THE COMMON Catechisme, With a Commentarie therevpon, by Questions and Answers, following the verie words, as they lie in their order without alteration.
A profitable way, as also verie ea sie, and so likwise pleasant both to The Teacher and Learner, as by experience will be found true.
By RICHARD BERNARD, Pastor at Batcomb.
LONDON, Printed by W. Sta. for Samuel Man, at the Swanne in Pauls Churchyard. 1630.
To the Worshipfull, M. Thomas Hanham Esquire, to the wel-affected Gentle-woman his Wife, and to their whole family, found knowledge, with increase of faith, which worketh by loue, is heartily wished.
AFter I had made an essay in your Family, of this manner of Catechising, it pleased you so well to approue thereof, as to desire a written Coppie to instruct your Houshold, I promised it: but for that some other haue also requested the like of mee, I thought it fit (being thereto also intreated) to publish it for the greater benefit.
This is easily learned of any that can say the words of the common Catechisme, so much neglected. This bindeth the Learner strictly to the words of that Catechisme, in answering to the Questions here propounded: And serues more to direct the Master of the family, to make questions out of that Catechisme, then for other to learne to make answere thereunto, if they, can but say the words, except in some few places.
This manner of questioning to draw answers from the words as they lie in order, may bee obserued not onely in Catechismes, but also in reading holy Scrptures, as is not vnknowne to my people here at home, with good fruit.
This my labour such as it is for the present, I present you with. For I acknowledge your good fauour towards [Page] my sonne, and I am very thankfull in his behalfe, as he also himself is, being [...]r ready vpon any occasion to expresse it to your selfe, as also to that worthy honoured Knight, Sir. Walter Earle, at whose request it pleased you so fauourably and freely to bestow the liuing.
I cannot but make mention of him, when I write of Catechising to you, for his more then ordinary religious care in the well trayning vp of his family this way. In all my dayes, among all my acquaintance I haue not seene the like: and I rather admire it, when I consider his daily imployment sundry waies otherwise in publik businesses, the least wherof doth commonly draw most men from almost alea [...] of instructing their housholds. But what cannot a setled resolution, an industrous nature, a holy zeale, and a godly care to haue religion in honour, make a pious and deuoted heart to doe.
Sir, I pray you accept this vn [...]aigned witnesse of my thankfulnesse, and a some little furtherance for the instruction of your familie, vpon which I heartily wish a blessing from God the Author of all good; to whose gracious guidance, I commend you and all yours, and so in all due respectfulnesse I take my leaue.
THE PREFACE To the Reader. By Question and Answer vpon the Title of the Booke, and the parts thereof.
Q. HOw many things are you to obserue for entrance into this Booke?
A. Two things.
Q. Which be they?
A. The title and the book [...] it selfe.
Q. What is the title?
A. A CATECHISME, that is An instruction to be learned of euery Child, before he be brought to be confirmed by the Bishop.
Q What things are you to consider in this title?
A. These fiue circumstances. 1. The name of the Booke, a Catechisme. 2. The exposition of the name, an instruction. 3. Why it was set out, to be learned. 4. Of whom, of Children. 5. When and in what spare of time, before they come to be confirmed by the Bishop.
Q. Is there any difference betweene this Catechisme and other Catechisme?
A. Not in substance, nor in manner of deliuery, but in other respects,
Q. Which be they?
A. 1. In respect of the Generalitie of it for all places. 2. Of the publike Athority commanding it.
Q. What is a Catechisme?
A. It is an Instruction.
Q. Is euery instruction a Catechisme?
A. No: but an instruction of the principles of Religion, by the way of Question and, Answer.
Q. In how many things then doth a Catechisme differ from other instructions?
A. In two things. 1. In the matter, the principles of Religion. 2. In the manner, by question and answer,
Q. Why is it set forth?
A. That it may be both taught & leraned.
Q. How is that?
A. Two wayes; according to his Maiesties directions, set forth to this purpose.
Q. Which be those two waies?
A. 1. By examination, in propounding the Questions and receiuing the Answers. 2. By exposition, in giuing the sense & meaning of the words, for further benefit to all the hearers.
Q. Why is a Catechisme to be learne?
A. For many reasons. 1. For better setling of mens iudgements in the truth, by being well grounded in the principles of Religion. 2. To profit the more in reading holy Scriptures 3. To heare Sermons with vnderstanding and iudgement. 4. To discouer error. 5. To be able to examie our selues of our faith, of our duties to God and man, of our right deuotion in prayer, and of the holy vse of the blessed Sacrament, especially before we come to receiue. 6. To be able readily to giue an answer of our hope to any one. 7. To be able to teach and admonish others, especially such ouer whom we haue a speciall charge.
