and cause thē to shew it him againe Christ teacheth Nichodemus after many other argumentes to vnderstand the doctrine of regeneration spoken of vers 3. by the cause namely by the first and principall cause which is a God God in whom there is rehearsed no b So loued outwarde cause to moue him but onely that of his owne goodnes his singular loue did this worke namely hee loued c The world the world which by no meanes had deserued it The greatnes of which loue is shewed by the d He gaue worke that he gaue his sonne not purchased by any prayers merits or rewarde of ours but of his free gift And e His sonne what gaue he the earth the heauen cattell infinit treasures heauenly spirits Nothing so yea rather that which excelleth al these things euen his sonne And what f Onely begotten sonne an adopted sonne or counterfeit sonne No but his only begotten sonne And g Not perish but haue eternall life why did hee giue him that we should bestow any thing vpon him or that wee can doe any thing for him Least of all but that he might deliuer vs from euerlasting perdition and giue vs eternall life Vpon what h Whosoeuer beleeueth in l.im. condition that we should do all his lawe and satisfie by contrition pilgrimage or workes of condignitie or supererrogation No such thing but whosoeuer beleeueth in him So that wee with Nichodemus may learne that God giuing his sonne of his singular loue doth work this new birth when by the preaching of the Gospell the spirit frameth in vs faith in Christ and when by faith he maketh vs partakers of euerlasting saluation then doe we enter into the kingdome of heauen And so it is expounded by the a Tit. 3.5.6.7 Apostle God of his mercie saueth vs by the new birth which is shed vpon vs thorow Christ that being iustified by his grace wee may bee made heires thorow hope of eternall life Now there are in these wordes certaine things to bee further explaned that seeing their meaning more cleerely wee may more fitly gather out the seuerall braunches of doctrine First in this word * Loued what loued I vnderstand the goodnes of God according to his eternall decree which is called b Eph. 1.5 The good pleasure of his will As the c Esay 53.10 Prophet also sayth The Lord would breake him c. Secondly I vnderstand this word * World what world for the vniuersall and whole mankinde according to the couenant of God made vnto d Gen. 12.3 which is expounded before Abraham namely that hee loued both Iewes and Gentiles as is plainly taught Rom. 3.29.30 Yet e Reade Deut. 10.14.15 Rom. 9.7.8 Acts. 10.34.35.43 euery particular and singuler person is not meant thereby as Christ expoundeth himselfe when he addeth this limitation that whosoeuer beleeueth c. Thirdly this word * Perish what perish signifieth the miserable condition of mankinde in himselfe by sinne yet when hee sayth should not perish he meaneth not that in this world wee should not dye for a time but that f Ioh. 11 25.26 although we be dead we should be quickened and rise againe vnto eternall life Neither doe I thinke that this bodily death is that death which was threatned to g Gen. 2.17 Adam which is properly the death h Eph. 2.1 in sinne and to bee banished from the presence of God as was Adam Gen. 3. Therefore this is our life to bee i 1. Pet. 3.18 brought by Christ vnto GOD to k Psal 16.11 enioy whose presence is euerlasting life it selfe The summe then is this The free good will of God hath giuen his onely begotten sonne vnto all mankinde that whomsoeuer hee by his spirit thorow hearing the Gospell dooth regenerate and make to beleeue should bee deliuered from eternall death in sinne and obtaine the euerlasting glorie of God As I haue been somewhat longer in opening this most worthie place Direction to the gouernour of the house so I finde here a most large field of Catechisme Where I will obserue this order for the direction of the gouernour of the house whom I perswade my selfe by that time he hath beaten the former Catechismes into his peoples heads shal perceiue them better able to receiue stronger meate I will shewe the manifest beautie of this sentence as a most goodly tree where the master shall guide his folke to gather very many kindes of fruites to the comfortable feeding and nourishing of the soule and how to discerne by the good fruite that which is euill First therefore the doctrines shall offer themselues out of this sentence with most sweete comforts annexed vnto them and in the second place mine hand shall poynt out vnto him how he may descrie vnto his familie the errors contrary vnto the same Vnto euery doctrine I will adde some one place of Scripture for the further enlightning of their vnderstanding The doctrines 1. 1 This is shewed out of the whole sway of the text especially in the words loued gaue and the end of giuing which shewe his liuely working towards his creatures preseruation c. and so would hee bee knowne Exod. 34.6 Malac. 1.2 1. Ioh. 4.16 Psalm 9.16 God is euerliuing the most holy creator and wise gouernour and Sauiour of the world 2. 2 This is expressed sauing of the holie Ghost which is shewed by the effect beleeue which is set for his cause vers 5.1 Ioh 5.7 In this one God are three distinct persons God the Father God the Sonne God the holy Ghost Here he must begin to shewe the distinction of the persons thus 3. 3 This is in a manner expressed sauing of the holy Ghost reade Ioh 15.16 The Father begetteth the Sonne begottē the holy Ghost proceedeth from thē both 4. 