Q Is it possible for vs to fulfill all these without breaking anie one of them A No though we do what we can yet we Mat. 15. 19 Rom. 17. 18. 19. breake them dailie and hourelie in thought word and deed Q What punishment then is appointed for the breakers of these cōmandements A The cursse of God which is eternall Deu. 17. 26 Mat. 25. 41 destruction both of bodie and soule Q How shall we then escape this punishment A Christ became accurssed for vs to deliuer Gala. 3. vs from the cursse and hath nailed that hand-writing which the Lorde had against vs vpon the crosse and hath made a shewe and triumphed openly ouer death and ouer Coloss 2. the cursse where vnto we were subiect Of praier CHAP. 5. Q WHat doe wee owe vnto the Lord for this worke of our redemption and our deliuerance from the cursse A Al honor al praise al glorie al thanksgiuing Q How shal we giue these to the Lord A By praier which is vnfained and proceedeth from a true and liuelie faith Q What thing is praier A It is an humble lifting vp of our harts and soules vnto the Lorde whereby wee eyther make request for things necessarie concerning this life and the life to come or else giue thanks vnto God for benefits and graces receiued Q How manie things doe you gather out of this description of praier A I obserue these three things first to whom we must pray secondly for what wee must pray thirdly the distinction or diuersitie of praier Q To whom must we make our praiers A To God alone Q Maye wee not praie to Angels or saincts A No for that is flat idolatrie Q What reason haue you to proue this A To giue that to the creature which is proper and peculiar to God is manifest idolatry Reue. 9. but praier is a part of the seruice which Psal 11. is dew only to the Lord therefore to giue it to the creature it is idolatry Q Are not the angels ministring spirites for the vse of man A Yes but we haue no commandement or warant to pray vnto them for wee must Psal 61. Rom. 10. cal vpon him in whom we must beleeue but we must beleue in God only therfore pray vnto him alone and not to angels or saincts Q For what cause we pray A For all things necessarie both for this life and the life to come Q Must we pray for earthly and for spiritual things after the same maner A No we must pray for earthly things with exception and condicion so far forth as they shall stand with gods glory our good saluation thus wee must pray for riches for helth for prosperity c. but we may pray for spiritual heauenly things absolutely without condicion as for faith sanctificatiō wisedome and saluation for these things are alwaies ioyned with the glorie of God Q How is praier distinguished A Into a petition and thankesgiuing Q What is a petition A It is a sute request which we make vnto the Lord for such things as we stand in need of Q VVhat is thanksgiuing A It is to acknowledge the Lord to bee Iames. 1. 1. Cor. 4. 7. the author and fountaine of all goodnes and that we receiue al good things from him Q For what must you giue thanks A For all benefits both corporal and spirituall Ephes 5. Ierre 2. Q VVhat call you corporall benefits A All those which concerne our bodies the vse of this life Q VVhich call you spirituall A Al those which concern the welfare of the soule and our eternal saluation as namely our redemption deliuerance from death which we mentioned in the beginning of this section and all other good graces benefits which concerne life euerlasting Q How must wee pray vnto God or giue thanks vnto him A With the spirit of our minds for god Iohn 4. is a spirite Q What maner of mind or with what affection must we pray A In the affection well disposed vnto praier these foure things are required first Luk. 18. 13 that we renounce our selues and whatsoeuer is in vs and throwe downe our selues before the throne of the maiestie of God acknowledging and confessing our owne sins and vnworthinesse secondly that wee pray Iame. 1. in faith thirdly that wee haue a feeling of ve 6 our miseries and of the wants and necessities for the which we pray and that we haue an earnest desire to obtaine them fourthlie that we come vnto the Lorde with vnfained Mar. 9. 24. repentance and purpose of amendement of life for the Lord promiseth no blessing to any but to such as are his children and haue Roman 8. a care to walke in his feare Q What forme of praier must wee vse A That especiallie which our Sauiour Christ himselfe hath presented vnto vs in the sixt of Matthew and second of Luke Q May wee not vse an other forme of praier besides this A We may vse an other forme of words but the matter of all our praier must be examined and limited according to this forme wherein in generall terms is set downe by the wisest that euer was nay wisedome it selfe what things we must pray for both concerning this life and the life to come Q Repeat this forme of praier which we cal the Lords praier A Our father which art in heauen c. Q Shew me briefly the summe and the meaning of this praier A This praier consisteth on those two parts first a preface in these words Our father which