Q. Why is this Catechisme to bee taught and learned before all other Catechismes?
A. 1. To shew obedience to authority, commanding this euery where to be taught. 2. For vniformity sake, that the same truths from on and the same Catechisme, may bée knowne to all in euery place. 3. For the benefits of such as remoue their dwellings from one Parish to another, that Children and Seruants may not be to spéee in their answers, when they come to be catechised, as it otherwise falleth out by variety of Catechismes taught in seuerall parishes,
Q. Who is to learne this Catechisme?
A. Euery Childe comming to yeeres of discretion.
Q. How many wayes is the name Childe to be taken?
A. Two waies, according to the Scrptures.
Q. Which be they?
A. 1. For a Childe in yéeres, as it is commonly vnderstood. 2. For a Childe in vnderstanding as the scripture speaketh. 1. Cor. 3. 1. Heb. 5. 13.
Q. Whom comprehend you vnder the name of Children in yeeres?
A. All Children, Apprentises and seruants, which haue not learned this Catechisme,
Q. How must these be taught?
A. By examination.
Q. Who are to be vnderstood by Children in vnderstanding?
A. All ignorant of the grounds of Christian faith, though married and well strucken in yéeres, yea, the very eldest for age.
Q. How are these to be catechised?
A. By their being present with attention, when others are examined, and by hearing their Teacher expound the Catechisme.
Q. When and in what space is this to bee learned?
A. Before any either be admited to receiue the Lords Supper, or be brought vnto the Bishop to be confirmed.
Q. Why is it to be learned before any come to the Sacrament?
A. Because by the knowledge hereof they may be the better prepared thereunto, without which preparation they are not counted sit to be communicants.
Q. Why is it to be learned before one bee brought to the Bishop?
A. That hée may now in his owne person make profession of his faith, and with his owne mouth ratifie that which in Baptisme was by his God-fathers and God-mothers promised in his name.
Q. But seeing our Church doth not allow Confirmation for a Sacrament, nor doth acknowledge that it addeth any thing vnto Baptisme, why are Children brought to bee confirmed?
A. 1. To sée whether Children haue béen so religiously trained vp, as their God-fathers and God-mothers promised, and vowed at Baptisme for them. 2. Whether they be able to promise and professe so much now in their owne persons. 3. Hauing so done, that prayer may bee made vnto God, for his blessing and grace to strengthen them, [Page] that they may continue and increase therein, vnto their liues end.
Q. HAuing gone through the Title now can you tell me how many parts the Booke consists of?
A. Of these two. 1. Of the Preface. 2. Of the matter of the Booke.
Q. Which is the Preface?
A. All that which goeth before the rehearsall of the Creede.
Q. What doth the Preface containe in it?
A. The foure first questions, with the answers thereunto.
Q. What is the matter of the Booke, or Catechisme?
A. It is the Créed, the tenne Commandements, the Lords Prayer, & the Doctrine of the Sacrments.
The Common Catechisme.
The first Question.
Q. WHat is your name?
A. N. or M.
Q. How many names haue you?
A. Two, a Christian and surname.
Q. What may they put you in minde of?
A. Of a twofold parentage, naturall and spirituall.
Q. Who are your naturall Parents?
A. My Father and my Mother.
Q. Who are your spirituall Parents?
A. God and his Church.
Q. Which of these two names are demanded of you?
A. My Christian name.
Q. And why so?
A. That by this name I may be put in remembrance of my Baptisme.
The second Question.
Q. WHo gaue you this name?
A. My God-fathers and God-mothers.
Q. When was that?
A. In my Baptisme.
Q. What were you made in it?
A. A member of Christ.
Q. What hath a member relation vnto?
A. To a body.
Q. How many bodies hath he?
A. Two: a naturall, as we haue, & a mysticall. Eph. 5. Col. 1.
Q. Of which are you a member?
A. Of his mysticall body.
Q. What body is that?
A. His Church.
Q. What is he to his Church?
A. He onely is the head thereof.
Q. What doth he then vnto it?
A. Hee giueth it spirituall life, motion and direction as a head doth to the body.
Q. What must you feele in you, to be sure that you are a true member of Christ?
A. That I doe liue by him to God, am moued by his spirit, and directed by his word.
Q. Being thus a member of Christ, what doth this make you to be?
A. The Child of God.
Q How commeth this to passe?
A. By the grace of adoption,
Q. And being thus Gods Childe, what then are you?
A. I am made an Inheritour,
Q. Of what?
A. Of the Kingdome of heauen.
Q. To haue then the hope of heauen, what must you first be?
A. I [...] to be sure of heauen be the member of Christ, and the true Childe of God else shall I not inherit that Kingdome.
The third Question.
WHat did your God-fathers and God-mothers then for you?
