The Key of Knowledge. which is, A little book intended to be of good use, as for all degrees of Christians, so especially for Religious Families, and Religious Schools. The full use and contents whereof must be enquired in the Preface or introduction to the work which is (first) deliberately to be read of those who desire to receive profit by the Book. By JOHN JACKSON, Rector of Marsk near Richmond in Yorkshire. Acts. 17. 23. As I passed by and beheld your Devotions, I found an Altar with this Inscription, To the unknown God: Whom therefore ye ignorantly worship, him declare I unto you. John 17. 3. This is lief eternal, to know thee to be that only true God, and him whom thou hast sent, Jesus Christ. LONDON, Imprinted by Felix Kingston for Robert Milbourne, and are to be sold at the sign of the holy Lamb in little Britain, near S. butolph's Church. 1640. TO THE Worshipful, and his ever honoured friends, the whole posterity of his worthy Patron, Sir Timothy Hutton deceased, both to his Sons with their wives and Children, and to his Daughters with their husbands and children: namely, Matthew Hutton of Marsk. Esquire, justice of peace; james Maulleverer of Arncliffe Esquire; john Dodsworth of Thornton-watlasse, Esquire, justice of peace: Edmund Cleburne of Cleburne, Esquire; Mr Timothy Hutton; Mr Philip Hutton deceased his relict and issue; Mr john Hutton; and Mr Thomas Hutton, Peace etc. THis little following book had been in the Printers hands divers days ere ever I purposed any nuncupation, or dedication of it at all. At last, it came into my mind to address it this way, and that for these causes. first, out of honour to your chief, Archbishop Hutton, of whom for his learning, and gravity, this great Encomium was publicly given, that he was worthy to sit Precedent in a general Council. Secondly, because I was well ascertained, my book could receive no smut from you, being people of whole fame for native gentleness, innocency of manners, fair deportment, and for the constant and uniform profession of Religion. Thirdly, for that the most of you are spread into a goodly posterity and have fair sons and daughters, unto whom these things may be truly useful to ground them sound in Religion, so as neither Abundance can choke, nor Indigence ever starve in them those due respects they owe to divine powers. Would God parents would at last be wise, and think it were conducible to the hopeful settling of a child, to aim at more of instruction and institution, though less of provision. Fourthly, in acknowledgement of that great love, sweet familiarity, and continual intercourses of Christian acquaintance which you were ever pleased to hold with me, both affecting my person, and leaning to my ministry far beyond the proportion of desert. Lastly, and especially for the pious memory of that worthy Knight Sir Timothy Hutton, your dear Father, and my most incorrupt Patron. Into the mention of whom being fallen, I cannot contain my pen, but to his great praise I must relate one or two things of him in this very regard: first that coming to settle his family at Marske, and finding the Rector there to be no more but a bare reader, he rested not till he had compounded forth the present incumbent, and filled the Church with a preaching Ministry. And when it was empty again by the death of that incumbent, he most freely presented myself with out the least request made in my behalf to him, either by myself, or any other; yea he besought me earnestly to take it, and when he signed the presentation he drew with his pen the form of his heart between his name and surname. and I can well take an account of my memory, that the Bpp of the diocese, when he gave institution, asserted vehemently that I had the best and most upright Patron living. This I say not only for his honour, but also for the just defamation both of such Patrons (sons of the earth whosoever they be) as think heaven and earth would fail them for maintenance and support, if they should present a Father and Priest without some sprinkling either of direct or indirect simony: and also of such Clerks as profess 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 simoniacal contracts. But I contain. These things therefore (my much honoured, and most dear respected friends) I present unto you, and together with them whatsoever is worth acceptance either in the person or function of Your most affectionate friend, and Servant in the things of jesus Christ. JOHN JACKSON. THE INTRODUCTION, OR PREface necessary to be read by the Peruser of this Book. THe design, and end which the Author hath in publishing these few sheets of Paper, shall be made known unto thee in a few following Paragraphs. First, Being a man full of leisure, he thought they might (through God's blessing) prove a few well spent hours to compose some little Theological tractate, or manual of Devotion, which might be truly useful to militant Christians, either to beget, or preserve Religion in their hearts. Wherein he had a special aim to serve the Salvation of two sorts of people: first, of his Parcchiall charge, or the flocke whereof he is made an Overseer; Secondly, 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 ministry thinking he might take more liberty and boldness of speech to speak unto every of them in the language of Saint Paul to his Scholar Timothy: Thou hast fully known my doctrine: continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them. 2 Tim. 3. 2. His Second thoughts were, in so doing to practise selfe-deniall, in merely serving Virtue, and not fame; and not to theme his pen with some high and applauded subject, but to apply himself to what should be I. most plain and easy for the understanding. 2 most short and contracted for the memory. 3 most methodical and disposed, to take the fancy. 4. Serious and weighty, to work on the Conscience, and lastly useful and practical in regard of the will and affections, that thus it might have a kindly working on all the several powers and faculties of the Soul. Thirdly, Hereupon he resolved to draw and portray the whole entire body of divioitie commonly called The revealed will of God, and cast it into little moulds or forms, as Alexander did all Homer's Iliads into a nutshell, and as Regiomontanus did his exquisite motions into the little body of a fly, 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 redundancy or excess of any thing superfluous on the other. Fourthly, He acquired and looked into most of all the famous and notorious institutions of Religion, Systemes of Divinity Common places, Theological theses, Catechisms both of topical Churches, and particular men, famed all over the Christian world, and cried up to be Orthodox, methodical and received, that at least observing the Oeconomie and fabric of every one, and how the same truths did concur in a divers method and order of handling, there might out of all of them together compared and collated result and arise what the Author hereof doth now in these ensuing Schedules present. Fifthly, But then considering that there is the same danger in a spiritual flock as was in jacob's, Gen. 33. 13. the ghostly guide may over-drive the Children that are tender, and the herds that are with young, whereas to lead on softly, is safe; and considering again that there are three sorts, or rather degrees in Religion, First, Beginners or probationers, Secondly, Proficients, or growers, and lastly grown and full statured Christians, Ephesians 4. 11, who may challenge the brave title and clogy of Mnason, Act 21, 16, an old disciple: yea that the Scripture itself alloweth, and beareth up this distinction in two several texts, both 1 joh. Epist. chap. 2. verse 13. under the titles of ¹ Children, ² Young men, and ³ Fathers; and also Mark 4. 