THE PRINCIPLES OF RELIGION.  
Come ye Children, and hearken unto me: I will teach you the fear 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 BOUGHEN.  
OXFORD, Printed by Leonard Lichfield Printer to the University. 1646.   

THE PRINCIPLES of Religion.  

Q. WHat is your name?  
Ans. N. or M.  
Q. Is this your Christian name, or Surname?  
A. My Christian name.  
Q. Why do 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 Baptism.  
Q. Why then?  
A. Because at that time I became a new creature, being 
a S Io. 3.5. In Baptism we receive new names▪ in token that by Baptism 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 Baptism was enjoined in stead of Circumcision: and at Circumcision names were imposed upon the seed of Abraham.  
Q. How doth that appear?  
A. By the Baptist, and our Saviour. 
b S. Luc. 1.59, 63.  The Baptist at Circumcision was called John, and 
c S. Luc. 2.21.  our Saviour, Jesus.  
Q. Who gave you this name?  
A. My Godfathers' and Godmothers.  
Q. Why they, rather than your own Parents?  
A. Because this name, like the new birth, is not fleshly, but spiritual, 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 family. Hence is it, that with us they are named Godfathers', Fathers from God, or in God's stead.  
Q. Do they give you a name only?  
A. No, they undertake to the Church in my behalf, these three things. First, that I should forsake the Devil and all his works, the Pomp's and Vanities of this wicked World, and all the sinful 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 Commandments, and walk in the same all the days of my life.  
Q. Why do they promise this for you, and not you for yourself?  
A. I make this promise by them. First, because at that time I am not able to make it by myself. 2ly, Because we are Baptised in our infancy, since Baptism is of such necessity, partly by reason of our natural corruption, and partly by reason of our Saviour's instirution, that 
d S. Io. 3.3.5.  unless we be borne again of Water and of the Holy Ghost, we cannot enter into the Kingdom of God. At that time therefore we undertake this by others, but confess now, that we are bound to perform them in our own Persons.  
Q. You are resolved then, I hope, to believe, and to do, 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, etc.  
Q. Are all Christians bound to believe all this?  
A. Yes; for 
e Athan. Creed.  this is the Catholic Faith, which except a man believe faithfully, he cannot be saved.  
Q. Why call you it Catholic?  
A. Catholic signifies universal; this is therefore called the Catholic Faith, because all Christians universally are bound to believe it. Besides, it contains all things, which are of necessity to be believed unto salvation.  
Q. How ancient is this Creed?  
A. As ancient as the Apostles times; ancienter than some, if not then all the writings of the Apostles. For 
f Calvin. in Heb. 6.1.  Calvin acknowledgeth, that the Apostles Creed was in use, before the Epistle to the Hebrews was written.  
Q. Was it composed by the Apostles?  
A. It seems so; for we learn from Antiquity, that 
g S. Mat. 28.19.  the Apostles being by our Saviour's command to go and teach all Nations, and yet 
h Act. 1.4.8.  not to departed from Jerusalem, till according to his promise they were furnished with abilities for so great an employment: 
i Discessuri ab invicem, norman prius futurae praedicationis instituunt. Rufin. in Sym. n. 10.  before they parted to undergo this great task, they agreed upon this Creed, which was to be 
k 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 might teach, or believe.  
Q. What benefit received Converts by embracing this Creed?  
A. By this they were fitted for Baptism: 
l Symbolum Apostolicum, primus quasi ingressus erat in Ecclesiam ijs, qui Christo nomen dabant. Calvin. in Heb. 6.1.  by this they found ingress into the Church: and 
m Iren. l. 3. c. 4.  by confession and belief of this Creed many were saved, before any part of the New Testament was brought unto them.  
Q. Was this written, think you, before the New Testament?  
A. Not written, but delivered; 
n Russin in Symb. n 12. Chrysol. Ser. 57.60, 61 Hieron. Epist. 69. Aug. de Symb. l. 1. c. 1.  not suffered to be written for three hundred years at least, after our Saviour's ascension: hence is it usually called by the Ancients, 
o Iren. l. 3. c. 4.  the tradition of the Church, and by St Paul, 
p Rom. 6.17.  that FORM of doctrine which was DELIVERED you.  
Q. How are we to understand this Creed?  
A. In the same sense it is delivered; that is, in the Literal, Grammatical, and usual sense of the words, wherein I am taught: He that hath commanded me to believe, hath also taught me, what to believe.  
Q. May we not take some part of this Creed in a figurative sense?  
A. No. As I am taught, so I believe. As it was provided for the good of all, so is it made for the understanding of all. Had it been composed of dark and figurative words or phrases, the learned only could have understood it: indeed it would rather have raised controversies, than settled one unalterable faith.  
Q. You say right.  
A. Besides, the Apostles had failed of one main intent, for which it was provided. 
q 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 
r Per quod agnosceretur is, qui Christum verè secundum 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 affirm, that 
s 1. Cor. 2.1.  they came not with excellency of speech, or of wisdom, but that 
t Rom. 6.19.  they spoke after the manner and custom of men.  
Q. You take then the words of this Creed in the literal and plain sense.  
A. I do so; for 
u 1. Cor. 3.1.  we are not taught at first as spiritual, but as carnal men, as babes in Christ, because 
* Ib. v. 2.  we are not able to bear strong meat, we must be fed with milk. And I have learned, that 
x Hooker. Eccles. Pol. l. 5 §. 59  in Scripture, where a literal construction will stand, the furthest from the letter is commonly the worst.  
Q That then we may fully discern, whether it may be taken in the usual and ordinary sense, let us take it asunder, and weigh the particular words in the several Articles. How many Articles are there in this Creed?  
A. Twelve.  
Q. Which is the first?  
A. I believe in God the Father Almighty maker of heaven and earth.  
Q. How understand you these words?  
A. Accordingly as I utter them; namely, that God the Father is the God of all might and power: and that 
y Act. 14 15.  he made, or created Heaven, and Earth, and the Sea, and all things that are therein; all these of nothing.  
Q. Which is the second Article?  
A. And in jesus Christ his only Son our Lord.  
Q. Is he also God?  
A. The Son of the same substance and nature with the Father. 
z Nicene Creed.  God of God; very God of very God; 
a Athan. Creed.  coeternal to the Father, and coequal: and our Lord with the Father.  
Q. Is he also Almighty?  
A. Without question he is: 
b Col. 1.16.  for by him were all things created, that are in Heaven, and that are in Earth, visible and invisible; and 
c Ib. v. 17  by him all things consist.  
Q. The third Article.  
A. Who was conceived by the holy Ghost, borne of the Virgin Mary.  
Q. What is the meaning of this Article?  
A. That 
d Gal. 4 4.  in the fullness of time 
e Nicene Creed.  he was incarnate, or made flesh of the Virgin Mary, by the holy Ghost.  
Q. Was he, who is above, and 
f Col. 1.17.  before all things, made flesh?  
A. He, that from all eternity is God with the Father, in time was made man; 
g Athan. Creed.  God of the substance of the Father, begotten before the worlds; and man of the substance of his mother, borne in the world. Perfect God, and perfect man of a reasonable soul, 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 soul, the second person in the Trinity assumed into his own person, and became 
h Ib.  one Christ. One (I say) not by conversion of the Godhead into flesh, but by taking of the manhood into God.  
Q. Is he not one, as he is the Son of God, and another, as he is the Son of man?  
A. No; though he consist of two natures, he is but one person. 
i Ib.  For, as the reasonable soul and flesh is one man, so God and man is one Christ.  
Q. May then the Virgin Mary be said to be the Mother of God?  
A. She may; because she is mother of that man, who is God; 
k Ib.  not by confusion of substance, but by unity of person. As Abraham is the Father of Isaac, though not the Father of his soul; 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 son of God, and was borne of the Virgin Mary.  
