in judgement the right of the stranger of the Fatherlesse and Widow And z Ib. v. 24. Cursed is he that smiteth his neighbour secretly Q. Who is my Neighbour A. Not only those that are of our Kindred or such as are neere us by acquaintance or habitation or Country but even those that are of another Nation and Religion as our Saviour manifests in his Parable of the Jew and Samaritane S. Luc. 10.30 c. Q. We are now come to the last tell me that A. Thou shalt not covet thy neighbours house c. This last takes away all evasion from those who conceive only actuall adultery and actuall theft to be sinne For if sinne be a breach of Gods Law then is it sinne to covet or lust after that which is none of mine Thus this precept teacheth us to resist all evill motions and to root out all lusts and covetous desires that so they may never break forth into Rebellion against God and bring the second death upon us Q. Art thou able to keep these Consmandements A. Of my selfe I am not but a Phil. 4.23 I can doe all things in God that strengthneth me We are taught therefore at the end of each Commandement to call upon the Lord by Prayer Lord have mercy upon us and encline our hearts to keep this Law And after the last Commandement Lord have mercy upon us and write all those thy Lawes in our hearts we beseech thee And I am taught b Câ—â—ech in Common Prayer Book at all times to call for his speciall grace by diligent Prayer that I may walke in his Commandements Q. What Prayer doest thou chiefly use A. The Lords Prayer Q. Why is it called so A. Because our Lord Jesus Christ made it and commanded his Disciples to make use of it in these words c S. Luc. 11.2 When yee pray say OVR FATHER c. Our Church therefore When as often as we pray in â—â—blique commands to use this prayer And we do so d Praemissâ— legitimâ ordinariâ oratione quasi fundamento accideraium iâ—â— est de fideriorum Testul de Dâ—al 〈◊〉 in the beginning of our first and second Service that so laying this for a foundation we may justly proceed to our ensuing requests Q. Why so A. 1. In obedience to our Saviours injunction 2. Because it is so absolute a Prayer that it comprehends breifly what we may or ought to pray for 3. Because e Hooker Eccles Pol l 5. §. 35. it fully perfecteth whatsoever may be defective in the rest And 4. It is observed that f Ib. Tertullian and S. Austine terme it Orationem legitimam the prayer which Christ's owne Law hath tyed his Church to use in the same prescript form of words wherewith he himselfe did deliver it Besides it is called g Tertul de Orat. c. 9. the ordinary or usuall prayer because it is used in all the Churches of the Saints And * The Lords prayer is called quotidiana oratio fide lium Aug-Enthirid c. 71. our dayly prayer because Christ hath taught us to use it every day by commanding us to pray for our dayly Bread this day that so praying but for this day we might be bound to make use of this prayer every day Q. Repeat the whole Prayer A. Our Father which art in Heaven c. This Prayer consists of a Preface h Hooker Eccles Pol. l. 5. §. 35. Septem petitiones continere Dominica videtur oratio Aug. Enchirid. c. 115. de Ser dom in Monte. l. 2. seven Petitions and the reason why we begge these things at his hands Q. Which call you the Preface A. Our Father which art in Heaven Herein we manifest whom we pray to viz. to that holy blessed and glorious Trinity the Father the Son and the holy Ghost As these three Persons are but one God and one Lord so they are in respect of us but one Father each person hath an equall interest in our Creation preservation and Regeneration Hence is it that as we are created by the Father the Son and the Holy Ghost so are we Baptised in the Name of the Father the Son and the Holy Ghost As we are Baptised so we beleeve and as we beleeve so we pray in whom we beleeve to them we pray Q. Is not God every where that we say which art in Heaven A. Every where he is without question by his Essence since i Act. 17.28 In him we live we moove and have our being but in the soules of the faithfull he is by his Grace and in Heaven by his Glory Hence is the k Is 66.1 earth called his Footstool and Heaven his Throne We confine him not to Heaven but we name Heaven as the place where his Glory is most eminent where our Saviour is said to sit at his right hand the Angels to attend him and the soules of the Saints departed have the fruition of Ioy and Glorie Q. Why begin we our Prayers so A. 1. To put us in mind that our Pedegree is from Heaven 2. That we may take care to behave our selves as the Children of such a Father And 3. That the inheritance we hope for is in Heaven We are not therefore to set our minds upon earthly but heavenly things Q. Who may pray thus A. None but those that are Baptized In the primitive Church l Quomodo dicunt Pater noster qui nonduÌ„ nati sunt sciticet per BaptismuÌ„ Aug. de Symbolo ad Catechum l. 1. c. 6. quinquag homil 42. Consule Gab. Alvaspin Observat l. 1. c. 19. the Catechumeni such as were prepared for Baptisme learned it for an Instruction or preparation but they might not use it as a prayer till they were Baptized Immediatly after Baptisme they did and so do we The Heathen cannot say Our Father Our Creator Our Lord they may The Jewes as Jewes were never taught to say Our Father this prayer is peculiar to Christians Our Father he is by grace and we his sonnes by the same grace God make us sonnes in glory Q. Which is the first Petition A. Hallowed be thy name wherein we desire not that his Name may be made Holy we know m Ps 99.3 it is so and it cannot be otherwise But our prayer is that his Name and his word may be used and mentioned by us holily that in all our actions we may honour Our Father and the stocke we come off and that we may ever seek his honour and glory and not our owne That as we beare his Name so we may behave our selves as beseemes his Name and good Christians not only by worshiping him at the Church but by our dayly and hourely conversation in all places Q. The second Petition A. Thy Kingdome come his Kingdome of grace and his Kingdome of glory That his Kingdome of grace which is his Church may so spread over the face of the whole earth that his word may be
