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
I am perswaded by obserâ—ing your worships care in your family that you will make some good vse of the same Lastly I presumed to dedicate the same vnto your worships and your Ladyes ioyntly together both because of that neere relation that is betweene you and also because of my selfe being so much obliged vnto you humbly crauing pardon for this my boldnesse and humbly suing that these my poore labours may find acceptance I commit both you and all of yours vnto the blessing and protection of Almighty God vnto whom my prayers shall euer bee directed for your continuall ioy and comfort in the inioyment of all out ward mercies so farre as in mercy hee shall see best for you and for your continuall growth and increase in the apprehending and assurance of his free grace and fauour here and the inioyment of euer lasting glory for euer hereafter and so I reft Yours to command in what I may I. G. An Epistle to the Christian Reader CHristian Readers when I writ this Treatise I neuer intended the same should come to publike view I only intended the good of my owne priuate Familie thereby iudging my labours altogether vnworthy of common view But afterwards considering that a publike good is euer to be preferred before a priuate and being publisht it might d ee more good in the hands of many in one day then in my owne priuate Family in many yeares I was moued through the importunity of some friends to present the same resoluing that it will meet with many exceptions and obiections among many people as alwaies the workes and labours of others going before haue done Wherefore Christian Reader I thought good to acquaint you with such reasons as moued me to publish the same and to remoue such obiections as I conceiue may bee made against the same The first reason is because of all these errours and contentions which dee now so much abound is ignorance of the grounds of Religion grounded vpon the Word of God Yee erre not knowing the Scriptures Mat. 22.29 And therefore we haue cause to blesse God for that order of teaching inioyned by publike authority by way of Catechisme that so people may thereby be the better instructed in the grounds and principles of Diuinity and that the publike Catechising may bee the more profitable it is necessary that people doe acquaint themselues in priuate with such Catechismes as do most plainely by the Scriptures set forth the grounds and principles of Religion and among the rest of Catechismes that are published Christian Reader you shall not find your labour lost in the reading of this Catechisme for this I dare presume that those that read the same with vnderstanding shall bee able to vnderstand in some measure any ground of Religion that is taught by the Minister in publicke which would be to no small profit both to the Minister and people Secondly because I haue obserued by experience that the more Ministers contend against those errours which doe now so much abound either in their Sermons or writings the more they spread abroad because such is the corruption of mans nature through pride that the more hee is opposed in those errours which he mayntaines the more strongly hee labours to defend them spread them abroad Whereby the peace and vnity of the Church is much broken and disturbed to the great griefe and wounding of the soules of all Gods people and therefore I conceiue that the best way both to suppresse heresie and to maintaine the peace and vnity of the Church is positiuely to maintaine those grounds of diuinity which are established and inioyned by publike authority grounded vpon the Word of God for one contrary will expell another when light comes darkenesse is expelled and so when the light of Gods Word is clearely set forth and shines in the Church the darknesse of Popery and all other errours will be dayly expelled like as it was with the Philistians Dagon when the Arke was set vp Dagon fel to the ground of himselfe So when Christ and his Gospell is set vp and maintained who is the true Arke then Dagon all false Religion will fall downe to the ground for nothing so much ouer-throwes Sathan and his Kingdome For by the preaching of the Gospell Sathan is sayed to fall from Heauen like lightning and therefore wee haue great cause to blesse God in that wee haue those grounds of Religion grounded vpon the word established by publike authority and inioyning all the Ministers of this Land to teach and maintayne the same the which I could wish were not too much neglected by many For my owne part that loue that I beare to the truth of Gods Word and to the peace and vnity of the Church moued me to cast in my Mite desiring that it may bee a meanes to stirre vp others who are farre more able to cast in out of their treasures that so the truth of Gods