THE PRINCIPLES OF RELIGION.
Come ye Children, and hearken unto me: I will teach you the feare of the Lord. PSAL. 34.11.
I seek not mine own profit, but the profit of many, that they may be saved. 1. COR. 10.33.
By EDWARD BOVGHEN.
OXFORD, Printed by Leonard Lichfield Printer to the Ʋniversity. 1646.
THE PRINCIPLES of Religion.
Q. WHat is your name?
Ans. N. or M.
Q. Is this your Christian name, or Sirname?
A. My Christian name.
Q. Why doe you answer by that name, and not by your other?
A. Because it is my better name; it puts me in mind of my better being, of my second Birth, when this name was given me.
Q. When was it given thee?
A. At my Baptisme.
Q. Why then?
A. Because at that time I became a [Page 2]new creature, being S Io. 3.5. In Baptisme we receive new names▪ in token that by Baptisme we are made new Creatures. Hooker Eccles. Pol. l. 5. §. 62. borne anew of water and of the Holy Ghost, that so I might be a member of Christ, a Child of God, and an Inheritor of the Kingdom of Heaven. This then is my name, which I receive from Christ in the Church, and serves at all times to put me in mind of God my Father, and the Church my Mother.
Q. What conceive you to be the reason, why the Church hath provided, that this name should be given us rather at this time, then at any other?
A. First, because it is our new birth; and a new name well befitteth a new birth. 2. Because Baptisme was injoyned in stead of Circumcision: and at Circumcision names were imposed upon the seed of Abraham.
Q. How doth that appeare?
A. By the Baptist, and our Saviour. S. Luc. 1.59, 63. The Baptist at Circumcision was called John, and S. Luc. 2.21. our Saviour, Jesus.
Q. Who gave you this name?
A. My God-Fathers and God-mothers.
Q. Why they, rather then your own Parents?
A. Because this name, like the new birth, is not fleshly, but spirituall, therefore I receive a name from God, and not from man. A new birth, new Parents, and a new name, because I am adopted into a new familie. Hence is it, that with us they are named God-Fathers, Fathers from God, or in Gods stead.
Q. Doe they give you a name only?
A. No, they undertake to the Church in my behalfe, these three things. First, that I should forsake the Divell and all his workes, the Pomps and Vanities of this wicked World, and all the sinfull Lusts of the flesh. Secondly, that I should believe all the Articles of the Christian Faith. And Thirdly, that I should keep Gods holy will and Commandements, and walke in the same all the daies of my life.
Q. Why doe they promise this for you, and not you for your selfe?
A. I make this promise by them. First, because at that time I am not able to make it by my selfe. 2 ly, Because we are Baptized in our infancy, since Baptisme is of such necessity, partly by [Page 4]reason of our naturall corruption, and partly by reason of our Saviours instirution, that S. Io. 3.3.5. unlesse we be borne againe of Water and of the Holy Ghost, we cannot enter into the Kingdome of God. At that time therefore we undertake this by others, but confesse now, that we are bound to performe them in our own Persons.
Q. You are resolved then, I hope, to believe, and to doe, as they have promised for you.
A. Yes verily, and by Gods help so I will. And I beseech God to give me his grace, that I may continue constant in this resolution and practice unto my lives end.
Q. You have promised to believe all the Articles of the Christian Faith: which are they?
A. I believe in God the Father Almighty, maker of Heaven and Earth, &c.
Q. Are all Christians bound to believe all this?
A. Yes; for Athan. Creed. this is the Catholike Faith, which except a man beleeve faithfully, he cannot be saved.
Q. Why call you it Catholike?
A. Catholike signifies universall; this is therefore called the Catholike Faith, because all Christians universally are bound to believe it. Besides, it containes all things, which are of necessity to be beleeved unto salvation.
Q. How ancient is this Creed?
A. As ancient as the Apostles times; ancienter then some, if not then all the writings of the Apostles. For Calvin. in Heb. 6.1. Calvin acknowledgeth, that the Apostles Creed was in use, before the Epistle to the Hebrewes was written.
Q. Was it composed by the Apostles?
A. It seemes so; for we learne from Antiquity, that S. Mat. 28.19. the Apostles being by our Saviours command to goe and teach all Nations, and yet Act. 1.4.8. not to depart from Hierusalem, till according to his promise they were furnished with abilities for so great an employment: Discessuri ab invicem, normā prius futurae praedicationis instituunt. Rufin. in Sym. n. 10. before they parted to undergoe this great task, they agreed upon this Creed, which was to be Hanc [...]redentibus dandā esse regulam statuunt. Ib. the rule of Faith, according to which they were to frame their discourses; and contrary to which no man [Page 6]might teach, or beleeve.
Q. What benefit received Converts by embracing this Creed?
A. By this they were fitted for Baptisme: Symbolū Apostolicum, primus quasi ingressus erat in Ecclesiam ijs, qui Christo nomen dabant. Calvin. in Heb. 6.1. by this they found ingresse into the Church: and Iren. l. 3. c. 4. by confession and beleefe of this Creed many were saved, before any part of the New Testament was brought unto them.
Q. Was this written, thinke you, before the New Testament?
A. Not written, but delivered; Russin in Symb. n 12. Chrysol. Ser. 57.60, 61 Hieron. Epist. 69. Aug. de Symb. l. 1. c. 1. not suffer'd to be written for three hundred yeares at least, after our Saviours ascension: hence is it usually called by the Antients, Iren. l. 3. c. 4. the tradition of the Church, and by S t Paul, Rom. 6.17. that FORME of doctrine which was DELIVERED you.
Q. How are we to understand this Creed?
A. In the same sence it is delivered; that is, in the Literall, Grammaticall, and usuall sense of the words, wherein I am taught: He that hath commanded me to beleeve, hath also taught me, what to beleeve.
Q. May we not take some part of this [Page 7]Creed in a figurative sense?
A. No. As I am taught, so I beleeve. As it was provided for the good of all, so is it made for the understanding of all. Had it been composed of darke and figurative words or phrases, the learned only could have understood it: indeed it would rather have raised controversies, then setled one unalterable faith.
