A Christian Instruction Containing the Law and the Gospel, Summary – Exposition 1
THE SVMMArie of the chriſtian doctrine, ſet foorthe in forme of Dialogue and of Cathechiſme. Of the principall cauſe and ende of the creation of man.
Demaunde.
WHat is the principal cauſe why God created man to his image and likeneſſe?Prouer. 16. a Eſay. 43. a
Anſwere.
To bée honoured and ſerued by hin.
Of the true ſeruice of God.
D.
Wherin lyeth the honour and ſeruice that he requireth of man?
A.
In the true obedience towardes his holie will.
D.
By what meane maye wée knowe what hys will is?
A.
By the declaration whiche hée him ſelfe hathe made in his woorde the whiche is ſette foorth to vsus in the holie Scriptures.
Of the principall points wherevnto men may applie all the doctrine conteyned in the holy ſcriptures.
D.
Whiche are the principall pointes whereby God declareth vntounto vsus his will, in the holy Scriptures?
An.
We may bring them generally into two.
De.
Which is the firſt?
An.
The law.
D.
And the ſecond?
An.
The Goſpell.
Of the difference that is betweene the lawe and the Goſpell.
D.
What difference doſt thou put betwéene the lawe and the Goſpell?
An.
I take the lawe,Exod 20. a b. c. Rom. 3. c. d. a. Corin. 5. d for that doctrine by the whiche God doth teache vsus wherein we are bound to him, to witte, whiche is the euill that we oughte to flée, and the good which we ought to folowe to pleaſe hym according to his holy will.
De.
And by the Goſpell, what doſt thou vnderſtand?
An.
The doctrine by the whiche God doth teach vsus, by what meane we may ſatiſfie that whiche he requireth of vsus in hys lawe, and obteyne pardō and forgiueneſſe of the offences which we ſhall hauehave committed, contrary to his holy will.
The lawe of God.
D.
What doth that lawe firſt conteyne, wherof thou haſt made mentiō?
An.
Harken O Iſraell: It is I that am the Eternall thy God which hauehave drawen thée out of the lande of Egipte, from the houſe of bondage.
The firſt commaundement.
Thou ſhalte hauehave no ſtrange Gods in my ſight.
The ſeconde.
Thou ſhalte not make thée any image, nor likelyneſſe of any thinges that are aboue in the heauen, or here belowe in the earth, nor in the waters vnderunder the earth, Thou ſhalte do them no reuerence, and thou ſhalte not ſerue them: For I, I am the Eternall thy God, mightie & ielouſe, whiche do reuenge me of the iniquitie of the fathers vppon the children, and vponupon the children of their children, yea euen to the thirde and fourth line of thoſe ſame which hate me, and do ſhewe merciemercy in a thouſande generations to thoſe that louelove mée, and do keepe my commaundements.
The thirde.
Thou ſhalt not take in vaine the name of the Eternal thy God: for the Lord God will not accompte him guiltleſſe which ſhall take his name in vaine.
The fourth.
Remember thée to kéepe holy the daye of reſt. Thou ſhalt labor ſixe days, & ſhalt doe all thy labours, but the ſeuenth daye is the reſt of the Eternal thy God: In it thou ſhalt do no labour, neyther thou, nor thy ſonne nor thy daughter, nor thy manſeruant, nor thy woman ſeruant, nor thy cattell, nor the ſtraunger whiche taryeth with thee: For in ſixe dayes the Eternall made the heauen and the earthe, and the ſea, and all that whiche is in them, and he reſted him the ſeuenth day. And therfore the eternall hath bleſſed the daye of reſt, and halowed it.
The fifthe.
Honoure thy father and thy mother, to the ende that thy dayes may be long vponupon the earth which the Eternall thy GOD doth giuegive thée.
The ſixth.
Thou ſhalt not kill.
The ſeuenth.
Thou ſhalt not committe whoordome.
The eyght.
Thou ſhalt not ſteale.
The nynthe.
Thou ſhalt not beare falſe witneſſe againſt thy neighbour.
The tenth.
Thou ſhalte not couet thy neyghbours houſe, nor his wyfe, nor his manſeruant, nor his woman ſeruant, nor his oxe, nor his aſſe, nor any thing that is his.
Of the ſumme of the lawe.
D.
What doth it in effect comprehende?
A.
That which Ieſus Chriſt did comprehende in the ſummarie that he hath made.
D.
