A CATECHISM OR BRIEF INstruction in the Principles and Grounds of the true Christian Religion. With a short Treatise premised concerning the profit and necessity of Catechizing. PSAL. 34. 11. Come children, hearken unto me, I will teach you the fear of the Lord. LONDON, Printed by EDWARD GRIFFIN for HENRY FETHERSTONE. 1617. TO CHRISTIan Parents, House - holder's, Schoolmasters, and such as have charge of youth: E. B. wisheth the fruition and increase of all-saving Grace, and true blessedness. IT is one special duty (my good brethren) which is required of Christians, to be performed by them: that they admonish and stir up one another, to matters which concern Piety and godliness. Exhort one another (saith the Apostle, 1. Thes. 5. 11.) and edify one another, even as ye do: and Hebr. 10. Let us consider one another, to provoke unto love, and to good works. Let us exhort one another, and that so much the more, because the day draweth near. Through this am● bold to impart an admonition to you, and this concerning a duty of most great and high importance-to wit, of Catechizing. And I suppose there cannot be a more needful thing spoken of; and concerning which admonition should be rather given, than this: partly by reason of the great benefit and profit which cometh by it; and partly through the great contempt and neglect which is had of it; and partly for that a great number of these, by whom this duty is to be performed, put it off from them as a business impertinent, and with which they stand not chargeable. I mean this last of House and Schoole-governours. I shall therefore labour briefly to inform you of three things: the first is, teaching the profit of it: secondly I shall endeavour to remove the contempt of it: thirdly, I shall prove that you (my brethren above mentioned) do in some sort (though not so fully as certain other) stand chargeable therein. Touching the first, my reasoning shall be only by allegation of the several benefits which flow from it: now Catechizing is of exceeding advantage, as in respect of the preaching: it is not unknown how great the number is of these who enjoy the preaching of the word, and are nothing, or very slenderly bettered by it; this is most certainly one main cause thereof, the want of Catechizing; in that persons come unskilled thereto in the principles of religion: and therefore this is a special course to be taken of him that would be a good proficient by preaching, that he be seen in the grounds before mentioned. Secondly, concerning the Sacrament of Baptism, wherein we enter into solemn Covenant with God's majesty, how cometh it to pass that so many thousands who have thus solemnly bound themselves, yet are so far from keeping it, that they scarcely think of such a matter? Proceedeth not this of neglect of Catechizing? And therefore as any one tendereth to receive the comfort of his baptism, it standeth him upon to submit himself to this kind of instruction. Thirdly, concerning the Sacrament of the holy Supper, is not this generally to be held of all Christians, that the same appertaineth not to all comers, but only to prepared guests? therefore the holy Ghost plainly affirmeth of the other sort, that they eat and drink their own judgement: now can it be denied that this is one special good help of preparation, to be well lessoned in all the ground points of the christian doctrine? Fourthly, what a special matter is it to be frequent in the reading of the sacred Scriptures, concerning which, the commandment of our heavenly master, is express for all, john 5. Search the Scriptures, for in them ye think to have eternal life; and they are they which witness of me: hereby we are made wise unto salvation, 2 Tim. 3. now certain it is, that without Catechizing, the Scriptures will be as a sealed book: and therefore as we have in regard the reading of God's book, to receive edification and comfort by it, it is needful we be skilled in the principles before. Fiftly, can there be a more notable preservative, to keep us safe from the multitude of seducers and impostors in the world, as jesuits and Seminaries? How many are perverted by them? for they compass sea and land, to make of their profession, that they may make them the children of hell like themselves, I will not say twofold worse; for that I suppose cannot be: witness their many treacheries and conspiracies, and especially that gunpowder business, which argue their attainment to perfection in this kind. If false Prophets may be known by their fruits, which is the rule of our master, Matth. 7. than it is no hard matter for these who will apply themselves to discerning of spirits (the which we are counseled, 1. john 4. 1.) to find out of what spirit they are: but concerning these that have been subverted by them, hath there been a more chief cause then neglect of instruction in the grounds of the true religion? Sixtly, what a rich treasure is the fear of God? the want whereof Abraham perceiving in a country where he was sojourning, doubted of villainies to be done him and his wife: Surely (said he) the fear of God is not in this place, and they will slay me for my wives sake, Gen. 20. This is it which keepeth the subject from disloyalty against his Prince and Sovereign, 1. Sam. 26. 9 10. 11. which is the ground of dutifulness in children towards their parents, Ephes. 6. 1. Children obey your parents in the Lord. This is the chain that toeth servants to due obedience to their masters, Ephes. 6. 5. 6. 7. 8. This is it that holdeth persons from breaking forth into lewdness of behaviour: How can I (said joseph being tempted by his ill mistress) do this great wickedness, and so sin against God? Gen. 39 9 Now is it possible that this treasure of God's fear can be, except there be knowledge going before? and is there again a more direct way for this, than instruction in the principles of Christianity? Seventhly, what is catechizing in the very nature of it, but as it were a taking of any one by the hand, to lift him up out of the dungeon of darkness, and to bring him into the light and sight of Christ crucified, the which alone doth yield justification, Esa. 53. 11. and life eternal, joh. 17. 3. So that catechizing is a most special pole to lift up the brazen Serpent, the only beholding of which perfectly cureth that deadly wound which that fiery Serpent of hell gave us, john 3. If therefore the knowledge of Christ crucified be in price and account with us, (the which Paul esteemed of such excellency, that all things of this world herewith compared, he reckoned them to be dung and filth, Phil. 3.) then ought this exercise to be in request with us, as being without all controversy greatly requisite to the getting and procuring of that worthy science. There may be added an eighth benefit: The doctrine of the Gospel is a mystery, Ephes. 3. 9 yea a great mystery, 1. Tim. 3. 16. and every one by his birth is a person natural, and the natural man perceiveth not the things that are of God, 1. Cor. 2. This being so, it may easily appear how necessary catechizing is, as being a familiar and plain instruction in the grounds of doctrine. A ninth consideration of the benefit of this is hereby evident: Christians are all of two sorts; either they are babes, through being lately new borne, or they have attained to some good growth, and they have their wits exercised to discern both good and evil. This distinction the holy Ghost setteth down, Heb. 5. 