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 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 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 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 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 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 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 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
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 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 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 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 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 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 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 â—re able to make us wise unto Salvation â—hrough faith that is in Jesus Christ 4. He exerciseth us therein that is 〈◊〉 the Scriptures and those Principles â—hrough the assistance of grace to have â—lways a Conscience void of offence â—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 â—â—r five outward Senses that sin by â—â—em as by open windows enter not inâ—â— our hearts 2. By enabling us to practise the four â—â—rdinal moral Virtues 3. By infusing into our hearts the 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
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 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 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 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 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 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 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 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 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 PAge 6. line 22. them are read them that are p. 8. l. 18. mine since r. my sense p. 28. l. 3. Defends as r. Defend us as p. 30. l. 1. external r eternal p. 33. l. 18. Roman r. A Roman p. 35. l. â—â— him Him r. Him p. 38. l. 20. deaths r. death p. 43. lâ—â—5 therefore 2. there p. 45. l. 11. Man r. Him p. â—6 l. â—2 these three 2. these there p. 48. l. 7 pure a. r. a pure 〈…〉 l. 5. as received r. was received p. 72. 〈…〉 〈◊〉 as r. as necessary to l. 22. discent r. 〈◊〉 p. â—0 l. 5. thing thing r. thing p. 104. l. 13. without r. with p. 118. l. 7. the Sacrament r. this Sacrament
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 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 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 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 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 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 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
out many inventions Eccles 7.29 by which he defaced that image and made himself a sinner and for this had suffered eternal 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 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 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 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 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 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 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
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 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 Vnbelievers 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 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 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 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 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 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 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 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
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 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 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 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 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 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 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 Vnction 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 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 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 Vnction 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 Vnbloody 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 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 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 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 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 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
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 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 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 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 Coâ—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 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 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 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 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