PRINCETON, N. J. » « IV V -I- IOX orietp, BY G. E. CORRIE, D.D. MASTEK OF JESUS COLLEGE, CAMBRIDGE. CAMBRIDGE: PRINTED AT THE UNIVERSITY PRESS. M.DCCC.LIII. CONTENTS. PAGE Memoir ......... i Fac simile of tho Title of the first Edition of Nowell's Cate- chism ......... i* NOELLI CaTECHISMUS ....... 1 Px-ima Pars. De Lege et Obedientia ..... 7 Secunda Pars. Do Evangelio et Fide .... 26 Tertia Pars. De Oratione, et gratianim Actiono . .64 Quarta Pars. De Sacramentis ..... 83 Vocabula nostratia, et loquendi formse Christianorum proprise, etc. 99 Fac simile of the Title of the first Edition of Norton's Trans- lation of the Catechism ...... 105 Nowell's Catechism . . . . . 113 The First Part. Of the Law and Obedience ... 120 The Second Part. Of the Gospel and Faith . . .141 The Third Part. Of Prayer and Thanksgiving . . 183 The Fourth Part. Of Sacraments 205 Appendix ......... 221 Index 231 phiitchtoii MEMOIR. VTIiriQLQGIO^L Alexander Nowell, the son of John Nowell, Esq., of sometime in the year 1507 or 1508 : educated at Middleton in the same county, and at the early age of thirteen, was ad- mitted of Brasen-Nose College, Oxford. Of that society he afterwards became fellow ; and very late in life (1595) was for a few months President of the College. In 1543 he was appointed Master of Westminster School 1 ; and in November, 1551, was made prebendary of Westminster on the death and in the room of Dr Redmayn, Master of Trinity College, Cambridge. On the accession of Queen Mary, Nowell was returned (probably through the influence of the Earl of Devon) as one of the burgesses to represent the borough of Loo in the par- liament which met in October 1553. A committee of the House of Commons, however, declared him to be ineligible to be a member of that house, because of his " being a preben- dary of Westminster, and thereby having a voice in the Con- vocation House." But unless Nowell were the Proctor elected to represent the Chapter of Westminster in Convocation, he would not have " a voice in the Convocation House " merely because he happened to be a prebendary of AVestminster. Considering, therefore, that Dr Tregonwell, a zealous papist, who was also a prebendary of Westminster, was allowed to retain his seat in parliament, the ejection of Nowell from that assembly may be ascribed to "his known attachment to the Reformation 2 . Of this attachment Nowell gave decisive evidence in the following year : for when the persecuting spirit of Queen Mary Whalley, in the county of Lancaster, was born in that parish 1 Carlisle Grammar Schools, n. 114. 2 Carte, Hist, of Engl, m 295. [noel. catec] b iv MEMOIK. and to the refutation of that fabie, therefore, "A Reproofe written by Alexander Nowell of a Booke entituled ' A Proofe of Certain Articles in Religion denied by M. Juell,' " &c, is directed. Nowell gives as a reason for proceeding no further in answering Dorman, " because the Bp of Sarum in the Answer he was preparing to Harding's would sufficiently con- fute the rest of Dorman's book, for that the latter had written little or nothing that was not taken from Harding'." Before the end of the year Dorman put forth " A Disproofe of M. Nowell's Reproofe," which was followed in 1567 by Nowell's " Confutation as well of M. Dorman's last Boke, entituled ' A Disproufe,' &c, as well as of D. Sander his Causes of Tran- substantiation ;" Nowell having, during 1566, been employed in writing and publishing the continuation of his Reproof, in which his object chiefly was to vindicate the supreme autho- thority of Christian princes in causes ecclesiastical as well as civil within their own dominions, " by M. Dorman maliciously oppugned." Nowell's controversy with Saunders arose out of an attack which the latter had made on an assertion in the "Reproof of Dorman's Proof," to the effect that "all the papists put together would never be able to shew cause why the words 'I am the true Vine' did not prove a transubstantiation as well as 'This is my body 2 .' 1 ' The work, however, which has identified the name of Nowell with the Church of England, is the Catechism re- printed in the present Volume. Among the important busi- ness to be brought under the consideration of the Convocation which met in 1562, it was advised that "there should be authorised one perfect Catechism for the bringing up of the youth in godliness, in the schools of the whole realm; which book," it is added, "is well nigh finished by the industry of the Dean of St Paul's:" and that "the said Catechism being once approved by the learned in the Convo- 1 Nowell's Confutation, pp. 26, 27. 2 Reproof, &c. p. 103. 2nd Edit. MEMOIR. V cation-house, may be authorised to be taught also by the Uni- versities, and to the youth wheresoever they be taught their grammar in any private men's houses 3 ." Accordingly, 5 Feb., a committee of the upper house, consisting of Jewell and three other bishops, was appointed to examine a book called " The Catechism." On the 3rd March, the prolocutor of the lower house of Convocation returned to the upper the Catechismus Puerorum, as having been unanimously approved. Moreover, in a letter dated June 22, 1563, Nowell writes to Sir W. Cecil, to the effect that ' whereas the copy of the Catechism which he had caused to be written out for his Honor, to whom the book was dedicated, came to the hands of the bishops and clergy assembled in the late Convocation (that of 1562), and by reason that certain places were by their judgments altered, was interlined and blotted, he (Nowell) had caused it to be copied out again, and had sent it to his honor, not now in his own name, as afore, but in the name of the clergy of the Con- vocation, as their book, seeing it is by them approved and allowed 11 ' It will be observed, however, that there is a want of definiteness in the terms by which the book submitted to Con- vocation is described. It is called " The Catechism," when referred to a committee of the upper house ; whilst the book approved unanimously by the lower house is " Catechismus Puerorum." It is remarkable, too, that when Nowell put forth, in 1570, the Catechism which is here reprinted, he did not claim for it any synodal authority. He dedicated it indeed to the Archbishops and Bishops of England, and submitted it to their judgments ; but it was merely in the hope that the book, when known to be sanctioned by their high authority, would become more extensively useful. For these, and other reasons which might be mentioned, it has not unreasonably been doubted whether the Catechism approved and allowed by Convocation were the Catechism contained in the present volume. The 8 Strypc, Ann. 1562, i. i. 473. ■' Strype, Ann. i. i. .526. viii MEMOIR. From that time until his death, which took place on 13 Feb. 1602, the Dean was frequently occupied in preaching on great public occasions, and at the funerals of the nobility ; and of some of his sermons notes taken by contemporaries are still in existence. Besides the Catechisms, the only works of importance left by Nowell are those which have been already mentioned. Among his acts of public beneficence may be recorded the founding of a Free Grammar School at Middleton, in Lan- cashire, and of several scholarships in Brasen-Nose College, Oxford. Of these and other interesting particulars connected with this great man, a full account is given in his Life, written in the early part of the present century, by the Rev. Ralph Churton. Thomas Norton, the translator of Nowell's Catechism, is generally considered to have been of the profession of the law, and in later life to have been solicitor to the city of London. If he be the same person who wrote the letter to Calvin, which appears among the "Original Letters" pub- lished by the Parker Society, he had been tutor to the chil- dren of the Protector Somerset. He is said to have been a contributor to the Earl of Dorset's "Mirror of Magistrates ;" and to have assisted that nobleman in the composition of the tragedy of Gorboduc. Warton, however, is of opinion that the identity of style to be observed throughout the whole of that play renders it improbable that Norton had any hand in it. Norton, also, is said to have versified twenty- seven of the Psalms in the version of Sternhold and Hopkins. In a copy of that version, printed in 1581, the rendering of Psalms li. and liii. certainly bears the initials T. N. ; but to twenty-six others the letter N. only is attached. Strype speaks of a minister named Thomas Norton, who gave his advice about the Conference with Campion ; who took MEMOIR. ix notes of that Conference ; and furthermore advised with Whit- gift respecting the "Admonition to Parliament:" but it is much more probable that the party thus mentioned by Strype was the translator of NoweH's Catechism. Norton is said to have died about 1584. It remains to be stated that Norton translated from the second edition of the Latin which appeared in 1570 : for his translation which bears that date omits a passage 1 , the Latin of which is found in the edition which appeared June 16, 1570, but is not found in the other Latin edition of that year. In the reprints of the translation which appeared in 1571, and subsequently, the passage in question occurs. Aug. 1854. 1 See p. 170, line 2 from the bottom. CATECHISMVS, fiue prima Inftitutio* Difci : PLINA'QVE PIETATIS Christianae, Latine explicata. Qui fimul eloquio lingvarn formare Latino, Et vera mentem Relligione cupis : Hie liber, atque labor volum clabit vmis vtrunque, Commoda fie vno binu labore feres. Londini., IN OFFICINA REGINALDI Wolfij, Regiae Maiest. in Latinis Typographi. ANNO DOM. M.D.LXX. XVI. C A L E N D. I V L. Reverendissimis in Chri- STO PATRIBUS, AC DO- minis, D. Archiepiscopis, Cantuariensi, et Eboracensi, aliisque reverendis patribus, Episcopis Ecclesise Anglicanse, vigilantissimis fide- lissimisque pastoribus. Quum mente tota in Jianc curam incunibendum, omnemque adeo operant in primis adhibendam esse existimem, ut pietatis doctrina, quanta fieri potest sinceritate, pueris, qui sunt Eei- publica} quasi seminaria, tradatur, ne vel teneri ipsorum animi pravis opinionibus imbuantur, vel ab Us, qua3 recta sunt, discendis eorum mentes obscuritate nimia avertantur, aut retardentur: pro ea qua patriam juventutem benevolentia prosequor, statui omni ope atque opera mihi enitendum esse, ut illius pia studia pro- moverem, et Christiana; religionis summam ratione, atque com- pendia ad puerilem captum non incommodo, dilucide atque expli- cate proponerem. In quo CatecMstno (sic enim nostri vocant) non putavi minutis interrogatiunculis, brevibusque responsis, quasi punctis quibusdam, quod proposui, efficiendum esse : neque satis esse, nudis tantum assertionibus, asseverationibusque uni- versa breviter simpliciterque affirmare : nisi causas etiam aliquas, rationesque rerum afferrem, atque subjicerem. Et quo major fides atque authoritas rebus adjungeretur, testimonia Divina ex sacris Uteris in margine libri passim notavi, quibus sibi quisque, vel aliis cum hmrent, satisfacere possit. In hoc etiam Catechismo curam et diligentiam adhibui, ut incorrupta latini sermonis inte- gritas, quoad ejus fieri posset^ ubique servaretur: ut latinitatem pariter, atque pietatem uno eodem labore pueri nostri addiscere possent. In paucis tantum quibusdam, vel singidis, vel con- tinuatis, atque conjunctis verbis, qua} nostra sunt propria, et Christiance religioni peculiaria, tametsi Ciccronis, et proxima illi (date latinis hominibus inaudita, sineerce nostra} potius pietatis, quam emendato} loqmdionis rationem habendam esse existimavi: ii* DEDICATIO. itaque in contextu quidem orationis ea non mutavi. Verum ne qui latine et pure loqui volunt, quicquam re/ hac in parte desi- derarent, ubi a communi more verborum latinorum discessum fuerit, et quibus ea vocabulis, atque loquendi formis posse expli- cari putem, in fine Ubri eommonstravi. Quod autem orationis genere fuso, atque prqfluente potius, quam exili atque jejuno utor in hoc Catechismo, doctissimorum ex veteribus judicium, con- siliumque in eo sum sequutus : qui quum ubertatem quidem orationis estate, styloque facile dejiasci posse putent, siccitatcm ejus puerilibus ingeniis, non minus quam teneris plantis soli sterilitatem, noxiam esse arbitrantur. Quam etiam ob causam lectissimos verborum, sententiarumque jiosculos undique decerptos, maxime ex Ciceronis liortulis, transtidi atque inserui in hunc Catechismum, illis tanquam stellis quibusdam orationem notans atque illuminans. Nam ut de tota religione pure et emendate, ita de quibusdam etiam capitibus copiose splendideque putavi dicendum esse : ut permagni res momenti atque ponderis, ver- borum, sententiarumque floribus conspcrsce, puerilibus sensibus blandientes, et quasi odorum suavitates ajflantes, illorum animos illaberentur jucundius, facilius perciperentur, ac semel memoriis, pectoribusque juventutis insidentes, hcerentesque penitus, et quasi infixai perpetuo retinerentur atque custodirentur. Non defuturos ergo arbitror, qui lenitatem et wquabilitatem orationis cdicubi requiret, et desiderabunt : ut quibus units orationis sonus, idemque perpetuo stylus placebit. Quod si querentur etiam libellum, dum ea quce paucis cognosci possent, pluribus sunt verbis amplificata, justum modum magnitudinemque excessisse: cogitent omnia pueris quam apertissime planissimeque esse explicanda : qxu quum in scholis tarn midtos annos sedere soliti sint, fere ut latine tantum loqui discerent, id eos consequi ex pietatis Christiance libris ne invideant, quod ex poetarum profanis, fictisque, et interdum impiis, atque impuris fabulis doceri antea solebant. Sed et ipsis brevitatis amatoribus statui morem gerere, eundemque hunc Cate- chismum edere exiguo libello, quam potest fieri brevissime, ita arctatum, ut arctius fere astringi non poterit, in quo magna parvis, longa breribus, lata angustis, multa paucis permutata reperient: ut quibus hie liber, ut productione longior, non pla- cebit, libellus ille ut contractione brevior, non displiceat. Verum cum in Catechismis fere omnibus ea Christiana veligionis capita cxplicentur, quce Symbolo Apostolorum, Decalogo, et Orationc DKDICATIO. Dominica continentur, non est in illis, ut sane nee esse potest, usque adeo magna in tradendi ratione varietas. Quid enim pie et utiliter de praicipuis nostra} religionis capitibus excogitari jjotest, quod ab aliquibus, ac saipe quidem a multis illorum, qui eadem antea tractarunt, dictum jam non fuerit. Et qui Deca- logum, Symbolum Apostolorum, et Orationem Dominicam inter- pretandum sumserit, eundem, quern in ipsis rebus invenerit or- dinem, nisi perturbare permiscereque omnia velit, necessario sequi oportet. Alii quidem primo loco de lege, secundo de fide trac- tarunt : alii, ne similes per omnia viderentur, contrarium in his ordinem, quod sane pertenue discrimen est, sunt sequuti. Nam de Oratione, et Sacramentis post legem, atque fidem omnes fere tractarunt. Alium ergo ordinem instituere, qui non sit jam ab aliquo prazoccupatus, nemo certe, nisi omncm omnino ordinem velit invertere, ullo modo potest. Haic mihi hoc loco putavi esse commemoranda, quod existimem non defuturos, qui et eadem me, et eodem etiam ordine multa, quce sunt ab aliis quibusdam antea perscripta, tradidisse in hoc Catechismo, conquerentur. In quo sane injurii acquis omnibus videri possunt, quum quod immutari rectc non queat, non esse mutatum causabuntur. Hunc Cate- chismum Reterendissimi patres, viri omni doctrina, et virtutc ornatissimi, qui summum dignitatis gradum in Ecclesia tenentes, sacris prasestis, et rebus pircesidctis Ecclesiasticis, vestro judicio permitto : quern si amplissimi ordinis vestri authoritate comprobatum, juventus nostra in manus sumserit, summo id Reipublicai Christianas commodo futurum esse, in spem maximam, et quemadmodum confido, cer- tissimam, verissimam- que adducemur. Vestri studiosissimus, observantissimusque, A. N. NOELLI CATECHISMUS. M AGISTER. AUDITOR. Magister. Quum praaceptorem discipulis suis alterum Pra?ceptoris patrem, parentemque, non corporum, sed animorum esse oporteat ; ad officii mei rationem pertinere video, charissime Fili, non tam Uteris te atque moribus liberaliter instituere, quam mentem tuam animumque tenerum bonis opinionibus et vera Relieione imbuere. a Puerilis enim ista aetas non minus Pietatis pue- . ° . . . rilis. pra3ceptis Sanctis ad pietatem, imo multo etiam magis, quam peut. w.9, ingenuis artibus ad bumanitatem est informanda. Quam- pf- obrem consentaneum putavi, quaestiunculis quibusdam tecum agere, ut certo sciam num recte an secus in ea re studium 2 Tim ' '"■ 15 ' operamque posueris. Auditor. Et ego, Praeceptor venerande, quantum ea, quae me ex sacris Uteris edocuisti, animo percipere, et memoria custodire potui, quantumque audita reminisci et recordari in praesenti possum, quaesitis a te libenter respondebo. M. Age igitur, die mihi, mi Fili, quaenam ea sit Religio quam profiteris. A. Earn, Praeceptor venerande, Religionem profiteor £^' 0 ana enjus autbor magisterque est Christus Dominus, quaeque ob earn ipsam causam proprio et vero nomine, Christiana appel- ^°™* r n e ab lata est; ut et qui earn profitentur, b Christiani nuncupati b Act.xi.2c sunt. M. Agnoscis igitur te Christianae pietatis et Peligionis cultorem, ac Christi Domini nostri atque Prasceptoris disci- pulum ? A. Id equidem agnosco, "atque c ingenue et libere profi- c 10 Rora - x 9 - teor ; quin et universas d fcelicitatis meae summam in eo pono, *paai.i. et xxxiii. 12. tanquam in summo hominis bono, ut sine quo conditio nostra Joan. m. 'is, quam quorumvis brutorum multo esset infcelicior futura. M. Religionis ergo atque pietatis Christianae, cujus est Definite, gravissimum sanctissimumque nomen, vim et naturam mihi definitione aliqua breviter explicari velim. [noel. catec] ^ 2 NOELLI CATECHISMUS. e Deut. iv. i, A. Religio Christiana est e verus piusque Dei cultus, et 2. et x. 12. to r * ' 8St c fv t io °hservatio prajceptorum illms. Joan. iv. 24. j\f Unde earn discendam esse putas ? A. Non aliunde profecto quam ex coelesti Dei ipsius r PsaLj. 2. f verbo, quod nobis sacris Uteris descriptum tradidit. ct lxxvm. 1. x 1 foli 1 ^ M. Qurenam sunt ea scripta, quae verbum Dei, et sacras 2 Tim. in. is. iit eras nuncupas ? s Exod. A. Non alia quam quae per s Mosen et Prophetas sane- xxxii. 15 16. peut. iv.'i. tos, Dei optimi maximi amicos, divini Spiritus instinctu, in Lue. xvi. 29, ' , * , ' , * > m. etxxw. Veteri Testamento primum, deinde clarius in Novo Testa- 2 Joan.' i 2l 5, mento, per h Dominum nostrum Jesum Christum Dei Filium, Heb.I"i,2 2 ' atque sanctos ejus 'Apostolos numine Dei afflatos divulgata xxviii. 20. sunt, et ad nostram usque setatem integra k conservata atque Joan. xx. 22. .« ° Act. ii. 4. lllaasa. k iisai ! ."xi.'8. M. Cur verbum suum Deus ita nobis Scripturis manifes- Matt. v. 18. r Luc. xvi. 17. tare voluit ? A. Quoniam Dei optimi maximi voluntatem, in cujus ^Mattvn. 21. 'cognitione atque erga eum obedientia vera pietas sita est, ipsi ?!oan'if'i7 ex n °bis, quae cordium nostrorum sunt "Henebras, intelligere icor n i.2i S ' non possumus ; misertus nostri Deus earn nobis "patefecit, at- Eph. iv. 17, q Ue iUustravit, illustratamque in utriusque °Testamenti volu- i6,i?i Act mine, quae Sacra? p Scripturae dicuntur, reliquit; ne q incerti xxvi 18 • • • iPet. ii.s. hue illuc ferremur, sed per coelestem ejus doctrinam veluti ° Gal. iv. 24. . i . . i neb. vm. c aditus quidam nobis in coelum daretur. 5i3 M 2 Tim X m' M> Cur Dei verbum Testamenti appellatione nuncupas ? ? 6 katt. xxii -A. Quia in Religione suscipienda caput esse constat, I"; Marc- xii - intelligere quae sit 'voluntas Dei immortalis, testamenti vero 21. etziTm. nomine non voluntas solum, sed et s suprema etiam, atque immu- 15, 17 tabilis voluntas significatur : monemur ne aliud in Religione < Deut. iv. 2, 0 .. t~v -i • 1 s,i&. et sequamur aut quseramus amphus quam a Deo lbi docemur ; sed ut unus est verus Deus, ita unus sit unius Dei pius cultus » Matt. xv. puraque Religio. Alioqui novas nobis quotidieque "commen- titias Religiones fingeremus, et sua cuique genti, sua cuique civitati, sua cuique homini esset Religio. Imo non Religi- onem et veram pietatem, virtutum omnium initium atque fun- damentum, sed superstitionem mendacem pietatis umbram, ducem ad res gerendas haberemus ; id quod ex priscarum * Deutxii. x gentium in rebus alioqui humanis sapientium variis innumeris- 31, 32 et xiii. ° ^ ..... f 23 Rom ' < l ue non Religionibus, sed superstitionibus plusquam anihbus ipsa est luce clarius. M. Omnia ergo ad pietatem salutemque necessaria in verbo Dei scripto contineri affirmas ? NOELLI CATECHISMUS. 3 A. y Certe: esset enim intolerabilis impietatis atque de- jDent xiii. mentias existimare, vel Deura imperfectam doctrinam reli- g^^L"- quisse ; vel homines, quod ille non perfecerit, absolvere ^s.^cur.i. potuisse. Itaque Dominus severissime interdixit, z ne verbo Gdfl's.a suo quicquam adderent vel subtraherent ; neve ab eo ad dex- * Deut. iv. 2, teram vel sinistram deflecterent. xx'x. 6. Esai. ... . xxx. 21. M. oi hoc verum sit quod asseris, quorsum tam multa in Conciliis et conventibus Ecclesiasticis sagpius decernuntur, et a doctis hominibus in concionibus docentur, vel scriptis traduntur ? A. Haac omnia, vel ad obscuros verbi Dei locos inter- pretandos, et ad emergentes controversias tollendas ; vel ad externam Ecclesia; gubernationem constituendam pertinent; non ut nova de Religione dogmata prodantur. a Omnia enim .Deut.xxxii. • • • .4 Psal xix ad salutem necessaria, quomodo videlicet pietas, sanctitas, 6; 7, &c.' Psal* cxix> Religio, pure et caste Dei numini tribuendae sint ; qua? pras- toto.^ 2 mm. standa sit Deo obedientia, ad quam solam piae vitaa ratio insti- tuenda est; quas collocanda in Deo fiducia ; quomodo item invocandus sit Deus, illique accepta referenda bona omnia ; quae in mysteriis Divinis peragendis observanda ratio ; hujus- modi, inquam, ex verbo Dei discenda sunt, sine cujus cogni- tione ista vel ignorantur prorsus, vel absurdissime fiunt, ita ut infecta esse praastiterit. Sicut et Dominus ipse alicubi testatur, b Scripturarum ignorationem errorum omnium esse b Matt. xxii. • • i „ . ~ . 29. Joan. matrem; ipseque etiam docens, verbum Dei c Scnptum fere 9 ^ Act - allegat, et nos ad discendum ex illo relagat. Ob hanc igitur \ e I t a " x , xi , x .; causam, et antiquitus in templis verbum d Dei publice lege- Luc. e x V 26. c ' batur, adhibitis etiam, si quando illorum copia erat, inter- a^LxHus, pretibus, sicuti ex sacris historiis liquet ; et Dominus ipse in ' et xv ' 21 " coolum mox ascensurus, Apostolis, quos selegerat, in mandatis prsecipue dedit, e ut uni versos orbis terrarum mortales verbo • Matt.xxviii. . . . , . t-« i f 20. Marc.xvi. suo instituerent ; et ejus exemplum insequutus 1 aulus, 'in is. Joan. Ecclesiis constituendos esse decrevit, qui populum docerent ; ' Act. xw.23. quod intelligeret fidem, et qua? ad pietatem pertinent omnia, ex lectione s et auditione verbi Dei pendere : Itaque h Apostolos, e Rom. x. 14, Doctores, Prophetas, et Interpretes, in Ecclesia Dei maxime y cor. xn. esse necessarios. »» u '- 31. Hos ergo Doctores atque Interpretes audiendos esse censes ? A. Non minus quam ipsum Dominum si praesens adesset, quoad ea tantum tradant, quae a Domino acceperunt. Quod 1—2 4 NOELLI CATECHISMUS. i Matt. x. 20, et ipse testatur dicens, 1 Qui vos audit, me audit ; qui vos is, Io."luc. spernit, me spernit. Imo et his verbi sui praeconibus Migandi xin.m' ' atque solvendi potestatem dedit, ut quorum peccata in terris 19. et xviii. illi per Dei verbum condonarint, vel detinuerint, ea vel con- in. Joan. xx. » ' * 22, 23. donata, vel detenta essent in coelo. M. An istos satis est semel de Religione disserentes audivisse ? i Matt. x. 22. A. 1 Christi nos discipulos usque ad finem, vel potius et xxiv. 13. / Rom'xi 6 '" sme nne esse °P or * ;e t> Parum est ergo incoepisse, nisi per- zTtaHi^w severes. Et quae nostra est m tarditas atque oblivio, saepe 7. J Psai Hi cvi. docendi atque admonendi sutnus, extimulandi saepe, et quasi ii.:i2. luc. auribus vellicandi ; semel enim, aut raro audita, facile exci- ^ Aci. 2 xiii. dere solent. Et earn ob causam (ut ante dictum est) n singulis is, 2/. et xv. g^batjg ( s i cu t ex historiis sacris apparet) confluente simul multitudine, legebatur publice verbum Dei, et ejus interpretes, si qui adessent, audiebantur. Quae consuetudo et in nostris hodie Ecclesiis ex Apostolica adeoque divina ordinatione est recepta, M. An ergo verbum Dei peregrina lingua, et populo ignota legendum esse censes ? A. Id vero esset Deum pariter, atque ejus populum crasse irridere, atque utroque impudenter abuti. Nam cum oDeutiv.io. Deus verbum suum omni aatati °atque sexui clare legi mandet, D6Ut. xxxi. 11,12,13. u t omnes videlicet intelligent, et discant timere Dominum Jos. vm. ° xxxiv 3o r ' Deum suum, sicuti ipse in verbo suo diserte testatur ; ridicu- lum cum primis esset, verbum Dei ad ejus populum docendum ab ipso Deo destinatum, populo lingua ipsi incognita, unde nihil discere possint, praelegere. Sed et divus Paulus de ea ycor. xiv. re clare disserit ; p itaque concludit, indoctum populum non posse respondere Amen, ad earn gratiarum actionem, quam ii cor. xw. non intelligat ; sed legentem audientesque mutuo sibi q bar- baros futuros, si quid in coetu sit dictum, quod non ab his ' i cor. xiv. qui intersunt percipiatur ; r seque adeo malle in Ecclesia Dei quinque verba intellecta loqui, quam decern millia non „ , . „ , intellecta. • Psal. i. 2. et Marc 8 'xvi"ii; ^ Satisne ergo munere nostro defuncti erimus, si 29, a 3l. x, Act. , operam dederimus, ut audiamus, intelligamusque verbum xiii. 48. -pv • n ' Deut. xxxi. JL*ei C xxxiv. pT A. Minime ; verbum siquidem Dei non audire modo et Joan. v. 24. intellio;ere, sed s firma animi assensione, ut veritatem Dei de • T iC - ' 21, i i • • t 22, 23. ccelo delapsam, amplecti, et ex animo amare, docnes item nos NOELLI CATECHISMUS. 5 eidem pra3bere, mcntcsquc nostras in ejus obsequium formare oportet ; ut cordibus semel infixum, altas illic radices agat, fructumque pite vita) ad ejus regulam institutaB proferat ; ut ita in salutem nobis, sicuti destinatum est, cedat. "Constat » net. xvii. ergo omni studio enitendum esse, ut in eo legendo, medi- plai J j?2.'' 9 " tando, audiendo, turn privatim, turn publice, proficiamus ; pro- ficere autem nullo modo possumus, si ignota nobis lingua proponatur. M. Verum an legendo tantum Dei verbum illudque et ejus doctores sedulo audiendo, ad earn, quam dicis, perfec- tionem perveniemus ? A. Quia Dei sapientia est, frustra in ea, vel docenda, vel discenda, homines operam ponerent, nisi x Deus magisterio * D £«t. xxix. Spiritus sui corda nostra instituere dignaretur ; sicuti Paulus f^^'iV' docet, y frustra vel plantari, vel irrigari, nisi Deus incremen- *icor. v ia!'7. turn dederit. Itaque ut sapientiam Dei, in ejus verbo abscon- ditam, intelligamus, z ardenti precatione a Deo petendum est, 'Psai.ixxxvi. ct • • • a i 11. et cxix. ut opintu suo mentes nostras, tenebris a plusquam Cimmerns f 3 ^^ 52 offusas, illustret; hunc enim ccelitus demissum b Doctorem in f cS. a^u omnem nos veritatem perducturum Dominus ante promisit. i3! oan ' XV1 " M. Universum illud Dei verbum in quas praecipue par- tes distribuis? A. In Legem, et Evangelium. parstiover- ° . . bi Dei. M. Hasc duo quomodo distinguuntur ? A. Lex, officia turn pietatis erga Deum, id est, verum Dei cultum, turn °charitatis erga proximum, describit : exac- c Ma «- *xii. , . • Marc. xii. tamque nostram obedientiam severe requint, atque exigit ; spi-Uoan. et obsequentibus vitam seternam pollicetur; minus vero obse- tj£ v - Deul' quentibus, minas proponit, et pcenas, adeoque mortem per- xxviii?toto. petuam denunciat. Evangelium e Dei promissiones continet, li% x ' v ' 15 ' et violatoribus Legis, modo eos admissi pceniteat, propitium etxwfik ' fore Deum, per Fidem in Christum, pollicetur. xxiv. 47. ' M. Verbum ergo Dei, voluntatem nos ejus docere, et Act - "■%>• et O J . xin.3H.Kom. omnia ad salutem necessaria continere, in eoque meditandum j- 3 16 - Gal - "'• esse diligenter, ej usque Doctores atque Interpretes sedulo """rum'" audiendos, super omnia vero Doctorem nobis ccelitus preca- tione esse impetrandum, quid item sit illud, et ex quibus constet partibus, hactenus a te est explicatum. A. Ita est. M. Quoniam igitur ex verbo Dei, tanquam ex fonte quodara dimanat Religio Christiana, ut antea verbum Dei, ita suinma. 6 NOELLI CATECIIISMUS. nunc et Religionem ipsam, quae ex verbo Dei haurienda est, mihi in suas Partes, et veluti membra, distribue ; ut, quo referenda sint singula, et ad certas quasi metas dirigenda, liquido statuamus. Kei.gionis A. Ut verbi Dei, ita et Religionis duae prsecipuae sunt 3 L i e 4 X Dcut P ar ^ es : Obedientia, quam Lex, perfecta justitiaa regula, exigit; xiV 2(i i5 J 2i an ' e+J Fides, g quam Evangelium, quod promissiones de Dei mise- 6 ! Ma 4 rc. i. is. ricordia complectitur, postulat. Bomh! 5,11 M. Videntur tamen aut plures, aut non eaadem esse fv.totof -61 Religionis Partes; aliis enim interdum nominibus in parti- endo utuntur Sacrag literse. ». Gai. v.6. ^. Verum id quidem est; nam alicubi in Fidem h et Uoan. in. 23. ...... i Marc. i. is. Charitatem, alicubi in 'Pcenitentiam et Fidem Religionem k Matt ,? xii - totam partiuntur ; pro Obedientia enim aliquando k Charitatem, xii. 30, 3i, 33. q Uae p er Legem in Deum atque homines perfecta requiritur ; B^ia'a* aliquando vero, quia neque obedientiam, 'neque charitatem, M M rc"i 'iV 7 ' quam debemus, praestamus, m Pcenitentiam, peccatoribus ad Act. ii. 3«. j) e i misericordiam consequendam maxime necessariam, sub- stituunt. Quibusdam, qui plures partes volunt, prima est, 2o^etvii"7. n Cognitio debiti officii ex Lege, et damnatio per Legem ob Gau'ii. 'i'u. 21 ' desertum repudiatumque officium ; secunda, °Cognitio fiducia- s,& Bomfx! que liberationis ex Evangelio ; tertia, p Precatio imploratioque ^2Cor. i. n. Divinas clementiae atque auxilii; quarta, q Gratiarum actio fo ph phii 4 iv6 P r0 bberatione caeterisque benefices Divinis. Sed utcunque coi. in. 17. nominibus varient, res eaedem sunt, et ad duas illas prascipuas partes, Obedientiam et Fidem, in quibus omnis Religionis Nostra? vis et natura continetur, caetera omnia referuntur. Quum enim invocationem et gratiarum actionem, et istis con- junctissima mysteria Divina, quae Sacramenta dicuntur, pleri- que ut partes adjungant, haec quidem prioribus illis duabus continentur. Nemo enim vel fiduciae vel obedientiae officio erga Deum defungi recte potest, qui non premente eum aliqua necessitate, ad ipsum confugere, et omnia illi bona accepta referre, cumque usus et tempus postulat, mysteriis ejus sacris rite uti velit. M. Assentior quidem tibi, quod omnia ad has duas par- tes referri possint, si quis accuratius ista, et paulo subtilius pertractare cupiat. Verum quoniam accuratissima partiendi ratio a pueris non est exigenda, malim ut in plures partes, pingui quadam Minerva, Religionem distribuas, quo dilucidior res tota sit. Crassius ergo, modo apertius, ista tractemus. NOELLI CATECHISMUS. 7 A. Quando ita visum est pingui (ut dicis) Minerva me- cum agere, possem non incommode ex duabus quatuor partes efficere, Religionemque totam in Obedientiam, Fidem, Invoca- tionem, et Sacramenta distribuere. M. Age ergo, quum nostram hanc Religionis tractatio- nem quam explicatissimam esse cupiam, huic ordini insistamus ; ut primo loco de Obedientia, quam Lex requirit ; secundo, de Fide, qua? Evangelii promissiones respicit et amplectitur ; tertio, de Invocatione, et gratiarum actione, quaa sunt con- junctissimse ; quarto et ultimo loco, de Sacramentis mysteriis- que Divinis percontemur. A. Et ego, Prseceptor venerande, sicuti ex te audivi, et studiose, ut est puerorum captus atque memoriola, didici, interroganti tibi libenter respondebo. Prima pars, de Lege et Obedientia. M. Quum ergo r Obedientia nostra, de qua primum nobis r Lev . xxvi . dicendum est, ad normam Legis Divinae sit revocanda, necesse iSt etxxvia.' T , 0 . . toto. Psal. est ut Legis vim atque naturam universam pnus excutiamus : cxix. 4. Luc. T , . , x. 25. Joan. qua cognita et explorata, quas, et qualis nostra debeat esse fl^y 21 ' Obedientia, ignorari non potest. De Lege itaque quid sentias, 10 - dicere ordire. • Deut. iv. 2. A. Legem Dei justitia?, quae ab homine exigitur, "per- Ixxii. i et fectam et omnibus numeris absolutam regulam esse sentio, ■ Kxod. xx. quaa 'jubet ea qua? facienda sunt, prohibetque contraria. In v. Esai.xxx. hac Lege Deus omnia ad voluntatem u et arbitrium suum " Deut .YH?? P 18. etxm. 18. revocavit, ut nulla ipsi neque erga se, neque erga homines E°™v xi i' 7 2 ' pietas probari possit, nisi ea sola, quae ad hujus regulos f^' 7 - Co1 - amussim per omnia quadret. Frustra ergo mortales, suo sibi 2V 1 ^&. xv ' w arbitratu, pietatis rationes confingunt. Legem enim suam Aiatt. xv. 3, Deus, ut certissimam, turn cultus Divini, x tum officiorum erga - Matt. xxii. 1 1 1 1 vi 1 i- 1 • ? 36,40. Uoan. homines regulam, duabus Mescriptam tabulis nobis proposuit; f^ dxxxi simulque z Obedientia nostra nihil, quod quidem in terris fiat, 2 "' |,' xx D x ^ t sibi gratius acceptiusve esse demonstravit. i T beut. v. 32. M. Prior tabula quo est argumento ? S&*ifatt5X A. De pietate nostra a in Deum tractat, et prima quatuor 24. oan " T • T> x 1 i'x "Deut. vi.5. Legis rraacepta complectitur. Matt. xxii. 0 r r 30,37. M. Secunda vero ? t, 11 ,?"- xxii - 39. Rom. xin. A. De charitatis sive dilectionis mutual inter homines f 4 9 - Gal - v - officiis ; quae sex prrecepta continet. Ita in summa c decern X x X ™, d ' 28 . Deut. iv. 13. s NOELLI CATECHISMUS. omnino proeceptis tota Lex absolvitor ; cujus rei gratia, De- calo°;i nomen Legi inditum est. 31. Recita mihi primal tabular primum praaceptum. a Exod. xx. A. DeUS AD HUNC MODUM EFFATUS EST. d AUDI ISRAEL ! 1, 2, 3. Dent y. 6. 7. Psal. EGO SUM DoMINUS DfiUS TUUS, QUI TE EDUXI EX DoMICILIO Ixxxi. 8, 9. Mich. vi.4. SERVITUTIS iEGYPTIJE. NoN HABEBIS DeOS ALIENOS CORAM ME. M. Cur de se, atque beneficio suo, quaedam primum Deus commemorat ? • Lev. xxvi. A. In primis illi curae fuit, ne legum a se latarum e ex- vi.6. istimatio mox per contemptum imminueretur ; ideoque quo major authoritas accederet, isto veluti exordio utitur : Ego ' Deut. x. 12. sum Dominus Deus tuus; quibus verbis f conditorem se, 3. et cxxxv i'. Dominum ac servatorem nostrum, omnisque boni authorem 1. BnLvui. .... ,. . . * • i is^et xim. i. esse docet; jubendique authontatem jure optimo ex legisla- i5 T i&" 14, t°ris dignitate sibi vendicat ; et Legi suae ex bonitate gratiam conciliat ; atque ex utroque pariter necessitatem nobis obse- s Mai: i. 5, 6. quendi summam imponit, nisi et in potentissimum g rebelles, et in optimum ingrati esse velimus. M. At cum Israelem nominatim appellet, ac de rupto servitutis JSgyptioe jugo diserte mentionem faciat, an non ad populum Israeliticum proprie pertinet? h Exod xii A. Israelitas quidem corporali h servitute, per servum x,v - suum Mosen exemit Deus ; at suos omnes ex spirituali peccati ' Joan. viii. 'servitute et diaboli tyrannide, qua alioqui pressi oppressique vi.so.'coi. ' iacuerant, per Filium suum Jesum Christum asseruit. Hoc i. 13. Heb.ii. » . . * . . w,is. Act. hberatioms genus ad omnes •'perasque homines pertinet, qui jRom.iii.22. in D eo Hberatore fiduciam omnem collocant, iiliusque legibus k Joan. Tin. ' tl o ui"'i. 1Joaa k P ro virili parent; Quod ni faciant, summaa eos ingratitudinis i^u'ef cm. 'reos fore, hac beneficii summi commemoratione denunciat. » Liic.'xin. Cogitet enim quisque m Satanam, infernum ilium Pharaonem 2«. i Pet.' v. suo capiti imminentem ; n peccatum item fcedissimum esse EsS^r xi- 2. lutum illud in quo turpissime volutatur ; et °gehennam, f2 P Apde xvi ^Egyptiam servitutem teterrimam, sibi ob animi oculos pro- "iiatt xiii P ona t ; et libertatem hanc quam dixi, unice sibi p expetendam tk 'as&iC esse > u t qu® sua maxime intersit, facile intelliget ; qua tamen t' Matt. xvi. indignissimus erit, ni libertatis q authorem omni obsequio xxvi. is.' atque obedientia colat. Rom. xvi. 20. * _^ i Esai. xvii. revse. in. Joan. p xuvi'icm ^" Confirmata jam Legis sua? authoritate, sequitur ipsum vi. 19. proaceptum : Non habebis Deos alienos coram me. NOELLI CATECHISMUS. 9 31. Hoc quid sibi velit, dicito. A. Idololatriam, r quam pcnitus odit Deus, vetat atque r i, ev . xxvj . , ., . 1, 13. Deut pronibet. xil a Jud. 31. Idololatria, aut Deos alienos habere quid est ? J. Est in locum unius s veri Dei, qui se palam nobis > Deut. -n. 4, manifestoque in sacris Uteris ostendit atque patefecit, alias vel 32. personas vel res constituere, et ut Deos *quosdam nobis fingere « Esai.xiiv._ et comminisci, quas ut Deos colamus, et in quibus spem s. 7, 12, is. nostram ponamus atque collocemus. Jubet enim ut u unum se -Deut.iv.35, _f . , . 39. et vi. 4, 5. tantum Deum agnoscainus; id est, ut quae ad ejus majestatem Marc. xu. 29, spectant universa, x quseque soli illi debemus, eorum ne vel "jjf".^ *- m minimam quidem partem transferamus alio ; sed suum illi Ap^'Jxl 26 " honorem cultumque soli atque in solidum exhibeamus ; cujus 10 ' quicquam ad alteram deferre summum esset nefas. M. Quae sunt ilia, quae Deo peculiariter debemus, in quibus cultum illi proprium et peculiarem situm esse dicis ? A. Deo quidem innumera debemus, verum universa ad quatuor capita non inepte referri possunt. 31. Quae sunt ea ? A. Ut ipsius majestati y summam venerationem, summum y Deut*. 12. ejus z bonitati amorem atque fiduciam prasstemus, ad ilium x "- ix p 2 sa & c confugiamus, a et ipsius imploremus opem, illique nos et f^t' ^i. b nostra omnia accepta referamus. Haec ut nulli alii, ita illi f y . ^ et T.' soli exhibenda sunt omnia ; si ilium solum Deum c nostrum .°i>sai. 1. 16. habere, illiusque populus peculiaris esse volumus. bp'ai.xxxiv. , 7 . lxvi. cxlv. et 31. Ultima ilia verba, coram me, quid significant? toto'iibro A. Non posse nos vel semel ad defectionem spectare, nisi i/ 1 ^^ Deum d testem habeamus ; nihil enim tam abditum atque £ 7 p e fx' X xm'. reconditum esse, ut eum latere possit. Praeterea non apertae Kelvin! 10. solum e confessionis honorem, sed et cordis intimam ac sinceram xxx m.' u. pietatem requirere sese Deus indicat ; ut qui occultarum sit 15. Jer. xvii. 1 . . 3 . , X 9,10. Heb. cogitationum cognitor atque muex. w. 13. 6 • i" Esai 16 - M. Satis ergo dictum esto de pnmo praecepto ; jam adjj 313 ^ 13 . secundum pergamus. aetxv.8,18. A. f SlMULACHRUM ULLIUS REI, QUjE AUT SUPRA IN t Exod. xx. 4. CCELO, AUT INFRA IN TERRA, AUT IN AQUIS INFRA TERRAM SIT, DeuMvT'ii.' et v. 8, 9, 10. NON EFFINGES ; EA NON VENERABERIS NEQUE COLES. NAM et xxvii. 15. Psal.xcvu.7. EGO SUM DOMINUS DEUS TUUS, ZELOTYPUS, QUI PARENTUM Esai - ' e fcxod. INIQUITATEM ETIAM IN LIBERIS VINDICO, AD TERTIAM USQUE ™™ t \\l QUARTAMQUE PROGENIEM OSORUM MEI ; CLEMENTIAQUE UTOR 10 NOELLI CATECH1SMUS. AD MILLESIMAM USQUE PROGENIEM, ERGA MEI AMANTES, MEA- QUE PRiECEPTA CONSERVANTES. M. Horum verborum quis est sensus ? A. Sicuti primo praecepto solum se coli adorarique jubet, ita isto ab omni superstitione vitiosisque et corporeis figmentis h Esai. ii. i8. avocat, quandoquidem ipsius cultus h spiritualis purusque esse ?*■ , ' debet ; maxiine vero ab externa 'idololatria crassissimo vitio > Psal. SBfn nosdeterret. Je'r. e x. x i4!' 9 ' Pingendi itaque fingendique artes in totum daranat hsec lex, ut videtur, ita ut nullas omnino imagines fieri liceat. i L Deut X iv ^' ^ mme '■> verum primo ne vel Dei k exprimendi, vel i8. i2^etxivi'. adorandi causa, imagines ullas formemus, vetat : Deinde ne ixxviii 1 fl: imagines 'ipsas adoremus edicit. ^De U x t T «f' M. Cur Deum non licet corporea et aspectabili figura xcvu.^'et exprimere ? xiiv. 17,19. ' A. Quia inter Deum, qui m spiritus est, asternus, immen- - Psal. cxv. , . , . 3 4. Esai. xi. sus mnnitus, incomprenensibilis, et ab omni concretione mor- 10, &c. Joan. . . i V '2o 4 '23 Kom ' t an ' segregatus, et inter caducam et corpoream, exilem et w E xT.' 18 ' inanimem, inanemque "figuram, nihil potest esse simile aut 5%! 9 jlrx. - commune. Itaque per summam injuriam Dei optimi maximi u. Act. xwi. ma j es t; a t ein minuunt, quum earn in hunc modum repraesentare conantur. M. Non ergo recte dixerunt hi, qui imagines esse idio- tarum libros contendunt? A. Quales libri sint nescio ; de Deo certe nihil nisi errores docere possunt. M. Quaenam est ilia adorationis forma, quae hie dam- natur ? 7. etcvi X< 34"' Quum precaturi, °ad statuas aut imagines converti- fft^bSJau' mur, coram illis prosternimur, genibus inflexis, aperto capite, 2'. Mich! e v X1 ' aut aliis signis honorem illis exhibentes, ac si Deus nobis illis 12. Act. mi. re p raesen t are j ;urj j n surama> i n imaginibus, ne vel Deum quaaramus vel colamus ; vel quod idem est, ne imagines ipsas in Dei honorem veneremur, aut illis quoquo modo, ad majestatis suae injuriam, per idololatriam, aut superstitionem abutamur, 24?2^ e l'zlch. hac Lege prohibemur. Alioqui vero p statuariae picturaeque xli. 19. Matt. . ° . * xxii. 20. usus leeitimus mimme interdicitur. q Deut. vii. 5. 0 . . fpa^'xxxi' ( 1 USB m commemoras, colhgi facile potest, Ji.^iis&in templis, q quas Dei cultui proprie dicantur, statuas aut MaTuxxi.' ti imagines ullas collocare, valde periculosum esse. NOELLI CA.TECIIISMUS. 11 A. Id verum esse, totius pene Keligionis interitu, jam nimium profecto experti sumus. M. At adhuc superest hujus Legis quasi appendix qua?dam. A. Nam ego, inquit, sum Do-minus Deus tuus, r socii 1 E £°? lt xx 9 impatiens, qui vindico iniquitatem parentum in Filiis, usque f^lm.' in tertiam, et quartam progeniem eorum qui me oderint. Nah ' L 2 * 31. Quorsum tandem, aut cur ista dicuntur? A. Ha?c eo pertinent, ut Legem hanc, adhibita veluti sanctione, statuat et confirmet. Nam Dominum se, ac Deum nostrum nominans duplici ratione, "authoritatis videlicet, et • Deut.x.12. beneficentite, nos ad sibi per omnia parendum urget; 4 zelo- 3». 1 iim. vi. typia? vocabulo indicat, se socium aut sequalem ferre non ^ x x ° d 14 nfiacd Jos. xxiv. 19. F uf5 ° e * Esai. xlii. 8. M. Quae subest hujus quam dicis, zelotypiae ratio ? A. iEquissima profecto. Postquam enim nobis nihil "promeritis, tantum pro infinita sua bonitate se donavit, » Psai. xiiv. optimo iure nos x totos omnino, atque in solidum vult esse sjviu. 9. . . . . .... Rom. v. 8. et suos. Hoc enim est illud veluti sancti conjugii y vinculum, xi n 33 - 2 Tim - quo fideli ill I marito Deo, anima? nostra?, tanquam casta? et^Sf.' 37'. 10 ' sponsa?, copulantur. Quarum castitas est, Deo soli dicatas \ cor. esse, et illi penitus adhaerere; sicuti rursum, z adulterio pollui ?§er.\ 2 lo. dicuntur anima? nostra?, cum a Deo, ad idololatriam aut Ezeeh. vi. 9. ... _ et xvi. 15. superstitionem denectunt. Quo vero sponsa? amantior est maritus, quoque castior ipse, eo est sponsa? fidem violanti infensior. M. Prosequere. A. Jam quo impendio magis odisse se idololatriam ostendat, et graviore nos formidine a peccando coerceat, non de iis modo qui ipsi offenderint, sed et de eorum a quoque »Exod. liberis ac posteris pcenas se sumturum minatur. DeutV.9,10. i- . . et vii. 9, 10. M. Verum quo tandem modo istuc Dei justitia? est con- |sai. xiv. 20, sentaneum, quenquam propter alterius admissum pcenas dare ? A. Ipsa humani generis conditio hanc questionem satis explicat. b Natura enim exitib obnoxii sumus omnes : in qua b „ Es ?i- 4 > . A t ' -1 &c. Rom. m. nos conditione si Deus relinquat, nihil est quod de eo con- J I0 - E P h - queramur. Et sicut suam erga pios dilectionem et miseri- cordiam, eorum posteritatem c tuendo, fovendoque, et illis ^Deut.iv.37. salutem quam non debuit impertiendo, demonstrat; ita suam xxxvi ;jg 2 g 5 t et in impios vindictam, ipsorum d lilios hac beneficentia privando, J x |; a 2 / s . v exequitur; neque tamen injuria interim ulla eos afficit, quod 2 £ et xlvli ' - 12 NOELLI CATECHISMUS. • Exod. gratiam quara illis e non debuit, non sit impertitus, sed quales ik.ra.'ix. 14. invenit, tales ingenio natura>que suae relinquit. M. Perge ad caetera. A. Ne solis nos minis urgere videatur, jam sequitur altera pars, qua Deus benigne et liberaliter pollicendo, nos ad f Gen. xxii. obsequium invitat atque allectat. f Clementia enim se summa 17. et xxvi. 4. . • • « Deut 10. usurum promittit, turn erga omnes qui se diligunt, suisque mandatis obtemperant, turn erga ipsorum etiam posteros. M. Qua ratione istuc aequum esse tibi videtur ? A. Ratio quidem aliqua est propter piam educationem, e Gen. xviii. sin qua suos liberos pii parentes sic instituunt, ut illis in vero 19. Deut.iv. V. . ,., . 9, 10. et Domini timore et duectione quasi haeredes succedere soleant. xxxn. 46. 1 Psai. cxxxii. g e( j e j h na tura ipsa nos ad benevolentiam erga amicorum i2 3 e^ e lv. X 4.' bberos invitat ; certissima tamen ratio est, quod Deus ita 4Ke g . vm. p rom jttit } iq U i n eque a justitia aberrare, neque fidem fallere 1 Deut xxxii. . , 4. 2 Par. xix. potest unquam. Rom. ix.'ii M. Atqui istud constans et perpetuum esse non apparet; 2 cor i lit < l u * a a liq uan do parentes k liberos progignunt impios, et a 4 Re" g xxi'i'i 2 ' parentum virtute degeneres, in quos Deus non obstante hac x\£t£™w'. promissione, graviter animadvertit. A. Hoc quidem negari non potest. Nam Deus ut propi- i 3 ^ txv ^ um se ( cum visum fuerit) Mmpiorum liberis exhibet ; ita in 4 ettl'i V 22 nu ^ a hujusmodi necessitate piorum liberis devinctus tenetur, m 4 Exod. m quin ipsi liberum sit, ex illis quos velit, repudiare. Verum jo^xxm.' 14. in eo hujusmodi moderationem adhibet, ut certa promissioni euT.'iT 3 suae fides semper constet. M. Quum ante in vindicta tres, aut quatuor ad summum progenies nominet, cur hie in misericordia mille complectitur ? » Exod. A. Ut ostendat ad mansuetudinem n et beneficentiam, xxxiv, 6. rtcfflTet 5 ' ( l uam severitatem, se multo esse procliviorem ; sicut et Siv' V 7 8 « w ai ' ip se a ^i profitetur, se ad iram tardum esse, ad ignoscendum vero propensissimum. M. Ex his qua? commemorasti omnibus, videris mihi intelligere, Deum, ne ipsius cultus, qui spiritualis et purissi- mus esse debeat, crassa ulla idololatria aut superstitione pol- lueretur, magnam adhibuisse cautionem ? o Exod. xx. 4. 0 DeuuV.iR J, Maximam profecto. Nam non aperte "solum et pro- s' 6 X °Lev X ' ^ xe enumeratis omnibus simulachrorum formis, in prima fere Deut. ?t'; 26. legis suae parte, ut rem ad suam majestatem maxime spec- It xxvii. 15. tantem edixit ; sed et horrendis p minis violatori, maximis Ezech xc v v i U 4 7 ' rursum observatori propositis praemiis hanc legem sancivit. NOELLI CATECHISMUS. 13 Ita ut, aut non intellectum fuisse hoc mandatum, ut obscurum, aut non animadversum, ut in turba delitescens, aut non curatum, ut leve et minimum ; sed ut nullum potius man- datum, nullis minis, nullis promissionibus adjunctis, neglectum prorsus ab omnibus jacuisse, plusquam stupendum videri possit. M. Sic est profecto ut dicis; verum recita mihi jam preceptum tertium. A. q NoMEN Domini Dei tui inaniter non usurpabis; qExod.xx.7. Lev. xix. 12. NEQUE ENIM SINET IMPUNITUM JEHOVA, QUI EJUS NOMEN Deut. v. 11. INANITER ADHIBUERIT. M. Quid est inaniter usurpare nomen Dei? A. Eo vel r pejerando, vel temere, et incogitanter, ac • Lev. xix. 12. pragter "necessitatem jurando, aut vel semel prseter gravem iTim. i.'io. causam nominando, abuti. Quum enim sit Divini t nominis .9. .. j. Matt. v. 33. maiestas sacrosancta, omnibus modis cavere debemus, ne aut ' D QUOD EST DOMINI Dfil TUI SABBATUM, NULLUM OPUS FACIES ; NEC TU, NEC FILIUS TUUS, NEC FILIA TUA, NEC SERVUS TUUS, NEC ANCILLA TUA, NEQUE JUMENTUM TUUM, NEQUE APUD TE DEGENS PEREGRINUS. NaM SEX DIEBUS fc Gen. H. 1, 11 PERFECIT DEUS CCELUM ET TERRAM, ET MARE, ET QUICQUID 2,3. Heb. iv. ' 3 > 10 - IN ILLIS CONTINETUR. OEPTIMO QUIEVIT. ItAQUE DIEM SABBATI SACRUM, SIBIQUE DICATUM ESSE VOLUIT. M. Sabbati nomen quid significat? ' Exod. xvi. A. Sabbatum si interpreteris, 'requiem significat. Eo xvi. 31. ' die, ut qui ad cultum k Dei solummodo sit institutus, profana k Jer. xvn. ' * .. .. E'^ldvi ne g°tia omnia a piis longe semovenda sunt, quo rehgioni, et Luc'.xx'iil.'il pietati sedulo vacare queant. M. Cur suum nobis exemplum ad imitandum proposuit Dominus? NOELL1 CATECHISMUS. 15 A. Quod clara, atque illustria 'exempla animos homi- i Joan, xm. num acrius excitent atque acuant. Nam et dominum servi, iv.' i6.etxi.il et filii parentem libenter imitantur; et nihil magis est expe- ™ | tendum, quam ut homines ad Dei m exemplar et imitationem 1 PeL 2h se forment. M. Septimo ergo quoque die ab omni nobis labore absti- nendum prorsus esse dicis ? A. Duplex est hujus praecepti ratio ; quatenus enim caeremoniam complectitur, externam tantum quietem exigens, ad Judaeos n proprie spectabat, nec perpetuae asternaeque legis » 1 c ? r. x. i. vim habet: sed Christi iam "adventu, ut caeterae Judaicarum 4. io, et 12. ' "> . . Col. ii. Hi, 17. caeremoniarum umbrae abrogatse sunt, ita et de ista lege ex ™'- 5 - hac parte est derogatum. cX"iua M. Quid ergo praeter caeremoniam subesse putas, quo Heb " x " L perpetuo astringamur ? A. Tres ob causas haec lex est instituta ; ut disciplina p Ecclesiastica, et Reipub. Christiana) status aliquis constituatur, r Mare. i. 21. atque retineatur ; ut servorum q conditioni, quo tolerabilis ea e\ C xv?2i. 14, q Exod. xxi. fiat, provideatur ; et ut spiritualis illius quietis forma r atque 2. g e " 4 :.y- figura quaedam exprimatur. fya. M. Quae est ilia quam dicis Ecclesiastica disciplina ? ^ ^ om - A. Ut populus Christianus ad Christi "doctrinam audi- " M are.' tui endam, ad conficiendam fidei *suae professionem, ad preces 17!°" 1V " 16 ' "Deo publice adhibendas, ad divinorum x operum, atque bene- um.'^i 2 ' ficiorum memoriam celebrandam atque retinendam, traditaque M^t^ixi. "13I ab eo mysteria y peragenda, in unum conveniat. B pLi l ' l2 i- M. An ista septimo quoque die prastitisse satis erit? n. A v^' A. Sunt haec quidem privatim z cuique assidue recor- 2. e t danda, et cogitanda ; nostras tamen negligentiae atque imbe- Luaximi. 1. cillitatis causa, status dies peculiariter huic negotio publice Eph ' v ' 2 °' destinatur. M. Jam de servis sublevandis, quare hoc mandato cau- tum est? A. iEquum fuit illos, a qui sub aliena potestate sunt, = neut. v. u ; aliquod tempus a labore interinittere ; alioqui enim illorum Jer. xkxiv. conditio nimium dura difficilisque toleratu futura esset. Et sane par erat, servos communi nostro b pariter atque ipsorumt- Psai. Domino, adeoque patri etiam, quum eos sibi per Christum GahuTl 2*;, . . . 2J{. Epb. \ i 9. aeque adoptarit, una nobiscum aliquando inservire : Sed et Co1 u - dominis ipsis praeterea utile est, ut servi interdum °inter- • Deut. v. 14. quiescant, quo videlicet ad intermissum paululum laborem 12. ' * x ' alacriores validioresque revertantur. 16 NOELLI CATECHISMUS. M. Superest jam ut de spiritual quiete dicas. a Esai. i. 14, A. Ea est, dum a mundanis negotiis, d propriisque ope- Heb.'w.V ribus atque studiis feriati, et quasi sanctum quoddam otium agentes, nos totos in Dei potestatem permittimus, quo ille • Gai. v. 24. sua in nobis opera peragat ; et dum carnem nostram, e ut oi. iu.5. Scriptura loquitur, crucifigimus, hoc est, appetitus et motus animi pravos fraenamus, ingenio nostro temperantes, ut Dei spiritui obtemperemus ; ita enim externa? quietis figuram at- que imaginem, ad rem veritatemque optime revocabimus atque traducemus. M. An ergo reliquis diebus hanc curam abjicere licebit? A. Nequaquam : Postquam enim semel coeperimus, per- < Matt. xxiv. gendum f est per totum vitae curriculum ; et numerus g sep- 24', 2o. ac ' tenarius, quum perfectionem in Scripturis designet, omni ope r?a g 'xii e' - a *1 ue opera assidue eniti, atque ad earn h contendere oportero Ma« n 'v v «i nos a dmonet. Una tamen ostenditur, nos quoad in hoc mundo vivimus, a spiritualis huj us quietis perfectione atque absolutione i icor. ii. o. 'longe abesse, gustumque tantum quendam hie nobis praeberi \e, 17. et'xlv! quietis illius, quam in regno Dei sumus perfecte k absolutam 13. etxxi. 4. ? ,. . . i 1 • >< Esai. xxv. icehcissimamque habituri. 8. 1 Cor. ii. 9. u 2Thess._i. 7. M. Recte recitatae iam mihi a te sunt Leges prima? ta- Apoc. vn. 16. o it Sxf'i 13 ' et bula?, qua verus Dei cultus, qui est bonorum omnium fons, summatim comprehenditur. Jam vero qua? sint amoris chari- tatisque nostras erga homines officia, quae ex isto fonte scaturiunt et derivantur, quaeque secunda tabula continentur, mihi dicas velim. i Exod. xx. A. Secundae tabulae initium est, 'Honora patrem et 12. Deut. v. 16. Matt. xv. MATREM ; UT SIS LONG^VUS SUPER TERRAM, QUAM DATURUS 4. Eur., vi. 2, Tv Tk 3. EST TIBI DOMINUS DEUS TUUS. M. Honoris nomine hoc loco quid significatur ? »Prov. i. 8. A. Honor parentum, amorem, m timorem, et reverentiam i2. coi.' ' complectitur ; et in obediendo illis, in salute atque auxilio iii. 20. 1 Tim. r 10*1 • 1 • xii 4 9 Heb ' i eren( lo, eos defendendo, atque etiam, si quando rerum inopia laborent, fovendo, ut in proprio suo munere atque officio versatur. M. An de iis tantum qui natura parentes sunt, Lex prae- » Deut. xvii. Cipit ? xiii. 1. A. Tametsi ipsa verba aliud sonare non videntur, intelli- » Luc. x. 16. 1 Tim. v. 1. p Prov. v. 13. gendi tamen sunt omnes, quibus aliqua attributa est autho- J°^™> 31 - ritas ; ut n Magistratus, Ecclesiae "Ministri, p Praeceptores ; denique ornamento aliquo vel honorata? q a)tatis, vel ingenii 32. Prov, xix. 10. NOELLI CATECHISMUS. 17 sapientiaeque, vel doctrinae, vel gloriae, vel fortunse prsoditi, vel caeteris rebus superiores, parentum nomine continentur ; quando ex eodem fonte ipsorum pariter atque parentum authoritas derivatur. M. Quonam ? A. Ex sacrosancta Legum r divinarum sanctione, qua ill! * Deut. xyu. seque ac parentes dignitate atque honore afficiuntur, et decor- i Pet. iu w. ' antur. Inde enim omnes vel Parentes, vel Principes, vel Ma- gistrate, vel alii superiores, quicunque tandem sint, vim suam atque authoritatem omnem habent, atque obtinent ; quod per hos Deo mundum hunc regere atque administrare visum fuerit. M. Hoc quale tandem est, quod Parentum nomine Ma- gistrate, caeterosque superiores appellat ? A. Ut intelligamus eos a Deo nobis nostro "publicoque •Rom.xm.4. ..... i • i Hcb - xiii - 17 - bono datos esse ; simulque ingenium 'humanum super bia elatum, tExod.xxxii. et celsitudinis appetens, atque ab alterius imperio perferendo refugiens, autboritatis illius, "quaa minime omnium est invidiosa, - Prov.iii.12. 1 m • • • Matt. vii. 9. exemplo, ad officium obsequiumque in Magistratum perduceret, {'xh' e i i ' i n 1 atque assuefaceret. Parentum enim nomine, non solum ut obtemperemus obediamusque magistratibus, sed etiam ut eos colamus et diligamus ; vicissimque ut superiores imperent in- ferioribus, ut justus parens probis filiis solet, praescribitur. M. Promissio ilia mandato addita quid sibi vult ? A. Longa x fruituros vita, et in certa ac stabili bonorum ■ Exod. «. . . . 12 - Deut - v - possessione diu permansuros esse, qui meritos debitosque Pa- ^ 6 - 3 E P h - rentibus, et Magistratibus honores habuerint. M. At haec promissio peculiariter ad Judseos, qui pii in Parentes fuerint, spectare videtur. A. Non est dubium, quin quod de terra y Chanaan no- r Gen. x m. 7. minatim dictum sit, ad Judasos proprie pertineat : verum cum xxvi. 3. . 1 • • tv • ft' Deut.xxiv.4. Deus totius orbis sit z Dominus, quascunque nobis sedes inco- . Gen. i. 1. lendas dederit, eas in possessione nos nostra esse retenturos, bac et cxv. 16. . . f. Dan. iv. 22. Lege promittit et conhrmat. M. Verum in tarn aerumriosa pariter ac flagitiosa vita, provectam aetatem cur Deus in beneficii loco ponit ? A. Quia dum suorum miseriis a et calamitatibus opem « 2 Reg. xxii. 1. Psal. fert, vel eos in tot circumstantibus periculis tuetur, et a vitiis 1, 2, 3. r . Jer. xiv. 8. atquo peccatis avocat ; paternum in eos ut liberos suos animum, Heb - 13 - benevolentiamque declarat. M. Quid, an ex contrario sequitur, eos quibus cito aut r 2 [NOEL. CATEC.J 18 XOELLI CATECHISMUS. ante decursam a3tatem vita adimitur, aut quos vitas hujus miseriae atque aerumnce premunt, in odio apud Deum esse ? bj0b.u2.et A. Nihil minus ; imo quo quisque b fere Deo est charior, rn^ia. Matt, eo vel gravius malis oneratur, vel citius ex hac vita, quasi e carcere, a Deo evocatus atque emissus, migrare solet. M. An non ista interim veritatem fidemque promissionis Divinae infirmare videntur ? A. Minime. Quum enim terrena nobis bona Deus polli- ■ Deut. cetur, hac vel aperta 0 vel tacita exceptione semper utitur, Esai. i'. is, an. modo ne ea animis interim nostris minus salutaria sint, aut Jer. xxii. 4, 5. , . perniciosa. Esset enim valde praeposterum, atque perversum, a Matt. v. 29; nisi animaa semper d pra3cipua ratio haberetur, atque ita mundana • n Vr4'. vii. commoda vel consequamur, e vel illis careamus, ut aevo sempi- vi. 8. ' ' terno beati perpetuo fruamur. M. Jam quid de illis, qui Parentibus Magistratibusve minus obsequentes fuerint, aut illos violarint, aut occiderint etiam, dicemus? ' Exod. xxi. A. Hujusmodi fere omnes vel f foedissimam miserrimam- 9.'Deut.xlL" que vitam producunt, vel earn immaturo acerboque interitu, et 18, &c. Prov. ? r ' , , . / ; xxx. 17. infami morte de medio sublati, per summum dedecus amittunt : « Matt. xv. 4. Neque in hac modo vita, sed et in futuro g saeculo aeternas im- 32. etxiii. 2,5. pietatis suae poenas perpetuo luent. Nam si homines a nobis h Lev. xix.17. alienissimos, vel inimicos h etiam adversariosque capitales laedere, &c. Luc in. nedum occidere, Dei mandato, quod proxime sequitur, prohi- bemur ; quam sit nobis ab omni in parentes injuria, a quibus vita, patrimonium, libertas, civitas tradita est, abstinendum atque cavendum, facile profecto intelligimus. Et si praeclare a sapientibus priscis dictum est, vultu lsedi pietatem, parentesque verbo voceve violare, summum esse nefas, quod supplicium satis acre reperietur in eum, qui mortem obtulerit parenti, pro quo mori ipsum, si res postularet, jura Divina atque humana coge- bant? M. At multo est adhuc atrocius patriae parentem, quam suum violare, aut occidere. A. Profecto : Nam si singulos homines parentes suos pri- vatim violare, flagitium ; necare, parricidium sit ; quid dicemus de illis, qui contra rempub. contra patriam antiquissimam sanc- tissimamque, et communem omnium parentem, quam nobis chariorem esse quam nosmetipsos decet, et pro qua nemo bonus dubitat mori, si ei sit profuturus ; qui contra Principem, patrem patriae ipsius, et reipub. parentem conjurarunt, atque impia NOELI.I CATECIIISMUP. 19 arma tulerunt ; et quos deserere vel destituere proditio sit, de illorum pernicie, exitio, interitu cogitare ? Verbo satis digno tam nefaria appellari nullo modo potest. M. Recitajam sextura mandatum. A. *NoN OCCIDES. 1 Exod. xx. . . 13. Matt. v. M. Satisne huic Legi obtemperabimus, si manus a caede 21. Jac. n. et sanguine puras habuerimus ? A. Deus non externis tantum operibus, sed animi etiam k affectibus, adeoque his potissimum legem tulit ; ! ira enim et v Deut. sxx. odium, et quaevis nocendi cupiditas, caedes coram Deo censetur. t LTti.^'V. Ab his ergo nos etiam Deus hac Lege prohibet. 1 Matt, v a, 6 . „ . S * . . 22. 23. Gal. v. M. Plene ergo Legi satisfaciemus, si odium in neminem »>. uoan. a. concipiamus ? A. Imo odium damnando, Dominus amorem erga m omnes « Matt, r.23, ... ... .... • , • , 24 > 25 - Ll,e - homines, etiam inimicos exigit ; adeoque ut illis qui nobis male »>-. 27^ Rom. precantur, et hostili in nos sunt odio atque crudelitate, non modo salutem et incolumitatem, omniaque bona precemur, sed de illis, quantum in nobis erit, bene etiam mereamur. M. Jam praeceptum septimum quodnam est ? A. "Non adulteraberis. ?, e ™ 0<, „ xx - 14, Deut. v. M. Quid eo tibi contineri videtur ? g; Matt xix - A. Hoc praacepto omne foedae vagaaque libidinis genus, omnisque quae a libidine nascitur turpitudo, ut contrectandi petulantia, orationis 0 obscoenitas, vultus gestusve lascivia omnis, » Rom. xhi. atque impudicitiaa significatio quaavis prohibetur. Nec verborum 3.V jac. u. modo turpitudo, obscoenitasque rerum vetatur, sed, quoniam turn corpora, turn animaa nostrae p templa sunt Spiritus sancti, quo picor. w. pura sit in utrisque castitas, pudor pariter, et pudicitia a Deo jg- acor.V cxiguntur ; ne vel corpora ullis libidinis sordibus, vel animi obsccenis cogitationibus, q aut cupiditatibus ullo modo polluantur; < '^J**?- sed casti purique perpetuo serventur. |s- 2 Ma "- v - M. Perge ad caatera. A. Octavum praaceptum est, f Non furaeeris. Quo > R*od. xx. » .,, -l-i .15- Matt. xix. praacepto non tantum furta ilia quae humanis legibus puniuntur, is- 1 c° r - vi - verum etiam omnes fraudes, 8 atque fallaciaa damnantur ; nulli * 1 xhess. w. vero contra hanc legem flagitiosius committunt, quam qui per rationem fiduciae, eos erga quos amicitiam simulant, maxime fraudare solent. Qui enim fidem laadunt, oppugnant omnium commune prsesidium. Ne ergo cuipiam imponamus, ne circum- veniamus quenquam, ne emendi aut vendendi quaastu et lucro duci nos ad injuriam sinamus, neque mercaturis faciendis injuste 2—2 20 NOELLI CATECHISMUS. ctlTio 'i'' rem sinistras b etiam suspiciones et judicia iniqua vetat. xiil' a 1 ?™' Nam hie legislator animi affectiones semper maxime respicit. Hasc ergo lex vel ad male de proximis sentiendum, nedum ad eos c infamandos propensos nos esse prohibet : imo hoc nos esse candore atque aequitate jubet, ut et de illis, quantum Veritas patitur, bene sentiamus, et suam ipsis existimationem, quantum in nobis erit, integram tueri studeamus. c Prov xxv. 18. 1 Pet. ii 1, 2. NOELLI CATECHISMUS. 21 M. Qua? subest ratio, quod Dominus in Lege sua animi vitiosos affectus gravissimorum scelerum nominibus appellat ? Odium enim et iram, caedis appellatione ; lasciviam omnem cogitationemque fcedam, adulterii ; cupiditatem injustam, furti nomine complectitur. A. Ne, ut est hominum ingenium, ad impios d animi af- jBom.vii.7. fectus, ut ad levia quaxlam, conniveremus, eos Dominus justitise Jac - iv - 1 - sua? regula metiens, veris nominibus designat. Ita enim Ser- vator noster paternaa mentis interpres optimus, ita Divinus ille Spiritus recte intelligendi Magister summus, ista explicat : e Qui • Matt. v. 22, irascitur, inquit, fratri suo, homicida est ; qui concupiscit mu- 1 Joan. m. is. lierem, adulterium perpetravit. M. Verum cum vitia tantum et peccata his praaceptis prohibeantur, cur tu interpretando virtutes etiam contrarias praecipi dicis ? Nam prohibito adulterio, castitatem ; csede et furto vetitis, summam benevolentiam beneficentiamque praacipi dicis ; atque ita in caeteris. A. Quia idem Servator noster sic interpretatur, summam legis non in abstinentia tantum ab injuria maleficioque, sed in f dilectione atque charitate constituens. Sicut et Regius Pro- t Matt. xxii. pheta e antea monuerat : Declina (inquiens) a malo, et fac «u. s?9.' 1 Gal. v. 14. bonum. « p sa i. ... xxxvii, 27. M. Superest jam ultimum praeceptum. A. Non concupisces ''cujusquam domum. non uxorem, >-Exod. xx. 17. Mich. NON SERVUM, NON ANCILLAM, NON BOVEM, NON ASINUM, NEC »■ 2. Rom. ' ' ' ' vii. 7- 1 Cor. QU1CQUAM OMNINO ALIUD, QUOD ALTERIUS SIT. x e - M . Cum totam legem spiritualem esse, nec ad coercendum tantum externa maleficia, sed ad internos animi affectus frae- nandos institutam esse jam aliquoties commemoraris, quid hie amplies prsecipitur, quod antea fuit omissum ? A. Actiones pravas, affectusque animi vitiosos Deus su- pra prohibuit; nunc vero 'exactissimam a nobis integritatem • Esai. i. i6. requirit, ut ne cupiditatem quidem ullam vel levissimam, aut Gai. v. u. cogitationem minimam a recto quoquo modo declinantem, in animum obrepere sinamus. M. Quid ergo, improvisas et repentinas etiam cupiditates, momentaneasque cogitationes, quae piis etiam sese ingerunt, peccata esse dicis, etiamsi illis obnitantur potius quam obtem- perent ? kSen.vL5.et A. Omnes certe pravas cogitationes, etiamsi non accedat consensus, ex natura nostra depravata prodire constat. Cupi- M 1 att xv - 18 » 22 XOELL1 CATECHISMUS. ditates vero repentinas, quae corda humana sollicitant, nec tamen firmam animi assensionem approbatiouemque eliciunt, non est dubium quin Deus boc prsecepto, ut peccata damnet. Par enim xfS! i3."i5 et es *j ut coram 'Deo in cordibus etiam nostris, atque animis, sua ExctLxviiL atque ea summa integritas et mundities reluceat. Non enim illi potest innocentia justitiaque m nisi summa placere; cujus et hanc suam Legem, perfectam nobis regulam proposuit. M. Hactenus Decalogum breviter et dilucide explicuisti ; verum hsec omnia sigillatim a te per partes tractata, an non possunt paucis in unam quasi summam colligi ? A. Quid ni ? cum Christus coelestis magister universam Legis vim ac naturam summatim brevissimoque compendio sit « Matt. sx.i. complexus, in bunc modum dicens : "DLUges Dominum Deum 37. Marc.xi. , »>. Luc. x. tuum, ex toto corde tuo, ex tota anima tua, ex tota mente tua, et ex totis viribus tuis ; et boc maximum est praaceptum in Lege. Secundum autem est buic simile, Diliges proximum sicut teip- sum. Ad baac enim duo mandata, universa Lex et Propbetse referuntur. M. Dei amorem qualem bic requiri intelligis ? A. Qui Deo videlicet conveniat ; id est, ut simul et Do- - geut. x. ir. minum °eum potentissimum, et optimum p Patrem, et Serva- 3 Reg. xtiu. * ' r 30. iTim.vi. torem clementissimum agnoscamus. Huic proinde amori, et le^iat^vi". majestatis suse q reverentia, et obsequium erga r voluntatem ejus, q'Deu'ti.'ii et in bonitatem ejus 5 fiducia adjungenda est. fcor.T'sV.' 31. Totum cor, anima tota, totaeque vires quid signifi- ' Deut. vi. 17. _ Bom. xu. 2. cant f « Psa!. ii. 12. . . . xxx X i et et ^' Eum nimirum amoris ardorem, eamque smceritatem, 'd-ui^xx u ^ nums omnino 'cogitationibus, desideriis nullis, nedum studiis fi. J iianJ'x 1 .' et actionibus, qua? Dei amori adversentur, locus sit. Cbari 37. Luc. xiv. p aren t eSj (inquit ille,) cbari liberi, propinqui, familiares, cbarior lsfsL^ai adbuc patria ; sed omnes omnium "charitates pietas erga Deum etx '' Ia summusque in eum amor non complectitur solum, verum etiam longe multumque superat ; pro quo quis bonus dubitet mortem oppetere ? Deum enim non tantum suis omnibus, sed et seipso etiam cbariorem babet bomo vere pius. M. Jam de proximi amore quid dicis ? A. Amoris vincula, Christus inter Christianos suos arctis- 5 EphVS' s * ma esse T0m i t ' Quum vero natura ad nos ipsos x amandos HaLiL8L s i mus propensissimi, nec apertior, nec brevior, denique nec efficacior, aut aaquior fraternal cbaritatis regulaexcogitari potest, quam qua? a Domino ex ipsa natura desumpta nobis proponitur ; NOELLI CATECHISMUS. 