Word may be more cleared the doctrine of the Church the peace and vnity of the same more defended and maintayned the ignorant instructed and errours suppressed all of which by this meanes through the blessing of God may be effected I take not vpon me to teach any but I onely shew my iudgement as an inferiour not passing for the censure of any It may be some will be ready to obiect say that this was agreat deale of needlesse labour spent For we haue no need of new Catechismes now seeing we haue so many Printed already made by worthy learned men and seeing that there is publike Catechising in euery Congregation to which I answer I confesse that there are many publike Catechismes made by learned men to whom I iudge my selfe farre inferiour and yet I say that among all those varieties of printed Catechismes you shal find this differing from all other in matter method or manner if not in all for I neuer yet saw two Catechismes that were iust alike in matter method and manner although they were both concerning the same grounds but how-euer in this one thing it is different from all the Catechismes that euer I yet saw namely in the manner of prouing the grounds for in all ordinary Catechismes the places of Scripture are onely quoted to proue the grounds by reason where of people that are not acquainted with the Scriptures knowes not whether those grounds be agreable to the word of God or no and to turne to euery proofe is such a labour as that few will vndertake the same Wherefore to ease the Reader I haue taken the more paynes not onely to quote the proofes of Scripture but also to write them downe framing euery answer so neere as I could to the very wordes of my Text alleadged for the prouing of the same with explication of such thinges as are obscure which labour I shall thinke well bestowed in writing so that it may bee profitable to the Reader Agayne I conceiue that there is the more need of Printed Catechismes in
VVhat doe you consider in the cretion of man Concerning the Creation of man in speciall An. Three things 1. His Parts 2. His Sexes 3. His Dignity Qu. Concerning the parts of man How many parts be there of man A. Two 1. Body (t) 1. Thes 5.23 And I pray God that your whole spirit soule body may be kept blamelesse 2. Soule (t) 1. Thes 5.23 And I pray God that your whole spirit soule body may be kept blamelesse Qu. VVhereof was the body made An. Of the dust of the ground and therefore mortall (u) Gen. 2.7 The Lord made man of the dust of the ground Qu. VVhat is the Soule An. A spirituall substance therefore immortall (x) Gen. 1.27 And the Lord breathed in his face the breath of life and man was made a liuing soule Qu. VVhy is not the soule mortall An. Because it was not made of any of the Elements it being then free from composition it is also free from decay and perishing Qu. VVhat are the diuers sexes A. Two 1. Male (y) Gen. 1.27 Gen. 2.22 Then God created man in his Image hee created them Male Female 2. Female (y) Gen. 1.27 Gen. 2.22 Then God created man in his Image hee created them Male Female Qu. VVhat are the dignities Concerning the dignities of man in his Creation A. Two 1. To be made after Gods owne Image 2. To haue power and dominion ouer the creatures (z) Gen. 1.26 And God said Let vs make man in out Image according to our likenesse and let them rule ouer the fish of the sea ouer the fowles of the heauen ouer the beasts and ouer the earth and euery thing that creepeth and moueth on the earth Qu. VVhat vnderstand you by the Image of God An. Perfection in knowledge and purity of nature whereby man perfectly knew the will of his Creatour and had power and ability perfectly to performe the same whereby hee had fellowship and communion with God his Creatour sof arre forth as was possible for the creature with the Creator (a) Colo. 3.10 And haue put on the new man which is renewed in knowledge after the Image of him that created him (b) Ephe. 4.24 Put on the new man which after God is created in righteousnesse and true holinesse Qu. VVere all men created in this estate of perfection in knowledge and righteousnesse An. Yes because Adam was not made as a particular priuate person but as a publike person contayning the stocke and roote of all mankind in whose loynes all hÃs posterity was contained (c) Eccles 7.31 Onely this I found that God hath made man righteous Qu. VVhat are the Inuisible creatures An. Concerning the Creatition of the Angels in generall The Angels Qu. Of what did God make the Angells An. Of nothing Qu. VVhat consider you of these Creatures An. Foure things 1. Their Nature 2. Their Knowledge 3. Their Power 4. Their Office Qu. What is their nature An. It is not of any corporall matter but meerely spirituall and incorruptible (d) Heb. 1.14 Are they not all ministering spirits Qu. VVhat is their