28. under the terms of ¹ the blade, ² the Ear, ³ the ripe corn in the ear: Hereupon the Author hath endeavoured to make sacred Divinity hold proportion with the several strengths and capabilities of Christians, casting it into three several moulds or forms: The first of 12 Queries and Responses, according to the number of the hours of the day, or months of the Year, intended to be the Child's Divinity. the second of 31. after the number of days in the month, which is the young man's Divinity. The third into 52. as there are weeks in the year, which you may call the old man's Divinity, as the several Title-pages preceding each tractate will more fully declare. Sixtly, and Lastly, whereas the worthy addressing of a man's self to the Lords table, to receive the blessed Sacrament of the body and blood of Christ is, and hath ever been esteemed an high piece of Piety, and one of the most eminent performances which a militant Christian can go about, as being one of the nearest approaches we can make to God: therefore as a Coronis to the rest, here is annexed an Alphabet, or Abecedary tractate concerning the Lord's supper, and our profitable coming thereunto, as the frontispice-lease thereof doth show. And this is all the Author hath to say anent this little work and his intent in publishing of it. There yet remains something to be added touching the right use thereof, in the behalf of the usufructuary, or whosoever hands these treatises may fall into: in which regard the Author proposeth these Counsels and Advertisements. First, He adviseth that by all means the chiefs and superintendents of families, and schools who are both Priests and Princes within their own sept and verge, see that those who are under their government be initiated and instructed in the principles of Religion, whilst they are yet of very tender years. for it is scarce to be credited, if experience did not ascertain the truth thereof, either how inept and indisposed unto divine knowledge such are, as are stepped into years, and having first filled their heads, and bardened their hearts with worldly-mindedness have thereby prevented, and praeoccupated the entrance of the things of God: or on the other hand how naturally and sweetly Catechism is sucked in with the Mother's milk, rocked in with the Nurse, a As in Athanasius, and his playfellows, Baronius ad annum 311 sported in with playfellows, hired in with nuts and apples, awed in with the twig of a rod, etc. which howsoever at first in them it may be no more oft times than the bare letter, or b Rom. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. form of knowledge, yet by the Spirits work ere long may be improved unto Saving knowledge. This those worthy ancient Christians knew well, c Hieron ep. 7. & 27. & Baron. ad an. 384. n. 4. who taught their infants first to lose their tongues into the articulate, and syllabicall pronunciation of the word Hallelujah. And surely it's as easy to teach Children to say Hosanna to Christ, Arist. metaphies. 1. as baldpate to Elisha. Aristotle proveth the sweetness of knowledge by this, that the mouths of Children are so full of questions: and there is this reason further in Divinity, that those who are yet innocent as doves, shall receive such irradiation of divine light from God, as to be wise as Serpents, and those whose wills do cleave unto good, their understanding shall approach unto Truth. 2. The second Advertisement is this, that the Catechist, that is, he, or she, who takes upon them the office to instruct, and Catechise others, stand in some fair and near relation to the Catechumenoi, that is, those who are taught and instructed: by which means it comes to pass that their principles are more authentic, authoritative and magisterial, and the doctrine which they instill, proves both more strong, by reason of the credit of a Superior, and more sweet, by reason of the love of a familiar. Oh than documents stick, when we can say, I know of whom I have learned them. Then rudiments and grounds are indeed Nails to fasten in the memory, and goads to prick 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 tutor Gamaliel; Timothy by his mother, and Grandmother, Lois and Eunice; Origen by his father Leonides; Gorgonia by her brother Nazianzen; Saint Basil by his nurse Macrina; and Saint Hierom commanded the Lady Paula to set her maids to learn the Scriptures. Neither ought any one think they lesson themselves unto any low indecencies in playing the duty of a Catechist towards their Novices; whilst they see whole Churches, Counsels both national and ecumenical, particular men of signal note and fame, such as Luther, and Calvin, calling off their pens from learned Commentaries, positive Divinity, polemical disputes, exquisite Sermons, and the like, even to write Catechisms by way of question and answer. Yea how many fathers are there both of the Greek and Latin Church which have their peculiar d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rome 6. 17. form of doctrine, or e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1. 13. hypotyposis of wholesome words? Clemens of Alexandira his Pedagogue; Cyrill of Jerusalem his Catechism, Origen that famous Catechist his books of principles, Theodoret his Epitome of divine precepts, Lactantius his institutions, Augustine his encheiridion, etc. Neither could it be credited, if the voucher were not histories of singular esteem, how eminent persons for learning, virtue, and honour have descended even unto the practics herein, one I cannot omit: Saint Hierom, for learning so great a Clerk, as S. Augustine seriously wished to equalise him, for sanctity so rare, as it is far more easy to counterfeit him then imitate him: he having exhorted Leta to send her daughter to her Grandmother Paula at Bethleem, to be educated there, adds certain words, whereby he binds himself to become master and Catechist to the child, saying he will carry her upon his arms, and on his shoulders, and that as old as he was, he would teach her stammeringly to pronounce her words, and that in this regard he would not esteem himself less glorious than Aristotle, who had Alexander the son of Philip, King of Macedon for his Scholar, etc. 3. The third Advertisement must be this, that the disciple or scholar be throughly acquainted by his Catechist and instructor with the Scheme and method of his institution or Catechism, for as in reading of holy Scripture, who so means to understand what he reads, must labour to get into his head the structure and fabric, that is, the Oeconomie, and order of that book of holy writ, that he is reading: So whosoever would be fully instructed in Christian Religion, must first get unto himself a perfect and methodical form of sound doctrine, and then before he go to particulars, must possess his understanding of the general lineaments and portraiture of that body of Divinity, which he means to make his compass for his knowledge to sail by. To instance in these subsequent moulds and forms of Divinity. The economy and disposition of the first stands in the unfolding of three points, 1. Man's misery by the fall. 2. His redress from that misery. 3. His thankfulness for that redress: which is also the manner and form both of the Heidelberge Catechism, authorized through all the low Countries, and the Palatinate, and also of Alstedius his Catechism which he calls the little bible, and the very same is the economy 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 Saint Paul's dichotomy, Titus 1. 1. which distinguisheth Religion into g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth, and Godliness, under the first head of truth is opened and explained the Apostles Creed, and under Godliness the second head is handled the Commandments, the Lords prayer, and the doctrine of the Sacraments. The third is of a circular form, like a snake holding the tail in the mouth: of which form also are divers of David's Psalms which are called circular Odes, as Psalm. 8. and 117. and the five last Psalms. Entrance is made into it by the very same quere that Calvin doth into his so famous Catechism, that it is translated into all the 3. learned Languages, Latin, Greek, and Hebrew; and from thence, like the river of Eden, Gen. 2. 10. it spreads itself into 4 heads, the first of Faith, or things to be believed, the second of Love, or things to be done, The third of Prayer, or things to be asked, and the fourth of the Sacraments, or things to be sealed: and this is the Oeconomie of Canisius, and Bellarmine's Caechismes, etc. And to add a word touching the mode and form of the last tractate, concerning the holy Eucharist and the communicants worthy receiving of it, it's method is pure scriptural, for who so hath but saluted the holy origivall tongue of the old Testament knows that h Quadrupliciplanxit alphabeto Hieron, praefat. Ieremies Threnes and i Psalm. 25. 34. 111. 112. 119. 