little and a great faith a weake and a strong faith Rom. 4.19.20 O ye of little faith Mat 6.30 Woman great is thy faith Mat. 15.28 Q. What difference is there between a weak and a strong faith An. None in the nature of the thing but in the measure of apprehending Christ for the weake faith being true and liuely is sufficient to lay hold on Christ as a weak hand can hold a stone as sufficiently though not so firmely as a stronger Againe the strong faith is that which Scripture calleth full assurance whereas a weake
their sinnes by Christ. Marke 1. ver 14.15 Luke 24.47 where repentance is made a part of the Gospell Qu. Belike then there is something in repentance which goeth before faith and something doth accompanie the worke of Faith An. It is true for as touching the sight and knowledge of sinnes and of the dreadfull accursed state wee are in through them together with a great feare and certaine griefe of mind for our sinfull and wofull condition all this doth proceed and goe before faith but the turning and changing of the heart that it may for Gods sake and glory loue God and his law and hate that euill which is contrary to his will euen to the killing of it at the roote this followeth the worke of faith in order of nature though it be wrought at the same time Qu. Tell vs now what be the speciall affections whereby repentance appeares to be truely wrought An. Those seauen mentioned 2 Cor. 7.11 First a true sorrow for sinne as it is the offence of a most gratious God called godly sorrow Secondly a clearing of our selues from all suspition of sinne by auoyding all apparances of euill or by humble confession of our faults Thirdly an holy indignation and anger for all euils past Fourthly a feare least such things by our corruption should breake forth againe Fiftly a great and ardent desire to preuent them Sixly a zeale against all euill in our selues and others and of doing all good we can in our generall special callings Seuenthly a godly reuenge and punishment by brideling our lusts and refraining not onely from things forbidden but euen from some things which are indifferent and be vnder our libertie if eyther they be an offence to others 1 Cor. 8.13 Rom. 14. or occasion of sin to our selues Qu. Why is this article of repentance put in the first place A. Because it is in vain to heare ought of God or Christ of grace or saluation vntill we be taught to know our own miserable estate by sinne Thus farre of the first Principle the second followeth Qu. WHat is the second article of the Catechisme An. Faith towards God Qu. Why is this article of faith toward God the second fundamentall article An. Because hauing learned and beleeued that our works are dead and our selues through their desert vnder condemnation we should surely be plunged into despayre if the eye of our mind should not he raised vp to looke vpon God as a mercifull God in Christ. Qu. What things are to be handled in this second article An. First the obiect of faith to wit God Secondly the nature and office of faith Qu. How many things are we to know and beleeue touching God An. Fiue first his existence or that he is â— Secondly his essence or what he is thirdly his persons how many they be fourthly his actions or workes Fiftly of God incarnate and crucified or of God made man Qu. Is it necessary to know that God is An. Yea for without this all religion faileth Heb. 11.6 Qu. How may we be perswaded that God is An. First By the Scriptures which euery where witnes of him that he is Secondly by the works of creation Rom. 1.20 Psal. 19.1.2 for the creatures which be in the world cannot make the world and the world could not make it selfe therefore it must haue a maker which is God Thirdly by the testimonie of our consciences which accuse vs terrifie vs euen for secret sinnes whereof the world can take no knowledge which is an euidence that there is a diuine iudge to whom wee must giue account of our secrets Qu. What iudge ye of his essence or nature An. That none can vtter it as it is 2. Cor. 12.4 or if any could declare it yet we cannot be made to know it because it is incomprehensible 1. Tim. 6.16 Qu. May not God be described to vs in any sort An. Yes by his properties which be two-fold First incommunicable which agreeth properly and only to himselfe Secondly communicable which may be and are attributed to other creatures men and Angels Qu. What be the properties of the former rancke An. First Omniscience whereby hee perfectly knoweth himselfe and all other things Psal. 139.1.2 Secondly Eternitie without beginning of dayes or end of yeares Rel. 1.8 Thirdly Omnipotencie whereby hee is able to doe what hee will and more things then euer hee will doe and to hinder whatsoeuer hee will not haue done Reu. 1.8 saith the Lord almightie Fourthly Vnchangablenesse being alwayes one and the same in his nature and will Iames 1.18 Fiftly Vnmeasurablenes being of infinite extension filling heauen and earth Acts 7.48 Psal. 145. Qu. What be the properties of the second rancke An. Power Mercy Goodnes Truth Loue Wisedome Iustice Holinesse Qu. How doe these agree to created natures An. First