A PARAPHRASE WITH ANNOTATIONS UPON THE Harder Passages of the ENGLISH CATECHISM. Anno Domini, 1674. August the 13th. THE preface. ROm. 10. 17. Faith cometh by Hearing: and Hearing, by the word of God. That is, the Christian Faith ( Joh. 14. 1.) cometh by Catechizing, and that there be perpetual Chatechizing, it is the plain will and word of God. Or thus, Although the knowledge of God the Creator, may be gotten by the Creatures without Oral Instruction ( Rom. 1. 19, 20. compared with Rom 10. 15, 16.) yet the Christian faith, or, The knowledge of God Redeemer, ● Joh. 14. 1.) cannot ordinarily be had without being instructed in it, either by Father, or Mother, or Nurse, or Teacher, man or woman, or Master, or Dame, or some Catechist ordained, and by an account required of such Instruction. ( Acts 8. 31. Ephes. 1. 13.& 6. 4.) That therefore such Oral Instructions be Perpetual, and an account required of it, is the plain word of God, and his strict Will, as here Rom. 10. 17. so also Gen. 18. 19. Deut. 6. 7. compared with Deut. 4. 10. Ephes. 6. 4. and in other places. Examples also hereof we have, as elsewhere, so especially in Acts 8. 37. compared with verses the 34, 35, 36, and 38. And Gen. 5. 24. Enoch, in Hebrew, Chanoch, had his name from being Chatechized or Dedicated to God. So also Enoch the Kainite, Gen. 4. 17. For in the form of Godliness, The Worst men study to come as near as they can to the Good. Now the great use, which the first, and best Protestants, as well as the first, and best, Christians made of these things, was this; They hence saw the incomparable benefit, of being born of Christian Parents▪ and of being bredup under them. For thereby they saw all such in the sure way of being Instructed in the Christian faith, because most certainly All such were made, or might be made partakers of the hearing mentioned in this text, Rom. 10. 17. that is, not only of that shorter faith, Jesus, the Christ, the Son of God, Joh. 20. 31. Or, Father, Son, and Holy Ghost, and one only catholic Church; But of the larger also, namely The vow in baptism, The Creed, The Ten Words, The Lords Prayer, and The Doctrine of the Sacraments. This then being, if not the full and whole meaning of the Text, Faith by Hearing, yet for certain the greatest, and most necessary part of it; What remaines, but that all Fathers and Mothers, and Nurses, and Masters, and Dames, and indeed All, that have the charge of others, be much in the religious practise of it? That is, that they be much, as the Scripture speaks ( Deut. 6. 7.) in whetting the principles of Christian Religion upon all under their charge in private, and in desiring, and pressing their Ministers to do the like in public also? And moreover, by their constant presence at Evening-songs, in honouring, and encouraging the whole business so much, as possibly they can? That so, the Hearing of faith meant in the Apostle, being more Common and General, then it is; the faith itself may not be so Rare as it is: Which God grant for his mercies sake in Jesus Christ! For out of all doubt, one great Reason, why in these daies true faith is so much desired, is, Because this one Scripture-meanes of it, is so much neglected. But the Lord make all, and every one of us to see, and aclowledge, and endeavour to reform our heinous Rechlesness in this point, before it be quiter too late: or, before the Faith of Christ be so exceedingly put to it, as in all likelihood shortly it will be, if there be so much of some Hearing, and so none of this! A short Paraphrase, with Annotations upon the harder places of the English catechism. The First Partition. The Title with the Vow in baptism. A catechism, that is, to say, An Instruction, to be learned of every Child[ Isa. 28 v. 9. 10. Whom shall he teach knowledge? and whom shall he make to understand Doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.] before He be brought to be Confirmed by the Bishop[ that is, before that with his own mouth, and in his own person he enter into Covenant with his God.( 2 Kings 23. 3. And the King stood by a pillar and made a Covenant before the Lord— and all the People stood to the Covenant. Isa. 44. 5. and another shall subscribe with his hand unto the Lord.) Or, before that in his own person, and with his own mouth, he take upon himself his Baptismal vow.] Question. What is your Name? Answer. N. or M. Q. Who gave you this Name A. My God-fathers and God-mothers in my baptism, wherein[ not whereby, but by virtue of the Institution, and Word and Gods promise in the New Covenant, as mighty as God Himself] I was made a member of Christ[ not Natural, but Mystical, that is, of the Church of Christ, Act. 9. 4 Why persecuest thou me? that is, my Church? 1. Cor. 12. v. 12. So also is Christ, that is the Church of Christ.] The Child of God[ by Adoption and Grace.] and an inheritor of the kingdom of Heaven▪[ not Absolutely and Irrespectively, but only upon Condition of doing my endeavour to perform, keep, observe, and do my Baptismal vow, which follows presently after.] upon those words of S. Paul, Rom. 8. 