Catechetical QUESTIONS, VERY Necessary for the under­standing of the PRINCIPLES of RELIGION.

CONFORMED To the DOCTRINE of the CHURCH of ENGLAND.

By SIMON LOWTH, Vicar of Tylerhurst, in the Deanery of Red­ing, in the Diocess of Sarum.

LONDON, Printed for Chr. Wilkinson at the Black-Boy in Fleet-street, and Tho. Burrel at the Golden-Ball under St. Dunstans Church. 1673.

To my Native Coun­try-men and Anti­ent Neighbours, the Parishioners of Thur­caston, in the Coun­ty of Leicester.

Dearly Beloved,

THese Catechetical Questions were at first intend­ed only for the private instru­ction of mine own Children, and since they are come to be [Page] made Publick, I cannot wish the use of them, more or soon­er, to any others, than to your selves: And indeed ye have the greatest right to them: For if our Country, or our Friends can challenge any share in us, then it is but fit, that ye (among whom I drew my first breath) should have the benefit of my La­bours; and my daily Prayer to God is, that they may prove serviceable to you, and all Christs Church. I have aimed at no higher but to be an Instructor of Babes, to in­form the Ignorant, that the Catechumeni, the Competentes, [Page] the Neophytes and such as are unskilful in the Word may come to know and believe those things that are necessa­ry for their Souls health. And so I have not only fit­ted the Subject of my Dis­course to the Persons for whom the Business is design­ed, but I have also used such a Stile as will be both answerable to the Argument, and suitable to mine own way of expression; which I have always Studiously affected in imitation of him who was the glory of that place, a man famous in his Genera­tion (and that was indeed [Page] a Burning and a Shining Light, yet memorable for his Plainess) Father Hugh La­timer Bishop and Martyr, whose immediate Successor I con­ceive my self to be (in School-education and Holy Orders) among the Natives of Thurcaston.

I know there have been (since him) my Seniors in the Parish (as my honored Friends Mr. Anthony Huxe­ley of Cropston, and Mr. Samuel Marshall of Ansty) but in Thurcaston I have not found any man made a Priest (who was born there) be­tween the Martyr and my self. [Page] And this hath been the ground in me of a constant inclina­tion and ambition to be his Disciple.

I thought once I should have succeeded him in his Martyrdom also, when I was brought by a Party of Armed Men, with much Fury and Violence, out of my House at Dingley in Northampton­shire to be Hanged at mine own door, upon several ac­cusations of Malignancy, and especially because they were informed that I usually then Prayed for the Kings Maje­sty, the Queen, the Prince [Page] and the Royal Progeny in a silent pause (as I came to the Prayers for them in any part of the Liturgy, as I officiated in the open Church) which was forbidden to be done publickly and audibly upon pain of death. But though I suffered Sequestration and the spoyling of my goods there, for my Zeal to the Church and Loyalty to the King, yet I had not the honor (like him) to resist unto blood.

And since I have not at­tained to the full height of his sufferings, I have often wished that I could have acted so high, as by like [Page] motions to have walked in his steps, and to have follow­ed his great example in the exercise of all the Theologi­cal and Moral Virtues, and of all the Gifts and Fruits of the Holy Ghost, and in the practice of all good works and of the Offices of Chri­stian Justice, which I have heard to be very conspicuous in him. But in these he was as far beyond what I can reach, as he was before me in time and, above me in Dignity in the Chuch, and in his Eminency in the World.

[Page]There is nothing then where­in I may more neerly and lively represent him, or which in it self may be more con­ducible to my purpose, than with much plainness of speech to deliver (to them that will vouchsafe to look so low) these my poor and true endeavours in my service of the Church.

And if this their slender­ness be no hindrance to them in their entertainment among the gentle and Courteous Readers, but that they (mean and plain as they are) prove useful and accep­table to Gods People, it is [Page] enough in it self, and there is no more in the desires of,

Dear Countrymen,
Your most devo­ted Servant, Simon Lowth.
In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.

SEarch the Scrip­tures, &c. St. John 5.39.

Give attendance to Reading, to Exhortation and to Doctrine, 1 Tim. 4.13.

And continue thou in the things which thou hast learn­ed, and hast been assured of, knowing of whom thou hast learned them: And that from a Child thou hast known the Holy Scriptures which are able to make thee wise un­to [Page] Salvation through Faith that is in Jesus Christ.

All Scripture is given by Inspiration of God, and is pro­fitable for Doctrine, for Re­proof, for Correction, for In­struction in Righteousness, That the Man of God may be per­fect, throughly furnished with all good works.

But whereas those things that have been taught us by the Holy Prophets and Apo­stles of our Lord and Savi­our Jesus Christ; and which are most surely believed among us, are many in number, and of divers considerations, and are not so exactly delivered [Page] in order, as that they can either all at once be compre­hended in our minds, or be­ing comprehended, can be so kept in memory, that the ex­plication of them may be ob­vious and ready at hand up­on all occasion of teaching; Therefore our Antient Fa­thers have very wisely digest­ed the whole substance and form of all the saving Doct­rine into these four heads, Viz.

  • 1. The Apostles Creed.
  • 2. The Decalogue or Ten Commmandments.
  • 3. The Lords Prayer.
  • 4. The Sacraments.

[Page]For that all things which are to be held as Points of Chistian Faith (whether they belong to the knowledge of God and the Creation and Preservation of the World, and Redemption of Mankind; or whether they appertain to the Rewards laid up for the Righteous, and to the Pu­nishment of evil doers) are contained in the Doctrine of the Creed.

Those things that are refer­red to the Law (whose End is Charity) are set down in the Decalogue.

Whatsoever can be hoped for, wished or desired in or­der [Page] to Salvation, is com­prehended in the Lords Pray­er.

And lastly, all that God hath appointed as means and instruments for the obtain­ing of Grace, are comprised in the name of Sacraments.

Whereupon it followeth, that when as these four (as it were Heads or Common places of the Holy Scriptures are well explained, there can almost nothing be want­ing for the understanding of those things which a Christian man ought to know and be­lieve to his souls health.

[Page]And we may plainly per­ceive out of the sixth Chap­ter of the Epistle of St. Paul to the Hebrews (verse 1, 2.) that such as these were the first grounds of Christian In­stitution or Catechism in the Primitive Church, and that there was ever a necessa­ry instruction and belief of certain points had by word of mouth and Tradition be­fore men came to the Scrip­tures, which could not treat of things so particularly in any one place as was requi­site for the teaching of all necessary grounds. And the points instanced in, there, [Page] are, The foundation of Re­pentance from dead works (this was the Doctrine of Penance before Baptism) and of Faith towards God (which was the twelve Articles con­tained in the Apostles Creed) The Doctrine of Baptismes (that is the manner and necessity of Baptism.) Impo­sition of hands after Bap­tism, called Confirmation. The Articles of the Resur­rection, Judgment, and such like, without which things first laid, if one should be sent to pick his Faith out of the Scriptures, he must Read much to do it, and per­haps [Page] he would be (at last) very far to seek.

So then the Church Ca­techism is to be taken of us as the sum of Christian Re­ligion (gathered ready to our hands out of the Holy Scriptures by the Church) that contains all things ne­cessary for us to know, and consists of Propositions in num­ber but few, yet in substance, of such moment, that they are sufficient to make a man wise unto Salvation; in which, howsoever Learned Men may go beyond common Christians and exceed one another by many degrees, yet if we [Page] respect the Radical Truths, that are the necessary and common instruction of all the Children of the Church) there is not an Ʋnity only, but such a kind of equali­ty also brought in among all sorts of Christians, as was heretofore among the Is­raelites in their collection of Manna, where he that ga­thered much, had nothing over, and he that gathered little had no lack, Exodus 16.51. 18. 2 Cor. 18.

Now the Catechism be­gins with our Matriculation (our initiation or entrance) into the Church, when [Page] we give up our Name to Christ and take a new Name from Him: So the first Question that is used, is;

What is your Name?

Catechetical QUESTIONS, CONFORMED To the DOCTRINE of the CHURCH of ENGLAND.

Of Names.

Q WHat is your Name?

A. N. or M.

Q. What is the use of Names?

A. To distinguish or note the difference between one thing and ano­ther.

Q. By how many Names are you usually called?

[Page 2] A. By my Christian-name and my Sir-name.

Q. Why is it called your Christian-name?

A. Christian is of Christ, because it sheweth my entrance into Christ, which giveth me my Being in Grace.

Q. Why is the other called your Sir-name?

A. Sir-name is of Sire, a Father, because it signifieth my descent and succession from my Father, which under God gave me my Being in Nature.

Q. Whenas Nature is before Grace, and we have our Sir-names from our Fathers, before we have our Christian-names from Christ, why then is the Christian-name set before the Sir-name?

A. To shew the dignity and excellency of the state of Grace, above the condition of Nature.

Q Why doth the Catechism begin with ask­ing of your Name?

A. Because my Christian-name shew­eth the difference between me and an Infi­del, and is the remembrance of my initia­tion or entrance into the Church, and it is the badge of my Christian profession, by which it is fit that I shew unto the Cate­chist who I am, and that I am a member of the Church, before he deal with me in the nstruction of Religion.

[Page 3]Q. Who gave you your Name?

A. My Godfathers and my Godmothers.

Q. Why are they called Godfathers and Godmothers?

A. Because they present me to God in Baptism, which is the Sacrament of Rege­neration whereby I was born again unto God.

Q. What is the special use of Godfathers and Godmothers in Baptism?

A. Godfathers and Godmothers in Baptism;

  • 1. Are Witnesses of that which is done.
  • 2. They are Sureties for performance of that which is to be done.

Q. Of what did they bear witness that is done?

A. They did bear witness first, and es­pecially, that I was born within the Church, of believing Parents, that are Christs and Abrahams seed according to promise (Gal. 2.29.) and so partakers of the Covenant that God made with Abraham, to be a God unto him and to his seed. (Gen. 17.7.) Not to that only which is of the Law, but to that also which is of the Faith of Abraham who is the Father of us all. (Rom. 4.15.) And therefore that I had a right to be ad­mitted to the Sacrament of Baptism.

[Page 4]Q. But is not the Parents affirming of the same, and their profession of their Faith a better evidence of this, than the witness of Godfathers and Godmothers?

A. I answer, That Children are brought to Baptism, not as the children of this or that particular man, but as children of the Church, that is, as the children of Chri­stian men or Believers. And to prove this, the testimony of three or four Christian men of known Faith and Credit (when in the mouth of so many Witnesses every word is established) is better evidence than the bare report or profession of the Parents, (being interessed in that report, as parties) especially there being many men that are not able to give an explicit account of their Faith, though (nevertheless) they be true members of the Church, and believe right­ly those things that are necessary to Salva­tion.

Q. Of what else are your Godfathers and Godmothers Witnesses?

A. They are Witnesses also of the pub­lick act of the Priest, and of my being re­ceived into the Church.

Q. But may not the whole Congregation be witness of this also?

A. They may. Yet they that are called [Page 5] on purpose, and are paritcularly concern­ed in it, would likely be surer and proper­er Witnesses, if there should be any que­stion of it.

Q. Of what are Godfathers and Godmo­thers Sureties?

A. They are Sureties, but as my Prox­ies: for I did engage by them as Sureties, for my doing of those duties which I am bound to perform.

Q. But why are not the Parents rather to give in this Security, than the Godfathers and Godmothers?

A. The Parents are not enjoyned by the Church at Baptism to look to their chil­drens education, because they are bound to do the same otherwise, namely by the Law of God and Nature.

Q. If the Parents are bound to do it, what need the Godfathers and Godmothers be Sure­ties for it?

A. Yes, there is need of them for the greater Security; As in a Bond at the Com­mon Law, the Principal is bound in duty to pay the debt, yet the Sureties are brought in to engage themselves for the same, by contract and promise to secure the pay­ment, in case the Principal should be neg­ligent of his duty, or be hindred by some [Page 6] casualty or be prevented by death.

Q. When did your Godfathers and God­mothers give you your Name?

A. In Baptism.

Q. What is Baptism?

A. Baptism is the Sacrament of Rege­neration, wherein I was made the mem­ber of Christ, the child of God, and an in­heritor of the Kingdom of Heaven.

Q. Were you not the child of God, the mem­ber of Christ, and an inheritor of the Kingdom of Heaven before Baptism?

A. No. I being by nature born in sin, and the child of wrath, was thereby made the child of Grace.

Q. Are all they that are Baptised parta­kers of Grace, and so in the state of Salva­tion?

A. Yes. This is plain, because they are thereby made the members of Christ, the children of God, and the inheritors of the Kingdom of Heaven: and so there is no condemnation to them are thus in Christ Je­sus, so long as they walk not after the flesh, but after the spirit; that is, till they com­mit some actual sin.

Q. Did you undertake nothing when you [...]ad this grace bestowed upon you in Bap­tism?

[Page 7] A. Yes. For Baptism is the answer of a good conscience towards God, (1 S. Pet. 3.21.) It is a mutual Stipulation wherein there must be a promise made on both sides.

Q. What did you then promise to God?

A. I promised and vowed three things. 1. That I should forsake the Devil and all his works, the pomps and vanities of the wicked world, and all the sinful lusts of the flesh. 2. That I should believe all the Ar­ticles of the Christian Faith. 3. That I should keep Gods holy Will and Com­mandments, and walk in the same all the days of my life.

Q. Did you make this promise then?

A. Yes.

Q. How could that be possible, when as you knew not any thing that was then done?

A. I promised and vowed this by my Godfathers and Godmothers.

Q. Was it your promise then that they made at your Baptism?

A. Yes.

Q. How cometh this to pass?

A. Because they promised and vowed for me, in my name, and therefore I must be supposed to have made that promise and vow my self, though not with my own [Page 8] mouth, yet with the mouth of my Proxies and Sureties, who did not then so much en­gage themselves that I should hereafter do it, as speak in my stead by way of substi­tution, representing my voice, and taking upon them an Obligation for me, whom they then personated and acted.

Q Do you think then that you are bound to do and to believe as they have promised for you?

A. Yes verily, or else I must solemnly disclaim and renounce, and really and ef­fectually forfeit all my part in the grace of God, and the benefit of Baptism.

Q. Will you therefore take that charge up­on your self?

A. Yes: I will: and I do freely acknow­ledge the engagement to be mine, since which my Godfathers and Godmothers undertook for me at Baptism.

Q. Do you think that you received any great benefit at Gods hand then in Baptism?

A. Yes; and hereupon I bow my knees unto God, and heartily thank our Hea­venly Father, as for all outward and tem­poral things (because in him I live and move and have my natural being) so much more for that he hath called me to this state of Salvation, and hath made me the [Page 9] member of Christ, the child of God, and an inheritor of the Kingdom of Heaven.

Q What moved God to be so good and gra­cious to you?

A. No worth, nor merit, nor desert in me, but only his own love and mercy to­wards me, in, by, and through Jesus Christ our Saviour.

Q. Do you think that you are able to per­form this vow and promise that you have under­taken?

A. Not that I am sufficient of my self to think any thing of my self; but my suf­ficiency is of God (2 Cor. 3.5.) And it is he that worketh in me to will and to do, (Phil. 2.17.) and so his grace is sufficient for me, and by his help I can and will do all things through Christ that strengthneth me, Phil 4.13.

