Angels (q) Heb. 2.16 For he in no sort tooke the nature of Angels but hee tooke the seede of Abraham Qu. What are the outward meanes in which God doth ordinarily reueale and make knowne effectually vnto man this three-fold Estate and condition which we haue before set forth An. The Word of God Qu. Concerning the outward meanes in which God doth reucal the three-fold estate of man What are the parts of the Word of God An. Generally they be two Qu. Which be they An. First the Law called the Couenant of workes Secondly the Gospell commonly called the Couenant of grace or new Testament Qu. Which is that you call the Law or Couenant of workes An. The decalog or Ten Commaundements commonly called the Morall Law Qu. What doth the Law or Couenant of workes require An. Perfectly to keepe and performe all thinges which it requireth both for matter and manner vppon paine of the curse and wrath of God for the least breach of the same either in thought word or deed (r) Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Qu. Is any man now able thus perfectly to keepe the Law An. No man is now able perfectly to keep the Law but continually break the same both in thought word and deed (Å¿) 1 Ioh. 1.8 In many thinges wee sinne (t) Gen. 6.5 And all the thoughts and imaginations of mans heart were onely euill continually Qu. Is not God vniust in giuing such a Law to man as hee is no wayes able to keepe An. No because God did giue man power and ability to keepe it in his first Creation and in that hee is not now able to keepe it the fault is from himselfe and God is iust in that hee requireth but his owne (u) Eccle. 7.31 Onely this haue I found that GOD made man righteous but they haue sought many inuentions Qu. Seeing man is not now able to keepe the Law nor cannot bee iustified by it is there then no more vse of the Law An. Yes the Law is still of great vse in the Church of God (x) 1 Tim. 1.7 And wee know that the Law is good if a man vse it lawfully Qu. Of what vse is the Law An. The Law is of great vse both to the reprobate and to the Elect. Qu. Of what vse is the Law to the Reprobate An. Concerning the vse of the Law to the Reprobate First that they may iustifie God in their owne consciences in his pronouncing of the sentence of death and condemnation against them (y) Rom. 2.15.16 VVhich shew the effect of the Law written in their hearts their consciences also bearing witnesse and their thoughts accusing one another at the day when God shall iudge the secrets of men Secondly to bee as a hooke or bridle to keepe in curb or restraine their violent corruptions from breaking forth that so bloud may not touch bloud (z) 1 Tim. 1.9.10 Knowing this that the law is not giuen vnto a righteous man but vnto the lawlesse disobedient to the vngodly and to sinners to the vnholy and to the prophane to murtherers of Fathers and Mothers to man-slayers to whoremongers to buggerers to to lyars to periured Qu. Of what vse is the Law to the Elect An. Concerning the vse of the Law to the Elect. It is two-fold first before their calling Secondly after their calling Qu. Of what vse is the Law to the Elect before their calling An. First to discouer vnto them their lost miserable estate by nature Concerning the vse of it to them before calling by reason of sinne as well as others (a) Rom. 3.19 Now wee know that whatsoeuer the Law faith it sayeth to them that are vnder the Law that euery mouth may bee stopped and all the World guilty before God Secondly to aggrauate their sinnes (b) Rom. 7.11 But sin took occasion by the Commandement (c) Rom. 3.20 For by the law cometh the knowledge of sinne (d) Rom. 7.8 And I had not knowne sinne except the law had sayed thou shalt not lust Thirdly to kill them and slay them that so they may receiue the sentence of death in themselues But sinne that it might appeare sinne working death in mee (e) Rom. 7.13 by that which is good that sin might bee out of measure sinfull by the Commandement (f) Rom. 7.9 I was once aliue without the Law but when the Law came sinne reviued and I dyed Fourthly to bee a Schoole-maister to driue them to Christ (g) Cal. 3.24 Wherfore the Law was our Schoole-maister to bring vs vnto Christ Qu. Hath the Law this power in it selfe to worke these effects An. No the Law in it selfe is a dead letter but the Law is a meanes or an instrument which God vseth his spirit being the efficient accompanying the same working these effects (h) Ioh. 16.8 The spirit shall convince the World of sinne that is the Spirit of GOD without man the Law being the ordinary instrument Qu. Are all the Children of God conuinced alike by the Law of their lost condition An. All those that liue vnder the meanes being capable are convinced alike for quality that is they all see themselues and feele themselues all lost in Adam and borne Children of wrath but not alike in quantity measure or degree as doth appeare by the example of Zacheus and Lydia whom for ought wee finde were nothing so deepely convinced by the law as others of whome we reade as the three thousand that were convinced at Peters Sermon and the Iaylor the like and yet no doubt but they were truly convinced Qu. What may bee the reason of this difference An. I conceiue chiefely because the Lord by his Spirit will not be tyed vnto any ordinary course or meanes But worketh where when and after what maner he will because the Lord will not alwaies haue man to render a reason of all his works (i) Joh. 3.8 The wind bloweth where it listeth Againe it may bee in regard of those secret seeds of grace which God bestoweth vpon his Children euen in their infancie ordinarily in Baptisme Now in some these seedes doe begin to spread forth and to bee expressed euen in their very child-hood so that they begin to haue some measure of apprehending of Gods free grace bestowed vpon them in their Baptisme before they goe on in a customed course of sinne but contrariwise the seed of grace which many receaued in their Baptisme lyeth hid a long time before it breake forth and manifest it selfe and they goe on a long time in a customed course of sinning by reason whereof when they come to bee convinced they are ordinarily stroken with amore deeper apprehension of their misery by reason of sinne questioning whether God euer did or euer will bestow any mercy vppon such miserable sinners as they are Qu. Of what vse