Q. Why did he suffer all this?  
A. 
l Nicene Creed.  For us men and for our salvation; for 
m 1. S. Pet. 2.24.  he bore our sins in his own body, that we being dead unto sin, should live unto righteousness, 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 died for a time, that we might live for ever; he was buried, that he might sanctify the grave, and make it a place of rest for us.  
Q. Did the second person in the Trinity suffer?  
A. His person suffered, 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 sons of Adam. He took not therefore upon him the person, but the nature of man, that so he might perfect this great work of Redemption, for all that are of the same nature with him.  
Q. Are you sure of this?  
A. The Scriptures have taught me so. 
n S. John 8.16.  So God loved the World (saith our blessed Saviour) that he gave his only begotten Son, to the end, that ALL THAT BELIEVE IN HIM should not perish, but have life everlasting. And St John; 
o 1. S. Joh. 2.1, 2.  If ANY MAN sin, WE have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins: and not for ours only, but also for the sins of the WHOLE WORLD. And Saint Paul assures us, that 
p Heb. 2.9.  Christ tasted death for EVERY MAN. What would we more?  
Q. This is comfortable doctrine.  
A. It is so; and to this agrees the doctrine of my mother the Church of England; who hath taught me 
q Artic. 17.  to receive God's promises in such wise, as they are GENERALLY set forth to us in holy Scripture: assuring me, that our Saviour 
r Prayer before the Communion.  upon the Cross made a full, PERFECT, and sufficient sacrisice, oblation, and SATISFACTION FOR THE SINS OF THE WHOLE WORLD; yea, 
s Artic. 31.  FOR ALL THE SINS OF THE WHOLE WORLD, both original and actual.  
Q. How comes it then to pass, that so many are damned?  
A. Either for want of Faith, or for want of obedience and repentance: for 
t S. John. 1.12.  to as many as received him, to them gave he power to become the Sons of God.  
Q. Which is the fifth Article?  
A. He descended into Hell, the third day he risen again from the dead.  
Q. How understand you this Article?  
A. Literally, as I do the rest.  
Q. Did Christ go down into hell?  
A. He did so; otherwise my Creed hath taught me something, that is not to be believed.  
Q. Some are of opinion, that it is a Metaphorical speech, and signifies, that he was truly dead.  
A. I know, there are some of that opinion: but I see no reason, why I should assent thereto.  
Q. Why so?  
A. For these five reasons. First, because 
u 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 signify the place of the dead, but the place of the damned, as in the case of Dives.  
Secondly, our Saviour's 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 needless repetition; and not probable, that such vanity should be admitted into so compendious a brief of our faith.  
Fourthly, it is contrary to the course of order, after burial to return to his death; as if he had suffered death a second time. But it is methodical and orderly ', after they had done with his body, to acquaint us, what became of his soul, when he was dead, and to tell us, that it descended, or went down into hell.  
Fifthly, by the primitive Church, his descent into hell, is not accounted any part of his humiliation, but the first degree of his exaltation.  
Q. Where learn you this doctrine?  
A. In Dr Nowel's Catechism; where I find, that 
x D. nowel's Cate. upon this Article.  by his descending into hell is meant, that as Christ in his body descended into the bowels of the earth, so IN HIS SOUL SEVERED FROM THE BODY, HE DESCENDED INTO HELL.  
Q. Is not this D. Nowel's private opinion?  
A. No, it is the resolution of those blessed Reformers under King Edward VI For they tell us, that 
y Art. 3.  in the three days of Christ's death, His Body was in the Grave, HIS SOUL IN HELL, and his Deity every where.  
Q. Was not this cast off as an erroneous opinion in Q. Elizabeth's days?  
A. No certainly, for their Scholars in the Articles of 1562. say thus, 
z Art. 3.  As Christ died for us, and was buried, SO ALSO IS IT TO BE BELIEVED, THAT HE DESCENDED INTO HELL. But 
a Art. 2.  we believe, that Christ truly died, and was buried: it is therefore to be believed, that he truly descended into Hell. But to say, as we believe, that Christ truly died, so do we believe, that he was truly dead, were a most absurd inference, and would be hissed out of the Schools.  
Q. This manifests their resolution; but is this agreeable to the Ancient Church?  
A. There is not one Council, or probable Father in the first 500 years, but is of this opinion. And S. Austin is so resolute for this Article, that he saith, 
b Quis, nisi infidelis, negaverit fuisse apud inferos Christum. Aug. ep. 99  Whosoever denies Christ's descent into Hell, is no Christian. And Athanasius in his Creed, puts it in among those Articles, whereof he saith, 
c Athan. Creed.  which faith except every one do keep WHOLE AND UNDEFILED, without doubt he shall perish everlastingly.  
Q. Where is this Hell, that he went into?  
A. 
d Eph. 4 9  In the lower parts of the earth, than which nothing is lower. So S. Paul. And 
e Christum in cord 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 no man can doubt of his opinion.  
Q. What went he thither for?  
A. To triumph over Hell, and to fulfil that of the Prophet, 
f Hos. 13.14. 1. Cor. 15.55.  O death where is thy sting? O Hell, where is thy Victory? To this opinion assents D. Nowell in his Catechism.  
Q. Are all of this opinion?  
A. No truly, some conceive, that he suffered the torments of hell in his Soul: which cannot be. For 
* Vel peccato, vel damnatione, mors animae intelligi potest. Aug ep. 99  first, the pains of Hell are the death of the soul: and in that sense it is said, 
g Ezek. 18.4.  that soul, which sins, shall surely die. But Christ's soul never sinned: and for 
h 1. S. Pet. 2.24.  our sins he bore them in his Body.  
2ly The Scriptures teach us, that 
i 1. S. Pet. 4.1.  Christ suffered for us in the flesh, and that 
k 1. S. Pet. 3.18.  he was put to death in the flesh; not in the soul, no such thing in Scripture.  
3ly That soul, which is united to the Deity, is not capable of Hell torments. That were to make the soul of God subject to the Devil, which cannot be imagined without blasphemy.  
4ly 
l Act. 2. 30, 31.  David being a Prophet said of the Resurrection of Christ, that 
m Ps. 16.11. Act. 13.37.  his Soul 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 than his body was in the place of corruption, but saw, but suffered no corruption, so his soul was in Hell, the place of torments, but suffered no torment.  
Q. How understand you these two say of his, 
n S. Mat. 26.38.  My Soul is heavy even unto death: and 
o S. Mat. 27.46.  My God, my God, why hast thou forsaken me?  
A. The former he spoke as he was man, foreseeing his death at hand, showing that his Soul was exceeding sorrowful, as ours are, to be parted from the body; The other he spoke, because the Deity for a time had withdrawn her comfortable vision from the soul, that so it might endure, what sorrow it was any way capable of. For if there were an exceeding sorrow in the soul to be parted a while from the body; what excess 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 soul: for 
p Ps. 16.12.  in his presence is the fullness of joy.  
Q. What think you of his Resurrection?  
A. After Christ's soul had for three days triumphed over Hell, and all the powers thereof, it was reunited to the body, which arose from the grave without corruption: and both were 
q Act. 2.28.  filled with the joy of his countenance. And to assure us of this his Resurrection, 
r Act. 1.3.  in his flesh, he was conversant with his Apostles and Disciples forty days.  
Q. Which is the sixth Article?  
A. He ascended into Heaven, and sitteth on the right hand of God the Father Almighty.  
Q. What dost thou believe in this Article?  
A. That the body and soul of Christ ascended together into Heaven, the highest place of bliss, where they never were before: and 
s Te Deum.  at that time he opened the Kingdom of Heaven to all believers.  