13. 14. Now how many are there of the former rank? (yea and it were well if they were come to this) and as for these, they have need of milk, and not strong meat, as the Apostle there speaketh, v. 12. And will you know what he meaneth there by milk? he expresseth himself a little before, calling it the first principles of the word of God: and could he have spoken more plainly? The last benefit, which is the perfection of the whole: Catechizing is necessary to the establishing of persons for a fixed and settled standing in grace. If ye continue in my word (saith our heavenly Master) then are ye my Disciples, joh. 8. 31. Now hereunto this kind of exercise (by the confession of all) is singularly expedient. It is a common title given to the principles of religion, that they are called grounds, which is a very fit appellation, as being to notify, that all such who are not skilled in these principles, are as a building which stands upon no firm ground. Therefore every one that mindeth in good earnest the profession of Christianity, had need to look to his ground, that it be sure enough. All that will live godly (saith the Apostle, 2. Tim. 3.) must suffer persecution: and therefore without firm settling not any one may look to hold out against such storms and tempests. Let this suffice to have been said concerning the benefits by catechizing, the which as divers chords twisted together, may make as a great cable to draw and pull any unto it. Now in the second place, I am to labour about removal of the contempt, wherein this noble exercise is: and here, albeit the former consideration, touching the profits arising by it, may be applied to this, yet whereas profit is one thing, and dignity or excellency is another, I will here allege what concerneth this. First, should catechizing seem a base and vile matter in our eyes, which God in the depth of his wisdom hath invented as an ordinance of his, to help his elect to the faith of Christ, or to confirm them therein? This is an argument which Paul used in his plea for preaching, which otherwise was accounted foolishness, 1. Cor. 1. 21. Here then may I say this of catechizing: Be it in the account of the greater number a foolish and weak thing, yet certainly it is God's foolishness, which is wiser than men, and God's weakness, which is stronger than men, 1. Cor. 1. 25. Secondly, should that be contemptible with us, the careful and diligent practice of which, hath made certain, though otherwise much accepted, yet to be the more honourable with God? Abraham for example: It is true that his faith properly made his person pleasing unto God, Heb. 11. 6. and 39 yet his diligentnesse about the instructing of his family in the way of the Lord, did make him the more acceptable; and therefore for this very act God maketh him of his privy counsel: Shall I hide (saith the Lord) from Abraham the thing that I will do? For I know him, that he will command his sons & his household after him, that they keep the way of the Lord, Goe 18. 17. 19 Thirdly, if antiquity and ancienty may procure reverence, (as it ought to do when it is not severed from truth) certainly catechizing is not destitute of this. In the Ecclesiastical story there is mention made of divers Catechists, Pantenus, Clemens, Origen, and other which were in the Primitive Church, or very shortly upon the same, that took great pains in this kind. More than this, it is evident that in the Apostles times it was in practice, as is plain both by the fift to the Hebrews, vers. 12. 13. and especially the sixth, vers. 1. 2. young Timothy, as he was brought up by his mother Eunice, and grandmother Joys, in the Scriptures from his childhood, 2. Tim. 3. 15. so doubtless he was in this kind also. Further than this, in the times of the old Testament there is mention made of Solomon, how he was taught and instructed by his mother, Prou. the last: The words of King Lemuel, the prophecy that his mother taught him. Beyond all this, it is plain that in the times of the patriarchs catechizing was practised. That jacob used it, it is plain by Gen. 35. Then said jacob to his household, and to all that were with him, put away the strange gods that are among you, and cleanse yourselves. Now it may not otherwise be thought, but that this holy Patriarch, as he took strait order for the removing of the false gods, so his care was as great in the informing them in the knowledge of the true God, and in the right worship of him. And as for Abraham, that he used it, it is evident by Gen. 18. the place formerly alleged. Yea it ascendeth to the supremest height of antiquity, which is to Adam himself: for in that his two sons did so apply themselves to the worship and religious service of God, it is certain (howsoever it be not literally expressed) that this came to pass by being catechised and instructed therein, by their Parents Adam and Eue. Fourthly, this maketh not a little for the high reputation of catechizing, in that all the reformed Churches throughout Christendom do urge and require the practice of it: wherein what do they otherwise then give an honourable testimony unto it? Lastly (which only might suffice, if there were no more spoken for it) Catechizing is of ordinance Apostolical; and so it is not of human invention, but it hath jehova himself to be the founder of it. This is plain by Heb. 6. the Apostle having before spoken of the needfulness of it, whereas he saith, Ye have need again that we teach you the first principles of the word of God, then doth he afterward relate the Catechism itself in the main 2. principal points of it, which he termeth repentance from dead works, and faith towards God: he mentioneth also the two sorts of persons of whom it was required, to wit, the Converts before they were baptised, which he meaneth by the doctrine of Baptisms, and the children of Believers so soon as they came to discretion, which he meaneth by the laying on of hands, because these little ones after such exercises performed by them, had the hands, to wit, of the Pastors, laid on them. Thus we have seen of these two points, to wit, the great profits which come by catechizing, and also that there is no vileness in it, so as any one may despise it; but contrariwise to be had in great regard by any persons whatsoever. There remaineth now this third to be shown, which is that you (my brethren) who are Parents, Masters, and Schoole-governours, have an interest in this business, I mean that in some sort you stand chargeable for the practice of this duty of catechizing. far be it from me to lay any yoke on your necks, or burden on your backs, other than that which is Christ's, to which every one must submit himself, Matth. 11. 29. especially since his yoke is easy, and burden is light, Matth. 11. 30. He is that great, yea and only Lawgiver to the conscience, and therefore these that desire to be in the number of his good subjects, must not deny him obedience, as in other, so in this duty. Now how shall this appear? Even easily if we acknowledge that all the whole Scripture is only his word, according as is said, Col. 3. Let the word of Christ dwell plenteously in you, meaning thereby the whole doctrine of the Scripture. But let us go to the matter. And first I reason thus: Every Christian is by his calling a Prophet, Act. 2. 12. and certain it is, that if we partake with Christ in his two greater offices, to wit, Priesthood and Kingdom, Ren 1. 