by participation and from another Secondly in measure not infinitely Thirdly as qualities which may be separated from them as appeareth in the Angels which fell and in sinfull men Qu. How doe these properties agree to God An. First from himselfe I am that I am Exod. 2. Secondly aboue measure Thirdly as essentiall to him his mercy is his essence so of the rest Qu. You can giue vs some description of God by this which you haue spoken An. Yea God is a spirit or spirituall substance being of himselfe and cause of being to all his creatures eternall immutable infinite in knowledge power mercy truth iustice and holinesse or thus God is a most perfect selfe-being or an infinite perfection or thus God is an almightie and eternall Spirit most holy most wise most righteous maker and gouernour of the whole world and euery thing therein these discriptions being diuers in words are yet one in substance Qu. But for the ignorant sake speake yet more plainely what God is An. God is such a nature as is of himselfe and by himselfe from euerlasting without dependance of any other the soueraigne cause of all things which be himselfe not subiect to any change or alteration seeing and knowing all things before euer they come to passe infinitely louing all goodnesse and hating all vice and euill full of all power to reward the one and to take reuenge on the other most mercifull towards his creatures to pitty and relieue their misery but especially toward his children in keeping that promise most constantly which he in great goodnes and mercy made and gaue to them for their eternall happinesse by Christ. Qu. What vse is to be made of this description of God An. Manifold first to correct all those godlesse fancies and imaginations which arise in mens braines contrary to that which God hath thus reuealed of himselfe Secondly to helpe men in their secret prayers vnto and in the meditations of God to thinke and iudge aright of him as of an infinite and most glorious being that is all goodnesse power and wisedome Thirdly to moue men to
Christ and his Apostles in time of prayer bestowing spirituall graces and of admitting church-officers Mat. 19.13 Act. 8.6 13.1 Tim. 5.24 Qu. What was the end of this Ceremonie An. To declare that such persons were offered to God as had hands laid on them Qu. What is meant in this text by laying on of hands An. The ministery of the Church and the whole order of Church-gouernment by a Metonomie of the signe Qu. How many kindes of Ministers be there An. Fiue kinds of those which serue for the instruction of the Church Eph. 4.7 Apostles Euangelists Prophets Teachers and Pastors Qu. Wherein did the Apostles differ from other Ministers An. In foure things first in the manner of their calling which they had mediately by Christ himselfe Gal. 1.1 Secondly largenes of their commission Mat. 28.19 Mar. 16.15 Thirdly measure of graces Act. 2.1.2.3 Fourthly singular assistance of the spirit to keepe them from errour in this doctrine Iohn 16.1 Qu. What were the Euangelists An. Certaine Ministers ioyned with the Apostles as companions of their labours in planting the Gospell and constituting Churches such were Timothy and Titus Qu. What were the Prophets An. They were men of meruailous wisdome and dexteritie in expounding the Prophesies concerning Christ also some of them had the gift of fore-telling things to come as Agabus Act. 12. Act. 21.10 this gift being imparted there to some women as Act. 21.9 Qu. Were these three sorts of Ministers to be continued An. No longer then till the foundation of the Christian Church were laid then to cease vnlesse God doe extraordinarily raise vp some in the ruines of the Church as it is thought Luther was Qu. What be the other two sorts of Ministers An. Pastors and Teachers these be ordinary and perpetuall till the comming of Christ. Qu. How many things are to be considered about Pastors A. First their Calling secondly Qualities thirdly Work fourthly persons toward whom fiftly their presence with their flocks sixtly the dutie of the flocks towards them Qu. What be the parts of their Calling An. Two first Election secondly Ordination 1. Tim. 3.10 Act. 14.23 they ordayned Ministers by election Qu. What be the qualities of a good Pastor An. Three first integritie of life Secondly competent knowledge of the Scriptures Thirdly aptnes to teach and to vtter their knowledge ablenes to conuince the gain-sayer Qu. What is the worke of the Pastor An. First feeding which containes instruction and ruling as shepheards both feed and rule their flocks secondly Prayer thirdly ministration of the Sacraments Act. 6.2.3 Q. Who be the persons towards whom this work is to be done An. The flock of God a companie of men professing the true God and his worship Act. 20.28 1. Pet. 5.2 Qu. Must euery Pastor feed all the flock of God An. Not so but euery Pastor his seuerall portion partly for the good of the flocke and partly to auoide confusion lastly because of the commandment 1. Pet. 5.2.3 Act. 20.28 The flocke whereof the holy Ghost hath made you the ouerseers Qu. Must a Pastor dwell with his flocke An. Yea for else he cannot