The Key of Knowledge.
which is, A little booke intended to bee of good use, as for all degrees of Christians, so especially for Religious Families, and Religious Schooles.
The full use and contents whereof must be enquired in the Preface or introduction to the worke which is (first) deliberately to be read of those who desire to receive profit by the Booke.
By JOHN JACKSON, Rector of Marsk neere Richmond in York-shire.
LONDON, Imprinted by Felix Kingston for Robert Milbourne, and are to be sold at the signe of the holy Lambe in little Brittaine, neere S. Butolphs Church. 1640.
TO THE WORshipfull, and his ever honoured friends, the whole posterity of his worthy Patron, Sir Timothy Hutton deceased, both to his Sonnes with their wives and Children, and to his Daughters with their husbands and children: namely, Mathew Hutton of Marsk. Esquire, Iustice of peace; Iames Maulleverer of Arncliffe Esquire; Iohn Dodsworth of Thornton-watlasse, Esquire, Iustice of peace: Edmund Cleburne of Cleburne, Esquire; Mr Timothy Hutton; Mr Philip Hutton deceased his relict and issue; Mr Iohn Hutton; and Mr Thomas Hutton, Peace &c.
THis little following book had beene in the Printers [Page] hands diverse daies ere ever I purposed any nuncupation, or dedication of it at all. At last, it came into my minde to addresse it this way, and that for these causes. first, out of honour to your chiefe, Arch-Bishop Hutton, of whom for his learning, and gravitie, this great Encomium was publiquely given, that hee was worthy to sit President in a generall Councell. Secondly, because I was well ascertained, my book could receive [Page] no smut from you, being people of whole fame for native gentlenesse, innocency of manners, faire deportment, and for the constant and uniforme profession of Religion. Thirdly, for that the most of you are spread into a goodly posterity and have faire sonnes and daughters, unto whom these things may bee truely usefull to ground them soundly in Religion, so as neither Abundance can choake, nor Indigence [Page] ever starve in them those due respects they owe to divine powers. Would God parents would at last be wise, and thinke it were conduceable to the hopefull setling of a child, to aime at more of instruction and institution, though lesse of provision. Fourthly, in acknowledgement of that great love, sweet familiarity, and continuall intercourses of Christian acquaintance which you were ever pleased to hold with mee, both affecting my person, [Page] and leaning to my ministery farre beyond the proportion of desert. Lastly, and especially for the pious memory of that worthy Knight Sir Timothy Hutton, your deare Father, and my most incorrupt Patron. Into the mention of whom being fallen, I cannot containe my pen, but to his great praise I must relate one or two things of him in this very regard: first that comming to settle his family at Marske, and finding the Rector [Page] there to be no more but a bare reader, he rested not till hee had compounded forth the present incumbent, and filled the Church with a preaching Ministery. And when it was empty againe by the death of that incumbent, he most freely presented my selfe with out the least request made in my behalfe to him, either by my selfe, or any other; yea hee besought mee earnestly to take it, and when he signed the presentation he drew with his pen the [Page] forme of his heart betweene his name and sir-name. and I can well take an accompt of my memory, that the Bpp of the diocesse, when he gave institution, asserted vehemently that I had the best and most upright Patron living. This I say not onely for his honour, but also for the just defamation both of such Patrons (sonnes of the earth whosoever they be) as thinke heaven and earth would faile them for maintenance and support, if [Page] they should present a Father and Priest without some sprinckling either of direct or indirect symonie: and also of such Clerkes as professe they believe the resurrection of their bodies after they are calcined to dust, and yet dare not trust God for food and raiment, without these indirect and symoniacall contracts. But I containe.
These things therefore (my much honoured, and most deerely respected friends) I present [Page] unto you, and together with them whatsoever is worth acceptance either in the person or function of
THE INTRODUCTION, OR PREface necessary to bee read by the Peruser of this Booke.
THe designe, and end which the Author hath in publishing these few sheets of Paper, shall be made knowne unto thee in a few following Paragraphs.
First, Being a man full of leisure, hee thought they might I (through Gods blessing) prove a few well spent houres to compose some little Theologicall tractate, or manuall of Devotion, which might be truly usefull to militant Christians, either to beget, or preserve Religion in their hearts. Wherein he had a speciall aime to serve the Salvation of two sorts of people: first, of his Parcchiall charge, or the slocke whereof hee is made an Over-seer; Secondly, [Page] of such Christian friends and acquaintance (of what degree soever) dispersed here and there, as did more peculiarly love his person, or approve his work in the ministery thinking he might take more liberty and boldnesse of speech to speake unto every of them in the language of Saint Paul to his Scholler Timothy: Thou hast fully knowne my doctrine: continue thou in the things which thou hast learned and hast beene assured of, knowing of whom thou hast learned them. 2 Tim. 3.
II 2. His Second thoughts were, in so doing to practise selfe-deniall, in meerely serving Vertue, and not fame; and not to theame his pen with some high and applauded subiect, but to apply himselfe to what should bee I. most plaine and easie for the understanding. 2 most short and contracted for the memory. 3 most methodicall and disposed, to take the fancy. 4. Serious and weighty, to [Page] worke on the Conscience, and lastly usefull and practicall in regard of the will and affections, that thus it might have a kindly working on all the severall powers and faculties of the Soule.
Thirdly, Hereupon hee resolved III to draw and pourtray the whole entire body of divioitie commonly called The revealed will of God, and cast it into little moulds or formes, as Alexander did all Homers Iliads into a nut-shell, and as Regiomontanus did his exquisite motions into the little body of a flie, yet so as he endeavoured to free it from those two monstrosities both of Nature and Art, Defect of any thing necessary on the one hand, and redundancie or excesse of any thing superfluous on the other.
Fourthly, Hee acquired and IIII looked into most of all the famous and notorious institutions of Religion, Systemes of Divinitie Common places, Theologicall theses, Catechismes both of topicall [Page] Churches, and particular men, famed all over the Christian world, and cried up to be Orthodox, methodicall and receaved, that at least observing the Oeconomie and fabricke of every one, and how the same truths did concurre in a diverse method and order of handling, there might out of all of them together compared and collated result and arise what the Author heereof doth now in these ensuing Schedules present.
V Fifthly, But then considering that there is the same danger in a spirituall flocke as was in Jacobs, Gen. 33. 13. the ghostly guide may over-drive the Children that are tender, and the heards that are with young, whereas to lead on softly, is safe; and considering againe that there are three sorts, or rather degrees in Religion, First, Beginners or probationers, Secondly, Proficients, or growers, and lastly growne and full statured Christians, Ephesians [Page] 4. 11, who may challenge the brave title and clogy of Mnason, Act 21, 16, an old disciple: yea that the Scripture it selfe alloweth, and beareth up this distinction in two severall texts, both 1 Ioh. Epist. chap. 2. verse 13. under the titles of1 Children,2 Young men, and3 Fathers; and also Marke 4. 28. under the tearmes of1 the blade, 2 the Eare, 3 the ripe corne in the eare: Hereupon the Author hath endeavoured to make sacred Divinitie hold proportion with the severall strengths and capabilities of Christians, casting it into three severall moulds or formes: The first of 12 Queries and Responses, according to the number of the howers of the day, or moneths of the Yeere, intended to bee the Childs Divinitie. the second of 31. after the number of daies in the moneth, which is the young mans Divinitie. The third into 52. as there are weekes in the yeere, which you may call the old [Page] mans Divinitie, as the severall Title-pages preceding each tractate will more fully declare.
VI Sixtly, and Lastly, whereas the worthy addressing of a mans selfe to the Lords table, to receive the blessed Sacrament of the body and bloud of Christ is, and hath ever beene esteemed an high piece of Pietie, and one of the most eminent performances which a militant Christian can goe about, as being one of the neerest approaches wee can make to God: therefore as a Coronis to the rest, here is annexed an Alphabet, or Abecedary tractate concerning the Lords supper, and our profitable comming thereunto, as the frontispice-lease thereof doth shew.
And this is all the Author hath to say anent this little worke and his intent in publishing of it. There yet remaines something to be added touching the right use thereof, in the behalfe of the usufructuary, or whosoever hands these treatises [Page] may fall into: in which regard the Authour proposeth these Counsels and Advertisements.