Q. How will you attain Gods help, and find grace in time of need?

A. I will pray (without ceasing) unto God to give me his grace (his preventing, and his following, or co-operating grace) that I may not only begin, but also grow in grace and continue in the same unto my lives end.

Q. What if a man do not perform these conditions?

[Page 10] A. Then his state will be worse than theirs that are not Baptised; because he hath not only disobeyed Gods Command­ments, and done those things that in them­selves are evil and unjust, but also he hath broken his Oath, Promise and Covenant with God, therefore his condemnation shall be the greater.

Q. But is not sin to be forgiven that is com­mitted after Baptism?

A. Yes. If a man can repent, God will for­give any sin at any time, yet a man is not so renewed by penance afterwards, as he was at Baptism: For Baptism taketh away sin (whether it be Original as in children, or both Original and Actual, as in men of age that are Baptised) according to both the guilt and the punishment (except on­ly Concupiscence or natural corruption which is the punishment of Original sin) But repentance after Baptism, taketh a­way indeed the guilt of sin, and so the final condemnation, yet not always the tempo­ral punishment, which sometimes must be suffered as Gods correction, sometimes may be prevented or mittigated by Pray­ing, Fasting, Alms and Corporal afflictions.

Q. How shall a man do to perform the first part ef his Promise, which is, to forsake the [Page 11] the Devil and all his works, the pomps and va­nities of this wicked world, and all the sinful lusts of the flesh.

A. That is done at first in the very act of abhorring, abjuring, renouncing and forsa­king the Devil, the World and the Flesh, and resolving then against them in Baptism. But the performance is afterward com­pleated and perfected by keeping the o­ther two parts of a mans promise, in the continued acts of Faith and Obedience. And this I conceive to be the reason, why the Church in her Catechism repeateth no­thing of this part of our promise, after the mention of it in Baptism, but only tells us of the act of renouncing, and presumeth that it is not, or (if men do their duty) need not be reiterated but by the perfor­mance of the other two, which being care­fully observed, sin cannot reign in our mor­tal bodies, that we should obey it in the lusts thereof, or follow it and be led by it.

OF THE CREED.

Q. VVHat do you mean by the Arti­cles of the Christian Faith?

A. I mean the Apostles Creed.

Q. Why are they called Articles?

A. Articulus, is the diminutive of Artus, and it signifieth a little Joynt, Lim or Mem­ber: and therefore they are called Articles, because they are the Joynts and Members of our Faith, containing all the particulars thereof that are necessary to Salvation: For as the Members of the Body are distin­guished by Joynts, so in the Confession of Faith, whatsoever is to be believed distinct­ly and severally by it self, in difference to another point, is rightly and fitly called an Article.

Q. What is Faith?

A. Faith is a gift of God, and a light [Page 13] whereby man being illuminated doth con­ceive, firmly assent, and cleave unto those things which the consent and authority of the holy Church proveth to be revealed and delivered to us by God, in holy Scrip­ture.

Faith respecteth not the order of Na­ture, nor trusteth the experience of senses, nor relyeth upon strength of reason, but upon the power and authority of God, who can neither deceive nor ever be deceived.

Q. Why is it called the Apostles Creed?

A. To distinguish it from the other two Creeds used in the Church Liturgie, viz. St. Athanasius his Creed, and the Nicene Creed; as also from all other Confessions of Faith, as that of Calcedon, &c.

Q. Were the Apostles then the Composers of this Creed, as St. Athanasius was of his, and the Nicene Fathers were of theirs? Or was it gathered out of their Writings only, as agreeable to their Doctrine?

A. The Apostles themselves were the Composers of it.

Q. At what time did the Apostles com­pose their Creed?

A. When they were all together at Je­rusalem, filled with the Holy Ghost before they dispersed themselves abroad to preach [Page 14] the Gospel to several Nations, then they a­greed upon this, as the common Subject and Rule of all their Preaching, that there might be no difference in their Doctrines after their departures one from another. Anno Domini Christi 44. Anno Imperatoris Claudij 2. July 15.

Q. Was it composed by them all together, and delivered as the common result of their joynt determination, like the Decrees of a Ge­neral Council? or did every several Apostle deliver his own particular Dictate in it, and so every one give in his Article?

A. It is an antient and received Traditi­on, that every one of the Apostles compo­sed his several Article, and therefore they are twelve Articles according to the num­ber of the twelve Apostles.

Q. Can you tell me which Article was made by each particular Apostle?

A. Yes (according to the Tradition) St. Peter gave in the first; I believe in God the Father Almighty maker of Heaven and Earth.

St. Andrew the second; And in Jesus Christ, his only Son, our Lord.

St. John the Evangelist the third; Which was conceived by the Holy Ghost, born of the Virgin Mary.

[Page 15]St. James the Son of Zebedee the fourth; Suffered under Pontius Pilate, was Crucified Dead and Buried.

St. Thomas the fifth; He descended into Hell, the third day he rose again from the Dead.

St. James the Son of Alpheus the sixth He ascended into Heaven, and sitteth on the right hand of God the Father Almighty.

St. Philip the seventh; From thence shall he come to judge the quick and the dead.

St. Bartholomew the eighth; I believe in the Holy Ghost.

St. Matthew the ninth; The Holy Ca­tholick Church, the Communion of Saints.

St. Simon the tenth; The Remission of Sins.

St. Judas Thaddeus the eleventh; The Resurrection of the Body.

St. Matthias the twelfth; The life ever­lasting.

Q. Is there any probability of truth in this Tradition?

A. There is first, the like probability that is in other Ecclesiastical Traditions, in that it hath been delivered to us by Godly men, who of their piety were not willing, and in policy could have no reason to de­ceive us with a false story.

[Page 16]Then again, this is plainly intimated in that Greek word [...], and from thence the Latin word Symbolum, which signifieth a Shot, a Collation or Contribution, and im­plyeth that every particular Apostle con­ferred his several Article to the whole Sum and Reckoning of the Creed.

Q. But hath not the Word divers other sig­nifications?

A. Yes. And very fitly answering to the Creed. As when it is called an Agree­ment, it signifieth that it was consented to by all. Sometimes it is a watch word, a signal or mark of distinction, by which a man may know his fellow-souldier from his enemy. And so it is the badge of our Pro­fession, by which you may know the diffe­rence between a Christian and an Infidel; as a Souldier is known in the field, as well by the Word, as by his Coat and his Co­lors. Yet the first sense (as it is a Contri­bution or Share or Shot) is as proper as a­ny, and seemeth most to be warranted by the Derivation and Etymologie of the word [...] à conjiciendo, from cast­ing together, or adding one thing to another.

Q. Why is it called Creed?

A. Creed is of the first word in Latin, Credo to believe. So that to say our Creed, [Page 17] is to say our Belief, that is, that which is to be believed.

Q. Is it sufficient for a Christian man to believe those things only that are contained in the Apostles Creed?

A. Those things especially are the first and immediate object of our Faith, and are to be believed in express terms. But also (with those) we must believe the Ca­nonical Scriptures (out of which they may be proved) and the expositions and right consequences drawn by the Church from them both, and also the other Orthodox and Catholick Confessions of Faith, as the Creeds of St. Athanasius, Nice and Chalce­don; And also those Traditions which we have received by faithful hands from the Apostles.

As that these and none other are Canoni­cal Scriptures.

That the Jews Sabbath (which was on the last day of the week, to wit, on Satur­day) is changed into our Lords-day or Sunday.

That the power of Governing the Church, and Imposition of hands belongs to the Bishops, and such like, that are agreea­ble to the Articles of our Creed.

Q. But is not this to make new Articles of Faith?

[Page 18]No. These are but explanations of, and deductions from the Apostles Creed. As the Nicene, Athanasian and Chalcedon Creeds are not new ones, or other Creeds, but the expositions of the old one.

And concerning those aforenamed Tra­ditions;

1. When I know this Creed is agreable to, and to be proved by the Canonical Scriptures, then I must believe that to be the Scripture, which the Church by Tradi­tion commendeth unto us for the same.

2. Again, When I believe there is a God, and that he is to be worshipped, and so that some time is to be set a part for his service; then I am easily induced to believe, that This day (that is, the Lords-day) is the fittest standing time, which was first begun by our Saviours Resurrection, and secon­ded by his appearing to his Disciples, con­firmed by the coming of the Holy Ghost, and by the meetings of the Apostles, and continued unto our time by the practice of the whole Church.

3. Lastly, When as I believe the Holy Catholick Church to be a Communion of Saints, a company of faithful people, then it easily followeth, in my perswasion, That our Saviour Christ (who is the God [Page 19] of order) left not this Society in confusion for every man to do and teach when and what he listeth: as though all Christians upon their Baptism, had presently power given them to Govern, Teach and Ordain in the Church, as they should see occasion: But that our Saviour left this power to his Apostles, and they left their Authority (to set things in order that should be want­ing in the Church upon emergent occasions, and to Ordain Priests in every City) not to all Christians, nay nor to all Priests, but to some particular men; as to St. Ti­mothy at Ephesus, and to St. Titus in Creet, &c. And therefore they only (that is, the Bishops) are to be acknowledged to have this Authority of Jurisdiction and Ordinati­on, who can derive it from the Apostles, and prove themselves in these very things to be the Apostles Successors.

Q. VVhat do you chiefly learn out of the Ar­ticles of the Christian Faith?

  • 1. I learn to believe in God the Father, who hath made me and all the world.
  • 2. In God the Son, who hath redeemed me and all mankind.
  • 3. In God the Holy Ghost, who sancti­fieth me and all the elect people of God.

Q. VVhat? Do you believe there be three Gods?

[Page 20] A. No: There be three Persons, and but one God: The Father, the Son and the Ho­ly-ghost, are onely one Con-substantial, Co-eternal, and Co-equal Essence, but three persons.

Q. VVhat do you mean by a Person?

A. A Person is one who hath his own sub­sistence (which no other besides hath) pro­per to himself.

Q. How is it possible that there should be three Persons in one Essence?

A. With men it is impossible, but not with God. Indeed this is such an high and and dreadful Mystery, that it is not safe to say any more of it, but that I do believe it, that there is three in one. The Father is made of none (as it is in St. Athanasius his Creed) The Son is of the Father alone, and the Holy-ghost is of both. And by these several properties they are really distin­guished each from other. For the substance of God with this property [to be of none] maketh the Person of the Father. The very self-same substance with this property [to be of the father] maketh the Person of the Son. The same substance having added to it the property [of proceeding from the other two] maketh the person of the Ho­ly Ghost. So that in every Person there is [Page 21] implyed both the Substance of God, which is one, and also that property which caus­eth the same Perrson really and truly to differ from the other two. This is the truth. But how cometh it to pass, I can­not say, you need not, nay you must not search, only believe.

Q. Out of what words in the Creed do you learn to believe in God the Father who hath made you and all the world?

A. Out of the words of the first Article, I believe in God the Father Almighty, maker of Heaven and Earth.

Q. What do you observe in this Article?

A. 1. That there is a God.

2. That there is but one God.

3. That there are divers Persons in the Godhead implyed in Father.

4. That God expresseth himself to us; 1. By the Unity of his Essence, God. 2. By Trinity of Persons, Father. 3. By his At­tributes, as Almightiness, Infiniteness, &c. 4. By his Works, (expresly) of Creati­on, and (consequently) of Preservation of Heaven and Earth, and all things that are therein visible and invisible.

Q. Do you not believe that the Son and the Holy Ghost is also Almighty and Maker of Heaven and Earth?

[Page 22] A. Yes. For as we say the Father is God, the Son is God, and the Holy Ghost is God, and yet they are not three Gods, but one God: So we say, the Father is Al­mighty, the Son is Almghty, and the Holy Ghost is Almighty, and yet there are not three Almighties, but one Almighty: And so we say, the Father is the Maker of Hea­ven and Earth, and the Son is Maker of Heaven and Earth, and the Holy Ghost is Maker of Heaven and Earth, and yet they are not three Makers, but one Maker of Heaven and Earth. For although by a pe­culiar manner of speaking according to our capacity, in respect of the Persons; we call the Father Almighty, Maker of Heaven and Earth, because he is the first of the Per­sons in the Godhead: And we attribute Wisdom to the Son, because he is the e­ternal Word of the Father: And Goodness to the Holy Ghost, because he is the Love of them both: Yet indeed, these, and all other outward Actions and Attributes of God, are common to all the Persons of the Godhead.

Q. In what Articles do you learn to beleive in God the Son, who hath Redeemed you and all Mankind?

A. In the 2, 3, 4, 5, 6, 7, Articles.

[Page 23]Q. What is the reason that the work of Mans Redemption, done by the second Person in the Trinity, is more largly and in more Arti­cles set down, than the work of the Worlds Cre­ation?

A. 1. Because it cost more to Redeem the Soul, than to make the World. The work of Redemption is greater than the work of Creation, and consisteth of more circumstances. 2. To teach us, that as we ought to respect other Doctrine, so this in a more special manner, as that we deter­min to know and rejoyce in nothing, more than in Jesus Christ and him Crucified.

Q. Could not God have Redeemed Man­kind by a word, as easily as have made the World?

A. Yes. For with God all things are and ever were possible. God had other means in his power to save us, than by the death of his Son; but a better and more convenient way to demonstrate his Love and Mercy towards us, and to manifest his Wisdom, Power and Justice against Sin, Death, and Satan, He had not; for God chose the best. When He first decreed this way to save Man, it was in His Power to have appointed another way, if it had plea­sed Him: So that God was not tyed to de­termin [Page 24] this way upon any necessity, as if the choice of other means failed Him: But this, in the Wisdom of God common to all the three Persons in the Holy Trinity, was allowed as the most honorable and accep­table way to God, and the most favoura­ble and comfortable way to Man.

Q. Did Christ Redeem none but Man­kind?

A. No. God spared not the Angels that sinned, but cast them down to Hell, and delivered them into chains of darkness, to be reserved unto Judgment, 2 St. Pet. 2.4. St. Jude 6.

Q. Did Christ Redeem all Mankind?

A. Yes. The words of the Church-Cate­chism are express and plain [— who Redeemed me and all Mankind] And so it is written, that He dyed for all, 1 Cor. 5.14, 15. and that He is the Saviour of all men. 1 Tim. 4.10. As by the offence of one, judg­ment came upon all men to condemnation, so by the Righteousness of one, the free gift came came upon all men to justification of life, Rom. 5.18.

Q. Is the price of Christs Death sufficient for the Redeeming of all Mankind?

A. Yes doubtless: For He gave himself a Ransom for all (1 Tim. 2.6.) by which [Page 25] He is able to save them to the uttermost, that come unto God by Him. (Heb. 7.25.) For, He is the Lamb of God that taketh away the sins of the world, St. John 1.29.

Q. But was it Christs intention and purpose that all Mankind should be Re­deemed and Saved by His death?

A. Yes surely; For He will have all men to be saved, 1 Tim. 2.4. that is, He is not willing that any should perish, 2 St. Pet. 3.9.

