works as of grace comprehended in the old and new Testaments 15. Are they two covenants then or one One in substance though two in circumstance one in matter though two in manner of promulgation and divers other ceremonies and circumstances as of time Sacraments Penmen and the like so they agree in the main and chiefe matter differ onely in the lesse principall things in manner and accidents 16. How doe they agree 1. In the Author God the author of both 2. Mediator Christ the mediator one in substance though then veiled since revealed and so Moses his type and divers sacrifices as standing in his stead in that law 3. In the promises 1. God to be their God 2. Of grace and remission of sinnes 3. Of blessings in generall and spirituall ones 4. In the condition on our parts of Faith and Obedience 5. In the end Salvation 17. How differ they 1. In the circumstance of the promise of grace that in the Messias to be exhibited this of the Messiah revealed 2. Corporall promises and temporall blessings concerning the land of Canaan figuring a more heavenly inheritance and land of the living Canaan above 3. In outward Rites and Types and sacrifices and other Sacraments with them as these other Sacraments and onely Christ the substance with us 4. Clarity that in many types and shadowes of Priesthood and sacrifices obscure this in doctrine and substance Christ and his fulfilling all types more evident 5. Gifts as now more large graces and effusion of Gods Spirit upon all flesh promised 6. Duration that till the Messiah this is to the end of the world and for ever as the Priesthood 7. Obligation of that to the whole law Ceremoniall Morall and Judiciall this the Morall onely the others vanished 8. Amplitude that in the people of the Jewes onely this of all people all faithfull to the ends of the earth 9. Priesthood that of Aaron the type this of Christ the true high Priest for ever after the order of Melchisedes And so likewise in the Pen-men of it the manner and other like circumstances of which hereafter 18. How are they then called as distinguished The Law and the Gospell the covenant of Workes and the covenant of Grace or in regard of the Record in which it is registred the Old and New Testament 19 But had not they the Gospel Yes as the joyfull promise of the Messias but more obscurely and in types shadowed even in the law it selfe but the Law most plainly and expresly delivered preached and testified and in that regard the Law bare the denomination of both And so with us the Gospel and revealing of the Messiah most evidently exhibited in whom all shadowes are vanished and all types fulfilled and a great part of the Law abrogated though the best part the morall Law still in force and with us the Gospel yet beareth now the denomination of the whole and so wee call it The new Covenant or covenant of Grace 20. What is intended then by the Covenant of God in generall That his gracious favour whereby hee hath condiscended to stoop so low to the consideration of mankinde and our poore estate as to give us his gracious promise to be our God and grant us his graces and blessings on our condition to be his people and yeeld him our faith and obedience 21. What are the parts then of it and parties The parties to it God and his people or servants the parts of the covenant are in respect Of God his gracious promise To be their God and defend them To give them His graces Mercy forgivenes To send them his blessings Them their humble promise of Faith to beleeve in him Obedience to his will To be his people honor him 22. How is this Covenant made knowne or extant It is made knowne and revealed unto us from the beginning in the Word of God and so extant 23. What Instrument or Record of it The Old and New Testament so called as in them the word and promises of God contained testified recorded and exemplified for us so named the Scripture and Bible or Book of God 24. How called Instruments As legally composed the Author and other parties Pen-men signing sealing delivery and witnesses all in due forme as by law required 25. How called Testaments As the will of the Testator who thereby appointeth what hee will have done after his death or departure by his heires and executors that possesse his substance 26. But God cannot die how is it then his Will or Testament Nor Christ as speaking properly for though he died according to the flesh yet he liveth unto eternity but as departed from earth and gone into heaven or retired into that his holy habitation and leaving the earth to the sonnes of men thus declareth his will and giving so large legacies as all earthly substance and heavenly blessings requireth his Executors and overseers his Vice-gerents and other legatories his people to whom it pertaineth to see his will performed 27. Who the Authour in the old Testament God the promiser or testator who doth covenant with his people to be their God and giveth them his mercies and blessings upon their condition or covenant to keep his commandements 28. Who the other party His people the people of the Jewes who enter into Covenant with him to observe his Lawes 29. Who the Penmen hereof God himselfe and other publicke Notaries 30. How God himselfe Most especially both in writing and dictating the principall part thereof the Autograph of his own hand the ten Commandments Dictate Of his owne mouth Of his Spirit by the Prophets and other holy Men all Other holy Scriptures writings 31. Who the other publicke Notaries Both Moses his servant the recorder and publisher of his Law and testimonies the Prophets his officers to write out and interpret the same as his Temple the Court to lay up and preserve those Records 32. How were they signed By his owne hand in the Mount set to the Commandements the substance of all other holy Writings by his mighty hand of power in miracles and the Spirit of prophesie evidence of the finger of God 33. How delivered To Moses and the Fathers under the cloud and in the whole old Law received also by faith and hope of things not seen 34. How sealed By his seale of his Spirit shewing his graces in those tokens or outward and visible signes and seales his Sacraments that represent his graces as in some sort engraven in them 35. What Sacraments Circumcision especially and the Passeover though there were also divers other holy signes and sacrifices 36. What graces In Circumcision the rooting out and supplaning of sin The Pascall Lamb or the Passeover the nourishment in the Church Strengthning of the soul. Deliverance out of danger and passing from Egypt to Canaan so from the tent on earth to a Temple in heaven from an earthly to a heavenly Tabernacle 37. What witnesses A cloud of witnesses all the
2. Our vivification in the Spirit or of the new man Christ in us by the power of his grace and Spirit that so bringeth forth in us Our justification by The merit of his death Imputation of his righteousnesse Sanctification by Our new birth raised up in him Our new life going forward by grace in holinesse of living 13. How is this explained By the opposition of our former estate to this as we were Born in sin and the children of wrath by nature in old Adam Dead in sin dying to grace Damnati antequam nati and having the image Of God oâ—literate blotted out of of our soules The divel imprinted therin being without all Grace Justification or Sanctification And being in this case have by the mercy of God this favour shewed us to have the meanes offered of faith and the seale and pledge the Sacrament whereby wee are made children of grace Renewed Justified Sanctiâ—ied in Christ by his Spirit to God 14. How is this Renewing wrought By the power of the Spirit of God and grace which is given whereof the Sacrament is the pledge and seale and also the ordinary meanes whereby conveyed unto us and we receive it as many as have the power given to become the sonnes of God which is seen by the effect Of a 1. New life 2. New creature 3. New birth 4. Newnesse of affections and 5. Souls as new borne babes desiring the sincere milke of the word having put off the old man and all carnall affections of sinne 15. But who is so renewed Every one that is born of water and the holy Ghost which is the regeneration herein expressed whereby the sâ—ing of sinne is plucked out both in regard of the sin and punishment though sin it selfe not quite extinguished which is never quite abolished till death but broken so that it reigneth not only remaineth as a rebellious head or poysonous root to exercise our faith and graces whiles we live here 16. But is this done in us by the very act of Baptisme or of the Baptizer No For there is also required a right disposition of the person in faith and within the covenant of grace and then it doth convey grace confirme the heart seale the covenant purging the conscience and so effectuall to the faithfull otherwise as in those that came to Iohns baptisme they may remaine a generation of vipers whiles they keep themselves out of the covenant by their malice impiety and hypocrisie whereby they mock God though they take the signe of the covenant on them and so much the rather mockers as taking the signe and neglecting the grace 17. What is then required in persons to bee baptized Repentance whereby they forsake sinne and faith whereby they beleeve the promises made to them in that Sacrament 18 What is Repentance A turning from sinne and a returning to God wherein many steps or degrees to bee considered 19. Which are they In the 1. Turning from sin a Knowledge of sinne one step by faith Sence or feeling of sinne two steps in grace Horror of sin for the uglinesse before God Shame of sin for the filthinesse in it selfe Sorrow and grief of sin for the displeasing of God thereby Resolution to forsake it and lead a new life 2. Returning to God by 1. Forsaking sin 2. Taking a new course and leading a new life 3. Constancie in that intended course 4. Perseverance which onely attaineth the promise and crown our blessing 19. What is the fruit of Repentance A continuall renewing of the force and efficacie of baptisme to the soule which though it selfe may not be iterated yet it is thus continually refreshed and the vertue thereof renewed in us and so is both effectuall in the receiving baptisme and ever after both in The 1. Knowing and acknowledging of sin the barre of grace whereby to obtaine forgivenesse at Gods hand and have the bar moved 2. Sorrowing for and forsaking of Sinne whereby to obtaine grace in the power and vertue of the Sacrament 3. New intended course of leading a new life in obtaining some degree or measure of sanctification either of which is sometimes called repentance and in all three together the perfection thereof and are else stiled Confession Contrition Reformation 20. What is Faith My assurance in respect of God of the Truth of his promises Stability of them in Christ. The head and corner stone my self of the Application of them to me Forgivenesse of my sinnes 21. What is the seat of Faith The heart For in the heart the man beleeveth to justification Rom. 10. 14. And so Christ dwelleth in the heart by faith Eph. 3. 17. 22. What is the ground of faith The word and promise of God giving assurance to the soule because he is true that promised 23. What is the object of faith Things not seene but apprehended by the soule for the truths sake of him that promised as forgivenesse of sins salvation and everlasting life 24. How is use to be made of it By application to my selfe of these things that for his Sonne and promise sake I shall be assured of salvation and my sinnes forgiven and so blessed as whose unrighteousnesse forgiven and whose sin covered 25. What condition required Repentance or confession and forsaking sin Prov. 28. 13. and so faith beginning repentance is also perfected by repentance and wrought and working together are either for the perfection of other and the graces are thereby seen whereof the Sacraments are the seales 26. How doe we then need them As the necessary conditions whereby applied and where with the vertue and efficacie of the Sacrament is transfused into the soule that is not else sufficiently well disposed to the receiving thereof without them 27. Why are Infants then baptised when by reason of their tender age they cannot performe them Yes they doe performe them in such convenient sort as is required and standeth them sufficiently instead in that their tender age 28. In what manner By their sureties who promise and vow them both in their names which when they come to age themselves are bound to performe 29. But is that sufficient It is as may be shewne and confirmed by sundry good and valuable reasons taken from Both 1. Circumcision the forerunner of it 2. The institution and action of Christ himself 3. The doctrine of the Apostles 4. The practise of them and primitive times 5. Reason it selfe and the intent of the covenant What is the ground of the reasons Because as the Covenant was made not only with Abraham but with him and his seed so the seale pertaineth to whomsoever the Covenant doth and the children being so within the Covenant of grace the sâ—ale pertaineth also unto them especially this that succeedeth circumcision 30. How as it succeedeth circumcision Because that being with them the admission into the Church and seale of the Covenant as this is to us and the foretunner of this was commanded the eight day and for the same reason this
