A Catechism, Chapter 15 – Chapter 19
CHAP. 15. Of the covenant between God and man, the covenant of worke, and the covenant of grace, and the difference between them.
Q. HOw doth Christ as Mediator reconcile God and man again?
A. By making a new Covenant and agreement betwixt them, which is called the covenant of grace?
Q. Is the covenant of grace made with respect to Christ?
A. Yea, had it not been for Christs sake, and through his mediation, God would never have made such covenant with man.
Q. How may that be proved?
A. This covenant is said to be confirmed in Christ aIsai. 3. 17.and Christ is said to be the Mediator of the covenant bHeb. 8. 6. & 9. 15. & 12. 24.the Angell of the covenant cMal. 3. 1.and sometimes the Covenant it selfedGal. 42. 6. & 49. 8.
Q What is this covenant of grace.
A. That wherein God for Christ his sake promiseth forgivenesse of sinnes, and everlasting happinesse to them that believe on Christ.
Q Is there not mention in Scripture of some other covenant of God to man, besides this covenant of grace in Christ?
A. Yes, there is that generall covenant with mankind, that the word should not be drowned any more with water, and that the succession of day and night, and other seasons, should be maintained as long as the earth shall endure. Gen. 9. 11. & 8. 22.
Q These Covenants are onelyonly concerning externall and earthly lessings; but is there not some covenant concerning everlasting happinesse, besides that covenant of grace in Christ?
A. Yes, that which is usually called the covenant of works, Gal. 4. 24, 25. Rom. 10. 5.
Q What is that covenant of works?
A. That whereby God promiseth all life and happinesse, upon condition of perfect obedience to the law in a mans own person, with a threatning of everlasting death & cursednesse for the least transgression, Rom. …0. 5. Gal. 3. 10. Gen. 2, 17.
Q VVherein do these two covenants differ?
A. The covenant of works being made with man in innocency may be called a covenant of amity or friendship between God and man being friends; but the other is a covenant of gracious reconciliation, when sinne had brought in enmity betwixt them, 2 Cor. 5. 19, 20.
Q. VVhat is another difference?
A. The one belongs to Adam, and all his posterity; the other belongs onelyonly to the elect, or at the most onelyonly to such as have the Gospel preached to them, Eph. 2. 12.
Q Is there not some difference in regard of the blessings promised to either of them?
A. Yes for the one promiseth life upon condition of perfect obedience; but if sinne be once committed, it knows of no forgivenesse, nor recovery eGen. 2. 17.but the other promiseth forgivenesse of sinnes fIer. 31. 34.and renovation of our natures gEzek 36, 26, 27.and to write the Law in our hearts hIer. 31, 33.
Q How do they differ in regard of the conditions of them?
A. The one promiseth nothing but upon condition of fulfilling the law in our own persons iRom. 10. 5., which to man since the fall is utterly impossible kRom. 8 3.; but the covenant of grace promiseth life upon condition of believing in another, the Lord Jesus ChristlActs 16 31.
Q. VVhat are the effects of either of these covenants?
A. The one now works nothing but the discovery of sinne mRom. 3. 20., and bondage nGal. 4. 24, and wrath oRom. 4 15., requiring many things, but not giving any power to perform pRom. 8 3., but the other worketh in us what it requireth of us, being the ministration of the spirit, and righteousnesse and life q2 Cor. 3. 6, 8, 9.; and the power of God to salvationrRom. 1. 16.
Q. VVhat is the continuance of either of them?
A. The one is broken by the sinne of man sIer. 31. 32., and abrogated to them that are in Christ tGal. 5. 18. Rom. 6. 14.but the other shall never be removed nor disanulled to them that have once truly believed in himuIsa. 54. 10. Ier. 32. 40.
Q. VVas the covenant of grace revealed and dispensed in the times afore Christs Incarnation, or only since his comming in the flesh?
A. There hath been the same covenant of grace for substance, in all times and ages of the Church, since the fall of man till this day, Gen. 3. 15. & 15. 5, 6. Iohn 8. 56. Acts 15, 11. Heb. 13. 8.