6. we partake in the lesser also, which is of Prophecy. Now than if every common Christian ought to be a Teacher, how much more you, whose callings, though not public, yet are more special than ordinary? Secondly, thus I argue: The husband oweth this duty to teach the wife, as is plain by 1. Cor. 14. 35. If they will learn any thing, let them ask their husbands at home: now she is a person of superiority in a family; then much more is this duty to be performed to those that are simply the inferiors. Thirdly, the express commands of God are many and divers for this duty: Deut. 6. These words which I command thee this day, shall be in thine heart, and thou shalt rehearse them continually unto thy children, and shalt talk of them when thou tarriest in thine house. Likewise vers. 20. If thy son shall ask thee in time to come, saying, What mean these testimonies and ordinances, etc. then thou shalt say unto thy son, etc. And Psal. 78. God established a testimony in jacob, and ordained a Law in Israel, which he commanded our Fathers, that they should teach their children, that the posterity might know it, and the children which should be borne, should stand up and declare it to their children. And in the new Testament, very pregnant is that which is Ephes. 6. Ye Fathers provoke not your children to wrath, but bring them up in instruction and information of the Lord. Fourthly, I thus argue: You that are Parents and Schoole-governours, own love unto your children and Pupils, for this is a common debt which we own unto all, Rom. 13. 8. much more unto them. Now this love must be in deed, 1. joh. 3. 18. and can there be a more special work of love, then to help them to that science, which yieldeth for its benefit life eternal, joh. 17. 3. Fiftly, those that profess the Christian faith, are by their calling Abraham's children, Gal. 3. 7. Now they that will be Abraham's children, must necessarily (as Truth itself hath affirmed) do the works of Abraham, joh. 8. 39 Now this was one of his works, as may be seen Gen. 18. 19 of which also God did take especial notice. Sixtly, it is your desire, that at the appointed times, especially at Easter, they should come to the Sacrament, and partake thereof: now in coming unprepared, what other do they then eat and drink unto themselves judgement? 1. Cor. 11. and should not you take pity on them in this respect, and apply your best endeavours, that they may not turn unto their bane, which by God's ordinance is appointed the food to life eternal? Seventhly, you that are Parents and Masters, desire greatly to have your children dutiful and obedient, also your servants faithful and diligent; and can there be a more notable means then catechizing, for the effecting of this, whereby their hearts may be seasoned with grace, and consequently fit fruits will be following? Lastly, what is a Christian family but a little Church? so is it termed in divers places, as Rom. 16. 5. and Philem. verse 2. To the Church which is in thy house: therefore such a special holy exercise as is Catechizing, should not be as a stranger therein. I omit further allegations (beloved brethren) concerning this catechizing duty to be performed by you: it is God only that hath the persuasive power, Gen. 9 27. I will only satisfy a demand or two, and so I will end. One is, wherefore I am silent concerning the Ministers, for the executing of this catechizing business: I answer, for that generally it is held for a duty whereto they are bounden, whereas concerning other it is not. And hence it is strange to me, that all those who make conscience of preaching, do not also of catechizing, which is equally commanded, and rather more than less profitable. Secondly, That if the Ministers do their duties, there may be no more required than their care to present them to the Minister: I answer, that except they do something in private, the profit by the public may be endangered: but if this be neglected in the public, than it standeth you the more upon, that yourselves be labourers in the work. If here it be said, the matter is too difficult to be done by you, I answer, if you only command your companies to learn these principles, and to utter the same to you, this is a small matter; and then there are so many helps by those who have written upon the grounds of Religion, that at the least some of those being procured, there may be something with great facility performed. I shall briefly specify something concerning this Treatise which here is put forth, and so I will end. I have for the method altogether followed the Palatine Catechism: for the matter, I have used liberty therein, as other have done before me in the self-same book. The points here set down, I hope have every one of them good warrant. There are some persons, for whom I have done it, who I know will make use of it; and indeed for them I took this business, such as it is, in hand. Yet I have been bold to hang out a garland, because this kind of mine, howsoever good, is in small request, I mean of catechizing in general. Now I desire you (good brethren) to take my former admonitions and exhortations in good part, and to accept these my poor endeavours in the forwarding of this so needful an exercise. And so I commend you to God's gracious inclining and directing you for all his good ordinances: and I hearty beseech him to vouchsafe to all us his elect and called once of his purpose, through a grace that was given us through Christ before the world was, that we may be made perfect in all good works, to do his will, working in us that which is pleasant in his ●ight▪ through jesus Christ, to whom be praise for ever and ever. Amen. A CATECHISM or brief instruction by way of Question and Answer, in the principles and grounds of the true Christian Religion. Question. WHat is thine only comfort in life and death? Answer. Mine only comfort in life & death is this, that both in soul and body whether I live or die, I am not mine own, but jesus Christ's my most faithful Lord and Saviour a Rom. 14. 8. 9 , who hath both lived, and died, and risen again for my justification b Rom. 4. 25. , and maketh me partaker of his spirit c Matth. 3. 11. , whereby I may live the life of God and godliness d 2. Pet 1. 3. , by which also he ascertaineth me of a raising up to eternal glory e Eph 4. 30. . Q. How many things are necessary to be known of thee, that thou mayst enjoy this comfort, and consequently mayst both live and die blessedly? A. Three things: first, what is the greatness of my sin and misery f Mat. 9 12. 13 : secondly, by what means I may have deliverance from that sin and misery g john 8. 21. : thirdly, what the thankfulness is which I own unto God for the same h Rom. 12. 1. . The first part of the Catechism, which is of man's sin and misery. Q. How dost thou know thy misery? A. By the Law of God i 〈◊〉. 3. 20. . Q. What doth the Law of God require of us? A. This is briefly taught by our Lord in the 22. of Matthew: Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy mind; and thou shalt love thy neighbour as thyself k Matth. 22. 37. 38. 39 . Q. Art thou able perfectly to keep this? A. Nothing less: for by nature I am prone to the hatred of God and of my neighbour l Tit. 3. 3. . Q. What? Did God create man thus perverse and corrupt in the beginning? A. Not so: yea contrariwise, God made man good, and after his own image, that is, endued him with knowledge and true holiness m Gen. 1. 