An Order of Household Instruction, Instruction
An order of houſhold inſtruction, by which eueryevery master of a familie, may eaſilie and in ſhort ſpace, make his whole houſhold vnderſtand the principall and chiefe poyntes of Christian religion: without the knowledge whereof no man can be ſaued.
The firſt booke.
CAP. 1. The first order of instruction.
IN this order, ſome things are for the young & tender yeres, and ſome for yeres of greater capacitie, for confirmation and helpes: till they may bee grounded in the principles, with good vnderſtanding, to giuegive a reckoning of their faith by the holy Scriptures. Firſt, from the time that children ſpeake, it is good to drop in this good licour of heauenly doctrine. For as Salomon ſaith: aProu. 22.6.Teach a childe the trade of his waye, and when hee is olde hee ſhall not depart from it. The firſt order from the time that children can ſpeake.Therefore from that time, it ſhall bee good to teach them (as the manner of all chriſtians is) to ſay without book diſtinctly: The Lords prayer, the Creede and the ten Commaundements. And as hee perceiueth their capacitie to growe, to droppe into them by familiar wordes, the name of God, how hee made vsus: the name of Chriſt, how hee ſhed his blood for vsus: the name of the holy Ghoſt, who ſanctifieth vsus; and that there is but one God and three perſons, &c. Alſo the name of death, that for ſinne all men die: and the name of the reſurrection, that through Chriſt we ſhall liue againe in heauen: alwaies applying himſelfe with tearmes to their capacitie: and alluring the childe, to the feeling and louelove of God, of Chriſt, and of eternall life; and to the hatred of ſinne: as by ſaying and cauſing the childe to ſay: God loueth vsus, for he made vsus, and giueth vsus all things, as our meate, drinke, apparell, &c. God loueth vsus, for he gaue Chriſt to die for our ſoules. God loueth vsus, for he giueth vsus life after we he dead, in heauen. We muſt not doe ſinne and Wickednes, for it bringeth paine, ſicknes, death, &c. Then the capacitie encreaſing, make them pronounce, how many petitions in the Lords praier, and which they be: how many cōmandements & which they be, til they can tell you eueryevery one, being asked ſodainely out of order, as the tenth, the fourth, the ſeuenth, &c. After that they hauehave been thus trayned a while, and can anſwer as children, readily to theſe: then let them learne that ſhort Catechiſme without booke, which beginneth after this ſorte. Who made thee? God. What is God? he is almightie, &c. Wherefore did he make thee? to ſerue him, &c. Which may be bought for the valew of a pennie in the bookeſellers ſhops.
After all this, teach them ſome ſhort ſtories and ſentences of holy Scripture: ſtories ſuch as theſe, Gen. 4. verſ. 2. the trade, ſacrifice and death of Abel, Gen. 11.1. the building and ouerthrow of Babel. Mark. 10.13. Chriſt receiueth children and bleſſeth them. Now ſome ſtories may bee taught them worde for worde, as in the text, ſuch is that of Eliſha, 2. King. 2. verſ. 23.24. onelyonly adding the Prophets name, which is verſe 22. and in the end of this ſtorie teach them the vſe. Children may not mocke. Some ſtories muſt be gathered more ſhort, then the text, as that of Dinah, Gen. 34. Dinah the daughter of Iacob, went out to ſee the maides of the countrie; and one Shechem, ſonne of Hamor Lord of that countrie, ſaw her, and defiled her, and for this cauſe Simeon and Leui, ſlew Shechem and all the towne with the edge of the ſworde. The vſe, Maides muſt not wander or goe a gadding. The ſentences may be ſuch as theſe are, Prouerbs 29.15. The rod and correction giuegive wiſdome, but a childe ſet at libertie, maketh his mother aſhamed, Mark. 8.36. What ſhall it profit a man, though hee ſhould win the whole world, if he looſe his owne ſoule, Luk. 9.10. The ſonne of man is come to ſeeke and to ſaue that which is loſt.
Then teach them an enſample of euerie commaundement to the ſence of this following.
The firſt commaundement brake Ahab, taking Baal for his God, 1. King. 18.21. or 1. King. 16.31.
The ſecond, Ieroboam that worſhipped golden calues, 1. King. 12.28.
The third, an Iſraelitiſh womans ſonne, ſtriuing with a man of Iſrael, blaſphemed the name of the Lord and curſed, Leuit. 24.10.11.
The fourth, one that gathered ſticks on the Sabbath day, Numb. 15.32.
The fift, Abſalom, who rebelled againſt his father, 2. Sam. 15.
The ſixt, Cain, who ſlew Abel, Gen. 4.8.
The ſeuenth, a Leuites Concubine, who played the whore, Iudg. 19.1.2.
The eyght, the Shabeans tooke away Iobs oxen and aſſes, Iob. 1.14.15.
Ninth, Potiphars wife falſely accuſed Ioſeph, Gen. 39.17.
Tenth, Ahab luſteth for Naboths vineyard, 1. King. 21.2.
And in all theſe it will not bee amiſſe to cauſe the learner to repeate without booke, the places where all the ſtories and ſentences are written: and herein the teacher may vſe his diſcretion, to teach them more or leſſe of like ſort and eaſines: ſo that hee ouercharge them not at any one time: but let them as it were creepe vponupon them by often repeating: and he ſhall finde that a little childe will beare very much more, then a man that hath not tried would beleeue. And if he cauſe them to learne without booke, the 1.15.112.127. and 128. Pſalmes, or ſome of them, they will no doubt worke very godly impreſſions in the tender minds. And it is a good recreation to quicken them, to teach thē 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 ignorāt 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 eueryevery 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.
bOr 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.
cWas there not a time, whē there was neither heauē 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.
dIf Adā were made good and happie: how came wickedne… and puniſhments? By eating the forbiddē fruit, ſinne, ſhame, damnation and all other miſeries came vponupon 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 vnderunder damnation of bodie and ſoule.
eHow ſhall we … deliuered, …How ſhall we eſcape ſinne and damnation?
OnelyOnly by Ieſus Chriſt.
f… …leefe in … was he … Of God … …man? Of …ngin Ma… If Mary … this Mo…er, who was …? He as …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 vsus to ſaue our ſoules?
Hee died and ſhed his moſt precious blood to redeeme vsus from our ſinnes.
Is it not poſſible for a man to liue ſo iuſtly and vprightly, that he may gDeſerue 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 hTo liue honeſtly or godlygood works?
We muſt doe good works, becauſe they are commanded by God; and it is our duetie to obey him that made and ſaued vsus: 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 vntounto euerlaſting life, and all other to euerlaſting damnation.
How come we to know theſe things?
God ſendeth his word to bee preached vntounto vsus.
Doe all beleeue who heare the worde?
None but they, whoſe hearts are opened, by his holy ſpirit.
Are there no other helps of iBeleeſe.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 onelyonly tokens or bare ſignes?
No: they are alſo as ſeales to aſſure vsus 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 vsus 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 vntounto 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 ye 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 giuegive them the meaning or ſubſtance onelyonly. 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 giuegive 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 hauehave onelyonly 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 kPhilip. 3.1.oftener, the ſafer it is, and happier for them to bee grounded. Now as ofte as they hauehave 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 vponupon the ſerpent, which partly and eſpecially is in the words going before: but although he ſpeak to the ſerpent, yet theſe lAs 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 hauehave 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 giuegive 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; duplicate page duplicate page 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 hauehave this to bee a puniſhment of the diuell; that he ſhould hauehave 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. 1This appeareth in the circumſtāce of the text, which incluſiuely cō demneth Adā for his ſinne, to hauehave 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. 2This followeth of the former, and is ſhewed, cap. 1. and 2.Man was made good, without ſinne and miſerie, before this temptation.
3. 3Becauſe 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. 4So 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. 5Expreſſed 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. 6This 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 vntounto Chriſt & his members by Satan and his members.
7. 7This 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 vsus 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. 8Plaine 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 hauehave 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 maſterTHeſe words containe Gods promiſe touching the bleſſed ſeede made vntounto Abraham, when he called him to be his childe and father of the faithfull, which mGen. 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 nGen. 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 oAct 3.25. & Galat. 3.6.all nations as well Iewes as Gentiles. And by bleſſed, is meant the pGal 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 hauehave ſaluation, in none other but in Chriſt, who as touching his manhood was Abrahams ſeede.
This teacheth eſpecially two ſorts of points:
What wee are of ourſelues.
What wee are made by Chriſt.
The doctrines.
1. 1Otherwiſe there needed not the promiſe. Eph. 2.1.2Of ourſelues wee are ſinners, and therefore accurſed to damnation, by Adams fall.
2. 2This is in a manner the text.By Chriſt wee are made bleſſed, that is, heires of eternall life.
3. 3Expoūded Heb. 2.16.Here is taught what Chriſt is touching his perſon (as in the former Catechiſme) Chriſt is God and man of the ſeede of Abraham.
4. 4Theſe two are gathered out of this text. Gal. 3.6.8. Rom. 4.11.12.23.24.There is but one way of ſaluation which is common to Iew and Gentill.
5. 5Theſe two are gathered out of this text. Gal. 3.6.8. Rom. 4.11.12.23.24.Chriſt is applied vntounto vsus for iuſtification by no meanes but faith onelyonly.
