conuersion to God A. He must lighten our mindes and molifie our heartes that we may vnderstand receiue and reteine his promise Q. But Adam did knowe his sinne and Gods voice A. Yet that knowledge brought him not to repentance Q. What was the cause of that A. For the feeling of mercie was not yet giuen to him Q What then is knowledge calling accusation and conuicting A. A way to desperation if mercie be not apprehended Q. What if mercie be offered and apprehended A. Then these things are the beginning of our repentance Q. How did Adam and his posteritie receaue the promise A. Onely through their owne liuely Faith in Christ Q. What thing was their Faith A. A sure confidence in Gods mercie thorow Christ to come Q. Who wrought this faith in them aboue nature A. Gods spirite through the preaching of the promise Q. What is this promise called in the scripture A. The Gospell or glad tidings of saluation Q. Then the Gospell was preached in Paradise A. No doubt and also the lawe Q. What neede was there of them both A. By the law they were accused and humbled and through the Gospell comforted and deliuered Q. What thing then was the Lawe and the Gospell A. Instruments of Gods spirite to the saluation of man Q. Wherein stood their saluation A. In remission of their sinnes and reparation of Gods image Q. What followed vpon the repairing of that image A. Continuall battell both within and without Q. From whence doth this battell proceede A. From the two contrarie images in mankinde Q. What are these images A. The image of God and the image of the Serpent Q. What shall be the ende of this battel A. Uictorie to the seede of the woman and destruction to the seede of the Serpent in mankind Q. Was all Adams posteritie deliuered and reformed A. No but they onely who beleeued the promise Q To what end were these deliuered A. To acknowledge and serue their God Q. Wherein stood their seruice chiefely A. In the exercise of faith and repentance Q. What rule gaue he them for this purpose A. His most holy word and Scriptures Q. What things were conteined in the worde giuen to them A. The law the gospel and the sacramentes Q. What did the lawe to them A. It shewed their sinne and the right ways to knowe and serue God Q. What did the Gospell A. It offered to them mercie in Christ Q. What did the Sacraments to them A. They did helpe their faith in the promises of God Q. Was this order kept in the old Testament A. No doubt as Moses the Prophets bears witnesse Q. What should wee gather of this discourse A. That the Church was euer grounded vpon the word of God Q. What followeth vpon the corruption of the word A. The corruption of the true Religion and Church at all times Q. Was the faith and religion of the Fathers different from our faith A. Not in substance but in certaine circumstances Q. What is the substance A. The couenant in Iesus Christ Q. Why then call we it the olde Testament A. In respect of the obscure shadows and figures ioyned with the doctrine and religion Q. What profite came to the Fathers at all times through faith A. By this way onely they were blessed and happie Q. Wherein did the vnhappines of men stand A. In the misknowledge of the true God Q. Are we in the same estate A. No doubt as our maister doth testifie Q. When knowe we God aright A. When we giue him his due honour Q. What are the chiefe points of his due honor A. Faith obedience praier and thankes with their fruits 4 The first part of Gods honour Q. VVHy is faith put in the first place A. because it is y e mother of all y e rest Q. What doth faith worke in vs A. It moueth vs to put our whole confidence in God Q. How may we be moued to do this A. By y e knowledge of his power goodnes Q. But we are vnworthy and guiltie A. Therefore we apprehend his promise in Christ Q. Which are the principal heads of his promise A. They are contained in our beliefe called the Creede of the Apostles Q. Rehearse the beliefe or crede of the Apostles A. I Beleeue in God the Father almighty maker of heauen and earth ANd in Iesus Christ his only sonne our Lord who was conceaued by the holy ghost borne of the virgin Marie suffered vnder Pontius Pilate was crusified dead buried and descended into hell He rose againe the third day frō death He ascended into heauē sitteth at the right hand of God the Father almighty From thence he shall come to iudge the quick the dead I Beleeue in the holy Ghost THe holy Church vniuersall the cōmunion of Saints the forgiuenes of sinnes the rising againe of the bodies the life euerlasting Q. Why is it called the Creede of the Apostles A. Because it