Q. Dost thou understand these words in the literal sense?  
A. I do 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 express unto us hereby that height of glory, which is otherwise unexpressible to our understanding. For it is that glory, which no other eye hath seen, nor care hath heard, neither hath it entered 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 do so; and that not only in place but in power: for 
t 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 himself so humble, and to us so gracious, that 
u Ro. 8.34.  he makes continual 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 certain?  
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 prays for us, shall be our judge.  
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. BECAUSE HE IS THE SON OF MAN. And as man 
x Heb. 4.15.  he is touched with the feeling of our infirmities, 
y Heb. 5.2.  that so he may have compassion upon us weak, wand'ring, silly men, and apt to be deceived. For 
z Heb. 4.15, 16.  in all points he was tempted like as we are, yet without sin. 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, 
a Nic. Creed.  the Lord and giver of life, who proceedeth from the Father and the Son, who with the Father and the Son together is worshipped and glorified; who spoke by the Prophets. These are three Persons, and but one God. Thus 
b Athan. Creed.  we worship one God in Trinity, and Trinity in Unity; 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 
c Ib.  we be compelled by the Christian verity to acknowledge every Person by himself to be God and Lord: yet we are forbidden by the Catholic 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 Son; or because he hath a Son. The second person is called the Son, 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 Son: for he proceeds from both.  
Q. We have now the three Persons in the Trinity, do we not ascribe to every one of these a several work concerning man?  
A. We do so; to the Father we ascribe our Creation, to the Son our redemption, and to the Holy Ghost our Sanctification. As the Father created all, so the Son 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 jointly and equally create with the Father, yet the original of that power is in and from him. And yet 
d Athan. Creed.  none is afore or after other, none is greater or less than another.  
Q. Why to the Son 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 special work to 
e 1. S. Pet. 1.2.  Sanctify us by his gifts and graces. Hence is it, that we call him the holy Spirit, because he is the Spirit that makes us holy,  
Q. We acknowledge, that the Son of God redeemed all mankind: why do we not also confess, that the Holy Ghost Sanctifies all mankind, but the elect people of God?  
A. Because Christ redeems 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 
f 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 jesus Christ. So both these works must concur to our election.  
Q. Which is the ninth Article?  
A. I believe the Catholic Church, the Communion of Saints. Or 
g Nic. Creed.  I believe one Catholic and Apostolic Church: Catholic for time and place, Apostolic for faith and government.  
Q. Why call you this Church a Communion of Saints?  
A. Because it is a society of men, that are Sanctified in Baptism, by Faith in Christ, through the operation of the Spirit.  
Q. What is a Church?  
A. 
h Art. 19  The visible Church of Christ, is a Congregation of faithful men, in the which the pure word of God is preached, and the Sacraments be duly ministered, according to Christ's Ordinance, in all those things, that of necessity are requisite to the same.  
Q. What dost thou collect from hence?  
A. These three things. 1. That the Church consists of Faithful men; that is, of such who profess the Christian faith. 2. The word of God must be sincerely Preached. And thirdly, The Sacraments must be duly ministered to the Congregation, according to Christ's Ordinance.  
Q. Is it lawful for every Christian, that will, to preach the word, and administer the Sacraments?  
A. No, 
i Art. 23.  it is not lawful for any man to do so, unless he be lawfully called and sent to execute the same.  
Q. Whom judge you to be lawfully called and sent?  
A. All those, 
k Ibid.  who be chosen and called to this work by men, who have public authority given unto them in the Congregation, to call and send Ministers into the Lord's Vineyard.  
Q. Who have public authority given them, to call and send Ministers into the Lord's Vineyard?  
A. Only 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 finds no mere 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 conferred 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 lays this charge, 
m 1. Tim. 5.22.  Lay hands suddenly 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 speaks thus; 
o Tit. 1.5.  For this cause left I thee in Crect, that thou should, est ordain Presbyters, or Elders in every City.  
Q. Is not this power given to Presbyters?  
A. Not any where in the New Testament.  
Q. Why do you say, I believe the Catholic Church, and not, I believe in the Catholic Church?  
A. Because it is a part of my Creed to believe that there is one Catholic Church: but it is no part of my Creed, to believe 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 believe the Church, so long as she contradicts not God in his word. But if she do, I shall forbear to credit her in such things. I will believe God, who is truth itself; and believe in that God, who is able to undeceive her, and to lead her into the way of all truth. I will only believe in him, who cannot deceive or be deceived; who cannot be overtopped or crossed.  
Q. Why say you, one Catholic Church?  
A. Because 
* Vniversa Ecclesia ex multis constat Ecclesiis, sicut universa terra ex multis terris. Aug. de civet. Dei. l. 13. c. 12.  though there be many particular Churches, yet there is but one Catholic or universal 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 Saviour's Body, though consisting of many Members, is but one, knit together by sinews, and quickened with the same Soul.  
Q. The tenth Article?  
A. I believe the forgiveness of sins.  
Q. Why doth this Article follow immediately after mention of the Church?  
A. Because it is a blessing, which God bestows 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 joint consent both of the Ancient and Modern 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 separated from the body, receives life by or with the body; neither doth any Christian partake of the life of grace, or forgiveness of sins, that is divided, or cut off from the Church, which is Christ's 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 conveys them to every particular member, that so they may live, and discharge their several duties. But divided from the body, the members can receive no life or comfort from the head.  
Q. Is this remission of sins 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 ministered, according to Christ's ordinance; but in no other.  
Q. To whom is this forgiveness promised?  
A. To all those, 
u Absolution.  that truly repent, and unfeignedly believe his holy Gospel. 
* S. Mat. 11.28.  He calls to all, he is merciful to all: he hath given us a taste of his goodness in pardoning the greatest and foulest sins. Not that we might imitate or practise them; but that we might understand, that our gracious God is ready to pardon the greatest sinner, if so he turn unto the Lord humbly with unfeigned sorrow and repentance, and bring forth fruits worthy of amendment of life.  
Q. May the sin against the holy Ghost be pardoned?  
A. This sin is raised to the full height, it is made up by final impenitence. Take away final impenitence, and the sin is pardonable. 
x S. Mat. 4.17.  Repent (saith the Scripture) and the Kingdom of Heaven is at hand: but 
y S. Luc. 13.3.5.  unless you repent, ye shall all perish.  
Q. This is comfortable doctrine: but what reason have you for it?  
A. My faith rests upon God's goodness, and gracious promises. 
z De remissione peccatorum 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. I believe 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 self 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 CORRUPTIBLE shall put on incorruption, and THIS MORTAL, 
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 rehearsal of the Creed, every man when he came to this Article, signed his forehead with the sign of the Cross, and said, I believe the Resurrection of THIS FLESH, this very flesh, that he touched with his finger.  
Q. Is not this a wonderful 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. etc.  S. Paul gives us a simile of a grain of Wheat, how it is buried, and dies, and rots, and then riseth again far more fresh, than it was cast into the earth. Were this but rarely seen, it would seem most wonderful.  
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 Phoenix, which every 500 years is burnt to Ashes; and out of those Asnes ariseth the same Phoenix again, young, fresh, and vigorous.  
Q. Have we no such example in Scripture?  
A. We have Ezek. 37.1. where the dead, dry, scattered bones come together, bone to his bone, and sinews and flesh came upon them, and flesh upon the skin, and breath entered into them, and they stood up an exceeding great army.  
Q. When shall this Resurrection be?  
A. 
g 1. Cor. 15.24.  At the last and great day of Doom.  
