The Key of Knowledge, Catechism 3 – Title page 4
THE THIRD Forme of knowledge, or the Fathers Catechisme.
Winter quarter.
MNason.
1 Sund. in Adv.Que. 1.What is that which is the thirst of every mans soule and the chiefe scope of mans life?
Apollos.
Answ.That very same thing which in one word or tearme is called Felicitie, happinesse, or beatitude: others call it the chiefe good.
Mnason.
2. Sund. Adv.Quest. 2Wherein doth mans chiefe good, or happinesse consist?
Apollos.
Answ.Neither in 1 wisdome, or knowledg, nor in 2 glory and honour, nor 3 in pleasure, nor 4 in dignitie, nor 5 in riches, nor 6 in health and strength, nor7 in favour and esteeme, nor 8 in morall vertue, nor 9 in temporall life, nor 10 in immortality it selfe. Neither any of these, nor all of these together, nor any other created thing can quench the thirst of mans soule, nor be said to bee the chiefe good of the reasonable creature.
Mnason.
3 Sund. Adv.Quest. 3Why so, I pray you?
Apollos.
Answ.Because whatsoever may prove mans chiefe good, must necessarily be invested with this double propertie, 1. that it bee All-sufficient, that is simply, and absolutely able of it selfe to fill the heart, and satisfie the soule, 2. That it be indeficient, and perpetuall, so as the Soule cannot bee made sad either with the sence or feare of loosing it. Now the very best of created, and sublunary felicities, if they incline any thing to sufficiencie or perfection, they are commonly very short and momentany: if they be more lasting, they are usually very dilute and imperfect.
Mnason.
4 Sunday Adv.Quest. 4What then is, if these bee not, neither can be?
Apollos.
Answ.OnelyOnly the All-sufficient Lord himselfe, who is All in all both in himselfe, and unto us: and who is onelyonly able and willing to fill every corner of the heart with sátietie and content, and to give us full measure, pressed downe, shaken together, and running over.
Mnason.
Sund. after Christm. dayQuest. 5Whereby then may wee be so knit and united unto God, as to be partakers of his All-sufficiency, and beatitude?
Apollos.
Religion is the thing which doth unite and cement man unto his God,Religio à religando, quia cultu divino animas nostras Deo religemus, cum ab eo defeccramus Aug. lib. de vera religione, tom. 1. whence it hath its name from tying and knitting, because our soules which by lapse and sinning were dissevered from God, by religion and divine worship are conjoyned unto him againe.
Mnason.
1. Sund. aft Epiphanie.Que. 6.Can any Religion or kinde of divine worship doe this?
Apollos.
Noe; onelyonly the true christian religion can doe it. To which purpose the words of the 18 Article agreed on by the whole clergy of both provinces, Anno 1562. are worthy observing: They also are to bee accursed that presume to say, that every man shall bee saved by the Law or sect which hee professeth, so that hee be diligent to frame his life according to that law and the light of nature: for holy Scripture doth set out unto us onelyonly the name of Iesus Christ,whereby wee must bee saved.
Mnason.
2 Sund. aft. Epiphanie.Qu. 7.Who may truely be called a Christian?
Apollos.
Whosoever is admitted, and matriculated by baptisme into the church and being there doth professe the wholsome doctrine of Iesus Christ, and withall is of such a reformed life, that his practise gives not his profession the lie, such an one is entituled to that honourable name and stile of a Christian.
Mnason.
3 Sund. after Epiph.Qu. 8.How many chiefe and principall parts or heads are there of Christian doctrine?
Apollos.
Foure, 1. of Faith or thinges to bee beleeved, the rule whereof are the 12 Articles of the Creed, 2. of Love, or things to be done, the rule whereof are the ten Commandements: 3. of Prayer, or things to be asked, the rule whereof are the six petitions of the Lords prayer: 4. of the Sacraments, or thinges to be received.
Mnason.
4 Sund. after Epiph.Quest. 9What was the cause, why this Creed was thus first composed?
Apollos.
To be theaAmbr. serm. 38. key of Faith, andbWhitak. contr. Stapl…t. de autor. S. Scripturae, l. 1. c. 14. § 9. Durand. l. 3. dist. 25. qu. 2. Epitome or abridgment of whole Scripture. For the canon of holy Scripture being large, and in many places hard to bee understood, it was necessary to abridge those truths which were of absolute necessity to salvation, to the end that all might learne them, and take up the badge of their profession
Mnason.