What ſummarie is that?
A.
Hearken Iſrael: The Eternal thy God is God only, Thou ſhalt louelove the eternall thy God with al thy heart, and with all thy ſoule, and with all thy vnderſtanding. This is the firſt & the great comaundement: And the ſecōd which is like to ye ſame, is: Thou ſhalt louelove thy neyghbour as thy ſelfe. On theſe two commaundementes depend the whole lawe and the Prophetes. Al ſuche things then as you would that men ſhuld doe to you, do you euen the lyke to them. For it is the lawe and the Prophetes.
Of the corruption of man, and howe harde it is for him to do well.
D.
Is man able by his owne vertue and power to fulfill this lawe?
An.
He is ſo farre from it, that there is nothing ſo contrarie as is his will to the will of God, whileſt he dwelleth in his nature corrupted with ſin.Roma. 8. b 1. Cor. 2. d Rom. 6. d.
De.
What is the cauſe hereof?
An.
Sinne, to whome hée is become ſubiect thorough his owne faulte, and the natural corruption that he hath gotten by meane of the ſame.
D.
What may he then deſerue towards God, by all that euer he may think, ſay, or do of himſelf?
A.
Death and the eternall curſe of God.
Of the redemption of man.
De
Rom. 8. b. Galath. 3. dAnd is there no meane to deliuer him?
An.
There is none other but that ſame whiche is declared by the doctrine of the Goſpel, of the which we hauehave euen now ſpoken, to ye which the law doth ſend vsus.
De.
And what meane doth the Goſpel ſette foorth to vsus, whereby to obtayne ſo great a benefite?Rom. 4. d 2. Cor. 5. d
An.
It is Ieſus Chriſte the very ſonne of God.
D.
How is he deliuered by Ieſus Chriſt?
A.
By the ſatiſfaction that he hathe made for man, in the ſacrifice of his deathe and paſſion, and by the perfecte Iuſtice that he hathe wonne to him.
Of the communication or partaking of the benefite of Chriſt.
D.
But is that ſufficiēt that Ieſus Chriſt dyed for the ſinne of man?
A.
Forſomuch as he hath ſatiſfied the iudgement of God for them, it is requiſite that the ſame ſatiſfaction bée applyed and communicated,Rom. 3. d Galath. 3. b to all thoſe that would obteyne ſaluation by the ſame.
D.
By what meane maye this ſame be applyed and communicated vntounto them?
A.
By the only faith in Ieſus Chriſte, whiche onelyonly may make a chriſtian man.
Of the Faith.
De.
What vnderſtandeſt thou by that faith?
An.
A true and certayne truſt in the merciemercy of god, by Ieſus Chriſt.
D.
Which be the principall pointes that it doth conteyne?
An.
They are bréefely comprehended in this little ſummarie, called ye Simbole or gathering of the Apoſtles, by the which the faithfull do dayly make confeſſion of their faith in the Churche.
De.
Which is this ſummarie?
The Simbole of the Apoſtles.
An.
I beleue in God the father almightie maker of Heauen and Earth, and in Ieſus Chriſt his only Sonne our Lorde, which was conceiued by the holy Ghoſt, borne of the virgin Marie, hath ſuffered vnderunder Ponce Pylate, was crucified, dead, & buried, he deſcended into Hel, the third day he aroſe from the dead: he is gone vp into the heauens, he fitteth at the righte hand of God the father almightie: & from thence ſhall he come to iudge the liuing & the dead: I beleue in the holy Ghoſt, I beleue the holy vniuerſal Church, the communiō of Saincts, ye forgiueneſſe of ſins, the riſing againe of the fleſh and the eternall life.
Diuiſion of the matters conteyned in the Simbole of the Apoſtles.
De.
What doth it comprehende in ſubſtance?
An.
We may bring the whole into two principall points.
De.
What doth the firſt conteyne?
An.
That whiche we beleue of God.
De.
And the ſeconde?
An.
That which we beleue of his Churche.
Of the fayth towards God.
De
What muſt we beleue of God?
An.
There are two thinges to conſider.
De.
Which is the firſt?
An.
The deuine nature of him.
De.
And the ſecond?
An
The works whereby he hath declared himſelfe to men.
Of the vnitie and Trinitie in the diuine eſſence.
De.
What hauehave we to conſider of the firſte pointe touching the deuine nature?
A.
There are againe two pointes to note.
De.
Whiche is the firſte?