THE PRINCIPLES OF RELIGION Come ye Children and hearken unto me I will teach you the feare of the Lord. PSAL. 34.11 I seek not mine own profit but the profit of many that they may be saved 1. COR. 10.33 By EDWARD BOVGHEN OXFORD Printed by Leonard Lichfield Printer to the Vniversity 1646. THE PRINCIPLES of Religion Q. WHat is your name Ans N. or M. Q. Is this your Christian name or Sirname A. My Christian name Q. Why doe you answer by that name and not by your other A. Because it is my better name it puts me in mind of my better being of my second Birth when this name was given me Q. When was it given thee A. At my Baptisme Q. Why then A. Because at that time I became a new creature being a S Io. 3.5 In Baptisme we receive new names in token that by Baptisme we are made new Creatures Hooker Eccles Pol. l. 5. §. 62. borne anew of water and of the Holy Ghost that so I might be a member of Christ a Child of God and an Inheritor of the Kingdom of Heaven This then is my name which I receive from Christ in the Church and serves at all times to put me in mind of God my Father and the Church my Mother Q. What conceive you to be the reason why the Church hath provided that this name should be given us rather at this time then at any other A. First because it is our new birth and a new name well befitteth a new birth 2. Because Baptisme was injoyned in stead of Circumcision and at Circumcision names were imposed upon the seed of Abraham Q. How doth that appeare A. By the Baptist and our Saviour b S. Luc. 1.59 63. The Baptist at Circumcision was called John and c S. Luc. 2.21 our Saviour Jesus Q. Who gave you this name A. My God-Fathers and God-mothers Q. Why they rather then your own Parents A. Because this name like the new birth is not fleshly but spirituall therefore I receive a name from God and not from man A new birth new Parents and a new name because I am adopted into a new familie Hence is it that with us they are named God-Fathers Fathers from God or in Gods stead Q. Doe they give you a name only A. No they undertake to the Church in my behalfe these three things First that I should forsake the Divell and all his workes the Pomps and Vanities of this wicked World and all the sinfull Lusts of the flesh Secondly that I should believe all the Articles of the Christian Faith And Thirdly that I should keep Gods holy will and Commandements and walke in the same all the daies of my life Q. Why doe they promise this for you and not you for your selfe A. I make this promise by them First because at that time I am not able to make it by my selfe 2ly Because we are Baptized in our infancy since Baptisme is of such necessity partly by reason of our naturall corruption and partly by reason of our Saviours instirution that d S. Io. 3.3.5 unlesse we be borne againe of Water and of the Holy Ghost we cannot enter into the Kingdome of God At that time therefore we undertake this by others but confesse now that we are bound to performe them in our own Persons Q. You are resolved then I hope to believe and to doe as they have promised for you A. Yes verily and by Gods help so I will And I beseech God to give me his grace that I may continue constant in this resolution and practice unto my lives end Q. You have promised to believe all the Articles of the Christian Faith which are they A. I believe in God the Father Almighty maker of Heaven and Earth c. Q. Are all Christians bound to believe all this A. Yes for e Athan. Creed this is the Catholike Faith which except a man beleeve faithfully he cannot be saved Q. Why call you it Catholike A. Catholike signifies universall this is therefore called the Catholike Faith because all Christians universally are bound to believe it Besides it containes all things which are of necessity to be beleeved unto salvation Q. How ancient is this Creed A. As ancient as the Apostles times ancienter then some if not then all the writings of the Apostles For f Calvin in Heb. 6.1 Calvin acknowledgeth that the Apostles Creed was in use before the Epistle to the Hebrewes was written Q. Was it composed by the Apostles A. It seemes so for we learne from Antiquity that g S. Mat. 28.19 the Apostles being by our Saviours command to goe and teach all Nations and yet h Act. 1.4.8 not to depart from Hierusalem till according to his promise they were furnished with abilities for so great an employment i Discessuri ab invicem normaÌ„ prius futurae praedicationis instituunt Rufin in Sym. n. 10. before they parted to undergoe this great task they agreed upon this Creed which was to be k Hanc â—redentibus dandaÌ„ esse regulam