¶ A SHORT Summe of the whole Catechisme wherin the Question is propounded and answered in fewe wordes for the greater ease of the common people children Gathered by M. IOHN CRAIG Minister of Gods worde to the Kinges Maiestie Iohn xvij This is life eternall to know thee the onely very God whom thou haste sent Iesus Christ LONDON Imprinted by Iohn Wolfe for Thomas Manne dwelling in Pater noster row at the signe of the Talbot The Contents of this books diuided into ten parts 1 The creation of man and his first estate of Innocencie without death and miserie 2 The miserable fall of man from God and his former estate vnder the bondage of sinne death and all other kinde of miseries 3 The calling of Man againe to repentance and his third estate in Iesus Christ how he should honor his redeemer foure wayes 4 The first part of Gods honor is Faith and here the beleefe and faith is declared 5 The second part of Gods honor is Obedience here the lawe is declared and how it doth differ from the Gospell 6 The third part of Gods honour is prayer which is declared in generall with an exposition of the Lords prayer 7 The fourth part of Gods honour is Thankesgiuing where the causes the rule and other circumstances of thankes are declared 8 The ordinary instruments of saluation are these the worde the Sacraments and Ministery of men which are particularly declared 9 The first cause of our Saluation is Gods eternall election and here the progresse of the same and two endes of all flesh are declared 10 A short general confession of the true Christian faith religion according to Gods word subscribed by the kings M. his houshold c. To the Professors of Christs Gos-Gospell at new A birdene M. Iohn Graig wisheth the perpetuall comfort and increase of the holy Spirit to the ende of their battell IT is not vnknowne to some of you deare brethren in the Lord that for your sake chifly I tooke paines first to gather this breefe Sum Therefore willing now to set it out and make it common to others I thought good to recommend the same to you againe in speciall as a token of my good wil towards you all and as a memoriall of my doctrine and earnest labours bestowed among you and vpon that countrie for the space of sixe yeares Wherefore desiring to heare of your profit fruites of my labours I can not but of very loue and duety exhort you not onely to take this my labour in good part but also to vse it aright least it bee a witnesse against you in the daye of the Lorde It shall be verie comfortable and fruitful to you if ye cause this short summe to be oft and diligently reade in your houses for hereby ye your selues your children seruants may profit more more in the principall points of your saluation What neede ye haue of this continuall exercise in your houses ye know your selues and I by experience can beare witnesse of the greate and grosse ignorance of some amonge you notwithstanding the cleare light of the gospell of long nowe shining there In handling this matter I haue studied to my power to bee plaine simple short and profitable not looking so much to the desire satisfaction of the learned as to the instruction and helpe of the ignorant For first I haue absteyned from al curious hard questions and next I haue brought the question and the answere to as fewe wordes as I could and that for the ease of children and common people who can not vnderstand nor gather the substance of a long question or a long answere consirmed with many reasons And yet if any will exercise their housholde in the common Catechisme the which thing I exhort all men to doe this my labour can not hurt but rather it shall be a great helpe to them seeing I both gather the substance of the whole Catechisme in fewe wordes and also follow the same order except a litle in the beginning and in the ende where certaine things are added which all men I hope shall iudge to be verie profitable and necessarie to be knowne There are also some questions answeres interlaced in sundrie places but chiefly in the matter of the Sacraments which serue greatly to the right vnderstanding of the matter in hand But if men will bee both weary to learne the common Catechisme and also this briefe Summe I can not vnderstād what good they wil haue to know the right way of their saluation For certain and sure it is that the reading or rehearsing by worde of the Beleefe the Lordes prayer the Lawe and number of the holie Sacraments can profit nothing to saluation without the right vnderstanding and liuely application of the same to our selues in particular in the which onely doth the true Christian faith consist Wherefore I maruell greatly of the brutishnes of many who doe glory in Faith and yet neyther haue they knowledge nor feeling of the principall heades of our Christian saith as their answeres doe testifie when they are