the experience of senses nor relyeth upon strength of reason but upon the power and authority of God who can neither deceive nor ever be deceived Q. Why is it called the Apostles Creed A. To distinguish it from the other two Creeds used in the Church Liturgie viz. St. Athanasius his Creed and the Nicene Creed as also from all other Confessions of Faith as that of Calcedon c. Q. Were the Apostles then the Composers of this Creed as St. Athanasius was of his and the Nicene Fathers were of theirs Or was it gathered out of their Writings only as agreeable to their Doctrine A. The Apostles themselves were the Composers of it Q. At what time did the Apostles compose their Creed A. When they were all together at Jerusalem filled with the Holy Ghost before they dispersed themselves abroad to preach the Gospel to several Nations then they agreed upon this as the common Subject and Rule of all their Preaching that there might be no difference in their Doctrines after their departures one from another Anno Domini Christi 44. Anno Imperatoris Claudij 2. July 15. Q. Was it composed by them all together and delivered as the common result of their joynt determination like the Decrees of a General Council or did every several Apostle deliver his own particular Dictate in it and so every one give in his Article A. It is an antient and received Tradition that every one of the Apostles composed his several Article and therefore they are twelve Articles according to the number of the twelve Apostles Q. Can you tell me which Article was made by each particular Apostle A. Yes according to the Tradition St. Peter gave in the first I believe in God the Father Almighty maker of Heaven and Earth St. Andrew the second And in Jesus Christ his only Son our Lord. St. John the Evangelist the third Which was conceived by the Holy Ghost born of the Virgin Mary St. James the Son of Zebedee the fourth Suffered under Pontius Pilate was Crucified Dead and Buried St. Thomas the fifth He descended into Hell the third day he rose again from the Dead St. James the Son of Alpheus the sixth He ascended into Heaven and sitteth on the right hand of God the Father Almighty St. Philip the seventh From thence shall he come to judge the quick and the dead St. Bartholomew the eighth I believe in the Holy Ghost St. Matthew the ninth The Holy Catholick Church the Communion of Saints St. Simon the tenth The Remission of Sins St. Judas Thaddeus the eleventh The Resurrection of the Body St. Matthias the twelfth The life everlasting Q. Is there any probability of truth in this Tradition A. There is first the like probability that is in other Ecclesiastical Traditions in that it hath been delivered to us by Godly men who of their piety were not willing and in policy could have no reason to deceive us with a false story Then again this is plainly intimated in that Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence the Latin word Symbolum which signifieth a Shot a Collation or Contribution and implyeth that every particular Apostle conferred his several Article to the whole Sum and Reckoning of the Creed Q. But hath not the Word divers other significations A. Yes And very fitly answering to the Creed As when it is called an Agreement it signifieth that it was consented to by all Sometimes it is a watch word a signal or mark of distinction by which a man may know his fellow-souldier from his enemy And so it is the badge of our Profession by which you may know the difference between a Christian and an Infidel as a Souldier is known in the field as well by the Word as by his Coat and his Colors Yet the first sense as it is a Contribution or Share or Shot is as proper as any and seemeth most to be warranted by the Derivation and Etymologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à conjiciendo from casting together or adding one thing to another Q. Why is it called Creed A. Creed is of the first word in Latin Credo to believe So that to say our Creed is to say our Belief that is that which is to be believed Q. Is it sufficient for a Christian man to believe those things only that are contained in the Apostles Creed A. Those things especially are the first and immediate object of our Faith and are to be believed in express terms But also with those we must believe the Canonical Scriptures out of which they may be proved and the expositions and right consequences drawn by the Church from them both and also the other Orthodox and Catholick Confessions of Faith as the Creeds of St. Athanasius Nice and Chalcedon And also those Traditions which we have received by faithful hands from the Apostles As that these and none other are Canonical Scriptures That the Jews Sabbath which was on the last day of the week to wit on Saturday is changed into our Lords-day or Sunday That the power of Governing the Church and Imposition of hands belongs to the Bishops and such like that are agreeable to the