27. . Q. How then came this corruption into man's nature? A. This corruption of our nature came by the fall and disobedience of our first Parents Adam and Eve in Paradise n Gen. 3. 7. . Q. What? is our corruption such, that we are altogether unmeet to do what is good, and only prone to that which is evil? A. Yea certainly, except we be new borne by the Holy Ghost o 1. Cor. 2. 14. . Q. Doth not God than injury unto man, in requiring of him in the Law, what he is not able to perform? A. No truly: for God created man able to perform it; but man through abuse of his free will, and the devils instigation, did deprive himself and all his progeny of these divine gifts p Gen. 3. 6. 7. . Q. Is it so then that God will leave unpunished this disobedience and sin in man? A. Nothing so; but contrariwise, God is most angry, both for the sin wherein we were conceived and borne, and also for these which we actually commit q job 15. 16. . Q. But is not God also merciful? A. God indeed is merciful, yet is he also just r Exod. 34 7. : wherefore his justice requireth, that as his infinite Majesty is offended by sin, so the punishment of it be according. The second part of the Catechism, which is of man's freedom and deliverance. Q. Since then through the just judgement of God, we are liable under temporal and eternal punishment, is there any means whereby we may be delivered from it, and get reconcilement with God? A. God will have his justice satisfied s Gen. 2. 17. , and therefore it must needs be, that either by ourselves, or by some other, this satisfaction be made. Q. Are we able to satisfy God's justice by ourselves? A. In no respect t Esa. 59 16. : yea rather we increase the debt day by day. Q. Can any of the creatures in heaven, or in earth, which is only a creature, make satisfaction for us? A. Not any at all u Heb. 12. 29. : for first, God will not punish man's offence in any other creature: secondly, not any thing being but a creature, is able to sustain God's wrath against sin, and free other from the same. Q. What kind of Mediator and Redeemer is then to be sought for us? A. Such a one who is indeed very man x Gen. 3. 15. , but perfectly just y Exod 12. 5. , and withal more mighty than all creatures, that is also very God z Esay 9 7. . Q. Why is it necessary that this Mediator must be very man, and that also perfectly just? A. Because God's justice doth require, that as in man's nature the sin was committed, so in the same the punishment should be suffered a 1. Cor. 15. 21 : now he who is himself a sinner, cannot undergo the same for other. Q. Why is it necessary that he be also very God? A. Because he might thereby sustain in his flesh the burden of God's wrath, and also recover unto us the righteousness and life which we had lost b 1. Pet. 3. 18. . Q. But who is that Mediator, who is both very God, and very man, and withal perfectly just? A. That only, is jesus Christ c 1. Tim. 2. 5. , who is made unto us of God wisdom, righteousness, sanctification, and redemption d 1. Cor. 1. 30. . Q. How dost thou know this? A. I know this by the Gospel e Col. 3. 16. , which God did first preach in Paradise f Gen. 3. 15. , and afterward by the patriarchs g Gen 18. 18. , and Prophets h Esay 53. john 6. 35. , and last of all by his only begotten Son. Q. Is it so then, that salvation by Christ is granted unto all that have perished in Adam? A. Not so, but unto those only, who are engraffed into Christ by true faith, and do believe in him. john 3. 16. and 18. Q. What is this true faith? A. True faith is a persuasion in my heart i job 19 25. , grounded on the word of God k Eph. 2. 2. , & wrought by the holy Ghost l Gal. 5. 22. , through the preaching of that word m Rom. 10. 14 , whereby I believe, that jesus Christ is not only a Saviour for other, but even my Saviour also n Gal. 2. 20. , and thereupon do put all my trust in him. Q. What is that which every one must necessarily believe, that would be accounted to have true faith in him? A. True faith, although it be a firm assenting to all things revealed in God's word o Act. 26. 27. , yet properly it resteth on the promises of the Gospel p Rom. 4. 16. , the sum whereof is the Apostles Créed. Q. What is that Creed? A. I believe in God the Father Almighty, maker of heaven and earth, and in jesus Christ his only Son our Lord, who was conceived by the holy Ghost, borne of the Virgin Mary, who suffered under Pontius Pilate, was crucified, dead, and buried: he descended into hell: the third day he arose again from the dead: he ascended into heaven, and sitteth on the right hand of God the Father Almighty: from thence shall he come to judge the quick and the dead: I believe in the holy Ghost, the holy Catholic Church, the Communion of Saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Q. Into how many parts is this Creed divided? A. Into four: The first is, of God the Father, and our Creation: The second is, of God the Son, and our Redemption: The third is, of God the holy Ghost, and our Sanctification: The fourth is, of the Catholic Church, and its benefits of eternal Salvation. Of the Father. Q. What believest thou when thou sayest, I believe in God the Father Almighty, maker of heaven and earth? A. I believe, that God the Father of our Lord jesus Christ, who hath made of nothing heaven and earth, with all therein q Gen. 1. 1. , who likewise upholdeth, and by his providence governeth the same, to be my God, and my Father r joh. 20. 17. , and therefore I do put my whole trust and confidence in him. Q. What is the providence of God? A. The almighty power of God, whereby he maintaineth and governeth all things, so that nothing cometh to pass by fortune, but only according to the counsel of his good will s Matt. 10. 29. 30. . Q. What doth the knowledge of God's creation and providence profit us? A. That in adversity we be patiented, and in prosperity thankful to our God, and that in him we have most firm hope for the time to come t job 1. 21. . Of the Son. Q Why is the Son of God called jesus? A. Because he is the only Saviour, that can save us from all our sins u Matt. 1. 21. , neither can salvation in any other whatsoever be found x Act. 4. 12. . Q. Why is he called Christ? A. The meaning thereof is Anointed: and this is to signify, that he is ordained by the Father, to be unto us a Prophet y Matth. 17. 5 , Priest z Heb 5. 5. , and King a Psal. 2. 6. . Q. What is meant by these his offices, of being Prophet, Priest, and King? A. A Prophet he is, in that he teacheth us by his word and spirit whatsoever is needful to eternal salvation b Heb. 1. 2. . A Priest, because he offered up that expiatory sacrifice of himself, and doth make continual intercession for us c Heb. 9 28. . Q. And what is meant by his office of Kingdom? A. A King he is, in that he gathereth unto himself a Church by his word and spirit, doth also govern and defend it, that the gates of hell cannot prevail against it d Mat. 16. 18. . Q. How art thou called a Christian? A. Because through faith I am a member of Christ, and partaker of the ointment of his spirit e john 1. 16: , also of his offices, Prophecy f Act 2. 18. , Priesthood, and Kingdom g Revel. 1. 6. . Q. How art thou a Prophet, Priest, and King? A. A Prophet I am, that I may confess God's name i Matt. 10. 32. . A Priest, that I may present myself unto him a lively sacrifice and thank offering k Rom. 12. 