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
are called the vessels of mercie Q How doth he shew mercie to them A. He giueth them the meanes whereby they come assuredly to life eternall Q. Vpon whom doth he shew iustice A. Upon all the rest of Adams posteritie which are called the children of wrath Q. When doth he this A. WheÌ„ he suffereth them patiently to walke according to their owne corrupt nature Q. What followeth vpon that walking A. Eternall perdition infallably according to Gods eternall decree Q. Doth God compell them to walke that way A. No but they willingly do embrace it against his word Q. How can men willingly embrace the way to perdition A. Because they are blinded and corrupted by Satan and their own lusts Q. May they embrace the way of life A. No they refuse it necessarily and yet freely without any compulsion Q. From whence commeth this necessitie A. From the bondage of sinne wherein they were cast by the fall of Adam Q. Is all Adams posteritie equally in the same bondage A. Yes no doubt but yet the chosen are redeemed through Christ and the others iustly left in their naturall estate Q. What thing then shall be seene perpetually in these vessels of wrath A. The glorie of Gods eternall and fearefull iustice Q. What shall be seene in the vessels of mercie A. The perpetuall praise of his mercie and goodnes through Jesus Christ our Lord. To whom with the father and the holy spirite be all honor and glorie eternally So be it A short and generall confession of the true Christian faith and religion according to Gods word acts of our Parliaments subscribed by the kings M. his houshold with sundrie others to the glorie of God and good example of all men At Edinburgh the xx of lanuarie 1180. and the 14. yeare of his raigne ⸫ VVe al and euerie one of vs vnder written protest that after long and due examination of our owne consciences in matters of true and false religion are nowe throughly reâ—â—lued in the truth by the word spirite of god And therfore we beleue with our hearts confesse with our mouthes subscribe with our hands and constantly affirme before God and the whole worlde that this is onely the true Christian faith and religion pleasing God bringing saluation to man which is nowe by the mercie of God reueiled to the world by the preaching of the blessed Gospell and is receiued beleued and defended by many and sundrie notable Churches Realmes but chiefely by the Church of Scotland the Kings M. and three Estates of this Realme as Gods eternall truth and only ground of our saluation as more particulerly is expressed in the coÌ„fession of our faith established and publikely confirmed by sundrie Acts of Parliaments now of a long time hath bin openly professed by the Kings M. and whole bodie of this Realme both in Citie and Countrey To the which confession and forme of religion we willingly agree in our consciences in all points as vnto Gods vndoubted truth and veritie grounded onely vpon his written word And therefore we abhorre and detest all contrarie religion and doctrine but chiefely all kind of Papistrie in generall and particuler euen as they are now damned and confuted by the word of GOD and Church of Scotland vsurped authoritie of the Romaine Antychriste ouer the Scriptures of GOD ouer the Church the ciuill magistrates and consciences of men all his tyrannous lawes made vpon indifferent things against our Christian libertie his erronious doctrine against the sufficiencie of the written worde the perfection of the lawe the office of Christ and his blessed Gospell his corrupted doctrine concerning originall sinne our naturall inhabilitie and rebellion to Gods lawe his blasphemie against our iustification by faith onely our imperfect sanctification and obedience to the lawe the nature number and vse of the holy Sacraments We detest his fiue bastarde sacraments with all his Rites Ceremonies and false doctrine added to the ministration of the true Sacramentes without the word of God his cruell iudgement against infants departing without the Sacrament his absolute necessitie of Baptisme his blasphemous opinion of transubstantiation or reall presence of Christes bodie in the Sacrament and receauing of the same by the wicked or bodies of men his dispensations with solemned othes periuries and degrees of mariage forbidden in the word his crueltie against the innocent deuorced We abhorre his diuelish Masse his blasphemous Priesthood his prophane sacrifice for the sinnes of the dead and the quicke his canonyzation of men women saints calling vpon angels or saintes departed worshipping of imagerie reliques crosses dedicating of Churches alters dayes vowes to creatures his purgatory praier for the dead praying or speaking in a strange language his processions and blasphemous letany his multitude of aduocates or mediators with his manifold orders and auricular confession his desperate and vncertaine repentance his generall and doubting faith his satisfactions of men for their sinnes his iustification by workes his Opus