statuunt Ib. the rule of Faith according to which they were to frame their discourses and contrary to which no man might teach or beleeve Q. What benefit received Converts by embracing this Creed A. By this they were fitted for Baptisme l SymboluÌ„ Apostolicum primus quasi ingressus erat in Ecclesiam ijs qui Christo nomen dabant Calvin in Heb. 6.1 by this they found ingresse into the Church and m Iren. l. 3. c. 4. by confession and beleefe of this Creed many were saved before any part of the New Testament was brought unto them Q. Was this written thinke you before the New Testament A. Not written but delivered n Russin in Symb. n 12. Chrysol Ser. 57.60 61 Hieron Epist 69. Aug. de Symb. l. 1. c. 1. not suffer'd to be written for three hundred yeares at least after our Saviours ascension hence is it usually called by the Antients o Iren. l. 3. c. 4. the tradition of the Church and by St Paul p Rom. 6.17 that FORME of doctrine which was DELIVERED you Q. How are we to understand this Creed A. In the same sence it is delivered that is in the Literall Grammaticall and usuall sense of the words wherein I am taught He that hath commanded me to beleeve hath also taught me what to beleeve Q. May we not take some part of this Creed in a figurative sense A. No. As I am taught so I beleeve As it was provided for the good of all so is it made for the understanding of all Had it been composed of darke and figurative words or phrases the learned only could have understood it indeed it would rather have raised controversies then setled one unalterable faith Q. You say right A. Besides the Apostles had fayled of one maine intent for which it was provided q Istud unanimitatis fidei suae indicium Apostoli posuere Ruffin
in Symb n. 13. Framed it was for this purpose that it might be the token of their unanimity and faith and that r Per quod agnosceretur is qui Christum verè secūdum Apostolicas regulas praedicaret Ib. n. 11. thereby it might evidently be seen who preached Christ truly according to the Apostles rules and who not It had been also contrary to the Apostles open profession who affirme that ſ 1. Cor. 2.1 they came not with excellency of speech or of wisedome but that t Rom. 6.19 they spake after the manner and custome of men Q. You take then the words of this Creed in the literall and plaine sense A. I doe so for u 1. Cor. 3.1 we are not taught at first as spirituall but as carnall men as babes in Christ because * Ib. v. 2. we are not able to beare strong meat we must be fed with milke And I have learned that x Hooker Eccles Pol. l. 5 §. 59. in Scripture where a literall construction will stand the furthest from the letter is commonly the worst Q That then we may fully discerne whether it may be taken in the usuall and ordinary sense let us take it asunder and weigh the particular words in the severall Articles How many Articles are there in this Creed A. Twelve Q. Which is the first A. I beleeve in God the Father Almighty maker of heaven and earth Q. How understand you these words A. Accordingly as I utter them namely that God the Father is the God of all might and power and that y Act. 14 15. he made or created Heaven and Earth and the Sea and all things that are therein all these of nothing Q. Which is the second Article A. And in Iesus Christ his only Son our Lord. Q. Is he also God A. The Sonne of the same substance and nature with the Father z Nicene Creed God of God very God of very God a Athan. Creed Coeternall to the Father and coequall and our Lord with the Father Q. Is he also Almighty A. Without question he is b Col. 1.16 for by him were all things created that are in Heaven and that are in Earth visible and invisible and c Ib. v. 17 by him all things consist Q. The third Article A. Who was conceived by the holy Ghost borne of the Virgin Mary Q. What is the meaning of this Article A. That d Gal. 4 4. in the fulnesse of time e Nicene Creed he was incarnate or made flesh of the Virgin Mary by the holy Ghost Q. Was he who is above and f Col. 1.17 before all things made flesh A. He that from all eternity is God with the Father in time was made man g Athan. Creed God of the substance of the Father begotten before the worlds and man of the substance of his mother borne in the world Perfect God and perfect man of a reasonable soule and humane flesh subsisting Q. Is not the holy Ghost his Father also A. No for in his Incarnation he took nothing of the Holy Ghost Only the Holy Ghost took the Seed of the Virgin Mary and made it flesh without the help of man or sense of the woman Which flesh united to the soule the second person in the Trinity assumed into his owne person and became h Ib. one Christ One I say not by conversion of the Godhead into flesh but by taking of the manhood into God Q. Is he not one as he is the Sonne of God and another as he is the Son of man A. No though he consist of two natures he is but one person i Ib. For as the reasonable soule and flesh is one man so God and man is one Christ Q. May then the Virgin Mary be said to be the Mother of God A. She may because she is mother of that man who is God k Ib. not by confusion of substance but by unity of person As Abraham is the Father of Isaac though not the Father of his soule so is she the mother of the second person in the Trinity though not the mother of his Godhead Q. Which is the fourth Article A. He suffered under Pontius Pilate was crucified