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
and power (a) Mat. 5.17.18 Thinke not that I am come to destroy the Law but to fulfill it for verily I say vnto you till heauen and earth perish one iot or one tittle of the Law shall not escape till all thinges bee fulfilled Qu. How is the Law to bee preached vnto men An. Concerning the manger of the preaching of the Law First to shew vnto men what a pure perfect estate they once had by their creation when they had power and ability perfectly to keepe such a most pure and perfect Law Secondly to shew and discouer vnto men their corrupt lost miserable estate and condition by reason of sin Thirdly to shew and discouer vnto men the pure righteous nature of God by the purity of his most pure righteous law which he must haue perfectly kept or else he cometh to iudge and condemne men (b) Exod. 34.7 For hee is a God that cannot quit the guilty Qu. Seeing men in themselues are now no wayes able to keepe the Law are they not to bee commanded and exhorted to doe the Law or the thinges contained in the Law An. First the law is to be preached or vsed by the Magistrate politically to curbe bridle restrayne and keep in the vnruly corruptions of grosse wic ked men by the threatnings and terrors of the same Secondly the law is to be preached vnto men that are ciuill or out wardly religious being in the estate of nature perfectly to be done vpon paine of the eternall curse and wrath of God that so they may not rest in that their way of workes nor in their indeauours desires to keepe the law but that they may be wearied and tyred in their condition that so they may haue that preparatiue disposition being robbed and spoiled of all that so way may be made for Christ And this was the end of Christs preaching the law to the rich yong man that came to him (c) Mat. 19.17 Keep the commandements Thirdly men that are brought vnto Christ are to be exhorted stirred vp by the ministery of the Word to walke in the matter of the law out of loue and thankefulnesse vnto Christ to shew forth declare the truth of their faith before men (d) Mat. 5.26 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen Qu. What rules are to bee obserued for our better vnderstanding of the Law An. Concerning what rules are to bee obserued for the vnderstanding of the Law First that in euery commandemét there is a figuratiue speech wher by more is commaunded or forbidden then is named Secondly that in euery commandement there is two parts affirmatiue and a negatiue whereof one is expressed and the other is implyed Thirdly that whatsoeuer euery commandement commands or forbids it commands and forbids all meanes and occasions thereunto Fourthly that the law is spirituall and therefore it bindes the spirit of man or inward man so that the least motion of the heart is a breach of the same Qu. Why is euery commandement set out in the second person and singular number Thou An. That euery particular person may know that God speakesto him or her in particular as it were by name Qu. How is the Law diuided An. Into two Tables the First Second Qu. What is the summe of the First Table An. (e) Mat. 22.37 Thou shalt loue the Lord thy God with all thine heart Concerning the summe of the first and second table of the Law with all thy soule and with all thy might Qu. What is the summe of the Second An. (f) Mat. 22.39.40 It is like vnto the First Thou shalt loue thy Neighbour as thy selfe On these Two commaundements hangeth the whole law and the Prophets Hitherto of the Law of Couenant of workes Qu. What is the Gospell or Couenant of grace or new testament Concerning the Gospell or couenant of grace An. It is that God will freely giue eternall life through Iesus Christ to all his Elect. (g) Ezâ—k 16.6.8 I saw thee in thy bloud and I sayed vnto thee Liue yea I swore vnto thee and entred into a couenant with thee and thou becamest mine (h) Iere. 31.32 And in those dayes sayth the Lord I will make a new couenant with the house of Israel and with the house of Iacob (i) 1 Ioh. 5.11 And this is the record that God hath giuen vs eternall life this life is in his Sonne Qu. Why was this couenant of grace giuen An. Because (k) Rom. 8.3 The couenant of workes cannot by reason of the infirmity of mans flesh giue life to any Qu. When was this couenant of grace giuen An. It was first giuen so soone as Adam was fallen though darkely in these wordes (l) Gen. 3.24 The seed of the woman shall breake the head of the Serpent after ward renewed to Abraham in a more plainer manner and so from time it was more dearly reuealed euen vntil Christ came in the flesh by whom it was fully reuealed and made knowne Qu. Is there no condition requyred on mans part in this couenant An. No because then should it not be freely giuen by grace (m) Rom. 3.24 And are iustified freely by his grace Qu. Did not the Lordrequire a condition in his couenant made with Abraham in these wordes Walke before mee and be thou perfect An. No mans walking with God in workes can be any condition of that couenant because then it should bee partly by works so that by those words walke before me and be thou perfect we are to vnderstand Abrahams walking the life of faith by liuing of which life in belieuing Gods promise his perfection did consist Qu. Is not faith then a condition of this new couenant of grace An. No Faith is no condition required on mans part but rather a disposition or power of receiuing and laying hould of the couenant which God freely giueth vnto man so that there is nothing required on mans part to bee done but onely to receiue that freely which God freely giueth and that power which he hath to receiue cometh not by his owne industry striuing labour or paines but it commeth meerely and alone from the grace of God (n) Ephes 2.8 For by grace are ye saued through faith and that not of your selues it is the gift of God Qu. What is the substance of this new couenant An. Concerning christ the substance of the same The second person in the Trinity Christ Iesus the only son of God Qu. What doe you consider in Christ An. His Person and his Office Qu. What consider you in his Person An. Concerning the Person of Christ His Godhead that maketh his person far to excell in power and dignity either men or Angels Qu. What consider you in his Godhead An. That hee is the onely Sonne of God his Father coequall with his Father and the