sort for publique testification of the visible members of the Church their proficiency in that faith professed in Baptisme and approbation of them 26. Why is it then expunged in our Church It is not expunged 27. Is it then a Sacrament Not so neither but a religious ceremony well and profitably to be used 28. But how then in the Rubrique is it said it is no detriment if it be not used To take away the superstitious conceit in some that without it Baptisme were imperfect or that it is a Sacrament or of absolute necessity 29. But doe not some hence utterly neglect it If they doe the fault is their owne as wee see from a word misunderstood how ready many will be to take exceptions thence to establish their owne fancy and perversnesse and cause a world of wrangling and trouble 30. How is it then necessary Onely of conveniency and for politicall order not as a Sacrament 31 But he that said Goe baptize said also to Peter confirme thy brethren To be understood as it is expounded by us of his Stability in the faith for good example Duty in preaching as his office Diligence in his calling and Apostleship to the comfort of his brethren and good of the whole Church 32. Jf it be usefull why is it neglected It is not 33. Where or when is it executed Wheresoever required or when it may with conveniency be performed 34. What benefit is thereby Much and many wayes if we consider it both for 1. The testification of our proficiency 2. Approbation of our sufficiency 3. Gratulatory commendation of us to God by the Church 4. Benediction from such our superiours 5. Prayers for further graces then publiquely made for us and so a 6. Comfort to the party confirmed 7. Enabling us to further duties in religion and devotions that may so better be performed 8. Relaxation of our sureties who stand for us engaged 35. After the name and title what is next to be considered at the entrance into the Catechisme The matter or subject and division of the same 36. What is the matter or subject of it The summe and substance of Religion for the manner thereof also as we see so briefly set forth and explained 37. What is Religion The bond betweene us and God including our duty to him for his mercies given to us by his covenant of grace 38. What is that Covenant On Gods part mercy that he will be our God and give us all graces on ours obedience that we will be his servants 39. What is then required of us Faith to beleeve in God and his word and promises Hope to call upon him trust in and worship him Charity the expressing of our obedience by doing his will and shewing our love to him and our neighbour 40. But these are graoes of his Spirit Yes but given to us and required to bee exercised by us to his honour 41. What is the substance then of Religion To exercise our selves in these shewing Our Faith by beleeving in him and his word Hope by prayer and depending upon him Charity in willing obedience to his Commandements 42. What then is the summe and substance of the Catechisme The explication of these our duties Of Beleeving in him Praying to him Obeying his will The fundamentall points of Religion And Gods worship so briefly propounded whence the Cate chisme principally toucheth on and explaineth The Creed Commandements and Lords Prayer which are called summa credendor summa faciendor summa orandor The summe or breviate as it were of things that are to be Beleeved Done or Prayed for by us 43. How many parts are there of the Catechisme Especially these three and for a Corollary of them as it were tho doctrine of the Sacraments and seales of the Covenant and our faith and so foure parts usually expressed or with addition of the Introduction five parts mentioned 44. Which then are the foure parts The exposition or explication of 1. The Creed the Articles and summe of our beliefe 2. Commandements the duties of us required to be done 3. Lords Prayer teaching how wee ought to pray 4. Sacraments the seales of the Covenant 45. How else are these five parts set downe The Introduction in the foure first questions and answers before the Creed Explication of the Creed Commandements Lords Prayer Sacraments as aforesaid 46. Are all Catechismes concerning these things Yes for these are the maine points whereon they insist howsoever in divers manners as in other words or order set forth and more or lesse amplified and explained 47. Wherein doe they usually or chiefly differ from this or one from another In the order of the parts Or some Introduction Or some Additions or other as concerning the word of God or Magistracy or the like which yet may bee reduced to the former parts as the word of God and Scripture to the Beliefe concerning God who giveth his word for direction of our faith the Magistracy to our duty towards God to whom they are subordinate and our neighbours as all godly Magistrates and superiours are acknowledged 48. How differ they in introduction According to the variety of invention of severall Authours of them or proceeding after divers manners and order and so diversly occasioned 49. How differ they in their order Sometimes by placing the Explication of the Commandements Prayer or Sacraments before the Creed or either before other in some other order then is followed in this Catechisme though in substance and intention to teach even the meanest the very same 50. What thinke you of the order and method of this Catechisme As most convenient and profitable of all others both following the Liturgy and grounded on the words of the vow made in Baptisme and so prosecuting the parts occasioned by the same to bee considered and also according to the nature of the things there explained 51. How in respect of the things As 1. faith required to beleeve God and his promises so the Creed first propounded 2. Obedience and the fruit of faith good works directed by Gods will so the Commandements secondly proposed 3. Prayer for continuance in the most holy course and profession of faith and good workes and so in the third place the doctrine and rule of prayer 4. The seales of all this from God to us the Sacraments as the confirmation and ratification of his promises in the covenant of grace 52. How then is the Introduction fitted to this By putting us in minde of our name and Baptisme and so our vow and promise for performance of the aforesaid duties and devotions expressed and taught in those foure parts The Creed Commandements Lords Prayer Sacraments 53. How many points in particular in these foure parts 30. in all the 12. Articles of the Creed 10. Commandements 6. Petitions of the Lords Prayer 2. Sacraments 54. How are they else divided Into 10. heads or principall parts viz. 3. Parts or heads of the Creed 2. Tables of the Law and Commandments 3. Parts
and so for obtaining of vertue 6. As in the sixt Petition or sixt and seventh Petition Lead us not c. we desire most expresly not only the avoiding of all sinne and wickednesse but all temptations and provocations or allurements to it as the way to it to be delivered from all evill in all the parts and members of the same and so for all virtue grace and godlinesse 16. It seemes then spirituall matters are desired in every one of the Petitions It is true as most worthy our prayer to aske and the giver to bestow and as every Petition either primarily in the full scope of it or secondarily even for our good respect the glory of God 17. And so in every of the Petitions all virtues desired to be 〈◊〉 and sins to be removed It is true also either in the full scope direct intention of most of them or of necessary consequence as in the fourth Petition as the exercise of one vertue cannot be rightly and truly had and possessed without the habit or generall inclination to all of them the vertues are so nearly united and chained together and as without planting of the same and supplanting of vice in generall wee can never truly aime at the glory of God which ought to be the scope of every Petition as we are taught also by the conclusion For thince is Kingdome power and glory for ever and ever 18. Is the conclusion therefore added Yes assuredly and even full as directly for the reason of our desire and petition as for the ground of our confidence to be heard if not more as their precedency in order seems to imply That primarily for the ground or reason of our desire That secondarily in order or the ground of our confidence we say For thine is the Kingdome power c. And for certainty of it adde Amen 19. What followeth The fifth and last part of the Catechisme concerning the doctrine of the Sacraments PART 5. Of the SACRAMENTS SECT 1. Of the SACRAMENTS in generall Quest. 