Q. You say right.
A. Besides, the Apostles had fayled of one maine intent, for which it was provided. Istud unanimitatis & fidei suae indicium Apostoli posuere. Ruffin. in Symb n. 13. Framed it was for this purpose, that it might be the token of their unanimity and faith: and that Per quod agnosceretur is, qui Christum verè secū dum 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 1. Cor. 2.1. they came not with excellency of speech, or of wisedome, but that 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 1. Cor. 3.1. we are not taught at first as spirituall, but as carnall men, [Page 8]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 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 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. Nicene Creed. God of God; very God of very God; Athan. Creed. Coeternall to the Father, and coequall: and our Lord with the Father.
Q. Is he also Almighty?
A. Without question he is: Col. 1.16. for by him were all things created, that are in Heaven, and that are in Earth, visible and invisible; and 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 Gal. 4 4. in the fulnesse of time Nicene Creed. he was incarnate, or made flesh of the Virgin Mary, by the holy Ghost.
Q. Was he, who is above, and Col. 1.17. before all things, made flesh?
A. He, that from all eternity is God with the Father, in time was made man; 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 [Page 10]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 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. 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; Ib. not by confusion of substance, but by unity of person. As Abraham is the Father of Isaac, [Page 11]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. Nicene Creed. For us men and for our salvation; for 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. 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 S t John; 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 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 Artic. 17. to receive Gods promises in such wise, as they are GENERALLY set forth to us in [Page 13]holy Scripture: assuring me, that our Saviour 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, 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 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 into hell?
A. He did so; otherwise my Creed hath taught me something, that is not to be beleeved.
Q. Some are of opinion, that it is a Metaphoricall speech, and signifies, that he was truly dead.
A. I know, there are some of that [Page 14]opinion: but I see no reason, why I should assent thereto.
Q. Why so?
A. For these five reasons. First, because S. Luc. 16 23. Ne ipsos quidem inferos uspiam Scripturarum locis in bono appellatos potui reperire. Aug. Ep. 99. de Gen. ad lit. l. 12. c. 33. Hell does not signifie the place of the dead, but the place of the damned, as in the case of Dives.
Secondly, our Saviours death was sufficiently expressed before, in that it is said, he was dead: and not only so, but he was buried. And we bury not the living, but the dead.
Thirdly, Calvin. Instit. l. 2. c. 16. §. 8. Calvin saith, it is a battalogy, or needlesse repetition; and not probable, that such vanity should be admitted into so compendious a briefe of our faith.
Fourthly, it is contrary to the course of order, after buriall to returne to his death; as if he had suffer'd death a second time. But it is methodicall and orderly', after they had done with his body, to acquaint us, what became of his soule, when he was dead, and to tell us, that it descended, or went downe into hell.
Fifthly, by the primitive Church, his descent into hell, is not accounted any [Page 15]part of his humiliation, but the first degree of his exaltation.
Q. Where learne you this doctrine?
A. In D r Nowels Catechisme; where I find, that D. Nowels Cate. upon this Article. by his descending into hell is meant, that as Christ in his body descended into the bowells of the earth, so IN HIS SOVLE SEVERED FROM THE BODY, HE DESCENDED INTO HELL.
Q. Js not this D. Nowels private opinion?
A. No, it is the resolution of those blessed Reformers under King Edward VI. For they tell us, that Art. 3. in the three daies of Christs death, His Body was in the Grave, HIS SOVL IN HELL, and his Deity every where.
Q. Was not this cast off as an erroneous opinion in Q. Elizabeth's daies?
A. No certainely, for their Scholers in the Articles of 1562. say thus, Art. 3. As Christ died for us, and was buried, SO ALSO IS IT TO BE BELEIVED, THAT HE DESCENDED INTO HELL. But Art. 2. we beleeve, that Christ truly died, and was buried: it is therefore [Page 16]to be beleived, that he truly descended into Hell. But to say, as we beleive, that Christ truly died, so doe we beleive, that he was truly dead, were a most absurd inference, and would be hissed out of the Schooles.
Q. This manifests their resolution; but is this agreeable to the Ancient Church?
A. There is not one Councell, or probable Father in the first 500 yeares, but is of this opinion. And S. Austine is so resolute for this Article, that he saith, Quis, nisi infidelis, negaverit fuisse apud inferos Christum. Aug. ep. 99. Whosoever denies Christs descent into Hell, is no Christian. And Athanasius in his Creed, puts it in among those Articles, whereof he saith, Athan. Creed. which faith except every one doe keep WHOLE AND VNDEFILED, without doubt he shall perish everlastingly.
Q. Where is this Hell, that he went into?
A. Eph. 4 9. In the lower parts of the earth, then which nothing is lower. So S. Paul. And Christum in corde terrae triduum mortis logimus expunctum, id est, in recessu intimo & interno, & in ipsa terrâ operto, & infra ipsam cavato, & inferioribus adhuc abyssis superstructo. Tertul. de animâ. c. 55. Christus ad solvendos inferni dolores descendit. Aug. ep. 99. Tertullian makes his expression so full for the bowels of the earth, that [Page 17]no man can doubt of his opinion.
Q. What went he thither for?
A. To triumph over Hell, and to fulfill that of the Prophet, Hos. 13.14. 1. Cor. 15.55. O death where is thy sting? O Hell, where is thy Victorie? To this opinion assents D. Nowell in his Catechisme.
Q. Are all of this opinion?
A. No truly, some conceive, that he sufferd the torments of hell in his Soul: which cannot be. For Ʋel peccato, vel damnatione, mors animae intelligi potest. Aug ep. 99. first, the paines of Hell are the death of the soul: and in that sence it is said, Ezek. 18.4. that soule, which sinnes, shall surely dye. But Christs soule never sinned: and for 1. S. Pet. 2.24. our sinnes he bare them in his Body.
2 ly The Scriptures teach us, that 1. S. Pet. 4.1. Christ suffered for us in the flesh, and that 1. S. Pet. 3.18. he was put to death in the flesh; not in the soule, no such thing in Scripture.
3 ly That soule, which is united to the Deitie, is not capable of Hell torments. That were to make the soule of God subject to the Divell, which cannot be imagined without blasphemy.
4 ly Act. 2. 30, 31. David being a Prophet said of the Resurrection of Christ, that Ps. 16.11. Act. 13.37. his Soule [Page 18]was not left in Hell, neither did his flesh see corruption. If then this was spoken of his Resurrection, it was not spoken either of his Death or Passion. As then his body was in the place of corruption, but saw, but suffered no corruption, so his soule was in Hell, the place of torments, but suffered no torment.