An.
The vnitie whiche is in the being of God.
D.
Whiche is the ſecond?
A.
The Trinitie of perſons which is in ye ſame.
D.
What doeſt thou vnderſtande by that vnitie and Trinitie in the diuine eſſence?
A.
I vnderſtande that there is but one only God in the vnitie, of the which I acknowledge the father,Deuter. 6. a m. 28. d the ſonne, and the holy Ghoſt, as he hath declared himſelfe in hys holie woorde.
Of the principall workes of God, by the whiche he hath declared himſelfe to men.
D.
And as touchyng the workes, by the whiche he hathe declared him ſelfe, what canſt thou ſay?
A.
There are thrée principall, vntounto whiche wée maye reduce all the reſt.3. Principall works of God.
D.
Whiche is the firſt?
A.
The worke of the creation.
D.
Whiche is the ſeconde?
A.
The worke of the redemption.
D.
Whiche is the thirde?
A.
The worke of viuification and ſanctification.
Of the creation of the worlde, and of the Prouidence of God.
D.
What doeſt thou vnderſtande by the worke of creation?Gene. 1. Act. 17. f Pſalm. 147. b. c. d. Matth 7 c. d &. 10. e
A.
I do not vnderſtād only that ſame worde, by ye which he hath made and created all things, but alſo his eternall prouidence, by the which he doth direct and gouerne them, as wel in generall as in particular.
D.
Doe you meane by this, that he whiche is the Creator, is alſo the directer?
A.
It can not otherwiſe bée, but that the worlde muſt incontinent periſh if he had left it forſakē one minute of tyme, without dealing with it.
Of Predeſtination.
D.
Doeſt thou comprehende vnderunder thys name of Prouidēce, none other thing but that which thou haſt already declared?
A.
I do comprehend alſo vnderunder the ſame, the eternall predeſtination of God.
D.
What doſt thou vnderſtande by that predeſtination?
A.
The eternall ordinance of God by the whiche according to his good will and pleaſure, he hath ordeyned before the creation of ye world, al that which it hath pleaſed him to doe with mankynde, to be glorified in them.
D.
What dothe thys ordinance comprehende?
A.
The election of the choſen, and the refuſall of the reprobate.
D.
What doſt thou vnderſtād by the election of the choſen?
A.
The ordinance by the whiche God hath choſen thoſe in whome it hath pleaſed him to be glorified through his merciemercy in his Sonne Ieſus Chriſt.
D.
What vnderſtandeſt thou by the reprobation?
A.
The ordinance by the which he hath ordeyned to leaue in theyr iuſt condemnation, thoſe ſame in whome it hath pleaſed him to be glorified through his iuſt iudgement.
Of the incarnation of Ieſus Chriſt and of the redemption had by hym.
D.
Matth. 1. d. Luke. 1. c. Iohn. 1.…. b. Roma. 8.…. 2. Cor. 5. d. 1. Peter. 1. c. d. 1. Peter. 2. dWhat comprehendeth the works of redemption?
A
The Incarnation of the ſonne of God, and all that whiche he hath done for the ſaluation of man, in his humaine nature.
D.
What vnderſtandeſt thou by the Incarnation of the Sonne of God?
A.
That Ieſus Chriſte being very God eternall was alſo made man, and hath ſatiſfied the iudgemente of God for vsus, in our fleſh and nature, vnited with the diuine nature.
Of the vnion of the diuine and humaine nature, in the perſon of Ieſus Chriſt, and of his office.
D.
Wilt thou then ſay, that Ieſus Chriſt,Iohn. 1. a. b. Rom. 9. b. Pſalm. 146. 2. Iere. 17. a. is very God and very man, in one ſelfe perſon?
A.
If he were not ſo, he could not be our ſauioure, redéemer, mediatoure and Aduocate as he is, nor yet the true Chriſt and anointed of the Lorde.
Of the vvorks of viuification and ſanctification.
D.
What doſt thou vnderſtande by the works of ſanctification and viuification?Rom. 8. f. Epheſ. 1. a. Tit. 2. d.
A
I take it here in generall, for that worke whereby God doth viuifie and regenerate into newe life, and doth ſanctifie and conſecrate his electe to him ſelfe and his ſeruice, beſtowing vppon them the benefites of his ſonne Ieſus Chriſt, by the vertue of the holy Ghoſt.
D.
