His Sufferings for sin to be of infinite value and merit satisfactory and sufficient for the Redemption of Man Q. VVhy is it necessary that Christ should be Man A. 1. That He might dye 2. That Satisfaction might be made in the same that is Mans Nature that offended 3. That He might be a Merciful High-Priest touched with Mans Infirmity Q. Why was it necessary that he should be both God and Man in one Person A. That He might be a fit Mediator between God and Man having an interest in both Q. How is Christs Passion set down in the fourth Article A. 1. Generally that He suffered 2. Particularly that He suffered at such a time by such a death and in such a manner Q. Did Christ suffer any thing before His Death A. Yes His whole Life was a suffering Q. What was the time of Christs suffering A. In the days of Pontius Pilate Q. Who was Pontius Pilate A. Roman Deputy Governor of the Land of Jury under Teberius the Emperor of Rome Q. What was the End or Consummation of Christs suffering A. Death Q. What was the manner of Christs Death A. He was Crucified that is to say He was put to death upon a Cross which was amongst the Romans the most shameful ignominious and worst kind of death and cursed by the Law of God Deut. 21.23 Q. Was not this a great Scandal to the Christian Profession that our Saviour Christ should suffer this Death upon the Cross A. Yes To them that perish it is foolishness but to us that are saved it is the power of God 1 Cor. 1.18 At the first both the Jews and the Ethnicks derided both the Apostles and Christians for Preaching and Believing in Him that was Crucified upon the Cross Yet both Apostles and Christians were so far from being discouraged from their Profession by the ignominie of the Cross as that they rather rejoyced and triumphed in it insomuch as that they used the sign of it in all their actions thereby making an outward shew and profession even to the astonishment of the Jews that they were not ashamed to acknowledge Him for their Lord and Saviour who died for them upon the Cross And they did not only use the sign of the Cross themselves in a kind of glorying when they met with any Jews but also they signed therewith their children when they were Christened to dedicate them by that badge to His service whose benefits bestowed upon them in Baptism the name of the Cross did represent And this use of the sign of the Cross in Baptism was held in the Primitive Church as well by the Greeks as Latins with one consent and great applause at what time if any had opposed themselves against it they would certainly have been censured as enemies of the name of the Cross and consequently of Christs Merits the sign whereof they could no better endure This continual and general use of the sign of the Cross is evident in many ancient Fathers And doubtless the name figure sign and memory of the Cross must needs be held in reverend esteem of all them that rightly consider the benefits of Christs Death Q. Why was Christ put to so ill a Death A. That He submitting Himself unto the worst kind of death that could be inflicted upon him Him might deliver us from the worst kind of death that should have been executed upon us Q. How do you prove that Christ was dead upon the Cross A. Because He was buried which was not done to any but to dead men Q. Was this the only reason why this word buried was put into the Creed to prove His Death A. Perhaps it might be added to shew the greater Miracle of His Resurrection For if He had died only and not been buried they might have thought that He recovered life as many have done but being buried sheweth both the certainty of His death and also the wonder of His Resurrection Q. What was the cause of Death A. Sin Q. If there had been no Sin should there have been no Death A. No. But all men at their several times should have been translated from Earth to Heaven had they not sinned as the Scriptures say Enoch and Elias were Q. What Death was caused by Sin A. 1. The Natural death of the Body 2. The Spiritual death of the Soul 3. The Eternal death both of Body and Soul Q. What is Natural death A. A separation of the Soul from the Body Q. What is Spiritual death A. A separation of the Soul from God in this world Q. What is Eternal death A. A separation of both Body and Soul from God in the world to come Q. In what doth Eternal death consist A. In the Absence Privation Loss and Wanting of all good things as the Beatifical Vision and full fruition of God the company of Saints and blessed Angels the joys and happiness of Heaven Secondly In the Presence Sence Feeling and Enduring all evil things even the Everlasting Fire prepared for the Devil and his Angels Q. Did Christ suffer all these Deaths A. No. He suffered only the Natural death of the Body Q. Did He not suffer in his Soul too A. Yes The suffering of the death of the body could not be without suffering in the Soul But we must in no wise say that Christ suffered the death of the Soul Q. But was not Man condemned to all those Deaths for Sin A. Yes Q. And is not Man delivered from all these deaths by the Death of Christ A. Yes Q. Then how doth Christs bodily death alone deliver Man not only from this but also from the other kinds of death too A. This cometh to pass by reason of the worthiness and innocency of Christs Person The death of His Humane body being united in one person with the Godhead being pure without sin is of such infinite value and merit that it is worthy and able to purchase Redemption for Man both from the bodily deaths and the other deaths that he otherwise should or could have suffered Q. But could Sin then be the cause of Christs Death A. Yes Q. But is not Christ said to be without sin A. Yes He in Himself was holy harmless undefiled separate from sinners Heb. 7.26 1 St. Pet. 2.22 St. Mat. 27.4 19 24. St Luke 23.4 Q. How came He to suffer for sin who committed none A. Because He was a sinner by imputation being numbred with Transgressors and bearing the sins of many Isa 53.12 For surely He hath born our griefes and carryed our sorrows c. v. 4 5 6. Q. Do you mean then that Man was the sinner and that Christ was the sufferer A. Yes Q. But how came Man to be a sinner was he so from the beginning A. No. In the beginning God created Man in His own likeness after His own image of an understanding mind able to know what he was to do and of a conformable will ready to do what he knew But Man found