145. divers of David's Psalms are Alphabetical, and that k facilius disceretur, & memoria te●eretur. Vatablus. to this end and purpose, to help memory both to attain and retain them with greater ease and less industry. And beside the authority of Scripture to warrant this way of composing; l Baron. ad an. 392. num. 6. Ecclesiastical History makes mention of an Abecedary Psalm, which Saint Augustine so made up against the Donatists. The 4. and last advertisement is this, that to make a brave knowing and intellectual Christian indeed, the way is, to refer the Scripture which he reads, and the Sermons he hears, unto those heads and points of Catechism, whereunto they specially and most properly belong. And to do this the better, learners and beginners are not only to make use of their own dexterity and skill so far as they are able, but also till they be well versed in this way, consult with their Superiors and teachers, get them to look over them while they practise, entreat them freely to use their asteriskes of approbation where they hit, and their sponges and obelisks where they miss. The benefit redounding hence will be this, First, an admirable establishment and confirmation of the truth to see sermons, books, Scriptures, etc. all to concur and be concentrique together. Secondly, an excellent ingeny and quickness both in proving the principles and fundamentals of Religion by Scripture, and in referring texts of Scripture, and Sermons to principles of Catechism, which may be called the Genesis and Analysis of Divinity. And I doubt not but by practise a Lay Christian may do as much as Cartwright, See Cartwrights' comment on the Proverbs. who hath referred every Proverb of Solomon to one of the ten Precepts of the moral Law. The Author now thinks he hath prefaced sufficiently, and will remove manum de tabula as speedily as if he heard an Angel from Heaven say, hold thy hand, it is enough; in all which if he have judged any thing truly, or wisely he voweth only to worship him who is the first truth, and chiefest wisdom. Now the good will of him that dwelled in the bush be with all those who desire to know the first truth, and enjoy the chief good; and to that end bless this small labour in his Church, if it be but to the dispelling of ignorance and darkness from off one Soul, of which the Author is the more hopeful, as being constions that he hath no other aim in the Edition hereof save those two intimated in the first Paragraph of the Preface, to wit, to be a tribute of duty to some, and a present of affection to others. A MOST BRIEF and contracted model of knowledge, and yet withal plain for the understanding, and methodical for the Memory. Wherein whatsoever is truly fundamental in Christian religion, and absolutely necessary to salvation, is brought down unto only 12. Questions and Answers, so as such Children as are very pregnant, and of riper years may come to be well catechised in one day, by proportioning one question and answer to every hour of the day, and such as are more young for years, or dull for capacity, in one year if their Parents or nurses (as it were playing, or doing another thing) do but principle them with one question and answer every Month The collocutors are 1 Timothy, learning the holy Scriptures from a child, 2 Tim. 3. 15. 2 Lois the grandmother, and Eunice the mother, being the Instructors, 2 Tim. 1. 5. 1 john 2. 13. I write unto you little Children. THE FIRST Form of Doctrine, or the Child's Catechism. TImothy. Quest. 1 Unto what heads may Christian Religion be brought. Lois and Eunice. Answer. Unto 3. 1. the sense and acknowledgement of our miserable estate by nature. 2. A sight of the means of our deliverance from such a miserable estate. 3. Due gratitude, and thankfulness for that deliverance. Timothy. Que. 2. How doth this miserable condition of ours appear? Lois and Eunice. Answ. It easily appears by considering 1. the estate from whence we are fallen, even from the Image of God, consisting in soundness of judgement, clearness of understanding, sanctity of will, integrity of Conscience, beauty and strength of body, majesty and empire over the creatures, immortality, and the like: and secondly, the condition to which we are fallen, to wit, sinfulness and misery, or doing things unworthy, and suffering things worthy of our doings Timothy. Quest. 3. They that are sick need the Physician, saith our Saviour, Math. 9 12. who then is this blessed Physician? Lois and Eunice. Ans. Even Jesus Christ, who to this end is by nature both God and man in one person, and by office, is 1. our Prophet, 2. Priest, and 3. King. Timothy. Que. 4. Why is it necessary he should have both a divine and humane nature united in one person? Lois and Eunice. Answ. He must needs be man, because divine equity requireth that the same nature that sinned should suffer, Ezech. 18. 4. and he must needs be God, to give an infinite value to his satisfaction, proportionable both to the infinite majesty offended, and the infinite sins and sinners offending. As also he must be Man that he might die, and God, that he might overcome death. Timothy. Que. 5. Why is it necessary that he should also have these three offices, prophetical, sacerdotal, and regal? Lois and Eunice. Answ. It is necessary he should be 1. a Prophet, to illuminate us, and lead us into all truth; 2. a Priest to make satisfaction for our sins and to intercede for us to the father; 3. a King, both to protect us, against our enemies, and to govern us by his spirit and word. Timothy. Quest. 6 Is this then sufficient to repair our miserable condition, and to re-estate us in that primitive happiness, from whence we are fallen? Lois and Eunice. Answ. It is indeed sufficient in itself, but not effectual to any one, who for their part doth not perform those two grand commands of the Gospel, to repent and believe. Timothy. Que. 7. Where is the sum of the gospel best comprised? Lois and Eunice. Answ. In that ancient and Apostolical Creed, which begins, I believe in God the Father, etc. which Creed is the Key of faith, and Epitome of all things to be believed unto salvation, and which all Christians, as the badge of their profession ought 1. to learn and get by heart, 2. often to repeat and profess 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 own souls: for all these four several acts of Faith are implied in the word I believe. Timothy. Qu. 8. I pray you, if that be so ancient, so perfect, and so excellent an abridgement of the faith, give it me not in the lump, but break unto me that bread of life into the several pieces thereof. Lois and Eunice. Answ. It consists of 12. short Articles: the 1. concerns 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 sins; the 6, 7, and 8, the four degrees of his Exaliation for our righteousness; the 9 concerns the holy Ghost; the 10, 11, and 12. concern the Church of God, both in the properties and privileges of it Timothy. Que. 9 Being thus restored, what owe we to God for so great a benefit? Lois and Eunice. Answ. Thankfulness, which consists especially in three things, first in conforming our life according to the ten Commandments 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. Timothy. Que. 10. I pray you also break open unto me those ten holy laws, that I may better know how to keep them. Lois and Eunice. Answ. God himself hath divided them into two tables, subdivided them into ten words, contracted them into one monosyllable, Love; the first enjoins me whom to worship; the second prescribes the inward manner of his worship; the third the outward; the fourth the solemn time; the fifth enjoins my duty towards my inferiors, superiors, and equals; the sixth 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. Timothy. Que. 11 But because I am not able to keep these things of myself, and that prayer is the best means to fetch grace and help from heaven, and that the Lords prayer is a perfect pattern of prayer, therefore I pray you briefly unfold that form of prayer unto me. Lois and Eunice. Answ. It consists of four distinct parts: the first is the Preface, or preparation unto the prayer [Our father, which art in Heaven] the second is the six Petitions, whereof the three first concern God's glory, and the three latter our own bodily and ghostly necessities; the third is a thanksgiving, or certain form of praising God [for thine is the kingdom, power, and glory, for ever and ever] the fourth is the close and scale [Amen] Timothy. Que. 12 But seeing we fail in all the former, so as our Faith is weak, our Obedience is imperfect, and our prayers cold, what seals hath God given to confirm and strengthen us? Lois and Eunice. Answ. The two Sacraments, of baptism and the Lords supper, which through outward and visible signs doc both 1. signify, and 2. convey unto us most excellent inward, and spiritual graces. FINIS. A BRIEF, METHODICAL, plain, and full form of doctrine, reduced unto xxxi Questions and Answers: so as by learning one only Question and its Answer every day, the Christian Scholar shall within the space of one Month be well principled in Religion. The Collocutors are Paul, the Questionist, and Gamaliel, the Resolutor, Acts. 22. 3, 1. john 2. 13. I write unto you Young men. THE SECOND Form of Doctrine, or the young man's Catechism. PAul. Quest. 