agreeth with their doctrine time Q. Into how many partes is it deuided A. Into foure principall partes Q. What are we taught in the first part A. The right knowledge of God the father Q. What are we taught in the second part A. The right knowledge of God the Sonne Q. What are we taught in the third part A. The right knowledge of god y ◠holy spirit Q. What are we taught in the fourth part A. The right knowledge of the Church and giftes giuen to it Q. How many Gods be there A. Only one eternal god maker of al things Q. Why then name we God thrise here A. Because there are three distinct persones in the Godhead Q. Wherfore is the Father put in the first place A. Because he is the fountaine of al things Q. Why is the Sonne put in the second Place A. Because he is the eternall wisedome of the Father begotten before al beginnings Q. Why is the spirite put in the third place A. Because he is the power proceeding frō the Father and the Sonne Q. Why is the Church put in the fourth place A. Because it is the good worke of these three persons The first part of our beliefe Q. VVHy is it said particulerly I beleeue A. Because euerie one should liue by his owne faith Q. Should euery one knowe what he beleeueth A. Otherwise he hath not true faith Q. Are we bound to confesse our faith openly A. Yes no doubt when time and place doth require Q. Is it inough to beleeue that there is a God A. No but we must know who is the true God Q. Is it inough to know who is the true God A. No but we must know also what he will be to vs. Q. How may we know that A. By his promise and workes done for our comfort Q. What doth he promise to vs A. To be our louing father and sauiour Q. What craueth this promise of vs A. A full trust and confidence in
he called our Lord A. Because he beareth rule ouer vs and is heade to man and Aungel Q. Wherefore was he conceyued by the holie Ghost A. That he might be without sinne and so sanctifie vs. Q. What if he had beene a sinner A. Then he could not haue deliuered vs. Q. Was he onely made free from sinne A. No but he was also replenished with the holy spirit without measure Q. Why was the fulnes of the spirit giuen to him A. That he should bestow of y ◠same vpō vs Q. Why was he made man like vnto vs A that he might dy for vs in our own nature Q. What thing followeth vpon his incarnation A. That life and righteousnesse is placed in our flesh Q. May not this life be lost as it was in Adam A. No fo◠our flesh is ioyned personally with the fountaine of life Q. Then all men are sure of this life A. Not so but onely they who are ioyned with him spiritually Q. What auayleth then our carnall vnion with Christ A. Nothing without our spirituall vnion with him Q. What serueth his mothers Uirginitie A. It is a seale of his miraculous conceptiō Q. Was he holy through her virginitie A. No seing our whole nature is corrupted Q. Wherefore is she named in our beliefe A. That we may know his tribe familie Q. What can that helpe our faith A. Hereby we knowe him to be the Sauiour promised Q. Of what tribe and house was he promised A. Of the tribe of Iuda and house of Dauid Q. How did he redeeme vs A. He suffred death for vs willingly according to Gods decree Q. Why suffred he vnder the forme of iudgement A. To assure vs the better that we are free from Gods Judgement Q. But the iudge Pilate did pronounce him innocent A. That made greatly for our comfort Q. What comfort haue we by it A. That he dyed not for his owne sinnes but for ours Q. But the Iudge meant no such thing A. We looke not what he meaned but what God meaned by his wicked iudgement Q. Wherefore did he suffer vpon the crosse A. To assure vs that he tooke our curse vppon himselfe Q. What assurance haue we of this A. Because that kind of death was accursed of God Q. Was he also cursed of God A. No but he susteyned our curse Q. Was he guiltie before God A. No but he susteined the person of guiltie men Q. What comfort haue we of this A. He remoued our curse and gaue to vs his blessing Q. In what part did he suffer A. Both in body and soule Q. Wherefore that A. Because we were lost both in body and soule Q. What suffred he in his soule A. The feareful wrath angry face of God Q. What paine was that A. The dolours of death and paine of hell Q. How know we that A. By his praying sweating and strong crying with teares Q. How did he sustaine these paines A. Through faith patience and prayer to his Father Q. How do the damned sustaine these paines in hell A. With dispaired continuall blasphemy Q When did Christ discend to hell A. When he susteined these feareful paines