Are you able now to do all those things that are necessarily required and to walk in the Commandments of God and to observe them as you ought to do A. No. Not of my self in all points and at all times as in strictness I ought to do yet I may being assisted by Gods help perform and keep them so far as that God may graciously accept of it Q. Did ever any man keep all these Commandments in all points at any time or any of them perfectly at all times A. No. No man ever kept all of them at any time perfectly according to the parts nor any one of them at all times according to the degree of obedience that is required except our Saviour Christ who alone did all things well who did no sin neither was guile found in his mouth 1. St. Pet. 2.22 Q. How do you mean then that it is any way possible to keep Gods Commandments A. In a word For the possibility of keeping Gods Commandments to us that are in Christ for without Him we can do nothing there must necessarily concurre with our true endeavours the grace of Gods assistance helping our infirmities and so we may be able to do something and the grace of Gods acceptation not weighing our merits but pardoning our offences and so we may be able to do what is sufficient Q. How may a man come by this grace of assistance and acceptation A. He must call to God for it by continual Prayer Q. What is the most absolute and best form of Prayer A. That which is taught us by our Lord and Saviour Jesus Christ called The Lords Prayer THE LORDS PRAYER Our Father c. Q. VVHat do you chiefly observe in the Lords Prayer A. 1. A Proeme or Preface 2. The Petitions 3. The Conclusion Q. What is contained in the Preface A. The Person to whom we Pray to wit God in whom we believe and whom we are to obey described 1. By His relation to us that He is a Father and in this we have Faith that He Will 2. By His Habitation that He is in Heaven and by this we have hope He is able to help us And 3. By the Common interest that we all have in Him in that He is Ours and by this we have Charity and pray with others and for others as well as for our selves Q. How is God said to be our Father here A. By Adoption in and through Christ and so He is Ours that is all ours who are Christians who all in the judgment and exercise of Charity are to be taken and used as the children of God Q. But is not God in all places A. Yes Q. Why then do you call upon Him as limited and circumscribed in Heaven A. God is said to be in Heaven not because He is there limited or confined by the bounds of that place but because Heaven is the Throne of His Majesty the place of His most glorious Residence in which He is by a more special and eminent presence than in any other Q. May we pray to none but God A. No. To none but God as the chief Author and Giver of what we pray for Q. But may we not pray to one another A. Yes We may pray to them with whom we live and converse for any thing thing wherein they can assist us as subordinate means and instruments in and under God Q. But may we not pray to the Saints departed A. No. Q. But are not they more able and ready to help us in their Prayers to God for us being of the Church Triumphant than any of the Church Militant A. Yes no doubt Q. Why then may we not pray to them to pray for us as we do for one another here on earth A. 1. Because we have no warrant in Gods Word for our so doing 2. Because we are not assured that they hear us as we do one another to whom we speak face to face Q. How many Petitions are there in the Lords Prayer A. Seven To some of which all Manners and Forms of Prayers ought to be referred Q. What do you desire in the first Petition Hollowed be thy Name A. That Gods Honor and Glory may be preferred and advanced above all things That the Confession and Practice of Faith Hope and Charity and holy Conversation of Christian Life may so shew forth their power and force in us that others beholding the same may take occasion to praise God in our behalfe when we make our light so shine before men that they may see our good works and glorifie our Father that is in Heaven Q. What do you ask of God in the second Petition Thy Kingdom come A. 1. That Gods Kingdom of Power and Grace may come that Christ may reign in the Church and that the Church may be propagated over the whole world 2. That also His Kingdom of Glory may come that in this the Church may reign with Christ for ever That it may please God of His gracious goodness shortly to accomplish the Number of His Elect and to hasten His Kingdom that we and all they who are departed in the true Faith of His Holy Name may have one perfect consummation and bliss both in body and soul in His Eternal and everlasting Glory Q. What is the substance of the third Petition Thy Will be done A. That we upon Earth though weak and but of small power may exhibit and yeild unto Almighty God exact and perfect Obedience