to passe An. Sometimes by meanes and sometimes without meanes (u) Act. 27.30 By meanes the Lord saued Paul and the rest that were in the ship (x) Isa 37.21 And recouered Hezekiah of his sickenesse by meanes applying the plaisters of dryed figs to the sore (y) Dent. 8.4 Without meanes when he caused the Children of Israel to passe through the Wildernesse and their garments nor their shooes waxed old Qu. Of what thing chiefely is this prouidence An. Of men and Angels Qu. What of them especially is to bee considered Concerning the prouidence of God in the fall of man and Angels An. The fall of both and restoring of some men Qu. What doe you consider of the fall of man An. Two things 1. The causes of the fall 2. The fall it selfe Qu. What are the causes of the fall An. They are either Without man Or in man Qu. What are the causes without man An. Two 1. Principall as the diuell 2. Instrumentall as the Serpent Qu. What are the causes in man An. Two 1. The outward sences 2. The inward affection Qu. What was the fall it selfe An. Concerning the fall of man A voluntary transgression of that law which God gaue man from whence came originall and actuall sinne Qu. What is originall sinne An. A priuation of originall purity Concerning the originall sinne and a corrupting of the powers and faculties of nature Qu. How is originall sinne called in the Scriptures A. (z) Rom. 6.6 The old man concupiscence sinne that dwelleth in vs the body of sinne (a) Rom. 7.20.23 The law of the members When doth this originall sinne begin An. In the very conception (b) Psal 51.5 Behold I was conceiued in sinne Qu. What is actuall sinne An. It is the breaking of the law of God either in thought word or deed (c) 1 Iohn 3.4 Sinne is the transgression of the law Qu. Are all sinnes equall and alike An. All sinnes are damnable euen the least e uill thought and yet are pardonable except the sinne against the Holy Ghost (d) Mat. 12.31 Wherefore I say vn-you euery sinne and blasphemie shall bee forgiuen vnto men but the blasphemy against the Holy Ghost shall not be forgiuen vnto men Qu. What followed sinne An. Two things 1. Guilt 2. Punishment Qu. What is guilt An. It is the desert of sinne whereby the Creature becometh subiect to the wrath and punishment of God Qu. What doth this guiltinesse worke in the person guilty An. It doth worke accusations and vnquietnesse in the mind (e) Rom. 2.15 Their conscience also bearing witnesse and their thoughts accusing one another Qu. What is the punishment of sin An. It is all euill both in this life and in the life to come Qu. What are the euils in this life An. Two-fold first vpon the soule ignorance darkenesse of mind hardnesse of heart pronenesse to sinne (f) Eph. 4.18.19 Hauing their cogitation darkened and being strangers from the life of God through the ignorance that is in them because of the hardnesse of their harts hauing giuen themselues vnto wantonnesse to worke all vncleannesse euen with greedinesse Secondly vpon the body all calamity and misery both in goods and name as it is largely set forth in the 28. Deuteronomie The Lord shall send vpon thee cursing troble and shame in all that thou settest thine hand to doe vntill thou bee destroyed Qu. What is the euill in the life to come An. Euerlasting destruction of body and soule in hell (g) Rom. 6.23 For the wages of sinne is death Qu. Did this sinne guilt and punishment rest in Adam and extend it selfe no farther An. It did not rest in him but spred it selfe vnto all his posterity (h) Rom. 5.12.19 Wherfore as by one man Adam sinne entred into the World Concerning the extent thereof vnto all the posterity of Adam with guilt and death by sinne and so death went ouer all men forasmuch as all men haue sinned and by one man disobedieÌ„ce many were made sinners Qu. Why should the posterity of Adam bee guilty of the sin they neuer coÌ„mitted An. Because all man-kinde was in Adam's loynes when he sinned (i) Heb. 7.8 As in Abraham Leuie is said to haue payed tithes to Melchesedec so that it was committed in their natures though not in their persons and therefore they sinne Qu. What followes vpon this An. That by propagation from the last Parents all are partakers of the transgression of their first Parents and of the guilt and punishment both temporall and eternall and so are all borne Children of wrath and fire-brands of hell Qu. Is not God vniust in so seuere punishment of that one sinne of Adam that all his posterity perish as hath beene shewed An. No because such is the infinite pure righteous nature of God that hee must needs curse and abhorre the creature that is defiled with sinne all sinne is committed against an infinite God and therefore in instice deserueth an infinite punishment (k) Habak 1.13 He is of purer eyes then to behold iniquitia Qu. Can man no wayes by no mèanes helpe himselfe out of this miserable condition An. Concerning 〈…〉 No