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Necessarie Catechism or Instruction
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Genre
Catechism
Date
1597
Full Title
A Briefe and necessarie Catechisme or Instruction, very needfull to be known of all Housholders. Wherby they may teach and instruct theyr familie in such poynts of Christian Religion as is most meete.
Source
M. Derings workes (1597). The English Experience. Its record in early printed books published in facsimile, Number 448. Amsterdam: Theatrvm Orbis Terrarvm, 1972.
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Sample 1
The original format is octavo.
The original contains contains footnotes,contains elements such as italics,
A briefe Catechisme, contayning a declaration of the true way to life euerlasting. Very meet to be known of euery one, before they be admitted to the Lords Supper.
Question.
WHat is the chiefest thing which euery one ought
to be most carefull of as long as they liue?
WHat is the chiefest thing which euery one ought
to be most carefull of as long as they liue?
Aunswere.
Euery one ought to bee most carefull of these two
poynts. First and chiefely howe we can be saued in the
day of iudgement, before Gods iudgement seate, and so
come to life euerlasting. Secondly how to liue according
to Gods holy will during our life. In which two
poynts wholy standeth the glory of God, so much as of
man ought to be sought for.
Euery one ought to bee most carefull of these two
poynts. First and chiefely howe we can be saued in the
day of iudgement, before Gods iudgement seate, and so
come to life euerlasting. Secondly how to liue according
to Gods holy will during our life. In which two
poynts wholy standeth the glory of God, so much as of
man ought to be sought for.
Qu. Howe can we know this, how we are discharged before
Gods iudgement seate?
Gods iudgement seate?
An. We can neuer know how we be discharged before
the iudgement seat of God, vntill such time as wee
know our own miserable estate, by reason of the greatnes
of our sinnes, and the horrible punishment which
we deserue for them.
the iudgement seat of God, vntill such time as wee
know our own miserable estate, by reason of the greatnes
of our sinnes, and the horrible punishment which
we deserue for them.
Qu. How doost thou know the greatnes of thy sinne, & the
horrible punishment due to the same?
horrible punishment due to the same?
An. The greatnes of my sinne, and the horrible punishment
thereof, I know by the law of God, rightly
vnderstood, the summe whereof is contained in the ten
commaundements.
thereof, I know by the law of God, rightly
vnderstood, the summe whereof is contained in the ten
commaundements.
1
Qu. Rehearse the tenne commaundements.
An. God spake all these words and said, I am the Lord
thy God, which brought thee out of the Land of Egipt,
out of the house of bondage.
1.Thou shalt haue none other Gods but mee.
2.Thou shalt not make to thy selfe any grauen image,
nor the likenes of any thing that is in heauen aboue, nor
in the earth beneath, nor in the water vnder the earth,
thou shalt not bow downe to them nor worship them;
For I the Lord thy God am a iealous God, and visite the
sinnes of the Fathers vpon the children vnto the third &
fourth generation of them that hate me, and shew mercie
vnto thousands, in them that loue mee and keepe my
commaundements.
3.Thou shalt not take the name of the Lord thy God
in vaine; for the Lord will not hold him guiltlesse that
taketh his name in vaine.
4.Remember thou keepe holy the Sabaoth day, sixe
dayes shalt thou labour and doe all that thou hast to doe.
But the seauenth day is the Sabaoth of the Lorde thy
God: In it thou shalt doe no manner of work, thou and
thy sonne, and thy daughter, thy man seruaunt, and thy
maide seruaunt, thy Cattell, & the Stranger that is within
thy gates. For in sixe dayes the Lord made heauen &
earth; the sea, and all that in them is, and rested the seauenth
day: wherfore the Lord blessed the seauenth day,
and hallowed it.
5.Honour thy Father and thy Mother, that thy daies
may be long in the land which the Lord thy God giueth
thee.
6.Thou shalt doe no murther.
7.Thou shalt not commit adulterie.
8.Thou shalt not steale.
10.Thou shalt not couet thy neighbours house, thou
shalt not couet thy neighbours wife, nor his man seruant,
nor his mayde, nor his Oxe, nor his Asse, nor any
thing that is his.
thy God, which brought thee out of the Land of Egipt,
out of the house of bondage.
1.Thou shalt haue none other Gods but mee.
2.Thou shalt not make to thy selfe any grauen image,
nor the likenes of any thing that is in heauen aboue, nor
in the earth beneath, nor in the water vnder the earth,
thou shalt not bow downe to them nor worship them;
For I the Lord thy God am a iealous God, and visite the
sinnes of the Fathers vpon the children vnto the third &
fourth generation of them that hate me, and shew mercie
vnto thousands, in them that loue mee and keepe my
commaundements.
3.Thou shalt not take the name of the Lord thy God
in vaine; for the Lord will not hold him guiltlesse that
taketh his name in vaine.
4.Remember thou keepe holy the Sabaoth day, sixe
dayes shalt thou labour and doe all that thou hast to doe.
But the seauenth day is the Sabaoth of the Lorde thy
God: In it thou shalt doe no manner of work, thou and
thy sonne, and thy daughter, thy man seruaunt, and thy
maide seruaunt, thy Cattell, & the Stranger that is within
thy gates. For in sixe dayes the Lord made heauen &
earth; the sea, and all that in them is, and rested the seauenth
day: wherfore the Lord blessed the seauenth day,
and hallowed it.
5.Honour thy Father and thy Mother, that thy daies
may be long in the land which the Lord thy God giueth
thee.
6.Thou shalt doe no murther.
7.Thou shalt not commit adulterie.
8.Thou shalt not steale.
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9.Thou shalt not beare false witnes against thy neighbour.10.Thou shalt not couet thy neighbours house, thou
shalt not couet thy neighbours wife, nor his man seruant,
nor his mayde, nor his Oxe, nor his Asse, nor any
thing that is his.
Qu. What is the first comaundement.
An. 1. Thou shalt haue none other Gods but me.
Qu. What is the meaning of this commaundement?
An. The Lord God straightly chargeth vs in this first
commaundement, that we worship God alone, which
worship standeth in foure poynts. First, that wee loue
God aboue all. Secondly, that we feare God aboue all.
Thirdly, that we make our prayers to none but to God.
Fourthly, that we acknowledge God alone to bee the
guider and gouernour of all things of who~ we receiue
all the benefits we haue, and therefore that we trust &
stay vpon him alone.
commaundement, that we worship God alone, which
worship standeth in foure poynts. First, that wee loue
God aboue all. Secondly, that we feare God aboue all.
Thirdly, that we make our prayers to none but to God.
Fourthly, that we acknowledge God alone to bee the
guider and gouernour of all things of who~ we receiue
all the benefits we haue, and therefore that we trust &
stay vpon him alone.
Qu. What is the second commaundement?