according to all the parts and degrees that are required in our duties such as the Angels and Saints do in Heaven desiring nothing so much as that we may chearfully submit our selves to His good pleasure both in Prosperity and Adversity and renouncing our own wills which are prone to evil we may rest and settle our minds in the Will of God Q What is the meaning of the fourth Petition Give us this day our Daily Bread A. That God may send us all things which be needful both for the body and soul in giving us bread that is corporal the food of the body that we may have bread to eat and clothes to put on and all outward things that belong to this life and also Spiritual bread too that there be not the Famine of the Word and Sacraments which are to nourish our souls to life everlasting Q What do you pray for in the fifth Petition And forgive us c. A. Pardon and Forgiveness of our sins and offences against our Father which is in Heaven upon Condition that we forgive all them that offend against us And it is to be observed that this request to God is but upon this Condition which if we perform not on our part God is desired to do nothing for us neither will He on His. See St. Mat. 6.14 15. 18.35 Q. What do you pray for in the sixth Petition Lead us not into Temptation A. Because this life is a Warfare in which we wrestle with the World the
the Passover was then ended and to be abolished by His instituting this other in the place thereof at the very time of eating the Passover Q. VVhy do not Christians receive this Sacrament at Supper or in the Even-tide that being the time of the day in which it was first instituted A. Because though it might be fit in regard of the thing it self yet it is not so to us not so fit for our preparation and meditation of the worthiness of the Sacraments and of the duties of the Receivers Q. But might not men make themselves fit to receive it at Supper time A. Yes Possibly men may and some men happily would yet because most men are more indisposed to Meditation and Contemplation towards the Evening than in the Morning and have many avocations and occasions to take away their minds by many occurrences before that time of the day therefore the Morning is chosen for that Sacred Action as the time that in regard of mens dispositions and businesses in the world is fittest for all Q. Is not this Sacrament called by other names besides the Lords Supper A. Yes It is called the Propitiatory Sacrifice the unbloody and commemorative Sacrifice the Eucharist and the Communion Q VVhy is it called the Propitiatory Sacrifice A. It is called a Propitiatory Sacrifice not properly and really but figuratively and respectively by way of resemblance and by way of remembrance because it shews the Lords death 1 Cor. 11.26 who is the Propitiation for our sins 1 St. John 2.2 and keeps us in mind of that Propitiatory Sacrifice which our Lord once for all offered by His Death upon the Cross to reconcile us to God and make God propitious favourable and loving toward us and well pleased with us Q. VVhy is it called the Vnbloody Sacrifice A. Because it is not a real Sacrifice which was offered by shedding of blood but only a memorial of that Sacrifice which is commemorated here without blood Q. VVhy is it called a Commemorative Sacrifice A. Because it both representeth and commemorateth unto us that real Sacrifice of Christ upon the Cross and also we in this do represent and commemorate the same to God offering and presenting unto Him in this Sacrament by way of commemoration and remembrance the Body and Blood of His own Son as the only Propitiation and Satisfaction for our sins interposing them between Him and us and pleading them before His Mercies Seat and through them with all humility and confidence desiring the benefits of pardon and grace to be bestowed upon us Q. VVhy is it called the Eucharist A. It is called the Eucharist or Eucharistical Sacrifice from giving of thanks as the word Eucharist of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which is a part of the duty that is required of the Communicants of the Sacrament and is Tropically put for the whole action when the Lords Supper is called by this name because that the Church in the administration thereof offereth unto God the Sacrifice of Praise and Thanksgiving for her Redemption purchased by Christs Death that is commemorated in this Sacrament Q. Why is it called the Communion A. Because there is taught in this Sacrament 1. A Communion between Christ and us 2. A Communion between us Christians among our selves one with another Q. What is the Communion between Christ and us A. There is a three-fold Communion between Christ and us Q. How is that A. 1. The outward signs in the Sacramen do represent and exhibit to us whol Christ God and man in one Person Then here is a Natural Union and Communion between our Humane Nature and Christs Divine Nature in the Person of the Son of God 2. Christ is the Head of the Church and we are His Members Here is a Mystical Union between our Persons and the Person of Christ God and Man into one Mystical Body 3. Christ is in Heaven and thither by this Sacrament we are assured we shall come And then there will be a Celestial Communion between our Persons glorifyed and the Person of Christ in the world to come And these all follow upon one another 1. Whole Christ is represented and presented in the Sacrament Christ in His Person is God and Man this Union is Natural 2. The Man Christ is Head of the Church this is Spiritual and Mystical 3. All Men that are Members of this Church in the Kingdom of Grace shall be Co-inheritors with Him in the Kingdom