vpon the Crosse Q. Why did God punish an innocent man so greeuously A. Because hee tooke vpon him selfe the burden of one sinnes Q. Was God content with his satisfaction A. No doubt for he of his mercy did appoynt it Q. Was his death also needfull for our redemption A. Otherwise the decree and the figures in the law had not beene fulfilled Q. If he dyed for vs why dye we A. Our death is not nowe a punishment for our sinnes Q. What other thing can it be A. It is made through his death a ready passage to a better life Q. What should we learne by all these feareful paines A. To know the terrible wrath of God for sinne and how deare we are bought Q. What comfort haue we by these sufferings of Christ our Redeemer A. This that the faithfull members of Christ shall neuer suffer them Q. But we were oppressed with the curse of the Lawe A. It is true but Christ tooke it vpon him selfe and gaue vs the blessing Q. What profit get we in speciall by his death A. It is a sufficient and euerlasting sacrifice for our sinnes Q. What doth this sacrifice worke perpetually A. It remoueth all euill things and restoreth all good things Q. Is there any priest sacrifice for sinne now A. None at al for Christ hath satisfyed once for all Q. But yet in our nature there are many spots A. Christes blood therefore doth perpetually wash them away Q. The memory and tokens of our sinnes may affray vs A. All punishments due for them were taken away by the suffering of Christ Q. But yet we finde sinne working in vs. A. The death of Christ doth kill the tyrannie o◠it Q. Alwayes it remayneth in vs to the ende A. Yet through faith it is not imputed to the members of Christ Q. Wherefore was he buried A. To assure vs the better of his death Q. what doth his buriaell teach vs A. Continuall mortification of sinne Q. why did he rise before vs A. To assure vs of his victory ouer death for vs. Q. what fruit get we by his victory A. Hereby we are brought in a sure hope of life eternall It worketh newnesse of life in vs here And it shall raise vp our bodies againe in the latter day Q. why did he assend into heauen before vs A. To take possession of our inheritance in our name Q. But he said I shall be with you to the end A. He spake that of his spirituall presence Q. what doth he there now for vs A. He maketh continual intercession for vs Q. what kinde of intercession is it A. It is the continuall initigation of his Fathers wrath for vs through the vertue of his death Quest Is he our onely intercessour and mediatour A. No doubt seeing he onely died for vs. Q. What meaneth his sitting at the right hand A. The power he hath in heauen and earth Q what comfort haue we by his power and authoritie A. That we are in safety vnder his protection Q. For what cause will he come againe A. To put a finall ende to our redemption Q. What shall be that finall end A. Eternall ioie or miserie to euerie man Q. Is not that done in euerie mans death A. No for the bodies remain yet vnrewarded Q. Shall there not be a middle state of men A. No but al shal be brought to these twoends Q. Wherefore shall that be seeing some are better and some are worse A. All shall be iudged euill which are not the members of Christ Q. But how can the quick be iudged before they die A. Their suddaine change shall be in steede of death vnto them Q. But all flesh should go to the dust againe
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
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
this our confession promise othe subscription so that wee are not mooued for anye worldly respect but are perswaded onely in our consciences through the knowledge loue of Gods true religion imprinted in our hearts by the holy spirite as we shall answere to him in the day when the secrets of all hearts shall be disclosed And because we perceiue that the quietnes and stabilitie of our religion and Church both depend vpon the safetie and good behauiour of the Kings Maiestie as vpon a comfortable instrument of Gods mercie granted to this Countrey for the maintaining of his Church and ministration of iustice among vs. We protest and promise with our hartes vnder the same oth handwritte and paines that we shall defend his person and authoritie with our bodies and liues in the defence of Christes Gospell libertie of our Countrey administration of iustice and punishment of iniquitie against all enymies within this Realme or without as we desire our God to be a strong and mercifull defender to vs in the day of our death comming of our Lord Jesus Christ To whom with the father and the holy spirite be all honour