teach theÌ„ to sing some short psalmes as the 117. the 131.133 and such like as they are in English meter CAP. 2. The second order of instruction for the opening of the vnderstanding This order is best from sixe yeare olde and vpwards in some capacities before and for such as are ignoraÌ„t of what age so euer AFter that they can handsomely do these things then this catechisme following will be most necessarie for the opening of their vnderstanding where the master of the house must not binde the learner to the very words as before here set downe but so teach as euery time he repeateth any question there may bee some little difference in his wordes And for that cause I will shewe him diuers formes of speaking in some of the most needefull pointes teaching the meaning of one poynt which a childe or young man will quickelie conceiue and by the variation be able to vnderstand and beare away and to answer with his own words in diuers sortes at diuers times and all to one sense The Catechisme for the second order b Or thus How many Gods are there But one only and three persons c. VVHat thinkest thou of God I beleeue there is one God and three persons God the Father God the Sonne and God the holy Ghost c Was there not a time wheÌ„ there was neither heaueÌ„ nor earth c. Yea How did they begin God created them by his word c. How came the World God made all things of nothing in sixe dayes In what day made he man The sixt day Was the woman made the same daye Both man and woman were made in one daye How were they made God made man of the dust of the grounde and breathed in his face the breath of life and the man was a liuing soule that is a liuely creature hauing bodie and soule After God cast Adam into an heauie sleepe and tooke out one of his ribbes and closed vp the flesh and of that rib hee made the woman so there was man and woman the mans name was Adam and the womans Eue. Was man made any whit more excellent then other creatures Yes in two things he was made after Gods image and clothed with happines What was that image of God Knowledge holines and righteousnes What was the happines He was made Lord ouer the creatures and being naked was not ashamed What did God with man after hee had thus made him Hee set him in a most pleasant place of the world called the garden of Eden appoynted him to keepe and dresse the garden gaue him leaue to eate of all the trees in the garden sauing one called The tree of knowledge of good and euill and if he eate of that tree he should die the death What death Of bodie and soule Was there not another tree of speciall name Yes the tree of life which was a Sacramentall signe that if man continued in his vprightnes he should liue for euer d If AdaÌ„ were made good and happie how came wickedneâ— and punishments By eating the forbiddeÌ„ fruit sinne shame damnation and all other miseries came vpon mankinde Did man continue in his vprightnes No for the diuell abusing the bodie of a serpent tempted the woman Eue and shee did eate of the forbidden fruite and she gaue Adam and he did eate and then they were ashamed And so Adam and Eue and all mankinde were dead in sinne and vnder damnation of bodie and soule e How shall we 〈◊〉 deliuered 〈◊〉 How shall we escape sinne and damnation Onely by Iesus Christ f 〈◊〉 â—â—leefe in 〈◊〉 〈◊〉 was he 〈◊〉 Of God 〈…〉 â—â—man Of â—â—ngin Ma 〈◊〉 If Mary 〈◊〉 this Moâ—er who was 〈◊〉 He as â—uching his Godhead and she touching his manhood What is Christ He is the eternall sonne of God made man that is perfect God and perfect man What did he for vs to saue our soules Hee died and shed his most precious blood to redeeme vs from our sinnes Is it not possible for a man to liue so iustly and vprightly that he may g Deserue or merit obtaine his owne saluation by well doing No man hath such a gift or power Why Because no man can keepe al the commandements of God if we breake any one we be guiltie of all How shall we doe then If we beleeue in Iesus Christ we shall be saued All All doe not beleeue What neede we then care to do h To liue honestly or godly good works We must doe good works because they are commanded by God and it is our duetie to obey him that made and saued vs wee ought to bee thankefull and to glorifie him and to declare our faith by our workes for the good ensample of others and for many other necessarie vses How are we saued by Christ seeing we die daylie This bodily death is but the parting of the soule from the bodie for a time but the bodie shall rise againe euen as Christ rose the third day for at the last day when Christ shall come againe to iudge the quicke and the dead all that beleeue in him shall rise againe vnto euerlasting life and all other to euerlasting damnation How come we to know these things God sendeth his word to bee preached vnto vs. Doe all beleeue who heare the worde None but they whose hearts are opened by his holy spirit Are there no other helps of i Beleese faith Many as the experience of all Gods doings according to his word and namely in tribulation the exercise of all good works and especially the right vse of the seales of the promise which are commonly called Sacraments Which be they