preach so profitably to the consciences except he be acquainted with their manners secondly nor keepe hospitalitie 1 Tim. 3.2 thirdly nor be an example to his flock 1 Pet. 5.2 fourthly nor keepe out the Wolfe Act. 20.29 Fiftly nor performe priuate duties of aduertisement admonition and comfort Act. 20.20 Qu. What be the duties of the flocke toward their Pastor An. These three first reuerent loue secondly obedient submission He. 13.17 Thirdly thankfulnes in a competent and chearefull maintenance 1. Thes. 5.12 Gal. 6.6 Qu. Wherefore are the people to loue their Pastors An. First for their gifts sake secondly for their office sake thirdly for their worke sake 1. Thes. 5.1.2 Qu. But Ministers are men why should the people submit to and obey them An. Not as they are men but as they are the Seruants of Christ they are to be obeyed Qu. Why would not God teach men in his owne person An. First to beare with our weaknesse Exod. 20.19.20 secondly the better to try our obedience Qu. For what reasons are people to submit themselues to the ministers of the word An. First because they are ouer-seers secondly they watch for our soules thirdly they must giue an account Fourthly if the people be obedient it will cause the Ministers to be more chearefull in their labours Heb. 13.17 Q What other reasons may moue and perswade this submission An. First the ready obedience of the people to their doctrine turnes to the credit of their Teacher secondly to the honour of their heauenly Father and of their holy profession and their disobedience will turne to the contrarie lastly to their owne destruction Act. 3.23 Qu. How proue you that the people were bound to mainetaine their Pastor An. God commands it Gal. 6 reason requires it 1. Cor. 9â—7 8.9.10.11.12 Examples of the godly doe incite vs to it Luke 8.3 Phil. 4.18 Qu. But the people grutch the Minister his dutie and vse much fraud and guile in paying their Tithes An. It is against all conscience and reason so to doe Qu. Why so An. Besides gods expresse precept the Minister soweth better things then he reapes 1. Cor. 9 11. Qu. What is the vse of all this An. To direct the people to maintaine their Teachers not of custome or because of law but vpon conscience to God willingly and vprightly Of the Resurrection Qu. WHerefore is this the next fundamentall point An. Because when the Ministry ceaseth the Resurrection begins Qu. Doth not the Resurrection argue that men doe first fal by death An. It doth so and truth it is that it is appointed for men once to dye Heb. 9.29 Qu. What be the causes of death An. First Gods decree pronounced it in Genesis 3. Dust thou art and to dust thou shalt returne Secondly mans sinne The wages of sinne is death Rom. 6.23 These two causes bewray the necessitie of dying Qu. Shall all men dye An. All are subiect to death and mortalitie but yet many shal be found aliue at the comming of Christ whose sodain change shall be instead of a death to them Qu. But seeing Christ dyed for beleeuers wherefore shall the faithfull die A. 1 To obey Gods ordinance 2 Because otherwise they cannot be gathered vnto god to be with him in his kingdom Qu. What difference is there betweene the death of the wicked and the Godly An. Very great euen as there is great difference between the wicked and the godly in and at their death Q. Shew vs both these things first in their death what difference An. Death vnto the one is a curse and stipend of sin Rom. 6.23 vnto the other the curse is remoued and death is become to them an aduantage blessing they are blessed in their death Secondly death to the wicked is
time in treading the pathes of an outward hypocriticall seruice of God and at the length finding Christ and meeting with the way of true Christianitie our soules may finde rest and be satisfied with it saying Praised be the Lord hee hath brought me forth into a large roome and set my feet vpon a rocke Secondly this doctrine of stedfastnesse must prouoke such as be in so firme an estate humbly and heartily to thanke God for such a mercy that when they blesse God for other things as good health food libertie peace c. they forget not to praise him for this that hee hath set his seale vpon them and hath put them in such an happy condition as shall neuer be remoued When the Apostles of Christ were sent forth to preach they reioyced that the diuels were subdued vnto them but our Sauiour biddeth them reioyce in this rather that their names were written in the Booke of life teaching vs hereby that howsoeuer there is great cause of ioy and thanksgiuing vnto God when any one is made the meanes to pull any soule out of the snares of the Diuell yet the chiefest cause of ioy and praise is herein when any one vnderstandeth of himselfe that hee is the Elect of God and sure to be saued Hereof wee have a notable president in the example of Paul who being deliuered from his wofull estate in which hee liued whilst hee was a blinde superstitious Pharisee serued God in shewes and externall obseruations and at length translated into this vnmoueable estate of faithfull worshippers of God he brast forth into most thankfull acknowledgment