dead and buried he that very person that is the sonne of God and was borne of the Virgin Mary Q. Why did he suffer all this A. l Nicene Creed For us men and for our salvation for m 1. S. Pet. 2.24 he bare our sinnes in his owne body that we being dead unto sinne should live unto righteousnesse by whose stripes we are healed He suffered here that we might not suffer hereafter he endured the cursed death that we might escape the curse of the Law he dyed for a time that we might live for ever he was buried that he might sanctifie the grave and make it a place of rest for us Q. Did the second person in the Trinity suffer A. His person suffer'd though not each nature in his person As man but not as God for God cannot suffer Q. Who did he suffer for A. For all the sonnes of Adam He took not therefore upon him the person but the nature of man that so he might perfect this great worke of Redemption for all that are of the same nature with him Q. Are you sure of this A. The Scriptures have taught me so n S. John 8.16 So God loved the World saith our blessed Saviour that he gave his only begotten Sonne to the end that ALL THAT BELEEVE IN HIM should not perish but have life everlasting And St John o 1. S. Joh. 2.1 2. If ANY MAN sinne WE have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sinnes and not for ours only but also for the sinnes of the WHOLE WORLD And Saint Paul assures us that p Heb. 2.9 Christ tasted death for EVERY MAN What would we more Q. This is comfortable doctrine A. It is so and to this agrees the doctrine of my mother the Church of England who hath taught me q Artic. 17. to receive Gods promises in such wise as they are GENERALLY set forth to us in holy Scripture assuring me that our Saviour r Prayer before the Communion upon the Crosse made a full PERFECT and sufficient sacrisice oblation and SATISFACTION FOR THE SINNES OF THE WHOLE WORLD yea ſ Artic. 31. FOR ALL THE SINNES OF THE WHOLE WORLD both originall and actuall Q. How comes it then to passe that so many are damned A. Either for want of Faith or for want of obedience and repentance for t S. John 1.12 to as many as received him to them gave he power to become the Sonnes of God Q. Which is the fifth Article A. He descended into Hell the third day he rose againe from the dead Q. How understand you this Article A. Literally as I doe the rest Q. Did Christ goe downe
to his bone and sinewes and flesh came upon them and flesh upon the skin and breath enter'd into them and they stood up an exceeding great armie Q. When shall this Resurrection be A. g 1. Cor. 15.24 At the last and great day of Doome Q. What becomes of the Soule all this while does that also dye A. No. Q. How prove you that A. h Mat. 22.32 God calls himself the God of Abraham Isaac and Iacob but God is not the God of the dead but of the living Though then they be dead in body in soule they live i Luc. 16.22 We finde Lazaru's soule alive in a place of blisse k Ib v. 24. and Dive's soule in a place of torment l Ib. v. 28. while his brethren were living here on earth And our saviour promised the penitent Theif that m Luc. 23.43 he should be that day with him in Paradice Which was spoke of his soule for n Io 19.31 32. his body was that day buried in the grave To these may be added o Rev. 6.9 the soules of the Martyrs which lye under the Altar Q. By whose power shall they be raised A. By the power of Christ For p Ioh. 5.28 29. all that are in their graves shall heare the voyce of THE SON OF MAN And shall come forth they that have done good unto the Resurrection of life and they that have done evill unto the Resurrection of damnation If then we should not have these our own very bodies at the resurrection God should deale unjustly to torment those bodies in hell fire which had never done amisse Q The last Article A. The life everlasting For they that have done good q Dan. 12.3 shall shine as the stars for ever and ever r Mat. 25.41 and they that have done evill shall be cursed into everlasting fire Å¿ Athan. Creed This is the Catholique Faith which execept a man beleive faithfully he cannot be saved Q. You said that your Godfathers and Godmothers did also promise for you that you should keep God's Commandements Tell me how many there be A. Ten. Q. Which be they A. The same which God spake in the twentieth Chapter of Exodus saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the house of bondage This is the preface wherein he shews who it is that speaks unto them and laies this obligation upon them to harken to his words Q. Which is the first Commandement A. Thou shalt have none other Gods but me None but this God who by a strong hand and stretched out arme delivered them out of the hands of Pharao and from all his Host and brought them as safely as miraculously through the red Sea Q. What God is this A. The same God whom in our Creed we confesse to be the Father Almighty maker of Heaven and earth Q. VVhy then doth he not tell them so A. Because they were eye-witnesses of this his miraculous power wherein he manifested his Omnipotencie t Ex. 14.21 in commanding the Winds and the Sea u Ex. 13.21.14.20 in making the day as night to the Egyptians and the night as day to the Israelites by the Cloud and Fiery Pillar * Ib. v. 24.25 c. In routing and destroying the mighty and delivering the naked from the perill of the sword x Num. 20.11 Ps 114.8 In causing the rock of flint to yeeld a spring of water y Ex. 16.13.15 and the heavens to showre downe Manna and Quailes for their food This his late kindnesse bound them to harken to him Q. Which is the second Commandement A. Thou shalt not make to thy selfe any Graven Image nor the likenesse c. Q. Is it not lawfull to make a Graven Image A. It is otherwise z 1. Kings 6.23 Solomon would not have made a 1. Kings 6.23 those two Cherubims much lesse have b Heb. 9.5 placed them in the Holy of Holies over the mercy seat and these are they as I take it which are called the Cherubims of Image-worke 2. Chron. 