5 Sund. after Epiph.Que. 10Are all thinges which belong to Faith contained herein?
Apollos.
All points necessary to be knowne or beleeved to salvation, are either expresly and directly heerein set downe,D. Tho. 22. q. 1. art. 6. 8. 9. ad 1. or else by way of reduction and reference may bee brought fitly to some one of these Articles.
Mnason.
Septuages.Que. 11Why is it called the Apostles Creed?
Apollos.
There are three Creeds famed all over the christian world: 1. this of the Apostles, made for instruction in the faith. 2. the Nicene creed,Vifcherus, l. 5. c. 20. … made for the explanation of the faith. 3. Athanasius his creed, made for the defence of the faith. Now there are two reasons why it is called the Apostles creed; th' one is at the most but probable, because the Apostles themselves made it, every one adding his article, and as it were casting in his shot; th' other is certaine; Vrfin. Catech. q. 23.because it containes the summe and abridgment of all the Apostles doctrine.
Mnason.
Se…agefima.Que. 12What is the true and full importance of the word [I beleeeve.]
Apollos.
It imports and implies three thinges, 1. the knowledge of a divine truth, 2. an assent unto it, 3. an affiance and trust in it.
Mnason.
Quinquagesima.Que. 13What is propounded to our faith to beleeve in the first Article, I beleeve in God, the father Almighty, maker of heaven and earth?
Apollos.
Two grand doctrines, to wit, first the doctrine of the Creation of the world by Gods omnipotencie: and then the doctrine of divine providence, or preservation of the same, ever since it was created. Which two differ onelyonly thus, that Creation was a short providence, and Providence a long Creation.
Spring quarter.
Mnason.
1 Sunday in Lent.Que. 14What is the summe of the second Article [and in Iesus Christ, his onelyonly Sonne our Lord]?
Apollos.
In it 5 things are propounded to our faith to beleeve, 1. that he is Iesus, that is, a Saviour, 2 that hee is Christ, that is, anointed and appointed by God to be our priest, prophet, and king, 3 that he is the Sonne of God, to wit, naturall and begotten, 4 that he is his onelyonly sonne, 5 that he is our Lord to governe us, as well as our Iesus to save us.
Mnason.
2 Sund. in Lent.Que. 15What containes the third article [conceaved by the holy Ghost, borne of the virgine Mary]?
Apollos.
It containes that great mystery of Godlinesse that a Spirit was generative and a virgin fruitfull, that is, the admirable way of the incarnation of our Lord Iesus Christ: of which Article this is the orthodoxe sence, that the holy Ghost did by it's immediate vertue, and divine power, without any seminall commixtion, prepare, sanctifie, and secundate the wombe of the virgine Mary, so as at once, and in an instant the whole humāe body of Christ was formed, and then his reasonable soule was created and infused into his body.
Mnason.
3 Sund. in Lent.Que. 16How much is comprized in the fourth article, hee suffered under Pontius Pilate, was crucified, dead, and buried, descended into hell.
Apollos.
The five degrees of his Humiliation, each surpassing other. Namely, first his Passion, hee suffered, &c. 2 his Crucifixion, or manner of suffering, which was the encrease of his passion, was crucified, 3 his death, a degree beyond his crucifixion, dead. 4. his inhumation, and enterment, more then his death, and buried, 5 his descent into hell, a degree beyond the grave, hee went downe into hell unlesse you will make his descent into hell the first degree of his Exaltation, rather then the last of his Humiliation.
Mnason.
4 Sund. in Lent.Que. 17What thinke you is the safest to hold in that vexed question of Christs descent into Hell?
Apollos.
I deeme it the safest way to hold the doctrin in generall, and implicite termes; that he went downe into hell, the place of the damned, as being the most ancient doctrine of the Catholique Church, but not too boldly or peremptorily to define either touching the 1 subject, or 2 manner, or 3 end, or 4 time of his descent.
Mnason.
5 Sund. in Lent.Qu. 18What is expressed in the fifth Article, hee rose againe the third day from the dead.
Apollos.
The first degree of his Exaltation, to wit, his resurrection from the dead, together with the circumstance of time, the third day, upon which very point did depend all the credit both of his person, doctrine, and miracles, and even of the christian religion it selfe, which should bee dispersed to all the ends of the world.