Q. What becomes of the Soul all this while? does that also die?  
A. No.  
Q. How prove you that?  
A. 
h Mat. 22.32.  God calls himself the God of Abraham, Isaac, and jacob, but God is not the God of the dead, but of the living. Though then they be dead in body, in soul they live. 
i Luc. 16.22.  We find Lazaru's soul alive in a place of bliss, 
k Ib v. 24.  and Dive's soul in a place of torment, 
l Ib. v. 28.  while his brethren were living here on earth. And our saviour promised the penitent Thief, that 
m Luc. 23.43.  he should be that day with him in Paradise. Which was spoke of his soul; for 
n Io 19.31, 32.  his body was that day buried in the grave. To these may be added 
o Rev. 6.9.  the souls of the Martyrs, which lie under the Altar.  
Q. By whose power shall they be raised?  
A. By the power of Christ. For 
p joh. 5.28, 29.  all that are in their graves shall hear the voice of THE SON OF MAN: And shall come forth they that have done good, unto the Resurrection of life; and they that have done evil, unto the Resurrection of damnation. If then we should not have these our own very bodies at the resurrection, God should deal unjustly to torment those bodies in hell fire, which had never done amiss.  
Q The last Article.  
A. The life everlasting. For they that have done good 
q Dan. 12.3.  shall shine as the stars for ever and ever: 
r Mat. 25.41.  and they that have done evil, shall be cursed into everlasting fire. 
s Athan. Creed.  This is the Catholic Faith, which execept a man believe faithfully, he cannot be saved.   

Q. You said that your Godfathers and Godmothers did also promise for you, that you should keep God's Commandments. Tell me, how many there be?  
A. Ten.  
Q. Which be they?  
A. The same which God spoke 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 shows, who it is that speaks unto them, and lays this obligation upon them, to hearken to his words.  
Q. Which is the first Commandment?  
A. Thou shalt have none other Gods but me. None but this God, who by a strong hand and stretched out arm delivered them out of the hands of Pharaoh, 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 confess to be the Father Almighty, maker of Heaven and earth.  
Q. Why then doth he not tell them so?  
A. Because they were eye-witnesses of this his miraculous power; wherein he manifested his Omnipotency, 
t Ex. 14.21.  in commanding the Winds, and the Sea; 
u 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. etc.  In routing and destroying the mighty, and delivering the naked from the peril of the sword. 
x Num. 20.11. Ps. 114.8.  In causing the rock of flint to yield a spring of water, 
y Ex. 16.13.15.  and the heavens to shower down Manna and Quails for their food. This his late kindness bound them to hearken to him.  
Q. Which is the second Commandment?  
A. Thou shalt not make to thyself any Graven Image, nor the likeness, etc.  
Q. Is it not lawful to make a Graven Image?  
A. It is: otherwise 
z 1. Kings. 6.23.  Solomon would not have made 
a 1. Kings. 6.23.  those two Cherubims, much less have 
b 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 
c 1. Kings 6.29.  carved Cherubims, & Palm-trees upon the walls 
d Ib. v. 32.35.  and upon the doors both of the Temple and Oracle. nor 
e 2. Chron. 4.3.  the molten Oxen, or 
f 1. Kings. 7.36.  graven Lions. 
g 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 thyself, to be thy God; in bowing down to them, and worshipping them. Elsewhere therefore it is said, 
h Leu. 26.1.  Ye shall not set up any Image of stone in your Land, TO BOW DOWN UNTO IT. And 
i Deut. 17.15. Ps. 97.7.  the curse is laid upon those that worship carved or molten Images, not upon those that make them; unless they make them for that or the like use.  
Q. Why 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 THOU SERU. 
k Deut. 13.4.  So the Law, 
l S. Mat. 4.10.  so the Gospel. As than they offend that give God's worship to Idols; so do they sin against his Commandments, that do not bow down to God, and worship him. As the former are Jdolaters, the latter are little better than Atheists; for 
m Tit. 1.16.  in their works, in their Church duties, they deny him to be their God.  
Q. Hath not God himself 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 jealousy is, that as it cannot endure to have that, which is our due given to another, neither can we digest to have it denied to our selus. For it is all one to me, to have that, which is mine, denied me, or given to another.  
Q. What follows upon this?  
A. That God is equally angry with them, that do not bow down to him, and with those, that bow dow down to Idols: he counts them equally haters of himself, and will equally Visit the sins 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 down to him, and worship him?  
A. He reckoneth them among his lovers and friends; they love me saith he, and keep my Commandments. And as they love him, so doth he love them; for in them he will show mercy unto thousands of their generation. And surely this is reason sufficient to move every Christian 
n Ps. 95.6.  to worship and fall down, and kneel before the Lord our God.  
Q. The third Commandment.  
A. Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain.  
Q. What is the meaning of this Commandment?  
A. 
o Ye shall not swear. by my Name falsely; neither shalt thou profane the Name of thy God. Leu. 19.12.  That we do not rashly, and upon sleight occasions take his Name or word into our mouths; much less profane or blaspheme it. That we swear not rashly, or vainly, or falsely.  
Q. Is it lawful to swear at all?  
A. It is; otherwise the Psalmist would never have said, that 
p Psal. 63.12.  All they, that swear by God, shall be commended. Indeed 
q Heb. 6.16. Exod. 22.11.  some Controversies cannot well be ended without an oath. But 
r jer. 4.2.  it must be taken in justice, and judgement, and truth: that is, as is confessed on all hands, we may swear only to do such things, as are lawful, and honest; and make oath of such things only, as are certainly known unto us.  
Q. It is not good then to swear, but upon just and necessary occasion.  
A. It is not; for our Saviour's command is, 
s S. Mat. 5.34.  Swear not at all. But let your Communication be Yea, Yea; Nay, Nay: For whatsoever is more than these, cometh of evil. Either of evil in thyself, or in others. Of evil in thyself, when thou hast got a naughty custom of swearing; or hast behaved thyself so ill, that no man will believe thee without an oath. Of evil in others, when they are so mistrustful, that they will not believe any man without an oath. Or when by reason of injuries, or controversies between Neighbours, thou art brought upon thy oath.  
Q. Who sin against this Commandment?  
A. All common and usual swearers, all blasphemers and prophaners of God's name or word; all perjured persons; all that swear, before they are resolved of the point in question; all that swear, what they know not, though never so true: all they that enforce, or entice, or occasion any person to swear that, which is contrary to God's word, or honour, or the truth, or what is doubtful unto himself.  
Q. What's the reason for this?  
A. For the Lord will not hold him guiltless, that taketh his name in vain. Though it be not so great a sin as Idolatry, or as the contempt or neglect of God's worship; though he threatens not to punish them in so deep a measure, yet he will not hold them guiltless; he will punish them according to the measure of their sin; though not so severely as unto the third and fourth generation.  
Q. Which is the fourth Commandment?  
A. Remember, that thou keep holy the Sabbath day. Six days shalt thou labour, etc.  
Q. This precept gins not like the rest. What conceive you to be the reason of this?  
A. It gins with a Memento, for these reasons. I. Because it is not moral and perpetual, as the rest are. II. Because it was but now newly given. III. Because the jews were a people much given to the world, much set upon their profit; and so they might make a gain, 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 work, and rested on the seventh day from all his work 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 work. 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 Pharaoh, and all his host, when he had brought them through the red Sea into the wilderness, when he had fed them with Manna and Quails from Heaven, that 
* Exod. 16.27.  he ceased to rain down 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 go 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 Quails, for aught can be thence collected.  
Q. Is this all?  
A. Yes. For though God intimated unto them several ways, 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 learn to be holy as God is holy, by making the seventh day an holy day to serve the Lord in. 3. That they might learn of God to be merciful, 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 manservant and thy maid-servant may rest as well as thou. Where he adds a second memento to this Commandment: 
a Deut. 5.15.  And REMEMBER, saith he, that thou wast a servant in the Land of Egypt. and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched out arm: THEREFORE the Lord thy God commanded thee to keep the Sabbath day. So the same God, that created the world, brought them out of Egypt.  
