The Sum of Christian Religion, Catechism · Question 2 – Part 1
Queſt. 2. How many things are neceſſary for thee to know, that thou, enjoying this comfort, mayſt live and dye happily?
Anſw. Three:aMat. 11.28, 29, 30. Epheſ. 5.8, 9. The firſt, what is the greatneſſe of my ſinne and miſery.bJohn 9.41. Mat. 9.12. Rom. 3.11. 1 John 1.9, 10. The ſecond, how I am delivered from all ſinne and miſery.cJohn 17.3. Acts 4.12. &c. 10.43. The third, what thankes I owe unto God for this delivery.dEpheſ. 5.10. Pſal. 50.14. Matth. 5.16. 1 Pet, 1.12. Rom. 6.13. 2 Tim. 2.15.
The Explication.
THeſe three are the whole matter, and ſeverall parts of this Catechiſme, which jump in with that diviſion of Scripture into the Law and the Goſpel, and are ſutable with the differences of thoſe parts, as before hath been delivered.
1 The knowledge of our miſery is neceſſary for our comfort, not that of it ſelf it miniſtreth any comfort, or is it ſelf any part thereof;Why the knowledge of our miſery is neceſſary. for of it ſelf, and in it own nature it terrifieth, rather then comforteth us. But it is neceſſary for our comfort: To ſtirre up in us a deſire of delivery thence.1. Becauſe it ſtirreth up in us a deſire of delivery, as the knowledge of his diſeaſe kindleth a deſire of remedy in the ſick man: whereas on the other ſide, if we have no knowledge of our miſery, we affect not our delivery; as the ſicke man when he hath no ſenſe nor feeling of his diſeaſe, conſulteth not the Phyſician. Now, if we deſire not delivery, we do not ſeek it; if we ſeek it not, we obtaine it not, becauſe God giveth delivery only to thoſe that ſeek it; it is opened only to him that knocketh: as it is ſaid in Scripture,Mat. 5.6. & 7.9. Mat. 11.28. I…a. 37.15. To him that knocketh, it ſhall be opened. Aske, and it ſhall be given you. Bleſſed are they that hunger and thirſt after righteouſneſſe. Come unto mee all ye which labour. I dwell in a contrite ſpirit. So then, That which is neceſſary to ſtir up in us a deſire of deliverance, that is alſo neceſſary for our comfort. But the knowledge of our miſery is neceſſary for the deſire of ſalvation or deliverance: Therefore the knowledge of our miſery is neceſſary for the obtaining of our comfort; neceſſary, I ſay, not as a cauſe working and effecting comfort, but as a motive inducing us to purſue after it: for of it ſelfe it breedeth terrour, but this terrour is good for us when faith accompanieth it. 2. That thereby we may be the more thankefull for our delivery: To work in us thankfulneſſe for our delivery.For we ſhould waxe ungratefull, if we underſtood not out of how great miſeries we were delivered, becauſe we ſhould never judge aright of the greatneſſe of the benefit, and ſo ſhould not attaine unto our delivery, whereas that is performed onelyonly to the thankfull. 3. Becauſe we can be no fit hearers of the Goſpel,To prepare and make us fit hearers of the Goſpel. without the knowledge of our ſin and wretchedneſſe. For, unleſſe by the preaching of the Law, concerning ſin, and the wrath of God, there be a preparation made to the preaching of grace, there followeth carnall ſecurity, and our comfort is made unſtable; becauſe ſound retired comfort, and carnall ſecurity cannot ſtand together. Hereof it appeareth, that we are to begin from the preaching of the Law, after the example of the Prophets and Apoſtles, that thereby men may be caſt downe from preſumption of their own juſtice, and may be prepared to the knowledge of themſelves, and true repentance. Except this be done, through the preaching of grace, men will become more careleſſe and ſtubborn, and Pearles ſhall be throwne to Swine to be trampled under feet.