4 The beginning of the father to loue and send c. the dispensation it is done by the Son the perfection the holy Ghost worketh faith c. the like Gen. 1.1 Tit. 3.6.7 Heb. 1.2 1. Cor. 12.11 The beginning of euery action is giuen to the Father the dispensation to the Sonne the perfection or consummation to the holy Ghost 5. 5 Made man is in the word gaue for by incarnatiō he was giuen Ioh. 1.14 Mat. 1. all the rest is clecre enough The person and office of Christ person Christ is the onely begotten sonne of GOD made man his office he is our Sauiour 6. 6 1. Pet. 2.9.10 The estate of mankinde by Adams fall is here shewed for vnlesse God had giuen his onely begotten sonne we had perished 7. 7 Eph 1.5.6.7.8.9.10 and cap. 4.11.12 The causes of our saluation and their concurrence and proceeding first the good pleasure of Gods will who freely loueth vs the first cause secondly the matter or meanes he vseth Christ by his incarnation suffering c. thirdly the ioyning of these causes into his forme that is
containing two parts what wee are without Christ for he is the a Eph. 2.7 mercie seate and what wee are by Christ The Doctrine 1. 1 Marke streightly No mā can stand before God to be iustified if God should iudge him after his sins 2. 2 Mercie It is his mercy applyed vnto vs by faith in Christ Iesus by which we stand iustified before him 3. 3 Feare thee No man can feare God that is to saye serue God as his childe vnlesse hee bee set free by his mercie 4. 4 Stand. Rom. 5.1.2 To stand is to be in state of grace vnder the hope of the glorie of God And here the Master of the familie may doe well to shew vnto his folke how the Scriptures of a Luk 24.44 Moses the Prophets and Psalmes doe agree in one sweete harmonie teaching one and the same doctrine of saluation and godlynes euen b 1. Tim. 1.14 faith and loue which is in Christ Iesus CAP. 7. Now here follow a few more for confirmation of their knowledge and faith out of the new testament The fift Catechisme for cleerenes of vnderstanding The Text. Matth. 17.5 This is my beloued sonne in whom I am well pleased heare him The interpretation THese wordes are the voyce For the master reade 2. Pet. 1.17 which Peter Iames and Iohn heard in the mount to come from heauen where Christ receiued of God the father honour glorie when there came such a voyce vnto him from the excellent glorie Which thing if the Master tell his familie and demaunde of them first the meaning as they haue learned by other places secondly what poyntes of doctrine they perceiue in it it may bee they will bee found by meanes of the former to doe much in this being very easy For the familie How be it to vnderstand it three things must be found out first who spake the words that is God the father testifying of his sonne teacheth the summe of the Gospell secondly what is ment by this clause In whom whom signifieth Christ and In signifieth such as by beleefe are a So is the clause vsed Colos 2.6 and Rom. 8.1 and 5.1 in him thirdly what is ment by this clause I am well pleased which I take to be that God hath b Ephe. 1.5 Ioh. 1.12.13 decreede in himselfe to engraft all his elect into Christ by faith and so to be well pleased with them being planted by beleefe in Christ The substance then is that God would haue all men know this man Christ who was now in the mount with Peter Iames and Iohn to bee his beloued sonne and that he hath purposed to accept of euery soule that should beleeue in him and therefore commandeth all to heare and obey him The Doctrine or Catechisme 1. 1 This is all the text and is proued 1. Cor. 2.2 Coloss 2.2.3.4.5.6.7.8.9 The Gospell consisteth in the true knowledge of the person and office of Christ 2. The doctrine of his person is cleere in that the father calleth this man Christ his sonne so that hee is the sonne of God and man Where this worde Sonne is not to bee vnderstoode in regarde of creation as was c Luk. 3.38 Adam or of adoption as the d Rom. 8.15.16 elect but by c Ioh. 1.18 nature and generation 3. Obserue the distinct person of the father acknowledgeth the distinct person of the sonne to which adde out of Matth. 3.17 the distinct person of the holy Ghost 4. 4 Prouerb 8.30.31 Eph. 1.6 Ioh. 1.14.16 This sonne is called beloued to shew that in the loue the father hath to the sonne there flow the ioyfull streames of loue vnto his elect so that hee is the fountaine of grace vnto vs. 5. Vnto these two poyntes of his person are ioyned two of his office answering vnto them First in the beloued he is well pleased this sheweth the mediation of his Priesthood to GOD for vs Secondly him being sonne he would haue heard this sheweth the mediation of his soueraigne kingdome from the father ouer vs. 6. 6 Expoūded 2. Cor. 5.19.21 The mediation of his Priesthoode that God will haue him come betweene vs and himselfe that our sinnes whereof we are guiltie in our selues being pardoned through him wee might haue his euerlasting fauour vnto saluation 7. This mediation is to be vnderstoode in the parts first that Christ died for our sinnes 1 Rom. 4.25 and rose againe to make vs righteous secondly 2 1. Pet. 3.18 by this meanes hee bringeth vs to God thirdly setteth vs at peace with him 3 Rom. 5.1.2 that wee may haue accesse thorow him to his grace wherein wee stand reioycing vnder the hope of the glorie of God fourthly 4 Ioh. 14.2 hee is gone vp into heauen to prepare a place for vs fiftly 5 1. Ioh. 2.1 hee sitteth there as our aduocate 8. 8 Iam. 1.8 Galat. 