A Little Catechism, Catechism
A little Catechiſme, that is to ſay, a ſhort inſtruction touching chriſtian religion, ſet forth by Theodorus Beza Miniſter of the Church of God in Geneua.
The firſt ſection.
Queſtion. 1 WHerefore hath God placed vsus in this world?
Aunſwere. To know and ſerue him.
Q 2. Wil he be knowen and ſerued according to our vnderstanding and will: or according to that, which it hath pleaſed himſelfe, to declare and ſet out vntounto vsus touching the ſame?
Anſwere. According to that which he hath declared vntounto vsus concerning the ſame.
Q 3. Where hath he declared and ſet out the ſame vntounto vsus?
A. In that booke which we call the Bible, comprehending, togither with diuers hiſtories, the law and the goſpel.
Q 4. Who hath made this booke?
A. God him ſelfe, by the miniſterye of hys holy Prophets and Apoſtles.
Q. 5. What is the law?
A. The doctrine which teacheth vsus what we ought to do, as well towards God, as one of vsus towards an other.
Q. 6. What is the Goſpel?
A. That heauenly doctrine which teacheth vsus, what we muſt beleeue to our ſaluation thorow Ieſus Chriſt only.
Q. 7. Doth this word conteine al that which we must beleeue and doe?
A. Yea, without hauing any neede to adde or ioyne any thing thereto, or to take anye thing therefrom.
Q. 8. Say now the articles of your beleefe.
A. I beleue in God, the father almighty. &c
The ſecond ſection.
Q. 1. Doth this Doctrine teach vsus, that there is but one onelyonly God, or that there are more gods then one?
A. It teacheth that there is but one God only, and that we may not hauehave more.
Q. 2. Wherfore ſay you ſo?
A. Becauſe it muſt needes be, yt he whiche is God, ſhould be aboue all other thinges, and therfore he may not hauehave a fellowe or companion ioyned with him.
Q. 3. Yet you in naming God hauehave ſeemed to rehearſe three, that is to ſay, the father, the ſonne, and the holy Ghost.
A. In deede there are three perſons, in one only Godhead: but yet theſe three perſons, are but one, and the ſelfe ſame onelyonly God.
Q. 4. Meane you that God is diuided into three partes?
A. No, for God can not be diuided, but I ſay, that eueryevery one of theſe three perſons is one, and the ſelfe ſame onelyonly God altogeathere perfect.
Q. 5. How can this be?
A. It is a miſterie or ſecreat beyonde al our vnderſtanding, and yet notwythſtandyng moſt certayne and ſure, for God hath ſo declared it and ſet it forth vntounto vsus, by hys holy word.
Q. 6. Doe you then beleeue in one onelye God, the father the ſonne, and the holy ghost.
A. Yea: and by Gods goodnes, will. dye in this faith.
The third ſection.
Q. 1. How is the ſonne of God called?
A. IESVS CHRIST.
Q. 2. What meane theſe wordse IESVS CHRIST?
A. Ieſus is as much to ſay, as Sauior, and Christe is as muche as annoynted and conſecrated to be our ſoueraigne king, hauing power ouer all creatures, our ſoueraigne or high prophet, who hath fullye declared vntounto vsus the wyl of God his father, touching our ſaluation, and our ſoueraigne or high prieſte, which hath fullye appeaſed an pacified the wrathe of God agaynſte vsus for our ſinnes.
Q. 3. What hath hee done and ſuffered to ſaue vsus?
A. He was conceiued by the holy ghoſte, and borne of the virgin Mary, ſuffered vnderunder Pontius Pilate, &c.
Q. 4. Can God ſuffer or dye?
A. No.
Q. 5. Is not Ieſus Christ true and very God, eternall, with his father and the holy ghost?
A, Yea.
Q. 6. How then is he ſayd to hauehave dyed?
A. Becauſe that being verye God, he was made man alſo, to the end that in his perſon our nature mighte beare or ſuffer the whole puniſhment due to our ſinnes and traunſgreſſions.