Doſt thou meane, that God doth preſente vntounto vsus, his gifts and graces, by his Son Ieſus Chriſt, and that he maketh vsus partakers & capable of thē, by his holy ſpirit.
A.
Euen ſo do I meane,Rom. 5. a 1 Cor. 12. a. b. Tit. 3. b. and that he is the only meane, by ye which we may hauehave vniō & cōmunion with him.
Of the Churche.
D.
For ſo muche as wée hauehave ſpoken of God, and of his workes, there remaineth yet, that thou tell me what thou haſte to ſay concerning the Church?Ephe. 5. f. g
A.
I vnderſtand the Churche to be the companie of all thoſe whiche are vnited and ioyned to Ieſus Chriſte, thorowe true faith in him, as membres of his body, by the vertue of the holy Ghoſt, whiche is the true and very bande of that vnion and cōiunction.
D.
Vnderſtandeſt thou that they be the true Church which are ſanctified and conſecrated to God by true faith, in ſuche ſorte as thou haſt euen now ſayd? That is the very cauſe, for the whiche ſhe is called holye and the communion of Saintes.
Of the things whiche we ought to beleeue of the Churche.
D.
Which be the principall poyntes that we ought to beléeue concerning ye church?2. Cor. 10. d &. 12. b Epheſ. 1. d.
A.
We may well bring them into two.
D.
Which is the firſt?
A.
It is that there is a Churche, that is to ſay, one ſuch companie and communaltie as I hauehave euen nowe ſpoken of, vnited by the ſpirite of God, of the whiche all the faithful, which are thorow out the world, are true membres.
D.
And the ſecond?
A.
It is touching the benefites of Ieſus Chriſt, whiche are communicated to this holy companie, by the vertue of the holy Ghoſt.
Of the benefites of Ieſus Chriſte towardes his Churche.
D.
Whiche be theſe benefites?Rom. 8. c Epheſ. … b. Colloſſ. 3. a. Tite. …. d.
A.
Wée maye againe conſider them in two ſorts.
D.
Howe may that be?
A.
The firſte is in the poſſeſſion of the ſame, into the whiche we doe enter, being euen here in this worlde.
D.
And the ſeconde?
A.
In the full enioying and conſummation that we ſhall hauehave in the other lyfe.
Of the poſſeſsion of the benefites of Ieſus Chriſt in the church during this lyfe.
D.
What vnderſtandeſt thou by the poſſeſſiō that we hauehave alredie in this world?Ioell. 2. … Rom. 1. b 10. b.
A.
That euen as ther is no ſaluatiō out of the Church, ſo al they that are true members of the ſame, do there find perfect ſaluation, the which we do fully comprehende in the Simbole of the Apoſtles, vnderunder the remiſſion of ſinnes.
D.
For what cauſe is that done?2. Cori. 5. d 1. Iohn. 2. a.
A.
Bycauſe it comprehendith the agrement which we hauehave with God, and the iuſtification, by the which we are holden for iuſt in his ſight, from whence then afterwarde procéede the other benefites, whiche are alſo communicate vntounto vsus by Ieſus Chriſt.
Of the conſummation of the benefits of Ieſus Chriſte.
D.
What vnderſtandeſt thou by the conſummation of theſe benefites?Matth. 25. d 1. Cor. 15. g.
A.
That ſame eternal and bleſſed life, in the which we ſhall liue eternally with him, in the kingdome of God in body and ſoule, being fully regenerate and reformed to the Image and likeneſſe of him.
Of the frutes and effects of the lawe, and of good vvorks.
D.
Act. 13. f. 15. & 26. d. Rom. 3. d. 4.Now that we hauehave ſpoken of faith, and of the principall points to whiche ſhe hath regard, tell me if this faith be ſufficiente, to ſaue vsus?
A.
Yea in dede, if it be true,Galath. 5. a Eſay. 64. c. Epheſ. 2 a. Luke. 17. a Deute. 27. d. Rom. 1. a. 1. Peter. 1. …. Pſal. 143. Rom. 3. c. d. Philli. 1. d Act. 26. d and not fayned.
D.
Nede we then not to do good works to be ſaued?
A.
Albeit that we can do no workes, of our ſelues, by the which we may deſerue any thing other thā eternall damnation, it followeth not for all that, but that we be bounde to do the good works whiche God requireth of vsus.
D.
Thou art not then of minde that faith doth aboliſh good workes?
A.