knowledge An. Threefold 1. Naturall for they be inteligent spirits in a farre higher degree then the spirit of man 2. Experientall Concerning the nature of the Angels 3. By reuelation Qu. What is their power An. It is very great Concerning their power and Office yet it is limited to doe onely what God will (e) 2. Thes 1.7 Mighty Angels Qu. VVhat is their Office An. Twofold 1. To defend protect and deliuer the righteous 2. To destroy the wicked (f) Acts 12.7.8.11.15 The Lord sent his Angel to deliuer Peter out of prison from the hand of Herod (g) 2. Kings 19.35 The Angell of the Lord went out the same night and smote in the Campe of Ashur and Hundreth Fourescore and Fiue Thousand Qu. How many sorts of Angels bee there An. Good and Bad. Qu. How were they created An. They were all made Angels of light Qu. How came some of them to bee bad An. Not by creation but by transgression (h) Iude. 6. The Angels which kept not their first Estate but left their owne habitation hee hath reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Qu. Wherby did God make all things An. By his Word onely (i) Hob. 11.3 By Faith wee vnderstand that the World was made by the Word of God Qu. In what Estate were thâ— rest of the Creatures made and placed An. They were all made good and perfect in their kinde (k) Gen. 1.31 And God saw all that hee made and loe it was very good Qu. What was the end of all the workes that God made An. His owne glory (l) 1 Rom. 11.36 For of him through him and for him are all things to him be all glory Qu. Did all the three persons create An. Yes because all the works of the Trinity that are adextra from without are common to them all so that the Father did create the Sonne did create and the Holy Ghost did create (m) Gen. 1.26 Let vs make man in our Image (n) Heb. 1.2 In these last dayes he hath spoken vnto vs by his Sonne by whom also he made the world (o) Gen. 1.2 The spirit of God or the Holy Ghost moued vpon the waters Hitherto of the Creation Qu. What is prouidence An. Concerning the prouidence and â—â—w far it doth extend A most wise disposing of all things to their proper and appoynted ends Qu. How far doth this prouidence extend it selfe An. First to all thinges both small and great (p) Mat. 10.29 Are not two sparrowes sould for a farthing and not â—ne of them falleth to the ground without the prouidence of your Father Secondly to matters of chance or accident (q) Pruo 16.33 The lot is cast into the lap but the whole disposing thereof is of the Lord. Thirdly vnto actions of euill though not as they are euill (r) Amâ—â— 3. Shall there be euill in a Citie and the Lord hath not done it (Å¿) 1 Kâ—â—â—s 21.25 Now therefore behold the Lord hath put a lying spirit in the mouth of all these Prophets and the Lord hath appointed euill against thee (t) Gen. 45.8 And Ioseph sayd to his Brethren You sent me not hither but the Lord sent me hither Qu. Is not God then the author of sinne An. Noe for he that is goodnes it selfe cannot bee the author of any thing but of that which is most perfectly good and therefore doeth that well and iustly which the instrument doth ill and vnlawfully Qu. Is it not better to say these things are done by Gods permission then by his prouidence and appointment An. God permits nothing but that he willeth to be done other permission there is none in God Qu. How doth Gods prouidence bring things
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
Holy Ghost Qu. What consider you of his Manhood An. (o) Heb. 2.6 That the diuine nature took to himselfe a reasonable soule and bodie Qu. Was there no change of these two natures one into another nor any mixture of them An. There was no change of the natures themselues nor of their essentiall properties but these two natures were vnited in one person yet distinguished in substance and properties actions Qu. Why must Christ be man An. First because hee might bee fit to die Secondly because by man the sinne was committed and therfore by man the recompence must be made the Iustice of God so requiring Qu. Why must Christ be God An. That he might bee able to ouercome the in finite sufferings which he suffered for man Qu. When were these two natures vnited An. From the first moment of Christs conception in the wombe of the Virgin Marie Qu. What is the vse of the coniunction of these two natures An. That the Manhood of our Sauiour Christ being personally vnited to the Godhead the obedience of Christ might be of in finite merit as being the obedience of God So much of the Person of Christ Qu. What is his Office An. Mediatour Qu. What Name is giuen vnto him in regard of his Office An. Christ Qu. What doth this Name signifie An. Annointed Qu. How many Mediatours bee there An. Onely one Christ Iesus (p) 1 Tim. 2.5 There is one Mediatour between God and man which is the