A. They did promise.
Q. What kinde of promise was it?
A. A vow vnto God.
Q. How many things did they promise and vow?
A. Three things.
Q. In whose name?
A. In my name.
Q. Which is the first of these three?
A. That I should forsake all the Enemies of my saluation.
Q. Which be they?
A. These thrée, the Deuill, the World, and the Flesh,
Q. Why is the Deuill named first?
A. Because hée was the first authour of all sinne and euill.
Q. When doe you forsake him?
A. When I forsake all his workes.
Q. Why is the World put in the second place betweene the Deuill and the Flesh?
A. Because the Deuill doth vse it commonly as a meanes to intice the flesh to sinne.
Q. What meane you by the World?
A. The pomps and vanities thereof.
Q. What make these this World to be?
A. A wicked worid.
Q. When doe you know, when you forsake the World?
A. When I doe forsake all the pompes and vanities thereof, and not before.
Q. Why is the flesh named in the last place?
A. Because it is within vs, and leaueth vs not vtterly till the end.
Q What meane you by the flesh?
A. The lusts thereof.
Q. What lust?
A. All the sinfull lusts of it.
Q. When doe you then know, that you forsake the flesh?
A. When I doe forsake all the sinfull lusts therof.
Q. Why did your sureties promises for you, that you should forsake them, when you weare but newly borne?
A. Because from the wombe wée are Captiues to Satan, slaues to the world, and seruants to the flesh.
Q. When can we then forsake them?
A. Neuer, except we be borne a new of water and the holy Ghost.
Q. What is the second thing, which they promised and vowed for you?
A. That I should beleeue.
Q. What?
A. All the Articles.
Q. What Articles meane you?
A. The Articles of my christian faith.
Q. What is the third thing they promised and vowed for your?
A. That I should keepe God holy will.
Q. When keepe you this his will?
A. When I keepe his commandements. 1 King 34 &. [...]. &. 8. 58. Luke 1. Deut. 5
Q. And when keepe you them?
A. When I walke in the same.
Q. How long must you do so?
A. All the dayes of my life.
The forth Question.
Q. DOe you thinke that you are bound to beleeue, and to doe, as they haue promised for you?
A. Yes verily.
Q. But by whose helpe?
A. By Gods helpe.
Q. You must then doe it.
A. And so I will.
Q. With what minde towards God?
A. As heartily thanking our heauenly Father.
Q. For what?
A. That he hath called me.
Q. To what?
A. To the state of saluation.
Q. Through whom?
A. Through Iesus Christ.
What is he to vs herein?
A. Our Sauiour.
Q. Now being in this so happy estate, what is your daily exercise?
A. I pray vnto God.
Q. For what?
A. To giue me his grace.
Q. What to doe?
A. That I may continue.
Q. In what?
A. In the same state.
Q. How long?
A. Ʋnto my liues end.
Of the Creede.
Q. CAn you rehearse the Articles of your Beliefe?
A. Yes, I beléeue in God the Father Almighty, maker of heauen and earth, &c.
Q. What make you confession of in this Creede.
A. That I doe beleeue.
Q. In whom?
A. In God.
Q. What is he?
A. The Father.
Q. What is his attribute?
A. Almigihty.
Q. Why call you him so?
A. For that he is the maker of heauen & earth▪
Q. In whom else beleeue you?
A. And in Iesus Christ.
Q. What is he to God the Father?
A. His only Sonne,
Q. And what to vs?
A. Our Lord.
Q. How came he to be so?
A. He was conceiued.
Q. By whom?
A. By the holy Ghost.
Q. After conception what followed?
A. He was borne.
Q. Of whom?
A. Of the virgin Marie?
Q. What was his entertainement in the world?
A. He suffered.
Q. Vnder whom?
A. Ʋnder Poncious Pilate.
Q. What kinde of death was he put vnto?
A. He was crucified.
Q. Being on the Crosse, did hee deliuer himselfe?
A. No: he dyed.
Q. What was then done with him?
A. He was buried.
Q. And what beleeue you concerning him, when his body was laid in the graue?
A. That he descended into Hell.
Q. Being in the graue did he lye there still?
A. No: he rose againe.
Q. When?
A. The third day.
Q. From whence?
A. From the dead.
Q. What become of him after his resurrection?
A. He ascended.
Q. Whither?
A. Into heauen.
Q. What doth he there?
A. There he sitteth.
Q. Where?
A. At the right hand of God.
Q. who is that?
A. The Father Almighty.
Q. Shall he abide there for euer?
A. No: from thence he shall come.
Q. What to doe?
A. To iudge.
Q. Whom?
A. The quicke and the dead.
Q. In whom else doe you beleeue?
A. I beleeue in the holy Ghost.
Q And what moreouer beleeue you?
