Catechetical QUESTIONS, VERY Necessary for the understanding of the PRINCIPLES of RELIGION.  
CONFORMED To the DOCTRINE of the CHURCH of ENGLAND.  
By SIMON LOWTH, Vicar of Tylerhurst, in the Deanery of Reding, in the Diocese of Sarum.  
LONDON, Printed for Chr. Wilkinson at the Black-Boy in Fleetstreet, and Tho. Burrel at the Golden-Ball under St. Dunstan's Church. 1673.   

To my Native Countrymen and Ancient Neighbours, the Parishioners of Thurcaston, in the County of Leicester.  
Dear Beloved,  
THese Catechetical Questions were at first intended only for the private instruction of mine own Children, and since they are come to be made Public, I cannot wish the use of them, more or sooner, to any others, than to yourselves: And indeed ye have the greatest right to them: For if our Country, or our Friends can challenge any share in us, than it is but fit, that ye (among whom I drew my first breath) should have the benefit of my Labours; and my daily Prayer to God is, that they may prove serviceable to you, and all Christ's Church. I have aimed at no higher but to be an Instructor of Babes, to inform the Ignorant, that the Catechumeni, the Competentes, the Neophytes and such as are unskilful in the Word may come to know and believe those things that are necessary for their Soul's health. And so I have not only fitted the Subject of my Discourse to the Persons for whom the Business is designed, but I have also used such a Style as will be both answerable to the Argument, and suitable to mine own way of expression; which I have always Studiously affected in imitation of him who was the glory of that place, a man famous in his Generation (and that was indeed a Burning and a Shining Light, yet memorable for his Plainess) Father Hugh Latimer Bishop and Martyr, whose immediate Successor I conceive myself to be (in School-education and Holy Orders) among the Natives of Thurcaston.  
I know there have been (since him) my Seniors in the Parish (as my honoured Friends Mr. Anthony Huxeley of Cropston, and Mr. Samuel Martial of Ansty) but in Thurcaston I have not found any man made a Priest (who was born there) between the Martyr and myself. And this hath been the ground in me of a constant inclination and ambition to be his Disciple.  
I thought once I should have succeeded him in his Martyrdom also, when I was brought by a Party of Armed Men, with much Fury and Violence, out of my House at Dingley in Northamptonshire to be Hanged at mine own door, upon several accusations of Malignancy, and especially because they were informed that I usually then Prayed for the King's Majesty, the Queen, the Prince and the Royal Progeny in a silent pause (as I came to the Prayers for them in any part of the Liturgy, as I officiated in the open Church) which was forbidden to be done publicly and audibly upon pain of death. But though I suffered Sequestration and the spoiling of my goods there, for my Zeal to the Church and Loyalty to the King, yet I had not the honour (like him) to resist unto blood.  
And since I have not attained to the full height of his sufferings, I have often wished that I could have acted so high, as by like motions to have walked in his steps, and to have followed his great example in the exercise of all the Theological and Moral Virtues, and of all the Gifts and Fruits of the Holy Ghost, and in the practice of all good works and of the Offices of Christian Justice, which I have heard to be very conspicuous in him. But in these he was as far beyond what I can reach, as he was before me in time and, above me in Dignity in the Church, and in his Eminency in the World.  
There is nothing then wherein I may more nearly and lively represent him, or which in itself may be more conducible to my purpose, than with much plainness of speech to deliver (to them that will vouchsafe to look so low) these my poor and true endeavours in my service of the Church.  
And if this their slenderness be no hindrance to them in their entertainment among the gentle and Courteous Readers, but that they (mean and plain as they are) prove useful and acceptable to God's People, it is enough in itself, and there is no more in the desires of,  
Dear Countrymen, Your most devoted Servant, Simon Lowth.   

In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.  
SEarch the Scriptures, etc. St. John 5.39.  
Give attendance to Reading, to Exhortation and to Doctrine, 1 Tim. 4.13.  
And continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them: And that from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation through Faith that is in Jesus Christ.  
All Scripture is given by Inspiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness, That the Man of God may be perfect, throughly furnished with all good works.  
But whereas those things that have been taught us by the Holy Prophets and Apostles of our Lord and Saviour Jesus Christ; and which are most surely believed among us, are many in number, and of divers considerations, and are not so exactly delivered in order, as that they can either all at once be comprehended in our minds, or being comprehended, can be so kept in memory, that the explication of them may be obvious and ready at hand upon all occasion of teaching; Therefore our Ancient Fathers have very wisely digested the whole substance and form of all the saving Doctrine into these four heads, Viz. 

1. The Apostles Creed.  
2. The Decalogue or Ten Commmandments.  
3. The Lord's Prayer.  
4. The Sacraments.    
For that all things which are to be held as Points of Chistian Faith (whether they belong to the knowledge of God and the Creation and Preservation of the World, and Redemption of Mankind; or whether they appertain to the Rewards laid up for the Righteous, and to the Punishment of evil doers) are contained in the Doctrine of the Creed.  
Those things that are referred to the Law (whose End is Charity) are set down in the Decalogue.  
Whatsoever can be hoped for, wished or desired in order to Salvation, is comprehended in the Lord's Prayer.  
And lastly, all that God hath appointed as means and instruments for the obtaining of Grace, are comprised in the name of Sacraments.  
Whereupon it followeth, that when as these four (as it were Heads or Common places of the Holy Scriptures are well explained, there can almost nothing be wanting for the understanding of those things which a Christian man ought to know and believe to his souls health.  
And we may plainly perceive out of the sixth Chapter of the Epistle of St. Paul to the Hebrews (verse 1, 2.) that such as these were the first grounds of Christian Institution or Catechism in the Primitive Church, and that there was ever a necessary instruction and belief of certain points had by word of mouth and Tradition before men came to the Scriptures, which could not treat of things so particularly in any one place as was requisite for the teaching of all necessary grounds. And the points instanced in, there, are, The foundation of Repentance from dead works (this was the Doctrine of Penance before Baptism) and of Faith towards God (which was the twelve Articles contained in the Apostles Creed) The Doctrine of Baptisms (that is the manner and necessity of Baptism.) Imposition of hands after Baptism, called Confirmation. The Articles of the Resurrection, Judgement, and such like, without which things first laid, if one should be sent to pick his Faith out of the Scriptures, he must Read much to do it, and perhaps he would be (at last) very far to seek.  
So then the Church Catechism is to be taken of us as the sum of Christian Religion (gathered ready to our hands out of the Holy Scriptures by the Church) that contains all things necessary for us to know, and consists of Propositions in number but few, yet in substance, of such moment, that they are sufficient to make a man wise unto Salvation; in which, howsoever Learned Men may go beyond common Christians and exceed one another by many degrees, yet if we respect the Radical Truths, that are the necessary and common instruction of all the Children of the Church) there is not an Unity only, but such a kind of equality also brought in among all sorts of Christians, as was heretofore among the Israelites in their collection of Manna, where he that gathered much, had nothing over, and he that gathered little had no lack, Exodus 16.51. 18. 2 Cor. 18.  
Now the Catechism gins with our Matriculation (our initiation or entrance) into the Church, when we give up our Name to Christ and take a new Name from Him: So the first Question that is used, is;  
What is your Name?   

