A CATECHISME OR BRIEFE INstruction in the Principles and Grounds of the true Christian Religion.
VVith a short Treatise premised concerning the profit and necessitie of Catechizing.
Come children, hearken vnto mee, I will teach you the feare of the Lord.
LONDON, Printed by EDVVARD GRIFFIN for HENRY FETHERSTONE.
1617.
TO CHRISTIan Parents, House -holders, Schoole-masters, and such as haue charge of youth: E. B. wisheth the fruition and encrease of all-sauing Grace, and true blessednesse.
IT is one speciall dutie (my good brethren) which is required of Christians, to be performed by them: that they admonish and stirre vp one another, to matters which concerne Piety and godlinesse. Exhort one another (saith the Apostle, 1. Thes. 5. 11.) and edifie one [Page] another, euen as yee doe: and Hebr. 10. Let vs consider one another, to prouoke vnto loue, and to good workes. Let vs exhort one another, and that so much the more, because the day draweth neere.
Through this am [...] bold to impart an admonition to you, and this concerning a duety of most great and high importance-to wit, of Catechizing.
And I suppose there cannot bee a more needfull thing spoken of; and concerning which admonition should be rather giuen, then this: partly by reason of the great benefit and profit which commeth by it; and partly through the great contempt and neglect which is had of it; and partly for that a great number of these, by whom this duty is to be performed, put it off from them as a busines impertinent, and with which they stand not chargeable. I meane this last of House and Schoole-gouernours.
I shall therefore labour breefly to informe you of three things: the first is, teaching the profit of it: secondly I shall endeuour to remoue the contempt of it: thirdly, I shall prooue that you (my brethren aboue mentioned) doe in some [Page] sort (though not so fully as certaine other) stand chargeable therein.
Touching the first, my reasoning shall be onely by allegation of the seuerall benefits which flow from it: now Catechizing is of exceeding aduantage, as in respect of the preaching: it is not vnknown how great the number is of these who enioy the preaching of the worde, and are nothing, or very slenderly bettered by it; this is most certainely one mayne cause thereof, the want of Catechizing; in that persons come vnskilled thereto in the principles of religion: and therefore this is a special course to be taken of him that would be a good proficient by preaching, that he be seen in the grounds before mentioned.
Secondly, concerning the Sacrament of Baptisme, wherein wee enter into solemne Couenant with Gods maiestie, how commeth it to passe that so many thousands who haue thus solemnely bound themselues, yet are so farre from keeping it, that they scarcelie thinke of such a matter? Proceedeth not this of neglect of Catechizing? And therefore as any one tendreth to receiue the comfort [Page] of his baptisme, it standeth him vpon to submit himselfe to this kind of instruction.
Thirdly, concerning the Sacrament of the holy Supper, is not this generally to be held of all Christians, that the same appertaineth not to all commers, but onely to prepared guests? therefore the holy Ghost plainely affirmeth of the other sort, that they eate and drinke their owne iudgement: now can it bee denied that this is one special good helpe of preparation, to bee well lessoned in all the ground points of the christian doctrine?
Fourthly, what a speciall matter is it to bee frequent in the reading of the sacred Scriptures, concerning which, the commandement of our heauenly master, is expresse for all, Iohn 5. Search the Scriptures, for in them ye thinke to haue eternall life; and they are they which witnesse of me: hereby we are made wise vnto saluation, 2 Tim. 3. now certaine it is, that without Catechizing, the Scriptures will be as a sealed booke: and therefore as we haue in regard the reading of Gods booke, to receiue edification and comfort by it, it is needfull we be skilled in the principles before.
Fiftly, can there bee a more notable preseruatiue, to keepe vs safe from the multitude of seducers and impostors in the world, as Iesuites and Seminaries? How many are peruerted by them? for they compasse sea and land, to make of their profession, that they may make them the children of hell like themselues, I will not say two-fold worse; for that I suppose cannot be: witnesse their many treacheries and conspiracies, and especially that gunne-powder businesse, which argue their attainment to perfection in this kind. If false Prophets may be knowne by their fruits, which is the rule of our master, Matth. 7. then it is no hard matter for these who will apply themselues to discerning of spirits (the which we are counselled, 1. Iohn 4. 1.) to finde out of what spirit they are: but concerning these that haue beene subuerted by them, hath there beene a more chiefe cause then neglect of instruction in the grounds of the true religion?
Sixtly, what a rich treasure is the feare of God? the want whereof Abraham perceiuing in a country where hee was soiourning, doubted of villanies to bee [Page] done him and his wife: Surely (said hee) the feare of God is not in this place, and they will slay me for my wiues sake, Gen. 20. This is it which keepeth the subiect from disloyaltie against his Prince and Soueraigne, 1. Sam. 26. 9. 10. 11. which is the ground of dutifulnesse in children towards their parents, Ephes. 6. 1. Children obey your parents in the Lord. This is the chaine that tieth seruants to due obedience to their masters, Ephes. 6. 5. 6. 7. 8. This is it that holdeth persons from breaking forth into lewdnesse of behauiour: How can I (said Ioseph being tempted by his ill mistresse) doe this great wickednesse, and so sin against God? Gen. 39. 9.
Now is it possible that this treasure of Gods feare can be, except there be knowledge going before? and is there againe a more direct way for this, then instruction in the principles of Christianitie?
Seuenthly, what is catechizing in the very nature of it, but as it were a taking of any one by the hand, to lift him vp out of the dungeon of darknesse, and to bring him into the light and sight of Christ crucified, the which alone doth yeeld iustification, Esa. 53. 11. and life [Page] eternall, Ioh. 17. 3. So that catechizing is a most speciall pole to lift vp the brazen Serpent, the onely beholding of which perfectly cureth that deadly wound which that fiery Serpent of hell gaue vs, Iohn 3. If therefore the knowledge of Christ crucified be in price and account with vs, (the which Paul esteemed of such excellencie, that all things of this world herewith compared, hee reckoned them to bee dung and filth, Phil. 3.) then ought this exercise to be in request with vs, as being without all controuersie greatly requisite to the getting and procuring of that worthy science.
There may be added an eighth benefit: The doctrine of the Gospell is a mysterie, Ephes. 3. 9. yea a great mysterie, 1. Tim. 3. 16. and euery one by his birth is a person naturall, and the naturall man perceiueth not the things that are of God, 1. Cor. 2. This being so, it may easily appeare how necessary catechizing is, as being a familiar and plaine instruction in the grounds of doctrine.
A ninth consideration of the benefit of this is hereby euident: Christians are all of two sorts; either they are babes, [Page] through being lately new borne, or they haue attained to some good growth, and they haue their wits exercised to discerne both good and euill. This distinction the holy Ghost setteth downe, Heb. 5. 13. 14. Now how many are there of the former ranke? (yea and it were well if they were come to this) and as for these, they haue need of milke, and not strong meat, as the Apostle there speaketh, v. 12. And will you know what hee meaneth there by milke? he expresseth himselfe a little before, calling it the first principles of the word of God: and could hee haue spoken more plainly?