6. 6So gathered, Gal. 3.17.18.Our ſaluation commeth not of workes in our doing, or will in our chooſing, but of Gods free promiſe.
7. VnderUnder this word bleſsed, 7Gal. 3.29. 1. Cor. 1.30. Reuel. 20.6.are contained all Gods graces and gifts, which thorough Chriſt hee giueth to his Church, and his protection in this life, with the reſurrection vntounto life eternall.
8. One part of this bleſſednes is, 8So applied Luk. 1.73. Act. 3.25.26.that Chriſt turneth vsus from our ſinnes, and leadeth vsus by the promiſe to walke in godlines and honeſtie.
9. 9For this promiſe is excluſiue, as Act. 4.12. Gal. 1.8. Ioh. 3.18.There is no other meanes of ſaluation but Chriſt, and therefore all other profeſſions and religions, which teach not the true beleefe in Chriſt, are the ſynagogues of Satan, and ſeminaries of hell fire.
10. 10Ancienter by 430 yeares then the law of works, Gal. 3.17. Tit. 1.1. Heb. 13.8.9.That we are iuſtified and ſaued by faith onelyonly, is the moſt ancient doctrine, being taught by God vntounto Abraham, long before euer there was any Church of Rome.
Here the maſter of the familie, may applie vntounto eueryevery particular perſon, how his faith ſhould agree with theſe points by the example of Iob, whoſe Creede thus followeth.
Iob. 19.25. I am ſure my redeemer liueth, &c. Where thou maiſt ſee his faith, in that he ſaith, I am ſure; his acknowledgement of ſins, and expectation of Chriſt in the word Redeemer, and in the word, liueth, hee ſheweth that Chriſt is alway the onelyonly qSo expounded. Heb. 7.24.25.ſufficient fauiour; his hope of the reſurrection is plaine in the reſt, and the deſcription of eternall life in this, rSo defined, Pſal. 16.11. & 17.15.he ſhall ſee God.
CAP. 5. The third Catechiſme for confirmation in knowledge.
The place of Scripture.
Eſay. 53.11. By his knowledge ſhall my righteous ſeruant, iuſtifie many: whoſe iniquities he ſhal beare.
The Interpretation.
THeſe words are euidently a propheſie of Chriſt Ieſus, wherin the maſter muſt teach his familie to cōſider the perſons. Firſt he that ſpeaketh is God: then the perſons of whom he ſpeaketh are two, 1. Chriſt whō he calleth his righteous ſeruant: 2. all beleeuers, which are many men and women whoſe ſinnes hee beareth.
The Doctrine.
1. 1In the firſt perſon. 2. Tim. 1.9.God decreeth the ſaluation of many by Chriſt.
2. Mans works, free-will, 2This followeth of the firſt.merit and ſatiſfaction are excluded, by the vndeſired and vndeſerued good pleaſure of GOD in ſo decreeing.
3. In Chriſt we ſee two things, 3This appeareth in the two followingwhat hee is in himſelfe, and what to vsus: the firſt we call his perſon, and the ſecond his office, adioyned to his perſon.
4. In his perſon hee is called: a ſeruant, 4In the ſecond perſon.Gods ſeruant, and a iuſt ſeruant. A ſeruant, becauſe being God he became a man, which is called the ſPhilip. 2.6.7.forme of a ſeruant: Gods ſeruant; becauſe hee came to doe tHeb. 10.7.Gods will. Just or righteous, becauſe it behoued, that hee being u1. Pet. 3.18.iuſt ſhould die for vsus, who are vniuſt: ſo that he being xHeb. 4.14.15.GOD, was alſo man in all thing ſauing ſinne.
5. 5In that God aſſigneth and accepteth him to iuſtifie vsus, &c. 1. Tim. 2.5.6.His office is here generally to be a mediator betweene God and man.
6. The parts of his office, 6This is ſhewed in the two following. Pſalm. 110.are
his Kingdome.
his Prieſthood.
7. He being King of his Church, giueth giftes, that is, Miniſters to teach remiſſion of ſinnes, and ſo as the righteous King he iuſtifieth all beleeuers.7In theſe words by his knowledge ſhal, &c. Act. 2.33. Eph. 4.8.9.10.11
8. Hee being Prieſt, beareth our ſinnes, 8So expounded. Heb. 9.11.12.when he made himſelfe a liuely ſacrifice to his father for vsus.
9. 9This expoundeth the former two, & in them is contained: reade 2. Cor. 5.19.20.21. & Rom. 4.25. and cap. 10.4.14.By his Prieſthoode he performeth the worke of our righteouſnes, and by his Kingly office hee applieth it vntounto vsus. For being Prieſt he dieth for our ſins, and riſeth to make vsus righteous: but yet till by hearing this kings Embaſſadors wee doe beleeue, wee are not iuſtified.
10. 10In the third perſon: Many, &c. Rom. 3.23.24.25.Wee are of our owne nature ſinners, and al our iuſtification and redemption commeth onelyonly by the free will of God, thorow beleefe in Ieſus Chriſt.
11. 11Reade Rom. 8.30. Tit. 3.7.VnderUnder iuſtification is contained glorification or euerlaſting life, for theſe neceſſarilie follow each other.
12. 12Gal. 1.4.If Chriſt iuſtifie vsus by bearing our ſinnes, then wee muſt knowe, that aboue all things we ought to flie ſinne.
Here the Maſter of the familie may applie to his people in a ſhort ſumme, the ſubſtance of this Catechiſme, by the words of Habbakuck. cap. 2. ver. 4. The iuſt ſhall liue by his faith.
In regarde of iuſtification thus, ySo expounded, Rom. 1.17 Galat. 3.11.a good man findeth in himſelfe, no wiſdome, righteouſnes, power, will or workes to leane vntounto: but looketh for his iuſtification and ſaluation onelyonly by faith in Chriſt.
In regarde of ſanctification thus: zSo opened, Heb. 10.38.39 1. Pet. 4.19. Gal. 2.19.20.A good man forſaketh all his owne earthly deuiſes, and all wicked workes, in the maintaining of his eſtate and life, beleeuing that his life ſhall bee maintayned without any euill deuiſes or ſhiftes, and therefore committeth his ſoule, life, and all hee hath into Gods hands, in weldooing, depending vponupon the merciemercy and promiſe of God in Chriſt.
CAP. 6. The fourth Catechiſme, for confirmation of knowledge.
The place of holy Scripture.
Pſalme. 130.3. If thou O Lorde ſtreightly markeſt iniquities: O Lorde who ſhall ſtand.
4. But merciemercy is with thee that thou maieſt be feared.
The Interpretation.
THis text is a confeſſion of faith, agreeing in ſubſtance with the former, wherein the faithfull ſoule, applieth the doctrine of iuſtification vntounto a ſpeciall vſe in prayer, containing two parts, what wee are without Chriſt, (for he is the aEph. 2.7.merciemercy ſeate) and what wee are by Chriſt.
The Doctrine.
1. 1Marke ſtreightly.No mā can ſtand before God to be iuſtified, if God ſhould iudge him after his ſins.
2. 2MercieMercy.It is his mercy applyed vntounto vsus by faith in Chriſt Ieſus, by which we ſtand iuſtified before him.
3. 3Feare thee.No man can feare God, that is to ſaye, ſerue God, as his childe, vnleſſe hee bee ſet free by his merciemercy.
4. 4Stand. Rom. 5.1.2.To ſtand, is to be in ſtate of grace, vnderunder the hope of the glorie of God.
And here the Maſter of the familie may doe well to ſhew vntounto his folke, how the Scriptures of aLuk 24.44.Moſes, the Prophets and Pſalmes, doe agree in one ſweete harmonie, teaching one and the ſame doctrine of ſaluation and godlynes, euen b1. Tim. 1.14.faith and louelove which is in Chriſt Ieſus.
CAP. 7.
Now here follow a few more, for confirmation of their knowledge and faith, out of the new teſtament.
The fift Catechiſme for cleerenes of vnderſtanding.
The Text.
Matth. 17.5. This is my beloued ſonne, in whom I am well pleaſed: heare him.
The interpretation.
THeſe wordes are the voyce, For the maſter, reade 2. Pet. 1.17.which Peter Iames and Iohn heard in the mount, to come from heauen, where Chriſt receiued of God the father, honour & glorie, when there came ſuch a voyce vntounto him, from the excellent glorie. Which thing if the Maſter tell his familie, and demaunde of them, firſt the meaning, as they hauehave learned by other places; ſecondly, what poyntes of doctrine they perceiue in it; it may bee they will bee found by meanes of the former to doe much in this, being very eaſy. For the familie.How be it to vnderſtand it three things muſt be found out: firſt, who ſpake the words, that is, God the father, teſtifying of his ſonne, teacheth the ſumme of the Goſpell: ſecondly, what is ment by this clauſe, In whom, whom ſignifieth Chriſt; and In, ſignifieth ſuch as by beleefe are aSo is the clauſe vſed, Coloſ. 2.6. and Rom. 8.1. and 5.1.in him: thirdly, what is ment by this clauſe, I am well pleaſed which I take to be, that God hath bEphe. 1.5. & Ioh. 1.12.13.decreede in himſelfe to engraft all his elect into Chriſt by faith, and ſo to be well pleaſed with them, being planted by beleefe in Chriſt. The ſubſtance then is, that God would hauehave all men know, this man Chriſt, who was now in the mount with Peter, Iames, and Iohn, to bee his beloued ſonne, and that he hath purpoſed to accept of eueryevery ſoule that ſhould beleeue in him, and therefore commandeth all to heare and obey him.
