and cause thē to shew it him againe Christ teacheth Nichodemus after many other argumentes to vnderstand the doctrine of regeneration spoken of vers 3. by the cause namely by the first and principall cause which is a God God in whom there is rehearsed no b So loued outwarde cause to moue him but onely that of his owne goodnes his singular loue did this worke namely hee loued c The world the world which by no meanes had deserued it The greatnes of which loue is shewed by the d He gaue worke that he gaue his sonne not purchased by any prayers merits or rewarde of ours but of his free gift And e His sonne what gaue he the earth the heauen cattell infinit treasures heauenly spirits Nothing so yea rather that which excelleth al these things euen his sonne And what f Onely begotten sonne an adopted sonne or counterfeit sonne No but his only begotten sonne And g Not perish but haue eternall life why did hee giue him that we should bestow any thing vpon him or that wee can doe any thing for him Least of all but that he might deliuer vs from euerlasting perdition and giue vs eternall life Vpon what h Whosoeuer beleeueth in l.im. condition that we should do all his lawe and satisfie by contrition pilgrimage or workes of condignitie or supererrogation No such thing but whosoeuer beleeueth in him So that wee with Nichodemus may learne that God giuing his sonne of his singular loue doth work this new birth when by the preaching of the Gospell the spirit frameth in vs faith in Christ and when by faith he maketh vs partakers of euerlasting saluation then doe we enter into the kingdome of heauen And so it is expounded by the a Tit. 3.5.6.7 Apostle God of his mercie saueth vs by the new birth which is shed vpon vs thorow Christ that being iustified by his grace wee may bee made heires thorow hope of eternall life Now there are in these wordes certaine things to bee further explaned that seeing their meaning more cleerely wee may more fitly gather out the seuerall braunches of doctrine First in this word * Loued what loued I vnderstand the goodnes of God according to his eternall decree which is called b Eph. 1.5 The good pleasure of his will As the c Esay 53.10 Prophet also sayth The Lord would breake him c. Secondly I vnderstand this word * World what world for the vniuersall and whole mankinde according to the couenant of God made vnto d Gen. 12.3 which is expounded before Abraham namely that hee loued both Iewes and Gentiles as is plainly taught Rom. 3.29.30 Yet e Reade Deut. 10.14.15 Rom. 9.7.8 Acts. 10.34.35.43 euery particular and singuler person is not meant thereby as Christ expoundeth himselfe when he addeth this limitation that whosoeuer beleeueth c. Thirdly this word * Perish what perish signifieth the miserable condition of mankinde in himselfe by sinne yet when hee sayth should not perish he meaneth not that in this world wee should not dye for a time but that f Ioh. 11 25.26 although we be dead we should be quickened and rise againe vnto eternall life Neither doe I thinke that this bodily death is that death which was threatned to g Gen. 2.17 Adam which is properly the death h Eph. 2.1 in sinne and to bee banished from the presence of God as was Adam Gen. 3. Therefore this is our life to bee i 1. Pet. 3.18 brought by Christ vnto GOD to k Psal 16.11 enioy whose presence is euerlasting life it selfe The summe then is this The free good will of God hath giuen his onely begotten sonne vnto all mankinde that whomsoeuer hee by his spirit thorow hearing the Gospell dooth regenerate and make to beleeue should bee deliuered from eternall death in sinne and obtaine the euerlasting glorie of God As I haue been somewhat longer in opening this most worthie place Direction to the gouernour of the house so I finde here a most large field of Catechisme Where I will obserue this order for the direction of the gouernour of the house whom I perswade my selfe by that time he hath beaten the former Catechismes into his peoples heads shal perceiue them better able to receiue stronger meate I will shewe the manifest beautie of this sentence as a most goodly tree where the master shall guide his folke to gather very many kindes of fruites to the comfortable feeding and nourishing of the soule and how to discerne by the good fruite that which is euill First therefore the doctrines shall offer themselues out of this sentence with most sweete comforts annexed vnto them and in the second place mine hand shall poynt out vnto him how he may descrie vnto his familie the errors contrary vnto the same Vnto euery doctrine I will adde some one place of Scripture for the further enlightning of their vnderstanding The doctrines 1. 1 This is shewed out of the whole sway of the text especially in the words loued gaue and the end of giuing which shewe his liuely working towards his creatures preseruation c. and so would hee bee knowne Exod. 34.6 Malac. 