1.4 Mat. 11.25 In that hee decreeth to please himselfe with Christ this sheweth our free election adoption iustification and saluation to exclude all mans merits free-will workes foreseene and all the reprobate and to establish an vnspeakeable comfort to the man who findeth that God hath giuen him faith that hee may knowe that GOD hath a Ioh. 6.40 predestinated him vnto saluation in his beloued sonne 9. In him 9 God spake this he will reproue them that put any thing to his word Prou. 30.5.6 1. Cor. 3.11 excludeth vnbeleeuers from this mediation it condemneth all other sauiours and additaments whatsoeuer as stubble for the fire 10. The second parte of his office is his soueraigntie in this Heare him which sheweth his soueraigne authoritie ouer b Psal 2.8.9 all nations which is that he is the chiefe c Deut. 18. Prophet ouer all chiefe or d Heb. 3.1 hye Priest and especially e Phil. 2.8 Eph. 1.21.22 Matth. 28.18 Reuel 19.16 King ouer all Kings powers and principalizies and in all things head to his Church 11. 11 This so taught Luk. 8.15 1. Cor. 1◠1.2 Rom. 16.26 15.18 Vnder this word Heare is commanded our obedience that we should heare him which is with our eares heartes and deedes that is by learning his word by acknowledging it by faith and practising it by works 12. 12 Eph. 2.20.21 Reuel 3.7 Matth. 23.8 1. Pet. 5.4 Heb. 10.9.10 c. and cap. 9.24.25 This word him is spoken exclusiuely that is there is no other head of the Church to rule and make lawes but Christ no other master to teach and prescribe doctrine no other priest to offer or satisfie by sacrifice CAP. 8. The sixt Catechisme for increase of vnderstanding The place of Scripture Iohn 3.16 God so loued the world that he hath giuen his only begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life The Interpretation IN this verse Let the master shewe all this interpretation to his familie
into the image of a corruptible man and of birdes c. Rom. 1.23 Fourthly they c Saturnians who make one God of the Iewes and another of the gentiles and either contrarie to other reade Rom. 3.29 Fiftly a Symonians they who affirme that the diuell hath free power ouer all thinges Iob. 1.8.9 Sixtly some ascribe ouermuch to phificke pollicie strength and witches reade 1. Sam. 2.3.8.9 Psal 36.6 Prou. 21.30.31 Seuenthly b Priscillianists some make starres and planets to gouerne mens actions Hier. 10.1 Eyghtly some ascribe the euent of things to fortune some the being and continuance of thinges to nature reade Esay 45.5 6 7. Rom. 11.36 Reuel 4.11 2.3.4 To these three of the Trinitie are contrarie three heretikes first c Montanists who say there is but one person in the trinity which is called by diuers names of father sonne and holy Ghost Secondly d Aetians who saye the three persons to bee onely three qualities Thirdly e Triformians who affirme the three persons to bee three diuers and separable Gods 1. Corinth 8.4 1. Iohn 5.7 Fiftly against the person of Christ the diuell hath fought by many heretikes Some f Nestorians make one person of his diuinitie and another of his humanitie some g Arrians make Christ to be God not by nature but by grace and to be lesse then his father Some h Bonosians call Christ an adopted sonne some i Marcellians say he was not begotten of the father some k Carpocratians say Christ was conceiued after the manner of other men l Apollinaris Some will haue his bodie to bee heauenly and not of the Virgin Marie m Eunomians Some denie Christ a minde n Eutyches Some auouch the humane nature to bee swallowed vp of the diuine o Timotheans Some confound the two natures of Christ and make him a mixt third thing The doctrine of the office of Christ doth condemne the Symonians Sethians Menander and all that shew any other sauiour or meanes of saluation or additament more then Christ onely and the faith and doctrine of him Such as are the Papists who ioyne mans workes merits satisfactions pardons pilgrimages prayers purgatorie and I cannot tell what trumperie as additaments to Christ Acts 4.11 Iohn 10.1 2 3. and 14.6 Gal. 6.14.15 Reuel 22.18 some a Manichies say the soule onely to be saued and b Paternians some the vpper partes of the bodie Rom. 8.1 Philip. 3.21 6. The doctrine of the estate of man without Christ condemneth them c Pelagians who deny children to be corrupted with originall sinne and that without the grace of God a man may doe all the commandements of God and d Papists they who dreame of certaine pure naturals by which they imagine they can prepare themselues to grace and worke with grace the merit to saluation 2. Cor. 3.5 Philip 2.13 Heb. 12.2 There bee also some among vs who thorow ignorance doe very lightly feele their miserie and how wickedly soeuer they liue they yet fancie to themselues an happie estate they say they will doe well or pray or aske pardon but not feeling the deep wound of sinne they little feare the sore and grieuous punishment which hangeth ouer their heads for neglecting so great saluation by Christ Heb. 2.1.2.3 and 12.25 7. The doctrine of the causes of our saluation first in the good pleasure of Gods will condemneth them e Pelagians who doe vtterly deny predestination to establish free-will And thē f Papists who tye it to workes foreseene Rom. 9.11 Concerning Christ the meanes it condemneth them g Heracleans who put in his roome oyntments and ceremonies And the Papists as before in the 5. Heb. 1.5 The doctrine of faith applying Christ is against the Papists who would ioyne workes Rom. 3.28 8. This ouerthroweth all Atheists Deists Sophisters and ignorant brablers who frame to themselues a God or saluation without faith in Christ 1. Tim. 3.16 Gal. 3.26 9. The doctrine of certaintie confuteth the Papists who would haue men to doubt of their saluation Heb. 10.19.20.21.23 10. Free saluation excludeth merit Tit. 3.4 11. Perfect saluation ouerthroweth the sacrifice of the Masse and much popish trash 2. Pet. 1.3 12. This