The Doctrine or Catechiſme.
1. 1This is all the text, and is proued, 1. Cor. 2.2. Coloſſ. 2.2.3.4.5.6.7.8.9.The Goſpell conſiſteth in the true knowledge of the perſon and office of Chriſt.
2. The doctrine of his perſon is cleere, in that the father calleth this man Chriſt his ſonne: ſo that hee is the ſonne of God and man. Where this worde Sonne, is not to bee vnderſtoode in regarde of creation, as was cLuk. 3.38.Adam, or of adoption, as the dRom. 8.15.16.elect: but by cIoh. 1.18.nature and generation.
3. Obſerue: the diſtinct perſon of the father, acknowledgeth the diſtinct perſon of the ſonne: to which adde out of Matth. 3.17. the diſtinct perſon of the holy Ghoſt.
4. 4Prouerb. 8.30.31. Eph. 1.6 Ioh. 1.14.16.This ſonne is called beloued, to ſhew, that in the louelove, the father hath to the ſonne, there flow the ioyfull ſtreames of louelove vntounto his elect: ſo that hee is the fountaine of grace vntounto vsus.
5. VntoUnto theſe two poyntes of his perſon are ioyned two of his office, anſwering vntounto them: Firſt, in the beloued he is well pleaſed: this ſheweth the mediation of his Prieſthood to GOD for vsus: Secondly, him being ſonne he would hauehave heard: this ſheweth the mediation of his ſoueraigne kingdome, from the father, ouer vsus.
6. 6Expoūded 2. Cor. 5.19.21.The mediation of his Prieſthoode: that God will hauehave him come betweene vsus and himſelfe; that our ſinnes whereof we are guiltie in our ſelues, being pardoned through him, wee might hauehave his euerlaſting fauour vntounto ſaluation.
7. This mediation is to be vnderſtoode in the parts: firſt, that Chriſt died for our ſinnes, 1Rom. 4.25.and roſe againe to make vsus righteous: ſecondly, 21. Pet. 3.18.by this meanes hee bringeth vsus to God: thirdly, ſetteth vsus at peace with him, 3Rom. 5.1.2.that wee may hauehave acceſſe thorow him to his grace, wherein wee ſtand reioycing vnderunder the hope of the glorie of God: fourthly, 4Ioh. 14.2.hee is gone vp into heauen to prepare a place for vsus: fiftly, 51. Ioh. 2.1.hee ſitteth there as our aduocate.
8. 8Iam. 1.8. Galat. 1.4. Mat. 11.25.In that hee decreeth to pleaſe himſelfe with Chriſt: this ſheweth our free election, adoption, iuſtification, and ſaluation, to exclude all mans merits, free-will, workes foreſeene, and all the reprobate: and to eſtabliſh an vnſpeakeable comfort to the man, who findeth that God hath giuen him faith, that hee may knowe, that GOD hath aIoh. 6.40.predeſtinated him vntounto ſaluation in his beloued ſonne.
9. In him, 9God ſpake this, & he will reproue them that put any thing to his word. Prou. 30.5.6. 1. Cor. 3.11.excludeth vnbeleeuers from this mediation, it condemneth all other ſauiours and additaments whatſoeuer, as ſtubble for the fire.
10. The ſecond parte of his office is his ſoueraigntie, in this, Heare him, which ſheweth his ſoueraigne authoritie ouer bPſal. 2.8.9.all nations: which is, that he is the chiefe cDeut. 18.Prophet ouer all: chiefe or dHeb. 3.1.hye Prieſt: and eſpecially ePhil. 2.8. Eph. 1.21.22. Matth. 28.18. Reuel. 19.16.King ouer all Kings, powers, and principalizies, and in all things head to his Church.
11. 11This ſo taught Luk. 8.15. 1. Cor. 1….1.2. Rom. 16.26. & 15.18.VnderUnder this word, Heare, is commanded our obedience, that we ſhould heare him, which is with our eares, heartes, and deedes, that is, by learning his word, by acknowledging it, by faith, and practiſing it by works.
12. 12Eph. 2.20.21. Reuel. 3.7. Matth. 23.8. 1. Pet. 5.4. Heb. 10.9.10. &c. and cap. 9.24.25.This word, him, is ſpoken excluſiuely, that is: there is no other head of the Church to rule and make lawes, but Chriſt: no other maſter to teach and preſcribe doctrine; no other prieſt to offer, or ſatisfie by ſacrifice.
CAP. 8. The ſixt Catechiſme, for increaſe of vnderſtanding.
The place of Scripture.
Iohn. 3.16. God ſo loued the world, that he hath giuen his only begotten ſonne; that whoſoeuer beleeueth in him, ſhould not periſh, but hauehave euerlaſting life.
The Interpretation.
IN this verſe, Let the maſter ſhewe all this interpretation to his familie, 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 aGod.God: in whom there is rehearſed no bSo loued.outwarde cauſe to moue him, but onelyonly that of his owne goodnes his ſingular louelove did this worke, namely, hee loued cThe world.the world, which by no meanes had deſerued it. The greatnes of which louelove is ſhewed by the dHe gaue.worke, that he gaue his ſonne, not purchaſed by any prayers, merits, or rewarde of ours, but of his free gift. And eHis 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 fOnelyOnly begotten.ſonne? an adopted ſonne, or counterfeit ſonne? No: but his only begotten ſonne. And gNot periſh, but hauehave eternall life.why did hee giuegive him? that we ſhould beſtow any thing vponupon him, or that wee can doe any thing for him? Leaſt of all: but that he might deliuer vsus from euerlaſting perdition, and giuegive vsus eternall life. VponUpon what hWhoſoeuer 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 louelove doth work this new birth, when by the preaching of the Goſpell, the ſpirit frameth in vsus faith in Chriſt, and when by faith he maketh vsus partakers of euerlaſting ſaluation, then doe we enter into the kingdome of heauen. And ſo it is expounded by the aTit. 3.5.6.7.Apoſtle: God of his merciemercy ſaueth vsus by the new birth, which is ſhed vponupon vsus 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 bEph. 1.5.The good pleaſure of his will. As the cEſay. 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 vntounto dGen. 12.3. which is expounded before.Abraham, namely, that hee loued both Iewes and Gentiles, as is plainly taught, Rom. 3.29.30. Yet eReade Deut. 10.14.15. Rom. 9.7.8. Acts. 10.34.35.43.eueryevery 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 fIoh. 11 25.26although we be dead, we ſhould be quickened and riſe againe vntounto eternall life. Neither doe I thinke, that this bodily death is that death which was threatned to gGen. 2.17.Adam, which is properly the death hEph. 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 i1. Pet. 3.18.brought by Chriſt vntounto GOD, to kPſal. 16.11.enioy whoſe preſence is euerlaſting life it ſelfe. The ſumme then is this: The free good will of God hath giuen his onelyonly begotten ſonne vntounto 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 hauehave 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 vntounto them: and in the ſecond place mine hand ſhall poynt out vntounto him, how he may deſcrie vntounto his familie, the errors contrary vntounto the ſame. VntoUnto eueryevery doctrine I will adde ſome one place of Scripture, for the further enlightning of their vnderſtanding.
The doctrines.
1. 1This 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. 2This 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. 3This 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. 4The beginning of the father to louelove 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 eueryevery action is giuen to the Father; the diſpenſation to the Sonne; the perfection or conſummation to the holy Ghoſt.
5. 5Made 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 onelyonly begotten ſonne of GOD made man: his office, he is our Sauiour.
6. 61. Pet. 2.9.10.The eſtate of mankinde by Adams fall is here ſhewed: for vnleſſe God had giuen his onelyonly begotten ſonne, we had periſhed.
7. 7Eph 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 vsus, 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, faith apprehending Chriſt, wrought by preaching, thorow the ſpirite. Laſtly, the thing for men, euerlaſting life.
8. Here is taught, who are ſaued: 8This Chriſt ſo expoundeth in the next verſes, and cap. 6.40.53.thoſe onelyonly 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 onelyonly begotten ſonne of God.
9. Our ſaluation is moſt free & certaine.9It dependeth vpō Gods louelove. Ioh. 13.1. Tit 1.2.
10. 10In the worde giuegive. Eph 2.8.Our ſaluation is of the free grace of God, without our deſeruing.
11. 11This is ſeen in his perſon aboue all ſacrificers, Heb. 10.11.12.13.Our Saluation is perfectly wrought by Chriſt alone.
12. 121. 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, 13Heb. 9.27. 1. Theſſ. 4.14. Matth. 25.and a double death, one of the body onelyonly, and the other of bodie and ſoule.
14. 14Matt. 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. 151. 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 louelove of God: the great price of our ſaluation the onelyonly begotten ſonne of God; the order of our calling, by the ſpirite to be regenerate vntounto faith, and laſtly the ſaluation it ſelfe, which is to bee deliuered from ſinne?