An. 2. Thou shalt not make to thy selfe any grauen
Image, nor the likenes of anything that is in heauen aboue,
&c
Image, nor the likenes of anything that is in heauen aboue,
&c
Qu. What is the meaning of this commaundement?
An. In this second commaundement, bee contained
three things. First, that wee should not thinke God to
be like either man or woman, or any other thing, and
therefore that we make no Image of GOD in any case.
Secondly, that wee make no Image of any other thing,
eyther to worship the Image it selfe, either God, Saint,
or Angell, by the Image; neither yet to this end, to bee
the better put in mind of God by the image. Thirdlie,
that wee worship not GOD in any other outwarde
worship, according to our owne fantasies, but as God
three things. First, that wee should not thinke God to
be like either man or woman, or any other thing, and
therefore that we make no Image of GOD in any case.
Secondly, that wee make no Image of any other thing,
eyther to worship the Image it selfe, either God, Saint,
or Angell, by the Image; neither yet to this end, to bee
the better put in mind of God by the image. Thirdlie,
that wee worship not GOD in any other outwarde
worship, according to our owne fantasies, but as God
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commaundeth vs in his word.
Qu. What is the third commaundement?
An. 3. Thou shalt not take the name of the Lord thy
God in vaine, &c.
God in vaine, &c.
Qu. What is the meaning of this commaundement?
An. God chargeth vs in this third commaundement,
these three things. First, that we vse with most high reuerence
the name of God, whensoeuer we either speake
or think vpon him. Secondly, that wee neuer blaspheme
the name of God, by Coniuring, Witch-craft, sorcerie,
or Charming, or any such like, neither by cursing or
banning. Thirdly, that wee neuer sweare by the name
of God, in our common talke, although the matter be
neuer so true: But onely where the glory of GOD is
sought, or the saluation of our brethren, or also before
a Magistrate in witnessing the truth, when we are thervnto
lawfully called. In which causes wee must onelie
sweare by the name of God: but as for Saints, Angels,
Roode, Booke, Crosse, Masse, or any other thing, we
ought in no case by them to sweare.
these three things. First, that we vse with most high reuerence
the name of God, whensoeuer we either speake
or think vpon him. Secondly, that wee neuer blaspheme
the name of God, by Coniuring, Witch-craft, sorcerie,
or Charming, or any such like, neither by cursing or
banning. Thirdly, that wee neuer sweare by the name
of God, in our common talke, although the matter be
neuer so true: But onely where the glory of GOD is
sought, or the saluation of our brethren, or also before
a Magistrate in witnessing the truth, when we are thervnto
lawfully called. In which causes wee must onelie
sweare by the name of God: but as for Saints, Angels,
Roode, Booke, Crosse, Masse, or any other thing, we
ought in no case by them to sweare.
Qu. What is the fourth commaundement?
An. 4. Remember that thou keepe holy the Sabaoth
day.
day.
Qu. What is the meaning of this commaundement?
An. The hallowing of the Sabaoth day, is to rest fro~
our labours in our calling: and in one place to assemble
our selues together, and with feare & reuerence to hear,
marke, and lay vp in our harts the word of God preached
vnto vs: To pray altogether, that which wee
vnderstand with one consent. And at the times appoynted
to vse the Sacraments in faith and repentance, and
all our life long to rest from wickednes, that the Lorde
by his holy spirit may worke in vs his good worke, and
our labours in our calling: and in one place to assemble
our selues together, and with feare & reuerence to hear,
marke, and lay vp in our harts the word of God preached
vnto vs: To pray altogether, that which wee
vnderstand with one consent. And at the times appoynted
to vse the Sacraments in faith and repentance, and
all our life long to rest from wickednes, that the Lorde
by his holy spirit may worke in vs his good worke, and
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so begin in this life the euerlasting rest.
Qu. what is the fift commaundement?
An. 5. Honour thy Father and thy mother. &c.
Qu. what is the meaning of this commaundement?
An. The meaning of the fift commaundement is, that
we should honour that is to say loue, feare, obey, and
relieue our Parents, or any other that are vnto vs in
their steede. As our Princes, Rulers, and Magistrates,
our Pastors and Teachers, our Maisters, and all others
which are aboue vs, in any calling, placed by God, the
aged & gray-headed: and that all superiours shew them
selues indeed Parents, in defending and guiding theyr
inferiours.
we should honour that is to say loue, feare, obey, and
relieue our Parents, or any other that are vnto vs in
their steede. As our Princes, Rulers, and Magistrates,
our Pastors and Teachers, our Maisters, and all others
which are aboue vs, in any calling, placed by God, the
aged & gray-headed: and that all superiours shew them
selues indeed Parents, in defending and guiding theyr
inferiours.
Qu. what is the sixt commaundement?
An. 6. Thou shalt doe no murther.
Qu. what is the meaning of this commaundement?
An. First, the Lord God forbiddeth vs in this sixt co~maundement,
all killing, fighting, & quarrelling, and
reproches, mockes, and taunts. Secondly, hee forbiddeth
all killing in hart, that is, all anger and malice, all
desire of reuenge. Thirdly, on the other side hee commaundeth
vs to preserue life, by exercising the workes
of mercie and compassion towards our brethren, yea euen
towards our enemies. Fourthly, to loue one another
inwardly in hart, as our selues: yea, euen our enemies
and them that hate vs.
all killing, fighting, & quarrelling, and
reproches, mockes, and taunts. Secondly, hee forbiddeth
all killing in hart, that is, all anger and malice, all
desire of reuenge. Thirdly, on the other side hee commaundeth
vs to preserue life, by exercising the workes
of mercie and compassion towards our brethren, yea euen
towards our enemies. Fourthly, to loue one another
inwardly in hart, as our selues: yea, euen our enemies
and them that hate vs.
Qu. what is the seauenth commaundement?
An. 7. Thou shalt not commit adultery.
Qu. what is the meaning of this commaundement?
An. Wee are forbidden in this seauenth commaundement,
first all adulterie, fornication, and all other
vncleanes in our bodies. Secondly, all vnpure thoughts,
and lustes of the hart. Thirdly, all other things which
filthy talke and songs, wanton apparrell, lewd &
idle pastimes, gluttony, drunkennes, houses of open
whoredome, & whatsoeuer els may allure vs to vncleannesse.
Fourthly, on the other side he commaundeth vs to
keepe our bodies and soules chast and pure, as temples
of the holy Ghost. Or if the gyft of chastity be not giuen
vs, then to vse the lawful remedy appointed by God,
which is marriage.
first all adulterie, fornication, and all other
vncleanes in our bodies. Secondly, all vnpure thoughts,
and lustes of the hart. Thirdly, all other things which
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might intise to such vncleannes, as all vnchaste behauiour,filthy talke and songs, wanton apparrell, lewd &
idle pastimes, gluttony, drunkennes, houses of open
whoredome, & whatsoeuer els may allure vs to vncleannesse.