Q. Do 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 God's command?  
A. Though it be not agreeable to the letter, it fails not of the meaning. Though we keep not the seventh day, we keep one of the seven, which imitates God's rest after our six day's 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 lawful for man to alter the day?  
A. A less blessing gives way to the greater, Creation to Redemption. Besides, we know, that shadows 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 Saviour's Resurrection, made the first day of the week the day of rest; as appears 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. 11.1.  according to Saint Paul's 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 lawful to do no manner of work on this day?  
A. Not the works of our trade or vocation, to make a gain thereby. But upon that day we may do works of necessity, and works of charity.  
Q. How prove you this?  
A. By our Saviour's Doctrine and practice. 1. By his doctrine; for 
c S. Mat. 12.1. & 3. etc.  he justified by Scripture, that it was lawful for his Disciples on the Sabbath day, to gather ears of Corn, and eat them. And that it is as 
d S. Luc. 14.5.  lawful for us, to pull our ox or ass out of a ditch on the Sabbath day. This for works of necessity. And for works of charity, or mercy, he justifies them by his own practice. 
e S. Mat. 12.13.  On the Sabbath day he healed the withered hand; as also 
f S. Luc. 14.4.  the man sick of the Palsy. 
g S. joh. 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 Commandment?  
A. Honour thy father and mother, etc.  
Q. Who are meant by Father and Mother?  
A. I. Our natural Parents. II. The King and his Ministers: that is, all such as are placed in authority by the King. III. All my governor's, teachers, spiritual Pastors and Masters. And in the last place, all my betters.  
Q. Of natural Parents there's no question; but is the King my Father?  
A. The King's stile hath ever been 
h Pater Patriae.  the Father of his Country; to put us in mind of our filial duty, and him of the Fatherly and tender affection, he ought to bare to his Subjects. And are not 
i Es. 49.23.  Kings and Queens called, the nursing Fathers, and nursing Mothers of the Church? To signify to us, who are the Sons of the Church, what they are to us, and how we ought to behave ourselves towards them.  
Q. How ought we to honour the King?  
A. As God's substitute and immediare Vicegerent: for 
k 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 less than God only.  
Q. Wherein doth this honour consist?  
A. 
l Pro. 2●. 〈◊〉 v. 24.21.  In fearing to displease him; 
m 1. S. Pet. 2.13.  in obeying him, in reverencing and loving him; 
o 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 fare forth must we obey the King?  
A. So fare 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 do, 
p Act. 5.29.  we must obey God, and not man. But though he may not command us to do that, which in itself is evil, or unlawful, yet he may prohibit some things, that in themselves are lawful and honest; though they seem necessary for the preservation of a Commonwealth. And this prohibition we are bound to obey.  
Q. How prove you this?  
A. 
q Jer. 35.6, 7.  Jonadab commanded the Rechabites his sons, 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 lawful and honest; and yet 
r Ib. v. 8.  they obeyed the voice of their Father Jonadab, in forbearing these. And God commends them and rewards them for it: for his promise to them is this, 
s Ib. v. 19.20.  Because ye have obeyed the commandment of Jonadab your Father, and kept all his precepts, and done according to all, that he hath commanded you, Jonadab the Son of Rechab shall not want a man to stand before me for ever. And the King hath an higher power over us, than 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 King's Officer another, I must obey the King's 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, 
t 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 me, the King ought to question him, and to execute justice upon him for this wicked Fact.  
Q. May no man control, or forbidden, what the King commands?  
A. Surely no: for 
u 1. S. Pet. 2.13.  the King is Supreme, the highest power under God. All other Civil powers are to be obeyed so fare 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 Fountain of Honour, but the Fountain of all Civil power, within his own Dominions; as the Apostles justify, Rom. 13.1. S. Pet. 2.14.  
Q. But suppose the King command that, which is utterly unlawful, and contrary to God's word, may we disobey?  
A. Disobey him we may, to obey God. That is; we must prefer God's command, before the Kings. And this cannot justly be called disobedience, but obedience; since we 
x 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, 
y Ib. v. 2. Non resistit, quod subiectum est Aug. de verâ Relig. c. 35.  hath forbidden resistance upon pain of damnation.  
Q. What is to be done in these straits?  
A. When we may not submit to the command enjoined, 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 Orthodox Faith?  
A. 
* Magistratibus ex animo deferendus est honour, 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, etc.  
Q. What is due to the King by the Law of God?  
A. 
z Ro. 13.1.  Subjection, Reverence, 
a Ib. v. 6, 7.  Tribute, Custom, 
b Prov. 24.21.  Fear and 
c 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 void, as soon as made, that is contrary to this Law. And hence it is, that we are commanded to obey Princes 
d 1. S. Pet. 2.13.  for the Lords sake, 
e Ro. 13.5.  for Conscience sake, and 
f Ib. v. 2.  upon pain of damnation.  
Q. Why is God so careful of Kings?  
A. 1. Because 
g 2. Chron. 9.8.  they are his Substitutes, and represent his Majesty. 2. Because 
h Lamen. 4.20.  they are Gods Anointed. 3. Because 
i 1. S Pet. 2.14.  in disposing Favours, and dispensing justice, they cannot but draw much envy upon themselves. 4. Because 
k 2. Sam. 18.3.  the King is worth ten thousand of the best of us. And yet when the people spoke this of David, there were brave men among them, viz. 
l Ib. v. 2.  Ittai the Gittite, and Joab, and Abishai, 
m 1. Chro. 2.16.  David's own Sistars sons; men of great birth and power, eminent for virtue, and 
n 2. Sam. 18.2.  the chief Commanders of his host.  
Q. How ought we 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. Thus 
o 1. Kings. 2.19.  Solomon, though a mighty Monarch, 1. rose up to meet Bathsheba his mother, and 2. bowed himself unto her. and 3. caused a seat to be set for her, and 4. placed her on his right hand. St Paul's advice therefore is, that 
p 1. Tim. 5.4.  we learn to show piety at home, and to requite our Parents: and his charge is, that 
q Col. 3.20.  Children obey their Parents in all things. And reason good, 
r Ib. & 1. Tim. 5.4.  for these duties are well pleasing unto the Lord.  
Q. How ought we to honour our Masters?  
A. 
s Col. 3.22.  By obeying them in all things; not with eye-service, as men pleasers, but in singleness of heart, fearing God.  
Q. The Scriptures are very mindful of the duty of Children and Servants, but are they silent of Parents and Masters?  
A. They are not. Of Parents and Masters in general they say thus; 
t 1. Tim. 5.8.  He that provides not for his own, is worse than an Infidel. And in particular to each of them thus: 
u Eph. 6.4.  Ye Fathers, provoke not your Children to wrath; but bring them up in the nurture and admonition of the Lord. 
* Col. 4.1.  Ye Masters, give unto your Servants, that which is just and equal, knowing that ye also have a Master in Heaven.  
Q. What saith the Scripture concerning spiritual Pastors and Masters?  
A. It calls them 
x S. Mat. 5.13.  the Salt of the earth, 
y Ib. v. 14.  the light of the world; 
z Mal. 2.7.  the Angels of God; 
a 1. Cor. 4.1.  the Ministers of Christ, and Stewards of the mysteries of God; 
b Ib. v. 15.  Fathers in Christ; and 
c 1. Cor. 3.9.  Labourers together with God. And 
d Ib.  the People are God's husbandry, whereon they are to spend their labour.  
