behave our selves in Prayer A. With all devotion and reverence inward and outward meekly kneeling upon our knees Q. Why must we kneele at our Prayers A. I. Because it is a gesture best beseeming humble Petitioners II. It f Proprium est órationis officiuÌ„ Dei veneratio Tertul. de Orat c. 1. is a duty proper to Prayer III. The Church our Mother commands us to kneele at Prayers IV. g In oratio ne ex more geâ—ua fleximus arque incubuimus terrae Aug. de Civit. Dei l. 22. c. 8. It is agreeable to the custome of the ancient Church V. It is agreeable to the practice of our Saviour and his Apostles h S. Mat. 26.39 S. Luc. 22.41 Act 7.60 c. 9. 40. c. 20.36 who alwaies kneele or fall flat upon the ground at their prayers VI. It is Gods due in the second Commandement And our Saviour saith i S. Mat. 4.10 Thou shalt WORSHIP the Lord thy God And k Vox adorare idem significat quod prosternere se iucurvare aâ—geniculari Pet. Picherel de Imag. p. 225. to worship God is to kneele downe or fall downe before him These reasons I hope will bring us all upon our knees Q. I pray God they may Thou hast given me good satisfaction in the Creed the ten Commandements and the Lords Prayer now tell me how many Sacraments there be A. Two only instituted by our blessed Saviour as necessary for the salvation of all men to wit 1. Baptisme and 2. the Lords Supper Q. What meanest thou by this word Sacrament A. I mean an outward and visible signe of an inward and spirituall grace given unto us ordained by Christ himselfe as a meanes whereby we receive the same and a pledge to assure us thereof Q. A little plainer if you can Q. A Sacrament is an outward and visible signe or element ordained by Christ to be given or bestowed upon us as a meanes whereby we may receive an inward and spirituall grace This he gives us as a pledge to assure us that as oft as we receive this Sacrament or element according to Christs ordinance so oft we receive this grace which is alwaies conveyed unto us by this Sacrament Q. How many parts are there in a Sacrament A. Two the outward and the inward Q. What is the outward part A. The matter and forme appointed and determined by Christ himselfe Q. What meanest thou by the matter A. The element or creature designed by Christ for this or that Sacrament Q. What meanest thou by the forme A. The words appropriated by Christ to this or that Sacrament Q. What is the element or matter appropriated to Baptisme A. l S. John 3.5 Water the pure element of water without art or mixture Q. What the forme or words A. m S. Mat. 28 19. I Baptize thee in the name of the Father and of the Sonne and of the Holy Ghost Q. May no Person be baptised with other matter or words A. No for Christ who is the author of grace disposeth of his graces and the meanes whereby he conveyeth them unto us And it is in the power of no Person or Persons to alter these meanes unlesse it be also in his or their power to give grace at pleasure Q. These two then make this a perfect Sacrament A. They doe so namely n Acceldat verbum ad elementum fiet Sacramentum Aug. these words of Christ added to this element or matter prescribed by Christ Q. What is the inward and spirituall grace in Baptisme A. A death unto sinne and a new birth unto righteousnesse o Qui baptizatur ascendit liberatus à servitute corruptionis peccato factus filius Dei haeres ejus gratie cohâ—res autem Christi indutus ipsum Christum Concil Nic. Diatyp 5. For being by nature borne in sinne and the children of wrath we are hereby made the children of grace Q. Thou conceivest then that all sinnes are forgiven us in Baptisme A. I doe so so that we hinder not this grace by infidelity or impenitence Q. Why are you of this mind A. 1. Because I am taught by the Nicene Creed to beleeve one Baptisme for the remission of sinnes 2. This Church hath resolved it for p Rubricke immediatly before the Catechism a knowne truth that it is certain by Gods word that Children being baptised have all things necessary for their salvation and be undoubtedly saved 3. The Scripture assures us that q 1. S. Pet. 3.21 Baptisme doth now save us by the Resurrection of Jesus Christ that r Eph. 5.26 we are saved with the washing of water by the Word 4. That Å¿ Gal. 3.27 as many of us as have been baptised into Christ have put on Christ that is as the Councell of Nice expounds it t Concil Nic. Diatyp 5. we descend foule and unclean into the Laver of Regeneration but we come forth unspotted and without sinne Q. What is required of persons to be Baptised A. 1. Repentance whereby they forsake sinne and 2. Faith whereby they stedfastly beleeve the promises of God made to them in that Sacrament Q. Why then are Infants baptised when by reason of their tender age