Fourthly, on the other side he commaundeth vs to
keepe our bodies and soules chast and pure, as temples
of the holy Ghost. Or if the gyft of chastity be not giuen
vs, then to vse the lawful remedy appointed by God,
which is marriage.
Qu. what is the eyght commaundement?
An. 8. Thou shalt not steale.
Qu. what is the meaning of this commaundement?
An. In this eyght commandement the Lord God forbiddeth
all stealing and robbing in outwarde deedes.
Secondly, he forbiddeth all stealing in hart, that is, all
desire of any mans goods wrongfully. Thirdly hee forbiddeth
all deceit and wrongfull dealing. Fourthly on
the other side, he chargeth vs, that wee bee contented
with that portion of goods which the Lorde giueth vs:
to apply our selues in our vocation and calling, to gette
our owne lyuing, and liue of that which is our owne, &
also to be helpfull vnto others.
all stealing and robbing in outwarde deedes.
Secondly, he forbiddeth all stealing in hart, that is, all
desire of any mans goods wrongfully. Thirdly hee forbiddeth
all deceit and wrongfull dealing. Fourthly on
the other side, he chargeth vs, that wee bee contented
with that portion of goods which the Lorde giueth vs:
to apply our selues in our vocation and calling, to gette
our owne lyuing, and liue of that which is our owne, &
also to be helpfull vnto others.
Qu. what is the ninth commaundement?
An. 9. Thou shalt not beare false witnesse, &c.
Qu. what is the meaning of this commaundement?
An. The Lorde God in this ninth commaundement
dooth commaunde vs: First, that wee should neuer
speak falsely in witnesse bearing. Secondly, that not only
in witnesse bearing, but also in no other matter wee
should neuer lie, flatter or dissemble. Thirdlie, that we
should neuer tell false tales behind our neighbours back,
or heare them of others, that wee shoulde neuer beleeue
any euill spoken behind theyr backs, vntil we fully
speake nothing, although it be true, to the hurting of
our brothers good name, if by priuate admonition hee
may be wonne.
dooth commaunde vs: First, that wee should neuer
speak falsely in witnesse bearing. Secondly, that not only
in witnesse bearing, but also in no other matter wee
should neuer lie, flatter or dissemble. Thirdlie, that we
should neuer tell false tales behind our neighbours back,
or heare them of others, that wee shoulde neuer beleeue
any euill spoken behind theyr backs, vntil we fully
6
knowe the certaintie. Fourthly, in priuate offences, tospeake nothing, although it be true, to the hurting of
our brothers good name, if by priuate admonition hee
may be wonne.
Qu. what is the tenth commaundement?
An. 10. Thou shalt not couet thy neighbours house,
&c.
&c.
Qu. what is the meaning of this commaundement?
An. Heere the Lord in plaine words dooth forbid all
inward desire, whatsoeuer is vnthankfull to be done, although
wee neuer consent vnto it, as the rebellion of
the flesh, all corruption of the old man, all blot of originall
sinne so that by this commaundement most cleerly
we may see the image of that man that pleaseth God,
euen such a one, in whom nothing is impure, neyther in
will nor nature.
inward desire, whatsoeuer is vnthankfull to be done, although
wee neuer consent vnto it, as the rebellion of
the flesh, all corruption of the old man, all blot of originall
sinne so that by this commaundement most cleerly
we may see the image of that man that pleaseth God,
euen such a one, in whom nothing is impure, neyther in
will nor nature.
Qu. Canst thou fulfill all these commaundements, without
breaking any one of them?
breaking any one of them?
An. These are the commandements of almighty God,
the perfect fulfilling whereof no flesh can attaine vnto,
no, although I doe all that I can: yet I break them daily,
both in thought, word, and deed.
the perfect fulfilling whereof no flesh can attaine vnto,
no, although I doe all that I can: yet I break them daily,
both in thought, word, and deed.
Qu. what punishment doth God appoynt for breaking any
one of these?
one of these?
An. The punishment for the breaking of the least co~maundement,
euen in thought, yea, if it were but
once broken in all my life, is the euerlasting curse of
God, which containeth all the torments that can be deuised
both of soule and body, and in the Scripture is called
by diuers names, to expresse the paine, as hell fire,
the worme that neuer dieth, vtter darknesse, burning
lake, second death, damnation, and such like.
euen in thought, yea, if it were but
once broken in all my life, is the euerlasting curse of
God, which containeth all the torments that can be deuised
both of soule and body, and in the Scripture is called
by diuers names, to expresse the paine, as hell fire,
the worme that neuer dieth, vtter darknesse, burning
lake, second death, damnation, and such like.
Qu. Is there nothing which a man can do in this world, to
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serue as a sufficient recompence to God for one sinne?
An. No, although I should giue all my goods to the
poore, or suffer my body to bee whipped all my life
long, or suffer any other punishment which might bee
deuised it is not sufficient for one of my least sins.
poore, or suffer my body to bee whipped all my life
long, or suffer any other punishment which might bee
deuised it is not sufficient for one of my least sins.
Qu. Yea, but God is mercifull, will hee therefore punish sin
so sharply thinkest thou?
so sharply thinkest thou?
An. Our God indeed is mercifull, but hee is also iust
and true, and therefore must needes of iustice and truth
punish mans sinne, with that punishment which he hath
appointed
and true, and therefore must needes of iustice and truth
punish mans sinne, with that punishment which he hath
appointed
Qu. Seeing then this punishment must needes bee suffered,
are we in our selues able to suffer and ouer-come it?
are we in our selues able to suffer and ouer-come it?
An. None is able to suffer & ouercome this great punishment
of sin, being onely man.
of sin, being onely man.
Qu. Is there then no meanes at all whereby wee may be saued
from these paines euerlasting?
from these paines euerlasting?
An. The paynes which our sinnes deserue, must needs
be suffered by man, because GOD of his iustice must
needes punish sinne in man, which was committed by
man; and therfore our Sauiour Christ being euerlasting
God, became also man and hath fully suffered whatsoeuer
was due for mans sinne.
be suffered by man, because GOD of his iustice must
needes punish sinne in man, which was committed by
man; and therfore our Sauiour Christ being euerlasting
God, became also man and hath fully suffered whatsoeuer
was due for mans sinne.
Qu. Are not then all people discharged, seeing the punishment
is payd?
is payd?
An. None are discharged sauing those that take hold
vpon Christ, and his merits with a true fayth.
vpon Christ, and his merits with a true fayth.
Qu. What callest thou this true faith?