First, Hee adviseth that by all meanes the chiefes and superintendents of families, and schooles who are both Priests and Princes within their owne sept and verge, see that those who are under their goverment bee initiated and instructed in the principles of Religion, whilst they are yet of very tender yeares. for it is scarce to be credited, if experience did not ascertaine the truth thereof, either how inept and indisposed unto divine knowledge such are, as are stept into yeeres, and having first filled their heads, and bardened their hearts with worldly-mindednesse have thereby prevented, aud praeoccupated the enterance of the things of God: or on the other hand how naturally and sweetly Catechisme is sucked in with the Mothers milke, rocked in with the Nurse,As in Athanasius, and his play-fellowes, Baronius ad annum 311 sported in with play-fellowes, [Page] hired in with nuts and apples, awed in with the twig of a rod, &c. which howsoever at first in them it may be no more oft times than the bare letter, orRom. 2. 20. [...]. forme of knowledge, yet by the Spirits worke ere long may bee improved unto Saving knowledge. This those worthy auncient Christians knew well,Hieron ep. 7. & 27. & Baron. ad an. 384. n. 4. who taught their infants first to loose their tongues into the articulate, and syllabicall pronunciation of the word Hallelujah. And surely it's as easie to teach Children to say Hosanna to Christ,Arist. metaphys. 1. as bald-pate to Elisha. Aristotle proveth the sweetnesse of knowledge by this, that the mouths of Children are so full of questions: and there is this reason further in Divinitie, that those who are yet innocent as doves, shall receive such irradiation of divine light from God, as to bee wise as Serpents, and those whose wills doe cleave unto good, their understanding shall approach unto Truth.
[Page] 2. The second Advertisement is this, that the Catechist, that is, hee, or shee, who takes upon them the office to instruct, and Catechize others, stand in some faire and neere relation to the Catechumenoi, that is, those who are taught and instructed: by which meanes it comes to passe that their principles are more authentick, authoritative and magisteriall, and the doctrine which they instill, proves both more strong, by reason of the credit of a Superiour, and more sweet, by reason of the love of a familiar. Oh then documents sticke, when wee can say, I know of whom I have learned them. Then rudiments and grounds are indeed Nailes to fasten in the memory, and goads to pricke on the Affections, Eccles. 12. 11. Thus Samuel was instructed by Eli, and young Jehoash by Jehojadah, both Priests; the great Eunuch by Philip, a Deacon; Paul by his tutour Gamaliel; Timothy [Page] by his mother, and Grandmother, Lois and Eunice; Origen by his father Leonides; Gorgonia by her brother Nazianzene; Saint Basil by his nurse Macrina; and Saint Hierom commanded the Lady Paula to set her maids to learne the Scriptures. Neither ought any one thinke they lesson themselves unto any low indecencies in playing the duty of a Catechist towards their Novices; whilst they see whole Churches, Counsels both nationall and oecumenicall, particular men of signall note and fame, such as Luther, and Calvin, calling off their pennes from learned Commentaries, positive Divinitie, polemicall disputes, exquisite Sermons, and the like, even to write Catechismes by way of question and answer. Yea how many fathers are there both of the Greeke and Latine Church which have their peculiar [...], Rom 6. 17. forme of doctrine, or [...] 2. Tim. 1. 13. hypotyposis of wholsome words? [Page] Clemens of Alexandira his Paedagogue; Cyrill of Jerusalem his Catechisme, Origen that famous Catechist his bookes of principles, Theodoret his Epitome of divine precepts, Lactantius his institutions, Augustine his encheiridion, &c. Neither could it bee credited, if the voucher were not histories of singular esteeme, how eminent persons for learning, vertue, and honour have descended even unto the practiques herein, one I cannot omit: Saint Hierom, for learning so great a Clerke, as S. Augustine seriously wished to equallize him, for sanctity so rare, as it is farre more easy to counterfeit him then imitate him: hee having exhorted Leta to send her daughter to her Grandmother Paula at Bethleem, to be educated there, addes certaine words, wherby hee binds himselfe to become master and Catechist to the child, saying hee will carry her upon his armes, and on his shoulders, and [Page] that as old as hee was, hee would teach her stammeringly to pronounce her words, and that in this regard hee would not esteeme himselfe lesse glorious then Aristotle, who had Alexander the sonne of Philip, King of Macedon for his Scholler, &c.
3. The third Advertisement must be this, that the disciple or scholler be throughly acquainted by his Catechist and instructer with the Scheme and method of his institution or Catechisme, for as in reading of holy Scripture, who so meanes to understand what hee reades, must labour to get into his head the structure and fabricke, that is, the Oeconomie, and order of that booke of holy writ, that he is reading: So whosoever would bee fully instructed in Christian Religion, must first get unto himselfe a perfect and methodicall forme of sound doctrine, and then before he goe to particulars, must possesse his understanding of the [Page] generall lineaments and portraiture of that body of Divinitie, which hee meanes to make his compasse for his knowledge to saile by. To instance in these subsequent moulds and formes of Divinitie. The oeconomie and disposition of the first stands in the unfolding of three points, 1. Mans misery by I the fall. 2. His redresse from that misery. 3. His thankefulnesse for that redresse: which is also the manner and forme both of the Heidelberge Catechisme, authorized through all the low Countries, and the Palatinate, and also of Alstedius his Catechisme which hee calls the little bible, and the very same is the oeconomie of the Epistle to the Romans, which is called the f Key of scripture. Cla [...]i [...] Scripturae. The Oeconomie of the second is this, it takes the first hint and rise from II Saint Pauls dichotomie, Titus 1. 1. which distinguisheth Religion into [...] Truth, and Godlinesse, under the first head of truth is opened [Page] and explained the Apostles Creed, and under Godlinesse the second head is handled the Commandements, the Lords prayer, and the doctrine of the Sacraments. III The third is of a circular forme, like a snake holding the taile in the mouth: of which forme also are divers of Davids Psalmes which are called circular Odes, as Psalm. 8. and 117. and the five last Psalmes. Enterance is made into it by the very same quere that Calvin doth into his so famous Catechisme, that it is translated into all the 3. learned Languages, Latine, Greeke, and Hebrew; and from thence, like the river of Eden, Gen. 2. 10. it spreads it selfe into 4 heads, the first of Faith, or thinges to bee beleeved, the second of Love, or thinges to bee done, The third of Prayer, or things to be asked, and the fourth of the Sacraments, or thinges to be sealed: and this is the Oeconomie of Canisius, and Bellarmines Caechismes, [Page] &c. And to adde a IIII word touching the mode and forme of the last tractate, concerning the holy Eucharist and the communicants worthy receiving of it, it's method is pure Scripturall, for who so hath but saluted the holy origiuall tongue of the old Testament knowes thatQuadrupliciplanxit alphabeto Hieron, praefat. Ieremies Threnes and Psalm. 25. 34. 111. 112. 119. 145.diverse of Davids Psalmes are Alphabeticall, and thatVt facilius disceretur, & memoria te [...]eretur. Vatablus. to this end and purpose, to helpe memory both to attaine and retaine them with greater ease and lesse industry. And beside the authority of Scripture to warrant this way of composing;Baron. ad an. 392. num. 6. Ecclesiasticall History makes mention of an Abecedary Psalme, which Saint Augustine so made up against the Donatists.
The 4. and last advertisement is this, that to make a brave knowing and intellectuall Christian indeed, the way is, to referre the Scripture which he reads, and the Sermons he heares, unto those heads and points of Catechisme, whereunto [Page] they specially and most properly belong. And to doe this the better, learners and beginners are not onely to make use of their owne dexterity and skill so farre as they are able, but also till they be well versed in this way, consult with their Superiours and teachers, get them to looke over them while they practise, intreat them freely to use their asteriskes of approbation where they hit, and their spunges and obeliskes where they misse. The benefit redounding hence will be this, First, an admirable establishment and confirmation of the truth to see sermons, bookes, Scriptures, &c. all to concurre and be concentrique together. Secondly, an excellent ingeny and quicknesse both in proving the principles and fundamentals of Religion by Scripture, and in referring texts of Scripture, and Sermons to principles of Catechisme, which may bee called the Genesis and Analysis of Divinity. [Page] And I doubt not but by practise a Lay Christian may doe as much as Cartwright,See Cartwrights comment on the Proverbs. who hath referred every Proverbe of Solomon to one of the ten Precepts of the morall Law.