16. 16This is taught, Rom. 4 11. cap 6 2 3. 1. Cor. 10.16.You may ioyne vntounto theſe, though not expreſſed in the text, as the reſt: That the Sacraments are ſignes to teach vsus; as ſeales to applie vntounto vsus 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 eueryevery 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. 1Pſal. 23.1. Rom. 8.31.32. Eph. 1.13.14.Beholde here the great louelove of the almightie and glorious God, the louelove of Chriſt his ſonne, and of the holy Ghoſt. What was greater in God then his ſonne? That hee gaue for & to vsus. What is greater in the ſonne then himſelfe? That he beſtowed vponupon vsus. What is more precious then the power and goodnes of the ſpirit? that hee powreth into vsus, renewing and endowing vsus 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 eueryevery ſoule that knoweth and feeleth theſe things, muſt needs reioyce with ioy vnſpeakeable and glorious.
2. 2Rom. 5 6.7 8.9.10. 1. Ioh. 4.9.10.Marke who they bee vponupon whom this glorious God beſtoweth this great gift: vponupon the world, euen vsus 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 vsus, he redeemeth vsus, he ſanctifieth vsus, he glorifieth vsus. Muſt not this, being well wayed make vsus burſt out, with the bleſſed virgin? aLuk. 1.46.My ſoule doth magnifie the Lorde, and my ſpirite reioyceth in God my ſauiour.
Comfort by the meditation of the things.
3. 3Eph. 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 louelove 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 vsus, perfectly wrought for vsus, aſſuredly kept for vsus; 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 vntounto 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 aEpiſt. 2. ver. 9Iohn 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 bEccleſ. 7.31.God made man righteous, but they hauehave 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, eueryevery 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 vntounto 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 hauehave care of the world: thirdly, the gentiles, who turned ye glory of the incorruptible God, into the image of a corruptible man, and of birdes, &c. Rom. 1.23. Fourthly, they cSaturnians.who make one God of the Iewes, and another of the gentiles, and either contrarie to other, reade Rom. 3.29. Fiftly, aSymonians.they who affirme, that the diuell hath free power ouer all thinges, Iob. 1.8.9. Sixtly, ſome aſcribe ouermuch to phificke, pollicie ſtrength and witches, reade 1. Sam. 2.3.8.9. Pſal. 36.6. Prou. 21.30.31. Seuenthly, bPriſcillianiſts.ſome make ſtarres and planets to gouerne mens actions, Hier. 10.1. Eyghtly, ſome aſcribe the euent of things to fortune, ſome the being and continuance of thinges to nature, reade Eſay. 45.5, 6, 7. Rom. 11.36. Reuel. 4.11.
2.3.4. To theſe three of the Trinitie, are contrarie, three heretikes: firſt, cMontaniſts.who ſay there is but one perſon in the trinity, which is called by diuers names, of father, ſonne, and holy Ghoſt. Secondly, dAetians.who ſaye the three perſons to bee onelyonly three qualities: Thirdly, eTriformians.who affirme the three perſons to bee three diuers and ſeparable Gods, 1. Corinth. 8.4. 1. Iohn 5.7.
Fiftly, againſt the perſon of Chriſt, the diuell hath fought by many heretikes. Some fNeſtorians,make one perſon of his diuinitie, and another of his humanitie: ſome gArrians.make Chriſt to be God, not by nature but by grace, and to be leſſe then his father. Some hBonoſians.call Chriſt an adopted ſonne, ſome iMarcellians.ſay he was not begotten of the father: ſome kCarpocratians.ſay Chriſt was conceiued after the manner of other men. lApollinaris.Some will hauehave his bodie to bee heauenly, and not of the Virgin Marie. mEunomians.Some denie Chriſt a minde. nEutyches.Some auouch the humane nature to bee ſwallowed vp of the diuine. oTimotheans.Some confound the two natures of Chriſt, and make him a mixt third thing.
The doctrine of the office of Chriſt doth condemne the Symonians, Sethians, Menander, and all that ſhew any other ſauiour or meanes of ſaluation or additament, more then Chriſt onelyonly and the faith and doctrine of him. Such as are the Papiſts, who ioyne mans workes, merits, ſatisfactions, pardons, pilgrimages, prayers, purgatorie, and I cannot tell what trumperie, as additaments to Chriſt, Acts 4.11. Iohn 10.1, 2, 3. and 14.6. Gal. 6.14.15. Reuel. 22.18. ſome aManichies.ſay the ſoule onelyonly to be ſaued, and bPaternians.ſome the vpper partes of the bodie, Rom. 8.1. Philip. 3.21.
6. The doctrine of the eſtate of man without Chriſt, condemneth them cPelagians.who deny children to be corrupted with originall ſinne, and that without the grace of God a man may doe all the commandements of God, and dPapiſts.they who dreame of certaine pure naturals, by which they imagine they can prepare themſelues to grace, and worke with grace the merit to ſaluation, 2. Cor. 3.5. Philip. 2.13. Heb. 12.2. There bee alſo ſome among vsus, who thorow ignorance, doe very lightly feele their miſerie, and how wickedly ſoeuer they liue, they yet fancie to themſelues an happie eſtate, they ſay they will doe well, or pray, or aske pardon: but not feeling the deep wound of ſinne, they little feare the ſore and grieuous puniſhment which hangeth ouer their heads, for neglecting ſo great ſaluation by Chriſt. Heb. 2.1.2.3. and 12.25.
7. The doctrine of the cauſes of our ſaluation firſt in the good pleaſure of Gods will condemneth them, ePelagians.who doe vtterly deny predeſtination to eſtabliſh free-will. And thē fPapists.who tye it to workes foreſeene. Rom. 9.11. Concerning Chriſt, the meanes, it condemneth them gHeracleans.who put in his roome oyntments and ceremonies. And the Papiſts as before in the 5. Heb. 1.5. The doctrine of faith applying Chriſt, is againſt the Papiſts, who would ioyne workes. Rom. 3.28.
8. This ouerthroweth all Atheiſts, Deiſts, Sophiſters, and ignorant brablers, who frame to themſelues a God, or ſaluation, without faith in Chriſt. 1. Tim. 3.16. Gal. 3.26.
9. The doctrine of certaintie, confuteth the Papiſts, who would hauehave men to doubt of their ſaluation. Heb. 10.19.20.21.23.
10. Free ſaluation excludeth merit. Tit. 3.4.
11. Perfect ſaluation ouerthroweth the ſacrifice of the Maſſe, and much popiſh traſh. 2. Pet. 1.3.
12. This ouerthroweth Purgatorie, which is made a third place, contrarie to 1. Iohn. 1.7.
13. This refelleth them, aCerdonians.who deny the reſurrection, or bHymineus & Philetus.ſay it is paſt alreadie, or cEpicures.make their happines in this life. 1. Theſſ. 4.14. 1. Ioh. 3.1.
14. This reprooueth them, dGnoſtici.who make faith a naked knowledge of the Goſpel, without the fruites of good workes: or eLibertines.make good workes contrarie to faith, or fAntitactae.will men to be free from Gods commandements Eph. 4.24. Gal. 5.6. Eph. 2.10.
15. Concerning the Sacraments in another place, onelyonly here if it can bee taught, the difference of the outward ſigne and the thing ſignified, and that theſe are not to bee confounded, neither that which is proper to the one, to bee giuen to the other; it ſhall giuegive cleere ſight againſt many errors. As g1. Pet. 3.31.Peter ſpeaketh of Baptiſme, that it ſaueth vsus, openeth his meaning, ſaying, not the waſhing away of the filth of the fleſh, which is the outward ſigne: but the inward working of the ſpirit, which is in the anſwer to God, and by the reſurrection of Chriſt. So h22.19.Chriſt calling the bread his bodie, dooth yet teach vsus to follow this rule; when he biddeth vsus doe all that actiō of receiuing it, in remembrance of him. So that the outward action is as the ſigne and ſeale, but the power of working is in the thing ſignified, which is Chriſt by his ſpirit, applying through faith, that heauenly waſhing, and foode vntounto our ſoules.
CAP. 9. The ſeuenth Catechiſme, for establiſhing of iudgement.
HEre I will chooſe two places of holy ſcripture, becauſe mine eſpeciall purpoſe is to teach the doctrine of the Sacraments, and handle them both together: and becauſe they are ſeales of the couenant of grace, the couenant alſo is therewithall to be declared, that the one may ſhewe the vſe of the other, and each take light & ſtrength from other: which I can hardly doe out of any one text.
The firſt Text.
Tit. 3. verſ. 3. We our ſelues were in times paſt vnwiſe, diſobedient, deceiued, ſeruing the luſts & diuers pleaſures, liuing in maliciouſnes and enuie, hatefull, and hating one another.
4. But when the bountifulnes and louelove of God our Sauiour, towards man appeared:
5. Not by the works of righteouſnes, which wee had done, but according to his merciemercy hee ſaued vsus, by the waſhing of the new birth, and renewing of the holy Ghoſt.
6. Which he ſhed on vsus abundantly through Ieſus Chriſt our Lord.
7. That wee being iustified by his grace, ſhould bee made heires according to hope of eternall life.
The ſecond Text.
1. Cor. 11.23. I hauehave receiued of the Lord, that which I alſo hauehave deliuered vntounto you, that the Lord Ieſus the ſame night hee was betraied, tooke bread:
Verſ. 24. And when he had giuen thanks he brake it and ſayd, Take, eate, this is my bodie, which is broken for you, doe this in remembrance of me.