1 What is Catechism, & whereunto may it be compared? Gamaliel. Answ. It cannot better be defined then out of Heb. 6. 1. The principles of the doctrine of Christ: and it may be fitly compared to Sampsons' hair, wherein was both strength and beauty, for so ought catechism be strong in precepts, beautiful in order and method. Paul. Quest. 2 What is Christian doctrine usually called, and how may it be defined? Gamaliel. Answ. It is most usually called either Religion, or Divinity, and may be defined to be the Art or science of believing aright, and of living well. Paul. Quest. 3 How many parts are there then of Religion? Gamal. Answ. Two, which Saint Paul Titus 1. verse 1. calls TRUTH, and GODLINESS, and they are the two pillars or supporters of God's house, the shaking of either of which ruins the building. Paul. Que. 4. Where may be found united, and gathered together those principal and fundamental Truths, which a Christian is to believe to salvation. Gamal. Answ. They are abridged and contracted into the Apostles Creed, and are first, capable of this distinction, that they either concern God, or the Church of God. Paul. Qu. 5. Which is the grand truth we are to embrace concerning God? Gamal. Ans. That in regard of nature, essence, and being there is but one God, yet in regard of divine relation, and real respects, in that one Godhead there are three persons. Paul. Qu. 6. Describe me the nature and essence of God, so far as he may (as it were through a glass) he seen, and comprehended of our weak capacities. Gamal. Ans. God is that most absolute, and first being, whose proper Attributes are, ¹ Simplicity, ² Eternity, ³ Immensity, ⁴ Perfection, ⁵ Immutability, ⁶ Immortality, ⁷ Goodness, ⁸ Justice, ⁹ Truth, ¹⁰ Holiness, ¹¹ Omnipotency, ¹² liberty or freedom, and lastly, glory and majesty. Paul. Qu. 7. What now is that you call a person of the Godhead? Gamal. Answ. It is a relation or respect, which taketh nothing from, nor addeth any thing to the divine essence, but only 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 own incommunicable work, or Counsel. Paul. Qu. 8. Which is the incommunicable propriety or nature of the Father, the first of the three persons? Gamal. Answ. To beget, and not be begotten. Paul. Quest. 9 What is the Father's proper and incommunicable work or counsel? Gamal. Answ. Creation, for by his Almighty power in making heaven and earth, he cast out vacuity and emptiness, that great enemy of nature, and by his providence, which is a continued creation, he keepeth it out still. Paul. Que. 10 Which is the peculiar property of the son who is the second person in order, and manner of subsistence? Gamal. Answ. His relative property is to be begotten. Paul. Que. 11 Which is his peculiar work? Gamaliel. Answ. Redemption, which is a stisfaction made to the justice of God for the sin of man: in which regard, he hath 4. styles in the Creed, 1. jesus to note his office of mediatorship in general, 2. Christ, to denote his three particular offices, sacerdotal, prophetical, and royal, 3. Son, to note his order and manner of subsistence, fourthly and lastly, Lord, to note his purchase. Paul. Q. 12 How is our Redemption wrought? Gamal. Answ. Partly by the Humiliation, and partly by the Exaltation of the son of God, the several degrees of which twain are accurately and punctually folded up in the very body of the said Creed, etc. Paul. Que. 13 Which be the several degrees of his Humiliation? Gamal. Ans. They be six in number, and are thus to be enumerated in order, 1. his Conception [he 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 burial [and buried] through all which several degrees of sorrow he passed, and was pressed with them as a cart with sheaves, that he might bear our sins, and heal our infirmities. Paul. Que. 14 Which be the several degrees of his Exaltation? Gamal. Answ. They be five in number, and are thus to be reckoned; 1. his triumph over Hell [he descended into hell] 2. his Resurrection [he rose again the third day] 3. his Ascension [he ascended into heaven] 4. his session at his Father's right hand [there he sits at the right hand of God] 5. his office of judicature [from thence he shall come to judge both the quick and the dead] Paul. Que. 15 What is the relative property of the Holy Ghost, the third person in manner of subsisting? Gamal. Answ. To proceed. Paul. Que. 16 What is his proper work? Gamal. Answ. Sanctification, or application, for Christ having prepared the remedy leaves it to be applied by the sanctification of his spirit, and as he justifies us by his merit, so he sanctifies us by his Spirit. Paul. Que. 17 Having seen those fundamental truths which concern God, and being now come to those which concern the Church of God, tell me what a Christian is bound to believe concerning the Church? Gamal. Answer. That it is a company of believers 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 holiness both of the outward means, and inward work of the Spirit: and secondly it is Catholic and universal in regard both of time, persons, and places. Paul. Que. 18 What are the benefits which arise to us from our being members of this holy Catholic Church? Gamal. Ans. Four, two whereof accrue in this life, to wit first, Communion of Saints, that is, that fellowship we have both with Christ, and all his members, in grace, and glory; secondly, Remission of sins, both incovering and curing them: and other two in the life to come, first Resnrrection of the body, when that which is sown in corruption riseth again in incorruption; secondly, Life everlasting, when there shall be a necessary absence of all evil, and a necessary presence of all good. Paul. Qu. 19 Having learned the TRUTH of Religion, I desire now to go on to the second part, the GODLINESS of it, tell me first therefore I pray you, how it may best be divided. Gama. 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. Paul. Qu. 20 How is our walking with God according to the Law distributed? Gama. Answ. Either into Holiness, which is our immediate worship of God required in the first table of the law, or into Righteousness, whereby God is mediately served through the love to our neighbour, as is required in the latter table. Paul. Que. 11. On how many feet stands the first table of the Law, which concerns our duty towards God? Gamal. Answ. On four; for it enjoineth 1. that wee place and bestow divine worship on none, but the only true God, choosing him to be our Jehovah, and to set our heart upon. Precept 1. 2. that we worship him with his own prescribed worship, and not after our own Imaginations or devices, Precept 2. 3. that we show him due external reverence also, in transacting his worship and service, Precept 3. 4. in regard of the time, that we perform it especially, and more solemnly on the Lord's day, Precept 4. Paul. Que. 22 On how many feet doth the second table stand, which concerns our duty to man? Gamal. Answ. On six, for it enjoineth, 1. that we be diligent in all offices, and duties towards our superiors, inferiors, and equals, Precept 5. 2. that we preserve life and health, both of ourselves, and our neighbour, to God's glory, and the good both of Church and Commonweal, Precept 6. 3. that we preserve and keep both inward chastity of heart, and the outward of the body, Precept 7. 4. that we preserve the estate and livelihood both of ourselves and neighbour, to our own comfort, and the good of others, Precept 8. 5. that we bear up, and maintain our own and others fame and credit, accounting it as a precious ointment, Precept 9 Lastly, that we resist and suppress in the first risings thereof, all concupiscence, and evil motions, though they be before consent of will, Precept 10. Paul. Qu. 23. Tell me now what prayer, or holy talking with God is, which was proposed to be the second part of Godliness? Gamal. Answ. It is a moving of God the father, in the name of his Son, by the power of his holy Spirit, for such things as are agreeable to his will! the best precedent and platform whereof is the Lords prayer. Paul. Que. 24 How is this prayer divided? Gamal. Answ. Into 4. parts, 1. the preface or preparation to prayer, Our Father which art in heaven. 