Catechetical QUESTIONS, CONFORMED To the DOCTRINE of the CHURCH of ENGLAND.  

Of Names.  
Q WHat is your Name?  
A. N. or M.  
Q. What is the use of Names?  
A. To distinguish or note the difference between one thing and another.  
Q. By how many Names are you usually called?  
A. By my Christian-name and my Surname.  
Q. Why is it called your Christian-name?  
A. Christian is of Christ, because it showeth my entrance into Christ, which giveth me my Being in Grace.  
Q. Why is the other called your Surname?  
A. Surname is of Sire, a Father, because it signifieth my descent and succession from my Father, which under God gave me my Being in Nature.  
Q. Whenas Nature is before Grace, and we have our Surnames from our Fathers, before we have our Christian-names from Christ, why then is the Christian-name set before the Surname?  
A. To show the dignity and excellency of the state of Grace, above the condition of Nature.  
Q Why doth the Catechism begin with ask of your Name?  
A. Because my Christian-name showeth the difference between me and an Infidel, and is the remembrance of my initiation or entrance into the Church, and it is the badge of my Christian profession, by which it is fit that I show unto the Catechist who I am, and that I am a member of the Church, before he deal with me in the nstruction of Religion.  
Q. Who gave you your Name?  
A. My Godfathers and my Godmothers.  
Q. Why are they called Godfathers and Godmothers?  
A. Because they present me to God in Baptism, which is the Sacrament of Regeneration whereby I was born again unto God.  
Q. What is the special use of Godfathers and Godmothers in Baptism?  
A. Godfathers and Godmothers in Baptism; 

1. Are Witnesses of that which is done.  
2. They are Sureties for performance of that which is to be done.    
Q. Of what did they bear witness that is done?  
A. They did bear witness first, and especially, that I was born within the Church, of believing Parents, that are Christ's and Abraham's seed according to promise (Gal. 2.29.) and so partakers of the Covenant that God made with Abraham, to be a God unto him and to his seed. (Gen. 17.7.) Not to that only which is of the Law, but to that also which is of the Faith of Abraham who is the Father of us all. (Rom. 4.15.) And therefore that I had a right to be admitted to the Sacrament of Baptism.  
Q. But is not the Parents affirming of the same, and their profession of their Faith a better evidence of this, than the witness of Godfathers and Godmothers?  
A. I answer, That Children are brought to Baptism, not as the children of this or that particular man, but as children of the Church, that is, as the children of Christian men or Believers. And to prove this, the testimony of three or four Christian men of known Faith and Credit (when in the mouth of so many Witnesses every word is established) is better evidence than the bare report or profession of the Parents, (being interessed in that report, as parties) especially there being many men that are not able to give an explicit account of their Faith, though (nevertheless) they be true members of the Church, and believe rightly those things that are necessary to Salvation.  
Q. Of what else are your Godfathers and Godmothers Witnesses?  
A. They are Witnesses also of the public act of the Priest, and of my being received into the Church.  
Q. But may not the whole Congregation be witness of this also?  
A. They may. Yet they that are called on purpose, and are paritcularly concerned in it, would likely be surer and properer Witnesses, if there should be any question of it.  
Q. Of what are Godfathers and Godmothers Sureties?  
A. They are Sureties, but as my Proxies: for I did engage by them as Sureties, for my doing of those duties which I am bound to perform.  
Q. But why are not the Parents rather to give in this Security, than the Godfathers and Godmothers?  
A. The Parents are not enjoined by the Church at Baptism to look to their children's education, because they are bound to do the same otherwise, namely by the Law of God and Nature.  
Q. If the Parents are bound to do it, what need the Godfathers and Godmothers be Sureties for it?  
A. Yes, there is need of them for the greater Security; As in a Bond at the Common Law, the Principal is bound in duty to pay the debt, yet the Sureties are brought in to engage themselves for the same, by contract and promise to secure the payment, in case the Principal should be negligent of his duty, or be hindered by some casualty or be prevented by death.  
Q. When did your Godfathers and Godmothers give you your Name?  
A. In Baptism.  
Q. What is Baptism?  
A. Baptism is the Sacrament of Regeneration, wherein I was made the member of Christ, the child of God, and an inheritor of the Kingdom of Heaven.  
Q. Were you not the child of God, the member of Christ, and an inheritor of the Kingdom of Heaven before Baptism?  
A. No. I being by nature born in sin, and the child of wrath, was thereby made the child of Grace.  
Q. Are all they that are Baptised partakers of Grace, and so in the state of Salvation?  
A. Yes. This is plain, because they are thereby made the members of Christ, the children of God, and the inheritors of the Kingdom of Heaven: and so there is no condemnation to them are thus in Christ Jesus, so long as they walk not after the flesh, but after the spirit; that is, till they commit some actual sin.  
Q. Did you undertake nothing when you ●ad this grace bestowed upon you in Baptism?  
A. Yes. For Baptism is the answer of a good conscience towards God, (1 S. Pet. 3.21.) It is a mutual Stipulation wherein there must be a promise made on both sides.  
Q. What did you then promise to God?  
A. I promised and vowed three things. 1. That I should forsake the Devil and all his works, the pomps and vanities of the wicked world, and all the sinful lusts of the flesh. 2. That I should believe all the Articles of the Christian Faith. 3. That I should keep Gods holy Will and Commandments, and walk in the same all the days of my life.  
Q. Did you make this promise then?  
A. Yes.  
Q. How could that be possible, when as you knew not any thing that was then done?  
A. I promised and vowed this by my Godfathers and Godmothers.  
Q. Was it your promise then that they made at your Baptism?  
A. Yes.  
Q. How cometh this to pass?  
A. Because they promised and vowed for me, in my name, and therefore I must be supposed to have made that promise and vow myself, though not with my own mouth, yet with the mouth of my Proxies and Sureties, who did not then so much engage themselves that I should hereafter do it, as speak in my stead by way of substitution, representing my voice, and taking upon them an Obligation for me, whom they then personated and acted.  
Q Do you think then that you are bound to do and to believe as they have promised for you?  
A. Yes verily, or else I must solemnly disclaim and renounce, and really and effectually forfeit all my part in the grace of God, and the benefit of Baptism.  
Q. Will you therefore take that charge upon yourself?  
A. Yes: I will: and I do freely acknowledge the engagement to be mine, since which my Godfathers and Godmothers undertook for me at Baptism.  
Q. Do you think that you received any great benefit at God's hand then in Baptism?  
A. Yes; and hereupon I bow my knees unto God, and hearty thank our Heavenly Father, as for all outward and temporal things (because in him I live and move and have my natural being) so much more for that he hath called me to this state of Salvation, and hath made me the member of Christ, the child of God, and an inheritor of the Kingdom of Heaven.  
Q What moved God to be so good and gracious to you?  
A. No worth, nor merit, nor desert in me, but only his own love and mercy towards me, in, by, and through Jesus Christ our Saviour.  
Q. Do you think that you are able to perform this vow and promise that you have undertaken?  
A. Not that I am sufficient of myself to think any thing of myself; but my sufficiency is of God (2 Cor. 3.5.) And it is he that worketh in me to will and to do, (Phil. 2.17.) and so his grace is sufficient for me, and by his help I can and will do all things through Christ that strengtheneth me, Phillip 4.13.  
Q. How will you attain Gods help, and find grace in time of need?  
A. I will pray (without ceasing) unto God to give me his grace (his preventing, and his following, or co-operating grace) that I may not only begin, but also grow in grace and continue in the same unto my lives end.  
Q. What if a man do not perform these conditions?  
A. Then his state will be worse than theirs that are not Baptised; because he hath not only disobeyed Gods Commandments, and done those things that in themselves are evil and unjust, but also he hath broken his Oath, Promise and Covenant with God, therefore his condemnation shall be the greater.  
Q. But is not sin to be forgiven that is committed after Baptism?  
A. Yes. If a man can repent, God will forgive any sin at any time, yet a man is not so renewed by penance afterwards, as he was at Baptism: For Baptism taketh away sin (whether it be Original as in children, or both Original and Actual, as in men of age that are Baptised) according to both the guilt and the punishment (except only Concupiscence or natural corruption which is the punishment of Original sin) But repentance after Baptism, taketh away indeed the guilt of sin, and so the final condemnation, yet not always the temporal punishment, which sometimes must be suffered as God's correction, sometimes may be prevented or mitigated by Praying, Fasting, Alms and Corporal afflictions.  
Q. How shall a man do to perform the first part of his Promise, which is, to forsake the the Devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh.  
A. That is done at first in the very act of abhorring, abjuring, renouncing and forsaking the Devil, the World and the Flesh, and resolving then against them in Baptism. But the performance is afterward completed and perfected by keeping the other two parts of a man's promise, in the continued acts of Faith and Obedience. And this I conceive to be the reason, why the Church in her Catechism repeateth nothing of this part of our promise, after the mention of it in Baptism, but only tells us of the act of renouncing, and presumeth that it is not, or (if men do their duty) need not be reiterated but by the performance of the other two, which being carefully observed, sin cannot reign in our mortal bodies, that we should obey it in the lusts thereof, or follow it and be led by it.   