Man Christ Iesus Qu. Why must Christ alone be Mediatour An. Because Christ alone did partake both of the nature of God man which is of absolute necessity for him that should be a Mediatour betweene both Qu. What be the parts of his Mediatourship An. Two 1. His Priesthood 2. His Kingdome Qu. What be the workes of his Priesthood An. Two 1. Teaching 2. Meriting Qu. How did Christ teach the will of his Father An. First by himselfe in his owne personall ministery (q) Mat. 7.19 For he taught them as one hauing authority and not as the Scribes Secondly by his seruants both before and after him (r) 1. Pet. 3.16 By the which hee also went and preached vnto the spirits that are in prison (Å¿) Luk. 10.16 He that heareth you heareth me Qu. What is the other worke of his Priesthood An. The meriting of the redemption of the Elect (t) Heb. 9.11.12 But Christ being become an high Priest of good things to come botained eternall redemption Qu. How did Christ performe this redemption An. First by the actions hee did in his humiliation Secondly by the actions hee did in his exaltation Qu. What are the actions he did in his humiliation An. They are two 1. Sufferings 2. Fulfilling Qu. What was his sufferings An. That in body and soule he suffered the vttermost of Gods wrath which was due vnto man for sinne as it is largely set forth in the 26. of Mathew from the first verse to the end of the chapter (u) Isa 5.3.5 But hee was wounded for our transgressions he was broken for our iniquities Qu. What doe you vnderstand by fulfilling An. That Christ perfectly kept the whole Law of all the Elect (x) Mat. 3.15 Then Iesus answered and sayd vnto him suffer it now for thus it behoueth mee to fulfill and righteousnesse Qu. What are the actions he did in his exaltation An. They were three 1. His resurrectioÌ„ 2. His Ascention 3. His sitting at Gods right hand (y) Rom. 1.4 And declared mightily to be the Sonne of God by the resurrection from the dead Who shall lay any thing to the charge of Gods Elect seeing Christ is dead or rather is risen againe for our Iustification Rom. 8.34 and ascended into heauen and sitteth at the right hand of God his Father Qu. What fruit and benefit haue the Elect by these workes of his Priesthood An. They are specially Two 1. Redemption 2. Intercession Qu. What is Redemption An. To bee deliuered from vnder the Kingdome of sinne and Sathan Concerning our Redemtion and the parts thereof to bee restored into the Kingdome of Christ (a) Col. 1.13 Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne Qu. What are the parts of Redemption An. They are chiefly two 1. Iustification 2. Sanctification (b) Tit. 2.14 Who gaue himselfe for vs that he might redeeme vs from all iniquity and purge vs or make vs pure to bee a peculiar people vnto himselfe zealous of good workes Qu. What is Iustification An. Concerning Iustification the first part of Redemption To bee made cleane or cleared from all sinne guilt and punishment before God and to be made and presented perfectly righteous before God in and through the righteousnesse of Christ (c) Act. 13.38.39 Be it knowne vnto you therefore men and bretheren that through this man is preached vnto you the forgiuenesse of sinnes and from all things from which yee could not bee iustified by the Law of Moses euery one that beleeueth is iustified (d) Rom. 8.24 Who shall lay any thing to the charge of Gods Elect seeing it is Christ that dyed for our sinnes or rather which is riser againe for our IustificatioÌ„ By the death and resurrection of Christ the Elect are so iustified that nothing can bee layed to their charge and they who can haue no fault layed to their charge are freed from guilt punishment for faultlesse persons are neither guilty nor punishable (e) 2. Cor. 5.21 And hee hath made him sinne for vs which knew no sinne that we should bee made the righteousnesse of God in him (f) Col. 1.28 And that wee may present euery man perfect in Christ Iesus that is before God in that righteousnesse of Christ they are presented perfect Qu. What are the parts of Iustification Concerning the parts of IustificatioÌ„ A. They are two 1. Remission of sinnes 2. Imputation of righteousnesse Act. 10.13 (g) Heb. 10.17.18 Col. 2.13 Their sinnes and iniquities will I remember no more now where remission of these things are there is no more offering for sinne that is where remission of these sinnes are (h) Rom. 4.23.24 Now it is not written for him onely that it was imputed to him for righteousnes but also for vs to whom it shall be imputed for righteousnesse Qu. What is Remission An. The vtter abolishing of all sin by the blood death 1. Iohn 3.5 and sufferings of Christ from before God for euer (i) Heb. 9.20.28 But now in the end of the world hath hee appeared once to put away take or abolish away sinnes by the sacrifice of himselfe so Christ was once offered to take away the sinnes of many (k) 1. Ioh. 1.7 And the blood of Iesus Christ his sonne clenseth vs from all sinne (l) Reâ—e 1.5 And washed vs from our sins in his bloud (m) Heb. 1.3
