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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A09973 A little catechisme, that is to saye, a short instruction touching Christian religion set forth by Theodorus Beza ... Bèze, Théodore de, 1519-1605. 1579 (1579) STC 2023.5; ESTC S4128 6,665 15

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A LITTLE Catechisme that is to saye a short instruction touching christian religion set forth by Theodorus Beza Minister of the Churche of God in Geneua The first section Question 1 WHerefore hath God placed vs in this worlde A. To know and serue him Qu. 2 VVill he be knowne and serued according to our vnderstanding wil or according to that which it hath pleased himselfe to declare and sette out vnto vs touching the same A. According to that which hee hath declared vnto vs concerning the same Qu. 3 VVher hath he declared and set out the same vnto vs A. In that booke which wee cal the Bible comprehending togither with diuers histories the Law and the Gospell Qu. 4 VVho hath made this booke A. God himselfe by the ministery of his holy Prophets and Apostles Qu. 5 VVhat is the Lawe A. The doctrin which teacheth vs what we ought to do as wel towards God as one of vs towards another Qu. 6 VVhat is the Gospell A. That heauenlye doctrine which teacheth vs what we must beleeue to our saluation thorow Iesus Christ only Qu. 7 Doth this vvord contayne all that which we must beleue and doe A. Yea without hauing any neede to ad or ioyne anye thing thereto or to take anye thing therefrom Qu. 8 Say novv the articles of your beliefe A. I beleue in god the father almighty c. The second section Qu. 1 Doth this doctrine teach vs that there is but one onely God or that there are more gods then one A. It teacheth that there is but one God only and that we may not haue more Qu. 2 VVherefore say you so A. Because it must nedes be that he which is God shoulde bee aboue all other thinges and therefore hee may not haue a fellowe or companion ioyned with him Qu. 3 Yet you in naming God haue seemed to rehearse three that is to say the fathet the sonne the holy Ghost A. In dede there are thre persons in one only Godhead but yet these three persons are but one and the selfe same onely God. Qu. 4 Meane you that God is deuided into three partes A. No for God cannot bee deuided but I say that euery one of these thre persons is one and the selfe same onely God altogeather perfect Qu. 5 How can this be A. It is a misterye or secreat beyond al our vnderstanding and yet notwithstanding most certaine and sure for God hath so declared it and set it forth vnto vs by hys holy word Qu. 6 Doe you then beleeue ín one onely God the father the sonne and the holy ghost A. Yea and by Gods goodnes will dye in thys fayth The third section Qu. 1 How is the sonne of God called A. IESUS CHRIST Qu. 2 VVhat meane these words Iesus Christe A. Iesus is as much to say as Sauiour and Christ is as much as annointed and cōsecrated to be our soueraigne king hauing power ouer all creatures our soueraigne or high prophet who hath fullye declared vnto vs the will of God his father touching our saluation and our soueraigne or high priest which hath fullye appeased and pacified the wrath of God against vs for our sinnes Qu. 3 VVhat hath he don and suffered to saue vs A. He was conceiued by the holy ghost and borne of the Virgin Mary suffered vnder Pontious Pilate c. Qu. 4 Can God suffer or dye A. No Qu. 5 Is not Iesus Christ true and very God eternall vvith his father and the holy ghoste A. Yea. Qu. 6 Howe then is he sayd to haue dyed A. Because that being verye God hee was made man also to the ende that in hys person our nature might beare or suffer the whole punishmente due to our sinnes and transgressions Qu. 7 Do you meane that the sonne of God was chaunged into man A. No because then he shuld be no more God God can not eyther change himselfe or be changed But being of himselfe verye God hee hath taken our nature vnto hymselfe that so he might be very God and very man. Qu. 8 If he had not bin God could he haue bine our sauiour A. No for it belongeth vnto God only to pardon and forgiue sinnes and to giue eternall life Qu. 9 And if he had not bin man could he haue bin our sauiour A. If he had not bin man he coulde not haue dyed and therfore we our selues should haue bin subiect vnto