Q. What requital are we to make them for these their pains?  
A. 
e Gal. 6.6.  Let him that is taught in the word, minister unto him that teacheth, in all good things. For 
f 1. Cor. 9.13.  AS THEY THAT WAIT UPON THE ALTAR, are partakers with the Altar; EVEN SO HATH THE LORD also ORDAINED, that they which preach the Gospel, should live of the Gospel. Besides, Saint Paul commands us to 
g Heb. 13.7.  Remember our guides, who have spoken unto us the word of God, whose faith he enjoins us to follow: as also to 
h Ib. v. 17.  Obey them, and submit ourselves unto them, for they watch for our souls. And again; 
i 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. 
k Levit. 19.32.  We must reverence them, and rise up to the hoary headed. 
l 1. Tim. 5.1, 2.  We must entreat the elder men as Fathers, the elder Women as Mothers; and 
m Ib. v. 3.  Honour Widows, that are Widows indeed. We have Moses for an example, 
n Ex. 18.7.  who did obeisance to Jethro his wife's Father.  
Q. How comes it to pass, 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. Wisdom to instruct, and 4. Power to command and control. In them God at first settled all that power, which since is derived from them to our Governors, according to their several places and degrees.  
Q. Which is the sixth Commandment?  
A. Thou shalt do no murder. Wherein not only actual murder, but the resolution or desire to do it, is condemned. Yea all causeless and unbrideled anger is forbidden: for our Saviour saith, that 
o S Mat. 5.22.  Whosoever is angry with his brother without cause, shall be in danger of judgement. And S. John, 
p 1. S Joh. 3, 15.  Whosoever hateth his brother is a Murderer. The unjust judge also is in the same predicament; for 
q Deut. 27.25.  Cursed is he that takes a reward, or bribe, to slay an innocent Person.  
Q. The seventh Commandment?  
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 
r Rom. 13.13.  Chambering and Wantonness. And our Saviour professeth, that 
s 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 Commandment?  
A. Thou shalt not steal wherein not only theft, but 
t Leu. 25.39.46.  oppression, 
u 1. Cor. 6.10.  extortion, and 
* 1 Thess. 4.6.  cozenage are forbidden. And to this commandment, I conceive, belongs that curse, Deut. 27.17. Cursed is he, that removeth away the mark of his neighbour's lands, either by Meere-stones, Evidences, Records, or the like; for this is cozenage at the least.  
Q. The ninth Commandment?  
A. Thou shalt not bear false witness against thy neighbour. In judgement we may not, without question. Indeed in our ordinary communication it is dangerous for any man to scandalise, or slander his neighbour. They that do so, shall have no place in the Kingdom of God. 1. Cor. 6.10. Neither may we lie; since 
x Psal. 5.6.  the Lord will destroy him, that doth so. To this command belong those two imprecations; 
y Deut. 27.19.  Cursed is he that letteth in judgement the right of the stranger, of the Fatherless and Widow. And 
z Ib. v. 24.  Cursed is he, that smiteth his neighbour secretly.  
Q. Who is my Neighbour?  
A. Not only those, that are of our Kindred, or such as are near us by acquaintance, or habitation, or Country: but even those, that are of another Nation, and Religion: as our Saviour manifests in his Parable of the Jew and Samaritane. S. Luc. 10.30. etc.  
Q. We are now come to the last: tell me that?  
A. Thou shalt not covet thy neighbour's house, etc. This last takes away all evasion from those, who conceive only actual adultery, and actual theft to be sin. For if sin be a breach of God's Law; then is it sin to covet, or lust after that, which is none of mine. Thus this precept teacheth us to resist all evil 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 myself I am not, but 
a Phil. 4.23.  I can do all things in God that strengtheneth me. We are taught therefore at the end of each Commandment, to call upon the Lord by Prayer, Lord have mercy upon us, and incline our hearts to keep this Law. And after the last Commandment, Lord have mercy upon us, and write all those thy Laws in our hearts, we beseech thee. And I am taught, 
b C●●ech. in Common Prayer Book.  at all times to call for his special grace by diligent Prayer, that I may walk in his Commandments.  
Q. What Prayer dost thou chief use?  
A. The Lord's Prayer.  
Q. Why is it called so?  
A. Because our Lord Jesus Christ made it, and commanded his Disciples to make use of it, in these words, 
c S. Luc. 11.2.  When ye pray, say, OUR FATHER etc. Our Church therefore When, as often as we pray in ●●blique, commands to use this prayer. And we do so 
d 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 Saviour's injunction. 2. Because it is so absolute a Prayer, that it comprehends briefly, what we may or aught to pray for. 3. Because, 
e Hooker. Eccles Pol l 5. §. 35.  it fully perfecteth whatsoever may be defective in the rest. And 4. It is observed, that 
f Ib.  Tertullian and S. Austin term it Orationem legitimam, the prayer, which Christ's own Law hath tied his Church to use in the same prescript form of words, wherewith he himself did deliver it.  
Besides, it is called 
g Tertul de Orat. c. 9  the ordinary, or usual prayer, because it is used in all the Churches of the Saints. And 
* The Lord's prayer is called quotidiana oratio fide lium Aug-Enthirid. c. 71.  our daily prayer, because Christ hath taught us to use it every day, by commanding us to pray for our daily 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, etc. This Prayer consists of a Preface, 
h Hooker Eccles. Pol. l. 5. §. 35. Septem petitiones continere Dominica videtur oratio. Aug. Enchirid. c. 115. & de Ser dom. in Monte. l. 2.  seven Petitions, and the reason why we beg these things at his hands.  
Q. Which call you the Preface?  
A. Our Father which art in Heaven: Herein we manifest, whom we pray to; viz. to that holy, blessed, and glorious Trinity, the Father, the Son and the holy Ghost. As these three Persons are but one God, and one Lord, so they are in respect of us, but one Father: each person hath an equal 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 believe, and as we believe, so we pray; in whom we believe, to them we pray.  
Q. Is not God every where, that we say, which art in Heaven?  
A. Every where he is without question, by his Essence; since 
i Act. 17.28.  In him we live, we move, and have our being: but in the souls of the faithful he is by his Grace, and in Heaven by his Glory. Hence is the 
k Is. 66.1.  earth called his Footstool, and Heaven his Throne. We confine him not to Heaven, but we name Heaven, as the place where his Glory is most eminent, where our Saviour is said to sit at his right hand, the Angels to attend him and the souls of the Saints departed, have the fruition of joy and Glory.  
Q. Why begin we our Prayers so?  
A. 1. To put us in mind, that our Pedigree is from Heaven. 2. That we may take care to behave ourselves 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 Baptised. In the primitive Church 
l Quomodo dicunt, Pater noster, qui nondum nati sunt (sciticet per Baptismun?) Aug. de Symbolo ad Catechum. l. 1. c. 6. & quinquag. homil. 42. Consul Gab. Alvaspin Observat. l. 1. c. 19  the Catechumeni, such as were prepared for Baptism, learned it for an Instruction, or preparation; but they might not use it as a prayer, till they were Baptised. Immediately after Baptism they did, and so do we.  
The Heathen cannot say Our Father; Our Creator, Our Lord they may. The Jews, as Jews, were never taught to say, Our Father: this prayer is peculiar to Christians; Our Father he is by grace, and we his sons by the same grace. God make us sons in glory.  
Q. Which is the first Petition?  
A. Hallowed be thy name: wherein we desire not, that his Name may be made Holy: we know 
m Ps. 99.3.  it is so, and it cannot be otherwise. But our prayer is, that his Name, and his word, may be used and mentioned by us holily; that in all our actions we may honour Our Father, and the stock we come off, and that we may ever seek his honour and glory, and not our own. That as we bear his Name, so we may behave ourselves as beseems his Name, and good Christians; not only by worshipping him at the Church, but by our daily and hourly conversation in all places.  