they cannot perform them A. Yes they doe perform them by their sureties who promise and vow them both in their names which when they come to age themselves are bound to perform Q. Is this agreeable to reason A. It is so It is no more then guardians do for their wards When Wards are under age their guardians undertake for them what those wards when they come to age are bound to performe Besides we sinned in others words and actions it may well therefore stand with reason that we be clensed from this sin by other mens words and actions Q. Why was the Sacrament of the Lords Supper ordained A. For the continuall remembrance of the sacrifice of the death of Christ and the benefits which we receive thereby Q. What is the outward part or signe of the Lords supper A. Bread and Wine which the Lord hath commanded to be received Q. This the matter which the forme A. t S. Mat. 26.26 1. Cor. 11.23 c. The Lord Iesus in the same night that he was betrayed c. Q. What is the inward part or thing signified A. The Body and blood of Christ u Concludo realiter hoc est verè nobis in coenâ dari Christi corpus ut fit animis nostris in cibum salutarem Calvin in 1. Cor. 11.24 which are veryly and indeed taken and received of the faithfull in the Lords Supper Q. What body A. * Christus nobis offerâ— corpus ip sum in quo passus est ac resurrexit Calvin Ib. That body which was borne of the Virgin Mary and suffer'd upon the Crosse Q. Do we receive it after a Corporall manner A. No but after a spirituall manner That we receive it we believe but the manner we know not
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
orders A. Because she findes no meere men allowed to do it in the New Testament but only the Apostles and Bishops their Successors And she keeps close to Scripture Q. Have Bishops this Power of Ordination conferr'd upon them in Scripture A. It is evident they have l At the end of the second Ep. to Timothy Timothy was the first Bishop of the Church of the Ephesians And upon him S. Paul layes this charge m 1. Tim. 5.22 Lay hands suddainly on no man n At the end of the Ep. to Titus Titus was the first Bishop of the Church of the Cretians And to him the same Apostle speakes thus o Tit. 1.5 For this cause left I thee in Creet that thou should est ordaine Presbyters or Elders in every City Q. Is not this power given to Presbyters A. Not any where in the New Testament Q. Why doe you say I beleive the Catholique Church and not J beleive in the Catholique Church A. Because it is a part of my Creed to beleive that there is one Catholik Church but it is no part of my Creed to beleive in or to put my confidence in the Church since the Church is a Congregation of reasonable Christian Creatures and p Hâc praepositionis syllabâ IN Creator a Creaturis socernitur divina seperantur abhumanis Rufin in Symb. n. 〈◊〉 this is a peculiar which belongs only to the Creator God blessed for ever And I will beleive the Church so long as she contradicts not God in his word But if she doe I shall forbeare to credit her in such things I will beleive God who is truth it selfe and believe in that God who is able to undeceive her and to lead her into the way of all truth I will only beleive in him who cannot deceive or be deceived who cannot be overtopped or crossed Q. Why say you one Catholique Church A. Because * Vniversa Ecclesia ex multis constat Ecclesiis sicut universa terra ex multis terris Aug. de civit Dei l. 13. c. 12. though there be many particular Churches yet there is but one Catholique or universall Church which is not bounded but with q Psal 2.8 the uttermost parts of the earth and all these are but one in faith and Government as our Saviours Body though consisting of many Members is but one knit together by sinewes and quickened with the same Soule Q. The tenth Article A. I beleeve the forgivenesse of sins Q. Why doth this Article follow immediatly after mention of the Church A. Because it is a blessing which God bestowes only in the Church and upon the Members of the Church Q. Is Salvation to be hoped for in the Church only A. It is so by the joynt consent both of the Ancient and Moderne writers Q. What 's the reason A. Because r Eph. 1.22 23. The Church is the Body of Christ As therefore no Member that is seperated from the body receives life by or with the body neither doth any Christian partake of the life of grace or forgivenesse of sinnes that is divided or cut off from the Church which is Christs Body Observe the body receives life from the head and distributes it to all the members that it hath ſ Ib. Col. 1.18 Christ is the head of the Church from him the Church receives life and comfort and conveies them to every particular member that so they may live