of Gods goodnesse herein Now saith he to the immortall and onely wise God be praise and honour for euer 1 Tim. 1.12 Thirdly from this doctrine ariseth a comfort to Gods children against the temptation of being vtterly forsaken because being so surely built vpon the rocke the gates of hell euen the strongest assaults of Sathan cannot preuaile against them heaven and earth shall sooner be remoued then any of Gods seruants For if Gods election be vnchangable if his couenant be euerlasting and vnuiolable if his truth cannot alter nor his mercy faile nor his power be weakned if the prayers of Iesus Christ cannot be refused and cast out if his Scriptures cannot lye and deceiue if his sanctifying grace cannot dye and perish then beleeue it though sinfull lusts rebell the vaine world entise the Diuell tempt and rage raysing vp troubles without and terrours within yea though our selues in our feares and faintings sinck be ready to giue ouer yet being once his we are euer his and though we be down we shal be raised vp thogh we be shaken we shall neuer be remoued as Dauid said out of his owne experience touching temporall prouision for this life I have ben young and now am old yet I neuer knew the righteous forsaken nor their seede begging their bread so I may appeale to the experience of all that euer haue beene young and are become old concerning eternall preseruation if euer they knew a man truely fearing and trusting in God how weakely so euer it were to be confounded The fourth and last profit to be made of this doctrine is to stirre vp euery one of vs to a meruailous great care to looke to our selues and to watch ouer our soules considering that God who made vs without our selues yet doth not preserue vs without our selues but vseth our owne warinesse and endeauour therevnto This is that which one of the Fathers hath wel and truely said tutus si attonitus securus si cantus that is to say thou art safe so thou beest wary thou art sure so thou beest astonished and tremblest agreeable to that in the second Psalme serue the Lord in feare and to that in the second of the Philippians worke out your saluation with feare and trembling It is a rule of pollicie by Philip de Commines in his French historie namely that mistrust is safe and surely it is a good rule in diuinitie a Christian is most safe that is most mistrustfull First the Diuell is much to be mustrusted considering his deepe subtilitie and long experience and so much the more to be mistrusted because hee is an inuisible enimie and therefore the harder to espye his assaults or to auoide them and blessed is the soule that is alwayes iealous mistrustfull ouer that cursed fiend which casteth his baytes and his snares to catch vs in euery thing in our apparell meat and company c. in hearing reading and prayer in speaking and doing Secondly it is good to be mistrustfull of men both friends and enimies both ignorant and prophane that we be not corrupted by their euill example wicked company indiscreet or euill counsell and perswasion euen Peter will giue ill aduise and Nathan may giue counsell which God will checke Lastly and aboue all it behoues vs to be mistrustfull ouer our selues and ouer our owne corrupt reason and affections as wrath pride couetousnes such like which are euer ready to betray vs into the hands of our enimie Sathan and they are so much the more to be mistrusted by how much they are nearer vnto vs being in the middest of vs as it were within our bowels and bearing a great shew of being our friends fawning vpon vs whiles secretly they giue vs the stab at the hart In which respect they are of the Apostle worthely termed deceitfull lusts Ephe. 4. Thus far of the first doctrine concerning the vnmoueable steadfastnesse of Gods true worshippers Now a few words of the second doctrine which is this The markes whereby the true worshippers of God may be knowne who they be to themselues and to others He that doth these things he is the true worshipper and shall neuer be remoued The markes then whereby they are knowne are the things set downe in this Psalme He that doth these things what things not superstitious workes deuised by men not ceremonious workes though commanded by God for these things may be done of hipocrits but the workes and fruits of true sanctification they are the markes by which Gods true worshippers and children are knowne In the eight to the Romane's the Apostle teacheth that Gods children may be knowne by the witnesse of Gods spirit the spirit it selfe saith he beareth witnesse to our spirits that we are the sonnes of God This certainely is most true because it is written in the Scriptures the word of truth howbeit it is no easie thing euen for the very sonnes of God to finde out this testimony in themselues many haue ben deceiued by taking a carnall presumption instead of the testimonie of the spirit Therefore if there be any to whom it is certified by an euident liuely witnesse of the spirit that they are the sonnes of God they haue much to prayse God for it but if there be any in whom this witnesse is feeble and darke let them not be discouraged for