Q. But hath there not been some difference between the administration of the covenant of grace in former times, and in these daies.
A. Yes, there hath been difference in regard of the manner of administration, and therefore it is that they are called two Covenants, or Testaments, the Old and the New wIer. 31. 31. Heb. 8 8, 13:when for substance it is but the same.
Q. VVherein stands that different manner of administration?
A. Then it was more burden some in regard of the multitude of Ceremonies and sacrifices, now it is more easie; Then it was more darke, in regard of Types and shadows, now apparent and cleer.
Q. VVhat may be the further difference?
A. Now there is more power and efficacy of the Spirit, and the graces of it, in the hearts of Gods people genreally, then was then: and whereas then it was only to be one people, now it is to all Nations.
CHAP. 16. How Christ is the Prophet, Priest, and King unto his people, and in particular of his Propheticall Office.
Q. YOu have shewed that the Office of Christ in generall is to be a Mediator, to reconcile God and man together by meanes of the new covenant, or covenant of grace; tell me now what are the speciall parts of his Mediatorship?
A. He is a Prophet, a Priest, and King.
Q. How may it be proved that Christ hath this threefold Office of Prophet, Priest, and King?
A. First, by the condition of his people, lying under a threefold misery of ignorance, estrangement from God, and inability to recover themselves, and return unto God again,
Q. How doth this prove it.
A. The first of these miseries is holpen by Christs Propheticall office, the second by his Priestly, and the third by his Kingly.
Q. How else may this threefold office of Christs be proved?
A. By the order and manner of bestowing salvation upon his people, which must first be revealed and made known, then purchased and procured, and lastly effectually applied.
Q. And how doth this prove it?
A. The first of these is done by Christs Propheticall office, the second by his Priestly, and the third by his Kingly.
Q. VVhat may be a further proofe of this three fold Office of Christ?
A. The practice of Christ, who first lived as a Prophet teaching the will of God secondly as a Priest he offered himselfe on the Crosse; and then as a King he applies unto his people all the benefits of his passion.
Q. Come we now to the particulars, and tell me how it may be proved that Christ is a Prophet to his people?
A. Because he is expresly so called aDeut. 18. 18 Acts 3. 22, 23., as also by other titles importing the same thing;
Q. VVhat are those other titles?
A. He is called Counsellor bIsai 9 6., Messenger cMal. 3. 1., Doctor or Master dMat. 23. 10., Apostle eHeb. 3. 1., Speaker fHeh. 12. 25., the Shepheard and Bishop of our soules g1 Pet. 2. 25., the faithfull and true witnessehRev. 1. 5. & 3 14.
Q VVhat is the work of Christ as a Prophet?
A. To reveale and make known to his people the counsell and will of God, Deut. 18. 18. Iohn 1. 18. & 4. 25. & 15 15. Matth. 11. 27.
Q How doth he this?
A. Outwardly by such means as he hath appointed, and inwardly by the teaching and illumination of his holy Spirit.
Q. VVhat are the outward meanes?
A. They are divers and sundry, according as it pleased him iHeb 1. 1.; but chiefly they are the holy Scriptures kIohn 5. 39 Col. 3 16., and the ministery of men appointed to speak in his namelEph. 4. 1…, 12. Luke 10. 16. 2 Cor. 5. 20.
Q. What is the teaching of the holy Spirit?
A. It is that inward work of the holy Ghost upon the soule, whereby the outward teaching is made efficacious and powerfull for opening the understanding and humbling the heart to embrace the truth and will of God, Iohn 16. 13. & 14. 26. 1 Iohn 2. 27
Q. When hath Christ performed his office and function of a Prophet unto his people?
A. Both when he was upon earth in his own person mIsai 42. 1, 2 & 61. 1, 2. Mat. 4. 25. & 9. 35., and also in all times and ages of the Church, both afore his incarnation n1 Pet. 1. 11. & 3. 19., and since his Assention into heavenoMat. 28. 19, 20.