and glory eternally Amen The names of all the subscribers contained in the principall copie written in parchment and kept in the handes of the Ministers The Kings M. charge to al the commissioners and Ministers within this Realme SEing that we our houshold haue subscribed giuen this publike confession of our faith to the good example of our subiects We command charge al Commissioners Ministers to craue the same confessiō of their Parishioners and to proceed against the refusers according to our lawes and order of the Church deliuering their names and lawfull processe to the Ministers of our house with all hast and diligence vnder the paine of xl pounds to be taken from their stipends that we with the aduice of our Councell may take order with such proud contemners of God and our lawes subscribed with our hand At Holirudhouse the xi daye of March 1580. The 14 yeare of our raigne I Thought good to adde for the better confirmation of this confession the iudgement of the ancient and Godlye Fathers concerning the authoritie of the holy scriptures vpon the which only they grounded their faith and religion and by the same onely confuted and condemned all contrarie doctrine and religion in their time as their writings do testifie to vs. And next I laye downe the open and shameles blasphemies of the late Papists spued out and written in contempt of the holy scriptures and praise of mens traditions aboue the word of God the which traditions they reuerence equally with the Scriptures as it shall appeare by their owne wordes The godly Fathers Irenaeus lib. 3. cap. 8. THe Apostles haue put in writing the things that were to be the foundation and piller of our faith Idem Cap. 11. The piller and groundworke of the Church is the Gospell and the spirite of life Origenes lib. 1. cap. 17. in Epist ad Roman Out of the scriptures onely our interpretations should be taken Idem in prim Hieremie Our iudgements and expositions haue no credite without the testimonie of the scriptures Idem Homil. 25. in Matth. For confirmation of all those wordes we speake in our teaching we should first alleadge the iudgement of the Scripture as a confirmation of that thing we declare vnto you Ciprianus de Baptismo Christi Out of the scriptures must come all rule of teaching Basilius epist 8. The scripture is a perfect rule and line and admitteth no addition Idem ibidem Let vs stand to the iudgement of the scripture inspired by God let the sentence of truth be giuen to them whose doctrine is agreeable to the heauenly oracles Cyrillus in Johan lib. 12. All things that our Lord did are not written but the Apostles wrote the things they iudged to bee sufficient for our maners and doctrine Basilius de vera Fide It is pride to reiect any thing the Apostles haue written or to adde any thing to their writings bring in things not written Theophilus epist 9. cap. vlt. They that offer any thing except the doctrine of the Apostles they bring in slanders heresies dissentions Ambrosius We iustly damne all newe things which Christ did not teach because Christ is the waye to the faithfull Idem primo officiorum Thinges that wée finde not in the scripture we may vse as wee please Hieronimus Psal 86. Take heed what they say that were and not that are now for whatsoeuer thing is spoken without the doctrine of the Apostles let it be put away and haue no authoritie Idem in Aggaeum The worde is Gods sworde wherewith all these things are cutte off which without the testimonie and authoritie of the Scriptures men of their owne head do inuent and faine as traditions of the Apostles Chrisostomus opere imperfecto Homil. 49. In no way can the true Church of Christ be knowne but by the scriptures onely Idem in sancto adorando Spiritu If anye thing be obtruded without the Gospell vnder the title of the spirite let vs not beleeue it Idem opere imperfecto Homil. 49. Wee should in no case giue credit to the Church except they speake and do the things that are consonant to the Scriptures Augustinus de vnitate Ecclesiae cap. 2. The Scripture doth shew Christ in the Church Idem in Iohan. tract 96. When the Lord hath not reuealed these thinges which of vs can say these or these things are and if any man will affirme this or that to be how doth he proue it Idem de Pastoribus cap. 14. I enquire at the voice of the Pastour to reade me it out of the Prophet reade it out of the Psalme recite it out of the law recite it out of the Gospel recite it out of the Apostle Ibidem lib. 2. cap. 85. contraliteras Petiliani Whether we are Schismatikes or ye neither I nor thou shall be iudge but