23 ut eadcm videlicet proximum benevolentia, qua seipsum, quisque prosequatur. Ex quo sequitur, ut nihil proximo y faciamus, r Matt. vii. nihil de illo dicamus, aut scntiamus, quod non et alios nobis £»<>•**•. 3'- ' . . . . . Kom. xni. <), facere, vel de nobis loqui, aut sentire vehmus. Qua unica lege 10 - si teneremur, qua? omnium aliarum legum est quasi anima, nihil opus esset profecto tot legum cancellis, quos ad cohibendas mutuas injurias, et civilem societatem tuendam, homines quo- tidie excogitant ; idque pene frustra, si hujus unius legis nulla sit inter mortales observatio. M. Proximi nomen quam late se fundit ? A. Non cognatos modo, affines, aut amicos, qui aliqua nobiscum necessitudine sunt conjuncti ; verum et eos etiam, qui nobis 2 sunt incogniti, adeoque inimicos etiam nostros com- . Matt. v. 43. , . . . 11 ,• Luc X. 33, 36. plectitur proximi appeliatio. Joan. %m. -m. • . . 1 Thess iv 9 M. At quid isti nobiscum habent communioms ? A. Eo sane vinculo, quo Deus universum genus humanum colligavit, nobis sunt conjuncti ; quod inviolabile a ac firmum esse « Matt. v. 44. voluit, et nullius proinde pravitate, odio, aut malevolentia 1 lam/t 9. aboleri potest. Quamvis enim nos quispiam oderit, manet nihilo- »*• 7. minus ipse nobis proximus, eoque loco semper habendus est, quod ordo ille, per quern ha?c hominum inter homines societas, et conjunctio est conciliata, firmus atque inviolabilis semper manere debeat. Atque ex hoc facile intelligi potest, quare Scriptura Sacra charitatem, b sive amorem inter primarias re- b Gai. v. e. ....... . 1 Joan, iii.23. ligionis Christiana? partes esse voluerit. M. Verum quid sibi vult quod in fine adjungitur, hue referri totam Legem et Prophetas ? A. Quod revera omnium summa illuc pertineat. Admo- nitiones enim, praecepta, cohortationes, pr omission es, minae, quibus passim ipsa Lex et Prophetae, et Apostoli utuntur, ad nihil aliud quam hujus legis finem, quasi ad scopum collimant. Et ad charitatem 0 omnia in sacris Uteris sic refer untur, ut eo c Matt. vii. 12. Luc. vi. nos quasi manu ducere videantur. 3} : . *°™- - 1 ... . xi "- a > M. Jam porro volo ut mihi dicas, qusenam sit Lex haec ^J-/ 4 : quam narras, eademne ilia quam nos vocamus Legem naturae, an prseter earn etiam altera ? A. Id olim abs te me didicisse memini, prasceptor, nempe Legem, ut rationem summam in natura humana a Deo insitam fuisse, cum d integra adhuc ea esset, et incorrupta (ut quaa Mjen. scilicet ad Dei imaginem erat creata) ; itaque Lex naturae et «»• 24. coi. est, et dicitur. Post contractam vero peccati labem, tametsi 24 NOELLI CATECHISM US. Act U x.v "r sa pi en tum e animi utcunque hujus nativi luminis fulgore illustrati Kora H i u smt > m maxima tamen hominum parte ita restinctum est hoc lumen, ut ejus vix ullae scintillulae conspiciantur. Adeoque con- tra divini decreta atque edicta in hac conscripta Lege, qua? ^"att. xxiv. amorem in Deum atque homines summum jubent, Dei f atque uTsfxi'V hominum odium acre penitus est multorum animis insitum ; unde tanta in Deum impietas, tarn hostilis crudelitas in homines. 31. Unde fit quod Deus voluerit earn in tabulis de- scribi ? icor'ii'n. Dicam : Imago g Dei in homine post Adami lapsum, Kph. iv. 17, nativo malo, et consuetudine prava adeo obscurata est, et judicium naturale adeo vitiatum, ut homo non satis intelligat, honestum turpi quid intersit, nec justum injusto. Earn itaque imaginem volens benignus Deus in nobis renovare, per Legem et P cxix X \ x ' 8 in tabulis descriptam h perfectce justitiae regulam expressit ; Baruc. iv. i. adeo quidem ad vivum, ut nihil a nobis aliud requirat Deus, nisi ut earn sequamur. Neque enim aliud ille sacrificium ac- 22 1 o*e'c X vi ce ptum habet, quam 'obedientiam ; et proinde exosum illi est, a iiarc. xii. quicquid praeter ejus prescriptum in Religione, aut pietatis negotio suscipimus. M. Verum quum nihil de privata cujusque vocatione in hac Lege prsecipiatur, quomodo potest haec vitse regula esse perfecta ? A. Ut nihil de singulorum officiis hie explicate praeci- i2 E u od ioto pi a tur, quum tamen quod suum est cuique k reddere nos lex capue. jubeat, in summa colligit, quae sint cujusque in suo privatim ordine, ac vitae genere partes atque officia. Hie vero Dominus breviter et summatim paucis complexus est, quae extant pas- sim in Scripturis, de singulorum officiis, singulisque praeceptis explicatissima. 31. Quum ergo formam rite colendi Dei perfectam Lex ostendat, nonne omnino secundum ejus praescriptum viven- dum est? A. Adeo quidem, ut Deus ex Legis praescripto viventi- ^De^ viM.i. bus vitam ^olliceatur ; contra vero, Legis suae violatoribus joa"'. xh.'lo.' m mortem denuntiet, sicut ante dictum est. Atque hanc ob Ket££?i7. causam superius in partiendo, obedientiam, ut unam ex pri- Kom^ i. is. et mar jj g Religioriis verae partibus, recensui. 31. Justos ergo esse censes eos, qui Legi Dei per omnia obediunt? A. Sane, siqui id praestare possint, justi ex Lege essent; NOELLI CATECHISMUS. 25 verum ea imbecillitate "laboramus omnes, ut nemo quod debet » Gen. vi. s, . ,, . . . . . T . 8, 11. Prov. omm ex parte impleat. JNam ut demus inveniri, qui Legi xx. <>. Hom. aliqua ex parte obteuiperet, non tamen is ideo coram Deo oai. u! ia justus erit; nam "execrandos et detestabiles pronuntiat omnes, • G «jj 1 ^ 10 - qui non omnia impleverint, quaa in Lege continentur. M. Nullum ergo mortalem ex Lege coram Deo justum esse statuis ? A. Nullum omnino. Nam et p Scripturae idem pronun- p job. xxv. 4. 1 * Rom. iii. 28. tiant. etiv. 15. Gal. . .ii. 16, 21. et M. Cur ergo Legem tulit Deus, quse perfectionem exigat "'• 10 - facultate nostra majorem ? A. In Lege ferenda Deus non tarn quid nos praestare possemus, qui nostra culpa q imbecillitate laboramus, quam <, Luc. xvm. quid ipsius justitia dignum esset, spectavit. Quum vero Deo 20.' Gai. vi. 3. non nisi summa r iustitia placere possit, earn vivendi normam • Psai. v.4,5, quam ipse descripsit, omnino perfectam esse oportuit. Deinde li - nihil a nobis exigit Lex, cui pra3stando obstricti non simus. Quum vero longissime a debita s Legis obedientia absimus, 'Job.iv.i7.et .... ° . . ° . ' xv. 14. 2 Par. nulla idonea aut iusta excusatione homines coram Deo sese v- 3 ?- Gal - J m u. 16. defendere possunt ; adeoque universos coram Dei tribunali Lex et reos sistit, 'et condemnat etiam. Atque id est quod t Rom. m. 19. Paulus, Legem ministerium mortis, et damnationis vocat. GaUii.'io.' M. An Lex ergo universos simul in hoc deploratissimo statu collocat? A. Incredulos "quidem atque impios, hoc, quo dixi, loco "DeuLxwo, Lex et statuit et relinquit ; qui ut ne minimum quidem Legis J ( 'J- Ji4C - apicem implere possunt, ita nullam prorsus in Deo per Chris- tum fiduciam habent. Inter pios tamen, alios prseterea usus Lex habet. M. Cedo quos? A. Principio Lex tam x exactam vitse perfectionem flagi- » Deut.vi.6, tans, quasi scopum piis, ad quem collimare, et metam, ad 7,8. Psai. \. 2. quam eniti conveniat, demonstrat, ut ad summam rectitudinem indies proficiendo magno conatu contendant ; hanc enim men- tem voluntatemque Deo immortali duce pii suscipiunt. Maxime vero cavent, quantum efficere et consequi possunt, ne quod in ipsis insigne vitium fuisse dicatur. Deinde cum multo majora y viribus humanis Lex exigat, cumque tanto oneri se impares r p sa i. exix. ° ^ . . 1 5. Rom. vii. esse sentiant, ad petendam a Domino virtutem eos excitat. ' 4 - 2 c "f- Pra3terea cum Lex eos perpetuo z reos agat, salutari dolore « Dent, xxvii. animos eorum percellit, et ad poenitentiam, de qua ante me- w, u,?2. m ' * r 2 Cor. iii. 9. 26 NOELLI CATECHISMUS. mini, veniamque a Deo per Christum petendam atque impe- trandam adigit ; simulque ne suae innocentiae confidant, aut superbire .coram Deo audeant, coercet. Estque illis perpetuo fraeni instar, quo in Dei timore retineantur. Postremo dum ^Prov.xx.rt. absolutam justitiam a per opera sua se consequi non posse ex 21. Gai. ii. 10. Lege discunt, cum per earn animorum suorum maculas atque sordes b tanquam in speculo contueantur, ad humilitatem hoc pacto eruditos, ad quaerendam in Christo justitiam eos et prae- parat et remittit. g5°5u ni 4 " Q uan ^ um er g° video, c Legem Dei, quasi paedagogum &c.2i. ' quendam ad Christum esse dicis, quae nos per agnitionem nostri, poenitentiam, et Fidem ad Christum recta deducat. A. Ita est. Seccnda pars de Evangelio et Fide. Transitio. M. Quum ergo abunde, ut in compendio, toti huic de Lege atque obedientia quaestioni satisfactum sit, charissime Fili, jam de Evangelio, quod Dei promissiones continet, et juris divini violatoribus Dei clementiam per Christum pol- licetur, quodque Fides maxime respicit, ut dicamus, ordo postulat ; hoc enim in nostra partitione secundum fuit ; atque hue etiam, ipsa rerum, de quibus jam egimus, series nos quasi manu perduxit. Evangelii ergo, simulque Fidei nostras summa quaenam est? A. Ea nimirum ipsa, qua Fidei Christianae prascipua capita, breviter ohm perstricta, continentur; quaeque vulgo Symbolum Apostolorum appellatur. M. Fidei compendium cur Symbolum nominatur ? A. Symbolum, si interpreteris, est signum, nota, tessera, aut indicium, quo commilitones ab hostibus dignoscuntur ; unde compendium Fidei, quo Christiani a non Christianis dis- tinguuntur, Symboli nomen sibi recte ascivit. M. Sed qua de causa Apostolorum Symbolum dicitur ? A. Quod vel ab ore Apostolorum exceptum, vel ex illo- rum scriptis summa fide collectum, ab initio usque Ecclesiae receptum, perpetuo inter omnes pios firmum, ratum atque immotum, ut certa atque constituta Christianas Fidei regula, permanserit. M. Age nunc, Symbolum ipsum mihi recites velim. A. Fiet. Credo in Deum patrem omnipotentem, CREATOREM CCELI ET TERR^, ET IN JeSCM CHRISTUM, F1LUM NOELLI CATECHISMUS. 27 ejus unicum dominum nostrum, qui conceptus est de Spiritu sancto, natus ex Maria virgine ; passus sub pontio pllato, crucifixus, mortuus, et sepultus est ; DESCENDIT ad inferos, tertia die resurrexit a mortuis ; ASCENDIT AD CCELUM, SEDET AD DEXTERAM Dei PATRIS OMNI- potentis, unde venturus est ad judicandum vivos et mortuos. Credo in Spiritum sanctum, sanctam Eccle- siam catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, et vitam ^ternam. M. Breviter ista a te, et strictim proposita sunt, mi Fili ; quocirca operas praetium est, ut de singulis quid credas, clarius dicas atque explicatius. Et primum, in quot partes totam hanc confessionem distribuis ? A. In quatuor praecipuas ; quarum in prima de Deo Parutio. Patre, et rerum omnium creatione ; in secunda de ejus Filio Jesu Christo, quse etiam totam redemptionis humanae summam complectitur ; in tertia de Spiritu sancto ; in quarta de Ec- clesia, et Divinis in ipsam beneficiis tractatur. M. Perges ergo ordine quatuor istas mihi partes expli- care ; et primum quid in ipso statim Symboli initio credendi nomine significas? A. Me veram ac vivam, id est, d christiani hominis Fi- aMattxxvm. dem in Deum Patrem, Filium, et Spiritum sanctum habere, }7- Joan, i eamque hac confessionis formula 0 testari me. atque comprobare. '^o. x gg M. Estne ergo Fides aliqua, quae vera vivaque non sit ? He™'£. ii. A. Est certe Fides quaedam generalis, ut ita loquar, est et Fides mortua. L Rom ;j- 32 - Tit. i. 16. M. Quum ergo non levis momenti res sit, quam credendi, Jac - 26 - christianaeque, id est, verae ac vivae Fidei nomine complecteris, age explica mihi quasnam ea sit, quomodoque a Fide ilia generali et mortua etiam distinguatur. A. Fides in genere ea est, quae veritati verbi Dei g Fi- « Mattvii. . . 22. Luc. xii. dem habet ; id est, quse omnia in Scripturis de Deo, ejusque i c°r- immensitate, potentia, justitia, sapientia, misericordia item in homines fideies ac pios, summaque severitate in incredulos atque impio3, caeteraque in Scripturis tradita universa vera esse credit. M. Annon omnia haec etiam et vera ilia, quam dicis, Fides credit? A. Maxime ; verum ea ultra progreditur, sicuti mox h Rom . 32 dicemus. h Nam hactenus non impii solum homines, sed et jac. Vi/f b. 28 NOELLI CATECHISMUS. uoan.i. 12. dsemones etiam credunt; neque tamen 'fideles proinde sunt, 26 - aut dicuntur. At vera Fides, ut omnia in verbo Dei tradita 'Luc. xxiv. certissima esse nihil dubitat, 1; ita promissiones de Dei Patris 47- Horn. iv. . . . 1 . nil., misericordia, et peccatorum remissione fidelibus omnibus per Lufii'^'u Christum factas, quae proprie 'Evangelium dicuntur, amplec- ». t Deut 8 x an ^ ur 5 quam qui habent, non solum m Deum ut potentissimum Psai. cxi. 10. omnmm Dominum, justissimumque judicem timent (quod et » jac. ii. 19. homines impios plerosque et "daemones etiam facere jam ojjeut.x.n. antea diximus) verum etiam ut °patrem suum optimum atque Psal. i. 2,;i. . . . ' , r ...... Ei'ii 'v e i clementissimum amant ; cui ut placere per omnia pus studns 2 > 8 - operibusque, quae Fidei fructus dicuntur, uti obsequentes filios j^ttta- decet, student, ita de ejus p venia, si quando ut homines ab etv. 1. e j us voluntate aberrarint, per Christum impetranda, bonam certamque spem concipiunt. Peccata enim sua, Christo, cui i5 E i6 h 'c'oi ^dunt, q i r &m Patris placante, non magis sibi unquam impu- x iy'uoan tanda sciunt, quam si ea nunquam fuissent perpetrata. Et ii. 1, 2. quamvis Legi, officioque erga Deum atque homines suo non satisfecerint ipsi, Christum tamen summa Legis observatione, Deo pro se cumulate satisfecisse credunt ; et per hanc illius 2 c«r° Vis 0- r j us titiam et divinae Legis observationem, in numero locoque pEu. i.'i'i 7 ' justorum, et Deo charos haberi se, haud aliter ac si Legem • Eom.ui.22. observassent ipsi, persuasum habent. Atque haec ea est 8 jus- titia, quam nos Fide consequi sacra? literal declarant. M. Annon ista etiam in daemonibus, aut hominibus impiis esse possunt ? Prov"'^^ 3 ' -A- Nihil minus. Nam Hametsi Deum ut potentissimum 4, I fl tt jacVii. justissimumque timeant, aut horreant potius, quum sua3 eum iv." i8. Joan " impietatis ultorem fore sciant, in ejus tamen in se bonitate et dementia, neque ullam Fiduciam, neque ad ejus gratiam receptum aliquem habere, neque ejus voluntati obsequendi studium ullum suscipere possunt. Itaque eorum Fides, tam- » Matt. vii. etsi de veritate verbi Dei non ambulant, mortua "dicitur; 23. Luc. viii. . . ° . ' xiifb 3 C ?3 u * 1 use Brunei instar aridi atque emortui, fructus nullos pise TiLi'ie 6 ' vitae, id est, amoris in Deum, charitatisque in homines, un- quam ex se edat. Fidei den- 1 . . . . nit l°- ... M. Ex his ergo, qua? hactenus commemorasti, defimtio- * Rom. vm. o ' U 7 coif h?l', a' nem m ^ ce( ^° v * v£e ilti us e t vera? Christiana? Fidei. iicb.T ' -A' x Fides est certa cognitio, paterna? Dei erga nos per y 3 psai X i3.' Christum benevolentiae, fiduciaque in eadem, sicuti in Evan- Gai tt vf!;"' 2 ' gelio testatum est, quae y studium pia? vita?, id est, Dei Patris is. ' voluntati obsequendi semper conjunctum habet. NOELLI CATECHISMUS. 29 M. Satis explicuisti, quid Fidei, credendique norainibus significes. Perge jam, quibus commodissime possis verbis mihi edissere, quid per Dei nomen, quod in Symbolo proxime sequitur, intelligas. A. Annitar pro meo ingenio atque facultate, preceptor optime. Intelligo z naturam esse unam, vel a substantiam, vel . Gai. m. 20. animum, vel mentem, vel b spiritum potius divinum (variia • ham. 3. enim modis de Deo loquuti sunt sapientes, turn Ethnici, turn 03 ,x • nostri, quum nihil de eo proprie dici possit) c feternum, absque « R 0 m. i. 20. principio et fine, d immensum; e incorporeum, oculis humanis fu^lyi. 13. minime conspicuuui, majestate f augustissima, quern vocamus fj oa n f'iB. Deum ; quem oportet universos mundi populos s revereri, et tfsA'.^.3i. summo honore colere, omnemque in eo, ut optimo maximo, w- i Tim.'i. ' * r 17. et vi. 16. spem h fiduciamque collocare. « psaT^iv!' M. Quum unus sit Deus, edissere cur in Christiana? ''■ Fidei confessione tres commemores, Patrem, Filium, et Spi- ritual sanctum ? A. Non 'multorum Deorum, sed trium distinctarum in 1 Matt, una divinitate personarum haec sunt nomina. In una enim 1 joan. v. 7. Dei essentia, 1 Patrem, qui Filium ab seterno ex se genuit, gw. ai. 2V>. intueri convenit, ut originem primumque rerum omnium au- 1 cor. vm.6. thorem : m Filium, ex Patre ab seterno genitum, qui sit seterna .» joan. i.i; Dei Patris sapientia ; d Spiritum Sanctum, ab utroque prc^ L V i5. 5 Heb.i. cedentem, ut Dei virtutem, per omnia diffusam, sed ita, ut °'lu?.' i. 35. . . . . n ,. . .. Joan. xiv. 26. etiam perpetuo in ipso resideat : neque dividi tamen prop- Act. v. 3, 4. terea Deum. Ex his enim tribus personis nulla aliam, aut j^"^ 3 ^'- Ptempore, aut magnitudine, aut dignitate anteit ; sed Pater, fjo an !'i;T'et Filius, et Spiritus Sanctus, tres distinctse Personam, iseternitate ^.'phiLa'c. £equa?va3, potentia a?quales, dignitate pares, Deitate unum sunt. qlJoan - w - r Unus ergo seternus, immortalis, omnipotens, gloriosus, opti- ■ Deut. iv. mus Max. Deus Pater, Filius, et Spiritus Sanctus. Ita enim ixxxvi.s, 10.' . . n et civ. 3(1, 31. de Deo Patre, Fiho, et Spiritu Sancto, a Christianorum uni- J T i m - •• \7- ■ . * 1" feymbohs, versitate, quje Catholica Ecclesia dicitur, ex Scripturis Sacris si 0 nib™ fes ' proditum est ; quum alioquin hujus mysterii immensitas tanta AposuSi- 5 '" sit, ut ne mente quidem concipi, nedum verbis explicari queat ; Sha" in quo proinde simplicitas Fidei christians ad credendum parata, potius quam ingenii "acumen ad inquirendum, vel ■ Prov. xxv. lingua? etiam officium ad explicandum mysterium tam arcanum, atque occultum requiratur. M. Verissimum quidem est quod dicis. Perge ergo ; cur Deum vocas Patrem? so XOELLI CATECHISMCS. rrinwjiars A. Ejus rei praeter earn, quam ante memoravi, praa- beus Paler, clpuam causam, quod videlicet 'naturalis sit Pater unici Filii • Matt iii. \ ^ . . I! Ro 0 ro n 'xv SU1 aD 85161,110 ex se gemti, duse sunt alias causae, ob quas eili C 3i''' 3 ' noster etiam Pater et sit, et dicatur. "Una, quod nos omnes « c.en. i. 27. initio creavit, quodque vitam omnibus est larg-itus ; de qua Mal.i.6; ii. , v T . , . . . ° . ^ io. mox plura dicemus. Altera vero maioris etiam momenti est, « Joan. in. 3, £ w J 5. i Pet. i. 3, quod videlicet iterum divinitus per Spiritum Sanctum nos 7 Joan. i. 12. genuit, et - v Fide in verum, et naturalem Filium suum Jesum i7°23.'e!'ix.4: Christum, nos sibi Filios adoptavit, et regno suo, ac vitas Gal. iv. 5. 6. i t i i • Eph. i. 5, e. aeternae haareditate per eundem donavit. Tit. in. 7. r M. Quo sensu nomen illi omnipotentis tribuis? • Esai. xj.22. A. Quod z mundum et universa, uti condidit, ita in po- Matt. v. 45. et . . ... . x. 29. Eph. i. testate etiam habeat, providentia gubernet, arbitno constituat, omnibusque, prout illi visum fuerit, imperet ; sic ut nihil nisi ejus decreto permissuve fiat, nihil sit quod ille efficere non possit; neque enim otiosam quandam Dei potentiam, quam non exerceat, imaginor. M. An impios etiam homines, spiritusque malignos Dei imperio subdis? » Job. i. io. A. Quid ni ? a Miserrime enim alioqui nobiscum age- Luc.xxii.31, . * .ii. . 28Act a u '23' re ^ ur ' u ^ al. viii. t, , s, «, &c. se Dei imperio obtemperare ostenderet, utque sua contentus sorte, altius sese contra conditoris voluntatem conditus ipse non efferret. NOELLI CATECTIISMUS. 33 M. Quid deinde factum est ? A. Mulier d a Diabolo illusa, viro persuasit, ut vetitum * Gen. ut 1, fructum gustaret; qua? res utrumque morti statim obnoxium effecit ; deletaque ilia ccelesti imagine, ad quam primum est conditus, in locum sapientise, virtutis, sanctitatis, veritatis, justitise, quibus eum ornamentis Deus induerat, teterrimse suc- cesserunt pestes, e ca?citas, impotentia, impietas, vanitas, in- « Act xivj2, justitia, quibus etiam malis atque miseriis progeniem suam, Ron^i.^i.et atque adeo omnem posteritatem implicuit et cooperuit. Epi? r iv' '7 M. Verum an non nimium severe unius pomi gustum 18, 22 - ultus esse Deus videri possit ? A. Nequis hominis scelus gravissimum, ut parvum de- lictum elevet, neve ex pomo tantum, f et immensa gula factum f Gen. iii. e. spectet. Nam ille una cum conjuge sua, dolosis g Satanae sGen.ui.4,5, illecebris captus atque irretitus, a Dei veritate incredulus ad mendacium deflexit ; serpentis calumniis, quibus Deum et mendacii, et invidiam, et malignitatis insimulat, fidem habuit ; tot h benefices affectus, in authorem ingratissimus extitit; terrse »>Psai. vm.4, 0 ..... . s »6. filius, cui parum videbatur, quod ad Dei similitudinem factus esset, intolerabili 'ambitione atque superbia, sese Dei majestati '• Gen. m. 22. £Equare affectavit : denique conditoris se imperio k contumaciter * Gen. iii. 11. . . . „ Ose. vi. 7- subduxit, imo jugum ejus petulanter excussit. .trustra ergo Rom. v. 19. Adse peccatum verbis extenuatur. M. Atqui parentum culpa omnem posteritatem summa privari fcelicitate, ultimisque malis atque miseriis onerari, quo- modo non iniquum videbitur ? A. Adamus generis humani primus parens extitit : orna- mentis itaque illis eum Deus affecit, ut ea tam sibi quam suis, hoc est, universo hominum generi haberet simul ac perderet. Eo itaque spoliato, natura universa nuda inopsque ac bonis omnibus destituta deseritur ; illoque peccati labe inquinato, quasi 'a radice trunco vitiato, rami vitiosi enati sunt; qui 1 nom. v. 12, . . ,. . , 14, 17, 18, 19. vitium suum in alios ex se nascentes surculos transtulerunt. 1 cor. xv. 22, Inde autem tam breve, m exig;uum, atque incertum vita) curn- »> phi. di.& , 1 • • • • 1 • .6,7.9. io, 11. culum nobis circumscriptum ; inde nata est carnis nostrse in- ei cm. 15, 10. . . . . . et cix. 23, &c. firmitas, "corporum debilitas, imbecilitas, fragilitasque humani » Job. xiv. 1, generis; inde horribilis mentium "ca^citas, et animorum pravitas; » R° m i\ 22. inde ista distortio depravatioque afFeetionum, et cupiditatum [9 1 „ , ' I ,V V- ' omnium; hinc illud p seminarium, et quasi sentina peccatorum p_Rom. v. 12, omnium, cujus vitiis genus humanum inficitur et conflictatur ; cujus mali proprium verumque nomen quserentes, nostri pecca- tum originis appellarunt. [NOEL. CATEC.J 34 NOELLI CATECHISMUS. M. An in hac tantum vita, peccati hujus poenas luit hu- manum genus ? A. Imo hoc nativo male- ita corrupta est natura et perdita, )p Graecis, Latinis Servator. Nam ut vim ejus expri- mant, aliud magis aptum nomen non habent. Ex his autem quaa diximus obscurum jam esse non potest, quare hoc nomen sit adeptus ; solus enim ille suos aeterno exitio, cui alioqui erant destinati, exemit et servavit. Et alii quidem hoc nomen usurparunt, quod corporibus hominum salutem attulisse visi sint: At k Jesus Christus animas simul et corpora sibi fiden- k Matt. i. 21. 1 Act. iv. 10, ,2. tium solus servare potest. pSS'ii.'a, W- - 31. A quo est illi hoc nomen inditum ? A. Ab 'Angelo, Dei ipsius jussu. Nomini vero quod ' Matt. 121. ipsi Deus imposuit, revera etiam eum respondere necesse fuit. 2l - M. Jam Christi nomen quid sibi velit dicito. »p S ai. ii. c. A. Idem est, ac si m unctum diceres; quo significatur, !>'an X ix 5 '24, eum summum Regem, Sacerdotem, ac Prophetam esse. ™. Act.' l\i 3—2 3? ' 36 NOELLI CATECHISMUS. 31. Unde hoc constabit? »Lev. iv. 3. A. Ex sacra Scriptura; quje et "unctioneui ad tria hsec 1 Re». xvi. i, . 12,13. 3Reg. accommodat ; et eadera saspe Christo tribuit. xix. Id, lb. ' ..... M. An ergo oleo, quali in priscis Regibus, Sacerdotibus, et Prophetis creandis usi sunt, unctus est Christus ? A. Nequaquam ; verum multo praestantiore ; uberrima • Luc. iv. is. videlicet °Spiritus Sancti gratia, qua repletus p fuit, divinis- x. c ait. n Heb. C i! que ejus opibus accumulatissime praaditus ; cujus ccelestis i'joan. i. H, unctionis externa ilia, umbra tantummodo fuit. 31. Sibine soli hrec adeptus est, an et nobis etiam aliquas inde utilitates praebet ? A. Imo a Patre ista Christus accepit, ut nobiscum eadem, modo atque ratione, quam convenire cuique maxime novit, q Luc. xxii. communicet ; q ex ejus enim plenitudine, ut ex unico, sancto, wjw. zcor. atque augusto fonte, haurimus omnes quicquid habemus coeles- i3. 2 Tim. tium bonorum. iv. 8. 31. Non ergo mundanum dicis esse Christi Pegnum ? 'Luc. i. 32. A. r Minime; sed spirituale et aeternum, quod verbo et 3| an co*Ti3, Spiritu Dei, qua? justitiam secum et vitam ferunt, regitur at- iv. i. que administratur. M. Quem nos ex hoc regno fructum percipimus ? • Rom. xiii. A. Virtute et spiritualibus 3 armis, ad carnem, mundum, 2 cor. vi.'vfet peccatum, Satanam, immanes et capitales animarum nostrarum B-ei'vui 1 .' 11 ' hostes debellandos, nos instruit ; beatam conscientiarum liber- tatem largitur ; denique Divinis suis opibus praeditos, ad pie sancteque vivendum juvat et confirmat. 31. Qualis sacerdos est Christus? tpsii. ex. 4. A. Hlaximus, et aaternus; qui solus sese Deo sistere, Hcb. iv. 14, . . ' * vfi e < n 6 '!' s0 ^ us sacrmcnim, quod ille gratum acceptumque habeat, fa- et'ix 1 'u' &c ' cere > e t solus Dei iram placare valet. 31. Quo ista nostro commodo facit ? joan" x'' l ii ^' Q u ^ a no °i s a "Deo pacem ac veniam petit et preca- iph fi u'i7 * ur ' no °i s i ram Dei placat, nosque Patri reconciliat. Solus ?Tta.1i'5 eium Christus Mediator noster est, per quem cum Deo re- Heb. ix. 14, (jirxius in gratiam. Sed et collegas nos quodammodo sibi x in i4?i5 n 'c V t'xii. sacerdotio suo facit, nobis quoque dans aditum ad Patrem, e. Kpri/m.' ut in ejus conspectum cum fiducia prodire, et nos ac nostra omnia Deo Patri in sacrificium per ipsum offerre audeamus. M. Prophetia Christi cujusmodi est? A. Quum Prophetas Dei optimi maximi servos, ut vo- luntatem suam mortales edocerent, antea a se missos, homines NOELLI CATECH1SMUS. 37 y contemnerent atque aspernarentur, verbumque ejus sacro- * Matt.xv. 3, .. . . . , , 8, 9. et xxi. sanctum suis somniis atque inventis jam plane obscurassent **• 37. Luc. atque obruissent, ipse Dei Filius Prophetarum omnium Dominus £, ct - ^ b 5 \ in hunc mundum descendit, ut Patris voluntate quam plenissime ' ,2- declarata, prophetiis ac vaticinationibus omnibus finem im- poneret. Patris ergo legatus z atque internuncius ad homines -Joan. i. 4,5. ... . J: . • • • et viii - 2,i - 40 - venit, ut ipso interprete, in rectam Dei cognitionem ac ventatem et xv. u>. et omnem adducerentur. Ita triplex illud officium et munus, quod Dei Filius a Patre ccelesti susceptum explevit, ut nobiscum fructum ejus omnem communicaret, Christi nomine continetur. M. Hoc ergo in summa dixisse videris, Filium Dei non modo dici, et esse Jesum Christum, id est, Servatorem, Kegem, Sacerdotom, Prophetam, sed et nobis, et ad nostrum commodum atque salutem ita esse. A. Omnino. M. Verum quum piis a omnibus hie honor habeatur, ut » Jean. i. 12, ... . -r-,.,. _ . . 13. et xi. 52. Dei Filii nuncupentur, quomodo Christum Fihum Dei unicum Rom ' ix - £6 - appellas ? A. Solius Christi Deus b naturalis est Pater, solus Chri- * Matt a. i& stus natura Dei Filius est, ut qui ex substantia Patris genitus, Joaa.i. u,ta. . * 6 et xiv. 10. uniusque cum Patre essentise est ; nos vero Deus gratuito per He 3 b - '■ 3 - et Christum Filios sibi ascivit atque adoptavit. Itaque Christum unicum Dei Filium recte agnoscimus 1 , quum hie illi honor suo summoque jure debeatur ; Filiorum tamen nomen adoptionis c iure nobiscum etiam per Christum gratis communicatur. "Rom. vm. M. Jam Dominum esse nostrum quomodo intelligis? 6. Eph.i.5. \ C 1 1 Joan. 111. 1. A. Quod Principatum illi Pater in d homines, Angelos, d Deut. x. 17. . it- i t~. • • 1 . Mattix.6. et atque universa detulent ; quodque Dei regnum in coelo panter ? et 1 xx i J 1 *i'j^ ac in terra nutu atque potestate sua administret. Hinc vero ]^\'- \ ?,j admonentur pii omnes, non sui e se juris esse, sed totos turn J^MaJ'j. 1 ! corporibus, turn animis, turn in vita, turn in morte in Domini sui esse potestate, cui ut servos fidissimos obedire, et in omni- bus obsecondare oportet. M. Quid deinde sequitur? A. Quomodo naturam humanam assumpserit, necessaria- que ad salutem nostram universa prsestiterit, memoratur. M. Itane Dei Filium hominem fieri oportuit ? ss'ra'etxx A. Omnino; quod enim homo in Deum peccavit, f ho- "j; igJJJ; minem quoque luere atque expiare necesse erat ; quod onus I'cor t?! 21. longe gravissimum, g nullus nisi homo Jesus Christus tollere lie!!; s Esai. liii. \} agnoscamus.] 38 NOELLI CATECHISMUS. h i Tim. ii. 5. atque sustinere poterat. Sed ncque 11 mediator esse alius etxii. u. poterat ad Deum hominibus conciliandum, pacemque inter eos conficiendam, nisi idem Deus pariter atque homo Christus. Itaque homo factus, nostram quasi personam induit, ut in ea salutis nostrae partes susciperet, sustineret, perageret, atque absolveret. 31. Verum cur e Spiritu Sancto conceptus est, natusque ex Maria Virgine, potius quam consueta, ac naturali ratione procreatus ? A. Qui aliorum scelera expiare, impiosque ac damnatos ijoan. i. 29. in integrum restituere debeat ac possit, nulla ipsum 'labe aut 1 Cor. v. 7. . ° ... , 1 , . , . et Ix i4 13 ' macu ' a peccati imbutum vel aspersum, sed singulari ac summa integritate, et innocentia praeditum esse oportet. Quum ergo i Gen. vi. j, penitus k corruptum et contaminatum esset humanum semen, in 6. Psal. xiv. r , _ . . . Rom'iii^u cence ptione Fuu Dei, mirmcam atque arcanam Spiritus Sancti 1 Esai. vii. 14. virtutem, 'qua in utero castissimse purissimaeque Virginis, 23. LuV i'. atque ex ejus substantia formaretur, intercedere oportuit, ne communi ilia humani generis labe ac contagione pollueretur. mExod. xii. Christus ergo purissimus m ille agnus a Spiritu Sancto, con- fi't^ Apof' ce V^ n virginis sine crimine genitus editusque est, ut maculas xiv - 4 - nostras, qui ut in peccato et dedecore primum concepti natique sumus, ita deinde in turpi vita commoramur, lueret, elueret, atque deleret. M. At cur nominatim Mariao Virginis fit mentio, in hac confessione Christiana ? »Gen. xxii. A. Ut agnoscatur esse verum illud "Abraham ac Davidis 18. Esai. xi. ° . . . ..... 1- t M f t 42 h semen > de ci 110 divinitus vaticinationibus Propbetarum prae- Rom. i. 2. dictum atque praam onstratum fuerat. M. Ex his quae jam sunt dicta, intelligo Jesum Christum Dei Filium, naturam humanam ad hominum salutem induisse ; perge ergo, quid deinde factum est ? A. Doctrinam illam de salute per Christum restituenda, lastissimam, et modis omnibus divinam, quae Graeco vocabulo o Esai. iiii. evayyeXiou nominatur, a Prophetis °sanctis Dei servis anti- jer.'xxxiri ' quitus proditam, p ipse tandem Prophetarum Dominus Jesus p Lue. iv. 18. Christus, Dei, atque idem Virginis Filius, id est, illud ipsum etvii. 37." ' promissum semen, omnes luculentissime docuit ; eandemque ut isiattxxviii. per universum orbem terrarum docerent, Apostolis q suis, quos xv'i. is. c ' ad illud munus elegerat, mandata dedit. M. An satis habuit doctrinam hanc simpliciter et clare verbis tradidisse ? NOELLI CATECHISMUS. 39 A. Imo quo propensioribus earn animis mortales amplec- terentur, r depulsis morbis, fugatis "daemonibus, atque aliis 'Mm.\v 24. infinitis benefices, miraculis, et signis, quibus tota 'ejus, atque \ M " C &' 18 - Apostolorum suorum vita innocentissime sanctissimeque acta, J^J; f' et refertissima erat, eandem confirmavit atque comprobavit. ^5,12,15,16, M. At quamobrem Symbolum, omissa ejus vitse historia, a natalibus statim ad mortem transilit ? A. Quia ea tantum in Symbolo recensentur, quae sunt in redemptione nostra "praecipua, quaeque illius ita sunt propria, jEsai.Hn. ut ejus quasi substantiam in se complectantur. xm.'23,27,' M. Jam mortis ejus ordinem et modum mihi edissere. A. A suis nefarie x proditus, a Judaeis per calumniam 1 Ksai. liii. malitiamque accusatus, a Pontio Pilato judice damnatus, saevis u, 59, aTei. . et xxvii. 26 verberibus crudeliter cassus, et indignis modis acceptus atque 2 ». 33,34, &c. 0 1 1 Marc. xv. to- illusus, in crucern sublatus, illi suffixus est ; atque ita omni ^"jra'"' supplicio excruciatus, ignominiosa atque acerbissima morte af- et X1X- fectus est. M. Hanccine gratiam pro coelesti ilia doctrina, et pro maximis illis atque infinitis meritis ipsi retulerunt ? A. Haec quidem illi in eum crudeliter, malitiose, atque impie perpetrarunt ; verum ipse sua sponte y ac volens haec y Matt. xx. omnia perpessus atque perfunctus est, ut iratum humano ^oan. x/ generi Patrem sacrificio hoc suavissimo placaret, utque pcenas ^"v'^;' 25 - z nobis debitas dependeret ac persolveret, atque nos ex illis « Esai. mu 1 _ r . . .... toto. 2 Cor. hoc modo eximeret. Neque enim inter homines musitatum, y- w. Ga'. i. ^ ' 4. Erih. 1. 7. ut alter pro altero spondeat, a et fidejubeat, aut luat etiam. ?$^- x \l w Cum Christo autem quasi sponsore, pro nobis sic passo, Deus p/St/etxnvl summo quasi jure egit ; in nos vero, quorum peccata, merita 32 ' 33 supplicia, poenasque debitas in Christum transtuht, lenitate, mansuetudine, dementia, misericordia singulari usus est. Christus ergo mortem, quae poena hominum sceleri a Deo immortali erat constituta, pertulit, ac perferendo vicit. Sed et morte sua victum et subactum fregit, ac domuit ilium, qui mortis tenebat imperium, b id est, diabolum, a cujus nos tyran- i»Act. x. 38. nide atque servitute in libertatem vindicavit. Heii. u.h. M. Verum quum nos morte, qua; quotidie imminet atque impendet, nihilo minus mulctemur, et peccati nostri poenas luimus, quem tandem ex hac victoria fructum percipimus ? A. Amplissimum profecto. Nam mcrte Christi effectum est, ut mors c fidelibus jam non sit interitus, sed quaedam . Luc. xxiii. quasi migratio commutatioque vitne, brevisque adeo et certa25;26? a 40 NOELLI CATECH1SMUS. in ccelum transmissio, quo ducem nostrum intrepide sequi debemus ; qui sicuti morte non interiit, ita nec perire nos d joan.xi.n. patietur. Quocirca pii d mortis metu, qua3 laborum, solici- lThsssTiV. tudinum, atque malorum hujus vita? omnium perfugium illis et dux in coelum sit, exborrescere jam amplius, aut trepi- dare non debent. M. Ecquod aliud commodum nobis ex Christi morte ac- cedit ? - R n m i> v 'h 4 ' unms cum Christo per Fidem sunt corporis, e in IVjoii 13. nis pravi affectus et appetitus vitiosi, quos Carnis concupi- coi. u. ia scentias vocamus, quasi una cum eo in crucem acti, emoriuntur, ne amplius in animis nostris dominentur. M. Romanus Prases sub quo passus est, cur diserte no- minatur ? A. Primum, personarum et temporum designatio rebus fidem tribuit ; deinde, Christum suo, atque a Deo assignato et constituto tempore, naturam nostram suscepisse, ac mor- j Gen^xiix. tern oppetiisse res ipsa indicat : f quum sceptrum videlicet a e Luc ii i et posteris ad Romanos, s ac alienigenas Reges, qui pre- ui. i. carium sub Romanorum imperio Regnum obtinebant, trans- h Psai. ii. 2 latum jam esset. Ad hsec, Christum gentibus h ad supplicium Luc.xviii.31, J B . , i j. ■ 32.etxx1v.2G. tradendum tore, et sententia judicis capite damnandum, divi- nitus olim fuerat pra?monstratum. M. Id quamobrem tandem? A. Sententia judicis innocens damnatus est, ut sontes nos, quorum causa Divino judicio convicta atque damnata I Esai. liii. 3, erat, pro ccelesti Hribunali absolveret, et in integrum resti- 1,6.8. et'vi'iu tueret. Si enim a latronibus iugulatus, aut commota et con- 1 2 Cor. v. . . P is, si. i Pet. citata seditione, a privatis hominibus ferro trucidatus fuisset, 11L 18. . „ . . . nullam ea mors satisfactionis, compensationisque speciem ha- buisset. M. Atqui Pilatus de illius innocentia testimonium dixit. y Matt. xxviL A. Recte hoc illi testimonium tribuit k Pilatus, cui de 18,23. Marc. , . , . xv. io Luc. e j us innocentia plane constitit. Nam si nocens extitisset, xxm. 14. J -r ' Joan, xviii. m i n i me fuisset aptus atque idoneus, qui alieni peccati poenas joan!i.'29,'36. sufferret atque persolveret, Deumque placatum peccatoribus i Pet. in. is. e gi cere k Eum tamen postea, assiduo Juda3orum clamore » Matt xxvii. atque convitio jactatus, et improbissimis vocibus m fatigatus is, 2i, 23, 24 atque victus, idem ille Pilatus innocentem de sententia populi ■ Esai. liii. 4, condemnavit. Unde liquet non sua ipsum peccata, qua? "nulla 5. 1 Pet ii. , ..... . . . ii a 24. et iu. is. m eo erant, nec pcenas ipsi debitas morte luisse, sea debitas NOELLl CATKCH1SMUS. 41 hominum sceleri, sibi indebitas poanas sua voluntate in se susceptas subisse, sustinuisse, atque dependisse ; et nostrorum flagitiorum maculas morte voluntaria, et suo innocentis san- guine luisse atque eluisse. M. At qua de causa populus summa et singulari integri- tate atque innocentia virum tarn acerbe et penitus oderat ? A. Sacerdotes, Pharisaei, et Scribae, invidiam "incendio °Matt.xxvii. , . , Marc. xv. flagrantes, quum p veritatis vim atque lucem ferre non pos- J' Mattxvl2i sent, in ejus vindicem atque assertorem, imperitae q multitudinis jo a n. x v Tii?4b, odium concitarunt. ^at*xx™. M. Quum judicio damnatus sit, quomodo sua ipsum u. Marc - Xv - sponte mortem obiisse dicis ? A. Si Pharisaei, aut Scribae, aut Judosi alii, aut simul universi, vitae necisque potestatem in Christum habuissent, iamdudum illi mortem maturassent ; saepe enim r antea illi ' Luc. x\. 53. v 1 et xx. 19. perniciem necemque machinati fuerant. Sed et quum in aliud l°™-]£\f- tempus supplicium ejus differre statuissent, 8 quod festus ille " Matt. xxvi. ■ . . t • 4. Marc. xiv. Azymorum dies, quern anniversarium summa religione Caere- 1. moniaque celebrare solebant, jam adesset : ne id quidem efficere potuerunt, quin sub ipsum diem festum, alieno ipsis tempore, sed divinitus huic rei constituto, pateretur. Unde satis constat, in ipsorum manu ac potestate nulla harum rerum aut temporum momenta sita fuisse, sed sua ipsum 'voluntate, *Esai. m. 7, 12. Matt xx nulla vi coactum, hanc mortem pro nostra salute oppetiisse. 28 - e ' xxvi - .... . 53 - J oan. x. M. Quare eum potissimum necis diem illi Deus destinavit? 17 - A. Ut ex ipso etiam tempore intelligeretur, Christum esse ilium "Paschalem, id est, vere castum purumque agnum ; «Matt xxvi. qui morte mactatus, gratissimam se Patri victimam pro nobis hi- 1 Mare. ' praeberet. vii 7 27 Heb ' M. Quum eligendae mortis optio penes ipsum fuerit, cur in crucem agi voluit, potius quam alio quovis supplicio affici ? A. Primum quidem ex Patris sui voluntate, ad quam se v conformavit, quaeque tot vaticinationibus, oraculis, signis, M Es t aUiii \ 12 - atque indiciis divinitus olim prodita fuit atque declarata. De- x ^ 42 } M L a ™- inde, ultima omnia pati voluit pro nobis, qui ultima omnia f^fld. u . eramus commeriti. Erat enim illud mortis genus pras caeteris ^o^k omnibus w execrandum et detestabile, quo potissimum tamen 13 - pro nobis occumbere voluit, ut diram execrationem, qua tot©. Psai. , . . . U xxii. 6, 7, 12, scelera nos nostra devinxerant, in se susciperet, eaque nos hoc x ^* c r7 M e a t u - pacto exolveret. x Contumelias enim omnes, omnia probra X 8 XV ^ ^ 2 f- 4 atque supplicia, pro salute nostra levia omnino sibi esse, atque 7%. Pb "' "• 42 NOELLI CATECHISMUS. pro nihilo duxit ; adeoque contemptus, abjcctus, et omnium hominum infimus esse sustinuit, quo nos plane perditos ad amissre salutis spem crigeret. M. Ecquid amplius de Christi morte dicendum habes ? y Esai. g. A. y Christum non communi modo morte in hominum Psal. xxn. 1. ^et'Svu. cons P ec t u mulctatum, sed et aiterna? mortis horrore perfusum 4«. Luc.xxii. f u i sse ; cum universis Inferorum copiis quasi manum conseru- isse, atque luctatum esse ; pro summo Dei tribunali judicium triste, Divinaaque animadversionis gravem severitatem subiisse; in summas angustias adductum fuisse ; horribiles formidines, atque acerbissimos animi dolores, quo justo Dei judicio per omnia satisfaceret, iramque ejus plene placaret, pro nobis per- > E sa i. mi. 4, pessum atque perfunctum esse. Peccatoribus enim, 2 quorum 5, 8. 1 Pet. 7 . i . . . , iii. is. hie quasi personam Lhristus sustinuit, non prsesentis modo, sed et futurae etiam aeternasque mortis dolores atque cruciatus debentur. Quum vero bumani generis perditi jam atque damnati culpam pariter, justamque pcenam ita in se susciperet atque sustineret, tarn gravi metu, tantoque animi motu ac » Psai. xxii. dolore perturbatus est, a ut exclamaret, Deus meus, Deus 1, a Matt. j v • • o xxvii. 46. meus, quare dereJiquisti me i M. An non ignominia interim hoc pacto Dei Filius affi- citur, aut desperationis illi nota queedam inuritur ? ^ iPet. ii.22. A. llle quidem hsec omnia absque omni omnino b peccato perpessus est ; tantum abest, ut ulla animum ejus desperatio = Matt xxvi. occuparet. Nunquam enim interea Patri "confidere, et bene Heb'v 46 7 sam * e sperare desiit, nec circumfuso undique pavore obtor- ■iose.xiii. 14. puit unquam, aut dolore oppressus fuit ; et cum uni versa d in- 54,55'. cofi.' ferorum potestate luctatus, adversam vim omnem, et furentes 13, 14. 2Tim. r . ». io- Heb.ii. ac violentos impetus f regit, atque superavit ; umversaque hsec in se suscepta, funditus delevit ; ipseque in primis beatus nihilo- minus permansit, beatitudinemque suam nobis, qui ipsi fidimus, 'Joan. viii. impertivit. e jNTisi enim hac ejus vere beata morte salutem 24. Eph. ii. . 1 . J II" Htlj 'ii v itamque esscmus consequuti, sempiterna omnes morte per- 14 - petuo perieramus. M. Verum in Christum, qui Deus sit, quomodo potuit tantus animi dolor atque trepidatio cadere ? f Matt. xxvi. A. Secundum humana? f naturse affectionem, Divinitate 41. Rom. , . . vMij 3. i Pet. interim potestatis suas vim non intendente, hoc enectum est. M. Jam ergo mihi breviter summatimque amplissima ilia commoda, qua? ex Christi morte cruciatuque longe maximo percipiunt fideles, recense. NOELLI CATECHISMUS. 43 A. In summa, s unico mortis sua) sacrificio, peccata no- « Heb. v,\. 27. _ . . . * et ix. 12. et x. stra coram Deo expiavit, et placata Dei ira nos in gratiam i* cum eo reduxit : sanguine suo ut purissimo ''lavacro, ani- •> Heb. ix. u. °, 1 , . . Uoan. i. 7. marura nostrarum sordes atque maculas omnes eluit, atque a P oc. i. 5. delevit; et peccatorum nostrorum 'memoriam, ne amplius ! Psai. xxxiu . 1 . . . . ... . 1. 2. Rom. unquam in Dei inspectum vemant, sempiterna oblivione ^ v -^ 8 - Htb - obruens, k Chirographum illud, quo tenebamur et convince- k c 0 i. u. u. bamur, decretumque, cujus sententia damnabamur, induxit, et inane factum abolevit. Iltcc ille omnia vivis pariter atque mortuis, illi dum vixerunt 'confisis, morte sua praestitit. 1 Joan.iii. ig. ■r, . . . . ,. . „, etxi. 25, 26. Postremo mortis suse vi, cupiditates alioqui effraenatas atque indomitas, in iis, qui illi per fidem omnino adhserescunt, ita m fra?nat ac frangit, et illarum ardorem ita restinguit, ut spiritui ■» Rom. vi.4, „ ... , 0 S * 8, ll.&e. et facilius obtemperent atque obsequantur. lo'u'l 3, M. Cur sepultum fuisse etiam addis ? CoL 13 - A. Exangue, atque "exanimum corpus sepulchro con- ■ Esai. mi 0. ° . . . Matt. xii. 40. ditum est, ut mors ems testatior esset, utque de ea inter et xxvit. 59, ' J . ; . 1 GO. 1 Cor. xv. omnes constaret. Si enim statim revixisset, mortem ejus 4 > 5 - plerique in disceptationem et controversiam vocassent, atque ita in dubium ea ventura videretur. M. Quid sibi vult quod sequitur de ejus ad Inferos descensu ? A. Christum ut corpore in terras viscera, ita anima a cor- pore separata, ad inferos descendisse ; simulque etiam mor- tis sua; virtutem atque efficacitatem ad mortuos, 0 atque • i Pet. m. 10. inferos adeo ipsos ita penetrasse, ut et incredulorum animaa acerbissimam justissimamque p infidelitatis sua? damnationem, p Joan. viii. ipseque inferorum princcps q Satanas, tyrannidis suae, et tene- y c °r o *y- brarum potestatem omnem debilitatam, fractam, atque ruina ] \ ;, ' 1 1 4 4 15 Heb - collapsam esse persentiret ; contra vero r mortui, Christo dum • Joan. v. 25. et xi. 25 20. vixerunt fidentes, redemptionis suaa opus jam peractum esse, Rj.- gv.^j. ejusque vim atque virtutem, cum suavissima certissimaque con- solatione, intelligerent atque perciperent. M. Jam ad sequentia pergamus. A. Tertio die post "revixit, et quadraginta dierum spatio, jMattwnffi. suis se vivum frequenter exhibuit, et inter discipulos versatus J^;'j;;': v c est, edens ac bibens cum illis. j'oan/xx. 14, M. Quid, an non satis erat, quod per mortem ejus pecca- xxLM.Vct. torum liberationem veniamque impetramus? s4>'aa[ etUi A, Id non satis erat, si vel ejus, vel nostri rationem habeas. Nisi enim revixisset, minime putaretur 'Filius Dei; t Hom . j. 4 . 4-t NOELLI CATECHISMUS. quin et illud ipsi, dum in cruce penderet, ii qui viderant, » Matt. xxvii. exprobrabant atque objiciebant: "Alios, inquiunt, servavit, Lucxxiii' 33' se 'P sum non potest servare ; descendat nunc de cruce, et cre- 37, demus ei. Jam autem excitatus a mortuis, ad vitas perennita- '■Rom. i. 4. tern, x Divinitatis suae potentiam declaravit majorem, quam si j Heb. ix. 27. descendendo de cruce, mortis terrores refugisset. ^Mori quidem omnibus est commune ; tametsi vero intentatse morti quidam se ad tempus subduxerunt, mortis tamen semel oppetitae vincula solvere, aut abrumpere, et virtute propria reviviscere, id unici Filii Dei Jesu Christi, authoris vitae, ■ Rom. k 4. proprium est; quo se z peccati, et mortis, ipsiusque adeo xw. b. ibor. Diaboli victorem demonstravit. XV. 54,55,57. . coMSfin Q uam aliam ob causam excitatus est ? Hek5'.M. 8 ' a Davidis, et aliorum sacrorum vatum implerentur mliatt xii. oracula, qui praedixerunt fore, ut nec corpus ejus tentaretur 2(i 3i AcL corruptione, nec anima apud inferos relinqueretur. M. At quas nobis utilitates praebet, quod revixit Chris- tus? kRom.iv.25. A. Multiplices, et varias. Inde enim nobis b justitia, .Rom. vi. 4, qua ante carebamus; inde innocentiae °studium, quam Vitas coi.itt.a.2. novitatem vocamus; inde vires, et ad pie sancteque viven- dum virtus nobis, ac robur accedunt ; inde nobis spes, et djoan.xi.25. mortalia corpora nostra a morte in d integrum aliquando fcor.xvlso; tandem restituenda. Si enim Christus ipse e morte absum- • 1 Cor. xv. ptus fuisset, liberator noster minime extitisset; quae enim ' nobis spes esset reliqua salutis per ilium, qui seipsum non servant? Fuit igitur et consentaneum illi personae quam sustinebat Dominus, et necessarium nobis ad salutem adju- 'Rom.viii. mentum, ut primum Christus f seipsum morte liberaret, post "v. ii,i°2,'2o, autem, ut nobis mortis claustra rumperet, atque revelleret ; 21. 1 Pet. i. . . . . u . . . 3. atque ita salutis nos nostrae spem in resurrectione ipsius sEph. i. 22. collocaremus. Neque enim fieri potest, ut Christus s caput et iv. 15, 16. . . 1 . . , 1 etv. 23. coi. nostrum reviviscens, nos corporis sui membra, morte et interitu deleri omnino sinat. M. Attigisti, mi Fili, principes causas resurrectionis Christi; nunc de ejus in coelum ascensu quid censeas, libet audire. A. In Apostolorum suorum conspectu, circumfusa vela- hMarcxvi. tus nube, in coelum h ascendit, aut potius supra omnes 19 IjUC. xx i v. 51. Act. i. 9, coelos, ubi ad Dei Patris dexteram assidet. M. Hoc quomodo sit intelligendum dicito. NOELLI CATECHISMUS. 45 A. Simplicissime quidem Christum 'corpore in ccelum i Joan. xiv. ascendisse, ubi prius corpore non fuerat ; terramque, ubi prius in, sa. corpore fuerat, rcliquisse. Nam Divina natura, qua) omnia implet, et in coelis semper extitit, et eadem, ac spiritu suo k Ecclesia3 sme semper in terris praesens adest, aderitquo usque * Matt xvni. 20. et xxviii. ad mundi dissolutionem. 20! M. Aliam ergo Divinitatis ejus rationem, humanitatis aliam esse dicis? A. Dico, Prasceptor ; neque enim aut de ejus Divinitate corpus, aut de illius corpore Deum facimus. Haec enim 'creatai Esai.va.14. est, ilia minime; hanc in coelum assumptam, in coelo m manere; Lue.'ii.'7,'4oj ... . . , 52. Joan. i. lllam autem sic ubique esse, ut coelum et terram impleat, tes- 3.14. Gai.iv. tantur sacra? Scriptura?. ^LucxYiv M. Verum, an aliquo modo corpore praesentem nobis f J; e f \ * adesse Christum dicis? A. Si magna parvis componere licet, sic Christi corpus fcor.'xv! 28. praesens adest nostras fidei, ut sol cum cernitur adest oculo; aSuuvfcvi. nulla enim res, quae sub sensus cadit, ad similitudinem Christo propius accedit, quam sol ; qui cum ccelum semper occupet, et proinde oculum revera non contingat, tamen corpus solis praesens aspectui adest, nihil id impediente tanta intervalli distantia. Sic Christi corpus, quod ejus ascensu nobis sub- latum est, °quodque reliquit mundum, et ad Patrem abiit, j Joan. xjv. sensibus quidem nostris abest ; Fides tamen nostra p versatur 28 ^ ct vii 5S _ in coelo, atque intuetur solem ilium justitia?, ac praesens Heb.lv.Ve. praesenti in coolo vere adest, ut visus noster adest corpori solis ^- 22 etx '- in ccelo, aut sol in terris nostro visui. Praeterea vero, quem- admodum Sol lumine suo rebus omnibus adest, sic etiam et Christus Divinitate, Spiritu, atque potentia sua q praesens adest iMatt.xxviii. omnibus, atque omnia complet. 2». Eph'.i. ' T . . . . . 23. Col. i. 17, M. Jam quod ad Christum attinet, quid potissimum lf) - spectas in ejus ascensu, sessioneque ad dexteram Patris ? A. Par erat ut Christus, qui a r summo honoris atque ■ pmi. n. e, dignitatis gradu, ad infimam servi conditionem, ad ignominiam damnationis atque probrosaa mortis descenderat, amplissimam rursum gloriam atque splendorem obtineret ; eundem nimirum, quem ante habuerat, ut scilicet humilitati et ignominiae gloria ejus atque majestas proportione quadam responderet. Quod et D. Paulus ad s Philippenses scribens clarissime docet: Factus »Phii. u.b, .9, 10. Eph. est, inquit, obediens usque ad mortem, mortem autem crucis ; 1.20,21,22, * 1 . 23. Col. i. 18. propter quod et Deus ilium Ecclesiaj caput constitutum, supra Heb - 9 - 4G NOELLI CATECHISMUS. omnes principatus evectum, coeli et terra? imperio, ut omnia gubernet, donatum, ad smnmam extulit sublimitatem, et dedit illi nomen, quod est supra omne nomen, ut in nomine Jesu omne genu se flectat, coelestium, terrestrium, et infernorum. M. An quum Dei dexteram, et sessionem nominas, esse Deum humana specie, aut figura, animo et cogitatione fingis ? A. Nequaquam, Pra?ceptor ; sed quia nobis sermo est de Deo apud homines, humano more, quomodo delatum sibi a Patre regnum Christus acceperit, utcunque exprimimus. uReg.aia Solent enim Reges, quos 'prascipuo honore dignantur, sua?que Matt xx. n. dominations vicarios constituunt, sibi ad dexteram collocare. Istis ergo verbis significatur, Deum Patrem Filium suum °Fph.j. 22. Christum "caput Ecclesia? constituisse ; per quern suos tueri, etv.aa'coL et rerum universitatem gubernare velit. i. 18. O 31. Recte; jam nos ex ejus ascensu in ccelum, sessione- que ad dexteram Patris, quid capimus commodi ? A. Primum, Christus ut in terram, quasi exilium, nostra causa descenderat, ita et ccelum, paternam hsereditatem • Joan. xiv. adiens, nostro nomine ingressus est; x viam atque aditum is E Heb x ^ uc n °bi s patefaciens, januamque eceli, nobis antea propter w, 20,22. peccatum clausam, aperiens. Nam cum Christus caput nos- trum, humanam nostram carnem secum in ccelum vexerit, nos 3-Eph. i. 22, corporis sui membra, tarn y potens atque benevolum caput in i&etv^' terra perpetuo non relinquet. Prseterea in conspectu z Dei «jo:.n. xvi. astans, et nos illi commendans, atque pro nobis intercedens, 26. Bom. vm. 7 » « is Sit iit causa3 nostra? patronus existit ; quo advocato, causa non i Joan, k i. ca demus. M. At cur non potius in terris hie nobiscum mansit ? • Joan xiv. 31. A. Rebus, qua? illi a a Patre fuerant mandata?, quaeque et xvii. 4. et . .. <•_ six 3o. ad salutem nostram pertinerent, omnibus periunctus cum esset, nihil illi opus fuit diutius in terris versari. Sed et qua? faceret, si corpore pra?sens adesset, ea omnia absens facit, tuetur, juvat, corroborat, corrigit, coercet, castigat. Praeterea b Joan. xiv. Sacrum Spiritum b suum, uti promisit, ccelo in corda nostra 16, 26. et xvi. . , , 7, 13. Bom. demittit, ut certissimum benevolentia? sua? pignus, per quem e 16. i cor. xi,: tenebris nos atque caligine in lucem vocat, mentium ca?citatem 4, &c. 2 Cor. * O i._22. Ei.h.i. iHnminat, mcestitiam ex animis nostris pellit, et illorum vulne- cRom.viii.4, ribus medetur ; efficitque Divino c Spiritus sui instinctu, ut &c. coi. in. coe ] um intuentes, mentes animosque nostros humo excitatos, gp iv. 22, ^ affectionibus pravis, et terrenis rebus sursum, ubi Christus NOELLI CATECHISMUS. 47 est ad dexteram Patris, erigamus ; cogitantes, spectantesque supera atque ccelestia, celsi et erecti haec nostra exigua con- temnamus, vitam, mortem, divitias, paupertates, humanaque omnia excelso magnoque animo despicientes. Summa denique ilia sit, Christum ad dexteram Dei assidentem, d potentia, pru- *Matt.xxviu. dentia, providentia sua mundum universum regere atque 33! joan. 1- administrare, movere, gubernare, et moderari omnia : eadem ' t." 20,21. usque facturum, quoad mundi fabrica dissolvetur. 31. Quum ergo corpore sublatus in ccelum, suos hie in terris Christus non destituat, crasse judicant qui praesentiam absentiamque illius solo corpore metiuntur. A. Sane. Nam res quae incorporea? sunt, sub sensum cadere non possunt. Quis unquam suam ipsius animam viderit? Nullus. At quid nobis adest prsesentius, quid propinquius, conjunctiusve, quam anima cuique sua ? Quae spiritualia sunt, non videntur nisi e oculo Spiritus. Christum « Joan. viil. igitur qui in terris videre vult, aperiat oculos non corporis, Gai. in. 1 !*, sed animi et Fidei, et videbit praesentem, quern oculus non videt. M. At quibus peculiariter et efficacissime adesse eum praesentem agnoscit Fides ? A. Conspiciet eum Fidei acies praesentem, atque adeo in medio, ubicunque sunt duo vel tres congregati f in nomine f Matt, xviii. ejus ; videbit praesentem suis, id est, vere piis omnibus xxViii'. lo. usque ad saeculorum omnium exitum. Quid dixi ? Christum 18 » 2 i- videbit praesentem ? Imo et videbit, et sentiet in seipso habitantem quisque pius, haud aliter atque animum suum proprium. Habitat g enim ac residet in animo ejus, qui suam uoan. xiv. GA . , -II 23. Eph. iii. nduciam omnem atque spem in eo collocat. is, 17. coi. M. Ecquid praeterea habes adhuc dicendum ? A. Christus ascendendo assidendoque ad dexteram Patris, falsam h illam opinionem, quam aliquando Apostoli 'etiam ipsi >> m c . xvii. acceperant, amovit atque ex hominum animis penitus evellit, vi.' \\'. Joan * quod scilicet Christus in terris nobis conspicuus regnaturus Luc. xxiv. 21. .111. . . , Act. i. 6. esset, haud ahter ac reliqui reges terra?, et principes mundani. Hunc k errorem mentibus nostris eripere, ac de regno suo k Joan . xviii . magis sublimia cogitare nos voluit Dominus ; abesse ergo 36 ' ab oculis, atque omni sensu corporeo voluit, ut ea ratione, Fides Nostra et excitata et exercitata sit, ad intuendum mo- 1 ei*. i. in. derationem et providentiam ejus, qui corporeo aspectu non O I "' '"' sentitur. 48 NOELLI CATECHISMUS. M. Ecqua alia ratio est, quare e terris in coelum se subduxerit ? A. Cum non unius alicujus regionis terrae, sed omnium » fl Mat xxviii. m terrarum orbis pariter atque "cceli princeps sit, vivorum »Rom^iv 2 9 P ar *iter atque mortuorum Dominus ; par erat, ut clam phu. ii. 9, 10. sensibus nostris regnum suum administraret. Nam si sub °L"^ x vii. aspectum veniret, locum atque sedem mutare, hue °et illuc identidem trahi, et nunc in hanc regionem, nunc in aliam migrare eum opus esset, ut suscepta negotia transigeret. Si enim eodem momento temporis ubique omnibus praasens adesset, jam non homo, sed spectrum potius esse, neque corpus habuisse verum, sed imaginarium videretur ; aut certe quod Eutyches censuit, corpus ejus abiisse in Divinitatem, aut ubique esse putaretur. Unde mille continuo nascerentur opiniones falsa?, quas omnes, corpore integro in coelum sublato, depulit, animosque hominum maximis erroribus liberavit. Mundum interim, tametsi nobis non conspicuus, summa pMatt.xxviii. p virtute, et sapientia adrairabiliter regit atque administrat. is. Phii. ii. „ , - 1 . ■Tr. , 9,_ia Apoc. Hominum est, numana quadam ratione respubheas suas guber- nare et moderari ; Christi autem, id est, Filii Dei, divina. M. Attigisti praecipua quasdam ex infinitis et immensis beneficiis, quorum fructum ex Christi morte, resurrectione, et ascensione, percipimus ; nam universa ne mente quidem atque animo humano concipi, nedum verbis atque dicendo explicari ullo modo queunt. Hactenus tamen scientiam in hac re tuam experiar, ut mihi prima rerum capita, ad quae reliqua omnia referuntur, breviter et summatim describas. A. Dico igitur, cum ex his, turn etiam ex aliis Christi actionibus duplicem nos utilitatem capere. Unam, quod quaecunque fecit, ea omnia nostro commodo fecerit ; adeo qEsai. ix.a quidem, ut perinde q nostra sint, modo eisdem firma vivaque 49?°Bom^^! Fide inhosserimus, ac si nos ea fecissemus ipsi. Ipse quidem viil'32 C et cruci suffixus est, et nos cum ipso in crucem sublati sumus, xiii. 14. Gal. . r . 27 2< Heb Ui iii e * nos t ra in eo peccata sunt punita. Ipse mortuus est et i4.etx. 17. sepultus, nos itidem una cum peccatis nostris mortui sumus et sepulti ; idque ita, ut omnis peccatorum nostrorum me- moria, sempiterna oblivione penitus deleatur. Ipse a morte excitatus est, et nos cum eo reviximus, resurrectionis et vitae ejus sic facti participes, ut nobis deinceps mors non domine- »Rom. viii. tur ; est enim idem in nobis r Spiritus, qui Jesum a mortuis excitavit. Postremo, pra?terquam quod ab ascensu ejus NOELLI CATECHISMUS. 49 Spiritus Sancti s dona cumulatissimo nobis accesscrunt, nos ■ Eph. iv.o. secum etiam in coelum sublevatos, sublatosque tulit, ut ejus quasi possessionem, una cum capite nostro occuparemus. Ista quidem nondum apparent, 4 tamen turn demum hxc omnia . squalem, atque ejusdem prorsus naturae, unaque cum utroque et°xv'. %l et' adorandum atque invocandum. a'I'ct v. x 3, M. Cur Sanctus appellatur ? A. Non tantum ob suam ipsius sanctitatem, quae utique summa est, sed quod per eum electi Dei, et membra Christi "Rom. i. 4. sancta "efficiantur. Qua de causa Divinse liters ilium Spi- etxv. 16. . „ . . 2Thess.ii.13. 1'itum sanctificationis vocarunt. Tit. in. 5. 1 Pet 1 2 - M. Quibus in rebus hanc sanctificationem constituis ? A. Primum quidem ejus instinctu afflatuque Divino »Joan. m. 5. x regeneramur ; et idcirco dixit Christus oportere nos ex aqua et spiritu renasci. Coelesti itidem ejus afflatu, Deus Pater y_ta. viu. nos sibi Filios y adoptat ; unde non immerito Spiritus adop- ts, e. * tionis est dictus. Illo interprete, z Divina nobis mysteria » Joan. xiv. . ... . .. - J7 ,26.etxvi. aperiuntur ; ejus lumine, ammorum nostrorum ocuh, ad ea Ep^'i'if. intelligenda illustrantur ; ejus judicio, a vel condonantur, vel • Joan. xx. reserv antur peccata; ejus vi, reprimitur et b domatur vitiosa 4,5?&a V "iii. caro, et cupiditates pravas coercentur atque restringuntur ; « A*. e ii 2( 4. ejus arbitrio, multiplicia c dona in pios distribuuntur. Is in ICor. xii. 4, . . , . 1 .. . r , 7, &e. hujus vita) multis varnsque incommodis, molestns, atque mi- seriis, asgritudinem luctumque piorum, qui fere sunt in hoc mundo gravissime afflicti, et quorum dolores omnem humanam consolationem vincunt, arcano solatio suo, et bona spe sedat, a Joan. xiv. lenit, et consolatur ; unde et d Paracleti, id est, consolatoris 2c!xv'i. 7. ' verum propriumque nomen sibi ascivit. Ejus denique virtute, * Rom. viii. corpora nostra mortalia e reviviscent ; breviter, qusecunque nobis deferuntur in Christo beneficia, ea omnia Spiritus Sancti n cor. xii. f opera intelligimus, sentimus, accipimus. In tantorum ergo donorum authore, non immerito fiduciam atque spem colloca- mus, eumque colimus, atque invocamus. Quarta pars M. Superest jam quarta pars de Sancta Ecclesia Ca- i-tciesia.' tholica, de qua quid sentias audire velim ? A. In pauca conferam, quae Scriptura) sacra) fuse expli- cant et copiose. Antequam ccelum et terras fabricatus est NOELLI CATECHISMUS. 53 Dominus Deus, regnum quoddam sibi pulcherrirnum, et rempub. sanctissimam habere decrevit ; earn Apostoli, qui Grace scripserunt, s eKK\ri Matt.xxviii. , . i. . • ....... 19. Act. ii. . r >, multitudinem, qui omnes unico suo liegi Cnristo pareant, et »• icor. %n. dicto audientes sint atque obedientes, qui ipsius sese tutelaa 2 3. 24. commendarunt, et quorum ipse patrocinium suscepit, eosque perpetuo tuetur et conservat. Ad hanc Rempub. propric pertinent, quotquot 'vere timent, honorant, et invocant Deum, "Act. x. 34, .. .. ... .35. Rom. ii. prorsus apphcantes animos ad sancte pieque vivendum ; quique Gai. vi. fiduciam atque spem omnem in Deo constituentes, vitae seternaj coi.m. 11,12, beatitudinem certissime expectant. Qui autem sunt in hac Fide firmi, stabiles, atque constantes, hi k electi atque designati, k Matt.xvi. , . ... , 0 18. Rom. et (ut nos loquimur) praedestinati erant ad hanc tantam ^ 2 ?- 4 30 g foelicitatem, ante posita mundi fundamenta; cujus rei testem £?' i v \ 12 - 'ipsi intus in animis habent spiritum Christi, fiducise hujus au- 1 R 0m . via thorem pariter et pignus certissimum. Cujus Divini Spiritus 2'ciol' i?22. et instinctu, mihi etiam certissime persuadeo, meipsum quoque w, u. et v. 1 ' beata hac civitate, Dei per Christum beneficio, gratuito dona- tum esse. M. Pia sane et plane necessaria persuasio. Ecclesioe ergo quam dicis, definitionem mihi cedo. A. Brevissime verissimeque dixerim, Ecclesiam esse Corpus m Christi. „ , Cor xii M. At paulo adhuc explicatius velim. §J et^ai' A. Ecclesia est "corpus Ileipub. Christiana?, id est, uni- ■ Rim'xii. 2 ^ versitas societasque fidelium omnium, quos Deus per Christum &c. 20*26. 12 ' ad °vitam perpetuam ab seterno tempore destinavit. Eph.ui. 9.' o Matt, xxv M. Quorsum hoc caput in Symbolum inseritur ? s*" /{Sea ^ A. Quia nisi Ecclesia esset, sine causa turn Christus fuis- "'• ,8 - set mortuus, turn ea, quae usque adhuc relata sunt, omnia frustra essent, atque ad nihilum reciderent. M. Quid ita ? A. Quia hactenus salutis causas tractavimus, ejusque fun- damenta contemplati sumus, quomodo videlicet, Christi merito nos amet Deus, charosque habeat ; quomodo item, hanc Dei Jg^'ct"™ gratiam, in quam sumus restituti, Spiritus sancti opera re- \\^-. tineamus. At horum hie unus effectus est, ut sit p Ecclesia, lY*»r'xum. id est, ccotus piorum apud quos haoc Dei beneficia collocentur ; i£ sV^it v. ut sit Civitas et Respub. quasdam beata, in qua nostra omnia 1 ii m. iii. 15. 54 NOELLI CATECHISMUS. ponere et quasi consecrare, et cui nos totos dedere debeamus, et pro qua mori non dubitemus. 31. Ecclesiam hanc cur Sanctam appellas ? qRom. viii. A. Ut hac notione ab impiorum q nefario coetu discerna- 29 - 1Cor - /-v T\ 1 • *»j f- j K i ,h - tur. Quoscunque enim Deus elegit, in vita? eos sanctitatem atque innocentiam restituit. 31. Estne haac, quam Ecclesia; tribuis, sanctimonia integra jam, atque omni ex parte perfecta ? A. Nondum. Quoad enim mortalem in hoc mundo vitam > Bom. vui. agimus, quae est imbecillitas Tragilitasque humani generis, xiii. 9, u, i2. infirmis viribus sumus ad omnia omnino vitia declinanda. 2 Cor. xn. 5, m a Est ergo EcclesiaB sanctitas nondum quidem expleta et per- fecte absoluta, prseclare inchoata tamen. Verum quum • icor. xiiL Christo, a quo illi omnis accedit s mundities, atque puritas, E P h. v. 26. plene coniuncta fuerit, turn demum innocentiam et sanctitatem Apoc. xix. 8. * « etsxL*, io, omnibus suis partibus expletam, et perfecte absolutam, ut vestem quandam niveam purissimamque, induetur. 31. Quorsum tandem Ecclesiam hanc Catholicam nomi- nas? A. Perinde est, ac si universalem dicerem ; non est enim hie ccetus conciliumque piorum, certo quopiam uno loco, aut • Mattxxyiii. tempore astrictum ; 'sed fidelium, qui ab orbe condito, omni- 6,9. etx.34, bus locis, atque s^culis vixerunt, victurique sunt, universitatem 35. 1 Cor. xii. « i • • | ^ _ . is, 14. continet atque complectitur ; ut unum sit Ecclesise corpus, u Malt. viii. "sicuti unus est Christus, unicum corporis caput. Cum enim etiv 4, t°&e J 11 ^ 86 ^ Ecclesiam Dei, ut populo suo peculiarem, et quasi gentilitiam sibi assumerent, et vendicarent, et suam tantum x Act. i. 8. et esse confirmarent ; Christiana fides profitetur x ingentem piorum x.35. c'ol hominum numerum multitudinemque infinitam, ex omnibus iii. 11, &c. ..... ... terrarum orbis regionibus, ex omnibus omnium ubique gentium partibus, astatibusque sa3culorum, sacri verbi, vocisque suae vi et potestate, atque ccelestis Spiritus divino instinctu collectam, in hanc Ecclesiam, quasi civitatem suam, a Deo ascriptam y Eph. iv. 4, esse ; qui omnes una y vera Fide, una mente, voceque con- ■ lCorvi.' sentientes, unico suo regi Christo, ut membra z capiti, per is. Epi.. iv. . ° r ' r is, i6. et v. omnia pareant. 