and discharge their severall duties But divided from the body the members can receive no life or comfort from the head Q. Is this remission of sinnes to be found in all Churches A. Yes without question in all such Churches wherein t Art 19. the pure word of God is preached and the Sacraments be duly ministred according to Christs ordinance but in no other Q. To whom is this forgivenesse promised A. To all those u Absolution that truly repent and unfeignedly beleeve his holy Gospell * S. Mat. 11.28 He calls to all he is mercifull to all he hath given us a tast of his goodnesse in pardoning the greatest and fowlest sinnes Not that we might imitate or practice them but that we might understand that our gracious God is ready to pardon the greatest sinner if so he turne unto the Lord humbly with unfeigned sorrow and repentance and bring forth fruits worthy of amendment of life Q. May the sinne against the holy Ghost be pardoned A. This sinne is raised to the full height it is made up by finall impenitence Take away finall impenitence and the sinne is pardonable x S. Mat. 4.17 Repent saith the Scripture and the Kingdome of Heaven is at hand but y S. Luc. 13.3.5 unlesse you repent ye shall all perish Q. This is comfortable doctrine but what reason have you for it A. My faith rests upon Gods goodnesse and gracious promises z De remissione peccatorū sufficere deberet sota credulitas Quis enim cansas aut rationem re quirat ubi indulgentia principalis est Rufin in Symb. n. 171. When God hath spoke the word reason must submit Q. Which is the eleventh Article A. J beleeve the Resurrection of the body namely that this very body in which I live and move shall be raised out of the dust in the last day Q. What this very body A. Certainly this selfe same body For doth not Job say a Job 19.26 27. I shall see God in my flesh and not with other but with THESE EYES shall I behold him And S. Paul THIS CORRVPTIBLE shall put on incorruption and THIS MORTALL b 1. Cor. 15.53 shall put on immortality This and no other c Rufin in Symb. n. 182. In the Church of Aquileia therefore at the rehearsall of the Creed every man when he came to this Article signed his forhead with the signe of the Crosse and said I beleive the Resurrection of THIS FLESH this very flesh that he touched with his finger Q. Js not this a wonderfull thing A. It is so and so are the rest of the Articles if strictly scanned all above the eye of Reason d 1. Cor. 15.36 c. S. Paul gives us a simily of a grain of Wheat how it is buried and dies and rots and then riseth again far more fresh then it was cast into the earth Were this but rarely seen it would seem most wonderfull Q. What if the body be burned to ashes A. e Clem. ep 1. ad Cor. p. 34 35. S. Clement f Phil. 4.3 of whom S. Paul makes mention Phil. 4.3 in that Epistle which in the primitive times was usually read in all Churches to prevent this question gives us the example of the Phenix which every 500 yeares is burnt to Ashes and out of those Asnes ariseth the same Phenix againe young fresh and vigorous Q. Have we no such example in Scripture A. We have Ezek. 37.1 where the dead dry scatter'd bones come together bone
his name in vaine Q. What is the meaning of this Commandement A. o Yee shall not sweare by my Name falsely neither shalt thou prophane the Name of thy God Lev. 19.12 That we doe not rashly and upon sleight occasions take his Name or word into our mouthes much lesse prophane or blaspheme it That we sweare not rashly or vainely or falsely Q. Is it lawfull to sweare at all A. It is otherwise the Psalmist would never have said that p Psal 63.12 All they that sweare by God shall be commended Indeed q Heb. 6.16 Exod. 22.11 some Controversies cannot well be ended without an oath But r Ier. 4.2 it must be taken in justice and judgement and truth that is as is confessed on all hands we may sweare only to doe such things as are lawfull and honest and make oath of such things only as are certainly knowne unto us Q. It is not good then to sweare but upon just and necessary occasion A. It is not for our Saviours command is Å¿ S. Mat. 5.34 Sweare not at all But let your Communication be Yea Yea Nay Nay For whatsoever is more then these commeth of evill Either of evill in thy selfe or in others Of evill in thy selfe when thou hast got a naughty custome of swearing or hast behaved thy selfe so ill that no man will beleeve thee without an oath Of evill in others when they are so mistrustfull that they will not beleeve any man without an oath Or when by reason of injuries or controversies between Neighbours thou art brought upon thy oath Q. Who sinne against this Commandement A. All common and usuall swearers all blasphemers and prophaners