The last benefit, which is the perfection of the whole: Catechizing is necessarie to the establishing of persons for a fixed and setled standing in grace. If yee continue in my word (saith our heauenly Master) then are yee my Disciples, Ioh. 8. 31. Now hereunto this kinde of exercise (by the confession of all) is singularly expedient. It is a common title giuen to the principles of religion, that they are called grounds, which is a very fit appellation, as being to notifie, that all such who are not skilled in these principles, [Page] are as a building which stands vpon no firme ground. Therefore euery one that mindeth in good earnest the profession of Christianitie, had need to looke to his ground, that it be sure enough. All that will liue godly (saith the Apostle, 2. Tim. 3.) must suffer persecution: and therefore without firme setling not any one may looke to hold out against such stormes and tempests.
Let this suffice to haue beene said concerning the benefits by catechizing, the which as diuers coards twisted together, may make as a great cable to draw and pull any vnto it.
Now in the second place, I am to labour about remoueall of the contempt, wherein this noble exercise is: and here, albeit the former consideration, touching the profits arising by it, may bee applied to this, yet whereas profit is one thing, and dignitie or excellencie is another, I will here alleage what concerneth this.
First, should catechizing seeme a base and vile matter in our eyes, which God in the depth of his wisdome hath inuented as an ordinance of his, to helpe his [Page] elect to the faith of Christ, or to confirme them therein? This is an argument which Paul vsed in his plea for preaching, which otherwise was accounted foolishnesse, 1. Cor. 1. 21. Here then may I say this of catechizing: Bee it in the account of the greater number a foolish and weake thing, yet certainly it is Gods foolishnesse, which is wiser then men, and Gods weaknesse, which is stronger then men, 1. Cor. 1. 25.
Secondly, should that be contemptible with vs, the carefull and diligent practise of which, hath made certaine, though otherwise much accepted, yet to be the more honourable with God? Abraham for example: It is true that his faith properly made his person pleasing vnto God, Heb. 11. 6. and 39. yet his diligentnesse about the instructing of his familie in the way of the Lord, did make him the more acceptable; and therfore for this very act God maketh him of his priuie counsell: Shall I hide (saith the Lord) from Abraham the thing that I will doe? For I know him, that he will command his sons & his houshold after him, that they keepe the way of the Lord, Ge. 18. 17. 19.
Thirdly, if antiquitie and ancientie may procure reuerence, (as it ought to doe when it is not seuered from truth) certainly catechizing is not destitute of this.
In the Ecclesiasticall storie there is mention made of diuers Catechists, Pantenus, Clemens, Origen, and other which were in the Primitiue Church, or very shortly vpon the same, that tooke great paines in this kinde. More then this, it is euident that in the Apostles times it was in practise, as is plaine both by the fift to the Hebrewes, vers. 12. 13. and especially the sixt, vers. 1. 2. young Timothie, as he was brought vp by his mother Eunice, and grandmother Loys, in the Scriptures from his childhood, 2. Tim. 3. 15. so doubtlesse he was in this kinde also. Further then this, in the times of the old Testament there is mention made of Salomon, how he was taught and instructed by his mother, Prou. the last: The words of King Lemuel, the prophecie that his mother taught him.
Beyond all this, it is plaine that in the times of the Patriarkes catechizing was practised. That Iacob vsed it, it is plaine [Page] by Gen. 35. Then said Iacob to his houshold, and to all that were with him, put away the strange gods that are among you, and cleanse your selues. Now it may not otherwise be thought, but that this holy Patriarke, as he tooke straight order for the remouing of the false gods, so his care was as great in the informing them in the knowledge of the true God, and in the right worship of him. And as for Abraham, that hee vsed it, it is euident by Gen. 18. the place formerly alleaged.
Yea it ascendeth to the supremest height of antiquitie, which is to Adam himselfe: for in that his two sonnes did so applie themselues to the worship and religious seruice of God, it is certaine (howsoeuer it be not literally expressed) that this came to passe by being catechized and instructed therein, by their Parents Adam and Eue.
Fourthly, this maketh not a little for the high reputation of catechizing, in that all the reformed Churches throughout Christendome doe vrge and require the practise of it: wherein what doe they otherwise then giue an honourable testimonie vnto it?
Lastly (which onely might suffice, if there were no more spoken for it) Catechizing is of ordinance Apostolicall; and so it is not of humane inuention, but it hath Iehoua himselfe to be the founder of it. This is plaine by Heb. 6. the Apostle hauing before spoken of the needfulnesse of it, whereas he saith, Ye haue need againe that wee teach you the first principles of the word of God, then doth hee afterward relate the Catechisme it selfe in the maine 2. principall points of it, which he tearmeth repentance from dead workes, and faith towards God: he mentioneth also the two sorts of persons of whom it was required, to wit, the Conuerts before they were baptized, which he meaneth by the doctrine of Baptismes, and the children of Beleeuers so soone as they came to discretion, which hee meaneth by the laying on of hands, because these little ones after such exercises performed by them, had the hands, to wit, of the Pastors, laid on them.
Thus wee haue seene of these two points, to wit, the great profits which come by catechizing, and also that there is no vilenesse in it, so as any one may [Page] despise it; but contrariwise to bee had in great regard by any persons whatsoeuer.
There remaineth now this third to be showne, which is that you (my brethren) who are Parents, Masters, and Schoole-gouernours, haue an interest in this businesse, I meane that in some sort you stand chargeable for the practise of this dutie of catechizing.
Farre be it from mee to lay any yoke on your neckes, or burden on your backes, other then that which is Christs, to which euery one must submit himselfe, Matth. 11. 29. especially sithence his yoke is easie, and burden is light, Matth. 11. 30. He is that great, yea and only Law-giuer to the conscience, and therefore these that desire to bee in the number of his good subiects, must not denie him obedience, as in other, so in this dutie.
Now how shall this appeare? Euen easily if wee acknowledge that all the whole Scripture is only his word, according as is said, Col. 3. Let the word of Christ dwell plenteously in you, meaning thereby the whole doctrine of the Scripture. But let vs goe to the matter. And [Page] first I reason thus: Euery Christian is by his calling a Prophet, Act. 2. 12. and certaine it is, that if we partake with Christ in his two greater offices, to wit, Priesthood and Kingdome, Ren 1. 6. we partake in the lesser also, which is of Prophecie. Now then if euery common Christian ought to bee a Teacher, how much more you, whose callings, though not publike, yet are more speciall then ordinary?
Secondly, thus I argue: The husband oweth this dutie to teach the wife, as is plaine by 1. Cor. 14. 35. If they will learne any thing, let them aske their husbands at home: now she is a person of superioritie in a familie; then much more is this dutie to be performed to those that are simply the inferiours.
Thirdly, the expresse commands of God are many and diuers for this dutie: Deut. 6. These words which I command thee this day, shall be in thine heart, and thou shalt rehearse them continually vnto thy children, and shalt talke of them when thou tarriest in thine house. Likewise vers. 20. If thy sonne shall aske thee in time to come, saying, What meane these testimonies and ordinances, [Page] &c. then thou shalt say vnto thy sonne, &c. And Psal. 78. God established a testimonie in Iacob, and ordained a Law in Israel, which he commanded our Fathers, that they should teach their children, that the posteritie might know it, and the children which should be borne, should stand vp and declare it to their children.
And in the new Testament, very pregnant is that which is Ephes. 6. Ye Fathers prouoke not your children to wrath, but bring them vp in instruction and information of the Lord.