OF THE CREED.  
Q. What do you mean by the Articles of the Christian Faith?  
A. I mean the Apostles Creed.  
Q. Why are they called Articles?  
A. Articulus, is the diminutive of Artus, and it signifieth a little Joint, Limb or Member: and therefore they are called Articles, because they are the Joints and Members of our Faith, containing all the particulars thereof that are necessary to Salvation: For as the Members of the Body are distinguished by Joints, so in the Confession of Faith, whatsoever is to be believed distinctly and severally by itself, in difference to another point, is rightly and fitly called an Article.  
Q. What is Faith?  
A. Faith is a gift of God, and a light whereby man being illuminated doth conceive, firmly assent, and cleave unto those things which the consent and authority of the holy Church proveth to be revealed and delivered to us by God, in holy Scripture.  
Faith respecteth not the order of Nature, nor trusteth the experience of senses, nor relieth upon strength of reason, but upon the power and authority of God, who can neither deceive nor ever be deceived.  
Q. Why is it called the Apostles Creed?  
A. To distinguish it from the other two Creeds used in the Church Liturgy, viz. St. Athanasius his Creed, and the Nicene Creed; as also from all other Confessions of Faith, as that of Chalcedon, etc.  
Q. Were the Apostles than the Composers of this Creed, as St. Athanasius was of his, and the Nicene Fathers were of theirs? Or was it gathered out of their Writings only, as agreeable to their Doctrine?  
A. The Apostles themselves were the Composers of it.  
Q. At what time did the Apostles compose their Creed?  
A. When they were all together at Jerusalem, filled with the Holy Ghost before they dispersed themselves abroad to preach the Gospel to several Nations, than they agreed upon this, as the common Subject and Rule of all their Preaching, that there might be no difference in their Doctrines after their departures one from another. Anno Domini Christi 44. Anno Imperatoris Claudij 2. July 15.  
Q. Was it composed by them all together, and delivered as the common result of their joint determination, like the Decrees of a General Council? or did every several Apostle deliver his own particular Dictate in it, and so every one give in his Article?  
A. It is an ancient and received Tradition, that every one of the Apostles composed his several Article, and therefore they are twelve Articles according to the number of the twelve Apostles.  
Q. Can you tell me which Article was made by each particular Apostle?  
A. Yes (according to the Tradition) St. Peter gave in the first; I believe in God the Father Almighty maker of Heaven and Earth.  
St. Andrew the second; And in Jesus Christ, his only Son, our Lord.  
St. John the Evangelist the third; Which was conceived by the Holy Ghost, born of the Virgin Mary.  
St. James the Son of Zebedee the fourth; Suffered under Pontius Pilate, was Crucified Dead and Buried.  
St. Thomas the fifth; He descended into Hell, the third day he risen again from the Dead.  
St. James the Son of Alpheus the sixth He ascended into Heaven, and sitteth on the right hand of God the Father Almighty.  
St. Philip the seventh; From thence shall he come to judge the quick and the dead.  
St. Bartholomew the eighth; I believe in the Holy Ghost.  
St. Matthew the ninth; The Holy Catholic Church, the Communion of Saints.  
St. Simon the tenth; The Remission of Sins.  
St. Judas Thaddeus the eleventh; The Resurrection of the Body.  
St. Mathias the twelfth; The life everlasting.  
Q. Is there any probability of truth in this Tradition?  
A. There is first, the like probability that is in other Ecclesiastical Traditions, in that it hath been delivered to us by Godly men, who of their piety were not willing, and in policy could have no reason to deceive us with a false story.  
Then again, this is plainly intimated in that Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from thence the Latin word Symbolum, which signifieth a Shot, a Collation or Contribution, and implieth that every particular Apostle conferred his several Article to the whole Sum and Reckoning of the Creed.  
Q. But hath not the Word divers other significations?  
A. Yes. And very fitly answering to the Creed. As when it is called an Agreement, it signifieth that it was consented to by all. Sometimes it is a watch word, a signal or mark of distinction, by which a man may know his fellow-soldier from his enemy. And so it is the badge of our Profession, by which you may know the difference between a Christian and an Infidel; as a Soldier is known in the field, as well by the Word, as by his Coat and his Colours. Yet the first sense (as it is a Contribution or Share or Shot) is as proper as any, and seemeth most to be warranted by the Derivation and Etymology of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à conjiciendo, from casting together, or adding one thing to another.  
Q. Why is it called Creed?  
A. Creed is of the first word in Latin, Credo to believe. So that to say our Creed, is to say our Belief, that is, that which is to be believed.  
Q. Is it sufficient for a Christian man to believe those things only that are contained in the Apostles Creed?  
A. Those things especially are the first and immediate object of our Faith, and are to be believed in express terms. But also (with those) we must believe the Canonical Scriptures (out of which they may be proved) and the expositions and right consequences drawn by the Church from them both, and also the other Orthodox and Catholic Confessions of Faith, as the Creeds of St. Athanasius, Nice and Chalcedon; And also those Traditions which we have received by faithful hands from the Apostles.  
As that these and none other are Canonical Scriptures.  
That the Jews Sabbath (which was on the last day of the week, to wit, on Saturday) is changed into our Lordsday or Sunday.  
That the power of Governing the Church, and Imposition of hands belongs to the Bishops, and such like, that are agreeable to the Articles of our Creed.  
Q. But is not this to make new Articles of Faith?  
No. These are but explanations of, and deductions from the Apostles Creed. As the Nicene, Athanasian and Chalcedon Creeds are not new ones, or other Creeds, but the expositions of the old one.  
And concerning those aforenamed Traditions;  
1. When I know this Creed is agreeable to, and to be proved by the Canonical Scriptures, than I must believe that to be the Scripture, which the Church by Tradition commendeth unto us for the same.  
2. Again, When I believe there is a God, and that he is to be worshipped, and so that some time is to be set a part for his service; then I am easily induced to believe, that This day (that is, the Lordsday) is the fittest standing time, which was first begun by our Saviour's Resurrection, and seconded by his appearing to his Disciples, confirmed by the coming of the Holy Ghost, and by the meetings of the Apostles, and continued unto our time by the practice of the whole Church.  
3. Lastly, When as I believe the Holy Catholic Church to be a Communion of Saints, a company of faithful people, than it easily followeth, in my persuasion, That our Saviour Christ (who is the God of order) left not this Society in confusion for every man to do and teach when and what he listeth: as though all Christians upon their Baptism, had presently power given them to Govern, Teach and Ordain in the Church, as they should see occasion: But that our Saviour left this power to his Apostles, and they left their Authority (to set things in order that should be wanting in the Church upon emergent occasions, and to Ordain Priests in every City) not to all Christians, nay nor to all Priests, but to some particular men; as to St. Timothy at Ephesus, and to St. Titus in Crect, etc. And therefore they only (that is, the Bishops) are to be acknowledged to have this Authority of Jurisdiction and Ordination, who can derive it from the Apostles, and prove themselves in these very things to be the Apostles Successors.  
Q. What do you chief learn out of the Articles of the Christian Faith?  

