Selected quad for the lemma: virtue_n
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A13281
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The sweet milke of Christian doctrine in a plaine and naturall method, by question and answere, for their better vnderstanding, for whom it is chiefly written.
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Sym, John.
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1617
(1617)
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STC 23585; ESTC S106181
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11,515
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34
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THE Sweet Milke Of CHRISTIAN Doctrine In a plaine and naturall Method by Question and Answere for their better vnderstanding for whom it is chiefly written 1. PET. 2.2 As new borne Babes desire the sincere milke of the Word that you may grow thereby LONDON Printed by George Purslowe for Iohn Hodges 1617. To my VVelbeloued friends and Neighbours the inhabitants and people of Leigh in Essex grace mercy and peace be multiplied from God the Father through our Lord IESVS CHRIST ** AS there is not anie one thing whereof he that is in hand to build any great and magnificent building should bee more carefull then that he do lay the foundatiō therof firm and sure otherwise he shall not only lose his cost and trauell spent about it but also endanger his life in it by the vnexpected tumbling of it downe vpon his head so likewise that Christian who would so build vp and reare the great and lusty frame of the work of his saluation that hee may not in the end both lose his labour and charges and also himselfe bee crushed vnder it and vtterly perish by the dreadful fall thereof as it befell to him who built his house vpon the sand Math. 7.27 hath need to look to lay the foundation thereof certaine sure and proportionable in the vndeceiuable and steady principles grounds of Christianitie which doe virtually comprehend and sustaine the huge and weighty burden of the whole building of religion wherin he doth repose himselfe Which grounds though they ly low in the building are not therefore the more to be neglected or dispised of any but rather the more to be regarded and carefully preserued for the necessary vse and aboundant profit which thence doth arise to a sound Christian for this foundation beeing once well layd and continued it is a strong fortresse against errour and heresie for though a man be not so expert in the Scripture as to know the true and naturall meaning of all the texts thereof yet may he boidly reiect that doctrine 2. Ioh. 10 which doth not proportionably agree with the frame and analogie of faith Rom. 12.6 summarily comprised in the grounds of religion for the simple truth comming all from the same Spirit cannot bee contradictorie to it selfe Againe by the knowledge of the principles of religion a good Christian may be both an vnderstanding and iudicious Reader and hearer of the word for there is not any truth deliuered cōcerning our saluation which he may not plainly see both to arise from and agree with some of the grounds and principles of religion whereunto he may referre it for the truth is vniforme Finally a man furnished with the sound vnderstanding of these grounds 1. Pet. 3.15 2. Tim. 2.2 is able to render a good and sufficient reason of his faith and to informe and establish others in the same things not confusedly only in some good notes here and there scatteringly gathered but orderly and with iudgement in the whole frame of Christian Religion briefly compact in one intire bodie Further that these Principles of Religion should bee set downe by way of Question and Answer it is without questiō the most profitable way for the simpler sort of people the which course of catechising is both largely cōmended by the learned and straightly vrged by authority of which kind of teaching there be models and methods almost infinite which in my iudgement is not to be blamed as a vice but rather commended as a vertue when they doe all agree in the same substance of truth though differ in the manner of contriuing and handling thereof according to the variety and multiplicity of the gifts of Gods Spirit 1. Cor. 12.4 for therby a more irrefragable testimony is publikely giuen to the truth when all writings apert and after seuerall maners doe all agree in one and the same verity And whereas the disposition manners and opinions of seueral people in seueral places and ages do differ for the rectifying thereof these seuerall and differing formes and methods of