14. the doctrine of the Sacraments their necessity use and utility described our Sacrament of the Gospil in the new Testament succeeding those of the Iewes under the law in the old testament and as seales of the new covenant in effect the same with them The covenant and what the substance or matter manner and circumstances of it and how under the Law and the Gospel distinguished as also what are the parts who the parties to the Covenant and the instruments or records of it The two Testaments where first considered the Author penmen and publicke Notaries of the old Testament with the signing sealing and delivery thereof the witnesses to the same and so of the new Testament likewise the Author penmen signing sealing and delivery of it and witnesses described the scales of it and the graces conferred the Sacraments the order of whose doctrine is here to be observed with number of them and how two only so primely and especially from all antiquity acknowledged the definition parts and other circumstances of the true and prime Sacraments observed and with the others compared both in generall and in particular matrimony confirmation extreme unction or avealing penance and holy orders by us acknowledged though not Sacraments for either Godly estates 〈◊〉 course of life or holy religious actions and ceremonies in the Church piously to be used and practised and so divers other holy and religious action and ceremonies may be observed though not Sacraments accounted but these two in all respects primarily by all accounted Saoraments 1. HOw many Sacraments hath Christ ordained in his Church Two onely generally necessary to salvation 2. Why say you generally necessary For their generall acceptation and use in the Church As generally appointed by the Lord himselfe for the use and benefit of all As generally received and to be received by all according to his command As generally necessary in the respect except we will run into contempt 3. How is the necessity then A necessity absolute in respect of his command of conveniencie if they may be had A necessity peremptory under paine of disobedience and contempt if they may so be had A necessity respective in regard of the utility of them profitable to salvation 4. How is the utility of them As they are a meanes of grace in the holy use of them and seals of it well used and as in that respect profitable so in that profit also necessary to salvation as aforesaid 5. How are they to be accounted of then As Conduits or comfort and graces by them conveighed to the soul. As seales of grace it selfe to the hearts of the faithfull that receive them duly As seales of the covenant of grace in generall to the Church in particular to each faithfull person and so comming in place of the old Sacraments 6. How come they to be so As the Covenant of Grace commeth in place of the old Law new Testament succeeding instead of the old and to revealing thereof and the Gospel of faith perfecting the Law of workes so these our Sacraments of the Gospel instead of the old Sacraments of the old Law and of the Jewes 7. How succeed they then Baptisme in the place of Circumcision and instead of the Paseall Lambe the Lords Supper and sorepresenting them 8. How doe they represent the former In the vertue and efficacie as wel as the intent of their action 9. How in Baptisme seene In that Baptisme is as Circumcision was for admission into the Church and as Baptisme by washing Circumcision by cutting off the foreskin both intending the purging of the filth and corruption of the flesh 10. How in the Lords Supper As the Lord himselfe is the true Paschal Lamb and that former a shadow of this later and so in The 1 Paschal lamb considered the Nourishment and feeding the body and seale of faith to the soule Memorizing their 1. Passing out of Egypt 2. Deliverance 2 Lords Supper or Paschal Lamb Passover Nourishment food of soules seal of the better covenant Memorizing our Spiritual deliverāce Passage from Egypt to Canaan Or Bondage of sin to favour and grace 11. What meane you by Scales of the Covenant Externall signes exhibited for confirmation of Gods covenant and promises made unto his people 12. What is a Covenant A promise or stipulation of parties between themselves of certaine agreements on either hand to be done or performed which as it is Agreed upon it is a covenant Confirmed or Recorded witnessed sealed or the like declared publick instrument or testament 13. What required in such covenant the Parties to such covenant or instrument The conditions and matter or agreements between them Recording publishing Ratification and signing Sealing and delivery Of it with witnesses testimony of the same 14. How are these observed in Gods covenant All of them precisely found in the covenant of God with us his people as wel in the covenant of
may be administred to an Infant being in the same state and condition with us as theirs with them in every respect 31. How in respect of the institution Because Christ commanding them to teach and baptise all Nations as Abraham and his seed and sons together before so the fathers and their children now to be received into the new Covenant and not the fathers alone but the children with and in the estate persons and condition of the father as whiles they are in minority they are accounted a part of him and so where whole housholds baptised and Christ commanded the little children to be brought unto him gave them his blessing and reproved them that would have kept them from him 32. How by the doctrine of the Apostles Because as Christ receiving them and testifying that theirs is the Kingdome of heaven the Apostles also teach as Saint Peter treating of Baptisme and remission of sins by Christ Acts 2. 39. sheweth the promise is made to them and their children and Saint Paul that in and to beleeving parents the children are sanctified 1 Cor. 7. 14. that were else uncleane but now are holy and what is this but within the covenant and capable of that seale of grace especially as also the practice was 33. How the practice of them That whole housholds baptised as the houshold of Stephanus and Lydia baptised by Saint Paul 1 Cor. 1. 16. and the Jaylor all that belonged to him Acts 16. 33. and so hath been the practice since of al times of receiving children to Baptism especially of beleeving and faithfull parents 34. What reason for it Because there is so neare a relation betweene the parent and children that what the estate of the parent is such is the estate of the childe reputed to be till it come to yeares of discretion nay it is taken for a very part or limbe of the parent and so according to reason and the words and intent of the Covenant within compasse of it and capable of the seale 35. But they want actuall faith and repentance Though in their single persons they doe yet as in the persons of their fathers and godfathers that represent them they may be said to have it and so in all respects capable of the seale as also wee see an estate assured in Law to the father and childe by some ceremony used and the childe capable of it though not yet capable of understanding to know what is done 36. How is it added that when they come to are they are bound to performe Because though in infancie before they knew or could doe good or evill their parents estate and condition was reckoned theirs yet come to yeares of discretion actually required of them as distinct persons of themselves and now in the estate of them Ezeck 18. 20. that every ones sins on his owne head and required every one to live by his owne faith and if allowed in nonage a beneficiall hand to receive a benefit or blessing must also finde being come to age an officious hand to performe a duly or condition 37. When is this chiefly shewne or declared At confirmation when the godfathers having seen the childe in the rudiments of Religion well instructed from that particular engagement at the font with the parents in some sort may seeme discharged thenceforth only in common duties of Christianity obliged as the childe is then publickly by profession of his owne faith with the duties thereof charged the others exonerated answerable to which was that order of the Jews to have the childe at thirteen yeares of age for Bar-mitzuah into their number communion and Synagogue as it were admitted and thenceforth to answer for and charged with his owne sinnes as the father was before whence the father with great joy then calling tenne men for witnesses of the childs instruction and sufficiencie in the knowledge of their Law Rites and Religion with praising God for it and praying for his continuance and proficiencie therein desireth such his admission and himselfe to be discharged this in all chiefest respects thus nearly suiting with our confirmation as aforesaid as it is appointed to be used 38 Is this the generally received doctrine Yes and confirmed by all ancient Fathers and never opposed unlesse by the Anabaptists and giddy-headed Sectaries that are commonly content with nothing that is not new â—angled and of their owne broaching and invention 38. How in such as are of yeares converted Then as in whole Nations conversions all they of discretion bound to make actuall profession of their faith so all such were demanded their faith and how they beleeved and making profession of their faith I beleeve in God c. and also their repentance and desire of Baptisme they were admitted and baptised and whose children if they had any under age were baptised with them or which they had after in their infancie 39. Who may baptise Those that had the commission the Apostles and their successours to whom it was said Goe teach and baptise c. 40. How of others that doe it Understood a presumption to goe against or beyond our Saviours commission 41. How many sorts of Baptisme According to the parts of it so distinguished into the 1. Externall Baptisme in the water the symbole of the other 2. Internall of the soule that twofold In the bloud of Christ to remission of sins Of the Spirit to the souls renovation by his graces And others make a fourefold Baptisme Either Fluminis that of the water Matth. 3. so John Baptist. Flaminis that of the Spirit so Christs Baptisme Sanguinis of Martyrdome 10. Marke 38. Luminis sine doctrinae Acts 18. 35. 19. 4 Whereby the Baptisme understood the doctrine of John The two first properly so called the latter figuratively as also the Baptisme of the Fathers in the cloud and in the sea 1 Cor. 10. 2. 43. What difference between Christs and Johns Baptisme The same in substance and the end or effect admission into Gods favour and grace and to repentance and newnesse of life to the faith of Christ that was to come but differing in the circumstances 1. Of the time as that before Christ exhibited or that he had fulfilled all things this in the full complement of grace 2. Of the maner of Johns Baptisme into Christs to come and preparing the way by repentance this of Christs into his death as already come 3. Of the Ministery of John the forerunner this in the plenitude of the power of the Messiah 4. Of the reference that the first had to the complement in Christs person performance and baptisme And so he said I indeed baptise you with water but there is one among you that baptiseth with the holy Ghost and with fire 44. Doth not John hereby then more distinguish them No not in respect of the substance but only the circumstance of his Ministery compared with the fulnesse and power of Christ in which his was to have complement and receive