Fourthly, I thus argue: You that are Parents and Schoole-gouernours, owe loue vnto your children and Pupils, for this is a common debt which we owe vnto all, Rom. 13. 8. much more vnto them. Now this loue must be in deed, 1. Ioh. 3. 18. and can there bee a more speciall worke of loue, then to helpe them to that science, which yeeldeth for its benefit life eternall, Ioh. 17. 3.
Fiftly, those that professe the Christian faith, are by their calling Abrahams children, Gal. 3. 7. Now they that will be Abrahams children, must necessarily (as Truth it selfe hath affirmed) doe the [Page] workes of Abraham, Ioh. 8. 39. Now this was one of his workes, as may bee seene Gen. 18. 19. of which also God did take especiall notice.
Sixtly, it is your desire, that at the appointed times, especially at Easter, they should come to the Sacrament, and partake thereof: now in comming vnprepared, what other doe they then eat and drinke vnto themselues iudgement? 1. Cor. 11. and should not you take pitty on them in this respect, and apply your best endeuours, that they may not turne vnto their bane, which by Gods ordinance is appointed the food to life eternall?
Seuenthly, you that are Parents and Masters, desire greatly to haue your children dutifull and obedient, also your seruants faithfull and diligent; and can there be a more notable means then catechizing, for the effecting of this, whereby their hearts may bee seasoned with grace, and consequently fit fruits will be following?
Lastly, what is a Christian familie but a little Church? so is it tearmed in diuers places, as Rom. 16. 5. and Philem. [Page] verse 2. To the Church which is in thy house: therefore such a speciall holy exercise as is Catechizing, should not be as a stranger therein.
I omit further allegations (beloued brethren) concerning this catechizing dutie to be performed by you: it is God only that hath the perswasiue power, Gen. 9. 27.
I will onely satisfie a demand or two, and so I will end. One is, wherefore I am silent concerning the Ministers, for the executing of this catechizing businesse: I answer, for that generally it is held for a dutie whereto they are bounden, whereas concerning other it is not. And hence it is strange to mee, that all those who make conscience of preaching, doe not also of catechizing, which is equally commanded, and rather more then lesse profitable. Secondly, That if the Ministers doe their duties, there may be no more required then their care to present them to the Minister: I answer, that except they doe something in priuate, the profit by the publike may bee endangered: but if this be neglected in the publike, then it standeth you the [Page] more vpon, that your selues be labourers in the worke.
If here it be said, the matter is too difficult to be done by you, I answer, if you only command your companies to learne these principles, and to vtter the same to you, this is a small matter; and then there are so many helpes by those who haue written vpon the grounds of Religion, that at the least some of those being procured, there may bee something with great facilitie performed.
I shall briefly specifie something concerning this Treatise which here is put forth, and so I will end. I haue for the method altogether followed the Palatine Catechisme: for the matter, I haue vsed libertie therein, as other haue done before me in the selfe-same booke.
The points here set downe, I hope haue euery one of them good warrant.
There are some persons, for whom I haue done it, who I know will make vse of it; and indeed for them I tooke this businesse, such as it is, in hand.
Yet I haue beene bold to hang out a garland, because this kinde of mine, howsoeuer good, is in small request, I [Page] meane of catechizing in generall.
Now I desire you (good brethren) to take my former admonitions and exhortations in good part, and to accept these my poore endeuours in the forwarding of this so needfull an exercise.
And so I commend you to Gods gratious inclining and directing you for all his good ordinances: and I heartily beseech him to vouchsafe to all vs his elect and called ones of his purpose, through a grace that was giuen vs through Christ before the world was, that wee may bee made perfect in all good workes, to doe his will, working in vs that which is pleasant in his [...]ight▪ through Iesus Christ, to whom be praise for euer and euer.
Amen.
A CATECHISME or briefe instruction by way of Question and Answer, in the principles and grounds of the true Christian Religion.
Question. WHat is thine onely comfort in life and death?
Answer. Mine onely comfort in life & death is this, that both in soule and body whether I liue or die, I am not mine owne, but Iesus Christs my most faithfull Lord [Page 2] and Sauiour Rom. 14. 8. 9, who hath both liued, and died, and risen againe for my iustification Rom. 4. 25., and maketh me partaker of his spirit Matth. 3. 11., whereby I may liue the life of God and godlinesse 2. Pet 1. 3., by which also hée ascertaineth mée of a raising vp to eternall glory Eph 4. 30..
Q. How many things are necessary to be knowne of thee, that thou maist enioy this comfort, and consequently maist both liue and die blessedly?
A. Thrée things: first, what is the greatnesse of my sinne and miserie Mat. 9. 12. 13: secondly, by what meanes I may haue deliuerance from that sinne and miserie Iohn 8. 21.: thirdly, what the thankfulnesse is which I owe vnto God for the same Rom. 12. 1..
The first part of the Catechisme, which is of mans sinne and miserie.
Q. How doest thou know thy miserie?
A. By the Law of God [...]. 3. 20..
Q. What doth the Law of God require of vs?
A. This is briefly taught by our Lord in the 22. of Matthew: Thou [Page 3] shalt loue the Lord thy God with all thine heart, with all thy soule, and with all thy minde; and thou shalt loue thy neighbour as thy selfe Matth. 22. 37. 38. 39..
Q. Art thou able perfectly to keepe this?
A. Nothing lesse: for by nature I am prone to the hatred of God and of my neighbour Tit. 3. 3..
Q. What? Did God create man thus peruerse and corrupt in the beginning?
A. Not so: yea contrariwise, God made man good, and after his owne image, that is, endued him with knowledge and true holinesse Gen. 1. 27..
Q. How then came this corruption into mans nature?
A. This corruption of our nature came by the fall and disobedience of our first Parents Adam and Eue in Paradise Gen. 3. 7..
Q. What? is our corruption such, that wee are altogether vnmeet to doe what is good, and onely prone to that which is euill?
A. Yea certainly, except we be new borne by the Holy Ghost 1. Cor. 2. 14..
Q. Doth not God then iniurie vnto [Page 4] man, in requiring of him in the Law, what he is not able to performe?
A. No truly: for God created man able to performe it; but man through abuse of his frée will, and the Deuils instigation, did depriue himselfe and all his progenie of these diuine gifts Gen. 3. 6. 7..
Q. Is it so then that God will leaue vnpunished this disobedience and sinne in man?
A. Nothing so; but contrariwise, God is most angry, both for the sinne wherein we were conceiued and borne, and also for these which wée actually commit Iob 15. 16..
Q. But is not God also mercifull?
A. God indéed is mercifull, yet is he also iust Exod. 34 7.: wherefore his iustice requireth, that as his infinite Maiestie is offended by sinne, so the punishment of it be according.
The second part of the Catechisme, which is of mans freedome and deliuerance.
Q. Sithence then through the iust iudgement of God, wee are liable vnder [Page 5] temporall and eternall punishment, is there any meanes whereby wee may bee deliuered from it, and get reconcilement with God?
A. God will haue his iustice satisfied Gen. 2. 17., and therefore it must néeds be, that either by our selues, or by some other, this satisfaction be made.
Q. Are wee able to satisfie Gods iustice by our selues?
A. In no respect Esa. 59. 16.: yea rather wée increase the debt day by day.
Q. Can any of the creatures in heauen, or in earth, which is only a creature, make satisfaction for vs?
A. Not any at all Heb. 12. 29.: for first, God will not punish mans offence in any other creature: secondly, not any thing being but a creature, is able to sustaine Gods wrath against sinne, and frée other from the same.