The Author now thinkes hee hath prefaced sufficiently, and will remove manum de tabula as speedily as if hee heard an Angell from Heaven say, hold thy hand, it is enough; in all which if hee have iudged any thing truly, or wisely hee voweth onely to worship him who is the first truth, and chiefest wisdome.
Now the good will of him that dwelt in the bush be with all those who desire to know the first truth, and enioy the chiefe good; and to that end blesse this small labour in his Church, if it be but to the dispelling of ignorance and darkenesse from off one Soule, of which the Author is the more hopefull, as being conscions that he hath no other ayme in the Edition hereof [Page] save those two intimated in the first Paragraph of the Preface, to wit, to bee a tribute of duty to some, and a present of affection to others.
A MOST BRIEFE and contracted modell of knowledge, and yet withall plaine for the understanding, and methodicall for the Memory.
Wherein whatsoever is truely fundamentall in Christian religion, and absolutely necessary to salvation, is brought downe unto onely 12. Questions and Answers, so as such Children as are very pregnant, and of riper yeares may come to be well catechised in one day, by proportioning one question and answere to every hower of the day, and such as are more young for yeares, or dull for capacitie, in one yeare if their Parents or nurses (as it were playing, or doing another thing) doe but principle them with one question and answer every Moneth
- 1 Timothy, learning the holy Scriptures from a child, 2 Tim. 3. 15.
- 2 Lois the grand-mother, and Eunice the mother, being the Instructors, 2 Tim. 1. 5.
THE FIRST Forme of Doctrine, or the Childs Catechisme.
Quest. 1 Unto what heads may Christian Religion be brought.
Answer. Unto 3. 1. the sence and acknowledgement of our miserable estate by nature. 2. A sight of the meanes of our deliverance from such a miserable estate. 3. Due gratitude, and thankefulnesse for that deliverance.
Que. 2. How doth this miserable condition of ours appeare?
Answ. It easily [Page] appeares by considering 1. the estate from whence wee are fallen, even from the Image of God, consisting in soundnesse of judgement, cleerenesse of understanding, sanctity of will, integritie of Conscience, beauty and strength of body, majesty and empire over the creatures, immortalitie, and the like: and secondly, the condition to which we are fallen, to wit, sinnefullnesse and miserie, or doing things unworthy, and suffering things worthy of our doings
Quest. 3. They that are sicke need the Physitian, saith our Saviour, Math. 9. 12. who then is this blessed Physitian?
Ans. Even Jesus Christ, who to this end [Page] is by nature both God and man in one person, and by office, is 1. our Prophet, 2. Priest, and 3. King.
Que. 4. Why is it necessary he should have both a divine and humane nature united in one person?
Answ. He must needs bee man, because divine equitie requireth that the same nature that sinned should suffer, Ezech. 18. 4. and he must needs bee God, to give an infinite value to his satisfaction, proportionable both to the infinite majesty offended, and the infinite sinnes and sinners offending. As also hee must be Man that he might die, and God, that he might overcome death.
Que. 5. Why is it necessary [Page] that hee should also have these three offices, propheticall, sacerdotall, and regall?
Answ. It is necessary hee should bee 1. a Prophet, to illuminate us, and leade us into all truth; 2. a Priest to make satisfaction for our sinnes and to intercede for us to the father; 3. a King, both to protect us, against our enemies, and to governe us by his spirit and word.
Quest. 6 Is this then sufficient to repaire our miserable condition, and to reestate us in that primitive happinesse, from whence wee are fallen?
Answ. It is indeed sufficient in it selfe, but not effectuall to any one, [Page] who for their part doth not performe those two grand commands of the Gospell, to repent and believe.
Que. 7. Where is the summe of the gospell best comprised?
Answ. In that auncient and Apostolicall Creed, which begins, I believe in God the Father, &c. which Creed is the Key of faith, and Epitome of all things to be beleeved unto salvation, and which all Christians, as the badge of their profession ought 1. to learne and get by heart, 2. often to repeat and professe to their comfort and establishment, 3. to give assent and credit to every Article one by one, and lastly to apply each Article particularly to their [Page] owne soules: for all these foure severall acts of Faith are implied in the word I believe.
Qu. 8. I pray you, if that be so auncient, so perfect, and so excellent an abridgement of the faith, give it me not in the lumpe, but breake unto mee that bread of life into the severall pieces thereof.
Answ. It consists of 12. short Articles: the 1. concernes God the Father; the 2. the name, nature, office, and person of Christ; the 3, 4, and 5. the seven degrees of his Humiliation for our sinnes; the 6, 7, and 8, the foure degrees of his Exaliation for our righteousnesse; the 9. concernes the holy Ghost; the [Page] 10, 11, and 12. concerne the Church of God, both in the properties and priviledges of it
Que. 9. Being thus restored, what owe we to God for so great a benefit?
Answ. Thankefullnesse, which consists especially in three things, first in conforming our life according to the ten Commandements of God; secondly, in calling upon his name, according to the substance of the Lords prayer; lastly in receiving and participating the Sacraments, after a prepared and devout manner.
Que. 10. I pray you also breake open unto mee those ten holy lawes, that I may better know how to keepe them.
Answ. God himselfe [Page] hath divided them into two tables, subdivided them into ten words, contracted them into one monosyllable, Love; the first enjoynes mee whom to worship; the second prescribes the inward manner of his worship; the third the outward; the fourth the solemne time; the fifth enjoynes my duty towards my inferiours, superiours, and equalls; the sixt to my neighboursperson; the seventh to his chastity; the eighth, to his estate; the ninth, to his good name; the tenth and last commands me to resist the first risings, and thoughts of sin, though even without consent of will.
Que. 11 But because I [Page] am not able to keepe these things of my selfe, and that prayer is the best meanes to fetch grace and helpe from heaven, and that the Lords prayer is a perfect patterne of prayer, therefore I pray you briefely unfold that forme of prayer unto mee.
Answ. It consists of foure distinct parts: the first is the Preface, or preparation unto the praier [Our father, which art in Heaven] the second is the sixe Petitions, whereof the three first concerne Gods glory, and the three latter our owne bodily and ghostly necessities; the third is a thankesgiving, or certaine forme of praising God [for thine is the kingdome, power, and glory, for ever and ever] the fourth is [Page] the close and scale [Amen]
Que. 12 But seeing wee faile in all the former, so as our Faith is weake, our Obedience is imperfect, and our praiers cold, what seales hath God given to confirme and strengthen us?
Answ. The two Sacraments, of baptisme and the Lords supper, which through outward and visible signes doc both 1. signifie, and 2. conveigh unto us most excellent inward, and spirituall graces.
A BRIEFE, METHODICALL, plaine, and full forme of doctrine, reduced unto xxxi Questions and Answeres: so as by learning one onely Question and it's Answer every day, the Christian Scholler shall within the space of one Moneth bee well principled in Religion.
- Paul, the Questionist, and Gamaliel, the Resolutor,
- Acts. 22. 3,
THE SECOND Forme of Doctrine, or the young mans Catechisme.
Quest. 1 What is Catechisme, & wherunto may it bee compared?
Answ. It cannot better bee defined then out of Heb. 6. 1. The principles of the doctrine of Christ: and it may be fitly compared to Sampsons haire, wherein was both strength and beauty, for so ought catechisme be strong in precepts, beautifull in order and method.
Quest. 2 What is Christian doctrine usually called, and how may it be defined?
Answ. It is most usually called either Religion, or [Page] Divinitie, and may bee defined to be the Art or science of beleeving aright, and of living well.
Quest. 3 How many parts are there then of Religion?
Answ. Two, which Saint Paul Titus 1. verse 1. calls TRVTH, and GODLINES, and they are the two pillars or supporters of Gods house, the shaking of either of which ruines the building.
Que. 4. Where may bee found united, and gathered together those principall and fundamentall Truths, which a Christian is to believe to salvation.