30. Col. i. 18. 1 . . . . 31. An ergo recte quosdam huic Cnristianse Fidei parti adjungere existimas, se credere sanctam Catholicam Romanam Ecclesiam ? A. Eos non solum alienum huic loco sensum affingere arbitror, dum nullum in Ecclesia Christi nisi qui Romani pon- NOELLI CATECHISMUS. 55 tificis decreta edictaque omnia sacrosancta habeat, censeri velint; verum etiam, dum universitatem Ecclesiae, quam ipsi ubique terrarum et gentium longe lateque diffusain esse primum confitentur, postea nomine unius gentis apposito, contrahunt, et in angustum adducunt, haud paulo amplius, quam Judaeos insanire judico ; ut qui contraria, et inter se pugnantia uno spiritu volvant, et pronuncient. Verum ad hanc eos insaniam adegit coeca cupiditas, studiumque Romanum Pontificem Ec- clesias in terris caput in locum Christi supponendi atque sub- stituendi. M. Jam id ex te audire velim, cur Sanctse Ecclesiae Ca- tholicae statim adjungas, nos Credere sanctorum commu- nionem ? A, Quia haec duo eodem pertinent, et sunt inter se apta admodum atque convenientia. Haec enim pars earn, quaa est inter Ecclesiae membra, conjunctionem societatemque, qua nulla propior esse potest, clarius adhuc exprimit. Nam quum Deus per universas terrarum regiones atque oras, ut et per omnes aetates atque sascula, habeat, qui se pure casteque venerentur ; hi a omnes, licet diversis, et longinquis temporibus, ■1cor.xa.12, atque locis separati sint atque distracti, ubicunque gentium, Eph^V. is, ' ubicunque terrarum fuerint, unius tamen sunt ejusdemque 18 et corporis, cujus caput Christus est, membra inter se quam maxime connexa atque cohaerentia. Ea est piis hominibus et cum Deo, et inter se communitas. Spiritus b enim, Fidei, Sa- JEph.iv. 3, cramentorum, precum, remissionis peccatorum, et aeternae ™- Co1 - 19 - fcelicitatis, omniumque adeo beneficiorum, quae Deus Ecclesiae per Christum largitur, communitate sunt inter se conjunctissimi. Quin et concordiae, c atque amoris inter so vinculis arctissimis « Matt. vii. 12. * 6t xix. 14. ct ita sunt astricti, ita unum est omnibus propositum, ut eadem xxii. 39. ... . . . . . Rom. xii. 5. sit utihtas uniuscujusque et universorum ; et in id maxime ' t c x °^ 24 - studium incumbant, quomodo beneficiis ultro citroque datis, Gfi or vi X 2 '. 28 ' atque acceptis, sese mutuo cum ad alia omnia, turn praecipue l ' 2 ' ad beatam illam aeternamque vitam, consilio atque auxilio ju- vent. Verum quia hsec sanctorum communio neque sensibus nostris, neque d naturali atque insita in nobis notione, aut in- * i cor. \. u, telligentiae vi aliqua, ut alias civiles communitates, societatesque hominum, percipiatur ; merito inter ea, quae creduntur, hoc loco posita est. M. Brevis haec tractatio de Ecclesia, collocatisque apud earn Dei per Christum beneficiis, vehementer mihi placet; 56 NOELLI CATECHISMUS. eadem cnim clarissirae in Sacris Scripturis docentur. Verum potestne Ecclesia aliter cognosci, quam quum Fide creditur ? A. Hie quidem in Symbolo proprie agitur de eorum con- » Bom. via. gregatione, quos Deus arcana e electione per Christum sibi n'^'co^Vn aa *optavit ; quae Ecclesia nee oculis cerni, neque ex signis •* cognosci perpetuo potest. Est tamen et visibilis seu spectabilis Dei Ecclesia, cujus nobis indicia notasque ostendit atque patefacit. M. Quo ergo tota haec Ecclesise tractatio clarior fiat, visi- bilem illam Ecclesiam, ita mihi suis notis signisque describe, et quasi depinge, ut ab alia quavis hominum societate dis- cernatur. bmide* Vlsl " -A- Experiar quomodo quam optime id possim praestare. senpuo. Visibilis Ecclesia non est aliud, quam certa quaadam multitudo nEsai.h- n hominum, qui in quocunque loco sint, puram et sinceram f pro- xxviii. in. fitentur doctrinam Christi: illam ipsam videlicet, quam Evan- Luc, xxiv. * * m 8 7 n R 2 Tiin ' g^ 1 ^ 93 atque Apostoh Sacrarum literarum sempiternis monu- '• 10 - mentis fideliter memorise prodiderunt : quique Deum Patrem laeFxv'Te 8 Christi nomine vere invocant ; utuntur praeterea ejus mysteriis, fcjfatt 2i ' 'I 1138 us itato nobis vocabulo h Sacramenta appellantur, eadem i co".''xL 2& P ur itate, et simplicitate (quod ad ipsorum naturam attinet) qua usi sunt, et literis consignarunt Apostoli Christi. M. Visibilis ergo Ecclesia? notas esse dicis Evangelii, id est beneficiorum Christi, pfsedicationem, invocationem, et Sa- cramentorum administrationem sinceram. A. Sunt hae quidem Ecclesiae visibilis notae praecipuas et plane necessariae ; ut sine quibus ne Ecclesia quidem Christi esse, dicive recte possit. Sed et in eadem Ecclesia, si probe iMatt. xviu. instituta fuerit, certus gubernationis 'ordo et modus, disci- \cm.\l'.si. plinaeque Ecclesiasticae ea ratio observabitur, ne impune liceat et x. 31 32 et Phii^' fi'v cu ^°i uair1 ' Qui m ^0 g re g e versatur, publice quicquam impie, ^etTxi-'ess' Aagitioseve vel dicere, vel facere ; adeoque ut omnes prorsus coMi & offensiones, in ilia hominum congregatione, quoad ejus fieri 9,&™etii?'i, potest, omnino vitentur. Verum labente paulatim jam olim I' 4 , T &c."et 2, hac disciplina, ut sunt hodie corrupti, depravatique omnium mores, maxime vero divitum atque potentum, qui peccatorum, adeoque scelerum omnium impunitatem, atque summam licen- tiam habere volunt, censoria animadversio, et castigatio teneri in Ecclesiis vix jam potest. In quocunque coetu tamen verbum Dei, ejusque invocatio, et Sacramenta pure et sincere re- tinentur, non est dubium, quin ibi etiam sit Ecclesia Christi. NOELLI CATECHISM US. 57 M. An non omnes ergo in hac visibili Ecclesia sunt ex elcctorum ad vitam seternam numero ? A. Multi per hypocrisin, et simulationem pietatis, in hanc se societatera adjungunt, qui nihil minus quam vera Ecclesia? membra sunt. Verura, quia ubicunque verbum Dei sincere docetur, et Sacramenta rite administrantur, ibi perpetuo sunt aliqui ad k salutem per Christum designati, k Esai. u-. n. totum ilium ccetum Ecclesiam esse Dei censemus ; quum et Christus se3e, vel duobus 'aut tribus. qui suo nomine con- 1 Matt, xviii. gregati fuerint, adfuturum polliceatur. M. Cur Ecclesife Remissionem peccatorum subjungis? A. Primum, quia m claves, quibus ccelum et claudendum » Ma tt. xvi. est, et reserandum, id est, potestas ilia ligandi et solvendi, iftLue.xxiv. ,. . A ° . 47. Joan. xx. reservandi atque remittendi peccata, qua? in verbi Divini 23. ministerio sita est, Ecclesiae per Christum delata, atque permissa, ad earn proprie pertinet ; deinde quia nemo remis- sionem peccatorum consequitur, qui non sit verum corporis n Christi membrum ; id est, qui communem Ecclesiae conso- 0 Joan. xv. . . . 4 - Co1 - »• ciationem studiose, pie, sancteque, perseveranter etiam, atque ] 9 ^ M xxiv ad ultimum non colat, et tueatur. 13 - M. Nullane ergo salutis spes extra Ecclesiam ? A. Extra earn nihil nisi damnatio, exitium, atque in- teritus esse potest. Quae enim potest p membris a capite pjoan. xv. 4, , . , . . 1 n „ . 1 (>. Col. ii. 1<). corporequo avulsis, abscissisve, vitae spes superesse ? Qui ergo 1 Tim. m. is. discordiam q in Ecclesia Dei seditiose concitant, dissidiumque, 1 Rom - >'<■?. * ft 1 Cor. 1. et dissentionem in ea faciunt, factionibusque earn perturbant, }'^'" 6 iis donee in concordiam atque gratiam cum Ecclesia redeant U n 'rahii!' et revertantur, spes omnis salutis per peccatorum remissionem ' K '"' "' praaciditur. M. Remissionis nomine quid significas ? A. Liberationem culpa?, erratique veniam fideles a Deo impetrare. Deum enim gratuito "propter Christum peccata • Fsai. xxxn ipsis condonare, eosque judicio et damnatione, justisque, et 38.'etxxvi. sceleri debitis suppliciis eripere et liberare. 24. e p ii. i. 7. 11 .. - . Col. 1. 13, 14. M. An non ergo piis officiis atque operibus Deo satis- facere, et peccatorum veniam ipsi mereri possumus ? A. Nulla meritis nostris debetur misericordia ; sed Deus animadversionem suam et supplicium, quo in nos usurus erat, Christo remittit et condonat. Solus enim Christus perpessione s, M2.'" - 4 ' dolorum, s et morte sua, qua pcenam scelerum nostrorum de- c 0 i. \. pendit atque persolvit, Deo satisfecit ; per solum ergo Chris- " eb - 58 NOELLI CATECHISMUS. turn receptum ad Dei gratiam habemus. Nos ex gratuita • Rom.iii. ^ius liberalitate atque benignitate beneficium hoc accipientes, °4 25 27 28 Gair'ii.Vii. nihil habemus, quod praemii aut compensationis nomine, ipsi vicissim offeramus aut reddamus. M. Nihilne omnino pro nostra parte faciendum, ut veniam peccatorum impetremus? A. Tametsi inter homines concesso peccato, difficile est ab eo, qui peccatorum vindex esse debet, ut ignoscat impetrare; confessionem tamen erranti medicinam quandam esse, ne a °cic. pietate quidem nostra "alieni ignorarunt. Et Pcenitentia, quam Resipiscentiam quidam malunt appellare, atque consilii mutatione peccatoribus opus esse ad veniam impetrandam, jam ante dictum est ; et peccatoribus se veniam daturum, Dominus *jer. xviii. promittit, si eos pceniteat, x si resipiscant, animosque a vita? 8 Fzcc • i • xviii! 2i, 30, pravitate ad ipsum convertant. 31 .'12. et xxxiu. 14. M. Quot sunt Poenitentise partes ? Matt. iv. 17. . r . . . Luc. V.32. Dua? prsecipuas. Veteris hommis, sive carnis mortifi- catio ; et Novi hominis, sive Spiritus vivificatio. M. Apertius ista planiusque explicari velim. y PsaL xxxii. jl, Veteris hominis mortificatio, est agnitio, y confessio- i3 0 i'j X oan i 'i 1 ne P eccat i ingenua atque sincera, turn animi pudor atque 8>9 - dolor, cujus sensu, quod a justitia aberrarit, et Dei volun- tati minus obsequens fuerit, graviter afficitur. Debet enim unusquisque anteactse vita? peccata recordans, sibi totus • Psai.vi. 6, z displicere, sibi succensere, acrem se vitiorum suorum 7. xxxi. 9, r ^• 4 et 6 x xxvm. judicem prsebere, et ipse de se sententiam ferre, et judicium nS^'Jtdf pronuntiare, ne irati Dei grave judicium subeat. Hunc xi 5 3i. C 2°cor. dolorem quidam Contritionem appellarunt, cui peccati odium vii. 9,10, 11. acrej amissseque justitiae amor et desiderium, propinquitate atque natura conjuncta sunt. M. At tanta esse potest scelerum conscientia, et pceni- tendi vis, ut circumfuso undique pavore, hominis animum salutis desperatio occupet. • Gen. iv. 13. A. Verum a id quidem est, nisi doloris magnitudini con- 3, 4. "2 cor. ii. solationem Deus adhibeat. Sed piis superest adhuc altera bEph. iv. 23, ilia pars resipiscentise, quse b Spiritus renovatio sive novi a ' e ' lv ' hominis vivificatio dicitur. Ea est, cum Fides accedens ' Matt. iv. 17. animum ita affectum c recreat sublevatque, dolorem levat, et et consolatur, a desperatione ad spem veniae, a Deo per xvffi.j3.et Christum impetrandae, et a limine mortis, atque ab inferis ffi w U 'etx • a( ^ eo ip s i s » a( l vitam revocat, atque erigit. Atque hoc est, fmm. ; 15 quod remtssionem peccatorum nos credere profitemur. NOELLI CATECHISMUS. 59 M. An homo hoc metu, atque his difficultatibus, suis se viribus liberare potest? A. Nihil minus. Solus enim Deus est, d qui diffidentem J 2 Ma £;,*™|; rebus suis confirraat, afflictam erigit, perditum recreat, et quo fx^s^^U. duce hanc quam dixi spem, mentem, voluntatemque peccator "• 1C ' 17 ' suscipit. M. Jam quod superest in Sjmbolo, recita. A. Credo resurrectionem carnis, 6 et vitam ;eter- • Matt. xxii. 31, 32. Joan. NAM. xi - 23 - 1Cor - xv. toto. M. De his, quoniam in explicando ultimo judicio antea nonnihil attigisti, pauca tantum a te percontabor. Quorsum tandem, aut cur ista credimus ? A. Tametsi animos hominum immortales, sempiternos- que esse credamus, tamen si corpora nostra interitu omnino delenda fore putaremus, f concideremus prorsus, ut qui f 14 lc 1 or - * v - 19 solido gaudio et aevo sempiterno integri, altera nostri parte desiderata, nunquam frueremur. Non animas ergo solum nostras, quum ex hac vita migramus, admistione corporum liberatas, puras et integras statim g in ccelum ad Christum g Luc. xvi. evolare, certo credimus, verum etiam corpora nostra h in 43! . . .. .. h Rom. viii. meliorem vitse statum restituta, suis tandem animis rursum 1 c°r. xv. 42, 43, 44, conjungenda, totosque nos perfecte atque absolute beatos ^ Phil - efficiendos ; hoc est, tarn corporibus, quam animis nostris, Xl^'x^li'. aeternitate, immortalitate, vitaque longe beatissima, quas per- petuis sseculorum setatibus non immutabitur, fruituros esse, nihil profecto dubitamus. Haec spes nos in miseriis 'consolatur, 'Joan. xi. 25. 1 Cor. hac spe prasditi, non solum incommoda et difficultates, quibus xy\s& .J in hac vita afficimur, sed vita3 commutationem, ac mortis u - m -. ' Apoc. xm. dolores toleranter patimur et sustinemus. Mortem enim, non 18 - interitum omnia tollentem, atque delentem, sed ducem nobis in ccelum esse, quae nos in viam placatse, tranquillae, beatae, sempiternse vitas deducat, persuasissimum habemus. Et proinde ex corporum vinculis tanquam ex carcere, ad k ccelum £2 jfhV' quasi communem urbem et civitatem Dei atque hominum, i•*, s.c. nobis offertur, ?et a nobis Fide, quasi manu prehenditur. B^ aro-i *i 5, M. Fidem igitur non causam, sed instrumentum esse justitia? dicis, quod scilicet Christum, z qui est justitia nostra, jJoan.^. 12. amplectitur, tarn arcta nos conjunctione cum illo copulans, ut Jj§J r :j- omnium ejus bonorum participes faciat. A. Sic est. M. Verum an a bonis operibus ita separari haec justitia potest, ut qui hanc habet, illis careat ? A. Nequaquam ; Fide enim Christum, qualem se nobis offert, accipimus ; ipse vero non modo a peccatis et morte nos liberat, et cum Deo in gratiam reducit, sed et Spiritus a sancti divino afflatu et virtute, ad studium innocentia? atque ■ Rom. vin. ... k „ , 1, *c. 9, 10, sanctitatis, quam vitae novitatem appellamus, regenerat, at- . que reformat. M. c Justitiam ergo, Fidem, ac bona opera, natura cohse- «Rom. v. i, rentia esse dicis, qua? proinde non magis distrahi debeant, ""it*, ]? quam Christus illorum in nobis author, a seipso divelli possit ? fp° t b j ' i li f- A. Omnino. 20,21,22.' 31. Haec igitur Fidei doctrina, hominum voluntates ab operibus officiisque piis nequaquam alienat? A. Nihil minus. Nam opera bona Fide, a ut radice sua A Psai. i. 3. . ... . . Rom. xi. 16. nituntur ; tantum ergo abest, ut a vita integre agenda animos ^."j: nostros Fides retardet, ut contra ad ejus studium maxime Tit - »• incitet; adeoque vere fidelis non sit, qui non et vitia pro virili e declinet, et virtutes studiose araplexetur; ita semper vivens, «Rom. vi. 1, ut rationem sibi reddendam arbitretur. M. Ergo explicate mihi, quomodo opera nostra Deo ac- cepta sint, et quibus donentur praemiis edissere ? A. f In operibus bonis duo praecipue requiruntur. Pri- t 2 D ^\l y d' mum, ut ea opera, g quaa Lege Divina praescripta sunt, deinde S^"^"^ 6 ' ut ea mente atque h Fide, quam Deus exigit, a nobis suscipi- 1 x 7 v , . 1 i' 0 . Joa "' antur. Nulla? enim vel actiones, vel cogitationes sine Fide 3if^Vt x iiv. , T ^ , 23. Hcb. xi. suscepta?, Deo placere possunt. 0. M. Perge. A. Constat ergo omnia opera quaecunque facimus ante- quam renati 'sumus, Deique Spiritu renovati, qua? proprie l - i^. nostra dici possunt, vitiosa esse. Qualemcunque enim speciem jf^'a splendoris et dignitatis prae se ferant, praebeantque oculis ho- \£ et '■ 22 ' 62 XOELLI CATECHISML'S. 'Rom. vm. minum ; quum e pravo corruptoque k corde, quod Deus maxime is "o'corS"'" s P ec tn.t, manent et proficiscantur, non nisi inquinata contami- u - nataque esse, et Deum proinde graviter offendere possunt. ■ Matt. vii. ir, Huiusmodi igitur opera ut malos fructus, ! ex arbore mala 19. etxii. 33, , tC •• »* 35. editos, aspernatur Deus, atque a se rejicit. 31. Nullis ergo operibus, aut mentis Deum antevertere possumus, quibus ilium ad benevolentiam, beneficentiamque priores provoeemus ? A. Kullis plane. Nam nos Deus non solum quum inimici = Rom. v.s. ejus essemus, m id est, peccatores, sed et ante mundi jacta i Joan. iv. fundamenta in Christo dilexit, atque elegit. Et hie est ille, 9. 10, 19. e • Eph. i. 4 quern dixi, justitiae nostras fons atque origo. M. De illis vero operibus, quae jam in gratiam apud Deum positi, Spiritusque saeri instinctu facimus, quid censes ? ■ Rom. s:i. 1. A. Debita pietatis officia, quae ex Fide, D per charitatem operante proficiscuntur, Deo quidem grata sunt, non tamen • Luc.xvii. ipsorum merito, °sed quod ille suo favore ea liberaliter dig- u, i2,'i4. netur. Kam tametsi a Divino afflatu, ut a fonte rivuli dedu- pEsai. ixiv. cantur, ex p carnis tamen nostras, quae sese in agendo admiscet, 6 Rom. vii. . . . . . . . , ° 17. quasi contagione vitium concipiunt ; baud secus, ac rivus alio- qui purus et limpidus, cceno, limoque, per quod fluit, turbatur atque inficitur. 31. Quomodo ergo ea Deo placere affirmas? qRora.w.^ A. Fides q est, quae Dei gratiam operibus nostris con- xi 6 6 Heb ' eifiat, dum pro certo habet, eum summo nobiscum r jure actu- k^-tciSia rum non esse > ne Q. ue facta nostra quasi ad calculos vocaturum, aut exacturum ad perpendiculum ; id est, in illis aestimandis expendendisque non adbibiturum sereritatem ; sed omni eorum vitiositate Christo ej usque meritis remissa atque condonata, pro perfecte absolutis esse habiturum. 31. Persistis ergo in eo, non posse nos operum merito consequi, ut justi coram Deo habeamur, quum actiones huma- nas vel perfectissimas venia indigere existimes. A. Deus ipse in verbo suo ita statuit; ejusque sacer • Luc. xviii. Spiritus nos instituit, ut precemur, ne B in judicium nos ad- gSt 1 '!* ducat. Xam quum justitia Deo judici probanda, perfecte t Rom. ui. 2o. tabsoluta atque expleta omnibus suis partibus et numeris esse debeat, ut quas ad acerrimam Divinae legis judiciique normam, »psai. cxiui. quas i a d perpendiculum dirigenda simul atque exigenda »Job.iv.l8. . ^ , , u °. -p. ■ . . e . . et xt. u.is. sit; opera vero nostra vel "optima, quum a Divim juris cxxT 5 ^' ' jiistitiaeque regula, x atque prsescripto longissime aberrent, NOELLI CATECHISMUS. 03 y atciue absint, multisque modis et culpanda sint et damnanda, rjob.xv.14, . . , 11 • • 16, 16. et xxv. opcribus justifican coram Deo nulla omnino ratione possumus. <>. Esai.ixiv. M. Annon haec doctrina hominum aniinos ab officiis pie- 4 - tatis abducit, et ad bona opera segniores atque tardiores efficit, aut minus certe alacres promptosque ad pia studia reddit ? A . Nequaquam ; neque enim proinde inutilia esse, et frustra, aut sine causa fieri bona opera dicemus, quod justi- tiam per ilia non consequamur. Nam et in proximi com- modum, z et in Dei gloriam cedunt; et de Divina erea nos«Matt. v. is. i • 6 .... 4^ . n 1 Pet - 12 " benevolentia, nostraque vicissim in Deum charitate et fide, atque ita de salute nos nostra, quasi testimoniis quibusdam a certiores faciunt. Et aoquum omnino est, ut Christi Filii p^f'^jV 33 ' Dei sanguine redempti, et innumeris prseterea atque immensis 1 Pet - L 10 - Divinis beneficiis affecti, ad redemptoris b arbitrium atque h Rom. xiv. r 7. H. 1 Cor. nutum viventes, et nos totos accommodantes, memores nos, »«■ 2 cor. ' 'v. 15. gratosque erga salutis nostrae autborem prosbeamus, aliosque 1 Thess - v - 10 - illi °exemplo nostro acquiramus atque lucrifaciamus. Ista «Matt.v. ie. recogitans aliquis, piis suis studiis operibusque satis lastari potest. M. At prasmiis tamen turn in hac vita, turn in futura nos ad bene agendum invitat Deus, et quasi mercede quadam nobiscum paciscitur. A. d Merces ilia non pro dignitate, ut dixi, operibus a Matt. v. 12. ■ • . . • 7 0 A , et x 41 42 ft tnbuitur, et lllis quasi gratia pro meritis refertur, sed Dei xxv! 34' 35'. benigmtate gratis pra3ter meritum, in nos confertur. Justi- 2 Tim - »• tiam vero Deus nobis pro sua in nos charitate, et liberalitate per 'Christum dono dat. Dei donum liberalitatemque quum « Rom. m. . , . * .* 24. 1 Cor. i. I. dico, 'gratuitam, et sine mercede, aut merito nostro benignam f Rom. bl 24. intelligo; ut sit mera sinceraque Dei liberalitas, quam ad ^i'axim.i. nostram modo, quos diligit, quique illi fidimus, salutem referat, b. Apoc. xxi! non conducta, aut mercenaria, quasi quandam commodorum utilitatumque suarum mercatura, quam ad fructum aliquem suum exerceat, aliquod vicissim praemium, aut pretium a nobis repetens; qua sola vel cogitatione Dei benignitas, simul et majestas minueretur. M. Quum ergo Deus, et justitiam nobis per Fidem tri- buat, et opera nostra per eandem grata acceptaque habeat; die mihi, Fidem hanc, natursene dotem, an Dei donum esse PUtaS ? « Marc ix r . 23, 24. Jos A. Donum g Divinum, et quidem singulare, atque eximium, j*^ 9 , 1 Pet 21. NOELLI CATECHISMUS. kHattxvt Fides est. Nam hebetiora h tardioraque sunt ingenia nostra, Lue.xvui.34. quam ut Dei sapientiam, cujus fontes Fide aperiuntur, con- 7^ i cor. ii.' cipere, et animo comprehendere possint ; et corda nostra, vel i Matt. vi. 30. ad 'diffidentiam, vel ad pravam perversamque in nobis, vel xyi..&et aliis creaturis confidentiam, quam ad veram in Deo fiduciam, sunt propensiora. Verum Deus verbo suo nos instruens, kMait xvi. simulque k mentes nostras Spiritu suo sancto illustrans, ad ea, x'xh. «. qua? alioqui obtusam ingeniorum nostrorum aciem longe fuge- Col. i. 9. ^ ; , ,. . . . . . . 2 Tim. ii. 7. rent, dociles nos reddit, et salutis promissiones in anions nos- tris consignans, nos ita format, ut de illarum fide nobis sit persuasissimum. Haec intelligentes Apostoli, Dominum orant, ■ Luc xvii. 5. ut 'Fidem ipsorum augeat. Tertia pars de Oratione, et gratiarum actione. M. Opportune de oratione mentionem fecisti. Absoluta enim juris Divini, et Symboli, id est, confessionis Christianse explicatione, proximum est ut de precatione, et qua? illi fini- tima est, gratiarum actione, jam dicamus ; est enim borum cum superioribus implicita, et apte cohserens ratio. A. Aptissime profecto ; ut qua? ad priorem legis Divinae -psaLi.i5, tabulam referuntur, officiaque m pietatis in Deum praacipua si. Rom. x. complectuntur. 13. et xv. 6. , 2 cor. i._2.^4. M. In explicanda oratione, quem ordinem sequemur? i Pet. i. 17. Hunc, si ita tibi videbitur, Preceptor, ut primo loco, quis sit orandus ; secundo, qua fiducia ; tertio, qua animi affec- tione ; quarto, quid orandum sit explicemus. M. Primum igitur die mihi quem invocandum esse cen- seas? A. Nullum profecto, nisi Deum solum. M. Quid ita ? »Psai.xvii. A. Quia in Dei unius manu, n vita salusque nostra posita 7. H. et xxvi. . . . * 1 ^eixxyiii-a est, in cujus potestate sita sunt omnia; quum ergo omne quod civ. tct^. bonum est, quodque hominem Cbristianum optare et expetere oporteat, Deus nobis largiatur ; quumque is solus in quovis opsai. xviii. °discrimine opem atque auxilium ferre, periculaque omnia k^c.t^i. depellere possit, ab eo rem omnem petere, atque ad ipsum solum in quavis difficultate confugere, et ipsius opem im- p Psai. l. is, plorare nos convenit. Hoc enim ipse in p verbo suo tanquam bSxx'ix 7 ^ peculiarem, propriumque numinis sui cultum exigit, atque v - deposcit. NOELLI CATECHISMUS. G5 M. Annon ergo recte sanctos homines, qui ex hac vita abierunt, aut Angelos etiam invocabimus ? A. Minime ; id enim esset, vel infinitatem illis, ut ubique praesentes sint, vel absentibus abditarura voluntatum nostrarura intelligentiam, hoc est, Divinitatem quandam tribuere ; simul- que fiduciain atque spem nostram, q quae tota in solo Deo col- «fwlu.is. et xxv. 1, 2. locanda esset, partim in ipsos transferre, atque ita in idolola- etcxvia.'8,9. triam prolabi. Sed et quum Deus ad se unum nos vocet, r se *pml i. is. nos et auditurum et adjuturum, interposito etiam jurejurando, 27.. Joan. ' promittat, ad aliorum opem confugere diffidentias esset, atque infidelitatis certum argumentum. Et quod ad sanctos homines, qui ex hac vita excesserunt, attinet ; quale quaeso hoc esset, relicto Deo s vivente, audiente 4 preces nostras, potentissimo, . psai.cn. 21, "propensissimo ad iuvandum, qui nos ad se x vocet, suo numine 'Psai'1.15. 1 ... , „ . . . . . Eph. iii. 20. atque auxuio nos derensurum in verbo veritatis promittat, »Matt.xi.28. y atque juret; illo inquam relicto, ad homines mortuos, surdos, yJoan . xvi . imbecilles confugere ; qui neque opem promiserint, neque 23 ' 24 ' auxilium ferre possint, quibus juvandi nostri partes Deus nusquam tribuerit, ad quos nullis Scripturis, quibus z Fides * R 0m . x . 8, certo nitatur, dirigamur, sed capitis tantuin nostri somniis, *' 11 ' aut deliriis potius fidentes, temere agamur ? 31. At Angelorum, qui nos circumstant, et nos proindo audiunt, opera Deus ad salutem nostram utitur. A. Verum id a quidem est; nusquam tamen in verbo » Psai. x«. Dei apparet, Deum velle nos vel Angelis, vel hominibus piis ' i*- jam mortuis, preces adhibere. Quum vero Fides b verbo Dei bRom x , 7 nitatur, et quod non est ex Fide c peccatum sit, recte dixi c Ro m . xiv . certum esse infidelitatis signum, relicto Deo, d ad quem solum d 3 MatLvi c nos Scriptural remittunt, Angelos, aut pios homines, hac vita 9 - carentes, de quibus invocandis nullum in sacris literis verbum extet, precari atque implorare. M. Quum tamen charitas piorum animis nunquam e ex- 'J Cor - xv ' cidat, etiam in ccelo versantes, soliciti sunt de nobis, et salutem nostram expetunt. A. Id vero negari non potest; non tamen sequitur a nobis proinde esse invocandos ; nisi putemus amicorum, quam- vis longe absentium, tantum quod nobis bene velint, opem atque auxilium esse implorandum. M. Ab hominibus tamen vivis, prcesentibusque quibuscum versamur, opem ssepe petimus. A. Fateor; homines enim, ut f mutuse inter se opis in- m ^ r 2 | a - 5 1 Pet - iv - 10 - [noel. catec] 06 NOELLI CATECHISMUS. digent, ita facultatem sese mutuo juvandi Deus illis concessit ; diserteque etiam prsecepit, ut quisque proximum suum, quo ■ Mut.vii.i2. possit adjumento, g sublevet. Homines ergo, ut beneficentiae Gai°vi X 2. 24 ' Divinaa ministros, ex voluntate Dei imploramus, opem atquo auxilium ab ipsis expectantes ; at ita tamen, ut tota fiducia m pet. i. in. nostra in solo Deo reponatur, illique quicquid h per manus hominum traditur, ut omnis benignitatis fonti acceptum refe- ramus. Recte ergo atque ordine ista fiunt, neque quicquam impediunt, quo minus unum Deum invocemus, ita ut nihil aliunde boni nos expectare, nec alibi totum nostrum prsesidium collocare testemur. M. Prece igitur et obsecratione, ut et aliis omnibus pie- tatis officiis, ex prsescripto verbi Dei nobis esse utendum, alioqui Deo placere non posse statuis? * Deut. iv. i, A. Omnino ; 'in Religione enim ordinis atque rationis 2. et v. 32, 33. . . . ° ... 1 a Deo institute perturbatione peccatur, quicquid peccatur. M. Solum ergo Deum, collocata in eo omni fiducia, invocandum esse, eique ut bonorum omnium fonti accepta referenda esse omnia, hactenus dictum est. Jam proximum est, ut qua fiducia miseri mortales, qui tot modis indigni sumus, immortalem Deum appellare debeamus, declares. A. Sumus quidem nos omnibus modis indignissimi, verum non superbe atque arroganter, quasi digni irrumpimus, sed 2 J 3°1" - e! v ' Christi k mediatoris nomine, atque fiducia accedimus ; a quo E P h. 2 fi'. is. j anua nobis patefacta, quamvis vilissimi homunculi simus, ex HebMv^iRet argilla et luto ficti, scelerumque nostrorum conscientia oppressi, x. i9, 20, 22. a( jj tu non prohibebimur, neque difficiles accessus ad Divi- nam majestatem, ej usque gratiam nobis conciliandam sumus habituri. M. Non ergo ut ad Principem aliquem mundanum, ita et ad Deum accessuris opus est homine aliquo internuntio, aut interprete, qui nos illi commendet, causamque nostram exponat. ■ i Reg. xviu. A. Nihil minus ; nisi et Deum hominum Hnstar, ut uni 27. Psal. ... . xxxiii. 13,14. i oco inclusum, multa nisi per servos suos intellio;ere non et xuv. / , 9, 7 * • o 10, posse, vel dormitare interdum, vel non satis otii ad auscul- tandum habere statuamus ; nam quod ad indignitatem nostram » joan.xv.ifi, attinet, preces nostras nulla re nobis insita, sed unica ra Christi, et xvi. 23, 24, 1 ' ' 25 ' 26 - cujus nomine precamur, dignitate niti jam diximus. M. Ergo solius omnino Christi nomine, atque fiducia Patrem Deum invocandum esse censes ? NOELLI CATECHISMUS. G7 A. Certe, Pra?ceptor; solus enim ille supra alios omncs singulari nos "amore complectitur, ut omnia nostra causa nj oan . xv ! , velit ; solus est apud Deum Patrem, cui ad dexteram assidet,"i7, w, i9. vm " ... • i • i • • i E P h - v - 2 - 25 - gratiosissimus, ut quidvis ab eo impetrare possit; solus ° t Matt.m. 17. ergo mediator Dei et hominum, homo Jesus Christus; solus Roni - v "' 34 - inquam, ut redemptionis, sic et invocationis (ut ita loquar) mediator, cujus solius p nomine Deum Patrem adire nos P Joan . xiv . diserte Sacra? litera? jubent, additis etiam promissionibus, k et XV1 ' a ' eum sua intercessione effecturum, ut, qua? oramus, exoremus. Alioqui q sine Christo, Dei auris atque animus ab hominibus , joan.xv. s. abhorret. 13.' "' u ' M. At mutuis r precibus alios adjuvamus tamen, quoad r 1 T hess. i. in hoc mundo ha?remus. 2, 3. Eph. vi. A. Verum id quidem est, non tamen ideo alios media- tores Christo substituimus, sed conjunctis animis et votis, ad charitatis atque verbi Dei pra?scriptum, uno s mediatore, COm- a 1 Tim . ii. 5. ■n . • Heb. ix. 15. munem Patrem myocamus. M. Alios ergo mediatores ad Deum, aut causa? nostra? patronos, prseter unum Christum constituere ; et a Scripturis Sanctis, ac proinde a Fide alienum, et cum Christi ipsius summa injuria conjunctum esse dicis? A. Dico, Prseceptor. M. Perge. A. Summa rei illuc pertinet, ut promissionum 'nobis*' Rom. i. 2, per Christum factarum fiducia nixi, ejusque freti patrocinio, 24 2c or . i. r ... . " * ., . ' 20. et iii. 4, 5. omissa omm dignitatis nostra? ratione, precibus quasi ex ore ( $-> x \ 2 ' 2 - " Christi conceptis, ad Deum Patrem invocandum acceda- J ( , H joVxiv. mus; quod ut veritati Scripturarum maxime consentaneum ifijiietxvi. est, ita ab x arrogantia?, temeritatisque culpa longissime utique .Vsai. 22 ' , , xxix. 1, 2. abeSt. Act. iii. 12, M. Sic vero ut dicis, Deum precantes, quod petunt impetrandi spem bonam concipere debere existimas ? A. Et Dominus ipse certa nos y Fide petere jubet, , Matt. xxi. addita promissione, et jurejurando etiam interposito, nobis 22, 23,%4. datum iri, quicquid credentes petierimus; et ejus item Apostoli Jacobs. e.ei rectam precationem ex Fide manare docent. Proinde firmis- simum hoc orationis ponere fundamentum perpetuo oportet, ut in certa paterna? bonitatis z fiducia acquiescentes, Deum 10. Me'b. v lv. . . . 6. et x. 22. preces votaque nostra exauditurum, et quod petierimus, qua- 1 Joan, v.^14. tenus quidem id nobis expediet, impetraturos nos esse statu- f o £ x ^ «■ amus. Proinde, qui temere a atque inconsulte ad precandum ;\,'™ b - i (i et 68 NOELLI CATECHISMUS. acccdunt, quique haesitantes, et de successu incerti orant, vana irritaque verba incassum fundunt. M. Intelligo qua fiducia Deum invocandum esse dicas ; nunc qua animi affectione accedendum sit, explica. rtxdkVet b Indigentiaa, egestatisque nostra?, et a?ruinnarum, quaa cxxvii 1 'i 2 2? t nos premunt, sensu aniraos nostros graviter affici oportet ; adeo et vm.'zx 18 ' quidem, ut liberationis ex ea molestia, atque opis Divinse, 2 cor. m. 4, 5. q uam expetimus, desiderio ingenti flagremus. Sic vero cLuc. ™a animis affecti, fieri non potest, quin attentissime, c arden- xii' i2. Epii. tissimoque studio, quod cupimus, precibus omnibus votisque vi. 18. Col. iv.S ii. 1 2. Him. exposcamus- 31. Video ergo non satis esse lingua tantum, et voce precari. Jicor.xiv. A. Mente d atque attentione, sine qua preces nunquam efficaces esse possunt, non adhibita, precari non solum est laborem inutilem frustra suscipere ; (quomodo enim nos Deus • i cor. xiv. exaudiat, quum non attendimus e nec exaudimus nosmetipsos?) ' ?sai. cix. 7. nec inanes solum sine fructu, sed et noxias f etiam, laesa majes- tate Divina, voces fundere ; tantum abest, ut Pivinum numen scelere violatum ejusmodi preces placare queant. M. Unde ista ita esse intelligimus ? e Joan. iv. A. s Quum Deus sit Spiritus, (ut ita loquar) atque ani- 23, 24. 2 Cor. . . . t . iii 17. mus purissimus, animum mentemque, cum alias semper, turn vero in oratione, per quam homines cum Deo quasi colloquun- tur et communicant, vel maxime requirit. Sed et iis tantum, Psii. cxiv. qui ipsum h vere, id est, ex animo invocant, propinquum fore se, eorumque preces sibi cordi esse, testatur. Contra vero, i Esai. xxix. qui 'simulate, temereve in lingua promptum habent, quod xv'. l «.'et i xx" animo et cogitatione non comprebendunt nec consequuntur, * Jer. xiviu. e * cura immortali Deo k negligentius, quam cum mortali homine solent, agunt, horum preces Deus merito aversatur, atque de- testatur. Mente ergo semper opus est, at lingua in precatione perpetuo non est necessaria. M. Est tamen aliquis in precibus linguae usus. i Psai xxxv. A. Maxime. ^Equum enim est, ut 'lingua etiam omnem if.' et ixxl ' vim atque facultatem suam ad amplificandum Dei gloriam, 21 22 23. Bom.xiv.ii. sedulo studioseque conferat ; quum pra? aliis corporis partibus in hunc usum proprie a Deo condita sit. Praeterea ut animo cogitatione curaque vehementer intento, vox imprudentibus interdum nobis erumpit ; ita nonnunquam ipse pronunciandi sonus, auditioque nostrorum verborum mentum excitat, atque NOELLI CA.TECHISMUS. G9 acuit, ej usque intentionera juvat, et remissionem, qua assidue animus urgetur, arcet atque depellit. M. Quura ha?c ita se habeant, quid de illis censes, qui in precando peregrina atque ipsis incognita lingua utuntur ? A. Eos non operam modo (quod aiunt) sed Deum etiam ipsum pariter ludere. Si enim loqui est suo loco verbum quodque scienter ponere, qui m non intellecta verba pronuntia jcor.xiv.7, perstrepunt verius quam loquuntur ; tantum abest, ut precen- tur. Psittacos enim potius quam homines, nedum Christianos agunt. Itaque facessat procul a piis hominibus talis hypo-, crisis, atque ineptia. Nam si n D. Paulus absurdum putet, ut ° 1 cor. xiv quis apud alios sermonem habeat, quern non intelligent, quod verba neminem moveant nisi eum, qui ejusdem linguae socie- tate sit conjunctus, loquentemque atque audientes mutuo sibi barbaros fore affirmet ; quanto est absurdius, nosmet nobis ipsis esse barbaros, dum eo sermone, qui nobis non est notus, utimur, illaque lingua, in qua ipsi surdi sumus, sensus nostros atque vota explicare conamur ? Hujusmodi certe ho- mines ut maxime ineptos optimo jure rideri, homines olim sapientissimi existimaverunt. Tu^uSt M. Video quam attentus animus, studiumque ardens in orawre.' de oratione requiratur. Verum die mihi, ardorem istum natura- lemne, et animis nostris insitum, an Divinam hanc mentium nostrarum incitationem esse putas ? A. Sacra3 literal testantur Dei Spiritum Vemitus inenar- 0 Rom. vm. 1 & 26. Eph. ii. rabiles, quibus preces nostra efficaces redduntur, ciere. Is lu - ergo sine dubio mentes nostras afflatu suo concitat, et ad orandum acuit atque adjuvat. M. Quid ergo ? cum hie animi ardor, qui semper adesse non potest, consederit, aut extinctus omnino fuerit, an pigritia torpentes, et quasi dorrnitantes, agitationem, motumque Spiri- tus oscitanter expectabimus ? A. Nihil minus; quin potius languentibus nobis atque animo remissis, Divinum p protinus auxilium expetendum est, p Ps ai- ii. 17. 1 r Matt xxvi. ut is alacritatem nobis addat, animosque nostros ad precan- 40 > 41 - dum excitet ; hanc enim mentem, voluntatemque Deo duce suscipimus. M. Superest jam, ut quid precibus a Deo debeamus ex- poscere, ex te intelligam. Licetne, quicquid in mentem buc- camve nobis venerit, a Deo petere ? A. Quum homines a vera pietate alieni, tam honestam cjeprodomo 70 NOELLI CATECHISMUS. opinionem de Deorum suorum nuroine ac mente liabuerint, ut expeti nihil ab iis, quod sit injustum, ac inhonestum de- bere arbitrarentur ; absit ut homines Christian! quicquam, Ji X jo"n. V xvL a Matt, vi 9, A. Quum volueritis orare (inquit ^ominus) sic dicite : *2, &c.°' XL Pater noster qui es in ccelis, sanctificetur nomen TUDM. VENIAT REGNUM TUUM, FIAT VOLUNTAS TUA, SICUT IN CCELO, SIC ETIAM IN TERRA. PAN EM NOSTRUM QUO- T1DIANUM DA NOBIS HODIE. ET REMITTE NOBIS DEBITA NOSTRA, SICUT ET NOS REMITTIMUS DEBITORIBUS NOSTRIS. ET NE NOS INDUCAS IN TENTATIONEM, SED LIBERA NOS A MALO. QUIA TUUM EST REGNUM, ET POTENTIA, ET GLORIA IN SECULA. AMEN. M. Arbitrarisne ista a nobis quasi dictata perpetuo red- denda esse, ita ut uno verbo ab ipsis discedere sit nefas? De hoc con- A. Non est dubium, quin aliis in precando verbis uti libro, et aliis liceat, modo ab huius precationis sententia non aberremus. S. Scriptura; 7 i • , _. . infinitfs ne ea enim cer t a quaadam, et prascipua rerum capita Dominus proposuit, ad quae nisi precationes nostrae omnes referantur, Deo placere non possunt; petat tamen quisque a Deo, ut ° if'u.aa prsesens u tempus atque necessitas flagitabunt ; et cui volet NOELL1 CATECIIISMUS. 71 parti hujus precationis, et quamdiu volet, immoretur, eamque prout visum fuerit, variis modis amplificet ; nihil enim im- pediet, modo ea fiducia atque affectu, quo est ante dictum, in earn item sententiam, quae hac oratione ostenditur, Deum precetur. M. Precatio Dominica quot partes habet ? A. Postulationes quidem sex continet, partes tamen in summa duae sunt ; quarum prior ad solam Dei gloriam at- tinet, et tres priores petitiones complectitur ; posterior, quae reliqua tria postulata continet, ad nostrum commodum proprie pertinet. 31. Itane utilitatem nostram a divina gloria divellis, atque distrahis, ut aequaliter etiam inter ea partiaris ? A. Cohaerentia non distraho, sed quo tota tractatio per- spicua fiat, secernenda distinguo ; ut quorsum quidque pertineat intelligatur. Alioqui, qua3 proprie ad Dei gloriam spectant, ea nobis quoque summas utilitates praebent; quag rursum uti- litati nostras serviunt, omnia ad diviuam gloriam revocantur. x Is enim finis, ad quern referenda sunt universa, hie esse nobis * 1 cor. x. scopus debet, ut Dei gloria quam maxime amplificetur. Par- m.' 17'. ° ' titionem tamen hanc in tractando interim non incommodam fore, nec temere, sed ex rerum ipsarum proprietate fieri arbitror ; quia dum ilia, quae ad Dei gloriam amplificandum proprie pertinent, petimus, utilitates interim nostras omittere oportet, quum tamen in posterioribus illis petitionibus com- modis nostris recte serviamus. M. Jam verborum omnium pondera paulo diligentius ex- aminemus. Cur Deum patrem nominas ? A. Permagna in unius hujus nominis usu vis inest. Duo enim, quae supra in precando cum primis necessaria esse de- monstravimus, complectitur. M. Quae sunt ilia ? A. Primum, non quasi absenti, y aut surdo loquor, sed y Psal. xxxiii. ,. . * 13, 14. et ut praesentem audientemque appello atque mvoco, certo per- xxxjy. is. 17. suasum habens, eum precantem me exaudire ; alioqui enim } 1 2 e, ^ xxix ejus auxilium frustra implorarem. Hoc ita de Angelorum aut hominum etiam mortuorum z quoquam statuere, sine omni • Esai. lxiii. dubitatione profecto non possum. Deinde, fiduciam impetrandi ante diximus esse rectae precationis fundamentum ; charum vero ipsum verbum est Patris, ac paterni amoris, et spei bonae atque fiduciae plenissimum. a Nomine ergo, quo nullum in lu^xv.'"'"' 72 NOELLI CATECH1SMUS. terra dulcius, appcllari Deus voluit, ita nos ad se invitans, ut eum, omni sublata de patrio ejus ammo atque benevolentia dubitatione, intrepide adeamus. Cum enim Patrem eum bRom. vm. no bi5 esse decernimus, b eius spiritu animati, ut suum liberi 15. Gal. iv. 6. . « Mai. i. 6. parentem solent, accedimus. Pater ergo charitatis c atque amoris nomine, potius quam dignitatis, aut majestatis vocabulis, Rex aut Domincjs nuncupari hoc loco Deus voluit, et paterni •i joan. i. i2. nominis amplissimum patrimonium nobis interim quasi d liberis Rom.viii. 15, ... 17. Gai. iv. 6j suis relinquere. M. Eane igitur impetrandi fiducia, qua suos filii parentes adire solent, ad Deum accedemus ? A. Firmiorem multo stabilioremque esse Divina? bene- ■ Matt.xj.27. yolentise quam humans fiduciam, e Christus naturalis Dei Filius, Joan. I. 18. ^ * f'.Matt 5 'vii ingenii Patris optime gnarus, nobis confirmat dicens : f Si vos la Luc ' (inquit) cum mali sitis, filios vestros inanes voces fundere non sinitis, sed eorum postulationibus conceditis, quanto erit ccelestis Pater, qui ipsa est bonitas atque benignitas, in vos beneficentior ? iRom.v.i, Yerum omnem banc fiduciam eChristus, ut est ante dictum, 2 Gal iv. 4, . . . .... _ 5,6. E P h. ii. nobis anert : neque enim nos, qui natura irse nm sumus, Deus 4.5. Uoan. . "• '• sibi nisi per Christum adoptat, aut filios esse agnoscit. M. Ecquid prseterea nos docet Patris nomen ? t Mai. lb. A. Ut cum eo amore, h reverentia, atque obedientia, qua? 39, 42. Patri ccelesti a suis liberis debentur, ad precandum accedamus, utque earn mentem, quae Filios Dei decet, habeamus. M. Deum cur nostrum potius communiter Patrem ap- pellas, quam tuum separatim ? 1 Psai. «ii.. A. Fas quidem est pio cuique Deum 'suum nominare, 8.' i cor. i. 4. yerum earn oportet esse hominuin Christianorum inter ipsos communitatem, atque societatem, eaque charitate atque bene- volentia singuli universos complecti debent, ne aliis neglectis, quisquam unum se curet, sed publicam omnium utilitatem respiciat ; unde privatim nihil in tota hac precatione, sed communi omnium nomine cuncta postulantur. Sed et cum k Mai ii in quorum infima est fortuna, ac vita? conditio, communem icoV. viii. 4 R k Patrem ccelestem, aaque ac foelices, et amplissimae dignitatis MSeGtTifi?; gradus adepti, appellent, eos ne fratres dedignemur, qui filio- 18. eUxv'iiT.' rum honore apud Deum dignantur, admonemur. 'Despica- 5. 6. et exlvi. ... , . . , j , 6, 7.&C. ^ tissimi vero, et qui in hoc mundo sunt contemptissimi, hac i i " &c X et' interim, consolatione lenire se, atque sustentare possunt, quod &c'Rom 2 \ ' m C03 ^° potentissimum eundemque benignissimum Patrem ha- xaetii.6,7, Dea nt. PraBterea qui Deo m fidimus, eum recte Patrem esse X, NOELLI CATECHISMUS. 73 nostrum profitemur. Impii enim atque increduli, ut Dei po- tentiam justitiamque extimescant, paternae tamen ejus erga se bonitati confidere non possunt. M. Cur Deum in coelo esse dicis? A. Quemadmodum ccelum rotundo atque immenso am- bitu omnia complectitur, circundat terram, circundat maria; nec res, aut locus est aliquis, qui cceli capacitate non cingitur atque concluditur, estque ex omni parte patens atque apertum, et rebus omnibus perpetuo sic adest, ut in ejus quasi conspectu locentur universa ; ita Deum "arcem cceli tenentem, rerum „ Psa i. xi . 4> pariter omnium gubernacula tenere, ubique praesentem adesse, xxxiii. ]3. et videre, audire, moderari universa intelligimus. etcxV.3.' M. Perge. A. In coelo etiam, ob id Deus esse dicitur, quod suprema, atque "ccelestis ilia regio, Divinis ejus atque praeclaris operibus « Psai.viii.3. magnificentius collucet atque illustratur. p Deum prasterea in p Psai.' v'm. 1, , . . , 2, 3, 4. etxi. ccelo regnantem, in aaterna et summa foelicitate esse demon- 5 - stratur, cum nos adhuc in terris patria pulsi, ut paternorum bonorum exhaeredes filii misere et calamitose exulemus. Idem ergo valet, q Deum in coelo esse, ac si ccelestem et modis * p sa i. i. s, omnibus Divinum eum appellem, id est, incomprehensibilem, ib, n.et . . ..... . . Ixviii 32, 33. excelsissimum, potentissimum, beatissimum, optimum, maxi- et cxm, i, 5. mum. M, Quem ex istis fructum percipis ? A, Evellunt ista ex animis nostras vulgares atque cor- ruptas de Deo opiniones, instituuntque mentes nostras, ut de ccelesti Tatre cog-itationem longe aliam, quam de terrenis » Psai. i. 4. & ° . , ° . et lxxxix 5, parentibus solemus, suscipiamus ; ut reverentiam summam ad- ^ Iatl - versus sanctam ejus majestatem adhibeamus, eamque venera- bundi suspiciamus et admiremur ; cum attendere, precesque ac vota nostra s exaudire certo statuamus ; in eo, qui cceli et ■ .? s ?!- **• 6 - ' ' * ci:. lo, 17. et terra? praases sit et custos, spem omnem collocemus ; simul cxiil 4 > 5 - autem ne quid Deo indignum petamus, sed ut ccelestem Patrem appellantes, animos 'humo excitatos, celsos et erectos, terrena t coi. iii. i. despicientes, supera atque ccelestia cogitantes, habeamus, et ad beatissimam illam Patris nostri foelicitatem, atque ad ccelum quasi "hsereditatem paternam, perpetuo aspiremus, his verbis » Rom vm. admonemur. is. Heb. , ix. 15. 1 Pet M. Hoc ergo tam fcelici aditu, introituque precationis '• 3 - 4 - nobis jam patefacto, age primum mihi postulatum recita. A. Precamur primum, ut Dei nomen sanctificetur. 74 NOELLI CATECHISMUS. M. Hoc quid sibi vult ? i^xix 5 a ^' ^ on auu d> c . x. 3. ... . . et xx. 12. &c. qui modis omnibus veritatem extinguere atque opprimere, 17.18. Joan! adeoque funditus delere conantur, prsesidio suo tueatur, et *vu. U. 15. defendat ; ut nihil esse, quod Divinae veritatis invictae virtuti resistere queat, manifestura atque testatum omnibus fiat. M. Perge porro de regno Dei dicere. A. Precamur ut quamplurimos h sacrosancti hujus verbi \s. Luc!'i"' doctrina institutos, et veritate adductos e tenebris in lucem xva. 9 i7, i9, n " . , 20, 21. 1 Pet. vocet, eosque in numerum sanctumque ccetum suum, id est, ".9,10. Ecclesiam suam, in qua praecipue regnat, aggregatos, 'Spi- i3° an ' xvl ritu suo assidue gubernet, atque ut milites suos, k cum ho- 3i Lu K P h X vi. stili vitiorum agmine, quasi exercitu Satanae, summa conten- l^et'v.V* tione perpetuo decertantes, auxilio suo juvet ; ut in Divina ejus virtute firmitatem et robur tenentes, coercitis affectionibus pravis 'atque distortis, fractis domitisque cupiditatibus, victis, ^"vill 1 /' fusis, fugatis, atque profligatis vitiis omnibus, ccelestem Rem- | c &c- 10 * 12, publicam et Regnum augeant atque amplificent, Deo m per £ "°™i viii ' Spiritum interim suum in ipsorum animis regnante atque ira- et J iv?T3. u ' 24 ' perante. M. Ista quotidie fieri videmus.' A. Fiunt quidem haac quotidie, ita ut "Deum piorum 15,16. x t xx,v ' atque impiorum rationem habere satis intelligamus, utque &c*«!iviii.s! Regnum Dei in hoc mundo praeclare inchoatum videri pos- sit ; optamus tamen, ut assiduis incrementis eo usque augescat, ut reprobis omnibus, °qui Satanae instinctu contra divinam 38^i"etxxii. veritatem contumaciter, atque obstinate resistunt, et repug- It, z£ei nant, et vitiis atque flagitiis omnibus sese contaminantes, xx! ie. Dei Regno atque imperio subjicere recusant, sub jugum missis, atque perditis ; p Satanaeque ipsius tyrannide funditus deleta, Ii M Rom XX vi. hostibusque omnibus confectis, oppressis, atque obtritis, ita ut s*,2s?x,i v c '. nihil contra Dei nutum atque ditionem respirare queat, ipse 54, ° ' b ' 57 ' solus ubique gloriose regnet, imperet, triumphet. Et sicuti Deo q per Spiritum suum in nobis regnante, communitas quae- 9, lofiiT 1 "' dam hominibus cum Deo est in hoc mundo ; ita foelicissimi et iv!"'^. r etiam Regni sui gaudium, atque gloriam sempiternis seculorum 43 JIa i tt co"'ii. aetatibus non immutandam in coelo nobiscum per Christum ut 10, iT°&e?"' communicet, quo ccelestis Patris nostri non filii modo, s sed et 34. Rom.viii. 1 , . . t, 15, 16, 17. haeredes simus, precamur atque optamus; cujus voti Patrem mm. 7. 76 NOELLI CATECH1SMUS. coelestem nostrum aliquando tandem nos compotes facturum esse, nihil profecto quicquam ambigimus aut dubitamus. M. Quid deinde sequitur ? • Psai. xi. 8. A. Ut dei voluntas fiat; 'filiorum enim est, ut ex Matt. xxvi. . . _ 39, 42. Joan, patrum voluntate vitam suam instituant. JNon contra ut (v.34.etv. 30. I vi "i T'joan' parentes ad filiorum voluntatem sese conforment. "• l3- M. An ergo homines quicquam invito Deo facere posse existimas ? A. Multa certe scelera atque flagitia, illius voluntate per- » psai.v.4,5. graviter "offensa, quotidie a mortalibus fieri, atque admitti et xlv. 7, 8. 65 ' 1 . . u etcxix. km, perspicuum est, planeque inter omnes constat ; ita tamen ut nulla vi, aut necessitate cogi possit Deus, quin quod facere 3 et a cxxxv X destinavit, id facillime efficiat. Non tantum igitur preca- ix 7 i9f° m ' mur > ut quod ill i decretum fuerit, eveniat; quod quum di- vina voluntas efiiciendi necessitatem secum semper adferat, yRom. viii. evenire necesse est; sed quum mentes nostrse y cupiditatibu3 v! v&,'yi. flagrantes, plerumque ferantur ad eas res appetendas, atque peragendas, qua? Deo maxime displicent, petimus, ut omnes « Rom. viii. omnium voluntates, z Sacri Spiritus sui impulsu, ad sensum et u, is,' 16.°' voluntatem numinis sui ita commutet atque conformet, ut nihil 1 Cor. H. 12. . . . x .... etui. i6. velimus aut optemus, nedum taciamus unquara, a quo divina ejus • Act.xxi.i4. voluntas abhorreat ; et quicquid ex ejus voluntate a evenire in- et 17 ' telligimus, id non acquis solum sed et libentibus animis accipia- mus, et patiamur. 31. Quorsum addis, ut in terra fiat itideji ac in ccelo Dei voluntas ? A. Nimirum ut, ad exemplar coelestium illorum spirituum • Psai. xci. quos b Angelos vocamus, divinae jNIajestati dicto audientes atque et'cfv'S's. ' obedientes per omnia simus ; et quemadmodum in ccelo nulla Hub i. 6, 7. ■ li* • • • • H. Apoc. vii. est rebellio, ita neque in terra quisquam qui contra sanctam ll.etxix.10. ' l . * u 1 etxxu. a. j) ei voluntatem resistere et repugnare aut veht, aut audeat, c Psai. xix.4, usquam inveniatur. Sed et quum °solem ac lunam, reliquas- 5. et civ. 20, ,i • i i • • -i • &c.etcxxxy. que stellas in coelo nobis conspicuas, assiduo motu et perenni 7- ct cxxxvit 7,8,9. agitatione ferri, et terram radiis suis ex divina voluntate per- petuo illustrare videmus, obediential exemplum nobis ad imi- tandum propositum intuemur. Prajterea vero quum in Sacris ■iDeut. v. 32. Scripturis voluntatem suam d Deus diserte explicuerit, id quod Matt. vii. 21. , „ . .... .„ . . ~ . etxii.so. Testamenti nomine nlis lnclito aDerte sigmncavit, qui in bcnp- • 2 Cor. iii. 6, r , 8 i • p i4 Gai. iv. turarum sententia non manent, a Dei certe voluntate manifesto recedunt. M. Satis jam a te tractata esse videtur prima pars pre- NOELLI CATECHISMUS. 77 cationis Dominica?, qua) tria ilia capita ad Dei solara gloriam pertinentia complectitur. Nunc ad secundam partem, quae utilia et commodis nostris apta proprie spectat, tamctsi eadem ad Dei quoque gloriam referantur, opportune pergemus. A. Secundae partis primum caput est : Pan em nostrum QUOTIDIANUM DA NOBIS HODIE. 31. Quid panis quotidiani nomine significas ? A. Non ea modo, f quse victum cultumque suppeditent, f p sa] . CIV. 15, 27, &c et verum etiam res alias omnes in universum, quaa ad vitam C v. toto. et , , .... . exliv. 10, 11, tuendam, conservandam, et in tranquillitate, ac sine metu 12, &c. et . 1 exlv 14, 15, degendam sunt necessariae. 1C . &c - 31. Ecquid est aliud, de quo haec vox Panis nos ad- moneat ? A. g Ne res ad epulandum exquisitissimas, neve vestes « psai. .„ ii m 1 1 i- lxxviil.18,19, pretiosas, aut magnincam supellectilem ad voluptatem studiose ^^^"j conquiramus, et comparemus ; sed ut delicias atque luxum vi ;. 2 -|- Lu «- despicientibus nobis, et parvo contentis, tenuis salubrisque vie- 1Tim v - 8 . 9 - tus, et vestitus moderatus, atque necessarius satisfaciat. 31. Quomodo vero panem appellas tuum, quem a Deo dari postulas? A. Dei h munere noster fit, quum nobis ad quotidianos 1. p sa i. cxv. usus, tametsi jure minime debeatur, ab ipso benigne donetur. 7,'a. icor.' ' r O iv 7 Jacob. 31. JNum qua alia de causa tuum panem vocas ? '• !7- A. Hoc verbo admonemur victum 'labore nostro, aut • Gen. m. 19. ... . • i 1 Bph. iv. 28. legitima ratione parandum esse, ut eo contenti, de rebus 2 Thess. m. alienis quicquam per avaritiam aut fraudem ne appetamus unquam. 31. Quum nos Deus labore nostro victum jubeat quaerere, cur ab eo panem postulas ? A. Unus est Deus, qui terris J fceeunditatem dat, qui 1 P«ai. xxiv. uberes, fructuumque fertiles agros efficit ; frustra ergo omnem ^ x , v i!''t 9, ' et nos vitae cursum in labore corporis, atque animi contentione confecturos esse, atque consumpturos certum est, k nisi Deusip sa i. conatus nostros velit prosperare. Par est ergo, ut a Deo fcor?'ui! 7. Opt. Max. qui juxta Davidis oraculum, omnia ut condidit, ita pascit etiam atque tuetur, ad victum vitamque necessaria, 1 psai. civ. precibus quotidie exposcamus; eaque quasi dante porrigente- ct cxfv?i5 2 ct que Deo, et de illius manu in manus nostras tradita, gratis animis accipiamus. 31. An divitibus etiam, qui rebus omnibus circumfluunt at- que abundant, panem a Deo in diem petendum esse existimas ? 7S NOELLI CATECHISMUS. - Psai. xciv. A. Frustra m congerenius, recondemusque copias, qua; l'mm'vi 17 ve ^ ambitioni nostras, vel quotidianis sumptibus, vel necessario Apoc. ui. 17. usu i > in multos etiam annos suppetent, nisi illarum usum salu- tarem nobis Deus ad vitam sua gratia effecerit. Imo frustra ■ Deut vai. n in stomachum cibum ingerimus, nisi divina virtus, qua potius ixxviii.2930. quam ciborum nutrimentis aliinur et sustentamur, et alendi Matt. iv. 4. ^ viin cibis, et stomacho concoquendi facultatem tribuerit. Ob quarn causam ccenati etiam diurnum cibum, quem jam accepi- mus, a Deo tamen nobis prreberi, id est, vitalem atque saluta- rem fieri postulamus. M. Quotidianum, et Hodie, quorsum adduntur ? °Mattvi.2o, A. Ut solicitudinum °crastinarum aculeos, ne dies noc- 4i. Phii! iv. tesque illis frustra excruciemur, ex animis nostris evellat : 6. 1 Pet v. 7. ^ . . . ... ... .... utque mmiarum opum inexplebili cupiditate, et quasi rabida y'iu im vi " f ame > a mentibus nostris p depulsa, officium nostrum sedulo faci- entes, a benignissimo Patre quotidie petamus, quod ille paratus est quotidie impartiri. M. Perge ad ca?tera. A. Sequitur quinta petitio, qua Patrem precamur, ut DELICTIS NOSTRIS IGXOSCAT. M. Quem tandem ista Tenia fructum consequemur? tPsaixxxu. A. Amplissimum ; nam quum Deus supplicum q misere- v is col •" * ur ' e0l ^ em a P u d eum loco, atque in ea cum ipso gratia erimus, 20, 2i, -2-2. ac s i innocentes, sancti, et in omnibus vita; partibus integri essemus. 31. An haec venia? petitio omnibus est necessaria? A. Maxime ; quum nemo vivat mortalium qui in officio ' Psal. xiv. 3. frequenter r non labatur, et a quo non sit in Deum saepe ac Bom.yiLio, graviter peccatum ; adeoque testimonium in nos dicente "Scrip- i'job°ix i 2 t ura > T 1 * m uno aliquo offenderit, omnium manifestus tenetur ; Jacob, a. io. e £ q u [ . 1 .loan. I. xvm. 32, 33. Luc. M. Gratuitone Deum peccatis nostris ignoscere statuis ? A. z Oinnino. Alioqui non remissio, sed compensatio «nnm ni. quaedam videri posset; ad compensandum vero unum yel 5.6. ' minimum vitium, facultate ulla nostra sufficere nullo modo possumus. a Non ergo prreteritam culpam pariter, atque Dei . 2 Tim . j. 9j pacem operibus nostris, quasi pretio quodam redimere, et paria 1 ' Tlt ' '"' s ' paribus, quod aiunt, referre possumus ; sed errati pariter atque supplicii b veniam a Deo per solum Christum impetrabilem b Psa i, precibus omnibus petere, atque ut ignoscat suppliciter postu- ^etoi lare debemus. M. Verum ista, atque ea qua? mox nobis statuitur con- ditio, vix apte satis inter se cohasrere videntur. Petimus enim, ut Deus ita nobis ignoscat, ut nos debitoribus nostris condonamus. A. c iEquissima quidem conditione veniam nobis Deus offert ; quaa tamen, in earn partem accipienda non est, quasi vt' 36, 3^38! hominibus ignoscendo, veniam ita promereamur, ut ea quasi gratia quaedam nobis a Deo referatur. d Gratuita enim turn dRom.iii.24, Divina remissio non foret, neque solus Christus, sicuti Scrip- | a i? l v?4. 5 ' G ' turae docent, et nos ante explicuimus, peccati poenas nobis debitas, in cruce persolvisset. Verum, nisi alii nos ad sibi condonandum faciles habeant, atque ita clementiam et lenita- tem Dei patris e imitando, ejus nos filios esse ostendamus, clare e Matt v. 7. denuntiat, ut nihil a se aliud, quam summam animadversionis Jacob, ii. 13. severitatem expectemus. Nostram ergo placabilitatem, non ut causam promerendas a Deo veniae proposuit, sed ut pignori foret, ad animos nostros certa Divinae dementias fiducia confirmandos. M. Nullusne ergo veniae locus apud Deum iis relinquitur, qui ad ignoscendum, et ad offensiones deponendas implacabiles sese, inexpiabilesque aliis prasbent? A. Nullus omnino ; id quod cum f aliis multis sacrae f Matt. vi. u, t m i x 15. et xviii. Scnptura) locis testatum est atque mamfestum, turn parabola g> 2H ~ 29 > M > ilia Evangelica de servo, qui cum Domino suo decies mille talenta deberet, ipse interim .conservo debitori, centum quos illi crediderat denarios, condonare recusavit, praeelare nos admonet; g ad eandem enim severitatis regulam, atque idem « Matt vii. 2, , . , . •„ & .3. Luc.vi.37, exemplum, judicium sine misencordia in ilium constituetur, qui 3 - 'nullumque periculum, aut malum- nostrum usque adeo magnum gcor.i.s, esse, quod is incredibili potentia, sapientia, et bonitate sua ^ Jud - vincere, et a nobis depellere, atque ad salutem etiam conver- tere facillime non possit. M. Gloria? Divina? quade causa in extrema parte fitmentio? A. Ut omnes precationes nostras Dei laudibus claudere instituamur; is enim est k finis ad quem referenda sunt jl^m .a) 31 ' universa ; is exitus, ad quem ut non precationes solum, sed j^i'm \ q 17. Juu. 25. [noel. catec] 82 NOELLI CATECHISMUS. et actiones nostra, cogitationesque omnes perveniant, nobis hominibus Christianis semper propositus esse debet, ut Dei gloria quam maxime amplificetur, atque illustris reddatur ; utcunque interim inter mortales, quorum animis Christiana religio non est infixa, vix inveniatur, qui laboribus susceptis, ^Matt.vi.1, periculisque aditis, 'non quasi mercedem rerum gestarum w & pwuT"a suarumc l lie virtutum desideret gloriam, qua tamen, ut non et m. iy. vera golidaque gloria, sed inani venditatione atque ostentatione, vehementer suis graviterque interdicit Dominus. M. Precationis ergo tractatui quaedam de Dei laudibus, et gratiarum actione apte atque opportune subjungemus? mRom. i.8, A. m Aptissime sane; neque enim in extremo tantum 10. 2 Cor. i. .._,..„ . r „ . . . 15 Phu' !' 3 P reca t lonis Dominican tine, gloria Dei memoratur, sed ipsum 4 - ' etiam principium ejus a gloria laudibusque divinis ducitur. Quum enim optamus, ut Dei nomen sanctificetur, quid optamus aliud, quam ut ipsi ex omnibus ejus operibus sua constet ■ Psai. b. i. gloria? Videlicet, ut peccatoribus condonans, n misericors ; in 0 Rom. i. is. impios °animadvertens, justus; prasstans quod promisit, p verax; ' indignos benefices quotidianis cumulans, q optimus benignissi- &c^etixviii. mU sque censeatur ; ut quicquid r operum ejus vel cernimus, vel r Psai.xix. i, intelligimus, eo ad ejus gloriam laudibus amplificandam exci- temur. Ita gloriam suam, cum sui invocatione Deus voluit • psai.xxxiv. esse conjunctissimam. Par enim est, ut sicuti s difficultatibus 1, 2. et 1. 14, "> . ... 1 Th'L i 2 an " ect i atque afflicti, ad Dei opem atque misericordiam supplices sihess. i.a confugimus, ita malorum atque molestiarum liberationem nos per eum consequi, eumque bonorum omnium unicum nobis authorem esse ingenue agnoscamus. Nam a quo veniam bonaque omnia precamur, danti illi gratiam non habere atque • Psai. xeii. agere, summa profecto esset ingratitude t Meritam ergo Deo Let xciii.et . ° ' . f 6 . , m i cih totis. immortali gratiam memori mente, et justis honoribus persol- vere perpetuo debemus. M. Perge. A. Prseterea vero Divinam bonitatem, justitiam, sapien- i ^lu"'!' ^ am > potentiam "laudibus prosequi et celebrare, illique nostro, lis, 23. Rom. ac totius humani generis nomine, grates agere, est cultus Dei pars, ad ejus majestatem aeque ac invocatio proprie pertinens ; tLuc xvii. q ua n i s i eum r it e colamus, non solum indigni ejus v tot tantis- 18. Joan. v. *■ o •) t\ 24T'pet < l ue heneficiis, ut ingrati, sed et asternis suppliciis, ut in Deum lv impii, dignissimi profecto erimus. M. Quum ab hominibus etiam beneficia accipiamus, an non et illis gratias agere fas erit ? NOELLI CATECHISMUS. 83 A. Quscunque nobis beneficia homines deferunt, x ea *i cor.xii. Deo accepta referre debemus ; quod unus ille revera j^6, 12^ hominum ea ministerio largiatur. Ob quam etiam causam, tametsi homines benefici et liberales esse non debent, ut gratiam exigant, sed ut yDei gloriara illustrent, illis tamen, y Matt. v. 16. qui z benignitate adducti, per beneficium et gratiam aliquid ■ Psai. ^d. nobis concedunt, gratias agere quid ni licebit, quum et ipsa id postulet a acquitas, et ita humanitatis Lege astringamur ? jMatt. v. «, Sed et Deus ipse, hac nos illis ratione devinciens, nos id g^/'/Jv ipsum vult agnoscere. xxiv 2 ' 3 - M. Gratum ergo animum etiam in homines probas? A. Maxime ; quum gratitudo, ut ita loquar, erga homines nostra, ad Deum ipsum redeat, quod a liberalitatis Divinae fonte, quasi quadam rivulorum deductione, b bona sua g^^pi;, per manus hominum Deus in nos derivet. Itaque ni homini- iv - 10, bus nos gratos prsebeamus, in ipsum etiam Deum ingrati erimus. Tantum hoc curemus, ut ad Deum ipsum, tanquam ad bonorum omnium authorem atque fontem unicum, c solida jS! 1 - v ra i6 L sua gloria redeat, atque redundet. ItSfV'uI 5 ' M. Ecqua est norma atque proescriptio, quam, dum Deum ft.ei'.'u. 12. gloria et honore afficimus, aut illi grates agimus, certo sequi possumus ? A. Innumerae Dei laudes passim in ejus verbo descriptae extant, a quarum regula si non aberrabimus, habebimus quod in sua Deo gloria et honore deferendo, atque in gratiarum actione perpetuo sequamur. In summa vero, quum Deum d non Dominum solum, seel patrem etiam ac servatorem nostrum ^Itxxvil?' esse, nosque vicissim ejus esse filios, atque servos Scripturae ^fe^u'io; 6 ' Sacrae doceant, sequissimum est, e vitam nos omnem amplifi- ] ^j™; candae illius glorias addicere, debitum ipsi honorem reddere, 5:f t d.i XC toto. eum colere, precari, venerari, gratias illi perpetuo et habere Rom ' xv ' e ' et agere ; quum in hunc f finem ab eo conditi simus, et in hoc 4. P Esai."m. mundo collocati, ut immortalis ipsius gloria splendorem inter L R coT.'i X io. mortales maximum obtinere, -et ad summam amplitudinem pervenire posset. QUARTA PARS, DE SACRAMENTIS. M. Absoluta jam Legis Divina?, Symbolique, id est, confessionis Christianas, precationis item, et gratiarum actionis tractatione, superest jam, ut de Sacramentis, mysteriisque 6 — 2 84 NOELLI CATECHISMUS. Divinis, qux precationem et gratiarum actionem semper con- junctam habent, ultimo loco dicatur. Die igitur mihi, quid est Sacramentum ? RMattii;.n. A. g Est externa Divinse erga nos per Christum benevo- etxxvi. 26. . . .„ . . ... j tX n Vi ""5 9 " l en ^ I0e beneficentiaeque testincatio, signo aspectabili arcanam, ^Act. a. 38. spiritualemque gratiam repra3sentans, qua b Dei promissiones ii; et" S *i ^ e rennss i° ne peccatorum, et seterna salute per Christum data, G a °i iii 27 ' Dei proprium opus, illique accepta referri, ne laus hsec alio "'• 5 " transferatur. Verum hoc nihil obstat, quin mysteriis suis secundas partes in animis atque conscientiis nostris tranquil- landis atque stabiliendis Deus tribuat ; sed ita tamen, ut Spiritus sui virtuti nihil detrahatur. Quare statuamus opor- tet, externum elementum neque u ex seipso, neque in seipso ■ JoanM. 33. vim atque efficacitatem Sacramenti inclusam habere, sed x - *7- totam a Spiritu Dei, ut e fonte manare, et per Divina mysteria, qua? in hunc usum a Domino sunt instituta, ad nos derivari. M. Quot in Ecclesia sua Sacramenta instituit Dominus ? A. Duo. M. Qua?? A. "Baptismum, et sacram Ccenam ; quorum communis • M.tt. xxvi. est inter omnes fideles usus. Altero enim renascimur, altero w. Joan"-!!' sustentamur ad vitam aeternam. Tit.m.'v. " M. De Baptismo ergo primum die quid censeas. 80 NOELLI CATECHISMIS. 6. yE.iii.ii. 3. A. Quum natura - Filii irae, id est, alieni ab Eeclesia, xxvu''i9 *l UDe ^" am i^ a es *» simus, baptismus veluti z aditus quidam i&j'cao^iii n °bis est, per quern in earn admittimur ; unde et testimonium • Kom "iiif" etiam amplissimum accipimus, a in numero domesticorum, adeo- kphfii! 7 i9. que Filiorum Dei nos jam esse; imo in Christi b corpus quasi et xS r '27 1 .' ' cooptari, atque inseri, ejusque membra fieri, et in unum cum Gal. iii. 27. . . E P h. iv. is, ipso corpus coalescere. M. Sacraraentum antea dicebas duabus constare partibus, signo externo, et arcana gratia. Quod est in Baptismo signum externum ? cM-m -iM6. A. c Aqua, in quam baptizatus intingitur, vel ea asper- Joan. iii 5, gitur IN NOMINE PaTRIS, ET FlLII, ET SpIRITUS SaNCTI. 23. Act. viu. O . . . . sti- 38 - il/. Quae est arcana et spiritualis gratia? & Marc. i. 4. A. Ea duplex est ; remissio d videlicet peccatorum, et Ac1.ii.3H.' regeneratio, quae utraque in externo illo signo, solidam et expressam effigiem suam tenent. M. Quomodo ? A. Frimum, quemadmodum sordes corporis aqua, ita • Act xxii. animae e macula3 per remissionem peccatorum eluuntur; f deinde 26. Tit. iii. s, regenerationis initium, id est naturae nostra? mortificatio, vel RmrTviV' iuunersione in aquam, vel ejus aspersione exprimitur. Postre- Tiu'ui.5. c " m0 vero > quum ab aqua, quam ad momentum subimus, statim emergimus, nova vita, quae est regeneratonis nostra? pars altera, atque finis repraesentatur. M. Videris aquam effigiem tantum quandam rerum Divi- narum efficere. B Joan. Ht 5. A. 8 Effigies quidem est sed minime inanis, aut fallax ; Act. xxii 16. . . . . - T Eph.v. 26. ut cm rerum ipsarum Veritas adiuncta sit atque annexa. JNam lit. iii. 5. . . 