25. After the ſame manner alſo hee tooke the cup when he had ſupped, ſaying, This cup is the new Testament in my bloud, doe this as oft as you drinke it in remembrance of me.
26. For as oft as you eate this bread, or drinke this cuppe, ye ſhew the Lords death till he come.
The Interpretation.
THeſe two places hauehave one end, Both texts to one end.namely, to teach good order and good behauiour amongſt Gods people: the firſt touching all dueties, and the latter in the ſeruice of God, as namely in the vſe of the Sacraments.
The firſt is by a compariſon of the eſtate of Chriſtians before their calling, The firſt text.with that wherein they are after they be called: the aWere in times paſt. verſ. 3.firſt eſtate is verſe 3. in theſe wordes, were in time past: where he deſcribeth the nature of the vnregenerate, in the bWee our ſelues.perſon of the Chriſtian in theſe words, we our ſelues, firſt the corruption of the cVnwiſe, Diſobedient, Deceiued.minde, vnwiſe in the vnderſtanding part, diſobedient in will, and deceiued in iudgement. Secondly, in the dSeruing the luſts & diuers pleaſures.affections, ſeruing the luſts and pleaſures. Thirdly, in eLiuing in maliciouſnes and enuie.conuerſation, liuing in all wickednes to the hurt of others: and this is ſet forth by the fHatefull and hating. verſ. 4.effect, that one hated the other. By which hee emptieth man of all righteouſnes, and ſtrippeth him naked, that he may bee ſeene, to be nothing but filthines. Then the other eſtate is ſhewed in the reſt. Firſt, by the gBountifulnes and … of God.fundamentall cauſe, the ſecret boūtifulnes & louelove of God. And becauſe God is hOur S… our.author of chriſtian happines wholy & ſoly, he is intituled Our Sauiour, this bountifulnes is ſet forth, by the iWhen appeared. verſ. 5.time when it was knowne and effectuall, when it appeared and this is verſe 4. Then verſe 5. he ſheweth kAccording to his merciemercy.how it is wrought, namely by merciemercy, that is, compaſſion on our infirmities and miſeries, being ſuch deſperate ſinners, which is opened by his aNot by the works of righteouſnes which we had done.contrarie, that it was not by our workes of righteouſnes. Then hee ſheweth bHe ſaued vsus.what God did, he ſaued vsus, namely from that miſerable eſtate of ſinne: and this is declared by the inſtrument, which is double, one cWaſhing.outward of leſſe power, which is waſhing, that is Baptiſme: the other dHoly ghoſt.inward which is effectuall, and maketh the waſhing effectuall, this is the holy Spirite: and that by two eNew birth and renewing.effectes, the new birth or regeneration vntounto faith, and renewing of vsus in ſanctification vntounto holynes. And verſe 6. verſ 6 theſe two effects are ſet forth by the holy fIeſus Chriſt.conduit or meanes, by which they are powred downe vponupon vsus, which is aboundantly by Chriſt: and then verſe 7. verſ 7 by the gIuſtified and made heires, &c.effects, that we ſhould be iuſtified by his grace, (that is *Rom. 3.24.freely reconciled vntounto God by faith in Chriſts blood) and made heyres of eternall life. This latter effect is declared by his hHope.inſtrument, Hope. The ſumme is then, that ſeeing by nature wee are ſo corrupt in minde, in will, affections and workes, and that God of his bountifulnes without our workes, moued onelyonly by his merciemercy, hath begotten vsus a new, and ſanctified vsus with his ſpirit, whereof Baptiſme is a Sacrament, & all this by Chriſt, &c. We ought to bee ſubject to principalities and powers, obedient and readie to euerie good worke.
The other place, The ſecond text opened.is by a rehearſall of the inſtitution of Chriſt, that by it as by a rule or lawe, the Corinthian abuſes and diſorders might be reformed, where firſ is the iI hauehave receiued of the Lord, &c.preface to make it a rule, becauſe he deliuerad to them that he receiued from the Lorde: inſinuating that hee durſt not teach them any thing elſe, and therefore they did ill to corrupt that order, by their abuſes: then for the thing it ſelfe, he firſt ſimplie and truly ſheweth the very ſtorie, and after he expoundeth the vſe of it. In the ſtorie he beginneth with the aThe night he was betrayed.time that it was ordayned, The ſame night he was betrayed: namely the *Coloſ. 2.16.17 Heb. 10.1.2.9.time of the olde teſtament in the ſhadowes, hauing in him an ende, he erecteth ordinances for the new: then ſecondly hee ſheweth the bHee tooke …read and brake, &c. verſ. 24.things. Firſt, that hee tooke bread, then that hee bleſſed it by *1. Cor. 10.16.giuing thankes, that is, hee ſeparated it to ſome ſpeciall vſe, to that end followeth the breaking the bread, and bidding them to take and eate it: then he ſheweth the cThis is my bodie.vſe of theſe ceremonies in theſe words: this is my bodie, which is ſacramentally ſpoken (as *Exod. 12.11.12. 1. Cor. 10.3.4.that of the Paſſeouer, and of Manna, and the rocke, &c.) that that breaking of bread was a ſigne of his bodie to be broken, which he expoundeth himſelfe in the dThis doe ye in remēbrance of me.next wordes: which are a commandement, by vertue whereof, the Churche ought to vſe this Sacrament, namely, that the Church ſhould doe as hee did, and when they ſo doe, they ſhould doe it in remembrance of him. Then verſe 25. verſ. 25 hee ſheweth the eAfter the ſame manner, &c.like of the cup, where the words of the fThis cuppe is the new Teſtament, &c.vſe, are ſpoken by a borrowed ſpeech, the cuppe for the wine in the cup: and alluding to the gExod. 4.8.righte of the ſacrifices, he calleth it the teſtament in his blood: meaning that it was a ſacramentall ſigne of the couenant of God, ſealed with his blood: which leaſt we ſhould dreame of any Tranſubſtantiation, or conſubſtantiation, hee likewiſe expoundeth himſelfe, in a hThis doe as oft as ye, &c.commandement to the Church, that when they drinke it, they ſhould doe as he did in remembrance of him. Now the Apoſtle hauing the ſame ſpirit of Chriſt, in that very meaning doth teach vsus the iAs oft as ye. &c. verſ. 26.vſe, verſe 26. calling the creatures, in the eating bread; and in the drinking wine: and that the ſame bread and wine, ſo ſeparated by thankeſgiuing, are not changed in their ſubſtance, but in their vſe, namely that it is not now as common bread to feede our bodies onelyonly, 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 vntounto them, onelyonly 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 giuegive 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 vntounto vsus 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. 3In 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 vsus, and not we him.
4. The ſecond, man, 4Verſ. 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 vsus in our filthines before the couenant.
5. 5In 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. 6This 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 merciemercy 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 vsus to himſelfe by merciemercy 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 vsus 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 vsus to God, namely, by beleefe in him. Which couenant God will hauehave declared before men, by the vſe of his ſeruice, as profeſſion, Sacraments, &c. and by obedience vntounto eueryevery 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 merciemercy without workes: Chriſt is a mediator to God for vsus, paying the ranſome of our ſinnes: by him is powred vponupon vsus the new birth, and renewing of the holy Ghoſt: by him we are iuſtified, and made heyres of euerlaſting life. If we hauehave faith or hope, they are all the giftes of God thorow Chriſt: ſo that wee hauehave eueryevery way, cauſe of abaſing our ſelues, and onelyonly to *1. Cor. 1.30.reioyce in him. Wherefore the Church aſcribing nothing to her ſelfe, maketh this ioyfull confeſſion. aEſay. 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 eueryevery 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, 1In 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 vsus 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 vsus of the thing ſealed or ſigned. They both herein aſſure vsus of our iuſtification and ſanctification. Secondly, 2They 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, 3Both commanded, Mat. 28.18.19.they both hauehave a commandement from Chriſt. Fourthly, 4Both hauehave a forme of adminiſtration. Acts. 2.14.37.38. Mar. 16.15.16they both hauehave 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 giuegive 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 holy vſe by Chriſt preſcribed.
10. 10The 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 hauehave 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 hauehave 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 Sacramēt is for the comfort of the ſoule. The like may be ſayd of the other.
11. 11The 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 vsus 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 vsus 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. 12The 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 giuegive 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 onelyonly 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 hauehave 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 vntounto 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 eueryevery one fit to bring into his remē 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 vponupon vsus 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 aMalac. 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 hauehave 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 …uide it into chapters.a more perfect bodie of Chriſtirn doctrine, of many and diuers places of ſcripture: as a ſhining light vntounto 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 vsus with all ſpirituall bleſſings, in heauenly things in Christ.
4. As hee hath choſen vsus, in him, before the foundation of the world: that wee ſhould bee holie and without blame before him in louelove.
5. Who hath predeſtinated vsus, to bee adopted thorow Ieſus Chriſt, vntounto himſelfe: according to the good pleaſure of his will.
6. To the praiſe of the glorie of his grace, wherewith hee hath made vsus accepted in his beloued.
7. By whom we hauehave redemption through his blood: euen the forgiuenes of ſinnes, according to his rich grace.
8. Whereby hee hath been aboundant toward vsus, in all wiſdome and vnderstanding.
9. And opened vntounto vsus 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 *Gen. 28.12.ladder, by which the elect doe walke vp into heauen: and in the margin the particular poyntes of doctrine, as the goodly *1. King. 10.18.Lions on both ſide of the ſteps of Salomons throne, which with little marking, thou maiſt perceiue to offer themſelues, The poynts of doctrine.in the meaning of the words.