3.10 Neither would he have made the c 1. Kings 6.29 carved Cherubims Palm-trees upon the walls d Ib. v. 32.35 and upon the doores both of the Temple and Oracle nor e 2. Chron. 4.3 the molten Oxen or f 1. Kings 7.36 graven Lyons g Ib. v. 51. All which he caused to be set in the house of the Lord. Q. Where 's the fault then A. In making them to thy selfe to be thy God in bowing downe to them and worshiping them Elsewhere therefore it is said h Lev. 26.1 Yee shall not set up any Image of stone in your Land TO BOW DOWN VNTO IT And i Deut. 17.15 Ps 97.7 the curse is laid upon those that worship carved or molten Images not upon those that make them unlesse they make them for that or the like use Q. VVhy so A. Because this is God's honour and he will not part with it to any other Thou shalt worship the Lord thy God and HIM ONLY SHALT THOV SERV. k Deut. 13.4 So the Law l S. Mat. 4.10 so the Gospell As then they offend that give God's worship to Idols so do they sinne against his Commandements that do not bow downe to God and worship him As the former are Jdolaters the latter are little better then Atheists for m Tit. 1.16 in their workes in their Church duties they deny him to be their God Q. Hath not God himselfe given a reason for this A. He hath in the very next words For I the Lord thy God am a jealous God And the condition of jealousie is that as it cannot endure to have that which is our due given to another neither can we disgest to have it denied to our selvs For it is all one to me to have that which is mine denied me or given to another Q. What followes upon this A. That God is equally angry with them that do not bow downe to him and with those that bow dow down to Idols he counts them equally haters of himsefe and will equally Visite the sinnes of the Fathers upon the children unto the third and fourth generation of them that sin against him either way Q. But how doth he esteem of them that detest Idolatry and give him his due worship that bow downe to him and worship him A. He reckoneth them among his lovers and friends they love me saith he and keep my Commandements And as they love him so doth he love them for in them he will shew mercy unto thousands of their generation And surely this is reason sufficient to move every Christian n Ps 95.6 to worship and fall downe and kneele before the Lord our God Q. The third Commandement A. Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh
Reverence a Ib. v. 6 7. Tribute Custome b Prov. 24.21 Feare and c 1. S. Pet. 2.17 Honour And no humane Law can take these or any of these from him since the divine Law is the Supreme Law and every Law is voyd as soon as made that is contrary to this Law And hence it is that we are commanded to obey Princes d 1. S. Pet. 2.13 for the Lords sake e Ro. 13.5 for Conscience sake and f Ib. v. 2. upon paine of damnation Q. Why is God so carefull of Kings A. 1. Because g 2. Chron. 9.8 they are his Substitutes and represent his Maiestie 2. Because h Lamen 4.20 they are Gods Anointed 3. Because i 1. S Pet. 2.14 in disposing Favours and dispensing Iustice they cannot but draw much envy upon themselves 4. Because k 2. Sam. 18.3 the King is worth ten thousand of the best of us And yet when the people spake this of David there were brave men among them viz. l Ib. v. 2. Ittai the Gittite and Joab and Abishai m 1. Chro. 2.16 Davids owne Sistars sonnes men of great birth and power eminent for vertue and n 2. Sam. 18.2 the chiefe Commanders of his host Q. How ought wee to honour our Parents A. By loving reverencing and succouring them in their necessities since under God they are the Authors of our being and breeding and preservation Not because we have need of them but because they are our Parents Honour THY FATHER not because he is great or rich but because he is thine Thus o 1. Kings 2.19 Solomon though a mighty Monarch 1. rose up to meet Bathsheba his mother and 2. bowed himselfe unto her and 3. caused a seat to be set for her and 4. placed her on his right hand St Pauls advice therefore is that p 1. Tim. 5.4 we learne to shew piety at home and to requite our Parents and his charge is that q Col. 3.20 Children obey their Parents in all things And reason good r Ib. 1. Tim. 5.4 for these duties are well pleasing unto the Lord. Q. How ought wee to honour our Masters A. Å¿ Col. 3.22 By obeying them in all things not with eye-service as men pleasers but in singlenesse of heart fearing God Q. The Scriptures are very mindfull of the duty of Children and Servants but are they silent of Parents and Masters A. They are not Of Parents and Masters in generall they say thus t 1. Tim. 5.8 He that provides not for his owne is worse then an Infidell And in particular to each of them thus u Eph. 6.4 Yee Fathers provoke not your Children to wrath but bring them up in the nourture and admonition