Mnason.
Sund. next before East.Que. 19What is tendered to our faith in the sixth Article, hee ascended into heaven, and sitteth at the right hand of God.
Apollos.
The second and third degrees of his Exaltation, to wit, first, his Ascention, that the fourth day after his resurrection, upon mount Olive…, he did visibly, locally, and corporally according to his humane nature, and by the vertue of his owne Godhead, ascend into the third and highest heaven. Secondly, his session at his fathers right hand, by which is ment, that hee was exalted farre above all Angells and men in his very humane nature, and with his father is coeternall and coequall.
Mnason.
Que. 20Easter day.How expound you the seventh article, from thence shall hee come to judge both the quicke and the dead?
Apollos.
It containes the fourth and highest degree of his Exaltation: and the meaning of it is, that though the decree, and authoritie of judgement doe belong equally alike to all the three persons, yet the externall visible act, or execution of judgment shall wholly bee put into the hands of Christ, the sonne: when to the greater comfort of the godly, their Saviour shall bee their Iudge, and to the wickeds greater terrour, he whom they have crucified, shall sit upon them.
Mnason.
1 Sund. aft. Easter.Qu. 21How doe you sence the eighth Article,I beleeve in the holy Ghost?
Apollos.
That there is an holy Spirit, which is a distinct person from the father and the sonne, and yet equall to, cōsubstantiall with, and proceeding from both: whose offices are,*Spiritus e…ce 1 docet, 2 renovat, 3 copulat que , 4 regit que , & 5 …consolatur 6 arrha salutifera. 1 Illumination, or knowledge, 2 Regeneration or sanctification, 3 to unite and joyne us to Christ our head, 4 to guide, and governe us in the right way to eternitie, 5 to comfort our hearts in both inward tentations, and outward crosses, and 6 lastly, to seale us unto the day of redemption.
Mnason.
2 Sund. aft. Easter.Qu. 22.How much is contained in the ninth article, I beleeve the holy Catholique Church, the communion of Saints?
Apollos.
Foure particulars, 1. that there is a Church, to wit, a congregation of men and women elected before time, and called in time by the word and Spirit out of the whole masse of mankind, to bee a chosen generation unto God. 2 that this Church is holy both in regard of 1 Persons, 2 meanes, 3 time, and 4 place of Gods worship. 3. that it is Catholique, that is, not circumscribed or limited, but universall in regard of 1 doctrine 2 members, 3 time, and 4 place. 4. that in this holy Catholique Church there is a Societie and communion of Saints, which have not onelyonly union with Christ, but also Communion one … another.
Mnason.
3 Sunday after EasterQue. 23Recite now the tenth article, and then explaine it.
Apollos.
I beleeve the remission of sinnes, that is, I beleeve that every transgression of the law, whereof I am guiltie since I had a being, is not onelyonly pardonable, but (after faith and repentance) pardoned unto mee, and further, that though none but God can properly, and of himselfe forgive my sinnes, yet a lawfull minister, who hath gifts from God, and calling from men, may both declare it to the peace of my Conscience, and also bee Gods instrument to conveigh the same unto mee.
Mnason.
4 Sunday after EasterQue. 24What importeth the eleventh Article, wherein wee professe the resurrection of the body?
Apollos.
It importeth 3 things, 1 that there shall bee the instauration of the same flesh, the recollection of the same bones and dust. 2 an evocation of the same soule either out of the place of blisse or misery. 3 the reuniting of them together, so as there shall be the same individuall compound after the resurrection, both for kinde and number, as was before death.
Mnason.
5 Sunday after Easter.Que. 25Tell me first the words, and then the meaning of the twelfth and last Article, and so you shall have satisfied mee in the first head of Catechisme, which is touching thinges to bee beleeved.
Apollos.
The wordes are these, I beleeve life everlasting the sence is this, that there is an unconceaveable, unutterable estate of perfect blisse, and full happinesse, where there shall be a necessary absence of all evill, and a necessary presence of all good, which ere long shall bee the lot and portion of mee in particular, and in generall of all those who in this life are justified and sanctified.
Mnason.
Sund. after Ascension.Que. 26Why doe wee conclude the Creed with Amen?
Apollos.