1 J . i sicuti Deus peccatorum condonationem, et vitae novitatem no- hjoan. xw. bis vere in baptismo offert, ita a nobis certo recipiuntur. h Ab- iii.4." Heb.k. sit enim ut Deum vanis nos imaginibus ludere atque frustrari putemus. M. Non ergo remissionem peccatorum externa aquae la- vatione aut aspersione consequimur ? i Hatt xxvL A. Minime : Nam solus Christus 'sanguine suo animarum 28. Eph. l. 7. , B l M 2o tr. uostrarum maculas luit atque eluit. Hunc ergo honorem Apoc-^'-s- externo elemento tribuere nefas est. Verum Spiritus Sanctus k joan. at. & k conscientias nostras sacro illo sanguine quasi aspergens, Rom. viii.15, . . ... ° 1 t\ 14 et 6 x 22' a0s ' ;ersis omnibus peccati sordibus, puros nos coram Deo reddit. Hujus vero peccatorum nostrorum expiationis obsig- nationem atque pignus in Sacramento habemus. M. Eegenerationem vero unde habemus? NOELLI CATECHISMUS. 87 A. Non aliunde quam a morte et resurrectione Christi ; nam per mortis sua? vim vetus homo noster quodammodo ■ 3 . crucifigitur et mortificatur, et natura? nostra; vitiositas quasi sepelitur, ne amplius in nobis vivat et \igeat. Resurrectionis vero sua 1 beneficio nobis largitur, ut in novam vitam ad obedi- endum Dei justitia? reformemur. M. An gratiam banc omnes communiter et promiscue consequuntur ? A. m Soli fideles hunc fructum percipiunt : increduli vero » Marc. xvi. . . ,. ... 16 - Joan - '• oblatas ulic a Deo promissiones respuendo, aditum sibi prse- {j-- <* >»>• 16 > cludentes, inanes abeunt, non tamen ideo efficiunt, ut suam Sacramenta vim et naturam amittant. M. Rectus ergo baptismi usus quibus in rebus sit situs, breviter edissere. A. In Fide et Pcenitentia. n Primum enim Christi nos j^'a,*™' sanguine a cunctis purgatos sordibus Deo gratos esse, spiritum- vhl^'i^i™' que ejus in nobis habitare certa fiducia cum animis nostris i.Vetv. P M" statutum habere oportet. Deinde in carne nostra °mortificanda, lo. Co1 '' 14 ' obediendoque iustitia? Divinaa, assidue omni ope et opera &c.k. ii, '&c. 1 . . t t t r . 13, 19. et viil est enitendum, et pia vita apud omnes declarandum nos in ^ cohj's Baptismo Christum ipsum quasi p induisse, et ejus spiritu J 4 R ^ donatos esse. 26,27- M. Quum infantes hsec qua? commemoras hactenus per setatem praastare non possint, qui fit ut illi baptizentur ? A. Ut Fides et Pcenitentia baptismo prsecedant, tantum in adultis, q qui per setatem sunt utriusque capaces, exigitur; i Marc. xvi. infantibus vero promissio r Ecclesia3 facta per Christum, in ut. is. cujus Fide baptizantur, in praesens satis ent, deinde postquam j*"^ 22 - adoleverint, Baptismi sui veritatem ipsos agnoscere, ej usque ^ att vim in animis eorum vigere, atque ipsorum vita et moribus XXVU1 - 19 - repraasentari omnino oportet. 31. Unde nobis constabit, infantes a baptismo arcendos non esse ? A. Quum Deus, l qui nunquam a veritate deflectit, neque ^ m 21 iii - 4 a recta via usquam declinat, infantes u in Ecclesia Judaica a f&f-j^ Circumcisione non excluserit, neque nostri infantes a Baptismo JS^V&^t repellendi sunt. "v 2 ^ « M. Itane similia ista, eandemque utrisque causam atque 1U ' 5 ' rationem subesse putas ? A. Omnino. Nam Circumcisionem Poenitentiae signum , D eut. x. i6. fuisse, ut Moses x et Prophetae omnes testantur, ita divus jerAv. i. 88 NOELLI CATECHISMUS. Paulus earn Fidei Sacramentum esse docet. Nihilo minus yRom. ii.28, tamen pueri y Judaici, Fidei adhuc et Pcenitentia? per seta- 29. et iv. 11. 1 ' _ ... lu Ti^'ic tem minime capaces, circumcidebantur ; quo aspectabili signo Deus patrem se parvulorum, et seminis populi sui esse, in veteri Testamento ostendebat. Quum vero constet Dei gra- « Act. u. 17, tiam z et abundantius in nos effusam, et luculentius declara- 18. et x. 4, 5. _ , . 7 8° n "&c' * am in Evangelio per Christum esse, quam ohm m veteri les- 24?'xit' la's tamento P er Mosen fuerat, indignum foret, si ea vel obscurior, G- vel aliqua ex parte imminuta videretur. M. Perge adhuc. a4 a io * t" L ^' ^ um i n f an * es nostros vim, a et quasi substantiam Bap- xilii'l's Y a ^ eog re g num cceleste pertinere testetur ; quos ccelesti palatio Deus dignatur, eos ab hominibus primo aditu vestibu- loque prohiberi, et a Christiana Piepub. quodammodo excludi, summa videtur esse iniquitas. 31. Ita est ; verum quum antea parvulos postquam ado- leverint, Baptismi sui veritatem agnoscere debere dixeris, de eo te velim paulo explicatius nunc dicere. A. Parentes et Pasdagogi pueros olim cum primum per setatem sapere, et intelligere coepissent, primis Christiana? religionis rudimentis diligenter instituebant, ut pietatem una pene cum lacte nutricis imbiberent, et a primis statim cunis, virtutis incunabulis ad vitam illam beatam alerentur. Quern etiam ad usum breves libri, quos Catechismos nostri appel- lant, conscribebantur ; in quibus eadem fere ista, de quibus nunc inter nos agitur, aut istis certe similia tractabantur. Postquam vero primis nostrse pietatis elementis pueri satis jam initiati videbantur, eos Episcopo sistebant atque offere- bant. NOELLI CATECHISMUS. 89 M. Quorsum nam istuc ? A. Ut idem hoc ipsum pueri post Baptismum praesta- rent, quod adulti olim, qui et Catechumeni appellabantur, ante Baptismum, vel in ipso potius Baptismo praestare sunt soliti. Episcopus enim rationem Religionis a pueris exquire- bat ; pueri Fidei suae rationem Episcopo reddebant ; quos vero in Religionis scientia progressus jam satis magnos fecisse Epi- scopus putabat, eos approbabat ; et imposita illis manu, bene precatus dimittebat. Hanc Episcopi approbationem benedic- tionemque, nostri Confirmationem appellant. M. At alia nuper usitata erat Confirmationis ratio. A. In locum hujus utilissimas et antiquissimas Confirma- tionis suum commentum supposuerant, ut Episcopi videlicet non de pueris, an religionis praeceptis imbuti essent, cognosce- rent, sed ut infantes adhuc fari nescios, nedum ad rationem Fidei reddendum idoneos, oleo ungerent ; additis aliis etiam caeremoniis sacrae Scripturae et veteri Ecclesiae incognitis. Hoc suum inventum Sacramentum esse voluerunt, et dignitate cum Baptismo tantum non exaaquabant, praetulerunt etiam illi eorum aliqui. Omnino voluerunt Confirmationem hanc suam Baptismi quasi supplementum quoddam esse, ut ea absolvere- tur, atque ad exitum perduceretur ; quasi alioqui imperfectus esset Baptismus, puerique, qui Christum cum suis donis in Baptismo jam induissent, sine ea semichristiani essent ; qua injuria Divino Sacramento, Deoque adeo ipsi, ac Christo serva- tori sacri Baptismi authori, nulla major fieri unquam potuit. M. Optandum ergo, ut vetus ille inquirendi in pueros mos atque ratio revocaretur. A. Maxime ; sic enim Parentes cogerentur ad satisfa- ciendum suo in liberis pie instituendis officio, quod hodie plerique plane praetermittunt atque repudiant ; quas officii sui partes si vel Parentes, vel Praeceptores hodie suscipe- rent, prasstarent atque persolverent, mirus esset Religionis Fideique Christianae consensus atque concentus, qui nunc miserandum in modum divulsus est ; certe non sic aut igno- rantiae tenebris offusa, obductaque jacerent, aut variarum dissidentiumque opinionum dissentionibus disturbarentur, dis- solverentur, atque dissiparentur universa, ita ut hodie fieri videmus ; de quo miserabili casu, omnibus bonis maxime do- lendum est. M. Verissimum quidem est, quod dicis. Jam, quae Coe- copnaDo- nae Dominicae sit ratio, edissere. 90 NOELLI CATECHISMUS. 2.t. 2" Vc'." Eadem nimirum, d quam Christus Dominus instituit ; 2('; a "urc"' &c - 31. Et omnes pera?que utraque Sacramenti parte uti debere dicis ? A. Certe, Pra?ceptor ; nam cum Dominus ita diserte •-Matt. xxvi. h pra?ceperit, de ejus mandato ulla ex parte derogare summum 27. Marc. , p xiv. 23. esset netas. M. Cur duo signa adhiberi hie Dominus voluit? uoan.xix. A. Primum, quo mortis sua?, quam lacero corpore, 'et perfosso latere, ac toto sanguine effuso perpessus est, ex- pressior esset imago ; et ut ejus memoria animis nostris infixa, altius ha?reret, utriusque corporis pariter atque sanguinis signum separatim exhibuit. Deinde, ut infirmitati nostra? NOELLI CATECHISMUS. 91 consuleret Dorninus, atque mederetur, manifesteque declararet, k sicuti panis ad corpora nutrienda, ita et corpus suum ad animas nostras spiritualiter alendas, vim atque efficacitatem summam habere ; et sicut vino hominum corda exhilarantur, et roborantur vires, ita sanguine suo animas nostras refici atque recreari : ut non 'cibum modo se, sed et potum > Joan. vi. 35, * 53 54 55 &c. etiam nostrum esse, certo statuentes, nusquam, nisi in ipso solo nutrimenti spiritualis, atque sempiterna? vitoe partem ullam quaeramus. M. Beneficiorum ergo, qua? commemorasti, non imago tantum, sed et ipsa Veritas in Ccena exhibetur ? A. Quid ni ? Quum enim Christus ipsa sit m Veritas, non „, Joan. i. 17. dubium est, quin quod verbis testatur, et signis reproesentat, ctxu ' id revera etiam prsestet, et nobis exhibeat; quodque sibi fidentes "tarn certo faciat corporis atque sanguinis sui par- » joan.vi.54, ticipes, quam certo se panem atque vinum ore et ventriculo recepisse sciunt. M. Quum nos in terris versemur, Christi vero corpus in coelo sit, quomodo fieri potest, quod dicis ? A. Mentes atque animos humo excitare, °et in coelum, • Joan. vi. e?, * . 64. Col. iii 1. ubi Christus est, per Fidem erigere debemus. Heb. iv. u, M. Recipiendi ergo corporis et sanguinis Dominici ratio- nem, Fide constare dicis ? A. Sane. Nam quum mortuum Christum p credimus, p / Toan - v ,'; 35 - 1 ' Act. iv. 10, quo nos a morte liberaret; excitatum item, quo nobis vitam ^• 2 ?°™ v iv g acquireret; redemptionis per mortem suam parta), ac vita?, et X1V ' 9 - omniumque adeo suorum bonorum participes nos habet, eaque conjunctione, qua caput et q sua membra inter se cohajrent, 1 1 cor. vi. arcana, mirificaque Spiritus sui virtute sibi copulat ; ita ut nos ^- t '^-^> corporis sui membra, et ex ejus carne atque ossibus simus, et in unum cum ipso corpus coalescamus. M. An ergo ut ista conjunctio efficiatur, panem et vinum in substantiam carnis et sanguinis Christi mutari imaginaris ? A. Nihil opus est hujusmodi mutationem comminisci. Nam et sacrse literse, et option atque antiquissimi etiam Inter- pretes docent per Baptismum r itidem membra nos corporis 'Bo™-?;-^ Christi, et ex ejus carne atque ossibus esse, et in unum cum j^^t'^'Jo* ipso corpus coalescere; cum nulla interim mutatio ejusmodi in GaL 27- aqua ipsa efficiatur. M. Perge. A. In utroque Sacramento, rerum externarum naturis 92 NOELLI CATECHISMUS. Gai pl iii V 27 26 ' non mutat i s > se d accedente s Divino verbo, gratiaque ccelesti, uoa'n. m. 5. ea es * efiicientia ut sicuti per Baptismum semel Vegeneramur Titiu.6. j n christo, et in ejus corpus priraum quasi cooptamur et ^ Joan. vi. 35, inserimur ; ita Coenam Dominicam "rite percipientes, corporis ^cor'xi.28, et sanguinis sui nutrimento plane Divino, et salutis atque immortalitatis plenissimo, Spiritus sancti opera nobis commu- nicato, a nobis vero Fide, quasi animae nostrse ore, excepto, 54 J ,°&e". vi ' 51, a< * aaternam x vitam jugiter alamur atque sustentemur ; utro- bique in unum cum Christo corpus coalescentes. M. Aliter ergo etiara quam per solam Ccenam sese nobis Christus exhibet, arctissimaque nos conjunctione sibi copulat. A. Christus turn se nobis authorem salutis in primis S5°T' 'a cxn ibuit, quum morti y sese pro nobis objecit, ne nos merita 2 cor! ? v i4 ' mor te periremus. Per z Evangelium item sese fidelibus ex- • Marc. xvi. hibet, et clare docet, se panem esse ilium vivum, qui de ccelo vL35,'47°^ ad nutriendas sibi fidentium animas descendit. Sed et a in it icot. xv. Baptismo, ut ante est explicatum, Christus se nobis efficienter 4'. ' exhibuit, quod nos tunc Christianos effecerit. ' Marc. xvi. ir • ' • • • 1 ' 3 (i '&^ 0 'i'c V o i r JNeque minus arcta conjunctionis vincula in Coena itsts^ 1 esse ^ s ? A. In Coena vero Dominica et ilia, quam dixi, commu- te ? xvi- mca ^° nobis confirmatur b et augetur, etiam, dum quisque i6. et xi. 24. eam a( j se pertinere, et peculiari quadam ratione sibi Christum exhiberi, ut eo quam plenissime, conjunctissimeque perfruatur, turn verbis, turn mysteriis divinis certior fit; ut non animse ^joan.^i.si, solum nostrse, c ejus sacro corpore atque sanguine tanquam proprio suo alimento nutriantur ; sed et corporibus etiara nostris, quod vitse seternas symbolis communicent, quasi dato pignore, resurrectionis atque immortalitatis certa spes confir- j Joan.vi.54, metur ; quo tandem Christo d habitante in nobis, et nobis 66, 57. et ... . xvii. 22. vicissim in Christo manentibus, non modo vitam seternam, sed et gloriam, quam ipsi dedit Pater, nos etiam per Christum in nobis manentem consequamur. Summa ilia sit ; sicuti non crassam aliquam conjunctionem imaginor, ita arcanam et iniri- ficam illam corporis Christi in Coena communicationem arctis- simam, certissimam, verissimam, et plane summam esse statuo. M. Ex iis qus9 jam de Coena Dominica commemorasti, videor mihi colligere, eam non in hunc finem institutam esse, ut Christi corpus Deo Patri pro peccatis in sacrificium offeratur. A. Minime vero ita offertur ; nam ipse, ut corpore suo NOELLI CATECHISMUS. 93 e vescamur, non ut illud offeramus, cum Coenam suam insti- • Matt. xxvi. 26. 1 Cor. xi. tueret, praecepit. f Offerendi vero pro peccatis praerogativa 24 H * C V 6 ad solum Christum, ut qui aeternus ille sit sacerdos, pertinet, qui et unicum illud perpetuumque sacrificium, moriens in cruce pro salute nostra semel fecit, illique abunde in omne tempus satisfecit. Nobis vero nihil restat, nisi ut aeterni illius sacrificii usumfructum, nobis ab ipso Domino legatum gratis animis capiamus ; quod quidem in Ccena Dominica maxime facimus. M. Sacra igitur Ccena, ut video, ad mortem Christi, ejusque in cruce perpetratum semel sacrificium, quo solo placatus nobis Deus efficitur, nos remittit. A. Planissime ; nam panis et vini symbolis nobis confir- matur Christi corpus, g ut semel pro nobis, ad nos cum Deo ^ m I( , v - 8 - in gratiam reconciliandos, hostia immolata fuit, sanguis ejus * v - 4 3 - semel ad eluendas peccatorum nostrorum maculas effusus ; jjj; 1 Pet - m * ita nunc quoque Fidelibus in sacra ejus Ccena h utrumque \l l p-™ x - exhiberi ; ut reconciliationem gratia? ad nos pertinere certo Ycahltsit sciamus, fructumque redemptionis per mortem ejus partse 25 ' 26 - capiamus atque percipiamus. M. An ergo soli fideles corpore et sanguine Christi pas- cuntur ? A. Soli omnino ; cum quibus enim corpus suum, 'cum u'T J.' ^ x ■*■ oa, 54, 5(>, S/j iisdem et vitam aeternam, ut dixi, communicat. &c - M. Quamobrem corpus et sanguinem Christi in pane et calice includi, aut panem et vinum in substantiam corporis et sanguinis ejus mutari non fateris ? A. Quia illud esset k veritatem corporis Christi in dubium k tucxxw. f 39. Joan. xx. vocare ; Christum ipsum contumelia afficere ; eos etiam qui 25 ' 27 - Sacramentum recipiunt, horrore perfundere, si vel corpus ejus tarn angusto loco includi, 'aut in multis simul locis esse, m vel 1 Matt - • i-i t • xxviii. 6. carnem ejus in ore dentibus mandi, et perinde atque alium ^ x *^\g cibum, extenuari, atque manducari imaginaremur. »joan 2 vi52 M. Cur ergo exitialis est impiis Sacramenti communicatio, 6U ' 61 ' si hujusmodi mutatio non fiat? A. Quia ad Sancta et Divina mysteria" per hypocrisin et ° 7 ] ^ or 23 x ^ ( , simulationem accedunt, eaque impie cum Domini ipsius, qui ea instituit, summa injuria contumeliaque profanant. M. Nostrum igitur quid sit officium, ut recte ad Coenam Dominicam accedamus, edissere. A. Illud ipsum quod Sacris Scriptum docemur ; ut 94 NOELLI CATECHISMUS. i r_or xi. videlicet nos ipsos °exploremus, num vera simus Christi ibra. M. Quibus id notis atque indiciis manifeste deprehende- 26, 27, 23, ic. membra mus j> jer. xxiv. 7. A. Primum, si p ex animo nos pceniteat peccatorum nos- et xxix. 13. . 1 . r Joel .ja.it, trorum, qua) Christum iad mortem, cuius nunc mvstena 13. !6, 1/. * • • tofo ai Rom n °bis traduntur, adegerunt : deinde si r certa spe de Dei per £ 24! 1 Pet Christum misericordia nos sustineamus, atque nitamur, cum et L xviii X u 7 ' grata redemptionis per mortem ejus acquisitse s memoria: 9. lTbnfi.* praeterea, si de vita *in futurum pie degenda seriam cogita- • Luc' xx'ii. tionem et destinatum propositum suscipiamus : postremo, 19. 1 Cor* XI. • mm MPetli cuin C0n J unc t 10ms etiam, charitatisque inter homines mutuae 3 4 "p'V ji' 2, "Svmbolum in Ccena Dominica contineatur, si *proximos, Tit 2 '!'. fi!'i2 ^ es * i niortales omnes, fraterno amore, sine ulla malevolentia l 3 i coV. x. 17. odiove, prosequamur. 39 M lii'c X x! 1 ' M. An quisquam ista quae commemoras, omnia plene xiii. toto. perfecteque praestare potest? A. Absolutio omnibus numeris perfecta, in qua nihil 7 Matt. xix. desideretur, y in homine, quoad hunc mundum incolit, inveniri 21. HOTTI. Tli. . n . mm . is. icot. ^ non potest; neque tamen impertectio, qua laboramus, nos ab PMi. iii. '12, accessu ad Ccenam Dominicam, quani imperfectionis nostras atque imbecillitatis subsidium esse Dominus voluit, arcere debet ; imo si perfecti essemus, nullum inter nos amplius usum Ccena jam haberet. Hue tamen quae dixi spectant, ut ' Jer. xxiv. 7. z Pcenitentiam quisque a Fidemque atque b Charitatem, quoad joei. a. 12,' ejus fieri potest, svneeram et sine fuco, ad Coenam accedens com 4 23 secum adferat. iTim'i.5. Verum quum antea dicebas, ad Fidei confirmationem t MaTt.xxii. valere Sacramenta, quomodo jam Fidem ad ea adferendam xuuoto'. esse dicis? cR^rn.'Li7. A. Minime ista pugnant ; c Fidem enim in nobis incho- 1 Thess. iii. -i 1 1 1 1 t-v 10. 2ihess.i. atam esse oportet : ad quam alendam et roborandam Domi- 3. Heb. vi. 1. r . . . d *ActiL42. nus Sacramenta instituit, quae ad confirmandas et quasi etxv. - 8. etv'i. obsignandas in cordibus nostris Dei promissiones, permagna 27. Eph. ii. momenta adferunt. 11, 12. et iv. kl'ijbLbl 3f. Superest adhuc ut dicas, ad quos proprie Sacramen- e'siatt. torum pertineat administratio. m\7c'!'xvl is. A. Quum pascendi verbo Dei gregis Dominici, e Sacra- « C viu.' 35; mentaque administrandi officia atque munera sint inter se junctissima, non est dubium, quin eorum administratio ad eos pertineat proprie quibus publice docendi munus est deman- NOELLI CATECHISMUS. 95 datum. Nam ut in Coeaa Dominus f ipse publici ministri f Matt. xxvi. officio fungens, exemplum suum ad imitandum proposuit ; Lucxxu." ° . 1 . ,7.1 tor- xi. ita baptizandi painter atque docendi munus Apostohs suis peculiariter delegavit. M. Suntne promiscue omnes nullo discrimiae ad Sacra- menta a Pastoribus admittendi ? A. Olim cum adulti, s et natu grandiores ad Religionem « Mare. xvi. . ° . ° 15, 16. Act. ii. nostram accederent, ne ad Baptismum quidem admittebantur, |i' et xvin 1 !' nisi prius de eorum Fide in praecipuis Christianse Religionis articulis constaret. Nunc quia soli infantes baptizantur, nullus potest adhiberi delectus. Diversa est de Ccena ratio ; ad quam cum non nisi adulta jam aatate accedant, si quem indignum esse palam constiterit, is ad Ccenam a pastore minime est admittendus, quia sine Sacramenti id profanatione fieri non potest. M. Cur Dominus igitur Judam h proditorem a Ccenaa gi^V*™' suae communione non arcebat? . w&e^oan A. Quia ejus impietas, utut erat Domino cognita, nondum 2(i ' 27, erat palam nota. M. Hypocritas ergo Ministri arcere non possunt ? A. 'Non, quoad occulta eorum nequitia fuerit. 'icor. v.a M. Quum ergo Sacramentis boni pariter ac mali promiscue et communiter utantur, quas potest in illis certa esse atque stabilis conscientiarum fiducia, quod tu paulo antea affirmabas? A. Quamvis k impii, quantum ad ipsos spectat, Dei dona k J°an. in Sacramentis oblata non recipiant, sed respuant, et seipsos "'■^•^ 2 1Cor " frustrentur ; x pii tamen, qui per Fidem Christum in illis \] cot^x ejusque gratiam quserunt, optima mentis conscientia et con- solatione gratissima, ex salutis atque solid33 fcelicitatis certa spe, nunquam destituuntur, aut fraudantur. M. At si quos Pastor indignos esse vel ipse cognoverit, vel clam admonitus fuerit, eos certe a communione licebit excludere ? A. Tales et concionibus publicis, modo ne nominatim eos proferat, aut infamiam illis maculamve inurat, sed sua? tantum conscientiae suspicione, et conjectura eos perstringat atque coarguat, et admonere debet, et privatim graviter etiam deterrere potest ; arcere vero a communione, nisi legitima. Ecclesiae cognitio, judiciumque intercesserit, non licebit. M. Quod ergo reraedium huic malo inveniendum est atque adhibendum? 16. et xi. 28, 31. 96 NOELLI CATECHISMUS. Act. xiv. 23. etxv. 4,6,22, 24. et xx. 17, 28. 1 Cor. A. In Ecclesiis bene institutis atque inoratis, certa, ut ".Matt.xviii. m an tea dixi, ratio atque ordo gubernationis instituebatur '•■ 2 atque observabatur. Deligebantur seniores, id est Magistratus ^ Ecclesiastici, qui disciplinam ecclesiasticam tenerent, atque 28. 2 et e xu'!'2fi, colerent. Ad hos authoritas, animadversio, atque castigatio 17': Tit.T'&' censoria pertinebant ; "hi adhibito etiam Pastore, si quos esse 4, 5. et xi. 16, cognoverant, qui vel opinionibus falsis, vel turbulentis errori- bus, vel anilibus superstitionibus, vel vita vitiosa flagitiosaque magnam publice offensionem Ecclesia? Dei adferrent, quique sine Ccena? Dominica? profanatione accedere non possent, eos a communione repellebant, atque rejiciebant, neque rursum admittebant, donee Poenitentia publica Ecclesia? satisfecissent. 31. Quis debet esse Pcenitentise publica? modus ? A. Qui falsarum opinionum commentis, pietatem veram • icor. X.32. °l£edere, et Religionem labefactare conantur; aut vitiosa lit 10, n ... • , ,. «. • 11. iThess. atque nagitiosa vita graves et pubheas onensiones concitarunt, v. 14. 2 l liess. 10 T-, r • • • • • p'ecVii e eos 8e< l uum es U Ecclesise, cui ita facta est offensio, p publice etvii. 9, 10. satisfacere, id est, suum coram tota congregatione peccatum ingenue agnoscere et confiteri, palamque testari, sibi ex animo dolere, quod Deum Opt. Max. tarn graviter offenderint ; Religionem Christianam quam sunt professi ; Ecclesiain in qua censebantur, quantum in ipsis quidem fuerat, ignominia affecerint ; quodque non peccato solum, sed pernicioso etiam exemplo aliis nocuerint ; a Deo primum, deinde ab ejus Ec- clesia veniam se petere atque precari. M. Quid deinde net ? A. Postremo, ut in Ecclesiam, e qua suo merito ejecti sunt, et ad sancta ejus mysteria rursum admittantur, supplici- q 2cor.i1. 6, ter postulare, atque orare debent. In summa, q eam adhiberi in poenitentia publica moderationem oportet, ut neque severi- tate nimia, qui peccavit, animum despondeat ; neque rursum facilitate nimia Ecclesise disciplina labatur, atque ejus im- minuatur authoritas, caeterique ad similia audenda animentur 'SCor.ii.6, atque incitentur. Sed ubi seniorum, r pastorisque judicio, et ejus, qui peccavit, castigationi, et exemplo aliorum satisfactum fuerit, rursum ad communionem Ecclesite, qui erat excoinmu- nicatus admittebatur. M. Video te, Fili mi, Christiana? pietatis summam exacte 2i M et xu'50 tenere. Superest ut ad hanc cognitionis pise regulam, vitam Rorn X ii 2 ?3. tuam ita dirigas, ne frustra ista didicisse videaris. JS T on 23, C 24 b , ic 22 ' enim qui audiunt 8 tantum, intelliguntque verbum Dei, sed qui NOELLI CATECHISMUS. 97 Dei voluntati obsequuntur, atque imperio ejus obtemperant, beati erunt. Imo servus ille, qui Domini voluntatem noverit, neque obsecundarit, 'gravius vapulabit ; adeo nihil prodest »Luc. xh. 47. pietatis, Religionisque vera? intelligentia, nisi vitse etiam inte- gritas, innocentia, atque sanctitas accedant. Age igitur, mi Fili, omni cura et cogitatione in hoc incumbe, ut ne in officio labaris, aut ab bac piae vitae norma, atque praescriptione unquam aberres. A. Dabo operam, venerande Praeceptor, et nihil praster- mittam, quantum quidem facere, et omni ope atque opera eniti possum, quo professioni nominique Christiano respon- deam. Sed et a Deo optimo maximo supplex precibus et votis omnibus semper exposcam, ne coelestis doctrinas suae semen, in animo meo quasi arido "sterilique solo exceptum » Matt . xm. perire sinat; sed gratias suae x Divino rore cordis mei sicci- *^j'f^ 3 j t tatem sterilitatemque ita irriget atque fcecundet, ut uberes Sjltt^in pietatis fructus feram, in regni coelestis y horreum et cellam f-^jj 1 Cor - condendos, atque reponendos. i2 M Luc"iu. M. Ita facito, mi Fili, neque dubita, quin uti hanc men- 17 ' tern voluntatemque z Deo duce suscepisti, ita studii hujus jscor. in. 5. tui, conatusque pii eventum et exitum, quem optas atque 13 - expectas, id est, optimum, fcelicissimumque reperturus sis, atque habiturus. [noel. catec] 7 VOCABULA NOSTRATIA, ET LOQUENDI FORM.E CHRISTIANORUM PROPRIA, IN QUIBUS A COMMUNI MORE VERBORUM LATINORUM DISCESSUM EST, EX LITEBABUM ORDINE SEQUUNTUR. A Angelus, Grapca vox; Latine, nuntius, internuntius, legatus, index. Angeli, id est, spiritus, vel mentes cce- lestes ; nostrum ; veteres Graeci Dre- monas, Latini genios, vel lares ap- pellarunt. Animalis homo ; vide Caro. Apostolus, Graec. Latine, legatus. B Benedicere; vide Maledicere. C Caelum, in singulari numero, j)otius quam in plurali coelos usurpare solet Cicero. Caput, pro prsecipua parte, membha, pro aliis partibus rei alieujus, ut et corpus, pro universitate aut socie- tatepopuli usurpant Cicero et Livius; ut, totum corpus reipub. curare, umim corpus reipub. esse, civitatis corpus, unum corpus conciliumque totius Peloponnesi. Cicero. Cur non et ecclcsiae corpus, id est, piorum universitas, vel Respub. Christiana ? Unius corporis esse, id est societatis. Livius. Christus ecclesioe caput, nos ecclesioe membra ; Latinitas in his ferenda. At corpus Christi, pro Ec- clesia, et piorum universitate ; et nos membra Christi, aut membra cor- poris Christi, locutiones nostra? pro- pria sunt. Caro, pro genere humano ; ut, omnis caro foenum ; nostrum. Caro item pro vitiosa et corrupta na- tura ; et carnalis vel animalis, vel vetus homo, pro tali natura prsdito ; cavnem, membra terrestria mortifi- care, carnem crucifigere, vcterem hominem deponere, exuere, crucifi- gere, expurgare vctus fermentum ; nostra sunt propria. Et contra, spiritus, spiritualis, vel spiritalis, novitas spiritus, novus homo, nova crcatura, renovari spiritu, ambulare secundum spiritum, nova conspersio, novum hominem induere, regene- rari, regeneratio, regeneratus, rena- tus, apud nostrates usurpantur, quum natura; vitiosre reparationem, 7—2 100 NOELLI CATECHISMUS. vel renovationcm, aut hominem di- vina virtute, mcnte, vel divino con- silio preditum, divino spiritu vel numine afflatum, aut instinctum ccelesti vel divino afflatu, inflatu, vel instinctu motum, vel actum, et vera pietate divinitus imbutum, sig- nificamus. Gratia Dei pro divino afflatu, instinctu, vel virtute ; nos- trum. Catechismus, vel potius Catechesis, Graec. Latine, prima i: stitutio ; ut et Catechumeni, Catechizatio ; nos- tratia. Catholica ; vide Ecclesia. Certitudo, et incertitudo, vide Credo. Oaves, claudere, recludere, ccelumque ligare, solvere peccata, vel pecca- tores ; metaphors; nostras ; ut sunt etiam retinere, vel detinere peccata, pro, condonare ; nostratia. Concupiscentia, i. e. rerum malarum appetitus, vel appetitio ; nostrum. Conditio, vide Paenitentia. Corpus Christi, pro Ecclesia, et piorum universitate ; nostrum. Vide Caput. Credo, cum accusativo, et prsepositione; nostrum ; ut credere in Deum, i. e. Deum vere agnoscere, illi fidem ha- bere, illi confidere, spem et fiduciam omnem in illo collocare ; nam haec omnia simul complectitur. Credo item, cum solo accusativo, ut Credo resurrectionem mortuorum, et vitam ffiternam, id est, certo expecto, vel spero ; nostra sunt. Fides item cum non solum Dei cognitionem, et cre- dulitatem, sed et fiduciam quoque in Deo significat, et fidelis pro tali fide praedito ; et contraria, infidelitas, infidelis ; nostra sunt propria. Pro- pius accedunt ad latinitatem hoc sensu, diffidens, diffidentia, incredu- lus, incredulitas; sic suspensus, in- certus, dubius, obscura spe pendens, pro infideli ; Latina sunt. Certitudo et incertitudo, parum usitata Latinis. Fiducia, Fidentia, firma animi con- fisio Ciceroniana sunt ; verum ea fidem nostram plene non explicant, sed ejus duntaxat partem significant. Credo, fido, et spero, srepe in nostra religione finitima; sunt significa- tionis, quam liis fere formis Latini exprimunt. Est milii fiducia, est firma animi confisio in Deo. Est mihi stabilis Divinse per Christum benevolentiae fiducia. Spes omnis residet, spem omnem colloco in Deo, in Christo. Spem certam concipio, sustineo me, et nitor spe venia;, im- mortalitatis, vitae sempiternoe, &c. Creo, creatio, creatoi-, conditor, effector, fabricator; Ciceroniana sunt. Crea- tura Latinis inauditum. Ex argilla, lutoque fictus homo. Hominem humo excitatum, celsum et erectum constituit. Hominem generavit, et exornavit Deus. Animum ex sua mente et divinitate genuit Deus. Deus parens hujus universitatis. Lucem qua fruimur, spiritum quern ducimus, commoda quibus utimur, a Deo nobis dari videmus ; modi lo- quendi sunt apud Cic. Crucifigo, crucifixus. Quintil. Plin. Suetonii sunt, non Ciceronis. Passio Christi, pro ejus supplicio, cruciatu, et morte ; sic passus absolute, sine alia voce adjuncta; nostratia sunt. Multa gravia, horrenda passus; Latin. De Christo crucifixo, aut passo, sic Latine dici potest ; Christus in crucem sublatus, vel actus, cruci- fixus, cruce affectus, innocens pro nocentibus pcenas luit; alieni pec- cati pcenas sustinuit, pertulit, per- solvit ; supplicium pro nobis pertulit ; supplicio, cruciatu, cruce, morte af- fectus est, pro peccatis nostris poenas pendit, dependit, tulit. D Dcemones Grace, lares Cicer. Ethnici in bonam partem accipiunt. NOELLI CA Damones ; id est, mentes, vel spiritus impii ct malitiosi ; nostrum. Deltas ; nostrum ; Divinitas, Numen divinum ; Cicer. Diabolus Graec. Adversarius, Budaeo ; Calumniator, Erasmo ; deceptor, de- lator. Dilectio, pro amorc, vix audita Latinis. E Ecclesia, Graecum ; Latin, congregatio. Ecclesia catholica; Latine, universa congregatio, universitas piorum ho- minum ; universitas legitur lib. ad Herennium. Respub. Christiana, vel Christianorum. Electi Dei, substantive, pro, electi a Deo ; nostrum. Sic praedestinari, pnedestinatio, praedestinatus, prae- scientia, praescitus, verba sunt nobis peculiaria. Cicero. Deus non ig- norat ea, quae ab ipso constituta et designata sunt ; id est, Deus prscscit praedestinata, ut nos loquimur. Pirae- scisse oportuit. Terent. Effectus, substantive, Plin. Propertii, non Cic. Effect io, eventus, eventum, et eventa in plur. Cic. Essentia, et substantia, Plauti, Quinti- liani, Plinii, non Ciceronis. Ethnici, Graec. Gentiles, Gentes, pro alienigenis, impiis, idololatris, aliis quam Christianis, aut Judaeis; nos- tras voces sunt. Emngelium Graec. Latine bonum nun- tium ; apud nos sacras Novi Testa- menti historias, et scripturas s.igni- ficat. Evangelista, scriptor Evangelii, quales fuerunt ill! quatuor, Mattliaeus, Marcus, Lucas, Joannes; vel qui de Evangelio concionatur apud popu- lum ; nostrum. Excommunicare, pro, Ecclesia ejicere, expellere, vel arcere ; nostrum. Sic TECHISMUS. 101 Excommunicatio, pro expulsione vel cjuctione. F Fides, vide Credo. G Gentiles, vide Ethnicus. Glorificare, vide Sanctificare. Gratitudo, Latinis hominibus inaudita; Ingratitudo, inusitata; Gratus et Ingratus, Latina sunt. H Hypocrisis Graec. Latine, simulatio, aliena> personae simulatio; hypocrita, simulator alienee personae. I Jesus, Hebraice ; Latine, servator. Idolum, idololatra, idololatria, Graec. Lat. simulachrum, simulachrorum cultor, et cultus. Idololatria latius ap\id nos patet, omnem Divinum cultum cuiquam, prasterquam soli Deo, habitum significans. | Imperfectio, et increatus, Latinis inusi- tata sunt. Infema absolute sine substantivo ad- dito ; nostrum ; ut Descendit ad infema ; ad inferos Latine. Inf delis, infidelitas ; vide Credo. Inobedientia, inobediens ; nostra. In- obscquens; Senec. in Hippol. Minus obsequens, minus obediens, Lat. Invisibilis, vide VisibiUs. Invoco, oro, precor ; Latina. Invoca- tio, oratio, pro precatione, precibus, aut votis ; intercedere item et inter- cessio ; nostra. Divinum numen scclere violatum precibus plaeare. Cic. Justijicare, vide Sanctificare. Jusjurandum Latina vox est, juramen- tum Latinis inusitatum. 102 NOELLI CATECHISMUS. Lavaeeum apud Claud, ct Gell. Lava- tio apud Ciceronem legitur. M Malitia, KaK'ta, quam vitiositatem Ci- cero niavult appellare, quam Mali- tiam. Malitiam enim certi cujusdam vitii, vitiositatem omnium nomen esse. Sic mucks, vitia mavult, quam malitias nominare. Mated icere, una vox ; nostrum ; pro, execrari, devovere, diris devovere, diras obnuntiare ; Cicer. Maledictus item pro execrando, execrabili et detestabili, et maledictio pro execra- tione ; nostra sunt. Sic benedicere. i. e. fausta precari, vel bene ominari. Benedictus item, et benedictio ; nos- tratia. Mandere, et Mandi, Cic. Manducare rarum, Manducari vix invenitur. ' Mediator, pro advocato, aut patrono, nostrum. Intercessor apud Senecam pro mediatore ; sed aliud Ciceroni sig- nificant Intercessor, et Intercedere. Membra Christi, aut Membra corporis Chri=ti, locutiones nostra? sunt. Vide Caput. Minister Dei, minister Ecelesia?, vel minister Ecclesiasticus, pro eo quem Sacerdotem dicimus, usurpari pos- sunt. Sic enim Cicero loquitur; Ministri publici Martis, atque ei Deo consecrati. Mortijico, Mortificatio ; vide Caro. Mundani, pro impiis, Mundus pro impiorum universitate, Seculum pro Mundo ; nostratia. Res mundanae, res incertie, lubrica?, Auxe, fugaces, caduca;. Cic. O Observare leges, Cicer. Observator legis, vix legitur apud Latinos. Omnipotens, Plautus et Cicero, ex veteri poeta. Oranipotentia ; nos- trum. Prxpotens, omnium rerum pnepotens Deus. Cicer. Immensa, infinita, interminata magnitudo, po- tentia, &c. Oratio, vide lnvoco. P Peccator, pro nocente, sonte, impio, nefario ; nostram. Peccatum originis, originale peccatum ; nostratia. Origo peccati, Ovidius. Origo boni, Cicer. Nativum malum, insitum in natura malum. Cic. Naturale malum. Ovid. Cur non et naturale peccatum ? Natui - a cor- rupta. Quintil. Natura mendosa. Ilor. Natura depravata, Natura improbi, contra naturam depravati. Cic. Passio, passus, vide Crucifigo. Personce in Trinitate; nostrum. Painitentia, Livius, Plinius. Ex con- scientia peccatorum timor. Cic. Pro quo nostri quidam contritionis no- mine usi sunt. Resipisco usitatum, resipiscentia inusitatum Latinis. Prcedestinatio, praescientia. Vide Electi. Profuno, profanatio ; Livius, Plinius, non Cicero. Violare sacra ; Cicero. Violatio templi ; Livius. Violator templi ; Ovidius. Propheta, et prophetia, Graec Lat. Vates, vaticinatio, pra;dictio divina. Propheta, pro sacrarum literarum interprete; nostrum. Proximus, vicinus, f rater, charitatis vocabula, nobis sunt peculiaria. Fra- ter, eum, qui eandem nobiscum religionem profitetur, significat. Proximus et vicinus, universitatem humani generis complectuntur. Fra- ternus amor, pro mutuo amore Christ ianorum; nostrum. R Itemissio pcenae, apud Cic. sic et culpa; remissio dici potest, Resipiscentia, vide Pwnitentia. NOEM.I CATECHISM US. 103 Resurgo, Livius, et Ovidius. Revivisco, redivivus. Cic. Resurrectio, carnis resurrectio ; nostra. Excitare ali- quem a mortuis, Excitatio corporurn a mortuis, pro conditione vitre mor- talis, immortalitatem consequi, Cic. S Salvare, salvator, salvatio, Latinis in- audita. Servare, servator, servatrix, liberator, liberatio, Latina sunt. Re- demptor, id est, servator ant libe- rator; nostrum. Sacr amentum, pro mysteriis Divinis; nostrum. Baptismus Graec. Lat. im- mersio vel intinctio, lavatio salutaris, expiatio aqua salutari. Coena Do- mini, vel Dominica, Communio, Eucharistia Greece, Latine gratiarum actio. Sancti, sanctorum, sine substantivo addito, inusitatum Latinis. Sancti- ficare, sanctificatio ; glorificare, glo- rificatio; justificare, justificatio, nos- tratia sunt. Sanctitas, sanctimonia, sanctitudo, Latina. Sanctificare, et glorificare ad Deum relata, ut, sanctificetur nomen tuum ; nostra. Sancte colatur, gloria, honore afficiatur ; gloria Dei, vel nomen Dei amplificetur, celebretur, laudibus celebretur, amplitudo ejus illustre- tur, Ciceronis et Livii sunt. Sanctificare et justificare, ad homines relata; ut Deus suos justificat, sanc- tificat; nostra; sanctos atque integros facit, efficit, reddit, sanctitati, inno- centiae atque integritati, vel in sanc- titatem, atque innocentiam restituit, sanctorum atque innocentium loco habet, ponit, collocat, damnatos in integrum restituit, &c. Latina. Fide, vel per fidem justificamur; nostrum. J ustitiae fundamentum fides ; virtu- tum omnium fundamentum fides. Cicero. Justificus, qui justa facit. Catullus ; Poeticum est. Spiritus, spiritualis, vide Caro. Scriptura, apud Ciceronem, non nisi pro stylo usurpatur. In Rhetorica ad Herennium, et Terent. propius ad nostrum sensum accedit. Sacrce literal ; profana pagina, Claud, cur non et sacra pagina? Verbum Dei pro sacris Uteris ; nostrum ; verbum veritatis pro sacra scriptura quid ni ? ut verbum voluptatis apud Ciceronem. Sensibilis, vide Visibilis. T Tentatio, pro sollicitatione ad vitia ; et inducere in tentationem, usurpantur a nostris. Novi morborum tenta- tiones. Cic. Tractatio usitatior apud Cicer. quam tractatus; et Artis, philosophise, &c. tractatio vel tractatus ; potius quam tractatio vel tractatus de arte, plii- losophia, &c. Traditiones, pro doctrinis aut inventis humanis, pro opinionum commentis futilibus, et commentitiis sententiis, fabulis, nugis : nostrum. Trinitas ; nostrum. Trinus, ternus, vel terni potius: Triplex, triplus, Latina sunt ; verum hie, ut alibi saepe, pietatis potius, quam Latini- tatis rationem habere oportet. V Venerandus ad Deum, et religionem fere semper; honorandus ad homines refcrtur a Cic. Reverendus, reve- rendissimus, in titulis consuetudini condonantur. Verbum Dei, vide Scriptura. Fetus homo, vide Caro. Vita nova, pro innocentia; nostrum. Latine, studium innocenti;u atque sanctitatis. Avocare animum a vi- tiis, a peccatis ; pravos affect us et a])petitus vitiosos frsenare. Cic. Ra- rum est quoddam genus eorum, qui 104 NOELLI CATECHISMUS. se a corpore avocant, et ad divinarum rerura cognitionem cura omni, stu- dioque rapiuntur. Visits raro, aspcctus sa:pe apud Cicer. Visibilis, et sensibilis, PJinii, non Cice- ronis ; conspicuus, aspeetabilis, spec- tabilis, sub oculos, sub aspectuin cadens, vel veniens, sub oculorum sensum cadens, sub serisibus, in sen- sum cadens, in sensum credendi cadens, percipere sensibus, Ciceronis sunt. Invisibilis, ut gratia invisi- bilis, Latinum non est. Occultus* abditus, tectus,'non conspicuus, La- tina sunt. Unitus, Col. Plin. non Cicero. Z Zelotypus, vel Zelotes potius, et Zelo- typia, Grffica sunt. Socii impatiens, socii impatientia, Plinii sunt potius quam Ciceronis. Zelotypia, inquit Cicero, est aegritudo ex eo, quod alter potiatur eo, quod ipse concu- piverit. m ft jl ma flfei! III w v O IS A CATECHISM E, or first Instruction and Learn- ing of Christian Religion. % Translated out of Latine into Englishe. IfAT LONDON. Printed by Iolm Daye dwelling oucr Aldcrsgate. If Cum Pritiilcgio Regice Maiestatis per Decennium. AN. 1570. %%% (Hi §3 sis If ® C To the most reverend Fathers in God, my Lords, Matthew Archbishop of Canterbury, and Edmond archbishop of York, and to the reve- rend father in God, Edwin, my lord bishop of London, and to all the other reverend fathers, my lords the bishops of all the several dioceses in England. May it please your good graces and fatherhoods to permit me, with all humility and reverence to render you in this preface an accompt of my purpose and doing in publishing this Catechism by me translated, and offered to the church of England under protection of your names. Whereas there was very lately a Latin Catechism printed, wherein the sum of Christian religion was set forth in short questions and answers, yet not containing bare and naked affirmations only, but shewing also some causes and reasons to the same annexed, and well furnished with places of scripture noted in the margin for proof thereof: in which Catechism there hath also great labour and diligence been be- stowed about the purity of the Latin tongue, that such as were studious of that language, specially the youth, might at once with one labour learn the truth of religion and the pureness of the Latin tongue together. That Catechism I have thought good to translate into English, as well for the use of such as understand no Latin at all, as also for their com- modity, who, having a little sight in that language, desire some more perfection therein. For which cause I have not used that liberty in rendering the sense at large which the order of translation doth permit unto me, but have willingly, for the benefit of the meaner learned, tied myself very much to observing of the words themselves, but so yet that I had alway regard to the natural property and easiness of our native tongue. 108 THE PREFACE. This book as it will be profitable to such as do under- stand English only, so will it bring double profit to those, ■who, being somewhat skilled in the Latin tongue and desiring more skill, will compare the Latin book with the English, whereby they may at once learn, as I said, the truth of religion and the purity of the Latin tongue. And, lest the reader desirous to compare any the parts or sentences of the Latin and English books might be hindered, I have procured that the English print answereth the Latin, page for page, throughout the whole books, so that any sentence may at the first easily be found in both the books. This exercise in my opinion is most meet for the use of such ecclesiastical ministers and studious youth as have not yet the perfect knowledge either of religion or of the Latin speech, who by experience may find (as I think) more profit hereby than they would suppose upon the first view. Neither is this conference of translations by them who be very well learned judged unpro- fitable for such as are competently learned. The book hath also one further use of very good exercise for those that desire to see more at large how the doctrine herein taught is confirmed by the word of God, the only rule of true religion ; that is, if such as shall read it to learn truth, but specially ecclesiastical ministers whose charge is to teach truth, shall resort to the places of scripture noted in the margin, and read them in the Bible at large, and then mark how each thing here affirmed is there well confirmed, and how the doctrine here delivered is not only in all parts fully ap- proved by God's holy word, but also for the most part uttered in the very words of the text, so far a3 may be with respect of pureness of the Latin phrase ; by which mean they shall also be occasioned to be better acquainted with the scriptures themselves and with the true and natural understanding of them. And therein be it remembered that the last numbers in the quotations, shewing the divisions within the chapters, are gathered according to the great Bible last printed. This THE PREFACE. 109 exercise whoso shall assay shall find it of marvellous great profit, both for conceiving truth to the satisfying of conscience, and for delivering truth to the discharge of duty. It may perhaps be marvelled of some, why throughout the book, as well in the Latin as in this translated, the master asketh, the scholar answereth, and ever the declaration of the matter is put in the scholar's mouth, so as some may muse why the scholar may seem to be made wiser than the master. This objection hath easy answer ; and such answer as it hath I thought meet to disclose. It may not be thought that the master here inquireth of the scholar as desirous to learn of him, nor that the scholar informeth the master as presuming to teach him. But the master opposeth the scholar to see how he hath profited, and the scholar rendereth to the master to give accompt of his memory and diligence. And that it may appear that this order of opposing by the master and rendering by the scholar for good reason might seem to the author more convenient than the other form which some other writers of catechisms have used, that is, of inquiring by the scholar and teaching by the master, (without prejudice alway or condemning the other) it may be remembered tbat the end and purpose of catechism is in good and natural order fitly applied to serve the good use of confirmation by the bishop, at which time the bishop which confirmeth doth not teach but examine, and in his whole manner of opposing useth such form as here in like sort the Catechumenus or child is prepared unto ; which is also not done without example, for the same manner is in the short catechism now used in the Church of England at confirmation. Now surely there are no greater means of advancing true religion and rooting out of errors than these two, that is to say, catechism or good instruction of youth, and good infor- mation of ecclesiastical ministers in sound truth, and the proofs thereof, howsoever perhaps they may lack some full furniture of other learnings. And therewith for my part I 110 THK PREFACE. have long thought it a much better way toward removing of heresies and superstitions (whereof Rome hath brought us and left us plenty) to deal first with plain setting out of truth as not in controversy, without dealing at the beginning with the strife of confutation. For so both discretion and charity in the teacher is easilier kept, and truth once being settled, error will fall of itself, so that he which hath once thus with conference of God's word conceived a certain and stayed judgment of truth, shall either wonder how absurd errors have been received, or shall with less peril hear them talked of. These things all considered, and how this book serveth to all these good ends, and therewithal remembered how it hath pleased almighty God of his great goodness and love, and to the singular benefit of this his church of England, under the queen's most excellent majesty the most honourable instru- ment of advancing his religion and glory in her dominions and of bringing truth and peace to the consciences of her subjects, to ordain your graces and fatherhoods the chief pastors and governors of his flock for doctrine and all eccle- siastical duties : the first author of this book in Latin had very good reason to offer his work unto you, that as the people of God's flock in England are under your charge, so they might receive so great a benefit as this is under your name, and thereby you our governors on the one part might be the rather moved to further so good intention, and we all under your governance on the other part be made more ready to receive it with better assurance of good allowance, and to thank God, the giver of all good things and guider of all good doings and purposes, and (as meet is) that we and our pos- terity, so long as an English child or other shall in this Cate- chism learn Christianity, may keep in thankful remembrance the happiness of these good times, the blessed memory of her majesty, and the good names of you God's good ministers, now chief pastors of this his flock, in whose time (to your and our comfortable consideration be it spoken) God hath so THE PREFACE. Ill liberally spread among us the light of his gospel, and (praised be he, and happy be ye therefore) hath made you his faithful dispensers of so great a grace. The same reasons that so moved the first author have also moved me to offer my translation unto you, comprising herein as patrons all the fathers and lords of the clergy, but specially and by name your graces my lords the archbishops, to whose provinces the whole realm pertaineth, and your fatherhood my lord of London, to whose diocese London a light to the rest of England belongeth, and to whom myself dwelling within your charge do owe particular duty. This my intent and labour being to do good to as many and largely as I possibly could, if I shall understand to be with the readers taken in good part and used to their benefit (as the rather by your good means, and names it may be), I shall think my travail very well bestowed, holding myself in the meantime contented with the conscience of a good meaning bent to do good so far as my skill and power would extend. The success hereof I commit to God, the judgment I submit to you, for whom and whose zeal I praise God, and pray to him for your preservation to the benefit of his Church. (•••) Your most humble. T. Norton. NOWELL'S CATECHISM. THE MASTER. THE SCHOLAR. Master. Forasmuch as the master ought to be to his ™ e y Masters scholars a second parent and father, not of their bodies, but of their minds, I see it belongeth to the order of my duty, my dear child, not so much to instruct thee civilly in learn- ing and good manners, as to furnish thy mind, and that in £ h °? d ^ s d in thy tender years, with good opinions and true religion. a For this age of childhood ought no less, yea, also much more, to p*'. !xxV iii. 3, be trained with good lessons to godliness, than with good arts xi*i3. Ma "' to humanity: wherefore I thought meet to examine thee by 21imu,lD - certain short questions, that I may surely know whether thou have well bestowed thy study and labour therein, or no. Scholar. And I for my part, right worshipful master, shall willingly answer your demands, so far as I have been able with wit to conceive or keep in memory, and can at this present call to mind and remember, what I have heard you teach me out of the holy scriptures. M. Go to therefore, and tell me what religion it is that thou professest. S. The religion that I profess, right worshipful master, yK ian re " is the same whereof the Lord Christ is the Author and Teacher, and which is therefore properly and truly called the Christian religion, like as the professors thereof are also christian, . named of b named Christians. Ch A ri f- . „_ b Acts xi. 26. M. Dost thou then acknowledge thyself to be a follower of Christian godliness and religion, and a scholar of our Lord and schoolmaster Christ ? S. I do so acknowledge indeed, c and do unfeignedly c „f om - *• and freely profess it : yea, I do settle therein the sum of all d my felicity, as in that which is the chiefest good that can d Ps s. & -«.-', xxxiii. 12. come to man, and such as without it our state should be far J ° ba "'■ l8 > more miserable than the state of any brute creatures. M. Well then, I would have the substance and nature [NOEL. CATKC.J 114 nowell's catechism. Thedeiini- of Christian religion and godliness, the name whereof is most honourable and holy, to be briefly expressed, with some defi- nition of it. •Deut iv. i, S. Christian religion is the e true and godly worshipping Matf!*' fo. °^ God an ^ keeping of his commandments. John iv. 24. M Qf wh()m fo^ J fc Jg tQ be l earne d ? fp s . i.2. & S. Of none other surely but of the heavenly f word of lxxviii. 1. . 27'44 X 2Pet a ft erwarc * more plainly in the new Testament by our Lord Monni 5 9 J esus Christ, the Son of God, and by his holy 'apostles in- Heb!i.i%. spired with the Spirit of God, and have been k preserved unto 5 2o. our time whole and uncorrupted. A°ctsi XX 4. 22 ' M. Why was it God's will so to open unto us his word Eph. iii. 5. • o >< isai. xi. s. m writing / Matt v 18 Lukexvi. 17. Because we of ourselves (such is the Markness of our 1 John i. 5. v Eph r 'iv 2 lj hearts) are not able to understand the will of Almighty God, » 8 Matt. vii. in the "knowledge of whom, and in obedience towards him, Heh x.'lic 50 ' true godliness consisteth. God having pity upon us, hath -wfadAx! 7 ' "opened and clearly set it out unto us; and the same so xxvi 7 'i8. Acts clearly set out he hath left in the book of the two °Testa- 1 Pet. ii. ft, » ha 1 ' »iTi. 2 & men ^ s ' w hich are called the holy p scriptures, to the end that 6 ix. is. we should not be uncertainly q carried hither and thither, but r Matt. xxvi. ^ • M. Dost thou then affirm that all things necessary to godliness and salvation are contained in the written word of God? S. y Yea: for it were a point of intolerable ungodliness J^V" 1 ^ and madness to think, either that God hath left an imperfect | e"*^ doctrine, or that men were able to make that perfect, which ] corA!'i 2 9%£ God left imperfect. Therefore the Lord hath most straitly Gai.'i.8,s>. forbidden men, that they neither z add anything to, nor take «De'ut. w. 2, , . , J „ ° . . , 40. Prov. anything from, his word, nor turn any way irom it, either to xxx. ^ isai. the right hand or the left. M. If this be true that thou sayest, to what purpose then are so many things so oft in councils and ecclesiastical assemblies, decreed, and by learned men taught in preaching, or left in writing ? S. All these things serve either to expounding of dark places of the word of God, and to take away controversies that rise among men, or to the orderly stablishing of the outward governance of the Church, and not to make new articles of religion. a For all things necessary to salvation, that a neut. xxxii. is to say, how godliness, holiness, and religion are to be purely 7, &e.' x,x ' ''' and uncorruptedly yielded to God : what obedience is to be 2Tim. m. is, given to God, by which alone the order of a godly life is to be framed ; what affiance Ave ought to put in God ; how God is to be called upon, and all good things to be imputed to him ; what form is to be kept in celebrating the divine mysteries ; all these things, I say, are to be learned of the word of God, without the knowledge whereof all these things are either utterly unknown, or most absurdly done ; so that it were far better that they were not done at all, as the Lord himself >> Matt. xxii. witnesseth that b ignorance of the scripture is the mother of 9-' Acts xm.' all errors; and he himself in his teaching, doth commonly c ,M att xix - ' D' ' 3 -... « Josh. vm. 3.>. his own word expressly witnesseth, it were a very mockery 1^°"^ that the word of God, which is appointed by God himself to teach his people, should be read to the people in a tongue unknown to them, and whereof they can learn nothing. Also St Paul doth treat of this matter, p and thereupon concludeth pic 0 r.xiv. that the unlearned people cannot answer Amen to the thanks- giving which they understand not, but that the readers and hearers should be q strangers the one to the other, if any- q i cor. xiv. thing be spoken in the congregation that is not understood of them that be present ; r and that he had rather to speak ji cor. xiv. in the church of God five words understood, than ten thousand words not understood. M. Shall we then have sufficiently discharged our duties, if we so endeavour ourselves that we hear and understand the word of God ? S. No. For we must not only hear and understand the word of God, but also 8 with stedfast assent of mind • p*. i. 2. & xix. 8. 9, Hi- embrace it as the truth of God descended from heaven, and ^t rk xvi \- ; 7 John xx. 2/, heartily love it, yield ourselves to it desirous and apt to Acts learn, and to frame our minds to obey it, that, being once i° eU 2ChSm. planted in our hearts, it may take deep roots therein, and SSke'xtss. bring forth the fruits of a godly life, ordered according to j° mei i. 21. the rule thereof, that so it may turn to our salvation as it is ordained. u It is therefore certain that we must, with all our -Deutxvii. travail, endeavour that in reading it, in studying upon it, and '•>■ Ps.i/2.' in hearing it both privately and publicly, we may profit ; but profit in any wise we cannot, if it be set forth to us in a tongue that we know not. M. But shall we attain to such perfection as thou speak- est of by only reading the word of God, and diligently hear- ing it, and the teachers of it ? S. Forasmuch as it is the wisdom of God, men should vainly labour in either teaching or learning it, unless God would vouchsafe with the "teaching of his Spirit to instruct J 1 ^- xx i x - our hearts, as Paul teacheth, y that in vain is the planting and Acth$\'u' the watering, unless God give the increase; therefore, that 2 y fc^!m. 7. we may attain the wisdom of God hidden in his word, welu'c,""' must z with fervent prayer crave of God that with his Spirit » M'"r'k 3 vi. 52. he lighten our minds, being darkened a with extreme darkness, lcor.nf'u. 113 now ell's catechism. kjohnxvL For him the Lord hath promised to us to he our b teacher sent from heaven, that shall guide us into all truth. jJffheJjSS 1 M- I Qto wuat chief P ar ts dost thou divide all this word ofGoJ of God? S. Into the law and the gospel. M. How be these two known the one from the other ? S. The law setteth out our duties both of godliness toward God, that is, the true worshipping of God, and of cMatt.xxii. 0 charity toward our neighbour, and severely requireth and xii.30,3i. exacteth d our precise obedience, and to the obedient pro- Johniii. 23. . i.- i i !• , i- i *Lev.xxvi. miseth everlasting hie, but to the disobedient pronounceth Deut. v. 32. . Johnxh is threatenings and pains, yea, and eternal death. The gospel * MMki. is. e containeth the promises of God; and to the offenders of the Luke'v!^. law, so that they repent them of their offence, it promiseth John i. 17- that God will be merciful through faith in Christ. xHi. 38. ^ M. Hitherto then thou hast declared that the word of gai. iii'n.' God doth teach us his will, and containeth all things needful The sum of ' ° beensa It ath *° salvation, and that we ought earnestly to study upon it, and diligently to hear the teachers and expounders of it ; but, above all things, that we must by prayer obtain us a teacher from heaven ; and what is the word of God, and of what parts it consisteth. S. It is true. M. Since then Christian religion fioweth out of God's word as out of a spring-head, as thou hast before done with God's word, so now divide me also religion itself, which is to be drawn out of God's word into her parts and members, that we may plainly determine whereunto each part ought to be applied, and, as it were, to certain marks to be directed. Religion di- S. As of the word of God, so of religion also, there are fLev.xxvi. principally two parts; f obedience, which the law, the perfect xi.26. eut ' rule of righteousness commandeth, and faith, 8 which the gospel, John xiv. 15, , , , , . . ? „ , fiiarktij ^at embraceth the promises concerning the mercy of God, loSi^S: requireth. * ul 22. & jj£ jj. seeme th yet^ that there are either more or other parts of religion ; for sometime, in dividing it, the holy scriptures do use other names. S. That is true. For sometime they divide whole reli- * Gai. v. g. gion into faith h and charity, and sometime into 'repentance ] John iii. 23. ° . % t k , • i Mark i. is. and faith. Jbor sometime for obedience they set chanty, k Matt. xxii. . , » »J xli 3 3ti 3i Ia 33 k ^hich by the law is required to be perfect toward God and no well's catechism. 119 men ; and sometime because we perform neither obedience 'nor charity such as we ought, they put in place thereof J^;"^- ,f "'repentance most necessary for sinners to the obtaining of MaJkiiis. 1 the mercy of God. Some, which like to have more parts, do Actsu - 38 - set forth first out of the law, "the knowledge of our due ° Rom. m. duty, and damnation by the law for forsaking and rejecting our duty; secondly, out of the gospel, the "knowledge and g R ° m - jjj- affiance of our deliverance; thirdly, p prayer and craving °fg P ^ m xi j. the mercy and help of God ; fourthly, q thanksgiving for deli- \ 2 < ]? or i , verance and other benefits of God. But howsoever they ££'."'4,; differ in names, they be the same things ; and to those two coLmTifi principal parts, obedience and faith, in which is contained all the sum and substance of our religion, all the rest are referred. For whereas many do add, as parts, invocation and thanks- giving, and the divine mysteries most nearly conjoined to the same, which are commonly called sacraments, these, in very deed, are comprised within those two former parts. For no man can truly perform the duty toward God, either of affiance or of obedience, which will not, when any necessity distresseth him, flee to God, and account all things to come from him, and, when occasion and time serveth, rightly use his holy mysteries. M. I agree with thee, that all may be drawn to these two parts, if a man will precisely and somewhat narrowly treat of them. But forasmuch as the most precise manner of dividing is not to be required of children, I had rather that somewhat in plainer sort thou divide religion into more parts, that the whole matter may be made the clearer. Therefore let us handle these things more grossly, so it be more openly. 5. Where you like best to deal with me in plainer sort, I may conveniently of two parts make four, and divide whole religion into obedience, faith, invocation, and sacra- ments. M. Go to, then. Since I desire to have this treating of religion to be as plain as may be, let us keep this order ; first, to inquire of obedience, which the law requireth; secondly, of faith, which looketh to, and embraceth the promises of the gospel; thirdly, of invocation and thanksgiving, which two are most nearly joined together ; fourthly and lastly of the sacraments and mysteries of God. 6. And I, worshipful master, shall willingly, according 120 nowell's catechism. to my slender capacity, answer your questions, as I am taught by the holy scriptures. The First Part. Of the Law and Obedience. T Lev. xxv i. M. Forasmuch as r our obedience whereof we have first 3, 14. Deut. . x. i2. & to speak, is to be tried by the rule of the law of God, it is XXVlll. r ' » * itakez X si necessar y that we first search out the whole substance and 2^23*24." 15, nature of the law, which being found and known, it cannot James n. io. ^ e unknown, what and of what sort our obedience ought to be. Therefore, begin to tell what thou thinkest of the law. iDeut. iv. 2. S. I think that the law of God is the 8 full" and in all xxxh. i. points perfect rule of the righteousness that is required of Ps. xix. 6 7. . tExod. xx. man, which 'commandeth those things that are to be done, isai.xxx.2i. and forbiddeth the contraries. In this law God hath u re- ■ Deut. vi. 17, , is . &xiii. i8. strained all things to his own will and judgment, so as no Rom. xn. 2. D JO' v ' 17 & godliness toward him, nor dutifulness toward men can be coi. l a allowed of him, but that only which doth in all things agree with the straitness of this rule. Vainly, therefore, do mortal w i Sam. xv. men invent to themselves forms of w godliness and duty after isai. xxix. i3. their own fancy ; for God hath set forth to us his law, Matt. xv. 3, 9. i i i n * Matt. xxii. x written in two tables, as a most sure rule both oi our wor- i john iii. 23. shipping of God, and y of our duties to men, and therewith is. & xxxiv. ' also hath declared that there is nothing on earth more 28,29. . ° ^Deut'Vaa pleasant z and acceptable to him than our obedience. 2& x Sat&i£ M - Whereof treateth the first table ? wohn iii. 24. S. It treateth of our a godliness toward God, and con- Matt!xx V i'i.3G, taineth the first four commandments of the law. M. Whereof treateth the second ? b Matt. xxii. B. Of the duties of b mutual charity or love among men, xiij. 8, 9/ which containeth six commandments. And so, in a sum, c ten c Exo< '™ commandments make up the whole law, for which cause the xxxiv. 28. 1 Deut. iv. 13. j aw j s ca lled the Ten Commandments. 31. Rehearse me the first commandment of the first table. dKxod.xx.i, ,S. God spake thus: " d Hear, 0 Israel: I am the Lord 2, 3. Deut. r p's 6 ixxxi 8 *ky God, which have brought thee out of the land of Egypt, inch vi 4 ' ou t °f ^ ne house of bondage. Thou shalt have none other gods before me." M. Why doth God first speak somewhat of himself and of his benefit ? nowell's catechism. 121 XVI. i. ti. S. He had principally care that the "estimation of the- Lev. x . , Deut. vi laws ordained by him should not be shortly abated by con- tempt : and therefore that they might have the greater au- thority, he useth this, as it were, an entry, " I am the Lord %God." In which words he teacheth that he is f our Maker, f nem. x. 12. , Ps. cxxxv. 3. Lord, and Saviour, and the Author of all good. And so, with &cxxxvi. 1. ' ' 1 Isa '- vilii I3> good right by his dignity of a law-maker, he challengeth to himself the authority of commanding, and by his goodness he J/'ID vi ' 14, procureth favour to his law, and by them both together, burdeneth us with necessity to obey it, unless we will be both g rebels against him that is most mighty, and unthankful s Mai. i. 5, c. toward him that is most bountiful. M. But whereas he speaketh of Israel by name, and maketh expressly mention of breaking the yoke of the bondage of Egypt, doth not this belong only to the people of Israel ? S. God, indeed, rescued the Israelites by his servant Moses from bodily 11 bondage ; but he hath delivered all them \Ex 0 a. xn. that be his, by his Son Jesus Christ, from the spiritual 'thraldom of sin, and the tyranny of the devil, wherein else 1 John viii. they had lain pressed and oppressed. This kind of deliverance J^' 20 ^ 00 - 1 ' pertaineth indifferently to j all men which put their trust in His- ^cts God their deliverer, and do k to their power obey his laws ; L j^'lni 22 ' which if they do not, he doth by this rehearsal of his most ?£ 2 i. John great benefit pronounce that they shall be 'guilty of most 1 Ps. lxxviii. great unthankfulness. For let every m£lll lm&gillG the m dGVll, 1. Jer. ii. 6. ~ m Luke xiii. that hellish Pharaoh, ready to oppress him, and how n sin is™- 2Tim.ii. that most foul mire wherein he most filthily walloweth ; let f- Ps x] 2 him set before the eyes of his mind, hell, "the most wretched ^l'etl'n'. 