Q. But why then are not all men effect­ually Redeemed; but many become the sons of Perdition?

A. Because when as He hath given the sufficient price of their Redemption; yet they (like the Servant that would not go out free, Exod. 21.6.) chuse still to continue the servants of sin. When He gathereth them (as a hen gathereth her chickens under her wings) they will not, St. Mat. 23.37. So (like Israel) they destroy themselves when as in Him is their help, Hosea 13.9. They bar themselves of the benefit of His Redemption: ei­ther they are not in Christ, they enter not into Covenant with Him at all (and [Page 26] then without Him there is no Redemp­tion) or else, if they be in Him, if they have entered the Covenant with Him in Baptism, they break the condi­tions that they make with him: And He Redeemed them not so absolutely as though He would save them whether they will or no, but only upon condition of their Repentance and Faith and Obe­dience according to their promise in Bap­tism.

Q. What do these six Articles concer­ning Christ declare?

A.

  • 1. His Person in the 2d Article.
  • 2. His Humiliation in the 3d and 4th Articles.
  • 3. His Exaltation in the 5th, 6th and 7th Articles.

Q. What do you observe in the Person of Christ out of the second Article?

A. 1. His Name, Jesus. 2. His Of­fice, Christ. 3. His Divinity or God­head, His Only Son. 4. His Title, Our Lord.

Q. What do you call His Name?

A. Jesus.

Q. What is nhe meaning of that Name?

[Page 27] A. A Saviour: for so the Angel bid Joseph call his Name Jesus, because He shall save His people from their sins, St. Mat. 1.21. Jesus of [...] jashang to save.

Q. What is His Office?

A. To be a King, a Priest and a Pro­phet.

Q. VVhere is that taught us?

A. In the Word Christ.

Q. How doth the VVord Christ import all these Offices?

A. Christ (of [...] ungo) according to the Greek (As Messiah of [...] Ma­shach in Hebrew) signifieth Anoynted. Now we read in Scripture of three sorts that were Anoynted. The first were Kings, as Samuel Anoynted David, 1. Sam. 16.13. The second were Priests; as Aaron and his Sons, Exod. 40.13, 15. The third were Prophets; as Elijah is sent to Anoynt Elisha the Prophet in his room, 1 Kings 19.16. And therefore Christ is called a King, Zach. 9.9. St. Mat. 21.5. St. John 18.37. And a Priest, Psal. 110.4. Heb 5.7, 8. And also a Prophet, Deat. 18.18. Acts 7.37.

[Page 28]Q. VVhat benefit comes to us by all these Offices of Christs?

A. 1. He Rules and Defends as a King. 2. He cleanseth us from sin by the Sacrifice of himself, as a Priest. And third­ly, He teacheth us as a Prophet.

Q. Out of what words do you learn to believe Christs Divinity or Godhead?

A. Out of these words, His (that is Gods) only Son; in that He is the only begotten Son of God (as in the Nicene Creed) not a Son by Creation (as all Creatures) Nor a Son by Adoption (as Man) but His only Son by an eter­nal and unsearchable Generation in re­spect of his Godhead: which teacheth us that he is not only Co [...]eternal and Co-equal, but also Con-substantial (of one and the self same substance) with God the Father. For to be a Son, is to be par­taker of the very Nature, Essence and Being of the Father: Now Gods Essence and Nature is Infinite and Indivisible, without bounds or parts, and whereso­ever that which is Infinite is, there it is all compleat and whole; so that God cannot beget a Son which is but part of, and not all and wholly His Essence; [Page 29] therefore since He is the Son of God, in Him dwelleth the fulness of the God­head bodily, (that is) personally, Col. 2.9.

Q But is Christ in respect of His Manhood called the Son of God?

A. Yes. As by an eternal and un­searchable Generation in respect of His Godhead, He is the Son of God, who hath begotten Him of His own Sub­stance, God of God, very God of very God (as in the Nicene Creed) So by grace of Personal Union (in respect of His Manhood) Christ is the Son of God who hath sanctified the Humane Nature by the operation of the Holy Ghost in the Womb of the ever blessed Virgin St. Mary, and inseparably united it to the Godhead in the Person of the Son; so that the Holy Thing which was Con­ceived by the overshaddowing of the Holy Ghost, and born of the Virgin Mary, is called the Son of God, St. Luke 1.35.

Q. Hath God no other Son but Christ?

A. No other such as He; Indeed we are the Sons of God by Grace of A­doption, and other Creatures by power [Page 30] of Creation: But by the external and unsearchable Generation, and by com­munion of Nature and Substance, Christ is Gods only Son, as it is in the Evange­list, the only begotten of the Father, St. John 1.14.

Q. What is Christs Title?

A. Lord.

Q. How is Christ said to be our Lord?

A.

  • 1. By right of Creation, Gen. 1.1. St. John 1.3.
  • 2. By right of Preservation, Heb. 1.3.
  • 3. By right of Dominion, Psal. 8.1, 6. St. Mat. 28.18.
  • 4. By right of the Covenant, Stipula­tion and Agreement that is between Him and us, Deut. 26.16, 17, 18. Ezek. 16.8.
  • 5. By right of Redemption, Act. 20.28. Eph. 1.7.

Q. Wherein is Christs Humiliation?

A. In His

  • Incarnation. Art. 3.
  • Passion, Art. 4.

Q. What do you observe in Christs In­carnation?

A. His Humanity or Manhood in [Page 31] that for us Men and for our Salvation He came down from Heaven and was Incarnate by the Holy Ghost of the Vir­gin Mary and was made Man, like unto us in all things, sin only excepted.

Q. How doth it appear that Christs Humane Nature was without sin?

A. In that He was Conceived by the Holy Ghost, and born of a pure Virgin, one that never knew Man, and so was not begotten (after the manner of other men) of the corrupted and sinful Seed of Adam.

Q. But could She, being a Virgin, have a Son? How is that possible for Her that knew not a Man?

A. It is true; it is impossible by the power of Nature, and therefore it is called a Miracle (Isa. 7.14.) done by the power of God, St. Luke 1.35. And this, as it sheweth Christs Humane Na­ture, being made of a Woman, born un­der the Law; so it intimateth His Divine Nature, in that He was born of such a Woman as never knew Man.

Q. But who was the Virgin Mary?

A. A Woman of the Nation of the Jews, of the Tribe of Judah, of the Li­nage [Page 32] or Family of David. And so Christ was of the Seed of David accord­ing to flesh, and therefore bone of Mans bone, and flesh of Mans flesh.

Q. Then how many Natures are there in Christ?

A. Two: The Godhead and the Manhood.

Q. Why was it necessary that Christ should be God?

A.

  • 1. That He might overcome Death.
  • 2. That He might have power to prevail with His Father.
  • 3. That He might make His Suffer­ings for sin to be of infinite value and merit, satisfactory and sufficient for the Redemption of Man.

Q. VVhy is it necessary that Christ should be Man?

A.

  • 1. That He might dye.
  • 2. That Satisfaction might be made in the same (that is Mans) Nature that offended.
  • 3. That He might be a Merciful High-Priest touched with Mans Infirmity.

Q. Why was it necessary that he should be both God and Man in one Person?

[Page 33] A. That He might be a fit Mediator between God and Man, having an in­terest in both.

Q. How is Christs Passion set down in the fourth Article?

A.

  • 1. Generally that He suffered.
  • 2. Particularly that He suffered at such a time, by such a death, and in such a manner.

Q. Did Christ suffer any thing before His Death?

A. Yes. His whole Life was a suf­fering.

Q. What was the time of Christs suf­fering?

A. In the days of Pontius Pilate.

Q. Who was Pontius Pilate?

A. Roman Deputy, Governor of the Land of Jury, under Teberius the Empe­ror of Rome.

Q. What was the End or Consummation of Christs suffering?

A. Death.

Q. What was the manner of Christs Death?

A. He was Crucified, that is to say, He was put to death upon a Cross, which was amongst the Romans the most [Page 34] shameful, ignominious and worst kind of death, and cursed by the Law of God, Deut. 21.23.

Q. Was not this a great Scandal to the Christian Profession, that our Saviour Christ should suffer this Death upon the Cross?

A. Yes. To them that perish it is foolishness, but to us, that are saved, it is the power of God, 1 Cor. 1.18. At the first, both the Jews and the Ethnicks de­rided both the Apostles and Christians, for Preaching and Believing in Him that was Crucified upon the Cross. Yet both Apostles and Christians were so far from being discouraged from their Profession by the ignominie of the Cross, as that they rather rejoyced and triumphed in it: insomuch, as that they used the sign of it in all their actions, thereby making an outward shew and profession, even to the astonishment of the Jews, that they were not ashamed to acknowledge Him for their Lord and Saviour, who di­ed for them upon the Cross. And they did not only use the sign of the Cross themselves in a kind of glorying when they met with any Jews, but also they [Page 35] signed therewith their children, when they were Christened, to dedicate them by that badge to His service, whose be­nefits bestowed upon them in Baptism, the name of the Cross did represent. And this use of the sign of the Cross in Baptism was held in the Primitive Church, as well by the Greeks as Latins, with one consent and great applause, at what time, if any had opposed them­selves against it, they would certainly have been censured as enemies of the name of the Cross, and consequently of Christs Merits, the sign whereof they could no better endure. This continual and general use of the sign of the Cross is evident in many ancient Fathers. And doubtless the name, figure, sign and memory of the Cross must needs be held in reverend esteem of all them that rightly consider the benefits of Christs Death.

Q. Why was Christ put to so ill a Death?

A. That He submitting Himself unto the worst kind of death that could be inflicted upon him Him, might deliver us from the worst kind of death that should have been executed upon us.

[Page 36]Q. How do you prove that Christ was dead upon the Cross?

A. Because He was buried, which was not done to any but to dead men.

Q. Was this the only reason why this word [buried] was put into the Creed, to prove His Death?

A. Perhaps it might be added to shew the greater Miracle of His Resur­rection: For if He had died only, and not been buried, they might have thought that He recovered life, as many have done; but being buried, sheweth both the certainty of His death, and also the wonder of His Resurrection.

Q. What was the cause of Death?

A. Sin.

Q. If there had been no Sin, should there have been no Death?

A. No. But all men at their several times should have been translated from Earth to Heaven (had they not sinned) as the Scriptures say Enoch and Elias were.

Q. What Death was caused by Sin?

A.

  • 1. The Natural death of the Body.
  • 2. The Spiritual death of the Soul.
  • [Page 37]3. The Eternal death both of Body and Soul.

Q. What is Natural death?

A. A separation of the Soul from the Body.

Q. What is Spiritual death?

A. A separation of the Soul from God in this world.

Q. What is Eternal death?

A. A separation of both Body and Soul from God in the world to come.

Q. In what doth Eternal death con­sist?

A. In the Absence, Privation, Loss and Wanting of all good things; as the Beatifical Vision and full fruition of God, the company of Saints and blessed Angels, the joys and happiness of Hea­ven. Secondly, In the Presence, Sence, Feeling and Enduring all evil things, e­ven the Everlasting Fire prepared for the Devil and his Angels.

Q. Did Christ suffer all these Deaths?

A. No. He suffered only the Natural death of the Body.

Q. Did He not suffer in his Soul too?

A. Yes. The suffering of the death of the body could not be without suffer­ing [Page 38] in the Soul; But we must in no wise say, that Christ suffered the death of the Soul.

Q. But was not Man condemned to all those Deaths for Sin.

A. Yes.

Q. And is not Man delivered from all these deaths by the Death of Christ?

A. Yes.

Q. Then how doth Christs bodily death alone deliver Man not only from this, but also from the other kinds of death too?

A. This cometh to pass by reason of the worthiness and innocency of Christs Person. The death of His Humane body being united in one person with the Godhead & being pure without sin is of such infinite value and merit, that it is worthy and able to purchase Redemption for Man, both from the bodily deaths and the other deaths that he otherwise should or could have suffered.

Q. But could Sin then be the cause of Christs Death?

A. Yes.

[Page 39]Q. But is not Christ said to be without sin?

A. Yes: He in Himself was holy, harmless, undefiled, separate from sinners, Heb. 7.26. 1 St. Pet. 2.22. St. Mat. 27.4, 19, 24. St Luke 23.4.

Q. How came He to suffer for sin who committed none?

A. Because He was a sinner by im­putation, being numbred with Transgres­sors, and bearing the sins of many, Isa. 53.12. For surely He hath born our griefes, and carryed our sorrows, &c. v. 4, 5, 6.

Q. Do you mean then that Man was the sinner and that Christ was the suf­ferer?

A. Yes.

Q. But how came Man to be a sinner? was he so from the beginning?

A. No. In the beginning God crea­ted Man in His own likeness, after His own image, of an understanding mind, able to know what he was to do, and of a conformable will, ready to do what he knew: But Man found out many in­ventions, Eccles. 7.29. by which he de­faced that image and made himself a sin­ner, and for this had suffered eternal [Page 40] death had he not been Redeemed by the death of Christ.

Q Wherein is Christs Exaltation?

A.

  • 1. In His Victory over Hell.
  • 2. In His Resurrection.
  • 3. In His Ascention.
  • 4. In His Session at the right hand of God.
  • 5. In His coming again to judge the quick and the dead.

Q. What do you think of Christs descent into Hell in the fifth Article?

A. I believe that after the death of His body, His humane soul went down really and locally into Hell.

Q. In what sence do you take Hell here?

A. I take Hell here, as I take Christs Death and Burial in the former Article, that is in the litteral sense. For as Christ died for us and was buried, so also it is to be believed (litterally) that He went down into Hell, Art. 3. of the Church of England.

Q. What do you mean by these words, He rose again the third day?

A. I mean that He was not raised by any other, but rose again of Himself, by [Page 41] His own power; For as He gave up the Ghost when He died (no man took a­way His life from Him, but He layed it down of Himself) so He took His life again of and by Himself.

Q. Why is it said, He rose again the third day, whenas it is evident by the story of His Passion (as it is set down by the holy Evan­gelists) that there were not forty hours be­tween His Death and His Resurrection?

A. You must understand that the Jews reckoned their Natural day (con­sisting of 24. hours) from evening to evening: And then you must (by a Synechdoche which putteth part for the whole) take two parts of two days for two whole days, and reckon part of Good-Fryday (being the day of the Jews preparation, on which day He was Cru­cified) from the ninth to the twelfth hour for one day. Then the Sabbath day or Saturday from Sun-set to Sun-set was one entire whole day; this was the second. And then lastly, the night fol­lowing the Sabbath or Saturday to the dawning of the first day of the week (that we call the Lords-day or Sunday) must be taken for the third day.

[Page 42]He was Crucified, Dead and Buried on Fryday towards the evening: His body lay in the Grave all Saturday: He rose again on the Sunday morning, St. Luke 24.31. which was the third day after His death.

Q. Why are Christs Descent into Hell and His Resurrection put together into one Article?

A. Because in these two poynts is contained all whatsoever Christ hath merited for us by His Death. For the Redemption of our Souls is compleated by His conquering the Devil in His de­scent into Hell by His Soul, and the Re­demption of our Bodies is compleated by His conquering Death in the glorious Resurrection of His Body.