Baptisme and the Lords Supper What is to be seene in them The outward signe as water bread and wine and the signification which is the * The death or promise of Christ the benefits of Christes death grace of Christ Wherefore bee children baptized with water In token that their sinnes are washed away by the blood of Christ Why doe men receiue the bread and wine in the Communion In token that Christ gaue his bodie and blood for our redemption Are they onely tokens or bare signes No they are also as seales to assure vs of the grace of Christ and his last will How doe Baptisme and the Lordes supper differ Baptisme is outwardly with water and the Lordes Supper with bread and wine secondly Baptisme signifieth the washing of our sinnes to enter vs into the Church the Lords Supper is for the strengthening of our faith thirdly Baptisme is once signifying that wee which are by nature the children of wrath are once borne in Christ to be Gods children but the Lords Supper is often signifying by eating bread and drinking wine the davly nourishing of our faith in and by Christ that wee may continually grow stronger and stronger vnto eternall life What is eternall life To liue with God and to bee partakers of his glorie for euer
CAP. 3. The third order of teaching HEre followeth diuers Catechismes for confirmation of knowledge This order is for all that can conceiue well of the former how young or olde soeuer they be but in common and meaner capacities from 8. yeares and vpwards drawne out of the words of some place of holy Scripture Where I must admonish the Master or teacher in the familie to follow this order First to teach his people perfectly and distinctly to saye the place of Scripture without booke which being perfect to shew them the briefe meaning and then the seuerall poynts of doctrine and how they bee gathered out of the text For which cause he shall finde the addition of other textes and notes in the margin for his help and direction which he must keep to himselfe and giue them the meaning or substance onely Yet if he once get his family to conceiue deeper hee may acquainte them with all but he must take heede hee oppresse not their memories with ouer much at once but giue them more or lesse as hee perceiueth them able to conceiue and beare away and to remember at the next time for it is very needefull to repeate that which was first learned before he begin any more Therefore for a while after they can saye the place without booke and shew where it is written what chapter what verse and the meaning let them haue onely some two or three poyntes but after a while hee shall perceiue that by vse they will bee able to take a great deale more euen an whole Catechisme at once yea and by often practise to gather some poyntes of themselues yet must hee not cease going forward because that the k Philip. 3.1 oftener the safer it is and happier for them to bee grounded Now as ofte as they haue learned any one Catechisme thorough out cause them to repeat all that whole Catechisme together as the place of Scripture the meaning all the poyntes of doctrine and how they are gathered out of the text and after but not before begin the next Catechisme The first Catechisme for confirmation of knowledge is drawne out of this text or place of Scripture Gen. 3.15 I will put enmitie betweene thee and the woman and betweene thy seede and her seede he shall breake thine head and thou shalt * Heb. breake bruise his heele The interpretation or meaning THe Master must consider out of the text This is for the masters helpe that the diuell abused the bodie of the serpent to deceiue Euah therefore the punishment is pronounced vpon the serpent which partly and especially is in the words going before but although he speak to the serpent yet these l As these places expound Esay 27.1 Micah 7.17 Psalm 91.13 Luk. 10.18.19 Rom. 16.20 Reuel 12.7.8.9.10 wordes are properly to bee applyed against the diuell himselfe whose instrument the serpent was although they haue accomplishment euen against the beast it selfe in that hee is hated naturally of all mankinde therefore the Master hauing wayed the places in the margin may giue his familie this interpretation following By the serpent and his seede This is for the familie is meant Satan and his members wicked men by the seede of the woman is ment Christ and his members by breaking of head and heele is meant that either shall wound each other but the diuell shall bee vanquished The meaning is then that God will haue this to bee a punishment of the diuell that he should haue continuall warre with Christ and his Saints and finally be ouercome and all that take his part Out of which interpretation arise these poynts of Catechisme The poynts of doctrine 1. 1 This appeareth in the circumstāce of the text which inclusiuely cōdemneth Adā for his sinne to haue an enemie to him his seede for euer By the temptation of the serpent the diuell and Satanas man became a great sinner and subiect to great miserie 2. 2 This followeth of the former and is shewed cap. 1. and 2. Man was made good without sinne and miserie before this temptation 3. 