death The fourth section Qu. 1 Shall all the world be saued A. No for the greater part of the world refuse their saluation Qu. 2 VVho then are they which shall be saued A. They that haue fayth and beleeue Qu. 3 And vvhat is fayth A. A certaine perswasion and assurance which euery true Christian man oughte to haue that God the father loueth him for Iesus Christ his sons sake Qu. 4 VVherfore do you say for Iesus Christs sake A. Bicause that wee being altogither corrupted and wholy peruerse in our selues God could not loue vs but in respect of him onelye which is man altogether iuste and perfect that is to saye Iesus Christe hys sonne Qu. 5 Commeth this fayth of our selues A. No but from the onely grace and goodnesse of God which doth freely giue it to his elect and chosen ones Qu. 6 And they which haue this faith at they saued A. Yea of necessity for God hath giuen his sonne to the ende that euerye one which beleueth in him should haue life euerlasting and he is not a lyer The fifth section Qu. 1 But vvhereby may a man know whether he haue faith or no A. By good workes Qu. 2 VVhich be good workes and which be euill A. Those onely are good which he hymselfe hath commanded and those euill which he hath forbidden Qu. 3 Rehearse now the commandements of God A. Heare Israel c. The summe wherof is thou shalt loue the Lord thy God. Qu. 4 To know Gods commaundements is not onely to know to say them but men muste also vnderstand that vvhich they say wherfore I demaund of you vvhat meaneth that vvhich is sayde in the thirde commaundement to take the name of GOD A. It is to name God which we must neuer doe but vppon iust and good cause and with feare of his maiesty whom we name Qu. 5 Then it is by stronger and greater reason more forbidden to sweare by God in vaine that is to say to take him for a vvitnes and iudge without iuste and good cause vvhy A. It is so in deede Qu. 6 VVhat meaneth it to sanctifie the Sabaoth day or day of rest A. It is to dedicate and consecrate it to the glory of God. Qu. 7 Ought vve not also to dedicate vnto him al the rest of the dayes of our life A. Yea but this day is particularly and chiefely ordeyned for this end and purpose Qu. 8 Doe men forbid to trauaile or vvorke on the saboth day as thogh to labor wer a thing euil of it self A. No but they forbid ordinary and
vsuall labor to doe a worke which is better and more profitable The sixt section Qu. 1 You haue said that they only are good works which God hath commanded VVherfore tel me can we accōplish fulfil the commaundements of God A. No not so much as begin to doe anye thing but by a certaine singuler and speciall grace of god Yea there neuer hath bine or shall be a man excepting Iesus Christ only which hath perfectly fulfilled the same Qu 2 VVherefore say you so A. Because God will saue vs thorowe his onely mercy in Iesus Christ Qu. 3 Yet so it is that a good life is the way to saluation A. It is true that repentaunce amendment is ioyned with the forgiuenesse of our sinnes but yet followeth not therevpon that we be saued by our workes Qu. 4 And vvhy shall vvee not bee saued by oure vvorks seeing that they are good A. Because they be not good ynough for that purpose Qu. 5 VVherefore then are they good A. To set forth Gods honour to winne or else to strengthen our neighbours and to make vs know and feele in our selues that we are the children of God. Qu 6 Good vvorks then make vs not gods childrē A. No for contrariwise a man must first be the childe of God before hee can doe good workes but this is a marke or badge wherby a man may know the children of God. Qu. 7 VVhat then maketh vs the children and sonnes of God A. The onely grace and mercye of God by his holye spirite because hee hath elected and chosen vs from before all euerlastingnes according to hys good pleasure The seuenth section Qu. 1 The holy ghost then is he vvhich maketh vs the children of God but vvhat instruments or means doth he ordinarily and commonly vse to bring vs to that honour and keepe vs in the same A. The preaching of the worde prayer and the vse of the Sacraments Qu. 2 VVhat call you preaching of the word A. An exposition of the writinges of the Prophets and Apostles which is don in the Church by such as he hath called to that holy ministry of whom it is sayd he that receiueth you receiueth me Qu. 3 Hovv doe you pray A. Saying