2. The knowledge of our delivery is neceſſary for our comfort: 1. That wee fall not into deſperation: Why the knowledge of our delivery is neceſſary.For as ſoon as we have a knowledge of our ſinne, wee ſhould be ſwallowed up of deſpaire, were it not that the meanes of our delivery preſented themſelves ready at hand with us to ſuccour us.1 To keep us from deſpaire. 2. That wee may thereby be touched with a deſire thereof. For a good thing not known is not deſired: according to that,2 To kindle in us a deſire of it. There is no coveting after an unknowne thing. If then we know not the benefit of our delivery, we ſhall not long after it, and by conſequent we ſhall not obtaine it: nay, when we either happen to find it, or have it offered unto us, we ſhall not acknowledge it. 3. That it may comfort us: 3 To comfort us.For a good thing not known doth not comfort. 4. Leſt through the ignorance thereof, we our ſelves ſhould imagine, 4 To prevent all erroneous conceits therein.or receive imagined by others any manner of delivery, to the reproach of Gods Name, and hazzard of our own ſalvation. 5. That wee might be made partakers thereof through faith: For,5 To gain poſſeſſion of it by faith. faith is not without knowledge, and our delivery is apprehended only by faith.6 To work thankfulneſſe in us towards God for it. 6. That we may be thankefull to God for it. For, as we deſire not an unknowne good; ſo neither do we greatly eſteem or account of it, neither doe we thinke of rendring condigne thankes for it. Now the benefit of delivery is not beſtowed on the unthankfull; but God imparteth it unto them, in whom it hath that end, whereunto it was ordained, that is, Thankefulneſſe. For theſe cauſes, to our ſound and true comfort, the knowledge of our delivery is requiſite and neceſſary, both what it is, in what manner, and by whom it was performed. Now this knowledge of our delivery is drawn out of the Goſpel, heard, read, and apprehended by faith; becauſe faith alone promiſeth freedome to them that beleeve in Chriſt.
3. The knowledge of our thankefulneſſe is neceſſary for our comfort: 1. Becauſe God exhibiteth this delivery only to the thankefull. 1 Why the knowledge of our thankfulneſſe is neceſſary.For in theſe alone God reapeth the end of his benefits; which is his worſhip, and their gratefulneſſe towards him: For thankfulneſſe is the chiefe end and ſcope of our delivery. For this purpoſe appeared the Son of God, that he might deſtroy the workes of the Divell.1 Becauſe God performeth it to the thankfull alone. 1 John 3.8. He hath adopted us to the praiſe of the glory of his grace. 2. That we may offer ſuch thanksgiving as is acceptable unto God: For God will have us no otherwiſe gratefull unto him, then he hath preſcribed in his Word. True thankfulneſſe therefore is to be learned out of Gods Word,2 To teach us what thankfulneſs we are to render unto God. not faſhioned after our own imagination. 3. That we may know, that thoſe duties, which we perform to God and our neighbour, are no merits, but only a publike declaring of our thankfulneſſe. And what thou giveſt thankes for,3 To exclude all ſhew of merit. that thou knoweſt thou haſt not deſerved. 4. That by our thankefulneſſe our faith and comfort may be confirmed, 4 For confirmation of faith in us.or that by this thankfulneſſe wee may be aſcertained of this delivery, as we are ſure of the cauſes of things, when we ſee their effects: for the thankfull doe acknowledgé and profeſſe an aſſurance of the good they have received. Now thankfulneſſe it ſelf we know in generall out of the Goſpel,Thankfulneſſe in generall knowne out of the Goſpel: in ſpeciall out of the Law. becauſe the Goſpel requireth faith and repentance of them that will be ſaved: We know it in ſpeciall out of the Law, becauſe the Law in ſpeciall doth diſtinctly declare and determine what workes, and what kind of obedience is pleaſing unto God. Wherefore neceſſarily wee are to treat of thankfulneſſe in the Catechiſme. Object. That which of it ſelfe followeth, is not neceſſary to be taught. But thankefulneſſe muſt needs follow of it ſelfe, after the acknowledgement of our miſery and delivery: Therefore it is not neceſſary to be taught.
Anſw. The fallacy of this argument is called in Schooles, A ſuppoſall of that to be generally true, which is true but in part. For, thankefulneſſe followeth delivery, but not the manner of thankefulneſſe likewiſe: that is, as ſoone as wee know our deliverance from miſery, we preſently conceive, that it is a point of our duty to be thankfull for ſo great a benefit; but what true and acceptable thankfulneſſe to God is, we know not, except we be taught: Therefore of the manner of thankefulneſſe we are to be inſtructed out of the Word of God. Furthermore, the Major propoſition is not univerſally true: for a thing, which of it ſelfe doth follow, may be taught for greater and fuller knowledge and confirmation. And God by this meanes, that is to ſay, by his Word delivered and knowne, will kindle, increaſe, and ſtrengthen thankfulneſſe in us.