Q. How much of the will of God doth this Prophet make known unto his people?
A. All that is requisite for our Salvation; Iohn 15 15. & 4. 25. & 16. 13. & Deut. 18. 18.
Q. What then is to be thought of all Doctrines, Traditions, Revelations and Ordinances which he hath not appointed?
A. They are all to be rejected and accursed pIohn 8. 20. Gal. 1. 8, 9. 1 Iohn 4. 1. 2 Iohn 9. 10., as being injurious to the perfection and fulnesse of the Propheticall office of Christ:
CHAP. 17. Of the Priesthood of Christ.
Q. IS Christ also a Priest?
A. Yes, and is frequently so called, Psal. 110. 4. Heb. 2. 17. & 3. 1. & 4. 14, 15. & 5. 5, 6, 10. & 8. 1. & 9. 11.
Q Was he a Priest after the order of Aaron?
A. No, but after the order of Melchizedek, Psa. 110. 4 Heb. 7. 11, 21.
Q. How may that appeare?
A. Aaron was of the Tribe of Levi, but Christ was of the Tribe of Iudah aHeb. 7. 13, 14.; and whereas Aaron had father and mother, Christ as he was man was without a father, and as God without motherbHeb. 7. 3.
Q. How else?
A. Aaron and his successors being sinners, had need to offer sacrifice first for their owne sinnes, and then for the peoples: but Christ being altogether without sinne, did offer sacrifice onelyonly for the people. Heb. 5. 3. & 9. 7. & 7. 26, 27.
Q. Is there not some difference between the Priesthood of Aaron and Christs Priesthood, in respect of the manner of entrance in the same and continuance therein?
A. Yes, for Aaron and his successors were ordained without an oath; but Christ with an oath cHeb. 7. 21.. And whereas the Priests of the law died and had successors, Christ hath an unchangeable Priesthood, continuing Priest for everdHeb. 7. 23, 24, 25.
Q. How doe these priesthoods differ in respect of the sacrifices offered thereby?
A. The one offered the bodyes and blood of beasts; but Christ offered up himselfe, and so was both Priest and Sacrifice, Heb. 9. 12, 14, 26.
Q. Is there not some difference in regard of the number of their Sacrifices?
A. The Sacrifices of the Law were many, because of their imperfections, but Christ hath offered up himselfe once for all, Heb. 7. 27. & 9. 25, 26. & 10. 12, 14.
Q. What are the workes performed by him as a Priest?
A. Oblation or offering a Sacrifice eHeb. 8. 3., and making request or intercession for his peoplefHeb. 7. 25.
Q. What was the Sacrifice which he offered?
A. Himself as he is man gEph. 5 2. Heb. 9. 26., his humane soule hIsai 53. 10, 12., and bodyiHeb. 10. 10.
Q. VVhat kind of Sacrifice was this?
A. It was bloody, or by blood kHeb. 9. 12. 22., it was spotlesse lHeb. 9. 14., and perfect mHeb. 9. 26. & 10. 10, 12, 14, and most pleasing unto GodnEph. 5. 2.
Q. VVhat Altar did he offer this Sacrifice upon?
A. The Altar must need be heavenly, as the Priest and Sacrifice were; and the use of an Altar being to sanctifie the gift, and therefore greater then it wMat. 23. 19.; and therefore it was not the crosse of wood, but the Godhead of Christ, which was the Altar on which he sacrificed himselfexIohn 17 19. Heb 9 14.
Q. Whether is Christ the only Priest unto God in these daies, or are there not others who are Priests also?
A. All Christians are called Priests to offer up unto God the spirituall Sacrifice of prayer and thanksgiving, and the like y1 Pet. 2. 5. Rev 1. 6.; but to be a Priest to offer up a Sacrifice propitiatory is proper and peculiar unto Christ onelyonlyzHeb. 7. 28.
Q. What acts doth Christ perform in making intercession for his people?
A. He appeares in the presence of God for them aHeb 9 24., presenting before God the vertue and value of his death and bloodshedding bHeb. 12. 24. & 9. 12., with some expression of his will before God for their goodcRom. 18 34. Iohn 17. 24.