1. I learn to believe in God the Father, who hath made me and all the world.  
2. In God the Son, who hath redeemed me and all mankind.  
3. In God the Holy Ghost, who sanctifieth me and all the elect people of God.   
Q. What? Do you believe there be three Gods?  
A. No: There be three Persons, and but one God: The Father, the Son and the Holyghost, are only one Con-substantial, Coeternal, and Coequal Essence, but three persons.  
Q. What do you mean by a Person?  
A. A Person is one who hath his own subsistence (which no other besides hath) proper to himself.  
Q. How is it possible that there should be three Persons in one Essence?  
A. With men it is impossible, but not with God. Indeed this is such an high and and dreadful Mystery, that it is not safe to say any more of it, but that I do believe it, that there is three in one. The Father is made of none (as it is in St. Athanasius his Creed) The Son is of the Father alone, and the Holyghost is of both. And by these several properties they are really distinguished each from other. For the substance of God with this property [to be of none] maketh the Person of the Father. The very selfsame substance with this property [to be of the father] maketh the Person of the Son. The same substance having added to it the property [of proceeding from the other two] maketh the person of the Holy Ghost. So that in every Person there is employed both the Substance of God, which is one, and also that property which causeth the same Perrson really and truly to differ from the other two. This is the truth. But how cometh it to pass, I cannot say, you need not, nay you must not search, only believe.  
Q. Out of what words in the Creed do you learn to believe in God the Father who hath made you and all the world?  
A. Out of the words of the first Article, I believe in God the Father Almighty, maker of Heaven and Earth.  
Q. What do you observe in this Article?  
A. 1. That there is a God.  
2. That there is but one God.  
3. That there are divers Persons in the Godhead employed in Father.  
4. That God expresseth himself to us; 1. By the Unity of his Essence, God. 2. By Trinity of Persons, Father. 3. By his Attributes, as Almightiness, Infiniteness, etc. 4. By his Works, (expressly) of Creation, and (consequently) of Preservation of Heaven and Earth, and all things that are therein visible and invisible.  
Q. Do you not believe that the Son and the Holy Ghost is also Almighty and Maker of Heaven and Earth?  
A. Yes. For as we say the Father is God, the Son is God, and the Holy Ghost is God, and yet they are not three Gods, but one God: So we say, the Father is Almighty, the Son is Almighty, and the Holy Ghost is Almighty, and yet there are not three Almighty's, but one Almighty: And so we say, the Father is the Maker of Heaven and Earth, and the Son is Maker of Heaven and Earth, and the Holy Ghost is Maker of Heaven and Earth, and yet they are not three Makers, but one Maker of Heaven and Earth. For although by a peculiar manner of speaking according to our capacity, in respect of the Persons; we call the Father Almighty, Maker of Heaven and Earth, because he is the first of the Persons in the Godhead: And we attribute Wisdom to the Son, because he is the eternal Word of the Father: And Goodness to the Holy Ghost, because he is the Love of them both: Yet indeed, these, and all other outward Actions and Attributes of God, are common to all the Persons of the Godhead.  
Q. In what Articles do you learn to believe in God the Son, who hath Redeemed you and all Mankind?  
A. In the 2, 3, 4, 5, 6, 7, Articles.  
Q. What is the reason that the work of Man's Redemption, done by the second Person in the Trinity, is more largely and in more Articles set down, than the work of the World's Creation?  
A. 1. Because it cost more to Redeem the Soul, than to make the World. The work of Redemption is greater than the work of Creation, and consisteth of more circumstances. 2. To teach us, that as we ought to respect other Doctrine, so this in a more special manner, as that we determine to know and rejoice in nothing, more than in Jesus Christ and him Crucified.  
Q. Can not God have Redeemed Mankind by a word, as easily as have made the World?  
A. Yes. For with God all things are and ever were possible. God had other means in his power to save us, than by the death of his Son; but a better and more convenient way to demonstrate his Love and Mercy towards us, and to manifest his Wisdom, Power and Justice against Sin, Death, and Satan, He had not; for God chose the best. When He first decreed this way to save Man, it was in His Power to have appointed another way, if it had pleased Him: So that God was not tied to determine this way upon any necessity, as if the choice of other means failed Him: But this, in the Wisdom of God common to all the three Persons in the Holy Trinity, was allowed as the most honourable and acceptable way to God, and the most favourable and comfortable way to Man.  
Q. Did Christ Redeem none but Mankind?  
A. No. God spared not the Angels that sinned, but cast them down to Hell, and delivered them into chains of darkness, to be reserved unto Judgement, 2 St. Pet. 2.4. St. Judas 6.  
Q. Did Christ Redeem all Mankind?  
A. Yes. The words of the Church-Catechism are express and plain [— who Redeemed me and all Mankind] And so it is written, that He died for all, 1 Cor. 5.14, 15. and that He is the Saviour of all men. 1 Tim. 4.10. As by the offence of one, judgement came upon all men to condemnation, so by the Righteousness of one, the free gift came came upon all men to justification of life, Rom. 5.18.  
Q. Is the price of Christ's Death sufficient for the Redeeming of all Mankind?  
A. Yes doubtless: For He gave himself a Ransom for all (1 Tim. 2.6.) by which He is able to save them to the uttermost, that come unto God by Him. (Heb. 7.25.) For, He is the Lamb of God that taketh away the sins of the world, St. John 1.29.  
Q. But was it Christ's intention and purpose that all Mankind should be Redeemed and Saved by His death?  
A. Yes surely; For He will have all men to be saved, 1 Tim. 2.4. that is, He is not willing that any should perish, 2 St. Pet. 3.9.  
Q. But why then are not all men effectually Redeemed; but many become the sons of Perdition?  
A. Because when as He hath given the sufficient price of their Redemption; yet they (like the Servant that would not go out free, Exod. 21.6.) choose still to continue the servants of sin. When He gathereth them (as a hen gathereth her chickens under her wings) they will not, St. Mat. 23.37. So (like Israel) they destroy themselves when as in Him is their help, Hosea 13.9. They bar themselves of the benefit of His Redemption: either they are not in Christ, they enter not into Covenant with Him at all (and then without Him there is no Redemption) or else, if they be in Him, if they have entered the Covenant with Him in Baptism, they break the conditions that they make with him: And He Redeemed them not so absolutely as though He would save them whether they will or no, but only upon condition of their Repentance and Faith and Obedience according to their promise in Baptism.  
Q. What do these six Articles concerning Christ declare?  
A. 