wine is prepared by 1. Cutting downe 2. Casting into the 3. Wine-presse 4. Troden with the 5. Feet 6. Powred to be drunk used So Christ was Cut down for us Cast into and troden in The wine-presse of his Fathers wrath for us Troden under the feet of the contumelious Jewes and others Powred out his soule and bloud for our sakes like water shed on the earth that we might receive the comfort 6. How receive we the comfort As in the creatures of bread and wine though we have them in abundance the comfort onely is by Gods blessing so in this bread and wine though the signes or symboles of it be had it is the grace of God that giveth the true comfort sanctifying them and applying them indeed in the nourishment of the soule to whom we must looke up for a blessing in the use of the Sacrament 7. How was he the Paschall Lambe As by whose bloud on our door-posts the destroyer cannot hurt us and hereby we delivered have power to passe out of the Aegypt of this world into the land of Canaan in heaven 8. How or why minde we his death As he was threshed and troden downe to death for us that deserved it his body broken and bloud shed and soule powred out for ours that ought to have beene so eternally the punishment of our sins was so heavy on him that he was bowed downe to the grave whereby in his stripes we are healed and so with thankfulnesse are to remember his death 9. How was there in his death a sacrifice As his body and soule was made an offering for sin propitiatory by the worth of it for the sins of the whole world as more worthy then the whole world and all creatures being in the Person of the Son and Creatour God and man and so in this one sacrifice of which all other sacrifices were but shadows and types they all had their end and this was the end and substance of all both the Lambe slaine every morning and evening for a dayly and continuall Oblation the Paschall Lambe the Scape-goat the many other sacrifices and bloud shed for propitiation figuring Christs bloud that was to be shed the price and redemption of all our bloud herein and hereby in the Sacrament remembred 10. What was the use of those often sacrifices 1. To expiate and do away sin and so commanded 2. To sanctifie those that were uncleane or infected with leprosie defiled by any other uncleannesse Legall or Ceremoniall 3. To prosper weighty attempts as Saul when he was to fight with the Philistines 1 Sam. 13. 8. 11. Is Christs sacrifice effectuall to this Yes more fully and abundantly in every respect For By it sin is fully expiated his bloud cleanseth from all sin 1 Joh. 1. 6. By it we are sanctified thorowout both in soules and bodies prayers and all our actions and other things sanctified to us in him By it all things made prosperous and a blessing to both soule and body in life and death through him 12. But how was he a sacrifice As his crosse was the Altar whereon offered suffered As himselfe the Priest that made the Oblation As his humane nature the Creature offered of that infinite worth as united to his Divine Nature As his precious bloud the bloud shed in the offering that ought to have purifying power in bloud As the fat fuming up the sweet perfume of his merits by which sacrifice thus offered he obtained eternall Redemption for us Heb. 7. 27. and 9. 12. 13. What the benefits we remember herein The sealing and confirmation of his Covenant and graces The strengthening of our faith The câ—mfort and nourishing of our soules The union with Christ and God The communion with all Saints the whole Church Of which more hereafter 14. How said you the perpetuity of memoriall noted As it is the continuall remembrance of his death so in the institution commanded and worthy by all good Christians to be used and remembred as the most beneficiall action that ever was done for mankinde worthy to be remembred everlastingly that maketh him live to eternity 15. But doth not Baptisme represent this also Yes but not so fully and powerfully as this Sacrament it being in that a secondary end to shew that by our washing remembring it on the by but in this Sacrament the full end scope and intention of it 16. What prescribe you then for the end of this Sacrament The 1. chiefe end the confirmation and seale of faith and graces unto us whereby the testification of the union with God and Christ communion with the Saints 2. Other ends also to be conâ—esired 1. As testification of our obedience and saith used 2. As solemne thanksgiving and praising God therein so called an encharisticall sacrifice 3. As confession and celebration of the memoriall of Christs sacrifice 4. As bond of love among the visible members of Christs Church so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or festum charitatis 5. As meanes of more solemne celebrating the publicke meetings and drawing them together so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. As publick note of distinction to the Church and faithfull from all others as also the other Sacrament 7. As recordation of the many benefits of Christs sacrifice called to minde and continually renued in our remembrance 17. How is it then said before the end only a memoriall Because in the memoriall of Christs death and sacrifice all the rest both chiefe and other ends for which it is either instituted or so often so used may seem after a sort to be included 18. How doth it agree with baptisme In the chiefe end the sealing of grace and of the Covenant in generall and divers other particular ends as the testifying our faith obedience thankfulnesse the note of distinguishing between the faithfull and others as well as after a sort also remembrance of Christs death by our being washed in his bloud 19. How differeth it from Baptisme Very much in many things as in 1. The ceremony and externall rites action and elements 2. The signification of them and manner of it in Baptisme a washing in Christs bloud the other a feeding on him and so a communion and participation of Christ and his merits 3. The proper ends baptisme to admit us regenerate renue us The Lords Supper to nourish strengthen conserve us in the Church 4. The order of them Baptisme first the Supper after and not otherwise 5. The person using baptisme all regenerate even children the Lords Supper only those that can acknowledge and remember the benefits and reason of it 6 The manner of use of baptisme with faith and repentance the Lords Supper besides them with confession also commemoration thanksgiving had so only of those in yeares 7. The usurpation of them baptisme but once as once admitted into the Covenant though often renewed by repentance never iterated the Lords Supper the oftner used the better for continuall nourishing of us and commemorations
caring for the Lords body and comming but as Hogges swine these best things are to them an occasion of falling and they will be plagued for their presumption as making the Table of the Lord and feast of salvation a table of condemnation by their profanesse against which carelesnesse and contempt God hath threatned severe judgement and casting out of his presence to bee punished in utter darknesse with the Divell and his Angels for ever From which fearfull doome hee in his mercy deliver us SECT V. An Appendix concerning the summe and use of the Catechisme An Appendix shewing the sum and use of the Catechisme to be the foundation of our profession of Christianity in the laying thereby the grounds of religion specified In those rites of Our faith and good works the Creed and Commandâ—nents and the rule and doctrine of Prayer and the Sacraments all taken out of holy Scripture and the expresse word of God whose bookes are in this order remembred the Chiefe of which as the Canon â—aith and rule of all godly obedience are received the others for good example and that History admitted and read though not so generally approved as many Pseudâ—graphe were by the Church utterly rejected but the true worth of the Canonicall proved by the most evident testimonies of Gods Spirit the Churches and Fathers as well Arguments drawne from the things themselves as the antiquity miraculous preservation matter handled confession of the very heathens of their excellency consent of themselves and with truth commonly wanting in other Writers and the like all oâ— them testifying to the â—â—nscience the excellencie of the same and more commending the hearing reading and meditating of them to the tâ—uly devout and godly Christian to the eternall comfort of his soule which is more effectually wrought also from the same word of God by his owne ordinance of the right dividing pâ—â—aching and expounding the same here explained whence the duty of hearers also touched who are the better prepared thereunto by the grounds of Religion thus said in the Catechisme and Gods blessing to be praied for the seconding the same 1. VVHat is the summe of all As saith the wise man the Preacher to feare God and keep his commandements this is the whole duty of man Eccles. 12. ult 2. What the summe of the Catechisme The very same being the explication of that duâ—y of ours to God 1. By fearing him according to that holy rule of faith expressed in the Creed 2. By keeping his Commandements in doing as in the Law appointed praying as hee hath taught us Receiving the Sacraments holy mysteries and pledges of his love seales of grace as he hath instituted and ordained 3. What the use of it To conforme us outwardly and inwardly in soule and body or whole course of life and conversation to that we make profession of the name and calling of a Christian. 4. How doth it this By laying these maine grounds and foundation of religion which howsoever they may seem few and little as comprised in so small a booke as the Catechisme are yet the substance of many large volumes and the best learning in the world as all that we should or need to beleeve by faith doe in all duty pray for from God or desire in the covenant of grace whereby fitted to serve God and else to behave our selves outwardly and inwardly according to that our most holy profession 5. How is that As we are taught hereby fitted and furnished Both in wardly with faith knowledge and graces and all such things which a Christian ought to know and beleeve for his soules health and to confirme us in the truth And outwardly to the acts of a Christian life being hereby enabled to make profession of our hope and render account of our faith in some measure to reprove or convince the gainsayers And to other acts mentioned and in ended in the Title and beginning of the Catechisme 6. Which are they To be thought sufficiently prepared and fit 1. To be confirmed of the Bishop so receiving such confirmation and approbation 2. To be admitted to receive the holy communion To be surety for others at baptisme as able to teach them to answer for themselves 3. To have their owne suretie released as they enabled to stand for others sureties 4. To heare Sermons and Scriptures read or expounded more profitably And 5. To read holy Scriptures more comfortably themselves And 6. To understand it better being thus grounded in these principles of Religion taken out of holy Scripture as being the chiefest and most substantiall parts of the same that primarily concern our blessed estate and salvation 7. How the Creed Concerning 1. God the Father I beleeve c. I beleeve Lord help my c. You beleeve in the Father beleeve in me also I and the Father are one Luke 14. 1. c. Ps. The eyes of all things c. Gen. 1. 1. In the beginning c. 2. God the Sonne the whole doctrine of the Evangelists and Apostles in every point expressed in the Gospel 3. God the holy Ghost Joh. 14. 15. Joh. 15. 26. and Joh. 16. 7. and 16. 13. Ioh. 20. 22. Luke 24. 49. Acts 2. c. As concerning the Church Matth 16. 16 17 18 c. Jo. 17. 15 16 17. Act. 2. 47. Holy cath Church Commun of Saints Mat. 16 19. Luk 18. 13. 15. 10 11. 24. 47. Joh. 20. 23. Act. 2. 38. forgivenesse of sins Joh. 5. 28 6. 40 11. 25. Luk. 14. 14. resurrection of the body and life c. with many places of holy Scripture more 8. How the rest Concerning The CommandmeÌ„ts Exod. 20. 1. God spake c. Deut. 5. 6. I am the Lord c. The Lords Prayer Mat. 69. When ye pray say c. Luk. â—1 1. Our Father c. The Sacraments Baptis Mat. 28. 19 Mar. 16. 15 Acts 2. 41. Act. 10. 47 L. Sup. Mat. 26. 26. Mar. 14. Luk. 22. 19. 1 Cor. 11. 25. 9. What is the word of God The will or especially the promises and mercâ—es of God revealed 1. In the flesh Christ the incarnate word and truth and shewed both in the creation of the world and redemption of mankinde 2. In the characters of the voice the bookes of holy Scriptures the written word of God contained in the Bible or Book of God in the old and new Testament so called and the Bookes thereof 10. Which or how many are they The Canonicall Bookes of the old Testament so called by the Hebrews the 24. Genesis 2 Samuel Proverbes Exodus 2 Kings Ecclesiastes Levit. 2 Chron. Song of Solomon Numb Ezra Isaiah Deuter. Nehem. Jeremie with Lament Josua Hester Ezechiel Judges Job Daniel Ruth Psalmes The 12. small Prophets The new Testament all of them 21. or by dividing of the Epistles 27. viz. Gospels 4. Acts 1. The Epistles of Saint Paul 14. Peter 2. James 1. John 3. Jude 1. Revelation 1. Apocry phall Esdras Tobit Judith Hester Reliques of