ouerthroweth Purgatorie which is made a third place contrarie to 1. Iohn 1.7 13. This refelleth them a Cerdonians who deny the resurrection or b Hymineus Philetus say it is past alreadie or c Epicures make their happines in this life 1. Thess 4.14 1. Ioh. 3.1 14. This reprooueth them d Gnostici who make faith a naked knowledge of the Gospel without the fruites of good workes or e Libertines make good workes contrarie to faith or f Antitactae will men to be free from Gods commandements Eph. 4.24 Gal. 5.6 Eph. 2.10 15. Concerning the Sacraments in another place onely here if it can bee taught the difference of the outward signe and the thing signified and that these are not to bee confounded neither that which is proper to the one to bee giuen to the other it shall giue cleere sight against many errors As g 1. Pet. 3.31 Peter speaketh of Baptisme that it saueth vs openeth his meaning saying not the washing away of the filth of the flesh which is the outward signe but the inward working of the spirit which is in the answer to God and by the resurrection of Christ So h 22.19 Christ calling the bread his bodie dooth yet teach vs to follow this rule when he biddeth vs doe all that actiō of receiuing it in remembrance of him So that the outward action is as the signe and seale but the power of working is in the thing signified which is Christ by his spirit applying through faith that heauenly washing and foode vnto our soules CAP. 9. The seuenth Catechisme for establishing of iudgement HEre I will choose two places of holy scripture because mine especiall purpose is to teach the doctrine of the Sacraments and handle them both together and because they are seales of the couenant of grace the couenant also is therewithall to be declared that the one may shewe the vse of the other and each take light strength from other which I can hardly doe out of any one text The first Text. Tit. 3. vers 3. We our selues were in times past vnwise disobedient deceiued seruing the lusts diuers pleasures liuing in maliciousnes and enuie hatefull and hating one another 4. But when the bountifulnes and loue of God our Sauiour towards man appeared 5. Not by the works of righteousnes which wee had done but according to his mercie hee saued vs by the washing of the new birth and renewing of the holy Ghost 6. Which he shed on vs abundantly through Iesus Christ our Lord. 7. That wee being iustified by his grace should bee made heires according to hope of eternall life The second Text. 1. Cor. 11.23
therefore is called by excelleÌ„cie the fulnes of times Gal. 4.4 and when all shall be gathered then the times shall be full Rom. 11.25.26 c There is but one Christ to saue all of all times and nations Secondly by a distribution of the things to bee gathered which are the elect some in d If out of heauen and earth then there is no Limbus patrum nor Purgatorie heauen some still founde on the earth till the whole summe be called and gathered Now e The Catholike Church is the companie of beleeuers in Christ in heanenand eaâ—th all these some at one time and some at another being gathered shall bee vnited vnto Christ and then being perfect they shall all be partakers of his glorie and he shall giue vp his kingdome to his father 2. Thess 2.14 1. Cor. 15.24 Now here the master may learne to set all these causes in their right order of place out of Rom. 8.30 Whom he predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified Where vnder predestinated be contained his purpose the good pleasure of his will election before the foundation of the world All the rest is the performance of that predestination As first the calling by which is not meant the outward calling onely but also the inward calling which Christ sheweth in this posie * Matth. 22.14 Many are called but few are chosen For there is a generall calling by preaching to many and an effectuall calling accompanying preaching by the spirit in a few Vnder this calling are contained the sending of Christ the preaching of Christs Gospel the worke of the spirit making vs to beleeue in him sent and preached the new birth and renewing of the holy Ghost For none are truly called but they in whom all these meet The second worke of performance is in this word instified vnder which is contained our redemption forginenes of sinnes and imputation of righteousnes which is the accepting of vs in Christ the peace with God adoption the companion of iustification which is sanctification and his daughters ioy in the holie Ghost standing in grace c. Lastly is glorified by which is meant the finall gathering into one of all the elect vnto saluation with Christ when it shall be no small part of happines to bee holie and without blame before God hauing no neede of earthly garments to couer our shame and to praise God for the glory of his grace raigning with him in fulnes of ioy for euer euer 1. Thess 3 13 Reuel 22.1.2.3.4.7 and 22.1.2 c. and 20.6 Euen so Lord Iesus come quickly Amen The second booke containing the last order of instruction COncerning this last and largest Catechisme An obsernation to the housholder I am to admonish the master of the familie First that I set downe in seuerall places and chapters seuerall and particular places of Scripture for the teaching of the seuerall parts of doctrine The text is alway set before the doctrine not in the words as in the former Catechismes but onely the name of the booke chapter verse or verses where the words are written which he is to peruse and to compare with the parts of doctrine which I set downe and then to reade it to his familie and out of it being read to shew them so much as I set downe out of it Secondly hee shall finde in some poynts that they are not so direct or expressed in the text but are gathered by circumstaÌ„ce or consequence Such as Christ * Matth. 