art in heauen then the praier it selfe in the words following the preface teacheth vs two things first what GOD is in respect of vs to wit a louing father who as a father tendreth his children and will not denie him any thing which he hath neede of so the Lord is most readie and willing to giue vnto vs such things as are necessarie for vs if we aske them by faith secondly in the last words of this preface to wit which art in heauen we are taught what God is in respect of himselfe The examination of the place where the Lord is said to be not that 1. King 8. Acts 1. Esa 16. he is indeede contained in any place or can be bicause he is infinit doth argue the power the maiestie the might of God whereby we are sure that the Lord is able to grant vs al our requests This preface then doth make much for the strengthning of our faith whē we consider that God is a father and therfore willing and he dwelleth in heauen and therfore is able to giue vs euery thing wee aske The praier it consisteth vpon certaine petitions and a conclusion annexed to them the petitions which are sixe in number be of two sorts the first three concerne the glorie of God the last three our owne wants and necessities the order of the first three lieth thus first we
A SHORT AND easie introduction to Christian faith Conteining the summe of the principles of Religion necessary to be knowne of all before they presume to receiue the Sacrament of the Lords Supper SET DOWNE IN questions and answers and distinguished into Chapters By H. GRAIE AT LONDON Printed by Robert Walde-graue and are to be sold at his shop in Paules Churchyard at the signe of the Crane Anno. 1588. PROVERBS 3. 13. Blessed is the man that findeth wisedome and the man that getteth vnderstanding For the merchandize thereof is better than the merchandize of siluer and the gaine thereof is better than the gaine of gold Length of daies is in hir right hand and in hir left hand are ryches and glory She is a tree of life to them which laie hold of hir and blessed is hee which reteineth hir TO THE RIGHT HONORABLE Margaret countesse of Cumberland my very good lady H. G. vvisheth comfort and ioy in the Holie ghost vvith continuance and increase of all spirituall graces and blessings for the susteining of faith in this present vvorld and in the vvorld to come eternall felicitie in the kingdome of heauen THe wise man in a most heauenly and deuine prouerb as most wisely by his extraordinary wisedome so most truly by the instinct of the spirit wherwith he was inspired in writing that booke hath commended it to all posteritie that the feare Prou. 3. 7. Psa 111. 10 of the Lord is the beginning of knowledge the meditation whereof and of such like places of holy scripture no doubt right H. and my very good La. did first worke in your selfe an earnest desire to know and fear God after that godly zealous care which your Ho. carieth toward your whole family whereof I my selfe vpon certaine experience can giue testimony that they might be instructed taught in the knowledge and feare of God This zeale carefulnes though it be commendable in al yet it is so much the more commendable as the person in whom it appeareth is in hier and greater place therfore they also vnto whom the Lord hath giuen honor hath exalted set them aboue other are especially bouÌ„d in regard of their places the goodnes of god shewed to them to reÌ„der thanks to the Lord by shewing obedience to him hauing careful ouersight of them which are vnder their autority gouernmeÌ„t the which the Lord hauing giuen you to see in some good measure to desire to practise to make an open professioÌ„ of the zeale of gods glory so that the same therof is spred in most places of this land I hope to the sturring vp of many by your good example and to the propagation of the praise honor of God it standeth more neerly vppoÌ„ you to labor to continue to go forward increase in that zealous godly profession of the sinceritie and truth of religioÌ„ that God of his goodnes hath more mercifully dealt with you may be more glorified by you thaÌ„ by others vpon whom he hath not bestowed like graces blessings hereof great numbers which onely haue by constant report hard of you do assure themselues assist you with thâ—ir faithful praiers And I for mine own part at this present whom it hath pleased the right Ho. my Lord your La. by the prouidence of God to place ouer your family as a testimony witnes of your zeale care of religion which is better known to me then to others haue caused this short Catechisme sum of religion to be published which I offer vnto your honor as the greatest new yeeres gift which my small power in so sudden and short time could present you withall hoping that it shal be accepted in good part not for the woorthinesse of it but in consideration of the occasion the purpose and the end your La. had in moouing me to write it In the handling thereof as your desire was I haue labored for breuitie and by questions answers haue obserued that method which is most easie plaine If by the mercifull goodnes