An. Thys true and lyuely faith is a full perswasion
and assurance of my hart grounded vpon the promise
of God, and wrought in me by the holy ghost, wherby
I am fully assured, that what soeuer Christ hath
wrought for mans saluation, pertaineth not onely to others,
I performed the same in mine owne person.
and assurance of my hart grounded vpon the promise
of God, and wrought in me by the holy ghost, wherby
I am fully assured, that what soeuer Christ hath
wrought for mans saluation, pertaineth not onely to others,
8
but euen to me, and is wholy mine, as surely as ifI performed the same in mine owne person.
Qu. How can it be that thy sinnes are forgiuen thee, & yet
according to Gods truth fully punished, with the punishment
which God hath appointed for sinnes?
according to Gods truth fully punished, with the punishment
which God hath appointed for sinnes?
An. By thys my true fayth, I see my sinnes both to be
forgyuen, and yet fully punished, for in IESVS Christ
to satis-fie Gods iustice they bee fully punished, and
yet to me they be forgiuen, because in me, they be not
punished but in Christ for mee, to set foorth Gods mercy,
and therefore shall neuer be layde to my charge. In
this manner therefore I see the Lord my God to be both
mercifull and iust.
forgyuen, and yet fully punished, for in IESVS Christ
to satis-fie Gods iustice they bee fully punished, and
yet to me they be forgiuen, because in me, they be not
punished but in Christ for mee, to set foorth Gods mercy,
and therefore shall neuer be layde to my charge. In
this manner therefore I see the Lord my God to be both
mercifull and iust.
Qu. Yea, but although the punishment of thy sinnes bee
payde in Christ, yet seeing there can no vnrighteousnes dwell
with GOD, how canst thou stand before Gods iudgement seat
as righteous and iust, seeing thou hast no righteousnes, but
such as is stained with so many sinnes?
payde in Christ, yet seeing there can no vnrighteousnes dwell
with GOD, how canst thou stand before Gods iudgement seat
as righteous and iust, seeing thou hast no righteousnes, but
such as is stained with so many sinnes?
An. I stand as iust and righteous before the throne of
God, not clothed with mine owne righteousnes which
I haue wrought in mine owne person: but with the
righteousnesse of Iesus Christ. Which righteousnesse
being taken hold vpon by a true faith, is made mine;
thus am I iust in the sight of God, not in respect of mine
owne workes, which I haue wrought, but taking holde
vpon Christes works to be mine by fayth.
God, not clothed with mine owne righteousnes which
I haue wrought in mine owne person: but with the
righteousnesse of Iesus Christ. Which righteousnesse
being taken hold vpon by a true faith, is made mine;
thus am I iust in the sight of God, not in respect of mine
owne workes, which I haue wrought, but taking holde
vpon Christes works to be mine by fayth.
Qu. Dooth not this make men runne into all sinne & wickednesse?
An. No, for thys true fayth as soone as it is wrought
in vs through the holy Ghost, dooth frame our harts a
new, and causeth vs to detest, hate, loth, and abhorre
sinne in all men, but especially in our selues, and maketh
vs to haue our whole delight and ioy in those thinges
expresse the same in our life and conuersation, or els it is
no true fayth, but a dead faith.
in vs through the holy Ghost, dooth frame our harts a
new, and causeth vs to detest, hate, loth, and abhorre
sinne in all men, but especially in our selues, and maketh
vs to haue our whole delight and ioy in those thinges
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which be agreeable to Gods will, and causeth vs also toexpresse the same in our life and conuersation, or els it is
no true fayth, but a dead faith.
Qu. Rehearse the summe of this faith.
An. I Beleeue in God the Father almightie, maker of
heauen and earth. And in Iesus Christ his onlie
sonne our Lord: which was conceiued by the
holy Ghost, borne of the virgin Mary. He suffered vnder
Pontius Pilate, was crucified, dead, & buried, he descended
into hell, and the third day he rose againe fro~ death.
Hee ascended into heauen, and sitteth on the right hand
of God the Father almighty. From thence shal he come,
to iudge both the quicke and the dead. I beleeue in the
holy Ghost. The holy Catholike Church, the communion
of Saints, the forgiuenesse of sinnes, the resurrection
of the body, and the life euerlasting. So be it.
heauen and earth. And in Iesus Christ his onlie
sonne our Lord: which was conceiued by the
holy Ghost, borne of the virgin Mary. He suffered vnder
Pontius Pilate, was crucified, dead, & buried, he descended
into hell, and the third day he rose againe fro~ death.
Hee ascended into heauen, and sitteth on the right hand
of God the Father almighty. From thence shal he come,
to iudge both the quicke and the dead. I beleeue in the
holy Ghost. The holy Catholike Church, the communion
of Saints, the forgiuenesse of sinnes, the resurrection
of the body, and the life euerlasting. So be it.
Qu. What is the effect of this Creede?
An. This Creede containeth foure especiall points.
First, what we ought to beleeue concerning God the father.
Secondly, concerning God the sonne. Thirdlie,
concerning God the holy Ghost. Fourthly, concerning
Gods people, called the Church.
First, what we ought to beleeue concerning God the father.
Secondly, concerning God the sonne. Thirdlie,
concerning God the holy Ghost. Fourthly, concerning
Gods people, called the Church.
Qu. what beleeuest thou in the first part, concerning God
the Father?
the Father?
An. First, I beleeue that GOD the Father thorough
Christ, into whose body I am graffed by faith, is not
onely a father of other faithfull, but euen my father, &
therfore loueth me. Secondly, that he is almighty, that
is, that he hath all power in his hande, guiding and ruling
all things, so that nothing can bee done in heauen,
earth, or hell, without his prouidence.
Christ, into whose body I am graffed by faith, is not
onely a father of other faithfull, but euen my father, &
therfore loueth me. Secondly, that he is almighty, that
is, that he hath all power in his hande, guiding and ruling
all things, so that nothing can bee done in heauen,
earth, or hell, without his prouidence.
Qu. What beleeuest thou in the seconde part, concerning
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God the Sonne?
An. I beleeue that Iesus Christ, one God in substance
with the Father and the holy Ghost, tooke flesh of the
Virgin, and is become perfect man, as I am in all things,
sinne onely excepted, and in my nature hath wrought
for me, whatsoeuer was needefull for my saluation.
with the Father and the holy Ghost, tooke flesh of the
Virgin, and is become perfect man, as I am in all things,
sinne onely excepted, and in my nature hath wrought
for me, whatsoeuer was needefull for my saluation.
Qu. What meanest thou, when thou sayest: Hee suffered
vnder Pontius Pilate?
vnder Pontius Pilate?
An. Because that manner of death which men doe suffer
by the sentence of the Iudge, and vnder the tytle of
Iustice, is more shamefull, slaunderous, and terrible, then
if a man should dye naturally in his bed: Therefore
Christ tooke on him our person, to shew him selfe before
an earthly Iudge, and to be condemned by the
mouth of Pilate, he being then Iudge, that thereby we
might be cleared before the iudgment seate of God.
by the sentence of the Iudge, and vnder the tytle of
Iustice, is more shamefull, slaunderous, and terrible, then
if a man should dye naturally in his bed: Therefore
Christ tooke on him our person, to shew him selfe before
an earthly Iudge, and to be condemned by the
mouth of Pilate, he being then Iudge, that thereby we
might be cleared before the iudgment seate of God.