Answ. They are abridged and contracted into the Apostles Creed, and are first, capable of this distinction, [Page] that they either concerne God, or the Church of God.
Qu. 5. Which is the grand truth wee are to embrace concerning God?
Ans. That in regard of nature, essence, and being there is but one God, yet in regard of divine relation, and reall respects, in that one Godhead there are three persons.
Qu. 6. Describe mee the nature and essence of God, so farre as he may (as it were through a glasse) he seene, and comprehended of our weake capacities.
Ans. God is that most absolute, and first being, whose proper Attributes are, 1 Simplicitie, 2 Eternitie, 3 Immensitie, 4 Perfection, 5 Immutability, 6 Immortality, [Page] 7 Goodnesse,8 Justice, 9 Truth,10 Holinesse,11 Omnipotency, 12 liberty or freedome, and lastly, glory and majestie.
Qu. 7. What now is that you call a person of the God-head?
Answ. It is a relation or respect, which taketh nothing from, nor addeth any thing to the divine essence, but onely distinguisheth the Father, Son, and holy Ghost among themselves, and one from another, every one of them having both his incommunicable propriety, or nature, and every one of them having his owne incommunicable worke, or Counsell.
Qu. 8. Which is the incommunicable propriety or [Page] nature of the Father, the first of the three persons?
Answ. To beget, and not be begotten.
Quest. 9 What is the Fathers proper and incommunicable worke or counsell?
Answ. Creation, for by his Almighty power in making heaven and earth, hee cast out vacuitie and emptinesse, that great enemy of nature, and by his providence, which is a continued creation, hee keepeth it out still.
Que. 10 Which is the peculiar property of the sonne who is the second person in order, and manner of subsistence?
Answ. His relative propertie is to be begotten.
Que. 11 Which is his peculiar [Page] worke?
Answ. Redemption, which is a stisfaction made to the justice of God for the sinne of man: in which regard, he hath 4. stiles in the Creed, 1. Iesus to note his office of mediatorship in generall, 2. Christ, to denote his three particular offices, sacerdotall, propheticall, and royall, 3. Sonne, to note his order and manner of subsistence, fourthly and lastly, Lord, to note his purchase.
Q. 12 How is our Redemption wrought?
Answ. Partly by the Humiliation, and partly by the Exaltation of the sonne of God, the severall degrees of which twaine are accurately and punctually folded up in the very body of the [Page] said Creed, &c.
Que. 13 Which bee the severall degrees of his Humilation?
Ans. They bee sixe in number, and are thus to bee enumerated in order, 1. his Conception [hee was conceived by the holy Ghost] 2. his nativity [borne of the Virgin Mary] 3. his passion [suffered under Pontius Pilate] 4. his crucifixion, which was the extremity of his passion [was crucified] 5. his death [dead] 6. his buriall [and buried] through all which severall degrees of sorrow he passed, and was pressed with them as a cart with sheaves, that he might beare our sinnes, and heale our infirmities.
Que. 14 Which be the severall degrees of his Exaltation?
Answ. They be five in number, and are thus to bee reckoned; 1. his triumph over Hell [hee descended into hell] 2. his Resurrection [hee rose againe the third day] 3. his Ascention [hee ascended into heaven] 4. his session at his Fathers right hand [there he sits at the right hand of God] 5. his office of judicature [from thence hee shall come to judge both the quicke and the dead]
Que. 15 What is the relative property of the Holy Ghost, the third person in manner of subsisting?
Answ. To proceed.
Que. 16 What is his proper worke?
Answ. Sanctification, or application, for Christ having prepared the remedie [Page] leaves it to bee applied by the sanctification of his spirit, and as hee justifies us by his merit, so hee sanctifies us by his Spirit.
Que. 17 Having seene those fundamentall truths which concerne God, and being now come to those which concerne the Church of God, tell mee what a Christian is bound to beleeve concerning the Church?
Answer. That it is a company of beleevers united to Christ by faith here, and by vision hereafter: and that the said company is invested with a double property, to wit, first, it is holy in regard of the holinesse both of the outward meanes, and inward worke of the Spirit: and secondly it is Catholique [Page] and universall in regard both of time, persons, and places.
Que. 18 What are the benefits which arise to us from our being members of this holy Catholike Church?
Ans. Foure, two whereof accrew in this life, to wit first, Communion of Saints, that is, that fellowship wee have both with Christ, and all his members, in grace, and glory; secondly, Remission of sinnes, both incovering and curing them: and other two in the life to come, first Resnrrection of the body, when that which is sowne in corruption riseth againe in incorruption; secondly, Life everlasting, when there shall be a necessary absence of all evill, and [Page] a necessary presence of all good.
Qu. 19 Having learned the TRVTH of Religion, I desire now to goe on to the second part, the GODLINESSE of it, tell mee first therefore I pray you, how it may best be divided.
Answ. Into three heads, first, our walking with God, in holy obedience, according to the ten precepts of the decalogue. Secondly, our Talking with him in devout prayer, according to the seven petitions of the Lords prayer. Thirdly; our Receiving from him in the two Sacraments of the new Testament.
Qu. 20 How is our walking with God according to the Law distributed?
Answ. Either into Holinesse, which is our immediate worship of God required in the first table of the law, or into Righteousnesse, whereby God is mediately served through the love to our neighbour, as is required in the latter table.
Que. 11. On how many feet stands the first table of the Law, which concernes our duty towards God?
Answ. On foure;for it enjoyneth 1. that wee place and bestow divine worship on none, but the onely true God, choosing him to be our Jehovah, and to set our heart upon. Precept 1. 2. that we worship him with his owne prescribed worship, and not after our owne Imaginations or devices, Precept 2. 3. [Page] that wee shew him due externall reverence also, in transacting his worship and service, Precept 3. 4. in regard of the time, that wee performe it especially, and more solemnely on the Lords day, Precept 4.
Que. 22 On how many feet doth the second table stand, which concernes our duty to man?
Answ. On sixe, for it enjoyneth, 1. that wee be diligent in all offices, and duties towards our superiours, inferiours, and equals, Precept 5. 2. that wee preserve life and health, both of our selves, and our neighbour, to Gods glory, and the good both of Church and Common-weale, Precept 6. 3. that wee preserve [Page] and keepe both inward chastity of heart, and the outward of the body, Precept 7. 4. that wee preserve the estate and livelyhood both of our selves and neighbour, to our owne comfort, and the good of others, Precept 8. 5. that wee beare up, and maintaine our owne and others fame and credit, accompting it as a precious ointment, Precept 9. Lastly, that we resist and suppresse in the first risings thereof, all concupiscence, and evill motions, though they bee before consent of will, Precept 10.
Qu. 23. Tell me now what prayer, or holy talking with God is, which was proposed to be the second part of Godlinesse?
Answ. It is a moving of God the father,in the name of his Sonne, by the power of his holy Spirit, for such things as are agreeable to his will! the best president and platforme whereof is the Lords prayer.
Que. 24 How is this prayer divided?
Answ. Into 4. parts, 1. the preface or preparation to prayer, Our Father which art in heauen. 2. the petitions or things asked, Hallowed be &c. 3. the doxologie, or thanksgiving, for thine is &c. 4. the seale, or conclusion, Amen.
Que. 25 The petitions being the chiefe part,how many are they in number, and how are they to be divided?
Answ. They be six, and [Page] are usually referred to two heads, namely those that concerne God, which are the three first, and those which concerne our selves, which are the three last.
Que. 26 How doe you subdivide those 3.first which concerne God?
Answ. They either concerne his glory (1 Petition) where we pray that his name (which is himselfe) may be magnified, and hallowed: or else they concerne the meanes of his glory (Petition 2 and 3) where wee pray for the comming of his Kingdome, both of power, grace, and glory, and for the doing of his will, both by us in active obedience, and upon us in passive.
Que. 27 How doe you subdivide [Page] the three last petitions, which concerne our selves.
Answ. They are either such as concerne this life, (petit. 4.) as the asking of daily bread, under which is comprehended all thinges necessary for our naturall life: or else they concerne the life to come, as the asking remission of sinnes, in regard of what is past (petit. 5.) and deliverance of temptation, and the evill thereof, in regard of what is to come (petition 6.)