22.31 vsed to prooue the resurrection if God call himselfe the God of Abraham c. and that he bee God of the liuing and not of the dead then verily there is a resurrection appoynted for the dead Againe wee finde that God hath * Ephes 1.4.11 elected some vnto saluation before the foundation of the world and that he doth thorowly bring to passe whatsoeuer he hath purposed And againe we finde that * Luke 13.23 24 25. 26. some shall not bee saued then it followeth that God neuer purposed their saluation and by consequent he purposed the contrarie except wee will make God as a a Luke 14.28 foolish builder that doth not forecast what hee will doe with euery part of that hee buildeth or els imagine some b Eccles 7.15.16 other power to take order in his ouerslippes or els c Esay 40.12 13 14 15. giue him some counsellers or helpers which is as the foolish hath sayd in his heart Psal 14.1 Now because he should not stumble at a thing that seemes so bare I will adde in euery such place some one or two plaine places of holy scripture to proue the matter of such a collection agreeing to faith and these shall be alwayes in the end or behind euery such poynt Also some one poynt by reason of the order of his place may not bee contained in the text by any collection and some may be directly in the text but not so cleere and plaine Here I will also helpe the master with some other place direct and plaine and by some one word guide him to discerne when any thing is not in the text Lastly in teaching this Catechisme hee may sometimes giue them some one chapter sometimes two for their easines sometimes but a part of one for length or hardnes and in all things to vse good discretion Al which rules being obserued hee shall finde I hope good vse of this Catechisme The last Catechisme containing the summe of the doctrine of Christ by many places of Scripture CAP. 1. Of the doctrine of Christ What. Titus 1.1.2 The doctrine of Christ is the knowledge of the trueth according to godlines vnder the hope of eternall life teaching the nature and actions of God CAP. 2. Of the nature of God Ioh. 4.24 Exod. 3.14 Reuel 1.8 God is a spirit being of himselfe for euer Ioh. 15.26 There are three persons in the Godhead equall in substance The Father of whom are the rest in these words sent from the father The Sonne begotten of the Father from euerlasting Ioh. 1.18 and 17.5 The holy Ghost proceedeth from them both in these words I will send and proceedeth from the father 2. The Father worketh of himselfe by the Sonne and thorow the holy Ghost the Sonne worketh from the Father thorow the holy Ghost the holy Ghost worketh from the Father and the Sonne Tit. 3.4.5.6 CAP. 3. Of the actions of God Gods decree Eph. 1.11 Here the actions of God are declared which are of two sorts 1. The decree which is that he foreappoynted all things in these words purpose and counsell of his will after which he worketh all things 2. The execution of the decree which is that he performeth all things according to his purpose in these words worketh all things Here in regard of man this decree is called predestination which is the foreordaining of some men to
AN ORDER OF HOVSHOLD INSTRVCTION By which euery master of a Familie may easily and in short space make his whole houshold to vnderstand the principall and chiefe points of Christian religion without the knowledge whereof no man can be saued Deut. 6. vers 6.7 And these words which I command thee this day shall be in thine heart thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tariest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp c. 2. Tim. 3.15 Thou hast knowne the holie Scriptures of a childe which are able to make thee wise vnto saluation thorough the faith which is in Christ Iesus AT LONON Printed by the VVidowe Orwin for Thomas Man dwelling in Pater-noster row at the signe of the Talbot 1595. TO THE RIGHT HONOVRABLE THE LORD ROBERT DEVOREVX Earle of Essex and Ewe Vicount Hereford and Bourchier Lord Ferrers and Chartly Lord Bourchier and Louaine Knight of the noble Order of the Garter Master of her Maiesties Horse and one of her Maiesties most Honorable priuie Councell grace and peace be multiplied IT is a matter of great waight and necessarie duety Right Honorable to consider wisely and to iudge rightly of the workes of God in the euent of thinges which happen vnto men For as it is written in the Psalmes a Psal 145.17 The Lord is righteous in all his waies and holy in all his workes And againe b 107.43 VVho is wise that hee may obserue these things for they shall vnderstand the louing kindnesse of the Lorde And againe c 92.6 An vnwise man knoweth it not and a foole doth not vnderstand this And seeing d Rom. 11.36 all thinges are of him and thorow him for him and e 1. Sam. 2.9 in his owne might no man shall bee strong but f Psalm 75.7 33.11 God is Iudge hee maketh low he maketh high and that the counsell of the Lorde shall stand for euer the thoughtes of his hart Gods prouidence in all things is to be obserued thoroughout all ages euery man ought carefully to regarde the prouidence of God in the thinges befalling to himself and others which I find very fruitfully obserued by the holy seruaunts of GOD in the Scriptures As Ioseph when he sawe his Fathers house in the time of the greate famine to come into Egypt to buy foode comforteth his brethren who of enuie had solde him thither with this obseruation saying