of Glory this Celestial Q. What is the Communion of us among our selves one with another A. It is an Union flowing from the former between Christ and us It is the Communion of Saints by which as they are all Members of Christs Mystical Body so though they be many in number yet they are but one Body all subject to that one Head all living by one Faith all nourished by one and the same Spiritual Food all by one Spirit Baptised into that one Body all guided by that one Spirit And this is lively set forth by the Action of this Sacrament wherein the whole Church being many are all partakers of that one Bread and so are one Mystical Body though having many Members as the Bread is one Loaf though made of many Grains 1 Cor. 10.17 Q. What is the outward Sign in the Lords Supper A. Bread and Wine Q. Why is it Bread and Wine A. Because the Lord hath commanded them to be received Q. VVhy did our Lord choose Bread and VVine to be the outward Signs in this Sacrament A. He chose Bread 1. Because it is the most common Diet of all others so Christ is our common Salvation St. Jude 3. He died for all 2 Cor. 5.15 2ly Because Bread is the easiest food for all men to attain to so the word the Word that is God and the Word of God is nigh Rom. 10.1 He is found of them that seek Him not He is made manifest to them that asked not after Him v. 20. Again He chose Bread and Wine 1. Because Bread and Wine are the best of Meat and Drink Bread is the stay Isa 3.1 the staff Ezek. 4.16 of life of the body the strength of mans heart and VVine maketh glad the heart of Man Psal 104.15 So Christ is the best and most necessary food of a mans spiritual life of the Soul The Bread of Life St. John 6.48 The Bread which came down from Heaven that a man may eat thereof and not die v. 50. Nay except ye eat of this Bread that is the flesh of the Son of Man for the bread which He gives us is His flesh which He gave for the life of the World v. 51. and drink His Blood you have no life in you v. 53. 2. Because these two standing for meat and drink are perfect nourishment of the body so is Christ of the soul not in part but in perfection compleat nourishment and Salvation 3. Because the Bread is made of many Grains compact together into one
out many inventions Eccles 7.29 by which he defaced that image and made himself a sinner and for this had suffered eternal death had he not been Redeemed by the death of Christ Q Wherein is Christs Exaltation A. 1. In His Victory over Hell 2. In His Resurrection 3. In His Ascention 4. In His Session at the right hand of God 5. In His coming again to judge the quick and the dead Q. What do you think of Christs descent into Hell in the fifth Article A. I believe that after the death of His body His humane soul went down really and locally into Hell Q. In what sence do you take Hell here A. I take Hell here as I take Christs Death and Burial in the former Article that is in the litteral sense For as Christ died for us and was buried so also it is to be believed litterally that He went down into Hell Art 3. of the Church of England Q. What do you mean by these words He rose again the third day A. I mean that He was not raised by any other but rose again of Himself by His own power For as He gave up the Ghost when He died no man took away His life from Him but He layed it down of Himself so He took His life again of and by Himself Q. Why is it said He rose again the third day whenas it is evident by the story of His Passion as it is set down by the holy Evangelists that there were not forty hours between His Death and His Resurrection A. You must understand that the Jews reckoned their Natural day consisting of 24. hours from evening to evening And then you must by a Synechdoche which putteth part for the whole take two parts of two days for two whole days and reckon part of Good-Fryday being the day of the Jews preparation on which day He was Crucified from the ninth to the twelfth hour for one day Then the Sabbath day or Saturday from Sun-set to Sun-set was one entire whole day this was the second And then lastly the night following the Sabbath or Saturday to the dawning of the first day of the week that we call the Lords-day or Sunday must be taken for the third day He was Crucified Dead and Buried on Fryday towards the evening His body lay in the Grave all Saturday He rose again on the Sunday morning St. Luke 24.31 which was the third day after His death Q. Why are Christs Descent into Hell and His Resurrection put together into one Article A. Because in these two poynts is contained all whatsoever Christ hath merited for us by His Death For the Redemption of our Souls is compleated by His conquering the Devil in His descent into Hell by His Soul and the Redemption of our Bodies is compleated by His conquering Death in the glorious Resurrection of His Body Q. What is contained in the sixth Article A. Christs Ascention into Heaven and Session at the right hand of God In His Incarnation was the beginning in this is the end of His Pilgrimage here on Earth In that was His Humiliation in His Resurrection and this is His Exaltation Q. But was not Christ always in Heaven A. Yes According to His Godhead which is always every where but by way of special presence most eminently in Heaven and was then in Heaven when it was with His Soul in Hell and with His Body in the Grave But His Manhood in His Humane Body and Soul came not into Heaven till His Ascention which was forty days after His Resurrection Q. VVhat were the reasons of Christs Ascention into Heaven A. 1. Because there was no other place sutable to His glorious Body 2. Because it was but just and equal that His Manhood should take possession of that Kingdom of glory which He had purchased by His Passion 3. Than He might shew His Kingdom not to be of this world and so that He was not to be looked upon as Man but to be worshiped as God 4. That He might therefore prepare a place for us 5. That He might thereby draw our minds and affections after Him and cause our conversation to be in Heaven c. Phil. 3.20 Q. VVhat are the benefits that we have by His Ascention A. 1. Upon His Ascention we have the Comforter sent unto us St. Joh. 1.6.7 by whom He giveth His gifts to men Eph 4.8 1 Cor. 12. 