operatum workes of supererogation merits pardons peregrinations and stations We detest his prophane holy water Baptising of bels coniuring of spirites crossing fayning anointing coniuring his hallowing of Gods good creatures with the supestitious opinion ioyned therewith his worldlye Monarchie and wicked Hierarchie his three solemned vowes with al his shauelings of suÌ„drie sortes his erronious and bloudie decrees made at Trent with al the subscribers and approuers of that cruell and bloudie band coniured against the Church of God And finallye wee detest all his vaine allegories rites signes and traditions brought in the Church without or against the word of God and doctrine of this reformed Church To the which we ioine our selues willingly in doctrine faith religion discipline and vse of the holy Sacraments as liuely members of y e same with Christ our head promising swearing by the great name of y e Lord that we shal continue in the obedience of the doctrine discipline of this Church shall defend y e same according to our vocation and power all the daies of our liues vnder the paines conteined in the law and danger both of body and soule in the day of Gods fearefull iudgement And seeing that many are stirred vp by Satan and the Romaine Antichrist to promise sweare subscribe and for a time vse the holye Sacramentes in the Church deceitfully against their owne conscience minding hereby first vnder the eternall cloake of religion to corrupt and subuert secretly Gods true religion within the church afterward when time may serue to become open enemies and persecutours of the same vnder vaine hope of the Popes dispensation deuised against the word of God to his greater confusion and their double condemnation in the day of the Lord Jesus We therefore willing to take awaye all suspition of hipocrisie and of such double dealing with God and his church protest and call the searcher of all heartes for witnes that our mindes and hartes do fully agrée with
¶ 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
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
away A. Because we haue our spiritual rest by him 5 Honour thy father and thy mother c. Q What craueth this fifth commaundement A. That we honour all such as God hath placed aboue vs. Q. What are those persons A. Parents Pastours Magistrates Husbands and Maisters Q. What honour should we giue them A. Loue feare obedience and helpe in their neede Q. What equitie hath this commaundement A. This because these persons are placed in Gods roome for our comfort Q. How far should we obey them A. So farre as the word of God commaundeth Q. What if they commaund any thing against the word A. Then muste wee obey rather God then men Q. What conteineth the promise added A. It containeth the contrarie threatning for the breakers Q. But neither of them is absolutely kept A. Therefore the blessing and the curse remaineth alwaies sure Q. Why is this promise and threatning in speciall added A. Because these superiours are preseruers of our liues and liuings 6 Thou shalt not kill Q. What thing is forbidden in this sixt commandement A. All enuie rancour and hatred with the fruites Q. What thing is commaunded here A. Brotherly loue with the fruites and signes Q. What is the finall ende of this commaudemēt A. The preseruation of our neighbours life 7 Thou shalt not commit adulterie Q. What thing is forbidden in the fourth commaundement A. All filthy lustes in heart word deede or signes Q. What thing is commaunded here A. All kind of chastitie and meanes to kepe it Q. Is marriage condemned here A. No but rather hereby it is stablished Q. What is the end of this commaundement A. That we keepe both our bodies heartes pure and cleane 8 Thou shalt not steale Q. What thing is forbidden in this eight commaundement A. All wrong and deceitfull dealing with our neighboure Q. What thing is commaunded here A. Equitie and iustice to euerie man Q. How should this be done A. With minde heart mouth and deede to our power Q. What is the ende of his commandement A. That we labour that euery man haue his owne 9 Thou shalt not beare false witnes c. Q. What is forbidden in this 9. commandement A. False reportes of our neighbour and hearing of them Q. Is this inough for our discharge A. No for the vprightnesse of the heart is required also Q. What is the end of this commandement A. That the simple trueth be euer among vs. 10. Thou shalt not couet thy c. Q. What thing is forbidden in this last commandement A. All light and sudden motions to euill Q. Were not these motions forbidden before A. No but the consent and deede were onely forbidden Q. Then what degrees of sinnes are forbidden A. The lust the consent and the deede Q. What thing is this lust A. Originall infection and mother of the rest of our sinnes Q. What thing is commaunded here A. The perfect loue of our neighbour with the fruits Q. Who is our neighbour A. Euery man friend or foe Q. What is the reason of this Lawe A. In that we are all brethren and beare the image of our