Q. What kinde of Mediator and Redeemer is then to be sought for vs?
A. Such a one who is indéed very man Gen. 3. 15., but perfectly iust Exod 12. 5., and withall more mighty then all creatures, that is also very God Esay 9. 7..
Q. Why is it necessary that this Mediator [Page 6] must be very man, and that also perfectly iust?
A. Because Gods iustice doth require, that as in mans nature the sinne was committed, so in the same the punishment should be suffered 1. Cor. 15. 21: now hée who is himselfe a sinner, cannot vndergoe the same for other.
Q. Why is it necessary that he be also very God?
A. Because hée might thereby sustaine in his flesh the burden of Gods wrath, and also recouer vnto vs the righteousnesse and life which wée had lost 1. Pet. 3. 18..
Q. But who is that Mediator, who is both very God, and very man, and withall perfectly iust?
A. That onely, is Iesus Christ 1. Tim. 2. 5., who is made vnto vs of God wisdome, righteousnesse, sanctification, and redemption 1. Cor. 1. 30..
Q. How doest thou know this?
A. I know this by the Gospell Col. 3. 16., which God did first preach in Paradise Gen. 3. 15., and afterward by the Patriarkes Gen 18. 18., and Prophets Esay 53. Iohn 6. 35., and last of all by his only begotten Sonne.
Q. Is it so then, that saluation by Christ is granted vnto all that haue perished in Adam?
A. Not so, but vnto those only, who are ingraffed into Christ by true faith, and doe beléeue in him. Iohn 3. 16. and 18.
Q. What is this true faith?
A. True faith is a perswasion in my heart Iob 19. 25., grounded on the word of God Eph. 2. 2., & wrought by the holy Ghost Gal. 5. 22., through the preaching of that word Rom. 10. 14, whereby I beléeue, that Iesus Christ is not only a Sauiour for other, but euen my Sauiour also Gal. 2. 20., and thereupon doe put all my trust in him.
Q. What is that which euery one must necessarily beleeue, that would bee accounted to haue true faith in him?
A. True faith, although it be a firme assenting to all things reuealed in Gods word Act. 26. 27., yet properly it resteth on the promises of the Gospell Rom. 4. 16., the summe whereof is the Apostles Créed.
Q. What is that Creed?
A. I beléeue in God the Father Almighty, maker of heauen and earth, and in Iesus Christ his onely Sonne our Lord, who was conceiued by the [Page 8] holy Ghost, borne of the Virgin Mary, who suffered vnder Pontius Pilate, was crucified, dead, and buried: he descended into hell: the third day hée arose againe from the dead: he ascended into heauen, and sitteth on the right hand of God the Father Almighty: from thence shall he come to iudge the quicke and the dead: I beléeue in the holy Ghost, the holy Catholique Church, the Communion of Saints, the forgiuenesse of sinnes, the resurrection of the body, and the life euerlasting.
Q. Into how many parts is this Creed diuided?
A. Into foure: The first is, of God the Father, and our Creation: The second is, of God the Sonne, and our Redemption: The third is, of God the holy Ghost, and our Sanctification: The fourth is, of the Catholique Church, and its benefits of eternall Saluation.
Of the Father.
Q. What beleeuest thou when thou [Page 9] sayest, I beleeue in God the Father Almighty, maker of heauen and earth?
A. I beléeue, that God the Father of our Lord Iesus Christ, who hath made of nothing heauen and earth, with all therein Gen. 1. 1., who likewise vpholdeth, and by his prouidence gouerneth the same, to be my God, and my Father Ioh. 20. 17., and therefore I doe put my whole trust and confidence in him.
Q. What is the prouidence of God?
A. The almighty power of God, whereby he maintaineth and gouerneth all things, so that nothing commeth to passe by fortune, but only according to the counsell of his good will Matt. 10. 29. 30..
Q. What doth the knowledge of Gods creation and prouidence profit vs?
A. That in aduersitie we be patient, and in prosperitie thankfull to our God, and that in him we haue most firme hope for the time to come Iob 1. 21..
Of the Sonne.
Q Why is the Sonne of God called Iesus?
A. Because he is the only Sauiour, that can saue vs from all our sinnes Matt. 1. 21., neither can saluation in any other whatsoeuer be found Act. 4. 12..
Q. Why is he called Christ?
A. The meaning thereof is Anointed: and this is to signifie, that hée is ordained by the Father, to be vnto vs a Prophet Matth. 17. 5, Priest Heb 5. 5., and King Psal. 2. 6..
Q. What is meant by these his offices, of being Prophet, Priest, and King?
A. A Prophet hée is, in that hée teacheth vs by his word and spirit whatsoeuer is néedfull to eternall saluation Heb. 1. 2..
A Priest, because hée offered vp that expiatorie sacrifice of himselfe, and doth make continuall intercession for vs Heb. 9. 28..
Q. And what is meant by his office of Kingdome?
A. A King hée is, in that hée gathereth vnto himselfe a Church by his word and spirit, doth also gouerne and defend it, that the gates of hell cannot preuaile against it Mat. 16. 18..
Q. How art thou called a Christian?
A. Because through faith I am a member of Christ, and partaker of the ointment of his spirit Iohn 1. 16:, also of his offices, Prophecie Act 2. 18., Priesthood, and Kingdome Reuel. 1. 6..
Q. How art thou a Prophet, Priest, and King?
A. A Prophet I am, that I may confesse Gods name Matt. 10. 32..
A Priest, that I may present my selfe vnto him a liuely sacrifice and thanke offering Rom. 12. 1..
A King, that here I may fight against sinne and Sathan, and afterward may raigne with Christ in eternall glory Rom. 8. 17..
Q. Wherefore is Christ called the only begotten Sonne, when as wee also are the sonnes of God?
A. Because he is the onely naturall Sonne of the Father, begotten from all eternitie Ioh. 1. 18., and wée are sonnes only by adoption and grace Gal. 4. 5..
Q. Why callest thou him our Lord?
A. Because hée hath redéemed our soules and bodies from sinne by his [Page 12] precious bloud 1. Pet. 1. 19., and deliuering vs out of the Deuils power, hath set vs frée to serue him Tit. 2. 14..
Q. What beleeuest thou when thou sayest, Hee was conceiued by the holy Ghost, and borne of the Virgin Mary?
A. That the Sonne of God, who is euermore very God 1. Tim. 3. 16, tooke mans nature of the substance of the Virgin Mary Luke 1. 35., by the working of the holy Ghost Heb. 5 17., and so is become like to his brethren Heb 4 15. in all things, sinne except.
Q. What profit reapest thou by Christs holy conception and birth?
A. That hée is our Mediator 1. Tim. 2. 5., and doth couer with his perfect holinesse my sinne, in which I was conceiued, that it may not come into the sight of God Iohn 17. 19..
Q. What beleeuest thou when thou sayest he suffered?
A. That all the time of his life, but especially at the end thereof, he sustained Esa. 53 8. for our sinnes the wrath of God, both in his body and soule, that hée might deliuer vs from euerlasting [Page 13] death Matt. 26. 38, and purchase to vs the fauour of God, and life eternall Iohn 3. 16..