2. He appeareth in the presence of God for us Heb. 9.24 So that If any man sin we have an Advocate with Father Jesus Christ the Righteous and He is the Propitiation for our sin and not for ours only but for the sins of the whole world 1. St. John 2.1 2. 3. Where He is there shall we be also St. John 14.3 17.24 Q. But why is the Session of Christ at the right hand of God added to this Article A. Because as His Ascention into Heaven setteth forth the glory and Majesty of His Person by the place where He is so this may shew the exercise of His power in that place Q. But is there any right hand or left with God A. No. For indeed God is a Spirit that hath neither flesh nor bones nor any part of a body Q. How then is it said that Christ is on the right hand of God A. This is a Trope or Metaphorical changing of the word as it is frequent to observe in holy Scriptures when we speak of God after the manner of men attributing to Him humane affections and members according to our capacities And yet indeed whenas He is a Spirit there can be nothing that hath any part of a body imagined to be in Man But because in our conversation with men we take Him to have the greatest honor which is placed on the right hand therefore transferring and comparing this to things in Heaven to express the glory of Christ which as Man He hath attained unto above all others Men and Angels we say that He is set on the right hand of the Father on the right hand of the Throne of Majesty in Heaven Heb. 8.1 And so accordingly we must take Sittting not for the site and posture of the body but for the firm and sure possession of that Royal Power and highest glory which He as Man hath received of the Father Who hath set Him on His own right hand in Heavenly places far above all Principalities and Powers c. Eph. 1.20 21 22 23. Q. What do you observe in the seventh Article concerning His coming again to Judge the quick and the dead A. The four last things viz. Death Judgment Hell and Heaven Q. How do you gather these three A. Because first it is appointed for all men once to die or else to be changed at the last day Then cometh the Judgment and by this they that are acquitted shall go into Heaven and they that are condemned shall go into Hell And this will be the last act of Christs Office Then He shall deliver up
the Kingdom to God the Father Q. Why is it said that Christ shall come again Did He ever come before to Judgment A. No. But this word again relateth to Christs first coming by His Incarnation for our Redemption and teacheth us that as He came then in the fulness of time to visit us in great humility so He shall come again at the end of the world in His glorious Majesty to Judge both the quick and the dead Q. Why are quick and dead mentioned in this Article A. To shew that all shall not die before the last day of Judgment but some shall be then found alive and these shall only be changed from corruption to incorruption and shall be caught up together with the dead into the clouds to meet the Lord in the ayr and so without separation of the body and soul by death they shall be ever with the Lord 1 Thes 4.15 16 17. 1 Cor. 15.51 c. Q. In what Article of your Creed do you learn to believe in the Third Person of the Trinity the Holy Ghost who hath sanctified you and all the Elect People of God A. In the 8 9 10 11 12th Articles Q. What do you observe in this part of the Creed A. 1. The Person sanctifying 2. The Persons sanctified Q. VVho is the Person sanctifying A. The Holy Ghost called the Paraclete or Comforter Q. VVhat do you mean by the Holy Ghost A. A Ghost is the same that a Spirit which is pure a incorporeal immaterial substance So by the Holy Ghost I mean the Holy Spirit that is the Third Person in the Sacred Trinity Q. But are there not other Spirits besides the Third Person in the Trinity A. Yes The Angels are Spirits Heb. 1.14 And there are the Spirits of just men made perfect Heb. 12.23 which are the souls of the Elected after they be delivered from the burden of the flesh And these are holy too And in general any thin substance in Nature wanting solidity and grossness of matter by way of resemblance and similitude may be called a Spirit But these are created Spirits and to distinguish the Third Person in the glorious Trinity from these we must call Him Uncreated And to make this distinction plain and evident the Fathers in the Councils of Nice and Constantinople have expounded this Article thus I believe in the Holy Ghost the Lord and giver of life VVho proceedeth from the Father and the Son VVho with the Father and the Son together is worshipped and glorified VVho spake by the Prophets Now here Being Lord distinguisheth Him from Ministring spirits Heb. 1.14 and being giver of life proceeding from the Father and the Son being worshiped and glorified together with the Father and the Son communicating with them in their Substance Nature Power Majesty Glory and Eternity and speaking by the Prophets distinguisheth Him from all creatures whatsoever Q. But is not the Holy Spirit