but still runne themselues deeper into condemnation Qu. Hath God then appointed that all men should euerlastingly perish in this miserable condition An. No God hath appointed to glorifie the attribute of his mercy in the saluation of some as well as to glorifie the attribute of iustice in the condemnation of others Qu. What is the restoring of man An. Concerning th◠〈◊〉 of man and the 〈…〉 It is a deliuering of all the Elect from the Estate of sinne and misery and a restoring them to a farre better Estate then euer they had in Adam (l) â—om 5 1â— For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one Man Iesus Christ hath abounded vnto many Qu. What is the way which God hath appoynted for his Elect to attayne to this new estate and condition An. Onely Iesus Christ apprehended by Faith (m) Joh. 14.6 Iesus said I am the way the truth and the life Qu. How doth that appeare An. Because the Scriptures sheweth that the Fathers before the Law and vnder the Law and vnder the Gospell were by this way onely iustified and saued (n) Gen. 15.6 And Abraham beleeued the Lord and hee accounted that to him for righteousnesse (o) Heb. 13.8 Iesus Christ yesterday and to day the same also for euer Qu. Haue not the Angels some part in this restoration by Iesus Christ An. No. Qu. Why did it not belong vnto them also An. First because the promise of restoring was made onely vnto man and not vnto them (p) Gen. 3.15 The seed of the woman shall break the head of the serpent Secondly because this restoration was wrought in the nature of man and not in the nature of
regard of that publike Catechising inioyned by authority that by reading in priuate they may bee the better able to vnderstand the Minister in publike and so shall the Minister profit the people with lesse labour in teaching in regard of often repeating of the same grounds and indeed to speake truly it is the duty of euery Maister or Gouernour of a Family to teach and instruct their owne Family in the grounds of Religion in their owne priuate Houses and not leaue all for the Minister to doe in publike and because all are not able in regard of knowledge to instruct their Families of themselues it is necessary that they get such Catechismes as are printed in which the grounds of Religion are most plainely preoued and set forth And among many other Chatechismes as I conceiue you shall find this to bee one by which you may benefit both your selues and your family especially if you in reading marke and obserue what dependencie one thing hath vpon another But it may be some will obiect and say that this Chatechisine is too large concerning too many things for one thing is necessary to be knowne which is God in Christ and therefore what neede people trouble their heads to know so many things To which I answer That I freely confesse that according to the words of Christ Iohn 17.3 This is life eternall to know thee to bee the very God and whom thou hast sent Iesus Christ the which are the maine things contained in this Chatechisme for to know God aright is to know him in his nature in his Attributes in the Trinity of persons and in his workes And to know Christ aright is to know him in his Person in his Natures and in his Offices And whosoeuer doth not in some measure thus know God and Christ knowes neither God nor Christ but meerely a fantacy of their owne braines Neither could I well tell how to contract those grounds into a shorter volume for sure I am that the gleanings which are left behind are more then the whole Croppe heere gathered together Againe I did so neere as possibly I could make Christ the maine subiect of this Treatise and that those that reade with vnderstanding may plainely see by the drift and scope of the same for all those things which go before the couenant of grace concerning the fall of man his miserie by reason of sinne and the puninshment thereof serues to make man see how miser able he is without Christ. And all those things concerning the law are to serue vnto Christ as the ministery of Iohn Baptist going before to make way for Christ Mat. 3.3 and all the rest following are either concerning the person of Christ the two natures of Christ the offices of Christ or the Kingdome of Christ so that Christ and his Kingdome are the mayne things contained in this Cathechisme Wherefore I desire not to write much in commendation of the same but rather desire that the worke may prayse it selfe wishing that the reader may finde as much benefit in reading as I found in writing howsoeuer I desire that it may bee accepted as a testimony of my loue vnto the truth and the Church and people in which I liue for whose sakes I haue improued that small talent which the Lord hath lent me desiring that it may be to Gods glory and his Churches good which that it may so bee I commend and commit both you and it vnto the blessing of almighty God and rest yours in the