Q. What is contained in the sixth Ar­ticle?

A. Christs Ascention into Heaven, and Session at the right hand of God.

In His Incarnation was the beginning, in this is the end of His Pilgrimage here on Earth: In that was His Humiliation in His Resurrection and this is His Ex­altation.

[Page 43]Q. But was not Christ always in Hea­ven?

A. Yes. According to His Godhead which is always every where, but by way of special presence most eminently in Heaven; and was then in Heaven, when it was with His Soul in Hell, and with His Body in the Grave: But His Manhood (in His Humane Body and Soul) came not into Heaven till His A­scention, which was forty days after His Resurrection.

Q. VVhat were the reasons of Christs Ascention into Heaven?

A.

  • 1. Because there was no other place sutable to His glorious Body.
  • 2. Because it was but just and equal that His Manhood should take possessi­on of that Kingdom of glory which He had purchased by His Passion.
  • 3. Than He might shew His King­dom not to be of this world, and so that He was not to be looked upon as Man, but to be worshiped as God.
  • 4. That He might therefore prepare a place for us.
  • 5. That He might thereby draw our minds and affections after Him, and [Page 44] cause our conversation to be in Heaven, &c. Phil. 3.20.

Q. VVhat are the benefits that we have by His Ascention?

A.

  • 1. Upon His Ascention we have the Comforter sent unto us, St. Joh. 1.6.7. by whom He giveth His gifts to men, Eph 4.8. 1 Cor. 12.
  • 2. He appeareth in the presence of God for us, Heb. 9.24. So that If any man sin, we have an Advocate with Father. Jesus Christ the Righteous, and He is the Propitiation for our sin, and not for ours on­ly, but for the sins of the whole world, 1. St. John 2.1, 2.
  • 3. Where He is, there shall we be also, St. John 14.3. & 17.24.

Q. But why is the Session of Christ at the right hand of God added to this Ar­ticle?

A. Because as His Ascention into Heaven setteth forth the glory and Ma­jesty of His Person by the place where He is; so this may shew the exercise of His power in that place.

Q. But is there any right hand or left with God?

A. No. For indeed God is a Spirit [Page 45] that hath neither flesh nor bones, nor any part of a body.

Q. How then is it said that Christ is on the right hand of God?

A. This is a Trope or Metaphorical changing of the word (as it is frequent to observe in holy Scriptures) when we speak of God after the manner of men, attributing to Him humane affecti­ons and members according to our ca­pacities: And yet indeed, whenas He is a Spirit, there can be nothing that hath any part of a body, imagined to be in Man: But because in our con­versation with men, we take Him to have the greatest honor, which is placed on the right hand; therefore transfer­ring and comparing this to things in Hea­ven (to express the glory of Christ, which, as Man, He hath attained un­to above all others, Men and Angels) we say that He is set on the right hand of the Father, on the right hand of the Throne of Majesty in Heaven, Heb. 8.1.

And so accordingly we must take Sittting, not for the site and posture of the body, but for the firm and sure [Page 46] possession of that Royal Power, and highest glory, which, He as Man, hath received of the Father, Who hath set Him on His own right hand in Heavenly places far above all Principalities and Powers, &c. Eph. 1.20, 21, 22, 23.

Q. What do you observe in the seventh Article concerning His coming again to Judge the quick and the dead?

A. The four last things, viz. Death, Judgment, Hell and Heaven.

Q. How do you gather these three?

A. Because first it is appointed for all men once to die, or else to be changed at the last day: Then cometh the Judg­ment; and by this, they that are ac­quitted shall go into Heaven, and they that are condemned shall go into Hell. And this will be the last act of Christs Office: Then He shall deliver up the Kingdom to God the Father.

Q. Why is it said that Christ shall come again? Did He ever come before to Judgment?

A. No. But this word (again) re­lateth to Christs first coming by His In­carnation for our Redemption, and teacheth us, that as He came then in [Page 47] the fulness of time to visit us in great humility, so He shall come again at the end of the world, in His glorious Maje­sty to Judge both the quick and the dead.

Q. Why are quick and dead mentioned in this Article?

A. To shew that all shall not die be­fore the last day of Judgment, but some shall be then found alive, and these shall only be changed from corruption to in­corruption, and shall be caught up to­gether with the dead into the clouds to meet the Lord in the ayr, and so without separation of the body and soul by death, they shall be ever with the Lord, 1 Thes. 4.15, 16, 17. 1 Cor. 15.51, &c.

Q. In what Article of your Creed do you learn to believe in the Third Person of the Trinity, the Holy Ghost, who hath sanctified you and all the Elect People of God?

A. In the 8, 9, 10, 11, 12th Arti­cles.

Q. What do you observe in this part of the Creed?

A.

  • 1. The Person sanctifying.
  • 2. The Persons sanctified.

[Page 48]Q. VVho is the Person sanctifying?

A. The Holy Ghost, called the Para­clete or Comforter.

Q. VVhat do you mean by the Holy Ghost?

A. A Ghost is the same that a Spirit, which is pure a incorporeal, immaterial substance. So by the Holy Ghost I mean the Holy Spirit, that is, the Third Person in the Sacred Trinity.

Q. But are there not other Spirits be­sides the Third Person in the Trinity?

A. Yes. The Angels are Spirits, Heb. 1.14. And there are the Spirits of just men made perfect, Heb. 12.23. which are the souls of the Elected after they be delivered from the burden of the flesh. And these are holy too. And in general any thin substance in Nature, wanting solidity and grossness of matter, by way of resemblance and similitude, may be called a Spirit. But these are created Spirits, and, to distinguish the Third Person in the glorious Trinity from these, we must call Him Uncrea­ted. And to make this distinction plain and evident, the Fathers in the Councils of Nice and Constantinople have expound­ed [Page 49] this Article thus; I believe in the Holy Ghost, the Lord and giver of life, VVho pro­ceedeth from the Father and the Son, VVho, with the Father and the Son together, is worshipped and glorified, VVho spake by the Prophets. Now here [Being Lord] di­stinguisheth Him from Ministring spirits, Heb. 1.14. and [being giver of life, pro­ceeding from the Father and the Son being worshiped and glorified together with the Fa­ther and the Son (communicating with them in their Substance, Nature, Pow­er, Majesty, Glory and Eternity) and speaking by the Prophets] distinguisheth Him from all creatures whatsoever.

Q. But is not the Holy Spirit said e­qually of the Father and of the Son too?

A. It is true; both the Father and the Son are a Spirit, and both holy also: And therefore indeed this Third Person is not distinguished from the other two by His proper name, but is called by a name common to the other two. And this comes to pass because of our want of words: For we can conceive God un­der no other Names but such as we bor­row from created things, so far as we can resemble Him to something that is [Page 50] in Nature and no farther. And therefore we can call the First and Second Persons by their proper names; because the First Person his communicating of His Sub­stance to the Second, is like to Gene­ration (that is, the Act of Generating or begetting) in Nature; and so the Sub­stance Generating is one Person of the Father, and the Substance Generated is another Person of the Son. But the Coming or Proceeding of the Third Per­son from both the other, is like to no­thing in Nature, and therefore we can call the Act of this communicating of the Substance of the other two Persons to the Third, by no other, but by the gene­ral Name of Comeing or Proceeding; and therefore the Person Proceeding in such manner, as cannot be expressed, no, nor conceived by any thing that resem­bleth it, must of necessity (to us) want His proper name, and be called by the name proper to the other two. Yet, whensoever the Holy Spirit (though it be the common name of all Three) is joyned with the First and Second Per­son in the Trinity, or with either of them by way of distinction, then this particu­larly [Page 51] signifieth the Third Person in the Deity, who ineffably, inconceivably and eternally proceedeth from the Fa­ther and the Son, and is Very God Co-eternal, Co-equal and Con-substantial to both, and to be worshipped with the same Faith, and with equal Honor and Adoration.

Q. But why is the Third Person called Holy, as it were in distinction to the other two?

A. We must not speak of any Person of the Godhead without holiness and all other Attributes of Perfection, either ex­pressed or understood: And so the Third Person (as the First and the Second) is Holy ab intra, by nature, from all Eter­nity, and Co-equal with them in this, as in all other Nominal and Real, Relative and Absolute Attributes. But He is said to be Holy in distinction to Them by an Holyness of His Office, ab extra, begun in time, as He is the Author and Maker of Holiness in us, the Giver of Holy and Spiritual life, the Sanctifier of all the E­lect People of God.

[Page 52]Q. How doth the Holy Ghost Sanctifie and make Holy the Elect people of God?

A.

  • 1. He dedicateth us early to Christs service in our Baptism.
  • 2. He alienateth us from the allure­ments of the world by a religious edu­cation.
  • 3. He acquainteth us with the holy Scriptures, and with the Principles of Religion drawn from the same, which [...]re able to make us wise unto Salvation, [...]hrough faith that is in Jesus Christ.
  • 4. He exerciseth us therein (that is, [...] the Scriptures and those Principles) [...]hrough the assistance of grace, to have [...]lways a Conscience void of offence [...]oth towards God and towards men.

Q. How doth the Holy Ghost exercise [...] to have a Conscience thus void of sence?

A. Many ways.

  • 1. By moving us to keep and restrain [...]r five outward Senses, that sin by [...]em, as by open windows enter not in­ [...] our hearts.
  • 2. By enabling us to practise the four [...]rdinal moral Virtues
  • 3. By infusing into our hearts the [Page 53] three Theological Virtues.
  • 4. By endowing us with the seven guifts of the Holy Ghost.
  • 5. By working in us the twelve Ef­fects or Fruits of the Holy Ghost.
  • 6. By giving us a heart and power to do the three kinds of good works; as also to perform the seven works of Corporal mercy, the seven works of Spiritual mercy, and the Offices of Christian Justice.
  • 7. By propounding unto us, as the excitements of holy duties, and the re­ward of our labours, all the external, internal and eternal happiness of the eight Beatitudes.

Q. Which be the five Senses?

A.

  • 1. Seeing.
  • 2. Hearing.
  • 3. Touching.
  • 4. Tasting.
  • 5. Smelling.

Q. Which are the four Cardinal Mora [...] Virtues?

A

  • 1. Prudence.
  • 2. Justice.
  • 3. Fortitude.
  • 4. Temperance.

[Page 54]Q. Which be the three Theological Vir­tues?

A.

  • 1 Faith.
  • 2. Hope.
  • 3. Charity.

Q. What be the seven guifts of the Ho­ly Ghost?

A.

  • 1. Wisdom.
  • 2. Understanding.
  • 3. Counsel.
  • 4. Fortitude.
  • 5. Knowledge.
  • 6. Godliness.
  • 7. The Fear of the Lord.

Q. Which be the twelve Fruits of the Holy Ghost.

A.

  • 1. Love.
  • 2. Joy.
  • 3. Peace.
  • 4. Patience.
  • 5. Benignity.
  • 6. Goodness.
  • 7. Longanimity.
  • 8. Mildness.
  • 9. Faith.
  • 10. Modesty.
  • 11. Continence.
  • 12. Chastity.

[Page 55]Q. Which be the three kinds of Good Works?

A.

  • 1. Alms.
  • 2. Prayer.
  • 3. Fasting.

Q. What be the seven works of Corporal Mercy?

A.

  • 1. To feed the hungry.
  • 2. To give drink to the thirsty.
  • 3. To cloath the naked.
  • 4. To visit and redeem the Captives.
  • 5. To harbour the harbourless.
  • 6. To visit the sick.
  • 7. To bury the dead.

Q. What be the seven works of Spiritua [...] Mercy?

A.

  • 1. To correct the sinner.
  • 2. To instruct the ignorant.
  • 3. To counsel the doubtful.
  • 4. To comfort the sorrowful.
  • 5. To take wrongs patiently.
  • 6. To forgive wrongs willingly.
  • 7. To pray for all men.

Q. What be the Offices of Christian Justice?

A.

  • 1. To decline all evil.
  • 2. To do all good.

Q. VVhich be the eight Beatitudes?

[Page 56] A.

  • 1. Blessed are the poor in spirit: For theirs is the Kingdom of Heaven, St. Mat. 5.
  • 2. Blessed are the meek: For they shall possess the earth.
  • 3. Blessed are they that mourn: For they shall be comforted.
  • 4. Blessed are they that hunger and thirst after righteousness: For they shall be filled.
  • 5. Blessed are the merciful: For they shall find mercy.
  • 6. Blessed are the clean in heart: For they shall see God.
  • 7. Blessed are the Peace-makers: For they shall be called the Sons of God.
  • 8. Blessed are they that suffer perse­cution for righteousness sake: For theirs is the Kingdom of Heaven.

Q. VVho are the persons sanctified by the Holy Ghost?

A. In one word, they are the Church.

Q. VVhat is the Church?

A. The Church is a visible company of Christs faithful people for whom He the Son of God, taking upon Him the Nature of Man, did and suffered all things necessary to their Salvation.

[Page 57]Q. VVhat do you observe in your Creed concerning the Church?

A.

  • 1. Her Being, that there is a Church.
  • 2. Her Proprieties.
  • 3. Her Priviledges.

Q. What are the Prproieties of the Church?

A.

  • 1. One.
  • 2. Holy.
  • 3. Catholick.
  • 4. Apostolick.
  • 5. A Communion of Saints.

Q. VVhat are the Priviledges of the Church?

A.

  • 1. Concerning the Soul, Forgive­ness of Sins.
  • 2. Concerning the body, Resurrecti­on of the Body.
  • 3. Concerning both Body and Soul, Life Everlasting.

Q. What needs this be an Article of your Christian Faith, that the Church hath a being? For do not all Jews, Turks and Infi­dels, &c. believe that there is a Church?

A. They believe that there is such a Sect of Christians in the world as we call the Church. But they believe it not to have such means of Salvation, such sa­ving [Page 58] truth in the Word, such efficacy in the Sacraments, such power of binding and loosing, such proprieties and privi­ledges as I believe to be in the Church.

Q. VVhat is the first propriety of the Church?

A. To be one.

Q. How do you say the Church is but One?

A. The whole multitude of Believers dispersed far and wide over the whole world is but One Collective, Mystical Body of our Lord Jesus Christ. There­fore, I say, I believe the Church: Not Churches in the plural number, but in the singular number One Church, as it is intimated in the Apostles Creed, and ex­pressed in the Nicene Creed: And so it is written; There is One Body and One Spi­rit, even as you are called in One hope of your calling. One Lord, One Faith, One Baptism, One God and Father of all, who is above all, and through all, and in us all. Eph. 4.4, 5, 6. As it is but One Body, so it hath but One Head, One Supream invisible Rector or Governor, even Christ Jesus our Lord, whom the Father hath given to be Head of the Church, [Page 59] which is His Body, Eph. 1.22, 23.

Thus the Church is but One, because She teacheth in all places and at all times one and the same Doctrine of Faith, Ad­ministreth the same Sacraments, is guid­ed by the same Spirit, and hath the same invisible Head. And so the particular Members, though they cannot be all to­gether in one place, ought to be of one mind; and endeavor to keep the unity of the Spirit in the bond of Peace.