1. . A King, that here I may fight against sin and Satan, and afterward may reign with Christ in eternal glory l Rom. 8. 17. . Q. Wherefore is Christ called the only begotten Son, when as we also are the sons of God? A. Because he is the only natural Son of the Father, begotten from all eternity m joh. 1. 18. , and we are sons only by adoption and grace n Gal. 4. 5. . Q. Why callest thou him our Lord? A. Because he hath redeemed our souls and bodies from sin by his precious blood o 1. Pet. 1. 19 , and delivering us out of the devils power, hath set us free to serve him p Tit. 2. 14. . Q. What believest thou when thou sayest, He was conceived by the holy Ghost, and borne of the Virgin Mary? A. That the Son of God, who is evermore very God q 1. Tim. 3. 16 , took man's nature of the substance of the Virgin Mary r Luke 1. 35. , by the working of the holy Ghost s Heb. 5 17. , and so is become like to his brethren t Heb 4 15. in all things, sin except. Q. What profit reapest thou by Christ's holy conception and birth? A. That he is our Mediator u 1. Tim. 2. 5. , and doth cover with his perfect holiness my sin, in which I was conceived, that it may not come into the sight of God x john 17. 19 . Q. What believest thou when thou sayest he suffered? A. That all the time of his life, but especially at the end thereof, he sustained y Esa. 53 8. for our sins the wrath of God, both in his body and soul, that he might deliver us from everlasting death z Matt. 26. 38 , and purchase to us the favour of God, and life eternal a john 3. 16. . Q. Why was he to suffer under Pilate as his judge? A. That being innocent, and yet condemned by a civil judge, he might deliver us from the severe judgement of God b Rom. 8. 1. . Q. But is there any more in it that he was fastened to the Cross, then if he had suffered any other kind of death? A. Yea: for by this I am assured that he took on himself c Gal. 3. 13. the curse which lay on me, because the death of the Cross was accursed of God d Deut. 21. 23 . Q. Why was it necessary that Christ should humble himself unto the death? A. Because the justice and truth of God might not otherwise have been satisfied for our sins e Heb. 5. 8. 9 . Q. To what end was he also buried? A. To manifest thereby the truth of his death f Matt. 27. 64. 65. . Q. Since Christ hath died for us, why must we also die? A. Our death is not a satisfaction for our sins, but an abolishing of sin g Rom▪ 6. 7. , and passage into life eternal h joh. 11. 25. . Q. What is meant by this, He descended into hell? A. That he suffered the lowest abasement, to wit, the ignominious captivity under death, so that he was for a time death's prisoner in the grave i Act. 2. 24. , whereby even I might never despair, how low soever I be brought. Q. What doth the resurrection of Christ profit us? A. First, it serveth for our justification k Rom. 4. 25. : secondly, as by his obedience to death, he is our Saviour in merit, so by this he is our Saviour in efficacy l 1. Cor. 15. 45 . Thirdly, it is a pledge of our own resurrection to glory m 1. Cor. 15. 20. 21. . Q. How understand you this, He ascended into heaven? A. That Christ in the sight of his Disciples was taken up into heaven n Act. 1. 9 , and yet is there for our sakes, and will be until his coming again to judgement o Act. 3. 21. . Q. What fruit doth Christ's ascension into heaven bring us? A. First, he doth there make intercession for us p Heb: 9 24. . secondly, he sendeth from thence the holy ghost on us q Ephes. 4 10. . thirdly, his ascension is a pledge of our ascension in our very bodies r Ioh: 14: 2: 3. . Q. What is meant by Christ's sitting at the right hand of God? A. That he hath all power given him, by the Father, and all things s Phil: 2. 9 , and doth gloriously execute the office of Priest and King for us t Math: 28. 10. . Q. What special benefits have we by this glorious estate of our Lord in heaven, and by his office of Mediatorship there performed for us? A. First we have hereby a bringing out of unbelief wherein by nature we were shut u Rom: 11: 32. , unto true saving faith x ● Pet: 2. 9 . secondly, a continual pardon of our sins y 1 Ioh: 2: 12. . thirdly, the sending down of the holy ghost on us, with all needful graces z Ephes: 4: 8. . fourthly, defence against all our enemies whatsoever a Ephes: 1: 12. 13. . Q. What comfort hast thou by Christ's coming again to judge, the quick and the dead? A. I am hereby free from all fear of condemnation, sithence he shall be my judge, who suffered himself to be condemned for me a Rom: 8. 34. . Also, I am certain that his coming shall be to lift me up to the fruition of eternal glory with him b 1 Thes: 4. 16. 17. . Of the holy Ghost. Q. What believest thou concerning the holy Ghost? A. First, that he is very God, coeternal with the Father, and the Son c Act: 5. 3. 4. . Secondly, that he is given me to make me through faith, partaker of Christ and all his benefits d Rom. 1: 9 . Also, to comfort me, and to abide with me for ever e Ioh: 14. 16. . Of the Holy Catholic Church. Q. What believest thou concerning the Holy Catholic Church? A. I believe, that the Son of God, doth in all ages f 1 King. 19 18. by his Word and Spirit, gather, govern, and defend a company chosen to eternal life g 2 Tim: 2. 19 , and that I am a very member of the same, and so shall remain for ever. Q. What meaneth the communion of Saints? A. First, that all true believers, are partakers in common of Christ, and all his benefits h Gal: 3. 27. 28. . Also, that every one might cheerfully bestow their gifts, to the mutual good of each other i Act: 4. 32. . Q. What believest thou concerning forgiveness of sins? A. That God for the satisfaction of Christ, hath put out of his remembrance, all my sins, original and actual k Ephes: 4. 32. . Also, that he counteth me fully just in the righteousness of his Son imputed to me l Rom: 4. 5. . Q. What comfort hast thou by the resurrection of the body? A. That not only my soul, presently on the departure out m Luk: 23: 45. of my body, shall be taken up into Paradise, but that this my body, shall by the power of Christ, be reunited to my soul, and made like the glorious body of Christ n 2 Cor: 15. 42. 43. . Q. What comfort hast thou by the article of life everlasting? A. That whereas at this present I begin the enjoying of life eternal o Ioh: 6. 47. , I shall at length have the same perfected, with all fullness of felicity p 1 Cor: 2 9 . Q. What benefit hast thou by thy belief of the Gospel? A. I am thereby righteous before God q Rom: 8: 1. , and heir of life eternal r Heb: 11. 7. . Q. How art thou righteous before God? A. Only by faith in Christ s Phil: 3: 9 , whereby his perfect satisfaction, righteousness, and holiness are made mine: as if I had performed the same in mine own person t Rom: 8. 3: 4. . Q. How sayst thou that thou art righteous by faith only? A. Not, that I please God, through the worthiness of my faith u Mark: 9: 24. , but because the only satisfaction, righteousness, and holiness of Christ, is my righteousness before God x Cant: 2: 16. . And for that I cannot take hold of it, and apply it to myself, any other way then by faith alone y Rom: 4: 16. . Q Why cannot our good works go for righteousness, or some part of it, before God? A. Because that righteousness, which must stand before the judgement of God, must be perfect and in all points agreeable with the law of God z Gal: 3. 