So farre of is it from aboliſhing them, that on the cō trary, there is nothing that doth more eſtabliſh them, but not to ſéeke mans ſaluation in them.Iohn. 1 b. Epheſ. 2. b
D.
Howe vnderſtandeſt thou this?
A.
Euen as faith, which is a very gifte of God, is giuen vsus, to obtayne by the ſame, remiſſion of all our ſinnes by Ieſus chriſt, ſhe hath alſo this vertue, that through hir, man is regenerate and made like to the image of God,Tite. 2. d. 1. Pet. 1. a. to obey him according to his lawe, where before he hath bin a rebell againſt him.
D.
Wilte thou then ſaye that faith is not true faith, if ſhe be not declared by works which God requireth of vsus in his lawe?
A.
It is fayth,Iames. 1. …. as the fire that is without heat and light, is fire.
Of the good workes which God requireth of the faithfull.
D.
Séeing the matter is ſo, tell mée then in bréefe what works god requireth of vsus in his law, to teſtifie of our fayth, as well towards him, as towards men?
A.
Wée may comprehend them all ſummarily in two points.
D.
Which is the firſt?
A.
The inuocation of the name of god.
D.
The ſecōd?
A
The charitie towards our neybor.
Of the inuocation of the name of God.
D
What things comprehendeſt thou vnderunder the inuocation of the name of God?
A.
I do comprehende thrée, in taking it generally as I take it here.Pſal. 50. c. &. c Epheſ. 5. d Hebr. 13. c Rom. 10. d 1. Cori. 10. d
D.
Whiche is the firſte?
A.
The ſupplication and prayer: whereby we hauehave recourſe to God in all our neceſſities.
D.
The ſecond?
A.
It is thankeſgiuing, wherby we acknowledge the goodneſſe that wée hauehave receyued of him.
D.
The thirde?
A.
It is the profeſſion and confeſſion of our faith and religiō, by the which he wil be aduowed and glorified in vsus towards al men, as our God.
Of the ſum of the firſt table of the law.
De.
It ſemeth to me that theſe thre points conteyne as it were a ſūme of all the firſt Table of the lawe.Roma. 10. …
A.
If we adde therevnto faith which is the true fountaine of all theſe things,1. Corin. 6. … this ſummarie ſhalbe full and perfecte.
D.
How ſo?
A.
For that that it ſhall comprehende the manner, how God will be ſerued and honored of vsus, as well in harte as in word and in outward works.
Of the ſumme of the ſecond Table.
D.
What doth the charitie towarde our neighboure comprehende?
A.
We may in like ſorte bring it all into two pointes.
D.
Which is the firſte?Exod. 20. Epheſ. 6. a. 1. Peter. 2. a 1. Cor. 13. b Leuit. 19. c. Matth. 7. b.
A.
The honor and obedience whiche we owe to all thoſe that the Lorde hath appointed ſuperiors and gouernours ouer vsus.
De.
The other?
An.
The care whiche we ſhould hauehave both in generall and eſpeciall the one of the others, as of our ſelues.
D.
What doſt thou vnderſtande by this care?
A.
That we oughte with all our power to procure the honoure and profite of all men, and to let their diſhonour and hurte, as wel in ſoule as in body, and goodes, and name.
D.
It ſeemeth to mée that thou haſte agayn here made a little Summarie of all the commaundementes comprehended in the ſecond table of the lawe.
A.
It is euen ſo.
Of Prayer.
D
Folowing on the ſame which we hauehave ſayde of Faithe, and of the workes and frutes of the ſame, I hauehave yet to demaūd thée one thing concernyng the inuocation of the name of God.
A.
What is it?
D.
It is concerning prayer, and the manner howe to pray, which things we muſt vſe.
A
We can not followe a more certaine rule in that reſpect that that which Ieſus Chriſte himſelfe hath giuen vsus.Matth. 6. b Luke. 11. a.
The forme of Prayer giuen by Ieſus Chriſte.
D.
Whiche is the forme of Prayer?
A.
Our father whiche arte in heauen: Thy name be halowed: Thy kingdom come: Thy will be done in earth as in heauen: GiueGive vsus thys day our dayly bread: Pardon vsus all our offences, euen as we forgiue them that hauehave offended againſt vsus: And leade vsus not into temptation, but deliuer vsus from the euill. For thyne is the kingdome, power and glorie for euer and ouer. Sobeit.
Diuiſion of the matters conteyned in the Lordes Prayer.