of God as my desire praier is this short and little treatise may redound to the benefit of your familie in regard of that end wherevnto it especiallie aimeth and if your Ho. vnto other your diuers manifold tokens of your good acceptation of me continually since my first comming into your house shal adde this to accept in good part my indeuors and purpose I shall thinke my selfe abundantly fullie rewarded and haue iust occasion offered to ascend praise glory vnto the Lord whose deuine maiesty from the bottome of my heart I most humbly beseech to grant vnto your honor continuance of health welfare and the vse of all those his gifts and benefits which both concerne the goods of this life and especiallie the atteining of life euerlasting Your ladiship 's humble bounden in the Lord Iesus H. Graye Of the Creation of al things and fall of man CHAP. 1. Question WHat thinke you of the frame of this world and of all things therin haue they not beene for euer Answere No. Q How were they then first made A God who is without beginning only Gene. 1. euerlasting in the beginning made all these things which you see Q VVhat is God A God is a spirit infinit eternall vncreated Iohn 4. Iere. 23. 24 Apoc. 1. Gene. 1. Iere. 10. 23 Prou. 2. 30 31 Iam. 1. 17. creator and gouernor of all things without qualitie or quantitie without shadow or change who is in his essence or being infinitlie mightie iust mercifull and good and therefore made all things good and ruleth all things well Q Is there but one infinit one God A No but there be three persons in the Mat. 28. 19 Iohn 1. 17. 14 24. Pro. 8. 2 Matt. 3. 17. Ioh. 15. 26. same Godhead the father of himselfe alone the sonne begotten of the father before all beginning the holie ghost proceeding from the father and the sonne Q VVherfore did God make the world and all creatures therein A To set foorth his glorie Prou. 16. Q Seeing God who is onelie God and without corruption made all things how commeth it to passe that euil is come and the world all creatures in it are subiect to corruption A Man for whom all things were especiallie Gen. 3. made by the suggestion of satan transgressing the commandement of god brought Rom. 1. sinne into the world by sinne death entred vpon all his posterity who had sinned in him and moreouer by him the creatures were Rom. 8. made subiect to vanitie and corruption Q VVherefore is the cause of sinne and corruption imputed vnto man A Because God hauing made man after Gen. 1. his owne image and giuing him free will and power to continue in that perfect estate wherin he was created he notwithstanding abusing his free will power which he had to the committing
of sin is most iustly to be accounted the cause of all sin the exclusion of himselfe al his posterity out of paradise Q VVhat call you the image of God A Perfect vprightnesse and integritie in Eph. 4. Gal. 2. bodie and soule Q In what case dooth man stand now by meanes of Adam his fall A We are by nature bondslaues of sin satan Rom 3. Eph. 2. the children of wrath condemnation Of the restoring of man CHAP. 2. Q DOoth man remaine still in that damnable estate wherevnto Adam by his fall brought him A God forbid Q How thē is the case altred with man A God by his infinit wisdome of his only free mercie goodnes hath so disposed ordered turned the fall of Adam to the good of his elect children that their estate after this Roman 4. life in the kingdome of heuen shal be a great deale more happie blessed than if they had liued in paradise Q By what meanes dooth the Lord worke this A By fulfilling his promise in sending the Genesis 3. Cor. 1. 15. seed of the woman to conquer satan sin and death to set vs free frō them to purchase for vs euerlasting life in the kindom of heauē Q VVho is the seede of the woman A Christ Iesus perfect God perfect mā God in that he is of like substāce equall maiestie Philipp 2. eternity power with his father Man in that he is the seed of the woman tooke the whole nature of man vpon him Q VVas it necessarie that our sauior and redeemer should be both God and man A Yea. Q. VVhy so A If he had bin man alone he could not haue paid the ransome for sin satisfied the infinit wrath of God but should haue beene swalowed vp of death bicause man was subiect to death And againe if he had bin God Rom. 4. alone he could not haue suffered death therefore it was requisite that hee should be both God and man man that he might die God that he might sustaine and vpholde the manhoode Gal. 3. to ouercome and vanquish death Q But is it now true that cursed is hee that dooth not all things which are written in the booke of the law A Yes verily Q How thē shal we be freed frō this curse A By the death and obedience of Iesus Galat. 3. Christ he hath by his death suffered the torments of hell for our sin by his obedience performed the whole law for vs. Q But how dooth that profit vs which Christ did in his owne person A Christ is ours by the gift of God and Roman 8. whatsoeuer Christ did hee did not for himselfe but he that knewe no sinne was made sin for vs that wee might be the righteousnesse 2. Cor. 6. of God by him Q By what meanes are we made partakers of Christ and his benefits Gala. 3. 