15. : now our works even the best of them, are imperfect and defiled with sin a Es: 64: 6. . Q. How do our works merit nothing, sithence God promiseth a reward for them, both in this life, and that to come? A. That reward is given, not out of merit, but of grace and free favour b Coloss: 3: 24. . Q. Doth not this doctrine make men secure, and profane? A. No: because those who are incorporate into Christ by faith, cannot but yield forth the fruits of thankfulness c 2 Cor: 5: 14. . Of the Sacraments. Q. Since then, that Faith only maketh us partakers of Christ, and his benefits, from whence doth this faith proceed? A. From the Holy Ghost d Gal: 5. 22. , who begetteth it in us, by the preaching of the gospel e Rom: 10. 14. , and confirmeth it by the same f 1 Thes: 3. 2. , and by use of the Sacraments g Act: 2. 42. . Q. What are Sacraments? A. They are visible signs, and seals from God h Rom: 4: 11. , to declare and seal unto us, the promise of his gospel i Math: 28. 19 , that not only to believers in general, but to every such one in particular k Rom: 4. 11. , he giveth free remission of sins, and life eternal, for that only sacrifice of Christ, which he offered on the cross l Luke: 22. 19 . Q. Doth not then both the word and the Sacraments tend to this end to lead our faith unto the sacrifice of Christ finished on the cross, as to the only ground of our salvation? A. Yea: for the holy ghost teacheth us by the gospel m 1 Cor: 2. 1. , and assureth us by the Sacraments, that all salvation is grounded on the only sacrifice of Christ offered for us on the cross n 1 Cor: 11. 24. 25. 26. . Q. How many Sacraments hath Christ ordained in the new Testament? A. Two: Baptism o Math: 1. 18. 19 , and the holy Supper p Luk: 22. 19 . Of Baptism. Q. How art thou admonished and assured by baptism, that thou art partaker of Christ and his righteousness? A. Because, Christ hath commanded the outward washing with water q Math: 28. 19 , with this promise, that I am so certainly washed by his blood and spirit, from all uncleanness of sin r 1 Cor: 12. 13 , as I am outwardly washed with water, by which the filthiness bodily is cleansed. Q. What is it to be washed with the blood and spirit of Christ? A. To be washed with Christ's blood, is to receive of God forgiveness of sins, freely for the blood of Christ, shed for us s Ephes: 1: 7. . To be washed with his Spirit, is to be sanctified by the holy ghost, whereby I am made a member of Christ, and received unto holiness. Q. Where doth Chrrist promise that he will wash us, as certainly with his blood, and spirit, as we are washed with the water of baptism? A. In the institution of it, Math. 28. 19 and in Mark 16. he that shall believe and be baptised, shall be saved: also where the Scripture calleth Baptism, the washing away of sins t Act: 2: 38. , and the washing of the new birth u Tit: 3: 5. . Q. Is then the outward Baptism of water, the very washing away of sins? A. It is not: for the blood of Christ alone, cleanseth us from all sin x Ioh: 2. 7. . Q. Why then doth the holy Ghost call Baptism, the washing away of sins, and the washing of the new-birth? A. God speaketh this not only to teach us, that as the filth bodily is cleansed by water, so our souls are by the blood and Spirit of Christ, but also to assure us, by this divine pledge, that we are as verily washed, from our sins inwardly, as we are outwardly by water y 1 Pet: 3: 21. . Q. Are infants also to be baptized? A. Yea: for sithence they belong to the covenant of grace z Gen. 17. 7. , and church of God a Phil: 2. ; and sith remission of sins is promised also to them b Gen: 17: 7. , they are to have the seal thereof c Rom: 4: 11. , and to be distinguished from the children of Infidels d 1 Cor: 7. 14. , as in the old Testament was done by circumcision e Col: 2: 11: 12 , to which Baptism hath succeeded f Col: 2. 11. 12 . Of the holy Supper. Q. How art thou in the holy Supper admonished and warranted, that thou art partaker of Christ crucified with all his benefits? A. Because Christ hath commanded me to eat of this bread broken, and to drink of this cup g Luk: 22: 19 , with promise, that so certainly as I behold this with my eyes, so was his body broken, and blood shed for me h 1 Cor: 11. 24. 25. . Also, that I am freed by the same to life eternal, so surely, as I receive into me these signs thereof i 1 Cor: 12. 13. . Q. What is it, to eat the body of Christ crucified, and to drink his blood that was shed? A. It is not only to embrace with sure confidence, the whole passion of k Gal: 3. 27. Christ, but also by the holy ghost, who l 1 Cor: 6. 17. dwelleth both in Christ and us, to be more and more united to him, that we be quickened and guided, by one and the same Spirit. Q. Where hath Christ promised, that he will as certainly give his body and blood to be eaten and drunk, as we eat this bread broken, and drink this cup? A. In the institution where it is said, Christ took bread and broke it, and gave to them saying, this is my body which is given for you, likewise he took the cup, saying, this cup is the new Testament in my blood which is shed for you m Math: 26. 26: 27. 28. . Q. Are then the bread & wine made the very body and blood of Christ? A. No verily: but as the water of Baptism, is not turned into the blood 1 Cor: 11. 26. 27. 28. of Christ, so the bread and wine of the holy Supper, are not the natural substance of Christ's body and blood, but the signs and pledges only k Rom: 4. 11. . Q. Why doth Christ then call the bread his body and the cup his blood, and Paul calleth the bread and wine the Communion of the body and blood of Christ? A. Christ speaketh this to assure us, that through the holy ghost, we do as verily partake his body and blood, as we bodiliwise receive into us, the signs thereof l 1 Cor: 10: 3. 4. : And that his obedience and passion, are so certainly our own, as if that had been done in our own persons m Rom. 5: 19 . Q. Who are to come to the Lords Table? A. Those only, who do truly sorrow for their sins n Math: 11. 38 , yet trust in Christ's satisfaction o Ioh: 6. 35. ; who also desire increase in faith, and holiness p Heb: 12: 14: . But the other sort eat and drink to themselves judgement a 1 Cor: 11. 19 . Q. Are they to be admitted to this Supper, who in confession, and life declare themselves to be Infidels and ungodly? A. No b Math: 7. 6. : for God's covenant is thereby profaned c Psal: 50. 16. , and his wrath kindled against the whole congregation d 1 Cor. 11. 30 ? wherefore the Church using the keys of the kingdom of heaven received from Christ, aught to keep such from this Supper, till they repent e Math. 18. 18. . Q. What are the keys of the kingdom of heaven? A. The preaching of the gospel f Math: 16. 19 , and Ecclesiastical discipline g Math: 18. 19 , by which heaven is opened to believers, and penitent ones h Math: 16: 19 , and shut to the contrary i Math. 18. 18. . Q. How is the kingdom of heaven opened, and shall be by the preaching of the Gospel? A. When in Christ's name, it is publicly taught, that all their sins are pardoned, who truly believe the gospel k Ioh: 20. 23. : and unto the unbelievers, and impenitent there is denounced condemnation; the which testimony is ratified in heaven. Q. How is the kingdom of heaven opened and shut by Ecclesiastical Discipline? A. When according to the rule of Christ, they that show themselves aliens from him in doctrine l Tit: 3. 10. , or life m 1 Cor: 5. 4. 