The interpretation or ladder.
Ver. 3. HEre is the top of Salomons throne: for hee ſheweth in this verſe, the ſtate of all faithfull Chriſtians in this life, after their effectuall calling: that they hauehave, as it were, liuery and ſeſin of that heauenly kingdome. Where the bleſſing is that of Abraham Gen. 22. communicated vntounto them by the aThe trinitie.ſpirite: and it is deſcribed by the author aThe trinitie.God the bChriſt in his perſon, Gods ſonne, in office Lord Ieſus & Chriſt. i annoynted Sauiour, king, prieſt, and prophet.Father, of our aThe trinitie.Lorde Ieſus Chriſt: and by the nature of it, which is heauenly, which may be tranſlated, as chap. 2.6. heauenly places. becauſe the cThe ſtate of beleeuers: to bee heires of heauen.bleſſing is to make vsus heyres of heauen by hope, as is expounded verſe 13.14. and Titus. 3.7. and it is ſet forth by the meanes which is aChriſt the meanes.Chriſt, namely, that being in Chriſt, we hauehave this bleſſing, Gal. 3.14. and it is ſaide, all ſpirituall bleſſings, becauſe bThe Spirit the worker.by the ſpirite all giftes neceſſarie to eternall life, are giuen vsus, 1. Pet. 1.3. and he teacheth them to prayſe cGod the author.God as the author, ſaying. Bleſſed be God, &c.
Hauing ſhewed that the faithfull, are ſet by Chriſt, thorow the ſpirit, in the ſtate of ſaluation, as it were tranſlated from death to life: now in the reſt hee ſheweth the proceeding of the cauſes, as the ſteppes by which GOD bringeth vsus vntounto this, and ſo in the accompliſhment of all the elect, vntounto the perfection of ioye, in the life to come.
Verſe 4. He ſheweth the firſt ſteppe: dThe firſt cauſe of ſaluation, choſen before the world was.God doth chuſe them: this is declared by the time, that is, before all time: and by the eGod in choſing looked not on worke or faith foreſeene, but on his ſonne.mouing cauſe in Chriſt, & by the fGodly life an effect, not a cauſe of ſaluation.end, that we ſhould be holy, &c.
Verſe 5. He ſheweth here a ſecond cauſe or degree; which is, gThe ſecond cauſe of ſaluation, adoption thorow ChriſtAdoption, that is, God would take vsus to bee his children, which is ſet forth, by the repetition of the firſt cauſe, hThey that are adopted, were firſt predeſtinated.predeſtination, which is generall to election and reprobation, namely, that out of it came adoption, that is, God ſet downe by decree, whom he would make his children thorow Chriſt, which is called the ſure foundation of God, 2. Tim. 2.19. and this illuſtrated by another iThe good pleaſure of Gods will, the mouing cauſe of predeſtination to adoption.mouing cauſe, which is the good pleaſure of his will.
Verſe. 6. The former cauſe is here amplified by the laſt kThe glory of God the finall cauſe.final: the glorie of Gods grace. Which lThe grace of God a third cauſe.grace is made a third and ſpeciall working cauſe, bringing forth a fourth, which is our mIuſtification a fourth cauſe.iuſtification, for hee ſaith that with nIf it bee of grace, it is not now of works. Rom. 11.6.grace he maketh them accepted; and to bee accepted, is alone with iuſtified, and his grace being the cauſe thereof, ſheweth that wee are freely iuſtified by his grace, Rom. 3.24. And laſtly, that we may know this iuſtifying to be oWe are iuſtified by grace thorow faith in Chriſt.by faith in Chriſt, he addeth him, as the materiall cauſe in all theſe cauſes, terming him beloued, by excellencie, becauſe for his ſake God doth theſe things.
Verſe 7. The aRedemption by Chriſts bloud, a fift cauſe.fift cauſe of our ſaluation is redemption by Chriſts blood, & this is declared by the bForgiuenes of ſinnes, part of redemptiō. His bloud ſheweth Chriſt a naturall man.effect, forgiuenes of ſinnes, which ſheweth how Chriſt is the meanes of our iuſtification, namely in that hee payed the ranſome for our ſinnes: and ſo wee being forgiuen, are accounted iuſt for his ſake, as is opened, 2. Cor. 5.17.20.21. which is amplified by repetition of the working cauſe, his grace: cRich is the grace of God in forgiuenes of ſinnes.which for the exceeding greatnes is called rich.
Verſe 8.9. Here he ſheweth a dThe preaching of the Goſpell, a ſixt cauſe.ſixt cauſe, euen the inſtrument, by which he applieth all theſe cauſes vntounto vsus: which is the preaching of the Goſpell called here, eThe Goſpell is the opening of the miſtery of Gods will, in all wiſdome and vnderſtanding.The opening of the mystery of his will: So expounded, cap. 3.4, 5, 6. Coloſſ. 1.25.26. Which thing is ſet forth, firſt, by the cauſe: whereby, that is his grace: ſecondly, by the order of it, that it was aboundant in all wiſdome and vnderſtanding: thirdly, the fThe preaching of the goſpell, commeth of Gods grace and good pleaſure.repetition of one mouing cauſe, The good pleaſure of his will: and laſtly, by the firſt cauſe, his gPreaching of the goſpell, ordained of Gods purpoſe.purpoſe: wherein he regarded nothing but Chriſt, wherefore hee ſaith in him: that is, as God purpoſed in his good pleaſure to elect and adopt theſe happie ſoules in Chriſt: ſo did he in that purpoſe appoynt the meanes; which is the preaching of the Goſſpell.
Verſe 10. The hOur effectuall calling, the ſeuenth cauſe.laſt cauſe, which is the effectuall calling, named the iAll the faithfull gathered into one.gathering into one. The greeke word ſignifieth the gathering of diſperſed things, into one entire or ſumme, namely, that where we be in all ages, as ſheep going aſtray, we are called by the goſpell, and gathered by fayth vntounto Chriſt our ſhepheard; into one felowſhip or bodie: which then ſhall be kThere is a certaine number of the elect, which ſhall be made full vp in Chriſt.perfected, when the whole number of the elect, being accompliſhed, we ſhall all meete with Chriſt, and hee made meruellous in all that beleeue, Epheſ. 4.12, 13. which calling is ſet forth by two argumentes. Firſt, by the times, wherein there is a aThe faithfull called in all times & ages.diſpenſation of times, and a bIn the end of time all the elect ſhall be one with Chriſt.fulnes of times: which ſheweth that God calleth and gathereth his elect, in many times, as before the law and vnderunder the law, and in the time of the Goſpell, wherein the whole world ſhalbe gathered And therefore is called by excellēcie the fulnes of times: Gal. 4.4. and when all ſhall be gathered, then the times ſhall be full, Rom. 11.25.26. cThere is but one Chriſt to ſaue all of all times and nations.Secondly, by a diſtribution of the things to bee gathered, which are the elect: ſome in dIf out of heauen and earth, then there is no Limbus patrum, nor Purgatorie.heauen, ſome ſtill founde on the earth, till the whole ſumme be called and gathered. Now eThe Catholike Church is the companie of beleeuers in Chriſt in heanenand ea…th.all theſe ſome at one time and ſome at another being gathered, ſhall bee vnited vntounto Chriſt, and then being perfect, they ſhall all be partakers of his glorie, and he ſhall giuegive vp his kingdome to his father. 2. Theſſ. 2.14. 1. Cor. 15.24.
Now here the maſter may learne to ſet all theſe cauſes in their right order of place, out of Rom. 8.30. Whom he predeſtinated, them alſo he called: and whom he called, them alſo he iuſtified: and whom he iuſtified, them alſo he glorified. Where vnderunder predeſtinated be contained, his purpoſe, the good pleaſure of his will & election before the foundation of the world. All the reſt is the performance of that predeſtination: As firſt the calling, by which is not meant the outward calling onelyonly: but alſo the inward calling, which Chriſt ſheweth in this poſie: *Matth. 22.14Many are called, but few are choſen. For there is a generall calling by preaching to many, and an effectuall calling (accompanying preaching) by the ſpirit, in a few. VnderUnder this calling are contained, the ſending of Chriſt, the preaching of Chriſts Goſpel, the worke of the ſpirit, making vsus to beleeue in him ſent and preached, the new birth and renewing of the holy Ghoſt: For none are truly called, but they in whom all theſe meet. The ſecond worke of performance, is in this word inſtified: vnderunder which is contained our redemption, forginenes of ſinnes, and imputation of righteouſnes, which is the accepting of vsus in Chriſt; the peace with God, adoption, the companion of iuſtification which is ſanctification, and his daughters ioy in the holie Ghoſt, ſtanding in grace, &c. Laſtly, is glorified, by which is meant the finall gathering into one of all the elect vntounto ſaluation, with Chriſt; when it ſhall be no ſmall part of happines, to bee holie and without blame before God: (hauing no neede of earthly garments to couer our ſhame) and to praiſe God for the glory of his grace, raigning with him in fulnes of ioy for euer & euer. 1. Theſſ. 3 13 Reuel. 22.1.2.3.4.7. and 22.1.2 &c. and 20.6. Euen ſo Lord Ieſus come quickly. Amen.