of the Lord. * Col. 4.1 Yee Masters give unto your Servants that which is just and equall knowing that yee also have a Master in Heaven Q. What saith the Scripture concerning spirituall Pastors and Masters A. It calls them x S. Mat. 5.13 the Salt of the earth y Ib. v. 14. the light of the world z Mal. 2.7 the Angels of God a 1. Cor. 4.1 the Ministers of Christ and Stewards of the mysteries of God b Ib. v. 15. Fathers in Christ and c 1. Cor. 3.9 Labourers together with God And d Ib. the People are Gods husbandry whereon they are to spend their labour Q. What requitall are wee to make them for these their paines A. e Gal. 6.6 Let him that is taught in the word minister unto him that teacheth in all good things For f 1. Cor. 9.13 AS THEY THAT WAIT VPON THE ALTAR are partakers with the Altar EVEN SO HATH THE LORD also ORDEINED that they which preach the Gospell should live of the Gospell Besides Saint Paul commands us to g Heb. 13.7 Remember our guides who have spoken unto us the word of God whose faith he enjoynes us to follow as also to h Ib. v. 17. Obey them and submit our selves unto them for they watch for our soules And againe i 1. Tim. 5.17 Let those Presbyters or Elders that rule well be counted worthy of double honour especially they who labour in the word and doctrine Q. What saith the Scripture generally of our betters A. k Levit. 19.32 We must reverence them and rise up to the hoarie headed l 1. Tim. 5.1 2. We must intreat the elder men as Fathers the elder Women as Mothers and m Ib. v. 3. Honour Widdowes that are Widdowes indeed We have Moses for an example n Ex. 18.7 who did obeysance to Jethro his wives Father Q. How comes it to passe that Father and Mother are named but not the King nor any of the rest A. Because in the Father and Mother iâ— 1. Age 2. Place and 3. Wisdome to instruct and 4. Power to command and controule In them God at first setled all that power which since is derived from them to our Governours according to their severall places and degrees Q. Which is the sixth Commandement A. Thou shalt doe no murder Wherein not only actuall murder but the resolution or desire to doe it is condemned Yea all causelesse and unbrideled anger is forbidden for our Saviour saith that o S Mat. 5.22 Whosoever is angry with his brother without cause shall be in danger of judgement And S. John p 1. S Joh. 3 15. Whosoever hateth his brother is a Murderer The unjust judge also is in the same predicament for q Deut. 27.25 Cursed is he that takes a reward or bribe to slay an innocent Person Q. The seventh Commandement A. Thou shalt not commit adultery In which words not only the act but all inordinate affections and desires or any thing tending thereto is forbidden For S. Paul forbids r Rom. 13.13 Chambering and Wantonnesse And our Saviour professeth that Å¿ S. Mat. 5.28 whosoever looketh on a Woman to lust after her hath committed adultery with her already in his heart Q. The eight Commandement A. Thou shalt not steale wherein not only theft but t Lev. 25.39.46 oppression u 1. Cor. 6.10 extortion and * 1 Thess 4.6 cousenage are forbidden And to this commandement I conceive belongs that curse Deut. 27.17 Cursed is he that removeth away the marke of his neighbours lands either by Meere-stones Evidences Records or the like for this is cousenage at the least Q. The ninth Commandement A. Thou shalt not beare false witnesse against thy neighbour In judgement we may not without question Indeed in our ordinary communication it is dangerous for any man to scandalize or slaunder his neighbour They that doe so shall have no place in the Kingdom of God 1. Cor. 6.10 Neither may we lye since x Psal 5.6 the Lord will destroy him that doth so To this command belong those two imprecations y Deut. 27.19 Cursed is he that letteth
into hell A. He did so otherwise my Creed hath taught me something that is not to be beleeved Q. Some are of opinion that it is a Metaphoricall speech and signifies that he was truly dead A. I know there are some of that opinion but I see no reason why I should assent thereto Q. Why so A. For these five reasons First because u S. Luc. 16 23. Ne ipsos quidem inferos uspiam Scripturarum locis in bono appellatos potui reperire Aug. Ep. 99. de Gen. ad lit l. 12. c. 33. Hell does not signifie the place of the dead but the place of the damned as in the case of Dives Secondly our Saviours death was sufficiently expressed before in that it is said he was dead and not only so but he was buried And we bury not the living but the dead Thirdly * Calvin Instit l. 2. c. 16. §. 8. Calvin saith it is a battalogy or needlesse repetition and not probable that such vanity should be admitted into so compendious a briefe of our faith Fourthly it is contrary to the course of order after buriall to returne to his death as if he had suffer'd death a second time But it is methodicall and orderly ' after they had done with his body to acquaint us what became of his soule when he was dead and to tell us that it descended or went downe into hell Fifthly by the primitive Church his descent into hell is not accounted any part of his humiliation but the first degree of his exaltation Q. Where learne you this doctrine A. In Dr Nowels Catechisme where I find that x D. Nowels Cate. upon this Article by his descending into hell is meant that as Christ in his body descended into the bowells of the earth so IN HIS SOVLE SEVERED