said equally of the Father and of the Son too A. It is true both the Father and the Son are a Spirit and both holy also And therefore indeed this Third Person is not distinguished from the other two by His proper name but is called by a name common to the other two And this comes to pass because of our want of words For we can conceive God under no other Names but such as we borrow from created things so far as we can resemble Him to something that is in Nature and no farther And therefore we can call the First and Second Persons by their proper names because the First Person his communicating of His Substance to the Second is like to Generation that is the Act of Generating or begetting in Nature and so the Substance Generating is one Person of the Father and the Substance Generated is another Person of the Son But the Coming or Proceeding of the Third Person from both the other is like to nothing in Nature and therefore we can call the Act of this communicating of the Substance of the other two Persons to the Third by no other but by the general Name of Comeing or Proceeding and therefore the Person Proceeding in such manner as cannot be expressed no nor conceived by any thing that resembleth it must of necessity to us want His proper name and be called by the name proper to the other two Yet whensoever the Holy Spirit though it be the common name of all Three is joyned with the First and Second Person in the Trinity or with either of them by way of distinction then this particularly signifieth the Third Person in the Deity who ineffably inconceivably and eternally proceedeth from the Father and the Son and is Very God Co-eternal Co-equal and Con-substantial to both and to be worshipped with the same Faith and with equal Honor and Adoration Q. But why is the Third Person called Holy as it were in distinction to the other two A. We must not speak of any Person of the Godhead without holiness and all other Attributes of Perfection either expressed or understood And so the Third Person as the First and the Second is Holy ab intra by nature from all Eternity and Co-equal with them in this as in all other Nominal and Real Relative and Absolute Attributes But He is said to be Holy in distinction to Them by an Holyness of His Office ab extra begun in time as He is the Author and Maker of Holiness in us the Giver of Holy and Spiritual life the Sanctifier of all the Elect People of God Q. How doth the Holy Ghost Sanctifie and make Holy the Elect people of God A. 1. He dedicateth us early to Christs service in our Baptism 2. He alienateth us from the allurements of the world by a religious education 3. He acquainteth us with the holy Scriptures and with the Principles of Religion drawn from the same which â—re able to make us wise unto Salvation â—hrough faith that is in Jesus Christ 4. He exerciseth us therein that is 〈◊〉 the Scriptures and those Principles â—hrough the assistance of grace to have â—lways a Conscience void of offence â—oth towards God and towards men Q. How doth the Holy Ghost exercise 〈◊〉 to have a Conscience thus void of sence A. Many ways 1. By moving us to keep and restrain â—â—r five outward Senses that sin by â—â—em as by open windows enter not inâ—â— our hearts 2. By enabling us to practise the four â—â—rdinal moral Virtues 3. By infusing into our hearts the three Theological Virtues 4. By endowing us with the seven guifts of the Holy Ghost 5. By working in us the twelve Effects or Fruits of the Holy Ghost 6. By giving us a heart and power to do the three kinds of good works as also to perform the seven works of Corporal mercy the seven works of Spiritual mercy and the Offices of Christian Justice 7. By propounding unto us as the excitements of holy duties and the reward of our labours all the external internal and
eternal happiness of the eight Beatitudes Q. Which be the five Senses A. 1. Seeing 2. Hearing 3. Touching 4. Tasting 5. Smelling Q. Which are the four Cardinal Moraâ— Virtues A 1. Prudence 2. Justice 3. Fortitude 4. Temperance Q. Which be the three Theological Virtues A. 1 Faith 2. Hope 3. Charity Q. What be the seven guifts of the Holy Ghost A. 1. Wisdom 2. Understanding 3. Counsel 4. Fortitude 5. Knowledge 6. Godliness 7. The Fear of the Lord. Q. Which be the twelve Fruits of the Holy Ghost A. 1. Love 2. Joy 3. Peace 4. Patience 5. Benignity 6. Goodness 7. Longanimity 8. Mildness 9. Faith 10. Modesty 11. Continence 12. Chastity Q. Which be the three kinds of Good Works A. 1. Alms. 2. Prayer 3. Fasting Q. What be the seven works of Corporal Mercy A. 1. To feed the hungry 2. To give drink to the thirsty 3. To cloath the naked 4. To visit and redeem the Captives 5. To harbour the harbourless 6. To visit the sick 7. To bury the dead Q. What be the seven works of Spirituaâ— Mercy A. 1. To correct the sinner 2. To instruct the ignorant 3. To counsel the doubtful 4. To comfort the sorrowful 5. To take wrongs patiently 6. To forgive wrongs willingly 7. To pray for all men Q. What be the Offices of Christian Justice A. 1. To decline all evil 2. To do all good Q. VVhich be the eight Beatitudes A. 1. Blessed are the poor in spirit For theirs is the Kingdom of Heaven St. Mat. 5. 