20, Egyptian bondage, and then shall he easily perceive that this f,,; Rev- XV1 ' freedom, whereof I speak, is the thing that he ought princi- 40. a Luke"' pally p to desire, as the thing of most great importance to him, spetii. 4. whereof yet he shall be most unworthy, unless he honour the ^ vi Acts ' ^ Author of his deliverance with all service and obedience. R T om - xvi . *>• ilsai.xvn 10. M- Say on. S. After that he hath thus stablished the authority of 1 Cor - vi - 19 - his law, now followeth the commandment, " Thou shalt have none other gods before me." M. Tell me what this meaneth. *S*. This commandment condemneth and forbiddeth idol- ;J*W-3» ]J. Dent, xi 1. atry, ""which God throughly hateth. \ Ju<1 - xi - 6 < 122 NOWELL S CATECHISM. M. What is idolatry, or to have strange gods ? & D M»k*xtf. I* ^ m the place of the one only "true God, which hath openly and manifestly shewed and disclosed himself unto us in the holy scriptures, to set other persons or things, and tisai. xiiv. of them Ho frame and make to ourselves as it were certain 17. Dan. iii. . 5, r, i2, is. gods, to worship them as gods, and to set and repose our - Dcut. u. trust in them. For God commandeth us to "acknowledge Mar'- xis 89 a l° ne f° r our on ty God, that is, that of those things that jJoeut x wholly belong to his majesty, and "which we owe to him Act^x.'UV;. alone, we transfer not any part, be it never so little, to any Rev. xix. io. 0 th erj but that to him alone and entirely we give his whole honour and service, whereof to yield any whit to any other, were a most heinous offence. M. What be the things that we properly owe to God alone, wherein thou sayest that his proper and peculiar wor- shipping consisteth ? S. Innumerable are the things that we owe to God : but they all may be well reduced to four chief points. M. Which be they ? yDeut x. 12. S. That we give unto his maiesty y the sovereign honour, 1 chron. xvi. ° " * 28. Ps. xxix. and to his goodness the greatest z love and affiance ; that we 2, Sec £ xcvl ° ° ' • Matt xxii ^ ee *° n ™> a and crave his help ; that with thankfulness we ?v.'i7.&? h " yield, b as due to him, ourselves and all that we have. These ip s . i. is. things are to be given, as to none other, so to him alone, if ?ps!'xVx!v. we desire to have him alone our c God, and to be his peculiar lxvi. cxlv. et . tutu ubro people. 1 Lev. xxvi. M. What mean those last words, " before me," or " in 12. Deut. vii. «._Psa,xcv. m y sight"? ,r *S". That we cannot once so much as tend to revolting i II. 11. 14. O "ps.'xxxm!' from God, but that God is d witness of it ; for there is nothing xtitis.' so close nor so secret that can be hid from him. Moreover, lo^Heb.w. he thereby declareth that he requireth not only the e honour • isai. L16.& of open confession, but also inward and sincere godliness of xv 3 "' is u ' * h eart » f° r that ^ e ^ S the understander and judge of secret thoughts. M. Well then, let this be enough said of the first com- mandment. Now let us go on to the second. 'Exod.xx.4. S. " f Thou shalt not make to thyself any graven image, Deut w. is." nor the likeness of anything that is in heaven above, or in ps X xcvii '7 the earth beneath, nor in the water under the earth : thou isai. xiii.o. g ^ a ] t no j. ] 30w (j own to them, nor worship them; for I the nowbll's catechism. 123 Lord thy God am a g jealous God, and visit the sins of the gEx . od %, ., «/ «' xxxiv. /, 14. fathers upon the children unto the third and fourth genera- Deut - vli - tion of them that hate me, and shew mercy unto thousands in them that love me, and keep my commandments." M. What is the meaning of these words ? S. As in the first commandment he commandeth that himself alone be honoured and worshipped, so in this com- mandment he restraineth us from all superstition, and from all wrongful and bodily inventions, forasmuch as the worship- ping of him ought to be ''spiritual and pure ; and chiefly he fcisai.ti.i& r i <• i o 1 f i-ii John iv. 23, •irayeth us irom the most gross iault ot outward idolatry. 24. M. It may seem then that this law wholly condemneth J^. the arts of painting and portraiture, so that it is not lawful J^,**^- 9< to have any images made at all. S. Not so. But he first forbiddeth us to make any images, to k express or counterfeit God or to worship him * Lev. xxvi. withal ; and secondly he 'chargeth us not to worship the P™ t x i 1 v I 1 g- images themselves. )*\ & xlvi - M. Why is it not lawful to express God with a bodily tt lxxviii ' and visible form? i~D^!"'.a^' S. Because there can be no likeness or agreeing be- i. & cvi. 34. Isai. xliv. tween God, which m is a Spirit eternal, unmeasurable, infinite, w, ia ... r It 1 • • m Ps. cxv. 3, incomprehensible, severed from all mortal composition — and ^^j,,*^ !'!• Rom. i. a frail, bodily, silly, spiritless, and n vain shape. Therefore |* 2(1, 23. they do most injuriously abate the majesty of the most good " V J^\ iVfa and most great God, when they go about in such sort to f e £ x!"4 & 1 it n i • Acts xvii. 29. make resemblance oi him. M. Have not they then said well, which affirm that images are unlearned men's books ? S. I know not what manner of books they be ; but surely, concerning God, they can teach us nothing but errors. M. What manner of worshipping is that which is here condemned ? aS'. When we, intending to pray, do °turn ourselves to » ps xcvu. 7. portraitures or images; when we do fall down and kneel isai. in*. 17, 1 /• 1 • i • ii -ii . Ua "- "'• beiore them with uncovering our heads, or with other signs & . „ o O Hos. xi. 2. shewing any honour unto them, as if God were represented JJJJ^ -j- Jf- unto us by them ; briefly, we are in this law forbidden, that we neither seek nor worship God in images, or, which is all one, that we worship not the images themselves in honour of 124 nowell's catechism. God, nor in any wise by idolatry or superstition abuse them 24 £,' ng Kzek w * tn ^ n J ur y to ms majesty. Otherwise the lawful use p of xxii! ! 2o. Ma "' making portraitures and of painting is not forbidden. M. By this that thou tellest me, it may easily be ga- thered, that it is very perilous to set any images or pictures tDeut vn. 5. in churches, which are q properly appointed for the only wor- xxxVT" shipping of God. if & xxx.' 22. That that is true we have had already too much Matt.' xxi. 4 i3. experience, by the decay in a manner of whole religion. M. Yet there remaineth a certain, as it were, addition or appendant of this law. De^v. 9?'& s - " For T >" saith he > " 1 the Lord y our God r am a Ps.ix'xviii. jealous God, and visit the sins of the fathers upon the chil- Nah. i. 2. dren unto the third and fourth generation of them that hate me." M. To what end, or wherefore, were these things spoken ? S. These serve to this end, to stablish and confirm this law, by adding as it were a certain special decree. For in naming himself our Lord and our God, he doth by two rea- 1 Kta t5 !tviu sons, that is, in respect s of his authority and of his bountiful- if. ii. Tim ' ness > ur g e us t° 0De y him in all things. And by this word xSw?'i4. " 'jealousy," he declareth that he can abide no partner or Josh. xxiv. i i9. equal. M. What is the reason of this jealousy that thou speak- est of? S. A most just reason. For since that to us, which 6 P isai iv ' 4 ' nave "nothing deserved, only of his own infinite goodness, he Rom v 8 & h at h gi ven himself ; by most good right it is that he will a Tim. i. 9. have us, to be x wholly, altogether, and entirely his own. For io M &" "x'i!: 37. this is that y bond, as it were, of a holy marriage, wherein to 2 co r r.'xi 2 '2. God, the faithful husband, our souls, as chaste spouses, are Eph. v. 24. C0U pi e( j . whose chastity standeth in this, to be dedicated to God alone, and to cleave wholly to him, like as on the other ■ Jer. ii. 20. side our souls are said to be z defiled with adultery, when they & iii. 1, &c. • &xvi T i" 9, swerve f rom God to idolatry or superstition. And how much more heartily the husband loveth his wife, and the chaster he is himself, so much is he more grievously displeased with his wife when she breaketh her faith. M. Go on. S. Now to the intent to shew more vehemently how he no-well's catechism. 125 hateth idolatry, and with greater fear to restrain us from offending therein, he threateneth that he will take vengeance not only of them that shall so offend, but also a of their chil- »Exod. - , • XXXIV. 7' dren and posterity. Deut. v.9,10. M. But how doth this agree with the righteousness of xiv - 2 ». God, that any one should be punished for another's offence ? S. The very state of mankind doth sufficiently assoil 1 this question. b For by nature we are all subject to damna- ^f 3 '-^ tion, in which state, if God do leave us, we have no cause to "'•, !) ' ?.°- complain of him. And as toward the godly he sheweth his love and mercy, °in defending and cherishing their posterity c p D eut iv.37. with giving them their preservation which he owed them not; |f' C xi| X 2 X ' 3G ' so toward the ungodly he executeth his vengeance in d with- d isai. xiv.20. ° J • . & xlviii. 18. holding that his goodness from their children, and yet in the meantime, he doeth them no wrong, in that he giveth them not the grace which e he oweth them not, but as he found e Exod. ill • t • • 1* xxxiii. 19. them, so leaveth them to their own disposition and nature. s™'^ 14 ' M, Go forward to the rest. S. That he should not seem to enforce us with only threatenings, now followeth the other part, wherein God, with gentle and liberal promising, entreateth and allureth us to obey him. For he promiseth that f he will shew most great ' Gen. xxn. " . r 0 17. & xxvi 4. mercifulness both toward all themselves that love him and P eut - v - l0 - & vu. 9. obey his commandments, and also toward their posterity. M. By what reason dost thou think this to be righteous? S. Some reason it is because of the godly education g wherein godly parents do so instruct their children, that they « um. xvm. commonly use to succeed them as their heirs in the true fear 9j.io.&xxxii'. and love of God; also h nature itself draweth us to a good ??-??. xxii !'• £3 »1 Kings xi. will toward our friend's children. But the surest reason is, ^ktngsVii that God so promiseth, 1 which neither can swerve from right- ? % ellt . xxxii. eousness, nor at any time break his promise. 2'chron. xix. M. But it appeareth that this is not continually certain, Jer. ii. s. and ever falleth so. For sometime godly parents beget f^ 3 ?- k ungodly children, and such as go out of kind from their ^sam m parents 1 goodness whom God, notwithstanding this promise, 2Km g sxxiii. hath grievously punished. Ezek'xvm. & This indeed cannot be denied. For as God, when 2 ' ' 10 ' he will, 'sheweth himself merciful to the children of the 11 Rings xi. ■ ■ « • • 12, 13. & xv. wicked, so is he by no such necessity bounden to the children tui 2 jy" 1 solve. xx!: ^ 24 - 126 nowell's catechism. x xn d i9 °^ §°dty> ^ut tua ^ ne a ^ liberty to reject such of josh.xxiii. them as ho will. But therein he always useth such mode- gom-m.3. ra tion, that the truth of his promise ever remaineth stedfast. 2 Pet. in 9. £j "Where afore we speaking of revenging, he nameth but three or four generations at the most; why doth he here, in speaking of mercy, contain a thousand ? -Exod. S. To shew that he is much more inclined to "merciful- xxxiv. 6. . m m nii s h% 5 ' * ness an( * *° hherality, than he is to severity; like as also in *5?'i?v. 7, s, another place he professeth that he is very slow to wrath, lu ' and most ready to forgive. M. By all this that thou hast said, I see thou under- standest that God made special provision that the worshipping of him, which ought to be spiritual and most pure, should not be denied with any gross idolatry or superstition. S. Yea, he most earnestly provideth for it. For he hath, °Exod. xv. 4. not only plainly °and largely reckoning by all forms of images, *v."a ' ' decreed it in a manner in the first part of his law, as a thing that principally concerneth his majesty, but also hath con- V Exod. xx. firmed this law with terrible p threatenings to the offender, xxtL3o? v ' and on the other side offering most great rewards to the licut. iv. 26. . & v. <), ib. & observer of it. So that it may well seem more than wonderful xxvii. 15. a m " « Ps xcvii 7. that this commandment either was not understood, as being Ezek. vi. 4. .... ' o obscure, or not espied, as lying hid in the multitude ; or not regarded, as light or of small charge : yea, that it hath lien as it were wholly neglected of all men, as if it had been no commandment, with no threatenings, no promises, adjoined unto it. M. It is true as thou sayest. But now rehearse me the third commandment, i Exod. xx. 7. S. " q Thou shalt not take the name of thy Lord Lev. xix. 12. . » Deut. v. ii. God i n vain, for the Lord will not hold him guiltless that taketh his name in vain." M. Tell me what is it to take the name of God in vain. rLev.xix. 12. S. To abuse it either r with forswearing, or with swear- fxim.'it'io. ing rashly, unadvisedly, and without "necessity, or with once xxiiig!' naming it without a weighty cause. For since the majesty of Matt. v. 33. ° ° tDeJt. God's 'name is most holy, we ought by all means to beware ps'vui 5 !; that we seem not either to despise it ourselves, or to give Je1 ' x °' other any occasion to despise it ; yea and so to see that we uichron. never once "utter the name of God without most great reve- xxix. 13. - i l i • l , &'cri V ! u that it may ever appear honourable and glorious both nowell's catechism. 127 to ourselves, and to all other. For it is not lawful once x to « w>d. 1. 1. think, much less to speak, of God and of his works, otherwise Eecies. xxm. ii. iSt XXXIX. tlian to his honour. Briefly, whosoever useth the name of 3:1. God otherwise than for most weighty causes, and for most holy matters, abuseth it. M. What thinkest thou then of them that blaspheme God, and of sorcerers, and such other kinds of ungodly men ? & If they do great iniury to God, which y use his name 1 Kcdcs. * 0 " * •' xxiii. 9. only of a certain lewd custom, and intemperate readiness of v - 34. speech, much more do they make themselves guilty of a most heinous and outrageous offence, which abuse the name of God z in bannings, in cursings, in enchantments, in forespeakings', jDeutxviii. or in any other manner of superstition. &i* 5 lvU " 9, M. Is there any lawful using of the name of God in Artsiti 5 i3. swearing? Gal v - 20 - " S. Tea, forsooth. When a an oath is taken for a just » Exod xxii. cause, either to affirm a truth, specially if the magistrate 12; 15. ' _ f Ps. XV. 4. & require or command it, or tor any other matter of great ^ x ^ 1 |. importance, wherein we are either to maintain unviolate thc GaU - 20 - honour of God, or to preserve mutual agreement and charity among men. M. May we therefore lawfully, whensoever we say truth, use an oath with it ? S. I have already said, that this is not lawful ; for so the estimation and reverence of the name of God should be abated, and should become of no price, and contemned as common. But when in a weighty matter the truth should b E xoti. xxii. otherwise not be believed, we may lawfully confirm it with an 12! "kings , * » xxiv. si. & oath. xxx. 15. Gal. i. 20. M. What folio wcth next ? S. " For the Lord will not hold him guiltless that takcth his name in vain." 31. Since God doth in other places pronounce that he will punish generally c all the breakers of his law, why doth cl cv . XX vl he here particularly threaten them that abuse his name? itvii?™ 1 , - S. His meaning was to shew how highly he esteemeth lis locisf the ''glory of his name, to the end that seeing punishment a^xw. 12. ready for us, we should so much the more heedfully beware Vie 1 ' n n 1 , • . , Ezek. xx 8, of profanely abusing it. 14. 1 fortune-tcllinjis. 128 no well's catechism. M. Dost thou think it lawful to swear by the names of saints, or by the names of other men or creatures ? *S*. No. For since a lawful oath is nothing else but the swearer's religious affirming that he calleth and useth God, • Exod. xxii. e the knower and judge of all things, for witness that he II. Heb. vl. JO a > 1& sweareth a true oath, and that he calleth upon and wisheth the same God to be the punisher and avenger of his lying and offence if he swear falsely ; it were a most heinous sin to part or communicate among other persons or creatures this honour of God's wisdom and majesty, which is his own proper f Dent.vi. 13; an( j f peculiar honour. josh, xxiii. j/ t Now remaineth the fourth commandment, which is isai. ixv. i6. £ ne last commandment of the first table. x'x X 8 U 8' " ^ ememDer tnat thou g keep holy the Sabbath-day. Lev XX xm?3. Six days shalt thou labour, and do all that thou hast to do. Ere£ x'x! 2 i2. But the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work : thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant ; thy cattle, and the stranger that is within thy gates. For in six hGen.ii. i, 2, days the Lord ''made heaven and earth, the sea, and all that 3. Heb. iv. 3, , « ' ' 10 - in them is, and rested the seventh day. Wherefore the Lord blessed the seventh day, and hallowed it." M. What meaneth this word " Sabbath" ? i Exod. xvi. S. Sabbath, by interpretation, signifieth 'rest. That 2.i. Lev. xvi. ^ j g k a pp om t e( j on ]y f or foe worshipping 24, e 27. ' God, the godly must lay aside all worldly business, that they Ezek. xlvi. 3. ' ° J J . •> ' . J Mark vi. 2. m ay the more diligently attend to religion and godliness. Luke xxni. «/ o « o o 5(i - M. ' Why hath God set herein before us an example of himself for us to follow ? uohnxiii. S. Because notable and noble 1 examples do more 13, 15. 1 Cor. . 1 iv. ia &xi.i. throughly stir up and sharpen mens minds. For servants do willingly follow their master, and children their parent. And nothing is more to be desired of men than to frame »Heb iv. 3, themselves to the m example and imitation of God. 4, 1(1. & xn 2. I M. Sayest thou then that we must every seventh day abstain from all labour ? S. This commandment hath a double consideration. For 1 Pet. ii. 21. ' 1 Cor. x. 1. 4, a ib 1 & 2 f2 3 ' insomuch as it containeth a ceremony, and requireth only Heb. viii. 5. outward rest, it "belonged peculiarly to the Jews, and hath »2Cor. ni. H. not the force of a continuing and eternal law. But now, by Col. ii. 16 Heb. x. i." the 0 coming of Christ, as the other shadows of Jewish cere- nowell's catechism. 129 monies are abrogated, so is this law also in this behalf abridged. M. What then, beside the ceremony, is there remaining, whereunto we are still perpetually bound ? S. This law was ordained for these causes ; first to stablish and maintain an r ecclesiastical discipline, and a certain order r Mark i. .si. of the christian commonweal; secondly, to provide for the &xv -2i. q state of servants, that it be made tolerable; thirdly, toiExod. xxi. express a certain form and ""figure of the spiritual rest. u. gblul . ..... 2«, 28. M. What is that ecclesiastical discipline that thou speak- ^"j^ 1 - pof fl f 9 xiii. 12. eSt 01 * Heb. iv. 9, 10. S. That the people assemble together to s hear the doc- - Markvi. 4. ii o Luke iv. 16 trine of Christ, to yield 'confession of their faith, to "make 2 7- ' » t p s xcv. 2. openly public prayers to God, ' to celebrate and retain the * v ?' 2 } "memory of God's works and benefits, and to use the y mys- ¥e%^'.Ii'. teries that he hath left us. ^ps' "Ju'23. 31. Shall it be enough to have done these every seventh fcor" x xi'v 21 26. day? S. These things indeed every man privately ought to z record and think upon every day; but for our negligence 2. & and weakness 1 sake, one certain special day is, by public |^ e ^ v ^ ] - order, appointed for this matter. M. Why was there in this commandment provision made for relieving of servants ? S. It was reason that they which be a under other » Deut. v. 14. & xv. 12 15. men's power should have some time to rest from labour. For Jer.xWv. else their state should be too grievous and too hard to bear. And surely meet it was that servants should, together b with bp s . cxxxiv . us, sometimes serve him that is the common master of them ae.ss. and us ; yea, and father too, since he hath, by Christ, adopted o§LiiLii; them to himself as well as us. It is also profitable for the masters themselves that servants should sometimes c rest be- * Deut. v. 14. tween their workings, that, after respiting their work awhile, ul i-ij ™ they may return more fresh and lusty to it again. M. Now remaineth for thee to tell of the spiritual rest. S. That is, when, resting from worldly business d and a isai \. u, from our own works and studies, and as it were having a Heb. iv.' a 13, certain holy vacation, we yield ourselves wholly to God's governance, that he may do his works in us ; and when (as the scripture termeth it) 6 we crucify our flesh, we bridle the cm^'s 24, froward desires and motions of our heart, restraining our own r 1 9 [NOEL. CATEC.J 130 no-well's catechism. nature, that we may obey the will of God. For so shall we most aptly reduce and bring the figure and image of eternal rest to the very thing and truth itself. M. May we then cast away this care on the other days ? S. No ; for when we have once begun, we must go ' Matt. xxiv. forward to the end, throughout the whole race of our life. 24; 25 Jame 2 S And the number of g seven, forasmuch as in the scripture it p'H'lf g lu ' s ig n ifi e *h perfection, putteth us in remembrance that we ought with all our force and endeavour, continually to labour and >' Gen. xvii. 1. 11 travail toward perfection: and yet therewithal is it shewed Matt. v. 48. ... i i cor. ii. 9. us, that so long as we live in this world, we are 'far from the 16.V& xiV. perfection and full attaining of this spiritual rest, and that 13. & xxi. 4. ox' here is given us but a certain taste of that rest which we shall Msai.xxv. a enjoy, k perfectly, fully, and most blessedly in the kingdom of ^The'ss' i.V. God. & xiv. lb. & m. Hitherto thou hast well rehearsed me the laws of xxi. 4. the first table, wherein the true worshipping of God, which is the fountain of all good things, is briefly comprehended. Now, therefore, I would have thee tell me what be the duties of our charity and love towards men, which duties do spring and are drawn out of the same fountain, and which are contained in the second table, i Exod. xx. s The second table beginneth thus : " 1 Honour thy father 12. Deut. v. O » " - " 4%pn?vi. , 2 ' an d thy mother, that thy days may be long in the land which 3 - the Lord thy God giveth thee." 31. What is meant in this place by this word " honour "? ■» Prov. i. 8. S. The honour of parents containeth love, m fear, and Markvii. 10, . t . " , t , , , 20 i C Tim"'v reverence, and consistetn as m the proper work and duty 4. Heb. xii. 0 f ^ i a obeying them, in saving, helping, and defending them, and also finding and relieving them if ever they be in need. M. Doth the law extend only to parents by nature ? S. Although the very words seem to express no more; yet we must understand that all those to whom any authority io De Rom"' * s S^ ven ' as "magistrates, "ministers of the church, p school- o'tuL x i6 mas ters ; finally, all they that have any ornament, either of I Prov. v. 13. q reverent age, or of wit, wisdom, or learning, worship, or ^L h e n v V xix 3i wealthy state, or otherwise be our superiors, are contained xu. 10. v ' under the name of fathers ; because the authority both of them and of fathers come out of one fountain. M. Out of what fountain? nowell's catechism. 131 S. The r holy decree of the laws of God, by which they ^j^j are become worshipful and honourable, as well as natural 1 rct - u - 13, parents. For from thence they all, whether they be parents, princes, magistrates, or other superiors, whatsoever they be, have all their power and authority ; because by these it has pleased God to rule and govern the world. M. What is meant by this, that he calleth magistrates, and other superiors, by the name of parents ? S. To teach us that they are given us of God, both for our own and "public benefit, and also by example of that s Rom . xiii .4. authority, which of all other is naturally 'least grudged at, ' Exod. xxxii. to train and inure the mind of man, which of itself u is puffed ii. n Prov. Hi. with pride, and loth to be under other's commandment, to the \ 2 - . r ' 7 Matt. vii. 9. duty and obedience towards magistrates. For by the name ix^i'uVi. of parents, we are charged not only to yield and obey to magistrates, but also to honour and love them. And likewise, on the other part, superiors are taught so to govern their inferiors, as a just parent useth to rule over good children. M. What meaneth that promise which is added to the commandment ? S. That they shall x enjoy long life, and shall long con- * Exod. xx . tinue in sure and stedfast possession of wealth, that give just i&" Eph.'vi. and due honour to their parents and magistrates. M. But this promise seemeth to belong peculiarly to such Jews as be kind to their parents. S. It is no doubt, that which is by name spoken of the land of y Canaan, pertaineth only to the Jews. But for- JJ^- *»• asmuch as God is z Lord of the whole world, what place soever Deitxxiv he giveth us to dwell in, the same he promiseth and assureth f Gen s , us in this law that we shall keep still in our possession. iray'ie. 1 ' M. But why doth God reckon for a benefit long-con- Dan ' 1V " 22 ' tinued age in such a miserable and wicked life ? S. Because when he relieveth the miseries a and calami- * 2Sam - XXII. 1. ties of them that be his, or preserveth them in so many £ s ;, xviii perils that beset them round about, and calleth them back Hek^is! from vices and sins, he sheweth to them a fatherly mind and good-will, as to his children. M. Doth it follow, on the contrary side, that God hateth them whose life is taken away quickly, or before their ordinary race of years is expired, or that be distressed with miseries and adversities of this world ? 9—2 132 Howell's catechism. t J ?7 i "pro* Nothing less; but rather the Mearlier that any man vho S ii. Malt i s beloved of God, he is commonly the more burdened with adversities, or is wont the sooner to remove out of this life, as he were delivered and let by God out of prison. M. Doth not this in the mean time seem to abate the truth and credit of God's promise ? S. No. For when God doth promise us worldly good things, he always addeth this exception, either expressly c Deut. uttered c or secretly implied; that is, that the same be not isai. i.' i9, 20. unprofitable or hurtful to our souls. For it were against Jer. xxii. 4, 5. * - B B ° ■ Deut xxx. and hatred, and every desire to hurt, is, before God, adjudged i. Mattel manslaughter. Therefore these also God by this law forbid- 'Matt. v. h, O J 22, S3. deth US. ?al v. 20. 1 John u. 11. M. Shall we then fully satisfy the law if we hate no man ? 8. God in condemning hatred requireth love m towards ■» Matt. v. 2.1, all men, even our enemies, yea, so far as to wish health, vjj -t Rom. safety, and all good things to them that wish us evil, and do bear us a hateful and cruel mind, and as much as in us lieth, to do them good. M. What is the seventh commandment? S. " n Thou shalt not commit adultery." »exoMatt. vh. i, maker hath ever chief respect to the affections of the heart, si 4. 1 c or . ' xiii. 5 7. This law, therefore, forbiddeth us to be inclined so much as to think evil of our neighbours, much less to 0 defame them. e Prov. xxv. it 1 1 1 /• 1 1 , 17. 1 Pet. 11. Yea, it commandeth us to be 01 such gentle sincerity and 1.2. indifference toward them, as to endeavour, so far as truth may suffer, to think well of them, and to our uttermost power to preserve their estimation untouched. M. What is the reason why the Lord in his law doth term the corrupt affections of the heart by the names of the most heinous offences ? For he comprehendeth wrath and hatred under the name of manslaughter ; all wantonness and unclean thoughts under the name of adultery, and unjust coveting under the name of theft. S. Lest we (as the nature of man is) should wink at the ungodly d affections of the heart, as things of small weight, *Rom.vii. 7. therefore the Lord setteth them out by their true names, Jainesiv. i. according as he measureth them by the rule of his own righteousness. For our Saviour, the best interpreter of his Father's meaning, doth so expound the same: " e Whoso," e Ma tt v. 22, saith he, " is angry with his brother, he is a manslayer ; KaLw whoso lusteth after a woman, he hath committed adultery." M. But whereas only vices and sins are forbidden in these commandments, why dost thou, in expounding them, say that the contrary virtues are also commanded therein? For thou sayest that, in forbidding of adultery, chastity is enjoined; and in forbidding manslaughter and theft, most entire good-will and liberality is commanded. And so of the rest. *S". Because the same our Saviour doth so expound it, which setteth the sum of the law not in abstaining only from ^ M ^^ xii - injury and evil doing, but in f love and charity; like as the Gai. v.1'4. 136 no well's catechism. sPs.xxx\ii. kingly prophet had also before taught, saying, " g Depart from evil, and do good. 11 M. Now remaineth the last commandment. KMufiL S - " Tnou snalt nofc covet htn 7 neighbour's house, thou 7. lcor.x.'' shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his." M. Seeing that, as thou hast oft said already, the whole law is spiritual, and ordained not only to restrain outward evil doings, but also to bridle the inward affections of the heart ; what is there herein commanded more than was before omitted ? S. God hath before forbidden evil doings and corrupt iisai. i. i6. affections of the mind; but now he requireth of us a 'most GaLv.s to p s .xciv. n. our consent be not added to them, do proceed of our cor- Prov. xx. 9. m . Matt. xv. is, rupted nature. And it is no doubt that sudden desires that tempt the hearts of men, although they prevail not so far as to win a stedfast assent of mind and allowance, are in this commandment condemned by God as sins. For it is meet 1 isai. i. in & that even in our 1 very hearts and minds should shine before jer/iv. k God their most perfect pureness and cleanness. For no in- EzgK. xviii. » p M v U 4 V '5 8 ' nocenc y an d righteousness m but the most perfect can please 2 cot. vi. w. h; m; thereof he hath also set before us this his law a most perfect rule. 31. Hitherto thou hast shortly and plainly opened the law of the ten commandments : but cannot all these things that thou hast severally and particularly declared, be in few words gathered as it were into one sum ? & Why not? seeing that Christ, our heavenly school- master, hath comprised the whole pith and substance of the law in a sum and short abridgment, in this manner, saying, - Matt xxii. <e. Man. vY . . . . 8. 1 Tim.i. 1. and obedience to r his will, and s affiance in his goodness. 9Deut._x.12. 0 Ps. xcvi. 7. M. What is meant by all the heart, all the soul, all ig£- t %u7. the strength ? ?pT'i* "a. 2 " ' S. Such fervency and such unfeignedness of love, that JiSTi. 1 ** there be no room for any 'thoughts, for any desires, for any uJeut. ixx. meanings or doings, that disagree with the love of God. Dear 11. Matt x. ' 0 . , . ° . . . mi 37 - Lukexiv. (as one saith) are our parents, dear are our children, our 20. kinsfolks, our friends, and dearer yet is our country ; but all the dear "loves of them all, entire zeal toward God, and the n John xiv. • • 15 21 23 24 most perfect love of him, not only containeth, but also much & xv.'io.' and far surmounteth, for whom what good man will stick to die? For every godly man loveth God not only more dearly than all his, but also more dearly than himself. M. Now what sayest thou of the love of our neigh- bour ? S. Christ's will was, that there should be most strait bonds of love among his Christians. And as we be by nature most "inclined to the love of ourselves, so can there not be devised a plainer nor shorter, nor more pithy, nor more indifferent rule Phlh "• 21 - of brotherly love than that which the Lord hath gathered out of our own nature and set before us ; that is, that every man should bear to his neighbour the same good-will that he bear- eth to himself. Whereof it followeth that we should y not do rmtt. vn. 12. & xxii. anything to our neighbour, nor say nor think anything of him 39- ^ e vi - which we would not have others to do to ourselves, or to say xiii - y - lu - or think of ourselves. Within the compass of which only law, which is indeed as it were the soul of all other laws, if we could be holden, surely there were no need of so many bars of laws as men do daily devise, to hold men in from doing wrong one to another, and to maintain civil society, and all well near in vain, if among men this one law be not regarded. 31. How far extendeth the name of neighbour ? 138 nowell's catechism. S. The name of neighbour containeth not only those that be of our kin and alliance, or friends, or such as be knit » Matt v. 47. to us in any civil bond of love, but also those 'whom we z know Luke x. 33, , i • 36. not, yea, and our enemies. i ihess. \V. y. M. Why, what have those to do with us ? S. Surely they are knit to us with the same bond wherewith God hath coupled together all mankind ; which • Matt. v. 24. bond his will is to have inviolable and a stedfast, and there- Luke vi. 27. _ . at J aiAo'& ^ cann °t De taken away by any man's frowardness, iv - hatred, or malice. For though any man hate us, yet that notwithstanding, he remaineth still our neighbour, and so must alway be accounted, because the same order by which this fellowship and conjoining among men is knit together ought alway to remain stedfast and inviolable. And hereby it may be easily perceived why the holy scripture hath appointed i jon'n V iif'23 cnar ^.Y or b l° ve to be one of the principal parts of religion. M. But what meaneth that addition in the end, that therein are contained the whole law and the prophets ? S. Because in very deed the sum of them all belongeth thereunto. For all the warnings, commandments, exhortations, promises, and threatenings, which the law itself and the pro- phets and apostles do everywhere use, are directed to nothing else, but to the end of this law, as it were to a mark. And i2 M Lukevi things m the holy scriptures are so applied to charity, x'ii f°w * ne y seem as ^ were to lead us by the hand unto it. ?Tim. L5. ^ ow I would have thee to tell me what law that is, that thou speakest of — whether is it the same that we call the law of nature, or some other besides it ? S. I remember, master, that I have long ago learned this of you, that is, that the law, as the highest reason, was by God grafted in the nature of man, while man's nature ■i_Gen. i. 26, was yet d sound and uncorrupted, being created after the w.' 24.' Eph ' image of God : and so this law is indeed, and is called, the Col. iii. 10. ° ' , , ' . law of nature. But since the nature of man became stained • Lukei.79. with sin, although the e minds of wise men have been in some & xvii. 27. sort lightened with the brightness of this natural light, yet om. 1. 19. ^ e mos t p ar t of men this light is so put out, that scarce any sparkles thereof are to be seen ; and in many men's 9, 1 Io! t i2 XXlv ' minds is deeply grafted f a sharp hatred of God and men, H.^Timiiii. against the ordinances of God and his commandments written in this law, which command most hearty love to God and men. no-well's catechism. 139 And hereof cometh so great ungodliness toward God, and so deadly cruelty toward men. M. How cometh it to pass that God would have these commandments written in tables ? S. I will tell you. sThe image of God in man is, since » Luke l 79. the fall of Adam, by original sin and by evil custom, so iv - darkened, and natural judgment so corrupted, that man doth not sufficiently understand what difference is between honest and dishonest, right and wrong. Merciful God therefore, minding to renew the same image in us, hath by his law, written in tables, set forth the rule of 11 perfect righteousness, h Si Ps v^ x 1 - 8 - and that so lively and fully, that God requireth no more of Baruc iv - us but to follow the same rule. For he accepteth none other sacrifice but 'obedience, and therefore he hateth all, whatso- 1 sam. xv. ... ... . „ 22. Hos. vi. ever it be, that we admit in religion, or in the case of ^ Mark xii - worshipping God without the warrant of his prescribed ordi- nance. M. But where, in this law, there are no commandments set out of every man's private vocation, how can this be a perfect rule of life ? S. Though here be no commandments expressly set out concerning the duties of every several man, yet forasmuch as the law commandeth to k give to every man his own, it doth k Exod. xx. in a sum comprise all the parts and duties 01 every man capue. privately in his degree and trade of life. And in these tables the Lord hath briefly and summarily comprehended all those things which in the scriptures are eachwhere most largely set out concerning the several commandments and duties of every several man. M. Seeing then the law doth shew a perfect manner of worshipping God aright, ought we not to live wholly according to the rule thereof? *S*. Yea, and so much that God 'promiseth life to them iDeutviu. 1. that live according to the rule of the law, and, on the other Matt iix. 17. side, m threateneth death to them that break his law, as is ■» Deut. xi. aforesaid. And for this cause, in my division, I have named Bom.^iaS obedience as one of the principal parts of religion. M. Dost thou then think them to be justified that do in all things obey the law of God ? n Gen S. Yea, surely, if any were able to perform it, they ^t^i^Z' should be justified by the law ; but we "are all of such weak- alulus. 140 nowell's catechism. ness, that no man in all points fulfilleth his duty. For though we put case, that there be one found that performeth the law in some point, yet shall he not thereby be justified before jfrnesu'iu ^ 0( ^ ' ^ or ^ e P 1 " 01101111 ^^ them all to be °accursed and abo- minable that do not fulfil all things that are contained in the law. M. Dost thou then determine that no mortal man is justified before God by the law ? Rom No man. For the p scriptures do also pronounce the **g £ gal- the same. ia la M. Why then did God make such a law as requireth a perfection above our ability ? S. In making the law, God respected not so much what ?Lui law is as it were a certain schoolmaster to Christ, to lead us &c 24 - the right way to Christ, by knowing of ourselves, and by repentance and faith. S. Yea, forsooth. The Second Part. Of the Gospel and Faith. M. Since now, my dear child, thou hast so much as may be, in a short abridgment, largely answered this matter of the law and obedience, good order requireth that we speak next of the gospel, which containeth the promises of God, and promiseth the mercy of God through Christ to them that have broken God's law, and to the which gospel faith hath specially respect. For this was the second point in our division : and this also, the very orderly course of those mat- ters that we have treated of hath as it were brought us by the hand unto. What is now the sum of the gospel and of our faith ? S. Even the same wherein the chief articles of the christian faith have been in old time briefly knit up and con- tained, and which is commonly called the Creed or Symbol of the Apostles. M. Why is the sum of our faith called a symbol? S. A symbol by interpretation is a badge, mark, watch- word, or token, whereby the soldiers of one side are known from the enemies. For which cause the short sum of our 142 nowell's catechism. faith, by which the Christians are severally known from them that be not Christians, is rightly called a symbol. M. But why is it called the symbol of the apostles ? S. Because it was first received from the apostles' own mouth, or most faithfully gathered out of their writings, and allowed from the very beginning of the church, and so hath continually remained among all the godly, firm, stedfast, and unmoved, as a sure and staid rule of christian faith. M. Go to. I would have thee now rehearse to me the symbol itself ? S. I will. "I believe in God the Father Almighty, maker of heaven and earth ; and in Jesus Christ, his only Son, our Lord ; which was conceived by the Holy Ghost ; born of the Virgin Mary ; suffered under Pontius Pilate ; was crucified, dead, and buried ; he descended into hell : the third day he rose again from the dead ; he ascended into heaven ; sitteth at the right hand of God the Father Almighty ; from thence shall he come to judge the quick and the dead. I be- lieve in the Holy Ghost ; the holy catholic church ; the com- munion of saints ; the forgiveness of sins ; the resurrection of the body ; and the life everlasting. Amen." M. These things, my child, thou hast briefly and in short sum set forth. Wherefore it is good that thou declare more plainly and at large what thou thinkest of every par- ticular. And first, into how many parts dost thou divide this whole confession of faith ? S. Into four principal parts : in the first whereof is en- treated of God the Father, and the creation of all things : in the second, of his Son Jesus Christ, which part also contain- eth the whole sum of the redemption of man : in the third, of the Holy Ghost : in the fourth, of the church, and of the benefits of God towards the church. M. Go forward then to declare me those four parts in order. And first, in the very beginning of the Creed, what meanest thou by this word " believe "? S. I mean thereby that I have a true and a lively faith, Matt. vi'. 13. poral, invisible with the eyes of men, of f most excellent ma- te xix. 26. i ' >) ' - John i. ia jesty, which we call God, whom all peoples of the world g must fp ? . eiv 3i. reverence and worship with highest honour; and in him, as lsai. u. 10, r o ' ' l^&vi^'c'' m the best and greatest, h to settle their hope and affiance. hpfxxxvi 3 ); M. Seeing there is but one God, tell me why, in the confession of the christian faith, thou rehearsest three, the Father, the Son, and the Holy Ghost. novvell's catechism. 145 S. Those be not the names of 'sundry gods, but of i Matt, three distinct persons in one Godhead. For in k one substance 1 John v.V. of God we must consider, the 1 Father, which of himself begat pai. iii 20. ' 0 1 Gen. i. 1. the Son even from eternity, the beginning and first author of 1 Cor - viii - 6 - all things ; the m Son, even from eternity begotten of the m John i. 1 ; Father, which is the eternal wisdom of God the Father; the i. li Heb. i. 2 3 5. " Holy Ghost, proceeding from them both, as the power of "Luke i. 35. God spread abroad through all things, but yet so as it also Acts v. 3, 4. ' continually abideth in itself; and °yet that God is not there- ° ^nx^m fore divided. For of these three persons, none goeth before the Gal - "'• 20 - other p in time, in greatness, nor in dignity : but the Father, pjohni.i. & ' ° ' ,. . . v. 17, 18,21, the Son, and the Holy Ghost, three distinct persons,* 1 in eternity jf- 2- of like continuance, in power, even in dignity equal, and in Godhead one. There is therefore r one eternal, immortal, 'Deut. iv. 35, 39 almighty, glorious, the best, the greatest, God the Father, £ x e x v vi - 3 (}' the Son, and the Holy Ghost. For so hath the universal ^ m . „ number of Christians, which is called the catholic church, taught us by the holy scriptures concerning God the Father, the Son, and the Holy Ghost ; where otherwise the infinite depth of this mystery is so great that it cannot with mind be conceived, much less with words be expressed ; wherein therefore is required a simplicity of Christian faith ready to believe, rather 3 than sharpness of wit to search, or the office s Prov. xxv. of the tongue to express so secret and hidden a mystery. M. Thou sayest true. Go forward therefore. Why dost thou call God Father ? S. Beside the same principal cause which I have already The first part rehearsed, which is, for that he is the 4 natural Father of his God the j, , . . Father. only Son begotten of himself from before all beginning, there ^Matt in. 17. be two other causes why he both is indeed and is called our Jcor.Y'af* Father. u The one is, for that he first created us, and gave Vofn. j. 27. life unto us all. x The other cause is of greater value, namely, iof L 1 "' for that he hath heavenly begotten us again through the Holy 5 Jo i 1 pet.''i. 3 3, Ghost, and y by faith in his true and natural Son Jesus Christ /iohni. 12 he hath adopted us his children, and through the same '7, 23. & ix. Christ hath given us his kingdom, and the inheritance of *• & everlasting life. X1UU.7. M. In what sense dost thou give him the name of "Almighty"? S. For that z as he hath created the world and all Jgg; things, so he hath the same in his power, governeth them by *u , SB ' Eph ' r -1 10 |_NOEL. CATEC.J 146 no well's catechism. his providence, ordereth them after his own will, and com- mandeth all as it pleaseth him ; so as there is nothing done but by his appointment or sufferance, and nothing is there which he is not able to do : for I do not imagine God to have a certain idle power which he putteth not in use. M. Dost thou then make ungodly men also and wicked spirits subject to the power of God ? • jobi. in. S. a Why not? For else were we in most miserable Lukexxii. 31, * 0, ?\„ jo . hn case, for that we should never be out of fear if they might 2H,29. Acts ll. ' JO U&xiiai nave any power over us without the will of God. But God, as it were with a bridle of his power, so restraineth them, that they cannot once stir but at his beck and sufferance. And we for our parts are upholden with this comfort, that we are so in the power of our Almighty Father, that not so much t-Lukexii. 7. as b one hair of ours can perish, but by his will, that beareth &xxi. 18. r ' J > us so good will. M. Go forward. c John i. is. S. c Forasmuch as the mind of man is not able of itself 1 Tim. l. 17. to conceive the goodness and incomprehensibleness of the most good and most great God, we add further, that he is the Creator of heaven and earth, and of all things contained in them. By which words we signify that God is as it were in a glass to be beholden, and (so far as behoveth us) to be ipsai xix. 1. known in his works, and in the orderly d course of the world. & 1. 7. Rom. J 1. 19, 20. For -when we see that same unmeasurable greatness of the world, and all the parts thereof, to be so framed as they could not possibly in beauty be fairer, nor for profit be better, we forthwith thereby understand the infinite power, wisdom, and goodness of the workman and builder thereof. For who is so brutish, that in looking up to heaven doth not perceive that there is a God ? Yea, for this cause specially it seemeth that God hath fashioned men out of the earth, tall and upright, that they should be beholders of things above, and heavenly matters, and in beholding heaven might con- ceive the knowledge of him. M. How dost thou say that God created all things? pfTxx'i.i'fi S. e That God, the most good and mighty Father, at the uohn'i' i 5 " beginning and of nothing, f by the power of his "Word, that is, Heb. r 'i. V 2.'' 6 ' of Jesus Christ his Son, framed and made this whole visible world, and all things, whatsoever they be that are contained ecoi. i. i6. therein, and 8 also the uncorporal spirits whom we call angels. nowell's catechism. 147 M. But dost thou think it godly to affirm that God created all spirits, even those wicked spirits, whom we call devils ? S. God did not 11 create them such: but they, by their ' Gen. i. 31. own evilness, fell from their first creation, without hope of 9°i w.' ' J- Jude6. recovery, and so are they become evil, not by creation and nature, but by corruption of nature. M. Did God think it enough to have once created all things, and then to cast away all further care of things from thenceforth ? S. I have already briefly touched this point. Whereas it is much more excellent to maintain and preserve things created, than to have once created them ; we must certainly believe, 'that when he had so framed the world and all ' Ps. Ixxv. 3. creatures, he from thenceforth hath preserved and yet pre- g^-^' serveth them. For all things would run to ruin, and fall to nothing, unless by his virtue, and, as it were, by his hand they were uph olden. We also assuredly believe, k that the * Matt. x. 29, whole order of nature and changes of things, which are falsely reputed the alterations of fortune, do hang all upon God : Hhat God guideth the course of the heaven, upholdeth the 1 Exod. xiv. earth, tempereth the seas, and ruleth this whole world, and P s - ixxxix. .. . ..... 10- & cxlvii. that all things obey his divine power, and by his divine 8 > 9 - power all things are governed: that he is the ""author of ^ Lev. xxvi. fair weather and of tempest, of rain and of drought, of fruit- fulness and of barrenness, of health and of sickness : that of n all things that belong to the sustentation and preserving of »p s . exiw. our life, and which are desired either for necessary use or 17! u l f; honest pleasure ; finally, of all things that nature needeth, he Kom. xiv. 6. hath ever given, and yet most largely giveth abundance and fj^vj- plenty with most liberal hand; to this end, verily, that we 4 - lliet - v -V- should so use them as becometh mindful and kind children. M. To what end dost thou think that Almighty God hath created all these things ? . S. The world itself °was made for man, and all things The final * o cause. that are therein were provided for the use and profit of men. offw ' pf' And as God made all other things for man, p so made he man "prov.tvi. o 4. Isai. xliii. himself for his own glory. 7.' Hom X xi'.' M. What hast thou then to say of the first beginning *' C °'' '" l& and creation of man ? S. That which Moses wrote; that is, that God q fashioned 21%. t Gen. ii. 7, 10—2 148 nowell's catechism. the first man of clay, and breathed into him soul and life ; and afterward, out of the side of man, being cast in a sleep, he took out woman, and brought her into the world, to join her to man for a companion of his life. And therefore was ' G . e P-;;-7- r man called Adam, because he took his beginning; of the « 111. 19. 5 o © . Gen. iiL 20. earth ; and 3 woman was called Eve, because she was ordained to be the mother of all living persons. 31. Where at this day there is to be seen in both sorts, both men and women, so great corruption, wickedness, and perverseness, did God create them such from the beginning ? S. Nothing less. For God being most perfectly good, • Gen. i. 3i. can make nothing 'but good. God therefore, at the first, -Gen. i. 26. made man according to his own "image and likeness. 31. What is that image, according to the which thou say est that man was fashioned ? aS". It is most absolute righteousness and most perfect holiness, which most properly belongeth to the very nature of ■ Bom. viii. God; and which hath been most evidently shewed x in Christ 49.2CorluL our new Adam, and whereof in us there now scarcely appear iu°'io' 15 ' & an y s P a rkles. M . Yea, do there scarcely appear any ? S. Yea, truly ; for they do not now so shine, as at the j Hom. i. 22. beginning before the fall of man, because man, y with dark- 23 C &'ii' W ness of sins and mist of errors, hath extinguished the bright- Eph. iv. 17. ness oi that image. 31. But tell me how this came to pass. S. I will tell you. When the Lord God had made this ■ Gen.u. 8. world, z he prepared a most finely trimmed garden, and most full of delight and pleasantness, everywhere abounding with all delightful things that might be wished. Herein the Lord God, for a certain singular good-will placed man, and allowed ■ Gen. u. 17. him the use of all things, only a he forbad him the fruit of the tree of knowledge of good and evil, threatening him with death, if he once tasted of it. For reason it was, that man b Gen. Hi. ii. b having received so many benefits, should, in so far obeying, £V&k shew himself willingly obedient to the commandment of God, and that being contented with his own estate, he should not, being himself a creature, advance himself higher against the will of his Creator. M. What then followed ? = Gen. ui. i, ^ womailj c deceived by the devil, persuaded the novvell's catechism. 149 man to taste the forbidden fruit, which thing made them both forthwith subject to death. And that heavenly image, ac- cording to which he was first created, being defaced, in place of wisdom, strength, holiness, truth, and righteousness, the jewels wherewith God had adorned him, there succeeded the most horrible plagues, d blindness, weakness, vain lying, and ^Actsxiv. 12, unrighteousness, in which evils and miseries he also wrapped Bmn.ts». & and overwhelmed his issue and all his posterity. Eph r 'iv"i7" 31. But may it not seem that God did too rigorously ia > 22 - punish the tasting of one apple ? S. Let no man extenuate the most heinous offence of man as a small trespass, e and weigh the deed by the apple ' Gen - 6 - and the only excess of gluttony. For he with his wife, catched and snared with the guileful f allurements of Satan, f Gen. ui. 4,5. by infidelity, revolted from the truth of God to a lie : he gave credit to the false suggestions of the serpent, wherein he accused God of untruth, of envy, and of malicious with- drawing of some goodness : having received so many benefits, g he became most unthankful toward the giver of them: he, % p s . vm. 4, the issue of the earth, not contented that he was made ac- cording to the image of God, with ""intolerable ambition and *• Gen. m. 22. pride sought to make himself equal with the majesty of God. Finally, 'he withdrew himself from allegiance to his Creator, J^f^i"- 11, yea, and malapertly shook off his yoke. Vain, therefore, it is Roin v - 19 - to extenuate the sin of Adam. M. But how can it seem but unrighteous, that for the parents' fault all the posterity should be deprived of sovereign felicity, and burdened with extreme evils and miseries ? S. Adam was the first parent of mankind : therefore God endued him with those ornaments, to have them or lose them for him and his, that is, for all mankind. So soon as he therefore was spoiled of them, his whole nature was left naked, in penury, and destitute of all good things. So soon as he was defiled with that s.pot of sin, k out of the root and ' Rom. v. 12, stock corrupted, there sprung forth corrupted branches, that 1 cor'xv.' 22, conveyed also their corruption into the other twigs springing out of them. Thence it came that so short, 'small, and un- 6 p 7 sa |; f,;- certain race of life is limited unto us. Thence came the f Lf' | 6 - & CIX. 2.J, &c. infirmity of our flesh, m the feebleness of our bodies, the weak- X.c. obxlv ' l * ness and frailness of mankind. Thence came the horrible 1 coral; i«, n blindness of our minds and perverseness of our hearts. 17! if* lv ' 150 nowell's catechism. Thence came that crookedness and corruptness of all our ^Rom.v. 12, affections and desires. Thence came that 0 seed-plot, as it were, a sink of all sins, with the faults whereof mankind is infected and tormented. Of which evil, learned Christians that have sought the proper and true name, have called it original sin. M. Doth mankind suffer the punishments of this sin in this life only ? S. No: but man's nature hath been so corrupted and destroyed with this native mischief, that if the goodness and pGen. in. H, Pmercy of Almighty God had not, with applying a remedy, 21 '. coi. i. 13. holpen and relieved us in affliction, like as we fell in our q Gen. iii. 17, wealth into all calamities, and in our bodies into all q miseries of diseases and of death, so should we of necessity fall > Matt, "v iii. headlong r into darkness and everlasting night, and into fire unquenchable, there, with all kind of punishment, to be per- 3 Gen. iii. 17. petually tormented. And no marvel it is, that s other creatures also incurred that pain which man deserved, for whose use they were created. And the whole order of nature being toen.iii.i7, troubled, both 'in heaven and in earth, harmful tempests, barrenness, diseases, and infinite other evils, brake into the -Hos. vi. 7. world, "into which miseries and woes, besides the said native 2 Cor. xi.3. .,.«', , • , mischiei, we by our own many and great sins are most de- servedly fallen. M. Oh deadly and horrible plague and calamity by sin ! But what remedy is that which thou sayest that God hath provided for us, wherein our forefathers, and from thenceforth all their posterity, have set and settled their hope? The second S. Forsooth, they were comfortably raised to that hope Sreei ^ of salvation, which they have conceived of faith in Jesus vGen. iii. u, Christ, the deliverer and Saviour v promised them of God. For that is it which now followeth next in the Creed : " I believe in Jesus Christ," &c. M. Did God give also to our first parents, by and by, hope of deliverance by Jesus Christ? * Gen. m. ii, s. Yea ; for as he thrust x Adam and Eve out of the 24 ' garden, after that he had first sharply chastised them with y Gen. iii. 14. words, so he cursed the serpent, and threatened him y that the time should one day come, when the seed of the woman should bruise his head. M . What seed is that whereof God speaketh ? nowell's catechism. 151 S. That same seed z is (as St Paul plainly teacheth us,) » Gai. w. ie, Jesus Christ the Son of God, very God, and the son of the ly ' Virgin, very man, in whom we profess, in the second part of the Creed, that we settle our hope and confidence : which was "conceived of the Holy Ghost, and born of the nature of the ■ Matt. i. 20, * , 21. Luke i. holy, chaste, and undefiled Virgin Mary ; and of the same 31 . 35 - mother he was so born and nourished as other infants be, b saving that he was altogether pure and free from all contagion h^iv'w' of sin. & ' M. Did God think it sufficient once in the old Testa- ment to have made promise of this seed ? S. No : but this most joyful promise to mankind, c which c Gen. iii. 14, was first made to our parents, the Lord God did often confirm to their posterity, to the end that men should have the greater expectation of the performance of it. For after he had d entered into covenant by circumcision with Abraham and * Gen. xvii. his seed, he confirmed his promise, first to Abraham himself, &'xxyi.4.'& xxviii. 14. and then to Isaac his son, and after to Jacob his son's son. Last of all, with most evident oracles uttered e by Moses « Deut. x. is. and his other prophets, he continued and maintained the p». ixxxix"4, r . r ' 35. Isai. hii. assuredness of his promises. itv V 9 3 & M. What mean these words, " to bruise the serpent's head"? S. In f the head of the serpent his poison is contained, » p?. lxxiv. 11 1 * T • 1«K 1 1 • mi 13. &cxl. 3,4. and the substance or his hie and strength consisteth. I here- Eccies. x. m. , ° Amos ix. 3. fore the serpent's head signifieth the whole strength, power, and kingdom, or rather the tyranny of the devil the old serpent ; s all which Jesus Christ, that same seed of the e Matt 21. 1 ' . ' Acts x. 38. woman, in whom God hath performed the full sum of his coim. 13. promise, hath subdued by the virtue of his death. And so " eb "■ 14, in breaking the serpent's head, he hath rescued and made free 1 John 111 a from tyranny all them that trust in him. For this is it which we here profess in the Creed, that we " believe in Jesus Christ the Son of God;" that is, that Jesus Christ is the deliverer and Saviour of us which were holden bond, and fast tied with impiety and wickedness, and wrapped in the snares of eternal death, and holden thrall in foul bondage of the serpent the devil. 31. It seemeth me that thou hast expounded the name of Jesus with a very plain declaration. S. It is true. For Jesus in Hebrew signifieth none 152 nowell's catechism. other than in Greek, Soter, in Latin, Servator, and in English, a Saviour. For they have no fitter name to express the force and signification thereof. And by this that we have said, it cannot now be unknown why he had this name. For he alone hath delivered and saved them that be his from eternal damnation, whereunto otherwise they were appointed. Some others indeed have taken upon them this name, because & Matt t si. it was thought that they had saved some men's bodies; h but J?. ' Jesus Christ alone is able to save both souls and bodies of Rom. v. 9,10. Phu. n. 9. them that trust in him. M. Who gave him this name ? S. The angel by the commandment of G-od himself, utatti. 2i. And 'also it was of necessity that he should indeed answer fciLsi. and perform the name that God had given him. M. Now tell me what meaneth the name of Christ. k Ps.H.6.& S. It is as much to say, as k " Anointed;" whereby is £ an Lukl 4 vii meant that he is the sovereign King, Priest, and Prophet, la acu vu. j\f jj ow shall that appear ? iLev.iv. 3. S. By the holy scripture, 1 which both doth apply ISam.xvi. 1, . . J . , J r . . . . „ ., rr , J i2, i3. anointing- to these tnree onices, and doth also oit attribute the 1 Kings xix. 15 > 16 - same offices to Christ. M. Was then Christ anointed with oil, such as they used at creation of kings, priests, and prophets in old time? S. No : but with much more excellent oil ; namely, " Lukeiv. is. m with the most plentiful grace of the Holy Ghost, wherewith &x.38*. ' he was filled and "most abundantly endued with his divine »john i. M, riches. Of which heavenly anointing that outward anointing was but a shadow. M. Obtained he these things for himself alone, or doth he also give us any commodities thereby? S. Yea, Christ received these things of his Father, to the intent that he should communicate the same unto us, in such measure and manner as he knew to be most meet for oLukexxii. every one of us. For °out of his fulness, as out of the only u,'i6. 0 2 n c'or. holy and ever-increasing noble fountain, we all do draw all i. 21. Col. i. J . ° ia 2 Tim. the heavenly good things that we have. M. Dost thou not then say that Christ's kingdom is a worldly kingdom ? r Luke i. 32. & No : but p a spiritual and eternal kingdom, that is 3f". coi. i. 13, governed and ordered by the word and spirit of God, which 14. 2Tiin. iv. ° . •> r bring with them righteousness and life. novvell's catechism. 153 M. What fruit take we of this kingdom ? S. It furnisheth us with q strens;th and spiritual armour i Rom. xiii. D 1 12. & xvi. 20. to vanquish the flesh, the world, sin, and the devil, the out- ^ x or ^ vi E j; h rageous and deadly enemies of our souls: it giveth us blessed iv.a.*vi.n. freedom of conscience; finally, it endoweth us with heavenly riches, and comforteth and strengtheneth us to live godlily and holily. M. What manner of priest is Christ ? S. The 'greatest and an everlasting priest, which alone o?s. ex. ^ is able to appear before God, only able to make the sacrifice ^^yj 6 :^ which God will allow and accept, and only able to appease ^J^f' &c - the wrath of God. 31. To what commodity of ours doth he this ? S. For 8 us he craveth and prayeth peace and pardon of jm^i* God, for us he appeaseth the wrath of God, and us he recon- * ct * £fj- 17 cileth to his Father. For Christ alone is our mediator, by ?x; m * 5 . whom we are made at one with God. Yea, he maketh us as it " 5 * b ' 14, were 'fellow-priests with him in his priesthood, giving us also |Rom. viH. an entry to his Father, that we may with assuredness come g^'Jj* into his presence, and be bold by him to offer us and all ours 12 - to God the Father in sacrifice. M. What manner of prophet is Christ ? S. Whereas men did "despise and reject the prophets, ■ Matt xv. a, the servants of Almighty God, sent before by himself, to^S , 5 ^ uke teach mortal men his will, and had with their own dreams s^Heii 6 !' and inventions darkened and drowned his holy word, he him- 1 ' 2, self, the Son of God, the Lord of all prophets, came down into this world, that fully declaring the will of his Father, he might make an end of all prophecies and foretellings. He therefore came, x his Father's ambassador and messenger to * John \. 4, s. i i • i • i i i ■ i * viii - 26, 40 ' men, that by his declaration they might be brought into the & * right knowledge of God, and into all truth. So, in the name of Christ are contained those three offices which the Son of God received of his Father, and fulfilled to make us partners with him of all the fruit thereof. M. It seemeth then, that in a sum thou sayest thus, that the Son of God is not only called, and is indeed Jesus Christ, that is, the Saviour, King, Priest, and Prophet, but also that he is so for us, and to our benefit and salvation. S. It is true. rjohni.12, M. But since this honour is given to y all the godly to Rom. fx. 2<£ 154 NO WELL'S CATECHISM. be called the children of God, how dost thou call Christ the only Son of God ? * Matt. h. is. *S". God is z the natural Father of Christ alone, and John i! i4,4a Christ alone is naturally the Son of God, being begotten of the Heb i. 3. & substance of the Father, and being of one substance with the v. 5. . Father. But us hath God, freely through Christ, made and adopted his children. Therefore we rightly acknowledge Christ the only Son of God since this honour is by his own »Rom. vin. and most just right due unto him: yet the a name of chil- Eph. I o' v ' ' dren by right of adoption is also freely imparted to us through Christ. M. Now how dost thou understand that he is our Lord? * Deut. x. 17. S. For that the Father hath given him b dominion over x.i. & X xxi.9. men, angels, and all things, and for that he governeth the Lkei.32. 