of Gods name or word all perjured persons all that sweare before they are resolved of the point in question all that sweare what they know not though never so true all they that enforce or entice or occasion any person to sweare that which is contrary to Gods word or honour or the truth or what is doubtfull unto himselfe Q. What 's the reason for this A. For the Lord will not hold him guiltlesse that taketh his name in vaine Though it be not so great a sinne as Idolatry or as the contempt or neglect of Gods worship though he threatens not to punish them in so deep a measure yet he will not hold them guiltlesse he will punish them according to the measure of their sinne though not so severely as unto the third and fourth generation Q. Which is the fourth Commandement A. Remember that thou keep holy the Sabbath day Six dayes shalt thou labour c. Q. This precept begins not like the rest What conceive you to be the reason of this A. It begins with a Memento for these reasons I. Because it is not morall and perpetuall as the rest are II. Because it was but now newly given III. Because the Iewes were a people much given to the world much set upon their profit and so they might make a gaine they spared neither man nor beast Q. Was not this precept observed before this time A. Truly no we read indeed that t Gen. 2.2 on the seventh day God ended his worke and rested on the seventh day from all his worke which he had made And that u Ib. v. 3. God blessed the seventh day and sanctified it because that in it he had rested from all his worke But we find not any command given to man for keeping the seventh day or that any of those good men before Moses kept it holy Neither is any mention at all made of the Sabbath from Gen. 2. to Exod. 16. Q. What meet you with there A. There I find that when God had delivered the Children of Israel out of the hand of Pharao and all his host when he had brought them thorough the red Sea into the wildernesse when he had fed them with Manna and Quailes from Heaven that * Exod. 16.27 he ceased to raine downe this heavenly food on the seventh day x Ib. v. 25 26. that the people might take notice of the Sabbath There indeed the Lord commanded that y Ib. v. 29. no man goe out of his place on the seventh day And z Ib. v. 30. the people accordingly rested on the seventh day but it was only from gathering Manna and Quailes for ought can be thence collected Q. Is this all A. Yes For though God intimated unto them severall wayes that he had made this a day of rest yet he commands it not to be kept holy or to be set apart for his service till Exod 20. Q. What reason is there for this rest A. 1. That they might have a day to meditate upon the Creation and so to be put in mind of this their Creator 2. That they might learne to be holy as God is holy by making the seventh day an holy day to serve the Lord in 3. That they might learne of God to be mercifull and to give their servants rest as he had given them rest from their bondage For so saith the Lord Deut. 5.14 That thy man-servant and thy maid-servant may rest as well as thou Where he addes a second memento to this Commandement a Deut. 5.15 And REMEMBER saith he that thou wast a servant in the Land of Aegypt and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arme THEREFORE the Lord thy God commanded thee to keep the Sabbath day So the same God that created the world brought them out of Aegypt Q. Doe we keep the same day holy A. No we keep the first day of the week holy that day whereon Christ arose from the dead Q. Did Christ arise from the grave on the first day of the week A. Scripture manifests it For we read that when Jesus was risen early the first day of the week he appeared first to Mary Magdalen St Mark 16.9 Q. Is this agreeable to Gods command A. Though it be not agreeable to the letter it failes not of the meaning Though we keep not the seventh day we keep one of the seven which imitates Gods rest after our sixe dayes labour And an hard matter it is to prove that God gave over sending Manna upon the seventh day of the week and yet that day the people rested Q. From that time when God commanded the seventh day is it lawfull for man to alter the day A. A lesse blessing gives way to the greater Creation to Redemption Besides we know that shadowes and figures were to vanish when Christ came But the Sabbath was a shadow Col. 2.16 17. it was therefore to vanish when our Saviour had actually accomplished what was prefigured by the Sabbath The Apostles therefore after our Saviours Resurrection made the first day of the week the day of rest as appeares S. Joh. 20.26 1. Cor. 16.2 Apoc. 1.10 Q. Did the Apostles command us to keep this day A. No but we b 1. Cor.