And hath by himselfe purged our sinnes (n) 〈◊〉 5.26.27 And gaue himselfe for his Church that hee might sanctifie it and cleanse it by the washing of water through the word that hee might make it vnto himselfe a glorious Church not hauing spot or wrinckle or any such thing but that it should be holy and without blame (o) Col. 1.22 In the body of his flesh through death to make you holy and vnblameable and without fault in his sight that is in Gods sight or before God Qu. What is imputation An. It is the reckoning accepting or pronouncing of al beleeuers perfectly righteous in the righteousnesse of Christ (p) Rom. 4 4. But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse that is Christ or the righteousnesse of Christ which is the obiect of faith and is counted or reckoned for righteousnesse (q) Rom. 4.11 That righteousnesse might bee imputed to them also Qu. Is a beleeuer made thus perfectly righteous now in his Iustification A. Yes for this righteousnes of Iustification is one indiuiduall act wrought at one and the same time (r) Heb. 9.24 But is entred into very heauen now to appeare in the sight of God for vs (Å¿) Heb. 10.14 for with one offering hath he perfected for euer them that are sanctified (t) 1 Joh. 4.7 As he is so are we in this present world (u) Col. 2.10 And ye are compleate in him Qu. Concerning Sanctificaon the second part of Redemption What is Sanctification An. It is the worke of the Spirit of Christ in a beleeuer whereby the body of sinne is dayly weakened and whereby by they dayly grow like vnto Christ their head by imitation in shewing forth the truth of their faith by good workes (x) 2. Thes 2.13 God hath from the beginning chosen you to saluatioÌ„ through sanctification of the Spirit 1. Pet. 1.2 And therfore called the spirit of sanctification Rom. 1.4 (y) Rom. 8.10 And if Christ bee in you the body is dead because of sinne but the spirit is life for righteousnesse sake (z) Mat. 5.16 Let your light so shine before men that they may see your good workes glorifie your father which is in heauen (a) Jam 2.18 Shew mee thy faith out of thy workes and I will shew thee my faith by my workes Qu. What are the parts of Sanctification An. They are two First Mortification Secondly Quickning (b) Col. 3.5 Mortifie therefore your members which are on the earth (c) Rom. 8.11 But if the Spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies because that his Spirit dwelleth in you Qu. What is Mortification An. A subduing of the power of sin (d) Mica 7.19 The Lord by his spirit will subdue our iniquities and our sinnes Qu. What is Quickning An. A renewing of the beleeuer to newnesse of life (e) Rom. 6.4 Wee are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father so wee also should walke in newnesse of life (f) Rom. 6.5 For if we be grafted with him to the similitude of his death euen so shall we be likewise of his resurrection Qu. Is this sanctification perfected at once in a Christian in this life An. No it is perfected by degrees and neuer fully perfected till the end of this life (g) 2. Cor. 7.1 Seeing then we haue these promises dearely beloued let vs clense our selues from all filthinesse of the flesh and spirit and grow vp vnto full holinesse in the feare of God or perfecting holinesse Qu. Why is not this sanctification perfect in this life An. Because the Lord will haue a Christian liue by faith and not by sence and feeling (h) 2. Cor. 5.7 For we walke by faith and not by sight Qu. What is that other part of Christs priesthood which you called intercession An. Concerning the intercession of Christ. It is that whereby Christ doth continually present before God the vertue of his death sufferings by which the pollution of a beleeuers works are taken away before God (i) 1. Ioh. 2.1 My babes these things write I vnto you that ye sinne not and if any man sinne we haue an aduocate or intercessor with the father Iesus Christ the Iust For the office of intercession and redemption are ioyned together Qu. What is the other part of Christs mediatorship An. His Kingdome whereby all the workes of his Priesthood are made profitable to all the Elect. Qu. What is to bee considered in the Kingdome of Christ vnto the Elect A. Two things 1. The kingdome it selfe 2. The administration of it Qu. What is to bee considered in the Kingdome it selfe Concerning the Kingdome of Christ An. Two things 1. That it is a kingdome of grace 2. That it is a Kingdome of glory (k) Zech. 12.10 And I will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace (l) Ioh. 17 5.22 And now glorifie me O Father with thine