3 Because the wordes are the indivial sentēce of God to that purpose and is to expounded Iohn 8.44.47 Acts. 13.10 2. Cor. 4.3.4 cap. 11.13.14 Eph 2 1. 1. Ioh. 3.10 God hath decreed what shall bee the estate of Satan and mankinde namely that some men shall be the seede of Satan and the children of perdition and some with Christ conquerers of them both 4. 4 So expounded Gal. 4.4 Here the person of Christ is declared that he is as all other men the seed of the woman that is the sonne of God made man 5. 5 Expressed in the meaning and is seene in Caine and all of like sort following There shall be alway enmitie of Sathan and his members against Christ and his members 6. 6 This is the breaking of the heele as appeareth Esay 53.2 Cor. 4.8 chap. 6.4.5 Ioh. 15.19 20. 2. Tim. 3.12 1. Pet. 5.8.9 Great sorrowes temptations and persecutions in bodie goods name and life come vnto Christ his members by Satan and his members 7. 7 This is the breaking of the serpents head is expounded Act. 26.18 Hebr. 2.14 Rom. 8.31.32 Mat. 5.10.11 19.28 Phil. 3.21 By the death of Christ and all the parts of his mediation hee for vs and wee thorow him doe ouercome the diuel to the restoring of the bodie in the resurrection of life and endowing with immortall riches both bodie and soule in the saluation of all beleeuers 8. 8 Plaine in the words and is expounded 2. Corint 6.14 Iam. 4.7 Eph. 6.10 5.6 7. Psal 15.4 The duetie of all Christian beleeuers is to resist the diuell and his members and to haue no fellowship with the workes of wickednes CAP. 4. The second Catechisme for confirmation The Text. Gen. 12.3 In thee shall all families of the earth be blessed The Interpretation For the master THese words containe Gods promise touching the blessed seede made vnto Abraham when he called him to be his childe and father of the faithfull which m Gen. 3.15 before was spoken in generall hard to bee knowne but here is shewed more plaine and easie to bee found by the particular namely that it must be in Abrahams stocke and linage This clause For the familie in thee is to be vnderstood of Abrahams n Gen. 22.17 and Gal. 3.16 seede which is Christ who after a sort was in him that is in his loynes By all families is meant o Act 3.25 Galat. 3.6 all nations as well Iewes as Gentiles And by blessed is meant the p Gal 3.13.14 Rom. 5.12.13 1. Tim. 1.1 deliuerance from the cursed and damnable estate wherein we were by Adams fall The summe is God doth promise that both Iewes and Gentiles shall haue saluation in none other but in Christ who as touching his manhood was Abrahams seede This teacheth especially
faith apprehending Christ wrought by preaching thorow the spirite Lastly the thing for men euerlasting life 8. Here is taught who are saued 8 This Christ so expoundeth in the next verses and cap. 6.40.53 those onely who beleeue which is not to beleeue there is a God or that God made the worlde c. which yet are necessarie but to beleeue in him that is in Iesus Christ the onely begotten sonne of God 9. Our saluation is most free certaine 9 It dependeth vpō Gods loue Ioh. 13.1 T it 1.2 10. 10 In the worde giue Eph 2.8 Our saluation is of the free grace of God without our deseruing 11. 11 This is seen in his person aboue all sacrificers Heb. 10.11.12.13 Our Saluation is perfectly wrought by Christ alone 12. 12 1. Pet. 2.6 7.8 Mat. 7.13 Mar. 16.16 There are two waies of mens life by the decree of God some by beleefe in Christ shall be saued some for vnbeleefe shall perish 13. There is a double life 13 Heb. 9.27 1. Thess 4.14 Matth. 25. and a double death one of the body onely and the other of bodie and soule 14. 14 Matt. 16.18 Mark 16.16 1. Ioh. 1.3 Eph. 4.15.16 Here is the catholike Churche the communion of Saintes remission of sinnes resurrection of the bodie and life euerlasting taught For the catholike Church is of all that beleeue in Christ the communion is our fellowship with God in Christ thorow the spirit in the vse of all his giftes or there is one God one Christ one faith and one saluation to all Remission of sinnes the resurrection of the bodie are part of those giftes which are shadowed is this eternall life for by forgiuenes of sinnes and the resurrection of the bodie wee come to eternall life 15. 15 1. Ioh. 4.11.19 1. Cor. 6.11.20 This place is most strong to teache men to liue godly soberly and righteously in this present world for what may more moue then the free loue of God the great price of our saluation the onely begotten sonne of God the order of our calling by the spirite to be regenerate vnto faith and lastly the saluation it selfe which is to bee deliuered from sinne 16. 16 This is taught Rom. 4 11. cap 6 2 3. 1. Cor. 10.16 You may ioyne vnto these though not expressed in the text as the rest That the Sacraments are signes to teach vs as seales to applie vnto vs this doctrine Comforts out of this doctrine HEre is the place to explaine the sweete comfortes of this doctrine which I may terme the pleasant taste of these good fruites which I desire that euery Master would carefully and painefully drop into his familie that they may taste how good the Lorde is and feele that they knowe for this will mightelie worke towards faith so that his labour shall be ioyfull in the ende The comforts are gathered by the consideratiō of the persons meditation of the things Comforts by the consideration of the persons 1. 