preached and beleeved and obeyed in all Nations whatsoever That his word may beare such sway in our hearts that the Kingdome of sinne and Satan being vanquished we may behave our selves as the sincere Subjects of such a King that so his Kingdome of glory may be replenished in due season Q. The third Petition A. Thy will be done in earth as it is in Heaven That with our Saviour each Christians prayer may be n S. Luc. 22.42 Not my will but thy will be done not only in Peace plenty and prosperity but in Warre in wants and persecution His revealed will is the rule whereby all our actions must be guided Our prayer is therefore that we his Servants may be diligent to performe this his will on earth as the Angells are diligent to doe it in heaven That we may listen to him and be obsequious to his will as they are That there may not be any dissension between our earthly and heavenly parts but that the flesh being subject to the spirit both may sincerely submit to his will and doe it to the utmost of their power This is the direct way to his Kingdome of glory Q. The fourth Petition A. Give us this day our dayly bread In this petition o Catech. in Common prayer Book we pray unto God that he will send us all things that be needfull both for our soules and bodies p Hieron in Mat. 6. This as the learned observe is intimated unto us by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only dayly but supersubstantiall that q Spiritaliter potiùs intelligamus Christus enim panis noster est c. Tertul. de Orat. c. 6. so we might not only remember our bodily food but that we might have a speciall eye upon the food of our soules that bread of life the blessed Sacrament of Christs body bloud which was r Eucharistiam quotidiè ad cibum salutis accipimus Cypr. de Orat. domin n. 48. Aug. de Ser. Dom. in Monte. l. 2. dayly received in the primitive Church by the first Christians Q. The fifth Petition A. And forgive us our trespasses as we forgive them that trespasse against us Herein we make confession that we have trespassed against God and his word we entreat him therefore against whom we sinne to forgive us our sinnes Q. Can God only forgive sinne A. God only powerfully but the Priest ministerially God hath power in himselfe and of himselfe to forgive sinnes but the Priest hath only a delegated power neither in nor of himselfe but from God who gave this Commission to his Apostles and in them to their successors ſ S. John 20.23 Receive saith he the Holy Ghost whosoever sinnes ye forgive they are forgiven c. Christ gave them the Holy Ghost that by his power they might remit and retaine sinnes Q. Doe Priests forgive sinnes absolutely A. No but conditionally as God doth if the person confessing t Absolution in the Common Prayer-Book truly repent and unfainedly beleeve the holy Gospell God you see forgives but upon condition we beg pardon but upon condition that God would deale with us as we deale with our Neighbours that he would forgive us as we forgive them that trespasse against us Q. Must we then expect no pardon but upon this condition A. We may not our Saviour saith so u S. Mat. 18.35 unlesse yee FORGIVE ONE ANOTHER FROM THE HEART your heavenly Father will not forgive you That is * Aug. Enchirid c. 73.74 unlesse ye be ready to forgive your trespassers when they crave pardon of you look for no pardon at my Fathers hands when ye beg forgivenesse of him x S. Luc. 6.38 For the same measure ye mere it shall be measured to you againe Q. The sixth Petition A. And iead us not into temptation Q. Can God rempt us A. He cannot the Scripture is plain y S. James 1.13.14 Let no man say when he is tempted I am tempted of God for God cannot be tempted with evill NEITHER TEMPTETH HE ANY MAN But every man is tempted when he is drawne away of his owne lust and entised Q. Cannot God be the author of sinne A. He cannot for z Ps 5.4 He hath no pleasure in wickednesse but a Ps 11.6 Deus mali aliquid non potest velle Aug. Ep. 180. the ungodly and him that delighteth in wickednesse doth his soule abhorre It is therefore b Illo sacrilegio quo statuitur Deum esse mali authorem mihi detestabilius nihil occurrit Aug. de Ord. l. 2. c. 7. accounted most detestable sacriledge to make God the author of sinne Q. What pray wee against in this Petition A. Against Gods heavy wrath and censure namely that he would not punish one sinne with another For the later sinne is oft times a punishment of the former as Judas his murthering himselfe was a punishment of his treason We beseech God therefore c Et ne nos patiaris induci c. Cypr. de Orat Domin n. 69. Ne nos inducas c. id est Ne patiaris nos induci Tertul de Orat. c. 8. Aug. de Ser. Dom. in Monre l. 2. as our Forefathers had wont to speake not to suffer us to be led into temptation much lesse to be overcome thereby Since the withdrawing of his grace is as it were a leading or letting us into temptation so prone we are to sinne if God withhold us not Q. Which is the last Petition A. But deliver us from evill In the two former Petitions we entreated for pardon for our former sinnes and to be preserved from future sinnes but here we beseech God to deliver us from the evill of punishment both in this life and in the life to come as also from that fierce executioner of Gods vengeance the Divell Q. Why doe we begge all this at Gods hands A. I. Because he is Our Father most fit therefore that we repaire to him for help and succour II. Because he is all-sufficient Almighty or as it is added in St Matthew d S. Mat. 6.13 for thine is the Kingdome power and glory for ever and ever His Kingdome is unlimited his power absolute God give us grace to seek his glory For he will be glorified either by us or upon us either by us in the performance of his Commandements or upon us in the demonstration of his justice Q. Why adde we Amen A. Because we desire all this may be done for so this word signifies e Sciendum est Amen Halleluja quae nec Latino nec Barbaro licet in suam linguā transserre Hebraeo cunctas gentes vocabulo decantare Aug. Ep. 178. It is an Hebrew word which we translate not into any language but preserve it as our Saviour gave it Wee end our Prayers and Creed with it to manifest the assent and consent of all Christians in matters of the highest moment Q. How ought we to
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