brought to any publike examination But albeit the greate multitud perish in their wilfull ignorance yet I hope some shall profit by this my labour taken for the Church of God of the which I iudge you to be a parte Therefore take heed to your selues and suffer no others to goe before you in this spiritual exercise for great dishonour it shal be to you if others shal profit more by this breefe summe then ye seing for your cause it was first writtē taught among you and nowe lastly vnder your name come to the knowledge of others Be not of those men to whome all kinde of good doctrine is eyther hard and obscure or els ouer base and common for as the one hath no will to learne euen so the other would be fedde with some curiositie or newe doctrine If any shal complaine of my obscuritie in these short answeres let him consider how hard a thing it is to bee both short and plaine or yet to satisfie all mens desire iudgement in lighter matters then this is Alwayes if dayes bee graunted I minde with the helpe of God to make this summe more ample more plaine if the brethren shall iudge it needfull In this meane time I desire all men to take this my trauaile in good part vse it to the edification of the Church glory of our God To whom be all honour praise for euer aud euer Amen At EDENBVRGH the xx of Iuly in the yeare 1581. To the Reader MEruell not gentle Reader that I alleadge no authoritie of the Scriptures nor fathers for the confirmation of this doctrine seeing my purpose is not so much to instruct our prophane Atheistes and Apostates as to put our brethren in memory of that doctrine which they dayly here confirmed in our ordinarie teaching by the scriptures and consent of the godly Fathers Alwayes
The battell of flesh against the spirit Q. What battell haue we without A. The temptations of satan and the world Q. What armour haue we A. True faith with feruent praier to our God Q. Is prayer the cause of our victory A. No but it is a meane by the which God doth saue vs and he is honoured thereby 6 The third part of Gods honour is Of prayer in generall Q. VVHat thing is prayer or calling vpon God A. It is an humble listing vp of our mindes and heartes to God Q. Why go we to God onely in our prayer A. Because prayer is part of his true worshipping Q. Why then seeke we needfull things at men A. Because they are appointed stewards to vs Q. How should we go to them A. As to Gods instruments onely Q. To whom should we giue prayse A. Only to God to whom al praise belongeth Q. May we pray to Saints and Angels A. No for that is manifest idolatrie Q. Are the Angels appoynted to serue vs A. Yes but we haue no commandement to seeke to them Q What shall we say of the common custome vsed in time of blindnesse A. We should be content with the order appoynted by God Q. How should we pray to our God A. With our minds hearts for he is a spirit Q. What is prayer without the minde heart A. It is vnprofitable and cursed of God Q. What manner of minde and affection is required A. First an earnest feeling of our own misery through sinne Q. What thing is next required A. A feruent desire with faith and hope to obtaine Q. Who moueth vs to pray feruently A. Gods holy spirit onely Q. Should this make vs colde in prayer A. No but rather feruent in calling on y ◠spirit Q. What auaileth prayer with the tongue A. It profiteth much if the mind be with it Q. What is prayer in a strange language A. It is a plaine mockery of God Q. Should we be sure to be heard in our prayer A. Otherwise we pray in vaine and without faith Q. What are the groundes of our assurance A. Gods promise his spirite in vs and our mediatour Q. In whose name should we pray A. In the name of our Lord Jesus Christ Q How can that be proued A. By Gods commandement and promise to heare vs in so doing Iohn 16. ver 23. Q. What thinges should we aske of God A. All things promised or commaunded in the word Q. May we not follow our owne fantasie in our prayer A. No for thē our prayer should be very vaine Q. Wherefore that seeing all men desire good thinges A. Because we neyther know nor desire the things that are best for vs. Q. What then should we do in our prayer A. We must learne of God what and howe we should aske Q. How then should we beginne our prayer A. We should first submit our affections to Gods will Q. What rule hath God giuen vs for this purpose A. The Scriptures and chiefly the Lords prayer Q. Rehearse the Lords prayer A. Matth. 