Q. How understand you these two sayings of his, S. Mat. 26.38. My Soule is heavy even unto death: and S. Mat. 27.46. My God, my God, why hast thou forsaken me?
A. The former he spake as he was man, foreseeing his death at hand, shewing that his Soule was exceeding sorrowfull, as ours are, to be parted from the body; The other he spake, because the Deity for a time had withdrawen her comfortable vision from the soule, that so it might endure, what sorrow it was any way capable of. For if there were an exceeding sorrow in the soule to be parted a while from the body; what excesse of sorrow was in it, think you, when the sight of God was subtracted from it? since the vision of God is the highest comfort of the soule: [Page 19]for Ps. 16.12. in his presence is the fulnesse of joy.
Q. What think you of his Resurrection?
A. After Christs soule had for three daies triumphed over Hell, and all the powers thereof, it was reunited to the body, which arose from the grave without corruption: and both were Act. 2.28. filled with the joy of his countenance. And to assure us of this his Resurrection, Act. 1.3. in his flesh, he was conversant with his Apostles and Disciples forty daies.
Q. Which is the sixth Article?
A. He ascended into Heaven, and sitteth on the right hand of God the Father Almighty.
Q. What doest thou believe in this Article?
A. That the body and soule of Christ ascended together into Heaven, the highest place of blisse, where they never were before: and Te Deum. at that time he opened the Kingdome of Heaven to all believers.
Q. Doest thou understand these words in the litterall sense?
A. I doe so.
Q. Can we say according to the Letter, that God hath a right hand?
A. No, we cannot. But both Scripture and Creed, in this phrase or manner of speech, stoop to the capacity of man, and expresse unto us hereby that height of glory, which is otherwise unexpressible to our understanding. For it is that glory, which no other eye hath seene, nor care hath heard, neither hath it enter'd into the heart of man to conceive. And how can the tongue utter, what the heart hath not conceived? what is unconceivable is unutterable.
Q. Thou believest then, that he is ascended into the highest place of glory?
A. I doe so; and that not only in place but in power: for S. Mat. 28.18. to him is all power given, both in Heaven and in Earth. And yet in this height of glory he is in himselfe so humble, and to us so gracious, that Ro. 8.34. he makes continuall intercession for us.
Q. What is the seaventh Article?
A. From thence he shall come to judge the quick and the dead.
Q. Is this certaine?
A. As certain as he is God. And herein is a main comfort for us, that he who suffered for us, and died for us, and continually prayes for us, shall be our Iudge.
Q. Shall he judge us as he is man?
A. He shall; for S. Io. 5.27. the Father hath given him Power and Authority to execute judgement. BECAVSE HE IS THE SONNE OF MAN. And as man Heb. 4.15. he is touched with the feeling of our infirmities, Heb. 5.2. that so he may have compassion upon us weake, wandring, silly men, and apt to be deceived. For Heb. 4.15, 16. in all poynts he was tempted like as we are, yet without sinne. Let us therefore come boldly unto the Throne of Grace, that we may obtain mercy, and find grace to help in time of need.
Q. The eight Article.
A. I believe in the Holy Ghost, Nic. Creed. the Lord and giver of life, who proceedeth from the Father and the Sonne, who with the Father and the Sonne together is worshipped and glorified; who spake by the Prophets. These are three Persons, and but one God. Thus Athan. Creed. we worship [Page 22]one God in Trinity, and Trinity in Ʋnity; neither confounding the Persons, nor dividing the Substance.
Q. We may not indeed say, there be three Gods; but may we not say, there are three Lords?
A. We may not: for though Ib. we be compelled by the Christian verity to acknowledge every Person by himselfe to be God and Lord: yet we are forbidden by the Catholike Religion, to say there be three Gods, or three Lords.
Q. Why so?
A. Because, Lord in respect of the three persons is a name of substance, not of relation, or property. And in God there is but one Substance, though threerelations.
Q. What meanest thou by relations?
A. God is called Father with relation to his Sonne; or because he hath a Sonne. The second person is called the Sonne, because he hath a Father. And the Holy Ghost is called so, with relation to them both, because he is the Spirit both of the Father and the Sonne: for he proceeds from both.
Q. We have now the three Persons in the Trinity, doe we not ascribe to every one of these a severall worke concerning man?
A. We doe so; to the Father we ascribe our Creation, to the Sonne our redemption, and to the Holy Ghost our Sanctification. As the Father created all, so the Sonne redeemed all: and the Holy Ghost sanctified me, and all the elect people of God.
Q. Why to the Father is ascribed the Creation?
A. Because, though the other two persons did joyntly and equally create with the Father, yet the originall of that power is in and from him. And yet Athan. Creed. none is afore or after other, none is greater or lesse then another.
Q. Why to the Sonne our Redemption?
A. Because by his blood we are redeemed from death and Hell.
Q. Why to the Holy Ghost our sanctification?
A. Because it is his speciall worke to 1. S. Pet. 1.2. Sanctify us by his guifts and graces. [Page 24]Hence is it, that we call him the holy Spirit, because he is the Spirit that makes us holy,
Q. We acknowledge, that the Sonne of God redeemed all mankind: why doe we not also confesse, that the Holy Ghost Sanctifies all mankind, but the elect people of God?
A. Because Christ redeemes all, that they may be sanctified; but the Holy Ghost Sanctifies only those, that believe in Christ, or are baptised into Christ, that so they may be his elect. For we are 1. S. Pet. 1.2. elect, according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Iesus Christ. So both these workes must concurre to our election.
Q. Which is the ninth Article?
A. I believe the Catholike Church, the Communion of Saints. Or Nic. Creed. I believe one Catholike and Apostolike Church: Catholike for time and place, Apostolike for faith and government.
Q. Why call you this Church a Communion of Saints?
A. Because it is a society of men, [Page 25]that are Sanctified in Baptisme, by Faith in Christ, through the operation of the Spirit.
Q. What is a Church?
A. Art. 19. The visible Church of Christ, is a Congregation of faithfull men, in the which the pure word of God is preached, and the Sacraments be duely ministred, according to Christs Ordinance, in all those things, that of necessity are requisite to the same.