1. His Person in the 2d Article.  
2. His Humiliation in the 3d and 4th Articles.  
3. His Exaltation in the 5th, 6th and 7th Articles.    
Q. What do you observe in the Person of Christ out of the second Article?  
A. 1. His Name, Jesus. 2. His Office, Christ. 3. His Divinity or Godhead, His Only Son. 4. His Title, Our Lord.  
Q. What do you call His Name?  
A. Jesus.  
Q. What is the meaning of that Name?  
A. A Saviour: for so the Angel bid Joseph call his Name Jesus, because He shall save His people from their sins, St. Mat. 1.21. Jesus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jashang to save.  
Q. What is His Office?  
A. To be a King, a Priest and a Prophet.  
Q. Where is that taught us?  
A. In the Word Christ.  
Q. How doth the Word Christ import all these Offices?  
A. Christ (of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungo) according to the Greek (As Messiah of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mashach in Hebrew) signifieth Anointed. Now we read in Scripture of three sorts that were Anointed. The first were Kings, as Samuel Anointed David, 1. Sam. 16.13. The second were Priests; as Aaron and his Sons, Exod. 40.13, 15. The third were Prophets; as Elijah is sent to Anoint Elisha the Prophet in his room, 1 Kings 19.16. And therefore Christ is called a King, Zach. 9.9. St. Mat. 21.5. St. John 18.37. And a Priest, Psal. 110.4. Heb 5.7, 8. And also a Prophet, Dear. 18.18. Acts 7.37.  
Q. What benefit comes to us by all these Offices of Christ's?  
A. 1. He Rules and Defends as a King. 2. He cleanseth us from sin by the Sacrifice of himself, as a Priest. And thirdly, He teacheth us as a Prophet.  
Q. Out of what words do you learn to believe Christ's Divinity or Godhead?  
A. Out of these words, His (that is Gods) only Son; in that He is the only begotten Son of God (as in the Nicene Creed) not a Son by Creation (as all Creatures) Nor a Son by Adoption (as Man) but His only Son by an eternal and unsearchable Generation in respect of his Godhead: which teacheth us that he is not only Coeternal and Coequal, but also Con-substantial (of one and the self same substance) with God the Father. For to be a Son, is to be partaker of the very Nature, Essence and Being of the Father: Now God's Essence and Nature is Infinite and Indivisible, without bounds or parts, and wheresoever that which is Infinite is, there it is all complete and whole; so that God cannot beget a Son which is but part of, and not all and wholly His Essence; therefore since He is the Son of God, in Him dwelleth the fullness of the Godhead bodily, (that is) personally, Col. 2.9.  
Q But is Christ in respect of His Manhood called the Son of God?  
A. Yes. As by an eternal and unsearchable Generation in respect of His Godhead, He is the Son of God, who hath begotten Him of His own Substance, God of God, very God of very God (as in the Nicene Creed) So by grace of Personal Union (in respect of His Manhood) Christ is the Son of God who hath sanctified the Humane Nature by the operation of the Holy Ghost in the Womb of the ever blessed Virgin St. Marry, and inseparably united it to the Godhead in the Person of the Son; so that the Holy Thing which was Conceived by the overshaddowing of the Holy Ghost, and born of the Virgin Mary, is called the Son of God, St. Luke 1.35.  
Q. Hath God no other Son but Christ?  
A. No other such as He; Indeed we are the Sons of God by Grace of Adoption, and other Creatures by power of Creation: But by the external and unsearchable Generation, and by communion of Nature and Substance, Christ is God's only Son, as it is in the Evangelist, the only begotten of the Father, St. John 1.14.  
Q. What is Christ's Title?  
A. Lord.  
Q. How is Christ said to be our Lord?  
A. 