Q. What is the second Propriety of the Church?

A. She is Holy.

Q. How is the Church said to be Holy?

A. First, As all things consecrated and set a part for Religious uses, are said to be holy, so all the Faithful are holy, that have dedicated themselves and gi­ven up their names in Baptism unto Christ.

And so then again, In Him the Church is holy, as a Body that is joyned to an holy Head; from Whom, as from the Fountain of all holiness, the Graces of the Holy Ghost, and the Riches of the goodness of the Father are diffused and derived.

[Page 60]Lastly, She is Holy, because of the Holy Word that is Preached, the Holy Sacraments that are Administred, the Holy Service that is performed, and the Holy Lives that are practised in the Church.

Q. VVhy is She called Catholick?

A. Catholick is as much as General and Universal: and then, therefore She is called Catholick, because being dis­persed throughout the whole world, She doth in Her Motherly bosome re­ceive, embrace and safe-keep all persons of all times, places and Nations, so that they be of one mind and consent, in the Faith and Doctrine of Christ.

Q VVhy is the Church called Aposto­lick?

A. This was added by the Fathers of Nice and Constantinople, to prove the Church truly Catholick, in that the Doctrine thereof, which all men of former ages in all Nations had re­ceived, and all for the present and here­after, are bound to stand to, as recei­ved from the very Apostles themselves and from their writings.

[Page 61]Q. VVhy is the Church called the Com­munion of Saints?

A. 1. In respect of Christ the Head, in whose benefits every Member hath a common interest, in that He took upon Him the Nature of Man, not of this or that particular, but of all in general, and so for all men that believe in Him, He effectually suffered all things necessary for their Salvation.

2. In regard of the society of all the Elect people of God, all the faithful Members of the Church both Militant and Triumphant, that have been, are, or shall be in all times and in all places, who hold an inseparable Communion and Unity among themselves, as Mem­bers of one and the self same body, and do help and assist one another with mu­tual acts of mercy and all good works; among whom there is a common Foun­dation, a Communion in unity of Faith, in consent of Doctrine, in conformable use of Sacraments, in Common-prayers & Thanksgiving made mutually one for another, in a true, serious and faithful endeavour for the Peace and Unity of the Church amongst all the dissentions, [Page 62] errors and divisions of Hereticks and Schismaticks: and out of this Church, and without this Communion there is no Salvation.

Q. But do you then exclude from Sal­vation all Ʋnbelievers and Misbelievers, Infidels, Hereticks, Schismaticks, Ex­communicate Persons, &c.

A. Yes. Infidels, Jews, Turks, &c. that never were in the Church, Here­ticks that have forsaken or corrupted the Faith that was once delivered to the Saints, Schismaticks that have divided themselves, and Excommunicate Per­sons that are cut off from the Communi­on of the Church, without Reconcilia­tion cannot be saved. For most certain is that Rule of St. Cyprian (de simp. prae.) and of St. Augustine (de symb. ad Cate. cap. 13.) He shall not have God to be his Father, that will not have the Church to be his Mother.

Q. VVhat do you think of Hypocrites and wicked persons that are within the Church?

A. I may say of them, that (to God) they are not of the Church, and if their folly shall once be made mani­fest, [Page 63] they ought not to be in the Church. Yet so long as their hypocrisie and wick­edness lieth hid to us, and they partake with us in the outward Profession of Faith, and Communion of the Church, we must in the judgment of Charity take all things in the best sense, and e­steem them as Members of the Church; and if they stand or fall, let it be to their own Master.

Q. What is the first priviledge of the Church?

A. Remission of Sins.

Q. How many kinds of Sins are there?

A. Sin is,

  • 1. Original.
  • 2. Actual.

Q. What is Original Sin?

A. Original Sin is the corruption and naughtiness of Nature, derived from Adam to all his Children, and so by pro­pagation brought down to us, by which we come to be born in Sin, drawn from our Parents that were Sinners. And this naughtiness of Nature first depriveth us of Original Righteousness, then it ma­keth us to break forth into Actual Sin, causing us (as Naturally prone to trans­gress the Law of God) to become by [Page 64] our own Act, Sinners of our selves in our own persons.

Q. Who was the cause of Original Sin?

A. Adam and Eve, our first Parents.

Q. What was their first sin?

A. The pride of their hearts in desi­ring to be as God, and the disobedience of their actions in eating the forbidden fruit, contrary to Gods commandment.

Q. Do you mean then that Adams Actu­al sin was the cause of our Original sin?

A. Yes. For Adam, being the whole species of Man, and all Mankind in one person, sinned not as a single Man on­ly, but as all Mankind, and so by his one act, made all his posterity guilty of that sin.

Q. What is Actual sin?

A Actual sin is the transgression of the Law.

Q. How many kinds are there of Actu­al sins?

A. Actual sin is distinguished by a two-fold difference.

  • 1. In respect of the guilt, crime, of­fence or fault, some are lesser, and some are greater sins.
  • 2. In respect of the Actors or persons [Page 65] that commit them, some are our own, and some are aliene and other mens sins.

Q. What do you mean by lesser sin?

A. Some call them Venial; yet they bring a guilt upon us and danger of pu­nishment too, though that guilt be not much, and the pardon of it may be easily obtained at Gods hand.

Q. But are there any sins that are Ve­nial?

A. No. None are Venial in their own nature, but the very least sin, in strictness of Justice, is worthy of death. Onely I say there are some that are lesser sins, for which God (of His great pati­ence and mercy) is not always chiding us (as Psal. 103.9.) but is willing to pass them over upon our general repen­tance, and our performance of good works of Alms, Prayer, Fasting and o­ther works of Corporal and Spiritual Mercy. Such are the sins of ignorance, inadvertency, inconsideration, sudden irreption, &c.

Q. What do you call the greater sins?

A. The greater sins are such as sepa­rate us from God, and are cause of eter­nal death.

[Page 66]Q. How many kinds are there of grea­ter sins?

A. Of these there be three kinds.

  • 1. The seven Capital sins, commonly called Deadly sins.
  • 2. The four Crying sins.
  • 3. The six sins against the Holy Ghost.

Q. Which are the seven Capital on Deadly sins?

A.

  • 1. Pride.
  • 2. Coveteousness.
  • 3. Lechery or Lust.
  • 4. Envy.
  • 5. Gluttony.
  • 6. Anger.
  • 7. Sloath.

And to these there are opposed seven contrary virtues.

  • 1. Humility.
  • 2. Liberality.
  • 3. Chastity.
  • 4. Meekness.
  • 5. Abstinence.
  • 6. Patience.
  • 7. Devotion or Godly Diligence.

Q VVhy are they called Capital sins?

A. Because they are every one of [Page 67] them the Heads and Fountains of other sins springing from them and contained in them.

Q. VVhat are the sins of Pride?

A. Presumption, Pertinacy or Stub­bornness, Hypocrisie, Boasting, Ingra­titude, Scorn or contempt of others, Disobedience, Ambition, Curiosity.

Q. VVhat are the sins of Coveteousness?

A. Treachery, Fraud, Deceit, Un­quietness, Perjury, Sacriledge, Theft, Usury, Simonie, Violence, Inhumanity or Unmercifulness, Hardness of heart.

Q. VVhat are the sins of Lechery or Lusts?

A. Fornication, Adultery, Rape, Incest, Sodomie, Uncleanness, Wan­tonness, Filthy Communication, &c.

Q. VVhat are the sins of envy?

A. Detraction, Discord, Hatred, Whispering, Back-biting, Repining at another mans prosperity, Rejoycing at another mans Adversity, Malice, Ran­cour, &c.

Q. VVhat are the sins of Gluttony?

A. Surfetting, Drunkenness, Dul­ness, Drousiness, Rudeness, Scurrility, Prodigality, Loquacity.

[Page 68]Q. VVhat are the sins of Anger?

A. Impatience, Cursing, Blasphemy, Reproaching, Swelling, Quarrelling, Brawling, Clamouring, Revenge, De­spair, &c.

Q. VVhat are the sins of Sloath?

A. Slackness and sadness about Spi­ritual matters, Weariness, Dulness, Idleness in doing Duties of Religion, Negligence, Omission or leaving undone those things which ought to be done, Pusillanimity or Faintheartedness, Luke­warmness, Unsetledness, Wandering of the mind, Weakness, Coldness, Dif­fidence, Desparation.

Q. VVhich be the four Crying sins?

A.

  • 1. Wilful Murder.
  • 2. Oppression of the Widdows, and Fatherless, and Strangers.
  • 3. The sin of Sodom.
  • 4. Defrauding the Labourers of their Wages.

Q. VVhat are the six sins against the Holy Ghost?

A.

  • 1. Presumption of Gods Mercy.
  • 2. Despair.
  • 3. Impugning known Truth, more freely to sin.
  • [Page 69]4. Envying another mans Spiritual good.
  • 5. Obstinacy in sin.
  • 6. To die without Repentance.

Q. VVhat do you mean by Aliene or o­ther mens sins?

A. Those sins which one man com­mits and another Man is guilty of, by being accessary some way or other to it.

Q. How can one man be guilty of ano­ther mans sins?

A. Nine ways. As

  • 1. By Counsel.
  • 2. By Commanding.
  • 3. By Consent
  • 4. By Provocation.
  • 5. By Praising or Flattery.
  • 7. By By Silence.
  • 7. By Indulgence or winking at it.
  • 8. By partaking in the fault.
  • 9. By wicked defending and main­taining of the same.

Q. Is there Remission of these sins in the Church?

A. Yes. If there be Faith and Re­pentance.

Q. VVhy then is the sin against the Holy [Page 70] Ghost not to be forgiven?

A. Because it is always accompanied with Despair, Obstinacy and Impeni­tency.

Q. How is Original sin Remitted?

A. By the Sacrament of Baptism.

Q. How is Actual sin Remitted?

A. By Repentance and Faith in Gods merciful and gracious forgiveness for and through the Satisfaction of our Savi­our Jesus Christ exhibited in the Sacra­ments Administred by the Priests.

So that in Remission or Forgiveness of sins we are to consider;

  • 1. The Causes of this Forgiveness, without us.
  • 2. The Conditions required thereun­to, within us.

The Principal Cause, is Gods mere Grace and Mercy promised in the Word.

The Meritorious Cause, is the Satis­faction of Christ.

The Instrumental Cause, is the Sacra­ments.

The Ministerial Cause, applying the actual Absolution, is the Priest.

The Conditions required in us are [Page 71] Faith and Repentance, and new Obedi­ence.

Q. VVhat is the next Priviledge of the Church?

A. The Resurrection of the Body.

Q. VVhy is it said the Resurrection of [...]he Body only, and not the whole Man?

A. Because the Soul is immortal, [...]nd the Body only dieth, therefore the Body only shall be raised again.

Q. But shall not Body and Soul be re­ [...]nited and joyned together again at the Re­ [...]urrection?

A. Yes. And shall never be parted [...]gain, but shall enjoy everlasting bliss [...]r misery together.

Q. VVhat is the last Priviledge of the [...]hurch?

A. Life everlasting.

Q. Do not the wicked rise to everlasting [...]ath?

A. Yes.

Q. VVhy is not that mentioned in the A­ [...]stles Creed?

A. Because it speaketh expresly on­ [...] of the Priviledges of them that are [...]embers of the Church, who are presu­ [...]ed to be Heirs of Salvation. And yet [Page 72] by a necessarry consequence it intimat­eth and implyeth the eternal Death of the wicked too: For if the Members of the Church that perform the Conditions of Repentance, and Faith, and Obedi­ence, be saved; then they that are not of the Church, and do not perform those Conditions must be damned.

Q. Are all men bound to say Amen to this Creed, and believe all the Articles thereof n necessary as Salvation?

A. Yes. Whosoever will be saved, he must hold this Catholick Faith, which unless he keep whole and undefiled without doubt, he shall perish ever­lastingly.

Q. How if some men do not explicitly understand, and so cannot believe all the Articles of the Christian Faith?

A. All men are bound so far to be­lieve them, as to receive them in the sense of the Church, and not to discent from them, nor contradict them when they more fully and plainly understand them.

THE COMMANDMENTS.
The Preface.

Q. VVHat is the third thing that your Godfathers and God­mothers promised for you in Baptism?

A. That I should keep Gods holy Will and Commandments, and walk in the same all the days of my life.

Q. How many Commandments be there?

A. Ten.

Q. Which be they?

A. The same which God spake in twentieth Chapter of Exodus, saying, I am the Lord thy God which brought thee out of the Land of Aegypt, out of [Page 74] the house of Bondage; Thou shalt have no other Gods but Me.

Q. Which is the first Commandment?

A. Thou shalt have none other God but Me.

Q. Are not the words going before these (viz. I am the Lord thy God, &c.) a Commandment?

A. No. They are a Proeme or Pre­face to all the Commandments.

Q To what purpose is this Preface set before the Commandments?

A. To shew and prove by Argu­ments, and good Reasons, that God is worthy to give these Commandments, and impose this Charge upon His peo­ple, and that they are bound to obey Him therein.

Q. How many Arguments or Reasons to this purpose can you gather out of that Preface?

A. Three. 1. Taken from the Con­sideration of Gods absolute Being in Himself of infinite Majesty, Power and Authority; I am the Lord.

2. Taken from His Relation to the people in regard of the mutual Stipula­ [...]ion, Covenant and Agreement that [Page 75] was between them, in that He was Their God.

3. Taken from an act of special pro­vidence in a great deliverance that He wrought for them lately. I brought thee out of the Land of Aegypt, which was the house of Bondage.

Q. These are Arguments indeed to the people of Israel (to whom God gave these Commandments, Exod. 20.) but what are they to us?

A. These Arguments are of as much force to us, as to the Children of Is­rael: For,

First, The Lord (Jehovah is His name in the Original which signifies His Eter­nal Being) is the same yesterday and to day and for ever, One Lord both to them and us; and hath the same power over us, that He had over them.

Secondly, He is our God as well as theirs. God to us by the same Stipula­tion in Baptism, which they entered with Him in Circumcision; their Sacra­ment and ours being the same in their Ends and Use, and differing only in the Ceremony and signification of Time. So He is a God as gracious and as good [Page 76] to us, as He was to them, and hath ob­liged us upon the like Conditions.

Thirdly, As He was with them to bring them out of the Land of Aegypt, which was the house of Bondage: So He is with us in all our troubles to deliver us out of all.

And therefore we ought to keep these Commandments, (as well as they) not only because they are in themselves holy, and just and good; but also be­cause they are His Commandments, who is the Lord our God. And the sub­stance of them is Commanded in the Gospel, and made part of the second Covenant.

Q What is the Substance of the first Commandment?

A. To know the Substance, Sence and Meaning of every Commandment, it is best to consider what is commanded, and what is forbidden in the same.

Q. What is taught in the first Com­mandment?

A. To acknowledge One only True, Eternal, Infinite Lord God, to Pray and to give Thanks unto Him, to believe and put our trust in Him, with all our [Page 77] hearts and all our souls, to observe, ho­nor and worship him.

Q What is forbidden in this Command­ment?