names of Daniel and his fellowes when he consecrated them to his Idols service Dan. 1. 7. 2. The Turkes doe by their Christian Renegadoes and their Janizaries 3. The Popes doe usually change their names at entrance to the Papacy 4. Kings of Scotland have done Ominis causâ changing their names one for another as Iohn to Robert 5. Queenes of England many before the Conquest tooke the name of Algive in honour of a worthy Queene of that name so did the Caesars from Julius Caesar and divers others 28. How if for any evill intention It is unlawfull and aggravated according to the quality of the offence and villany intended 29. Who have power to change names The same that have power to impose them 30. Who are they Superiours as parents or ones selfe so God gave Adam his name Adam named his wife Eva and gave names to all creatures Eva named her sonne Cain Rachel hers Benoni whom Jacob named againe Benjamin the Angell from God and Zachary John the Baptist the Angell Gabriel from God Jesus before conceived in the wombe 31. How for alteration of them So also Abram called Abraham by God Sarai Sarah Iacob Israel Benoni Benjamin by Jacob Simon also Peter by Christ Saint John Baptists name by his father changed Naomi saith of herselfe call mee Marah The Popes doe usually change their names and fathers may change their childrens with diseretion or on good occasion if they mislike them 32. Is it not a falshood or lye to change ones name No for superiours and ones selfe have such power authority over the name on good occasion 33. How in doing ill or mischiefe Then it is not onely a falshood or lye but a mischievous and malicious lye or otherwise capitall according to the nature and quality of the offence and villany thereby intended against any else an equivocation or imposture and so an offence and heynous sinne before God and men 34. How the concealing of ones name According to the former lawfull and tolerable on good occasion as in danger of life or other eminent perill or inconveniency so Beza that silencing his owne name writ a Treatise in Nath Neskius name Bucer of Aretius Fellinus with lesse envie to be read of others so in ancient stories many as Saint Athanasius in danger of killing silencing his name and Saint Paul supposed silencing his in the Epist. to the Hebrewes to be read with lesse envy or prejudice by his Countrimen who hated his person as is seene in his story 35. The occasion then ought to be good of the changing and concealing of ones name Yes or else it argueth lightnesse or rashnesse and folly if not worse 36. Names are also imposed for some good reasons and occasions as well as distinction It is apparantly seene in all the chiefest and the best of the ancients and especially in the holy Scriptures so Adam earth Eva mother of the living Noah rest Abraham Israel David beloved Salomon peacefull Jesus a Saviour and our Christian names for that blessed hope we have in Christ our Saviour 37. What then doest thou particularly minde by thy Christian name My Christian duty calling and profession 38. As how As 1. my duty to God my heavenly Father the Church my Mother Christ my Saviour and all the faithfull my brethren and kindred in the flesh and more especially in him 2. My calling to this happy estate begunne in Baptisme where I receive this name 3. My profession of this faith then promised for me at Baptisme by them that gave mee this name SECT 3. Quest. 2. The imposition of the name and benefit thereof Authority of such imposers of the name with the ancient and laudable use in the Church and therefore retained Of taking new or keeping the old name in and after baptisme Of the new name received in baptisme and for that compared with circumcision Divers instances to the contrary and reasons of them The generall and received use now and reasons of it Why children baptised as in imitation of circumcision and from Christs example of receiving them The covenant also pertaining to them and they can never be too soone presented to God this being the ordinary meanes of salvation and way to heaven How faith required with baptisme and in very infants of faithfull parents and in the bosome of the Church Charity binding us to doe and thinke the best we can of all So the new Christian use and benefit of Baptisme Further described as thereby made a member of Christ the members of Christs mysticall body◠and the difference and degrees of them as in a well governed common-wealth the like to be seone The profit of being Christs members that we thereby become best the children of God How Christ Angels Men and all Creatures Sonnes of God the elect and their hope and preeminence The falling Angels And their losse and misery How workes required As signes of sons and heires not cause of inheritance The Lawyers question discussed And how heaven An inheritance or kingdome and the excellency of that inheritance 1. VVHo gave you this name My Godfathers and Godmothers who were my sureties to God in receiving his Covenant of grace and promising and undertaking covenants on my part to be performed 2. When was it In my Baptisme at the Font solemnly before God and the congregation 3. What benefit thereby I was thereby made A member of Christ The childe of God Inheritor of the kingdome of heaven 4. Why doe you call the Sureties Godfathers and Godmothers Because betweene God and me for my good they did undertake such things for mee and in my name that I should have done my selfe if I had beene able 5. What authority had they for it The ancient use and institution of the Church and primitive times continued to our dayes the order of the present Church and times concurring with the bond of charity doing good for one another and at the request of my naturall parents 6. Js it an ancient use or custome Yes as used neere from the Apostles times it appeares in the Ecclesiasticall Histories and Decretals as Higinus Bishop and Martyr in the 5. Decretall mentioneth so in our Church from the first plantation of faith here even Adulti those of yeares had Godfathers as appeares by Cunigils King of West Saxons baptized by Birinus whose Father in law and Godfather King Oswald was 7. But how have Godfathers authority to name the childe At the request of the parents who have the absolute authority to name it 8. Are the parents hereby barred No it is likely as they request the sureties and that they doe it so at their request and in love that they have the greatest stroke and it appeareth the Priest was went before at the Church doore to aske the name of the parents 9. How then is it said the Godfathers doe it or are required to name it For publique testification of it so they doe it and that most publiquely and solemnly by
the Churches command 10. But have not some kept their old names as those of yeares baptized Yes it may be so and no doubt but parents or themselves or others upon good occasions may and have authority at other times to change them as aforesaid 11. How are names then said received in Baptism Generally or for the most part and by common practice of all or most being a particular or personall and speciall priviledge doth not infringe or overthrow an universall law 12. But we finde many received names before baptisme It is true at Nations conversions and with people of yeares converted to Christianity it being at their owne choice to keepe or change their names but we speake generally here of children comming to baptisme of whom as well as the ancient manner thereof we shall speake more hereafter in the Sacraments 13. Jt is then most convenient to give names in Baptisme It is as at our birth wee receive the name of man and sirname of parents so at our new birth or regeneration in baptisme to receive a new name or Christian name in remembrance of the family of Saints whereinto we are by this meanes engrafted so also was it in Circumcision in whose place Baptisme succeedeth 14. But divers instances may bee given to the contrary for Circumcision To bee understood then of breach of the ordinance or in case of necessity or some extraordinary incumbrance or priviledge that doe not disanull or infringe a generall law 15. For Gersom he was named ere circumcised It was a plaine breach of the ordinance and Moses like to have beene punished and died for the fact and perversnesse of Zipporah his wife 16. All the children of Israel in the wildernesse not circumcised yet had names assuredly But that a place and case of extraordinary necessity and incumbrance when much good order and discipline was neglected and sometimes superciliously by the factious Israelites contemned 16. Benoni was named by Rachel before circumcision But as her wish onely held and at circumcision Benjamin by his father who had the absolute authority 17. But Saint John Baptist and Christ also by the Angels before circumcision Extraordinary revelation was the preparation of names for those sanctified persons yet the 8. day according to the Law ordinarily circumcised and the names solemnly imposed or published to the accomplishment of the very letter of Moses Law 18. It standeth then with best reason or conveniency to have the name imposed in baptisme It doth and from all antiquity so received at our new birth to receive that new or Christian name and that the Godfathers should impose or publish the same 19. Is that most convenient Yes for so is the generall use and we have no custome in the Churches to the contrary but many reasons for the same As 1. Not against Scripture but consonant to them 2. It is most anciently received and used 3. It proceeds from the love of parents requesting it and them undertaking it 4. It is a benefit to the infant if the parents die 5. It is a helpe to the parents by aiding and remembring them 6. It is a comfort encouragement and stirring up of the childe to remember the duties 7. It is a meanes to increase mutuall love and friendship among neighbours by performing this duty one for another 20. But why are children baptized being infants and not rather when they come to yeares and discretion For divers good reasons especially these foure viz. 1. Imitation of Circumcision in whose place it succeeded 2. After the example of Christs receiving little children 3. For that the covenant pertaines also to them as well as the parents and so that seale 4. That we may be so presented to God as earely as may be 21. How in imitation of circumcision As which was commanded the eight day and that being the seale of the Covenant and so this hence administred also to infants as that was by Gods speciall command 22. How from the example of Christ He not only not refusing the little children or their good will that brought them but blaming them that would have them kept from him and commanding them to be brought and suffered to come and more expressing his will and good will By his 1. Receiving them 2. Taking them in his armes 3. Laying his hands on them 4. Blessing them and his 5. Exhortation to all men to follow their innocency 6. Promising them and them only heaven 7. Affirming their Angels to stand before his Father in heaven c. 23. How pertaines the covenant to them As made to Abraham and his seed all the saithfull and their seed whosoever borne of faithfull parents and in the bosome of the Church and to whom as the Covenant so especially this seale at first as that of circumcision doth pertaine and though never so little ones yet we see respected by God and Christ in mercy 24. Why also presented so in the Church That as early as may be conveniently they may be testified so and Registred in the number of Gods children as what greater happinesse and so never too soone and from which to be kept a misery or abatement of the blisse as the utter deprivation endlesse misery 25. Then it is good children should be soon baptised As with conveniencie may be and to that purpose are divers Canons of the Church and though God can save without meanes yet we are called upon to shew our duty and love in not neglecting the ordinary meanes of our salvation 26. Is baptisme then a meanes thereof It is though not Ex opere operato in the bare worke yet our conduit of grace by the faith in Christ and application of other saving graces implied in the right use and receiving of the same 27. Then it is faith and not baptisme that saveth But that faith requireth also Baptisme as baptisme implyeth the vertue of faith and as Christ originally faith instrumentally so Baptisme Sacramentally cooperate worke and assure our salvation 28. Both faith and baptisme then are required Yes they are for he that beleeveth and is baptised shall be saved and except a man be borne of water and of the spirit he cannot be saved so not the bare circumcision but a new creature required 29 How doth this then pertain to Infants As they are borne in the bosome of the Church and the Covenant also made to them and are So 1. Presented to God in the Church and 2. By faithfull parents and 3. Upon Gods gracious promise in Christ in that covenant of grace 4. In the faith of the Church and parents 30. But is this enough For them it is but for others of riper yeares is required a due disposition to faith and repentance actually performed and grace to shew forth the fruits of the spirit and so in men of yeares as they are found in grace they were though fit to bee baptized as we read of Cornelius the Eunuch and others 31. Many then are baptized that are not