Que. 28 Wee are now come to the third and last piece of Pietie, the receiving the Sacraments, tell mee therefore what a Sacrament is, and how many there bee?
Answ. A Sacrament cannot [Page] better bee defined, then out of Romans 4. and 11. a seale of the righteousnesse by Faith: of which there are onely two, properly so called, Baptisme, and the Lords Supper.
Que. 29 What is Baptisme?
Answ. A Sacrament of entring us into Christianitie or of engrafting us into Christ, consisting of the outward signe, which is dipping in, or sprinckling with water; and of the inward grace, which is washing away of our sinnes, by our sanctification in the blood of Christ.
Qu. 30 What is the Lords Supper?
Ans. A Sacrament of our continuance and growth in Christianitie, consisting [Page] also of the outward visible signes of bread and wine proportionate to the inward and invisible Grace of Christs blessed body and blood eaten, and digested by faith.
Que. 31 At the first you compared Catechisme to Sampsons haire, which was strong and faire: as therfore you have given mee a sufficient tast of the strength of it, in being the very pith and marrow of the Oracles of God, so now I pray you shew mee the beauty and fairenesse of it, in the order and method thereof.
Answ. First wee did begin with Faith, by which wee live; secondly we did come to the Law, by which wee walke; thirdly we proceeded on to Prayer, least [Page] wee should faint in faith, or waxe weary of good works; Lastly, finding faith but weake, obedience imperfect, and prayers cold and distracted, wee have the obsignation of the Sacraments which are as Gods seales to secure our estate in him: which also is observed to bee the very methode and oeconomie of th' authorized Catechisme of the Church of England.
A Theologicall Circle, OR THE WHOLE BOdy of Divinity, cast into the mould of the yeere, that is into 52. Questions and Answers, according to the number of Lords Daies.
Whereby the Catechumenoi, learning one onely Question and Answer every Sunday, shall in the revolution of one yeare be instructed after a manner more then vulgar, and come to know all the grand and necessary truths of the Christian Religion.
- 1. Mnason, an old disciple, Acts 21. 16.
- 2. Apollos, one mighty in the Scriptures.
THE THIRD Forme of knowledge, or the Fathers Catechisme.
Winter quarter.
1 Sund. in Adv. Que. 1. What is that which is the thirst of every mans soule and the chiefe scope of mans life?
Answ. That very same thing which in one word or tearme is called Felicitie, happinesse, or beatitude: others call it the chiefe good.
2. Sund. Adv. Quest. 2 Wherein doth mans chiefe good, or happinesse consist?
Answ. Neither in 1 wisdome, [Page] or knowledg, nor in 2 glory and honour, nor 3 in pleasure, nor 4 in dignitie, nor 5 in riches, nor 6 in health and strength, nor7 in favour and esteeme, nor 8 in morall vertue, nor 9 in temporall life, nor 10 in immortality it selfe. Neither any of these, nor all of these together, nor any other created thing can quench the thirst of mans soule, nor be said to bee the chiefe good of the reasonable creature.
3 Sund. Adv. Quest. 3 Why so, I pray you?
Answ. Because whatsoever may prove mans chiefe good, must necessarily be invested with this double propertie, 1. that it bee All-sufficient, that is simply, and absolutely able of it selfe to fill [Page] the heart, and satisfie the soule, 2. That it be indeficient, and perpetuall, so as the Soule cannot bee made sad either with the sence or feare of loosing it. Now the very best of created, and sublunary felicities, if they incline any thing to sufficiencie or perfection, they are commonly very short and momentany: if they be more lasting, they are usually very dilute and imperfect.
4 Sunday Adv. Quest. 4 What then is, if these bee not, neither can be?
Answ. Onely the All-sufficient Lord himselfe, who is All in all both in himselfe, and unto us: and who is onely able and willing to fill every corner of the heart with sátietie and content, [Page] and to give us full measure, pressed downe, shaken together, and running over.
Sund. after Christm. day Quest. 5 Whereby then may wee be so knit and united unto God, as to be partakers of his All-sufficiency, and beatitude?
Religion is the thing which doth unite and cement man unto his God,Religio à religando, quia cultu divino animas nostras Deo religemus, cum ab eo defeccramus Aug. lib. de vera religione, tom. 1. whence it hath its name from tying and knitting, because our soules which by lapse and sinning were dissevered from God, by religion and divine worship are conjoyned unto him againe.
1. Sund. aft Epiphanie. Que. 6. Can any Religion or kinde of divine worship doe this?
Noe; onely the true christian religion can doe it. To which purpose the [Page] words of the 18 Article agreed on by the whole clergy of both provinces, Anno 1562. are worthy observing: They also are to bee accursed that presume to say, that every man shall bee saved by the Law or sect which hee professeth, so that hee be diligent to frame his life according to that law and the light of nature: for holy Scripture doth set out unto us onely the name of Iesus Christ,whereby wee must bee saved.
2 Sund. aft. Epiphanie. Qu. 7. Who may truely be called a Christian?
Whosoever is admitted, and matriculated by baptisme into the church and being there doth professe the wholsome doctrine of Iesus Christ, and withall is of such a reformed life, that [Page] his practise gives not his profession the lie, such an one is entituled to that honourable name and stile of a Christian.
3 Sund. after Epiph. Qu. 8. How many chiefe and principall parts or heads are there of Christian doctrine?
Foure, 1. of Faith or thinges to bee beleeved, the rule whereof are the 12 Articles of the Creed, 2. of Love, or things to be done, the rule whereof are the ten Commandements: 3. of Prayer, or things to be asked, the rule whereof are the six petitions of the Lords prayer: 4. of the Sacraments, or thinges to be received.
4 Sund. after Epiph. Quest. 9 What was the cause, why this Creed was thus first composed?
To be theAmbr. serm. 38. key of Faith, andWhitak. contr. Stapl [...]t. de autor. S. Scripturae, l. 1. c. 14. § 9. Durand. l. 3. dist. 25. qu. 2. Epitome or abridgment of whole Scripture. For the canon of holy Scripture being large, and in many places hard to bee understood, it was necessary to abridge those truths which were of absolute necessity to salvation, to the end that all might learne them, and take up the badge of their profession
5 Sund. after Epiph. Que. 10 Are all thinges which belong to Faith contained herein?
All points necessary to be knowne or beleeved to salvation, are either expresly and directly heerein set downe,D. Tho. 22. q. 1. art. 6. 8. 9. ad 1. or else by way of reduction and reference may bee brought fitly to some one of these Articles.
Septuages. Que. 11 Why is it called [Page] the Apostles Creed?
There are three Creeds famed all over the christian world: 1. this of the Apostles, made for instruction in the faith. 2. the Nicene creed,Vifcherus, l. 5. c. 20. [...] made for the explanation of the faith. 3. Athanasius his creed, made for the defence of the faith. Now there are two reasons why it is called the Apostles creed; th' one is at the most but probable, because the Apostles themselves made it, every one adding his article, and as it were casting in his shot; th' other is certaine; Vrfin. Catech. q. 23. because it containes the summe and abridgment of all the Apostles doctrine.
Se [...]agefima. Que. 12 What is the true and full importance of the word [I beleeeve.]
It imports and implies three thinges, 1. the knowledge of a divine truth, 2. an assent unto it, 3. an affiance and trust in it.
Quinquagesima. Que. 13 What is propounded to our faith to beleeve in the first Article, I beleeve in God, the father Almighty, maker of heaven and earth?
Two grand doctrines, to wit, first the doctrine of the Creation of the world by Gods omnipotencie: and then the doctrine of divine providence, or preservation of the same, ever since it was created. Which two differ onely thus, that Creation was a short providence, and Providence a long Creation.
Spring quarter.
1 Sunday in Lent. Que. 14 What is the summe of the second Article [and in Iesus Christ, his onely Sonne our Lord]?
In it 5 things are propounded to our faith to beleeve, 1. that he is Iesus, that is, a Saviour, 2 that hee is Christ, that is, anointed and appointed by God to be our priest, prophet, and king, 3 that he is the Sonne of God, to wit, naturall and begotten, 4 that he is his onely sonne, 5 that he is our Lord to governe us, as well as our Iesus to save us.