let Christ be demaunded that he may shewe his owne Church Tertullianus de praescriptione contra haereticos The Heretickes deny that Christ and the Apostles reuealed all things to all but some thing openly some thing secretly Athanatius orat 2. contra haereticos Doth testifie that the Arrians glorted in reuelations and in the spirite without the word Augustinus de natura gratia 61. I am bound to giue consent onely to the canonicall Scriptures without any excuse Epiphanius lib. 1. Haeresi 38. Affirmeth that Caiani an Heretike saide that they receaued their errours by traditions without the Scriptures Irenaus lib. 3. cap. 2. The Heretikes when they are rebuked by the Scriptures they turne to the accusation of the Scriptures as if they were corrupt or had not authoritie and that they are spoken sundrie waies and that the truth cannot be found by them if we want the traditions 1. Leo Epist 83. ad Palest Ye are armed with the name of the Church and
¶ 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
if eyther the brethren or other woulde haue further confirmation of this doctrine let thē reade the Institution of M. Iohn Calum and other godly men who haue written aboundantly for the defence of this doctrine according to the scriptures of God I doubt not but good men and such as are perswaded of the trueth will take this mine excuse in the best part and giue thankes to God for my labour taken for their comfort But as for the godles band of Atheistes and Apostates whom God hath ordained to distruction I care not what they shall iudge of this my simple writing paines taken for the instruction of the ignorant I woulde maruell greatly of the successe of our doctrine which is now impugned and pursued by men to the sight of the world of great estimation and iudgement if the same had not come to passe to the Prophets and Apostles in their age whose doctrine and religion was most faisty impugned and cruelly persecuted by the Sonnes of perdition Of this we are forwarned by the Apostles that men after the witnessing of the truth shall depart to their vomit againe and become Traitoures and persecutors of Gods trueth which they professed afore with vs. When we see this fierie tryall and fearefull iudgement in the Church let vs examine our selues be time and call to God for constancie in the trueth and praise his iustice in the blinding of those that in so great a light willingly and maliciously delite in darkenesse and blaspheme the way of righteousenesse Of this sort are sundrie of our nation whose blasphemous writinges come dayly to our handes to the tryall of our faith and constancie to the farther blinding of the reprobate and their greater condemnation in the day of the Lord Iesus Christ To whome with the Father and the holy Spirit be all honor and praise eternally Amen The first part Of the Creation and first estate of Mankinde Question VVHo made man and woman A. The eternall God of his goodnes Q. Whereof made he them A. Of an earthly bodie and an heauenly spirite Q. To whose image made he them A. To his owne image Q What is the image of God A. Perfect vprightnes in bodie and soule Q. To what ende were they made A. To acknowledge and serue their maker Q. How should they haue serued him A. According to his holy will Q. How did they know his will A. By his works word and Sacramentes Q. What libertie had they to obey his will A. They had free will to obey and disobey Q. What profite had they by their obedience A. They were blessed and happie in bodye and soule Q. Was this felicitie giuen to them onely A. No but it was giuen to them and their posteritie Q. With what condition was it giuen A. With condition of their obedience to God Q Why was so small a commaundement giuen A. To shew Gods gentlenes and to try mans obedience Q. What auaileth to know this felicitie lost A. Hereby we know Gods goodnes and our ingratitude Q. But we can not come to this estate againe A. We come to a better estate in Christ Q. What should we learne of this discourse A. That the Church was first planted blessed and made happie through obedience to Gods word 2. Of the fall of Man from God and his second estate Q. VVHat brought them from that blessed estate A. Satan and their owne inconstancie Q. How were they brought to that inconstancy A. Through familiar conference with Sathan against the word Q. What thing did Sathan first secke of them A. Mistrust and contempt of Gods word Q. Wherefore did he begin at their faith A. Because he knewe it was their life Q. How coulde they consent to their owne perditions A. They were deceiued by the craft