11. and 12. Articles of the Creed concerning the Priviledges of the Church and first forgivenesse of sinnes by washing us in Christs blood covering of our sinnes and imputation of his righteousnesse to those that are his and none others we being not able to satisfie for our owne but needing God powerfully the Church ministerially to forgive them where faith in Christ is required the condition whence the use of much comfort and consequently the blessed hope of resurrection the second priviledge manner certainty and reason wherof are here observed taken from Gods justice equity and mercy As also farther illustrated by divers examples and similitudes presenting to us a shew of the resurrection so the order of it and excellent estate therein more amply expressed in respect of the godly and what good duties to be hence learned and what good uses to be made of the same Whence also consequently our joyfull hope of life everlasting The last Articls where life of joyntly of soule and body raised and united in joy unspeakable and endlesse in heaven is by that to be understood which is also called the union With God and fruition of the glorious Godhead and blessednesse eternal which is the life of Angels though the meanes or cause of it as Christ or the word sometimes figuratively called life and life eternall or as it may be inchoate herein in the kingdome of grace as consummato in glory whereas the contrary and estate of the damned not properly a life but death or ever dying life and so not mentioned in the Creed where onely the comfort of the godly intended the use they make and duty they ought o learne in seeking striving for it in assurancâ— of which their blessed faith and hope they say Amen 1. VVHat is contained in these three last Articles Three priviledges granted to the Church and not elsewhere to be found or attained each Article one viz. 10. Forgivenesse of sinnes 11. Resurrection of body 12. Life everlasting 2. What is forgivenesse of sins Gods passing by our sins without calling them to his remembrance to shame or punish us for them but on the contrariwise imputing righteousnesse to us and accounting and allowing us just 3. Wherein consisteth it In these two things the Covering or cancelling and discharging of sinne Imputation and gift of justice 4. How is the covering or discharging of sin In taking away both the spot and staine of guilt and consequently the removing all punishment 5. How is it done By washing our soules in Christs bloud purging them by his merits and drowning them in the sea of his infinite love and mercy and as wee are in Christ he beholdeth no staine in us hee seeth no iniquity in Iacob and the cause of sin removed punishment the effect and death eternall the due to sin must needs be done away 6. How the imputation of Christs justice and his merits As in him our sins done away so in him is justice given by putting on him and his robes of righteousnesse as we are in him part of that holy society the communion of Saints and members of the true Catholique Church 7. To whom is then forgivenesse of sins Onely to the true members of the Catholique Church for so to them that are in Christ thence is no condemnation because they are of that body and in him in whom God is well pleased and so to all others who are not in him what can bee expected but condemnation 8. Can we not satisfie for our owne sins How can we satisfie for sin that without him and his grace are not able to thinke a good thought and when our best workes in comparison of true holinesse are but as poluted and filthy clouts before him and when wee have done the most we can it is but our duty yea when the best we can we are but unprofitable servants where is then our merit of our selves or ability to satisfie for our misdeeds 9. Who forgiveth sin Onely God the Father Son and Holy Spirit who having power to make the Law have power to forgive the offence 10. How is the Church said or men to forgive sinnes The Church ministerially and that divers ways from God as by The ministry of the word procuring it by offering and ordering the doctrine of repentance and forgivenesse of sin and converting sinners to God The exercising the power of the keyes by Gods order and commission for the benefit of the Church to humble the soule The applying the same to the penitent and so in the power of Gods commission to give and pronounce absolution to the benefit and comfort of the soule desiring the same 11. How the keyes or power of them exercised In foro 1. Exteriori in facie Ecclesiae more publiquely in the sight of the Church to the reforming of offences and removing of scandals 2. Interiori conscientiae more privately to the comfort of the soule and quieting the conscience of the humble penitent 12. How men how doe they forgive Onely partially in regard of some part of some offences concerning them but God forgiveth to the truly penitent totally in respect of all parts of both guilt and punishment and fully whatsoever either the Church holily intendeth or men neglect or wilfully refuse to forgive if he please 13. How stands this with Gods justice As in justice even to the utmost satisfied in the sufferings of Christ and in mercy as he gave and accepteth him and in his merits for us 14. What is then required to forgivenesse of sins A lively faith in Christ whereby we apprehend him and his merits and perfections thereby applyed and made ours whence commeth true repentance forsaking sinne and cleaving stedfastly to God 15. What certainty of it Gods gracious promises in Christ effectually applyed and sealed to the soule by the ministry of the Church in the holy use of his Word and Sacraments 16. What learne we hence In this life seeking this priviledge in the Church 1. To make our calling and election sure in Christ. 2. To become truly a member of his so to have our sins forgiven 3. Obtaine peace of conscience thus and both with God and men 4. To disclaime our owne merits so in humblenesse crave and have Christs justice 5. To try our faith by our repentance and so by our assurance of forgivenesse and thus seeking we shall surely attaine it both from God and his Church and have peace with God and men 17. What followeth of this Resurrection of body as a consequent of forgivenesse of sins for as death entred by sin so sinne also taken away the punishment also to be removed which being of the body in part shall also in that part be dissolved at the last and the body raised 18. But how and when shall it be By the mighty power of God and in his word by the voice of his Angell and sound of his trumpet at the end of the world 19. How can this be Though wormes have eaten it or
supply of grace 23. How is he said to be in heaven As in his Throne and Palace of Glory and whence he is seen especially to manifest the same both in mercy and judgements 24 How his glory seen or manifested there 1. In the inferiour heavens by whose excellent creatures sunne and hoasts there as the heavens declare the glory c. Psal. 19. 2. In the third heaven where is manifest his blessed vision and fruition to the Saints and holy Angels 3. In the heaven of his Church where manifested to his Saints on earth and those that excell in vertue 25. How else is it manifested thence 1. As his Almighty power is chiefly seene by his great works and influence of goodnesse thence 2. As his Al-presence shadowed in the alcovering heavens universall architecture 3. As his al-sufficiency to himselfe and all his creatures signified by that universall covering 4. As his Al-seeing knowledge by that universall compasse of the curtaines or canopie and light of heaven and so 5. His Omniscence Omnisufficiencie Omnipresence and Omnipotence lively shadowed and represented in the heavens and as his purity holinesse represented in the purity and brightnesse of them and his mercies and judgements also from thence 26. How his mercies and judgements manifested thence 1. In the signes and wonders shewed thence to the terrour of the inhabitants of the earth 2. In the lightning and thunder storme and tempest causing feare and amazement and often distruction 3. In the clouds and raine as in Noahs flood sometimes bringing and threatning devastation 4. In the distinguishing dayes and nights times and seasons by the lights and revolution of heaven 5. In the influence of goodnesse into inferiour things as gracious dewes from heaven 27. How is he then by us conceived to be in heaven 1. In the heaven of sanctified soules by his grace 2. In the heaven of his Church by his mercy and goodnesse 3. In the heaven of visible heavens by his power and declarations of his glory 4. In the heaven of superiour heavens his Court and Palace in excellent glory with his heavenly Courtiers Saints and Angels 5. In the heaven of highest heavens dwelling in inaccessible light and glory 28. Is he not then on earth Not to be thought that he is absent any where that filleth all places by his powerfull presence in whom we live and move and have our being and though heaven his Throne yet earth his footstoole and both heaven and earth filled with his goodnesse and glory who both here and in heaven guideth and governeth all things 29. Why say we then so particularly in heaven Because that in most eminencie the heaven is his Throne or seat and Palace of glory and for our understanding as earthly Kings his image have Palaces of State to shew their magnificence so this heavenly Emperour hath that his celestiall Palace wherein is most perspicuously above all other places manifested his glorious Majesty 30. What more learne we hence 1. The greatnesse of comfort and considence that we should have in our heavenly Father 2. The height of our godly ambition to be worthy sonnes of this our heavenly heavens Father 3. The fulnesse of joy and gladnesse from consideration of the excellencies of this our heavenly father above all earthly fathers and this our King above all other earthly Kings and Emperours 31. How is this especiall comfort confidence or joy As our heavenly Father hath heavenly blessings and inheritance to give us and doth love his above all earthly fathers love who love but blindly ignorantly and imperfectly and he eternally without end or imperfection he hath all power and all Kings but