A. Atheism, Polytheism, Idolatry, Superstitious observation, and use of Art-migicks and Divination.

Q. What is required in the second Com­mandment?

A. Bodily Worship and outward Mi­nistry by vocal Prayer and Thanksgi­ving, by Bowing, Kneeling, Standing, and all actions and gestures of Zeal; Order, Reverence and Decency to be used in the external Service of God.

Q. Where do you find these in this Com­mandment?

A. In that they are forbidden to be done to Idols (in bowing down and worshipping and serving them) they are plainly intimated that they ought of duty to be done to God.

Q. What is prohibited in this Command­ment?

A. Idolatry and Superstition, and ir­reverence and disorder in Gods Service.

Q What is enjoyned in the third Com­mandment?

[Page 78] A. Reverence of Gods Name, Word and Works, swearing in Judgment, Justice and Truth, and keeping of our Oaths.

Q. What is forbidden in the third Com­mandment?

A. Blasphemy, Perjury, false, rash, common, customary and unnecessary swearing.

Q. What is commanded in the fourth Commandment?

A. Coming to the Church, hearing the Word, Praying with the Congrega­tion, Meditating, and constant Practising of the Service of God

Q. What is forbidden here?

A. Licentiousness, Libertinism, Pro­faneness, Sloth and Negligence of Holy Duties, and following the Labors of our ordinary and common Callings at the ap­pointed times of Gods Service.

Q. What is taught in the fifth Com­mandment?

A. Honor, Obedience, Subjection, Re­verence and Maintenance of our Natu­ral, Civil and Ecclesiastical Parents.

Q. What is prohibited in this Com­mandment?

[Page 79] A. Unnatural affection, Disobedi­ence, Rebellion, Faction, Schism.

Q. What is required in thi sixth Com­mandment?

A. Meekness, Courtesie, Gentleness Goodness, Forgetfulness of Wrongs, Forgiving one another, even as God, for Christs sake, hath Forgiven us.

Q. What is forbidden in the sixth Com­mandment?

A. Wilful-Murder, Man-slaughter, Violence, Fighting, Quarrelling, all Prejudice to the body, or life of our Neighbour, Anger, Hatred, Malice, de­sire of Reveng, provocation by Gestures Words or Actions.

Q. What is commanded in the seventh Commandment?

A. Continence, Chastity, Modesty, Frugality, Purity of the mind in thoughts and desires, and purity of the body in tongue, face, eyes, ears, touching, ge­sture, &c.

Q. What is forbidden here?

A. Fornication, Adultery, all Un­cleanness and the occasions thereof by unseemly communications, wanton songs, unchaste, immodest and uncivil [Page 80] gestures, rioting, drunkenness, voluptu­ousness, intemperance, wantonness, &c.

Q. What is required in the eighth Com­mandment?

A. Justice and Equity and Righte­ousness, upright and fair dealing in Mer­chandise and Traffick, in Buying and Sel­ling and Bargaining, advancing by all means the profit and advantage of our Neighbour.

Q. What is forbidden in the eighth Com­mandment?

A. Sacriledge, Robbery, Simony, Usury, Extortion, Oppression, Violence, Cousenage, Cheating, Circumvention, Over-reaching, Supplanting in any Busi­ness.

Q. What is enjoyned in the ninth Com­mandment?

A. Speaking, Asserting, Maintaining, Justifying the Truth, in Equity and Ju­stice, in whatsoever is right; And good and charitable Construction, fair inter­pretation, taking all things in the best sence, where there is but an appear­ance of Evil.

Q. What is prohibited in this Command­ment?

[Page 81] A. False and deceitful Witness-bear­ing, subverting in Judgment, complot­ing, combination, whispering, detracting, rayling, false-accusing, slandering, tale-bearing, lying, faining, dissembling, dou­ble dealing, flat denying of the Truth, &c.

Q. What is taught in the tenth Com­mandment?

A. Sincerity, benevolence, good de­sires towards our Neighbour, from the heart, wishing to another as much good and happiness as to our selves.

Q. What is forbidden in this Command­ment?

A. Actual Concupiscence, a will, or desire, or thought to hurt, or any way to prejudice our Neighbour.

Q. What do you chiefly learn out of all these Commandments?

A. Two things; 1. My Duty towards God. 2. My Duty towards my Neighbour.

Q. Out of which Commandments do you learn your Duty towards God?

A. Out of the four first Command­ments, which are called the First Table, because they are the Commandments [Page 82] which God wrote in the First of the two Tables, which He gave unto Moses.

Q. Out of which of the Commandments do you learn your Duty towards your Neigh­bour?

A. Out of the other Six, called The Second Table, because they contain the Commandments that God wrote in the Second of those Tables.

These are the two Precepts of Charity.

  • 1. Thou shalt love the Lord thy God with all thy heart, and with all thy Soul, and with all thy strength, and with all thy mind. And,
  • 2. Thou shalt love thy Neighbour as thy self.

Q. Is a Christian man bound to keep no other Commandments but these?

A. Yes. There be those which they call the Precepts, or Command­ments of the Church; (which indeed are not other Commandments, but de­ductions, and Conclusions drawn from the Ten Commandments) and these e­very one is bound to keep.

Q. Which be the Precepts of the Church?

A.

  • 1. To keep the Holy-days ap­pointed [Page 83] by the Church, with leaving the ordinary works of our Calling, and at­tending Divine Service.
  • 2. To keep Fasts, and Abstinence on Certain days appointed.
  • 3. To pay Tythes to the Pastors of the Church.
  • 4. To make special Confession of sins to the Priest, when a man feels his Con­science troubled with any weighty mat­ter.
  • 5. To receive the Holy Eucharist thrice every year; at Easter once espe­cially; and at other times as conveni­encies, and opportunities best serve.

Q. But is not this to teach for Doct­rines the Commandments of men?

A. No. These are not meerly mans Commandments but Gods, and such as are taught in their respective Gene­ral Heads in the Ten Commandments.

Q. Can you make this appear in every one of these several Precepts?

A. Yes. And first for the two first Precepts: If God ought to be worship­ed in ordinary course, or to be thanked, or sought to, by Prayer and Fasting up­on extraordinary occasions of his Mer­cies, [Page 84] or his Judgments (which is clear in the First Table) then certain days (up­on the occasion) both for Thanksgiving (as Feast-days) and for humiliation (as Fasting-days) must be set apart by the Church, and these of necessity must be observed by all the Members of the same.

Then again for the third Precept; If the aforesaid duties of Common Service, Thanksgiving, and Humiliation must be done, Then it is necessary that some persons (as the Priests) be set a part for the performance of those Duties.

A. And then it is urged out of the first Commandment that these persons (who are set apart for the publick Ministry of the Church) have their honor of Main­tenance.

Now for this Maintenance, the Priests under Moses Law were to have the Tythe or Tenth. And the Apostle saith, the Ministers of the Gospel are worthy to have more, 1 Cor. 9.12. and avouch­eth that by the appointment, and Ordi­nance of God (who being Lord of Heaven and Earth, hath reserved the Tythes to his own use and service, [Page 85] Levit. 27.30.) they ought to have as much, v. 14. And shews plainly that the Priesthood, being after the order of Mel­chisedeck, hath a greater right to Tythes than that of Aarons, Heb. 7. Therefore the Church Commands that every mans Allowance to Her Minister, shall be no less than the Tythe of what he possess­eth.

Then for the fourth; it is clear that we ought to confess our sins one to ano­ther, (it a part of Gods Service requi­red in the First and Fourth Command­ments, thus to give honor to God; and there is good reason for it in respect of our selves, because there is need of help and comfort in distress of conscience;) and if to any one, then especially to the Priest, who hath power of Absolution.

Lastly, It is a principal part of Gods service to receive the blessed Sacrament of the Eucharist, in remembrance of the Sacrifice of the death of Christ, and therefore the Church commands that to be done. Now because the fittest time for that action, is about the time of Christs Passion (which is especially therein remembred) therefore it is en­joyned [Page 86] every one (besides other times) especially at Easter.

Q. Well; Are you able now to do all those things that are necessarily required, and to walk in the Commandments of God, and to observe them as you ought to do?

A. No. Not of my self in all points, and at all times, as in strictness I ought to do; yet I may, being assisted by Gods help, perform and keep them so far as that God may graciously accept of it.

Q. Did ever any man keep all these Commandments in all points at any time? or any of them perfectly at all times?

A. No. No man ever kept all of them at any time perfectly according to the parts, nor any one of them at all times according to the degree of obedi­ence that is required, except our Saviour Christ, who alone did all things well, who did no sin neither was guile found in his mouth, 1. St. Pet. 2.22.

Q. How do you mean then that it is any way possible to keep Gods Commandments?

A. In a word; For the possibility of keeping Gods Commandments, to us that are in Christ (for without Him we can do nothing) there must necessarily [Page 87] concurre with our true endeavours, the grace of Gods assistance helping our in­firmities (and so we may be able to do something) and the grace of Gods ac­ceptation, not weighing our merits, but pardoning our offences, and so we may be able to do what is sufficient.

Q. How may a man come by this grace of assistance and acceptation?

A. He must call to God for it by continual Prayer.

Q. What is the most absolute and best form of Prayer?

A. That which is taught us by our Lord and Saviour Jesus Christ, called The Lords Prayer.

THE LORDS PRAYER.

‘Our Father, &c.’

Q. VVHat do you chiefly observe in the Lords Prayer?

A.

  • 1. A Proeme, or Preface.
  • 2. The Petitions.
  • 3. The Conclusion.

Q. What is contained in the Preface?

A. The Person to whom we Pray, to wit, God, (in whom we believe, and whom we are to obey) described

  • 1. By His relation to us, that He is a Father, (and in this we have Faith that He Will)
  • 2. By His Habitation, that He is in Heaven, (and by this we have hope He is able to help us) And,
  • [Page 89]3. By the Common interest that we all have in Him, in that He is Ours, and by this we have Charity, and pray with o­thers, and for others, as well as for our selves.

Q. How is God said to be our Father here?

A. By Adoption, in and through Christ; and so He is Ours, that is, all ours who are Christians, who all in the judgment and exercise of Charity are to be taken and used as the children of God.

Q. But is not God in all places?

A. Yes.

Q. Why then do you call upon Him as limited and circumscribed in Heaven?

A. God is said to be in Heaven, not because He is there limited or con­fined by the bounds of that place; but because Heaven is the Throne of His Majesty, the place of His most glorious Residence, in which He is by a more special, and eminent presence than in any other.

Q. May we pray to none but God?

A. No. To none but God, as the chief Author and Giver of what we pray for.

[Page 90]Q. But may we not pray to one ano­ther?

A. Yes. We may pray to them with whom we live, and converse, for any thing thing wherein they can assist us, as subordinate means and instru­ments, in and under God.

Q. But may we not pray to the Saints departed?

A. No.

Q. But are not they more able and rea­dy to help us in their Prayers to God for us, being of the Church Triumphant, than any of the Church Militant?

A. Yes no doubt.

Q. Why then may we not pray to them to pray for us, as we do for one another here on earth?

A.

  • 1. Because we have no warrant in Gods Word for our so doing.
  • 2. Because we are not assured that they hear us, as we do one another to whom we speak face to face.

Q. How many Petitions are there in the Lords Prayer?

A. Seven. To some of which, all Manners and Forms of Prayers ought to be referred.

[Page 91]Q. What do you desire in the first Peti­tion [Hollowed be thy Name?]

A. That Gods Honor and Glory may be preferred and advanced above all things. That the Confession and Practice of Faith, Hope, and Charity, and holy Conversation of Christian Life, may so shew forth their power and force in us; that others beholding the same, may take occasion to praise God in our be­halfe, when we make our light so shine before men, that they may see our good works, and glorifie our Father that is in Heaven.

Q. What do you ask of God in the second Petition [Thy Kingdom come?]

A.

  • 1. That Gods Kingdom of Pow­er, and Grace, may come, that Christ may reign in the Church, and that the Church may be propagated over the whole world.
  • 2. That also His Kingdom of Glory may come, that in this the Church may reign with Christ for ever. That it may please God of His gracious goodness, shortly to accomplish the Number of His Elect, and to hasten His Kingdom, that we, and all they who are departed [Page 92] in the true Faith of His Holy Name, may have one perfect consummation and bliss, both in body and soul, in His Eternal and everlasting Glory.

Q. What is the substance of the third Petition [Thy Will be done?]

A. That we upon Earth (though weak, and but of small power) may ex­hibit and yeild unto Almighty God, ex­act, and perfect Obedience, according to all the parts and degrees that are re­quired in our duties, such as the Angels, and Saints do in Heaven; desiring no­thing so much, as that we may chear­fully submit our selves to His good plea­sure, both in Prosperity and Adversity, and renouncing our own wills (which are prone to evil) we may rest and set­tle our minds in the Will of God.

Q What is the meaning of the fourth Petition [Give us this day our Daily Bread?]

A. That God may send us all things which be needful both for the body and soul, in giving us bread that is corporal, the food of the body, that we may have bread to eat, and clothes to put on, and all outward things that belong to [Page 93] this life; and also Spiritual bread too, that there be not the Famine of the Word and Sacraments, which are to nourish our souls to life everlasting.

Q What do you pray for in the fifth Petition [And forgive us, &c.?]

A. Pardon and Forgiveness of our sins and offences against our Father which is in Heaven, upon Condition that we forgive all them that offend a­gainst us.

And it is to be observed that this re­quest to God, is but upon this Conditi­on, which if we perform not on our part, God is desired to do nothing for us, nei­ther will He, on His. See St. Mat. 6.14, 15. & 18.35.

Q. What do you pray for in the sixth Petition [Lead us not into Temptation?]

A. Because this life is a Warfare in which we wrestle with the World, the Flesh, and the Devil; therefore being careful of our own Estates, we ask help of God, that we may not yeild to the assaults of the Adversaries, and by yeil­ding incur damnation; but that we may stand always in this mighty Combat, and relying upon the hand and might of [Page 94] God, may resist the Devil, despise and contemn the World, chastise the Flesh, and so fight the good fight, finish our course, and keep the Faith.

Q. What do you ask in the seventh Peti­tion [Deliver us from Evil?]

A. That we may be kept safe and harmless from all dangers, both of sin and punishment that, may happen either unto our bodies or souls, or unto both, either in this world, or in the World to come.

Q. What is the matter or substance of the Conclusion [For thine is the Kingdom, the Power and the Glory, for ever and ever. Amen?]

A. This containeth two things. 1. A reason of our Petitions, which is, that God may always have the Power, Ho­nor, and glory of all things ascribed unto Him; in these words, [For Thine is the Kingdom, &c.]

2. In attestation, both of our assent to what is said, (to signifie that this Prayer in this Form of words, is the sub­stance of our meaning, and the true ex­pression of our sense) and also of our hope, confidence and assurance that we [Page 95] shall have this our Prayer fulfilled, and that God will grant our Petitions in this word [Amen.]

Q. Why is the Doxology (which you call the reason of all the Petitions) omitted in the Eleventh Chapter of St. Lukes Gospel, and sometime in our Church Li­turgy?