Q. In what manner doth he make this intercession?
A. Not with teares and words, and prostrating of his body, as he did on earth, but in such a manner as is suitable to his state of glory.
Q. What are the benefits of this intercession of Christ?
A. Forgivenesse of sinnes daily continued and applied d1 Iohn 2. 1, 2., with continuance in Gods favour eIohn 17. 11. Luke 22. 32., and acceptance of our imperfect services f1 Pet. 2. 5. Exod. 28. 38. Rev. 8. 3.
Q. What are the benefits of this intercession?
A. Hereby believers are defended and secured against the accusations of all their enemies gRom. 8. 33, 34. Zecb 3 1, 2., with certainty of salvation in Heaven hHeb. 7. 25. Iohn 17. 24..
CHAP. 18. Of the Kingly office of Christ.
Q. HAth Christ also the office of a King?
A. Yes, for he is often expresly so called aPsal. 2. 6. Ier. 23. 5. Zech. 9. 9. Luke 1. 32, 33. Iohn 1. 49., and hath the ornaments of a King;
Q. What are those ornaments?
A. To sit upon a Throne bRev. 2. 21: Heb. 1. 8., to weare a Crown upon his head cHeb. 2 9. Can. 3. 11. Revel. 19. 12., and to have a Scepter in his handdPsal. 45. 6. & Psal. 110. 2.
Q. How is he King of his people? as God onelyonly, or as man also?
A. Not as God onelyonly, but as Mediator, God and man in one person.
Q. How is that proved?
A. Because he that was born and given to us hath the government upon his shoulders eIsa. 9. 6., and he that was crucisied is made Lord and Christ fActs 2. 36.; now to be born, and given, and crucified, cannot be said of God onelyonly,
Q. How else may it appeare that Christ is King not as God onelyonly, but as man also?
A. Because the time will come when he shall deliver up the Kingdome to the father g1 Cor. 15 24, 28.but as God he shall reign with the father unto all eternity.
Q. Is any work of Christ as King anywhere expresly ascribed unto him as man?
A. Yea, authority to execute judgement as a Kingly work; and this belongeth unto Christ as man, Iohn 5. 27.
Q. Over whom is Christ a King?
A. Over all creatures in Generall hHeb. 2. 8. Phil. 2 10, 11., over the visible Church in speciall iPsal. 2. 6. Zech. 9. 9., and over the elect in a most speciall manner above all otherkIohn 17. 2, 6, 12. Eph. 1. 22.
Q How is he King over all creatures?
A. In sustaining and disposing of them all by his providence, as may be for his glory, and the good of the elect, Heb. 1. 3. Col. 1. 16. Pro. 8. 15, 16. Isa. 43. 14, 15.
Q. And how is he King of the visible Church?
A. In that he gathereth men into it lPsal. 110. 1, 2, 3. Isai 43. 5, 6., appoints Ordinances and Officers unto it m1 Cor. 12. 4. Eph. 4. 11. Mat. 28. 20., and prescribeth laws nIam. 4. 12. Isai 33. 22.for the manner of carrying on all things therein;
Q How doth Christ all these things in the Church?
A. He doth them all by his word, which is therefore called the word of the Kingdome, Mat. 13. 19.
Q. And how is Christ King of the Elect?
A. Not onelyonly by his providence, as over all creatures: nor only by his Word and Ordinances, as to the visible Church, but also by the speciall working of the grace of his holy Spirit in their hearts, Ezek. 36 26. Eph. 1 22. Col. 1 18.
Q. Hath not the Kingly office of Christ some that are enemies unto it?
A. Yes, sin and the world, the divel and death.
Q. VVhat are the acts of Christs Kingly office in respect of those his enemies, and the enemies of his Church and elect people?
A. To bridle oRom. 6. 14. 2 Kings 19. 28. Iob 1. 12. & 2. 6.and subdue pPsa. 110. 1, 5, 6. Heb. 2 14. 1 Cos. 15. 25, 26.them all.