2. the petitions or things asked, Hallowed be etc. 3. the doxology, or thanksgiving, for thine is etc. 4. the seal, or conclusion, Amen. Paul. Que. 25 The petitions being the chief part, how many are they in number, and how are they to be divided? Gamal. Answ. They be six, and are usually referred to two heads, namely those that concern God, which are the three first, and those which concern ourselves, which are the three last. Paul. Que. 26 How do you subdivide those 3. first which concern God? Gamal. Answ. They either concern his glory (1 Petition) where we pray that his name (which is himself) may be magnified, and hallowed: or else they concern the means of his glory (Petition 2 and 3) where we pray for the coming of his Kingdom, both of power, grace, and glory, and for the doing of his will, both by us in active obedience, and upon us in passive. Paul. Que. 27 How do you subdivide the three last petitions, which concern ourselves. Gamal. Answ. They are either such as concern this life, (petit. 4.) as the ask of daily bread, under which is comprehended all things necessary for our natural life: or else they concern the life to come, as the ask remission of sins, in regard of what is passed (petit. 5.) and deliverance of temptation, and the evil thereof, in regard of what is to come (petition 6.) Paul. Que. 28 We are now come to the third and last piece of Piety, the receiving the Sacraments, tell me therefore what a Sacrament is, and how many there be? Gamal. Answ. A Sacrament cannot better be defined, then out of Romans 4. and 11. a seal of the righteousness by Faith: of which there are only two, properly so called, Baptism, and the Lords Supper. Paul. Que. 29 What is Baptism? Gamal. Answ. A Sacrament of entering us into Christianity or of engrafting us into Christ, consisting of the outward sign, which is dipping in, or sprinkling with water; and of the inward grace, which is washing away of our sins, by our sanctification in the blood of Christ. Paul. Qu. 30 What is the Lords Supper? Gamal. Ans. A Sacrament of our continuance and growth in Christianity, consisting also of the outward visible signs of bread and wine proportionate to the inward and invisible Grace of Christ's blessed body and blood eaten, and digested by faith. Paul. Que. 31 At the first you compared Catechism to Sampsons' hair, which was strong and fair: as therefore you have given me a sufficient taste of the strength of it, in being the very pith and marrow of the Oracles of God, so now I pray you show me the beauty and fairness of it, in the order and method thereof. Gamal. Answ. First we did begin with Faith, by which we live; secondly we did come to the Law, by which we walk; thirdly we proceeded on to Prayer, lest we should faint in faith, or wax weary of good works; Lastly, finding faith but weak, obedience imperfect, and prayers cold and distracted, we have the obsignation of the Sacraments which are as God's seals to secure our estate in him: which also is observed to be the very method and economy of th' authorized Catechism of the Church of England. FINIS. A Theological Circle, OR THE WHOLE BOdy of Divinity, cast into the mould of the year, that is into 52. Questions and Answers, according to the number of Lords Days. Whereby the Catechumenoi, learning one only Question and Answer every Sunday, shall in the revolution of one year be instructed after a manner more than vulgar, and come to know all the grand and necessary truths of the Christian Religion. The Speakers are 1. Mnason, an old disciple, Acts 21. 16. 2. Apollo's, one mighty in the Scriptures. 1 john 2. 13. I write unto you, Fathers. THE THIRD Form of knowledge, or the Father's Catechism. Winter quarter. MNason. 1 Sund. in Adu. Que. 1. What is that which is the thirst of every man's soul and the chief scope of man's life? Apollo's. Answ. That very same thing which in one word or term is called Felicity, happiness, or beatitude: others call it the chief good. Mnason. 2. Sund. Adu. Quest. 2 Wherein doth man's chief good, or happiness consist? Apollo's. Answ. Neither in ¹ wisdom, or knowledge, nor in ² glory and honour, nor ³ in pleasure, nor ⁴ in dignity, nor ⁵ in riches, nor ⁶ in health and strength, nor ⁷ in favour and esteem, nor ⁸ in moral virtue, nor ⁹ in temporal life, nor ¹⁰ in immortality itself. Neither any of these, nor all of these together, nor any other created thing can quench the thirst of man's soul, nor be said to be the chief good of the reasonable creature. Mnason. 3 Sund. Adu. Quest. 3 Why so, I pray you? Apollo's. Answ. Because whatsoever may prove man's chief good, must necessarily be invested with this double property, 1. that it be All-sufficient, that is simply, and absolutely able of itself to fill the heart, and satisfy the soul, 2. That it be indeficient, and perpetual, so as the Soul cannot be made sad either with the sense or fear of losing it. Now the very best of created, and sublunary felicities, if they incline any thing to sufficiency or perfection, they are commonly very short and momentany: if they be more lasting, they are usually very dilute and imperfect. Mnason. 4 Sunday Adu. Quest. 4 What then is, if these be not, neither can be? Apollo's. Answ. Only the All-sufficient Lord himself, who is All in all both in himself, and unto us: and who is only able and willing to fill every corner of the heart with sátietie and content, and to give us full measure, pressed down, shaken together, and running over. Mnason. Sund. after Christm. day Quest. 5 Whereby then may we be so knit and united unto God, as to be partakers of his All-sufficiency, and beatitude? Apollo's. 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 souls which by lapse and sinning were dissevered from God, by religion and divine worship are conjoined unto him again. Mnason. 1. Sund. aft Epiphanie. Que. 6. Can any Religion or kind of divine worship do this? Apollo's. No; only the true christian religion can do it. To which purpose the words of the 18 Article agreed on by the whole clergy of both provinces, Anno 1562. are worthy observing: They also are to be accursed that presume to say, that every man shall be saved by the Law or sect which he professeth, so that he be diligent to frame his life according to that law and the light of nature: for holy Scripture doth set out unto us only the name of jesus Christ, whereby we must be saved. Mnason. 2 Sund. aft. Epiphanie. Qu. 7. Who may truly be called a Christian? Apollo's. Whosoever is admitted, and matriculated by baptism into the church and being there doth profess the wholesome doctrine of jesus Christ, and withal is of such a reformed life, that his practice gives not his profession the lie, such an one is entitled to that honourable name and stile of a Christian. Mnason. 3 Sund. after Epiph. Qu. 8. How many chief and principal parts or heads are there of Christian doctrine? Apollo's. Four, 1. of Faith or things to be believed, the rule whereof are the 12 Articles of the Creed, 2. of Love, or things to be done, the rule whereof are the ten Commandments: 3. of Prayer, or things to be asked, the rule whereof are the six petitions of the Lords prayer: 4. of the Sacraments, or things to be received. Mnason. 4 Sund. after Epiph. Quest. 9 What was the cause, why this Creed was thus first composed? Apollo's. To be the a Ambr. serm. 38. key of Faith, and b Whitak. contr. Stapl●t. de author. S. Scripturae, l. 1. c. 14. § 9 Durand. l. 3. dist. 25. qu. 2. Epitome or abridgement of whole Scripture. For the canon of holy Scripture being large, and in many places hard to be understood, it was necessary to abridge those truths which were of absolute necessity to salvation, to the end that all might learn them, and take up the badge of their profession Mnason. 5 Sund. after Epiph. Que. 10 Are all things which belong to Faith contained herein? Apollo's. All points necessary to be known or believed to salvation, are either expressly and directly herein set down, D. Tho. 22. q. 1. art. 6. 8. 9 ad 1. or else by way of reduction and reference may be brought fitly to some one of these Articles. Mnason. Septuages. Que. 11 Why is it called the Apostles Creed? Apollo's. 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 certain; Vrfin. Catech. q. 23. because it contains the sum and abridgement of all the Apostles doctrine. Mnason. Se●agefima. Que. 12 What is the true and full importance of the word [I believe.] Apollo's. It imports and implies three things, 1. the knowledge of a divine truth, 2. an assent unto it, 3. an affiance and trust in it. Mnason. Quinquagesima. Que. 13 What is propounded to our faith to believe in the first Article, I believe in God, the father Almighty, maker of heaven and earth? Apollo's. Two grand doctrines, to wit, first the doctrine of the Creation of the world by God's omnipotency: and then the doctrine of divine providence, or preservation of the same, ever since it was created. Which two differ only thus, that Creation was a short providence, and Providence a long Creation. Spring quarter. Mnason. 