Q. Why was he to suffer vnder Pilate as his Iudge?
A. That being innocent, and yet condemned by a ciuill Iudge, he might deliuer vs from the seuere iudgement of God Rom. 8. 1..
Q. But is there any more in it that he was fastned to the Crosse, then if hee had suffered any other kinde of death?
A. Yea: for by this I am assured that hée tooke on himselfe Gal. 3. 13. the curse which lay on mée, because the death of the Crosse was accursed of God Deut. 21. 23.
Q. Why was it necessary that Christ should humble himselfe vnto the death?
A. Because the iustice and truth of God might not otherwise haue béene satisfied for our sinnes Heb. 5. 8. 9..
Q. To what end was he also buried?
A. To manifest thereby the truth of his death Matt. 27. 64. 65..
Q. Since Christ hath died for vs, why must wee also die?
A. Our death is not a satisfaction for our sinnes, but an abolishing of [Page 14] sinne Rom▪ 6. 7., and passage into life eternall Ioh. 11. 25..
Q. What is meant by this, Hee descended into hell?
A. That he suffred the lowest abasement, to wit, the ignominious captiuitie vnder death, so that he was for a time deaths prisoner in the graue Act. 2. 24., whereby euen I might neuer despaire, how low soeuer I be brought.
Q. What doth the resurrection of Christ profit vs?
A. First, it serueth for our iustification Rom. 4. 25.: secondly, as by his obedience to death, he is our Sauiour in merit, so by this hée is our Sauiour in efficacie 1. Cor. 15. 45. Thirdly, it is a pledge of our owne resurrection to glory 1. Cor. 15. 20. 21..
Q. How vnderstand you this, Hee ascended into heauen?
A. That Christ in the sight of his Disciples was taken vp into heauen Act. 1. 9., and yet is there for our sakes, and will be vntill his comming againe to iudgement Act. 3. 21..
Q. What fruit doth Christs ascension into heauen bring vs?
A. First, he doth there make intercession for vs Heb: 9. 24..
Secondlie, he sendeth from thence the holie ghost on vs Ephes. 4 10..
Thirdlie, his ascension is a pledge of our ascension in our very bodies Ioh: 14: 2: 3..
Q. What is meant by Christs sitting at the right hand of God?
A. That hee hath all power giuen him, by the Father, and all things Phil: 2. 9., and doth gloriouslie execute the office of Priest and King for vs Math: 28. 10..
Q. What speciall benefits haue wee by this glorious estate of our Lord in heauen, and by his office of Mediatorship there performed for vs?
A. First we haue hereby a bringing out of vnbeliefe wherein by nature we were shut Rom: 11: 32., vnto true sauing faith [...] Pet: 2. 9..
Secondlie, a continuall pardon of our sinnes 1 Ioh: 2: 12..
Thirdlie, the sending downe of the holie ghost on vs, with all needefull graces Ephes: 4: 8..
Fourthlie, defence against all our enemies whatsoeuer Ephes: 1: 12. 13..
Q. What comfort hast thou by Christs [Page 16] comming againe to iudge, the quicke and the dead?
A. I am hereby frée from all feare of condemnation, sithence he shall bee my Iudge, who suffred himselfe to be condemned for me Rom: 8. 34..
Also, I am certaine that his comming shall be to lift mee vp to the fruition of eternall glory with him 1 Thes: 4. 16. 17..
Of the holy Ghost.
Q. What beleeuest thou concerning the holy Ghost?
A. First, that hee is very God, coeternall with the Father, and the Son Act: 5. 3. 4..
Secondly, that hee is giuen mee to make mee through faith, partaker of Christ and all his benefits Rom. 1: 9.. Also, to comfort me, and to abide with mee for euer Ioh: 14. 16..
Of the Holy Catholique Church.
Q. What beleeuest thou concerning [Page 17] the Holy Catholique Church?
A. I beléeue, that the Son of God, doth in all ages 1 King. 19. 18. by his Word and Spirit, gather, gouerne, and defend a company chosen to eternall life 2 Tim: 2. 19., and that I am a very member of the same, and so shall remaine for euer.
Q. What meaneth the communion of Saints?
A. First, that all true beléeuers, are partakers in common of Christ, and all his benefits Gal: 3. 27. 28..
Also, that euery one might cheerefully bestow their gifts, to the mutuall good of each other Act: 4. 32..
Q. What beleeuest thou concerning forgiuenesse of sinnes?
A. That God for the satisfaction of Christ, hath put out of his remembrance, all my sinnes, originall and actuall Ephes: 4. 32..
Also, that hee counteth me fully iust in the righteousnesse of his Son imputed to me Rom: 4. 5..
Q. What comfort hast thou by the resurrection of the body?
A. That not only my soule, presently [Page 18] on the departure out Luk: 23: 45. of my body, shall be taken vp into Paradise, but that this my body, shall by the power of Christ, be reunited to my soule, and made like the glorious body of Christ 2 Cor: 15. 42. 43..
Q. What comfort hast thou by the article of life euerlasting?
A. That whereas at this present I beginne the enioying of life eternall Ioh: 6. 47., I shall at length haue the same perfected, with all fulnesse of felicitie 1 Cor: 2 9..
Q. What benefit hast thou by thy beliefe of the Gospell?
A. I am thereby righteous before God Rom: 8: 1., and heire of life eternall Heb: 11. 7..
Q. How art thou righteous before God?
A. Only by faith in Christ Phil: 3: 9., whereby his perfect satisfaction, righteousnesse, and holinesse are made mine: as if I had performed the same in mine owne person Rom: 8. 3: 4..
Q. How saist thou that thou art righteous by faith onely?
A. Not, that I please God, through the worthinesse of my faith Mark: 9: 24., but because the only satisfaction, righteousnesse, [Page 19] and holinesse of Christ, is my righteousnes before God Cant: 2: 16..
And for that I cannot take hold of it, and applie it to my selfe, any other way then by faith alone Rom: 4: 16..
Q Why cannot our good workes go for righteousnesse, or some part of it, before God?
A. Because that righteousnesse, which must stand before the iudgement of God, must be perfect and in all points agreeable with the law of God Gal: 3. 15.: now our workes euen the best of them, are imperfect and defiled with sinne Es: 64: 6..
Q. How doe our workes merit nothing, sithence God promiseth a reward for them, both in this life, and that to come?
A. That reward is giuen, not out of merit, but of grace and frée fauour Coloss: 3: 24..
Q. Doth not this doctrine make men secure, and prophane?
A. No: because those who are incorporate into Christ by faith, cannot but yéelde forth the fruits of thankefulnesse 2 Cor: 5: 14..
Of the Sacraments.
Q. Sithence then, that Faith onely maketh vs partakers of Christ, and his benefits, from whence doth this faith proceede?
A. From the Holy Ghost Gal: 5. 22., who begetteth it in vs, by the preaching of the gospell Rom: 10. 14., and confirmeth it by the same 1 Thes: 3. 2., and by vse of the Sacraments Act: 2. 42..
Q. What are Sacraments?
A. They are visible signes, and seales from God Rom: 4: 11., to declare and seale vnto vs, the promise of his gospell Math: 28. 19., that not onlie to beléeuers in generall, but to euerie such one in particular Rom: 4. 11., hée giueth free remission of sinnes, and life eternall, for that onely sacrifice of Christ, which he offered on the crosse Luke: 22. 19..