of Satā Q. What was the craft of Satan here A. He perswaded them that good was euill and euill was good Q. How could they be perswaded hauing the Image of God A. They had the image but not the gift of constancie Q. What things lost they through their fall A. The fauour and image of God with the vse of the creatures Q. What succeeded the losse of the fauour and image of God A. The wrath of God and originall sinne Q. What thing is originall sinne A. The corruption of our whole nature Q. How doth this sinne come to vs A. By naturall propagation from our first parents Q. What are the fruites of this sinne A. All other sinnes which we commit Q. What is the punishment of this sinne A. Death of bodie and soule with all other miseries Q. What other thing did followe vpon this sinne A. A curse vpon the creatures and our banishment from the vse of them Q. But the most wicked vse them obundantly A. That is with testimonie of an euill conscience Q. These paines were ouer great for the eating of the forbidden fruit A. Their sinne was not the eating of the fruit simplie Q. What thing then properly was their sinne A. Infidelitie pride open rebellion to God Q. How can that be proued A. They consented to Satans lies mistrusted Gods word and sought to be equal with God Q. Wherefore are we punished for their sinne A. We are punished for our owne sinne seeing we were all in them standing and falling with them Q. In what estate is all their posteritie A. Under the same bondage of sinne Q. What naturall freedome haue we A. We haue freedome to sinne and offends our God Q. Haue we not power to serue and please God A. None at all til we be called and sanctified Q Haue we lost our mindes and wils A. No but we haue lost a right mind and a right will Q. Naturall men may do many good deedes A. Yet they can not please God without faith Q. Why did God suffer this fall of man A. For the declaration of his mercy and iustice Q. Declare that A. By his mercie the chosen are deliuered and the rest punished by his iustice 3. Of mans restitution againe and his third estate Q. VVHo called our Parents to repentance A. God onely of his infinite mercie Q. What did they when he called them A. They hid and excused them selues Q. But it was foolishnes to flie from God A. Such is the foolishnes of all his posteritie Q. How were they conuerted to God A. By the almightie power of Gods spirite Q. How did the spirite worke their conuersion A. He printed the promise of mercie in their heartes Q. What was their promise of mercie A. Uictorie in the seede of the woman against the Serpent Q. Which is the seede of the woman A. Jesus Christ God and man Q. How was his posteritie conuerted to God A. By the same spirite and promise Q. May we vnderstand and receiue the promise by our selues A. No more then blind and dead men may see and walke Q. What more is required for our
him Q. What thing then doth moue vs to beleeue in God A. A sense and feeling of his fatherly loue Q. How call we him Father A. In respect of Christ and of our selues Q. Declare how that is A. He is Christes Father by nature and ours by grace through him Q. How thē are we called the sonnes of wrath A. In respect of our naturall estate by sin Q. When are we assured to be his sonnes A. When we beleeue in his fatherly loue Q. Why make we mention here of his power A. To assure vs that he can will saue vs. Q. Of what power meane we here A. Of that power which disposeth all things Q. What should the knowledge of this worke in vs A. Humilitie confidence and boldenes Q. Why begin we at his fatherly loue power A. Because they are the chiefe groundes of our faith Q. Declare that more plainly A. By these two we are perswaded of all the rest of his promises Q. What is ment here by heauen earth A. All the creatures in heauen and earth Q. Where of made he all these creatures A. He made thē al of nothing by his word Q. Wherfore did he that A. To shew his infinite power Q. Wherfore then did he occupie sixe daies A. That he might the better consider him in his workes Q. Wherfore are they put in our Beliefe A. To beare witnes to vs of their Creator Q What things do they testifie of him A. That he is infinite in power wisedome and goodnes Q. What other things do they teach vs in special A. His fatherly care and prouidence for vs. Q. Who ruleth and keepeth all things made A. The same eternall God that made them Q. Who maketh all these fearefull alterations in nature A. The hand of God either for our comfort or punishment Q. Who ruleth Satan and all his instruments A. Our God also by his almightie power prouidence