2. Blessed are the meek For they shall possess the earth 3. Blessed are they that mourn For they shall be comforted 4. Blessed are they that hunger and thirst after righteousness For they shall be filled 5. Blessed are the merciful For they shall find mercy 6. Blessed are the clean in heart For they shall see God 7. Blessed are the Peace-makers For they shall be called the Sons of God 8. Blessed are they that suffer persecution for righteousness sake For theirs is the Kingdom of Heaven Q. VVho are the persons sanctified by the Holy Ghost A. In one word they are the Church Q. VVhat is the Church A. The Church is a visible company of Christs faithful people for whom He the Son of God taking upon Him the Nature of Man did and suffered all things necessary to their Salvation Q. VVhat do you observe in your Creed concerning the Church A. 1. Her Being that there is a Church 2. Her Proprieties 3. Her Priviledges Q. What are the Prproieties of the Church A. 1. One 2. Holy 3. Catholick 4. Apostolick 5. A Communion of Saints Q. VVhat are the Priviledges of the Church A. 1. Concerning the Soul Forgiveness of Sins 2. Concerning the body Resurrection of the Body 3. Concerning both Body and Soul Life Everlasting Q. What needs this be an Article of your Christian Faith that the Church hath a being For do not all Jews Turks and Infidels c. believe that there is a Church A. They believe that there is such a Sect of Christians in the world as we call the Church But they believe it not to have such means of Salvation such saving truth in the Word such efficacy in the Sacraments such power of binding and loosing such proprieties and priviledges as I believe to be in the Church Q. VVhat is the first propriety of the Church A. To be one Q. How do you say the Church is but One A. The whole multitude of Believers dispersed far and wide over the whole world is but One Collective Mystical Body of our Lord Jesus Christ Therefore I say I believe the Church Not Churches in the plural number but in the singular number One Church as it is intimated in the Apostles Creed and expressed in the Nicene Creed And so it is written There is One Body and One Spirit even as you are called in One hope of your calling One Lord One Faith One Baptism One God and Father of all who is above all and through all and in us all Eph. 4.4 5 6. As it is but One Body so it hath but One Head One Supream invisible Rector or Governor even Christ Jesus our Lord whom the Father hath given to be Head of the Church which is His Body Eph. 1.22 23. Thus the Church is but One because She teacheth in all places and at all times one and the same Doctrine of Faith Administreth the same Sacraments is guided by the same Spirit and hath the same invisible Head And so the particular Members though they cannot be all together in one place ought to be of one mind and endeavor to keep the unity of the Spirit in the bond of Peace Q. What is the second Propriety of the Church A. She is Holy Q. How is the Church said to be Holy A. First As all things consecrated and set a part for Religious uses are said to be holy so all the Faithful are holy that have dedicated themselves and given up their names in Baptism unto Christ And so then again In Him the Church is holy as a Body that is joyned to an holy Head from Whom as from the Fountain of all holiness the Graces of the Holy Ghost and the Riches of the goodness of the Father are diffused and derived Lastly She is Holy because of the Holy Word that is Preached the Holy Sacraments that are Administred the Holy Service that is performed and the Holy Lives that are practised in the Church Q. VVhy is She called Catholick A. Catholick is as much as General and Universal and then therefore She is called Catholick because being dispersed throughout the whole world She doth in Her Motherly bosome receive embrace and safe-keep all persons of all times places and Nations so that they be of one mind and consent in the Faith and Doctrine of Christ Q VVhy is the Church called Apostolick A. This was added by the Fathers of Nice and Constantinople to prove the Church truly Catholick in that the Doctrine thereof which all men of former ages in all Nations had received and all for the present and hereafter are bound to stand to as received from the very Apostles themselves and from their writings Q. VVhy is the Church called the Communion of Saints A. 1. In respect of Christ the Head in whose benefits every Member hath a common interest in that He took upon Him the Nature of Man not of this or that particular but of all in general and so for all men that believe in Him He effectually suffered all things necessary for their Salvation 2. In regard of the society of all the Elect people of God all the faithful Members of the Church both Militant and Triumphant that have been are or shall be in all times and in all places who hold an inseparable Communion and Unity among themselves as Members of one and the self same body and do help and assist one another with mutual acts of mercy and all good works among whom there is
sins in the Church A. Yes If there be Faith and Repentance Q. VVhy then is the sin against the Holy Ghost not to be forgiven A. Because it is always accompanied with Despair Obstinacy and Impenitency Q. How is Original sin Remitted A. By the Sacrament of Baptism Q. How is Actual sin Remitted A. By Repentance and Faith in Gods merciful and gracious forgiveness for and through the Satisfaction of our Saviour Jesus Christ exhibited in the Sacraments Administred by the Priests So that in Remission or Forgiveness of sins we are to consider 1. The Causes of this Forgiveness without us 2. The Conditions required thereunto within us The Principal Cause is Gods mere Grace and Mercy promised in the Word The Meritorious Cause is the Satisfaction of Christ The Instrumental Cause is the Sacraments The Ministerial Cause applying the actual Absolution is the Priest The Conditions required in us are Faith and Repentance and new Obedience Q. VVhat is the next Priviledge of the Church A. The Resurrection of the Body