17. See, saith a good Commentator, with what lovely Titles the Apostle doth set forth the Dignity of the Baptized, that they are the Children of God, and Heirs of God, and Joint heirs with Christ, and therefore his Brethren.] Q. What did your God-fathers and God-mothers then for you? A. They did promise and vow three things in my Name.[ That is, standing in my stead.] First, that I should forsake or renounce[ that is, vow and promise to forsake or renounce] the Devil and all his works, the Pomps and Vanities of this wicked world, and all the sinful lusts of the flesh. Secondly that I should believe[ that is, promise to believe] all the Articles of the Christian faith. Thirdly that I should keep[ that is, vow to keep] Gods holy will and Commandments, and walk in the same all the Daies of my life[ that is, promise to walk. The thing for the solemn and public vow of the thing, by a metonymy of the subject for the Adjunct. As 2 Tim. 1. 9.— grace which was given us in Christ Jesus, before the world began; that is promised and decreed, to be given. Jerem. 1. 10. See, I have this day set thee over the Nations and over the Kingdoms, to root-out, and to pull-down that is, to tell them aforehand, that, unless they repent in time, rooted▪ out and pulled-down for certain they sh●ll be. And no otherwise here; Renouncing for the solemn and open vow to Renounce: To believe, for the solemn and open vow to Believe: To Keep and Walk, for the solemn and open vow to Keep and Walk. And that this is the true, and designed sense of the Church, it shall appear presently after, to wit, from the Answer to the fourth Question concerning baptism( where also some things about the Office of God-fathers and God-mothers, deserving rather to be catcht-after, then declined.) But now, that, in this sense, Infants when grown-up, shall Renounce, Believe, and Keep, safely enough their Sureties at the Font may undertake, who presently doth not disbelieve? For these things in very dead, at least in some measure, they do do, when being become Catechumeni, they do answer to the next following Question, Dost thou not think—? Yes verily: And by Gods help so I will:— But in a very special, signal, manner, do it, they do, when, before the Bishop and his Archdeacons or other Presbyters round about him( so venerable a Presence) Every one with a loud voice Answers for himself, I do, to that grave Question, do ye here in the presence of God and of this Congregation renew?— And And every one, saith the Book, shall Answer, I do. A little Item. Were it not for the Comprehensiveness of Tropes; the Scripture and Church had never uttered, their High and Heavenly Notions, in so few words. No marvel therefore though their most divine theology hath seemed, and doth seem Vain, and Lying, and Nonsense, to all them, who by thinking, have not been able to reach the very things, and in their mind to comprehend them.] Q. dost thou not think, that thou art bound to believe and to do, as they have promised for thee? A. Yes verily:[ See and Compare the Apologetical enarration of the Answer to the 4th Question about baptism, a little after] And by Gods help, so I will: And I hearty thank our Heavenly Father, that he hath called me to this State of Salvation through Jesus Christ our Saviour. And I pray— The Second Partition. The Creed with the short summary of it. Catechist. Rehearse the Articles of thy belief. A. I believe in God the Father— Q. What dost thou chiefly learn in these Articles of thy Belief? A. First I learn to believe in God the Father, who hath made me, and all the World. Secondly in God the Son, who hath redeemed me, and all mankind. Thirdly, in God the Holy Ghost, who Sanctifieth me[ not, hath Sanctified. For his great work is not past, but is yet in doing.] And all the Elect People of God[ that is, The Holy catholic Church, Elected doubtless full and whole with that Election, which is mentioned, Psal. 65. 4. Blessed is the man whom thou choosest, and causest to approach unto thee, that He may dwell in thy Courts: We shall be satisfied with the goodness of thy House, even of thy Holy Temple.] The Third Partition. The decalogue with duties towards God and our Neighbours. Q. You said that your God-fathers and Godmothers did promise for you, that you should keep Gods Commandements. Tell me how many there be? A. Ten. Q. Which be they? A. The same, which God spake in the 20th Chapter of Exodus, saying: I am the Lord thy God, who brought thee out of the Land of Egypt, out of the House of Bondage.[ That's the Preface or Introduction. I.[ That is, the First Commandement.] Thou shalt have none other Gods but me. II.[ That is, the Second Commandement.] Thou shalt not make to thyself any graved, &c.— Q. What dost thou chiefly learn by these Commandements? A. I learn two things: My duty towards God[ in the Four first Commandements, or, in the Commandements of the first Table] and my duty towards my Neighbour,[ in the Six last, or, in the Commandements of the second Table. The Ten words, in two Tables of ston. Deut. 4. 