A. I beleeue that God hath a Church.
Q. What a Church is this?
A. Holy and Catholike.
Q. What call you the fellowshipe therein?
A. Communion.
Q. Of what sorts of persons?
A. Of Saints.
Q. What are the speciall prerogatiues to this Church, which no society else partakes of, and which is the first of them?
A. The forgiuenesse of sinnes.
Q. Which is the second?
A. The resurrection of the body with ioy.
Q. Which is the third?
A. The life euerlasting.
Q. How testifie you your assurance of these things?
A. I say Amen.
Q. What doe you chiefly learne in these Articles of your beleife?
A. I learne thrée things.
Q. Which is the first?
A. First, I learne to beleeue in God the Father.
Q. What he hath done for you?
A. He hath made me.
Q. And whom else?
A. And all the world.
Q. Which is the second thing?
A. Secondly, I beleeue in God the Sonne.
Q. And what hath he done for you?
A. Hee hath redeemed me.
Q. And whom too?
A. And all mankind.
Q. Which is the third thing?
A. Thirdly, in God the holy Ghost.
Q. What doth he for you?
A. He doth sanctifie me.
Q. And whom besides?
A. All the elect people of God.
Of the ten Commandements.
Q. YOu said that your God-fathers and God-mothers did promise for you, that you should keepe Gods Commandements, tell me how many there be?
A. Tenne.
Q. Which be they?
A. The same which God spake, &c.
Q. Are not these Commandements of man deuising?
A. No: they be the same which God spake.
Q. How proue you this?
A. In the twentieth chapter of Exodus.
Q. What saith God there?
A. I am the Lord thy God.
Q. Whom spake he vnto
A. Vnto all Israell.
Q. What had hee done for them, that hee calleth himselfe their God?
A. He brought them out of the Land of Aegypt.
Q. What was the Land vnto them?
A. A house of bondage.
Q. Which is the first Commandement?
A. Thou shalt haue no other Gods but me.
Q. What is heare then forbidden?
A. To haue any other Gods.
Q. What is on the contrary commanded?
A. To haue the God of Israel onely for our God.
Q. Which is the second Commandement?
A. Thou shall not make to thy selfe any grauen Image, nor the likenesse of any thing, &c.
Q. What doth this forbid?
A. To make to my selfe any grauen Image of God.
Q. Is nothing else forbiden?
A. Yes: the likenesse of any thing?
Q. May you no where fetch a similitude to represent God?
A. No: not in heauen aboue, nor in the earth beneath, nor in the water vnder the earth.
Q. But what if any doe make such grauen [Page] Image and likenesse?
A. We may not bow downe to them, nor worship them.
Q. What reason is alledged?
A. For I am the Lord thy God.
Q. What a one is he?
A. A iealous God.
Q. What will his iealousie make him to doe?
A. To visite.
Q. What will he visite?
A. Sinnes.
Q. Whose sinnes?
A. The sinnes of the Fathers.
Q. Vpon whom?
A. Ʋpon the children.
Q. How farre?
A. To the third and fourth generation.
Q. What reckoning doth God make of these will-worshippers?
A. As of them that hate him.
Q. But what will hee doe to them that detest idolatrie and vaine worship?
A. He will shew them mercy.
Q. How farre will he extend it?
A. Two thousands.
Q. How doth he account of these?
A. As of them that loue him.
Q. And how is their loue to be knowne?
A. They keepe his Commandements.
Q. What is one the contrary here commanded? Ios. 24. 1 [...]. Ioh. 4. 23.
A. To worship God in spirit and truth, after his owne will.
Q. Which is the third Commandement?
A. Thou shalt not take the name of the Lord thy God in vaine, &c.
Q What doth this forbid?