owne selfe or owne glory and The glory that thou gauest me I haue giuen them Qu. What else consider you in this Kingdome An. Two things 1. The greatnesse of it 2. The nature of it Qu. Wherein doth the greatnesse of it consist Concerning the greatnesse of Châ—â—â—â—s Kingdome An. In Two things 1. In the extent which is vniuersall 2. In the power of it which is absolute (m) Psal 1.8 Aske of mee and I will giue thee the heathen for thine inheritance and the ends of the earth for thy possession (n) 〈◊〉 3.7 Which hath the Key of Dauid who openeth no man shutteth shutteth and no man openeth Qu. Of what nature is this Kingdome An. Concerning the nature of it First it is spirituall (o) Ioh. 18.36 My Kingdome is not of this world Secondly it is eternall (p) Dan. 7.27 And the Kingdome and dominion the greatnesse of the Kingdom vnder the whole heauen shall be giuen to the holy people of the most High whose kingdom is an euerlasting kingdome and all powers shall serue and obey him (q) Luk. 1.33 And he shall raigne ouer the house of Iacob for euer and of his kingdome shall be none end Qu. Are all beleeuers partakers of this Priesthood and Kingdome An. Yes they are all made Priests and Kings (r) 1. Pet. 2.9 But yee are a chosen generation aroyall Priesthood (Å¿) Reue. 1.6 And made vs Kings and Priests vnto God euen his Father to him bee glory and dominion for euermore Amen Qu. Wherein doth the administration of this Kingdome consist An. In things and persons Concerning the administration of Christs Kingdome Qu. What be the things An. They be of two
sorts First inward Secondly outward Qu. What be the inward An. The spirit peace ioy righteousnesse faith (t) Rom. 14.17 For the Kingdome of God is not meate nor drinke but righteousnesse and peace and ioy in the holy Ghost Concerning Faith with the definition of it Qu. What is Faith An. A receiuing or an applying of Christ and al his benefits vnto my selfe in particular that hee is mine and I am him (u) Iohn 1.12 But as many as receiued him to them he gaue power to bee the sonnes of God euen to them that beleeue in his name (x) Ioh. 20.28 Then Thomas answered said vnto him Thou art my Lord and my God (y) Cant. 2.16 My beloued is mine I am his Qu. What consider you in Faith An. First it is not of our selues (z) Mat. 16.17 And Iesus answered and sayd to him Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen (a) Ephe. 2.8 For by grace are ye saued through faith and that not of your selues it is the gift of God Secondly that it is not in all but in the Elect (b) 2. Thes 3. For all men haue not faith (c) Act. 13.48 And as many as were ordeined vnto eternall life beleeued Thirdly that it is manifested to menward by the fruits thereof which are good workes (d) Iam. 2.18.20 And I will shew thee my faith by my workes But wilt thou vnderstand O thou vaine man that the faith which is without workes is dead Forthly that it is common to all the faithfull and yet in a different measure (e) 2. Pet. 1.1 Simon Peter a seruant and an Apostle of Iesus Christ to you which haue obtained the like precious faith with vs. (f) 1. Cor. 12.11 And all these things worketh euen the selfesame spirit distributing to euery man seuerally as he will Fiftly that it is not here perfect in any but increaseth and groweth dayly (g) Rom. 1.17 For by it the righteousnesse of God is reuealed from faith to faith Sixtly that the least measure of faith receiueth Christ for saluation (h) Mat. 17.20 For verily I say vnto you if yee haue faith as much as is a graine of mustard seede ye shall say vnto this mountaine Remoue hence to yonder place and it shall remoue and nothing shall be vnpossible vnto you Seuenthly that it can neuer bee vtterly lost in any where it is wrought in truth (i) Rom. 11.29 For the gifts and callings of God are withont repentance Qu. What doe you vnderstand by the spirit you sayd was in the Kingdome An. That power of God which worketh in the hearts of men those things which by nature they cannot attaine vnto Concerning the Spirit with its diuers workes Qu. What are the diuers workings of the Spirit in the Church or Kingdome of Christ An. It is first in things common to the Elect and reprobate Secondly in things proper to the Elect. Qu. What is common to both An. Illumination knowledge gifts of preaching praying hearing with ioy and doing of many things (k) Mat. 7.22 Many will say to mee in that day Lord Lord haue we not by the name prophecied and cast out Diuells and done many great workes (l) Mat. 13.20 And hee that receiued the seede in the stony ground is hee which heareth the word with ioy receiueth it Qu. What is the worke of the Spirit proper to the Elect An. To worke a particular Iustifying faith and sanctification of the spirit Qu. What bee those outward things which you sayd were in the Kingdome of