D.
What doth this forme of prayer comprehende in ſumme?
A.
We may diuide the whole in two partes.
D.
Whiche is the firſt?
A.
The preface of the ſame.
D.
And whiche is the ſeconde?
A.
The requeſtes therin made.
Of the addreſſe of the Chriſtians in their prayers, and of their true aduocate in the ſame.
D.
What dothe he teache vsus in that preface?Pſal. 50. c.
An.
To whome we ought to direct all oure Prayers, and by what mediator and aduocate.
D.
To whom muſt wée make our prayers?
A.
To God only,Iohn. 14. b. 16. c. as to our very heauenly father, vntounto whom onelyonly that honoure is reſerued, and is due.
De.
And whome ſhall wée take for aduocate and mediatoure towards him.
An.
Him only by whome he is made our father,Rom. 8. g. 1. Timo 2. b 1. Iohn. 2. a. and through whome we may call vppon him as vponupon our father.
D.
Which is he?
A.
Ieſus Chriſte, his well beloued Sonne, by whome only we are made the children of God, where as naturally we were the children of wrath.
VVhat thinges vve ought to demande of God, in our prayers.
D.
What ſaiſt thou touching the requeſt made in that forme of prayer?
A.
That it is not lawfull for any man, to deſire or demaunde of God, any other thing than that which is conteyned in them.
D.
What is it that is comprehended in them?
A.
All that which man may iuſtly deſire and demaunde, as well for the glory of God, as for his owne ſaluatiō & all his neceſſities.
A diuiſion of the requeſts conteyned in the Lorde his prayer.
D.
Howe many requeſtes be there in the whole?
An.
Sixe.
De.
By what order are they diſpoſed?
A.
The thrée firſte hauehave regarde chiefly to that which concerneth the glory of God.
D.
And the other thrée?
A.
To that whiche is neceſſary for man, as well for this corporall life, as for his eternall ſaluation.
D.
Wherefore did our Lord Ieſus Chriſt in this matter obſerue this order.
A.
To teach vsus,Matth. 7. d 1. Corin. 10. g how we ought to frame all oure deſires to the glory of God, and that we ought to hauehave the ſame in moſt ſpeciall recommendation, and to ſubmitte vntounto the ſame all thoſe thinges which we require of him for vsus.
Of the miniſterie of the Church, and of the vſe of the ſame.
D.
Now ſeing that true faith, is the very foundation of our ſaluation, and the true fountaine of all good works, tel me nowe, how we may obtayne the ſame.
A.
Thou moughteſt already vnderſtande it, by that whiche we hauehave ſayde, of the viuification and ſanctification of the faithfull, by the holy Ghoſt.
D.
I vnderſtande wel that it is a gifte of God, whiche is giuen to vsus by the holy Ghoſt, but God is the meane by the whiche the holy Ghoſte is ſerued in this woorke?
A.
The miniſterye of the worde of God, whiche hée hathe ordeyned in his Churche to that ende.
Of the partes of the miniſterie of the Churche.
D.
Mat. 18. b. c.What conteyneth this miniſterie?
A.
We may make thrée parts of it.
D.
Whiche is the firſt?1. Corin. 1. b.
A.
The adminiſtration of the pure worde of God.
D.
The ſecond?
A.
The adminiſtration of the ſacramentes ordeyned in the ſame.
D.
The thirde?
A.
The conſeruation of the diſcipline of the Churche.
Of the diſcipline of the Churche.
De.
What meaneſt thou by that diſcipline?
A
The pollicie which ought to be had in the Churche, to keepe all things in good order in the ſame, according to the worde of God.
D.
To what ende ſerueth that policie?
A.
It is ſo neceſſary in the Church, that without the ſame, the admiſtration of the word & of the ſacraments, can not there be entertayned & conſerued in his right & authoritie, as is requiſite.
Of the Sacraments that are in Chriſtes Church, and of the things that ar to be conſidereed in them.
D.
What calleſt thou ſacramentes?
A.
The ſignes taken of viſible thyngs: the whiche Ieſus Chryſte hath ioyned to his promiſes,Mat. 26. … 28. d. euen as it were to ſeale vntounto vsus the truth of them, and to confirme the ſame vntounto vsus.
Dem.
What thinges are there to be conſidered in them?
A.
There are thrée things principall.
D.
Which is the firſt?
A.