It makes it of a perfect and circular forme. For Amen the last word is neither more nor lesse in value and importance then I beleeve the first, including three thinges, I knowledge, 2 assent, and 3 affiance.
Summer quarter.
Mnason.
WhitsundayQue. 27Proceed now to the second chiefe head of Catechisme: the ten Commandements, the rule of love, or of thinges to be done; and first give mee the most auncient and receaved division of them.
Apollos.
That is the very same which was given by God, the Lawgiver himselfe, who divided these ten precepts into two tables, placing foure in the former, to point us out our duty to God; and sixe in the latter, to set forth our duty to man.
Mnason.
Trinity. Sunday.Que. 28What rule is most necessary to be premised for the better understanding of these ten holy lawes?
Apollos.
1 Sunday after Trin.Que. 29This, that every Commandement hath either expressed, or understood, both an affirmative part to bar sinns of Omission, and a negative part to barre sinnes of Commission.
Mnason.
Shew mee both those parts in the first Commandement.
Apollos.
The affirmative part is this, Thou shalt choose Iehovah to bee thy God, and him onelyonly shalt thou know, feare, love, trust in, and serve. The negative is expressed, Thou shalt not have any other Gods, by which is prohibited 1. Atheisme, or the having of noe God to worship, 2. Polytheisme, or the having of diverse Gods, 3. Idolatrie, or the having of a false God.
Mnason.
2 Sunday after Trin.Que. 30Shew mee the affirmative, and negative parts of the second Commandement.
Apollos.
This is the affirmative: thou shalt worship God by such meanes, and after such a manner as is agreeable to his nature, and prescribed in his word, to wit, in spirit and in truth, John 4. 24. the negative is this: Thou shalt not worship the true God after a false manner.
Mnason.
3 Sunday after Trin.Que. 31Doe the like in the third commandement, I pray you.
Apollos.
The affirmative part of it is this, in all things give God his due glory, or conferre all due honour to God that is, both to his divine nature, and essence, to his word, and to his workes. The negative is this, thou shalt neither with unreverend thoughts, or with blasphemous words, or with prophane and irreligious actions strike through the glorious and ever blessed name of God, or bereave him of the honour due unto him.
Mnason.
4. Sunday after Trin.Que. 32Proceed on to the fourth commandement, the last of the first table.
Apollos.
It's affirmative part is this, Remember to keepe holy the Sabboth day, whereby we are commanded two things, first, to keepe an outward rest, or cessation from labour: Secondly, to sanctifie, or keepe holy that rest. The negative part is this: Thou shalt not prophane the Lords Saboth, either in the excesse by a Judaicall and superstitious observation of the outward rest, or in the defect, by neglecting either the publique or private sanctification thereof; as namely by taking libertie to doe any manner of worke, which falls not under one of these three heads, workes of Pietie, Charitie, or necessitie.
Mnason.
5 Sunday after Trin.Que. 33What say you to the fifth commandement, Honour thy father and mother?
Apollos.
It is a commandement of relations, prescribing the mutuall offices of all inferiours and superiours. The affirmative part enjoyneth all reverence, love, obedience, and gratitude towards our elders, betters in gifts of body, mind, estate, patrons, and benefactors, domesticall parents, scholasticall parents, ecclesiasticall parents, politicall parents: and back againe all care, governement, protection, provision, and indulgence of them to us downeward. The negative part prohibiteth all manner of disrespects, and disregards either of superiours towards their inferiours, or of inferiours towards their superiours.
Mnason.
6 Sunday after Trin.Que. 34Unfold now the sixt commandement, Thou shalt not kill.
Apollos.
The affirmative part is this: Thou shalt by all direct and lawfull means safeguard and defend the life and person both of thy selfe, and of thy neighbour. The negative is this: Thou shalt neither with a violent hand, nor a virulent tongue, nor a hanging countenance, no nor so much as an uncharitable thought hurt limme or life, soule or body of thy selfe, or thy neighbour.
Mnason.
7 Sunday after Trin.Que. 35Expound the 7. commandement:Thou shalt not commit adulterie.
Apollos.
The affirmative part is thus much, thou shalt preserve to thy selfe, and to thy neighbour both the inward puritie of the soule, and the outward chastlty of the body. The negative thus much: thou shalt shun all fleshly uncleanenesse, both of the heart in motions and passions, and of the eyes in lookes and speculations, and of the eares in listening to filthy talke, and of the tongue in wanton speaking, and of the body in perpetrating any sort of uncleane action.