1. By right of Creation, Gen. 1.1. St. John 1.3.  
2. By right of Preservation, Heb. 1.3.  
3. By right of Dominion, Psal. 8.1, 6. St. Mat. 28.18.  
4. By right of the Covenant, Stipulation and Agreement that is between Him and us, Deut. 26.16, 17, 18. Ezek. 16.8.  
5. By right of Redemption, Act. 20.28. Eph. 1.7.    
Q. Wherein is Christ's Humiliation?  
A. In His 

Incarnation. Art. 3.  
Passion, Art. 4.    
Q. What do you observe in Christ's Incarnation?  
A. His Humanity or Manhood in that for us Men and for our Salvation He came down from Heaven and was Incarnate by the Holy Ghost of the Virgin Mary and was made Man, like unto us in all things, sin only excepted.  
Q. How doth it appear that Christ's Humane Nature was without sin?  
A. In that He was Conceived by the Holy Ghost, and born of a pure Virgin, one that never knew Man, and so was not begotten (after the manner of other men) of the corrupted and sinful Seed of Adam.  
Q. But could She, being a Virgin, have a Son? How is that possible for Her that knew not a Man?  
A. It is true; it is impossible by the power of Nature, and therefore it is called a Miracle (Isa. 7.14.) done by the power of God, St. Luke 1.35. And this, as it showeth Christ's Humane Nature, being made of a Woman, born under the Law; so it intimateth His Divine Nature, in that He was born of such a Woman as never knew Man.  
Q. But who was the Virgin Mary?  
A. A Woman of the Nation of the Jews, of the Tribe of Judah, of the Lineage or Family of David. And so Christ was of the Seed of David according to flesh, and therefore bone of Man's bone, and flesh of Man's flesh.  
Q. Then how many Natures are there in Christ?  
A. Two: The Godhead and the Manhood.  
Q. Why was it necessary that Christ should be God?  
A. 

1. That He might overcome Death.  
2. That He might have power to prevail with His Father.  
3. That He might make His Sufferings for sin to be of infinite value and merit, satisfactory and sufficient for the Redemption of Man.    
Q. Why is it necessary that Christ should be Man?  
A. 

1. That He might die.  
2. That Satisfaction might be made in the same (that is Man's) Natures that offended.  
3. That He might be a Merciful Highpriest touched with Man's Infirmity.    
Q. Why was it necessary that he should be both God and Man in one Person?  
A. That He might be a fit Mediator between God and Man, having an interest in both.  
Q. How is Christ's Passion set down in the fourth Article?  
A. 

1. Generally that He suffered.  
2. Particularly that He suffered at such a time, by such a death, and in such a manner.    
Q. Did Christ suffer any thing before His Death?  
A. Yes. His whole Life was a suffering.  
Q. What was the time of Christ's suffering?  
A. In the days of Pontius Pilate.  
Q. Who was Pontius Pilate?  
A. Roman Deputy, Governor of the Land of Jury, under Teberius the Emperor of Rome.  
Q. What was the End or Consummation of Christ's suffering?  
A. Death.  
Q. What was the manner of Christ's Death?  
A. He was Crucified, that is to say, He was put to death upon a Cross, which was amongst the Romans the most shameful, ignominious and worst kind of death, and cursed by the Law of God, Deut. 21.23.  
Q. Was not this a great Scandal to the Christian Profession, that our Saviour Christ should suffer this Death upon the Cross?  
A. Yes. To them that perish it is foolishness, but to us, that are saved, it is the power of God, 1 Cor. 1.18. At the first, both the Jews and the Ethnics derided both the Apostles and Christians, for Preaching and Believing in Him that was Crucified upon the Cross. Yet both Apostles and Christians were so far from being discouraged from their Profession by the ignominy of the Cross, as that they rather rejoiced and triumphed in it: insomuch, as that they used the sign of it in all their actions, thereby making an outward show and profession, even to the astonishment of the Jews, that they were not ashamed to acknowledge Him for their Lord and Saviour, who died for them upon the Cross. And they did not only use the sign of the Cross themselves in a kind of glorying when they met with any Jews, but also they signed therewith their children, when they were Christened, to dedicate them by that badge to His service, whose benefits bestowed upon them in Baptism, the name of the Cross did represent. And this use of the sign of the Cross in Baptism was held in the Primitive Church, as well by the Greeks as Latins, with one consent and great applause, at what time, if any had opposed themselves against it, they would certainly have been censured as enemies of the name of the Cross, and consequently of Christ's Merits, the sign whereof they could no better endure. This continual and general use of the sign of the Cross is evident in many ancient Fathers. And doubtless the name, figure, sign and memory of the Cross must needs be held in reverend esteem of all them that rightly consider the benefits of Christ's Death.  
Q. Why was Christ put to so ill a Death?  
A. That He submitting Himself unto the worst kind of death that could be inflicted upon him Him, might deliver us from the worst kind of death that should have been executed upon us.  
Q. How do you prove that Christ was dead upon the Cross?  
A. Because He was buried, which was not done to any but to dead men.  
Q. Was this the only reason why this word [buried] was put into the Creed, to prove His Death?  
A. Perhaps it might be added to show the greater Miracle of His Resurrection: For if He had died only, and not been buried, they might have thought that He recovered life, as many have done; but being buried, showeth both the certainty of His death, and also the wonder of His Resurrection.  
Q. What was the cause of Death?  
A. Sin.  
Q. If there had been no Sin, should there have been no Death?  
A. No. But all men at their several times should have been translated from Earth to Heaven (had they not sinned) as the Scriptures say Enoch and Elias were.  
Q. What Death was caused by Sin?  
A. 