1 Psal 23.1 Rom. 8.31.32 Eph. 1.13.14 Beholde here the great loue of the almightie and glorious God the loue of Christ his sonne and of the holy Ghost What was greater in God then his sonne That hee gaue for to vs. What is greater in the sonne then himselfe That he bestowed vpon vs. What is more precious then the power and goodnes of the spirit that hee powreth into vs renewing and endowing vs with faith and sanctification O how vnspeakeable is the goodnes of God for the assurance of our saluation so that no man can doubt but euery soule that knoweth and feeleth these things must needs reioyce with ioy vnspeakeable and glorious 2. 2 Rom. 5 6.7 8.9.10 1. Ioh. 4.9.10 Marke who they bee vpon whom this glorious God bestoweth this great gift vpon the world euen vs men who hauing offended him by sinne are his enemies by euill mindes and are weake being able to doe nothing to recompense him or to comfort or helpe our selues but he chooseth vs he redeemeth vs he sanctifieth vs he glorifieth vs. Must not this being well wayed make vs burst out with the blessed virgin a Luk. 1.46 My soule doth magnifie the Lorde and my spirite reioyceth in God my sauiour Comfort by the meditation of the things 3. 3 Eph. 2.1.2.3.4.5.6 1. Pet. 2.9.10 cap. 1.3.4.5 Coloss 1.12.13 Reuel 1 5.6 Philip. 3.20 2. Tim. 4.8 Call to minde in what miserie danger and wofull condition we be of ourselues into what happines freedome and blessed estate we bee brought by Gods loue in Christ from sinne from death from hell from the curse of the lawe from the power of Sathan from the wrath of God and eternall corruption anguish and searefull sorrow into the glorious libertie of the sonnes of God to immortalitie and in corruption to the crowne of righteousnes and to be the sonnes and daughters of God heyres of the kingdome of Heauen to the fulnes of ioyes in the presence of God for euermore Mine heart cannot conceiue my pen cannot write the vnsearcheable riches of Christ the price of this pearle for which a man would sell all that he hath And this is freely giuen vs perfectly wrought for vs assuredly kept for vs how may we triumph and glorie in our God Reioyce in the Lorde alway and againe I say reioyce When the soule is thus seasoned with the taste of this heauenly doctrine Admonition to the householder then may the Master of the familie boldlie descrie vnto them the errors which are contrarie to these trueths And this he shall finde a perfect rule that the true doctrine being once vprightly taught whatsoeuer is not agreeing thereunto is falsehood and to be auoyded as a Epist 2. ver 9 Iohn teacheth Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God Now the errors are infinite as there are many by-waies and but one true waie So b Eccles 7.31 God made man righteous but they haue found out many inuentions I will name but a fewe in comparison yet so many as I would the Master of the house should vse discretion in rehearsing of them to his familie namely some fewe at once and so it wil much further them euen as by all contraries euery good thing is the more perceiued felt and esteemed In repeating of these he must rehearse the true doctrine and so compare them together that they may perceiue this to bee contrary to that as light vnto darknes And therefore by figures answering to the doctrines I wil shew him which are contrarie to each other and with a little heede taking and attention hee shall finde it easie The errors and heresies contrarie to the good doctrine 1. THe first doctrine condemneth all these i. the Atheists of whom Psal 14.1 Secondly the Philosophers who make God to bee idle and not to haue care of the world thirdly the gentiles who turned the glory of the incorruptible God
vse namely that it is not now as common bread to feede our bodies onely but it hath a sacramentall and holy vse annexed for the feeding of our soules that is Wee shew the Lordes death herein till hee come The summe then is seeing hee deliuered vnto them onely that he receiued and that in this order and to this vse they must not prophane this holy Sacrament by their disorder or additaments what so euer to doe in any other order or to any other vse more or lesse then it was ordained Whereupon he proceedeth in the rest of the chapter to giue them certain canons or precepts out of the premisses namely how they should reforme themselues and doe it orderly and profitablie The Doctrine of the Catechisme 1. Out of both places These two places open vnto vs the couenant of God touching the saluation of his elect by two things First by doctrine as a writing declaratorie Secondly by Sacraments as seales of that writing confirmatory 2. The doctrine is in the description of the persons couenanting one with another and the couenant it selfe 3. 3 In the first place vers 4.5.6 The first person is he who offereth the couenant namely God who is described by the speciall worke which hee doth in the couenant hee maketh his bountifulnes appeare and is therefore intituled a Sauiour as one that seeketh vs and not we him 4. The second man 4 Vers 3. shutting out pure naturals free will c. who receiueth the couenants who is described voyde of all goodnes in minde will affections works for so * Ezech. 