God The summe of the Lawe Q. What is the Summe and ende of these commandements A. The perfect loue of God our neighbour Q. When is our loue perfect and the lawe absolutely fulfilled A. When all the partes of our mindes and hearts are replenished with the loue of God and our neighbour Q. Who did euer fulfill this lawe A. None at all except Jesus Christ Q. What get they then that seeke saluation by the Lawe A. Their owne double condemnation Q. Why did God giue this strait law to mankind A. Because it agreeth with his nature and our first estate Q. But we are changed made weake through sinne A. Yet God hath not changed his wil Law Q. Is all flesh hereby accursed and damned A. Yes but God hath giuen a sufficient remedie in Christ Q. Declare how that is seing the law doth curse A. By faith we escape the curse and get the blessing of the Law The vse of the Lawe Q. To what purpose then doth the Law serue A. It is profitable both to the faithfull and vnfaithfull Q. What profit can it bring to the vnfaithfull A. It sheweth their sin iust condemnation Q. But that is rather hurtfull to them A. No for hereby they are sent to Christ Q. But many other despaire or become worse A. That commeth not of the Law but of our corrupt nature Q. When are they sent to Christ by the Lawe A. When they get a tast of mercy in Christ after that they are humbled by the Law Q. Is this the ordinarie way of our conuersion A. Yes no doubt for Christ saueth onely the humbled Q. What profit hath the faithfull by the Lawe A. It putteth them dayly in remembrance of their sinnes Q. What good fruite commeth of that A. Humilitie and an earnest depending vpon Christ Q. What other profit haue they by the Lawe A. It is a bridle to their affections and a rule of godlinesse Q. If it be a bridle doe they not then hate the Lawe A. No but they hate their owne affections and loue the Lawe Q. Commeth this by the knowledge of the Lawe A. No but by the knowledge of the Gospell The difference betwene the Lawe and the Gospell Q. From whence commeth this difference A. From the Spirit which is ioyned with the Gospell and not with the Lawe Q. What followeth vpon this A. The Law commandeth but it giueth no strength Q. What doeth the Gospell A. It giueth freely all that it craueth of vs. Q. What other difference is there betwixt them A. The law hath no compassion vpon sinners Q. What doeth the Gospell A. It offreth mercy onely to sinners Q. What other difference is there A. In the manner of our iustification Q. What craueth the lawe in our iustificacion A. Our owne perfect obedience Q. What craueth the Gospell A. Faith only in the obedience of Iesus Christ Q. Doth the Gospell fauour the transgression of the Lawe A. No but it giueth strength to obey the Lawe How the Law and the Gospel agree Q. Wherein do the Lawe and the Gospell agree A. They are both of God and declare one kinde of iustice Q. What is that one kinde of iustice A. The perfect loue of GOD and our neighbour Q. What thing doth follow vpon this A. That the seuere Lawe pronounceth all the faithfull iust Q. How can the Law pronounce them iust A. Because they haue in Christ all that the Law doth craue Q. But yet they remaine transgressors of the law A. That is in themselues and yet are iust in Christ and in themselues loue iustice Q. What then is the estate of the faithfull here A. They are sure in Christ and yet fighting against sinne Q. What battell haue we A. We haue battel both within and without Q. What battell haue we within A.
It is to applie a common thing to an holy vse Q. Who may do this A. God onely we at his commaundement Q. Doth the consecration or blessing chaunge the substance of the Elements A. No but it chaungeth the vse onely Q. How long then remaine they holy A. So long as they are vsed in that action Q. What are they after that vse A. Common things as before Q. Do the Sacraments profite all the receiuers when they are administred A. No seeing they are receiued by some without faith for a time Q. Then the wordes of consecration haue no force A. They haue no force to imprint any qualytie in the elements of vertue or holines Q. To whom then are they spoken A. To the receauers and not to the Elements Q. What is the office of those wordes of Blessing A. To testifie the will of God to the people Q. In what language should they be spoken A. In the Receauers owne language Q. Where should the Sacramentes bee administred A. Publikely before the congregation Of the Receauers Q. To whome shoulde the Sacramentes bee giuen A. To all the members of the Church in due time Q. How should the Sacraments be receiued A. In a liuely faith and true repentance Q. What if faith and repentance be not A. Then double condemnation is sealed vp Q. Can the sinnes of the Ministers or others hurt vs. A. No for they are Gods ordinances Q. How should we prepare our selues A. We should trie our knowledge faith and repentance Q. Should these giftes be perfect in vs A. Not so but they should be sound and without hipocrisie The causes and number of the