The worde of God,1. Cor. 11. c. Rom. 4. b. which is the very foundation.
D.
The ſecond?
A.
The viſible ſignes whiche are as ſeales.
D.
The third?
A.
The things ſignified as well by the worde as by the ſignes.
Of the things that are to be conſidered in the woorde.
D.
What is there to be conſidered in the worde?
A.
Two things.
D.
Whiche is the firſt?
A.
The cōmandement of God, by the whiche we are bounde to his holy Sacraments.
D.
The ſecond?
A.
It is the promiſe by the which he doth aduertiſe vsus of the grace that he doth offer and beſtow vponupon vsus in them.
Of the vſe of the ſignes.
D.
To what purpoſe ſerue the ſignes?
A.
To repreſente to the eyes, and to the other corporall ſenſes, the things that are ſignified by the worde.
D.
What profite commeth of this?
A.
It ſerueth for greater declaration of them, and for a more greater confirmation of the faith.
D.
Do they ſerue to any other purpoſe than this.
A.
As God by them on his parte declareth, his good affection toward vsus, aduertiſing vsus of the good that he will do to vsus. We alſo of our parte, do ſet forth and declare our faith,1. Cor. 11. e. 1. Peter. 3. d. and our harte and affection towards him by them.
D.
The ſacraments then by this accoumpte, are as witneſſes and ſolemne othes, by whome wede as it were homage to God, and do make profeſſion of our faith and Religion.
A.
It is euen ſo.
Of the number of Sacraments vvhichwhich are in the Chucrhe of Chriſt.
D.
How many Sacramentes are there in Chriſt his Church?
A.
There are but two whiche may be properly accoumpted for true Sacraments.
D.
Which is the firſte?Matth. 28. d Matth 26. c 1. Cor. 11. e.
A.
That of baptiſme.
D.
And the ſeconde?
A.
The ſupper.
Of Baptiſme.
D.
What is baptiſme?Tite. 3. b Epheſ. 5 e. f. Galath. …. d Rom. 6. a.
A.
It is a ſacramēt by the which Ieſus Chriſt doth offer vntounto vsus the remiſſion of our ſinnes, and our regeneration, vnderunder the figure of the water, as he doth in déede communicate the ſame vntounto vsus by his holy ſpirite.
D.
Doth it any thing elſe?
A.
In like ſorte it teſtifieth to vsus that he receyueth vsus into his Churche, as true members of the ſame.
D.
And of our parte, what do we?
A.
We teſtifie in lyke ſorte, that we acknowledge him for ſuche an one as he declareth himſelfe towardes vsus, and that we beleue that he maketh vsus partakers of all his great riches.
Of the Supper.
D.
What is the ſupper?
A.
It is a Sacrament by the which Ieſus Chriſt doth preſent vntounto vsus vnderunder the ſignes of bread and wine, the communion that we hauehave with him, and with his Church.
D.
Is there nothing elſe repreſented vntounto vsus in it?
A.
The ſpirituall nouriture that we hauehave by faith in his fleſh and in his bloud, whiche hauehave ben giuen for vsus.
D
And as touching the reſt, do we not there make the ſame profeſſion of our faith that we do in baptiſme.
A.
It muſt be ſo vnderſtood, for ſo muche as ſuch is the nature of all Sacraments, and one of the principall ends and purpoſes for the which they are ordeyned of God.
To vvitte vvhether the bread & the wine be conuerted into the body and bloud of Ieſus Chriſt in the Supper.
D.
Doſt thou thinke that this bread and this wine that are giuen for ſignes in the Sacramente, be the very naturall body and bloud of Ieſus Chriſt?
A.
If they were his very naturall bodie and bloud, they could then not be the ſignes of it.
D.
Why not?
A.
For ſo much as if it were ſo, there ſhould be no difference betwene the ſignes and the things whiche they ſignifie.
D.
Is there none other inconuenient?
A.
There is alſo this inconuenient, that if it were ſo this doctrine ſhoulde be wholly contrary to the articles of oure faith, and namely to that of the aſcention of Ieſus Chriſt into heauen.
Of the coniunction of the ſignes in the ſupper, vvith the thinges that they ſignifie.
D.
Doſt thou then thinke that the body and bloud are vnited and ioyned togither naturally and corporally, with the bread and the wine?
A.
No, eſpecially for two cauſes.
D.
Whiche is the firſte?
A.