wormes in comparison of him and like the dust under his feet yea Satan and all enemies tremble before him who is able to defend his from all adversaries and this our prayer is our speech to salute this our Father who is thereby assuredly knowne our God and Father as we more familiarly admitted into his presence to speake to him and so often to salute him in that heavenly language 32. But if we be his what need we often pray So much the more 1. To shew our duty and love to his honour 2. To approve our selves thereby in his favour so often and ordinarily even here admitted into his presence 3. To pay our duties that we owe of blessing praise and thankfulnesse the tribute of our soules 4. To renew the covenant of grace and cloath us in Christs garments and justice more fully 5. To reach out the hand of faith thereby continually to receive new blessings 33. What if we neglect it We not only shew our selves unworthy of blessings but to have no faith and not to be sonnes that desire not our fathers honour nor to receive blessings from him for if we will not 1. Offer our selves in his presence 2. Speake to him by confession 3. Aske him blessing by prayer 4. Salute him in praises 5. Reach out the hand of faith to receive blessings 6. Aske or speake for cloathing or meat Medicines or help Cordialls or other comforts in our fathers hand and gift shall we not shew our selves most unworthy of any blessings and worthy to be blotted out of his favour in consideration of which we ought often thus to pray as we are taught Our Father which art in heaven 34. What farther expositions may you make hereof In consideration how this Preface is applied to the whole Trinity not only in generall as one God in essence but in particular intimated according to their persons as by 1. Father remember the first Person in Trinity both to Christ and all us a Father 2. Our representing him in whom God is made our Father Christ our Brother Mediator Judge Saviour and redeemer 3. Which art in heaven intimating the holy Ghost inhabiting the Saints or Gods presence by his holy Spirit in his holy heaven both his 1. Saints and their soules by his graces Conscience by sanctification 2. His Church on earth by his mercies and consolations 3. His Church above by his glorious visitation and continuall comfort thus understanding particularly one God in three Persons Father Son and holy Ghost by these words Our Father which art in heaven 35. What followeth After this Preface in the second place the petitions of the Lords Prayer SECT 4. The three former Petitions of c. The Analysis and generall distinction of all the six petitions with the order of them and reason of the same this prayer is so excellent as in it comprehending the substance of all prayers and all the sorts and parts of them the number of the petitions and quality thereof the 1. petition for Gods glory why fittest so first to be paced The parts of this petition what meant by the name of God expressed in the third Commandement and what also by sanctifying his name and how to be performed by us in all our thoughts words and workes respectively all of them and so to be hallowed
Prophets and holy men that had beene since the world began to whom the promise still made or confirmed 38. Who was the Mediator in that Christ one and the same for ever though Moses the type of Christ then seen in his stead to stand between God and the people and making atonement yet Christ so in Moses and to the Fathers in many types and shadowes shewed and to bee seene and Mediator for all flesh with the Father now eternally 39. Who the Authour in the new Testament God the Father also in Christ the Mediator promiser and testator of his mercies and blessings to all his people that observe his Law 40. Who the other party All the faithfull his people on their parts promising to observe his Lawes especially that royall Law of love by which knowne to be his Disciples as which is the summe and fulfilling of the whole Law 41. Who the Dictator of it God himselfe speaking in Christ and Christ himselfe dictating both that Golden rule of Prayer Royall Law of Love All other necessary ordinances to bee observed by his and confirming of the old that were to be confirmed 42. Who the Penmen Both Christ himselfe in the great letters of his most holy life and actions and bloudy characters on the crosse and of his passion blacke letters of his death and buriall as well as glorious and golden letters of his resurrection ascention and sending his Spirit to the comfort of his and writing his Lawes in the hearts of the faithfull besides other holy Penmen and publicke notaries also 43. Who were they The holy Evangelists Apostles and Apostolicall Writers recording it by the assistance of one and the same Spirit the Enditer who also testifieth the same by continuall witnesses and evidence of power unto salvation to the Elect. 44. How signed With his bloud on the crosse on Mount Calvarie 45. How delivered To his Church the Apostles for them and their successors to preach teach interpret keep the same for the use of the faithfull to the worlds end 46. What witnesses Besides a cloud of witnesses then present and eye-witnesses of it thousands else of glorious Martyrs and Confessors throughout all ages testifying the invincible truth with utmost endeavours and dearest bloud in the power and evidence of Gods Holy Spirit 47. How sealed By the same Spirit to the hearts and soules of the Elect in those visible signs or seals the Sacraments representing his graces as engraven in them and presenting or conveighing and confirming the same to their soules 48. What graces in the Sacraments Answerable to their nature the promise in the Covenant and intent of the former Sacraments In Baptisme the Washing of the soul from sin Admission into the Church New birth and life in Christ. Lords Supper the Nourishment of us in the Church Strengthening our souls in the faith Feeding on Christ the bread of life and in remembrance of his death a mortifying our earthly members by repentance and a quickning of us in the Spirit in him raised from death to life and by him living 49. What is this order of this doctrine of the Sacraments to the rest After the doctrine of faith and obedience in the Creed and the Commandements and prayer set forth the meanes of obtaining grace to obey and please God the better come these seales of grace in the last place that after such teaching of the former and apprehension of them by the intellectuall powers of the soule the goodnesse of God descending even to the comfort of sense confirmeth his graces and promise of them by the use and acceptation of visible signes and elements for tokens and pledges of the same 50. How is the number so few as two Because it pleased the Lord so to appoint it and it is also sufficient and fittest as Being Baptisme our admission into the Church The Lords Supper our strengthening and maintenance in the same 51. How is it that five more have been added Not so rightly or properly but rather against the course and consent of best authority and antiquity 52. How say you so Because onely these two are so especially in Scripture acknowledged by our Saviour appointed and generally received by all required to be received and these only properly in all respects the others but improperly and not by all required to be received or acknowledged Sacraments 53. How appeareth this For that besides Scripture the ancient Fathers and chiefe Doctors generall consent and confesse only these two properly so intended As S. Cyprian lib. 2. Epist. 2. ad Stephanum Si utroque sacramento nasc antur they may be throughly sanctified and Sons of God As Saint Augustine de doctrina Christiana lib. 3. cap 9. pauca promult is facta facilima c. the Lord and his Apostles delivered few for many easily to be done divine to be understood and pure to be observed to wit the Sacraments of Baptisme and the Lords Supper As Saint Ambrose Tertullian Justine Martyr and divers others confessing the same and the others not to be so properly Sacraments nor capable of a Sacraments true definition in the right sense 54. What is a Sacrament then An outward and visible signe of an inward and spirituall grace given unto us ordained by Christ as a meanes whereby we receive the same and a pledge to assure us thereof 55. What here to be observed 1. The matter outward sensible singe and audible forme of words accedat verbum ad elementum fit sacramentum Inward spirituall grace represented and to be understood 2. The Authour ordained by Christ for difference from the Sacraments of the old Law and those improperly so called not having his institution 3. The end of it in respect of the use and benefit twofold 1. As a meanes whereby we receive grace 2. As a pledge to assure us thereof 56. How is it found in the Sacraments In the I. True Sacraments expressely in 1. Baptisme the 1. Matter Outward signe element And forme of words Inward grace 2. Authour Christ himselfe and his institution Go teach and baptise in the name of c. 3. End meanes pledge seal of grace 2. Lords Supper the 1. Matter in the outward sign form of words grace 2. Authour Christ himselfe and his institution 3. Ends a meanes pledge and seale of grace II. Others not so 57. How shew you it particularly of them In Matrimony Neither Authour Christ but institution of God in Paradise and in and by nature not grace Matter no visible signe prescribed or forme of words especially by our Saviour appointed End Not pertaining to all but onely who have not the gift of continencie may marry Not meanes or seale or pledge of any grace thereby promised or obtained but a holy estate of life in all that godlily enter into it and necessary for some but as Durand saith to speake strictly or properly no Sacrament 58. What of confirmation As saith Alexander Hales par 4. q. 24. neither did the
Lord institute it nor his Apostles but in the Councell of Melda ordained So for the Authour not Christ nor his institution Matter No visible signe or forme of words prescribed End not a seale or pledge of grace promised or appointed only of good use of comfort as a holy Ceremony when rightly used and not so precisely and properly a Sacrament 59. What of extreame unction It was but temporary and in use of the gift of miracles and healing and with them rather ceased then continued as having neither 1. The Authour Christ or his institution but Apostolicall use and tradition whiles it lasted or was truly in use 2. The matter no prescript forme of words especially by our Saviour though the Apostles used the ceremony 3. The end no such generall use and benefit in all times and places or promise annexed as a seale meanes or pledge of grace 60. How of pennance Though a most godly duty and to be performed of all as repentance faith and obedience are required of all yet not as a Sacrament instituted in the new Law or by Christ but a holy duty and both under the old and new covenant equally practised So neither having Authour Christ or his institution particularly for the beginning of it matter No prescript outward signe or form of words from his ordinance or inward part Or end instituted for a seal or pledge though a means of grace and so not so properly a Sacrament as a holy duty 61. How of Orders or Ordination Though wee finde both the institution and expresse form of a sacred ceremonious action therein in the new Testament used by our Saviour and his Apostles and form of words and necessity of perpetuity to the worlds end for the good of the whole Church that Calvins institutions lib. 4. cap. 19. Sect. 31. and cap. 14. Sect. 20. allow it in some sense to be a Sacrament and wee cannot well deny it yet not accounted an ordinary Sacrament in usum totius Ecelesiae to