Articles of our Creed Q. But is not this to make new Articles of Faith No. These are but explanations of and deductions from the Apostles Creed As the Nicene Athanasian and Chalcedon Creeds are not new ones or other Creeds but the expositions of the old one And concerning those aforenamed Traditions 1. When I know this Creed is agreable to and to be proved by the Canonical Scriptures then I must believe that to be the Scripture which the Church by Tradition commendeth unto us for the same 2. Again When I believe there is a God and that he is to be worshipped and so that some time is to be set a part for his service then I am easily induced to believe that This day that is the Lords-day is the fittest standing time which was first begun by our Saviours Resurrection and seconded by his appearing to his Disciples confirmed by the coming of the Holy Ghost and by the meetings of the Apostles and continued unto our time by the practice of the whole Church 3. Lastly When as I believe the Holy Catholick Church to be a Communion of Saints a company of faithful people then it easily followeth in my perswasion That our Saviour Christ who is the God of order left not this Society in confusion for every man to do and teach when and what he listeth as though all Christians upon their Baptism had presently power given them to Govern Teach and Ordain in the Church as they should see occasion But that our Saviour left this power to his Apostles and they left their Authority to set things in order that should be wanting in the Church upon emergent occasions and to Ordain Priests in every City not to all Christians nay nor to all Priests but to some particular men as to St. Timothy at
was ever a necessary instruction and belief of certain points had by word of mouth and Tradition before men came to the Scriptures which could not treat of things so particularly in any one place as was requisite for the teaching of all necessary grounds And the points instanced in there are The foundation of Repentance from dead works this was the Doctrine of Penance before Baptism and of Faith towards God which was the twelve Articles contained in the Apostles Creed The Doctrine of Baptismes that is the manner and necessity of Baptism Imposition of hands after Baptism called Confirmation The Articles of the Resurrection Judgment and such like without which things first laid if one should be sent to pick his Faith out of the Scriptures he must Read much to do it and perhaps he would be at last very far to seek So then the Church Catechism is to be taken of us as the sum of Christian Religion gathered ready to our hands out of the Holy Scriptures by the Church that contains all things necessary for us to know and consists of Propositions in number but few yet in substance of such moment that they are sufficient to make a man wise unto Salvation in which howsoever Learned Men may go beyond common Christians and exceed one another by many degrees yet if we respect the Radical Truths that are the necessary and common instruction of all the Children of the Church there is not an Vnity only but such a kind of equality also brought in among all sorts of Christians as was heretofore among the Israelites in their collection of Manna where he that gathered much had nothing over and he that gathered little had no lack Exodus 16.51 18. 2 Cor. 18. Now the Catechism begins with our Matriculation our initiation or entrance into the Church when we give up our Name to Christ and take a new Name from Him So the first Question that is used is What is your Name Catechetical QUESTIONS CONFORMED To the DOCTRINE of the CHURCH of ENGLAND Of Names Q WHat is your Name A. N. or M. Q. What is the use of Names A. To distinguish or note the difference between one thing and another Q. By how many Names are you usually called A. By my Christian-name and my Sir-name Q. Why is it called your Christian-name A. Christian is of Christ because it sheweth my entrance into Christ which giveth me my Being in Grace Q. Why is the other called your Sir-name A. Sir-name is of Sire a Father because it signifieth my descent and succession from my Father which under God gave me my Being in Nature Q. Whenas Nature is before Grace and we have our Sir-names from our Fathers before we have our Christian-names from Christ why then is the Christian-name set before the Sir-name A. To shew the dignity and excellency of the state of Grace above the condition of Nature Q Why doth the Catechism begin with asking of your Name A. Because my Christian-name sheweth the difference between me and an Infidel and is the remembrance of my initiation or entrance into the Church and it is the badge of my Christian profession by which it is fit that I shew unto the Catechist who I am and that I am a member of the Church before he deal with me in the nstruction of Religion Q. Who gave you your Name A. My Godfathers and my Godmothers Q. Why are they