2 Sund. in Lent. Que. 15 What containes the third article [conceaved by the holy Ghost, borne of the virgine Mary]?
It containes that great mystery of Godlinesse that a Spirit was generative and a virgin fruitfull, that is, the admirable way of the incarnation of our Lord Iesus Christ: of which Article this is the orthodoxe sence, that the holy Ghost did by it's immediate vertue, and divine power, without any seminall commixtion, prepare, sanctifie, and secundate the wombe of the virgine Mary, so as at once, and in an instant the whole humāe body of Christ was formed, and then his reasonable soule was created and infused into his body.
3 Sund. in Lent. Que. 16 How much is comprized in the fourth article, hee suffered under Pontius Pilate, was crucified, dead, [Page] and buried, descended into hell.
The five degrees of his Humiliation, each surpassing other. Namely, first his Passion, hee suffered, &c. 2 his Crucifixion, or manner of suffering, which was the encrease of his passion, was crucified, 3 his death, a degree beyond his crucifixion, dead. 4. his inhumation, and enterment, more then his death, and buried, 5 his descent into hell, a degree beyond the grave, hee went downe into hell unlesse you will make his descent into hell the first degree of his Exaltation, rather then the last of his Humiliation.
4 Sund. in Lent. Que. 17 What thinke you is the safest to hold in that vexed question of Christs descent into Hell?
I deeme it the safest way to hold the doctrin in generall, and implicite termes; that he went downe into hell, the place of the damned, as being the most ancient doctrine of the Catholique Church, but not too boldly or peremptorily to define either touching the 1 subject, or 2 manner, or 3 end, or 4 time of his descent.
5 Sund. in Lent. Qu. 18 What is expressed in the fifth Article, hee rose againe the third day from the dead.
The first degree of his Exaltation, to wit, his resurrection from the dead, together with the circumstance of time, the third day, upon which very point did depend all the credit both of his person, doctrine, and [Page] miracles, and even of the christian religion it selfe, which should bee dispersed to all the ends of the world.
Sund. next before East. Que. 19 What is tendered to our faith in the sixth Article, hee ascended into heaven, and sitteth at the right hand of God.
The second and third degrees of his Exaltation, to wit, first, his Ascention, that the fourth day after his resurrection, upon mount Olive [...], he did visibly, locally, and corporally according to his humane nature, and by the vertue of his owne Godhead, ascend into the third and highest heaven. Secondly, his session at his fathers right hand, by which is ment, that hee was exalted farre above all Angells and [Page] men in his very humane nature, and with his father is coeternall and coequall.
Que. 20Easter day. How expound you the seventh article, from thence shall hee come to judge both the quicke and the dead?
It containes the fourth and highest degree of his Exaltation: and the meaning of it is, that though the decree, and authoritie of judgement doe belong equally alike to all the three persons, yet the externall visible act, or execution of judgment shall wholly bee put into the hands of Christ, the sonne: when to the greater comfort of the godly, their Saviour shall bee their Iudge, and to the wickeds greater terrour, he whom they have crucified, shall sit upon them.
1 Sund. aft. Easter. Qu. 21 How doe you sence the eighth Article,I beleeve in the holy Ghost?
That there is an holy Spirit, which is a distinct person from the father and the sonne, and yet equall to, cōsubstantiall with, and proceeding from both: whose offices are,Spiritus e [...]ce 1 docet, 2 renovat, 3 copulat (que), 4 regit (que), & 5 [...]consolatur 6 arrha salutifera. 1 Illumination, or knowledge, 2 Regeneration or sanctification, 3 to unite and joyne us to Christ our head, 4 to guide, and governe us in the right way to eternitie, 5 to comfort our hearts in both inward tentations, and outward crosses, and 6 lastly, to seale us unto the day of redemption.
2 Sund. aft. Easter. Qu. 22. How much is contained in the ninth article, I beleeve the holy Catholique [Page] Church, the communion of Saints?
Foure particulars, 1. that there is a Church, to wit, a congregation of men and women elected before time, and called in time by the word and Spirit out of the whole masse of mankind, to bee a chosen generation unto God. 2 that this Church is holy both in regard of 1 Persons, 2 meanes, 3 time, and 4 place of Gods worship. 3. that it is Catholique, that is, not circumscribed or limited, but universall in regard of 1 doctrine 2 members, 3 time, and 4 place. 4. that in this holy Catholique Church there is a Societie and communion of Saints, which have not onely union with Christ, but also Communion [Page] one [...] another.
3 Sunday after Easter Que. 23 Recite now the tenth article, and then explaine it.
I beleeve the remission of sinnes, that is, I beleeve that every transgression of the law, whereof I am guiltie since I had a being, is not onely pardonable, but (after faith and repentance) pardoned unto mee, and further, that though none but God can properly, and of himselfe forgive my sinnes, yet a lawfull minister, who hath gifts from God, and calling from men, may both declare it to the peace of my Conscience, and also bee Gods instrument to conveigh the same unto mee.
4 Sunday after Easter Que. 24 What importeth the eleventh Article, [Page] wherein wee professe the resurrection of the body?
It importeth 3 things, 1 that there shall bee the instauration of the same flesh, the recollection of the same bones and dust. 2 an evocation of the same soule either out of the place of blisse or misery. 3 the reuniting of them together, so as there shall be the same individuall compound after the resurrection, both for kinde and number, as was before death.
5 Sunday after Easter. Que. 25 Tell me first the words, and then the meaning of the twelfth and last Article, and so you shall have satisfied mee in the first head of Catechisme, which is touching thinges to bee beleeved.
The wordes are these, I beleeve life everlasting the sence is this, that there is an unconceaveable, unutterable estate of perfect blisse, and full happinesse, where there shall be a necessary absence of all evill, and a necessary presence of all good, which ere long shall bee the lot and portion of mee in particular, and in generall of all those who in this life are justified and sanctified.
Sund. after Ascension. Que. 26 Why doe wee conclude the Creed with Amen?
It makes it of a perfect and circular forme. For Amen the last word is neither more nor lesse in value and importance then I beleeve the first, including three thinges, I knowledge, [Page] 2 assent, and 3 affiance.
Summer quarter.
Whitsunday Que. 27 Proceed now to the second chiefe head of Catechisme: the ten Commandements, the rule of love, or of thinges to be done; and first give mee the most auncient and receaved division of them.
That is the very same which was given by God, the Lawgiver himselfe, who divided these ten precepts into two tables, placing foure in the former, to point us out our duty to God; and sixe in the latter, to set forth our duty to man.
Trinity. Sunday. Que. 28 What rule is most necessary to be premised for the better understanding [Page] of these ten holy lawes?
1 Sunday after Trin. Que. 29 This, that every Commandement hath either expressed, or understood, both an affirmative part to bar sinns of Omission, and a negative part to barre sinnes of Commission.
Shew mee both those parts in the first Commandement.
The affirmative part is this, Thou shalt choose Iehovah to bee thy God, and him onely shalt thou know, feare, love, trust in, and serve. The negative is expressed, Thou shalt not have any other Gods, by which is prohibited 1. Atheisme, or the having of noe God to worship, 2. Polytheisme, or the having of diverse Gods, [Page] 3. Idolatrie, or the having of a false God.
2 Sunday after Trin. Que. 30 Shew mee the affirmative, and negative parts of the second Commandement.
This is the affirmative: thou shalt worship God by such meanes, and after such a manner as is agreeable to his nature, and prescribed in his word, to wit, in spirit and in truth, John 4. 24. the negative is this: Thou shalt not worship the true God after a false manner.
3 Sunday after Trin. Que. 31 Doe the like in the third commandement, I pray you.
The affirmative part of it is this, in all things give God his due glory, or conferre all due honour to God [Page] that is, both to his divine nature, and essence, to his word, and to his workes. The negative is this, thou shalt neither with unreverend thoughts, or with blasphemous words, or with prophane and irreligious actions strike through the glorious and ever blessed name of God, or bereave him of the honour due unto him.