Q. What doest thou collect from hence?
A. These three things. 1. That the Church consists of Faithfull men; that is, of such who professe the Christian faith. 2. The word of God must be sincerely Preached. And thirdly, The Sacraments must be duely ministred to the Congregation, according to Christ's Ordinance.
Q. Js it lawfull for every Christian, that will, to preach the word, and administer the Sacraments?
A. No, Art. 23. it is not lawfull for any man to do so, unlesse he be lawfully called and sent to execute the same.
Q. Whom judge you to be lawfully called and sent?
A. All those, Ibid. who be chosen and called to this work by men, who have publike authority given unto them in the Congregation, to call and send Ministers into the Lords Vineyard.
Q. Who have publike authority given them, to call and send Ministers into the Lords Ʋineyard?
A. Onely Bishops in the Church of England: as is to be seen Article 36. and in the Book of Ordination.
Q. Why doth this Church allow no other but Bishops to give 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. 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, 1. Tim. 5.22. Lay hands suddainly on no [Page 27]man. 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; 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 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 [Page 28]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 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 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. 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 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, 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. S. Mat. 4.17. Repent (saith the Scripture) and the Kingdome of Heaven is at hand: but 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. 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; 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, 1. Cor. 15.53. shall put on immortality. This and no other. 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. 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 [Page 32]into the earth. Were this but rarely seen, it would seem most wonderfull.
Q. What if the body be burned to ashes?
A. Clem. ep. 1. ad Cor. p. 34, 35. S. Clement, 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 to his bone, and sinewes and flesh came upon them, and flesh upon the skin, and breath enter'd into them, and they stood up an exceeding great armie.
Q. When shall this Resurrection be?
A. 1. Cor. 15.24. At the last and great day of Doome.
Q. What becomes of the Soule all this [Page 33]while? does that also dye?
A. No.
Q. How prove you that?
A. Mat. 22.32. God calls himself the God of Abraham, Isaac, and Iacob, but God is not the God of the dead, but of the living. Though then they be dead in body, in soule they live. Luc. 16.22. We finde Lazaru's soule alive in a place of blisse, Ib v. 24. and Dive's soule in a place of torment, Ib. v. 28. while his brethren were living here on earth. And our saviour promised the penitent Theif, that Luc. 23.43. he should be that day with him in Paradice. Which was spoke of his soule; for Io 19.31, 32. his body was that day buried in the grave. To these may be added Rev. 6.9. the soules of the Martyrs, which lye under the Altar.
Q. By whose power shall they be raised?
A. By the power of Christ. For Ioh. 5.28, 29. all that are in their graves shall heare the voyce of THE SON OF MAN: And shall come forth they that have done good, unto the Resurrection of life; and they that have done evill, unto the Resurrection of damnation. If then we should not have these our own very bodies at the resurrection, [Page 34]God should deale unjustly to torment those bodies in hell fire, which had never done amisse.
Q The last Article.
A. The life everlasting. For they that have done good Dan. 12.3. shall shine as the stars for ever and ever: Mat. 25.41. and they that have done evill, shall be cursed into everlasting fire. Athan. Creed. This is the Catholique Faith, which execept a man beleive faithfully, he cannot be saved.
Q. You said that your Godfathers and Godmothers did also promise for you, that you should keep God's Commandements. Tell me, how many there be?
A. Ten.
Q. Which be they?
A. The same which God spake in the twentieth Chapter of Exodus, saying, I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the house of bondage. This is the preface; wherein he shews, who it is that speaks unto them, and laies this obligation upon them, to harken to his words.
Q. Which is the first Commandement?
A. Thou shalt have none other Gods [Page 35]but me. None but this God, who by a strong hand and stretched out arme delivered them out of the hands of Pharao, and from all his Host; and brought them as safely as miraculously through the red Sea.
Q. What God is this?
A. The same God, whom in our Creed we confesse to be the Father Almighty, maker of Heaven and earth.
Q. VVhy then doth he not tell them so?
A. Because they were eye-witnesses of this his miraculous power; wherein he manifested his Omnipotencie, Ex. 14.21. in commanding the Winds, and the Sea; Ex. 13.21.14.20. in making the day as night to the Egyptians, and the night as day to the Israelites, by the Cloud and Fiery Pillar: Ib. v. 24.25. &c. In routing and destroying the mighty, and delivering the naked from the perill of the sword. Num. 20.11. Ps. 114.8. In causing the rock of flint to yeeld a spring of water, Ex. 16.13.15. and the heavens to showre downe Manna and Quailes for their food. This his late kindnesse bound them to harken to him.
Q. Which is the second Commandement?
A. Thou shalt not make to thy selfe any Graven Image, nor the likenesse, &c.
Q. Is it not lawfull to make a Graven Image?
A. It is: otherwise 1. Kings. 6.23. Solomon would not have made 1. Kings. 6.23. those two Cherubims, much lesse have Heb. 9.5. placed them in the Holy of Holies, over the mercy seat: and these are they (as I take it) which are called the Cherubims of Image-worke, 2. Chron. 3.10. Neither would he have made the 1. Kings 6.29. carved Cherubims, & Palmtrees upon the walls Ib. v. 32.35. and upon the doores both of the Temple and Oracle. nor 2. Chron. 4.3. the molten Oxen, or 1. Kings. 7.36. graven Lyons. Ib. v. 51. All which he caused to be set in the house of the Lord.
Q. Where's the fault then?
A. In making them to thy selfe, to be thy God; in bowing downe to them, and worshiping them. Elsewhere therefore it is said, Lev. 26.1. Yee shall not set up any Image of stone in your Land, TO BOW DOWN VNTO IT. And Deut. 17.15. Ps. 97.7. the curse is laid upon those that worship carved or molten Images, [Page 37]not upon those that make them; unlesse they make them for that or the like use.
Q. VVhy so?
A. Because this is God's honour, and he will not part with it to any other, Thou shalt worship the Lord thy God, and HIM ONLY SHALT THOV SERV. Deut. 13.4. So the Law, S. Mat. 4.10. so the Gospell. As then they offend that give God's worship to Idols; so do they sinne against his Commandements, that do not bow downe to God, and worship him. As the former are Jdolaters, the latter are little better then Atheists; for Tit. 1.16. in their workes, in their Church duties, they deny him to be their God.