called Godfathers and Godmothers A. Because they present me to God in Baptism which is the Sacrament of Regeneration whereby I was born again unto God Q. What is the special use of Godfathers and Godmothers in Baptism A. Godfathers and Godmothers in Baptism 1. Are Witnesses of that which is done 2. They are Sureties for performance of that which is to be done Q. Of what did they bear witness that is done A. They did bear witness first and especially that I was born within the Church of believing Parents that are Christs and Abrahams seed according to promise Gal. 2.29 and so partakers of the Covenant that God made with Abraham to be a God unto him and to his seed Gen. 17.7 Not to that only which is of the Law but to that also which is of the Faith of Abraham who is the Father of us all Rom. 4.15 And therefore that I had a right to be admitted to the Sacrament of Baptism Q. But is not the Parents affirming of the same and their profession of their Faith a better evidence of this than the witness of Godfathers and Godmothers A. I answer That Children are brought to Baptism not as the children of this or that particular man but as children of the Church that is as the children of Christian men or Believers And to prove this the testimony of three or four Christian men of known Faith and Credit when in the mouth of so many Witnesses every word is established is better evidence than the bare report or profession of the Parents being interessed in that report as parties especially there being many men that are not able to give an explicit account of their Faith though nevertheless they be true members of the Church and believe rightly those things that are necessary to Salvation Q. Of what else are your Godfathers and Godmothers Witnesses A. They are Witnesses also of the publick act of the Priest and of my being received into the Church Q. But may not the whole Congregation be witness of this also A. They may Yet they that are called on purpose and are paritcularly concerned in it would likely be surer and properer Witnesses if there should be any question of it Q. Of what are Godfathers and Godmothers Sureties A. They are Sureties but as my Proxies for I did engage by them as Sureties for my doing of those duties which I am bound to perform Q. But why are not the Parents rather to give in this Security than the Godfathers and Godmothers A. The Parents are not enjoyned by the Church at Baptism to look to their childrens education because they are bound to do the same otherwise namely by the Law of God and Nature Q. If the Parents are bound to do it what need the Godfathers and Godmothers be Sureties for it A. Yes there is need of them for the greater Security As in a Bond at the Common Law the Principal is bound in duty to pay the debt yet the Sureties are brought in to engage themselves for the same by contract and promise to secure the payment in case the Principal should be negligent of his duty or be hindred by some casualty or be prevented by death Q. When did your Godfathers and Godmothers give you your Name A. In Baptism Q. What is Baptism A. Baptism is the Sacrament of Regeneration wherein I was made the member of Christ the child of God and an inheritor of the Kingdom of Heaven Q. Were you not the child of God the member of Christ and an inheritor of the Kingdom of Heaven before
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
Baptism A. No. I being by nature born in sin and the child of wrath was thereby made the child of Grace Q. Are all they that are Baptised partakers of Grace and so in the state of Salvation A. Yes This is plain because they are thereby made the members of Christ the children of God and the inheritors of the Kingdom of Heaven and so there is no condemnation to them are thus in Christ Jesus so long as they walk not after the flesh but after the spirit that is till they commit some actual sin Q. Did you undertake nothing when you â—ad this grace bestowed upon you in Baptism A. Yes For Baptism is the answer of a good conscience towards God 1 S. Pet. 3.21 It is a mutual Stipulation wherein there must be a promise made on both sides Q. What did you then promise to God A. I promised and vowed three things 1. That I should forsake the Devil and all his works the pomps and vanities of the wicked world and all the sinful lusts of the flesh 2. That I should believe all the Articles of the Christian Faith 3. That I should keep Gods holy Will and Commandments and walk in the same all the days of my life Q. Did you make this promise then A. Yes Q. How could that be possible when as you knew not any thing that was then done A. I promised and vowed this by my Godfathers and Godmothers Q. Was it your promise then that they made at your Baptism A. Yes Q. How cometh this to pass A. Because they promised and vowed for me in my name and therefore I must be supposed to have made that promise and vow my self though not with my own