g Gen. 45.5 Bee not sad neither grieued with your selues that ye sold me hither for God did sende me before you for your preseruation And Dauid comforteth himselfe and stayeth the rage of his seruaunt against the cursing of Shimei by this consideration saying h 2. Sam. 16.12 Jt may bee that God will looke vpon mine affliction do me good for his cursing this day So Mordecai encourageth Ester to make supplication to the king though it were contrarie to lawe and in hazard of her life in the behalf of the Iewes who were appointed to die by wicked Haman by such a wise collectioÌ„ among other wordes saying a Ester 4.14 VVho knoweth whether thou art come to the kingdome for such a time In like sorte when I thinke vpon your honor remembring what I haue heard of your noble Father that good Erle in the time of his last sicknes of his godly care ouer his children comparing thereunto how God hath preserued you vnto this time what speciall fauour you haue attained before so gracious a Prince in what an high waigh tie place you are set in what yeares of your age these things are befallen you together with the blessed giftes by which you are fitted thereunto mine hart is touched with a comfortable hope that the Lords grace working effectually in you and his heauenly spirite directing you you might be a worthie instrument in faithfull and wise seruice to her maiesty for the good of this common-wealth the churches of Iesus Christ among vs. For if b 1. King 18.4 Obadiah vnder wicked Ahab could keepe from Iezebel and feede an hundreth Prophetes and c Iere. 38.8.9 Ebedmelech could obtaine of that euill king Zedekiah to deliuer Ieremie out of the dungeon into which he was cast by the Princes with the kings consent and d Nehem. 2. Nehemiah could apply the fauour he had with that heathenish King Artashasht to the building of the walles of Hierusalem who can tell but that much more such a noble man of Christian knowledge aduanced by God into the fauour of so Christian and religious a princesse may likewise performe some seruice of great importance to the Church of God and his countrie And verily if God e Prâ—u 18.4 made all for himselfe Euery man ought to serue God according to his place giftes and his elect f Ephe 1 6. for the glorie of his grace g Act. 17.26 assigning the times which were ordained before and the bounds of mens habitation that they should seeke the Lord and if he haue h Math. 25.14 giuen euery man a talent whereof hee must render an account then ought euerie man i 1. Cor. 7.17.24 so to walke as God hath distributed to euery man as the Lorde hath called euery one and therein to abide with God Therfore k 1. Sam. 15. Saul without reseruing of any spoyle by any pretence must bee obedient to the voyce of the Lord in the vtter destroying of Amalecke because God had annoynted him to be king called him thereunto And Dauid l 2. Sam. 12. though hee were a man after Gods heart yet because he forgate his aduancement by God his great benefits and by deflowring his neighbours wife c. disobeied God and caused the enemies of God to blaspheme was reproued sharply punished seuerely And thou O meeke m Num. 30.12 Moses what kept thee out of the lande of promise And thou O wise a 1. King 11. Salomon what made thy latter dayes troublesome and a breach in thy kingdome And thou O good b 1. King 22. Iehoshaphat what brought thy life in hazard was it not that God who exalted you in honour Who so honor not God are plagued was not sanctified by your seruice If God thus deale with his owne c 1. Pet. 4.17 house where shall the vngodly and sinners appeare d Philip. 3.19 whose God is their bellie who e Haback 1.16 sacrifice to the net of their own policies and honour the f Luk. 16.13 God riches but g Exod. 5.2 know not the Lord who giueth them all things abundantly to enioy h Rom. 1.24 God giueth them ouer to their owne lusts i Iob. 5.14 they meete with darknes in the day time and grope at noone day as in the night some by k 2. Sam. 17.23 their policie make an halter
teach theÌ„ to sing some short psalmes as the 117. the 131.133 and such like as they are in English meter CAP. 2. The second order of instruction for the opening of the vnderstanding This order is best from sixe yeare olde and vpwards in some capacities before and for such as are ignoraÌ„t of what age so euer AFter that they can handsomely do these things then this catechisme following will be most necessarie for the opening of their vnderstanding where the master of the house must not binde the learner to the very words as before here set downe but so teach as euery time he repeateth any question there may bee some little difference in his wordes And for that cause I will shewe him diuers formes of speaking in some of the most needefull pointes teaching the meaning of one poynt which a childe or young man will quickelie conceiue and by the variation be able to vnderstand and beare away and to answer with his own words in diuers sortes at diuers times and all to one sense The Catechisme for the second order b Or thus How many Gods are there But one only and three persons c. VVHat thinkest thou of God I beleeue there is one God and three persons God the Father God the Sonne and God the holy Ghost c Was there not a time wheÌ„ there was neither heaueÌ„ nor earth c. Yea How did they begin God created them by his word c. How came the World God made all things of nothing in sixe dayes In what day made he man The sixt day Was the woman made the same daye Both man and woman were made in one daye How were they made God made man of the dust of the grounde and breathed in his face the breath