Q. Hath not God himselfe given a reason for this.
A. He hath in the very next words, For I the Lord thy God, am a jealous God. And the condition of jealousie is, that as it cannot endure to have that, which is our due given to another, neither can we disgest to have it denied to our selvs. For it is all one to me, to have that, which is mine, denied me, or given to another.
Q. What followes upon this?
A. That God is equally angry with them, that do not bow downe to him, and with those, that bow dow down to Idols: he counts them equally haters of himsefe, and will equally Ʋisite the sinnes of the Fathers upon the children, unto the third and fourth generation, of them that sin against him either way.
Q. But how doth he esteem of them, that detest Idolatry, and give him his due worship, that bow downe to him, and worship him?
A. He reckoneth them among his lovers and friends; they love me saith he, and keep my Commandements. And as they love him, so doth he love them; for in them he will shew mercy unto thousands of their generation. And surely this is reason sufficient to move every Christian Ps. 95.6. to worship and fall downe, and kneele before the Lord our God.
Q. The third Commandement.
A. Thou shalt not take the name of the Lord thy God in vaine, for the Lord will not hold him guiltlesse that taketh his name in vaine.
Q. What is the meaning of this Commandement?
A. 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 Psal. 63.12. All they, that sweare by God, shall be commended. Indeed Heb. 6.16. Exod. 22.11. some Controversies cannot well be ended without an oath. But 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, 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 [Page 40]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 [Page 41]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 Gen. 2.2. on the seventh day God ended his worke, [Page 42]and rested on the seventh day from all his worke which he had made. And that 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, Ib. v. 25, 26. that the people might take notice of the Sabbath. There indeed the Lord commanded, that Ib. v. 29. no man goe out of his place on the seventh day. And 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: 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 [Page 44]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. S t 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 1. Cor. 11.1. according to Saint Pauls rule imitate the Apostles; knowing, that they were guided by the Spirit of God. The Apostles began to keep this day, the first day of the week; and the Church of God hath done so ever since. The practice of the Apostles is a sufficient warrant.
Q. Is it lawfull to doe no manner of worke on this day?
A. Not the workes of our trade or vocation, to make a gaine thereby. But upon that day we may doe workes of [Page 46]necessity, and workes of charity.
Q. How prove you this?
A. By our Saviours Doctrine and practice. 1. By his doctrine; for S. Mat. 12.1. & 3. &c. he justified by Scripture, that it was lawfull for his Disciples on the Sabbath day, to gather eares of Corne, and eate them. And that it is as S. Luc. 14.5. lawfull for us, to pull our oxe or asse out of a ditch on the Sabbath day. This for workes of necessity. And for workes of charity, or mercy, he justifies them by his owne practice. S. Mat. 12.13. On the Sabbath day he healed the withered hand; as also S. Luc. 14.4. the man sick of the Palsie. S. Ioh. 9.14. On this day he opened the eyes of the blind. And not only so, but he gives us directions for the future, assuring us, that S. Marc. 2.27. The Sabbath was made for man, and not man for the Sabbath.
Q. Which is the fifth Commandement?
A. Honour thy father and mother, &c.
Q. Who are meant by Father and Mother?
A. I. Our naturall Parents. II. The King and his Ministers: that is, all such as are placed in authority by the King. III. All my governours, teachers, spirituall [Page 47] Pastors and Masters. And in the last place, all my betters.
Q. Of naturall Parents there's no question; but is the King my Father?
A. The Kings stile hath ever been Pater Patriae. the Father of his Country; to put us in mind of our filiall duty, and him of the Fatherly and tender affection, he ought to bare to his Subjects. And are not Es. 49.23. Kings and Queenes called, the nursing Fathers, and nursing Mothers of the Church? To signifie to us, who are the Sonnes of the Church, what they are to us, and how we ought to behave our selves towards them.
Q. How ought we to honour the King?
A. As Gods substitute and immediare Vicegerent: for 2. Chron 9.8. on the Lords throne he sits, to be King for the Lord thy God. So then he is next to God, and lesse then God only.
Q. Wherein doth this honour consist?
A. Pro. 2 [...]. [...] v. 24.21. In fearing to displease him; 1. S. Pet. 2.13. in obeying him, in reverencing and loving him; Rom. 13.6, 7. in giving him, what ever is due to him by the Law of nature, the Law of God, and the Law of the Land.
Q. How farre forth must we obey the King?
A. So farre forth, as he commands nothing that is contrary to the Law of nature, or the Law of God.
Q. May the King command, what is evil?
A. He ought not. If he doe, Act. 5.29. we must obey God, and not man. But though he may not command us to doe that, which in it selfe is evill, or unlawfull, yet he may prohibite some things, that in themselves are lawfull and honest; though they seeme necessary for the preservation of a Common-wealth. And this prohibition we are bound to obey.
Q. How prove you this?
A. Jer. 35.6, 7. Jonadab commanded the Rechabites his sonnes, that neither they, nor their Children should 1. drink wine for ever. And that they should neither 2. build house, nor 3. sow seed, nor 4. plant Vineyard, nor 5. have any. We know, that in themselves all these things are lawfull and honest; and yet Ib. v. 8. they obeyed the voyce of their Father Jonadab, in forbearing these. And God commends them and rewards them for it: [Page 49]for his promise to them is this, Ib. v. 19.20. Because yee have obeyed the commandement of Jonadab your Father, and kept all his precepts, and done according to all, that he hath commanded you, Jonadab the Sonne of Rechab shall not want a man to stand before me for ever. And the King hath an higher power over us, then our Parents have.
Q. Are you sure of this?
A. This is learned by daily experience. If my Father command me one way, and the Kings Officer another, I must obey the Kings Officer, and not my Father. The reason is, because as I am subject to my Father, so is my Father subject to the King. The King therefore may punish my Father for his countermand, and me for obeying it. Indeed my Father is but the Father of a Family, but the King is the Father of all his Country; that is, of all the Families in His Dominions: He hath therefore Power both over me and my Father. Besides, Ro. 13.4. the King hath the Power of the Sword, of life and death: which a Father hath not. For if my Father kill [Page 50]me, the King ought to question him, and to execute Iustice upon him for this wicked Fact.