Q. The second Petition.  
A. Thy Kingdom come: his Kingdom of grace, and his Kingdom of glory. That his Kingdom of grace, which is his Church, may so spread over the face of the whole earth, that his word may be preached, and believed, and obeyed in all Nations whatsoever. That his word may bear such sway in our hearts, that the Kingdom of sin and Satan being vanquished, we may behave ourselves as the sincere Subjects of such a King, that so his Kingdom of glory may be replenished in due season.  
Q. The third Petition.  
A. Thy will be done in earth, as it is in Heaven. That with our Saviour each Christians prayer may be, 
n S. Luc. 22.42.  Not my will, but thy will be done; not only in Peace, plenty, and prosperity, but in War, 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 perform this his will on earth, as the Angels are diligent to do 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 do it to the utmost of their power. This is the direct way to his Kingdom of glory.  
Q. The fourth Petition.  
A. Give us this day our daily bread. In this petition 
o Catech. in Common prayer Book.  we pray unto God, that he will send us all things, that be needful both for our souls and bodies. 
p Hieron. in Mat. 6.  This (as the learned observe) is intimated unto us, by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which signifies not only daily, but supersubstantial; that 
q Spiritaliter potiùs intelligamus. Christus enim panis noster est, etc. Tertul. de Orat. c. 6.  so we might not only remember our bodily food, but that we might have a special eye upon the food of our souls, that bread of life, the blessed Sacrament of Christ's body & blood, which was 
r Eucharistiam, quotidiè ad cibum salutis accipimus. Cypr. de Orat. domin. n. 48. Aug. de Ser. Dom. in Monte. l. 2.  daily received in the primitive Church, by the first Christians.  
Q. The fifth Petition.  
A. And forgive us our trespasses, as we forgive them that trespass against us. Herein we make confession, that we have trespassed against God and his word; we entreat him therefore, against whom we sin, to forgive us our sins.  
Q. Can God only forgive sin?  
A. God only powerfully, but the Priest ministerially. God hath power in himself and of himself to forgive sins: but the Priest hath only a delegated power, neither in, nor of himself, but from God, who gave this Commission to his Apostles, and in them to their successors; 
s S. John. 20.23.  Receive (saith he) the Holy Ghost; whosoever sins ye forgive, they are forgiven, etc. Christ gave them the Holy Ghost, that by his power they might remit, and retain sins.  
Q. Do Priests forgive sins absolutely?  
A. No; but conditionally, as God doth; if the person confessing 
t Absolution in the Common Prayer-Book.  truly repent, and unfeignedly believe the holy Gospel. God, you see, forgives but upon condition; we beg pardon but upon condition, that God would deal with us, as we deal with our Neighbours; that he would forgive us, as we forgive them, that trespass against us.  
Q. Must we then expect no pardon, but upon this condition?  
A. We may not, our Saviour saith so; 
u S. Mat. 18.35.  unless ye FORGIVE ONE ANOTHER FROM THE HEART, your heavenly Father will not forgive you. That is, 
* Aug. Enchirid. c. 73.74.  unless ye be ready to forgive your trespassers, when they crave pardon of you, look for no pardon at my Father's hands, when ye beg forgiveness of him: 
x S. Luc. 6.38.  For the same measure ye mere, it shall be measured to you again.  
Q. The sixth Petition.  
A. And iead us not into temptation.  
Q. Can God rempt us?  
A. He cannot; the Scripture is plain. 
y S. James. 1.13.14.  Let no man say, when he is tempted, I am tempted of God: for God cannot be tempted with evil, NEITHER TEMPTETH HE ANY MAN. But every man is tempted, when he is drawn away of his own lust, and enticed.  
Q. Cannot God be the author of sin?  
A. He cannot: for 
z Ps. 5.4.  He hath no pleasure in wickedness: but 
a Ps. 11.6. Deus mali aliquid non potest velle. Aug. Ep. 180.  the ungodly, and him, that delighteth in wickedness, doth his soul abhor. It is therefore 
b Illo sacrilegio, quo statuitur Deum esse mali authorem, mihi detestabilius nihil occurrit. Aug. de Ord. l. 2. c. 7.  accounted most detestable sacrilege, to make God the author of sin.  
Q. What pray we against in this Petition?  
A. Against God's heavy wrath and censure; namely, that he would not punish one sin with another: For the later sin is oft times a punishment of the former: as Judas his murdering himself, was a punishment of his treason. We beseech God therefore, 
c Et ne nos patiaris induci, etc. Cypr. de Orat, Domin. n. 69. Ne nos inducas, etc. 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 speak, not to suffer us to be led into temptation, much less 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 sin, if God withhold us not.  
Q. Which is the last Petition?  
A. But deliver us from evil. In the two former Petitions we entreated for pardon for our former sins, and to be preserved from future sins: but here we beseech God to deliver us from the evil of punishment, both in this life, and in the life to come; as also from that fierce executioner of God's vengeance the Devil.  
Q. Why do we beg all this at God's hands?  
A. I. Because he is Our Father: most fit therefore, that we repair to him for help and secure. II. Because he is all-sufficient, Almighty: or, as it is added in St Matthew, 
d S. Mat. 6.13.  for thine is the Kingdom, power, and glory, for ever and ever. His Kingdom 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 Commandments; or upon us, in the demonstration of his justice.  
Q. Why add we, Amen?  
A. Because we desire, all this may be done; for so this word signifies. 
e Sciendum est, Amen & Halleluja, quae nec Latino, nec Barbaro licet in suam linguam 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. We 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 ourselves in Prayer?  
A. With all devotion and reverence inward and outward, meekly kneeling upon our knees.  
Q. Why must we kneel at our Prayers?  
A. I. Because it is a gesture best beseeming humble Petitioners. II. It 
f Proprium est órationis officium, Dei veneratio. Tertul. de Orat c. 1.  is a duty proper to Prayer. III. The Church our Mother commands us to kneel at Prayers. iv 
g In oratio ne ex more ge●ua fleximus, arque incubuimus terrae. Aug. de Civit. Dei. l. 22. c. 8.  It is agreeable to the custom 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 always kneel, or fall flat upon the ground at their prayers. VI It is Gods due; in the second Commandment. 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, a●geniculari. Pet. Picherel. de Imag. p. 225.  to worship God, is to kneel down, or fall down 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 Commandments, 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. Baptism, and 2. the Lords Supper.  
Q. What meanest thou by this word Sacrament?  
A. I mean an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ himself as a means, 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 sign, or element, ordained by Christ to be given or bestowed upon us, as a means, whereby we may receive an inward and spiritual grace. This he gives us as a pledge, to assure us, that as oft as we receive this Sacrament, or element, according to Christ's ordinance, so oft we receive this grace, which is always 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 form appointed and determined by Christ himself.  
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 form?  
A. The words appropriated by Christ to this or that Sacrament.  
Q. What is the element, or matter appropriated to Baptism?  
A. 
l S. John. 3.5.  Water, the pure element of water, without art or mixture.  
Q. What the form, or words?  
A. 
m S. Mat. 28 19  I Baptise thee in the name of the Father, and of the Son, 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 means, whereby he conveyeth them unto us. And it is in the power of no Person or Persons, to alter these means, unless it be also in his, or their power, to give grace at pleasure.  
Q. These two then make this a perfect Sacrament.  
A. They do 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 spiritual grace in Baptism?  
A. A death unto sin, and a new birth unto righteousness. 
o 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 sin; and the children of wrath, we are hereby made the children of grace.  
Q. Thou conceivest then, that all sins are forgiven us in Baptism.  
A. I do 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 believe one Baptism for the remission of sins. 2. This Church hath resolved it for 
p Rubric immediately before the Catechism  a known truth, that it is certain by God's 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.  Baptism 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 
s Gal. 3.27  as many of us, as have been baptised into Christ, have put on Christ: that is, as the Council of Nice expounds it, 
t Concil. Nic. Diatyp. 5.  we descend foul and unclean into the Laver of Regeneration; but we come forth unspotted, and without sin.  