Q. 7. Doe you meane that the ſonne of God, was changed into man?
A. No, becauſe then he ſhould be no more God: and god can not eyther change him ſelfe or be changed. But being of himſelfe verye God, he hath taken our nature vntounto himſelfe, that ſo he might be very god and very man.
Q. 8. If he had not bin God coulde he hauehave bin our ſauiour?
A. No, for it belongeth vntounto God onelyonly to pardon and forgiue ſins, and to giuegive eternall life.
Q. 9. And if he had not bin man, coulde he hauehave bin our ſauiour?
A. If he had not bin man he could not hauehave dyed, and therefore we our ſelues ſhoulde hauehave bin ſubiect vntounto death.
The fourth ſection.
Q. 1. Shall all the world be ſaued.
A. No, for the greater part of the world refuſe their ſaluation.
Q. 2. Who thē are they which ſhal be ſaued?
A. They that hauehave faith and beleeue.
Q. 3. And what is fayth?
A. A certaine perſwaſion and aſſurance, which eueryevery true chriſtian man oughte to-hauehave, that God the father loueth him, for Ieſus Chriſt his ſons ſake.
Q. 4. Wherefore doe you ſay for Ieſus Christes ſake?
A. Becauſe that we being altogither corrupted and wholly peruerſe in our ſelues, God could not louelove vsus, but in reſpecte of him onelyonly, which is man altogither iuſte and perfect, that is to ſay Ieſus Chriſt his ſonne.
Q. 5. Commeth this fayth of our ſelues?
A. No, but from the onelyonly grace and goodnes of God, which doth frely giuegive it to his elect and choſen ones.
Q. 6. And they which hauehave this fayth, are they ſaued?
A. Yea of neceſſitie, for god hath giuen his ſonne to the ende that eueryevery one which beleueth in him, ſhould hauehave life euerlaſting: and he is not a lyer.
The fifth ſection.
Q. 1. But wherby may a man knowe whether he hauehave fayth or no?
A. By good workes.
Q. 2. Which be good woorkes, and which be euill?
A. Thoſe onelyonly are good which he himſelfe hath commanded, and thoſe euill which he hath forbidden.
Q. 3. Rehearſe nowe the commandements of God.
A. Heare Iſraell &c. The ſumme wherof is, thou ſhalt louelove the Lord thy God.
Q. 4. To knowe Gods commandements, is not onelyonly to know to ſay them, but men must alſo vnderstand that which they ſay: wherfore I demaund of you, what meaneth that which is ſayd in the third commaundement, to take the name of God.
A. It is to name God, which we muſte neuer doe, but vponupon iuſt and good cauſe, and with feare of his maieſty whom we name.
Q. 5. Then it is by stronger and greater reaſon more forbidden to ſweare by God in vain that is to ſay, to take him for a witnes and iudge, without iust and good cauſe why.
A. It is ſo in deede,
Q. 6. What meaneth it to ſanctifie the Sabaoth day, or day of rest.
A. It is to dedicate and conſecrate it to the glory of God.
Q. 7. Ought we not alſo to dedicate vntounto him all the rest of the dayes of our life?
A. Yea, but this day is particularlye and cheefely ordayned for this end and purpoſe.
Q. 8. Doe men forbid to trauaile or worke on the Saboth day, as though to labor were a thing euill of it ſelfe?
A. No, but they forbid ordinary and vſuall labor, to doe a worke which is better and more profitable.
The ſixt ſection.
Q 1. You hauehave ſayde that they only are good workes which God hath commanded. Wherfore tell me can we accompliſh and fulfyll the commandements of God?
A. No, not ſo muche as begin to doe anye thing, but by a certaine ſinguler and ſpeciall grace of God. Yea there neuer hath bin or ſhall be a man, excepting Ieſus Chriſte only, which hath perfectly fulfilled y• ſame.