Q. Doth not then both the word and the Sacraments tend to this end to lead our faith vnto the sacrifice of Christ finished on the crosse, as to the onely ground of our saluation?
A. Yea: for the holy ghost teacheth [Page 21] vs by the gospell 1 Cor: 2. 1., and assureth vs by the Sacraments, that all saluation is grounded on the only sacrifice of Christ offered for vs on the crosse 1 Cor: 11. 24. 25. 26..
Q. How many Sacraments hath Christ ordained in the new Testament?
A. Two: Baptisme Math: 1. 18. 19., and the holie Supper Luk: 22. 19..
Of Baptisme.
Q. How art thou admonished and assured by baptisme, that thou art partaker of Christ and his righteousnes?
A. Because, Christ hath commanded the outward washing with water Math: 28. 19., with this promise, that I am so certainly washed by his bloud and spirit, from all vncleanenesse of sinne 1 Cor: 12. 13, as I am outwardly washed with water, by which the filthinesse bodily is clensed.
Q. What is it to be washed with the blood and spirit of Christ?
A. To be washed with Christs bloud, is to receiue of God forgiuenes [Page 22] of sinnes, fréely for the blood of Christ, shed for vs Ephes: 1: 7..
To be washed with his Spirit, is to be sanctified by the holy ghost, whereby I am made a member of Christ, and receiued vnto holines.
Q. Where doth Chrrist promise that hee will wash vs, as certainely with his bloud, and spirit, as wee are washed with the water of baptisme?
A. In the institution of it, Math. 28. 19. and in Marke 16. hee that shall beléeue and be baptized, shall be saued: also where the Scripture calleth Baptisme, the washing away of sins Act: 2: 38., and the washing of the new birth Tit: 3: 5..
Q. Is then the outward Baptisme of water, the very washing away of sins?
A. It is not: for the bloud of Christ alone, cleanseth vs from all sinne Ioh: 2. 7..
Q. Why then doth the holy Ghost call Baptisme, the washing away of sins, and the washing of the new-birth?
A. God speaketh this not onely to teach vs, that as the filth bodily is cleansed by water, so our soules are by the bloud and Spirit of Christ, but also to [Page 23] assure vs, by this diuine pledge, that we are as verilie washed, from our sins inwardlie, as wee are outwardly by water 1 Pet: 3: 21..
Q. Are infants also to be baptised?
A. Yea: for fithence they belong to the couenant of grace Gen. 17. 7., and church of God Phil: 2.; and sith remission of sinnes is promised also to them Gen: 17: 7., they are to haue the seale thereof Rom: 4: 11., and to be distinguished from the children of Infidels 1 Cor: 7. 14., as in the old Testament was done by circumcision Col: 2: 11: 12, to which Baptisme hath succéeded Col: 2. 11. 12.
Of the holy Supper.
Q. How art thou in the holy Supper admonished and warranted, that thou art partaker of Christ crucified with all his benefits?
A. Because Christ hath commaunded me to eate of this bread broken, and to drinke of this cupp Luk: 22: 19., with promise, that so certainely as I behold this with [Page 24] my eies, so was his body broken, and bloud shed for me 1 Cor: 11. 24. 25..
Also, that I am fréed by the same to life eternall, so surelie, as I receiue into me these signes thereof 1 Cor: 12. 13..
Q. What is it, to eate the body of Christ crucified, and to drinke his bloud that was shed?
A. It is not onlie to embrace with sure confidence, the whole passion of k Gal: 3. 27. Christ, but also by the holie ghost, who l 1 Cor: 6. 17. dwelleth both in Christ and vs, to bee more and more vnited to him, that wee be quickned and guided, by one and the same Spirit.
Q. Where hath Christ promised, that he will as certainely giue his body and bloud to be eaten and drunke, as we eate this bread broken, and drinke this cuppe?
A. In the institution where it is said, Christ tooke bread and brake it, and gaue to them saying, this is my bodie which is giuen for you, likewise he tooke the cuppe, saying, this cuppe is the new Testament in my bloud which is shed for you Math: 26. 26: 27. 28..
Q. Are then the bread & wine made the very body and bloud of Christ?
A. No verilie: but as the water of Baptisme, is not turned into the bloud 1 Cor: 11. 26. 27. 28. of Christ, so the bread and wine of the holy Supper, are not the naturall substance of Christs bodie and bloud, but the signes and pledges onlie Rom: 4. 11..
Q. Why doth Christ then call the bread his body and the cuppe his bloud, and Paul calleth the bread and wine the Communion of the body and bloud of Christ?
A. Christ speaketh this to assure vs, that through the holie ghost, wee do as verilie pertake his bodie and bloud, as we bodiliwise receiue into vs, the signes thereof 1 Cor: 10: 3. 4.: And that his obedience and passion, are so certainly our owne, as if that had béene done in our owne persons Rom. 5: 19..
Q. Who are to come to the Lords Table?
A. Those onely, who doe truely sorrow for their sinnes Math: 11. 38, yet trust in Christs satisfaction Ioh: 6. 35.; who also desire encrease in faith, and holinesse Heb: 12: 14:.
But the other sort eate and drink to themselues iudgement 1 Cor: 11. 19.
Q. Are they to bee admitted to this Supper, who in confession, and life declare themselues to be Infidells and vngodly?
A. No Math: 7. 6.: for Gods couenant is thereby prophaned Psal: 50. 16., and his wrath kindled against the whole congregation 1 Cor. 11. 30? wherefore the Church vsing the keyes of the kingdome of heauen receiued from Christ, ought to kéep such from this Supper, till they repent Math. 18. 18..
Q. What are the keyes of the kingdome of heauen?
A. The preaching of the gospell Math: 16. 19., and Ecclesiasticall discipline Math: 18. 19, by which heauen is opened to beléeuers, and penitent ones Math: 16: 19., and shut to the contrarie Math. 18. 18..
Q. How is the kingdome of heauen opened, and shall be by the preaching of the Gospell?
A. When in Christs name, it is publiquely taught, that all their sinnes are pardoned, who truely beléeue the gospell Ioh: 20. 23.: and vnto the vnbeléeuers, [Page 27] and impenitent there is denounced condemnation; the which testimonie is ratified in heauen.
Q. How is the kingdome of heauen opened and shut by Ecclesiasticall Discipline?
A. When according to the rule of Christ, they that shew themselues aliens from him in doctrine Tit: 3. 10., or life 1 Cor: 5. 4. 5., are by the Church after refusall of admonition, suspended from the Sacrament, or barred from the holy assemblies. Also when vpon due profession of amendment they are receiued in againe 2 Cor: 2. 7..
The third part of the Catechisme, which is of gratitude or thankfulnesse.
Q Sithence we are deliuered from all our sinnes and miseries by the only mercie of God, for Christs sake, why are wee to doe good workes?
A. There is a thréefold cause, why being thus deliuered, wée should doe good workes: One is, that wée may declare our thankfulnesse to God Matt: 3. 16.: a second, [Page 28] that we may haue assurance of the trunesse of our faith Gal: 5. 6.: a third is, that by our good conuersation wée may winne other vnto Christ 1. Pet: 3. 1. 2.
Q Cannot they then be saued who are vnthankfull, and remaine still in their sinnes and iniquities?