Qu. What meanest thou when thou sayst, Christ was crucified,
dead, and buried?
dead, and buried?
An, First, I meane in that he was crucified, that he suffered
the death of the Crosse, which was an abhominable
and cursed death, to deliuer me from the curse
which was due for my sinnes. Secondly, for as much as
death was a punishment due vnto man for sinne, therefore
our Sauiour did suffer death, and by suffering, ouercame
death. For in his death doeth lye the principall
point of our saluation, for if he had not been truly dead,
we should be yet subiect to eternall death and damnation.
Thirdly, he was buried for the more greater confirmation
of his death and resurrection. And to the intent
to make it more certainly knowne vnto vs, it pleased
him also to be buried after the common manner of men,
and that by two notable persons Nichodemus and Ioseph
of Aramathia, which was done also by the will
vnto them.
the death of the Crosse, which was an abhominable
and cursed death, to deliuer me from the curse
which was due for my sinnes. Secondly, for as much as
death was a punishment due vnto man for sinne, therefore
our Sauiour did suffer death, and by suffering, ouercame
death. For in his death doeth lye the principall
point of our saluation, for if he had not been truly dead,
we should be yet subiect to eternall death and damnation.
Thirdly, he was buried for the more greater confirmation
of his death and resurrection. And to the intent
to make it more certainly knowne vnto vs, it pleased
him also to be buried after the common manner of men,
and that by two notable persons Nichodemus and Ioseph
of Aramathia, which was done also by the will
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11
and consent of Pilate, who caused the body to be deliueredvnto them.
Qu. What meanest thou concerning this, that Christ descended
into hell?
into hell?
An. Where it is sayd that Christ descended into hell,
thereby I beleeue that Christ did not onely suffer in his
body, the punishment due to my body, but also in his
soule the punishment due to my soule, which was the
torments of hell, second death, sorrowes of death and
abiection from God: as it doeth appeare, by the anguish
of his soule in the Garden, when drops of blood issued
out of his body, and also vpon the Crosse, by his lamentable
cry to his Father. For in a miserable case had wee
beene, if he had suffered only the punishment due to our
bodies, and not to our soules.
thereby I beleeue that Christ did not onely suffer in his
body, the punishment due to my body, but also in his
soule the punishment due to my soule, which was the
torments of hell, second death, sorrowes of death and
abiection from God: as it doeth appeare, by the anguish
of his soule in the Garden, when drops of blood issued
out of his body, and also vpon the Crosse, by his lamentable
cry to his Father. For in a miserable case had wee
beene, if he had suffered only the punishment due to our
bodies, and not to our soules.
Qu. What fruite hast thou by this death of Christ?
An. First, I beleeue that this death and punishment,
which Christ suffered, is the appeasing of Gods wrath,
and a full satisfaction to God for all my sinnes. Secondly,
that as he is dead for sinne, so he will cause sinne to die
in my mortall body.
which Christ suffered, is the appeasing of Gods wrath,
and a full satisfaction to God for all my sinnes. Secondly,
that as he is dead for sinne, so he will cause sinne to die
in my mortall body.
Qu. what profit hast thou by the rysing againe of Christ?
An. First, I am assured by his rysing from death, that
he hath ouer-come death, hell, and sinne, and hath
finished my iustification. Secondly, that as hee is rysen
from death: so he causeth me as a member of him, to
rise from sinne, and delight in righteousnes. Thirdly,
his rising againe, is a sure pledge to me, that my bodie
shall in like manner rise againe.
he hath ouer-come death, hell, and sinne, and hath
finished my iustification. Secondly, that as hee is rysen
from death: so he causeth me as a member of him, to
rise from sinne, and delight in righteousnes. Thirdly,
his rising againe, is a sure pledge to me, that my bodie
shall in like manner rise againe.
Qu. What is the meaning of this, that Christ ascended
into heauen?
into heauen?
An. Christ as touching his manhead is onely in heauen,
but in his Godhead and comfort of his holy spirit,
but in his Godhead and comfort of his holy spirit,
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he is with vs to the ende of the world.
Qu. What good gettest thou by the ascending of Christ
into heauen?
into heauen?
An. First, Christ his ascending into heauen, is a sure
pledge vnto me, that I shall in like manner as a member
of him, by his power, be receiued into heauen, in the
same nature wherein he is ascended. Secondly, Christ
hauing ascended into heauen, maketh continuall intercession
for me.
pledge vnto me, that I shall in like manner as a member
of him, by his power, be receiued into heauen, in the
same nature wherein he is ascended. Secondly, Christ
hauing ascended into heauen, maketh continuall intercession
for me.
Qu. what is the meaning of this, That Christ sitteth at the
right hand of God the Father?
right hand of God the Father?
An. Christ sitteth at the right hand of the father, that is,
hath all power giuen him of the Father ouer all things.
hath all power giuen him of the Father ouer all things.
Qu. What fruite doest thou receiue by this, That Christ
shall come to iudge the quike and the dead?
shall come to iudge the quike and the dead?
An. To me that am a member of Christ, it is a singular
comfort, when I know assuredly, that none shall
be my Iudge but he, that is my Sauiour. But terrible it
will be to those that flee from Christ, when they shall
see him come to iudge them, whom they in theyr life
time refused.
comfort, when I know assuredly, that none shall
be my Iudge but he, that is my Sauiour. But terrible it
will be to those that flee from Christ, when they shall
see him come to iudge them, whom they in theyr life
time refused.
Qu. what beleeuest thou in the third part concerning God
the holy Ghost?
the holy Ghost?
An. I beleeue that God the holy Ghost sealeth into
my heart all Christes benefits to be mine, and maketh
sinne to dye in me, and stirreth me vp to righteousnesse
and holines of life.
my heart all Christes benefits to be mine, and maketh
sinne to dye in me, and stirreth me vp to righteousnesse
and holines of life.
Qu. Seeing there is but one onely God, why namest thou
the Father, the Sonne, and the holy Ghost?
the Father, the Sonne, and the holy Ghost?
An. Because God hath so opened himselfe in his
word, that these three sundry persons are in substance
but one true and euerlasting God.
word, that these three sundry persons are in substance
but one true and euerlasting God.
Qu. Now let vs come to the fourth part: what callest thou
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the Catholick Church?
An. The Catholicke church, is the whole company
of faithfull people which euer were since the beginning
of the world in all places, which also be now and shal be
to the end of the world. Of the which number I beleeue
that I am one. I beleeue that God knoweth them all,
and hath a most tender care ouer them.
of faithfull people which euer were since the beginning
of the world in all places, which also be now and shal be
to the end of the world. Of the which number I beleeue
that I am one. I beleeue that God knoweth them all,
and hath a most tender care ouer them.