8 '" 1 kingdom of God both in heaven and in earth, with his own Eph. i. 20. . a ' will and power. And hereby are all the godly put in mind, e Deut x. 12, that they are not c at their own liberty, but that both in their bodies and souls, and in their life and death, they are wholly subject to their Lord, to whom they ought to be obe- dient and serviceable in all things, as most faithful servants. M. What followeth next ? S. Next is declared how he took upon him man's nature, and hath performed all things needful to our salvation. 31. Was it then necessary that the Son of God should be made man ? «Matt.xvii. S. Yea; for d necessary it was that what man had 22 23 & xx ■ is,' is. John offended against God, man should atone and satisfy it : which XI. SO. Rom. o ' . i cwtv 21 most heavy burden, none but e the man Jesus Christ was able Heh.' i!' 9.' 7 ' to take up and bear. And other f mediator could there not * i Timl'Si. 5. be to set men at one with God, and to make peace between & e xii.'l4. lj ' them, but Jesus Christ both God and man. Therefore being made man, he did as it were put upon him our person, that he might therein take upon him, bear, perform, and fulfil the parts of our salvation. 31. But why was he conceived of the Holy Ghost, and born of the Virgin Mary, rather than begotten after the usual and natural manner? S. It behoved that he that should and could satisfy for t John i. 29. 1 Cor. v. 7. Heb. iv. 15. sins, and entirely restore wicked and damned persons, should n ot himself s be defiled or blemished with any stain or spot of nowell's catechism. 155 sin, but be endued with singular and perfect uprightness and innocency. Therefore when the seed of man was wholly ''corrupt and defiled, it behoved that in conception of the p2 e xi'v.2,\ 6 ' Son of God, there should be the marvellous and secret work- Rom. iii. 10. ing of the Holy Ghost, whereby he might be fashioned 1 m ■ Isai. vii. 14. Matt i. 20 the womb of the most chaste and pure Virgin, and of her 23. ^Lukel substance that he should not be defiled with the common stain and infection of mankind. Christ, therefore, that k most kExod. xii. 5. pure Lamb, was begotten and born by the Holy Ghost and 1 1'etA i»r ' 1 ' it- -i • 1 -it Rev - xiv - 4 - the conception of the Virgin without sin, that he might cleanse, wash, and put away our spots, who, as we were first conceived and born in sin and uncleanness, so do still from thenceforth continue in unclean life. M. But why is there, in this Christian confession, mention made by name of the Virgin Mary ? S. That he may be known to be that 'true seed of 1 Gen. xxii. Abraham and David, of whom it was from God foretold and Matt. i. i!V xxiii 42 foreshewed by the prophecies of the prophets. Rom. 1.2. M. By this that hath been said, 1 perceive that Jesus Christ the Son of God did put on man's nature for salvation of men. Now go forward. What was done next ? S. That same most joyful and altogether heavenly doctrine of restoring salvation by Christ, (which doctrine is in Greek called Evangelion, the Gospel or glad tidings,) m which in old time was disclosed by the holy prophets, the » pai. im. & servants of God ; n he himself, at length, the Lord of prophets, J| r - xxxiii - Jesus Christ the Son of God, and also of the Virgin, even Acts k ifi iV 22 18 ' the same promised seed, hath most clearly taught all men, 23 " & v "' 37 - and "commanded his apostles whom he chose for that purpose, 0 Matt, xxviii. to teach the same throughout the whole world. xvi.1'5. 3 M. Did he think it enough to have simply and plainly taught this doctrine in words ? S. No : but to the end that men should with more willing minds embrace it, he confirmed and approved the same p with healing of diseases, q chasing away devils, and with pMatuv.w. infinite other good deeds, miracles and signs, whereof r both 15 - ' ... " . O > q Mark ix. 18. his own life and the life of his apostles, most innocently and ^ct*'ii 3 22 holily led, was most plentiful. ^fill'is,'* M. But why doth the Creed omit the story of his life, 16 ' k ' and passcth straight from his birth to his death ? , Isai m S. Because in the Creed are rehearsed only the 9 chief 27^ &c!''' 231 156 nowell's catechism. points of our redemption, and such things as so properly belong to it that they contain as it were the substance thereof. 31. Now tell me the order and manner of his death. • isai. nil. S. He was Wickedly betrayed and forsaken of his own Matt, xxvi. & ^ifas 1, disciples, falsely and maliciously accused of the Jews, con- MaJk'xv' demned by Pontius Pilate the judge, cruelly beaten with sore lohnxvffi.' stripes, vilely handled and scorned, nailed up to the cross &XIX " and fastened upon it; and so, tormented with all extreme pains, he suffered shameful and most painful death. 31. Is this the thank and recompense they gave him for that heavenly doctrine, and for these most great and infinite benefits ? S. These things verily they did to him for their parts 2s Ma Ma?k'x. cruelly, maliciously, and wickedly. But he "of his own n, is,"!?! is. accord and willingly suffered and performed all these things, coLiai. 25 ' to the intent, with this most sweet sacrifice, to appease his 2 cor' v "21. Father toward mankind, and x to pay and suffer the pains due Eji.'i 4 ?. to us, and by this mean to deliver us from the same. Neither coi. u. 14. j g jj. unuse( j am ong men, one to promise and to be surety, rGen.xiii.i9, yea sometimes to suffer for another. - But with Christ as xiiii. 9, 23. & our surety so suffering for us, God dealt as it were with xliv. 16, 32, • „ 1 , , .1 • • , 33. extremity ot law : but, to us whose sins, deservings, punish- ments, and due pains he laid upon Christ, he used singular lenity, gentleness, clemency, and mercy. Christ therefore suffered, and in suffering overcame death, the pain appointed by the everliving God for men's offence. Yea, and by his death he overcame, subdued, overthrew, and vanquished him » Acts x. 38. that had the dominion of death; that is, z the devil, from Col. i. 13. l l Heb. u. 14. whose tyranny and thraldom he rescued us, and set us at liberty. 31. But since we are nevertheless punished with death, which daily hangeth over us, and do still suffer the penalty of our sin, what fruit receive we of this victory ? S. Surely most large fruit. For by Christ's death it • Lukexxiii. is come to pass, that to a the faithful, death is now not a 25126° n ' destruction, but as it were a removing and changing of life, and a very short and sure passage into heaven, whither we ought to follow our guide without fear, which as he was not destroyed by death, so will he also not suffer us to perish. lcSfxv.w. Wherefore the godly ought now no more to shrink or quake i3?u. ss ' IV ' b for fear of death, which is to them the refuge from all the nowell's catechism. 157 labours, cares, and evils of this life, and their leader to heaven. M. Cometh there any other profit to us by the death of Christ? S. In them that through faith are of one body with Christ, crooked c 'affections and corrupt desires, which we call « Rom vi. 4, . . 7 1112 13 the lusts of the flesh, are as it were crucified with him, and f -A?" 1 die, so as they have -no more dominion in our souls. jjj- Co1 - M. Why is the Roman governor, under whom he suffered, expressly named ? S. First, the certain expressing of the persons and times bringeth credit to the matter : secondly, the very thing itself declareth that Christ took our nature upon him at his due time, the very time limited and appointed by God, that is, when the d sceptre was transferred from the issue of Judah to d Gen. xlix. the Romans, and c to foreign kings that held the kingdom of »& ' sufferance under the Roman empire. Moreover, it had been & «>• i- long before foreshewn by God, that Christ should be f de- f p s . H . 2 . livered to the Gentiles to execution, and should suffer death 3M&* 11 ' by the judge's sentence. M. Why so ? S. He being guiltless, was condemned by the judge's sentence, that he might g before the heavenly iudgment-seat eisaum. 3, , . . & . -i i »■ Kom. v. acquit and entirely restore us that were guilty, whose cause j. 6^a & vm. was convicted and condemned by the judgment of God. For jjj. f 8 - i ?et. if he had been murdered by thieves, or slain with sword by private men in an uproar or sedition, such death could have had no form of satisfaction and recompense. M. But Pilate h did bear witness of his innocency. jMattwtvK. *S*. Pilate did well to bear such witness of him, 'since he xv - !"■ Luke xxui. 14. evidently knew him innocent. For if he had been guilty, he J° hn * viii - had not been fit nor meet to bear and pay the pains of the jJSni!» %. sins of others, and to appease God toward sinners. But the 1 Pet ' "'' li> ' same Pilate, accumbered with the continual and agreeable crying out of the Jews, k and wearied and overcome with iMatt xxvn. 22. Luke their importunate outcries, did afterward, according to the xxiu. is, 21, people's mind and request, condemn innocent Christ ; whereby it is plain that he was not punished for his own sins, 'which 1 ,sai - ''»■ 4 > r 1 ' 5. 1 I'ct. ii. were none at all in him, nor suffer pains due to himself, but 24 - )a did bear and pay the pains due to men's wickedness, not due to himself, which of his own will he took upon him, suffering 158 nowell's catechism. for them by bis Trilling death, and with his own guiltless blood washing away the spots of our offences. M. But for what cause did the people so bitterly and throughly hate a man of so great and singular uprightness and innocency ? Ta'MaSxv S> The m priests, Pharisees, and scribes, burning with iifettxv. the fire of envy, when they could n not abide the face and 19. ' j^>hn e ^ii.' light of the truth, "incensed the hatred of the unwise multi- 40, 45. & xi. tu( j e a g a j nSjt t jj e rescuer an( j defender of the truth. 20. MarkTv! M. Since he was condemned by the judge's sentence, why dost thou say that he died of his own will ? S. If the Pharisees, scribes, or other Jews, or they all together, had had power of life and death upon Christ, & L xx e i9" 53 ' had long before hastened his death, p for they oftentimes ixi 1 siLfij?' De f° re had conspired his death and destruction ; yea, and also where they had determined to defer the execution till qiiatt. xxvi. another time, because the feast of q sweet-bread was now at »■ hand, (which feast the Jews were accustomed yearly to keep holy with most great religiousness and solemnity), they could not bring that intent to pass, but that he suffered even hard before the feast-day, in a time most unseasonable for them, but appointed by God for this purpose ; whereby sufficiently appeareth, that no governance of these things and times was 'isai. 7, in their hand and power, but that r of his own will, not com- jo Matt xx. J- f 0 ^™- pelled by any force, he suffered this death for our salvation. 1? - M. Why did God specially appoint that day for his death? S. That by the very time also it might be perceived ■ Matt xxvi. that Christ is that s Paschal Lamb, that is to say, the truly 2. Lukexxu. ' _ » # ' J xiv'i M i r cor chaste and pure Lamb that should be slain, and yield himself v ^ 7 27 f Ieb - the most acceptable sacrifice to his Father for us. M. Since he had the power to choose his own death, why would he be crucified rather than suffer any other kind of death ? » isai. iiii. i2. First, for his Father's will, whereunto he 'conformed Matt xxvi. ' xvM Luke himself, and which had been long afore in old time uttered John m. H. anQ " declared by God, by so many prophecies and oracles, signs and tokens. Moreover, his will was to suffer all ex- tremity for us that had deserved all extremity ; for that kind 2.T e Gai*iii. of death was of all other "most accursed and abominable, which death yet he chiefly chose to die for us, to the intent 13 nowell's catechism. 159 to take upon himself the grievous curse, wherein our sins had bound us, and thereby to deliver us from the same curse. For all x spiteful handlings, all reproaches and torments for ^isa^iai^ our salvation, he counted light, and as things of nought, and !?• }?• & c " ' O » O O ' Matt. xxvi. so was contented to be despised, an abject, and to be accounted §J- the basest of all men, that he might restore us which were f^V^r, 8 . utterly undone, to the hope of salvation that we had lost. 31. Hast thou any more to say of the death of Christ ? S. That Christ y suffered not only a common death in yisai.ua. 6. • . Ps xxii. 1. the sight of men, but also was touched with the horror of Matt xxvi. P , , . 38. & xxvii. eternal death : he fought and wrestled as it were hand to 46. Luke O _ xxii. 43. hand, with the whole army of hell : before the judgment-seat of God he put himself under the heavy judgment and grievous severity of God's punishment : he was driven into most hard distress : he for us suffered and went through horrible fears, and most bitter griefs of mind, to satisfy God's just judgment in all things, and to appease his wrath. For z to sinners whose • i«ai. im. 4, person Christ did here bear, not only the sorrows and pains is. of present death are due, but also of death to come and ever- lasting : so when he did take upon him and bear both the guiltiness and just judgment of mankind, which was undone, and already condemned, he was tormented with so great trouble and sorrow of mind, that a he cried out, " My God, my »ps. xx». God, why hast thou forsaken me ?" xxvii. 46? M. Is not the Son of God hereby dishonoured and touched with some note of desperation ? S. He suffered all these things b without any sin, much b i Pe t. a. 22. less did any desperation possess his soul. For he never ceased in the mean time c to trust in his Father, and to have c Matt. xxvi. good hope of his safety. And being beset round about with g^* 5, fear, he was never dismayed or overwhelmed with sorrow ; and d wrestling with the whole power of hell, he subdued and d Hos. xiii. 14. overcame all the force that stood against him, and all the 54, ss. c'oi. i'. 13 14. 2 Tim furious and violent assaults ; and all these he took upon him, j- 4 1 ^ 5 Heb> and utterly destroyed them ; and himself remained neverthe- less most blessed, and imparted his blessedness to us that put our trust in him : e for if we had not by this his blessed death obtained salvation and life, we had all perished for ever in jf gj^ 1 -.. everlasting death. u - M. But how could Christ, being God, have so great sorrow of mind and fearfulness ? IGO nowell's catechism. 4i M Kom XVl ' ^' ^ n * s came to pass according to the f state of his l Fef'iv i human nature ; his Godhead in the mean time not putting forth the force of his power. M. Now rehearse me briefly and in a sum these most large benefits which the faithful receive of the death of Christ, and his most grievous pain. giieb.vii.27. S. Briefly, with the g one only sacrifice of his death he & ix. 12. &x. » ' m J 12 > 14 - satisfied for our sins before God, and appeasing the wrath of i ?ohni X 7. 14 ' ®°^> made us at one with him. With his blood, as with h most Rev. i. s. p ur e washing, he hath washed and cleansed away all the filth ^Ro^'iv 1 ' anc ^ S P°^ S °f our sou l s > aQ d defacing with everlasting 'forget- 7^s. Htb. x. fulness the memory of our sins, that they shall no more come in the sight of God, he hath cancelled, made void, and done * coi. u. u. away the k hand-writing whereby we were bound and convicted, and also the decree by the sentence whereof we were con- demned. All these things hath he done by his death, both for 'Z 01 ?"';'- the living and for the dead 'that trusted in him while they & xi. 25, 26. * * » Rom. vi. 4, lived. Finally, by the strength of his death he so m bridleth 7, 11, &c & . ** ° v)\\'\ 3 ' an< ^ su bdueth in them that cleave wholly to him by faith, the coi. ii. 13. Justs which otherwise are unbridled and untamed, and so quencheth the burning heat of them, that they more easily obey and yield to the Spirit. M. Why dost thou also add, that he was buried ? » isai. ini. 9. S. His D dead and spiritless body was laid in the grave, Matt. xii. 40. , 1 », O ' &xxvii. 69, that his death should be the more evident, and that all men OH. 1 Cor. xv. 4 - 5 - might certainly know it. For if he had by and by revived, many would have brought his death in debate and question, and so might it seem that it was likely to prove doubtful. M. What meaneth that which followeth, of his descend- ing into hell ? S. That as Christ in his body descended into the bowels of the earth, so, in his soul severed from the body, he descended into hell : and that therewith also the virtue • i Pet. m. la and efficacy of his death, so pierced "through to the dead, and to very hell itself, that both the souls of the unbelieving p Johnviii. felt their most painful and just p damnation for infidelity, and ucor.xv-*. Satan himself, the q prince of hell, felt that all the power Heb. ii. i4, 0 f hi s tyranny and darkness was weakened, vanquished, and » John y. 25. fallen to ruin. On the other side, r the dead, which, while R jm . xiv. 9. they lived, believed in Christ, understood that the work of Col. i. 19, 20. r , • . . . their redemption was now finished, and understood and per- nowell's catechism. 161 ceived the effect and strength thereof with most sweet and assured comfort. M. Now let us go forward to the rest. S. The third day after 8 he rose again ; and by the 6 ^ att ^ xv 1 [ i space of forty days oftentimes shewed himself alive to them * v v 6 ' * */ v Luke xxiv. that were his, and was conversant among his disciples, eating fj^^ 5 { and drinking with them ii. 1,4. Acts i. 3, 4. & M. Was it not enough that by his death we obtain de- u.M,'a& liverance from sin, and pardon? S. That was not enough, if ye consider either him or ourselves. For if he had not risen again, he could not be thought to be *the Son of God; yea, and the same did they 'Hom.u. that saw it, when he hung on the cross, reproach him with and object against him. "He "saved others " (said they) ; u Matt, xxvii. " himself he cannot save. Let him now come down from the Ma , rk * v -.?°- Luke xxm. cross, and we will believe him." But now, rising from the 35, 37 - dead to eternity of life, he declared a greater *power of his » Rom. i 4. Godhead, than if in descending from the cross he had fled from the terrors of death. To die, y certainly, is common to rHeb.ix.s7. all ; and though some for a time have avoided death intended against them, yet to loose or break the bonds of death once suffered, and by his own power to rise alive again, that is the proper doing of the only Son of God, Jesus Christ, the Author of life, by which z he hath shewed himself the conqueror of sin ! & Rom 4 - ' 9 4 ^ and death, yea, and of the devil himself. xiv -j>; }' c °i- ' •' ' xv. 54, 55, 57. M. For what other cause rose he again? oS'iIit'is S. That the prophecies of "David and of other holy j^JfiL* prophets might be fulfilled, which told before, that neither his Mau^i'i.io. body should be touched with corruption, nor his soul be left rts 31, in hell. M. But what profits bringeth it unto us that Christ rose again ? *S*. Manifold and divers. For thereof cometh to us b righteousness, which before we" lacked : thence cometh to us bB0m.iv.25. endeavour of c innocency, which we call newness of life : thence c Rom. vi. 4. v 7 5 11 12 1 3. cometh to us power, virtue, and strength to live well and 111.1, 2. holily : thence have we hope that d our mortal bodies also d John xi. 25. » r . Rom. 11. shall one day be restored from death, and rise whole again. xv - 2 °. For if Christ himself had been 'destroyed by death, he had ^ r 1 xv j 7 not been our deliverer ; for what hope of safety should we have had left by him that had not saved himself ? It was [NOEL. CATEC.J 162 no well's catechism. therefore meet for the person which the Lord did bear, and a fRom. viii. necessarv help for us to salvation, that Christ should 'first de- 11. 1 Cor. xv. * 1 n, is, 20; 21. liver himself from death, and afterward that he should break 1 Pet. La and pull in sunder the bands of death for us, and so that we might set the hope of our salvation in his resurrection. jBpKi.22. For it cannot be g that Christ our head, rising again, should Com 2 ™ suffer us, the members of his body, to be consumed and utterly destroyed by death. M. Thou hast touched, my child, the principal causes of the resurrection of Christ. Now would I hear what thou thinkest of his ascending into heaven. S. He being covered with a cloud spread about him, in hMarkxvi. sight of his apostles h ascended into heaven, or rather, above si'^Aet^'o all heavens, where he sitteth on the right hand of God the i" : * Father. M. Tell me how this is to be understood, i John xiv. S. Plainly, that Christ 'in his body ascended into hea- 19. * xvi. 10, « * • i6. 2«. ven> WG ere he had not afore been in his body, and left the earth, where he had afore been in his body. For in his nature of Godhead, which filleth all things, both he ever was \ - M ; 1tt - x v ni - in heaven ; and also with the same, and with his Spirit, k he is alway present in earth with his church, and shall be pre- sent till the end of the world. M. Then thou sayest, that there is one manner of his Godhead and another of his manhood ? S. Yea, forsooth, master. For we neither make of his Ma?t' i Vi 2 23 Godhead a body, nor of his body God ; for his manhood is 'a msS"' 7 ' 40, creature, his Godhead not created. And the holy scriptures Gs£ n iv.4. 14 " witness that his "manhood was taken up into heaven, and Tn M L r ui"'' abideth in heaven; but n his Godhead is so everywhere that AcJsifsi; io. it filleth both heaven and earth. Eph.iv.'io. M. But dost thou say that Christ is in any wise present fSS- 28. with us ' m hod y ? col i!'i(?i7. S. If we may liken great things to small, Christ's body is so present to our faith, as the sun when we see it is present to our eye. For no one thing, subject to our senses, cometh more near to the likeness of Christ than the sun, which, though it still abide in the heaven, and therefore in very deed toucheth not the eye, yet the body of the sun is present to the sight, notwithstanding so great a distance of place between. So the body of Christ, which by his novvbll's catechism. 163 ascending is taken up from us, °and hath left the world, and ° John xiv. 0 . . 1U. & xvi. 10 is gone to his Father, is indeed absent from our senses ; yet sh- ow faith is p conversant in heaven, and beholdeth that Sun j. Aetsvii. 55. ... . Col. 111. 1. of Righteousness, and is verily in presence with it there & e < b \4 v & c xi present, like as our sight is present with the body of the sun *• 3 - in the heaven, or as the sun is present with our sight in earth. Moreover, as the sun is with his light present to all things, so is also Christ, with his Godhead, Spirit, and power, •J present to all, and filleth all. sMatt.xxvm. *■ ' 2(1. 1 Cor. xv. M. Now as touching Christ, what dost thou chiefly con- ^ Yij'fi' sider in his ascending and sitting at the right hand of his Father. S. It was meet that Christ, r which from the highest de- 'PMi.ii.6,7, gree of honour and dignity had descended to the basest estate of a servant, and to the reproach of condemnation and shameful death, should on the other side obtain most noble glory and excellent estate ; even the same which he had before, that his glory and majesty might in proportion answer to his baseness and shame ; which thing St Paul also, writing to the Philippians, doth most plainly teach. " B He became (saith he) •phii.u. 8,9, obedient unto the death, even the death of the cross; and a>i Col. 1 18. therefore God made him the head of the Church, advanced Hl, > i '- 9 - him above all principalities, endowed him with the dominion of heaven and earth, to govern all things ; exalted him to the highest height, and gave him a name that is above all names, that at the name of Jesus every knee should bow, both of things in heaven, earth, and hell." M. When thou namest the right hand of God, and sitting, dost thou suppose and imagine that God hath the shape or form of a man ? S. No, forsooth, master. But because we speak of God among men, we do in some sort, after the manner of men, express thereby how Christ hath received the kingdom given him of his Father.- For * kings use to set them on uKingsH. 0 .1!) Ps. ex. I. their right hands to whom they vouchsafe to do highest Mint. xx. 21. honour, and make lieutenants of their dominion. Therefore in these words is meant that God the Father "made Christ " p i ,h ; »• & iv l. r >, 1G. his Son the head of the Church, and that by him his pleasure c 0 ujk is to preserve them that be his, and to govern all things universally. M. Well said. Now what profit take we of his ascend- 11—2 164 nowell's catechism. ing into heaven, and sitting on the right hand of his Father ? S. First, Christ, as he had descended to the earth, as into banishment for our sake ; so when he went up into heaven, his Father's inheritance, he entered in our name, * John xiv. 2. "making us a way and entry thither; and opening us the Eph. ii.'if)'. gate of heaven, which was before shut against us for sin: 2o,22. ' f or since Christ, our head, hath carried with him our flesh yEph.i.22, into heaven, y he, so mighty and loving a head, will not leave ii. & v. 23.' us for ever in earth that are members of his body. Moreover, Col i 18 " John xvu\2. z he being present in the sight of God and commending us unto 34 H°eb' V vii' hi m > an ^ making intercession for us, is the patron of our fi ohn X n 2 t cause, who being our advocate, our matter shall not quail. M. But why did he not rather tarry with us here in earth ? & J x h vM X 4 V '&' When he had fully performed a all things that were xix. 3o. appointed him of his Father, and which belonged to our salvation, he needed not to tarry any longer in earth. Yea, also, all those things he doth, being absent in body, which he should do if he were bodily present ; he preserveth, comforteth, and strengtheneth, correcteth, restraineth, and t> John xiv. chasteneth. Moreover, as he promised, b he sendeth down 7, i3. & Bom. his holy Spirit from heaven into our hearts, as a most sure xii 16 4 &c C "" P^dge °f ^is g°°d will, by which Spirit he bringeth us out Iph.Vif' °f darkness and mist into open light ; he giveth sight to the blindness of our minds ; he chaseth sorrow out of our hearts, « Rom. viii. 4, and healeth the wounds thereof ; and with the c divine motion ^2. Bpii.iv. of his Spirit he causeth, that, looking up to heaven, we raise up our minds and hearts from the ground, from corrupt affections and from earthly things, upward to the place where Christ is at the right hand of his Father ; that we, thinking upon and beholding things above and heavenly, and so raised up and of upright mind, we contemn these our base things, life, death, riches, poverty ; and with lofty and high courage despise all worldly things. Finally, this may be the sum, that Christ, sitting on the right hand of God, doth with his ]« Ia Li'ikeV n ' d power, wisdom, and providence rule and dispose the world ; 33. johnxvii. move) govern, and order all things, and so shall do, till the pSil: !i 2 ?)'; w, frame of the world be dissolved. M. Since then Christ, being in his body taken up into heaven, doth yet not forsake his here in earth, they judge nowell's catechism. 165 very grossly that measure his presence or absence by his body only ? S. Yea, truly ; for things that are not bodily cannot be subject to sense. Who ever saw his own soul ? No man. But what is presenter, what nearer, what closer joined than every man's soul to himself? 6 Spiritual things are not seen ■Jahnjjii.^ but with the eye of the Spirit. Therefore, whoso will see "'-^ ]8 Christ in earth, let him open his eyes, not of his body but of his soul, and of faith, and he shall see him present, whom the eye seeth not. 31. But with whom doth faith acknowledge that he is peculiarly and most effectually present ? S. The eyesight of faith shall espy him present, yea, and in the midst, wheresoever f two or three are gathered < Matt, xviii. 19 20 & together in his name : it shall see him present with them that xx'viii. 20. !• ■ ii John xiv. 18, be his, that is, with all the true godly, even to the end of all »• worlds. What said I ? It shall see Christ present ; yea, every godly person shall both see and feel him dwelling in himself even as his own soul. For he sdwelleth and abideth s John xiv. in that man's soul that setteth all his trust and hope in him. ff jpcoT' M. Hast thou yet any more to say hereof? S. Christ, by ascending and sitting on the right hand of his Father, hath removed and throughly rooted up out of men's hearts, h that false opinion which sometimes his 'apos- ^Lukeii.ai ties themselves had conceived, namely, that Christ should j r & I J t vi - 1 \ reign visible here in earth, as other kings of the earth and 2i uk acLm.' 0. worldly princes do. The Lord would k pull this error out of JjJoim xviii. our minds, and have us to think more highly of his kingdom. Therefore his will was to be absent from our eyes and from all bodily sense, that by this mean our 'faith may be both 1 Enh. l is. stirred up and exercised to behold his governance and pro- vidence that is not perceived by bodily sense. M. Is there any other reason why he withdrew himself from the earth into heaven-? S. Since he is prince not of some one land, m but of all "Matt, lands of the world, yea, and of "heaven also, and Lord both icor.'xv. 24, of quick and dead, meet it was that he should govern his " P™? xiv °- * . ' O Phil. 11. 9, 10. kingdom in order unknown to our senses. For if he should be within the reach of sight, then must he needs change place and seat, and °be drawn now hither and now thither, • Luke xvii. 20 21. and now and then remove into sundry countries to do his 166 nowkll's catechism. affairs. For if in one moment of time he were everywhere present with all men, then should he seem not to be a man, but some ghost ; and not to have a very body, but imagina- tive, or (as Eutyches thought) that his body was turned into his Godhead, that it might be thought to be everywhere; whereof would by and by arise infinite false opinions, all which he hath driven away with carrying his body up whole into heaven, and hath delivered men's minds from most foul errors. Yet in the meantime, though he be not seen of us, P Matt. he wonderously p ruleth and governeth the world, with most p'hii. H. 9, 10. high power and wisdom. It is for men to govern and order Rev.xi. 15. °. r . °. their commonweals after a certain order of men, but for Christ, that is, "the Son of God, to do it after the manner of God. M. Thou hast touched certain of the chief of the infinite and unmeasurable benefits, the fruit whereof we receive by the death, resurrection, and ascension of Christ : for the whole cannot be conceived by the mind and heart of man, much less in anywise be expressed with words and utterance. But yet thus far will I try thy cunning in this matter, to have thee set me out briefly and in a sum the chief principal points whereunto all the rest are referred. S. Then, I say, that both of these and of the other doings of Christ we take two kinds of profit : the one, that whatsoever things he hath done, he hath done them all for qisai. ix^6. our benefit, even so far as that they be q as much our own, so 49. Rom. vi. that with stedfast and lively faith we cleave unto them as if viu.'32.'& we ourselves had done them. He was crucified ; and we also xiii. 14. Gal. .... . . . ^ 20 Hrt U iii are cruc i ne d with him, and our sins punished in him. He died i4. & x. 17. an( j was buried ; we also, together with our sins, are dead and buried, and that so as all the remembrance of our sins is for ever forgotten. He rose from death ; and we also are risen again with him, being so made partakers of his resur- rection and life, that from thenceforth death hath no more ' Rom. via. dominion over us. 'For in us is the same spirit which raised Jesus Christ from the dead. Finally, beside that, since his » Eph. iv. 8. ascension, we have most abundantly received the "gifts of the Holy Ghost ; he hath also lifted and carried us up into heaven Rom n vHi!'2-i.' with him, that we might, as it were with our head, take pos- 1 Cor. i. .in. . ' , . -ii i coi i. 5. u ii. session thereof. These things indeed are not yet seen, *but 3. & iii. 4, 11. => « ' i Pet i. 4. t nen sna ]i thoy be brought abroad into light, when Christ novvell's catechism. 167 which is the light of the world, in whom all our hope and wealth is set and settled, shining with immortal glory, shall shew himself openly to all men. M. What manner of profit is the other which we receive of the doings of Christ ? S. That Christ hath set himself for u an exemplar for us "Joimxiii. 1 15. 1 Pet. ii. to follow, to frame our life according thereunto. Where *J- 1 J° hn Christ died for sin and was buried, he but once suffered the same. Where he rose again and ascended into heaven, he but once rose again and but once ascended, he now dieth no more, but enjoyeth eternal life, and reigneth in most high and everlasting; glory. So v if we be once dead and buried v Rom. vi. 2, 0 " . 3. 10. to sin, how shall we hereafter live in the same ? If we be gai. !>• >?■ ' Col. 11. 20. risen again with Christ, if by assured faith and stedfast hope fj^'a u we be conversant with him in heaven, then ought we from henceforth to bend all our cares and thoughts upon heavenly, divine, and eternal things, not earthly, worldly, and transitory. And as we have heretofore borne the image of the earthly >nom. \\n. 2o 1 Cor xv man, we ought from henceforth to put on the image of the 48, 49.' heavenly man, quietly and patiently bearing, after his example, all sorrows and wrongs, and following and expressing his other divine virtues so far as mortal man be able. And whereas Christ our Lord never ceaseth to do us good, con- tinually to intreat for and to crave his Father's mercy for us, to give us his holy Spirit, and wonderfully and continually to garnish his church with most liberal gifts ; it is meet that y we in like manner, with our whole endeavour, should help [J^g^ our neighbour, and that we be bound to all men in most strait }f eb E ^ Y 4 2 ' bonds of love, concord, and most near friendship, so much as shall lie in us, and so to be z wholly framed after the manners ■ eai. it 20. » . , 1 Pet. ii. 21. of Christ, as our only exemplar. 1 John ii. e. M. Are we not hereby also put in mind of our duty toward Christ? S. We are indeed admonished that we a obey and follow « Bom. v. 8, . " , " 10. 2 Cor. v. the will of Christ, whose we are wholly, and whom we profess 1 T h "s. to be our Lord : that we so again on our part, and with all our affection, love, esteem, and embrace Christ our Saviour, which shewed us such dear love while we were yet his ene- mies, as his most entire love toward us could not possibly be increased : that we hold Christ dearer unto us than ourselves : b Matt. «. 19, that to Christ which hath so given himself wholly to us, b wc j.ukeu.ss.' & J ' 24. & xiv. 86. 168 nowell's catechism. again yield ourselves wholly and all that is ours : that we esteem riches, honours, glory, our country, parents, children, wives, and all dear, pleasant, and delightful things, of no value in comparison of Christ ; and account light, and despise all dangers for Christ : finally, that we lose our life and our very soul, rather than forsake Christ, and our love and duty to- ward him. For happy is the death, that, being due to nature, is chiefly yielded for Christ : for Christ, I say, which offered and yielded himself to willing death for us, and which, being "Markviii. the author of life, both will and is able to °deliver us, being dead, from death, and to restore us to life. M. Go forward. S. We are furthermore taught purely and sincerely to worship Christ the Lord now reigning in heaven, not with * Matt. xv. 3, any d earthly worship, wicked traditions, and cold inventions ejohniv. 23, of men, but with heavenly and e very spiritual worship, such as may best beseem both us that give it, and him that re- ceiveth it, even as he honoured and honoureth his Father, seeing that all in one we give the same honour to his Father. t John v. 23. For he that f honoureth Christ, honoureth also his Father ; whereof he himself is a most sure and substantial witness. M. Now I would hear thee tell me shortly what thou thinkest of the last judgment, and of the end of the world. e Matt. xxiv. S. Christ shall come g in the clouds of the heaven with 29 30 & xxv. 3i. most high glory, and with most honourable and reverend 1 Cor. xv. 52. o o V ' l^Thess. iv. majesty, waited on and beset with the company and multitude of holy angels. And at the horrible sound and dreadful blast of trumpet all the dead that have lived from the creation of the world to that day, shall rise again with their souls and hRom. xiv. bodies whole and perfect, and shall h appear before his throne lv'l% *' to be judged, every one for himself, to give account of their or ' v ' ' life, which shall be examined by the uncorrupted and severe Judge according to the truth. M. But seeing the day of judgment shall be in the end of the world, and death is limited and certainly appointed for all, how dost thou in the Creed say that some shall then be quick or alive ? • i cor. xv. S. St Paul teacheth 'that they which then shall remain 51. 1 Thess. " • v - 17- alive shall suddenly be changed and made new, so that the « « r 53 V 64 Corruption of their bodies being taken away, and mortality phii. ui. 21. removed, they shall put on immortality ; and this change shall NOWKLl/s CATECHISM. 169 be to them instead of a death, because the ending of corrupted nature shall be the beginning of a nature uncorrupted. M. Ought the godly at thinking upon this judgment be stricken and abashed with fear, and to dread it and shrink from it? S. No. For He shall give the sentence, which was once by the Judge's sentence condemned for us, to the end that we, coming under the grievous judgment of God, should not be condemned but acquitted in judgment. He, I say," shall pronounce the judgment in whose faith and protection we are, and which hath taken upon him the defence of our cause. Yea, 'our consciences are cheerfully stayed with a most singular comfort, and in the midst of the miseries and phij r 'iiV. 20. woes of this life, do leap for joy that Christ shall one day be 2 '^"'^'12. the Judge of the world ; for upon this hope we chiefly rest ourselves, that then at last we shall, with unchangeable eter- nity, possess that same kingdom of immortality and ever- lasting life, in all parts fully and abundantly perfect, which hitherto 111 hath been but begun, and which was ordained and £ t M fc 0 !t r xv ' appointed for the children of God before the foundations of J"'^; 43 f 3t the world were laid. But the "ungodly, which either have » Matt vm. not feared the justice and wrath of God, or have not trusted &xxv.3Mi! in his clemency and mercy by Christ, and which have perse- J^e 6 7, V ' cuted the godly by land and sea, and done them all kinds of h >- 1'- &xix - Odd i » 20. & XX. 10. wrong, and slain them with all sorts of torments and most 14 - * xxi - 18 - cruel deaths, shall, with Satan and all the devils, be cast into the prison of hell appointed for them, the revenger of their wickedness and offences, and into everlasting darkness, where, being tormented with conscience of their own sins, with eternal fire, and with all and most extreme execution, they shall pay and suffer eternal pains. For that offence which mortal men have done against the unmeasurable and infinite majesty of the immortal God, is worthy also of infinite and ever-during punishment. M. To the last judgment is adjoined the end of the world, whereof I would have thee speak yet more plainly. & The apostle declareth that the end of the world shall be thus. The °heaven shall pass away like a storm, the JMju- jcxw. elements with heat shall be molten, the earth and all things in lf e £ c m - 10, it shall be inflamed with fire ; as if he should say, The time shall come when this world burning with heat, all the corrup- tion thereof (as we see in gold) tried out by fire, shall be 170 NOWELLS CATECHISM. wholly fined and renewed to most absolute and high perfection, and shall put on a most beautiful face, which in everlasting ages of worlds shall never be changed. For this is it that St P2Pet.ui.i3. Peter saith, Pwe look for, according to the promise of God, a new heaven and a new earth, wherein righteousness shall in- iKom. M,i. habit. Is either is it uncredible, that as sin, so the q corruption 2 9 pet'uLia of things and changeableness and other evils grown of sin, .xu.1. gj^jj once a j. ^ e last have an end. And this is the sum of Conclusion, the second part of the christian faith, wherein is contained the whole story of our redemption by Jesus Christ. M. Since then thou hast now spoken of God the Father, the Creator, and of his Son Jesus Christ, the Saviour, and so hast ended two parts of the christian confession, now I would The third hear thee speak of the third part, what thou belie vest of the Creed. ' * Hoty GkoSt ? The Holy S. I confess that he is the r third Person of the most ' M ^- lg Holy Trinity, proceeding from the Father and the Son before i°x" X 26 a? " a ^ beginning, equal with them both, and of the very same sub- sa^icte"" stance, and together with them both to be honoured and 3 ' 4 " called upon. M. Why is he called holy ? S. Kot only for his own holiness, which yet is the highest holiness, but also for that by him the elect of God and sRom. i. 4. 3 the members of Christ are made holy. For which cause the 2Thekii. 13. holy scriptures have called him "the Spirit of sanctification." Tit. iii. 5. " * . u • i i i Pet. i. 2. frl. In what things dost thou think that this sanctification consisteth ? tjohniii.5. S. First, we are by his instinct and breathing 4 newly begotten, and therefore Christ said that we must be born again of water and of the Spirit. Also by his heavenly » Rom. viii. breathing on us, God the Father doth "adopt us his children, 15 23 Gal o i * iv.V6. and therefore he is worthily called the Spirit of Adoption. » John xiv. By his expounding, the x divine mysteries are opened unto us: 13! lcor.u. bv his light, the eyes of our souls are made clear to under- 10.11.13. " B . . ) K johnxx s t an d them; by his judgment, sins y are either pardoned or 23 - reserved : by his strength, z sinful flesh is subdued and tamed, » Rom. vin. ' J o ' ' ii 6 k* c 2 & m ' and corrupt desires are bridled and restrained. At his will »Aetsii. 4. a manifold gifts are distributed among the godly. ] In the 1 Cor. xii. 4, ' . 0 . ° . ° J 7. &c. manifold and divers discommodities, molestations, and miseries [* The paragraph beginning "In the manifold, &c," and ending "Paraclete, or the Comforter," does not occur in the Translation by Norton, printed in 1570, hut is found in the Edition printed in 1571.] nowell's catechism. 171 of this life, the Holy Ghost with his secret consolation, and with good hope, doth assuage, ease, and comfort the griefs and mourning of the godly, which commonly are in this world most afflicted, and whose sorrows do pass all human consola- tion : whereof he hath the true and proper name of b Para- ''John xiv . clete, or the Comforter. Finally, by his power our mortal 2«- xvi. 7. bodies "shall rise alive again. Briefly, whatsoever benefits are *Kom. via given us in Christ, all these d we understand, feel, and receive * i cor. xn. by the work of the Holy Ghost. Not unworthily, therefore, we put confidence and trust in the Author of so great gifts, and do worship and call upon him. M. Now remaineth the fourth part, of the Holy Catholic The fourth Church, of the which I would hear what thou thinkest ? Sreed. the S. I will bring into few words that which the holy Scriptures do hereof largely and plentifully declare. Before that the Lord God made heaven and earth, he determined to have to himself a certain most beautiful kingdom and most holy commonweal. This the Apostles that wrote in Greek called e Ecclesia, which by interpreting the word may fitly be j 8 Matt - xvi - called a Congregation. Into this, as into his own city, God did incorporate an 'infinite multitude of men, which must all * Matt, xxviu. . r . . . . 19. -Acts ii. 5, be subject, serviceable, and obedient to Christ their only ^ 3 1 £°£ king, and which have all committed themselves to his pro-* 23 2A ' tection, and of whom he hath taken upon him to be defender, and doth continually maintain and preserve them. To this commonweal do all they properly belong, g as many as truly a^ 10 ^***. fear, honour, and call upon God, altogether applying their \ l 5 - ,<* al - vi - minds to live holily and godly, and which putting all their £ 0 c l lii1112 ' trust and hope in God do most assuredly look for the blessed- ness of eternal life. They that be stedfast, stable, and con- stant in this faith, ''were chosen and appointed, and (as we h Matt. xvi. term it) predestinated to this so great felicity, before the gj; 3U : 4 5 foundations of the world were laid ; whereof they have a §£1! i" 12 ' 'witness within them in their souls, the Spirit of Christ the ' Rom. via. the author, and therewith also the most sure pledge of this v c s 0 '-'j.^- ^ confidence. By the instinct of which divine Spirit I do also ™- u - & v - most surely persuade myself that I am also, by God's good gift through Christ, freely made one of this blessed city. M. It is sure a godly and very necessary persuasion. Now, therefore, give me the definition of the Church that thou spcakest of. 172 nowell's catechism. a- 1 C Eph''i ^' * ma y mos ^ ^ r ^ e ^y an ^ truly say, that k the Church com \tL is the bodt J °f CAmfc M. Yea ; but I would have it somewhat more plainly and at large. > Rom. xii. 5. S. The Church is 'the body of the Christian common- Ac. so, 2(i. ' weal ; that is, the universal number and fellowship of all the 2 Cor i. 22. * Eph. iii.9.' faithful, whom God through Christ hath before all beginning Matt. xxv. of time "appointed to everlasting: life. 34. Eph. i. 4, _, _5, r ... . P , ^ fii j 8 ss- ™. Why is this point put into the Creed ? S. Because if the Church were not, both Christ had died without cause, and all the things that have been hitherto spoken of, should be in vain and come to nothing. M. How so? S. Because hitherto we have spoken of the causes of salvation, and have considered the foundations thereof, namely, how God by the deserving of Christ loveth us and dearly esteemeth us, how also by the work of the Holy Ghost we receive this grace of God whereunto we are restored. But -Mattxvi. of these this is the only effect, "that there be a Church, that Is. /cor.^i. is, a company of the godly, upon whom these benefits of God xiv. i2. *" may be bestowed ; that there be a certain blessed city and 2 Cor xi 28 n P 2i 'i'v"' common weal, i Q which we ought to lay up, and, as it were, ffirn iii is *° consecrate all that we have, and to give ourselves wholly unto it, and for which we ought not to stick to die. M. Why dost thou call this church holy ? 29 B Tcor H ' That by this mark it may be 0 discerned from the lph 3 f 4 5 wicked company of the ungodly. For all those whom God hath chosen he hath restored unto holiness of life and inno- cency. M. Is this holiness which thou dost attribute to the church already upright and in all points perfect? S. Not yet. For so long as we live a mortal life in pRom. vhi. this world, such is the » feebleness and frailty of mankind we xiii. iuij'ia are of too weak strength wholly to shun all kinds of vices. 9 - Therefore the holiness of the church is not yet full and perfectly finished, but yet very well begun. But when it qi cor. xiii. shall be fully joined to Christ, from q whom she hath all her 53! Eph. *26. cleanness and pureness, then shall she be clothed with inno- ki x &c 27 cency and holiness in all points full and perfectly finished, as with a certain snowy white and most pure garment. M. To what purpose dost thou call this church catholic ? nowbll's catechism. 173 S. It is as much as if I called it universal. For this company, or assembly of the godly, is not pent up in any certain place or time, but it containeth and compriseth the universal number of the 'faithful, that have lived, and shall 'Matt. t # m xxviii. 19. live in all places and ages, since the beginning of the world, & etsi ;h 5 ^' that there may be one body of the church, 8 as there is one \ f 01 - xii - 13 - Christ, the only head of the body. For whereas the Jews i" a Eph"ii. claimed and challenged to themselves the church of God as & iv, 4,5, &c. peculiar and by lineal right due to their nation, and said that it was theirs and held it to be only theirs, the Christian faith professeth that a 'great number and infinite multitude of * Aetsi.~8. & ii i i i n ii o i ii. 5,8, 9. & godly persons, gathered together out of all countries or the si 3 *- £oi. world, out of all parts of all nations everywhere, and all ages of all times, by the strength and power of his holy word and voice, and by the divine motion of his heavenly Spirit, is by God incorporated into this church as into his own city : which all agreeing together in one "true faith, one mind and voice, l*£ h,i £*' may be in all things obedient to Christ their only King, as members x to their head. »icor. vi. 15. Eph. iv. M. Dost thou think that they do well that join to this B J^Vis part of the Christian belief, that they believe the holy catholic church of Rome ? S. I do not only think that they join a wrong forged sense to this place, while they will have no man to be counted in the church of Christ but him that esteemeth for holy all the decrees and ordinances of the bishop of Rome; but also I judge, that when, by adding afterward the name of one nation, they abridge and draw into narrow room the uni- versal extent of the church, which themselves do first confess to be far and wide spread abroad everywhere, among all lands and peoples, they are herein far madder than the Jews, joining and pronouncing with one breath mere contrary say- ings. But into this madness are they driven by a blind greediness, and desire to shift and foist in the bishop of Rome to be head of the church in earth, in the stead of Christ. M. Now would I hear thee tell, why, after the holy church, thou immediately addest, that we believe " the com- munion of saints." 8. Because these two belong all to one thing, and are very fitly matched and agreeing together. For this parcel doth somewhat more plainly express the conjoining and 174 nowell's catechism. society that is among the members of the church, than which there can none be nearer. For, whereas God hath as well in all coasts and countries, as in all times and ages, them that yi cor. xii. worship him purely and sincerely, y all they, though they be 12, i3, &c. , gevere( j an( j sun( j ere( i by divers and far distant times and itt&v.'sn.' places, in what nation soever, or in what land soever they be, Col. i. 18. & r ' . . . „ is. are yet members most nearly conjoined and knit together, of one and of the selfsame body, whereof Christ is the head ; such is the communion that the godly have with God and .E P h.iv. 3, among themselves. z For they are most nearly knit together 16. coi. ii. lb. in community of spirit, of faith, of sacraments, of prayers, of forgiveness of sins, of eternal felicity, and, finally, of all the benefits that God giveth his church through Christ. Yea, they are so joined together with most strait bonds of concord aMatt vii. a and love, they have so all one mind, that the profit of any ixxii.39. one and of them all is all one ; and to this endeavour they do Rom. xii. 5. • ' & C xm X 5 24 ' mos ^ ^end themselves, how they may with interchange of r,ai or vi X 2. 28 ' beneficial doings, with counsel and help, further each other riuL u.1,2, m all things, and specially to attaining of that blessed and eternal life. But because this communion of saints cannot be mcov. H. perceived by our senses, nor by any b natural kind of know- ledge or force of understanding, as other civil communities and fellowships of men may be, therefore it is here rightly placed among these things that lie in belief. M. I like very well this brief discourse of the church, and of the benefits of God bestowed upon her through Christ : for the same is most plainly taught in the holy scriptures. But may the church be otherwise known than by believing — by faith? S. Here in the Creed is properly entreated of the con- dom, viii. gregation of those whom God by his secret 0 election hath 29 30 33 . . . Epii.S.4,5, adopted to himself through Christ: which church can neither U. Col. iii. r . . ° • ii i i , 12. be seen with eyes, nor can continually be known by signs. Yet there is a church of God visible, or that may be seen, the tokens or marks whereof he doth shew and open unto us. M. Then, that this whole matter of the church may be made plainer, so describe and paint me out that same visible church with her marks and signs, that it may be discerned from any other fellowship of men. S. I will assay to do it as well as I can. The visible church is nothing else but a certain multitude of men, which, nowkll's catechism. 175 in what place soever they be. d do profess the doctrine of d isai. iv. n. . , . i n • i i t Malt. x. 14. & Christ, pure and sincere, even the same which the evangelists jxyiii. ift ' r ° Luke xxiv. and apostles have, in the everlasting monuments of holy * 7 - g K 2 °x im x - scriptures, faithfully disclosed to memory, and which do truly Ll0, call upon God the Father e in the name of Christ, and more- Ji 0 ^*^ over do use his f mysteries, commonly called sacraments, with f Vau'. 23 ' the same pureness and simplicity (as touching their sub- * co" x\ 9 '28. stance) which the apostles of Christ used and have put in writing. M. Thou sayest then that the marks of the visible church are, the sincere preaching of the gospel, that is to say of the benefits of Christ, invocation and administration of the sacraments. S. These are indeed the chief and the necessary marks of the visible church, such as without the which it cannot be indeed, nor rightly be called, the church of Christ. But yet also in the same church, if it be well ordered, there shall be seen to be observed a certain g order and manner of govern- ?. M , a " * viii - o 15, In, 17. ance, and such a form of ecclesiastical discipline, that it shall L^i^f 1 ' not be free for any that abideth in that flock publicly to PhiiVii, 40- speak or do anything wickedly or in heinous sort without If u^af' punishment, yea, and so that in that congregation of men u,i&. ' all offences (so far as is possible) be avoided. But this dis- 1 T j m »■ 8. cipline since long time past by little and little decaying, as \ | t^"^ the manners of men be corrupt and out of right course, '"■ 10, specially of the rich and men of power, which will needs have impunity and most free liberty to sin and do wickedly, this grave manner of looking to them and of chastisement can hardly be maintained in churches. But in whatsoever assembly the word of God, the calling upon him, and his sacraments, are purely and sincerely retained, it is no doubt that there is also the church of Christ. M. Are not, then, all they that be in this visible church of the number of the elect to everlasting life ? S. Many, by hypocrisy and counterfeiting of godliness, do join themselves to this fellowship, which are nothing less than true members of the church. But, forasmuch as where- soever the word of God is sincerely taught, and his sacra- ments rightly ministered, there are ever some appointed to ''salvation by Christ, we count all that whole company to be ActsxifciL' the church of God, seeing that Christ also promiseth that 176 nowell's catechism. so. John xx. 23. Matt, xviii. himself will be present with two 'or three that be gathered together in his name. M. Why doest thou, by and by, after the church, make mention of the forgiveness of sins ? "• Matt. xvi. S. First, because the k keys, wherewith heaven is to be 1!). A: xvni. n ' nature an earnest hatred of sin, and a love and desire of righteousness lost. M. But the conscience of heinous offences, and the force of repentance, may be so great, that the mind of man, on each side compassed with fear, may be possessed with despair of salvation. rGen.iv.13. 8. y That is true, unless' God bring comfort to the great- "fscS'ii. ness of sorrow. But to the godly there remaineth yet one »'Eph. iv. 23, other part of repentance, which is called z renewing of the * Matt. iV. 17.' • • ■ 1 • n rr,, 1 » • Luke vii. 38, Spirit, or quickening of the new man. That is, when faith «, so. & cometh, and a refresheth and lifteth up the mind so troubled, & assuageth sorrow, and comforteth the person, and doth revoke xvt and raise him up again from desperation, to hope of obtaining Jif 1, llim- [NOEL. CATKC.J 178 nowell's catechism. xi. 25. 1 Cor, xv. toto. pardon of God through Christ, and from the gate of death, yea, from hell itself, unto life. And this is it that we profess that we believe the forgiveness of sins. 31. Is man able in this fear and these hard distresses to deliver himself by his own strength ? i Mait. xviii. g ¥ Nothing less. For it is only God h which strengthen- 12. Luke xv. O V o | 2 - 4 S gxhi. e ^h man despairing of his own estate, raiseth him up in u. is, 17. affliction, restoreth him in utter misery, and by whose guid- ing the sinner conceiveth this hope, mind, and will, that I spake of. 31. Now rehearse the rest of the Creed. C „ M .?"- * x , u - & I believe " c the resurrection of the flesh, and life 31,32. Jolin ' • everlasting." 31. Because thou hast touched somewhat of this before in speaking of the last judgment, I will ask thee but a few questions. Whereto or why do we believe these things? S. Although we believe that the souls of men are im- mortal and everlasting, yet if we should think that our bodies should by death be utterly destroyed for ever, then must we i \ coiycv^ needs be d wholly discouraged ; for that, wanting the one part of ourselves, we should never entirely possess perfect joy and immortality. We do therefore certainly believe not only that our souls, when we depart out of this life, being delivered from the company of our bodies, do by and by fly up pure • iukexvi. a nd whole e into heaven to Christ, but also that our bodies 22. & xx m. ' Rom vHi shall at length be restored to a better state of life, and joined 42, «?h 53,' again to their souls, and so we shall wholly be made perfectly 2i. lThest and fully blessed ; that is to say, we doubt not that both in 16) 17. ' our bodies and souls we shall enjoy eternity, immortality, and most blessed life, that shall never in everlasting continuance gjoimxi. 25. of time be changed. This hope g comforteth us in miseries. 1 Cor. xv. 58. _ p r i3 T 'iT s i8 iv ' Endued with this hope, we not only patiently suffer and bear Rev. xiii. is. foe incommodities and cumbrances that light upon us in this life, but also very departure from life and the sorrows of death. For we are throughly persuaded that death is not a destruction that endeth and consumeth all things, but a guide ksoor.v.1,2. for us to h heaven, that setteth us in a way of a quiet, easy, blessed, and everlasting life. And therefore gladly and cheer- fully we run, yea, we fly out, from the bonds of our bodies, as from a prison, to heaven, as to the common town and city of God and men. nowell's catechism. 179 M. Doth the believing of these things avail us to any other end? S. We are put in mind that we cumber not nor entangle ourselves with uncertain, transitory, and frail things ; that we bend not our eye to earthly glory and felicity, but inhabit this world 'as strangers, and ever minding our removing ; that 'jnefc- we long upward for heaven and heavenly things, where we n - shall in bliss enjoy eternal life. M. Sith thou hast before said, that the wicked shall rise again in sort most far k differing from the godly, that is k Ma«. xxv. ° . ° ° J 34, 41. 4G. to say, to eternal misery and everlasting death, why doth the Creed make mention only of life everlasting, and of hell no mention at all ? S. This is a confession of the Christian faith, which per- taineth to none but to the godly, and therefore rehearseth only those things that are 'fit for to comfort, namely, the most j| fa f)f 1 £ vi - large gifts which God will give to them that be his. And jJhnill'is therefore here is not recited what punishments are provided j| Bom - iv - for them that be out of the kingdom of God. M. Now thou hast declared the Creed, that is the sum of the Christian faith, tell me, what profit get we of this faith ? S. Righteousness "before God, by which we are made ™ R °m- •■■ ,.„,,.„ 2I > 22 - Gal - heirs of eternal life. 16 - M. Doth not then our own godliness toward God, and leading of our life honestly and holily among men, justify us before God? 8. Of this we have said somewhat already after the declaring of the law, and in other places, to this effect. If any man were able to live uprightly according to the precise rule "of the law of God, he should worthily be counted justified ^om. * 2 5 - by his good works. But seeing we are °all most far from that 0 vi ; s -, & • Rom. vi. 4. • Rom. v. 1, 2. 1 Cor. xiii. 2. Eph. iii. 17. James ii. 20. 1 Vet. i. 19, 20, 21, 22. ■ Psalm i. 3. Kom xi. IB. Eph. iii. 17. Col. ii. 6, 7. Tit. iii. 8. us, as if it were our own. To God's mercy therefore through Chribt we ought to impute all our justification. 31. How do we know it to be thus '? S. By the gospel, which containeth the promises of God by Christ, r to the which when we adjoin faith, that is to say, an assured persuasion of mind and stedfast confidence of God's good-will, such as hath been set out in the whole Creed, we do, as it were, take state and possession of this justification that I speak of. 31. Dost not thou then say that faith is the principal cause of this justification, so as by the merit of faith we are counted righteous before God? *S*. No ; for that were to set faith in the place of Christ. But the spring-head of this justification s is the mercy of God, which is conveyed to us by Christ, and is offered to us by the gospel, *and received of us by faith as with a hand. 31. Thou sayest then that faith is not the cause but the instrument of justification; for that it embraceth Christ, "which is our justification ; coupling us with so strait bond to him, that it maketh us partakers of all his good things ? S. Yea forsooth. 31. But can this justification be so severed from good works, that he that hath it can want them ? *S*. No : for by faith we receive Christ such as he de- livereth himself unto us. But he doth not only set us at liberty from sins and death, and make us at one with God, but also with the divine inspiration and virtue of the x Holy Ghost doth regenerate and newly form us to the endeavour of inno- cency and holiness, which we call y newness of life. 31. Thou sayest then that z justice, faith, and good works, do naturally cleave together, and therefore ought no more to be severed, than Christ, the author of. them in us, can be severed from himself. S. It is true. 31. Then this doctrine of faith doth not withdraw men's minds from godly works and duties ? S. Nothing less. For good works do stand upon faith as a upon their root. So far, therefore, is faith from with- drawing our hearts from living uprightly, that, contrariwise, it doth most vehemently stir us up to the endeavour of good life ; yea and so far, that he is not truly faithful that doth not nowell's catechism. 181 also to his power both b shun vices and embrace virtues, so li v- vi ing always as one that looketh to give an account. M. Therefore tell me plainly how our works be accept- able to God, and what rewards be given to them ? *S*. In good works, two things are principally required. First, that we do those works c that are prescribed by the law jj^xW' of God ; secondly, that they be done with that mind and d faith which God requireth. For no doings or thoughts enter- J"**^ 6, prised or e conceived without faith can please God. % John M. Go forward. l^'&kw. S. It is evident, therefore, that all works whatsoever 23 ' Heb xl (i - we do, before that we f be born again and renewed by the ' t 3 g™ ^ Spirit of God, such as may properly be called our own works, jt^'fcfjj. are faulty. For whatsoever shew of gayness and worthiness g^" '' i2 ' they represent and give to the eyes of men, since they spring and proceed from a faulty and corrupted g heart, which God|R™ ™co r chiefly considereth, they cannot but be defiled and corrupted, iglVcM.u' 1 and so grievously offend God. Such works, therefore, as ,2 " evil fruits, 11 growing out of an evil tree, God despiseth and, y n - 'BO ' T 19. & xu. 33, rejecteth from him. 35 - M. Can we not, therefore, prevent God with any works or deservings, whereby we may first provoke him to love us, and be good unto us ? S. Surely, with none. For God loved and chose us in Christ, not only when we were his enemies, 'that is, sinners, io 10 ™^' - ^ but also before the foundations of the world were laid. And y/V^'i,"' this is the same spring-head and original of our justification, Eph u 4 ' whereof I spake before. M. What thinkest thou of those works which we, after that wo be reconciled to God's favour, do by the instinct of the Holy Ghost ? S. The dutiful works of godliness, which proceedeth out of faith, working k by charity, are indeed acceptable to God, gIlT."