1 Sunday in Lent. Que. 14 What is the sum of the second Article [and in jesus Christ, his only Son our Lord]? Apollo's. In it 5 things are propounded to our faith to believe, 1. that he is jesus, that is, a Saviour, 2 that he is Christ, that is, anointed and appointed by God to be our priest, prophet, and king, 3 that he is the Son of God, to wit, natural and begotten, 4 that he is his only son, 5 that he is our Lord to govern us, as well as our jesus to save us. Mnason. 2 Sund. in Lent. Que. 15 What contains the third article [conceived by the holy Ghost, borne of the virgin Mary]? Apollo's. It contains that great mystery of Godliness that a Spirit was generative and a virgin fruitful, that is, the admirable way of the incarnation of our Lord jesus Christ: of which Article this is the orthodox sense, that the holy Ghost did by its immediate virtue, and divine power, without any seminal commixtion, prepare, sanctify, and secundate the womb of the virgin Mary, so as at once, and in an instant the whole human body of Christ was form, and then his reasonable soul was created and infused into his body. Mnason. 3 Sund. in Lent. Que. 16 How much is comprised in the fourth article, he suffered under Pontius Pilate, was crucified, dead, and buried, descended into hell. Apollo's. The five degrees of his Humiliation, each surpassing other. Namely, first his Passion, he suffered, etc. 2 his Crucifixion, or manner of suffering, which was the increase of his passion, was crucified, 3 his death, a degree beyond his crucifixion, dead. 4. his inhumation, and innterment, more than his death, and buried, 5 his descent into hell, a degree beyond the grave, he went down into hell unless you will make his descent into hell the first degree of his Exaltation, rather than the last of his Humiliation. Mnason. 4 Sund. in Lent. Que. 17 What think you is the safest to hold in that vexed question of Christ's descent into Hell? Apollo's. I deem it the safest way to hold the doctrine in general, and implicit terms; that he went down into hell, the place of the damned, as being the most ancient doctrine of the Catholic 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. Mnason. 5 Sund. in Lent. Qu. 18 What is expressed in the fifth Article, he rose again the third day from the dead. Apollo's. 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 miracles, and even of the christian religion itself, which should be dispersed to all the ends of the world. Mnason. Sund. next before East. Que. 19 What is tendered to our faith in the sixth Article, he ascended into heaven, and sitteth at the right hand of God. Apollo's. The second and third degrees of his Exaltation, to wit, first, his Ascension, that the fourth day after his resurrection, upon mount Olive●, he did visibly, locally, and corporally according to his humane nature, and by the virtue of his own Godhead, ascend into the third and highest heaven. Secondly, his session at his father's right hand, by which is meant, that he was exalted far above all Angels and men in his very humane nature, and with his father is coeternal and coequal. Mnason. Que. 20 Easter day. How expound you the seventh article, from thence shall he come to judge both the quick and the dead? Apollo's. It contains the fourth and highest degree of his Exaltation: and the meaning of it is, that though the decree, and authority of judgement do belong equally alike to all the three persons, yet the external visible act, or execution of judgement shall wholly be put into the hands of Christ, the son: when to the greater comfort of the godly, their Saviour shall be their judge, and to the wickeds greater terror, he whom they have crucified, shall sit upon them. Mnason. 1 Sund. aft. Easter. Qu. 21 How do you sense the eighth Article, I believe in the holy Ghost? Apollo's. That there is an holy Spirit, which is a distinct person from the father and the son, and yet equal to, consubstantial with, and proceeding from both: whose offices are, * Spiritus e●ce ¹ docet, ² renovat, ³ copulatque, ⁴ regitque, &5●consolatur ⁶ arrha salutifera. ¹ Illumination, or knowledge, ² Regeneration or sanctification, ³ to unite and join us to Christ our head, ⁴ to guide, and govern us in the right way to eternity, ⁵ to comfort our hearts in both inward tentations, and outward crosses, and ⁶ lastly, to seal us unto the day of redemption. Mnason. 2 Sund. aft. Easter. Qu. 22. How much is contained in the ninth article, I believe the holy Catholic Church, the communion of Saints? Apollo's. Four 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 mass of mankind, to be a chosen generation unto God. 2 that this Church is holy both in regard of ¹ Persons, ² means, ³ time, and ⁴ place of God's worship. 3. that it is Catholic, that is, not circumscribed or limited, but universal in regard of ¹ doctrine ² members, ³ time, and ⁴ place. 4. that in this holy Catholic Church there is a Society and communion of Saints, which have not only union with Christ, but also Communion one 〈◊〉 another. Mnason. 3 Sunday after Easter Que. 23 Recite now the tenth article, and then explain it. Apollo's. I believe the remission of sins, that is, I believe that every transgression of the law, whereof I am guilty since I had a being, is not only pardonable, but (after faith and repentance) pardoned unto me, and further, that though none but God can properly, and of himself forgive my sins, yet a lawful minister, who hath gifts from God, and calling from men, may both declare it to the peace of my Conscience, and also be God's instrument to convey the same unto me. Mnason. 4 Sunday after Easter Que. 24 What importeth the eleventh Article, wherein we profess the resurrection of the body? Apollo's. It importeth 3 things, 1 that there shall be the instauration of the same flesh, the recollection of the same bones and dust. 2 an evocation of the same soul either out of the place of bliss or misery. 3 the reuniting of them together, so as there shall be the same individual compound after the resurrection, both for kind and number, as was before death. Mnason. 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 me in the first head of Catechism, which is touching things to be believed. Apollo's. The words are these, I believe life everlasting the sense is this, that there is an unconceaveable, unutterable estate of perfect bliss, and full happiness, where there shall be a necessary absence of all evil, and a necessary presence of all good, which ere long shall be the lot and portion of me in particular, and in general of all those who in this life are justified and sanctified. Mnason. Sund. after Ascension. Que. 26 Why do we conclude the Creed with Amen? Apollo's. It makes it of a perfect and circular form. For Amen the last word is neither more nor less in value and importance than I believe the first, including three things, I knowledge, 2 assent, and 3 affiance. Summer quarter. Mnason. Whitsunday Que. 27 Proceed now to the second chief head of Catechism: the ten Commandments, the rule of love, or of things to be done; and first give me the most ancient and received division of them. Apollo's. That is the very same which was given by God, the Lawgiver himself, who divided these ten precepts into two tables, placing four in the former, to point us out our duty to God; and six in the latter, to set forth our duty to man. Mnason. Trinity. Sunday. Que. 28 What rule is most necessary to be premised for the better understanding of these ten holy laws? Apollo's. 1 Sunday after Trin. Que. 29 This, that every Commandment hath either expressed, or understood, both an affirmative part to bar sins of Omission, and a negative part to bar sins of Commission. Mnason. Show me both those parts in the first Commandment. Apollo's. The affirmative part is this, Thou shalt choose jehovah to be thy God, and him only shalt thou know, fear, love, trust in, and serve. The negative is expressed, Thou shalt not have any other Gods, by which is prohibited 1. Atheism, or the having of no God to worship, 2. Polytheisme, or the having of divers Gods, 3. Idolatry, or the having of a false God. Mnason. 2 Sunday after Trin. Que. 30 Show me the affirmative, and negative parts of the second Commandment. Apollo's. This is the affirmative: thou shalt worship God by such means, 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. Mnason. 3 Sunday after Trin. Que. 31 Do the like in the third commandment, I pray you. Apollo's. The affirmative part of it is this, in all things give God his due glory, or confer all due honour to God that is, both to his divine nature, and essence, to his word, and to his works. The negative is this, thou shalt neither with unreverend thoughts, or with blasphemous words, or with profane and irreligious actions strike through the glorious and ever blessed name of God, or bereave him of the honour due unto him. Mnason. 