Mnason.
8 Sunday after Trin.Que. 36Explaine the eigth commandement, Thou shalt not steale.
Apollos.
In it God makes an hedge about our estate; and the affirmation of it is this: thou shalt first by just getting, and then by faithfull disposall and stewardship of thy goods, beare up thine owne, and thy neighbours estate, that you may bee rather helpefull then needfull to others. The negation is this, thou shalt neither by idlenesse, nor improvidence, nor cousenage, nor injustice, nor riot, or by any other meanes wast, or impoverish the lively-hood and estate of thy selfe, or thy neighbour, whereby you …ought to provide for your selves, and your families, and relieve the necessities of the Saints.
Mnason.
9 Sunday after Trin.Qu. 37.Give mee the sence of the ninth commandement, Thou shalt not beare false witnesse against thy neighbour.
Apollos.
In it God setteth a watch before the doore of our lips, and the affirmative of it is this: thou shalt not onelyonly thy selfe not hurt or give a willing eare to the detractors tongue, but thou shalt uphold and propugne according to truth and justice, the credit and good name of thy selfe and neighbour. The negative is this: thou shalt neither by publique slander, nor by private backbiting, nor by secret whispering, nor by causlesse suspitions, nor by wrested misconstructions, nor by listening to others accusations and suggestions scandalize thine owne, or thy neighbours fame.
Mnason.
10 Sund. after Trin.Qu. 38.Lastly Sir, what meaneth the tenth and last of the commandements, thou shalt not covet, &c.
Apollos.
Oh this precept is able to humble, and smite on the knees, the most prevaricating sinner, and proud Pharisie in the world, for if there be any that be conceited on his owne righteousnesse, and thinke hee hath kept the 9 former, yet must he needs confesse his guilt in this last, for the affirmative part of it enjoynes us holy thoughts, holy desires, sanctified imaginations, pure and unpolluted fantasies; and the negative forbids not onelyonly formed concupiscences, or those second motions which are accompanied with acts of reason, and consent of will, but even the first stirrings, and ticklings of the minde to sin, and even such imperfect concupiscences, as whereunto wee yeeld no liking or consent.
Mnason.
11 Sunday after Trin.Que. 39Who then can be saved? can any man keep the Law?
Apollos.
Yea, as it is qualified by the Gospell, for Evangelicall obedience abateth, and taketh off the rigour of the Law, and is satisfied with weake performances, if so be they bee filled up with repentance, Greg. Qui non potest agnum offerat columbam, i. …qui non potest innocentiā offerat poenitentiam.and faith in the bloud of Christ. The poore who could not offer a lambe were to offer a dove, that is, they who cannot performe innocencie, must offer penitencie.
Autumne quarter.
Mnason.
12 Sunday after Trin.Que. 40Proceed on to Prayer, the third Catechumenall head, and first tell mee why the preface of the Lords prayer is in these, and none other words, Our father which art in heaven.
Apollos.
To strengthen our faith before wee pray, in the persuasion, and acknowledgement first of his goodnesse in that he is Our father, and therefore will helpe us, and secondly of his power in that hee is in heaven, and therefore can helpe us.
Mnason,
13 Sunday after Trin.Que. 41What doe we implore in the first petition, hallowed be thy name.
Apollos.
That Gods name that is, first himselfe, secondly his word, thirdly his works may bee magnified and hallowed, and honoured, and praised, and glorified, and sanctified both of himselfe, of Angels, of men, of bruites, of vegetables, and of all creatures according to the power and language given them by God.
Mnason.
14 Sunday after Trin.Que. 42What doe you aske in the second petition, thy kingdome come?
Apollos.
That whereas Gods kingdome is 3 fold, of power, of grace, and of glory, wee pray that the kingdome of his power may come upon us, the kingdome of his grace may come into us, and for the kingdome of his glory, that we may come into it.
Mnason.
15 Sunday after Trin.Que. 43What is the meaning of the third petition, thy will be done?
Apollos.