Q. What comfort haue we of this A. This comfort that nothing can hurt vs without our fathers good will Q. What if Satan and his should haue freedom ouer vs A. We should be then in a most miserable estate Q. What should this fatherly care worke in vs A. Thankes for all things that come to vs Q. What other things should it worke A. Boldnes in our vocation against al impediments Q. Who ruleth sinne which is not of God A. He only ruleth al the actions defections that come to passe in heauen and earth Q. Wherfore beleue we that A. Because he is God almightie aboue his creatures Q. But sinne is not a creature A. Yet he were not almightie if he did not rule it Q. Is God partaker of sin when he ruleth sin A. No for he worketh his own good work by it Q. Are the wicked excused through his good worke A. No for they worke their own euil work Q. Why are they not excused seeing Gods will concurreth with them A. They meane one thing and God another Q. What meane they in their actions A. Contempt of God hurt of his creaturs Q. What meaneth God vsing them and their sinne A. The trial of his own or punishmēt of sin Q. What should we learne by this discourse A. To feare onely the Lord our God Q. What shall we iudge of them that vse familiarity with Satan A. They deny this first article of our beliefs Q. May we not coniure Satan to reueale secretes A. No for he is the authour of lies Q. But he often times speaketh the truth A. That is to get y e greater credit in his lies Q May we not remoue wichcraft w t wichcraft A. No for that is to seeke helpe at Satan The second part of our beliefe Q. What things learne we in the second part A. The truth and iustice of God in our redemption Q. Who is our Redeemer and who did redeeme vs. A. Jesus christ who redemed vs by his deth Q. What kinde of person is he A. Perfect God and perfect Man Q. Wherefore was he both God and Man A. That he might be a mete mediator for vs Q. Why was this name Iesus or Sauiour giuen onely by God A. to assure vs y e better of our saluatiō by him Q. Is there any vertue in this name A. No but the vertue is in the person Q. Wherefore was he called Christ or anointed A. He was anointed King Priest and Prophet for vs. Q. To what purpose do these titles serue A. Hereby is expressed his office howe he saued vs. Q. Declare that plainely A. He saued vs by his Kingdome Priesthood and Prophesie Q. How may this be proued A. By the annoynting of Kings Priests and Prophets which were figures of his annoynting Q. Was Christ annoynted with material oyle A. No but hee was annoynted with the gift of the Spirit without measure Q. What manner of kingdome hath he A. It is spirituall perteyning chiefly to our soules Q. Wherein doth his kingdome consist A. In Gods worde and his holy Spirit Q. What things get we by the word spirits A. Righteousnesse and life euerlasting Q. What thing is his Priesthood A. An office appoynted for the satisfaction of Gods wrath Q. How did he satisfie Gods wrath for vs A. By his obedience prayer and euerlasting sacrifice Q. How is he called our onely Prophet A. He euer was is and shalbe the onely teacher of the Church Q. What then were the Prophets and the Apostles A. All these were his disciples seruants Q. Wherefore were all these honorable offices giuen to him A. That therby he might deliuer vs frō sin Q. declare that particularly in these three offices A. By his kingly power we are free from sinne death and hell Q. But we may easily fall againe in sinne A. Yet by the same power we shal rise and get the victory Q. The battell is very hard A. We fight not in our owne strength Q. What is our armour and strength A. The power and spirit of Christ in vs. Q. What profit commeth to vs through his Priesthood A. Hereby he is our mediator and we are Priestes also Q. How are we made Priestes A. By him we haue freedome to enter in before God and offer vp oure selues and all that we haue Q. What kinde of Sacrifice is this A. A Sacrifice of thankesgiuing onely Q. May we not offer Christ againe for our sins A. No for Christ can not dy againe Q. What profit haue we of his prophesie A. Hereby we know most playnly his Fathers will Q. What other profit haue we A. All reuelations prophesies are finished Q. But some things are not yet fulfilled A. That is true but we speake of things pertayning to his first comming Q. Wherefore is he called his onely Sonne A. Because he is his only Son by nature Q. Yet hee is called the first begotten among many brethren A. That is in respect of his communicating with vs. Q. Why is
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