Lord I G. ¶ A Table containing the chiefe heads and Principall matters in this Treatise COncerning the Scriptures and the Attributes of them pag. 1. Concerning God pag. 5. Concerning the Attributes of God ibid. Concerning the Trinity of Persons pag. 6. Concerning the Workes of God pag. 9. Concerning the Decree of God in generall ibid. Concerning Predestination in speciall pag 10. Concerning Election with the cause and end thereof ibid. Concerning Reprobation and the end thereof ibid. Concerning the Execution of Gods Decree pag 12. Concerning the Creation in generall ibid. Concerning the Creation of Man in speciall pag. 14 Concerning the parts of Man ibid. Concerning the Dignities of man in his Creation pag. 15. Concerning the Creation of the Angels in generall pag. 16. Concerning the Nature of the Angels pag. 17. Concerning their knowledge ibid. Concerning their Power and Office ibid. Concerning Gods Prouidence how farre it doth extend pag. 19. Concerning the Prouidence of God in the fall of Men and Angels pag. 21. Concerning the Fall of Man pag. 22. Concerning Originall Sinne. ibid. Concerning the guilt and punishment of Sin p. 23. Concerning the Extent thereof vnto vs the posteritie of Adam with the cause pag. 24. Concerning Mans vnability to helpe himselfe out of that Condition pag. 26. Concerning the Restoring of Man and the meanes thereof ibid. Concerning the outward meanes in which God doth reueale the three-fold estate of Man pag. 28. Concerning the Law and couenant of Workes ibid. Concerning the vse of the Law to the Reprobate pag. 30. Concerning the vse of the Law to the Elect. ibid. Concerning the vse of it before calling pag. 31. Concerning the vse thereof to them after calling pag. 34. Concerning the giuing of the Law to Adam in Innocencie with the cause pag. 36. Concerning the giuing of the Law to the Israelites in Mount Sinai ibid. Concerning the Establishing of the Law by Christ. pag. 39. Concerning the manner of the Preaching of the Law pag. 40. Also what Rules are to be obserued for the vnderstanding of the Law pag. 42. Concer the summe of the First and Second Table of the Law pag. 43. Concer the Gospell or Couenant of grace ibid. Concer Christ the substance of the same p. 46. Concer the Person of Christ. ibid. Concer the Office of Christ. pag. 48. Concer the Mediator ship of Christ and the parts thereof ibid. Concer the Priesthood of Christ and the parts thereof pag. 49. Concer our Redemption and the parts therof p. 51. Concer Iustification the first part of Redemption ibid. Concer the parts of Iustification pag. 52. Concer Sanctification the second part of Redemption pag. 54. Concer the parts of Sanctification pag. 55. Concerning the Intercession of Christ. pag. 57. Concerning the Kingdome of Christ ibid. Concer the greatnesse of Christs Kingdome with the Nature of it pag. 59. Concer Faith with the Definition of it ibid. Concer the Spirit with it's diuers workes p. 62. Concer the outward things in the Kingdome of Christ. pag. 63. Concerning the Ministerie of the Word ibid. Concerning the Sacraments in generall ibid. Concerning Baptisme pag. 65. Concer the Lords Supper pag. 67. Concer the censures of the Church pag. 69. Concerning Prayer pag. 73. Concer the Lords Prayer ibid. Concer Fasting with the kinds thereof pag. 84. Concerning the Author of a Fast pag. 85. Concer the causes of a Fast pag. 86. Concer the parts of a Fast ibid. Concer the ends of
is the Law vnto the Children of God after their calling An. Concerning the of thereof to them after â—alling First to stirre them vp to thankefulnesse vnto God for deliuering them from so great a bondage (k) Rom. 7.15 I thanke GOD through Iesus Christ my Lord. Secondly to beate downe their sence and reason and pride by the seuerity of the same that so they may not rest in their owne way of workes for sence and reason knoweth no other way to life but workes And therfore when the young man the great Ruler came running vnto Christ saving good Maister what shall I doe that I may haue eternall life all his learning wisedome and reason knew no other way to life but by doing (l) Mat. 19.16 That way his wisedome and reason directed him Wheerefore Christ that his high thoughts of his wisedome and reason might bee confounded and brought downe sets him such a taske as hee knew full well hee was no wayes able to doe (m) Mat. 19.17 If thon wilt enter into life keepe the Commaundements Now this way of workes is so naturall that the Children of God after they are come to Christ haue much adoe to deny themselues all their works and therefore to that end they haue continuall vse of the Law Thirdly to driue them more and more out of themselues that they may cleaue close vnto Christ and this it doth by the curse and terrours of the same and this as I conceiue was prefigured (n) Gen. 3.24 by the Lords hanging of the blade of a glittering sword shaken to