O our father which art in heauen c. Qu. 4 To whom speak you these words A. To God the Father Qu. 5 Hovv is he your father seing that he hath but one onely Sonne that is to saye IESVS CHRIST A. First bicause that Iesus Christe his eternall sonne being made man is become our brother secondly bicause he loueth me in Iesus Christ his sonne with a greater then a fatherly loue and affection Qu. 6 Albeit then that you direct not your speach and words eyther to the Sonne or to the holy ghost yet you doe not exclude or shutte out eyther the one or the other A. No for I can not cal him father but in the name of his sonne Iesus Christe nor pray vnto him but by the holy Ghost Qu. 7 And is it not lavvful for a man to frame or make his prayer to the person of the sonne of the holy Ghost A. Yea in deede For seeing that the three persons are one only and the selfe same God inuocation or prayer doth equally belong vnto them And whether I call vpon the father in the name of the son by the holye ghost or that I make my praier vnto the loue to lead and bring me to the father or that I pray the holy ghost to teach me the father the sonne all commeth to one The eyght section Qu. 1 And vvhat is a Sacrament A. It is a thing which God setteth before mens eyes in his Church to signifie vnto vs for our saluation an other thing which men see not Qu. 2 And wherefore hath God ordeyned these signes to his promises A. For to make vs so much the more assured of the certainty of them Qu. 3 Hovve manye suche signes are there in the christian Church A. Two that is to saye Baptisme and the holy Supper Qu. 4 VVhat see you in Baptisme A. Water Qu. 5 VVhat doth this water signifie vnto you A. The bloud of Iesus Christ Qu. 6 To vvhat ende A. To make cleane my sinnes as the water being occupied maketh cleane the filthines of the body Qu 7 Doth this water make cleane and purge sins A. No but it signifieth vnto mee that which washeth my sinnes to wit the bloude of Iesus Christ Qu. 8 Meane you that this matter or substance of the bloud of Iesus Christ vvasheth our soules A. No for our soules can not be clensed with any matter as our bodyes But this bloud maketh me cleane because that Iesus Christ hath shed it for satisfaction and ful recompence for my sinnes Qu 9 Is there anye difference betewene the water of Baptisme and common vvater A. No as concerning the matter and substance for it is alwayes water but there is very great difference as concerning the vse for the common water serueth to washe and make cleane our bodely filthinesses and the water vsed in Baptisme is a sacrament of the washing of our soules The ninth section Qu. 1 VVhat see you in the supper A. The bread and the wine which is ther giuen and receiued according to the ordinance and institution of God. Qu. 2 VVhat doth this bread and this vvine signifie vnto you A. The bread signifieth to me the bodye crucified for me and the wine signifieth vnto me the bloud shed out for me Qu. 3 To what end A. To testifie vnto me to assure me that euen as this bread this wine are ordeyned for the maintenance and nourishment of this life so our Lord Iesus Christ hath giuen his body and his bloud for me giueth himselfe to me to the ende that from him as from a fountaine there may flowe vnto me eternall life Qu. 4 Are this bread and vvine our spirituall nourishment A. No but they signifie vnto vs that from whence very eternall lyfe it selfe procedeth that is to saye from him which hath suffered his death and passion to take away the cause of our death that is to saye sinnes and to renue vs vnto eternall life thorow a spirituall liuelinesse which resteth and remaineth in him Qu. 5 Is there any difference betvvene the breade and vvine vsed in this sacrament and common breade and vvine A. No as touching the matter and substance for it is alwayes bread and wine but there is very great difference as concerning the vse for ordinary and cōmon meates are appoynted for the vse of this present life but this sacrament is ordeined to signify and seale vnto vs our spirituall and euerlasting nourishment The tenth section Qu. 1 VVherefore hath the Lord ordeyned instituted tvvo signes in his holy Supper seing that in Baptisme there is but one onely A. To assure vs that hee doth not feede vs to the halues but wholly being not only our meate but also our drinke Qu. 2 VVhere is Iesus