13.] Q What is thy duty towards God? A. My duty towards God is, to Believe in Him, to Fear Him, and to Love— and to Serve Him truly All the daies of my life.[ Which words seem to be the Mystical and highest sense of the Fourth Commandement, and may not altogether unfitly be called The Sanctification Sabbath: To the right keeping and sanctifying whereof, the two other Sabbaths seem to have been instituted; to wit, The Creation-Sabbath, or, the Sabbath properly so called, or, Sater-day; and The Redemption Sabbath, or, the Lord's-day, or, the First day of the week.] The Fourth Partition. The Lord's Prayer, with the short meaning of it. Catechist. My good child know this, that thou— Answ. Our Father, which art in Heaven— Quest. What desirest thou of God in this Prayer? Answ. I desire my Lord God our Hevenly Father, who is the giver of all— And this I trust he will do of his mercy and goodness, through our Lord Jesus Christ. And therefore I say Amen, So be it.[ By these last words who does not presently conceive,( that which doubtless is the very truth) that the Church meant, that Amen ought always to be here said by the Minister as well as People, and that it ought to be accounted a true part of the Lord's Prayer?] The Fifth Partition. The Doctrine of the Sacraments. Quest. How many Sacraments hath Christ ordained in his Church? Answ. Two only as generally necessary to Salvation.[ That is, those things, in the devout, frequent, and constant use whereof, the generality of men obtain Salvation, and no otherwise,] that is to say, baptism, and the Supper of the Lord. Q. What meanest thou by this word, Sacrament? A. I mean an outward and visible Sign, of an In●ard and Spiritual Grace, given[ or promised] unto us; Ordained by Christ Himself, as a Means whereby we receive the same, and a pledge to assure us thereof.[ Here note we well, that to the truth and our Church, All the Ordinances of Jesus Christ, Sacraments, Prayers, Fastings, Alms, &c. are not only Duties and Pledges, but also, Means and Effectual Instruments for obtaining the Ends proposed and the Graces promised.] Q. How many parts are there in a Sacrament? A. Two: the outward Visible Sign and the inward Spiritual Grace. Q. What is the outward visible sign, or form in Baptism? A. Water; wherein the Person is Baptized, in the Name [ or into the Name] of the Father, and of the Son, and of the Holy Ghost. Q. What is the inward and Spiritual Grace? A. A death unto sin, and a New Birth unto Righteousness[ that is, a solemn and open Vow( by inward Grace) to die unto Sin, and to live unto Righteousness.] for being by nature born in sin, and the children of wrath, we are hereby[ that is, Not by the outward work of being Baptized, but by the death unto sin, and new birth unto righteousness, as but now these things have been explained; that is, by the Vow in Baptism; for the Stipulation or answer of a good conscience towards God, 1 Pet. 3. 21. seems to be nothing else but the Vow in Baptism.] made children of Grace. Q. What is required of Persons to be Baptized? A. Repentance,[ that is, the solemn and open Vow of Repentance] whereby they forsake[ that is, Vow to forsake] sin: and Faith,[ that is, the open and solemn undertaking of faith] whereby they steadfastly believe[ that is, Vow firmly to believe] the promises of God made to them in that Sacrament.[ that is, in the office of this Sacrament expressly proposed, as long ago, in very dead made by God.] Q Why then are Infants baptized, when by reason of their tender age, they cannot perform them?[ that is, cannot themselves solemnly and openly Vow and promise these things?] A. Because[ the plain truth is] They promise them both by their Sureties: which promise, when they come to age, themselves are bound to perform.[ So that this one place may sufficiently convince or demonstrate, that the Church here and in the Baptismal Vow, meant, by Renouncing, Believing, Repenting and Keeping the Commandements, not so much the Things themselves, as the vows, Purposes and Promises of the things, solemnly and openly undertaken. But now, that, in this sense, the Infants, when come to age, shall Renounce, Believe, Reform and Keep, who sees not but that their sureties may safely enough undertake? Nor truly is this New, or Strange, or besides the use of Scripture, and of Common life, That Little-ones, and mere Infants, as yet knowing no such thing, nor indeed able to know it, Parents yet and other Friends should firmly, and according to law bind to those things, which are good and profitable for them. For the use of Scripture is clear, as elsewhere, so especially in, Deut. 29. 