keep the way of the tree of life for although the Lord had reuealed vnto man a new way vnto life and happines which was onely by beleeuing GODS promise concerning Christ the seed of the Woman to breake the head of the Serpent yet man naturally wise inclined to rest and seeke for life in the old way of workes and therefore it is probable that the Lord knew that Adam would bee ready to thinke that as hee loste life by the eating of the Tree of knowledge of good and euill that so by the eating of the Tree of life hee might come to life agayne And therfore the Lord hung a glittering sword to driue him off from that way that so hee might bee driuen to Christ that new and liuing way which God had reuâ—aled them Qu. When was this Law giuen An. First it was giuen by the Lord to Adam in the estate of innocency and in him to all his posterity Secondly (o) â—â—â—â—d 20. It was giuen by God himselfe vnto the children of Israel in Mount Sinai Thirdly (p) Exod. 15.21 It was giuen by Moses from the Lord vnto the children of Israel Qu. Concerning the giuing of the Law to Adam in innocency with the cause How was the Law giuen by the Lord to Adam in innocency An. By writing in it his heart (q) Rom. 2.15 Which sheweth the effect of the Law written in their hearts Qu. How was the Law giuen by the Lord vnto the Isralites in Mount Sinai An. Concerning the giuing of the Law to the Israelites in want By voyce in thunderings and lightnings and the sound of trumpets in a terrible manner (r) Heb 12.18.19.20.21 For yee are not come vnto the Mount that might not bee touched nor vnto burning fier nor to blackenesse and darkenesse tempest neither vnto the sound of a trumpet the voyce of words which they that heard it excused themselues that the wordes should not bee spoken to them any more for they were not able to abide that which was commanded yea though a beast touched the Mountayne it shall bee stoned or thrust through with a dart and so terrible was the sight which appeared that Moses savd I feare and quake Qu. How was the Law giuen by Moses from the Lord to the Children of Israel An. It was giuen in two Tables of of stone which were to be put into the Arke and so to bee deliuered vnto the children of Israel (Å¿) Exod. 24.26.27 And the LORD sayd vnto Moses write thou these wordes For after the tenour of these wordes I haue made a couenant with thee and with Israel (t) Exo. 25.21 And in the Ark thou shalt put the testimony which I will giue thee and hee writ in the tables the words of the couenant euen the ten commandements Qu. Why was the Law giuen at the first written in the heart of man An. First that the Law might be known vnto all men by the light of nature Secondly that therby all men might be left without excuse (u) Rom. 1.14.15 For when the Gentiles which haue not the Law doe by nature the thinges contayned in the Law they are a law vnto themselues which shew the effect of the law written in their hearts their conscience also bearing witnes and their thoughts accusing one another Qu. Why was the Law giuen by the Lord vnto the Israelites in such a terrible manner as hath beene shewed An. To fright and terrifie man therby that so hee might not dare to rest in the same for life and saluation and therefore the Apostle sayeth (x) 2 Corinth 3.9 That it was the minstery of condemnation euen to condemne them that were vnder it Qu. Why was the Law giuen by Moses from the Lord written in tables of stone and put into the Arke An. Because in that hee was a type of Christ the mediator who was the true Arke in whom the Law was to be perfectly kept (y) Gal. 3.22 And it was ordaidayned by Angels in the hand of a mediator (z) Heb. 8.1 â— Now wee haue such a mediator as is a minister of the sanctuary and the true tabernacle or Arke which the Lord pight and not man Qu. In what manner was the Law giuen to the Israelites An. It was deliuered with many legall promises threatnings annexed thereunto as doth appeare at large in the 27. 28. Chap. of Deuteronomie which was the pedagogie or schoole-maistership of the same which was to make them long and groane for the comming of the Messias at whose comming this pedagogie was to haue an end so that it was proper to the Iewes only Qu. What other Lawes were giuen to the Iewes An. Diuers ceremonies which was to tipe out and set forth Christ to come who was their Gospell which ceremonies were to haue an end when Christ the substance was come and therefore were proper to the Iewes Qu. Is not the morrall Law abolished by Christ nor no part of the same after men are brought vnto Christ by Faith An. No the Morall Law nor no part of the same is abolished by Christ neither by his comming in the flesh in generall nor yet by his comming to dwell in mens hearts in particular hee only translates them that beleeue from vnder that Couenant bringeth them vnder a new but leaueth the first standing in his full force