™' '' yet not by their own deserving ; 'but for that he, of his ' L " ke xvi .'- liberality, vouchsafeth them his favour. For though they be 12 « i4 - derived from the Spirit of God, as little streams from the spring-head, yet of our flesh, that mingleth itself with them, in the doing by the way, they receive corruption, as it were by infection, like as a river, otherwise pure and clear, is troubled and mudded with mire and slime, wherethrough it runneth. 182 nowell's catechism. 31. How then dost thou say that they please God? -Rom. ix. S. n It is faith that procureth God's favour to our works, 31,32. Gal. ... 1 . . v. 6. Heb. xi. while it is assured that he will not deal with us after extremity 3. jfccxiib's. °^ °l aw > nor ca ^ our doings to exact account, nor try them as it were by the square : that is, he will not, in valuing and weighing them, use severity, but remitting and pardoning all their corruptness, for Christ's sake and his deservings, will account them for fully perfect. M. Then thou standest still in this, that we cannot by merit of works obtain to be justified before God, seeing thou thinkest that all doings of men, even the perfectest, do need pardon ? S. God himself hath so decreed in his word ; and his pLukexviii. Holy Spirit doth teach us to pray that he p bring us not into 11,12,14. . Bom. iv. 2. mdgment. For where righteousness, such as God the Judge Gal. u. IB. » o O ' S3 'Rom. hi. 20. shall allow, ought to be throughly q absolute, and in all parts and points fully perfect, such as is to be directed and tried by the most precise rule, and, as it were, by the plumb-line of - p s . cxiiii. 2. God's law and judgment ; and sith our works, even r the best of them, for that they swerve and differ most far from the ■ jobiv ia & rule s and prescription of God's law and justice, are many ways & xxv. 4/5. to be blamed 'and condemned; we can in no wise be iusti- Ps. cxxx. 3. • job xy. 14, fied before God by works. 15, 16. & xxv. * e { cor^v." Doth not this doctrine withdraw men's minds from 4 the duties of godliness, and make them slacker and slower to good works, or at least less cheerful and ready to godly en- deavours ? S. No : for we may not therefore say that good works are unprofitable or done in vain and without cause, for that we obtain not justification by them. For they serve both to ■ Matt. v. ia the profit of our neighbour "and to the glory of God; and •^Maa xii.' they do, as by certain testimonies, x assure us of God's good- 12. i Pet. l will toward us, and of our love again to God- ward, and of our 10. ~ faith, and so consequently of our salvation. And reason it is, that we being redeemed with the blood of Christ the Son of God, and having beside received innumerable and infinite benefits of God, should live and wholly frame ourselves after j Rom. xiv. the y will and appointment of our Redeemer, and so shew our- vi. 20. 2 cor. selves mindful and thankful to the Author of our salvation, V. 15. i Tbess. v. an d z by our example procure and win other unto him. The I PetiT'ii" maa th** calleth these thoughts to mind may sufficiently re- joice in his good endeavours and works. nowell's catechism. 183 M. But God doth allure us to good doing with certain rewards, both in this life and in the life to come, and doth covenant with us as it were for certain wages. S. a That reward, as I have said, is not given to works » Matt v. is. o & x. 41, 42. iSc for their worthiness, and rendered to them as recompence ^ ^; for deservings, but by the bountifulness of God is freely 2 Tim - '• 9 - bestowed upon us without deserving. And justification God doth give us as a gift of his own dear love toward us, and of his liberality b through Christ. When I speak of God's gift ^Bom-.Hi. 24. and liberality, I mean it c free and bountiful, without any our ^f™";'"^- desert or merit: that it be God's mere and sincere liberality, mt iiL T 4 m 9i L which he applieth to our salvation only whom he loveth and Rev- xxl 6- which trust in him, not hired or procured for wages, as it were a merchandise of his commodities and benefits used by him for some profit to himself, requiring again of us some recompence or price, which once to think were to abate both the liberality and majesty of God. M. Whereas then God doth by faith both give us jus- tification, and by the same faith alloweth and accepteth our works, tell me, dost thou think that this faith is a quality of nature, or the gift of God ? S. Faith is the gift d of God, and a singular and excel- d Mark ° , & 23, 24. John lent gift. For both our wits are too gross c and dull to con- f'j,? 0 ^ 1 Pet ceive and understand the wisdom of God, whose fountains are y ^ 1 ";*,"' opened by faith, and our hearts are more apt either f to dis- J" 4 uk Rom"viii. trust, or to wrongful and corrupt trust in ourselves, or in n'/u. 1 c " r ' other creatures, than to true trust in God. But God, in- &' via.' structing us with his word and lightening our minds with si. his Holy Spirit, maketh us apt to learn those things that other- ^-^"^ wise would be far from entering into the dull capacity of our 2Tim. 9 ji 7 wits ; and sealing the promises of salvation in our souls, he so informeth us that we are most surely persuaded of the truth of them. These things the apostles understanding, do pray to the Lord to increase their faith. ^Lukexvu. The Third Part. Of Prayer and Thanksgiving. M. Thou hast in good time made mention of prayer. For now thou hast ended the declaration of the law of God, and of the Creed, that is to say, the Christian confession, it followeth next to speak of prayer, and of thanksgiving, which 184 nowell's catechism. teaching for prayer. civ. toto. is nearly conjoined to it : for these are in order knit, and fitly hanging together with the rest. *V. They be indeed most nearly joined, for they belong to the first table of God's law, and do contain the principal 1 p s . i.i5,23. duties of 'godliness toward God. Rom. x. 12. M. In declaring: of prayer what order shall we follow? & xv. 6. . . . 2 cor. i. 2 4. This order, master, if it so please you : first, to shew 2 Tim. n. 22. »■-■»■■(-«/ The e order 7 of wno * s *° De P ra y e d unto : secondly, with what affiance : thirdly, with what affection of heart : and, fourthly, what is to be prayed for. M. First, then, tell me who thou thinkest is to be called upon ? S< Surely, none but God alone. M. Why so ? kps. xvii. 7. S. Because k our life and salvation standeth in the hand 8. At xxvl. 1. ixxvm"&' & °f God alone, in whose power are all things. Sith then God doth give us all that is good and that a Christian man ought to wish and desire ; and sith he alone is able, in every ^ap27"28 danger, to give help and succour, and to drive away all && & xci. i,' perils, it is meet that of him we ask all things ; and in all distresses flee to him alone, and crave his help. For this he &^xx'xi"7 2 & himself in m his word asketh and requireth, as the peculiar lxxxix. as, an( j proper worshipping of his majesty. M. Shall we not then do well to call upon holy men that are departed out of this life, or upon angels ? S. No. For that were to give to them an infiniteness to be present everywhere, or to give them, being absent, an understanding of our secret meanings, that is, as much as a certain godhead, and therewithal partly to convey to them » ps. a. 12. our confidence and trust, n that ought to be set wholly in God & xxv. 1. 2. & cxvhi. 8, 9. alone, and so to slide into idolatry. But forasmuch as God calleth us to himself alone, and doth also, with adding an o p s . i. is. oath, promise that °he will both hear and help us ; to flee St lxxxix 26, 7 A x 23 2 J 4° hn xvi ' to the help of other were an evident token of distrust and infidelity. And as touching the holy men that are departed out of this life, what manner of thing, I pray you, were this, pps. cu. 21, forsaking the p Iiving God, that q heareth our prayers, that is HeV'shso mos ^ m 'ghty, 'roost ready to help us, that "calleth us unto . Matt.xi.28. n j m tliat in the word of truth promiseth 'and sweareth, that, t John xvi. ' r » 7 23, 24. hj 9 divine power and succour, he will defend us ; for- saking him, I say, to flee to men dead, deaf, and weak, which nowell's catechism. 185 neither have promised help, nor are able to relieve us, to whom God never gave the office to help us, to whom we are bj no scriptures directed, whereupon our "faith may surely ° *• 8 > rest, but are unadvisedly carried away, trusting only upon the dreams, or rather dotages of our own head. M. But God doth to our salvation use the service of angels, that wait upon us, and therefore do hear us. S. x That is true. But yet it appearcth nowhere in the J, Ps j 2 xci ^ word of God that God would have us pray to angels, or to '■ godly men deceased. And sith faith resteth upon ythe word yRom. x. 17. of God, and what is not of faith z is sin, I said rightly that ^ Rom - xiv - it is a sure token of infidelity to forsake God, a to whom alone * Matt vi - 6 > the scriptures do send us, and to pray to and crave help of angels, or godly men departed this life, for calling upon whom there is not one word in the holy scriptures. M. But seeing charity never b falleth out of the hearts h icor.xm. a of the godly, even while they be in heaven they are careful for us, and do desire our salvation. S. That cannot be denied ; yet it doth not follow that we must therefore call upon them, unless we think that we must call for the help and succour of our friends, be they never so far from us, only because they bear us good-will. M. But we oft crave help of men that be alive, and with whom we are presently conversant. S. I grant. For men, as they have c mutually need one cl ^.x a. of another's help, so hath God granted them power, one 1 * et - iv 10 - mutually to help another ; yea, and he hath expressly com- manded every man d to relieve his neighbour with such help \ cot^m. 2 ' as he can. We do therefore call upon men, as ministers of GaL Wl 2 - God's goodness, according to the will of God, looking for help and succour of them : but yet so that all our trust be settled in God alone, and that we reckon received from him, as the spring-head of all liberality, whatsoever is delivered us e by the hands of men. Therefore this is well and orderly • 1 Pet - '■ 10 - done, and no impediment- to the calling upon of God alone, so that we confess that we do not from elsewhere look for any good thing, nor settle our whole succour in any other. M. Dost thou then say that we must use prayer and supplication, like as all other duties of godliness, according to the prescription of God's word, or else we cannot please God? 186 nowell's catechism. fDeut. iv. l, S. Yea, verily; f for all offence in religion is committed ' by changing the order and manner appointed by God. M. Hitherto then thou hast said that God alone is to be called upon, putting all our trust in him, and that to him all things, as to the spring- head of all good things, are to be imputed ; now followeth next to declare with what confidence we wretched mortal men, that are so many ways unworthy, ought to call upon the immortal God. S. We are indeed every way most unworthy. But we thrust not ourselves in, proudly and arrogantly, as if we were worthy, but we come to him in the name, and upon trust ejohnxiv. 2, of g Christ our Mediator, by whom the door being opened to 3, 13. & xvi. i .i Of fief's 18 ' us ' tn ough we be most base silly wretches, made of clay and x ie i b oppressed with conscience of our own sins, we shall not be forbidden to enter, nor shall have hard access to the ma- jesty of God, and to the obtaining of his favour. 31. We need not then, for access to God, some man to be our mean or interpreter, to commend and declare our suit unto him, as it were unto some worldly prince. m Kings S. Nothing less; unless we will think that God is h as Ps. xxxiii. men be, bound to one place; that he cannot understand many 13,14. &xeiv. ' , r ' > J 7,9,10,11. things but by his servants; that he sometime sleepeth, or hath not leisure to hear. For, as touching our unworthiness, we have already said, that our prayers stand in confidence, not upon anything in us, but upon the only worthiness of i John xv. i6, ' Christ, in whose name we pray. & xvi. 23, 24. ' . , , 25 . 2 6. M. Dost thou then think that God the Father is to be called upon in the name, and upon trust of Christ alone ? S. Yea, forsooth, master ; for he alone, above all other, i John xv. 9, raos t singularly Moveth us, so far that he will do all things 17! i R 8?"ii. vl "' for our sakes : he alone is with God his Father, at whose 1 fiatt i& 17. right hand he sitteth, 'in most high favour, that he may & xii 18 • Rom. viii. 34. obtain what he will of him : he therefore alone is the Mediator of God and men, the man Jesus Christ ; he alone, I say, is the Mediator of redemption, and also of invocation, in whose ».johnxiv. m name alone the holv scriptures do expressly bid us to go 13. & xvi. 23, , , . 1 • 1 1 1 1 • 26 - unto God the Father, adding also promises that he by his intercession will bring to pass that we shall obtain all that we -John xv. 5. pray for: otherwise "without Christ the ear and heart of Eph. ii. 12, 13. r J God abhorreth men. no well's catechism. 187 M. But we do vet with mutual 0 prayers one help - 1 The**, i. 2. 1 i it 01,1 iv - 2 > a another, so Ions: as we abide in this world. Eph. vi. .a, O 19, S. That is true. But we do not therefore set other mediators in place of Christ ; but with conjoined hearts and prayers, according to the rule of charity and the word of God, we do by one p Mediator call upon our common Father. Heb'u'ls 5 ' M. Thou sayest then, that to appoint other mediators to God, or patrons for our cause, but Christ alone, is both against the holy Scriptures, and therefore against faith, and also containeth great injury to Christ himself. S. Yea forsooth, master. M. Go on then. S. The sum is this, that we must come to call upon God the Father, resting upon affiance of the promises made q to us by Christ, and trusting upon his intercession, leaving q Rom. ^2, all respect of our own worthiness, and framing our prayers, as 24. g oor/t it were, out of the mouth r of Christ; which doing, as it is^ 1 ^ 2 ^ most agreeable to the truth of the Scriptures, so is it most joLaVw'. i"; far from the fault of "arrogancy and presumption. m!*5vl 16, M. Thinkest thou that they which so pray to God aS ■ Ps. XXiX. 1. thou sayest, ought to have a good hope to obtain what they Actsat 12, ask? S. The Lord himself doth also command us. to ask with sure 'faith, making therewith a promise, and adding an oath, < Matt. xxi. that it shall be given us whatsoever we ask with faith. And 22123,24. ° . John xvi. 23. likewise his apostles do teach that right prayer proceedeth 3v ^ t h 6 - & from faith. Therefore we must alway lay this most assured foundation of prayer; that, resting "upon sure trust of bis -Matt vn. 10. fatherly goodness, we must determine that God will hear our *• prayers and petitions, and that we shall obtain so far as it is expedient for us. Therefore they that come rashly *and ^^"ji. unconsiderately to prayer, and such as pray doubting and jSJSJlb.*" uncertain of their speeding, they do without fruit pour out lv ' 3 ' vain and bootless words. M. 1 see with what confidence thou sayest we must call upon God. Now tell me with what affection of heart we must come unto him. 8. y Our hearts must be sore grieved with feeling of > ps 1. is. 1 m & xciv - 1- & our need and poverty, and miseries that oppress us, so far ™*k'f |* forth that we must burn with great desire of deliverance from ? om v, i 18 - O & vlil. 23. that grief, and of God's help which we pray for. Being thus 2 Cor - m - 4 > 5 - 188 no well's catechism. disposed in heart, it cannot be but tbat we shall most atten- ■ Luke xnii. tively and with z most fervent affection, with all manner of \\i'.'\-2. °Eph. pravers and petitions, crave that we desire. vi. 18. Col. , , T , . . , ., « iT.a i Tim. M. 1 see then it is not enough to pray with tongue and voice alone. « 1 Cor. xiv. S. To pray, not applying thereto our mind a and at- tentiveness, without -which our prayers can never be effectual, is not only to take fruitless labour in vain (for how shall God m cor. xiv. hear us when we heed not b nor hear not ourselves '?), and not ips. dx 7. only to pour out vain and fruitless, but °also hurtful words, with offending God's majesty ; so far off is it that sucli prayers can appease the majesty of God that is displeased with our offence. M. How know we that it is thus? ajohniv. 23, 8. d Sith God is a Spirit, and (as I mav so call him) 24. 2 Cor. Ui. . 1 . . 17. a most pure mind ; he both in all other things, and specially in prayer, whereby men, as it were, talk and commune with God, requireth the soul and mind. And he also testifieth that «Ps. cxiv. i8, he will be near to them only that call upon him e trulv; that 19. . • • • . 1 ■ • y-v is with their heart, and that their prayers please him. On the other side, God doth worthily abhor and detest their usai. xxix. prayers that f feignedly and unadvisedly utter with their xv. a & xx/" tongue that which they conceive not with their heart and ■ Jer. xlviiL thought; and deal g more negligently with immortal God, than they are wont to do with a mortal man. Therefore in prayer the mind is ever needful, but the tongue is not alway necessary. M. But there is some use of the tongue in prayer ? i> ps. xxxv. S. Yea forsooth. For meet it is that h the tongue do is. & ixxl also diligently and earnestly employ all her strength and 21, 22, 23. O « ... Phu u' li i 11 ' ability to set forth the honour of God, sith it is above all other parts of the body properly created by God to that use. Moreover, as from a mind earnestly bent with study and care, sometime words break out of us ere we be aware ; so oftentimes the very sound of utterance, and the hear- ing of our own words, quickeneth and sharpeneth our mind, and helpeth the needfulness thereof, and keepeth off and driveth away slackness wherewith the heart is continually tempted. M. Sith it is so, what thinkest thou of them that pray in a strange tongue, and such as they understand not ? nowell's catechism. 189 S. I think that they not only lose their labour, but therewith also mock God himself. For if loqui, to speak, be wittingly to bestow each word in his right place, they that utter words 'which they understand not, chatter rather than m cor. xiv. 7, speak, so far be they from praying. For they play the parrots rather than men, much less Christian men. Therefore far be from godly men such hypocrisy and mockery ; for if k St Paul think it an absurdity for a man to speak to other j, 1 Cor - xiv - that speech which they understand not, because words move no man but him that hath the same language, and affirmeth that both he that speaketh and he that heareth shall either of them be an alien to the other, how much greater absurdity is it that we ourselves be aliens to ourselves, while we use that speech that we know not, and go about to utter our meanings and prayers in that tongue wherein ourselves are cic de oasc. deal I Wise men in old time thought that such men, asi>t>. v.etde iiiii Oratore. most fond, were most worthy to be laughed at. M. I see how heedful a mind and fervent affection is required in prayer. But tell me, dost thou think this fer- ventness to be natural, and by kind planted in our hearts, or that it is a raising up of our minds by God ? S. The holy scriptures do testify that the Spirit of God raiseth up unspeakable 'groanings, whereby our prayers are ^g-jf 1 }; made effectual. He therefore, without doubt, with his in- 18 - spiration stirreth up our minds, and whetteth and helpeth us to pray. M. How then, when this ferventness of mind, that cannot alway be present, is slacked, or wholly quenched, shall we, as it were drowsy with sloth and sleeping, idly look for the stirring and moving of the Spirit ? 8. Nothing less. But rather, when we be faint and slack in mind, we must m by and by crave the help of God, m.u.'.xx'vu that he will give us cheerfulness, and stir up our hearts to 4 "' 41 ' prayer. For this mind and will we conceive by the guiding of God. M. Now remaineth that I hear of thee what we ought to ask of God by prayer. Is it lawful to ask of God whatso- ever cometh in our mind and mouth? S. When men that were strangers to true godliness had Cicero pro I 1 • • « \ # domo sua. such an honest opinion ot the majesty and mind of their gods, that they thought they ought not to ask of them any- 190 nowell's catechism. thing unjust or unhonest, God forbid that we Christians n M jV a ' ■ snou ^ ever as k anything of God in prayer that may D mislike f i J joimv V ' tue mm( * anc ^ °^ ^od. For this were to do God's majesty 14 most high injury and dishonour ; so much less may such a prayer please him, or obtain anything of him. And sith •>i2't.xx. both the wits of men are °too dull to understand what is 22. Rom. viii. . , 2i>. |7. James expedient for them, and the desires of their hearts are so blind and wild, that they not only need a guide whom they may follow, but also bridles to restrain them, it were too great an absurdity that we should in prayer be carried rashly and headlong by our own affections. By a certain rule there- fore and prescribed form our prayers ought wholly to be directed. M. What rule and form ? pMattvi.9, S. Even the same form of prayer verily p which the 1,2, &c. heavenly Schoolmaster appointed to his disciples, and by them to us all ; wherein he hath couched in very few points all those things that are lawful to be asked of God, and behove- ful for us to obtain ; which prayer is after the Author thereof called the Lord's Prayer. If therefore we will follow the heavenly teacher with his divine voice, saying before us, truly we shall never swerve from the right rule of praying. M. Rehearse me then the Lord's Prayer. &c Iat Lukexi ^' ^ ien J e P ra y (saith q the Lord) say thus: — i, 2, &c. "Our Father which art in heaven, 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 trespasses, as we forgive them that trespass against us. And lead us not into temptation : But deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever. Amen." M. Dost thou think that we are bound ever so to ren- der these very words that it is not lawful in one word to vary from them ? De hoc con- S, It is no doubt that we may use other words in stat ex Psal. » s b sc'riptur£ P ra y m g> s0 that we swerve not from the meaning of this iufinui™ 6 prayer. For in it the Lord hath set out certain special and principal points, to the which, unless all our prayers be referred, they cannot please God. Yet, let every man ask of jPs.cvii.5, God as the present r time and his need shall require; and let him tarry upon which part of this prayer he will, and so long nowell's catechism. 191 as he list, and dilate it in sundry sorts as he will ; for there is no impediment to the contrary, so that he pray to God with such affiance and affection as I have before spoken of, and to the same meaning that is set out in this prayer. M. How many parts hath the Lord's Prayer? S. It containeth indeed six petitions, but in the whole The division, sum there are but two parts ; whereof the first belongeth only to the glory of God, and containeth the three former peti- tions ; the second, which containeth the three latter petitions, belongeth properly to our commodity. M. Dost thou so sever and divide our profit from God's glory, that thou also makest equal partition between them ? 8. I do not sever things conjoined, but for plainness of the whole declaration I distinguish things to be severally dis- cerned, for understanding whereunto each thing belongeth. Otherwise those things that do properly belong to the glory of God, do also bring most great profits to us ; and likewise those things that serve our profit, are all referred to the glory of God. 6 For this ought to be the end whereunto all \\ c ™- x ... 30 ' things must be applied; this ought to be our mark, that ^ he end of God's glory be most amply enlarged. Yet in the meantime, Gocrs'gfoV I think that this division in parts shall not be inconvenient, and is made not without reason, but according to the property of the things themselves : because, while we ask those things that belong properly to the advancing of God's glory, we must for that time omit our own profits, when yet in the later petitions we may well intend our own commodities. M. Now let us somewhat diligently examine the weight of every word. Why dost thou call God, " Father " ? S. There is great pith in the use of this one name " Father." For it containeth two things which we have be- fore said to be specially necessary in praying. M. What be those ? *S*. First, I speak not as to one absent l or deaf, but I>ps. xxxiii. 13 14 & call upon and pray to God as to one that is present and l*' 5 "? 1 !' \l heareth me, being surely persuaded that he heareth me when ! 1 2 & &c Xxix ' I pray, for else in vain should I crave his help. And this surely without all doubting I cannot so affirm of "any angel or j 6 ? sai - lxili - any man deceased. Secondly, we have before said, that sure trust of obtaining 192 NOWELLS CATECHISM. is the foundation of right praying. And dear is the name of Father, and of fatherly love, and most full of good hope and confidence. It was God's will therefore to be called by the .Ps.dii.ia "sweetest name in earth, by that mean alluring us to himself, Luke xv. 18. . that we should without fear come to him, taking awav all doubting of his fatherly heart and good will. For when we i5*GaLjj!**6 determine that he is our Father, then being ' encouraged with his Spirit, we go to him as children use to go to their father. God therefore in this place liked better to be called " Father," • Mai. i. 6. by name of dear affection and z love, rather than " King " or " Lord," by terms of dignity and majesty ; and so there- • John i. i2. withal to leave to us, as to his a children, a most rich inherit- Bom. vui. 15, i * 17. Gai.iv. 6, ance 0 f hi s fatherly name. M. Shall we then come to God with such sure trust of obtaining, as children use to come to their parents ? S. That far more sure and stedfast is the trust of the >> Matt. xi. 27. goodwill of God than of men, Christ b the natural Son of God, & x. is. ' best acquainted with his Father's mind, doth assure us, say- *Matt. vii. ing " c lf ye," saith he, "being evil, suffer not your children 11. Luke xi. ° ... ,. , . is. to crave in vain, but grant their requests, how much more shall your heavenly Father, who is self-goodness and libe- •iRom.v. 1,2. rality, be bountiful to you?" But d Christ, as is aforesaid, Gal. iv. 4, 5, 6. , * ' * ' ' Eph ii. 4 5. bringeth us all this confidence. For God doth not adopt us, 1 John n. 1. o r ' or acknowledge us to be his children, who by nature are the children of wrath, but by Christ. 31. What else doth the name of Father teach us ? ■ MaLLe. .S". That we come to prayer with that love, e reverence, 39. 42- and obedience, which is due to the heavenly Father from his children, and that we have such mind as becometh the chil- dren of God. M. Why dost thou call God " our Father " in common, rather than severally thine own Father ? S. Every godly man may, I grant, lawfully call God fPs. xxii. i, f hls own: but such ought to be the community and fellowship 2. Rom. i. 8. ' ° J .F i cor. i. 4. 0 f Christian men together, and such dear love and goodwill ought every one to bear to all, that no one of them, neglect- ing the rest, care for himself alone, but have regard to the public profit of all. And therefore in all this prayer nothing is privately asked, but all the petitions are made in the com- johnviii^i. mon name of all. Moreover, when they that be of smallest Eph'iv.'o 1 ; I wealth and basest state do call upon their common g heavenly nowell's catechism. 193 Father, as well as the wealthy and such as have attained de- grees of highest dignity, we are taught not to disdain them to be our brethren that are accepted with God to the honour of his children. On the other side, h the most despised, and b Deut x.17, they that in this world are vilest, may yet in the mean- JV^^jj time ease and relieve themselves with this comfort, that in 6 < 7 - &e - heaven they have all one most mighty and most loving Father. Furthermore, we that 'trust in God do rightly pro- Sv 6 'i 6 *2 fess him to be our Father. For the wicked and unbelieving, howsoever they dread God's power and justice, yet can they ^gj 1 ^ 8 ' & not have trust in his fatherly goodness toward them. M. Why dost thou say that God is in heaven ? S. As heaven with round and endless circuit containeth all things, compasseth the earth, hemmeth in the seas, neither is there anything or place that is not environed and enclosed with the roominess of heaven ; and it is on every side wide and open, and alway so present to all things, that all things universally are placed, as it were, in sight thereof : so we thereby understand that God, possessing j the tower of heaven, i ps. xi. 4, therewith also holdeth the governance of all things, is each- ia. & where present, seeth, heareth, and ruleth all things. & cxv - 3 - M. Go forward. S. God is also therefore said to be in heaven, because that same highest and k heavenly region doth most royally ^ p ^ x vi j'- 3 - shine, and is garnished with his divine and excellent works. Moreover by 'God reigning in heaven is declared that he 2 P 3 S ' 4 v '&xi is in eternal and highest felicity, while we as yet in earth, 4 > 5 - expulsed from our country, like children disherited from their father's goods, live miserably and wretchedly in banish- ment. It is as much therefore to sav, that m God is in heaven, 1.3,4,6. » ' & IVU. 5, 10, as if I should call him heavenly and altogether divine; that l 3 \- Jj'y"'- is to say, incomprehensible, most high, most mighty, most cxiiL 4> * blessed, most good, most great. M. What profit takest thou of these things ? S. These things do puH out of our hearts base and cor- rupt opinions concerning God, and do instruct our minds to conceive a far other thinking of our heavenly "Father, than 1- ;»> «• we use to have of earthly parents ; to use most great revc- Matt, rence towards his holy majesty, and in worshipping manner to look up to it, and have it in admiration, and certainly to 0 Ps xx R & believe that he doth hearken to and °hear our prayers and ^i'Vi; & l_NOEL. CATEC.J 194 nowell's catechism. p Col. iii. 1. 1 Rom. vlll. 17. Eph. i. 14, 18. Heb. ix. 15. 1 Pet. i. 3, 4. ' Ps. lxxxix. 5, 6, &c. Rom xi. 36. & xvi. 27. 1 Cor. x. 31. i Mai. i. G. t Ps. lvi. 5, 11. & civ. 31. « Ps. xcvi. 1, 3, &e. * Ps. CX1II. 2, 3, tie. & cxiv. 1. & cxlv. toto. Rom. xi. 3G. desires ; to put our whole trust in him, that is both governor and keeper of heaven and earth. And therewith also we are by these words admonished not to ask anything unmeet for God ; but, as speaking to our heavenly Father, to have our hearts p raised from earth, high and looking upward, de- spising earthly things, thinking upon things above and heavenly, and continually to aspire to that most blessed feli- city of our Father, and to heaven as our q inheritance by our Father. This then so happy a beginning and entry of being now opened unto us, go to rehearse me the first M. prayer, petition S. M. S. nified. M. S. First we pray that God's name be hallowed. What meaneth that ? Nothing else but that his glory be 'everywhere mag- y Isai. liii. 5, 6. Ezek. xxxvi. 20. Rom. ii. 24. Why do we ask this first? Because it is most meet that the children should prin- cipally desire and wish the glory of their father, the "servants of their master, and the creatures of the Creator to be in- creased. M. Can God's glory be anything increased or de- creased ? S. The glory of God, forasmuch as it is continually ^ost ample, cannot indeed in itself be made either greater by increase, or lesser by decrease. For it is not changed with any addition or diminishing, as our earthly things be. But our prayer is, that the "name of God be made renowned and known to mortal men, and his praise and glory be celebrated here in earth, as it is meet to be. And as the infinite power, wisdom, righteousness, and goodness of God, and all his divine works, do truly set forth the glory and majesty of God, so we wish that they may appear noble and glorious x to us, that the magnificence of the author of them, as it is in itself most large, so it may also in all sorts shine honourable and excellent among us, and be both privately and publicly praised and honoured. M. Go forward. S. Moreover, we pray that the holy name of God be not y evil spoken of for our faults, and as it were dishonoured thereby ; but rather that his glory be, by our godliness to- nowell's catechism. 195 ward God, and goodness towards men, everywhere magnified. Finally, we wish that the names of all other that in hea- ven, earth, sea, or elsewhere, have attained the names and honours z of gods, and be worshipped in temples in sundry j Jo*, xxiv. forms and with sundry ceremonies ; or to whom men, filled «Vl \. & & with error and false fond opinions, have dedicated their \-; hearts, as it were churches ; the names, I say, of all those f j'Jhn'vf 21. imagined and feigned gods, once utterly destroyed, and drowned and defaced with eternal forgetfulness, the only divine name and majesty of God the heavenly Father be great and glorious, and that all men in all countries may acknowledge it, honourably and holily worship and reverence it, and with pure desires and hearts pray to it, call upon it, and crave help of it. M. Thou hast said well ; I pray thee go forward. S. Secondly, we pray that " God's kingdom come ;" that is, that he suffer not the divine a truth of his word, which -Matt iv. as, ' ' & ix. 35. also Christ calleth the gospel of the kingdom, to lie hidden in ™h?viu. 4 3i darkness, but that he daily more and more bring it abroad, 32, and with his succour maintain and defend it against the de- vices, craft, and policy of Satan b and of wicked men, and b Matt. %m. against their feigned treasons, that labour to darken the truth, xv. 2,3,6. 0 o ... . Luke xvi. 8. and to defame it, or spot it with lies ; and against the violence ^° hn '"• 19 > c and cruelty of tyrants, that travail by all means to extinguish = Luke x. 3. ^ ' J . & & xx 12, &c. and oppress the truth, and utterly to root it up ; so as it may i7,.ia John be made manifest and well known to all men that there xvii - ' 4 > 15 is nothing able to resist the invincible strength of God's truth. M. Say on more of the kingdom of God. S. We pray him to bring very many out of darkness into the light, instructed in the doctrine of d this holy word, j,Marki. u, and led by truth ; and that, winning them to his number and ^i^i/f.! 1 " holy company, that is to say, his church, in the which he ff'j 1 ^ 1 Pet - reigneth specially, he will continually govern them e with his "John xvi. Spirit, and strengthen them with his aid as his soldiers; alway earnestly fighting f with their enemies, the band of sin 'Lukexxn. and the army of Satan; that having strength and stedfastness j'^Y'v'Vij- by his divine power, restraining corrupt and g crooked affec- « Ron. i. 11, tions, subduing and taming lusts, conquering, vanquishing, 10,12, putting to flight, and chasing away all vices, they may in- crease and enlarge the heavenly common-weal and kingdom ; 13—2 196 nowell's catechism. God in the meantime reigning and ruling imperially in their jjBom. viii. hearts h by his Spirit. afiv'ii" 2 *' This we see daily done. S. These things are indeed daily done, so as we suf- [jP"; 6 3a g iv - ficiently perceive that 'God hath an eye both to the godly SnfcivV^ an( ^ to ^ e w i°ked, and so as the kingdom of God may seem 6,9,m. t 0 b e f a i r begun in this world; yet we pray that with con- tinual increasing it may grow so far, that all the reprobate k Matt. xiii. "that, by the motion of Satan, stubbornly and obstinately c 7, is. Luke resist and strive against God's truth, and defiling themselves xix. 14, 27. it ™ ' O xx'i 4 c' 4, 57. as nothing may once breathe against the beck and power of God, he alone may everywhere gloriously reign, imperially = Rom. viii. rule, and triumph. And as, while God reigneth m by his itiHt' 24 ' Spirit in us, men have a certain community with God in this world, so we pray and wish that he will also by Christ com- »Matt. xiii. municate with us in heaven the ioy of the most blessed "kins:- 43 1 Cor. ii. v o © ib "i v '& x c xi ' d° m > and the glory that in everlasting ages of worlds shall °Mau.xxy. never be changed ; that we may be not only children, °but also heirs of our heavenly Father; which desire also we verily nothing mistrust or doubt that our heavenly Father will one day grant us to enjoy. M. What followeth next ? p ps.xi.8, s. That " God's will be done." For it is the duty p of Matt. xxvi. t «/ fr. It & v hn children to frame their life according to the will of their Epifvi' i 38 fathers ; and not, contrariwise, the parents to conform them- i joimii.13, selyeg tQ the win of their childreni M. Dost thou then think that men are able to do any- thing against the will of God ? 8. Surely it is evident and plainly known among all, that many sins and foul deeds are daily done and committed & r x s iv'7 4 '8 5 ' tyy mortal men, to the grievous q offending of his will, yet so &cxix. io4, ag q 0( j canno t by any force or necessity be compelled, but that he can most easily bring to effect whatsoever he hath & P cxxxv'. a 'purposed to do. We do therefore pray, not only that that 6^7. Rom. ix. ma y come to pass which he hath decreed, which must needs come to pass, because the will of God doth ever carry with it a necessity of performing ; but forasmuch as our minds, no well's catechism. 197 "burning with lusts, are commonly carried to desire and to do • Rom. vin. ° . J 7, &c. Gal. those things that most displease God, we pray that he will, v - 16 > ^ with the 'moving of his Holy Spirit, so change and fashion ' 2 Rom. vin. all the wills of us all to the meaning and will of his majesty, J^,' 15 -'. 1 . 6 - ' o « J ' 1 Cor. ii. 12. that we may will or wish nothing, much less do anything that & ia m - his divine will misliketh ; and that whatsoever we perceive "to J p^u* 1 "^' betide by his will, we may receive and suffer it, not only with &lv ' Ia contented, but also with gladsome hearts. M. Whereto dost thou add, that God's will be done "in earth as it is in heaven?" S. Forsooth, that we be in all things serviceable and obedient to God's majesty, after the example of x those heavenly » p s . xei. spirits whom we call angels; and as in heaven there is no »!&S^"4,.i rebellion, so in earth also there be none anywhere found that }f Rev' y'ii, ' , » 11. & xix. 10. will or dare resist and strive against the holy will of God. & xxii - 0 Yea, and when we behold the y sun and moon, and other stars y Ps. xix. 4, ... . .... . 5. & civ. 20, which we see in the heaven, to be carried with continual £ c „- &cxxx . v - ' 7- & CXXXVI. motion and perpetual stirring, and with their beams to lighten "'• s > the earth by the will of God, we behold an example of obedience set forth for us to follow. Moreover, whereas z God hath in the holy scriptures expressly declared his will, -Deut.v.32. Matt. vii. 21. which he hath plainly notified by giving them the a name of 3 ' grievously offend God ; yea, and Pas the scripture beareth R° m - ». witness against us, he that offendeth in any one point is j,^"^ , 2 holden manifestly guilty of all, and that he who laboureth to ,amesiI - 10 - purge himself of one sin to God, shall be convicted of a thousand heinous offences ; that we may therefore obtain for- giveness of sins, q one only hope remaineth, one only refuge ^ co™. is. for all men, the goodness and mercy of God through Christ. ^9 h j> '■, 7 j 2 9 - As for them that r do not confess that they have sinned, nor MJohni. 8, . . 10. do crave pardon of their defaults, but 8 with that Pharisee do -Lukexvm. glory in their innocency and righteousness before God, or rather against God, they exclude themselves from the fellow- ship of the faithful, to whom this form of prayer is appointed for them to follow, and from the haven and refuge of safety. For this is it that Christ saith, " That he came into this world, 'not to call the righteous, but sinners to repentance." 'Mattu.i3. M. Dost thou affirm that God doth freely forgive our32. & x 'v.7. _ » 6 1 Tim. i. 15. sins? S. u Yea, altogether ; for else it could not seem forgive- g^r&xi ness, but amends ; but to make sufficient amends for one, 5 - 6 - yea, the very least fault, we are not by any power of ours in 200 nowell's catechism. *2Tim. i.9, any wise able. We cannot therefore with our x works, as it ' were with a certain price, redeem both the offence past and the peace of God, and make recompense of like for like, but ought with all lowly prayers to crave of God pardon both of y p s . xxxii. s, our fault and punishment, which y pardon is not possible to 9] & ii. 1. be obtained but by only Christ, and most humbly to beseech him to forgive us. M. But this, and the condition which is by and by after limited unto us, seem scant to agree fitly together. For we pray that God so forgive us as we forgive our debtors, or them " that trespass against us." lSw Surely God doth offer us z forgiveness upon a most vi. 36, 37, 38. reasona bi e condition, which yet is not so to be taken as if in forgiving men we should so deserve pardon of God, that the same should be as a certain recompense made to God. « Rom. iii. 24, For then should not God's forgiveness a be freely given, neither 35. & xi. 5, a , . ~. . , , . ° . * .° , Gai. v. 4. had Christ alone, as the scriptures teach us, and as we have before declared, upon the cross fully paid the pains of our sin due to us. But unless other do find us ready to forgive j Matt. v. 7. them, and unless we b in following the mercifulness and lenity James ii. is. of God our Father, do shew ourselves to be his children, he plainly warneth us to look for nothing else at his hand but extreme severity of punishment. He hath, therefore, ap- pointed our easiness to forgive, not as a cause to deserve pardon of God, but to be a pledge to confirm our hearts with sure confidence of God's mercy. M. Is there then no place of forgiveness with God left for them that shew themselves to other not intreatable to forgive and to lay away displeasures, and such as will not be appeased? S. No place at all. Which both is confirmed and mani- «Matt vi.14, fest by c many other places of the holy scripture, and namely, 24, 28, 29, 33, by that parable in the gospel, of the servant, which, owing his lord ten thousand talents, refused at the same time to forgive his fellow-servant one hundred pence that he had lent him, he j Matt. vii. notably warneth us. For According to the same rule of 2, 3. Luke vi. . » ■ . 0 . jame 8 sii 13 ri g our > an d the same example, shall justice without mercy be done upon him that cannot find in his heart to shew lenity and mercy to other. M. Thinkest thou that suits in law about right and wrong are here condemned ? nowell's catechism. 201 S. e A wreakful mind and revengeful of injuries the jBom. xu. word of God doth surely condemn. Let contenders at law, Heb - *■ 3(l - therefore, look well to it with what mind they sue any man. But f the laws and ordinances of common right, and their law- tRcm.xiii.i, ful use, that is to say, such use as is directed by the rule of xit.*iii. c i. . * Pet. ii. 13, justice and charity, are not taken away or condemned by the u. gospel of Christ. But in this part of the Lord's Prayer our minds are bound to follow the rule of Christian lenity and love, s that we suffer not ourselves to be overcome of evil, that sMatt. v. 3?, is to say, to be drawn so far by other men's offence, as to have 27! 2a Rom. » ' . . . » ' . xil. 14, 17, 18, will to render evil for evil, but rather that we overcome evil 19 > 20 with good ; that is, recompense evil deeds with good deeds, and bear and keep good will toward our foes, yea, and our cruel and deadly enemies. M. Now go forward to the sixth petition. 8. Therein we pray that he " lead us not into tenta- tion, but deliver us from evil." For as we before do ask for- giveness of sins past, so now we pray that h we sin no more, kjohnv. u. A thousand fears are set afore us; 'a thousand perils 20, threatened us ; a thousand* snares provided and laid for us. \^[ : x E j i '| ; And we on our part are so k feeble by nature, so unware to J' Pc f; ^ „ foresee them, so weak to resist them, that with most small ^Tcon i'.' force and occasions we are shoved down, and carried headlong z7 ' into deceit. M. Go forward. S. Sith, therefore, we be most sharply and continually assaulted both by 'crafty and violent men, and by concu- \^ l f j t -^-^\ piscence m and our own lusts, by the enticements of the flesh, f 3 '\? m ' x '- this world and all means of corruption, but specially by that " 4 f&iv S 1. subtle, guileful, and old wily "serpent, the devil, which like a I e^m.\ 6 ' ravening °lion, seeking whom he may devour, together with 3. e itev.xii. ! '-i; infinite other malicious Pspirits, armed with a thousand crafty »i Pet."v. B. means to hurt us, is ever ready to destroy us, and thereby, as our weakness is, we must needs by and by fall down and be utterly undone, we flee to the faithful protection of q our ^ J< |yj^; iv almighty most loving Father ; and pray to him in these dis- 4 * v 4 - tresses and perils not to forsake us and leave us destitute, but r so to arm us with his strength, that we may be able not ^.°jg- only to resist and fight against the lusts of our flesh, the en- I 2 8 Xi ' n-iv- ticements of this world, and the force and violent assault of Satan, but also to overcome and get the overhand of them ; 202 nowell's catechism. » Rom. viii. 1. and that therefore he -will withdraw our hearts E from vices 1 Pet it. i. and offences, that we fall not into them, nor at any time fail in our duty, but may ever lie safe and without fear in the > rs. sci. i, t protection and defence of our most good and also most mightv &c. toto, k ' ° a J cxxi. toto. Father. M. Then thou meanest by the name of tentation the craft and violence of the devil, the snares and deceits of this world, and the corruptions and enticements of our flesh, by which our souls are moved to sin, and holden fast entangled. 8. Tea, forsooth, master. M. Since, then, to catch and entangle men, as it were, in "Actsv. s snares of tentation, is the propriety u of Satan, why dost thou or. mi. o. p ra y q 0( j i ea( j ^ ee n0 £ - n £ 0 tentation? »Lukexxu. S. God, as he defendeth and preserveth w them that be xv. "ui. 2 cZ'. his, that they be not snared with the guiles of Satan, and so ri.' 10,11. fall into vices and foul sins; so from the wicked he x holdeth is. " back and withdraweth his help and succour, whereof they 1 1 Sam. xvi. ] 4 pe? a v 5 4 ' Dem g destitute, blinded with lust and running headlong, are jude, is, in. catched in all sorts of deceitful traps, and carried unto all kind of wickedness ; and at length with custom of ill-doings, riai.vi.ia as it were gathering - a thick tough skin, their hearts wax lph. r 'ivy'i| 4 ' hard ; and so they becoming bondmen, and yielding them- selves to slavery to the tyrant Satan, they run in ruin to their undoing and everlasting destruction. M. There remaineth yet a certain appendant of the Lord's Prayer. S. " For thine is the kingdom, and the power, and the glory, for ever. Amen." M. Why would Christ have this conclusion added? S. First, to make us understand that our sure confidence of obtaining all those things that we have before prayed for ■ Ps.iii.3, a standeth in his goodness and power, and z not in any deserv- johnx. 2«. ings of our own or of others. For by these words is declared, ■ p& mi 28. that there is nothing that He which ruleth and governeth a the ic^ 7?&c'. & world, in whose dominion and power are all things which xxix. 12 ... . &c & ih'ii. most noblv shining in most ample and immortal glorv, in- toto, ixcv.3, JO r O ,1 4, sc. i Tim. fi n itelv excelleth above all other, either cannot or will not vi. Id, 10. ' b Matt. vii. give us, b when we pray for it, so that it be asked rightly and james X i!'6.~ ' with assured faith ; that now there be no more doubting left in our hearts; which is also declared and confirmed by this ^2 cor. i.2n. word, " c Amen," added to the end of the prayer. Moreover, nowell's catechism. 203 forasmuch as God alone is able at his own will d to give what- 1 c'vTx ' I' soever he hath appointed, it most plainly appeareth, that of f^u vtw, him alone all these things ought to be asked, and may be ob- 16, tained; and that there is e no peril or evil of ours so great, ■ icor.i.8,9, 1 0 10. 2 Tim. iv. which he is not able most easily by his exceeding power, >?• is. Jude, wisdom, and goodness, to overcome and drive from us, and also to turn it to our safety. M. Why is there in the latter end mention made of the glory of God ? S. To teach us to conclude all our prayers with praises of giory^ God: for that is f the end whereunto all things ought to be < 1 cor. x. 31. , . , . , . . 1 p E P h 2 °' referred, that issue ought always to be set before the eyes of 21. Phii. i. / . & S J 11. 1 Tim. 1. us Christians, for all our doings and our thoughts to reach J 7- Ju^, 25. unto, that God's honour be most largely amplified and glo- riously set out to sight ; howsoever yet among men, in whose hearts Christian religion is not settled, there is scarce any one found, that for his enterprises attempted and perils adventured desireth g not glory as a reward of his deeds and virtues, «M»tt vl 1, which yet as not true and sound glory, but vain shew and 4°' P hn'ii V 3 boasting, the Lord vehemently and earnestly commandeth & '"• 19 them that be his to eschew. M. Then after entreating of prayer, shall we fitly and in good time add somewhat of the praises of God and thanks- giving ? S. Surely h most fitly. For not only in the last end of ''Rom. i. 8, « v v ]0. 2 Cor. i. the Lord's Prayer God's glory is mentioned, but also the very 'p^fp^'^ '- first entry of it beginneth with the glory and praises of God. For when we pray that God's name be hallowed, what pray we else than that of all his works his glory be stablished, that is, that he be judged in forgiving sinners, 'merciful; j in . ! ^om' ? " is punishing the wicked, righteous ; in performing his promises, k true; in heaping daily benefits upon the unworthy, 'most ^ Rom - 1 »- 3 > good and liberal; that whatsoever m of his works we see or ^ s &Yx\"',i understand, we be thereby stirred to advance his glory with £ p s ^ xix . lt praises. So was it God's will to have his glory most nearly 2 ' joined with prayer to him. For meet it is that as, when we are touched and troubled "with distresses, we flee as humble » Ps. xxxiv. 1 2. & 1. 14, petitioners to God's help and mercy, so we unfeignedly ac- jfcjJ* , 2 knowledge that by him we obtain deliverance from all evils * *■ . 3 and griefs, and that he is to us the only author of all good things. For of whom we crave pardon and all good things, 204 no-well's catechism. to him, when he giveth them, not in heart and speech to ren- der thanks were surely most great unkindness. We ought therefore continually with mindful heart and due honours to Vxi-m'* 1 ' y^ e ^ deserved "thanks to the ever-living God. cui. toto. m. Go forward. 2 P &ru x i5 ^' Moreover, Pto praise and magnify God's goodness, 23. Rom! xv'. justice, wisdom, and power, and to give him thanks in our own name and in the name of all mankind, is parcel of the worshipping of God, belonging as properly to his majesty as prayer ; wherewith if we do not rightly worship him, surely iLukexvn. we shall not only be unworthy of his iso many and so great at 24 Kom ' '"' benefits as unthankful persons, but also shall be most worthy 1 Pet. iv. 11. 0 f e t erna i punishments, as wicked against God. M. Sith we also receive benefits of men, shall it not also be lawful to give them thanks ? n. C 20or«' ®" Whatsoever benefits men do to us, we ought r to ac- i'l'et. 2 iv. 10, count them received of God, because he alone indeed doth give us them by the ministry of men. For which cause also, though men ought not be beneficial and liberal of intent • Matt.v. ie. to get thanks, but to set forth 3 the glory of God, yet to give >Ps.xvi. a thanks to them, that, 1 moved by kindness, grant us anything beneficially and friendly, why should it not be lawful, sith »Matt v. 43, both "equity requireth it, and by law of natural kindness we LukeVi. 32, are bound unto it ? Yea, and God himself by this mean bind- Acts xxiv. 2, } n g us un t 0 them, willeth us to acknowledge the same. M. Dost thou then allow a thankful mind to men also ? S. Yea. Sith our thankfulness to men redoundeth to God himself, because from the spring-head of his divine liberality, as it were by certain guiding of water-courses, "icor.xii.6, God conveyeth w his benefits to us by the hands of men ; 11. 1 Pet. iv . ">! »• therefore if we shew not ourselves thankful to men, we shall be also unthankful to God himself. Only this let us look *ps. cxv. 1. well to, that x his full glory return and redound to God alone, Matt. v. 16. , , , n . <« 11 1 1 • 2 cor. iv. 15. as to the author and fountain 01 all good things. & IX. 9, 11, . I'm 3 ii 12 Is there any rule and prescribed form for us certainly to follow, when we glorify and honour God, or give him thanks ? B. Innumerable praises of God are commonly to be seen Maxime in set out in his word, from the rule whereof if we vary not, we libro Psalm. , , . 0 ... ~ . shall alway have a good pattern to follow, in giving to God his glory and honour, and in yielding him thanks. Finally, NOWELl/s CATECHISM. 205 in a sum, seeing the holy scriptures do teach that God is y not jDeut x.17, only our Lord, but also our Father and Saviour, and we like- y'-^'i,, 1 - wise are his children and servants, it is most meet that we employ all z our life to the setting out of his glory, render to him his due honour, worship, pray to and reverence him, and | riiPtoto with heart and mouth continually thank him ; sith we are to Rom - xv - 6 - this a end created by him, and placed in this world, that his J^f^'i 4 immortal glory should be in most great honour among men, X ,' G and rise to most high magnificence. The Fourth Part. Of Sacraments. M. Now having ended our treating of the law of God, of the Creed, or Christian confession, and also of prayer and of thanksgiving, it resteth last of all to speak of the sacra- ments and divine mysteries, which alway have prayer and thanksgiving joined unto them. Tell me, therefore, what is a sacrament ? S. It is b an outward testifying of God's good-will and Mfatti&ii. bountifulness toward us, through Christ by a visible sign xx , viii .J 9 - 7 © v o John 111. 5. representing an invisible and spiritual grace, by which the bS^ 3 ?? 4. promises of God touching forgiveness of sins and eternal salva- & C xi!' 2 4', &c. tion given through Christ, are, as it were sealed, and the truth ppetuPzi. of them is more certainly confirmed in our hearts. M. Of how many parts consisteth a sacrament ? & Of two parts: c the outward element, or visible sign, « Matt. xxvi. 0 26. John iii. and invisible grace. 5. Acts ». 38. Gal. iii. 26 27 M. Why would God so have us to use outward signs ? S. Surely we are not endued with mind and understand- ing so heavenly and divine, that the graces of God do appear clearly of themselves to us, as it were to angels. By this mean therefore God hath provided for our weakness, that we which are earthly and blind should in outward elements and figures, as it were in certain glasses, behold the heavenly graces which otherwise we were not able to see. And greatly for our behoof it is that- God's promises should be also pre- sented to our senses, that they may be confirmed to our minds without doubting. M. But is it not a manifest proof of infidelity in us not to give sure faith to God's promises unless we be under- propped with such helps? S. Surely we are endued d with slender and unperfect * v «»- » ! * 206 nowell's catechism. faith so long as we are in this world, and yet we cease not to be faithful. For the remnants of distrust, which always stick in ■ Lukexvii. our flesh, do shew the weakness of our faith, °but yet do not Bom. i. 17. ' utterly quench it. These remnants of distrust, though we cannot altogether shake off, yet we must with continual in- ucor. ix.24. creasing even to the end of our life travail toward f our per- Hcb. Vi.' i.' ' fection of faith, in which endeavour the use of sacraments doth much further us. M. Is there any other cause why the Lord would also have the use of external signs practised ? S. The Lord did furthermore ordain his mysteries to this eMatt. xxvi. end : that they should be certain marks and tokens g of our w. profession, whereby we should, as it were, bear witness of our 24. Eph. iv. 6. f a ith before men, and should plainly shew that we are par- takers of God's benefits with the rest of the godly, and that we have all one concord and consent of religion with them, i' John ix. 22. and should openly testify that we are not ashamed h of the & xii. 42. & . . xix. 38. Acts name of Christians, and to be called the disciples of Christ. xi. 26. 1 Pet. * > v -i& M. What thinkest thou then of them that think they may spare the divine mysteries as things not of so great necessity ? S. First, they cannot fail this so godly and due a duty i.Tohniii. s. without 'most heinous offence against God the Father, and 24.' k i cor. xi. our Saviour J esus Christ, and also against his church. For 24 . . t • what were that else than indirectly to deny Christ ? And he >■ Matt. x. 33. that vouchsafeth not k to profess himself a Christian is not .Mark viii. 38. r . . worthy to be counted in the number of Christians. Again, i John Hi. s. they that would refuse the use of sacraments as if 'they had Luke xiv. 24. . no need of them, I think were worthy to be condemned, not only of most high presumption, but also of unkind wicked- ness against God ; forasmuch as they do despise not only the helps of their own weakness, but also God himself, the »2Cor. vi. i. author of them; refuse m his grace, and (as much as in them 1 Thess. v. 19. . & V lieth) extinguish his Spirit. M. Thou conceivest well the right understanding con- cerning the visible signs and outward use of the sacraments. But whereas, secondly, thou givest to the sacraments the strength and efficacy to seal and confirm God's promises in )2 Lu jo e hn"i'. our hearts, thou seemest to assign to them the proper offices & xfv V i7?26. of the Holy Ghost. e, £c' x "' ' $, To lighten and give bright clearness to men's "minds nowell's catechism. 207 and souls, and to make their consciences quiet and in security, as they be indeed, so ought they to be accounted the proper work of the Holy Ghost alone, and to be imputed to him, and this praise not to be transferred to any other. But this is no impediment but that God may give to his mysteries the second place in quieting and stablishing our minds and con- sciences, but yet so that nothing be abated from the virtue of his Spirit. Wherefore we must determine that, the outward element hath neither °of itself nor in itself inclosed the force ° John i. 33. Acts i 5 & and efficacy of the sacrament, but that the same wholly floweth x. 47.' from the Spirit of God, as out of a spring-head, and is by the divine mysteries, which are ordained by the Lord for this end, conveyed unto us. M. How many sacraments hath God ordained in his church ? S. Two. M. Which be they ? S. p Baptism and the Holy Supper, which are commonly pMatt xxvi. " 20. & xxviii. used among all the faithful. For by the one we are born 5 9 & J ° i h "j i '- again, and by the other we are nourished to everlasting life. Tit ' 5 M. Then tell me first what thou thinkest of baptism ? S. Whereas by nature we are q the children of wrath, The descrip- • p 1 1 • 1 • n 1 tit l ' on °f k a '' _ that is, strangers irom the church, which is God's household, . . . . . . q Eph. ii. 3. baptism is, as it were, r a certain entry, by which we are ' Matt, received into the church ; whereof we also receive a most sub- Mark X vY jg. John 111. 5. stantial testimony, that we are now s in the number of the , T £ 0 jjj- ^ household, and also of the children of God ; yea, and that we EphfiLw* are joined and graffed into Hhe body of Christ, and become ycor^vi.i.-. his members, and do grow into one body with him. Iphw^s M. Thou saidst before that a sacrament consisteth of & v 30 two parts, the outward sign, and inward grace. What is the outward sign in baptism ? S. "Water: wherein the person baptized is dipped or *Matt.i«.i6. r r rr & xxviii. ]<■. sprinkled with it, " in the name of the Father, and of the Son, ^'^.j's and of the Holy Ghost." - 3 ' c > 3a - ' V '"' M. What is the secret and spiritual grace ? S. It is of two sorts; that is, x forgiveness of sins, and 1™***.}-* ' 7 o r John m, o. regeneration ; both of which in the same outward sign have ^j}; f • their full and express resemblance. M. How so ? S. First, as the uncleannesses of the body are washed 208 nowell's catechism. yActsxxii. away with water, so the y spots of the soul are washed away It. Tit ph iiiy'5, by forgiveness of sins. Secondly, z the beginning of regene- ko^n'Vi'") 5 ' ra ^ on > that * s > ^ e mortifying of our nature, is expressed by xif'hi 5°' dipping in the water, or by sprinkling of it. Finally, when we by and by rise up again out of the water, under which we be for a short time, the new life, which is the other part, and the end of our regeneration, is thereby represented. M. Thou seemest to make the water but a certain figure of divine things. » John iii. 5. S. a It is a figure indeed, but not empty or deceitful, Eph. v. 2i;. ' but such as hath the truth of the things themselves joined and knit unto it. For as in baptism God truly delivereth us forgiveness of sins and newness of life, so do we certainly bjohnxiv. fi, receive them. b For God forbid that we should think that God I /. nom. ill. 4. Heb.x. 23. m0 cketh and deceiveth us with vain figures. M. Do we not then obtain forgiveness of sins by the outward washing or sprinkling of water ? 'Matt.xxvi. S. No. For only Christ hath c with his blood washed 28. Eph. i. 7. J i*u to' th' an< ^ C ^ ean washed away the spots of our souls. This honour Bev.'i 6 '5. therefore it is not lawful to give to the outward element. But itomViii' 15 ^ e Holy Ghost, as it were sprinkling d our consciences with \t & x b '22 X ' ' * aa * k°ly blood, wiping away all the spots of sin, maketh us clean before God. Of this cleansing of our sins we have a seal and pledge in the sacrament. M. But whence have we regeneration ? S. None other ways but from the death and resur- &?°™to Vi ' 3 ' rect ion of Christ. e For by the force of Christ's death our old man is, after a certain manner crucified and mortified, and the corruptness of our nature is, as it were, buried, that it no more live and be strong in us. And by the bene- ficial mean of his resurrection he giveth us grace to be newly formed unto a new life, to obey the righteousness of God. M. Do all generally, and without difference, receive this grace ? f Mark xvi. S. f The only faithful receive this fruit : but the un- jo'hn i. i2. & believing, in refusing the promises offered them by God, shut up the entry against themselves, and go away empty. Yet do they not thereby make that the sacraments lose their force and nature. M. Tell me then briefly in what things the use of bap- tism consisteth ? NO well's catechism. 20!> S. In faith and repentance. For sfirst we must with « Matt xxvi. i n ■ i • i • 28 Mark assured confidence hold it determined in our hearts, that we xvi > ,; ,' ! "" vill. 9, 1 1 15, are cleansed by the blood of Christ from all filthiness of sin, \% l £ ^i!-; and so be acceptable to God, and that his Spirit dwelleth ^j; Co1 ' 1 14, within us. And then we must continually, with all our power and endeavour, travail in h mortifying our flesh, and ^° m - vi ^ obeying the righteousness of God, and must by godly life de- }| ^l" clare to all men that we have in baptism as it were 'put on Pf^xlii. 5 ' Christ, and have his Spirit given us. 2 ^ a1 ' '"' M. Sith infants cannot by age perform those things that thou speakest of, why are they baptized ? S. That faith and repentance go before baptism, is re- quired only in persons so grown in years, k that by age they Hviarkxyi. are capable of both. But to infants the promise 'made to the ... 