FROM THE BODY HE DESCENDED INTO HELL Q. Js not this D. Nowels private opinion A. No it is the resolution of those blessed Reformers under King Edward VI. For they tell us that y Art 3. in the three daies of Christs death His Body was in the Grave HIS SOVL IN HELL and his Deity every where Q. Was not this cast off as an erroneous opinion in Q. Elizabeth's daies A. No certainely for their Scholers in the Articles of 1562. say thus z Art 3. As Christ died for us and was buried SO ALSO IS IT TO BE BELEIVED THAT HE DESCENDED INTO HELL But a Art 2. we beleeve that Christ truly died and was buried it is therefore to be beleived that he truly descended into Hell But to say as we beleive that Christ truly died so doe we beleive that he was truly dead were a most absurd inference and would be hissed out of the Schooles Q. This manifests their resolution but is this agreeable to the Ancient Church A. There is not one Councell or probable Father in the first 500 yeares but is of this opinion And S. Austine is so resolute for this Article that he saith b Quis nisi infidelis negaverit fuisse apud inferos Christum Aug. ep 99. Whosoever denies Christs descent into Hell is no Christian And Athanasius in his Creed puts it in among those Articles whereof he saith c Athan. Creed which faith except every one doe keep WHOLE AND VNDEFILED without doubt he shall perish everlastingly Q. Where is this Hell that he went into A. d Eph. 4 9. In the lower parts of the earth then which nothing is lower So S. Paul And e Christum in corde terrae triduum mortis logimus expunctum id est in recessu intimo interno in ipsa terrâ operto infra ipsam cavato inferioribus adhuc abyssis superstructo Tertul. de animâ c. 55. Christus ad solvendos inferni dolores descendit Aug. ep 99. Tertullian makes his expression so full for the bowels of the earth that no man can doubt of his opinion Q. What went he thither for A. To triumph over Hell and to fulfill that of the Prophet f Hos 13.14 1. Cor. 15.55 O death where is thy sting O Hell where is thy Victorie To this opinion assents D. Nowell in his Catechisme Q. Are all of this opinion A. No truly some conceive that he sufferd the torments of hell in his Soul which cannot be For * Vel peccato vel damnatione mors animae intelligi potest Aug ep 99. first the paines of Hell are the death of the soul and in that sence it is said g Ezek. 18.4 that soule which sinnes shall surely dye But Christs soule never sinned and for h 1. S. Pet. 2.24 our sinnes he bare them in his Body 2ly The Scriptures teach us that i 1. S. Pet. 4.1 Christ suffered for us in the flesh and that k 1. S. Pet. 3.18 he was put to death in the flesh not in the soule no such thing in Scripture 3ly That soule which is united to the Deitie is not capable of Hell torments That were to make the soule of God subject to the Divell which cannot be imagined without blasphemy 4ly l Act. 2. 30 31. David being a Prophet said of the Resurrection of Christ that m Ps 16.11 Act. 13.37 his Soule was not left in Hell neither did his flesh see corruption If then this was spoken of his Resurrection it was not spoken either of his Death or Passion As then his body was in the place of corruption but saw but suffered no corruption so his soule was in Hell the place of torments but suffered no torment Q. How understand you these two sayings of his n S. Mat. 26.38 My Soule is heavy even unto death and o S. Mat. 27.46 My God my God why hast thou forsaken me A. The former he spake as he was man foreseeing his death at hand shewing that his Soule was exceeding sorrowfull as ours are to be parted from the body The other he spake because the Deity for a time had withdrawen her comfortable vision from the soule that so it might endure what sorrow it was any way capable of For if there were an exceeding sorrow in the soule to be parted a while from the body what excesse of sorrow was in it think you when the sight of God was subtracted from it since the vision of God is the highest comfort of the soule for p Ps 16.12 in his presence is the fulnesse of joy Q. What think you of his Resurrection A. After Christs soule had for three daies triumphed over Hell and all the powers thereof it was reunited to the body which arose from the grave without corruption and both were q Act. 2.28 filled with the joy of his countenance And to assure us of this his Resurrection r Act. 1.3 in his flesh he was conversant with his Apostles and Disciples forty daies Q. Which is the sixth Article A. He ascended into Heaven and sitteth on the right hand of God the Father Almighty
Q. What doest thou believe in this Article A. That the body and soule of Christ ascended together into Heaven the highest place of blisse where they never were before and Å¿ Te Deum at that time he opened the Kingdome of Heaven to all believers Q. Doest thou understand these words in the litterall sense A. I doe so Q. Can we say according to the Letter that God hath a right hand A. No we cannot But both Scripture and Creed in this phrase or manner of speech stoop to the capacity of man and expresse unto us hereby that height of glory which is otherwise unexpressible to our understanding For it is that glory which no other eye hath seene nor care hath heard neither hath it enter'd into the heart of man to conceive And how can the tongue utter what the heart hath not conceived what is unconceivable is unutterable Q. Thou believest