Q. May no man controule, or forbid, what the King commands?
A. Surely no: for 1. S. Pet. 2.13. the King is Supreme, the highest power under God. All other Civill powers are to be obeyed so farre forth, Ib. v. 14. as they are sent by the King, as they have Authority from him, and no further. To be otherwise taught, is but to be trained up to Rebellion. For the King is not only the Fountaine of Honour, but the Fountaine of all Civill power, within his owne Dominions; as the Apostles justifie, Rom. 13.1. S. Pet. 2.14.
Q. But suppose the King command that, which is utterly unlawfull, and contrary to Gods word, may we disobey?
A. Disobey him we may, to obey God. That is; we must preferre Gods command, before the Kings. And this cannot justly be called disobedience, but obedience; since we Ro. 13.1. obey the higher Powers, namely God, from whom he hath this Power.
Q. And may we resist in this, or such like cases?
A. We may not; since that God, who hath charged obedience upon us, Ib. v. 2. Non resistit, quod subiectum est Aug. de verâ Relig. c. 35. hath forbidden resistance upon paine of damnation.
Q. What is to be done in these streights?
A. When we may not submit to the command injoyned, we must submit to the penalty inflicted. Thus did the Apostles of Christ; and thus must we.
Q. What if the King be a Tyrant, or Persecuter of the Orthodoxe Faith?
A. Magistratibus ex animo deferendus est honor, etiam tyrannis. Beza in Act. 23.5. Yet we must submit, as is prescribed. After this manner the Apostles and their Scholars, submitted to Nero, Domitian, Julian, &c.
Q. What is due to the King by the Law of God?
A. Ro. 13.1. Subjection, Reverence, Ib. v. 6, 7. Tribute, Custome, Prov. 24.21. Feare and 1. S. Pet. 2.17. Honour. And no humane Law can take these, or any of these from him, since the divine Law is the Supreme Law: and every Law is voyd, as soon as made, that is contrary to this Law. And hence it is, that we are commanded to obey Princes [Page 52] 1. S. Pet. 2.13. for the Lords sake, Ro. 13.5. for Conscience sake, and Ib. v. 2. upon paine of damnation.
Q. Why is God so carefull of Kings?
A. 1. Because 2. Chron. 9.8. they are his Substitutes, and represent his Maiestie. 2. Because Lamen. 4.20. they are Gods Anointed. 3. Because 1. S Pet. 2.14. in disposing Favours, and dispensing Iustice, they cannot but draw much envy upon themselves. 4. Because 2. Sam. 18.3. the King is worth ten thousand of the best of us. And yet when the people spake this of David, there were brave men among them, viz. Ib. v. 2. Ittai the Gittite, and Joab, and Abishai, 1. Chro. 2.16. Davids owne Sistars sonnes; men of great birth and power, eminent for vertue, and 2. Sam. 18.2. the chiefe Commanders of his host.
Q. How ought wee to honour our Parents?
A. By loving, reverencing, and succouring them in their necessities, since under God they are the Authors of our being, and breeding, and preservation. Not because we have need of them, but because they are our Parents. Honour THY FATHER, not because he is great, or rich; but because he is thine. [Page 53]Thus 1. Kings. 2.19. Solomon, though a mighty Monarch, 1. rose up to meet Bathsheba his mother, and 2. bowed himselfe unto her. and 3. caused a seat to be set for her, and 4. placed her on his right hand. S t Pauls advice therefore is, that 1. Tim. 5.4. we learne to shew piety at home, and to requite our Parents: and his charge is, that Col. 3.20. Children obey their Parents in all things. And reason good, Ib. & 1. Tim. 5.4. for these duties are well pleasing unto the Lord.
Q. How ought wee to honour our Masters?
A. Col. 3.22. By obeying them in all things; not with eye-service, as men pleasers, but in singlenesse of heart, fearing God.
Q. The Scriptures are very mindfull of the duty of Children and Servants, but are they silent of Parents and Masters?
A. They are not. Of Parents and Masters in generall they say thus; 1. Tim. 5.8. He that provides not for his owne, is worse then an Infidell. And in particular to each of them thus: Eph. 6.4. Yee Fathers, provoke not your Children to wrath; but bring them up in the nourture and admonition of the Lord. Col. 4.1. Yee Masters, give [Page 54]unto your Servants, that which is just and equall, knowing that yee also have a Master in Heaven.
Q. What saith the Scripture concerning spirituall Pastors and Masters?
A. It calls them S. Mat. 5.13. the Salt of the earth, Ib. v. 14. the light of the world; Mal. 2.7. the Angels of God; 1. Cor. 4.1. the Ministers of Christ, and Stewards of the mysteries of God; Ib. v. 15. Fathers in Christ; and 1. Cor. 3.9. Labourers together with God. And Ib. the People are Gods husbandry, whereon they are to spend their labour.
Q. What requitall are wee to make them for these their paines?
A. Gal. 6.6. Let him that is taught in the word, minister unto him that teacheth, in all good things. For 1. Cor. 9.13. AS THEY THAT WAIT VPON THE ALTAR, are partakers with the Altar; EVEN SO HATH THE LORD also ORDEINED, that they which preach the Gospell, should live of the Gospell. Besides, Saint Paul commands us to Heb. 13.7. Remember our guides, who have spoken unto us the word of God, whose faith he enjoynes us to follow: as also [Page 55]to Ib. v. 17. Obey them, and submit our selves unto them, for they watch for our soules. And againe; 1. Tim. 5.17. Let those Presbyters, or Elders, that rule well, be counted worthy of double honour; especially they, who labour in the word and doctrine.
Q. What saith the Scripture generally of our betters?
A. Levit. 19.32. We must reverence them, and rise up to the hoarie headed. 1. Tim. 5.1, 2. We must intreat the elder men as Fathers, the elder Women as Mothers; and Ib. v. 3. Honour Widdowes, that are Widdowes indeed. We have Moses for an example, Ex. 18.7. who did obeysance to Jethro his wives Father.
Q. How comes it to passe, that Father and Mother are named, but not the King, nor any of the rest?
A. Because in the Father and Mother i [...] 1. Age, 2. Place, and 3. Wisdome to instruct, and 4. Power to command and controule. In them God at first setled all that power, which since is derived from them to our Governours, according to their severall places and degrees.