6. ver 9. Our Father which art in heauen 1 HAllowed be thy name Thy kingdome come Thy will be done in earth as it is in Heauen 2 GIue vs this day our dayly breade And forgiue vs our trespasses as we forgiue them that trespasse against vs. And lead vs not into temptation but deliuer vs frō euil For thine is the kingdome the power and the glory for euer and euer So be it The diuision and order of Prayer Q. How is this prayer diuided A. Into a Preface and in sixe petitions Q. How differ the sixe petitions A. The three first appertaine to the glory of God onely Q. Whereunto do the other three appertaine A. To our comfort principally Q. What thing should we seeke first in our prayer A. The glory of our God before all things Q. Is not that hard to fleshe and bloud A. Yes but it is the worke of Gods holy spi Spirit onely Q. Are we not happy when God is glorified in vs A. Yes no doubt but we should looke onely to Gods glory Q. Do not the other three tend to the same end A. Yes but we are permitted to looke to our selues also Q. For what vse serueth the preface A. To prepare our selues to pray aright The preface Q. Why call we him Father A. To assure vs of his good will Q. Wherfore call we him our Father in common A. Because our prayer should be for our brethren also Q. What is meant here by the heauen A. His maiestie power and glory Q. What serue these things for in our prayer A. Herby we are prepared to reuerence hope 1 The first part Q. What thing is meant here by his name A. His due honour glory fame estimation Q. Can his honour eyther increase or diminish A. Not in it himselfe but in the hearts of men onely Q. What thing then craue we here first A. Our Fathers honor glory in his world Q. When and how is this done A. When with heart mouth and deede he is extolled aboue all things Q. How are men brought to do this A. By the liuely knowledge of his maiestie Q. How can his insearchable Maiesty be known A. By his worde Sacraments and manifolde workes Q. What should men learne by these names A. His infinit powre goodnesse mercy iustice prouidence trueth and constancie c. Q. Is it not inough that we our selues honour his name A. No but we should desire and labour that the same be done in all men according to our power and vocation Q. When and where should we do this A. In prosperitie and aduersitie priuatly and publikely Q. What if wee finde fault with his worde or workes A. Then we extoll our name and prophane his holy name Q. What if we be nothing moued at the prophaning of his name A. Then are we not the sonnes of God Q. From whence doth this petition flowe A. From a vehement affection to our Fathers glory Q. What is this affection to vs A. A plaine testimony of our adoption Q. What desire wee when wee pray for his kingdome A. That hee might raine more and more in the heartes of his chosen Q. When is this thing done A. When his Spirit reformeth and ruleth our heartes Q. What other thing aske we here A. That the tiranny of Satan be beaten down Q. To what purpose serueth the third petition A. Through it the other two are performed Q. Declare that more plainely A. His name is sanctified and hee reigneth when his will is done Q. Are not all things compelled to obey his will A. Yes but we speake here of mens voluntary obedience Q. How can that be proued A. By the comparison here added Q. When shall these three petitions be performed perfectly A. Neuer in this world by reason of our corruption Q. Why pray we for the things that will not be A. We craue alwayes
Q. But by this way we are ioined with the wicked in one body A. That can not hurt vs nor profite them Q. VVherefore that A. Because we they are spiritually seperated Q. But they make the word and the Sacraments vnfruitfull A. Not to vs but to themselues onely Q VVhy is remission of sinnes put here A. Because it is proper to the Church members of the same Q. wherefore is it proper to the Church onely A. Because in the Church onely is the spirit of faith and repentance Q. who forgiueth sinnes by whom and where A. God onely through Christ in his Church here Q. How oft are our sinnes forgiuen vs A. Continually euen to our liues ende Q. what neede is there of this A. Because sinne is neuer throughly abolished here Q. How get we remission of our sinnes A. Through the mercy of God and merits of Christ Q. Is there any remission of sinnes after this life A. None at all albeit some haue taught other wise Q. Is the sinne and the paine both forgiuen A. Yes no doubt seing the one followeth vpon the other Q. But often times the paine remayneth after the sinne A. That paine is not a satifaction for sinne Q. what is it then seing it commeth of sinne A. It is a fatherly correction and medicine preseruatiue Q. what looke we for yet at the handof our God A. The resurrection of our bodies and life eternall Q. With what bodies shall we rise againe A. With these same bodies in substance as Christ did rise Q. But the Apostle saith that our bodies shal be spirituall A. That is in respect of their present estate Q. Of what condition shall our bodies be then A. Free from all corruption and alteration Q. Wherefore shall wee rise with the same bodies A. That they may receyue their rewarde with