26. Ephes 1. A Onelie by a true faith whereby wee receiue Christ Q What is faith A It is an vndoubted and certaine persuasion of the loue of GOD towardes vs in Rom. 8. 38 39. 26 11 Christ Iesus grounded vppon the promises of God made vnto vs in the gospell wherby Roman 8. wee are assured that our sins are remitted we by the spirit of god working in our harts are made the adopted children of God Of the triall of our selues whether we be the children of God or no. CHAP. 3. Q HOw shal we know that we haue faith A By proouing our selues whether wee 2. Cor. 13. 5 be in the faith or whether Christ Iesus be in vs or not Q How shall wee prooue our selues A By the working of the spirit in vs for Rom. 8. those which are the children of God are led and gouerned by the spirit Q How shall we know that the spirite dwelleth in vs and that we haue faith A By the effects and fruits of the spirit Gala. 5. 21. which are loue peace long suffering c. and according to the rule of saint Iames shewe Iames 2. me thy faith by thy works and I will shewe hee my faith by my works Q Are works then necessarie to saluatiō A Yea but not as causes of our iustification but as effects and testimonies of our faith and the way which the Lord hath prepared Ephes 2. wherein we should walke and glorifie him til he bring vs to his kingdom of glory Q How is this faith begotten in vs A The ordinarie meanes is the woorde Roma 10. Rom. 1. 18. 1. Pet. 1. 23 preached Q Can not they then be saued which either haue not the vse of the word or els refuse it A God forbid that wee shoulde iudge or condemne any for the Lorde can saue extraordinarily without meanes and hee dooth not call all at all times Q Is it no sinne therfore to refuse the worde A Yes it is a fearefull and dangerous sin refusing the word and as much as in vs lieth we debarre our selues of our saluation Q What cal you the word the preaching wherof you make the instrument and meanes to beget faith A Generally the whole scripture which is conteined in that booke commonly called the Bible but especially the gospel wherin these causes are comprehended wherevpon our faith is grounded Q What is the speciall vse of the preaching of the law A It is a forcible meanes to humble vs by the threatnings of the same and it is a Galat. 3. schoolemaister to prepare vs and make vs fit to receiue the gospell and Christ Iesus which is offered vnto vs by it Of the law CHAP. 4. Q HOw manie things dooth this worde of God generallie taken teach vs principallie A These foure first obedience to the law of God secondly praier which is a part of the worship and seruice of god thirdly faith in Christ fourthlie the Sacraments which are seales pledges of the doctrine of faith Q How do you distinguish these foure things according to the vsuall and common diuision of the woorde into the law and the gospell A The first two inferre vnto the law and the last two vnto the gospell Q How is the law diuided A Into two tables Exod. 31. 18. 34. 7. Q VVhat is conteined in the first A Our duetie which we owe vnto God and what seruice and worship we are to performe vnto him Q VVhat is conteined in the second A Our dutie toward our neighbor and how we ought to behaue our selues towards him so long as we liue in this world Q How many cōmandements be there A Ten. Q How many perteine to the first table A The first foure Q How many to the second A The last six Q Rehearse the commandements A God spake these words and said Thou shalt haue no other gods before me c. Q What is the end and fulfilling of all these commandements A Loue 1. Tim. 1. Gal. 5. Matth. 22. Nom. 13. Mar. 12.
signes A Sacraments Q VVhat is a sacrament A It is an outward and visible signe instituted and ordained of the Lord to confirm the promises and couenants of God made to vs in the gospel in the hearts of the faithful Gen. 17. 11 Q What doo you learne out of this definition A These three things First that it is a signe of another thing which is signified 2. That euerie sacrament must haue his institution of the Lord. 3. That it is a pledge or seale of the promise of saluation Q Why doo you say this is a signe A Because it is a thing which the Lord setteth before mens eies to signifie a thing which is not seene Q why must it be instituted of god only A He only must appoint the seale and the signe which giueth the promise but God onlie maketh the promise of saluation therefore he onelie hath authoritie to ordeine the sacrament or signe Q Why say you that it must be a pledge or seale of the promise of saluation A Because it is giuen vs of the Lord for the confirmation of our faith which is groūded vpon the promise of saluation Q Are all these things necessarilie to bee obserued in euery sacrament A Yea. Q VVhat accoūt do you make of those fiue which the papists haue added namelie the sacraments of penance absolution confirmation laieng on of hands extreme vnction and matrimonie A That account which the word of God teacheth me to make of them that they are no sacraments because these three things which are necessarily required in euerie sacrament are not to be found in any of them Q How many sacramēts do you make thē A Two Q VVhich be they A Baptisme and the Supper of the Lord. 1. Cor. 10. Q VVhat is Baptisme A It is a ceremony instituted of Christ in Matth. 