A. By no meanes: for as the Scripture witnesseth, neither fornicators, nor Idolaters, nor extortioners, nor theeues nor drunkards, shall inherit the kingdome of God 1 Cor: 6. 9. 10..
Q. Wherein consisteth the conuersion of man vnto God? and whence also floweth it?
A. It doth arise of a godly sorrow, through our foolishnesse in offending God 2 Cor: 7. 10., and hath with it an after wisedome, in leauing our former follie, and turning vnto God Psal: 2. 10. 11. 12..
Q. What are the kindes of this conuersion?
A. Two: one is in séeking vnto God for pardon of our sinnes; this may be tearmed the conuersion of humiliation Esay 5. 6. 7.: the other is vpon the obtaining of that pardon; this may be tearmed the conuersion of thankfulnesse Rom: 12. 1. 2.
Q. Sithence this latter appertaineth to this place, we shal more specially consider of it: shew mee therefore wherein this conuersion, which is of thankfulnesse, doth consist.
A. It consisteth in the mortifying of the old man, and liuing according to the new Rom: 6. 3. 4. 5. 6. 7. 8..
Q. What is the mortifying of the old man?
A. This is, when acknowledging our sinnes, whereby we haue offended Gods Maiestie, we are heartily sorry for them, and daily more and more doe hate and eschew them 1 Pet: 3. 11..
Q. What is the liuing according to the new man?
A. This is, when vpon the knowledge of Gods mercy, which is promised to all that sorrow for their sinnes, and beléeue in Christ Ioh: 6. 47., we haue in vs an earnest desire of liuing after Gods will 1 Pet: 4. 1. [...], with a serious endeuour of doing good workes Tit: 2. 14..
Q. What are good workes?
A. Only these, which through true faith Rom: 14 23, are done according to the word and Law of God Ps: 117. 105., and are referred to [Page 30] the glory of him alone 1 Cor: 10. 31..
Q. What is the Law of God?
A God spake all these words, saying: Exod: 20. I am the Lord thy God, who brought thée out of the land of Egypt, out of the house of bondage.
I. Thou shalt haue none other Gods before mee.
II. Thou shalt make thee no grauen Image, neither any similitude of things that are in heauen aboue, neither that are in the earth beneath, nor that are in the waters vnder the earth: Thou shalt not bow downe to them, nor serue them; for I am the Lord thy God, a iealous God, visiting the iniquitie of the Fathers vpon the children vnto the third generation, and vnto the fourth of them that hate mee; and shewing mercy vnto thousands, to them that loue mee, and keepe my Commandements.
III. Thou shalt not take the name of the Lord thy God in vaine, for the Lord will not hold him guiltlesse that taketh his name in vaine.
IV. Remember the Sabboth day, to keepe it holy: six dayes shalt thou labour and doe all thy worke, but the seuenth [Page 31] day is the Sabbath of the Lord thy God; in it thou shalt not doe any worke, thou, nor thy sonne, nor thy daughter, thy man-seruant, nor thy maid-seruant, nor thy beast▪ nor thy stranger, that is within thy gates: for in six dayes the Lord made the heauen, and the earth, the sea, and all that in them is, and rested the seuenth day, therefore the Lord blessed the Sabbath day, and hallowed it.
V. Honour thy father and thy mother, that thy dayes may be prolonged vpon the Land which the Lord thy God giueth thee.
VI. Thou shalt not kill.
VII. Thou shalt not commit adulterie.
VIII. Thou shalt not steale.
IX. Thou shalt not beare false witnesse against thy neighbour.
X. Thou shalt not couet thy neighbours house, neither shalt thou couet thy neighbours wife, nor his man-seruant, nor his maid, nor his oxe, nor his asse, neither any thing that is thy neighbours.
Q. How are the Commandements diuided?
A. Into two Tables Exod: 32. 15 16: the former whereof deliuereth in foure Commandements, how we ought to behaue our selues towards God: the latter in six, what duties wée owe to our neighbour Matt: 32. 37. 38. 39..
Q. What doth God require in the first Commandement?
A. That I abandon all idolatrie 1 Cor: 6. 9. 10., inchantments Deut: 18. 11, sorcerie Ierem: 17. 7, and the like: and that acknowledging the true God, as he hath reuealed himselfe in his word, I doe onely trust in him, pray vnto him Psal: 50. 15., and worship him Matt: 4. 10.: also that I loue and feare him aboue all Matt: 10. 28., and in euery thing submit my selfe vnto him with all humilitie Iames 4. 7..
Q. What doth the second Commandement require?
A. That wée should not represent God by any image Ioh: 4. 24., much lesse that we worship any image, or God thereby Deut: 4. 15. 16. 17. 18. 19., but only that we hold our selues to that forme of worship, which himselfe hath prescribed in his word Esay 18. 20..
Q But may not Images be tolerated in Churches, to serue for the peoples vse?
A. No: for it is not séemely that we [Page 33] should be wiser then God, who will haue his Church to be taught by the Act: 10. 28. Habac: 2. 18. 19. liuely preaching of his word, and not by dumbe Images.
Q. What doth God require in the third Commandement?
A. That not onely we abondon the abusing of Gods glorious name, by cursing Leuit: 24 11. 12. 13 [...]4., or forswearing Leuit: 19. 12, but also by rash swearing Ier: 4. 2., though the matter be true: neither should by silence, or conniuence, partake with other therein Ephes: 5. 12.. Also that euermore his sacred name be vsed by vs with all due reuerence Matt: 6 9..
Q. Is it lawfull to sweare by Saints, or other creatures?
A. No Deut: 6. 13.: for a lawfull oath is an inuocating of God, as the only searcher of the heart Ier: 17. 10., to witnesse the truth, and punish the swearer if wittingly hée sweare falsly: now this honour agréeth to no creature Iam: 5. 12..
Q. What doth God require in the fourth Commandement?
A. That I carefully on the Sabbaths frequent the solemne assemblies Matt: 18 19., and there diligently heare his word read Act 15 21., and preached Rom: 10▪ 14 15, vse the [Page 34] Sacraments with due preparation 1 Cor: 11. 28, assist to the praiers, and contribute after mine abilitie to the collections 1 Cor: 16. 1. 2.: also that then especially I be diligent in priuate exercises tending to edification in faith and pietie Esay 58. 15..
Q. What doth God require in the fift Commandement?
A. That we yéeld due honour to our parents Eph: 6. 1. 2. 3, and to all who haue authoritie ouer vs Eph: 6. 5., that we duly submit our selues to them, and reuerence all our superiours as is méet 1 Pet: 5. 5..
Also that superiours behaue themselues as worthy of the same Eph: 6. 5. 9..
Q. What doth God require in the sixt Commandement?
A. Not onely I am here forbidden the actuall killing of my brother Gen: 9. 6., and the doing him any bodily harme Gen: 5. 39., but also all enuie Gal. 5. 21., hatred Gal: 5 20., and desire of reuenge Rom 12. 9.. Further I am commanded to shew him kindnesse, though mine enemie, and as néed requires to tender his life and safetie Rom: 12. 20.
Q. What is the meaning of the seuenth Commandement?
A. That not only I flie all bodily [Page 35] vncleannesse, but whatsoeuer may draw thereto, as filthy songs 1 Cor: 15. 33., ribald talke Ephes: 5. 4., drunkennesse Gen: 19. 32., and the like. Also, that whether in wedlocke, or single life, my behauiour be in all purenesse and chastitie 1 Thess: 4. 3. 4. 5..