Q. 2. Wherefore ſay you ſo?
A. Becauſe God will ſaue vsus thorowe his only mercy in Ieſus Chriſt.
Q 3. Yet ſo it is that a good lyfe is the way to ſaluation.
A. It is true that repentaunce and amendment is ioyned with the forgiuenes of our ſinnes: but yet it followeth not therevppon, that we be ſaued by our workes.
Q. 4. And why ſhall we not be ſaued by our workes ſeing that they are good?
A. Becauſe they be not good inough for that purpoſe.
Q. 5. Wherefore then are they good?
A. To ſette forth Gods honor: to winne or elſe to ſtrengthen our neighbors, and to make vsus know and feele in our ſelues, that we are the children of God.
Q. 6. Good workes then make vsus not Gods children?
A. No, for contrariwiſe a man muſt firſte be the child of GOD, before he can doe good woorkes: but this is a marke or badge, whereby men may knowe the children of God.
Q. 7. What then maketh vsus the children & ſonnes of God?
A. The onelyonly grace and mercye of God, by his holy ſpirite, becauſe he hath elected and choſen vsus from before all euerlaſtingnes, according to his good pleaſure.
The ſeuenth ſection.
Q. 1. The holy ghost then is hee which maketh vsus the children of god: but what instruments or meanes, doth he ordinarily & commonly vſe to bring vsus to that honor and kepe vsus in the ſame?
A. The preaching of the word praier, and the vſe of the ſacraments.
Q. 2. What call you preaching of the word?
A. An expoſition of the writinges of the Prophets and Apoſtls, which is don in the Churche, by ſuch as he hath called to that holy miniſtery: of Whom it is ſayd the that receiueth you receiueth me.
Q. 3. And how doe you pray?
A. Saying. O our father which art in heauen. &c.
Q. 4. To whom ſpeake you theſe wordes?
A. To God the Father.
Q. 5. How is he your father, ſeeing that he hath but one onelyonly ſonne, that is to ſay IESVS CHRIST?
A. Firſt, becauſe that Ieſus Chriſte hys eternal ſonne being made man, is become our brother: ſecondly, becauſe he loueth me in Ieſus Chriſt his ſonne, with a greater then a fatherly louelove and affection.
Q. 6. Albeit then that you directe not your ſpeach and wordes eyther to the ſonne or to the holy ghoste, yet you doe not exclud or ſhutte out eyeher the one or the other.
A. No, For I can not call him Father, but in the name of his ſonne IESVS CHRISTE, nor praye vntounto hym but by the holy ghoſt.
Q. 7. And is it not lawfull for a man to frame or make his prayer to the perſon of the ſonne and of the holy ghost.
A. Yea in deede. For ſeeing that the three perſons are one onelyonly, and the ſelfe ſame God, inuocation or prayer dooth equallye belong vntounto them. And whether I call vponupon the father in the name of the ſonne by the holy ghoſt, or that I make my prayer vntounto the ſonne to leade and bring mee to the father, or that I pray the holy ghoſt to teache me the father and the ſonne, all commeth to one.
The eyght ſection.
Q. 1. And what is a Sacrament?
A. It is a thing which God ſetteth before mens eyes in his church, to ſignify vntounto vsus for our ſaluation, an other thing which men ſee not.
Q. 2. And wherfore hath God ordeined theſe ſignes to his promiſes?
A. For to make vsus ſo much the more aſſured of the certainty of them.
Q. 3. How many ſuch ſignes are there in the christian Church?
A. Two, that is to ſay, Baptiſme, and the holy Supper.
Q. 4. What ſee you in Baptiſme?
A. Water.
Q. 5. What dothe thys water ſignifye vntounto you?
A. The bloud of Ieſus Chriſt.
Q 6. To what end?
A. To make cleane my ſins, as the water being occupyed, maketh cleane the filthines of the body.
Q 7. Doth this water make cleane and purge ſinnes?