16.4.5.8 God findeth vs in our filthines before the couenant 5. 5 In the second place vers 24.25 The third person is the mediator of the couenant Christ who giueth his body and blood for the confirmation of the couenant 6. 6 This is out of both places The couenant it selfe is first called the new Testament that is * Ierem. 31.31 not of the lawe of workes but of mercie and grace Therefore on the partie that offereth it is thus described First God propoundeth himselfe to bee our God and Sauiour then hee receiueth vs to himselfe by mercie in Christ and not by our workes Thirdly he sheweth the effect of the couenant that wee should bee iustified by his grace and made heyres thorow hope of eternal life On our part the condition is no more but to receiue all this by faith in Christ which is giuen vs in the new birth and therefore * Rom. 8.15 called the spirite of Adoption by which wee call God Father And so the couenant is made on our part as it is * Gal. 3.26 written Yee are all the sonnes of God by faith in Christ Iesus Where you may see that Christ is the mediator * Eph. 2.18 to bring vs to God namely by beleefe in him Which couenant God will haue declared before men by the vse of his seruice as profession Sacraments c. and by obedience vnto euery good worke 7. In beholding which couenant wee may see all merit and reioycing in man vtterly excluded For before the couenant wee are altogether voyde of all goodnes in the couenant wee are receiued and saued by mercie without workes Christ is a mediator to God for vs paying the ransome of our sinnes by him is powred vpon vs the new birth and renewing of the holy Ghost by him we are iustified and made heyres of euerlasting life If we haue faith or hope they are all the giftes of God thorow Christ so that wee haue euery way cause of abasing our selues and onely to * 1. Cor. 1.30 reioyce in him Wherefore the Church ascribing nothing to her selfe maketh this ioyfull confession a Esay 61.10 I will greatly reioyce in the Lord and my soule shall be ioyfull in my God for he hath clothed mee with the garments of saluation and couered me with the robe of righteousnes c. Now not minding to shew euery particular poynt which these two places affoord An obseruation to the teacher we will come to the second parte of the Sacraments In handling whereof if any thing bee not in one of these two texts for it were much all to be I will set in the margine some other place as a supplie to their wants and this doctrine is in two things 1. How many Sacraments 2. What they be 8. There are but two Sacraments of the * I say couenāt because the word sacrament is vsed diuersly this shutteth of vnproper vses couenant that is to say Baptisme and the Lords Supper The other poynt What they bee will appeare easie if wee learne how they agree betweene themselues and how they differ both betweene themselues and also from others 9. Two Sacraments agree in foure things These two Sacraments agree in these things 1. In a generall definition A Sacrament is a signe and seale of the couenant of grace First they are signes 1 In a generall definition as water washing in Baptisme bread and wine eating and drinking in the Lords Supper They are both signes of the couenant for Baptisme signifieth Christs bloud in the couenant and so dooth the Lords Supper and they bee both more thē bare signes euen seales of assurance For as the seale is set to a will or deed to confirme the writing so are these two appointed by Christ to assure vs of the thing they signifie Therefore the one is called his body and the other the washing of the new birth not because they bee chaunged in nature but by such a neere speech to assure vs of the thing sealed or signed They both herein assure vs of our iustification and sanctification Secondly 2 They be as badges they bee both outward badges of our profession as by the one we shew the Lords death and by the other that wee are Gods children by a new birth Thirdly 3 Both commanded Mat. 28.18.19 they both haue a commandement from Christ Fourthly 4 Both haue a forme of administration Acts. 2.14.37.38 Mar. 16.15.16 they both haue a prescribed forme of administration in regard of the Minister and people The Minister is appoynted to preach and declare the couenant and to administer the Sacraments the people to heare and to receiue the Sacraments In Baptisme the Minister must wash with water in the name of the Father and of the Sonne and of the holy Ghost the person to bee admitted into the Church is to submit himselfe to such a washing In the Lords Supper the Minister by thanksgiuing is to set apart to this holy vse the bread wine seuerally to breake the bread and to giue afterwards seuerally first bread and then wine to the people bidding them to eate drinke c. and the people ought to receiue them both seuerally first bread and then wine and to eate the bread and drinke the wine not as common bread and wine but as sanctified to the