A. To take the name of our God in vaine.
Q. How is this?
A. By wicked swearing, and lewly liuing.
Q. What reason is their giuen to inforce this Commandement?
A. The Lords threatning, not to hold him guiltlesse, that taken his name in vaine.
Q. What is heare on the contrary commanded?
A. To be carefull to doe and procure to God all due glory in thought, word, and deed.
Q. What is the fourth Commandement?
A. Remember thou keepe holy the Sabbath day.
Q. What is first here commanded you?
A. To remember.
Q. What?
A. The Sabbath day.
Q. Wherefore?
A. To keepe it holy.
Q. How many dayes doth God allow vs before it come?
A. Sixe dayes,
Q. What are you to doe in these sixe dayes?
A. I am to labour.
Q. In what?
A. In doing all that I haue to doe.
Q. Why are you to labour thus sixe dayes?
A. For the seuenth day is the Sabbath.
Q. Whose Sabbath?
A. The Sabbath of the Lord our God.
Q. What is herein forbidden?
A. To doe in it any manner of worke
Q. Who particularly by name are here spoken vnto?
A. Thou, thy sonne, and thy daughter, thy manseruant, and thy maide seruant,
Q. And what else is forbidden labour?
A. Thy Cattell.
Q. And who besides?
A. And the stranger.
Q. What stranger meane you?
A. Which is within thy gates.
Q. What reason is giuen, for all this in the Commandement?
A. The Lords owne example.
Q. How many dayes wrought he?
A. Sixe dayes.
Q. What did he in those sixe dayes?
A. He made the heauen, earth, and Sea.
Q. And what else?
A. And all that in them is.
Q. What did hee when the seuenth day came?
A. He rested the seuenth day.
Q. What did therefore the Lord vnto the seuenth day.
A. Therefore the Lord blessed the seuenth day.
Q. What meane you by that?
A. He hallowed it.
Q. Which is the fift commandement▪
A. Honour thy Father and thy Mother, &c.
Q. What doth this command?
A. Honour.
Q. To whom?
A. Father and Mother.
Q. What reason is alleaged to mooue herevnto?
A. That thy dayes may be long.
Q. Where?
A. In the Land.
Q. In what Land?
A. Which the Lord thy God giueth thee.
Q. What is here generally commanded?
A. A preseruation of dignitie.
Q. What is on the contrary forbidden?
A. All indignity.
Q. Which is the sixt Commandement?
A. Thou shalt doe no murther.
Q. What is here forbidden?
A. Murther, and all hurt to my owne and Neighbours life.
Q. What on the contrary is here commanded.
A. Innocency.
Q. Which is the seuenth Commandement?
A. Thou shalt not commit adultery.
Q. What is here forbidden?
A. Adultery, and all vncleannesse whatsoeuer.
Q. What on the contrary is here commanded?
A. Charitie.
Q. Which is the eight Commandement?
A. Thou shalt not steale.
Q. What is here forbidden?
A. These, and all vniust dealing.
Q. What is on the contrary commanded?
A. Equitie.
Q. Which is the ninth Commandement?
A. Thou shalt not beare false witnesse against thy neighbour.
Q. What is here forbidden?
A. False witnesse bearing, and all vntruths.
Q. Against whom?
A. Against my neighbour.
Q. What on the contrary is commanded?
A. Veritie.
Q. What is the tenth Commandement?
A. Thou shalt not couet, &c.
Q. What is here forbidden?
A. To couet.
Q. What are you not to couet?
A. My neighbours house.
Q. What else?
A. Nor his wife, nor his seruant, nor his maide, nor his oxe, nor his asse.
Q. What besides all these?
A. Nor any thing that is his.
Q. What on the contrary is here commanded?
A. Integritie of heart, resting thankefully contented euer with my present estate.
Q. What doe you chiefly learne by these Commandements?
A. I learne two things.
Q. Which is the first?
A. My duty towards God.
Q. Which is the second?
A. My duty towards my neighbour.
Q. What is your duty towards God?
A. My duty towards God, is to beleeue in him, to feare him, and to loue him, &c.
Q. What are these words?
A. The summe of the first Table.
Q. What is here required of you?
A. My dutie.
Q. Towards whom?
A. Towards God.
Q. How many inward graces are required of you to doe your dutie to him?
A. Three.
Q. Which be they?
A. To beleeue in him, to feare him, and to loue him.
Q. How are youe to loue God?
A. I must loue him sincerely, with all my heart, vnderstandingly with all my minde, affectionately with all my soule, and effectually with all my strength.
Q. What will this make you doe?
A. To worship him.
Q. In receiuing of his benefits, what requires he of you?
A. To giue him thankes.
Q. In all distresses, what is your dutie?
A. To put my whole trust in him.
Q. What will this your trust in distresse moue you vnto?
A. To call vpon him.
Q. What is required generally of you whatsoeuer your estate be?
A. To honour his holy name and his Word.
Q. To manifest this, what must you endeauour?
A. To serue him.
Q. In what manner?
A. Truly.
Q. How long?
A. All the dayes of my life.
Q. What is your dutie towards your neighbour?
A. My dutie towards my neighbour is to loue him as my selfe.
Q. What are these words?
A. The summe of the second Table.
Q. What is here required of you.
A. My dutie.
Q. To whom?
A. Towards my neighbour.
Q. What are you to doe to him?
A. To loue him.
Q. In what manner?
A. As my owne selfe.
Q. What ought to be your generall carriage towards all.
A. To doe to all men, as I would they should doe vnto me.
Q. Of all mankinde, whom in nature are you first to respect?
A. My Father and my Mother.
Q. What owe you to them?
A. Three things.
Q. Which be they?
A. Loue, honour and succour.
Q. Who are the next you are to haue regard of?
A. The King and his Ministers.
Q. What are you to doe to these?
A. To honour and obey them.
Q. How are you to carrie your selfe to them that haue command ouer you?
A. I must submit my selfe.
Q. To which of them?
A. To all of them.
Q How many sorts are there of them?
A. Foure, Gouernours, Teachers, spirituall Pastours, and Masters.
Q. What must be your commendable behauiour in generall to your betters?
A. To order my selfe lowly and reuerently to all my betters.
Q. How are you to demeane your selfe, that you may liue harmelesly to all sorts?
A. To hurt nobody by word nor deed.
Q. What is required of you in your trading with men?
A. To be true and iust in all my dealings.
Q. What must your carriage be towards your enemies?
A. To beare them no malice nor hatred in my heart.
Q. What are you to keepe your hands from?
A. From picking and stealing.
Q. And what your tongue from?
A. From al euil speaking, lying, and, slandering
Q. How are you to gouern your whole body?
A. To keep in temperance, sobernesse, and chastitie.
Q. How may you attaine to liue contentedly?
A. Not to couet nor desire other mens goods.
Q. To affect this, what must you doe?
A. I must learne and labour.
Q. After what manner?
A. Truely.
Q. To what end?
A. To get my liuing.
Q. And what too?
A. To doe my dutie.
Q. Wherein?
A. In some state of life.
Q. What state meane you?
A. Euen that, vnto which it shall please God to call me.
Q. What is the Question before the Lords Prayer?
A My good Child know this, that thou art not able to doe these things of thy selfe, &c.