the soules Q. What admonition haue wee here giuen vnto vs A. That we should dedicate our bodies to the seruice of God Q. But the wicked shall be partakers of the same resurrection A. No doubt but to their greater confusion Q. Many doubt of this resurrection A. But we are sure that he whirh fulfilled the first promises can and will performe the rest Q. What kinde of life is promised to vs A. Life eternall without all miserie Q. What is prepared for the wicked A. Death eternall without all ioy Q. But yet they shall liue eternally A. That life shalbe to liue in death eternall Q. What admonition haue we hereby A. That we should waite continually for the comming of the Lord. Q. What other admonition haue we A. We should thirst continually for the eternall life Q. Is it inough to know these things to be true A. No but we must know and apply them to our selues Q. What are these Articles which we haue declared A. The ground and foundation of our faith and religion Q. How should we apply them to our selues A. By our owne true and liuely faith Of true Faith with the fruites Q. What thing is true faith A. An assured knowledge of Gods mercy towards vs for Christs sake according to his promise Q. Haue wee any naturall inclination to this faith A. None at all but rather a naturall rebellion Q. Who then worketh these things in vs A. Gods holy spirit doth seale them vp in our heartes Q. Howe can guiltie men bee assured of Gods mercy A. By the truth of his promise made to the penitent Q. Yet our guiltinesse can not but feare Gods iustice A. Therefore we set betwene vs and it the satisfaction of Christ The first fruite of faith Q. what is the first fruite of our faith A. By it we are made one with Christ our head Q. How is this vnion made and when A. When we are made flesh of his flesh and bone of his bones Q. was not this done when he tooke our flesh A. No for he onely than was made fleshe of our flesh Q. when are we made flesh of his flesh A. When we are vnited with him spiritually as liuely members with the head The second fruit of Faith Q. what thing get we by this vnion A. Wee are made partakers of all his graces and merits and our sinnes are imputed to him and abolished from vs. Q. what thing followeth vpon this cheefly A. Perfect iustification and peace of conscience Q. wherein doth our iustification stand A. In remission of sinnes and imputation of iustice Q. How can Gods iustice forgiue sinne without satisfaction A. Christ satisfied aboundantly the iustice of God for vs. Q. whose iustice is imputed to vs A. The perfect obedience iustice of Christ Q. Howe can an other mans iustice bee made ours A. Christ is not another man to vs properly Q. wherefore is he not another man to vs A. Because he is giuen to vs freely of the father with all his graces and wee are ioyned with him Q. How is iustification offred to vs A. By the preaching of the Gospell Q. How receyue we iustification A. By our owne liuely faith onely Q. Is not iustification offred to vs by the lawe A. Yes but no man is able to fulfill the Law Q. what if a man liue godly and vprightly A. No vpright liuing can be without faith Q. Is our faith perfect in all poynts A. No for it is ioyned with manifold imperfections Q. How then can it iustifie vs A. It is only y â— instrument of our iustification Q. What thing doth iustifie vs properly A. Iesus Christ onely by his perfect iustice The third fruite of Faith Q. Can our faith he without a godly life A. No more then fire without heate Q. What is the cause of that A. Because Christ sanctifieth all whome he iustifieth Q. Do not the good workes of the faithfull merit eternall life A. No for then Christ should not be our only Sauiour Q. Yet the good workes of the faithful please God A. Yes no doubt but yet through faith onely they please him Q. Wherefore please they not God seeing they are the workes of the spirit A. Because they are defiled with the infirmities of the flesh Q. Are then our good workes vnprofitable A. That followeth not seeing they please God haue rewarde both here hereafter Q. Doth the Gospell teach vs to condemne good workes A. No for it craueth continually faith and repentance Of Repentance Q. What thing is true repentance A. It is the hatred of sinne and loue of iustice Q. From whence doth this proceede A. From the feare of God and hope of mercy Q. How are we brought to this feare of God A. Through the preaching of the Law Q. How come we to the hope of mercy A. By the preaching of the Gospell Q. What thing doth repentance worke in vs A. Continuall mortification of our lusts and newnesse of life Q. Who worketh these two things in vs A. The spirit of regeneration through the death and