11. Where Littleones in their Mothers arms do enter, or pass into Covenant with the Lord their God. And for the use of Common life, What more common, then that Parents taking care for the good of their children, do provide that they be written and taken into the Possession, or true right, at least, of profitable Livings and Farms? Not absolutely, but upon condition of yielding and paying unto such or such a Lord, such or such yearly Pensions or Services? And so in very dead if they do not, that they suffer the wretched loss of so good Provisions? Just so( every one may see) is it in this matter; Infants by their Parents and other friends are in Baptism dedicated to God and Religion; are tied to make good their Baptismal Vow; and this unless they shall have done, must loose the Inheritance offered and promised by Christ; of Grace, here; as hereafter, of Glory, &c. Moreover, whereas many do slinck and shife themselves from that great charity of undertaking for Children at the Font, upon this thought chiefly, that they fear they cannot safely enough undertake according to the Charge at the end of the Office; This error sure they will no longer err, if so be they will sincerely and simply consider, what the thing itself suggests unto us. For who sees not, that all Believers of the Universal Church, are every whit as much bound to all things in that Exhortation, as are the Sureties at the Font? Or, which comes all to one, Whatever be the Command or Threat after the Office, that all that, whatsoever it be, belongs to the whole Church,& not only to its representatives, the Godfathers and God-mothers then present? And this First, Because, whereas the Exhortation has nothing in it, but fraternal Correption and Admonition; That these do alike concern all Christians, what Christian dares make any the least doubt? Secondly, Because, whereas within forty years after St. John, we find that God-fathers, and Godmothers were Instituted, we rightly conceive also, to this end they were not instituted, that for themselves, every one in his own person, should hear and answer, But that they should be the Representatives of the whole Church; and that they should for that turn be Her Mouth and ears; And so that all Believers whatsoever, do both hear and speak and undertake, what they, standing in their stead do hear, and speak, and undertake. But all that we see to be nothing else but what, as occasion may be, every believer is to attempt and pursue. For what believer dares pled himself exempt from any little word of the Lord Jesus Christ? and by name from that, But thou when thou art converted, strengthen thy Bretdren? Luke 22. Thirdly, Because the Office of a God-father, or God-mother has in it the sense and signification, not so much of Burden, as Honour; and not so much of any new Care imposed( for as but now was said, nothing new is imposed) as of a new Occasion to do good gotten and obtained; when namely, upon any occasion offered, the God-father many times makes his Surety-ship a fit occasion to monish the Infant, now come to age and understanding. Add hereunto, that, as all other Appointments and Usages of the Primitive Church, so this also, may we observe, has this for its main end, the increase of Charity and neighbourhood, not of Costs and burdens;( whilst namely, both the entreated and Intreators become very obliging to one another; these, that they ask nothing else but what without violation of Religion and Civility ought not to be denied them; and those, that they readily lay hold upon the Occasson of increasing Christian love.) And to what should Christians so earnestly bend themselves, as to the sovereign end of all Christianity? that is, To Charity, out of a pure Heart, and good Conscience, and Faith unfeigned? 1 Tim. 1. But now, if through the changing of Habitations, or any other irresistible Providence, any one cannot admonish and instruct his little one, as he most desireth; then let him well remember, that those Duties do lye upon all other Christians that are at hand, and not at all upon him: Because in that case the performance of them is to him morally impossible.] Q Why was the Sacrament of the Lords Supper ordained? A. For the continual remembrance of the Sacrifice of the Death of Christ, and of the Benefits which we receive therehy.[ Prolepsis. Not that remembering is the one only end of the Ordinance,( for there are many other, and those expressed in the very Scriptures: and among others these three, 1. That we annuntiate and show unto the Father the death of our Lord until he come, 1 Cor. 11. 26. that is, till the Lord Jesus come to judge the quick and the dead; that is to say, so long as this world endures. That in every of our Communions we offer unto God that one and the same Offering, which to him our Lord himself once offered upon the across, Heb. 10. 14. And this( as in that very Text) the Apostle teacheth, to our Perfection, i.e. to our Justification, and Salvation, the only perfection and consummation of Believers. For in this Service we, though not in audible, yet visible words, do tell God to his face, that he must needs forgive and save all us penitent Believers. Because to this end, by his own Covenant, the Lord Jesus by his death hath made our peace and full atonement; and this very death that we in that way which Christ hath taught us, do now offer and present unto him. But this, whether Sacrifice, or manner of offering, he at any rate ought not to despise, &c. 2. That all the Merits of the Body and blood of Christ, may in the very act of receiving be applied and clapped close to the Souls of all worthy Receivers; as taught we are, not only in the Answer to the third Question, verily and indeed received by the faithful in the Lords Supper, but also in 1 Cor. 10. 