1.2 1. Ioh. 4.16 Psalm 9.16 God is euerliuing the most holy creator and wise gouernour and Sauiour of the world 2. 2 This is expressed sauing of the holie Ghost which is shewed by the effect beleeue which is set for his cause vers 5.1 Ioh 5.7 In this one God are three distinct persons God the Father God the Sonne God the holy Ghost Here he must begin to shewe the distinction of the persons thus 3. 3 This is in a manner expressed sauing of the holy Ghost reade Ioh 15.16 The Father begetteth the Sonne begottē the holy Ghost proceedeth from thē both 4. 4 The beginning of the father to loue and send c. the dispensation it is done by the Son the perfection the holy Ghost worketh faith c. the like Gen. 1.1 Tit. 3.6.7 Heb. 1.2 1. Cor. 12.11 The beginning of euery action is giuen to the Father the dispensation to the Sonne the perfection or consummation to the holy Ghost 5. 5 Made man is in the word gaue for by incarnatiō he was giuen Ioh. 1.14 Mat. 1. all the rest is clecre enough The person and office of Christ person Christ is the onely begotten sonne of GOD made man his office he is our Sauiour 6. 6 1. Pet. 2.9.10 The estate of mankinde by Adams fall is here shewed for vnlesse God had giuen his onely begotten sonne we had perished 7. 7 Eph 1.5.6.7.8.9.10 and cap. 4.11.12 The causes of our saluation and their concurrence and proceeding first the good pleasure of Gods will who freely loueth vs the first cause secondly the matter or meanes he vseth Christ by his incarnation suffering c. thirdly the ioyning of these causes into his forme that is
Before the iudgement in two thinges first the outward pollicie and administration of his Church vers 11.12 Secondly the inward worke of his spirite verse 11.16 4. The outward pollicie is administred by officers who are men furnished with giftes to worke in the building of the Church verse 11.12 and these are of two sortes first such as teach knowledge vnto which are most commonly ioyned the administration of publike prayers and Sacraments as Act. 6.4 Matth. 28.19 And these I finde to be either extraordinary as Apostles the founders of the church Ephe. 2.20 and their assistants prophets and Euangelists Colos 1.1.2 Tim. 4.5 or else ordinary as pastors to teach by exhortation and teachers to vtter doctrine Rom. 12.2.8 Secondly such as are for practise of life namely elders to bee gouernours 1. Cor. 12.28 and Deacons to looke to the poore Act. 6.1 2 3. and for this cause he hath ordained the eldership Matth. 18.17 1. Tim. 4.14 5. The inward worke of his spirit is faith vnfayned and knowledge verse 13. and the fruites of faith which bee our growing into Christ increasing by his grace loue to edifie each other vers 15.16 Rom. 5.1 2 3 4 5. Here we be taught further fruites of faith wrought by the spirit first that wee bee iustified to haue peace towards God ver 1. Secondly adopted to haue accesse to God ver 2. so opened Rom. 8.14 of this commeth ioy vnspeakeable vers 2. with patience vers 3. and hope by the feeling of Gods loue to make vs bold verse 4 5. CAP. 13. Of the seales of the couenant or Sacraments Ephes 5.25 26 27. 1. Cor. 10.17 These two places teach the doctrine of the sacrameÌ„ts 1. A sacrament is a signe to represent and a seale to applie vnto all beleeuers the couenant of mercy out of both and is expounded Rom. 4.11 2. There be two Baptisme and the Lords supper 3. Baptisme is a signe and seale of our admission into the couenant by the new birth and renewing of the holy ghost this is in the first place to which agreeth Tit. 3.5 The Lordes supper is a signe and seale for the continuall confirming of vs in the same couenant this is in the latter place CAP. 14. Of the last iudgement Matth. 25.31 32. c. This shadoweth out the secoÌ„d part of the administration of Christs kingdom which is the last iudgement Where we may learne two things 1. The manner of Christes comming vnto iudgement namely in glory with all his holy Angels vers 31. 2. The iudgement it selfe which is in two points 1. The wonderfull meeting first of the iudge Christ sitting in the throne of his glory vers 31. Then of the persons to be iudged All nations vers 32. That is all the dead raised in their bodies and all the liuing chaunged 1. Corm 15.52 2. In the Sentence Iudiciall which is generall or common that euerly one shall bee rewarded according to his workes vers 35.42 with 2. Cor 5.10 and also speciall or peculiar for some are pronounced Blessed to inherite euerlasting life ver 34.46 some cursed to goe into eternal paine vers 41.46 1 Cor. 15.24.25.26.27.28 This text teacheth 1. Thereshall be an end when all rule authoritie and power is put downe vers 24. 2. Christ kingdome lasteth till all enemies to him and his Church be destroyed ver 25. 3. The last enemie is death which shall be swallowed vp of life vers 26. 