Q. VVhat are the properties of Christs Kingdom?
A. It is lawfull qPsa. 2. 6. Mat. 28. 18. Luke 1 32., spirituall rRom. 14. 17. Iohn 18 36. Luke 17. 20., powerfull sRev. 1. 5. & 19. 16., righteous tPsa. 45. 6, 7. Rev. 19. 11., large uPsa. 2. 8. & 72. 8, 9, 10, 11., and everlastingwPsa. 45. 6. Dan. 7. 14. Luke 1. 33.
CHAP. 19. Of Christ his humiliation.
Q. HAving spoken of the person & Offices of Christ, how are we in the next place to consider of his actions?
A. In a twofold estate: his state of humiliation, and his state of exaltation.
Q VVhat are the generall acts of his humiliation?
A. Laying aside the full manifestation of his divine Majesty for a time aPhil. 2 7. Iohn 17. 5., and assuming unto him the nature of manbHeb. 2. 14, 16. Iohn 1 14. Phil. 2. 7.
Q. VVhat else?
A. It was a great act of his humiliation, that he became subject to the law cGal. 4 4., and not onelyonly a man, but in the meanest condition of men dPhil. 2 7. Isai 53. 2, 3. Psal. 22. 6..
Q. VVhat may be evidences that he was a man of a very mean condition and state?
A. His poore birth, his afflicted and poore life, his shamefull and accursed death, with the things that follow afterward, do evidently shew the same.
Q. What was his poor birth?
A. He was born of a poor Virgin for his mother who was espoused to a Carpenter for her husband; and when he was born was wrapped in swadling clothes and layd in a manger, because there was no room for his poor mother in the Inne, Luke 2. 7.
Q. What else was the testimony of his poore birth?
A. When he was presented to the Lord in the temple with an offering, the offering was but a paire of turtle doves or two yong pigeons, which was an offering appointed at the birth of children of the poorest sort of people. Luk. 2. 24. Levit. 12. 8.
Q. What was his poore and afflicted life?
A. His fleeing into Aegypt from the rage of Herod eMat. 2. 14., his poverty in outward estate fMat. 8. 20. Luk. 8. 3., and his subjection to his parents gLuk. 2. 51.as any other child.
Q. VVhat else were testimonies of his afflicted life?
A. His temptations from the divell hMat. 4. 1. Luke 4. 13., his wearysome journeys from place to place iActs 10. 38. Iohn 4. 6., and his manifold persecutions from the hands and tongues kIohn 8. 48. 52. 59. Luk. 4. 28. 29.of wicked men,
Q. What was his shamefull, painefull and accursed death?
A. It was his crucifying or death upon the Crosse l1 Phil. 2: 8., which was a death accursed by the LawmGal: 3. 13.
Q. Wherein was the shame of that death?
A. It was shamefull in that he was Crucified in the midst betwixt two theeves nMat. 27. 38., and Barabbas a Murtherer counted more worthy then heoMat: 27. 21.
Q. What else was the shame and paine of that death?
A. He was Crowned with thornes, and otherwayes derided by the people and priests, his hands and feete were nailed to the Crosse, and his side was pierced with a Speare to the effusion of water and blood, Math. 27. 29. 30. 31. Iohn 19. 34.
Q. What else was there in his death?
A: That which was the greatest of all was, that he endured a grievous agony with his fathers wrath, Mat. 26, 37. 38. and 27. 46.
Q What followed after his death?
A. He was buried in the grave pMath. 27. 60., and continued under the power and dominion of death for a time qActs 2. 27.,
Q. What was the end of all this Humilation of Christ?
Q. That he might make satisfaction to the justice and honour of God, which had been wronged by our sinnes rRom. 3. 25. 1 Tim. 2. 5. 6. 1 Iob. 2. 1. 2., and to procure for us reconciliation with God and eternall life sRom. 5. 9. 10.,
Q. How came Christ to be liable to make satisfaction for our sinnes?
A. Because he voluntarily became our Surety, and so was to pay the debt that we were in unto God, Heb. 7. 22. Psal, 40. 7.