Q. VVhy is it said the Resurrection of â—he Body only and not the whole Man A. Because the Soul is immortal â—nd the Body only dieth therefore the Body only shall be raised again Q. But shall not Body and Soul be reâ—nited and joyned together again at the Reâ—urrection A. Yes And shall never be parted â—gain but shall enjoy everlasting bliss â—r misery together Q. VVhat is the last Priviledge of the â—hurch A. Life everlasting Q. Do not the wicked rise to everlasting â—…ath A. Yes Q. VVhy is not that mentioned in the Aâ—â—stles Creed A. Because it speaketh expresly onâ—â— of the Priviledges of them that are â—embers of the Church who are presuâ—ed to be Heirs of Salvation And yet by a necessarry consequence it intimateth and implyeth the eternal Death of the wicked too For if the Members of the Church that perform the Conditions of Repentance and Faith and Obedience be saved then they that are not of the Church and do not perform those Conditions must be damned Q. Are all men bound to say Amen to this Creed and believe all the Articles thereof n necessary as Salvation A. Yes Whosoever will be saved he must hold this Catholick Faith which unless he keep whole and undefiled without doubt he shall perish everlastingly Q. How if some men do not explicitly understand and so cannot believe all the Articles of the Christian Faith A. All men are bound so far to believe them as to receive them in the sense of the Church and not to discent from them nor contradict them when they more fully and plainly understand them THE COMMANDMENTS The Preface Q. VVHat is the third thing that your Godfathers and Godmothers promised for you in Baptism A. That I should keep Gods holy Will and Commandments and walk in the same all the days of my life Q. How many Commandments be there A. Ten. Q. Which be they A. The same which God spake in twentieth Chapter of Exodus saying I am the Lord thy God which brought thee out of the Land of Aegypt out of the house of Bondage Thou shalt have no other Gods but Me. Q. Which is the first Commandment A. Thou shalt have none other God but Me. Q. Are not the words going before these viz. I am the Lord thy God c. a Commandment A. No. They are a Proeme or Preface to all the Commandments Q To what purpose is this Preface set before the Commandments A. To shew and prove by Arguments and good Reasons that God is worthy to give these Commandments and impose this Charge upon His people and that they are bound to obey Him therein Q. How many Arguments or Reasons to this purpose can you gather out of that Preface A. Three 1. Taken from the Consideration of Gods absolute Being in Himself of infinite Majesty Power and Authority I am the Lord. 2. Taken from His Relation to the people in regard of the mutual Stipulaâ—ion Covenant and Agreement that was between them in that He was Their God 3. Taken from an act of special providence in a great deliverance that He wrought for them lately I brought thee out of the Land of Aegypt which was the house of Bondage Q. These are Arguments indeed to the people of Israel to whom God gave these Commandments Exod. 20. but what are they to us A. These Arguments are of as much force to us as to the Children of Israel For First The Lord Jehovah is His name in the Original which signifies His Eternal Being is the same yesterday and to day and for ever One Lord both to them and us and hath the same power over us that He had over them Secondly He is our God as well as theirs God to us by the same Stipulation in Baptism which they entered with Him in Circumcision their Sacrament and ours being the same in their Ends and Use and differing only in the Ceremony and signification of Time So He is a God as gracious and as good to us as He was to them and hath obliged us upon the like Conditions Thirdly As He was with them to bring them out of the Land of Aegypt which was the house of Bondage So He is with us in all our troubles to deliver us out of all And therefore we ought to keep these Commandments as well as they not only because they are in themselves holy and just and good but also because they are His Commandments who is the Lord our God And the substance of them is Commanded in the Gospel and made part of the second Covenant Q What is the Substance of the first Commandment A. To know the Substance Sence and Meaning of every Commandment it is best to consider what is commanded and what is forbidden in the same Q. What is taught in the first Commandment A. To acknowledge One only True Eternal Infinite Lord God to Pray and to give Thanks unto Him to believe and put our trust in Him with all our hearts and all our souls to observe honor and worship him Q What is forbidden in this Commandment A. Atheism Polytheism Idolatry Superstitious observation and use of Art-migicks and Divination Q. What is required in the second Commandment A. Bodily Worship and outward Ministry by vocal Prayer and Thanksgiving by Bowing Kneeling Standing and all actions and gestures of Zeal Order Reverence and Decency to be used in the external Service of God Q. Where do you find these in this Commandment A. In that they are forbidden to be done to Idols in bowing down and worshipping and serving them they are plainly intimated that they ought of duty to be done to God Q. What is prohibited in this Commandment A. Idolatry and Superstition and irreverence and disorder in Gods Service Q What is enjoyned in the third Commandment A. Reverence of Gods Name Word and Works swearing in Judgment Justice and Truth and keeping of our Oaths Q. What is forbidden in the third Commandment A. Blasphemy
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