4. At the end he shall giue vp his kingdom to God his father and so touching his manhood he shall bee subiect himselfe that God may be all in all vers 24.27.28 A short and plaine opening of the tenne Commandements THe tenne Commandements teach and command all dueties belonging to God and man in two tables The first table is of our duetie to God in foure precepts shewing what we must do to his person and in his outward worship 1. The first precept teacheth that we owe vnto the person of God to set him onely vp as the true God first in our hearts by true knowledge of his diuine nature attributes Trinitie Gal. 4.8 and by a sure confidence in him to hope loue delight reuerence and feare him aboue things Phil. 3.19 Eph. 5.5 and secondly by our outward profession as Ion. 1.9 and in all our workes Pro. 3.6 His outward worship is in two things 1. The meanes 2. The right applying of the meanes 2. The secoÌ„d precept teacheth the meanes which being negatiue and naming but one thing of mans deuise forbiddeth all mans inuentions in the outward worship of God commandeth onely that which God prescribeth which is either ordinary meanes as diuine adoration Psal 95.6 The vse of his name either simply Psal 68.4 or in an oth Exod. 22 11. meditation on his creatures Psalm 145.1 praier thanksgiuing Psal 50.15 the SacrameÌ„ts Mat. 28.19 and his order in his church Coloss 2.5 or extraordinary as fasting Ioel. 2. feasting Ester 9. vowing Gen. 28.20 and in a lot Prouer. 16.33 The right applying of the meanes of Gods worship is either in the right vse euery day or els in the vse of one day in seuen 3. The third precept coÌ„mandeth vs euery day to vse reuerently the outward meanes of Gods worship putting a part which is his name for the whole being of the samâ— kind and by forbidding the euill commanding the good which is to bee obserued before and in the action and after the action with profite Leuit. 24.11 1. Cor. 11.28.34 Ezech. 33.30.31.32 4. The fourth precept teacheth the vse of one day in seuen to bee put apart from all our owne workes to be dedicated to the worship of God In the congregation by the worke of the ministrie and at home in applying the same to the familie Act. 20.7 Deut. 6.6 The second table is of our dutie to man in sixe precepts which either regard the outward action with consent of will in 5. or els of desire onely in the last The 5. are either speciall dueties or els generall 5. The fift precept teacheth speciall duties by a part for the whole and by proportion commanding all duties of superiours to inferiours and contrary and of equals where this any speciall bond or respect requiring a speciall dutie 2. Sam. 15. 1. Pet. 3.1.7.8 Loue as brethren Generall duties belong either to a maÌ„s person or the things pertaining to him 6. The sixt precept teacheth duties to our neighbours person commanding by a negatiue of euill to procure the safetie of our neighbours â—erson Gen. 4.8 Rom. 16.4 The things belonging to his person are either in him or without him 7. The seuenth precept teacheth our dutie to the things in our neighbour as his body 1. Cor. 6.18 by a negatiue of ill commaunds the pure and vndefiled vsing of our neighbors bodie 2. Sam. 11.2.3.4 Gen. 39.8.9 Without a man are his goods and name 8 The eight precept teacheth by a negatiue that wee ought to preserue our neighbours goods Exod. 23.4.5 9. The
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
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
holy vse by Christ prescribed 10. 10 The first disagreement with others The fiue forged Sacraments of the Church of Rome cannot bee reckoned with these because they are not pertaining to the couenant nor commaunded by God with outward signes to the vses here described but either haue no outward signes as Penance or els other significations and vses As Matrimonie hath no signe ordained of God to this vse but sometime is made an * Hoseah 2.19 Eph. 5.23 allegorie or metaphor and sometime is taught by comparison from Christ and his Church Orders haue imposition of hands but not commanded by God for the grace of this couenant or to bee badges of our profession but for the * 1. Tim. 4.14 grace of the office of the Ministrie So the annoynting of the sicke in the Gospell is not taught as the Papists vse it but only to bee an * Iam. 5.14 outward signe in healing the bodie but a SacrameÌ„t is for the comfort of the soule The like may be sayd of the other 11. 11 The second difference in themselues The differences betweene these two Sacraments of the couenant in themselues are these 1. In the signe Baptisme hath water and washing the Lords Supper hath bread and wine eating and drinking c. 2. In the manner of signifying because they apply the couenant to vs in diuers sorts Baptisme applieth it as our first entring into couenant and there it signifieth our new birth and renewing c. and therefore all that are * Act. 10.47 with the places before quoted first receiued into the Church are admitted by Baptisme and a man is but once baptized because hee is but once to bee borne againe The Lords Supper applieth the couenant in regard of the euerlasting continuance of fauour betweene God and vs in Christ therefore wee eate bread and drinke wine as liuely signes of our growing increasing in Christ in faith and good life and in all assurednes of eternall life And therefore it is often vsed that wee may continually bee strengthened and confirmed in his grace from faith to faith 12. 