Q. Which is the sixth Commandement?
A. Thou shalt doe no murder. Wherein not only actuall murder, but the resolution or desire to doe it, is condemned. Yea all causelesse and unbrideled anger is forbidden: for our Saviour saith, that S Mat. 5.22. Whosoever is angry with his brother without cause, shall be in danger of judgement. And S. John, 1. S Joh. 3, 15. Whosoever hateth his brother is a Murderer. The unjust judge also is in the same predicament; for Deut. 27.25. Cursed is he that takes a reward, or bribe, to slay an innocent Person.
Q. The seventh Commandement?
A. Thou shalt not commit adultery. In which words not only the act, but all inordinate affections and desires, or any thing tending thereto, is forbidden. For S. Paul forbids Rom. 13.13. Chambering and Wantonnesse. And our Saviour professeth, that S. Mat. 5.28. whosoever looketh on a Woman to lust after her, hath committed adultery with her already in his heart.
Q. The eight Commandement?
A. Thou shalt not steale wherein not [Page 57]only theft, but Lev. 25.39.46. oppression, 1. Cor. 6.10. extortion, and 1 Thess. 4.6. cousenage are forbidden. And to this commandement, I conceive, belongs that curse, Deut. 27.17. Cursed is he, that removeth away the marke of his neighbours lands, either by Meerestones, Evidences, Records, or the like; for this is cousenage at the least.
Q. The ninth Commandement?
A. Thou shalt not beare false witnesse against thy neighbour. In judgement we may not, without question. Indeed in our ordinary communication it is dangerous for any man to scandalize, or slaunder his neighbour. They that doe so, shall have no place in the Kingdom of God. 1. Cor. 6.10. Neither may we lye; since Psal. 5.6. the Lord will destroy him, that doth so. To this command belong those two imprecations; Deut. 27.19. Cursed is he that letteth in judgement the right of the stranger, of the Fatherlesse and Widow. And 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, [Page 58]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 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 [Page 59]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, C [...]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, S. Luc. 11.2. When yee pray, say, OVR FATHER &c. Our Church therefore When, as often as we pray in [...]blique, commands to use this prayer. And we do so Praemiss [...] legitimâ & ordinariâ oratione quasi fundamento, accideraium i [...] est de fideriorum Testul. de D [...]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, [Page 60]what we may or ought to pray for. 3. Because, Hooker. Eccles Pol l 5. §. 35. it fully perfecteth whatsoever may be defective in the rest. And 4. It is observed, that 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 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, 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 [Page 61]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 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 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, [Page 62]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 Quomodo dicunt, Pater noster, qui nondū nati sunt (sciticet per Baptismū?) 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 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 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 [Page 64]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, 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. [Page 65]In this petition 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. Hieron. in Mat. 6. This (as the learned observe) is intimated unto us, by this word [...]; which signifies not only dayly, but supersubstantiall; that 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 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, [Page 66]but from God, who gave this Commission to his Apostles, and in them to their successors; 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 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; 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 [Page 67]at my Fathers hands, when ye beg forgivenesse of him: 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. 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 Ps. 5.4. He hath no pleasure in wickednesse: but 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 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 [Page 68]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, 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 [Page 69]in S t Matthew, 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. 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 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 [Page 70] Proprium est órationis officiū, 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. In oratio ne ex more ge [...]ua fleximus, ar (que) 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, 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, S. Mat. 4.10. Thou shalt WORSHIP the Lord thy God. And Vox adorare idem significat. quod prosternere se, iucurvare, a [...]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 [Page 71]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. S. John. 3.5. Water, the pure element of water, without art or mixture.
Q. What the forme, or words?
A. 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 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 [Page 73]birth unto righteousnesse. Qui baptizatur, ascendit liberatus à servitute corruptionis & peccato, factus filius Dei, & haeres ejus gratie, coh [...]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 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 1. S. Pet. 3.21. Baptisme doth now save us, by the Resurrection of Jesus Christ; & that Eph. 5.26. we are saved with the washing of water by the Word. 4. That 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, 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 [Page 75]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. 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, 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 offer [...] 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, we enquire not after; no more then we enquire after the [Page 76]manner, how Christs humanity was knit to his Deitie.
Q. Is the bread transubstantiated into the Body of Christ?
A. It is not, 1. Cor. 11.23. Bread it is before consecration; Ib. v. 24. bread at the time of Consecration, and Ib. v. 26, 27, 28. bread after Consecration: but it is Ib. v. 24, 25. 29. the body and blood of Christ, only after Consecration.
Q. After what manner doe wee receive the Body of Christ in this Sacrament?
A. By faith: as the food is Spirituall, so is the manner spirituall.
Q. What are the benefits, whereof we are partakers thereby?
A. Intelligo substantiâ corporis pasci animas nostras, ut verè unum efficiamur cum eo. Calvin. in 1. Cor. 11.24. The strengthning and refreshing of our Soules, by the body and blood of Christ, as our bodies are by the Bread & Wine. We are sensible of the one, let us beleeve the other. For as veryly as our faint and hungry Bodies are strengthened, and refreshed, and comforted with bread and wine, so verily is every penitent and faithfull Soule strengthened, and refreshed, and comforted with the body and blood of Christ.
Q. What is required of them, which come to the Lords Supper?
A. To examine themselves, whether they repent them truly of their former sinnes, stedfastly purposing to lead a new life: to have a lively faith in Gods mercy through Christ, with a thankfull remembrance of his death, and be in charity with all men.
Q. This for the inward preparation; what for the outward reverence?
A. All outward and inward reverence is little enough, when we come to receive the price of Heaven and Earth. By some therefore it is called a dreadfull mystery; because he that rightly considers of it, will not approch to this Table without dread and trembling.
Q. Why so?
A. Because there we receive this holy Sacrament either to our salvation, or damnation. 1. Cor. 11.29. If unworthily, we eate and drinke damnation to our selves. Whereas Ib. v. 32. if we would judge our selves, we could not but see our owne unworthinesse; and then we would certainly [Page 78]endeavour to humble our selves, as we ought, both before and at our approch. Thus if we doe, we shall not be judged unworthy of the Lord; but receive it to the comfort and salvation of our soules.
Q. Is not inward reverence sufficient?
A. He that hath commanded us at all times to 1. Cor. 6.20. glorifie God in our bodies, and in our spirits, will have us more efpecially at this time to glorifie him in both. Where both may be had, he will have both. The Church our Mother conceives kneeling, not only decent, but necessary at this time: shee therefore hath made this Injunction, that Rubricke immediatly before the delivering. The Minister shall deliver the Communion in both kinds to the PEOPLE KNEELING. The people therefore are to kneele.