bee used by all the members though for the good of all and so not a sacrament as universal or pertaining to all but peculiar to one estate of men and consequently though a holy ceremony not reckoned among these chief but rather to be referred to those secondarily and lesse properly called sacraments 62. How came these other to be so accounted Sacraments 1. By means of S. Jerome translation naming them or some of them so 2. By means of the Fathers also calling them so in a large or lesse proper sense 3. By means of the number of seven as a sacred number and much affected by many Ancients 63. And is not this sufficient No For this wee might have by this meanes not onely seven but many more as many other holy actions ceremonies and other things have been called Sacraments As 1. Sacramentum Martyrii by S. Ierom ad Oceanum Martyrdome 2. Sacramentum Crucis by S. Augustine the Crosse a Sacrament 3. Sacramentum Ligni the helve of the hatchet that Elisha got the Iron out of the water with by Tertullian 4. Sacramentum Religionis Religion and the Military oath Sacraments called besides many other 64. What shall we then doe herein To consider the definition and thereby to find which are truly the Sacraments or the chiefe and of chief use in the Church and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called As for the Author if by men or their institution and not Christs not properly Sacraments Matter wanting either outward signe of Element or action Prescript forme of words ceremonie Inward grace propounded promised and so sealed End not generall Use benefit of promise annexed pledge seale or means of grace Or not by all to be in convenient time used want of any or especially many or all of these utterly destroy or abate the true nature of a true Sacrament as wee saw before in marriage legall Ceremonies the brazen Serpent the Rocke in the wildernesse and such like things though an outward signe and inward graces in some sort represented yet without Christs institution not properly Sacraments of the new Covenant yea and though by Christ and his Apostles ordained but for other uses as of comfort or to be used of some persons only and the like or not for a seal of the main grace of the covenant to confirme it though otherwise perhaps signes of great graces not so properly Sacraments as these two Baptisme and the Supper of the Lord which have all these parts conditions and prerogatives both authour matter manner end and generall use and necessity 65. Must all of necessity then use the true Sacraments Yes And therefore ordained as the generall meanes and seales of grace to all under the covenant and so appointed the ordinary pledges of the same though God who is above means can save without means yet we are to use the ordinary means by him appointed and not neglect the same if it may be had for so it were a contempt of God otherwise we may be held excused So generally necessary thus ordinarily appointed to all if they may be had otherwise not of that simple and absolute necessity as if without them impossible or no salvation 66. How many and what are the parts of a Sacrament then set forth in the definition of them Two the outward and visible signe and the inward and spirituall grace where is to be considered 1. The Relatum the outward signe 2. Corellatum the inward grace signed or signified 3. Relation of the signe to the thing signified representing the same and presenting it to the soule that receiveth it by faith 67. How shew you this then more fully Sufficiently well or amply and plainly enough to be seene in each of the Sacraments handled particularly SECT 2. Of BAPTISME Of Baptism and the severall parts thereof with their resemblance and relation of the one to the other explicated and considered the efficacie and vertue of baptisme in the renewing of us by being thereby received into the covenant of grace and engrafted into Christ being so washed in this Laver of regeneration and what is required of the person baptized viz. Repentance and Faith whereby is here briefly observed the descriptions of them and how they are to be found or considered in the infants that are baptised reason why Infants are baptised taken from Christ and his Apostles doings primitive times practise as well as from the succeeding of it to circumcision and the practice of the Iewish Church in that very point like ours as it is else so Catholickly re-received Elder persons baptised who may baptise and the severall sorts of baptisme with the difference between S. John the Baptist and Christs baptisme so by him instituted ends of baptisme why not to be iterated and here the practice of primitive times in this point declared and manner of their ordering of their Churches fitted as it were to that purpose to have that and all other holy actions decently performed whence the severall
efficacie from the person and office of Christ so his was inchoatively Christs absolutely the true baptisme 45. How did they differ from the legall oblations Many wayes but chiefly in that those legall oblations were no admission into the Church as this nor seales or means of grace but only ceremoniall clensings of ceremoniall uncleannesse of the body and outward testification of it whereas this is of the very actuall and naturall filth and corruption of the soule and they might and were often to be iterated this as a seale of our admission only once administred and they all abolished in Christ in whom this is founded 46. What are the ends of Baptisme 1. The chiefe end the 1. Sealing of the Covenant of grace and so the solemne testification of our clensing by Christs bloud Justification and Regeneration in newnesse of life II. The other lesse principall ends as to be 1. A testification of our dutyâ— obedience and thankfulnesse 2. A signe and symbole of our admission into the Church and Covenant and so in that respect not to be iterated 3. A note of discerning us and the members of the Church from all others 4. A token of unity in the Church 5. A means of gathering the Church together and confirmation of our faith 6. A memoriall of the afflictions we must undergoe in this worlds sea by the crosse 7. An occasion also to remember our deliverance from the deluge of sin here as in a Noah's Arke where though immergimur non submergimur 1 Pet. 3. 21. 47. Why ought not baptisme to be iterated Because as once borne so once new borne and admitted into the Church and Covenant and though often comforted and continually nourished and confirmed in the Church by the use of the other Sacrament yet this admission only once to be used 48. How of those that fall out of the Church They are renewed by repentance wherein the force and efficacie of Baptisme is stirred up in them and though againe admitted by penitence into the visible company of the faithfull the Church or Congregation not understood a second time admitted into the Covenant of grace nor Baptisme to be iterated but the vertue and efficacie thereof showne by repentance and acknowledged in that readmission and so wee are but once borne or new borne in the Church though often raised restored fed and comforted as seen especially in the often use of the other Sacrament 49. How hath this been used and practized in the Church In effect as it is now from the very primitive times and all antiquity or indeed more strictly the doctrine of penitence where we finde even the Church it selfe so ordered and disposed as fittest for the practice of this godly discipline as may be seen in the Ancryan Councell Anno 163. Can. 2. 3 4. 5 6. 7. c Where severall and distinct places observed in the Church for the penitents Catechumeni audientes fideles and sacerdotes or Cleriâ—i as also the Centuriatores Magâ—eb though no great friends to good order are driven to confesse and note in their Cent. 3. c. 6. p. 124. in the Canons of Gregory Bishop of Neo-Caesaria scholar of Origen by them cited and the distinct places five of them there remembred 50. Which are they 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church porch or neer the Church doore where the penitents humbled themselves under lâ—gatos lachrymas mitterent and desired the faithfull as they entred to pray for them 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the auditory within the Church where the audientes and behind them the penitentes such as were admitted aâ— manuum impositionem as it were the first degree after penance performed 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Catechumeni might heare lectionem tractatum and see some rites and place where the fideles did communicate but not the mysteries themselves but were before that dismissed 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the fideles were allowed a more eminent place and penitents behind them after imposition of hands obtained where they might behold and desire the mysteries but not yet participate and therefore stood whiles the fideles kneeled to distinguish them and signifie their estate 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which understood all the upper part of the Church viz. the whole Chauncell and Quire where the holy mysteries celebrated and the communion participated by the fideles or faithfull and beleevers and penitents when so admitted and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of these for that after penance fully performed they were at last there again being reconciled received to the Sacrament Who before had staied 1. At the Church doore and 2. In Auditorio ut supra and 3. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gradatim ascendendo 4. Huc admissi and so Origen after his fall Extra fores with the penitents and divers worthy men as holy Natolius who prayed them that entred the Church in token of his contrition Calcate me tanquam salem insipidum Philip the first Christian Emperour not admitted but by degrees having stood Loco penitentium as Theodosius ejected and faine to doe so Theodor. lib. 5. c. 17. and some even Priests after lapse and penance no further admitted but to Communio Laicorum which was distinct from Communio Sacerdotum So Trophimus a Priest and Novatus as Euseb. 6. 4. and 3. Cyprian 4. Ep. 2. the strict discipline of those primitive and purest times 51. Were there then so divers degrees in the Church Yes as we see many degrees â—'re admitâ—ance to the Sacrament of baptisme and the Eucharist and more and greater probation evidently e're into holy orders 52. In what manner Recorded in Histories the Churches Monuments and holy Fathers thus distinguished in their Classes 1. The Educati in their Schooles where the Catechistae frequented for education of youth and teaching converts neere the Churches 2. Audientes admitted to hear the expounding and Homilies in the Church where even heretickes heathen or any might come to bee instructed 3. Catechumeni who taking a liking to Christian Religion and intending to be baptized had a place more honorable then the ordinary Audientes assigned and might see more then they as the place of the Fideles communion and Adyta barred from strangers the ceremony of whose admission was Signum crucis in fronte as Saint Augustine teaches Catechumeni non renati per sacrum baptisma solâ—m in uâ—eâ—o Ecclesiae per signum crucis concepti Lib 2. 4. de Symbolo ad Catech. So he faith Credo signat se signo crucis 4. Competentes who sufficiently instructed and desiring baâ—tisme had therefore given their â—ames to the Bishop who so taught it might say the Creed but not the Lords prayer quia nondum renati per baptis nec filii dicendi the ceremony of whose admission to baptisme was thus On Ashwednesdav in Sackâ—loth and Ashes unde dies cinerum dictus beginning with the Fast and prayer fourty dayes before Easter Iejuniis