3 Church by Christ, in whose faith m they are baptized, shall f 4 iv H ^ 22 > for the present time be sufficient ; and then afterward, when » 3 ' Mat t. they are grown to years, they must needs themselves ac- XXV1 "' 19 ' knowledge the truth of their baptism, and have the force thereof to be lively in their souls, and to be represented in their life and behaviours. M. How shall we know that infants ought not to be kept from baptism ? S. Seeing God, "which never swerveth from truth, nor n R ° m - *■ a ' - ' ii iv. 21. in anything strayeth from the right way, did not exclude in- Heb *• 23 - fants °in the Jewish church from circumcision, neither ought J 0 G i?" 1 | vi j t , ) . our infants to be put back from baptism. H^'Acts 151 M. Thinkest thou these so like, and that they both have PhiL one cause and order ? S. Altogether. For as Moses p and all the prophets do V J>^ *■ IG - testify that circumcision was a sign of repentance, so doth St Jer - lv - 4 Paul teach that it was a sacrament of faith. Yet the i Jews' «j F°n>- & 20. St iv. 11. children, being not yet by age capable of faith and re- fou^ti pentance, were nevertheless circumcised ; by which visible sign God shewed himself in the Old Testament to be the Father of young children and of the seed of his people. Now sith it is certain that the grace of God is both ''more plenti- fully poured and more clearly declared in the Gospel by 7,8??. &' c 6, Christ, than at that time it was in the Old Testament by 24. tu.' sit 5, Moses, it were a great indignity if the same grace should now be thought to be either obscurer or in any part abated. M. Go on forward. |_NOEL. CATEC.] 210 nowell's catechism. S. Sith it is certain that our infants have the force, »Matt.xvin. "and as it were the substance of baptism common with us, xvlh 1 V'i6 e ^ e y s ^- ou ^ ^ iave wrong done 'them if the sign, which is \l i.J 0 ™; ™- inferior to the truth itself, should be denied them; and the iPet. ii.2. sam6j w hich greatly availeth to testifying of the mercy of God and confirming his promises, being taken away, Chris- tians should be defrauded of a singular comfort which they that were in old time enjoyed, and so should our infants be more hardly dealt with in the New Testament under Christ, than was dealt with the Jews' infants in the Old Testament under Moses. Therefore most great reason it is that by 'Rom. iv. baptism, as by the print of a seal, it be 'assured to our infants that they be heirs of God's grace, and of the salvation pro- mised to the seed of the faithful. M. Is there any more that thou wilt say of this matter ? 3 I 4 Ia io\ viii ' ®' "Sith the Lord Christ calleth infants unto him, and Mart x 13 commandeth that no man forbid them to come, embraceth 14>!5 - them when they come to him, and testifieth that to them the kingdom of heaven belongeth, whom God vouchsafeth to be in the heavenly palace, it seemeth a great wrong that men should forbid them the first entry and door thereof, and after a certain manner to shut them out of the Christian commonweal. M. It is so. But whereas thou didst say before, that children, after they were grown more in years, ought to acknowledge the truth of their baptism, I would thou shouldest now speak somewhat more plainly thereof. 8. Parents and schoolmasters did in old time diligently instruct their children, as soon as by age they were able to perceive and understand, in the first principles of Christian religion, that they might suck in godliness almost together with the nurse's milk, and straightways after their cradle might be nourished with the tender food of virtue towards that blessed life. For the which purpose also little short books, which we name Catechisms, were written, wherein the same, or very like matters as we now are in hand with, were entreated upon. And after that the children seemed to be sufficiently trained in the principles of our religion, they brought and offered them unto the bishop, M. For what purpose did they so ? nowell's catechism. 211 S. That children might after baptism do the same which such as were older, who were also called catechumeni, that is, scholars of religion, did in old time before, or rather, at bap- tism itself. For the bishop did require and the children did render reason and account of their religion and faith : and such children as the bishop judged to have sufficiently pro- fited in the understanding of religion he allowed, and laying his hands upon them, and blessing them, let them depart. This allowance and blessing of the bishop our men do call Confirmation. M. But there was another confirmation used of late *? S. Instead of this most profitable and ancient confirma- tion, they conveyed a device of their own, that is, that the bishop should not examine children, whether they were skilled in the precepts of religion or no, but that they should anoint young infants unable yet to speak, much less to give any account of their faith ; adjoining also other ceremonies un- known unto the Holy Scripture and the primitive church. This invention of theirs they would needs have to be a sacra- ment, and accounted it in manner equal in dignity with bap- tism ; yea, some of them preferred it also before baptism. By all means they would that this their confirmation should be taken for a certain supplying of baptism, that it should thereby be finished and brought to perfection, as though baptism else were unperfect, and as though children who in baptism had put upon them Christ with his benefits, without their con- firmation were but half Christians ; than which injury no greater could be done against the divine sacrament, and against God himself, and Christ our Saviour, the author and founder of the holy sacrament of baptism. M. It were to be wished therefore that the ancient manner and usage of examining children were restored again ? S. Very much to be wished, surely. For so should parents be brought to the satisfying of their duty in the godly bringing up of their children, which they now for the most part do leave undone, and quite reject from them ; which part of their duty if parents or schoolmasters would at this time take in hand, do, and throughly perform, there would be a marvellous consent and agreement in religion and faith, which is now in miserable sort torn asunder ; surely 14—2 212 no-well's catechism. all should not either lie so shadowed and overwhelmed with the darkness of ignorance, or with dissensions of divers and contrary opinions be so disturbed, dissolved and dissipated, as it is at this day : the more pity it is, and most to be sorrowed of all good men for so miserable a case. M. It is very true that thou sayest. Now tell me the order of the Lord's Supper. si'pper lds ®' ^ S even same which the Lord Christ did insti- ^24°\c'' ^e, wno < M. Sayest thou then the mean to receive the body and blood of Christ standeth upon faith ? S. Tea. For when 'we believe that Christ died to ' John vi. 35. deliver us from death, and that he rose again to procure us 12° Bom. W. ,.„ 1 » .1 1 • . r . ... 24,25. & v. 8. hie, we are partakers 01 the redemption purchased by ms & "iv.9. death, and of his life, and all other his good things ; and with the same conjoining wherewith the head and k the mem- J, 1 £>r-.vi. bers are knit together, he coupleth us to himself by secret f^Vv. lfl ' 214 nowell's catechism. and marvellous virtue of his Spirit, even so that we be members of his body, and be of his flesh and bones, and do grow into one body with him. M. Dost thou then, that this conjoining may be made, imagine the bread and wine to be changed into the sub- stance of the flesh and blood of Christ ? S. There is no need to invent any such change. For both the Holy Scriptures, and the best and most ancient ex- "Som.vi.3. positors, do teach that by baptism we are 'likewise the mem- 5> h iv"3o' bers of Christ, and are of his flesh and bones, and do grow Gai. in. 27. into one body with him, when yet there is no such change made in the water. M. Go on. S. In both the sacraments the substances of the out- -Eph.v.2& ward things are not changed; but m the word of God and Titm."5. ' heavenly grace coming to them, there is such efficacy, that ■.johniii. s. as by baptism we are once "regenerate in Christ, and are first, as it were, joined and grafted into his body ; so, when 6i Jo ftLss! 351 we °"S n ^y receive the Lord s Supper, with the very divine 2a or xi ' 28 ' nourishment of his body and blood, most full of health and immortality, given to us by the work of the Holy Ghost, and received of us by faith, as the mouth of our soul, we r John vi. 5i, are continually fed and sustained to eternal Plife, growing together in them both into one body with Christ. M. Then Christ doth also otherwise than by his supper only give himself unto us, and knitteth us to himself with most strait conjoining. S. Christ did then principally give himself to us to be qBom.iT. the author of our salvation, when he gave q himself to death 25 & v. 8. ' & IcS ? r u' f° r us ' * na * we s h° u ld not perish with deserved death. By Iiiaikxvi. the 'Gospel also he giveth himself to the faithful, and plainly if.' 3^47° «, teacheth that he is that lively bread that came down from f'cor. xv."i. heaven to nourish their souls that believe in him. And also • MarkxvL s in baptism, as is before said, Christ gave himself to us effec- 16. Rom. vi. r ; ' f , 3 -. & , c ; 1 ,?,' r - tuallv, tor that he then made us Christians. xii. 13. Gal. " ' iii. 26,27. j£ And sayest thou that there are no less strait bands of conjoining in the supper ? S. In the Lord's Supper both that communicating which i Matt. xwi. I spake of is confirmed unto us, *and is also increased, for is.' & xi. k that each man is both by the words and mysteries of God ascertained that the same belongeth to himself, and that nowkll's catechism. 215 Christ is by a certain peculiar manner given to him, that he may most fully and with most near conjunction enjoy him, insomuch that not only our souls are nourished "with his ''John vi. h, also, by Christ abiding in us, may obtain not only everlasting x ™- 22. life, but also the glory which his Father gave him. In a sum I say thus : as I imagine not any gross joining, so I affirm that same secret and marvellous communicating of Christ's body in his supper to be most near and strait, most assured, most true, and altogether most high and perfect. M. Of this that thou hast said of the Lord's Supper, meseems, I may gather that the same was not ordained to this end, that Christ's body should be offered in sacrifice to God the Father for sins. S. It is not so offered. For he, when he did institute his supper, commanded us yto eat his body, not to offer it. L M f^J x ^- As for the prerogative z of offering for sins, it pertaineth to l%$g\ 6 ,, Christ alone, as to him which is the eternal Priest; which £'26,27,28. also when he died upon the cross, once made that only and &x - 10 > 12 > 14 - everlasting sacrifice for our salvation, and fully performed the same for ever. For us there is nothing left to do, but to take the use and benefit of that eternal sacrifice bequeathed us by the Lord himself, which we chiefly do in the Lord's Supper. M. Then I perceive the holy supper sendeth us to the death of Christ, and to his sacrifice once done upon the cross, by which alone God is appeased toward us. S. It is most true. For by bread and wine, the signs, is assured unto us, Hhat as the body of Christ was once jRom. v. e. offered a sacrifice for us to reconcile us to favour with God, 1 £or. xV. 3. ' 2 Cor. v. 14, and his blood once shed, to wash away the spots of our sins, }•>. i ret. w. so now also in his holy supper b both are given to the faith- ^If'sl!"''' ful, that we surely know that the reconciliation of favour fy lke xx "' pertaineth to us, and may take and receive the fruit of the 25,2ft 24 ' redemption purchased by his death. M. Are then the only faithful fed with Christ's body and blood ? 216 nowell's catechism. S. They only. For to whom he communicateth his oohn vi. M. body, c to thein, as I said, he communicateth also everlasting 53, .54, 56, 57, " ' O K life. M. Why dost thou not grant that the body and blood of Christ are included in the bread and cup ; or that the bread and wine are changed into the substance of his body and blood? I Luke xxiv. S. Because that were to bring in doubt d the truth of 25', n. Christ's body ; to do dishonour to Christ himself ; and to fill them with abhorring that receive the sacrament, if we should imagine his body either to be enclosed in so narrow a room, xxlm' e e ° r ^° ^ e * n man 7 pl aces a t once, f or his flesh to be chawed johnxii's 6 m our mou th with our teeth, and to be bitten small, and eaten *johnv!/52, as other meat. M. Why then is the communicating of the sacrament damnable to the wicked, if there be no such change made ? S. Because they come to the holy and divine mysteries 27,^sMtc g with hypocrisy and counterfeiting; and do wickedly profane them, to the great injury and dishonour of the Lord himself that ordained them. 31. Declare then what is our duty, that we may come rightly to the Lord's Supper. S. Even the same that we are taught in the Holy Scrip- ■x 27 0 2h x a:c tures, namely, h to examine ourselves whether we be true members of Christ. . jer xxiv 7 ^1. By wna t marks and tokens shall we manifestly & xxix. 13.'' fl n J 'i. 9 Joel ii. 12, HUU 1L . Ik^iuL & First, if 'we heartily repent us of our sins, which iv!°25. R i p'et. drove Christ k to death, whose mysteries are now delivered i Luke xv. 7. us; next, if we stay ourselves, and rest 'upon a sure hope of Rom. v. s, 8, God's mercy through Christ, with a thankful ""remembrance 9. 1 Tim. l. " ° '"V^e'xxn °f our redemption purchased by his death. Moreover, if we 24*; 25 °il X1 ' conceive an earnest mind and determined purpose to lead our U.&iv^s, life godlily "hereafter. Finally, if, seeing in the Lord's Supper ai>,\i, e &"' is contained also °a tokening of friendship and love among men, 13, u. ' i ' we bear brotherly love to p our neighbours, that is, to all men, PMatt.'xxii. without any evil will or hatred. 39. Luke x. » ziii^Dto ^ S an y man a ^ e ^ n ^7 an ^ perfectly to perform all ^Rom.'v'u. these things that thou speakest of? xsl^io, la & Full perfection in all points, wherein nothing may 13. m ' 12 ' be lacking, cannot be found q in man so long as he abideth nowell's catechism. 217 in this world. Yet ought not the imperfection that holdeth us keep us back from coming to the Lord's Supper, which the Lord willed to be a help to our imperfection and weak- ness. Yea, if we were perfect, there should be no more need of any use of the Lord's Supper among us. But hereto these things that I have spoken of do tend, that every man bring with him to the supper, 'repentance, "faith, and * charity, so ' & J £ r xi * xi ^ 7 - near as possibly may be, sincere and unfeigned. }° el "• 12 > M. But when thou saidst afore, that the sacraments ' c ®*\ J \ 3 avail to confirmation of faith, how dost thou now say that we \nm!i.s. must bring faith to them? liSS xxu. S. These sayings do not disagree. For there must be "fl-toto." " 0 ° 2 Cor. vi. 6. be "faith begun in us, to the nourishing and strengthening u ^ om - >• 17. => ' o o & 1 Thess. iii. whereof the Lord hath ordained the sacraments, which bring ^Heb^fi' great effectual helps to x the confirming, and, as it were, seal- 1 Acts a. 42. ? , • „ ^, -i • , Rom. iv. U. mg, the promises 01 hod in our hearts. &xv. a & V i. & r . 4. Gal. iii. M. There remaineth yet for thee to tell to whom the ??• *F h , Matt.xxvi. 21, 22, do not receive the gifts of God offered in the sacra- atS?'*** men * s ' but ^° reni se an d disappoint themselves; yet e the godly, which by faith seek Christ, and his grace in them, are never disappointed or defrauded of a most good conscience of mind, and most sweet comfort, by an assured hope of sal- vation and of perfect felicity. M. But if any pastor do either himself know, or be privily informed that they be unworthy, may he not exclude them from the communion ? *S*. Such he may both in public sermons admonish, so he utter them not by name, or blot them with stain or infamy, but pinch them and reprove them only with suspicion of their own conscience, and with conjecture ; and he may also pri- vately grievously threaten them ; but put them back from the communion he may not, unless the lawful examination and judgment of the church be first had. * M. What remedy is then to be found and used for this mischief? S. In churches well ordered and well mannered there 15 i"'i7 Viii ' was > as I sa *d before, f ordained and kept a certain form and V s' Xg, 2 !?, or der of governance. There were chosen elders, that is, as. 1 cor.'vi ecclesiastical magistrates, to hold and keep the discipline of re. ikx^!s6, the church. To these belonged the authority, looking to, and \i. KtisJ" correction like censors. sThese calling- to them also the pastor. g 1 Cor. v 1 itMfc* 11 ' 1 ^ ^ *^ e y knew any that either with false opinions, or trouble- some errors, or vain superstitions, or with corrupt and wicked life, brought publicly any great offence to the church of God, and which might not come without profaning the Lord's Supper, did put back such from the communion ; and rejected them, and did not admit them again till they had with public penance satisfied the church. M. What measure ought there to be of public penance ? no well's catechism. 219 S. Such as go about, with devices of false opinions, h to j^f-ft 32, hurt true godliness, and shake religion, or with corrupt and J, 1 -,! fi^- wicked life have raised grievous and public offences, it is meet 14, 15 - that they make 'public satisfaction to the church whom they ^v^V'i"' have so offended, that is, sincerely to acknowledge and confess their sin before the whole congregation, and openly to declare that they be heartily sorry that they have so grievously offended Almighty God, and, as much as in them lay, have dishonoured the Christian religion which they have professed, and the church wherein they were accounted ; and that not by their sin only, but also by pernicious example they have hurt other ; and therefore they crave and pray pardon first of God, and then of his church. M. What shall then be done ? 8. Then they must humbly require and pray that they may be again received into the church, which by their de- serving they were cast out of, and to the holy mysteries thereof. In short sum, k there must in public penance be 1 2 8 c °[ " ,; such moderation used, that, neither by too much severity, he that hath sinned do despair, nor, on the other side, by too much softness the discipline of the church decay, and the au- thority thereof be abated, and other be encouraged and boldened to attempt the like. But when by the •judgment of the elders 'acor.u.o, and the pastor, both the punishment of him that sinned, and the example of other is satisfied, then he that had been excom- municate was wont to be received again to the communion of the church. M. I see, my child, that thou well understandest the sum Theconciu- ~. . . ... . sion, with an of Christian godliness. Now it resteth that thou so direct thy exhortation, life by the rule of this godly knowledge, that thou seem not to have learned these things in vain. For not they that m only hear and understand God's word, but they that follow 2\ M &' X1 - % God's will, and obey his commandment, shall be blessed. Yea, Kom. n f ' that servant that knoweth his master's will, and followeth it lf'->l *cf' not, shall be "more grievously beaten. So little profiteth the J Luke >"-v?- understanding of godliness and true religion, unless there be joined to it uprightness of life, innocency, and holiness. Go to therefore, my child, bend all thy care and thought here- unto, that thou fail not in thy duty, or swerve at any time from this rule and prescribed form of godly life. S. I will do my diligence, worshipful master, and omit 220 nowell's catechism. nothing, so much as I am able to do; and with all my strength and power will endeavour that I may answer the profession and name of a Christian. And also I will humbly, with all prayers and desires, alway crave of Almighty God, that he suffer not the seed of his doctrine to perish in my heart, as ° Matt. xiii. sown in a dry °and barren soil, but that he will, with the 20, 21 '22. " p divine dew of his grace, so water and make fruitful the r Psal. i. 3. & & ' _ l \Ht''\iii 8 dryness au d barrenness of my heart, that I may bring forth 23. ^ 1 cor. plentiful fruits of godliness to be bestowed and laid up in the l^Lukeiii. 9 barn and granary of the kingdom of heaven. M. Do so, my child ; and doubt not, but as thou hast, - 2 cor. m. 5. by r God's guiding, conceived this mind and will, so thou shalt 13. ' find and have the issue and end of this thy godly study and endeavour, such as thou desirest and lookest for, that is, most good and happy. APP ENDIX. [Cains College MSS. 64, pp. 71- APPENDIX. M R . NOEL'S SERMON AT THE PARLIAM' 1 '. BEFORE THE QUEEN'S MA TIE . [The Parliament met on 11th January, 1563.] David being troubled with the insurrection of his own son Absolom, who, although he were of so goodly personage .and beauty as none was in all Israel, as appeareth in the 2 Kings xiv. ; meet (as the common saying is) for a king- dom ; yet, he being greedy of honour, wholly given to ambition, by sundry ways, and false subtle crafty and politic persuasions, attempts, and means, as appeareth 2 Kings v. ; ungodlily stirred up the subjects against their godly prince, yea, most unnaturally against his own father : which said Absolom, although in years young, yet got unto him, for the better accomplishment of his enterprise, grave, sage, and politic counsellors, as Achithophel one of his own father's old sage counsellors ; by which means, and others, he en- couraged himself, thinking his enterprise to be half achieved ; but, on the other side, although David saw his own serv- ants, subject?, and counsellors, to depart from him, and therefore forced to fly over Jordan for fear of falling into the hands of his ambitious son, yet he despaired not, but encouraged himself, not only saying, " Offer ye the sacri- fice of righteousness, and put your trust in the Lord," and so forth, as in the 4th Psalm, but also prayed that God would destroy the counsel of Achithophel : as 2 Kings xv. which former words, as they were spoken by him being a prince, yet a remembrance to princes and nobles that as they do excel other in nobility, even so ought they to excel other in wisdom and virtue,. For as the " beginning of wis- dom is the fear of the Lord," so is the trusting in him the finishing thereof ; who is the only giver of all goodness and wisdom. And this Absolom is ungrate both to the Lord for his manifold benefits and mercies shewed unto him, and so ungrate to his own father, having obtained such an army 224 APPENDIX'. and wise counsellors, thinking all the same to come of him- self, and to be so noble that no hands durst lay hold on him, yet all being without the Lord, was but a puddle of mischief. For notwithstanding that he was so ungrate by subtil means to win away the hearts of the people from their prince, and made this unnatural rebellion ; yet his godly father, David, so dearly loved him, that at such time as his army went forth to battle against him, commanded them to use and intreat him gently for his sake. Whereupon, after the battle, considering the love the king, his father, bare him, no man durst scarce lay hands upon him. Yet God clean overthrew him, and turned all upside down, and hanged him up without man's aid ; yea, even by the yellow locks, as appeareth 2 Kings xviii. And his chief counsellor Achitophel, seeing his counsel took no effect, hanged himself, as in 2 Kings xvii. And thus, by them may be seen that, not trusting in the Lord, but in themselves, they came to ruin ; and so shall all the like do. And, on the contrary side, David, trusting only in God, prospered ; and so shall all other the like do. And although David did only so trust, yet he refused not to do his endeavour, but used the ordinary and reasonable means which God hath ordained by the wisdom of man given of God for that purpose. And they that will not so do, neither fear nor trust aright in God, but contemn and tempt him who made means to be used, although not to be trusted in, but in God ; for that there is nothing good without the Lord. Sacrifices of thanksgiving have been from the begin- ning, as in Gen. iv. appeareth by Cain and Abel. But all offerings of sacrifices be ungodly if the author have not a godly mind, and forsake sin, as in Ecclus. xxxv. And so, having a godly mind, "offer the sacrifice of righteousness" to repentance, penance, alms, thanksgiving, cleanness of heart, and all other virtues ; subduing all vices, as in the 51. Psalm. For innocence of life is a chief sacrifice, and per- taineth to all ages and sexes, as well nobles, gentles, soldiers, as others ; what ought first to be in heart, and after in life by works : which the nobles and others in authority, as they excel in honour and authority above others, so ought they specially to excel in good works. For in them the fault is more than a fault, because that as well their subjects, servants. APPENDIX. 225 curry-favourers, and others, will follow and practise who can go nearest to ohserve their order, and follow best their mind, (as in doing as they do) the inferior by the example of the superior will follow their step; for the young cock croweth as he heareth the old. And therefore they in authority ought chiefly to look unto it, because they are presidents of good life and justice ; and give judgment, and therefore ought spe- cially to " offer sacrifice of righteousness," and specially those which be now of this high House of Parliament assembled for making of laws for service of God and the realm. And then by their ensample other will follow. But this great pride of apparel which sheweth a troubled mind, and this excess in diet, and breaches of promises, and open crimes, do declare our unthankful sacrifices. Howbeit, as in Joshua xxiii., who saith to the people, if you have determined to trouble the com- monwealth, and to anger the Lord (as in serving strange gods, and wallowing in other vices with such sacrifice of unrighteous- ness), yet " I and my house will serve the Lord," and "offer the sacrifice of righteousness" to him which giveth all : and seek first his kingdom, and then all things shall prosper. And in like manner let us say and do. For by the miserable estate of our neighbours of France we may see our own hap- piness ; for which if we be unthankful, it will fall on us. And therefore let us serve only the Lord. Furthermore, where the Queen's majesty of her own nature is wholly given to clemency and mercy, as full well appeareth hitherto. For in this realm was never seen a change so quiet ; or so long time reigning without blood (God be praised for it). Howbeit those which hitherto will not be reformed, but obstinate, and can skill of no clemency or courtesy, ought otherwise to be used. But now will some say, Oh bloody man ! that calleth this the house of right, and now would have it made a house of blood. But the Scripture teacheth us that divers faults ought to be punished by death : and therefore following God's precepts it cannot be accounted cruel. And. it is not against this house, but the part thereof, to see justice ministered to them who will abuse clemency. Therefore the goodness of the Queen's majesty's clemency may well and ought now therefore to be changed to justice, seeing it will not help. But now to explicate myself, I say if any man keeping his opinion, will, r i 15 [NOEL. catec.J 226 APPENDIX. and mind close within himself, and so not open the same, then he ought not to be punished. But when he openeth it abroad, then it hurteth, and ought to be cut off. And speci- ally if in any thing it touch the Queen's majesty. For such errors or heresy ought not, as well for God's quarrel as the realm's, to be unlooked unto. For clemency ought not to be given to the wolves to kill and devour, as they do the lambs. For which cause it ought to be foreseen ; for that the prince shall answer for all that so perish, it lying in her power to redress it. For by the scriptures, murderers, breakers of the holy day, and maintainers of false religion ought to die by the sword. But first are to be persuaded by the clergy by the sword of the Spirit, to win them from their errors (if it may be). Also the Lord's day, which now is so diversly abused, is to be looked unto : for on that day, taverns, alehouses, and other unruly places be full, but the Lord's house empty ; which crime before this hath been punished with death. And therefore discipline ought now speedily to be restored with a law for redress of the same. For we having six days to our own use, the seventh to be dedicated to the Lord; and seeing it is abused, it ought to be punished. For we, " to whom much is given, shall be of much required." And therefore let us again to God offer much ; and so ought the nobility to do, and the clergy also, by good example, or else the punishment will follow. Also some other sharper laws for adultery ; and also for murder more straiter than for felony ; which in France is well used : as the wheel for the one, the halter for the other ; which if we had here I doubt not within few years would save many a man's life. And where the Queen's majesty, to her great praise and no small charge, aided her neighbours of Scotland, (yea, although before her enemies) without any ambition or desire of their possessions, as by the same appeareth ; but only, both for conscience' sake to save them which otherwise would have been destroyed (for he that saveth not him which he may is a murderer), as also for the surety of this our realm ; by which her means the purpose of that her known and bent enemy was broken. And now again likewise hath entred wars in France clear without ambition, but to disappoint the same her enemy of his devilish pretensed purpose. And by that means to preserve numbers which otherwise he meaneth APPENDIX. 227 to destroy \ And therefore now seeing it is so honourably begun, both for conscience' sake and surety of the realm, let it be foreseen to go through withal. For it is not good to anger an enemy ; well remembering that he that would be a bent enemy without cause, now being stirred, judge what he will do. For it is better to look to the banks before the water breaketh in, than after when the water is out, and therefore good to work apace in the ebb tides before the spring come. For that penny is ill spared which after will cost a pound : and better to give somewhat, and have the rest in quiet, than by sparing that somewhat to lose all : wherefore every man ought to lay to his hand, giving unto Caesar that what is Caesar's : which seeing Christ did so com- mand to an infidel, how much more we to a Christian our right sovereign for maintenance of their most holy wars, and defence and surety of our own realm. Whereunto for the bishops of the spiritualty and the rest of the clergy, I dare boldly say will both largely and willingly give to their powers : lamenting their ability to be such that they are no abler to give larger. And even in time of peace it were good for younger brethren and others to join with some being in wars for experience' sake : unto whom and the rest of the soldiers I wish there might be some reward provided without the Queen's charge ; and that now not to be forgotten which before at the suppression of abbeys had been foreseen : — that but two houses in every shire might have been maintained, the one for the reward of the soldiers, and the other for scholars. Then surely we should have had learned scholars and good soldiers. And whereas things be scarce, is no marvel of dearth ; as for example by corn at this present. But whereas plenty is and yet dearth, is great marvel ; as now of sheep, and yet never so many, and yet never so dear. And now so many that they do not only eat up such void and waste grounds as be meet, and were accustomed for them, but the good ground which should be tilled and sown with corn ; and also men. For that where there hath been accustomed to be twenty several houses for the Queen's subjects to inhabit in, now [' The preacher here alludes to the assistance afforded by Queen Elizabeth to the Protestants in Scotland, and in France.] 15—2 t 228 APPENDIX. there remaineth only a shepherd and his dog 1 . And there- fore as for payments, such persons as eat up men would be looked unto, for they may well pay. Yet notwithstanding there are good laws made for maintenance of tillage, but not executed. The cause thereof is (as men say) that those which should see the same executed be faulty therein themselves, and so not amended. For they cannot pluck forth the mote of another's eye, by reason of the beam in their own eye. Furthermore, to have provision to avoid vagabonds, as the martial law, if it were put in execution, doth full well. For he that liveth idly, having not any ways whereon to live, is a thief, and robbeth the poor of their duty and living : which poor and impotent I wish not to lie so abroad in the streets ; but order to be taken for them, that such which with any kind of art can get their own living,, or somewhat towards their maintenance, may be put to be so occupied ; and then the other will be the more easier and better provided for : which I wish were seen unto. And whereas the Queen's majesty's most noble ancestors have commonly had some issue to succeed them, but her majesty yet none ; which want is for our sins to be a plague unto us. For as the marriage of Queen Mary was a terrible plague to all England, and like in continuance to have proved greater ; so now for the want of your marriage and issue is like to prove as great a plague. For if your parents had been of your mind, where had you been then? Or what had become of us now ? When your majesty was troubled with sickness 2 , then I heard continual voices and lamentations, saying, " Alas, what trouble shall we be in, even as great or greater than France ! For the succession is so uncertain, and such division for religion ! Alack ! what shall become of us I" For as a man which doth afore he hath made his will, or get all things in a good order, is much troubled in his conscience for the care thereof, even so no doubt of it was and is the Queen's majesty much troubled for the succession of this crown. And of late as I chanced to walk up and down here in this church, I espied a ruinous [} See Latimer's Works, i. 99 ; and Pilkington's Works, p. 86. Park. Soc. Edd.] [ 2 Alluding to an attack of the small-pox, from which the Queen had very recently recovered.] APPENDIX. 229 monument or tomb of one of jour ancestors, the longest reign that ever was, and yet his crown in the dust 3 . And passing a little further espied another like monument of one other of them, who reigned not half so long, and yet twice more noble, and his crown in like manner 4 . And yet not so staying, a little off saw the funeral place of that most virtuous imp your most noble brother of famous memory King Edward the 6th, and your sister Queen Mary. And now of later times for your and our better example the end and death of the Lady Jane 5 , your almoner 6 , and other even near or here about your court : which be worthy monuments and admonitions for us to re- member the same, being the most certain thing that can be ; and again the uncertain when the hour shall be, or how soon. Which I for my part weighing and foreseeing in my judgment, the ruin of this my most natural country to be at hand, thought to take to my meditation (but not such as old men have used to meditate on their beds), but to meditate myself in the Lamentations of Jeremy, and in the same to pass away these my old years. But then again when I heard of the calling of this Parliament I was thereby encouraged, hoping and not doubting, but there should be such order taken, and good laws established, which should again erect up the decay of the same. And thus beseeching God that this assembly of the two Houses may wholly together offer up a " sacrifice of righteousness and thanksgiving," and proceed forward with making of good laws ; then I doubt not but your Majesty shall to our comfort long reign over us, and the nobles with their issues continue. [ 3 Alluding probably to Henry III.] [ 4 Meaning probably Edward IV.] [ 5 Lady Jane Grey.] [ G Dr May, Archbishop of York elect.] INDEX. N.B. The figures within parentheses refer to the pages of tho Latin Catechism. A. Abbeys, Nowell says one house in each shire should have been reserved for soldiers, and one for scholars, 227. Absolom, his rebellion, 223; his end, 224. Absolution, on the power of the keys, (57) 100, 176. Adam, his creation, (32) 148; his fall, (33, 34) 148, 149; God's promise of a Saviour, (34) 150. Admonition to the Parliament, ix. Adultery, to what the commandment ex- tends, (19) 133. Adversity, peculiarly the lot of those who are beloved of God, (18) 132. Ahithophel, takes part in Absolom's re- bellion, 223 ; hangs himself, 224. Amen, its meaning, (81) 202. Angels, some of them fell, (31) 147 ; their ministry, (05) 185. Angclus, angeli, 99. Anger, it is murder in God's sight, (19) 133. Animalls homo, 99. Apostles, v. Creed. Apostolus, 99. Articles, (XXXIX.) revised, 1562, iii. Arts, not forbidden by the second com- mandment, (10) 123. Assoil, to solve, 125. B. Baptism, what it is, (85) 207 ; the grace thereof, (86) 207, 208 ; received only by the faithful, (87) 208 ; proofs that infants ought to be baptized, (87) 209 ; there is no change in the water, (91) 214. \ Bcnedlccre, 99. Bible, v. Scriptures. Bread, (daily) what, (77) 197- Buckhurst, (Thos. Lord) v. Sackv'dlc. C. i Calvin, (Jo.) his Catechism followed to some extent by Nowell, vii. 1 Campion, (Edm.) the conference with him, vii, viii. j Caput, 99. ; Carlisle, (Nich.) Grammar Schools, i. Caro, carnalis, 99. j Carte, (Tho.) Hist, of England, i. , Catechisms, their use, 109. Catechitmus, catechcsis, catechumcnl, 100. j Catholic, meaning of the term, (54) 100, 173. I Cecil, (Sir William) afterwards Lord Burghley, letter to him, vi. Ccrtitudo, 100. Charity, a principal part of Christian religion, (6) 118. Children, punished for the sin of their fathers, (11) 125 ; what is promised to the children of the godly, (12) 125. Christ, eternal God, (29) 145; the seed of the woman, (34) 151 ; promised to the fathers, (35) 151; meaning of the name Jesus, (35) 151 ; meaning of the name Christ, (35) 152 ; it denotes that he is a king, (36) 152 ; a priest, (36) 153; a prophet, (36) 153; he is the only Son of God, (37) 154 ; our Lord, (37) 154; his incarnation, (34, 38) 151, 154; his betrayal, condemnation, and death, (39) 156; crucifixion, 100; he voluntarily suffered as our surety, (39) 15G; and overcame death, (39) IN'PEX. 156 ; the day of his death specially foreordained. (41) 158; he was touched with the horror of eternal death, (42) 150; the benefits which the faithful receive by his death, (42) ICO; his burial, (43) ICO ; his descent into hell, (43) ICO; his resurrection, (43) 161 ; the profits thereof, (44) 101 ; his as- cension and session at the right hand of the Father, (45) 1C3; the profits thereof, (46) 164 ; why he did not tarry with us bodily on earth, (46 — 48) 164, 165; his second coming, and the day of judgment, (50, 51) 168, 169; he is our mediator, (66) 186 ; and head of the Church, 99. Christian, religion, what it 18,(1, 2) 113, 114; its principal parts, (6, 7) 118, 119. Christians, named of Christ, (1) 113; crucified, dead, buried, risen, and as- cended with Christ, (48, 49) 166. 167. Church, (The Holy Catholic) the com- pany of the elect, (53, 54) 171, 172; the body of Christ. (53) 99, 172 ; why called holy, (54) 172 ; why catholic, (54) 101, 173; the holy catholic church of the elect is not visible, (56) 174 ; there is no hope of salvation out of it, (57) 176. Church, (The Visible) what it is, (56) 174; its marks, (56) 175; all its members are not of the number of the elect, (57) 17-5- Church of Rome, not the catholic church, (54) 1/3. Churton, (Ralph), Life of Xowell, viii. Cicero, (31. T.) referred to, (69) 189; his Latinity, i", ii*, 97. &c. Circumcision, a sacrament, (87, 88) 209. 210. Claves, 100. Cerium, 99. Commandments, (X.) contents of the two tables, (7) 120 ; the first command- ment, (8) 120; the second, (9) 122: the third, (13) 126; the fourth, (14) 128; the fifth, (16) 130; the sixth, (19) 133; the seventh, (19) 133; the eighth, (19) 133; the ninth, (20) 134; the tenth, (21) 13G; the sum of the Ten Commandments, (22) 136. Communion, v. Supper. Communion of Saints, what it is, (55) 173. Conctipisccnlia, 100. Confirmation, why appointed, (89) 210; popish confirmation, (89) 211; pre- paratory catechizing, 109. Contritio, 100. Convocation, i; that of 1562, Xowell prolocutor, iii. Corpus Christi , the church, 100. Councils, the use of their decrees, (3) 115. Courtenay, (Edw.) Earl of Devon, i. Covetousness, forbidden, (21) 136. Creation, of all things, (30) 146; its end, (31) 147; of man, (32) 14J. Credo, 100. Creed of the Apostles, why called a symbol, (26) 141 ; why the symbol of the Apostles, (26) 142; expounded, (27) 142. Creo, ereatio, creator, 100. Crucijigo cruet fxus, 100. D. Ditmones, 100, 101. David, his conduct during Absolom's rebellion, 223. Daye, (Jo.) prints XowelTs Catechism in English, 105. Death, overcome by Christ, (39) 156 ; all will not die, (50) 168. Deltas, 101. Devil, v. Satan. Devils, (diaboli) not created wicked, (31) 147- Devon, (Edw. Earl of) v. Courtenay. Diabohis, 101. Dihctio, 101. Discipline, much decayed in the church, (56) 175. Dorman, (Tho.) his controversy with Xowell, iii, iv. Dorset, (Thos. Eail of) v. Sackzille. Doxology, in the Lord's prayer, (81) 202. INDEX. 233 E. Ecckiia, 101. Edward VI., his tomb, 229. Effect us, effectio, 101. Egypt, represents man's state by nature, (8) 121. Elders (seniores), their office in eccle- siastical government, (96) 218. Electi Dei, 101. Election, v. Predestination. Elizabeth, queen, assists the protestants of Scotland and France, 220, 227 ; advised to marry, 228. Essentia, substantia, 101. Ethnici, 101. Eucharist, v. Supper. Eutyches, his heresy, (48) ICG. Evangelium, evangelista, 101. Eve, her creation, (32) 148 ; deceived by Satan, (33) 148. Evil, what the word means in the Lord's Prayer, (80) 201. Excommunicarc, excommunicatio, 101. Excommunication, should be by the lawful judgment of the church, (95) 218. F. Faith, a principal part of christian reli- gion, (6) 1 18; true faith and false, (27, 28) 142 — 144; not the cause of justi- fication, but the instrument, (61) 180; good works necessarily follow it, (61) 180; it is the gift of God, (63) 183; needful in prayer, (67) 187 ; meaning of the word credo, 100. False-witness, forbidden, (19) 134. Fathers, v. Parents. Fides, jlducia, 101. Flesh and Spirit, 99. Forespeaking, fortune-telling, 127. Forgiveness, v. Sin. France, its miserable state, 223, '228 ; capital punishments used there, 226; the protestants there assisted by queen Elizabeth, 226, 227. Frankfort, troubles amongst the exiles thtre, ii. G. Gentiles, 101. Glorificare, 101. God, v. Worship. Our Maker, Lord, and Saviour, (8) 121 ; what we owe to him, (9) 122; it is not lawful to represent him by a visible form, (10) 123 ; he is a jealous God, (11) 124; slow to anger, ready to forgive, (12) 126; his name to be reverenced, (13) 126 ; how he is to be loved, (22) 137; his nature cannot be expressed by words, (29) 144 ; the Trinity in Unity, (29) 145; God the Father, (29) 145; God created all things by his Word, (31) 146; his provi- dence, (31) 147; our Father, (71, 72) 191, 192; in heaven, (73) 193; his name to be hallowed, (73) 194; his kingdom, (74) 195; his will, (76) 196; his glory, (81) 203. Gospel, distinguished from the law, (5) 118; foretold by the prophets, and taught by Christ, (38) 155. Grace, God is not unrighteous in giving it to some and withholding it from others, (11) 125; excludes the merit of works, (57) 176. Gralitudo, 101. Grey (Lady Jane), 229. Grindal (Edm.), Abp of York, dedica- tions to him, i*, 107. II. Habits, v. Vestments. Harding (Tho. ), writes against Jewell, iv. Heaven, (59) 178 ; God's dwelling-place, (73) 193 ; God's will done there, (76) 197. Hell, (inferi), how Christ descended thither, (43) 160; why not mentioned in the c-eed as the abode of the wicked, (CO) 179. Henry III., his tomb, 229. Heresy, it should be suppressed, 226. Holy Ghost, eternal God, (29) 145; his work in the elect, (52) 1 70. Homily, Nowell composes one on the plague, iii. INDEX. Homo., animalis homo, vetus homo, novus homo, 99. Humphry (Lau.) refuses the habits, ii. Hypocrisis, hypocrita, 101. I. Idolatry, forbidden, (9, 10) 121, 123. Idolum idololatria, 101. Images, how far lawful, (10) 123 ; called by some the books of the unlearned, (10) 123. Imp, Edward VI. styled a virtuous imp, 229. Tmperfectio, 101. lnfcrna, 101. Injidelis, 101. Inobedieniia, 101. Invisibilis, 101. Invoco, invoeatio, 101. Israel, v. Jews. J. Jesus, v. Christ. Jewell (Jo.), Bp of Salisbury, his Apo- logy attacked by Dorman, defended by Nowell, iii. iv. Jews, how the precepts given to them belong to us, (8) 121. Judgment, of the quick and the dead (50) 108. Jusjuraridum, juramentum, 101. Justificare, 101. Justification, the law would justify if it were perfectly kept, (24) 139; but no man is justified in this way, (25) 140 ; justification, but by faith, (28) 144 ; or rather by the righteousness of Christ through faith, (60) 179 ; for faith is not the cause but the instrument of justification, (61) 180 ; good works necessarily follow it, (61) 180 ; it does not discourage good works, (63) 182. K. Keys, v. Absolution. L. Lavacrum, lavatio, 102. Law of God, distinguished from the gospel, (5) 118; the full and perfect rule of righteousness, (7) 120, (24) 139 ; having respect to the affections of the heart, (21) 135, 136; why written in tables, (24) 139 ; would justify if it were perfectly kept, (24) 139 ; but no man is so justified, (25) 140; for the law requires what man cannot perform, (25) 140: what it is to the unbelieving and what to the godly, (25) 140. Law of Nature. (23) 138. Law of England, on law-suits, (79, 80) I 201 ; suggestions for legislators, 226. Life, the promise of long life annexed to the fifth commandment, (17) 131 ; new life, 103. Looe, Cornwall, Nowell elected member, i. Lord's Supper, v. Supper. Love, to God and our neighbour, (22) 137. M. Magistrates, to be honoured, (16, 17) 130, 131 ; rebellion against them worse than against parents (18) 132. Maledicere, 102. Malitia, 102. Man, made for God's glory, (32) 147. Mundere, mandi, 102. Mary (B. V.), the mother of our Lord, (34, 38) 151, 154, 155. Mary, queen, her marriage a plague to England, 228 ; her tomb, 229. Master, or teacher, his duty, (1) 113. May (Will.) Abp of York elect, and queen Elizabeth's almoner, 229. Mediator, 102. Membra C/tristi, 102. Merit, disclaimed, (57) 176, (62) 182. Middleton, Lane, Nowell went to school at Middleton, i. ; and afterwards found- ed a free school there, viii. Minister Dei, sen ecclesia:, 102. Ministers, the ministration of sacraments properly belongs to those to whom public teaching is committed (94) 217. Mortijico mortificatio, 102. Mothers, v. Parents. Mundani, mundus, scculum, 102. Murder, forbidden (19) 133; its proper punishment, 226. INDEX. 235 N. Neighbour, how fur the name extended), (23) 102, 137, 138. Norton, (The), a lawyer, notice of him and his works, viii. ; translates Nowell's Catechism, ib. ; his dedica- tion thereof to the archbishops and bishops, 107- Norton, (Tho.) called by Strype a mi- nister, but probably identical with the last, viii. N'ovus homo, 91). Nowell, (Alex.) memoir, i ix. ; birth, and early education, i. ; sent to Ox- ford, ib. ; master of Westminster school, and prebendary there, ib. ; re- turned member for Looe, but displaced, ib. ; goes into exile, ii. ; the troubles at Frankfort, ib. ; on queen JIary's death Nowell returns to England, and is ap- pointed a royal visitor, archdeacon of Middlesex, ccc, ib. ; made dean of St Paul's, iii. ; his preaching, ib.; prolo- cutor of the convocation, ib. ; his con- troversy with Dorman, ib. ; and Saun- ders, iv. ; notice of his Catechism, iv. — vii. ; sanctioned by convocation, v. ; letter from Nowell to Sir William Cecil, on its being printed, vi. ; editions and abridgments of it, vii. ; Nowell and others confer with Campion, ib. ; presi- dent of Brasenose, i. ; and a benefactor to that college, viii. ; his death, ib. ; his Catechism, Latin, 1 ; Norton's trans- lation thereof, 105; sermon before the queen and parliament, 1503, 223. Nowell, (Jo.) the dean's father, i. O. Obedience, a principal part of christian religion, (0, 7) 118, 120. Ohscrvare leges, 102. Omnipotent 102. Oratio, 102. Oxford, Nowell a benefactor to Brasenose college, viii. P Pardon, v. Sin. Parents, to be honoured. (10) 130; the commandment extends to all superiors, (16.) 130. Parker, (Matth.) Abp. of Canterbury, dedications to him, i*, 107- Parliament, a sermon before it. 223. Passio, patsitt, 102. Passover, the time of Christ's death, (4 1 ) 158. PeccatOTj peccatum originis, 102. Penance, on its public use, (00) 219. Perjury, forbidden, (13) 120. Personce, 102. Pharaoh, represents the devil, (8) 121. Pictures, their lawful use, (10) 123, 124. Pilate, (Pontius) why named in the Creed, (40) 157 ; bore witness of Christ's innocency, yet condemned him, (40.) 157. j Ptrnitcntia, 102. Poor, they should be provided for, 228. ! Poinet, (Jo.) bishop of Rochester, after- j wards of Winchester, his catechism followed to some extent by Nowell, vii. I Procdcstinatio, 102. j Prayer, of prayer and thanksgiving, (61) 183; must be to God alone, not to saints or angels, (04) 184; must be offered through Christ alone, (00) 180; with true faith, (07) 187; not with j the voice alone, (08) 188 ; nor in a strange tongue, (09) 188; on fervent affection in prayer, (09) 189; the rule and form of prayer, (70) 190. Prayer, (the Lord's) expounded, (70) 190. Preachers, preachers and teachers most necessary, (3) 1 10. Predestination and election asserted, (53, 54, 50) 171, 172, 17J; those whom God has chosen he makes holy, (54) 172; all that are in the visible church are not of the number of the elect, (57) 175; election is the spring-head of justification, (62) 181. Profano, profanatio, 102. Propheta, prop/iclia, 102. Providence, (31) 147. Proximtts, 102. ! Psalms, Norton's share in the Old Ver- sion, viii. 236 INDEX. It. Rebellion, a grievous sin, (18) 132. Redmayn, (Jo.) master of Trin. Coll. Cambridge, his death, i. Regeneration, ascribed to the Spirit of God, (CI) 181 ; connection with bap- tism, (85, 8G) 207, 208; (91, 02) 214 ; use of the term, 99. Religion, v. Christian Religion. Remissio, poznae, 102. Repentance, principal part of christian religion, (0) 119; what it is, (58), 177. Recipiscentia, 102. Jicsurgo, resitrrectio, 103. Resurrection, necessary to perfect joy and immortality, (59) 178. Revcrendus, v. Vencrandus. Rewards, freely bestowed by God with- out our deserving them, (63) 183. Rome, v. Church of Rome. Rulers, v. Magistrates. S. Sabbath, what of the precept was tem- porary, and what continues, (15) 128, 129; the spiritual rest, (1G) 129, 130. Sackville, (Tho.) lord Buckhurst, after- wards earl of Dorset, his writings, viii. Sacraments, what sacraments are, and why they are given, (83, 84) 205 ; they are not to be thought unnecessary, (85) 206; their number, (35) 207; they strengthen faith, (94) 217 ; to whom their ministration properly be- longeth, (94) 217 ; who should be ad. mined to them, (95) 217- Sacramentum, 103. Sacrifices of thanksgiving, 224. Saints, (v. Communion,) not to be pray- ed to, (65) 184. Salvurc, salvator, salvatio, 103. Salvation, no hope of it out of the church, (57) 170. Sampson, (Tho.) refuses the habits, ii. Saneti, sanclificare, 103. Sandys, (Edwin) dedication to him as bishop of London, 107. Satan, figured by Pharaoh, (8) 121 ; be- guiled Eve, (33) 148 ; the bruising of the serpent's head, (35) 151 ; meaning of the word diaholus, 101. Saunders, (N'ich.) iv. Scotland, the protestants there assisted by queen Elizabeth, 226, 227. Scripinra, 103. Scriptures, (the holy) christian religion only to be learned from thetn, (2) 114 ; what they are, ib, ; why given to us, ib. ; why called a testament, ib. ; contain all things necessary for salva- tion and godliness, (2) 115; ought to be expounded, (3) 116; not to be read to the people in an unknown tongue, (4) 116; not only to be heard, but to be embraced as the truth of God, (4) 117; with prayer for divine illumi- nation, (5) 117; divided into the law and the gospel, (5) 118. Secidum, v. Mutidani, Sensibilis, 103. Serpent, v. Satan. Seven, meaning of this number in scrip- ture, (16) 130. Sin, the forgiveness of sins, (57) 176 ; on the petition for forgiveness of our trespasses, (78) 199; God forgives freely, (79) 199; yet we cannot be forgiven unless we forgive others, (79) 200. Sin, (original) (33, 34) 102, 149, 150. Soldiers, provision for them, 227. Sorcery, a grievous sin, (13) 127. Spiritus, spiritualise 103. Stealing, v. Theft. Strype, (Jo.) ii, iii, v. Substantia, v. Essentia. Sun, a figure of Christ, (45) 162. Sunday, the Lord's day, much abused, 226. Supper of the Lord, what it is, and why ordained, (90) 212 ; Christ's body and blood present therein to faith, (91) 213 ; no change in the substance of the elements, (91) 214 ; it is not a sacrifice for sins, but a memorial of the sacrifice of Christ, (92) 215 ; only the faithful receive Christ's body and blood, (93) I 215; it is damnable to the wicked, INDEX. 237 (93) '210; there is no carnal presence, (93) 210; how we may come to it rightly, (93) 21C; the openly wicked should not be admitted to it, (95) 217- Swearing, its lawful use, (13) 127; we may not swear by the saints, or any creatures, (I I) 128. Symbol, v. Creed. T. Temptation, on the petition against it, (80) 201. Tcntulio, 103. Testament, why God's word is so called, (2) 114. Thanksgiving, (82, 83) 203, 204. Theft, forbidden, (19) 133. Tillage, its decay, 27, 228. Tractatio, 103. Traditiones, 103. Tregonwell, (Jo.) prebendary of West- minster, and member of parliament, i. Trespasses, v. Sin. Trinitas, 103. Trinity, (the Holy) v. God. U. Unilas, 104. V. Vagabonds, they should be punished, 228. Venerundus, honorandns, revcrendus, 103. Vcrhiim Dei, 103. Vestments, controversy about them, ii. Vctns homo, 103. Visits, visibilis, 104. Vita nova, 103. , w. War ton, (Tho.) History of English Poetry, viii. Westminster abbey, tombs of the kings, 229. Whalley, Lancashire, the birthplace of Nowell, i. Wicked, subject to the power of God, (30) 146. Witness, v. False witness. Wolfe, (Reg.) prints Nowell's Gate- chism, xi. Word of God, v. Scriptures. Works, (good) they are not meritorious, (57) 170 ; follow justification, (01) 180; are acceptable to God, (01, 02) 181, 182; there can be none before we are born again and renewed, (01) 181 ; not discouraged by the doctrine of justification through faith, (03) 182. World, its end, (51) 109. Worship, in what it consists, (9) 122 ; what sort is forbidden, (10) 123. Z. Zclotypus, Zclotcs Zclotypia 104. THE TWELFTH ANNUAL REPORT (FOR THE YEAR 1852.) OF INSTITUTED A.D. 1840. FOB THE PUBLICATION OF THE WORKS OF THE FATHERS AND EARLY WRITERS OF THE REFORMED ENGLISH CHURCH. v PRESENTED TO THE GENERAL MEETING, MAY THE 19th, 1853. " He (Archbishop Parker)vta.s a great collector of ancient and modern writings, and took especial care of the safe preservation of them for all succeeding times; as foreseeing, undoubtedly, what might be made of them by posterity ; that, by having recourse to such originals and precedents, the true knowledge of things might the better appear." u As he was a great patron and promoter of good learning, so he took care of giving encouragement to printing— a great instrument of the increase thereof." Strype's Life of Archbishop Parker. The Council of the Parker Society have to report that only three Books, viz. — The concluding volume of Bishop Hooper's Works, The concluding volume of Bullinger's Decades, and The second volume of Archbishop Whitgift's Writings, have been completed for the year 1852 ; a fourth, the correspondence of Archbishop Parker, is not yet through the press, an unavoidable delay having taken place. The Council have not thought it desirable to wait for the com- pletion of this, but have circulated the volume of Archbishop Whitgift sepa- rately, apprising the Subscribers that the other •will be afterwards forwarded. An event of mournful interest to the Council has lately occurred. Their valued friend, the Editorial Secretary, Professor Scholetield, felt himself last autumn compelled by declining healtb to relinquish his post, and he has since entered bis eternal rest. His co-operation was most important to the Society. 2 THE TWELFTH REPORT OF TUK COUNCIL. His position, learning, and talents were a guarantee to the public for the due and efficient preparation of the Parker volumes. To the charge he undertook the Professor gave the fullest diligence ; and his labour herein will be found not the least useful of the many works he was engaged in for God's glory. He felt the high importance of the Society's object, and deemed it a privi- lege to have been employed in placing again before tbe public the sound theology of the venerable Reformers of our Church. For his services the Council would express their sense of gratitude to God, and their affectionate respect for their honoured friend's memory. It was hoped at first that Professor Scholefield's retirement might prove but temporary ; and accordingly the Rev. F. Gell, Fellow of Christ's College, was appointed for six months to superintend the passing of the Society's works through the press at Cambridge. Mr. Gell will now continue his engagement. With respect to future proceedings, there are in preparation the con- cluding volumes of Archbishop Whitgift, and John Bradford, also Rogers on the Articles. The Council would be glad also to issue Nowel's Catechisms; but it must depend upon the amount of subscriptions for the current year, whether or no the funds will admit of this. A general Index to the whole series is in preparation. Most of the Members have signified their wish for such an Index ; and the compilation of it has been entrusted to hands competent, it is believed, to produce a work which will be a key to the rest of the Society's publications, and give them a completeness calculated highly to increase their worth and practical usefulness. This Index, it is manifest, cannot go to press, till all the remaining volumes shall have been printed. But it is hoped that it may be ready for issue in the spring of 1854. In approaching the close of their labours the Council feel increasing cause for grateful acknowledgment of the Divine favour which has enabled them to spread so widely the invaluable works they have published. These are now within the reach of every enquirer. They have been circulated not only at home, but in the Colonies, on the continent of Europe and in America. May the great Head of the Church render them more and more a blessing, to the firm establishment of scripture truth against every open or secret perversion. H m i— i u o m P3 H W <1 fa fa ^ oo fa ^ O g B 8 I o « <« H ffi fa 02 O -J. a 2 «T O -H oo p-i : > 3 a a a a fn pn o c3 PQ ^ _ w . o o o „ in n iO =rt CJ C» CO & § - 00 c3 o g 2 o H w u .5 Pn 8 >> <0 ^ 4 4 THE LAWS OF THE PARKER SOCIETY. LAWS OF THE PARKER SOCIETY. L — That the Society shall be called The Parker Society, and that its objects shall be — first, the reprinting, without abridgement, alteration, or omission, of the best Works of tbe Fathers and Early Writers of the Reformed English Church, published in the period between the accession of King Edward VI. and the death of Queen Elizabeth ; secondly, the printing of such remains of other Writers of the Sixteenth Century as may appear desirable (including under both classes some of the early English Translations of the Foreign Reformers'; and thirdly, the printing of some manuscripts of the same Authors, hitherto unpublished. II. — That the Society shall consist of such a number of members, being subscribers of, at least, One Pound each annually, as the Council may determine ; the subscription to be considered due on the Pirst day of January in each year, in advance, and to be paid on or before such a day as the Council may fix ; sufficient notice being given of the day appointed. 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The Reverend Dr. Sadlier, Provost of Trinity Coll., Dublin. — The Venerable Archdeacon Thorpe, Warden of the University of Durham. — The Very Reverend Dr. Lee, Principal of the University of Edinburgh. — Reverend J. Wheeler, President of the University of Vermont, U.S. — Reverend Dr. Hawtrey, Provost of Eton. — Reverend Dr. Williamson, late Head Master of Westminster School, &c , &c. Libraries. — The Royal Library, Berlin — Balliol Coll. Oxford. — Gonville and Caius, Pembroke, and Queen's Coll., Cambridge. — Wadharr/and Worcester Coll. Oxford. — Trinity Coll., Dublin. — University of Edinburgh.— King's Coll., London. — Advocate's Library, and Library of the Writers to the Signet, Edinburgh. — St. Bees' Coll. — Cathedrals of Chester and Cashel. — The London Institution.— The London Library. — The Chetham Library, Manchester ; and many other Collegiate, Public, and School Libraries, &c. THE COUNCIL AND OFFICERS. 7 THE COUNCIL AND OFFICERS FOR 1852-53. President. 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They may remain at the office of the Society until the members apply for them ; but, in that case, the Society will not be responsible for any damage which may happen from fire, or other accident. V. They will be sent to any of the Correspondents, or Agents of the Society, each member paying the Correspondent or Agent a share of the carriage of the parcel in which the books were included. Arrangements are made for the delivery on this plan, in many of the cities and large towns where a sufficient number of members reside ; and it will be esteemed a favour if gentlemen who are willing to further the objects of the Parker Society, by taking charge of the books for the members in their respective neighbourhoods, will write to the Office on the subject. VI. They will be delivered in Edinburgh and Dublin as in London, and forwarded from thence to members in other parts of Scotland and Ireland, in the same manner as is mentioned above with respect to England. WORKS PUBLISHED BY THE PARKER SOCIETY. - i — (The Work* of Bishop Ridley. S J The Sermons and other Pieces of Archbishop Sandys. "Z 1 The Works of Bishop Pilkington. f§ [The Works of Roger Hutchinson. {The Examination and Writings of Archdeacon Philpot. Christian Prayers and Meditations. Letters of Bishop Jewel, and others, translated from the Originals in the Archiyes of Zurich (1st Series.) The Writings of Archbishop Grindal. I Early Writings of the Rev. T. Becon, Chaplain to Archbishop Cranmer, and Prebendary of Canterbury. co f Fulke's Defence of the English Translation of the Bible oo J Early Writings of Bishop Hooper. 7! ] Writings of Archbishop Cranmer on the Lord's Supper. [2 [The Catechism and other pieces of Becon. ["The Liturgies, Primer, and Catechism of the Reign of Edward YI. oo J Writings of Bishop Coverdale. "Z I Sermons of Bishop Latimer. [2 [The Flower of Godly Prayers, and other pieces of Becon. o ("Second Series of Letters from the Archives of Zurich. co J Remains of Bishop Latimer. "Z | Writings of Bishop Jewel, first portion. £ [Devotional Poetry of the Reign of Queen Elizabeth, in 2 vols. to ("Remaining Portion of Bishop Coverdale's Writings. J Original Letters relative to the Reformation. 1st Yol. "Z i Remains of Archbishop Cranmer. (2 [Calfhill's Answer to Martiall's Treatise on the Cross. A further Fortion of Bishop Jewel's Works, including the latter part of his Answe to Harding, his Exposition on the Epistles to the Thessalonians, and other Pieces. Liturgies and Occasional Services of the Reign of Queen Elizabeth. The concluding Portion of the Original Letters relative to the Reformation. ,Norden*s Progress of Piety. 'A third Portion of Bishop Jewel's Works, containing his Apology and the 1st part of the Defence. The first portion of Bradford. A Volume of Tyndale. ,Fulke's Answer to Martiall and Stapleton. cS TWhitaker's Disputation on Holy Scripture. oo J Bulliuger's Decades, I & II Decades, forming the 1st vol. "Z I Bishop Bale's Select Writings. £ [Tyndale, 2nd Portion. © ("TyDdale, 3rd. and last Volume. co J Bullinger, III Decade, forming the 2nd Volume. "Z I Jewel, 4th and last Volume. p2 [Answer to the Apology of Private Mass, by Bp. Cooper. — ["Bullinger's Decades, IV. Decade, forming the 3rd Volume, co J Private Prayers of Queen Elizabeth. *Z | A Volume of Archbishop Whitgift*s Works, pi, [Woolton's Christian Manual. ["Hooper, 2nd Volume, jg J Bullinger V. Decade, forming the 4th Vol. r*