Q. To whom doth the Catechist speake?
A. To me a child.
Q. What a one accounteth he you to be, that thus can answere?
A. A good child.
Q. What would he haue you to know?
A. Mine owne inabilitie, that I am not able [Page] to doe these things of my selfe, nor to walke in the commandements of God, and to serue him.
Q. Though you cannot of your selfe, is there therefore no helpe to make you able?
A. Yes▪ the especiall grace of God.
Q. What must you doe to obtaine this?
A. I must learne at all times to call for it.
Q. How?
A. By diligent Prayer.
Q. What forme of prayer haue you?
A. That which is called the Lords Prayer.
Of the Lords Prayer.
Q. LEt mee heare therefore, can you say the Lords Prayer.
A. Our Father which art in heauen, &c.
Q. How many parts are there in it?
A. Three, the Preface, the Petition, and the Conclusion.
Q. Which is the Preface?
A. Our Father which art in heauen.
Q. What doth this teach you?
A. To whom onely I am to pray.
Q. Who is that?
A. God alone.
Q. What call you him?
A. Father.
Q. Whose Father is he?
A. Our Father.
Q. Whom conceiue you in this word Our?
A. All such as haue the spirit of adoption, and are in the Communion of saints.
Q. Where is this our Father?
A. In heauen.
Q. How many petitions be there?
A. Sixe.
Q. Which is the first Petition?
A. Hallowed be thy name.
Q. What meane you by name?
A. Gods titles, his properties, his word, and workes, by which hée is knowne, and Exod. 3. [...] remembred as by a name, and so are a memoriall of him.
Q. What vnderstand you by hallowed?
A. The setting apart of this name from all abuse, to holy vses.
Q. What then begge you of God in this Petition?
A. That wee may remember so to doe, to thinke, & speake of God of his attributes, word, and works, as hee may receiue honour, glory, and praise by vs.
Q. Why is this petition in the first place?
A. Because Gods glory is to be first in all our desires and purposes,
Q. Which is the second Petition?
A. Thy Kingdome come [...]
Q. What meane you by his kingdome?
A. The rule of God in our hearts.
Q How must this be?
A. By his word and spirit.
Q. What aske you hearein of God?
A. That God would here subdue the Deuill, the World, and the flesh, and graciously subiect vs to his will by his word and spirit, that we may come to heauen in the end.
Q. Why is this petition set after the former?
A. For that this is the meanes to hallow his name.
Q. Which is the third Petition?
A. Thy will bee done in earth as it is in heauen.
Q. What meane you by his will?
A. Gods will reuealed in his written word, the onely rule of life.
Q. What desire you of God herein?
A. That wée may haue grace to leaue our owne wils, and to doe his will.
Q. Where?
A. Here in earth.
Q. But after what manner?
A. Euen as it is in heauen. [...]. 119. [...]0. & [...]. [...] 3. 5, [...]. 5. [...]9.
Q. How is that?
A. Willingly, readily, ioyfully, faithfully, sincerely and constantly.
Q. Why is this petition the next after the other?
A. Because this sheweth the true effect of the former, that indéed Gods kingdome of grace is come vpon vs.
Q. Which is the fourth Petition?
A. Giue vs this day our daily bread.
Q. What meane you by bread?
A. All things necessary for vs in this present life.
Q. What begge you of God herein?
A. That God would sustaine our liues here with all temporall necessaries.
Q. How aske you for these?
A. As Gods owne gift.
Q. For whom aske you these?
A. For Ʋs, my selfe, and all Gods people.
Q. For what time?
A. For this day.
Q. Whose bread aske you?
A. Our owne, gotten by lawfull meanes, through Gods blessing in Christ.
Q. What manner of bread aske you for?
A. Daily bread, that which is agréeable to nature, and conuenient for our calling and charge.
Q. Why is this next the other Petition?
A. Because supply of bodily necessaries, should make vs more chéerefull to doe Gods will.
Q. Which is the fift Petition?
A. And forgiue vs our trespasses, &c.
Q. What meane you by trespasses?
A. Our sinns. Luk. 11. 4.
Q And what by forgiuenesse?
A. The not imputing sinne vnto vs, and fully acquiting vs through Christ, both Psal. 32. 12 from the guilt and punishment.