teaching are wel by Gods prouidence fitted Now seeing that after that Catechifme set downe in the book of Common praier whereby children are prepared for confirmation wee are not by authority tied only to vse al any one certaine form of Catechism for the edification of them of riper yeeres therefore taking the benefit of that common liberty for the further building vp of that part of Gods Church committed to my charge I doe by the long and earnest importunity of many of you my louing friends to whō I am not onely willing cheerefully to impart my trauels 1. Thes 2.8 but euen also mine owne selfe for your good suffer this briefe and plaine draight to be wrung from me to come abroad amongst multitudes of the same nature not hereby to finde fault with or disparage any of them but that thereby with my greater ease I may the better benefit and helpe you both by catechising and preaching for when both catechising and preaching come framed out of the same mould the one orderly agreeing with the other the one doth both confirme and illustrate the other to the hearers as when the foundation and walls of a house are both of one proportion it is most strong and sightly and also the Church being by this little publike taste satisfied and contented touching the same doctrine Gal. 2.9 which you are ordinarily taught in priuate her approbation and allowance thereof may bee a strong motiue to cause you the more to regard it for my part I haue no greater ioy then that you walke in the truth 3. Ioh. 4 Take this as a fore-runner and pledge of a larger Treatise which some of you haue much expected to wit the body of practicall and case diuinity which longer time by further experience and study must first better perfect and polish In this method I haue sought to be both short and plaine for to helpe the memorie and vnderstanding of the meanest amongst vs the proofes I haue quoted with the Answeres the words whereof I pray you to search for the benefit both of your selues and families that your faith being built not vpon mans word but Gods 2. Tim. 1.12 it may remaine sure knowing whom you haue beleeued And so I pray you my good friends giue all diligence to make your calling and election sure 2. Peter 1.10 5 by adding vnto your faith vertue to vertue knowledge to knowledge temperance to temperance patience to patience godlinesse to godlinesse brotherly kindnesse to brotherly kindnesse loue and so being careful that both you and yours bee fearers of the Lord Psal 115.11 12 13 14. you may be assuredly perswaded that God will be your helpe and shield he will blesse you both great and small the Lord wil increase you more more you and your children as hee hath done your vertuous forefathers in this place who haue proued it true that Godlinesse is great
gaine 1. Tim. 6.6 Now the very God of peace sanctifie you throughout and I pray God your whole spirit and soule 1. Thes 5.23 and bodie be preserued blamelesse vnto the comming of our Lord Iesus Christ AMEN Your louing and carefull Minister and Pastor IOHN SYME A PRAYER WEe doe humbly thanke thee O Lord our God and heauenly Father for thy manifold and gracious mercies continually bestowed vpon vs for the good both of our soules and bodies whereof we doe humbly confesse our selues to bee most vnworthy in regard of our vnthankfulnes and manifold and grieuous sinnes whereby we doe alwaies offend thy sacred Maiesty and vexe thy holy Spirit but thou O Lord who art the infinite fountaine of mercy haue pitty and compassion vpon vs poore sinners to illuminate the blind eyes of our minds that wee may see our sinnes and wretched estate so soften our flinty hard hearts that wee may therefore relent and melt before thee vnder the sense and féeling of the grieuousnesse of the same and so to frame our affections that wée may euer loath and abhorre them And gracious Father of heauen forgiue and pardon vnto vs our sinnes saue and deliuer vs from this our miserable condition through the onely merit and mediation of thy Sonne our Sauiour IESVS CHRIST And grant vnto vs a true and sauing faith to beleeue in him that we may thereby be grafted into him and may be by his bloud washed from all our sinnes and cloathed with his righteousnesse that so wee may haue in our consciences the swéete testimony and assurance of thy loue and fauour in him and giue vnto vs thy holy Spirit wherby in the vertue of Christ Iesus wee may growe vp in newnesse of life that wee may thereby glorifie thée For this purpose Lord blesse vnto vs al good means that we may know thy wil that we may remember it that wee may loue it and delight in it and giue vs grace