4. Sunday after Trin. Que. 32 Proceed on to the fourth commandment, the last of the first table. Apollo's. It's affirmative part is this, Remember to keep holy the Sabbath day, whereby we are commanded two things, first, to keep an outward rest, or cessation from labour: Secondly, to sanctify, or keep holy that rest. The negative part is this: Thou shalt not profane the Lords Saboth, either in the excess by a Judaical and superstitious observation of the outward rest, or in the defect, by neglecting either the public or private sanctification thereof; as namely by taking liberty to do any manner of work, which falls not under one of these three heads, works of Piety, Charity, or necessity. Mnason. 5 Sunday after Trin. Que. 33 What say you to the fifth commandment, Honour thy father and mother? Apollo's. It is a commandment of relations, prescribing the mutual offices of all inferiors and superiors. The affirmative part enjoineth all reverence, love, obedience, and gratitude towards our elders, betters in gifts of body, mind, estate, patrons, and benefactors, domestical parents, scholastical parents, ecclesiastical parents, political parents: and back again all care, government, protection, provision, and indulgence of them to us downward. The negative part prohibiteth all manner of disrespects, and disregards either of superiors towards their inferiors, or of inferiors towards their superiors. Mnason. 6 Sunday after Trin. Que. 34 Unfold now the sixth commandment, Thou shalt not kill. Apollo's. The affirmative part is this: Thou shalt by all direct and lawful means safeguard and defend the life and person both of thy self, 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 limb or life, soul or body of thyself, or thy neighbour. Mnason. 7 Sunday after Trin. Que. 35 Expound the 7. commandment: Thou shalt not commit adultery. Apollo's. The affirmative part is thus much, thou shalt preserve to thyself, and to thy neighbour both the inward purity of the soul, and the outward chastlty of the body. The negative thus much: thou shalt shun all fleshly uncleanness, both of the heart in motions and passions, and of the eyes in looks and speculations, and of the ears in listening to filthy talk, and of the tongue in wanton speaking, and of the body in perpetrating any sort of unclean action. Mnason. 8 Sunday after Trin. Que. 36 Explain the vl commandment, Thou shalt not steal. Apollo's. 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 faithful disposal and stewardship of thy goods, bear up thine own, and thy neighbour's estate, that you may be rather helpful then needful to others. The negation is this, thou shalt neither by idleness, nor improvidence, nor cozenage, nor injustice, nor riot, or by any other means waste, or impoverish the livelihood and estate of thyself, or thy neighbour, whereby you ●ought to provide for yourselves, and your families, and relieve the necessities of the Saints. Mnason. 9 Sunday after Trin. Qu. 37. Give me the sense of the ninth commandment, Thou shalt not bear false witness against thy neighbour. Apollo's. In it God setteth a watch before the door of our lips, and the affirmative of it is this: thou shalt not only thyself not hurt or give a willing ear to the detractors tongue, but thou shalt uphold and propugne according to truth and justice, the credit and good name of thyself and neighbour. The negative is this: thou shalt neither by public slander, nor by private backbiting, nor by secret whispering, nor by causeless suspicions, nor by wrested misconstructions, nor by listening to others accusations and suggestions scandalise thine own, or thy neighbour's fame. Mnason. 10 Sund. after Trin. Qu. 38. Lastly Sir, what meaneth the tenth and last of the commandments, thou shalt not covet, etc. Apollo's. 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 own righteousness, and think he hath kept the 9 former, yet must he needs confess his guilt in this last, for the affirmative part of it enjoins us holy thoughts, holy desires, sanctified imaginations, pure and unpolluted fantasies; and the negative forbids not only form concupiscences, or those second motions which are accompanied with acts of reason, and consent of will, but even the first stir, and tickle of the mind to sin, and even such imperfect concupiscences, as whereunto we yield no liking or consent. Mnason. 11 Sunday after Trin. Que. 39 Who then can be saved? can any man keep the Law? Apollo's. Yea, as it is qualified by the Gospel, for Evangelicall obedience abateth, and taketh off the rigour of the Law, and is satisfied with weak performances, if so be they be filled up with repentance, Greg. Qui non potest agnum offerat columbam, i. ●qui non potest innocentiam offerat poenitentiam. and faith in the blood of Christ. The poor who could not offer a lamb were to offer a dove, that is, they who cannot perform innocence, must offer penitency. Autumn quarter. Mnason. 12 Sunday after Trin. Que. 40 Proceed on to Prayer, the third Catechumenall head, and first tell me why the preface of the Lords prayer is in these, and none other words, Our father which art in heaven. Apollo's. To strengthen our faith before we pray, in the persuasion, and acknowledgement first of his goodness in that he is Our father, and therefore will help us, and secondly of his power in that he is in heaven, and therefore can help us. Mnason, 13 Sunday after Trin. Que. 41 What do we implore in the first petition, hallowed be thy name. Apollo's. That God's name that is, first himself, secondly his word, thirdly his works may be magnified and hallowed, and honoured, and praised, and glorified, and sanctified both of himself, of Angels, of men, of bruits, of vegetables, and of all creatures according to the power and language given them by God. Mnason. 14 Sunday after Trin. Que. 42 What do you ask in the second petition, thy kingdom come? Apollo's. That whereas God's kingdom is 3 fold, of power, of grace, and of glory, we pray that the kingdom of his power may come upon us, the kingdom of his grace may come into us, and for the kingdom of his glory, that we may come into it. Mnason. 15 Sunday after Trin. Que. 43 What is the meaning of the third petition, thy will be done? Apollo's. We pray, first that Gods will may be done actively by us, that nothing that we do may displease God, and passively upon us, that nothing that God doth may displease us. And we further pray that this both our active obedience in reference to God's commanding will, and passive obedience in reference to God's disposal will, may be as cheerfully, speedily, sincerely, universally, and constantly performed by us, as it is by the Saints and Angels in heaven. Mnason. 16 Sunday after Trin. Que. 44 What is contained in the fourth petition, give us this day our daily bread Apollo's. In it we 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 charity: the word give, Gratitude: the words to day and daily, moderation of mind, in regard of too much and solicitous caring for to morrow. Mnason. 17 Sunday after Trin. Que. 45 What beg we of God in the fifth petition, forgive us our trespasses, etc. Apollo's. As in the 3 petition God was man's pattern, so here in this man is God's pattern, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ etc. Theophil. for we beg that God would remit unto us all our sins, whether actual or original, whether of omission, or commission, whether of ignorance, or knowledge, whether open or secret, whether great beams and camels, or small moats and gnats whether reigning, or only 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 own charity, as we forgive them that trespass against us: so that we burden ourselves, and bind ourselves with most grievous ferrers, Gravissemis vinculis nos alligamus, nisi quod profitemur impleamus, Leo serm. 5. de quadrages. if we ourselves perform not what we undertake, and profess. Mnason. 18 Sunday after Trin. Qu. 46 What beg we in the sixth petition, lead us not into temptation, but deliver us from evil. Apollo's. That whether tentations be ascending, or injected, whether they be tentations of probation or deception, whether they be tentations to sin, or for sin, whether we be tempted by God, or by Satan, or by man, or by our own lusts and concupiscences, yet we pray that God would deliver us from the evil of tentation, which is, that he will not suffer us to be tempted above our strength, but give a gracious issue together with the tentation. Mnason. 