of life and the man was a liuing soule that is a liuely creature hauing bodie and soule After God cast Adam into an heauie sleepe and tooke out one of his ribbes and closed vp the flesh and of that rib hee made the woman so there was man and woman the mans name was Adam and the womans Eue. Was man made any whit more excellent then other creatures Yes in two things he was made after Gods image and clothed with happines What was that image of God Knowledge holines and righteousnes What was the happines He was made Lord ouer the creatures and being naked was not ashamed What did God with man after hee had thus made him Hee set him in a most pleasant place of the world called the garden of Eden appoynted him to keepe and dresse the garden gaue him leaue to eate of all the trees in the garden sauing one called The tree of knowledge of good and euill and if he eate of that tree he should die the death What death Of bodie and soule Was there not another tree of speciall name Yes the tree of life which was a Sacramentall signe that if man continued in his vprightnes he should liue for euer d If AdaÌ„ were made good and happie how came wickedneâ— and punishments By eating the forbiddeÌ„ fruit sinne shame damnation and all other miseries came vpon mankinde Did man continue in his vprightnes No for the diuell abusing the bodie of a serpent tempted the woman Eue and shee did eate of the forbidden fruite and she gaue Adam and he did eate and then they were ashamed And so Adam and Eue and all mankinde were dead in sinne and vnder damnation of bodie and soule e How shall we 〈◊〉 deliuered 〈◊〉 How shall we escape sinne and damnation Onely by Iesus Christ f 〈◊〉 â—â—leefe in 〈◊〉 〈◊〉 was he 〈◊〉 Of God 〈…〉 â—â—man Of â—â—ngin Ma 〈◊〉 If Mary 〈◊〉 this Moâ—er who was 〈◊〉 He as â—uching his Godhead and she touching his manhood What is Christ He is the eternall sonne of God made man that is perfect God and perfect man What did he for vs to saue our soules Hee died and shed his most precious blood to redeeme vs from our sinnes Is it not possible for a man to liue so iustly and vprightly that he may g Deserue or merit obtaine his owne saluation by well doing No man hath such a gift or power Why Because no man can keepe al the commandements of God if we breake any one we be guiltie of all How shall we doe then If we beleeue in Iesus Christ we shall be saued All All doe not beleeue What neede we then care to do h To liue honestly or godly good works We must doe good works because they are commanded by God and it is our duetie to obey him that made and saued vs wee ought to bee thankefull and to glorifie him and to declare our faith by our workes for the good ensample of others and for many other necessarie vses How are we saued by Christ seeing we die daylie This bodily death is but the parting of the soule from the bodie for a time but the bodie shall rise againe euen as Christ rose the third day for at the last day when Christ shall come againe to iudge the quicke and the dead all that beleeue in him shall rise againe vnto euerlasting life and all other to euerlasting damnation How come we to know these things God sendeth his word to bee preached vnto vs. Doe all beleeue who heare the worde None but they whose hearts are opened by his holy spirit Are there no other helps of i Beleese faith Many as the experience of all Gods doings according to his word and namely in tribulation the exercise of all good works and especially the right vse of the seales of the promise which are commonly called Sacraments Which be they Baptisme and the Lords Supper What is to be seene in them The outward signe as water bread and wine and the signification which is the * The death or promise of Christ the benefits of Christes death grace of Christ Wherefore bee children baptized with water In token that their sinnes are washed away by the blood of Christ Why doe men receiue the bread and wine in the Communion In token that Christ gaue his bodie and blood for our redemption Are they onely tokens or bare signes No they are also as seales to assure vs of the grace of Christ and his last will How doe Baptisme and the Lordes supper differ Baptisme is outwardly with water and the Lordes Supper with bread and wine secondly Baptisme signifieth the washing of our sinnes to enter vs into the Church the Lords Supper is for the strengthening of our faith thirdly Baptisme is once signifying that wee which are by nature the children of wrath are once borne in Christ to be Gods children but the Lords Supper is often signifying by eating bread and drinking wine the davly nourishing of our faith in and by Christ that wee may continually grow stronger and stronger vnto eternall life What is eternall life To liue with God and to bee partakers of his glorie for euer