Sacramēts Q. To what end are the Sacraments vsed A. For the nourishment of our faith and for anopen protestation of our religion before men Q. To what other end serue they A. They craue the increase of newnesse of life with brotherly loue and concord Q. Did the Sacraments of the olde Testament serue for the same vses A. Yes no doubt as the Prophets and Apostles do testifie Q. How many Sacramentes hath Christ giuen vs. A. Two onely Baptisme and the Lordes Supper Q. Wherefore haue we onely these two Sacraments A. Because we neede both to be receaued and also feede in Gods familie Q. The Fathers had verie many sacraments V. Yet they had but two principals that is Circumcision and the Passeouer Q. What did these two testifie to them A. Their receiuing and continuall feeding in Gods houshold Of the Sacrament of Baptisme Q. What is the signification of Baptisme A. Remission of our sinnes and regeneration Q. What similitude hath Baptisme with remission of sinnes A. As washing clenseth the bodie so Christes bloud our soules Q. Wherein doth this cleansing stand A. In putting away of sinne and imputation of iustice Q. Wherein standeth our regeneration A. In mortification and newnes of life Q. How are these things sealed vp in Baptisme A. By laying on of the water Q. What doth the laying on of the water signifie A. Our dying to sinne and rising to rightepusnes Q. Doth the externall washing worke these things A. No it is the worke of Gods holy spirite onely Q. Then the Sacrament is a bare figure A. No but it hath the veritie ioyned with it Q. Do all men receiue these graces with the Sacrament A. No but onely the faithfull Q. What is the ground of our regeneration A. The death buriall and resurrection of Christ Q. When are we partakers of his death and resurrection A. When we are made one with him thorow his Spirite Q. How should we vse Baptisme aright A. Wee shoulde vse it in faith and repentaunce Q. How long doth Baptisme worke A. All the daies of our life Of the Baptisme of Children Q. How then may little children receaue Baptisme A. Euen as they receiued circumcision vnder the lawe Q. Upon what ground were they circumcised A. Upon the ground made to the Fathers and their seede Gene. 17. Act. 7. verse 8. Q. Haue we the like promise for vs and our children A. I no doubt seeing Christ came to accomplish the same to the faithfull Q. What if our children die without baptisme A. Yet they are saued by the promise Q. Why are they baptised seeing they are yong vnderstand not A. Because they are the seede of the faithfull Q. What comfort haue we by their baptisme A. This that we rest perswaded they are inheritours of the kingdome of heauen Q. What should that worke in vs. A. Diligence to teach them the waye of saluation Q. What admonition haue they hereby A. That they should be thankefull when they come to age Q. What thing then is Baptisme to our children A. An entrie into the Church of God and to the holy Supper Q. How doth Baptisme differ from the Supper A. In the Element Action Rites and signification Q. Wherefore is Baptisme once administred only A. Because it is inough to be once receyued into Gods familie Q. Why is the Lords Supper so often administred A. Because we haue neede to be fedde continually Q. Why is not the Lords Supper ministred also to infants A. Because they can not examine themselues Of the Sacrament of the Lords Supper Q. What signifieth the Lords Supper to vs A. That our soules are fedde with the body and bloud of Christ Q. Why is this represented by breade and wine A. Because what the one doth to the bodye the same doth the other to the soule spiritually Q. But our bodies are ioyned corporally with the Elements or outwarde signes A. Euen so are our soules ioyned spiritually with Christ his body Q. What neede is there of this vnion with him A. Otherwise we can not enioy his benefits Q. Declare that in the Sacrament A. As we see the Elements giuen vs to feeds our bodies Euen so we see by saith Christ giue his body to vs to feede our soules Q. Did he not giue it vpon the Crosse for vs A. Yes and here he giueth the same body to be our spirituall foode which we receiue and feede on by faith Q. When is his body and bloud our foode A. When we feele the efficacie and power of his death in our consciences Q. By what way is this done A. By his offring and our receyuing of it Q. How doth he offer his bodie and bloude A. By the worde and Sacraments Q. How receiue we his bodie and bloude A. By our owne liuely faith onely Q. What followeth vpon this recyuing by faith A. That Christ dwelleth in vs and we in him Q. Is not this done by the Worde and Baptisme A. Yes but our ioyning with Christ is more euident and manifest here Q. Wherefore is it more euident A. Because it is expressed by meate drinke ioyned with vs inwardly in our bodies The parts of the Sacrament and their signification Q. What signifieth this breade and wine to vs A. Christes body and bloud once offered vppon the Crosse for vs and
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