19 Sunday after Trin. Que. 47 What imports the word Amen? Apollo's. It is the seal of this prayer, and is both the voice of faith, and the voice of desire, as much as to say, Lord I believe these things shall be so, and I desire earnestly they may be so, both for thy glory, and the Churches good. Mnason. 20 Sunday after Trin. Que. 48 Which is the fourth, and last part of catechistical divinity? Apollo's. 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. Mnason. 21 Sunday after Trin. Que. 49 Now whereas the most perfect and exquisite knowledge of any thing is to see it in its causes, Scire est per causas scire. and that there are four causes of a thing, the efficient, from which it is, the matter of which it is, the form by which it is what it is, and th' end for which it is, first show me which be the efficient causes of a sacrament. Apollo's. Christ himself, the head of his Church is the only Author, or principal efficient cause of a Sacrament, none but he alone having power to institute, or ordain one in the Church, but a lawful minister is the instrumental, or secondary efficient cause; hath power to administer and officiate, as Christ had to institute. Mnason. 22 Sunday after Trin. Que. 50 Which is the matter of which a sacrament consists? Apollo's. It is threefold, 1 the outward sign representing, 2 the inward grace represented, 3 the word sanctifying. Mnason. 23 Sunday after Trin. Qu. 51 wherein consists the inward form, or essence of a Sacrament? Apollo's. In the analogy and proportion betwixt the outward sign, and the inward grace, which may be called a sacramental union, or conjunction. Mnason. 24 Sunday after Trin. Qu. 52. How manifold is the end of a Sacrament. Apollo's. Twofold, 1. to signify, 2. to exhibit the graces of God therein specified and sealed. And the 12 articles thus believed, the ten commandments thus kept, the six petitions thus poured forth, and the two Sacraments thus administered and received, bring a man about in a blessed circular motion unto the first-point of all, to wit, true blessedness or happiness. FINIS. AN ALPHABET CONTAINING THE BRIEF OF what is to be either known, or done by them, who unfeignedly desire to make acceptable approaches to the Lords Table. 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 ears. 2 The difference betwixt the two Sacraments. Baptism 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 we are admitted. 3 The efficient causes of a Sacrament. Christ is the principal Author, or efficient cause of a Sacrament in the Church. A lawful minister is the secondary, or instrumental cause. None but Christ alone who is the head of the Church can ordain or institute one, none but a lawful 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 concur to the constituting of a sacrament, to wit, first, the outward signs representing: secondly the inward and invisible graces represented; lastly the word of benediction, or consecration meeting with both. 5 Arule or Canon of S. Aug. EXcept the word accede, and be added unto the Elements, it is no Sacrament, but common water, common bread, common wine. 6 The internal form. Form inward, or the essence of a Sacrament, stands in the proportion or analogy between the outward sign, and inward grace, which may be called a Sacramental union, or conjunction of the sign, and the thing signified, as namely, the proportion which outward washing holds with inward sanctification is the essential form of baptism, and the proportion which bread and wine hold with the body and blood of Christ is the essence, and form of the Lords supper. 7 The external form. GIve diligent heed also all the while of celebration to the whole liturgy 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 form of a sacrament. 8 The ends. HAve a steadfast regard withal to the threefold end of a sacrament, which are, first to be signs to represent; secondly, seals to confirm; thirdly instruments to convey Grace, for Sacraments were but poor things to what they are, if they had not an exhibitive virtue, as well as a significative. 9 A twofold worthiness required in a Communicant. IN preparation to the Lords table due respect must be had, both to the worthiness of the receiver, and to the worthiness of receiving, that is called precedent worthiness, or the worthiness of the Person, and is to go before; this is called concurrent Worthiness, or the worthiness of handling, and is to go along with the act of receiving. 10 The worthiness of the person consists in Righteousness. KNow then that as only sin doth avile, and unworthy our persons, so nothing but Righteousness doth dignify them, and re-estate them in their former worthiness and excellency. 11 This Righteousness is double, of faith, and works Learn further that this righteousness must be twofold; the one of Christ, which must be imputed unto us, and therefore called the Righteousness of faith: the other our own, which must be imparted to us, and inherent in us, and therefore called the Righteousness of works. 12 Theworthinesse of handling consists in self examination. MOreover the worthiness of handling, or of receiving consists chiefly in putting in practice that grand Apostolical rule, 1 Cor. 11. 28. Let a man examine himself, and so let him eat of that bread and drink of that cup. 13 Yet self examination is not enough without self approbation. NEither is it sufficient to prove, unless (ou● weaknesses and infirmities being mercifully abated us in Christ) we be able to approve ourselves both to our own hearts, and to God, who is greater than our hearts. 14 Faith and manners are the two things 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 commandments. 15 The Apostles creed is the rule of Faith. PLace first before thine eyes the 12 Articles of that most ancient and Apostolic creed, and examine thyself as in the presence of God, first whether thou be able to give steadfast credit, and firm assent unto each of them one by one; and secondly, whether thou canst apply each article particularly unto thine own self, and interest thine own soul 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 therein place before thee the ten precepts of the moral law, carefully searching by most diligent scrutiny through each commandment, wherein thou hast transgressed, and broken either the affirmative part of the commandment by sins of omission, or the negative by sins of commission. 17 Repentance is the only salve for sin. REpent from the bottom of thine heart, where thou findest aught amiss 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 we cannot offer a lamb, we must offer a dove, that is, where we cannot perform innocency we must pay penitency. 18 Sorrow and reformation are the two parts of true repentance. SOrrow for what hath been amiss for the time past▪ and careful both resolution, and endeavour to amend, and reform for the time to come, are the two parts of true and formal repentance God will neither accept our sorrow without reformation, nor our reformation without sorrow and contrition. 19 The communicants carriage whilst he is receiving. TAke heed with all thy might, that whilst thou art at that holy exercise, neither eyes nor mind wander, lest thou offer the sacrifice of fools; but strive both to confine the thoughts of thy heart, and to fix 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 not only 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 be added, which is the consequent, or subsequent disposition and temper of soul, which is to follow the holy Communion: for the end crownes the work. Preaexistent congruities, and coexistent concurrences, and subsequent dispositions must all meet to make a good work perfect and absolute. There is required first a right ingress into, and then a right progress in, and lastly a right egress out of every holy and pious performance, before it can be put upon the file of good Works. An action may miscarry upon one circumstance, it cannot be good but upon all. 21 In thankfulness. WHen therefore thou hast received, and that the holy business is ended, thank God heartily for so great a favour, as to vouchsafe to feast thee with his own body and blood, and so make it as it is, an Eucharist, that is, a sacrifice of praise and thanksgiving. 22 And in newness of life. YIeld also unto God real thankfulness, that is, constant and uniform obedience, eschewing even the least of sins which may defile the soul, and setting upon the most difficult of virtues, which may ingratiate thee with God. Having washed thy feet, do not defile them again; having put off thy rags, put them not on again. Novemb. 28. 1639. Imprimatur johannes Hansley.