18. a visible signe of water to signifie our remission of sins and reconciliatiō which we haue with God by the blud of Iesus Christ which is shed for vs. Q what do you consider in this definitiō A These two things which are also to be considered in the Supper of the Lord I obserue for the true vse of the sacrament First what is the signe Secondly what is the thing signified Q what is the signe in baptism A Water Q What is the thing signified A Remission and pardon of sinnes by the Act. 22. Marke 14. bloud of Iesus Christ Q In euery sacramēt there must be a resemblance proportiō betwixt the signe thing signified tell vs therfore what it is in this sacrament of Baptisme A As the water dooth washe awaie the filthinesse of the bodie so our soules being Ti. 3. 6. 5. 6. Ephe. 5. 20 1. Pe. 1. 1. 2. 1. Iohn 7. sprinckled with the bloud of Iesus Christ washed and purged from the filthinesse and pollution of sinne Q Is there any difference betwixt water in baptisme and other water A Not as concerning the substance but they differ in the vse for common water serueth to wash the bodie but water in Baptisme is a Sacrament of the washing of the soule Q VVherefore are we but once baptized since we are commanded oftentimes to receiue the supper A Because as circumcision was to the Gen. 17 Iewes so baptisme is to vs an entrance and admission into the church of god and it is sufficient for vs once to be admitted into gods familie and therfore as they were but once circumcised so wee must be but once baptized yet that we may remaine and continue in this familie and church of god it is necessarie that wee be fedde oftentimes and therefore we must often receiue the Sacrament of the supper as the Iewes did also euery Exod. 12. yere celebrate the passeouer Q What is this supper of the Lorde which is the other sacrament A It is a ceremonie instituted of our sauiour Christ a little before his death in visible Mat. 25. signes of bread and wine to testifie and represent vnto vs his passion and bloudshedding whereby he suffred the torments of hel for our sinne Q What bee the signes in this Sacrament A Bread and wine Q VVhat is the thing signified A Our redemtion and deliuerance from Phil. 8. eternall death and hell by the suffering and bloudshedding of Iesus Christ vppon the crosse Q VVhat is the resembling and proportion betwixt the signe and the thing signified A That as our bodies by the hand and mouth receiuing these outward things of bread and wine are therby nourished indeed so assuredly wee apprehending by faith the Iohn 6. 35. Mat. 26. 26 Rom. 4. 23. 1. cor 30. 2. cor 5. 21 passion and bloudshedding of Iesus Christ our soules are thereby nourished and fed to eternall life hauing our sins remitted and Christs death righteousnes imputed to vs. Q What doeth the bread signifie A The body of Christ 1. cor 11. 24 Q What doth the wine signifie A The bloud of Christ 1. Cor. 11. 25 Q Why hath the Lord iustituted two signes in the supper and but one in baptisme A As our bodies are not sustained by meat only but also by drinke so the Lorde would assure vs that we are not fed to halfs as it were but Christ hee is both meat and drinke vnto vs. Q Is the bread and wine in the Sacrament the same with other commō bread and wine A They are the same in substance and 1. Cor. 10. 16. 17. 18. 1. Cor. 11. 26. Mat. 26. 28 nature but the holie vse wherevnto they are applied make them differ from common bread and wine Q Is not the bread turned into the bodie of Christ and the wine into the bloud of Christ A No. Q But doth not our sauior Christ say this is my bodie when he gaue the bread and this is my bloud when hee gaue the wine A Yea but they are figuratiue speeches attributing the name of the thing signified vnto the thing signifieng as also in the old sacraments Circumcision was called the couenant which was but a signe of the couenant Gene. 17. Exod. 12. 1. Cor. 10. and the paschall lambe was called the passeouer and the rocke was called Christ Q VVhat is the reason why the signe is called by the name of the thing signified A Because we should lift vp our minds from these earthly and corporal things vnto the heauenly and spiritual things which are signified by them To what end doe we receiue this sacrament of the supper A For these three causes principallie Mal. 26. First for the redemtion and strengthning of our faith Secondly for a testification of our obedience 1. Cor. 11. 26. Mat. 26. and thankefulnesse vnto God for the worke of our redemption Thirdly for increase of loue and amitie 1. Cor. 10. 17. 1. Cor. 12. 13. 1. Cor. 11. 33. Ephes 4. 5. for there is alwayes a communion of saints in the church of God which especially consisteth in this that