Christ An. Concerning the outward things in the Kingdome of Christ First such ordinances as God hath giuen his Church Secondly such as the Church giueth vnto God for seruice according to his word Qu. What bee those ordinances which God hath giuen vnto his Church An. They are three 1. The Ministery of the word 2. The Sacraments 3. The Censures of the Church Qu. What is the Ministery of the word An. Concerning the ministeriâ— of the Word It is an ordinance of God in the Church which he hath appoynted for the opening and applying of the scriptures thereby to call men to a sight of their lost miserable estate by nature and to call them to the knowledge of saluation by Iesus Christ Qu. What is a Sacrament A. It is a work of the whole Church Concerning the Sacraments in generall wherin by outward things done according to Gods appoyntment inward things are offered to all and exhibited onely to the faithfull to strengthen their faith in the eternall couenant Q. What do you consider in a Sacrament A. First some things that are outward Secondly some things that are inward Qu. What are the outward things in a Sacrament An. First the persons that doe administer and receiue Secondly that which they doe minister and receiue Qu. What be the persons An. The Minister and the persons that doe receiue Qu. What belongs to the Minister An. Chiefely to consecrate and deliuer the outward Elements Qu. Wherein stands that consecration A. First in the declaring opening the ministration of the Sacrament Secondly in prayer thanksgiuing to God the Church ioyning with him Q. Is not the nature and substance of the Elements changed by this consecration An. There is no change of the substance of the Elements for then there were no Sacrament Qu. Is there no difference then betweene these Elements and others of that kind in common vse An. None at all in substance but onely in their vse during the time of the present action Qu. Why then are the outward Elements called by the name of the thing signified as the Bread the body of Christ the Wine the blood of Christ An. First (m) 1 Cor. 10.16 To shew the vnseparable coniunction of the thing signified with the outward signe to the worthy receiuer Secondly the more fully to assure the worthy receiuer that hee doth as verily receiue the thing signified as he doth the outward signes Qu. How many Sacraments be there An. Onely two Qu. Why were there no more ordained An. Because by these two the faith of the beleeuer is sufficiently strengthned in the assurances of the free grace and fauour of God heere and eternall glory for euer heereafter Qu. Which is the first Sacrament An. Baptisme Qu. What is Baptisme An. It is a Sacrament of the new Testament whereby all that are baptised are entred and made members of the outward visible Church and all the Elect ordinarily are entred into and made members of the inuisible Church the mysticall body Qu. What is the outward signe in the Sacrament of Baptisme An. Water Qu. What doth that signifie An. Washing Qu. What agreement is there betweene the signe and the thing signified An. As water washeth away all the filth of the body so doth the blood of Christ
same in particular Qu. Why doth the Spirit of God moue beleeuers to pray for others An. Because they haue tasted and apprehended the loue of God by which their hearts are inflamed with loue to God and men Qu. For what things are beleeuers to praey for An. Onely for those things which God in his word hath promised to ginâ— Qu. What patterâ—e is there in Scripture of Prayer according to which the faithfull are to pâ—ay An. That which Christ himselfe taught his Apostles in the 6. of Mat. Concerning the Lords Prayer After this manner therefore pray yee Our Father which art in Heauen c. Qu. VVhat is to be considered in that Prayer A. Two things in generall 1. The Preface 2. The Petitions and Thankesgiuing Qu. VVhat is a preface An. Some thing that goeth before the thing it selfe Qu. VVhat is a Petition An. The requesting or desiring of some thing Qu. What is the Preface in the Lords Prayer An. Our Father which art in Heauen Q. VVhat is contained in the Preface An. Two things 1. The loue of God in that he is a Father 2. The power of God in that he is in Heauen Qu. Why is it sayd our Father and not my Father An. Because wee are to pray for others as well as our selues How is God sayd to be our Father in the Preface An. By Adoption in Iesus Christ Qu. How many Petitions bee there in the Lords Prayer An. Sixe Qu. What doe the three first concerne An. Gods glory Qu. What doe the three last concerne An. Our good both in the things of this life and in the things of a better life Qu. What doe you consider in the three first in generall An. The first concernes Gods glory immediately and the two other the meanes whereby he is glorified Qu. Which