Wee pray, first that Gods will may be done actively by us, that nothing that wee doe may displease God, and passively upon us, that nothing that God doth may displease us. And wee further pray that this both our active obedience in reference to Gods commanding will, and passive obedience in reference to Gods disposall will, may be as cheerfully, speedily, sincerely, universally, and constantly performed by us, as it is by the Saints and Angells in heaven.
Mnason.
16 Sunday after Trin.Que. 44What is contained in the fourth petition, give us this day our daily bread
Apollos.
In it wee beg all necessary blessings, and every word of the petition is to have the full weight: for the word bread teacheth contentation, the word our teacheth us justice and diligence: the word us teacheth us charitie: the word give, Gratitude: the words to day and daily, moderation of minde, in regard of too much and sollicitous caring for to morrow.
Mnason.
17 Sunday after Trin.Que. 45What beg wee of God in the fifth petition, forgive us our trespasses, &c.
Apollos.
As in the 3 petition God was mans patterne, so here in this man is Gods patterne,foreign ▪ &c. Theophil. for wee beg that God would remit unto us all our sinnes, whether actuall or originall, whether of omission, or commission, whether of ignorance, or knowledge, whether open or secret, whether great beames and camels, or small moates and gnats whether raigning, or onelyonly molesting, whether of our child hood, youth, manhood, or old age, whether lastly of thought, word, or deed, and all this according to the rule, and stander… of our owne charity, as wee forgive them that trespasse against us: so that wee burthen our selves, and bind our selves with most grievous ferrers,Gravissemis vinculis nos alligamus, nisi quod profitemur impleamus, Leo serm. 5. de quadrages. if we our selves perform not what we undertake, and professe.
Mnason.
18 Sunday after Trin.Qu. 46What beg wee in the sixt petition, leade us not into temptation, but deliver us from evill.
Apollos.
That whether tentations be ascending, or injected, whether they be tentations of probation or deception, whether they be tentations to sinne, or for sin, whether we be tempted by God, or by Sathan, or by man, or by our owne lusts and concupiscences, yet wee pray that God would deliver us from the evill of tentation, which is, that hee will not suffer us to bee tempted above our strength, but give a gracious issue together with the tentation.
Mnason.
19 Sunday after Trin.Que. 47What imports the word Amen?
Apollos.
It is the seale of this prayer, and is both the voice of faith, and the voice of desire, as much as to say, Lord I beleeve these thinges shall be so, and I desire earnestly they may be so, both for thy glory, and the Churches good.
Mnason.
20 Sunday after Trin.Que. 48Which is the fourth, and last part of Catechisticall divinitie?
Apollos.
Of the sacraments, which in one word cannot better be defined, then that they are the visible word, wherein, and whereby Christ crucified is preached and declared to our eyes.
Mnason.
21 Sunday after Trin.Que. 49Now whereas the most perfect and exquisite knowledge of any thing is to see it in its causes,Scire est per causas scire. and that there are foure causes of a thing, the efficient, from which it is, the matter of which it is, the forme by which it is what it is, and th' end for which it is, first shew mee which be the efficient causes of a sacrament.
Apollos.
Christ himselfe, the head of his Church is the onelyonly Author, or principall efficient cause of a Sacrament, none but hee alone having power to institute, or ordain one in the Church, but a lawfull minister is the instrumentall, or secondary efficient cause; hath power to administer and officiate, as Christ had to institute.
Mnason.
22 Sunday after Trin.Que. 50Which is the matter of which a sacrament consists?
Apollos.
It is threefold, 1 the outward signe representing, 2 the inward grace represented, 3 the word sanctifying.
Mnason.
23 Sunday after Trin.Qu. 51wherein consists the inward forme, or essence of a Sacrament?
Apollos.
In the analogy and proportion betwixt the outward signe, and the inward grace, which may be called a sacramentall union, or conjunction.
Mnason.
24 Sunday after Trin.Qu. 52.How manifold is the end of a Sacrament.
Apollos.
Twofold, 1. to signifie, 2. to exhibit the graces of God therein specified and sealed. And the 12 articles thus beleeved, the ten commandements thus kept, the sixe petitions thus powred forth, and the two Sacraments thus administred and receaved, bring a man about in a blessed circular motion unto the first-point of all, to wit, true blessednesse or happinesse.
FINIS.
AN ALPHABET CONTEINING THE BRIEFE OF what is to bee either knowne, or done by them, who unfeignedly desire to make acceptable approches to the Lords Table.