4. Sunday after Trin. Que. 32 Proceed on to the fourth commandement, the last of the first table.
It's affirmative part is this, Remember to keepe holy the Sabboth day, whereby we are commanded two things, first, to keepe an outward rest, or cessation from labour: Secondly, to sanctifie, or keepe holy that rest. The negative part is [Page] this: Thou shalt not prophane the Lords Saboth, either in the excesse by a Judaicall and superstitious observation of the outward rest, or in the defect, by neglecting either the publique or private sanctification thereof; as namely by taking libertie to doe any manner of worke, which falls not under one of these three heads, workes of Pietie, Charitie, or necessitie.
5 Sunday after Trin. Que. 33 What say you to the fifth commandement, Honour thy father and mother?
It is a commandement of relations, prescribing the mutuall offices of all inferiours and superiours. The affirmative part enjoyneth all reverence, love, obedience, and gratitude towards [Page] our elders, betters in gifts of body, mind, estate, patrons, and benefactors, domesticall parents, scholasticall parents, ecclesiasticall parents, politicall parents: and back againe all care, governement, protection, provision, and indulgence of them to us downeward. The negative part prohibiteth all manner of disrespects, and disregards either of superiours towards their inferiours, or of inferiours towards their superiours.
6 Sunday after Trin. Que. 34 Unfold now the sixt commandement, Thou shalt not kill.
The affirmative part is this: Thou shalt by all direct and lawfull means safeguard and defend the life and person both of thy [Page] selfe, and of thy neighbour. The negative is this: Thou shalt neither with a violent hand, nor a virulent tongue, nor a hanging countenance, no nor so much as an uncharitable thought hurt limme or life, soule or body of thy selfe, or thy neighbour.
7 Sunday after Trin. Que. 35 Expound the 7. commandement:Thou shalt not commit adulterie.
The affirmative part is thus much, thou shalt preserve to thy selfe, and to thy neighbour both the inward puritie of the soule, and the outward chastlty of the body. The negative thus much: thou shalt shun all fleshly uncleanenesse, both of the heart in motions and passions, and of the eyes in lookes and speculations, and [Page] of the eares in listening to filthy talke, and of the tongue in wanton speaking, and of the body in perpetrating any sort of uncleane action.
8 Sunday after Trin. Que. 36 Explaine the eigth commandement, Thou shalt not steale.
In it God makes an hedge about our estate; and the affirmation of it is this: thou shalt first by just getting, and then by faithfull disposall and stewardship of thy goods, beare up thine owne, and thy neighbours estate, that you may bee rather helpefull then needfull to others. The negation is this, thou shalt neither by idlenesse, nor improvidence, nor cousenage, nor injustice, nor riot, or by any other meanes wast, or [Page] impoverish the lively-hood and estate of thy selfe, or thy neighbour, whereby you [...]ought to provide for your selves, and your families, and relieve the necessities of the Saints.
9 Sunday after Trin. Qu. 37. Give mee the sence of the ninth commandement, Thou shalt not beare false witnesse against thy neighbour.
In it God setteth a watch before the doore of our lips, and the affirmative of it is this: thou shalt not onely thy selfe not hurt or give a willing eare to the detractors tongue, but thou shalt uphold and propugne according to truth and justice, the credit and good name of thy selfe and neighbour. The negative is this: [Page] thou shalt neither by publique slander, nor by private backbiting, nor by secret whispering, nor by causlesse suspitions, nor by wrested misconstructions, nor by listening to others accusations and suggestions scandalize thine owne, or thy neighbours fame.
10 Sund. after Trin. Qu. 38. Lastly Sir, what meaneth the tenth and last of the commandements, thou shalt not covet, &c.
Oh this precept is able to humble, and smite on the knees, the most prevaricating sinner, and proud Pharisie in the world, for if there be any that be conceited on his owne righteousnesse, and thinke hee hath kept the 9 former, yet must he needs confesse his guilt [Page] in this last, for the affirmative part of it enjoynes us holy thoughts, holy desires, sanctified imaginations, pure and unpolluted fantasies; and the negative forbids not onely formed concupiscences, or those second motions which are accompanied with acts of reason, and consent of will, but even the first stirrings, and ticklings of the minde to sin, and even such imperfect concupiscences, as whereunto wee yeeld no liking or consent.
11 Sunday after Trin. Que. 39 Who then can be saved? can any man keep the Law?
Yea, as it is qualified by the Gospell, for Evangelicall obedience abateth, and taketh off the rigour of the Law, and is satisfied [Page] with weake performances, if so be they bee filled up with repentance, Greg. Qui non potest agnum offerat columbam, i. [...]qui non potest innocentiā offerat poenitentiam. and faith in the bloud of Christ. The poore who could not offer a lambe were to offer a dove, that is, they who cannot performe innocencie, must offer penitencie.
Autumne quarter.
12 Sunday after Trin. Que. 40 Proceed on to Prayer, the third Catechumenall head, and first tell mee why the preface of the Lords prayer is in these, and none other words, Our father which art in heaven.
To strengthen our faith before wee pray, in the persuasion, and acknowledgement first of his goodnesse in that he is Our father, [Page] and therefore will helpe us, and secondly of his power in that hee is in heaven, and therefore can helpe us.
13 Sunday after Trin. Que. 41 What doe we implore in the first petition, hallowed be thy name.
That Gods name that is, first himselfe, secondly his word, thirdly his works may bee magnified and hallowed, and honoured, and praised, and glorified, and sanctified both of himselfe, of Angels, of men, of bruites, of vegetables, and of all creatures according to the power and language given them by God.
14 Sunday after Trin. Que. 42 What doe you aske in the second petition, thy kingdome come?
That whereas Gods kingdome is 3 fold, [Page] of power, of grace, and of glory, wee pray that the kingdome of his power may come upon us, the kingdome of his grace may come into us, and for the kingdome of his glory, that we may come into it.
15 Sunday after Trin. Que. 43 What is the meaning of the third petition, thy will be done?
Wee pray, first that Gods will may be done actively by us, that nothing that wee doe may displease God, and passively upon us, that nothing that God doth may displease us. And wee further pray that this both our active obedience in reference to Gods commanding will, and passive obedience in reference to Gods disposall will, may be as cheerfully, [Page] speedily, sincerely, universally, and constantly performed by us, as it is by the Saints and Angells in heaven.
16 Sunday after Trin. Que. 44 What is contained in the fourth petition, give us this day our daily bread
In it wee beg all necessary blessings, and every word of the petition is to have the full weight: for the word bread teacheth contentation, the word our teacheth us justice and diligence: the word us teacheth us charitie: the word give, Gratitude: the words to day and daily, moderation of minde, in regard of too much and sollicitous caring for to morrow.
17 Sunday after Trin. Que. 45 What beg wee of God in the fifth petition, [Page] forgive us our trespasses, &c.
As in the 3 petition God was mans patterne, so here in this man is Gods patterne, [...] ▪ &c. Theophil. for wee beg that God would remit unto us all our sinnes, whether actuall or originall, whether of omission, or commission, whether of ignorance, or knowledge, whether open or secret, whether great beames and camels, or small moates and gnats whether raigning, or onely molesting, whether of our child hood, youth, manhood, or old age, whether lastly of thought, word, or deed, and all this according to the rule, and stander [...] of our owne charity, as wee forgive them that trespasse against us: so that wee burthen our selves, and bind our selves with [Page] most grievous ferrers,Gravissemis vinculis nos alligamus, nisi quod profitemur impleamus, Leo serm. 5. de quadrages. if we our selves perform not what we undertake, and professe.
18 Sunday after Trin. Qu. 46 What beg wee in the sixt petition, leade us not into temptation, but deliver us from evill.
That whether tentations be ascending, or injected, whether they be tentations of probation or deception, whether they be tentations to sinne, or for sin, whether we be tempted by God, or by Sathan, or by man, or by our owne lusts and concupiscences, yet wee pray that God would deliver us from the evill of tentation, which is, that hee will not suffer us to bee tempted above our strength, but give a gracious issue together with the tentation.
19 Sunday after Trin. Que. 47 What imports the word Amen?
It is the seale of this prayer, and is both the voice of faith, and the voice of desire, as much as to say, Lord I beleeve these thinges shall be so, and I desire earnestly they may be so, both for thy glory, and the Churches good.