mouth yet with the mouth of my Proxies and Sureties who did not then so much engage themselves that I should hereafter do it as speak in my stead by way of substitution representing my voice and taking upon them an Obligation for me whom they then personated and acted Q Do you think then that you are bound to do and to believe as they have promised for you A. Yes verily or else I must solemnly disclaim and renounce and really and effectually forfeit all my part in the grace of God and the benefit of Baptism Q. Will you therefore take that charge upon your self A. Yes I will and I do freely acknowledge the engagement to be mine since which my Godfathers and Godmothers undertook for me at Baptism Q. Do you think that you received any great benefit at Gods hand then in Baptism A. Yes and hereupon I bow my knees unto God and heartily thank our Heavenly Father as for all outward and temporal things because in him I live and move and have my natural being so much more for that he hath called me to this state of Salvation and hath made me the member of Christ the child of God and an inheritor of the Kingdom of Heaven Q What moved God to be so good and gracious to you A. No worth nor merit nor desert in me but only his own love and mercy towards me in by and through Jesus Christ our Saviour Q. Do you think that you are able to perform this vow and promise that you have undertaken A. Not that I am sufficient of my self to think any thing of my self but my sufficiency is of God 2 Cor. 3.5 And it is he that worketh in me to will and to do Phil. 2.17 and so his grace is sufficient for me and by his help I can and will do all things through Christ that strengthneth me Phil 4.13 Q. How will you attain Gods help and find grace in time of need A. I will pray without ceasing unto God to give me his grace his preventing and his following or co-operating grace that I may not only begin but also grow in grace and continue in the same unto my lives end Q. What if a man do not perform these conditions A. Then his state will be worse than theirs that are not Baptised because he hath not only disobeyed Gods Commandments and done those things that in themselves are evil and unjust but also he hath broken his Oath Promise and Covenant with God therefore his condemnation shall be the greater Q. But is not sin to be forgiven that is committed after Baptism A. Yes If a man can repent God will forgive any sin at any time yet a man is not so renewed by penance afterwards as he was at Baptism For Baptism taketh away sin whether it be Original as in children or both Original and Actual as in men of age that are Baptised according to both the guilt and the punishment except only Concupiscence or natural corruption which is the punishment of Original sin But repentance after Baptism taketh away indeed the guilt of sin and so the final condemnation yet not always the temporal punishment which sometimes must be suffered as Gods correction sometimes may be prevented or mittigated by Praying Fasting Alms and Corporal afflictions Q. How shall a man do to perform the first part ef his Promise which is to forsake the the Devil and all his works the pomps and vanities of this wicked world and all the sinful lusts of the flesh A. That is done at first in the very act of abhorring abjuring renouncing and forsaking the Devil the World and the Flesh and resolving then against them in Baptism But the performance is afterward compleated and perfected by keeping the other two parts of a mans promise in the continued acts of Faith and Obedience And this I conceive to be the reason why the Church in her Catechism repeateth nothing of this part of our promise after the mention of it in Baptism but only tells us of the act of renouncing and presumeth that it is not or if men do their duty need not be reiterated but by the performance of the other two which being carefully observed sin cannot reign in our mortal bodies that we should obey it in the lusts thereof or follow it and be led by it OF THE CREED Q. VVHat do you mean by the Articles of the Christian Faith A. I mean the Apostles Creed Q. Why are they called Articles A. Articulus is the diminutive of Artus and it signifieth a little Joynt Lim or Member and therefore they are called Articles because they are the Joynts and Members of our Faith containing all the particulars thereof that are necessary to Salvation For as the Members of the Body are distinguished by Joynts so in the Confession of Faith whatsoever is to be believed distinctly and severally by it self in difference to another point is rightly and fitly called an Article Q. What is Faith A. Faith is a gift of God and a light whereby man being illuminated doth conceive firmly assent and cleave unto those things which the consent and authority of the holy Church proveth to be revealed and delivered to us by God in holy Scripture Faith respecteth not the order of Nature nor trusteth