so to expresse the power of it in our liues in all godly wisdome and discretion that wée may euer keepe the faith and a good conscience to the end Lord preserue and keepe vs from all dangers of soule and body prouide and blesse for vs al things needfull and grant vs comfortably to be contented therewith Lord fit vs for our callings make vs faithfull in them and blesse our trauels and labors therin Giue vs grace euer to haue our conuersation with thée in heauen for the which Lord keep vs and prepare vs and bring vs thereunto in thy good time that so we may raigne with thée for euer in happinesse through Iesus Christ our Lord and onely Sauiour To whom with thee and thy holy Spirit be all honour glory and prayse for euer and euer AMEN THE SWEETE milke of Christian doctrine in a plaine and naturall method by Question and Answere Question WHat is the chiefe and principall end of our being and of the whole course of our liues whereat we ought alwaies to ayme in euery thing which we do or vndertake Answere That wee may glorifie God 1. Cor. 10 31. Eph. 1.6 Phil. 2.12 and worke out our saluation in feare and trembling Q. What sure light and vnfallible rule are wee to obserue and follow for our certaine direction and guide in our choise and vse of that course meanes whereby wee may verily attaine and come to that our entended purpose and end A. The diuine and sacred word of God only 2. Pet. 1.19 2. Tim. 3.15 16 17. contained in the holy Scripture of the olde and new Testament containing perfectly and plainely all things néedefull to make the man of God perfect Q. What things are necessary for vs that wee may thereby indeed glorifie God and work out our owne saluation A. Sound knowledge and holy obedience Ioh. 13.17 Q. What things are we principally to know A. God Ioh. 17.3 2. Cor. 13.5 Iohn 1.18 and our selues Q. How are we to know God A. As he hath reuealed himselfe vnto vs. Q. How hath he reucaled himselfe vnto vs A. Hee hath reuealed himselfe vnto vs Rom. 1.19 20. Iohn 5.39 Heb. 1.3 Ioh. 14.9 first by his works secondly by his word thirdly in his Sonne our Sauiour Iesus Christ Q. What is God A. Hée is a Spirit Ioh. 4.24 1. Tim. 6.16 Rom. 11.35 Iob. 11.7 Exo. 34.6 infinite hauing his being of himselfe in whom is infinit perfection and happinesse and from whom all things doe flow and procéed and in him and for him haue their being he is one in essence three in persons Iam. 1.17 Rō 11.36 Mat. 10.29 1. Tim. 2.5 1. Iohn 5.7 1. Cor. 15.47 Father Sonne and holy Ghost Q. How are we to know our seluess A. We are to know our selues both as we be of our owne natures and also as we be by the speciall sauing grace of God Q. How are we to know our selues as we be of our owne natures A. We are to know our selues Eccles 7.29 as we be of our owne natures both as we were by nature vncorrupt in the estate of innocencie and as we are by nature corrupt in the estate of miserie Q. What were wee by nature vncorrupt in the estate of innocencie A. In the estate of innocencie or nature vncorrupt wee were created by God male female consisting of soule and bodie in Adam and Eue perfect according to the Image of God in wisedome righteousnesse and true holinesse enioying all things needful for our happinesse in that estate Gen. 2.7 Eccl. 7.29 Gen. 1.27 Col. 3.10 Eph. 4.24 Psal 8.4 in which condition we were able alwaies so to haue continued but changeable according to our owne mutable free-will either to stand or fall as we should choose Q. What are we now by nature corrupt in the estate of miserie A. We are the children of wrath and disobedience cast out of Gods fauour and protection through our transgression in our first parents Adam and Eue who did Ephes 2.3 Esay 59.2 Rom. 5.18 19. Gen. 3.6 Rom. 2.5 contrary to Gods command eate of the forbidden fruit at the diuels perswasion which miserable condition we haue euer since by our personall and actuall sins confirmed and augmented Q. What things doe make vs in this corrupt estate to be so miserable A. Our sinne Esay 6.5 Pro. 11.21 Rom. 5.12 and the punishment of our sinne Q. What is sinne A. Sinne is the transgression of the Lawe of God Q. Which be the parts of sin A. The corruption and guilt thereof Q. What kinds of sinne are we defiled with and guilty of A. Wee are both defiled with 1. Ioh. 3.4 Rom. 5.14 Rom. 3.23 and guilty of Originall and Actuall sinne Q. What is Originall sinne A. Originall sinne is the common sinne of our nature corrupt which wee haue from our first conception in and through our sinfull Parents by natural propagation and discent which consisteth first Psal 51.5 Rom. 5.19 Iob. 14.4 Rom. 3.10 11