Qu. What callest thou the Communion of Saints?
An. The communion of Saints, is the society that all
we which beleeue haue one with another, as members
of one head Iesus Christ, wherby we are ready to communicate
all Gods benefits, both spirituall and temporal,
to the mutuall health and comfort one of another, according
to the measure which we haue receiued of God
in this life.
we which beleeue haue one with another, as members
of one head Iesus Christ, wherby we are ready to communicate
all Gods benefits, both spirituall and temporal,
to the mutuall health and comfort one of another, according
to the measure which we haue receiued of God
in this life.
Qu. what is it to beleeue The forgiuenes of sinnes?
An. I beleeue that Iesus Christ hath wholy appeased
God for my sinnes, and payd the full punishment due to
them, and therefore that they be freely forgiuen me, and
shall neuer be layd to my charge.
God for my sinnes, and payd the full punishment due to
them, and therefore that they be freely forgiuen me, and
shall neuer be layd to my charge.
Qu. what beleeuest thou of The rising againe of the body.
An. I beleeue that after this life ended, my soule shall
goe to God that gaue it, and my body shall rest in the
graue, vntill the appoynted time: and then I shall see
God in my flesh, and mine eyes shall looke vpon him,
and this my body shall be made like to the glorious body
of Christ, without all corruption.
goe to God that gaue it, and my body shall rest in the
graue, vntill the appoynted time: and then I shall see
God in my flesh, and mine eyes shall looke vpon him,
and this my body shall be made like to the glorious body
of Christ, without all corruption.
Qu. what is that thou sayest of Life euerlasting?
An. I beleeue that when God shall rayse againe this
my body, and ioyne it againe together with my soule,
that then I shall liue with Christ, for euer in his euerlasting
kingdome of glory.
my body, and ioyne it againe together with my soule,
that then I shall liue with Christ, for euer in his euerlasting
kingdome of glory.
Qu. By what meanes doe we attayne to this which thou hast
14
heere confessed?
An. The holy Ghost hath appoynted the preaching
of the word to be the ordinary meanes, whereby hee
worketh in our hearts this true and liuely fayth, and
without this preaching of the word, wee can neuer
haue fayth.
of the word to be the ordinary meanes, whereby hee
worketh in our hearts this true and liuely fayth, and
without this preaching of the word, wee can neuer
haue fayth.
Qu. After that God by the meanes of his worde hath
wrought in our harts faith, by what meanes afterward doeth
he strengthen the same?
wrought in our harts faith, by what meanes afterward doeth
he strengthen the same?
An. This fayth doth God strengthen in vs by the selfe
same preaching of the word, and also by the vse of the
Sacraments.
same preaching of the word, and also by the vse of the
Sacraments.
Qu. What callest thou the Sacraments?
An. Sacraments be outward signes ordained of God
for the greater assurance and strengthning of our fayth
being vnto vs sure pledges of those benefits of our saluation
which we receiue in Christ to be ours, and are
represented vnto vs by the outward signes of water in
baptisme, and bread and wine in the supper of the Lord.
They serue also for a marke of our profession, whereby
we differ from other people which be heathen.
for the greater assurance and strengthning of our fayth
being vnto vs sure pledges of those benefits of our saluation
which we receiue in Christ to be ours, and are
represented vnto vs by the outward signes of water in
baptisme, and bread and wine in the supper of the Lord.
They serue also for a marke of our profession, whereby
we differ from other people which be heathen.
Qu. How many Sacraments be there?
An. There be two Sacraments, that is to say, Baptisme
and the Supper of the Lord.
and the Supper of the Lord.
Qu. what strength of faith hast thou through baptisme?
An. I am taught and assured by Baptisme, that my
sinnes are forgiuen me: For as the water washeth away
the filthines of the body, euen so should I through the
holy Ghost be there fully certified and perswaded, that
the blood of Christ being sprinkled vpon my soule by
the hand of fayth, hath washed away both the guiltinesse
of my sinne, and the punishment due to the same:
the fruite and effect whereof, appeareth heerein, that
I am dead as touching sinne, and raysed vp againe in
newnes of life: which two things in whom so euer they
appeare not, they may well haue the name and tytle of
Baptisme, but indeed they are no Christians.
sinnes are forgiuen me: For as the water washeth away
the filthines of the body, euen so should I through the
holy Ghost be there fully certified and perswaded, that
the blood of Christ being sprinkled vpon my soule by
the hand of fayth, hath washed away both the guiltinesse
of my sinne, and the punishment due to the same:
the fruite and effect whereof, appeareth heerein, that
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15
through the power of Christes death and resurrection,I am dead as touching sinne, and raysed vp againe in
newnes of life: which two things in whom so euer they
appeare not, they may well haue the name and tytle of
Baptisme, but indeed they are no Christians.
Qu. What strength of fayth doe we finde in the vse of the
Lords Supper?
Lords Supper?
An. The Supper of the Lord, through the holy Ghost,
doeth strengthen my fayth, that I should not doubt,
but as surely as I receaue the bread and the wine into my bodie,
to become whollie myne, so my soule receaueth
withall Christ, with hys passion and righteousnesse
to be wholly mine, as surely as if I had wrought them
mine owne selfe.
doeth strengthen my fayth, that I should not doubt,
but as surely as I receaue the bread and the wine into my bodie,
to become whollie myne, so my soule receaueth
withall Christ, with hys passion and righteousnesse
to be wholly mine, as surely as if I had wrought them
mine owne selfe.
Qu. Are not then the bread and wine in the supper of the
Lord turned into the body and blood of Christ?
Lord turned into the body and blood of Christ?
An. The bread and wine as touching their nature and
substance are not turned: but as touching the vse of
them, they differ from common bread and wine, in that
they are appoynted of God, to serue vnto vs as Seales
and pledges of those benefites which Christ in his body
wrought for vs.
substance are not turned: but as touching the vse of
them, they differ from common bread and wine, in that
they are appoynted of God, to serue vnto vs as Seales
and pledges of those benefites which Christ in his body
wrought for vs.
Qu. In what manner oughtest thou to prepare thy selfe to
the receauing of these misteries?
the receauing of these misteries?
An. In preparing my selfe to receaue the Supper of the
Lord, I ought dilligently to obserue these three things.
First, to examine my selfe, whether I stande in fayth
or no, which I shall know if I feele my heart assured
by the spyrite of GOD that the punishment of my
sinnes is fullie discharged in Christ, and that whatsoeuer
hee hath done, pertayneth not onely to others, but
euen to mee. Secondlie, to examine my selfe whether
I finde my heart inwardlie sorrie for my sinnes,
earnest desire and a sure purpose, wholly to conforme
my selfe to the will of Gods word. Thirdly, if anie offence
be betwixt others and mee, that I reconcile my
selfe vnto them. All these thinges, although they ought
earnestlie to be considered in the whole course of our
life: yet then especially when wee come to the Supper
of the Lord.