16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ? as if he should have said, without all doubt it is. And 3ly, That the unity and communion of Believers may be kept whole and entire: 1 Cor. 10. 17. For we being many, are one Bread, and one Body— and elsewhere often:) As then we began to say, in this Answer the Church seems thus to have spoken, not that it conceived remembering to be the whole and only end of the Ordinance, but because it saw that to be the end which in the very Institution was expressly mentioned( for it is the business of a Catechism to propose not all things, but the easiest and most undoubted.) Q. What is the outward part or sign of the Lords Supper? A. Bread and Wine, which the Lord hath commanded to be received. Q. What is the inward part or thing signified? A. The Body and blood of Christ,[ that is, the Merits of Christs broken Body and shed blood] which are verily and indeed[ these words note we well] taken and received by the Faithful[ that is, by all those who are so faithful to Christ and Conscience, as not to allow themselves in any sin] in the Lords Supper.[ That is, in the very act of communicating are applied to the Souls of all such, by no other power then that very sufficient one, namely, the power and virtue of the Institution, Word, and Promise of Jesus Christ himself.] Q. What are the Benefits whereof we are partakers thereby? A. The strengthening and refreshing of our Souls by the Body and blood of Christ, as our Bodies are by the Bread and Wine:[ that is▪ Even as when we have fasted till the hour of receiving( as was usual to all devout persons; not as though they held such fasting to be absolutely necessary, but because they never knew the godly to have drawn near unto God in so solemn a manner, without some such self-denial, previous and preparatory) as, I say, strictly abstaining from all meat and drink till the time of receiving, we find then, by the Bread and Wine received, that our Spirits are raised, and our Bodies refreshed; and to speak generally, after every pretty long abstinence and wearying of the body, we find and feel, that upon wholesome food received, we do become more ready and able to go through with the duties and businesses of common life; so also if ●orthily, and as is fit we have communicated] Article 25.— by the which he doth work invisibly in us. by the Body and blood of Christ, that is, by certain secret and silent, yet strong and effectual influences from the death and resurrection of Jesus Christ [ Phil. 3. 10, 11. Heb. 9. 14. Acts 3. 26, &c.] slipped and put into our Souls, as at other times,& by other ways, so especially by and after the use of the Communion, we shall observe ourselves become more erect and resolute to caring, doing, and executing all businesses of our spiritual life, then if at this time we had not communicated. So that in this point, the Church may be thought to hold-up ☞ unto us the certain Rule for discerning and judging of ourselves, whether we have worthily received or not; for if worthily we have used these Mysteries, for certain we shall observe ourselves more resolute and earnest to caring, doing, and executing all businesses of our spiritual life, as to the ordinary and most constant tenor of it, then otherwise sure we had been.] Q. What is required of them who come to the Lords Supper? A. To examine themselves, whether they repent them truly of their former sins, steadfastly purposing to led a new life;[ for this unfeigned and settled purpose of heart, is the certain and infallible proof of true penitence] have a lively faith in Gods mercy through Christ;[ that is, and whether, secondly, they be fully persuaded in themselves, that all their sins whatsoever, shall be pardonned to them in Christ, that is, in the way of the Gospel, comprehending in it as Repentance, Faith, and Charity, so also the due and constant use of the Sacraments] together with a thankful remembrance of his death[ for this thankful, tender, and melting remembrance of the love of Christ, is the most certain proof, and sign of true faith.] And( thirdly) be in charity with all men[ even with professed Enemies also, so far forth, as unto them to pray& pull all the good things of this, as well as of the life to come; for these three, Repentance, Faith, and Charity, being rightly understood, are the all of Christian Religion. But now of this summary, the shotter sum is that of David, Psal. 26. 6. I will wash my hands in Innocency, O Lord, and so will I go to thine Altar: that is, allowing myself in no Sin; so, and such, I will, with greatest confidence and profit, partake of thy dreadful Mysteries.] The End.