5. , are by the Church after refusal of admonition, suspended from the Sacrament, or barred from the holy assemblies. Also when upon due profession of amendment they are received in again n 2 Cor: 2. 7. . The third part of the Catechism, which is of gratitude or thankfulness. Q Since we are delivered from all our sins and miseries by the only mercy of God, for Christ's sake, why are we to do good works? A. There is a threefold cause, why being thus delivered, we should do good works: One is, that we may declare our thankfulness to God a Matt: 3. 16. : a second, that we may have assurance of the trueness of our faith b Gal: 5. 6. : a third is, that by our good conversation we may win other unto Christ c 1. Pet: 3. 1. 2 . QUEEN'S Cannot they then be saved who are unthankful, and remain still in their sins and iniquities? A. By no means: for as the Scripture witnesseth, neither fornicators, nor Idolaters, nor extortioners, nor thieves nor drunkards, shall inherit the kingdom of God d 1 Cor: 6. 9 10. . Q. Wherein consisteth the conversion of man unto God? and whence also floweth it? A. It doth arise of a godly sorrow, through our foolishness in offending God e 2 Cor: 7. 10. , and hath with it an after wisdom, in leaving our former folly, and turning unto God f Psal: 2. 10. 11. 12. . Q. What are the kinds of this conversion? A. Two: one is in seeking unto God for pardon of our sins; this may be termed the conversion of humiliation g Esay 5. 6. 7. : the other is upon the obtaining of that pardon; this may be termed the conversion of thankfulness h Rom: 12. 1. 2 . Q. Since this latter appertaineth to this place, we shall more specially consider of it: show me therefore wherein this conversion, which is of thankfulness, doth consist. A. It consisteth in the mortifying of the old man, and living according to the new i Rom: 6. 3. 4. 5. 6. 7. 8. . Q. What is the mortifying of the old man? A. This is, when acknowledging our sins, whereby we have offended God's Majesty, we are hearty sorry for them, and daily more and more do hate and eschew them k 1 Pet: 3. 11. . Q. What is the living according to the new man? A. This is, when upon the knowledge of God's mercy, which is promised to all that sorrow for their sins, and believe in Christ l Ioh: 6. 47. , we have in us an earnest desire of living after Gods will m 1 Pet: 4. 1. ● , with a serious endeavour of doing good works n Tit: 2. 14. . Q. What are good works? A. Only these, which through true faith o Rom: 14 23 , are done according to the word and Law of God p Ps: 117. 105. , and are referred to the glory of him alone q 1 Cor: 10. 31. . Q. What is the Law of God? A God spoke all these words, saying: Exod: 20. I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage. I. Thou shalt have none other Gods before me. II. Thou shalt make thee no graven Image, neither any similitude of things that are in heaven above, neither that are in the earth beneath, nor that are in the waters under the earth: Thou shalt not bow down to them, nor serve them; for I am the Lord thy God, a jealous God, visiting the iniquity of the Fathers upon the children unto the third generation, and unto the fourth of them that hate me; and showing mercy unto thousands, to them that love me, and keep my Commandments. III. Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain. iv Remember the Sabbath day, to keep it holy: six days shalt thou labour and do all thy work, but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy beast▪ nor thy stranger, that is within thy gates: for in six days the Lord made the heaven, and the earth, the sea, and all that in them is, and rested the seventh day, therefore the Lord blessed the Sabbath day, and hallowed it. V Honour thy father and thy mother, that thy days may be prolonged upon the Land which the Lord thy God giveth thee. VI Thou shalt not kill. VII. Thou shalt not commit adultery. VIII. Thou shalt not steal. IX. Thou shalt not bear false witness against thy neighbour. X. Thou shalt not covet thy neighbour's house, neither shalt thou covet thy neighbour's wife, nor his manservant, nor his maid, nor his ox, nor his ass, neither any thing that is thy neighbours. Q. How are the Commandments divided? A. Into two Tables r Exod: 32. 15 16 : the former whereof delivereth in four Commandments, how we ought to behave ourselves towards God: the latter in six, what duties we own to our neighbour s Matt: 32. 37. 38. 39 . Q. What doth God require in the first Commandment? A. That I abandon all idolatry t 1 Cor: 6. 9 10. , enchantments u Deut: 18. 11 , sorcery x jerem: 17. 7 , and the like: and that acknowledging the true God, as he hath revealed himself in his word, I do only trust in him, pray unto him y Psal: 50. 15. , and worship him z Matt: 4. 10. : also that I love and fear him above all a Matt: 10. 28. , and in every thing submit myself unto him with all humility b james 4. 7. . Q. What doth the second Commandment require? A. That we should not represent God by any image c Ioh: 4. 24. , much less that we worship any image, or God thereby d Deut: 4. 15. 16. 17. 18. 19 , but only that we hold ourselves to that form of worship, which himself hath prescribed in his word e Esay 18. 20. . Q But may not Images be tolerated in Churches, to serve for the people's use? A. No: for it is not seemly that we should be wiser than God, who will have his Church to be taught by the Act: 10. 28. Habac: 2. 18. 19 lively preaching of his word, and not by dumb Images. Q. What doth God require in the third Commandment? A. That not only we abondon the abusing of God's glorious name, by cursing f levit: 24 11. 12. 13 ●4. , or forswearing g levit: 19 12 , but also by rash swearing h Ier: 4. 2. , though the matter be true: neither should by silence, or connivence, partake with other therein i Ephes: 5. 12. . Also that evermore his sacred name be used by us with all due reverence k Matt: 6 9 . Q. Is it lawful to swear by Saints, or other creatures? A. No l Deut: 6. 13. : for a lawful oath is an invocating of God, as the only searcher of the heart m Ier: 17. 10. , to witness the truth, and punish the swearer if wittingly he swear falsely: now this honour agreeth to no creature n Iam: 5. 12. . Q. What doth God require in the fourth Commandment? A. That I carefully on the Sabbaths frequent the solemn assemblies o Matt: 18 19 , and there diligently hear his word read p Act 15 21. , and preached q Rom: 10▪ 14 15 , use the Sacraments with due preparation r 1 Cor: 11. 28 , assist to the prayers, and contribute after mine ability to the collections s 1 Cor: 16. 1. 2. : also that then especially I be diligent in private exercises tending to edification in faith and piety t Esay 58. 15. . Q. What doth God require in the fift Commandment? A. That we yield due honour to our parents u Eph: 6. 1. 2. 3 , and to all who have authority over us x Eph: 6. 5. , that we duly submit ourselves to them, and reverence all our superiors as is meet y 1 Pet: 5. 5. . Also that superiors behave themselves as worthy of the same z Eph: 6. 5. 9 . Q. What doth God require in the sixth Commandment? A. Not only I am here forbidden the actual kill of my brother a Gen: 9 6. , and the doing him any bodily harm b Gen: 5. 39 , but also all envy c Gal. 5. 21. , hatred d Gal: 5 20. , and desire of revenge e Rom 12. 9 . Further I am commanded to show him kindness, though mine enemy, and as need requires to tender his life and safety f Rom: 12. 