20 Sunday after Trin. Que. 48 Which is the fourth, and last part of Catechisticall divinitie?
Of the sacraments, which in one word cannot better be defined, then that they are the visible word, wherein, and whereby Christ crucified is preached and declared to our eyes.
21 Sunday after Trin. Que. 49 Now whereas the most perfect and exquisite knowledge of any thing [Page] is to see it in its causes,Scire est per causas scire. and that there are foure causes of a thing, the efficient, from which it is, the matter of which it is, the forme by which it is what it is, and th' end for which it is, first shew mee which be the efficient causes of a sacrament.
Christ himselfe, the head of his Church is the onely Author, or principall efficient cause of a Sacrament, none but hee alone having power to institute, or ordain one in the Church, but a lawfull minister is the instrumentall, or secondary efficient cause; hath power to administer and officiate, as Christ had to institute.
22 Sunday after Trin. Que. 50 Which is the matter of which a sacrament consists?
It is threefold, 1 the outward signe representing, 2 the inward grace represented, 3 the word sanctifying.
23 Sunday after Trin. Qu. 51 wherein consists the inward forme, or essence of a Sacrament?
In the analogy and proportion betwixt the outward signe, and the inward grace, which may be called a sacramentall union, or conjunction.
24 Sunday after Trin. Qu. 52. How manifold is the end of a Sacrament.
Twofold, 1. to signifie, 2. to exhibit the graces of God therein specified and sealed. And the 12 articles thus beleeved, the ten commandements thus kept, the sixe petitions thus powred forth, and the two Sacraments [Page] thus administred and receaved, bring a man about in a blessed circular motion unto the first-point of all, to wit, true blessednesse or happinesse.
The Communicants Alphabet.
1 The definition of a Sacrament. A Sacrament is the visible word, as the Scripture is the word audible. By it Christ crucified is spoken and preached to our eyes, as in the scripture to our eares.
2 The difference betwixt the two Sacraments. BAptisme is the Sacrament of our matriculation, and admission into the Church, and the Lords supper is the Sacrament of our establishment there, and confirmation after wee are admitted.
[Page] 3 The efficient causes of a Sacrament. Christ is the principall Author, or efficient cause of a Sacrament in the Church. A lawfull minister is the secondary, or instrumentall cause. None but Christ alone who is the head of the Church can ordaine or institute one, none but a lawfull minister, that is, who hath gifts from God and calling from men, can officiate or administer one.
4 The matter. DIstinguish wisely betwixt the three parts which concurre to the constituting of a sacrament, to wit, first, the outward signes representing: secondly the inward and invisible graces represented; lastly the word of benediction, or consecration meeting with both.
[Page] 5 Arule or Canon of S. Aug. EXcept the word accede, and be added unto the Elements, it is noe Sacrament, but common water, common bread, common wine.
6 The internall forme. FOrme inward, or the essence of a Sacrament, stands in the proportion or analogie betweene the outward signe, and inward grace, which may bee called a Sacramentall union, or conjunction of the signe, and the thing signified, as namely, the proportion which outward washing holds with inward sanctification is the essentiall form of baptisme, and the proportion which bread and wine hold with the body and bloud of Christ is the essence, [Page] and forme of the Lords supper.
7 The externall forme. GIve diligent heed also all the while of celebration to the whole leiturgie or office of the Church, that is, to all the words and actions of the minister, which are said and done according to the institution of Christ, and according to the rule and prescript of the Church, whereof thou art a member: for so much is called the outward forme of a sacrament.
8 The ends. HAve a stedfast regard withall to the threefold end of a sacrament, which are, first to be signes to represent; secondly, seales to confirme; thirdly instruments [Page] to conveigh Grace, for Sacraments were but poore thinges to what they are, if they had not an exhibitive vertue, as well as a significative.
9 A twofold worthinesse required in a Communicant. IN preparation to the Lords table due respect must bee had,both to the worthinesse of the receiver, and to the worthinesse of receiving, that is called precedent worthinesse, or the worthinesse of the Person, and is to goe before; this is called concurrent Worthinesse, or the worthinesse of handling, and is to goe along with the act of receiving.
10 The worthinesse of the person consists in Righteousnesse. KNow then that as only sinne doth avile, and [Page] unworthy our persons, so nothing but Righteousnesse doth dignifie them, and reestate them in their former worthinesse and excellency.
11 This Righteousnesse is double, of faith, and workes LEarne further that this righteousnesse must bee twofold; the one of Christ, which must bee imputed unto us, and therefore called the Righteousnesse of faith: the other our owne, which must bee imparted to us, and inherent in us, and therefore called the Righteousnesse of workes.
12 Theworthinesse of handling consists in selfe examination. MOreover the worthinesse of handling, or of receiving consists chiefly in putting in practice that grand Apostolicall rule, 1 Cor. 11. 28. Let a man examine [Page] himselfe, and so let him eate of that bread and drinke of that cup.
13 Yet selfe examination is not enough without selfe approbation. NEither is it sufficient to prove, unlesse (ou [...] weaknesses and infirmities being mercifully abated us in Christ) we be able to approve our selves both to our owne hearts, and to God, who is greater then our hearts.
14 Faith and manners are the two thinges to be taken into examination. OMit not then to examine diligently the present condition, first, of the Faith, and then of thy manners and life: the touchstone of the former is the Creed; and of the latter, the decalogue, or ten commandements.
[Page] 15 The Apostles creed is the rule of Faith. PLace first before thine eyes the 12 Articles of that most auncient and Apostolique creed, and examine thy selfe as in the presence of God, first whether thou be able to give stedfast credit, and firme assent unto each of them one by one; and secondly, whether thou canst apply each article particularly unto thine owne selfe, and interest thine own soule by affiance and trust, in the benefits and comforts which result from each Article.
16 The decalogue is the rule of manners. QUestion nextly thy life and manners, and therin place before thee the ten precepts of the morall law, carefully searching by most diligent scrutiny through [Page] each commandement, wherin thou hast transgressed, and broken either the affirmative part of the commandement by sinnes of omission, or the negative by sinnes of commission.
17 Repentance is the onely salve for sinne.REpent from the bottome of thine heart, where thou findest ought amisse in either, and give not thy spirit rest, till thou hast brought it to a bleeding plight, and wrought it to some measure of godly contrition. For where wee cannot offer a lambe, wee must offer a dove, that is, where wee cannot performe innocency wee must pay penitency.
18 Sorrow and reformation are the two parts of true repentance. SOrrow for what hath been amisse for the time past▪ [Page] and carefull both resolution, and endeavour to amend, and reforme for the time to come, are the two parts of true and formall repentance God will neither accept our sorrow without reformatiō, nor our reformation without sorrow and contrition.
19 The communicants carriage whilst he is receaving. TAke heed with all thy might, that whilst thou art at that holy exercise, neither eyes nor mind wander, least thou offer the sacrifice of fooles; but strive both to confine the thoughts of thy heart, and to fixe the speculation of thine eye. For (as was said before) it is the visible word, sermoning and preaching Christ crucified, yea Christ crucifying unto the eyes; in which regard [Page] not onely the Elements themselves, but also every action of the minister, while he is officiating is significative and representative.
20 The communicants carriage and disposition afterwards. viz. UNto all this one thing more is to bee added, which is the consequent, or subsequent disposition and temper of soule, which is to follow the holy Communion: for the end crownes the worke. Praeexistent congruities, and coexistent concurrences, and subsequent dispositions must all meet to make a good worke perfect and absolute. There is required first a right ingresse into, and then a right progresse in, and lastly a right egresse out of every holy and pious performance, before it [Page] can bee put upon the file of good Workes. An action may miscarry upon one circumstance, it cannot bee good but upon all.
21 In thankfullnesse. WHen therefore thou hast received, and that the holy businesse is ended, thanke God heartily for so great a favour, as to vouchsafe to feast thee with his owne body and blood, and so make it as it is, an Eucharist, that is, a sacrifice of praise and thankesgiving.
22 And in newnesse of life. YIeld also unto God reall thankefullnesse, that is, constant and uniforme obedience, eschewing even the least of sinnes which may defile the soule, and setting upon the most difficult of [Page] vertues, which may ingratiate thee with God. Having washed thy feet, doe not defile them againe; having put off thy ragges, put them not on againe.
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