The ſecond booke, containing the laſt order of inſtruction.
COncerning this laſt and largeſt Catechiſme, An obſernation to the houſholder.I am to admoniſh the maſter of the familie: Firſt, that I ſet downe in ſeuerall places and chapters, ſeuerall and particular places of Scripture, for the teaching of the ſeuerall parts of doctrine. The text is alway ſet before the doctrine not in the words, as in the former Catechiſmes, but onelyonly the name of the booke, chapter, verſe, or verſes, where the words are written: which he is to peruſe and to compare with the parts of doctrine which I ſet downe; and then to reade it to his familie, and out of it being read, to ſhew them ſo much as I ſet downe out of it. Secondly, hee ſhall finde in ſome poynts, that they are not ſo direct, or expreſſed in the text, but are gathered by circumſtāce or conſequence. Such as Chriſt *Matth. 22.31vſed, to prooue the reſurrection, if God call himſelfe the God of Abraham, &c. and that he bee God of the liuing and not of the dead: then verily there is a reſurrection appoynted for the dead. Againe, wee finde that God hath *Epheſ. 1.4.11elected ſome vntounto ſaluation before the foundation of the world, and that he doth thorowly bring to paſſe whatſoeuer he hath purpoſed. And againe we finde that *Luke. 13.23, 24, 25. 26.ſome ſhall not bee ſaued: then it followeth, that God neuer purpoſed their ſaluation, and by conſequent he purpoſed the contrarie: except wee will make God, as a aLuke 14.28.fooliſh builder, that doth not forecaſt what hee will doe with eueryevery part of that hee buildeth: or els imagine ſome bEccleſ. 7.15.16.other power to take order in his ouerſlippes, or els cEſay 40.12, 13, 14, 15.giuegive him ſome counſellers or helpers; which is as the fooliſh hath ſayd in his heart, Pſal. 14.1. Now becauſe he ſhould not ſtumble at a thing that ſeemes ſo bare, I will adde in eueryevery ſuch place, ſome one or two plaine places of holy ſcripture, to proue the matter of ſuch a collection agreeing to faith: and theſe ſhall be alwayes in the end, or behind eueryevery ſuch poynt. Alſo ſome one poynt by reaſon of the order of his place, may not bee contained in the text by any collection, and ſome may be directly in the text, but not ſo cleere and plaine. Here I will alſo helpe the maſter with ſome other place direct and plaine, and by ſome one word guide him to diſcerne when any thing is not in the text. Laſtly, in teaching this Catechiſme, hee may ſometimes giuegive them ſome one chapter: ſometimes two for their eaſines; ſometimes but a part of one, for length or hardnes; and in all things to vſe good diſcretion. Al which rules being obſerued, hee ſhall finde I hope good vſe of this Catechiſme.
The laſt Catechiſme, containing the ſumme of the doctrine of Chriſt: by many places of Scripture.
CAP. 1. Of the doctrine of Chriſt. What.
Titus. 1.1.2. The doctrine of Chriſt is the knowledge of the trueth, according to godlines: vnderunder the hope of eternall life, teaching the nature and actions of God.
CAP. 2. Of the nature of God.
Ioh. 4.24. Exod. 3.14. Reuel. 1.8. God is a ſpirit, being of himſelfe, for euer.
Ioh. 15.26. There are three perſons in the Godhead, equall in ſubſtance. The Father of whom are the reſt, in theſe words, ſent from the father. The Sonne begotten of the Father from euerlaſting. Ioh. 1.18. and 17.5. The holy Ghoſt proceedeth from them both, in theſe words, I will ſend, and proceedeth from the father. 2. The Father worketh of himſelfe by the Sonne, and thorow the holy Ghoſt: the Sonne worketh from the Father thorow the holy Ghoſt: the holy Ghoſt worketh from the Father and the Sonne. Tit. 3.4.5.6.
CAP. 3. Of the actions of God. Gods decree.
Eph. 1.11. Here the actions of God are declared: which are of two ſorts. 1. The decree, which is, that he foreappoynted all things, in theſe words; purpoſe and counſell of his will, after which he worketh all things. 2. The execution of the decree, which is, that he performeth all things according to his purpoſe, in theſe words, worketh all things.
Here in regard of man this decree is called predeſtination, which is the foreordaining of ſome men to ſaluation, expreſſely: and ſome to damnation, by conſequent. Iud verſ. 4. Pro. 16.4. 1. Pet. 2.8. The performance of this predeſtination, is by election in Chriſt, expreſsely, & by reprobation from Chriſt, by conſequent; ſuch as refuſe Chriſt. Ioh. 8.42.43.47.
CAP. 4. Of the execution of Gods decree.
Pſalm. 33.6.7.8.9.10.11. The execution of Gods decree is, that he performeth his eternal purpoſe, by creating all things, verſ. 6.7.8. By gouerning all things in their times & ſeaſons. verſ. 10.11.
CAP. 5. Of the creation.
Gen. chap. 1. and chap. 2. Theſe two chapters teach vsus. 1. God made all things by his word of nothing. 2. In ſixe daies. 3. Man in the ſixt day. 4. God made man and woman, that is, male and female in one day, cap. 1.26.27. 5. God made man of the duſt of the earth, touching his body, and breathed in him his ſoule: ſo he had both body & ſoule. cap. 2.7 6. The woman was made of the man: God caſt him in a deepe ſleepe, took out one of his ribbes and cloſed vp the fleſh, and of the ribbe made the womā: the mans name was Adam, the womans, Eue: chap. 2.21.22. chap. 3.20. 7. The excellencie of man aboue other earthly creatures, is in two thinges. 1. They were created after the image of God, which ſhineth principally in the ſoule, chap. 1.27. which is in knowledge, Coloſſ. 3.10. and practiſe of holines & righteouſnes, Eph. 4.24. 2. They were created in moſt perfect happines, where vntounto the image of God theſe things were ioyned; they had authoritie and Lordſhip ouer the creatures, chap. 1.28. they were ſo beautifull, that being naked they were not aſhamed. cap. 2.25.
CAP. 6. Gouernment before the fall.
Gen. cap. 2. God placed man in a moſt pleaſant place of the world, called the garden of Eden. verſ. 15.
2. He gaue him commandement to keepe and to dreſſe the garden. verſ. 15.
3. He gaue him the tree of life in the middeſt of the garden, as a Sacrament, that if hee continued in well doing, he ſhould liue for euer. verſ. 9. cap. 3.22.
4. He gaue him this order: he might take of all the trees in the garden, except the tree of knowledge of good and euill, and in that day he ſhould eate thereof he ſhould dye the death. verſ. 16.17.
5. Hee inſtituted marriage, to bee of one man and one woman: that they two ſhould be one fleſh. verſ. 24.
CAP. 7. The fall of man.
Gen. 3. In this chapter, the ſtorie of the fall of man is ſet forth, in theſe poynts.
1. The diuell abuſing the tongue of a ſerpent, entiſed the womā Eue, and ſhe did eate of the forbidden fruite, and ſhe gaue to her husband Adam, & he did eate: and ſo the cō mandemēt of God was broken. ver. 1.2.3. &c.
2. By this diſobedience, Adam and Eue, and all mankind were dead in finne, and vnderunder damnation of bodie and ſoule, that is, hee loſt his excellencie, and became aſhamed of himſelfe, verſ. 7.8.9.10. expounded Eph. 2.1.2.3. Rom. 5.12.13.14.
3. To make man to ſee his owne miſerie: God curſed the earth for his ſake, that it ſhuld bring forth briers, thiſtles and thornes; made the man to get his liuing with toile and paine, till hee dyed: the woman with ſorrowe and griefe to bring forth and bring vp her childrē: and baniſhed them both out of the garden of Eden, verſ. 16.17. &c.
CAP. 8. Gouernment after the fall: The restoring of man: The two couenants.
Iere. 31.31.32.33.34. This place teacheth: 1. For the reſtoring of man, from the death of ſinne and damnation: God made two couenants: the couenant of workes, and the couenant of merciemercy. 2. The couenant of works is, that God will be our God, if wee keepe all his commaundements, verſ. 31.32. 3. The couenant of merciemercy is, God will bee our God, by forgiuenes of ſinnes thorow Chriſt, and write his lawes in our hearts, verſ. 33.34. Heb. 10.12.13.15.16. 4. We are not ſaued by the couenant of workes, that is, by keeping of Gods commandements: for no man can do them, verſ. 32. But wee are ſaued by the couenant of merciemercy, that is, by beleefe in Ieſus Chriſt, by whom our ſins are forgiuen, verſ. 33.34. Rom. 8.3. Eph. 2.8.9.
CAP. 9. Of the first couenant, which is of workes, and the true force and perpetuall vſe of the law.
Rom. 3.10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21. The lawe bewrayeth ſinfulnes; pronounceth vsus guiltie, maketh vsus vnable to open our mouthes, to claime any things at Gods hand, for our owne righteouſnes or well dooing: that we might run vntounto Chriſt in the couenant of merciemercy, to be iuſtified, and ſaued by beleefe in him, Gal. 3.21.22.