12 The third difference from others In all this declaration agreeing to holie Scripture and so in all the Bible beside you shall neuer sinde that the Sacraments by the outward worke wrought doe giue grace or that the signe leeseth his nature to be turned into the thing signified or that there is a reall locall and corporall presence of the thing in the outward signe or that in Baptisme exorcisme creame spettle salt or any other thing is to be mingled or vsed but onely water or that in the Lords Supper there should bee an vnbloudie sacrifice the bread adored reserued or carried about or the wine should bee kept from the common people Therefore all these and whatsoeuer other additaments and abuses of the holy Sacraments are altogether to be reiected and condemned by the rule Apostolicall because they are not receiued of the Lord. Here the master of the familie may applie the substance of the former Catechisme to his folke by this place 1. Cor. 12. vers 13. By one spirit wee are all baptized into one bodie whether we bee Iewes or Grecians whether we bee bond or free and haue been all made to drinke into one spirit 1. One bodie one spirit Where one bodie and one spirit to Iew and Gentill c. shew the couenant in grace and communion of God with all nations and sorts of people thorow Christ by his spirit in one bodie 2. Both Sacraments teach Baptised into Drinke into there is one holie communion betweene GOD and his Church 3. Baptisme our regeneration and incorporation into the same communion the Lords Supper our daily nourishment from our head Christ growing together in the same couenant CAP. 10. The fourth order of Catechisme NOw for the masters further helpe To the householder I will commend vnto him these foure places namely Ephes 2.8.9.10 2. Thess 2.13.14 Tit. 2.11.12.13.14 Iam. 1.18 whereof hee shall see euery one fit to bring into his remeÌ„brance the doctrines of the former Catechismes And I hope both he and his familie may easily gather the same of themselues being made ripe thereunto by their former practise reioycing in the plentifull and sweete consent of so many places of Gods word and admiring the goodnes of God that so abundantly and liberally bestoweth vpon vs his rich treasures of wisedom and vnderstanding And if in them he finde something not easie let the master repayre to his pastor and seeke the lawe at his mouth For a Malac. 2.7 his lippes should preserue knowledge being the messenger of the Lorde of hostes and b 〈◊〉 4.1 steward of the secrets of GOD. Howbeit in so waightie and needfull prouision I woulde haue this housholder to bee well stored that hee maye feede his familie with more ioy and plentie to make them strong well liking in the house of our God children that boldly will answer the enemie in the gates and sight valiantly the battels of the Lord. Therefore I will here adde two Catechismes more for his helpe where the first will shew him in a notable order Iacobs Ladder namely by what steppes God bringeth all his children into the euerlasting kingdome of our Lord Iesus Christ and the heauenly mansions of his diuine palace And this is in one scripture most orderly compact together by the heauenly spirit The other is * Therefore I make it a book by itselfe and â—â—uide it into chapters a more perfect bodie of Christirn doctrine of many and diuers places of scripture as a shining light vnto the feete of all Gods children in the dayes of their pilgrimage till they shal come into the land of their celestiall inheritance The eyght Catechisme for helpe of the housholder The text Ephes 1.3 Blessed bee God euen the father of our Lorde Iesus Christ which hath blessed vs with all spirituall blessings in heauenly things in Christ. 4. As hee hath chosen vs in him before the foundation of the world that wee should bee holie and without blame before him in loue 5. Who hath predestinated vs to bee adopted thorow Iesus Christ vnto himselfe according to the good pleasure of his will 6. To the praise of the glorie of his grace wherewith hee hath made vs accepted in his beloued 7. By whom we haue redemption through his blood euen the forgiuenes of sinnes according to his rich grace 8. Whereby hee hath been aboundant toward vs in all wisdome and vnderstanding 9. And opened vnto vs the mysterie of his will according to the good pleasure which he had purposed in him 10. That in the dispensation of the fulnes of times he might gather together in one all thinges both which are in heauen and which are in earth In shewing the Catechisme out of this text I will follow this order In the middle by interpretation I will poynte out the golden steppes of this heauenly