A. For the omission of this Doxology, I may give you an answer that will serve for all the differences in the several Re­lations of the Evangelists, and other Wri­ters of the Holy Scriptures; viz. That it is usual with the Holy Ghost, speak­ing of the same thing at divers times, and in divers places, sometimes to o­mit some parts and circumstances, that either are not of the substance of the business, or may necessarily be gathered and inferred upon the rest: As this here being not of the substance of the Petiti­ons or things prayed for, but only a rea­son why we pray thus, may in a precise copy or form of prayer be left out, be­cause it is (reasonably) in all our acti­ons to be understood, when it is not expressed.

Though I know, some are of opini­on [Page 96] that this Conclusion was not set down by St. Matthew, but was omitted by him (as well as by St. Luke) in the First draught that he put forth of his Gospel, being written in Hebrew but it was afterward either insinuated into the First Translation into Greek, or else was lately added out of some Greek Liturgy, and so it came continued in the Greek Copies of the New Testament, and used in all the Greek Churches. But the Latins (following the Hebrew Co­pie and St. Luke) left it out; and so we (being indeed of the Latin Church) use it not always in our Common Prayer Book.

Yet there is not in it any matter of Controversie between the Latin and the Greek Churches, nor between us and any other, the thing it self being confes­sed (even by them that use it not) to be a fit form of acknowledgment to God to enforce His granting of the Pe­titions; whether it was at first delivered by our Saviour Christ Himself, or added upon the first Translation of St. Mat­thews Gospel into Greek, (which is now as Authentick as the Original He­brew) [Page 97] or annexed out of the Antient Li­turgies of the Greek Church in process of time.

So that our Bibles receiving it in St. Matthews Gospel, and our Priests and People using it whether publickly or privately (following herein the most Greek Copies) do well: And our Common Prayer book leaving it out sometimes according to St. Luke him­self. and the pattern of some Greek Fathers, and all the Latin Church, from whom we received it) is not to be censured to do ill.

THE SACRAMENTS.
The use of the Sacraments.

Q. VVHat is the chief use and end of the Sacraments?

A. To teach us Christ, and to exhi­bit, and apply Him unto us.

Q Is Christ taught no other way but by the Sacraments?

A. Yes. By the Preaching of the Word.

Q. What need there then the same to be taught again by the Sacraments?

A. Yes. To help our infirmities: For as it was Christs love to come and die for us, so it is His care and wisdom to teach us the same all the ways that possible we [Page 99] are capable of it; that we may not only know Christ by the hearing of the ear, but also see Him with they eye, and per­ceive Him by the help of the other sen­ces; that we may handle and see, taste and see, how good the Lord is.

But besides this teaching, there is also in the Sacraments a real exhibition, giving and application of Christ and all the benefits of His Incarnation, Nativi­ty, Passion, Resurrection and Ascention. St. Paul telleth the Gallatians (Gal. 3.1.) that in the Sacrament of the Lords Supper, Jesus Christ was evidently set forth before their eyes, as if He had been Crucified among them: For the whole Action represents Christs death: the Breaking of the Consecrated Bread, the Crucifying of the Blessed Body; the Pouring forth of the Sanctified Wine, the Shedding of His Holy Bloud. And 1 Cor. 11.26. he saith, As oft as you eat this Bread, and drink this Cup, you shew the Lords Death till He come. So that as Preaching is one way to shew Christs Passion, so the Sacraments are another way, namely and especially the Sacrament of the Lords Supper, contain­ing [Page 100] in the very kinds of the Elements, and the action a lively representation of Christs death.

And not only this instruction, but al­so the very grace, force, operation, and activity (together with this represen­tation) of the things which they signi­fie are in the very substance, matter, form, use and work it self of every Sa­crament.

Q. How many Sacraments are there of the New Testament?

A. Two generally necessary to Sal­vation, that is to say, Baptism and the Supper of the Lord.

Q. Are there no more but two?

A. No more generally (for all) ne­cessary to Salvation.

Q. What becomes of the other five?

A. Article 25. of the Church of Eng­land, it is said, Those five commonly called Sacraments, that is to say, Con­firmation, Penanee, Orders, Matrimony, and Extreme Ʋnction, are not to be ac­counted for Sacraments of the Gospel, be­ing such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures, [Page 101] but yet have not like nature of Sacra­ments with Baptism and the Lords Sup­per, for that they have not any visible sign, or Ceremony ordained of God.

Q. Is not Penance, or Repentance (be­ing one of those five that are commonly call­ed Sacraments too, which you seem to ex­clude as to the generallity and necessity) needful also for all men that would be sa­ved?

A. Penance is necessary for all them that sin after Baptism: And it is a requi­site condition for the worthy and effect­ual receiving of the other two, and there­fore is not excluded but implyed in the necessity of those.

Q. Are not Orders and Matrimony ne­cessary also?

A. Orders indeed are necessary for the Publick Ministry and Government of the whole Church, yet are not ne­cessary to be entred into, or received generally by all Christians, but only by those who are willing to dedicate themselves to tthat holy service, and find themselves inwardly called there­unto.

And Matrimony is necessary also for [Page 102] the conservation of Mankind, and so for the continuance of the Church by le­gitimate procreation, and Religious E­ducation of Children in the fear and nur­ture of the Lord, and to the praise of God. Yet it is not necessary to be entred into, or taken in hand of any, but (at the liberty of every mans choice and discretion) only by such as have not the guift of Continency, and judge the same to serve, and help them better unto Godliness.

Q. What think you of the other two Sa­craments, to wit, Confirmation and Ex­treme Ʋnction?

A. Confirmation (commonly called Bishoping, because it is to be Admini­stred only by the Bishop) is of great use.

1. Here the Persons Baptised (being at years of discretion) are tyed with their own mouth, and their own consent, to ratifie and confirm the promise made for them by their Godfathers and God­mothers in their Baptism, and so to take the charge upon themselves, and to dis­charge their Sureties.

2. They have the benefit of the Pray­ers [Page 103] of the Church (applyed particular­ly by imposition of hands) for their in­crease of grace, and for their strength & defence against all temptations of the Flesh, and all assaults of the World and the Devil; very seasonably at that time when they begin to be in danger to yeild unto the same, and to fall into sundry kinds of sins.

Anoynting with Oyl at, or before the hour of death (which they call Ex­treme Unction) might have in the Apo­stles time a Physical use and virtue. But that it had a Mysterious signification, and was applyed by St. James or any o­ther Apostle after a Sacramental man­ner, it doth not appear clearly in holy Scripture. And if it be admitted into the number of these five supernumeraries, which are commonly called Sacraments (but have not like nature of Sacraments with Baptism and the Lords Supper) yet we may say the same both of this and Confirmation, viz. that they are not of any absolute necessity unto Salva­tion, as to the simple being of a Christi­an; because if they that are baptised, die without Confirmation, and they that [Page 104] are sick, be visited and die with­out Extreme Unction, yet both may be saved.

Q. Are Baptism and the Lords Sup­per absolutely necessary unto Salvation?

A. Not so absolutely necessary nei­ther, as though God cannot save some particulars without them; but general­ly necessary as being the ordinary way and means for all men to be saved by. They are means that God tyeth us un­to, though he tye not himself.

Q. May we not dispence without recei­ving of the Sacraments?

A. Yes. But only in the case of ab­solute necessity: or otherwise, the will­ful neglect and contempt of them is dan­gerous. It is in effect to tread under foot the Son of God, and to count the bloud of the Covenant wherewith we are sanctifyed, an unholy thing.

Q. What is a Sacrament?

A. An outward visible thing or Ele­ment Ordained by Christ Himself to be a sign of grace given unto us, and a means to convey the same grace unto us, and a Seal and Pledge to confirm the same, and to assure us thereof.

[Page 105]Q. Who is the Author of the Sacra­ments?

A. Jesus Christ our Lord. He ap­pointed the outward visible sign, and He ordained it to be such a means, Seal and Pledge, and He gives the inward spiritual grace.

Q. How many parts be there in a Sacra­ment?

A. Two. The outward visible Sign, and the inward Spiritual Grace.

Q. Do the Sacraments then bring Grace with them?

A. Yes. Being duly Administred, and rightly Received: For Grace is an es­sential and the chiefest part of the Sacra­ment.

Q. How come some then to receive the Sacrament to their own Damnation?

A. Because they bar themselves of the Grace, in that they receive the Sa­crament unworthily.

Q. You do not say then that the recei­ving of the outward Element bringeth Grace?

A. No. But it is the Receiving the Sacrament that bringeth Grace, of which the Element is but one part that is given [Page 106] by the Priest in the Church, and Grace is the other part that is reached down by God himself, from Heaven And now to receive all the Sacrament, con­sisting of these parts, is to receive Grace.

Q. What is the difference between Bap­tism and the Lords Supper?

A. Baptism is, as it were, our Initi­ation or entrance into the Church (which is the house of the Living God) in and by which, we (being by nature born in sin, and children of wrath) are made the children of Grace, mem­bers of Christ, heirs and inheritors of the Kingdom of Heaven: But the Lords Supper is, as it were, our Education, our Food, Maintenance or means of Subsistance, by which we are preserved and kept in the same House unto the purchased Inheritance. And therefore Baptism (as our Admission) is to be Administred but once, but the Lords Supper (as our Food and maintenance) is to be often Administred unto us.

Q. What is the outward Sign in Bap­tism?

[Page 107] A. Water wherein the Person is Baptised, in the Name of the Father, and of the Son, and of the Holy Ghost.

Q. Why is Water used for the outward Sign in Baptism?

A. Because it is instituted by Christ Himself, St. Mat. 28.19. in these words [Baptising them in the Name, &c.]

Q. Why did our Saviour Christ Ordain the Sacrament of Baptism to be done by Water?

A. Because He is Lord of all, Act. 10.36. And whatsoever the Lord pleased, that did He in Heaven and Earth, Psal. 135.6.

Q. But is there no reason why our Lord appointed this Action in the Sacrament to be done by this Element?

A. One reason may be to imitate the Ceremony of washing then used among the Jews

2. In this was fulfilled the Type of Noah's Flood, which was a Figure of Baptism, wherein Souls are saved by Water, 1 St. Pet. 3.20.

3. To shew the resemblance between Dipping or Washing in Water, and the [Page 108] Spiritual Grace which is the thing that He would have to be signified in the Sa­crament.

Q. What is the Grace or Spiritual thing that is signified in the Sacrament of Bap­tism?

A. A death unto sin, and a new birth unto righteousness.

Q. What do you mean by a death unto sin?

A. I mean the getting out of the power of sin, by Gods gracious pardon and forgiveness, and by His acceptance of my imperfect righteousness. As to live unto sin, is to be the slave of sin, to be subject both to the tasks and blows, to do the works of sin, and to suffer the punishment of the same: So to die to sin, is to be free, and to be delivered from under the guilt and punishment of sin.

Q. What do you mean by a new birth unto righteousness?

A. A new birth (or living again) unto righteousness, is contrary to living unto sin, and a consequent of death un­to sin. As dying unto sin, was getting from under the Tyranny and cruelty of [Page 109] sin; so a new birth or living unto righ­teousness, is a power or strength to do the works of righteousness, and a right to receive the reward of righteousness. It is Gods giving me ability to walk righteously, and means to obtain His fa­vour, and so His regenerating or beget­ting me again to a twofold righteousness, that I may be made the child of Grace, both of Sanctification (whereby I am become the servant of righteousness, Rom. 6.18.) and of Justification where­by I am made free from sin. And all this is conveyed, sealed and assured unto us in the Sacrament of Baptism as wrought for us and in us by the Death and Resur­rection of our Lord Jesus Christ.

Q. What resemblance or comparison is there between the outward action by water in Baptism, & this inward Spiritual Grace?

A. Very much. For first; Dipping in Water, and taking up again (which is the manner of Baptising in hotter Countries) signifieth the Death and Re­surrection of our Saviour, which was the cause of the good that is wrought in us, and for us.

Then again the death unto sin, and a [Page 110] new birth unto righteousness (that is the cleansing of our souls from sin, by the Grace of God Justifying and Sanctify­ing us) is very apt to be signifyed by Dipping & Washing in Water; in which there is a putting away of the filth of the flesh, 1 St. Pet. 3.21. So Baptism may be called the fountain opened for sin and uncleaness, Zach. 13.1.

Q. Do you think that Dipping or Wash­ing in Water at Baptism cleanseth the soul?

A. If there were not more but the outward Washing, it would not cleanse the soul: But it cleanseth, as it is one part of the Sacrament that hath Gods Grace annexed to it, as the other part, and both make up one Sacrament. For, We are Washed, we are Sanctified, and so we are Justifyed in the Name of the Lord Jesus, and by the Spirit of our God. (1 Cor. 6.11.) When we draw neer with a pure heart in full assurance of Faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, (Heb. 10.22.) and with that blood of sprinkling which speak better things than the blood of Abel, (Heb. 12.24.) even with the blood of Jesus Christ, that cleanseth us [Page 111] from all sin, (1 St. John 1.7.) But this Washing, Sanctifying, Sprinkling and Cleansing is conveyed, applyed and seal­ed unto us by the outward Element and action in the Sacrament of Baptism.

Q. Do you then attribute any more to the outward Washing in Water, than to be a bare Sign or Figure of the Spiritual Washing in the Blood of Christ?

A. I so take it to be a Sign or Figure, as that I say it hath the Truth also an­nexed unto it. For as God is not mock­ed, so He mocketh not us when He maketh us His Promise; of Grace. Therefore we may all know assuredly, that Pardon and Remission of Sins is tru­ly offered of God, and received of us in the Sacrament of Baptism, and that thereby Christ doth Sanctify and cleanse us in the washing of water by His Word, that He may present us to Himself a glorious Church, not having spot or wrinkle, or any such thing, but that we should be holy and without blemish, Eph. 5.26, 27.

Q. But hath the Grace of God this effect indifferently in all without exception?

A. Nay. There be some that fail of the Grace of God, by their own putting [Page 112] a bar of unbelief, and hardness of heart: So that the fruit of the Sacrament com­eth only unto the Faithful and Penitent: and yet the Nature of the Sacrament loseth nothing of being the means of Grace; For it is the means of Grace, not absolutely, as though God would save us thereby against our wills, but upon Con­dition of our concurring with God, and doing our duties; otherwise we may receive the Sacrament to our farther Condemnation.

Q. But what is required of them that come to be Baptised, that they may receive the fruit and benefit of this Sacrament?

A.

  • 1. Repentance, whereby they for­sake Sin, the World, the Devil, and all their works.
  • 2. Faith, whereby they believe all the Articles of the Christian Faith, and par­ticularly all the Promises of God made unto us in that Sacrament.
  • 3. Resolution and endeavour to keep the Commandments of God, and to walk in the same all the days of their lives.

Q. Are all they then that receive the Sacrament of Baptism, and perform the [Page 113] Conditions of Repentance, and Faith, and Obedience, partakers of the Grace of Sal­vation?

A. Yes. If they put not a bar against themselves, but truly perform the Con­dition, when they receive the out­ward Sign, they receive also the in­ward Spiritual Grace; by which they are made the Members of Christ, the Children of God, the Heirs and Inheritors of the Kingdom of Heaven, being clearly freed from all Sin, both Original and Actual, if they have com­mitted any sin before Baptism.