Lord, I ought dilligently to obserue these three things.
First, to examine my selfe, whether I stande in fayth
or no, which I shall know if I feele my heart assured
by the spyrite of GOD that the punishment of my
sinnes is fullie discharged in Christ, and that whatsoeuer
hee hath done, pertayneth not onely to others, but
euen to mee. Secondlie, to examine my selfe whether
I finde my heart inwardlie sorrie for my sinnes,
16
with an inward hatred and loathing of sinne, and anearnest desire and a sure purpose, wholly to conforme
my selfe to the will of Gods word. Thirdly, if anie offence
be betwixt others and mee, that I reconcile my
selfe vnto them. All these thinges, although they ought
earnestlie to be considered in the whole course of our
life: yet then especially when wee come to the Supper
of the Lord.
Qu. Now seeing we be saued by Christes workes, without
our deseruings: whereto then now serueth our well dooing, or
what auayleth it to doe good workes?
our deseruings: whereto then now serueth our well dooing, or
what auayleth it to doe good workes?
An. We must doe good works not to deserue our
saluation by them, but by our works to glorifie God, in
walking as becometh Gods children, declaring thereby
our thankfulnes to God for our redemption. Secondly,
by our workes to make our election more certaine
vnto our selues. Thirdly, to win others to Christ by our
holy life and conuersation.
saluation by them, but by our works to glorifie God, in
walking as becometh Gods children, declaring thereby
our thankfulnes to God for our redemption. Secondly,
by our workes to make our election more certaine
vnto our selues. Thirdly, to win others to Christ by our
holy life and conuersation.
Qu. what workes callest thou good works?
An. Our workes can neuer be acceptable and good
in the sight of God, vnlesse in dooing them wee keepe
these two things: First, that they be framed according
to the rule of Gods lawes and commaundements, and
not after our owne deuises. Secondly, that they proceede
from an heart purged by fayth. If eyther of these
two poynts be lacking, our workes are abhominable in
the eyes of God, although they appeare neuer so glorious
in the sight of men.
in the sight of God, vnlesse in dooing them wee keepe
these two things: First, that they be framed according
to the rule of Gods lawes and commaundements, and
not after our owne deuises. Secondly, that they proceede
from an heart purged by fayth. If eyther of these
two poynts be lacking, our workes are abhominable in
the eyes of God, although they appeare neuer so glorious
in the sight of men.
Qu. Because prayer is our especiall meanes which God will
haue vs vse to increase our fayth, tell me what belongeth to
true prayer?
haue vs vse to increase our fayth, tell me what belongeth to
true prayer?
An. It is requisite in true prayer, that we obserue these
fiue thinges: First, that wee make our prayers onelie
that we be inwardly touched with neede of the thing
we aske, hauing our mind wholy bent therevpon, and
not carried with by-thoughts. Thirdly, that our prayers
be grounded vpon Gods promises, with full assurance
that they shalbe graunted, so far as the Lord doeth know
them to be meet and needfull for vs. Fourthly, that we
continue in prayer, although we haue not our requests
at the first. Fiftly, that we aske not those things which
we thinke good in our owne fantasie, but onely that
which God commaundeth vs to aske of him: All which
things be contained in the Lords prayer.
fiue thinges: First, that wee make our prayers onelie
17
to God through Christ, and not to Saints, Secondly,that we be inwardly touched with neede of the thing
we aske, hauing our mind wholy bent therevpon, and
not carried with by-thoughts. Thirdly, that our prayers
be grounded vpon Gods promises, with full assurance
that they shalbe graunted, so far as the Lord doeth know
them to be meet and needfull for vs. Fourthly, that we
continue in prayer, although we haue not our requests
at the first. Fiftly, that we aske not those things which
we thinke good in our owne fantasie, but onely that
which God commaundeth vs to aske of him: All which
things be contained in the Lords prayer.
Qu. Rehearse the Lords prayer?
An. Our Father which art in heauen, hallowed be thy name:
Thy kingdome come, thy will be done in earth as it is heauen.
Giue vs this day our daily bread, and forgiue vs our trespasses,
as we forgiue them that trespasse against vs. And leade vs not
into temptation, but deliuer vs from evill. For thine is the
kingdome, the power and the glory, for euer & euer, Amen.
Thy kingdome come, thy will be done in earth as it is heauen.
Giue vs this day our daily bread, and forgiue vs our trespasses,
as we forgiue them that trespasse against vs. And leade vs not
into temptation, but deliuer vs from evill. For thine is the
kingdome, the power and the glory, for euer & euer, Amen.
Qu. what doest thou desire of God in this prayer?
An. First, I desire of our heauenly Father, that his name
may be hallowed, first in his excellent works, which is
when we acknowledge his mercy, wisedome, iustice,
and prouidence, that he alone worketh all things, and
that onely the Lord God be had in honour, all other set
aside. Secondly, that his name may be glorified in our
godly lyuing and conuersation. In the second petition,
we desire that GOD his kingdome may come, that
is, that hee will declare him selfe to be King ouer his
Church, in guyding and defending it, in increasing
of the number of the faythfull, in thrusting forth
Labourers into the Harueste, and blessing theyr labours,
and suppressing the rage of the wicked tyrants.
in euery one of vs, killing sinne in vs, and all worldly
care, and renewing vs to righteousnesse of lyfe. In the
third petition wee desire that Gods will may bee
done, that is, that wee may willingly in all things resigne
our selues to Gods will without murmuring or
grudging. In the fourth petition, wee pray that hee
will gyue vnto vs, walking faythfully in our calling,
our daylie bread, that is, all thinges needefull for our
lyuing for this present lyfe. In the fift petition wee
pray that our sinnes may bee forgyuen vs, that hee
will not lay to our charge our sinnes, nor the punishment
due to them, but that hee will accept the death
and passion of Christ, as the full satisfaction for our
sinnes, and that wee may heereof haue full assurance
in our conscience, that the punishment of our
sinnes is fullie discharged in Christe, and therefore
freelie forgyuen vnto vs, as surelie as wee doe forgyue
others: and that wee may loue one another,
from the bottome of our hearts, all desire of
reuenge set aside. In the sixt and last petition, wee
doe pray GOD that hee will not leade vs into temptation,
but deliuer vs, that is, that hee will not
bring vs further into the battaile with our spyrituall
enemies, then we by his holy spyrit shall be able to preuaile
and ouercome.
may be hallowed, first in his excellent works, which is
when we acknowledge his mercy, wisedome, iustice,
and prouidence, that he alone worketh all things, and
that onely the Lord God be had in honour, all other set
aside. Secondly, that his name may be glorified in our
godly lyuing and conuersation. In the second petition,
we desire that GOD his kingdome may come, that
is, that hee will declare him selfe to be King ouer his
Church, in guyding and defending it, in increasing
of the number of the faythfull, in thrusting forth
Labourers into the Harueste, and blessing theyr labours,
and suppressing the rage of the wicked tyrants.