A. No, but it ſignifyeth vntounto me that which waſheth my ſinnes, to wit, the bloud of Ieſus Chriſt.
Q 8. Meane you that this matter or ſubstance of the bloud of Ieſus Christe waſheth our ſoules?
A. No, for our ſoules can not be clenſed wt any matter as our bodyes. But thys bloude maketh me cleane, becauſe ye Ieſus Chriſte hath ſhed it for ſatiſfaction and full recompence of my ſinnes.
Q. 9. Is there then anye difference betweene the water of Baptiſme, and common water?
A. No, as concerning the matter and ſubſtance (for it is alwayes water) but there is very great difference, as concerning the vſe: for the common water ſerueth to waſh and make cleane our bodilye filthineſſes, and the water vſed in Baptiſme, is a ſacrament, of the waſhing of our ſoules.
The ninth ſection.
Q. 1. What ſee you in the ſupper?
A. The bread and the wine, which is there giuen and receiued according to the ordinaunce and inſtitution of God.
Q. 2. What doth this breade and this wine ſignifie vntounto you?
A. The bread ſignifieth to me, the bodye crucified for mee, and the wine ſignifyeth vntounto mee, the bloudde ſhedde out for me.
Q. 3. To what end?
A. To teſtifie vntounto me, & to aſſure me, that euen as this bread & this wine, are ordeined for y• maintenance and nouriſhment of this life, ſo our Lorde Ieſus Chriſte hath giuen his body & his bloud for me, and giueth himſelfe to mee, to the ende that from him, as from a fountaine there may flowe vntounto me eternal life.
Q. 4. Are this bread and wine our ſpirituall nouriſhment?
A. No, but they ſignifie vntounto vsus that from whence verye eternall lyfe it ſelfe proceedeth, that is to ſaye, from hym which hath ſuffered his death and paſſion to take away the cauſe of our death, that is to ſay ſins, and to renue vsus vntounto eternall life, thorow a ſpiritual liuelines, which reſteth and remaineih in him.
Q. 5. Is there anye difference betweene the bread and wine vſed in this ſacrament, and common bread and wine?
A. No, as touching the matter and ſubſtaunce (for it is alwayes bread and wine) but there is very great difference, as concerning the vſe: for ordinary and common meates are appointed for the vſe of thys preſent life, but this ſacrament is ordeyned to ſignify and ſeale vntounto vsus our ſpirituall and euerlaſting nouriſhment.
The tenth ſection.
Q. 1. Wherefore hath the Lorde ordeined & instituted two ſignes in his holy ſupper ſeeing that in Baptiſme there is but one only?
A. To aſſure vsus that he doth not feede vsus to the halues, but wholly, being not onelye our meate but alſo our drinke.
Q. 2. Where is Ieſus Christ nowe according to his humane nature?
A. In heauen, from whence he ſhall come to iudge the liuing and the dead.
Q. 3. By what meanes can you then whiche are on the earth receiue him?
A. As I receiue with my hande and my mouth the ſacrament, that is to ſaye, that bread and that wine, for the nouriſhment of thys bodye, euen ſo by the vertue, and power of the holye Ghoſte, I doe inwardly and in my ſoule receiue and imbrace thorowe faythe our Lorde Ieſus Chriſt, verye God and verye man, that by him I may liue eternally.
Q. 4. Doe they which hauehave no fayth receiue Ieſus Christ in the ſupper?
A. No, for Ieſus Chriſte is not receaued but by fayth, yet doe they in deede receiue the ſacrament, but to theyr condemnation.
Q 5. How ſo?
A. Becauſe that they make no difference betwene common bread and cōmon wine, and that which is the ſacrament of the body and bloud of Ieſus Chriſte, whom they reiect and throw from them thorowe theyr vnbeliefe.
Q 6. Howe must a man prepare himſelfe t… come worthily to the ſupper?