vse namely that it is not now as common bread to feede our bodies onely but it hath a sacramentall and holy vse annexed for the feeding of our soules that is Wee shew the Lordes death herein till hee come The summe then is seeing hee deliuered vnto them onely that he receiued and that in this order and to this vse they must not prophane this holy Sacrament by their disorder or additaments what so euer to doe in any other order or to any other vse more or lesse then it was ordained Whereupon he proceedeth in the rest of the chapter to giue them certain canons or precepts out of the premisses namely how they should reforme themselues and doe it orderly and profitablie The Doctrine of the Catechisme 1. Out of both places These two places open vnto vs the couenant of God touching the saluation of his elect by two things First by doctrine as a writing declaratorie Secondly by Sacraments as seales of that writing confirmatory 2. The doctrine is in the description of the persons couenanting one with another and the couenant it selfe 3. 3 In the first place vers 4.5.6 The first person is he who offereth the couenant namely God who is described by the speciall worke which hee doth in the couenant hee maketh his bountifulnes appeare and is therefore intituled a Sauiour as one that seeketh vs and not we him 4. The second man 4 Vers 3. shutting out pure naturals free will c. who receiueth the couenants who is described voyde of all goodnes in minde will affections works for so * Ezech. 16.4.5.8 God findeth vs in our filthines before the couenant 5. 5 In the second place vers 24.25 The third person is the mediator of the couenant Christ who giueth his body and blood for the confirmation of the couenant 6. 6 This is out of both places The couenant it selfe is first called the new Testament that is * Ierem. 31.31 not of the lawe of workes but of mercie and grace Therefore on the partie that offereth it is thus described First God propoundeth himselfe to bee our God and Sauiour then hee receiueth vs to himselfe by mercie in Christ and not by our workes Thirdly he sheweth the effect of the couenant that wee should bee iustified by his grace and made heyres thorow hope of eternal life On our part the condition is no more but to receiue all this by faith in Christ which is giuen vs in the new birth and therefore * Rom. 8.15 called the spirite of Adoption by which wee call God Father And so the couenant is made on our part as it is * Gal. 3.26 written Yee are all the sonnes of God by faith in Christ Iesus Where you may see that Christ is the mediator * Eph. 2.18 to bring vs to God namely by beleefe in him Which couenant God will haue declared before men by the vse of his seruice as profession Sacraments c. and by obedience vnto euery good worke 7. In beholding which couenant wee may see all merit and reioycing in man vtterly excluded For before the couenant wee are altogether voyde of all goodnes in the couenant wee are receiued and saued by mercie without workes Christ is a mediator to God for vs paying the ransome of our sinnes by him is powred vpon vs the new birth and renewing of the holy Ghost by him we are iustified and made heyres of euerlasting life If we haue faith or hope they are all the giftes of God thorow Christ so that wee haue euery way cause of abasing our selues and onely to * 1. Cor. 1.30 reioyce in him Wherefore the Church ascribing nothing to her selfe maketh this ioyfull confession a Esay 61.10 I will greatly reioyce in the Lord and my soule shall be ioyfull in my God for he hath clothed mee with the garments of saluation and couered me with the robe of righteousnes c. Now not minding to shew euery particular poynt which these two places affoord An obseruation to the teacher we will come to the second parte of the Sacraments In handling whereof if any thing bee not in one of these two texts for it were much all to be I will set in the margine some other place as a supplie to their wants and this doctrine is in two things 1. How many Sacraments 2. What they be 8. There are but two Sacraments of the * I say couenāt because the word sacrament is vsed diuersly this shutteth of vnproper vses couenant that is to say Baptisme and the Lords Supper The other poynt What they bee will appeare easie if wee learne how they agree betweene themselues and how they differ both betweene themselues and also from others 9. Two Sacraments agree in foure things These two Sacraments agree in these things 1. In a generall definition A Sacrament is a signe and seale of the couenant of grace First they are signes 1 In a generall definition as water washing in Baptisme bread and wine eating and drinking in the Lords Supper They are both signes of the couenant for Baptisme signifieth Christs bloud in the couenant and so dooth the Lords Supper and they bee both more thē bare signes euen seales of assurance For as the seale is set to a will or deed to confirme the writing so are these two appointed by Christ to assure vs of the thing they signifie Therefore the one is called his body and the other the washing of the new birth not because they bee chaunged in nature but by such a neere speech to assure vs of the thing sealed or signed They both herein assure vs of our iustification and sanctification Secondly 2 They be as badges they bee both outward badges of our profession as by the one we shew the Lords death and by the other that wee are Gods children by a new birth Thirdly 3 Both commanded Mat. 28.18.19 they both haue a commandement from Christ Fourthly 4 Both haue a forme of administration Acts. 2.14.37.38 Mar. 16.15.16 they both haue a prescribed forme of administration in regard of the Minister and people The Minister is appoynted to preach and declare the couenant and to administer the Sacraments the people to heare and to receiue the Sacraments In Baptisme the Minister must wash with water in the name of the Father and of the Sonne and of the holy Ghost the person to bee admitted into the Church is to submit himselfe to such a washing In the Lords Supper the Minister by thanksgiuing is to set apart to this holy vse the bread wine seuerally to breake the bread and to giue afterwards seuerally first bread and then wine to the people bidding them to eate drinke c. and the people ought to receiue them both seuerally first bread and then wine and to eate the bread and drinke the wine not as common bread and wine but as sanctified to the