Q. What doth God require in the eighth Commandement?
A. That not onely I abandon all thefts and robberies, commonly so called, but also all crafts and deuices, whereby the goods of other are vnlawfully procured 1 Thess: 4. 6., as false weights and measures Leu: 19. 35., deceitfull wares, vsurie Ezec: 18. 13, and the like.
Also that I labour faithfully in some honest calling, to get mine owne maintenance 1 Tim: 5., and to bée helpfull vnto other Ephes: 4. 28..
Q. What is required in the ninth Commandement?
A. That I beare not false witnesse against any, neither empaire any ones name, by broching forth, or receiuing slanders Psal. 15 3..
That I abandon lying Ephes: 4 25., and follow the truth in all things Ephes: 4. 15., and what lieth in me, defend the good name of other Matt. 7. 12..
Q. What doth the tenth Commandement require of vs?
A. That our hearts be not moued by the least thought or desire Rom. 7. 7 against any Commandement of God, but that continually from our heart we detest all sinne, and delight in all righteousnesse Iam: 2. 10.
Q Can they that are conuerted vnto God, perfectly keepe all these Commandements?
A. No: but euen the holiest, so long as they liue, haue onely small beginnings of this obedience Iam▪ 3. 2; yet so that there is in them an vnfained desire to liue euen according to all the Commandements of God Ps: 119. 5 6.
Q. Why will God haue his Law to be so exactly preached, sithence no man in this life is able to keepe it?
A. First, that wée acknowledging our sinne, and great pronenesse thereto, might the more earnestly hunger after Christs righteousnesse Mat: [...]. 3. 4. 5.
Secondly, that our praying might be the more feruent for the holy Ghost, whereby Gods image may be more and more renued in vs Luk: 11. 11. [...]. 13.
Of Praier.
Q. Why is praier necessary for Christians?
A. Because it is a chiefe part of that thankfulnesse which is required of vs Ps: 50. 14. 15. Also, God maketh promise of his spirit and diuine graces, vpon condition of earnest praying & hearty thanksgiuing for the same Luke 11. 9. 10. 11. 12. 13.
Q. What is required vnto that praier which may please God, and be heard of him?
A. That our praiers be made onely to God Psal: 50. 15, and that for such things as his word doth warrant Luk: 11. 2: also of an inward féeling of our néeds Iam: 5. 16., being ascertained, that though vnworthy of our selues, yet for his promise sake, and the merits of Christ Ioh: 16. 23. 24., we shall be heard.
Q. What are these things which God commandeth vs to aske of him?
A. All things necessary both for Ioh: 14 13. 14. soule and body, which are comprised in that praier which our Lord hath taught vs.
Q. What praier is that?
A. Our Father which art in heaen, Matth: 6. Luke 11. 2. hallowed be thy name, thy kingdome come, thy will be done in earth as it is in heauen, giue vs this day our daily bread, and forgiue vs our debts, as we forgiue them that are debters vnto vs; and leade vs not into temptation, but deliuer vs from euill; for thine is the kingdome, the power and the glory, for euer and euer. Amen.
Q. Why doth Christ teach vs to call God our Father?
A. That in the very entrance of our praier he might stirre vp in vs confidence in God, that sithence earthly Fathers doe not denie earthly things, much lesse will our heauenly Father denie vs what in true faith we craue of him Luke 11. 11. 12. 13..
Q. Why is it added, which art in heauen?
A. That we conceiue not basely of Gods heauenly Maiestie Ier. 23. 24.: also that we expect from his omnipotencie whatsoeuer is necessary for our soule and body Psal: 115. 3..
Q. What is the first petition?
A. Hallowed be thy name: that is, [Page 39] Grant vs to know thée aright Exod. 33. 13. 18., and to magnifie thy vertues shining in thy workes 1 Pet: 2. 9.: also so to direct our life, that thy name may receiue honour and renowne by vs Matt: 5. 16..
Q. What is the second petition?
A Let thy kingdome come: that is, rule vs so by thy word and spirit Cant. 1. 3., that more and more we may submit our selues to thée: preserue thy Church Psal: 122. 6▪ 7, destroy the works of the deuill, and all aduerse power Rom. 16. 20., till at length thou raigne fully being all in all.
Q. What is the third petition?
A. Thy will be done in earth as it is in heauen: that is, Grant that we renouncing our owne wils, may in all readinesse obey thy will Psal: 119. 5., and that with such cheerefulnesse we may performe the duties of our callings, as the Angels doe in heauen Psal: 103. 20 21. 22..
Q. What is the fourth petition?
A. Giue vs this day our daily bread: that is, Since thou art the only fountaine of all true good Iam: 1. 17., grant vs whatsoeuer is néedfull for this life Gen: 28. [...]; and hereunto vouchsafe thy blessing in our labors, which otherwise will proue most vaine Psal: 1 [...].
Q. What is the fift petition?
A. Forgiue vs our trespasses, as we forgiue them that trespasse against vs: that is, Grant vs for the merits of thy deare Sonne, a gratious pardon of all our sinnes Eph. 1. 7., and giue thereof such assurance in our hearts, as we are there certaine, that through thy grace euen our selues doe forgiue all those that haue offended vs Mat. 6. 14. 15.
Q. What is the sixt petition?
A. Leade vs not into temptation, but deliuer vs from euill: that is, Because our spirituall enemies doe continually assaile vs 1 Pet: 5. 8., and we of our selues cannot hold out against them euen one moment Iohn 15. 5., vouchsafe to strengthen vs by the power of thy spirit Esay 11. 2., that wée may both withstand them, and also at length get full victorie against them Iohn 5. 4. 5..
Q. How concludest thou thy praier?
A. For thine is the kingdome, the Psal. 84. 11. power and the glory, for euer and euer: that is, We craue all these things of thée, because thou being our King, and Almighty, art both willing and able to giue them to vs, and our end in asking them is, that not vnto vs, but vnto [Page 41] thy name all glory may redound Psal. 115. 1..
Q. What meaneth this particle, Amen?
A. That the thing is sure and out of 2 Cor: 1. 20. doubt, for my praier is more certainly heard of God, then I féele in my heart an vnfained desire of it Luk: 11. 5. 6. 7. 8. 9. 10. 11. 12. 13..
Q. Tell mee now briefly, what is the summe and substance of thy knowledge in the heauenly doctrine, whereon all thy comfort dependeth?
A. First I know thereby, that by nature I am most miserable, as being vnder the guilt of sinne Rom: 3. 9., and the bondage thereof: secondly, I know and beléeue, that God hath giuen mée his Sonne, by whom I haue righteousnesse 2 Tim: 2. 26., and sanctification 1 Cor: 1. 30.: thirdly, I know that God requireth of me thankfulnesse Rom: 12. 1. 2. 1. Cor. 13. 9. Iam. 1. 19. 1 Cor 11. 25. 1 Thess: 5. 1 Thess: 4. 1., and therefore I must diligently obey his reuealed will: and sith my imperfections are great, I ought carefully attend the holy ordinances, as the ministerie of the word and Sacraments, praier, and the like, whereby I may grow in godlinesse, which hath promise of blessednesse in this life, and that to come 1 Tim: 4. 8▪.