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
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
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.