God through Jesus Christ and to honour him aright Q. What are these foure partes of Gods honour A. They are his onelye seruice pleasyng him Q. What are these foure partes to vs. A. Infallyble seales of our election and saluation Q. By whom are we kept in this estate A. By the power of the holy spirite Q. What instruments vseth hee for this purpose A. The worde the sacraments ministerie of men The 8. part is Of the outward instrumets of our saluation Of the word of God Q VVHere shall we finde the worde A. In the holy Scriptures Q. How should we behaue our selues towards the word A. We should loue receiue and obey it as Gods eternall truth Q. But it commeth to vs by men onely A. Yet alwaies we should receiue it as sent of God Q. Who can assure vs of this A. The holy spirite onely working in our hearts Q How should we vse the word A. We should reade it and heare it reuerently Q. May the common people reade the Scriptures A. They may and are commaunded to reade them Q. May they haue them in their owne language A. I no doubt for otherwise they coulde not profite Q. Is not priuate reading sufficient for vs A. No if publike teaching may be had Q. How may that be proued A. Thus as the ministers are commaunded to teach euen so are we commaunded to heare them Q. How farre should we obey their doctrine A. So far as it agreeth with the word Q How long should we continue in hearing A. As long as we liue and teaching may bee had Q. What neede is there of this continuall hearing A. Because we are both ignorant and forgetfull Q. What shall wee iudge of them that will not heare A. They refuse the helping hand of God Q. What shall we do when preaching can not be had A. We should reade the scriptures with all diligence Q. What if we can not reade them A. We should haue recourse to them that can reade Q. But the Scriptures are obscure and hard A. The holy Spirite will helpe the well willers Q. What if we be once well iustructed by our Pastors A. Yet wee must continue in this schole to the ende Q. Wherefore that if we be once sufficiently instructed A. God hath established this order in his Church because we neede continually to be instructed Q. What followeth vpon this A. The Ministers or Pastors are needefull for vs. Q. But they are commonly neglected and contemned A. Who so contemneth them contemneth God and his own saluation Q. What should this continuall exercise worke in vs A. Increase of faith and godlines of life Q. What if these two things followe not A. Then in vaine is our reading and hearing Q. What other thing is ioyned with the word for our comfort A. The holy Sacraments of Jesus Christ Of the Sacraments in generall Q. What is a sacrament A. A sensible signe and seale of Gods fauour offered and giuen to vs. Q. To what ende are the sacraments giuen A To nourishe our faith in the promise of God Q. How can sensible signes do this A. They haue this office of God and not of themselues Q. It is the onely office of the spirite to nourish our Faith A. Yet they are added as effectuall instruments of the spirite Q. From whence then commeth the efficacie of the Sacraments A. From Gods holy spirite onely Q. What moued God to vse this kinde of teaching A. Because it is naturall to vs to vnderstand heauenly things by sensible and earthly things Q. May we be saued without the sacraments A. Yes for our saluation doth not absolutely depend vpon them Q. May we refuse to vse the Sacraments A. No for then we should refuse the fauour of God Q. Do all men then receaue the fauour of God by them A. No but onely the faithfull receaue it Q. How then are they true seales to all men A. They offer Christ truely to all men Q. When are the Sacraments fruitfull A. When we receaue them with faith Q. Is there any vertue inclosed in them A. None at all for they are but signes of heuenly misteries Q. What should our faith seeke by them A. To be led directly to Jesus Christ Q. If they require faith first how can they nourish faith A. They require some faith first and then they nourish the same Q. Are wee not infidels when wee neede signes A. No but rather we are weake in faith Q. What then is our estate in this life A. We are alway imperfect and weake in faith Q. What then should we do A. We should vse diligently the word and the Sacraments How the Sacraments and the word differ and agree Q. How do the Sacraments differ from the word A. They speake to the eye and the worde to the eare Q. Speake they other things then the word A. No but the same thing diuersly Q. But the word doth teach vs sufficiently A. Yet the Sacraments with the worde do it more effectually Q. What then are the Sacramentes to the word A. They are sure and authentike seales gyuen by God Q. May the Sacraments be without the word A. No for the worde is their life Q. May the word be fruitfull without the Sacraments A. Yes no doubt but it worketh more plenteously with them Q. What is the cause of that A. Because more senses are moued to the cōfort of our