then that he is ascended into the highest place of glory A. I doe so and that not only in place but in power for t S. Mat. 28.18 to him is all power given both in Heaven and in Earth And yet in this height of glory he is in himselfe so humble and to us so gracious that u Ro. 8.34 he makes continuall intercession for us Q. What is the seaventh Article A. From thence he shall come to judge the quick and the dead Q. Is this certaine A. As certain as he is God And herein is a main comfort for us that he who suffered for us and died for us and continually prayes for us shall be our Iudge Q. Shall he judge us as he is man A. He shall for * S. Io. 5.27 the Father hath given him Power and Authority to execute judgement BECAVSE HE IS THE SONNE OF MAN And as man x Heb. 4.15 he is touched with the feeling of our infirmities y Heb. 5.2 that so he may have compassion upon us weake wandring silly men and apt to be deceived For z Heb. 4.15 16. in all poynts he was tempted like as we are yet without sinne Let us therefore come boldly unto the Throne of Grace that we may obtain mercy and find grace to help in time of need Q. The eight Article A. I believe in the Holy Ghost a Nic. Creed the Lord and giver of life who proceedeth from the Father and the Sonne who with the Father and the Sonne together is worshipped and glorified who spake by the Prophets These are three Persons and but one God Thus b Athan. Creed we worship one God in Trinity and Trinity in Vnity neither confounding the Persons nor dividing the Substance Q. We may not indeed say there be three Gods but may we not say there are three Lords A. We may not for though c Ib. we be compelled by the Christian verity to acknowledge every Person by himselfe to be God and Lord yet we are forbidden by the Catholike Religion to say there be three Gods or three Lords Q. Why so A. Because Lord in respect of the three persons is a name of substance not of relation or property And in God there is but one Substance though threerelations Q. What meanest thou by relations A. God is called Father with relation to his Sonne or because he hath a Sonne The second person is called the Sonne because he hath a Father And the Holy Ghost is called so with relation to them both because he is the Spirit both of the Father and the Sonne for he proceeds from both Q. We have now the three Persons in the Trinity doe we not ascribe to every one of these a severall worke concerning man A. We doe so to the Father we ascribe our Creation to the Sonne our redemption and to the Holy Ghost our Sanctification As the Father created all so the Sonne redeemed all and the Holy Ghost sanctified me and all the elect people of God Q. Why to the Father is ascribed the Creation A. Because though the other two persons did joyntly and equally create with the Father yet the originall of that power is in and from him And yet d Athan. Creed none is afore or after other none is greater or lesse then another Q. Why to the Sonne our Redemption A. Because by his blood we are redeemed from death and Hell Q. Why to the Holy Ghost our sanctification A. Because it is his speciall worke to e 1. S. Pet. 1.2 Sanctify us by his guifts and graces Hence is it that we call him the holy Spirit because he is the Spirit that makes us holy Q. We acknowledge that the Sonne of God redeemed all mankind why doe we not also confesse that the Holy Ghost Sanctifies all mankind but the elect people of God A. Because Christ redeemes all that they may be sanctified but the Holy Ghost Sanctifies only those that believe in Christ or are baptised into Christ that so they may be his elect For we are f 1. S. Pet. 1.2 elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ So both these workes must concurre to our election Q. Which is the ninth Article A. I believe the Catholike Church the Communion of Saints Or g Nic. Creed I believe one Catholike and Apostolike Church Catholike for time and place Apostolike for faith and government Q. Why call you this Church a Communion of Saints A. Because it is a society of men that are Sanctified in Baptisme by Faith in Christ through the operation of the Spirit Q. What is a Church A. h Art 19. The visible Church of Christ is a Congregation of faithfull men in the which the pure word of God is preached and the Sacraments be duely ministred according to Christs Ordinance in all those things that of necessity are requisite to the same Q. What doest thou collect from hence A. These three things 1. That the Church consists of Faithfull men that is of such who professe the Christian faith 2. The word of God must be sincerely Preached And thirdly The Sacraments must be duely ministred to the Congregation according to Christ's Ordinance Q. Js it lawfull for every Christian that will to preach the word and administer the Sacraments A. No i Art 23. it is not lawfull for any man to do so unlesse he be lawfully called and sent to execute the same Q. Whom judge you to be lawfully called and sent A. All those k Ibid. who be chosen and called to this work by men who have publike authority given unto them in the Congregation to call and send Ministers into the Lords Vineyard Q. Who have publike authority given them to call and send Ministers into the Lords Vineyard A. Onely Bishops in the Church of England as is to be seen Article 36. and in the Book of Ordination Q. Why doth this Church allow no other but Bishops to give