Q. What is required of persons to be Baptised?  
A. 1. Repentance, whereby they forsake sin, and 2. Faith, whereby they steadfastly believe 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 do 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 than 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 perform. Besides, we sinned in others words and actions; it may well therefore stand with reason, that we be cleansed from this sin, by other men's words and actions.  
Q. Why was the Sacrament of the Lords Supper ordained?  
A. For the continual remembrance of the sacrifice of the death of Christ, and the benefits which we receive thereby.  
Q. What is the outward part, or sign of the Lords supper?  
A. Bread and Wine, which the Lord hath commanded to be received.  
Q. This the matter, which the form?  
A. 
t S. Mat. 26.26. 1. Cor. 11.23. etc.  The Lord jesus in the same night, that he was betrayed, etc.  
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 faithful in the Lord's 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 suffered upon the Cross.  
Q. Do we receive it after a Corporal manner?  
A. No, but after a spiritual manner. That we receive it, we believe, but the manner we know not, we inquire not after; no more than we inquire after the manner, how Christ's humanity was knit to his Deity.  
Q. Is the bread transubstantiated into the Body of Christ?  
A. It is not, 
x 1. Cor. 11.23.  Bread it is before consecration; 
y Ib. v. 24.  bread at the time of Consecration, and 
z Ib. v. 26, 27, 28.  bread after Consecration: but it is 
a Ib. v. 24, 25. 29.  the body and blood of Christ, only after Consecration.  
Q. After what manner do we receive the Body of Christ in this Sacrament?  
A. By faith: as the food is Spiritual, so is the manner spiritual.  
Q. What are the benefits, whereof we are partakers thereby?  
A. 
b Intelligo substantiâ corporis pasci animas nostras, ut verè unum efficiamur cum eo. Calvin. in 1. Cor. 11.24.  The strengthening and refreshing of our Souls, by the body and blood of Christ, as our bodies are by the Bread & Wine. We are sensible of the one, let us believe 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 faithful Soul 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 sins, steadfastly purposing to lead a new life: to have a lively faith in God's mercy through Christ, with a thankful 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 dreadful mystery; because he that rightly considers of it, will not approach to this Table without dread and trembling.  
Q. Why so?  
A. Because there we receive this holy Sacrament either to our salvation, or damnation. 
c 1. Cor. 11.29.  If unworthily, we eat and drink damnation to ourselves. Whereas 
d Ib. v. 32.  if we would judge ourselves, we could not but see our own unworthiness; and then we would certainly endeavour to humble ourselves, as we ought, both before and at our approach. Thus if we do, we shall not be judged unworthy of the Lord; but receive it to the comfort and salvation of our souls.  
Q. Is not inward reverence sufficient?  
A. He that hath commanded us at all times to 
e 1. Cor. 6.20.  glorify God in our bodies, and in our spirits, will have us more efpecially at this time to glorify 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: she therefore hath made this Injunction, that 
f Rubric immediately before the delivering.  The Minister shall deliver the Communion in both kinds to the PEOPLE KNEELING. The people therefore are to kneel.  
Q. Is this agreeable to the usage of the ancient Church?  
A. It is so: for S. Austin tells us, that 
g 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 used at this time, professeth, that 
h Chemnic. Exam. Concii. Trid. part. 2. c. 5.  we ought to kneel; adding, that external irreverence in this action is the token of a profane mind.  
Q. Some abstain for fear 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 blood of Christ, 
i The words at the delivering.  which preserve us body and soul to eternal 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 special and peculiar manner then at other times. 
k 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 believe 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 in that Communicant 
l Non vera suisset fides, si non secuta fuis set invocatio, scu adoratio. lb.  where adoration is wanting. And Saint Ambrose, and Saint Austin are resolute, that 
m Ambros. & Aug. in Psal. 98.  it is so fare from being a sin to kneel at receiving this Sacrament, that it is a sin not to kneel.  
Q. We have done with the ordinary course of Cathechising; and yet there remain two points of 
n Heb. 6.1. Hicrespexit ad usitatam Catechismi formulam. Calvin. in Heb. 6.1.  Saint Paul's Care. chisme, namely 1. Repentance from dead works, and 2. Imposition, or laying on of hands. That we may orderly proceed in these, tell me first, what these dead works are.  
A. Dead works are such, as by the Catechists of those times were done, before they believed in Christ. Which being done without faith, and the least relation to God's glory, tended to death. Since 
o Heb. 11.6.  without faith it is impossible to please God; and without pleasing God no life. 
* Aug. de Fide & Oper. c. 20.  These works than are to be repent of by the Elder sort, before they repair to Baptism.  
Q. What is Repentance?  
A. It is an hearty sorrow for our sins past, accompanied with a change of mind from evil to good, with a resolution by God's grace to continue in good courses. If thus we 
p S. Mat. 4 17.  repent, the Kingdom of heaven is at hand.  
Q. What mean you by Imposition of hands?  
A. It is a sign, or Ceremony, by which and Prayer, God conveys his holy Spirit upon those, that heretofore were baptised.  
Q. Have not Persons baptised 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 Baptism?  
A. To wash and cleanse us from sin, from all sin, that is in us; that so we may be clean, and pure as Adam was, when he came first out of God's fingers; and that we may be the members of Christ.  
Q. Why is he given us in Confirmation?  
A. That 
q Rubrick● before the Catechism.  we may receive strength and defence against all temptations to sin, and against the assaults of the world and the Devil. At Baptism 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; 
r 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 means, and some by another: as is to be seen in Baptism, Confirmation, the Lords Supper, and Orders.  
Q. Did the Apostles receive the Holy Ghost more than once?  
A. It is evident they did. That the Apostles were baptised, 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 several measure, or grace of the Holy Ghost, and for a several 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 
s Act. 8.17.  S. Peter and S. John, laid their hands on the baptised Samaritans, and they received the Holy Ghost. In the other 
t Act. 19.6.  S. Paul laid his hands upon the baptised Ephesians, and the Holy Ghost came on them. 
u 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 certain gifts of the Spirit, 
x Act. 19.2.6.  which cannot ordinarily be acquired but by this means.  
Q. Why is not more care taken, that it be continued?  
A. Our Church hath taken order, that 
y Rubric in public Baptism, and after the Catechism.  Children, so soon as they can say the Articles of the Faith, the Lords Prayer, and the ten Commandments, and be further instructed in the Catechism set forth for that purpose, be brought to the Bishop to be confirmed of him. 
z Ib.  And the Bishop shall confirm them.  
Besides, it is ordered, that 
a Rubric after Confirmation.  None SHALL be admitted to the holy Communion, until such time as he be confirmed. Our Church conceives it to be necessary, at least by way of preparation, for all such as repair 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, until we come to his everlasting Kingdom,  
AMEN.   Haec non praecipiendi authoritate, sed proficiendi exercitatione scribuntur à nobis. Aug. Cont. Faust. l. 11. c. 5. A praesenti saeculo maligno salvi fieri non possumus, nisi & nos ad salutem proximorum nitentes, etiam ore profiteamur fidem, quam corde gestamus: quae fides ne fraudulentis calliditatibus haereticorum possit in nobis aliqua ex parte violari, piâ cautaque vigilantiâ providendum est. Aug. de fide & Symbolo. c. 1. Tractatio fidei ad muniendum Symbolum valet: non ut ipsa pro Symbolo gratiam Dei consequentibus memoriae mandanda & reddenda tradatur; sed ut illa, quae in Symbolo retinentur, contra haereticorum insidias authoritate Catholicâ & munitiore defensione custodiat. Ibid. 
FINIS.