18
Secondly, that he will exercise his kingdome seuerallyin euery one of vs, killing sinne in vs, and all worldly
care, and renewing vs to righteousnesse of lyfe. In the
third petition wee desire that Gods will may bee
done, that is, that wee may willingly in all things resigne
our selues to Gods will without murmuring or
grudging. In the fourth petition, wee pray that hee
will gyue vnto vs, walking faythfully in our calling,
our daylie bread, that is, all thinges needefull for our
lyuing for this present lyfe. In the fift petition wee
pray that our sinnes may bee forgyuen vs, that hee
will not lay to our charge our sinnes, nor the punishment
due to them, but that hee will accept the death
and passion of Christ, as the full satisfaction for our
sinnes, and that wee may heereof haue full assurance
in our conscience, that the punishment of our
sinnes is fullie discharged in Christe, and therefore
freelie forgyuen vnto vs, as surelie as wee doe forgyue
others: and that wee may loue one another,
from the bottome of our hearts, all desire of
reuenge set aside. In the sixt and last petition, wee
doe pray GOD that hee will not leade vs into temptation,
but deliuer vs, that is, that hee will not
bring vs further into the battaile with our spyrituall
enemies, then we by his holy spyrit shall be able to preuaile
and ouercome.
Qu. And why is this added: For thine is the kingdome,
the power and the glory, for euer and euer, Amen.
the power and the glory, for euer and euer, Amen.
An. Not onelie to kindle in our hearts to desire
the glorie of GOD: but also to teache vs that thys
prayer is grounded vppon none other, then on God
onelie: and that wee should not thinke the kingdom
of God to be weake and voide of force and might.
glorified, and that his power is infinite, perpetuall, and
euerlasting. And in this word Amen, is expressed the
feruent desire to obtaine those things which we aske of
God, and our hope is confirmed, that those things which
we aske are graunted vnto vs, by which our consciences
are pacified, and so we end our prayers.
the glorie of GOD: but also to teache vs that thys
prayer is grounded vppon none other, then on God
onelie: and that wee should not thinke the kingdom
of God to be weake and voide of force and might.
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Also, that hee is onely to bee honoured, praysed, andglorified, and that his power is infinite, perpetuall, and
euerlasting. And in this word Amen, is expressed the
feruent desire to obtaine those things which we aske of
God, and our hope is confirmed, that those things which
we aske are graunted vnto vs, by which our consciences
are pacified, and so we end our prayers.
Qu. Tell me now briefely the effect of all thou hast sayd.
An. By the tenne commaundements, I see my miserable
estate, that I deserue death, damnation, and the curse
of God, which must needs be payd, because God is iust,
and whereas I my selfe am not able to pay it, the holie
Ghost through the preaching of the Gospell, worketh
in me fayth, which assureth mee, that the sonne of God
being made man for me, hath euen in my nature suffered
whatsoeuer my sinnes deserued, and hath made me with
him the childe of GOD, and heyre of euerlasting life.
Wherof least I should doubt or wauer, he hath appointed
two Sacraments, as outward signes and tokens to be
seene and felt of me: that as surely as I see my selfe made
partaker of them outwardly: so the holy Ghost inwardlie
instructing mee, I should not doubt, but inwardlie to
be partaker of Christ himselfe, with all his benefits, his
ransome, righteousnesse and holinesse to bee mine, that
in him, & through him, I shall haue life euerlasting. And
thus beeing borne a newe into this liuely hope, by the
holy God, my wayes should bee directed and guided by
the same spirit, to walk in holinesse and righteousnesse,
all the dayes of my lyfe,
Amen.
estate, that I deserue death, damnation, and the curse
of God, which must needs be payd, because God is iust,
and whereas I my selfe am not able to pay it, the holie
Ghost through the preaching of the Gospell, worketh
in me fayth, which assureth mee, that the sonne of God
being made man for me, hath euen in my nature suffered
whatsoeuer my sinnes deserued, and hath made me with
him the childe of GOD, and heyre of euerlasting life.
Wherof least I should doubt or wauer, he hath appointed
two Sacraments, as outward signes and tokens to be
seene and felt of me: that as surely as I see my selfe made
partaker of them outwardly: so the holy Ghost inwardlie
instructing mee, I should not doubt, but inwardlie to
be partaker of Christ himselfe, with all his benefits, his
ransome, righteousnesse and holinesse to bee mine, that
in him, & through him, I shall haue life euerlasting. And
thus beeing borne a newe into this liuely hope, by the
holy God, my wayes should bee directed and guided by
the same spirit, to walk in holinesse and righteousnesse,
all the dayes of my lyfe,
Amen.
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A Prayer containing the summe and effect of this Catechisme.
O Mercifull and heauenly father, for so much as ateuery light occasion, I am with-drawne from thy
holy Lawes, to the vanities of this life, vnto all sin
and wickednes: I beseech thee in mercy set before mine
eyes alwaies the remembrance of thy iudgement seat, &
my last end: whereby I may be daily stirred vp to consider
in what great danger I stande, through the horrible
punishment due to my sinnes, that daily groaning vnder
the burthen of them: I may flie for succour to thy beloued
sonne Iesus Christ, who hath fully payde, suffered &
ouercome, the punishment due to them: and through
the working of thy holy Spirit in me, I may be fully assured
in my soule and conscience, that the curse, condemnation,
and death which these my sinnes deserue, is fully
payde, suffered, and ouercome in Christ, that his righteousnesse,
obedience, and holinesse is mine, and whatsoeuer
he hath wrought for mans saluatio~, is wholy mine.
Strengthen thys fayth in me daily more and more, that I
may inwardly feele comfort and consolation in this, that
I feele thy holie Spirit beare record vnto my spyrite, that
I am thy child, grafted into the body of thy sonne, and
made with him fellow heire of thy euerlasting kingdom.
So worke in mee by thy holy Spirit, that daily more and
more I may feele sinne die in mee, that I doe not delight
therein, but daily may groane vnder the burthen therof,
vtterly hate, detest, and loath sinne, set my selfe and all the
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powers of my soule and bodie against sinne, and hauemy full delight, ioy, comfort, & pleasure in those things
which be agreeable to thy will, that I may walke as becommeth
the Children of light, looking still for that
good time, when it shal please thee to call me to thine
euerlasting kingdome, and ioy eternall. This
in mercy graunt vnto mee for Iesus
Christes sake, my onely Lord
and Sauiour,
Amen.