Q. But can none be admitted unto the Sacrament of Baptism, but upon these Con­ditions?

A. No. For as Circumcision was to the Jews the Seal of the Covenant, and mutual Stipulation that was between God and them, so Baptism is to us: And no man can have interest in the precious Promises contained therein, without signing the Indenture back a­gain, and undertaking the Condition of the Covenant.

Q. Why then are Infants Baptised, who [Page 114] cannot undertake nor perform these Con­dition?

A. The truth is, that these Condi­tions are actually required of all; and Infants do actually and really under­take them; not by themselves, but by their Sureties, who promise them in their Names, and so bind them to per­form and make them good, or else to make all the grace void that is passed unto them in that Sacrament upon those Conditions. So that when Infants come to age, they may have their own option or choice, whether they will make their Promise giveen by their Sureties in Baptism good or no: (and if they do, they have interest in the Grace) but if they do not it, they make Gods guift of Grace to be void, and of none effect.

Q. Why was the Sacrament of the Lords Supper Ordained?

A. To continue the remembrance of the Sacrifice of Christs death, and the benefits that we receive thereby.

Q. Why is the Sacrament called the Lords Supper?

A.

  • 1. Because it was instituted by [Page 115] our Lord Jesus Christ at the time of His last Supper, when He did eat the Passo­ver, which was a Sacrament of the Old Testament.
  • 2. Because it not only signifies, but also exhibiteth and giveth unto us our Lords Body.

Q. Why did our Saviour Christ institute this Sacrament at Supper time?

A. Because He would thereby teach His Church, that the Old Sacrament of the Passover was then ended, and to be abolished by His instituting this other in the place thereof, at the very time of eating the Passover,

Q. VVhy do not Christians receive this Sacrament at Supper, or in the Even-tide, that being the time of the day in which it was first instituted?

A. Because though it might be fit in regard of the thing it self, yet it is not so to us; not so fit for our preparation, and meditation of the worthiness of the Sacraments, and of the duties of the Re­ceivers.

Q. But might not men make themselves fit to receive it at Supper time?

A. Yes. Possibly men may, and some [Page 116] men happily would; yet because most men are more indisposed to Meditation and Contemplation towards the Eve­ning, than in the Morning, and have many avocations, and occasions to take away their minds by many occurrences before that time of the day, therefore the Morning is chosen for that Sacred Action as the time (that in regard of mens dispositions and businesses in the world) is fittest for all.

Q. Is not this Sacrament called by other names besides the Lords Supper?

A. Yes. It is called the Propitiatory Sacrifice, the unbloody and commemo­rative Sacrifice, the Eucharist and the Communion.

Q VVhy is it called the Propitiatory Sacrifice?

A. It is called a Propitiatory Sacri­fice, not properly and really, but figura­tively and respectively, by way of re­semblance, and by way of remembrance, because it shews the Lords death, (1 Cor. 11.26.) who is the Propitia­tion for our sins, (1 St. John 2.2.) and keeps us in mind of that Propitiato­ry Sacrifice which our Lord, once for all, [Page 117] offered by His Death upon the Cross, to reconcile us to God, and make God propitious, favourable and loving to­ward us, and well pleased with us.

Q. VVhy is it called the Ʋnbloody Sacri­fice?

A. Because it is not a real Sacrifice which was offered by shedding of blood, but only a memorial of that Sacrifice which is commemorated here without blood.

Q. VVhy is it called a Commemorative Sacrifice?

A. Because it both representeth, and commemorateth unto us that real Sacri­fice of Christ upon the Cross, and also we in this do represent, and commemo­rate the same to God, offering and pre­senting unto Him in (this Sacrament) by way of commemoration and remem­brance, the Body and Blood of His own Son, as the only Propitiation and Satis­faction for our sins, interposing them be­tween Him and us, and pleading them before His Mercies Seat, and through them, with all humility and confidence desiring the benefits of pardon and grace to be bestowed upon us.

[Page 118]Q. VVhy is it called the Eucharist?

A. It is called the Eucharist, or Eu­charistical Sacrifice, from giving of thanks (as the word Eucharist of the Greek [...] signifies) which is a part of the duty that is required of the Com­municants of the Sacrament, and is Tro­pically put for the whole action (when the Lords Supper is called by this name) because that the Church in the admini­stration thereof offereth unto God the Sacrifice of Praise and Thanksgiving for her Redemption purchased by Christs Death that is commemorated in this Sacrament.

Q. Why is it called the Communion?

A. Because there is taught in this Sacrament;

  • 1. A Communion between Christ and us.
  • 2. A Communion between us Chri­stians among our selves one with ano­ther.

Q. What is the Communion between Christ and us?

A. There is a three-fold Communi­on between Christ and us.

Q. How is that?

[Page 119] A. 1. The outward signs in the Sacra­men do represent and exhibit to us whol Christ, God and man in one Person.

Then here is a Natural Union, and Communion between our Humane Na­ture, and Christs Divine Nature in the Person of the Son of God.

2. Christ is the Head of the Church, and we are His Members. Here is a Mystical Union between our Persons and the Person of Christ God and Man, into one Mystical Body.

3. Christ is in Heaven, and thither (by this Sacrament) we are assured we shall come: And then there will be a Celesti­al Communion between our Persons glorifyed, and the Person of Christ in the world to come.

And these all follow upon one another.

  • 1. Whole Christ is represented and presented in the Sacrament. Christ in His Person is God and Man: this Uni­on is Natural.
  • 2. The Man Christ is Head of the Church: this is Spiritual and Mystical.
  • 3. All Men that are Members of this Church in the Kingdom of Grace, shall be Co-inheritors with Him in the King­dom [Page 120] of Glory: this Celestial.

Q. What is the Communion of us among our selves, one with another.

A. It is an Union flowing from the former between Christ and us: It is the Communion of Saints, by which, as they are all Members of Christs Mystical Bo­dy, so though they be many in number, yet they are but one Body; all subject to that one Head, all living by one Faith, all nourished by one and the same Spiritual Food, all by one Spirit Bapti­sed into that one Body, all guided by that one Spirit. And this is lively set forth by the Action of this Sacrament, wherein the whole Church being many, are all partakers of that one Bread, and so are one Mystical Body, though having many Members; as the Bread is one Loaf though made of many Grains, 1 Cor. 10.17.

Q. What is the outward Sign in the Lords Supper?

A. Bread and Wine.

Q. Why is it Bread and Wine?

A. Because the Lord hath command­ed them to be received.

Q. VVhy did our Lord choose Bread [Page 121] and VVine to be the outward Signs in this Sacrament?

A. He chose Bread, 1. Because it is the most common Diet of all others: so Christ is our common Salvation (St. Jude 3.) He died for all, 2 Cor. 5.15. 2ly. Because Bread is the easiest food for all men to attain to, so the word (the Word that is God, and the Word of God) is nigh (Rom. 10.1.) He is found of them that seek Him not, He is made manifest to them that asked not after Him. v. 20.

Again, He chose Bread and Wine,

1. Because Bread and Wine are the best of Meat and Drink: Bread is the stay, (Isa. 3.1.) the staff (Ezek. 4.16.) of life of the body, the strength of mans heart, and VVine maketh glad the heart of Man, Psal. 104.15. So Christ is the best and most necessary food of a mans spiritual life of the Soul. The Bread of Life, St. John 6.48. The Bread which came down from Heaven, that a man may eat thereof and not die, v. 50. Nay, ex­cept ye eat of this Bread, that is, the flesh, of the Son of Man (for the bread which He gives us is His flesh, which He gave [Page 122] for the life of the World, v. 51.) and drink His Blood, you have no life in you, v. 53.

2. Because these two (standing for meat and drink) are perfect nourish­ment of the body; so is Christ of the soul; not in part but in perfection, com­pleat nourishment and Salvation.

3. Because the Bread is made of ma­ny Grains compact together into one Loaf; and Wine is made of many Grapes pressed together into one Vessel; So a­gain, the Members of Christ, as they have a Mystical, they ought to have al­so an affectionate Communion one with another.

And Lastly, He used Bread and Wine apart, to shew that His Body and Blood were parted, (His Blood being let out of His Body by a Spear upon the Cross) when He died for our sins.

Q. VVhat do the Bread and VVine sig­nifie in the Sacrament?

A. They signifie Christs Body and Blood, two things in number (as they themselves also are) but one in use, namely, Whole Christ

Q. In what State or Condition of Christ [Page 123] do these signs represent His Body and Blood?

A. Dying upon the Cross, as His Body was Crucified and His Blood Shed for our sins.

Q. But then hath this Sacrament of the Lords Supper respect only to Christs death?

A. By consequence we cannot but consider all the passages of His Incarna­tion, even to the very last act of His coming to Judgment, when we receive this Sacrament; but directly and imme­diately it is Christs Death only that we must remember here; then our Redemp­tion was finished when He made Him­self a Sacrifice for our sins. And there­fore it is called the Commemorative Sacri­fice, because it representeth, both unto God and us, the real Sacrifice of the Death of Christ, we our selves being kept in remembrance of the same by this service, and in the very action of this Sacrament offering and presenting unto God (by way of Commemoration) the Sacrificed Body and Blood of His own Son, as the only Propitiation and Satisfaction for our sins.

Q. But might not this Death of Christ be otherwise well enough remembred [Page 124] without the use of this Sacrament?

A. If it might; yet we must think this Sacrament to be neither useless, nor superfluous, since it is our Masters, and only Saviours Care of us, thus to help our infirmities by instituting and ordaining these holy Mysteries as pledges of His Love, and continual remembrances of His Death, that we should never forget, but always remember the exceeding great Love of our Master and only Savi­our Jesus Christ thus dying for us, and the innumerable benefits which by His precious blood-shedding He hath obtain­ed to us. But that is not all, for where­as the whole confidence of our Salvation consists in this, that the satisfaction which Christ gave to the Justice of His Father, is as verily ours, as if it had been made and done by us our selves: It is necessary that we have Christ in our own possession, and that we present Him to His Father, as a real satisfaction for all our offences: otherwise He communi­cates or imparts not Himself to us, but as He is made ours, and we have Him in readiness to be offered unto God.

So it is not enough for us to remember [Page 125] His death only, unless also we receive Him dying into our hearts, and can as­sure our souls, that He is accepted for our Redemption, and that the effica­cy, power and fruit of His death comes home unto our selves.

Q. And may not Christ be received by Faith in the VVord, and be presented to God in prayer and supplication without the Sacra­ment?

A. I grant that too; yet not so effect­ually as in the Sacrament.

Q. Do the outward signs then do any more in the Sacrament, but signifie the Body and Blood of Christ by way of remembrance and representation?

A. Yes, Or else we should have no­thing there to offer unto God the Father as the price of our Redemption: But they are such signs as are also seals and pledges to assure us of, nay they are means to convey unto us the things which they signifie. The Sacramental Bread and Wine are not bare signifying signs, but such as wherewith our Lord doth indeed exhibit and give to every worthy Receiver, not only His Divine virtue and efficacy, but also His very Bo­dy [Page 126] and Blood, as verily as He gave to His Disciples the Holy Ghost by the sign of His Sacred Breath; or health to the diseased by the word of His mouth, or by the touch of His hand or garment. For Christ who is the Truth, doth not give us promises without performance, nor shew us signs without substance: therefore the Body and Blood of Christ are verily and indeed taken and received of the faithful in the Lords Supper: and so the Sacrament is called the Communion of the Body and Blood of Christ, 1 Cor. 10.16. and this Communion is not of things absent, but present: and therefore it is called the Lords Supper, because our Lord is there.

To conclude, there is a Communion, as in the other Sacrament, so in this, be­tween the outward visible signs and the inward spiritual grace, and without both, it is no Sacrament. And here if you look to the things United, the Union is Essential, if to the truth of this Union, it is real; if to the manner how it is wrought, it is Spiritual. That Christs Body and Blood are there, it is a Truth, but how they are there, it is a Mystery.

[Page 127]Q. VVhat are the Benefits that come to us by this Sacrament?

A. 1. Here is Justification in remissi­on of sins and imputation of Righteous­ness: For the Sacrament is a Communi­on between Christ and us, whereby all our sins are charged upon Him, He suf­fereth, and satisfieth for them, and all His Justice is imputed unto us, and we are Crowned for that.

2. Here is Sanctification in that we are all made hereby to drink into one Spirit, 1 Cor. 12.13. there flowing from Christs Nature into our Nature (united unto Him by the Communion of this Sacra­ment) the lively spirit and breath of grace, which reneweth us to a Spiritual life, and so sanctifieth our minds, wills and affections, that we daily grow more and more conformable to the image of Christ.

3. Here is assured hope of Glorifica­tion, because this Sacrament is the Pledg of our Salvation, the Seal of our Adopti­on, by which we are made the Sons of God in Communion with Christ, and if Sons, then Heirs, Co-heirs with Him of an Eternal Inheritance; of the future [Page 128] fruition whereof, by this we have assure­ance, not only to our souls, but to our bodies also; which being made instru­ments of Righteousness (Rom. 6.13.) Temples of the Holy Ghost (1 Cor. 6.19.) Members of Christ in this Holy Commu­nion, shall be raised again at the last day, and have Eternal life (St. John 6.54.) in which we shall live for ever, v. 58. Now the consideration of this is a great­er comforting and refreshing of our souls by the Body and Blood of Christ (the cause of all) than our bodies can receive from Bread and Wine, or any outward thing whatsoever.

Q. What is required of them that come to our Lords Supper?

A. Five things.

Q. What is the first?

A. To examin themselves whether they truly repent them of their former sins.

Q. How shall a man know whether he truly repent him of his sins or no?

A. By trying himself truly whether he perform all the parts of Repentance.

Q. Which be the parts of Repentance?

A. 1. Contrition, sorrow of heart for [Page 129] sin. 2. Confession. 3. Satisfaction.

Q. VVhat is the second thing required of a Receiver?

A. Stedfast purpose and resolution to sin no more, but to lead a new life.

Q. VVhat is the third?

A. Not to despair for sins past, nor if through frailty you commit sins again, but to have a lively faith in Gods mercy through Christ.

Q. VVhat is the fourth?

A. A thankful remembrance (as of all others of Gods Mercies, so e­specially) of Christs Death, and con­sequently of His Incarnation, Nativi­ty, Circumcision, Baptism, Fasting, Temptation, Agony, Bloody Sweat, Cross, &c. as foregoing His Death; and of His Resurrection, Ascention, Sending of the Holy Ghost, Session at the right hand of God, and coming again to judge the quick and the dead, as following His Death.

Q. VVhat is the fifth thing required in a Communicant?

A. To be in Charity with all men. If you have offended any man, you must be sorry for your fault, confess your [Page 130] self guilty, and resolve and endeavour to make him satisfaction; and if any man hath offended you, let all bitterness and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice, and be kind one to ano­ther, tender hearted, forgiving one ano­ther, even as God for Christs sake hath forgiven you, Eph. 4.31, 32.

Glory be to the Father, and to the Son, and to the Holy Ghost:

As it was in the beginning, is now, and ever shall be, world without End. Amen.

FINIS.

ERRATA.

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