Q. What then begge you of God in this Petition?
A. That God would in mercie pardon and forgiue.
Q. Whom?
A. Ʋs, I and all other his children.
Q. What?
A. Our trespasses.
Q. Why is this Petition next after the other?
A. That wee may not forget in the midst of temporall blessings to séeke reconciliation, and to be at peace with God.
Q. Which is the reason added to the Petition?
A. As we forgiue them that trespasse against vs
Q. What is your duty, when you aske forgiuenesse of God?
A. To forgiue.
Q. Who are to forgiue?
A. Wee, I and all, that aske forgiuenesse [...] God.
Q. Whom are you to forgiue?
A. Them that trespasse.
Q. Against whom?
A. Against vs.
Q. Is your forgiuing like vnto Gods, and a cause thereof?
A. No.
Q. Why is this then added to the Petition?
A. As a signe, assuring vs of our forgiuenesse Mat. 6. 14. 15. grounded vpon Christs promise.
Q. Which is the sixt Petition?
A. And leade vs not into temptation, but delivs from euill.
Q. What meane you by temptation?
A. Iu [...]icement vnto sinne.
Q. What meane you by leading into temptation?
A. To be left of God in the time of triall to my selfe, and to the power of the temptation.
Q. What begge you of God in this Petition?
A. Not to be forsaken of him.
Q. When?
A. In the time of temptation and triall.
Q. What would you haue him then to doe for vs?
A. To deliuer vs.
Q. From what?
A. From the euill of the temptation.
Q. Why is this Petition added to the former?
A. For that wee, which craue the assurance of pardon for sinnes past, are also to begge assistance of Gods grace to preuent sinne to come.
Q. Which is the Conclusion?
A. For thine is the Kingdome, the power, and the glory, for euer.
Q. What containe these words?
A. A reason of assurance in our praying to God, for such things as bee contained in the petitions. Ch. 29. 11. Ch. 20. 6. [...]b 41. 11. [...]b. 42. 2. [...]al. 115. 3. [...]r. 34. 17. [...]. [...]o 23. 13. [...]ke 1. 37. [...]r. 19. 26 [...]hr. 20. 6 [...]u. 19. 6. [...]m. 11. 36 [...]l. 5. 5. [...]l. 4. 20. [...]m. 1. 17 [...]et. 4. 11 [...]. 13. 15
Q. How many things are here ascribed to God?
A. Thrée.
Q. Which is the first?
A. The Kingdome, his absolut rule ouer all.
Q. Which is the second?
A. The power, so infinite, as he is able to doe what hee pleaseth, being the Lord God omnipotent.
Q. Which is third?
A. The glory, for to him, prayse, honour, and thankes are due for all things.
Q. How long are these his?
A. For euer.
Q. How are these said to be his?
A. Originally, Absolutely, and Eternally. 2 Tim. 4. 1 Reu. 1. 6. Pro. 8. 15 Rom. 13. [...] Iob. 33. 13 1 Tim. 1. 1 [...] Ier. 11. 5. Num. 5. 2 [...] Deut. 27. [...] Mat. 28. 2 [...] 1. Cor. 1 [...] 16.
Q. What is the last word after the Conclusion?
A. Amen.
Q. Why is this added in the end?
A. To testifie my desire, to haue that I aske, saying, so be it: as also to shew my faith, that so it shall be, as I haue asked, if God thinke it good.
Q. What desire you of God in this prayer?
A. I desire my Lord God our heauenly Father who is the giuer of all goodnesse, &c.
Q. What are these words?
A. A short summe of things which I beg of God in prayer.
Q. Who is to pray?
A. My selfe as well as others.
Q. What affection are you to pray with?
A. With desire to haue my request.
Q. Whom are you to pray vnto?
A. To my Lord God.
Q. Who is he?
A. Our heauenly Father.
Q. What moueth you to pray to him?
A. He is the giuer of all goodnesse.
Q. What chiefly in the first place doe you begge of him?
A. To send his grace vnto me.
Q. To whom else?
A. And to all people.
Q. Why desire you this grace for you and them?
A. That we may worship him.
Q. When doe we worship him?
A. When we serue him.
Q. And when serue we him?
A. When we obey him.
Q. What else pray you for besides?
A. That he will send vs all things that be needfull.
Q. For what?
A. For our soules.
Q. For what next?
A. And for our bodies.
Q. When God sends you his grace and all these necessaries, what more neede you to begge of him?
A. That he will be mercifull to vs.
Q. What meane you specially by this?
A. To forgiue vs our sinnes.
Q. And what else?
A. That it would please him to saue and defend vs.
Q. In what?
A. In all dangers.
Q. In what kinde of danger?
A. Ghostly and bodyly.
Q. What moreouer pray you for?
A. That he will keepe vs.
Q. From what?
A. From all sinne and wickednesse.
Q. And from what else?
A. And from our Ghostly enemies.
Q. What is the last danger you desire to bee kept from?
A. From death.
Q. What kinde of death?
A. Euerlasting death.
Q. What perswasion haue you in thus making your request vnto God?
A. This I trust he will doe.
Q. Vpon what ground do you thus trust?
A. Of his mercie and goodnesse.
Q. By whose meanes?
A. Through our Lord.
Q. Who is he?
A. Iesus Christ.
Q. What conclude you hereupon?
A. Therefore I say, Amen,
Q. What meane you by Amen?
A. So be it.
Of the Sacraments.