20 . Q. What is the meaning of the seventh Commandment? A. That not only I fly all bodily uncleanness, but whatsoever may draw thereto, as filthy songs g 1 Cor: 15. 33. , ribald talk h Ephes: 5. 4. , drunkenness i Gen: 19 32. , and the like. Also, that whether in wedlock, or single life, my behaviour be in all pureness and chastity k 1 Thess: 4. 3. 4. 5. . Q. What doth God require in the eighth Commandment? A. That not only I abandon all thefts and robberies, commonly so called, but also all crafts and devices, whereby the goods of other are unlawfully procured l 1 Thess: 4. 6. , as false weights and measures m Leu: 19 35. , deceitful wares, usury n Ezec: 18. 13 , and the like. Also that I labour faithfully in some honest calling, to get mine own maintenance o 1 Tim: 5. , and to be helpful unto other p Ephes: 4. 28. . Q. What is required in the ninth Commandment? A. That I bear not false witness against any, neither impair any one's name, by broaching forth, or receiving slanders q Psal. 15 3. . That I abandon lying r Ephes: 4 25. , and follow the truth in all things s Ephes: 4. 15. , and what lieth in me, defend the good name of other t Matt. 7. 12. . Q. What doth the tenth Commandment require of us? A. That our hearts be not moved by the least thought or desire u Rom. 7. 7 against any Commandment of God, but that continually from our heart we detest all sin, and delight in all righteousness x Iam: 2. 10 . Q Can they that are converted unto God, perfectly keep all these Commandments? A. No: but even the holiest, so long as they live, have only small beginnings of this obedience y jam▪ 3. 2 ; yet so that there is in them an unfeigned desire to live even according to all the Commandments of God z Ps: 119. 5 6 . Q. Why will God have his Law to be so exactly preached, sithence no man in this life is able to keep it? A. First, that we acknowledging our sin, and great proneness thereto, might the more earnestly hunger after Christ's righteousness a Mat: ●. 3. 4. 5 . Secondly, that our praying might be the more fervent for the holy Ghost, whereby God's image may be more and more renewed in us b Luk: 11. 11. ●●. 13 . Of Prayer. Q. Why is prayer necessary for Christians? A. Because it is a chief part of that thankfulness which is required of us c Ps: 50. 14. 15 . Also, God maketh promise of his spirit and divine graces, upon condition of earnest praying & hearty thanksgiving for the same d Luke 11. 9 10. 11. 12. 13 . Q. What is required unto that prayer which may please God, and be heard of him? A. That our prayers be made only to God e Psal: 50. 15 , and that for such things as his word doth warrant f Luk: 11. 2 : also of an inward feeling of our needs g Iam: 5. 16. , being ascertained, that though unworthy of ourselves, yet for his promise sake, and the merits of Christ h Ioh: 16. 23. 24. , we shall be heard. Q. What are these things which God commandeth us to ask of him? A. All things necessary both for Ioh: 14 13. 14. soul and body, which are comprised in that prayer which our Lord hath taught us. Q. What prayer is that? A. Our Father which art in heaen, Matth: 6. Luke 11. 2. hallowed be thy name, thy kingdom come, thy will be done in earth as it is in heaven, give us this day our daily bread, and forgive us our debts, as we forgive them that are debtor unto us; and lead us not into temptation, but deliver us from evil; for thine is the kingdom, the power and the glory, for ever and ever. Amen. Q. Why doth Christ teach us to call God our Father? A. That in the very entrance of our prayer he might stir up in us confidence in God, that sithence earthly Fathers do not deny earthly things, much less will our heavenly Father deny us what in true faith we crave of him i Luke 11. 11. 12. 13. . Q. Why is it added, which art in heaven? A. That we conceive not basely of God's heavenly Majesty k jer. 23. 24. : also that we expect from his omnipotency whatsoever is necessary for our soul and body l Psal: 115. 3. . Q. What is the first petition? A. Hallowed be thy name: that is, Grant us to know thee aright m Exod. 33. 13. 18. , and to magnify thy virtues shining in thy works n 1 Pet: 2. 9 : also so to direct our life, that thy name may receive honour and renown by us o Matt: 5. 16. . Q. What is the second petition? A Let thy kingdom come: that is, rule us so by thy word and spirit p Cant. 1. 3. , that more and more we may submit ourselves to thee: preserve thy Church q Psal: 122. 6▪ 7 , destroy the works of the devil, and all adverse power r Rom. 16. 20. , till at length thou reign fully being all in all. Q. What is the third petition? A. Thy will be done in earth as it is in heaven: that is, Grant that we renouncing our own wills, may in all readiness obey thy will s Psal: 119. 5. , and that with such cheerfulness we may perform the duties of our callings, as the Angels do in heaven t Psal: 103. 20 21. 22. . Q. What is the fourth petition? A. Give us this day our daily bread: that is, Since thou art the only fountain of all true good u Iam: 1. 17. , grant us whatsoever is needful for this life x Gen: 28. ● ; and hereunto vouchsafe thy blessing in our labours, which otherwise will prove most vain y Psal: 1ST . Q. What is the fift petition? A. Forgive us our trespasses, as we forgive them that trespass against us: that is, Grant us for the merits of thy dear Son, a gracious pardon of all our sins z Eph. 1. 7. , and give thereof such assurance in our hearts, as we are there certain, that through thy grace even ourselves do forgive all those that have offended us a Mat. 6. 14. 15 . Q. What is the sixth petition? A. Lead us not into temptation, but deliver us from evil: that is, Because our spiritual enemies do continually assail us b 1 Pet: 5. 8. , and we of ourselves cannot hold out against them even one moment c john 15. 5. , vouchsafe to strengthen us by the power of thy spirit d Esay 11. 2. , that we may both withstand them, and also at length get full victory against them e john 5. 4. 5. . Q. How concludest thou thy prayer? A. For thine is the kingdom, the Psal. 84. 11. power and the glory, for ever and ever: that is, We crave all these things of thee, because thou being our King, and Almighty, art both willing and able to give them to us, and our end in ask them is, that not unto us, but unto thy name all glory may redound f Psal. 115. 1. . Q. What meaneth this particle, Amen? A. That the thing is sure and out of 2 Cor: 1. 20. doubt, for my prayer is more certainly heard of God, than I feel in my heart an unfeigned desire of it g Luk: 11. 5. 6. 7. 8. 9 10. 11. 12. 13. . Q. Tell me now briefly, what is the sum and substance of thy knowledge in the heavenly doctrine, whereon all thy comfort dependeth? A. First I know thereby, that by nature I am most miserable, as being under the guilt of sin h Rom: 3. 9 , and the bondage thereof: secondly, I know and believe, that God hath given me his Son, by whom I have righteousness i 2 Tim: 2. 26. , and sanctification k 1 Cor: 1. 30. : thirdly, I know that God requireth of me thankfulness l Rom: 12. 1. 2. 1. Cor. 13. 9 jam. 1. 19 1 Cor 11. 25. 1 Thess: 5. 1 Thess: 4. 1. , and therefore I must diligently obey his revealed will: and sith my imperfections are great, I ought carefully attend the holy ordinances, as the ministery of the word and Sacraments, prayer, and the like, whereby I may grow in godliness, which hath promise of blessedness in this life, and that to come m 1 Tim: 4. 8. . FINIS.