1. The Natural death of the Body.  
2. The Spiritual death of the Soul.  
3. The Eternal death both of Body and Soul.    
Q. What is Natural death?  
A. A separation of the Soul from the Body.  
Q. What is Spiritual death?  
A. A separation of the Soul from God in this world.  
Q. What is Eternal death?  
A. A separation of both Body and Soul from God in the world to come.  
Q. In what doth Eternal death consist?  
A. In the Absence, Privation, Loss and Wanting of all good things; as the Beatifical Vision and full fruition of God, the company of Saints and blessed Angels, the joys and happiness of Heaven. Secondly, In the Presence, Sense, Feeling and Enduring all evil things, even the Everlasting Fire prepared for the Devil and his Angels.  
Q. Did Christ suffer all these Deaths?  
A. No. He suffered only the Natural death of the Body.  
Q. Did He not suffer in his Soul too?  
A. Yes. The suffering of the death of the body could not be without suffering in the Soul; But we must in no wise say, that Christ suffered the death of the Soul.  
Q. But was not Man condemned to all those Deaths for Sin.  
A. Yes.  
Q. And is not Man delivered from all these deaths by the Death of Christ?  
A. Yes.  
Q. Then how doth Christ's bodily death alone deliver Man not only from this, but also from the other kinds of death too?  
A. This cometh to pass by reason of the worthiness and innocency of Christ's Person. The death of His Humane body being united in one person with the Godhead & being pure without sin is of such infinite value and merit, that it is worthy and able to purchase Redemption for Man, both from the bodily deaths and the other deaths that he otherwise should or could have suffered.  
Q. But could Sin then be the cause of Christ's Death?  
A. Yes.  
Q. But is not Christ said to be without sin?  
A. Yes: He in Himself was holy, harmless, undefiled, separate from sinners, Heb. 7.26. 1 St. Pet. 2.22. St. Mat. 27.4, 19, 24. St Luke 23.4.  
Q. How came He to suffer for sin who committed none?  
A. Because He was a sinner by imputation, being numbered with Transgressor's, and bearing the sins of many, Isa. 53.12. For surely He hath born our griefs, and carried our sorrows, etc. v. 4, 5, 6.  
Q. Do you mean then that Man was the sinner and that Christ was the sufferer?  
A. Yes.  
Q. But how came Man to be a sinner? was he so from the beginning?  
A. No. In the beginning God created Man in His own likeness, after His own image, of an understanding mind, able to know what he was to do, and of a conformable will, ready to do what he knew: But Man found out many inventions, Eccles. 7.29. by which he defaced that image and made himself a sinner, and for this had suffered eternal death had he not been Redeemed by the death of Christ.  
Q Wherein is Christ's Exaltation?  
A. 

1. In His Victory over Hell.  
2. In His Resurrection.  
3. In His Ascension.  
4. In His Session at the right hand of God.  
5. In His coming again to judge the quick and the dead.    
Q. What do you think of Christ's descent into Hell in the fifth Article?  
A. I believe that after the death of His body, His humane soul went down really and locally into Hell.  
Q. In what sense do you take Hell here?  
A. I take Hell here, as I take Christ's Death and Burial in the former Article, that is in the literal sense. For as Christ died for us and was buried, so also it is to be believed (literally) that He went down into Hell, Art. 3. of the Church of England.  
Q. What do you mean by these words, He risen again the third day?  
A. I mean that He was not raised by any other, but risen again of Himself, by His own power; For as He gave up the Ghost when He died (no man took away His life from Him, but He laid it down of Himself) so He took His life again of and by Himself.  
Q. Why is it said, He risen again the third day, whenas it is evident by the story of His Passion (as it is set down by the holy Evangelists) that there were not forty hours between His Death and His Resurrection?  
A. You must understand that the Jews reckoned their Natural day (consisting of 24. hours) from evening to evening: And then you must (by a Synecdoche which putteth part for the whole) take two parts of two days for two whole days, and reckon part of Good-Fryday (being the day of the Jews preparation, on which day He was Crucified) from the ninth to the twelfth hour for one day. Then the Sabbath day or Saturday from Sunset to Sunset was one entire whole day; this was the second. And then lastly, the night following the Sabbath or Saturday to the dawning of the first day of the week (that we call the Lordsday or Sunday) must be taken for the third day.  
He was Crucified, Dead and Buried on Friday towards the evening: His body lay in the Grave all Saturday: He risen again on the Sunday morning, St. Luke 24.31. which was the third day after His death.  
Q. Why are Christ's Descent into Hell and His Resurrection put together into one Article?  
A. Because in these two points is contained all whatsoever Christ hath merited for us by His Death. For the Redemption of our Souls is completed by His conquering the Devil in His descent into Hell by His Soul, and the Redemption of our Bodies is completed by His conquering Death in the glorious Resurrection of His Body.  
Q. What is contained in the sixth Article?  
A. Christ's Ascension into Heaven, and Session at the right hand of God.  
In His Incarnation was the beginning, in this is the end of His Pilgrimage here on Earth: In that was His Humiliation in His Resurrection and this is His Exaltation.  
Q. But was not Christ always in Heaven?  
A. Yes. According to His Godhead which is always every where, but by way of special presence most eminently in Heaven; and was then in Heaven, when it was with His Soul in Hell, and with His Body in the Grave: But His Manhood (in His Humane Body and Soul) came not into Heaven till His Ascension, which was forty days after His Resurrection.  
Q. What were the reasons of Christ's Ascension into Heaven?  
A. 

1. Because there was no other place suitable to His glorious Body.  
2. Because it was but just and equal that His Manhood should take possession of that Kingdom of glory which He had purchased by His Passion.  
3. Than He might show His Kingdom not to be of this world, and so that He was not to be looked upon as Man, but to be worshipped as God.  
4. That He might therefore prepare a place for us.  
5. That He might thereby draw our minds and affections after Him, and cause our conversation to be in Heaven, etc. Phil. 3.20.    
Q. What are the benefits that we have by His Ascension?  
A. 