is the first Petition An. Hallowed be thy name Qu. What is to bee vnderstood by the name of God in that Petition An. God himselfe his Attributes 1 King 5.5.5 Workes Word Sacraments and Censures Q. What is meant by this word hallowed An. To put apart from common vse to that which is holy Q. What do we pray for in this Petition An. First for the true knowledge of God and his Word and Workes Secondly that wee may glorifie God by beleeuing of his word though it seeme to vs neuer so impossible against our sence and reason (d) Rom. 4.20 Neither did he doubt of the promise of God through vnbeleese but was strong in faith and gaue glory to God Thirdly for zeale for Gods ordinances (e) 〈◊〉 â— 8 Giue vnto the Lord the glory of his name bring an offering and enter into his Courts (f) 〈◊〉 â— 9 For the zeale of thinâ— hoâ—â—â— hath eaten me Fourthly that wee and others may glorifie God before mâ—n by a holy lite and connâ—â—sation (g) 1. Tâ—t 2. â—1 And hauing your connâ—â—sation honest among the gentiles that they which speake euill of 〈◊〉 as of euill doers may by your good workes which they shall see glorifie God in the day of visitation Fiftly that we may prayse God for aâ— his mereies both spirituall and temporall Qu. What doe we pray against in this Petition An. 〈…〉 First against ignorance and hardnesse of heart Secondly against all things that hinder Gods glory Thirdly against vnbeleese coldnesse in Gods seruice Fourthly against profanenesse of life and vnthankefulnesse Fiftly against giuing of worship to creatures Qu. Rehearse the second Petition An. Thy Kingdome come Qu. What is meant by Kingdome An. The Kingdome of power and the Kingdome of grace Qu. What desire wee touching the gouernment of the world An. First that God by his ouerruling power would dispose of all persons things as may bee most for his owne glory Secondly that this gonernment may bee for the enlargement of his Kingdome heere and accomplishing of it at the day of Iudgement Qu. For what things doe we pray in this Petition An. First for the establishment of all Gods ordinances in the Church as the Word Sacraments censures that they may be rightly administred Secondly that God would furnish his Church with fit able and faithfull officers both to teach and gouerne Thirdly that so many both lâ—wâ—s gentiles as belong to Christ may be called Fourthly for the powerfull working of Gods Spirit in the renewing and quickning euery meÌ„ber of the Church Fiftly that Christ would hasten his second comming Qu. What doe you pray against An. First the bondage of sinne satan both in our selues and others Secondly against all plotts counsels and powers that doe oppose the Gospell of Christ and the free passage of the same Qu. Rehearse the third Petition An. Thy will be done in earth as it is in heauen Qu. What is meant by the will of God An. That which hee hath reuealed in his Word Qu. VVhat is meant by these words earth and heauen An. Those things which are in earth and heauen Qu. VVhat doe you pray for in this Petition An. First that wee and all men may know Gods will reuealed in his Word Secondly for patience and chearefulnesse vnder crosses and afflictions submitting our wills vnto the same because it is Gods will Thirdly that we may deny and forsake our owne wills Qu. VVhat doe you pray against in this Petition An. Ignorance and disobedience Qu. What is meant by these words in earth as it is in Heauen An. That we and all others may doe the will of God as the Angels doe it Qu. How doe the Angels doe the will of God An. Most willingly readily and speedily Qu. Rehearse the fourth Petition An. Giue vs this day our daily bread Qu. What is meant by this word Bread An. All things both for necessity and Christian delight Qu. What is prayed for in this Petition An. The inioyning of all outward blessings according to the will of God Qu. What is prayed against in this Petition An. The remouing and keeping backe of outward euills as the Lord sees good Qu. What doe you learne from this word giue An. That whatsoeuer wee haue or inioy we inioy by gift and not by desert Qu. Why doe wee say giue vs when we haue it already An. Because the creature of it selfe hath no power to nourish and therefore we pray for a blessing vpon them Man liueth not by Bread onely Mat. 4. but by euery word that proceedeth out of the mouth of the Lord. Qu. Why is it added for the day giue vs this day An. To teach vs to rest contented with our present condition (u) 1 Tim. 6.8 Therefore when we haue foode and rayment let vs there with be content Qu. Why is it called our Bread An. To teach vs to vse all lawfull meanes for those thinges wee haue Qu. What is meant by this word daylie An. All thinges fitting and agreeable to our present condition and calling (h) Pro. 30.8 Giue me not pouerty nor riches feed mee with