Seing there is queſtion of ſpirituall nouriture, in this holy Table, we may not imagine here a materiall meate, which is eaten on the ſame table, as is bodily meate.
D.
Which is the ſecond?
A.
It is that we ſhal fall into the ſame inconuenient, whereof we hauehave euen now ſpoken, touching the articles of our faith.
D.
Do we then receiue ther nothing els but material bread and wine?
A.
Yes that we do.
D.
What is it?
A.
The very body and bloud of Ieſus Chriſt, ſignified to vsus by them.
Of the preſence of the body and bloud of Ieſus Chriſt in the Supper.
D.
How may we receiue them, if they be not there, euen as thou ſaiſt?
A.
I ſayd not but that they were in dede in the ſupper, or otherwiſe it ſhould not be the true ſupper of Ieſus Chriſt.
D.
How doſt thou thē vnderſtande it?
A.
Albeit that I denie the bodie and the bloud to be there naturally and carnally, I denie not therefore but that they be there giuen and receyued ſpiritually in déede, euen as that ſacramente witneſſeth it vntounto vsus.
D.
Thou doeſt not then denie the preſence of the very body and very bloud of Ieſus Chriſt in the ſupper?
A.
No.
D.
What wilte thou then ſay for full reſolution?
A.
I will only ſay, that the manner of that preſence, is not carnall and materiall, but ſpirituall and diuine.
Of them to vvhome the communion of Sacramentes doth belong.
D.
Seing then we vnderſtande what the true nature of Sacraments is, ſhewe me now which they be to whome they oughte to be adminiſtred.
A.
It is eaſie to vnderſtand by that which hath alredy bin ſaid of the nature of them.
D.
How doſt thou vnderſtand it?
A.
Seing they be as ſeales of the worde of God, and of the alliance that he hath made with his people, and as a proteſtation of our faith towarde the ſame, the matter is very playne,Rom. 4. b that they belōg but only to thoſe which vouch that doctrine and aliance, and are compriſed in the ſame.
Of the proofe that is required of eueryevery man in the Supper.
D.
Bycauſe that the ſupper is not adminiſtred but to ſuch as are alredy at ye age of diſcretion,1. Cor. 11. f. ſhew me how eueryevery man ought to prepare himſelf for to receiue the ſame?
A.
Sainct Paule giueth the rule when he admoniſheth eueryevery mā to proue himſelfe.
D.
What meaneth he by that proofe of himſelfe?
A.
That eueryevery man do diligently examine him ſelfe, whether he hauehave in him the things without the which he may not worthyly communicate at the holy Sacramente.
Of the principall points vppon the which eueryevery man ought to examine and proue himſelfe.
D.
Whiche be thoſe things?
A.
There be chiefly thrée, as men maye iudge, by the matters that we hauehave handled heretofore.
De.
Whiche is the firſt?
An.
It is true repentaunce, and a true acknowledging of his offences and ſinnes, for the whiche Ieſus Chriſte dyed, as he declareth vntounto vsus by the ſame holy ſacrament.
D.
Whiche is the ſecond?Marke. 1. b
A.
True faith in the onelyonly grace and merciemercy of God, whiche is offered and graunted vntounto vsus in Ieſus Chryſt, and by Ieſus Chryſt, as that Sacrament alſo teſtifyeth.
De.
The thirde?2. Cor. 10. d
An.
True charitie and vnion towarde all the membres of Ieſus Chriſt, as it is repreſented vntounto vsus, in that wée there eate all of one ſelf bread, and drink all of one ſelfe cuppe.
Of the miniſters of the Churche, and of Magiſtrates.
D.
There reſteth nowe but one pointe, it is to witte, by whome theſe ſacramentes ought to be adminiſtred.Matth. 28. d 16. d
A.
By thoſe ſame miniſters, to whome the charge to adminiſter the worde of God, hath bene committed by lawfull order, as he hathe ordeyned in his Churche.
De.
Is it lawfull then for none other?
An.
As GOD hath ordeyned that there ſhould be in the common wealth certain Magiſtrates and officers, for the adminiſtration of ciuile and earthlye matters, to the ende there ſhoulde be no confuſion: euen ſo hathe he willed his Churche to hauehave hir miniſters choſen by lawfull vocation, as his officers for the adminiſtration of Eccleſiaſticall and ſpirituall matters,Ephe. 4. b. to the ende that eueryevery thing bée there handled and gouerned by good order.
THE ENDE.