Christian Religion, Catechism · Part 14
2. TIM. 3. verſ. 13, 14, 15, 16, 17.
WHat is the word of God?
It is the will of God contained in the ſcriptures of the old and new Teſtament.
What is the Scripture?
It is a doctrine of ſauing men, written by inſpiration.
Who is the author thereof?
God alone, who inſpired the hearts of holy men, whom he choſe to be his Secretaries to write it.
Which be thoſe Scriptures?
The Teſtament
Old, and
New.
What is contained in the old?
In the old Teſtament are the
Law.
Prophets.
1. The Law, which are the fiue bookes of Moſes:
Geneſis.
Exodus.
Leuiticus.
Numbers.
Deuteronomie.
2. The Prophets, which are either in
Poeſie, and the ſame either
Doctrinall only, as
Salomon,
Prouerbs.
Eccleſiaſtes.
Canticles.
Ieremies Lamentations.
Iob.
both doctrinal and foretelling things to come alſo, as—Pſalmes.
Proſe, which are either
Hiſtorical, as
Ioſuah.
Iudges.
Ruth.
1. Samuel.
2. Samuel.
1. Kings.
2. Kings.
Ezra.
Nehemiah.
Heſter.
1. Chronicles.
2. Chronicles.
Doctrinal and foretelling things to come, which are Prophets, called
Greater 4.
Eſay.
Ieremy:
Ezechiel.
Daniel.
Smaller, 12.
Hoſeas.
Ioel.
Amos.
Abdias.
Ionas.
Micheas.
Nahum.
Habbacuck.
Sophonie.
Aggei.
Zachary.
Malachy.
Hitherto of the bookes of the old teſtament: what are the bookes of the new?
They are of things reuealed
before ye writing of them, which are either
Hiſtoricall, either of
Chriſt,
Matthew.
Marke.
Luke.
Iohn.
His Apoſtles, as the Acts.
Doctrinall, as the Epiſtles of
Paul to the
Romanes.
1. Corinthians.
2. Corinthians.
Galatians.
Epheſians.
Philippians.
Coloſſians.
1. Theſſalonians.
2. Theſſalonians.
1. Timothy.
2. Timothy.
Titus.
Philemon.
Hebrewes.
Iames.
1. of Peter.
2. of Peter.
1. of Iohn.
2. of Iohn.
3. of Iohn.
Iude.
After the writing of them, as the Apocalyps.
What are the proper markes by which theſe bookes may be diſcerned from all other?
Firſt, they are perfectlie holy in themſelues, and by themſelues: whereas all other writings are prophane, further then they draw ſome holines from them: which is neuer ſuch, but that their holines is vnperfect.
Secondly, they are perfectly profitable to inſtruct to ſaluation in themſelues, and all other imperfectly profitable thereunto, further then they draw from them.
Thirdly, a perfect concord between theſe writings, notwithſtanding the diuerſity of perſons by whom, places where, and times when, and matters whereof they hauehave written.
Fourthly, the admirable maieſty and force that is in them to incline mens hearts from vice to vertue.
1. Cor. 1.17.21.24 & 2.15.Fiftly, that in ſo great a plaineneſſe and eaſines of ſtile, there ſhineth ſo great a maieſty.
1. Tim. 5.21.Sixtly, that there is ſuch ſimplicity in the writers, who neither ſpare their friends nor themſelues.
Laſtly, the working of the ſpirit in the hearts of Gods children, to aſſure them that theſe are the Scriptures of God.
Is it agreed that theſe bookes are alone in account of the bookes of the Scripture?
In the books of the new teſtament it is agreed, that all they, and they alone are of that account: But in the old teſtament the Church of Rome holdeth, that diuers bookes, called Apocrypha, are of the ſame authoritie with the other that hauehave been named.
By what reaſons may their opinion be ouerthrowen?
Firſt, for that they were not written firſt in the Hebrew Character, which all the books of the old teſtament are originally written in.
Rom. 3.Secondly, for all the Iewes (to whom the oracles of God were committed vnderunder the old teſtament) did only acknowledge and keepe them.
Thirdly, that theſe onelyonly were read and expounded in their Synagogues.
Fourthly, that the primitiue churches after the Apoſtles, both Greeke and Latin, did only receaue theſe bookes for the bookes of canonicall Scriptures.
What noble effects doth the Apoſtle ſet forth of the bookes of the Scripture?
That they are able to make a man wiſe to ſaluation through faith in Ieſus Chriſt.
How is that proued?
Firſt, for that God is the author of them, who being for his wiſedome able, and for his louelove to his Church willing to ſet downe ſuch a rule as may guide them to eternall life, hath not failed herein. Secondly, for that it is profitable to teach all true doctrine, and to confute the falſe, to correct al diſorder, priuate and publique, and to informe men in the way of righteouſnes. Thirdly, for that a Miniſter of the word is thereby made complet and perfect to eueryevery duty of the miniſtery.
How doth this laſt reaſon hold?
Moſt ſtrongly: for there being required more of a Miniſter that muſt be the eye and mouth of the people themſelues, if it make him perfect, it is much more able to giuegive them ſufficient inſtruction. And ſeeing the Miniſter is bound to diſcloſe the whole counſell of God to his people,Acts. 20.27. he being thereunto fully furniſhed out of the treaſurie of the word of God, it followeth that by him out of the Scriptures they may alſo be abundantly taught to ſaluation.
What other things doe you gather from theſe cauſes, properties and effects of Scripture?
Firſt, that being able to make vsus wiſe to ſaluation;Math. 23.8. Joh. 5.39. Math. 15.9. we need no vnwritten verities, no traditions of men, no canons of Councels, no ſentēces of Fathers, much leſſe decrees of Popes for to ſupply any ſuppoſed defect of the written word, or for to giuegive vsus a more perfect direction in the way of life then is already put downe expreſſelie in the canonicall ſcriptures.
What els draw you from thence?
Iohn 12.48. Gala. 1.9.From hence (and ſpecially from that they are inſpired of God) I learne that they are the rule, the line, the ſquire, and light, whereby to examine and tryal iudgements and ſayings of men; yea of Angels: and that they can not be iudged or ſentenced by any. And therefore the Church of Rome hanging the credit and authoritie of the Scriptures on the Churches ſentence, doth horrible iniury vntounto God; whiles thereby they make the Churches word of greater credit then the word of God.
VVhat further doe you learn from hence?
Matth. 5.18. Pſal. 19.9.I learne from thence (and eſpecially in that it is a rule and a line) that it is firme and ſtable and changeth not: And therefore is a rule of ſteele, and not as the Church of Rome imagineth it like a rule of lead, which may be bowed eueryevery way at mens pleaſures.
But yet it ſeemeth dark and hard to be vnderſtood, and therefore not to be permitted but vntounto thoſe that are learned.
The cleane contrary is taught by the Apoſtle, whē he affirmeth that Timothy was nouriſhed vp in the Scriptures from his infancy. For if little children are capable of it by the ſmall vnderſtanding they hauehave and leſſe iudgement, there is none ſo groſſe (which hath the vnderſtanding of a man,) but may profit by it, comming in the feare of God, and inuocation of his name.
Hitherto we hauehave heard of the doctrine of the Scriptures what they are; and what are the cauſes properties and effects of them; us being they, from whom only all doctrine concerning our ſaluation muſt be drawen and deriued? What are the parts thereof?
It is either the doctrine of Works, commonly called the Law: of of Grace, called the promiſe, and ſithence the comming of Chriſt, the Goſpell.