faith The partes of the Sacraments Q. What are the principall partes of a Sacrament A. The eternall action and the inward signification Q. How are they ioyned togither A. Euen as the word and the signification Q. What similitude haue the Sacramentes with the thing signified by them A. Great similitude in substance in qualities Q. What signifieth the substance of the Elements A. The verie substance of Christes bodie Q. What if the substance of the Elements were not there A. Then they were not true Sacraments of Christes bodie Q. What meane the naturall qualities of the Elements A. The spirituall qualities giuen by Christ Q. What signifieth our neare coniunction with the Sacraments A. Our spirituall vnion with Jesus Christ and among our selues Q. What meaneth the outward giuing and taking A. The spirituall giuing and taking of Christ Q. What meaneth the naturall operation of the Elements A. The spirituall operation of Christ in vs. Q. Are these things onely signified by the Sacraments A. No but they are also giuen and sealed vp by the Spirite Q. Who may giue the seale of these things A. God onely may giue the seale of his promise Of the Minister and order of the sacraments Q. Who may administer the Sacraments A. Onely the minister of the worde of God Q. After what manner should they be ministred A. According to the order giuen by Christ Q. How are they sanctified consecrated or blessed A. By the practise of the order commaunded by Christ Q. What is it to consecrate or blesse a Sacrament A.
It is to applie a common thing to an holy vse Q. Who may do this A. God onely we at his commaundement Q. Doth the consecration or blessing chaunge the substance of the Elements A. No but it chaungeth the vse onely Q. How long then remaine they holy A. So long as they are vsed in that action Q. What are they after that vse A. Common things as before Q. Do the Sacraments profite all the receiuers when they are administred A. No seeing they are receiued by some without faith for a time Q. Then the wordes of consecration haue no force A. They haue no force to imprint any qualytie in the elements of vertue or holines Q. To whom then are they spoken A. To the receauers and not to the Elements Q. What is the office of those wordes of Blessing A. To testifie the will of God to the people Q. In what language should they be spoken A. In the Receauers owne language Q. Where should the Sacramentes bee administred A. Publikely before the congregation Of the Receauers Q. To whome shoulde the Sacramentes bee giuen A. To all the members of the Church in due time Q. How should the Sacraments be receiued A. In a liuely faith and true repentance Q. What if faith and repentance be not A. Then double condemnation is sealed vp Q. Can the sinnes of the Ministers or others hurt vs. A. No for they are Gods ordinances Q. How should we prepare our selues A. We should trie our knowledge faith and repentance Q. Should these giftes be perfect in vs A. Not so but they should be sound and without hipocrisie The causes and number of the Sacramēts Q. To what end are the Sacraments vsed A. For the nourishment of our faith and for anopen protestation of our religion before men Q. To what other end serue they A. They craue the increase of newnesse of life with brotherly loue and concord Q. Did the Sacraments of the olde Testament serue for the same vses A. Yes no doubt as the Prophets and Apostles do testifie Q. How many Sacramentes hath Christ giuen vs. A. Two onely Baptisme and the Lordes Supper Q. Wherefore haue we onely these two Sacraments A. Because we neede both to be receaued and also feede in Gods familie Q. The Fathers had verie many sacraments V. Yet they had but two principals that is Circumcision and the Passeouer Q. What did these two testifie to them A. Their receiuing and continuall feeding in Gods houshold Of the Sacrament of Baptisme Q. What is the signification of Baptisme A. Remission of our sinnes and regeneration Q. What similitude hath Baptisme with remission of sinnes A. As washing clenseth the bodie so Christes bloud our soules Q. Wherein doth this cleansing stand A. In putting away of sinne and imputation of iustice Q. Wherein standeth our regeneration A. In mortification and newnes of life Q. How are these things sealed vp in Baptisme A. By laying on of the water Q. What doth the laying on of the water signifie A. Our dying to sinne and rising to rightepusnes Q. Doth the externall washing worke these things A. No it is the worke of Gods holy spirite onely Q. Then the Sacrament is a bare figure A. No but it hath the veritie ioyned with it Q. Do all men receiue these graces with the Sacrament A. No but onely the faithfull Q. What is the ground of our regeneration A. The death buriall and resurrection of Christ Q. When are we partakers of his death and resurrection