Q. HOw many Sacraments hath Christ ordained in his Church?
A. Two generally necessarie.
Q. Which be they?
A. Baptisme and the Supper of the Lord.
Q. What meane you by this word Sacrament?
A. I meane a signe.
Q. What kind of signe?
A. Outward and visible.
Q. Of what?
A. Inward and spirituall grace,
Q. To whom is it giuen?
A. Giuen vnto vs.
Q. By whom was it ordained?
A. Ordained by Christ himselfe.
Q. For what end?
A. First, as a meanes whereby wee receiue the same grace,
Q. And why else?
A. Secondly, to bee as a pleadge to assure vs thereof.
Q. How many parts be their in a Sacrament?
A. Two.
Q. Which is the first?
A. The outwiad visible signe.
Q. Which is the second?
A. The inward spirituall grace.
Of Batisme.
Q. VVHat is the outward visible signe in Baptisme?
A. Water.
Q. What is done with it?
A. With it the person Baptised is dipped or sprinkled.
Q. How is it administred?
A. In the name of the Father, and of the Sonne, and of the holy Ghost.
Q. What is the inward and spirituall grace?
A. The purging of our soules by the blood of Christ, and sanctification of the spirit.
Q. What is the first effect hereof?
A. A death vnto sinne.
Q. What is the second?
A. A new birth vnto righteousnesse.
Q. Why speake you thus of a death vnto sinne, and a new birth vnto righteousnesse?
A. For that by nature we are borne in sinne.
Q. What are we in this naturall estate?
A. Children of wrath.
Q. And what are wee being thus renewed in Baptisme?
A. We are hereby made the children of grace.
Q. What is required of persons baptized?
A. Repentance.
Q. What is the power thereof?
A. That thereby we forsake sinne.
Q. What is the second?
A. Faith.
Q. What is the efficacy and force thereof?
A That whereby we beleeue.
Q. How must you beleeue?
A. Stedfastly.
Q. What must you beleeue?
A. The promises of God.
Q. Made to whom?
A. Made to vs.
Q. Where?
A. In that Sacrament.
Q. Why then are infants baptised when by reason of their tender age they cannot performe them?
A. They doe performe them.
Q. By whom?
A. By their suerties.
Q. What haue they done for them?
A. They promised and vowed them both in their names.
Q. Is this enough for those Infants if they liue?
A. No: but when they come to age, themselues are bound to performe them.
Of the Lords Supper.
Q. WHy was the Sacrament of the Lords Supper ordained?
A. For a remembrance.
Q. What kinde of remembrance.
A. A continuall remembrance.
Q. Of what?
A. Of the sacrifice of Christ.
Q. And of what else?
A. And of the benefits which wee receiue thereby.
Q. What is the outward part or signe of the Lords supper?
A. Bread and Wine.
Q. By what warrant are these both to bee receiued?
A. Because the Lord hath commanded them to be receiued.
Q. What is the inward part or thing signified?
A. The body and blood of Christ.
Q. How are these receiued?
A. They are verily and in deede taken and receiued.
Q. Of whom?
A. Of the faithfull.
Q. Where?
A. In the Lords Supper.
Q. What are the benefits whereof wee are made partakers thereby?
A. Of strengthening and refreshing.
Q Of what?
A. Of our soules.
Q. By what?
A. By the body and blood of Christ
Q. How is the resemblance expressed?
A. As our bodies are by the bread and wine.
Q. What is required of them which come to the Lords supper?
A. To examine themselues.
Q. Of what?
A. Whether they repent them.
Q. How?
A. Truly.
Q. Of what?
A. Of their former sinners.
Q. How may their truly repenting appeare?
A. By steadfastly purposing to lead a new life.
Q. What else must they haue with it?
A. They must haue faith.
Q. What kind of faith.
A. A liuely faith.
Q. In what?
A. In Gods mercy.
Q. Through whom?
A. Through Christ.
Q. What more must you come with?
A. With a remembrance.
Q. What kinde of remembrance?
A. With a thankefull remembrance,
Q. Of what?
A. Of his death.
Q. And how lastly must you come?
A. In charity.
Q. With whom are you to bee in Charity?
A. With all men.
Q. What if you come vnprepared without these?
A. I come vnworthy, I eate and drinke my owne damnation. God may punish me, and the Deuill may enter into me, as he did in Iudas, and bring me to destruction both of body and soule: from which euils the Lord deliuer vs, for his mercie sake.
Amen.