Epheſ. 2.8, 9, 10. Although we cannot bee ſaued or iuſtified by our workes or well-dooing: yet God hath ordayned, the good workes commanded in his lawe, for thoſe, who ſhall be ſaued by the couenant of merciemercy, to walke in: as a perpetuall rule of right liuing to all beleeuers, 1. Theſſ. 4.2.3.4. with 1. Ioh. 3.6, 7, 8
Here the ten Commaundements are to be expounded.
CAP. 10. Of the couenant of merciemercy, and the mediator thereof.
2. Cor. 5.19. This teacheth the order of the couenant of merciemercy: namely thus. God calleth vsus by his Goſpell vntounto his merciemercy thorow Chriſt, and offereth to reconcile vsus vntounto himſelfe, thorow him, by forgiuenes of ſinnes: and we are in couenant with him, when he giueth vsus faith in Chriſts blood, Rom. 3.25. Gal. 4.4.5. This place ſheweth the mediator Chriſt; by his perſon, and office. His perſon: that he is the ſonne of God, made man: that is to ſay: perfect GOD and perfect man, in one perſon: man, to be like his bretheren, as Heb. 2.17. God, to be holy, harmeles, &c. as Heb. 7.26. His office, to be the mediator of the couenant of merciemercy, in that by his death, he redeemeth vsus from vnderunder the lawe, to bee made the children of God.
Pſal. 110.1, 2, 3, 4. This text ſheweth the parts of Chriſts office of mediatorſhip, namely, that hee ſhould bee King, verſe 1.2.3. and Prieſt. verſe 4.
CAP. 11. Of the Prieſthoode of Chriſt.
1. Pet. 3.18.19. This declareth that Chriſts Prieſthoode is fulfilled in two points: 1. in his perfect obedience, as a iuſt and holy man vntounto death, and all other prieſtly actions thereunto adioyned, verſe 18. Secondly, in his propheticall function, verſe 19.
Rom. 8.33.34. This declareth the prieſtlie actions of Chriſt, to be of two ſortes: 1. the ſacrifice of his death, and his reſurrection, to put away our ſinnes, and to make vsus righteous, Rom. 4.25. 2. ſitting at the right hand of God to make interceſſion for vsus.
CAP. 12. Of the Kingdome of Chriſt, and namely before, and vntill the laſt iudgement.
Epheſ. 4.11, 12, 13, 14, 15, 16. Here is the kingly office of Chriſt deſcribed. 1. Hee is head of his church, who nouriſheth it, and furniſheth it in all things, verſe. 16.
2. This furniture is in the applying of the workes of his prieſthood, both before, and vntill the laſt iudgement, and at the iudgement, verſe 11.12.13.
3. 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, vntounto 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; louelove 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 hauehave peace towards God, ver. 1. Secondly, adopted, to hauehave 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 louelove, to make vsus 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 ye doctrine of the ſacramēts.
1. A ſacrament is a ſigne to repreſent, and a ſeale to applie vntounto 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 vsus 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 ſecōd part of the adminiſtration of Chriſts kingdom, which is the laſt iudgement. Where we may learne two things.
1. The manner of Chriſtes comming vntounto 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 giuegive 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 vntounto the perſon of God, to ſet him onelyonly 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, louelove, 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 ſecōd 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 onelyonly 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 Sacramēts, 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 eueryevery day, or els in the vſe of one day in ſeuen.
3. The third precept, cōmandeth vsus eueryevery day to vſe reuerently the outward meanes of Gods worſhip, putting a part which is his name, for the whole being of the ſam… 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 onelyonly 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. LoueLove as brethren. Generall duties belong either to a mās 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 …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 ninth precept teacheth by a negatiue, to tender our neighbours good name. Gen. 39.17. Pſal. 15.3.
10. The tenth precept teacheth, that wee ought to doe al the former ſpeciall and generall dueties, with all our thoughts and deſires. 1. King. 21.12. Iam. 4.1. 1. Theſſ. 5.23.
A briefe and eaſie opening of the ſenſe of the Lords prayer, which pertaineth to the ſecond Commandement, and is to be learned after the tenne Commandements.
THe Lords Prayer containeth ſixe petitiōs, teaching vsus to aske three requeſts pertaining to Gods glorie: and three for our owne neceſſities.
Concerning Gods glorie wee aske two things: that God be honored; & the meanes.
1. The firſt petitiō teacheth vsus to …ay that God may be honored in all things, Pſa… 19.1. 1. Cor. 10.31.
The meanes of Gods honour are in regard of his kingdome and will.
2. The ſecond petition teacheth vsus to pray for the aduancement of Gods kingly regimēt in all things, and ſpecially in his Church. Pſal. 93.1.2.3. and Pſal. 145.
3. The third petition teacheth vsus to pray for the aduancement of Gods royall will in his decree in all thinges, and his word in his Church. Pſal. 147.15.19.
Concerning our ſelues, we aske things for the bodie and for the ſoule.
4. The fourth petition vnderunder the name bread, teacheth vsus to aske whatſoeuer is neceſſary for this bodily life, as health, wealth, libertie, &c. Eſay. …. For the ſoule wee neede forgiuenes of …innes, and protection againſt Sathan. … of a… 5. The fifth petition te…earne of them to … the letter …innes then in eight dayes they hauehave all the …ings but it muſt bee in this order …, to know them whereſoeuer … be, in the booke, which therall our ghoſtly ein a quarter … 26.41. Eph. 6.18.
The concluſion of the laſt order.
AFter you hauehave paſſed thorow all theſe Caterſhiſmes, then is to be continued the daily rea…ing of holy …cripture in order: beginning at the firſt chapter of Geneſis and of Matthew: one chapter eueryevery day of the olde Teſtament, and another of the new. In reading whereof marke two things. Firſt, what words are for the confirmation of any poynt of doctrine before learned. And ſecondly, if any thing bee hard to vnderſtand, diſpute not about it, but aske your paſtors helpe, or els ſome other godly miniſter of graue iudgement and grounded knowledge: ſo ſhall you increaſe with great eaſe and ioy, and auoyde the *2. Pet. 3.16.rocke, of peruerting the Scriptures, to your owne deſtruction. And as leiſure will ſerue, direct them to reade ſome other Catechiſmes and godly bookes. But aboue all things you muſt … familie to goe to the publike preaching: for that hath the … the … *…promiſe and bleſſing. And as oft as a … eueryevery daye till three …meth into … familie, if … thorow; and laſt of al the is to … ſixe, or eyght lines at … g…ea keepe the …
Now laſt of … queſt to all gouernours of … holders of all ſorts, poore and rich, that they would cauſe al their houſhold, mē, women & children, to be able to reade the Engliſh tung. For this is a worthie meanes to … much good in this ſo waightie a cauſe, & G…d hath giuen a marueilous bleſſing of printing to further his Goſpell: and wee are very fooliſh, if wee let ſlip any bleſſing or comfort, which is giuen vsus of our louing and gracious father. Firſt therfore ſuch as be able I would entreat, that they would alſo helpe their ſeruants in this knowledge, and rich men ſhall make it a laudable and holy vſurie, An holy vſury.to lay out ſome hundreth part of their ſuperfluities towardes the helping of poore ſeruants, and poore mens children to learne to reade, and God will pay them againe a double and treble *Pro 28.27. An order for poore men & ſeruants to learne to reade without loſſe of time, paine or coſt.intereſt. But to ſuch as hauehave no other helpe or meanes, I thought good to teach an order, how they might learne with eaſe, becauſe I would not willingly leaue out any thing that might further this holy purpoſe. If they can finde either … be, in the booke. which … ſhall eaſily doe in a quarter of an houre, & I would not hauehave them … any more. Then after they know the letters, …t them beſtow the like time, in like order to learne three ſeuerall wordes, to ſpell th… diſtinctly, to reade them, and to poynt to eueryevery ſillable, and to know them in any other place, being ſhewed by the teacher, now one and then another, and this to continue at the leaſt three weekes, or a monethmonth: and herein not to couet any more but three ſeuerall and new words at one time, and that in this manner: if his firſt leſſon be, In the name, and the next words be of the father, he muſt count the word, the, to be learned in his firſt leſſon, therefore the ſecond leſſō muſt be, of father and: & where the next words are, of the holy Ghost, Amen, he muſt account, he hath learned the two firſt words, of the, in his former leſſons, therefore his third leſſon muſt be, holy Ghost, Amen. ſo keeping in minde what he hath learned, and learning new, hee ſhould quickely learne to reade. Now after three weekes or a monethmonth, let him learne, in … and to keepe the points, … and by this time he … teacher, onelyonly let him … make himſelfe perfect, by … when he meeteth with a … out of himſelfe by ſpelli… … and aske ſome one th… … cher. And whoſoeuer … ently follow, and conſ…a… … himſelfe to this order, … time attaine to reade… … nes, or any toyle to … or other, … any great coſt. Then hath he …iewell, which once in his life may bee move comfort to him, then all hee hath, or all hee trauaileth for beſide. And ſo I commend you to the Lorde our God, whome I beſeech to make this my labour profitable and acceptable to his church for Ieſus Chriſts ſake: and that we may be fulfilled with knowledge of his will, in all wiſdome and ſpirituall vnderſtanding; that we may walke worthie of the Lord, and pleaſe him in all things, and increaſing in the knowledge of God. To whom bee all honor, praiſe and glorie for euer and euer, Amen,
FINIS.
End of the text · Josias Nichols, An Order of Household Instruction (1595)