A. When we are made one with him thorow his Spirite Q. How should we vse Baptisme aright A. Wee shoulde vse it in faith and repentaunce Q. How long doth Baptisme worke A. All the daies of our life Of the Baptisme of Children Q. How then may little children receaue Baptisme A. Euen as they receiued circumcision vnder the lawe Q. Upon what ground were they circumcised A. Upon the ground made to the Fathers and their seede Gene. 17. Act. 7. verse 8. Q. Haue we the like promise for vs and our children A. I no doubt seeing Christ came to accomplish the same to the faithfull Q. What if our children die without baptisme A. Yet they are saued by the promise Q. Why are they baptised seeing they are yong vnderstand not A. Because they are the seede of the faithfull Q. What comfort haue we by their baptisme A. This that we rest perswaded they are inheritours of the kingdome of heauen Q. What should that worke in vs. A. Diligence to teach them the waye of saluation Q. What admonition haue they hereby A. That they should be thankefull when they come to age Q. What thing then is Baptisme to our children A. An entrie into the Church of God and to the holy Supper Q. How doth Baptisme differ from the Supper A. In the Element Action Rites and signification Q. Wherefore is Baptisme once administred only A. Because it is inough to be once receyued into Gods familie Q. Why is the Lords Supper so often administred A. Because we haue neede to be fedde continually Q. Why is not the Lords Supper ministred also to infants A. Because they can not examine themselues Of the Sacrament of the Lords Supper Q. What signifieth the Lords Supper to vs A. That our soules are fedde with the body and bloud of Christ Q. Why is this represented by breade and wine A. Because what the one doth to the bodye the same doth the other to the soule spiritually Q. But our bodies are ioyned corporally with the Elements or outwarde signes A. Euen so are our soules ioyned spiritually with Christ his body Q. What neede is there of this vnion with him A. Otherwise we can not enioy his benefits Q. Declare that in the Sacrament A. As we see the Elements giuen vs to feeds our bodies Euen so we see by saith Christ giue his body to vs to feede our soules Q. Did he not giue it vpon the Crosse for vs A. Yes and here he giueth the same body to be our spirituall foode which we receiue and feede on by faith Q. When is his body and bloud our foode A. When we feele the efficacie and power of his death in our consciences Q. By what way is this done A. By his offring and our receyuing of it Q. How doth he offer his bodie and bloude A. By the worde and Sacraments Q. How receiue we his bodie and bloude A. By our owne liuely faith onely Q. What followeth vpon this recyuing by faith A. That Christ dwelleth in vs and we in him Q. Is not this done by the Worde and Baptisme A. Yes but our ioyning with Christ is more euident and manifest here Q. Wherefore is it more euident A. Because it is expressed by meate drinke ioyned with vs inwardly in our bodies The parts of the Sacrament and their signification Q. What signifieth this breade and wine to vs A. Christes body and bloud once offered vppon the Crosse for vs and
now giuen to vs to be the foode of our soules Q. What signifieth that breaking of that breade A. The breaking and suffering of Christs bodie vpon the Crosse Q. What meaneth the powring out of the wine A. The shedding of his bloud euen to the death Q. Whereunto then doth the Supper leade vs A. Directly to the Crosse and death of Christ Q. Should we offer him againe for our sinnes A. No for Christ did that once for all vpon the Crosse Q. What things are we commanded to do here A. To take it eate it and drinke it in his remembrance Q. what meaneth the giuing of that bread wine A. The giuing of Christes body and bloud to our soules Q. Is it not first giuen to our bodies A. No for it is the onely foode of our soules Q. What signifieth the taking of that breade and wine A. The spirituall receyuing of Christes bodie in our soules Q. What meaneth our corporal eating and drinking here A. Our spirituall feeding vpon the bodie and bloud of Christ Q. By what way is this done Q. By the continuall exercise of our faith in Christ Q. What meaneth the neare coniunction we haue with meate and drinke A. That spiritual vnion which we haue with Jesus Christ Q. What signifieth the comfort which we receiue of meate and drinke A. The spirituall fruites which we receiue of Christ Q. Why is both meate and drinke giuen here A. To testifie that Christ onely is the whole foode of our soules Q. Doth the Cuppe appertaine to the common people A. Yes and the wisedom of God did so teach and command Mat. 26. 