A. If he hauehave true repentance of the life yt is paſſed, confeſſing their ſins before God, and amending them towards God and his brethren, ſo much as in him lyeth, wt aful… deliberation & purpoſe to be better in time to come, and embracing Ieſus Chriſt by a… true fayth in his promiſes and ſacraments for the alone and only ſauior,
Q. 7. But hath Ieſus Christe left it vntounto our liberty and choyſe▪ whether we will go to the ſupper, or not goe to it?
A. In forbidding men to reſort thether vnworthily, he commandeth all them whiche hauehave iudgement and diſcretion, to prepare themſelues yt they may repaire worthily to it.
God giuegive vsus all grace to go to it to his honor and glory, and to our ſaluation. So be it.
A prayer to be ſayd of children before they ſtudy their leſſon.
VVherein shall a child addreſſe his vvay, in guiding himſelfe according to thy vvord O Lorde Open our eyes and we shal conſider the merueilous things of thy lavv. GiueGive vsus vnderſtanding, and vve shall keepe thy lavv, yea vve vvil I keepe it vvith our hart.
O Lord whych art the fountaine of al wiſedom and knowledge, ſeeing it hath pleaſed thee to giuegive vsus the meane to bee taught in our young age, to knowe how to guyde our ſelues holily and honeſtly, in all the reſt of our life hereafter to come, let it pleaſe thee alſo to lighten our vnderſtanding (vvhiche of it ſelfe is blind) that it may comprehend and receiue that doctrine and learning, which ſhall be taught vsus, confirme alſo and ſtrengthen our memory to keepe it vvel: diſpoſe our harts to receiue the ſame vvillingly, & vvith ſuch deſire as is mete, leaſt that thorow our vnthankfulnes, the occaſion that thou doſt offer vntounto vsus, ſhuld periſh and be loſt. To this end powre vponupon vsus we pray thee thy holy ſpirit, which is the ſpirite of all vnderſtanding, truth, iudgement, vviſedome and learning, which may make vsus able to profit ſo wel that the pains vvhichwhich ſhall be taken in teaching vsus be not loſt. And to whatſoeuer ſtudy, that we apply our ſelues, graunt that vve may refer it to the true and right end, vvhichwhich ys to knovv thee, in our Lord Ieſus Chriſte, that vvee may hauehave ful truſt of our ſaluation and eternall lyfe in thy grace, and may ſerue thee vpryghtlye and purely, accordyng to thy good pleaſure, ſo that al that which we ſhal learn, may be an inſtrumēt to helpe vsus therto. And ſeeyng that thou doeſt promyſe to giuegive wyſedome to the little ones, and ſuch as are humble, and on the otherſide to confound the proude in the vanity of their wits and vnderſtandinges: & likewiſe to make thy ſelfe knovvne vntounto them that bee of an vpryghte hart, & on the otherſide to make blinde the wicked & vngodly, vve beſech thee to faſhion and ſubdue vsus to true humility, that thereby vve may be made apte to learne & obedient alſo, firſt vntounto thee, ſecondly vntounto our ſuperiors which thou haſt appoynted to gouerne and teach vsus. Moreouer vve hartily prayer thee to diſpoſe and frame our harts, vnfeynedly to ſeeke thee, for ſaking all fleſhly and euil affections, & that we may novv in ſuch ſorte prepare our ſelues, to ſerue thee hereafter in that eſtate & calling, which it ſhal pleaſe thee to ordeine & appoynt for vsus, vvhen vve ſhal come to age. Heare vsus O father of al mercy, thorovv our Lord Ieſus Chriſte. So be it.
PSALME. 25
The Lord reuealeth his ſecretes, vntounto them which feare him, and maketh them to knowe, hys couenaunte.
Imprinted at London by Hugh Singleton, dwelling in Creede Lane, at the ſigne of the GILDEN TVNN. nere vntounto Ludgate.
Cum priuilegio.
Anno. 1578.
HS
End of the text · Theodore Beza, A Little Catechism (1578)