Q. Is this agreeable to the usage of the ancient Church?
A. It is so: for S. Austine tells us, that Nemo illam carnem manducat, nisi prius adoraverit. Aug. in Ps. 98. in his time no man received, but first he kneeled. And Chemnicius a learned Protestant speaking of due reverence to be [Page 79]used at this time, professeth, that Chemnic. Exam. Concii. Trid. part. 2. c. 5. we ought to kneele; adding, that externall irreverence in this action is the token of a prophane mind.
Q. Some abstain for feare of Idolatry:
A. I see not, how there can be any such danger. We worship not bread, but the God of Heaven: neither worship we God by the Bread; but by or with that blessed Bread and Wine we receive the body and bloud of Christ, The vvords at the delivering. which preserve us body and soul to eternall life. And can any man be too good to receive such a blessing upon his knees?
Besides, we acknowledge that Christ is present at this his supper, after a more speciall and peculiar manner then at other times. Si haec verè & ex animo credimus, fieri nec potest, nec debet, quin fider Christum in illa actione praesentem veneretur & adoret. Chemnic. Ib. If this we beleeve truly and sincerely, it cannot, it may not be, but faith will reverence and adore our Saviour present in this action.
Q. Is there then no danger in kneeling?
A. Certainly none. The danger is in not kneeling; for I have learned of Chemnicius, that there is no true faith [Page 80]in that Communicant Non vera suisset fides, si non secuta fuis set invocatio, scu adoratio. lb. where adoration is wanting. And Saint Ambrose, and Saint Austine are resolute, that Ambros. & Aug. in Psal. 98. it is so farre from being a sinne to kneele at receiving this Sacrament, that it is a sinne not to kneele.
Q. We have done with the ordinary course of Cathechising; and yet there remaine two points of Heb. 6.1. Hicrespexit ad usitatam Catechismi formulam. Calvin. in Heb. 6.1. Saint Pauls Care. chisme, namely 1. Repentance from dead workes, and 2. Imposition, or laying on of hands. That we may orderly proceede in these, tell me first, what these dead workes are.
A. Dead workes are such, as by the Catechists of those times were done, before they beleeved in Christ. Which being done without faith, and the least relation to Gods glory, tended to death. Since Heb. 11.6. without faith it is impossible to please God; and without pleasing God no life. Aug. de Fide & Oper. c. 20. These workes then are to be repented of by the Elder sort, before they repaire to Baptisme.
Q. What is Repentance?
A. It is an hearty sorrow for our sinnes past, accompanied with a change [Page 81]of mind from evill to good, with a resolution by Gods grace to continue in good courses. If thus we S. Mat. 4 17. repent, the Kingdome of heaven is at hand.
Q. What meane you by Imposition of hands?
A. It is a signe, or Ceremony, by which and Prayer, God conveyes his holy Spirit upon those, that heretofore were baptized.
Q. Have not Persons baptized the Holy Ghost before Confirmation?
A. Yes; but not in that measure, nor for the same end.
Q. In what measure, and for what end is the Holy Ghost bestowed upon us in Baptisme?
A. To wash and cleanse us from sinne, from all sinne, that is in us; that so we may be cleane, and pure as Adam was, when he came first out of Gods fingers; and that we may be the members of Christ.
Q. Why is he given us in Confirmation?
A. That Rubrick [...] before the Catechism. we may receive strength and defence against all temptations to [Page 82]sinne, and against the assaults of the world and the Divell. At Baptisme we promised, not to follow any of these, nor to be led by them; and in Confirmation, God strengthens us by his Spirit, that we may make good this promise.
Q. Is it not enough to receive the Holy Ghost once?
A. No; S. Joh. 3.34. Eph 4.7.1. Cor. 12.11. for God gives his Spirit, and his graces according to measure; some at one time, and some at another; some by one meanes, and some by another: as is to be seen in Baptisme, Confirmation, the Lords Supper, and Orders.
Q. Did the Apostles receive the Holy Ghost more then once?
A. It is evident they did. That the Apostles were baptized, no man, I hope, questions. And that they received the Holy Ghost in Orders and Confirmation, is manifest in Scripture. In Orders, S. Joh. 20.22, 23. In Confirmation, Act. 2.4. And at each time they received a severall measure, or grace of the Holy Ghost, and for a severall end.
Q. Did the Apostles make use of this Rite or Ceremony?
A. They did; as is to be seen, Act. 8. and Act. 19. In the one place Act. 8.17. S. Peter and S. John, laid their hands on the baptized Samaritans, and they received the Holy Ghost. In the other Act. 19.6. S. Paul laid his hands upon the baptized Ephesians, and the Holy Ghost came on them. Prayer in Confirmation. This then is done by our Bishops, after the example of the holy Apostles: and Hic unus locus abunde testatur huius Ceremoniae originem fluxtsse ab Apostolis. Calvin. in Heb 6.2. is the same with that Heb. 6.2.
Q. Is this Rite necessarily to be continued in the Church of Christ?
A. Not of necessity to salvation, but of necessity for the obtaining of certaine gifts of the Spirit, Act. 19.2.6. which cannot ordinarily be acquired but by this meanes.
Q. Why is not more care taken, that it be continued?
A. Our Church hath taken order, that Rubricke in publique Baptisme, and after the Catechisme. Children, so soon as they can say the Articles of the Faith, the Lords Prayer, and the ten Commandements, and be further instructed in the Catechisme set forth for that purpose, be [Page 84]brought to the Bishop to be confirmed of him. Ib. And the Bishop shall confirme them.
Besides, it is ordered, that Rubricke after Confirmation. None SHALL be admitted to the holy Communion, untill such time as he be confirmed. Our Church conceives it to be necessary, at least by way of preparation, for all such as repaire to the Lords Table.
Q. Who are the Ministers of this blessing?
A. Bishops, and only Bishops. The reason is, because the Apostles only did it in their time; and Bishops are the only successors of the Apostles.
Q. Was it not an extraordinary act?
A. No; but such a blessing as is to be retained in the Church of God for the good of his people; that so we may increase in his holy Spirit more and more, untill we come to his everlasting Kingdome,
AMEN.