27. Q. Is Christes body and bloud in that breadâ— and wine A. No his body and bloud is only in heauen Q. Why then are the Elements called his bodie and bloud A. Because they are sure seales of his bodie and bloud giuen to vs. Christes naturall bodie is receyued Q. Then we receiue onely the tokens and not his bodie A. Wee receiue his very substantiall bodie and bloud by faith Q. How can that be proued A. By the truth of his worde and nature of a Sacrament Q. But his naturall bodie is in heauen A. I no doubt but yet we receiue it in earth by faith Q. How can that be A. By the wonderfull working of the holie spirite Q. What thing should we behold in this SacrameÌ„t A. The visible foode of our bodies and the inwarde foode of our soules Q. Should we seeke the foode of our soules in the elements of bread and wine A. No for they were not giuen to that ende Q. To what ende then were they giuen A. To leade vs directly to Christ who onely is the foode of our soules Q. What profite shall our bodies haue by this Sacrament A. It is a pledge of our resurrection by Christ Q. Wherefore that A. Because our bodies are partakers of the signe of life The order and vse of this Sacrament Q. How should this Sacrament bee administred and vsed A. As Christ with his Apostles did practise and command Q. May the Minister alone vse it in the name of the rest A. No for it is a common publike banquet Q. What thing maketh this action holy A. Christes ordinance practised by the lawfull Minister Q. How is it made fruitfull A. Through the true faith of the receyuers Q. To whome should this Sacrament be giuen A. To all that belieue and can examine them selues How we should prepare our selues Q. What should they examine A. If they be the liuely members of Christ Q. How may they knowe this secret A. By their owne faith and repentance Q. How may faith and repentance be knowne A. By their fruites agreeable to the first and second table Q But al mens faith repentance is imperfect A. Therefore we come to the Sacrament for remedie Q. What kind of faith repentance is required A. That which is true vpright and not counterfaited Q. What receyue they that come with guiltie conscience A. They eate drinke their own damnation Q. How can Christ receyued bring damnation A. He is not receyued with the wicked but refused and that by dissimulation and abuse of the Sacrament Q. Then it is best to abstaine from the SacrameÌ„t A. We are not so commanded but to examine and prepare our selues Q. What if men can not examine them selues A. Then â—hey should reade the Scriptures and consult with their pastors Q. What if men will not vse these meanes A. Then they deceiue them selues and abuse the Sacrament Q. What if the Minister admitte such carelesse men A. He doth then prophane this holy sacrament Of the Ministery of men and the discipline Q. How shoulde men bee excluded from the Sacrament A. By the iudgemeÌ„t of the elders of the church Q. What kinde of men should be excluded A. All infidels and publike slaunderers of the Church Q. What if their crime be secrete A. TheÌ„ they should be left to their own iudge Q. Wherefore are men excluded from the Sacramentes A. Least they should hurt themselues slaunder the Church and dishonour God Q. By whom and when should such persons bee admitted A. By the Eldershippe after iust tryall of their repentance Q. Who established this order in the Church A. Iesus Christ by his worde his Apostles Q. What is the office of this eldership A. They should watch vpon the manners of men and exercise the discipline Q. What authoritie haue they A. Authoritie to binde and lose in earth Q. May they do this at their owne pleasure A. No for their authoritie is bounde to the worde Q. Wherein then serueth the ciuill Magistrat A. He should cause all things to be done according to Gods word and defend the discipline Q. Doth the care of the religion appertaine to him A I no doubt seeing he is raised chiefly for this cause Q. May the Magistrat vse the office of the Ministers A. No but he chargeth them to vse their own office Q. What may the Eldershippe doe to the Magistrate A. Admit him to the Sacraments or exclude according to the word of God Q. May the Minister vse the office of the Magistrate A. No for they should not be entangled with worldly affaires Two Iurisdictions in the Church Q. Howe manie Iurisdictions are then in the Church A. Two one spirituall and another ciuile Q. Howe do they agree in the Church A. As the mouth and hande of God Q. To what ende were they established in the Church A. For the planting and preseruation of the same Q. How far should we obey these Iurisdictions A. So farre as their commandement agreeth with the worde Q. What should we doe when they are both against the Church A. We should remaine with the Church of GOD. Q. But they will say the Church must needes be with them A. We should try their sayings by the tokens of the true Church Q. What are these tokens or markes