1. Upon His Ascension we have the Comforter sent unto us, St. Joh. 1.6.7. by whom He giveth His gifts to men, Eph 4.8. 1 Cor. 12.  
2. He appeareth in the presence of God for us, Heb. 9.24. So that If any man sin, we have an Advocate with Father. Jesus Christ the Righteous, and He is the Propitiation for our sin, and not for ours only, but for the sins of the whole world, 1. St. John 2.1, 2.  
3. Where He is, there shall we be also, St. John 14.3. & 17.24.    
Q. But why is the Session of Christ at the right hand of God added to this Article?  
A. Because as His Ascension into Heaven setteth forth the glory and Majesty of His Person by the place where He is; so this may show the exercise of His power in that place.  
Q. But is there any right hand or left with God?  
A. No. For indeed God is a Spirit that hath neither flesh nor bones, nor any part of a body.  
Q. How then is it said that Christ is on the right hand of God?  
A. This is a Trope or Metaphorical changing of the word (as it is frequent to observe in holy Scriptures) when we speak of God after the manner of men, attributing to Him humane affections and members according to our capacities: And yet indeed, whenas He is a Spirit, there can be nothing that hath any part of a body, imagined to be in Man: But because in our conversation with men, we take Him to have the greatest honour, which is placed on the right hand; therefore transferring and comparing this to things in Heaven (to express the glory of Christ, which, as Man, He hath attained unto above all others, Men and Angels) we say that He is set on the right hand of the Father, on the right hand of the Throne of Majesty in Heaven, Heb. 8.1.  
And so accordingly we must take Sittting, not for the site and posture of the body, but for the firm and sure possession of that Royal Power, and highest glory, which, He as Man, hath received of the Father, Who hath set Him on His own right hand in Heavenly places far above all Principalities and Powers, etc. Eph. 1.20, 21, 22, 23.  
Q. What do you observe in the seventh Article concerning His coming again to Judge the quick and the dead?  
A. The four last things, viz. Death, Judgement, Hell and Heaven.  
Q. How do you gather these three?  
A. Because first it is appointed for all men once to die, or else to be changed at the last day: Then cometh the Judgement; and by this, they that are acquitted shall go into Heaven, and they that are condemned shall go into Hell. And this will be the last act of Christ's Office: Then He shall deliver up the Kingdom to God the Father.  
Q. Why is it said that Christ shall come again? Did He ever come before to Judgement?  
A. No. But this word (again) relateth to Christ's first coming by His Incarnation for our Redemption, and teacheth us, that as He came then in the fullness of time to visit us in great humility, so He shall come again at the end of the world, in His glorious Majesty to Judge both the quick and the dead.  
Q. Why are quick and dead mentioned in this Article?  
A. To show that all shall not die before the last day of Judgement, but some shall be then found alive, and these shall only be changed from corruption to incorruption, and shall be caught up together with the dead into the clouds to meet the Lord in the air, and so without separation of the body and soul by death, they shall be ever with the Lord, 1 Thes. 4.15, 16, 17. 1 Cor. 15.51, etc.  
Q. In what Article of your Creed do you learn to believe in the Third Person of the Trinity, the Holy Ghost, who hath sanctified you and all the Elect People of God?  
A. In the 8, 9, 10, 11, 12th Articles.  
Q. What do you observe in this part of the Creed?  
A. 

1. The Person sanctifying.  
2. The Persons sanctified.    
Q. Who is the Person sanctifying?  
A. The Holy Ghost, called the Paraclete or Comforter.  
Q. What do you mean by the Holy Ghost?  
A. A Ghost is the same that a Spirit, which is pure a incorporeal, immaterial substance. So by the Holy Ghost I mean the Holy Spirit, that is, the Third Person in the Sacred Trinity.  
Q. But are there not other Spirits besides the Third Person in the Trinity?  
A. Yes. The Angels are Spirits, Heb. 1.14. And there are the Spirits of just men made perfect, Heb. 12.23. which are the souls of the Elected after they be delivered from the burden of the flesh. And these are holy too. And in general any thin substance in Nature, wanting solidity and grossness of matter, by way of resemblance and similitude, may be called a Spirit. But these are created Spirits, and, to distinguish the Third Person in the glorious Trinity from these, we must call Him Uncreated. And to make this distinction plain and evident, the Fathers in the Councils of Nice and Constantinople have expounded this Article thus; I believe in the Holy Ghost, the Lord and giver of life, 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. Now here [Being Lord] distinguisheth Him from Ministering spirits, Heb. 1.14. and [being giver of life, proceeding from the Father and the Son being worshipped and glorified together with the Father and the Son (communicating with them in their Substance, Nature, Power, Majesty, Glory and Eternity) and speaking by the Prophets] distinguisheth Him from all creatures whatsoever.  
Q. But is not the Holy Spirit said equally of the Father and of the Son too?  
A. It is true; both the Father and the Son are a Spirit, and both holy also: And therefore indeed this Third Person is not distinguished from the other two by His proper name, but is called by a name common to the other two. And this comes to pass because of our want of words: For we can conceive God under no other Names but such as we borrow from created things, so far as we can resemble Him to something that is in Nature and no farther. And therefore we can call the First and Second Persons by their proper names; because the First Person his communicating of His Substance to the Second, is like to Generation (that is, the Act of Generating or begetting) in Nature; and so the Substance Generating is one Person of the Father, and the Substance Generated is another Person of the Son. But the Coming or Proceeding of the Third Person from both the other, is like to nothing in Nature, and therefore we can call the Act of this communicating of the Substance of the other two Persons to the Third, by no other, but by the general Name of Coming or Proceeding; and therefore the Person Proceeding in such manner, as cannot be expressed, no, nor conceived by any thing that resembleth it, must of necessity (to us) want His proper name, and be called by the name proper to the other two. Yet, whensoever the Holy Spirit (though it be the common name of all Three) is joined with the First and Second Person in the Trinity, or with either of them by way of distinction, than this particularly signifieth the Third Person in the Deity, who ineffably, inconceivably and eternally proceedeth from the Father and the Son, and is Very God Coeternal, Coequal and Con-substantial to both, and to be worshipped with the same Faith, and with equal Honour and Adoration.  
Q. But why is the Third Person called Holy, as it were in distinction to the other two?  
A. We must not speak of any Person of the Godhead without holiness and all other Attributes of Perfection, either expressed or understood: And so the Third Person (as the First and the Second) is Holy ab intra, by nature, from all Eternity, and Coequal with them in this, as in all other Nominal and Real, Relative and Absolute Attributes. But He is said to be Holy in distinction to Them by an Holiness of His Office, ab extra, begun in time, as He is the Author and Maker of Holiness in us, the Giver of Holy and Spiritual life, the Sanctifier of all the Elect People of God.  
Q. How doth the Holy Ghost Sanctify and make Holy the Elect people of God?  
A. 

1. He dedicateth us early to Christ's service in our Baptism.  
2. He alienateth us from the allurements of the world by a religious education.  
3. He acquainteth us with the holy Scriptures, and with the Principles of Religion drawn from the same, which ●re able to make us wise unto Salvation, through faith that is in Jesus Christ.  
4. He exerciseth us therein (that is, 〈◊〉 the Scriptures and those Principles) through the assistance of grace, to have always a Conscience void of offence ●oth towards God and towards men.    
Q. How doth the Holy Ghost exercise 〈◊〉 to have a Conscience thus void of sense?  
A. Many ways.  

1. By moving us to keep and restrain ●●r five outward Senses, that sin by ●●em, as by open windows enter not in●● our hearts.  
2. By enabling us to practise the four cardinal moral Virtues  
3. By infusing into our hearts the three Theological Virtues.  
4. By endowing us with the seven gifts of the Holy Ghost.  
5. By working in us the twelve Effects or Fruits of the Holy Ghost.  
6. By giving us a heart and power to do the three kinds of good works; as also to perform the seven works of Corporal mercy, the seven works of Spiritual mercy, and the Offices of Christian Justice.  
7. By propounding unto us, as the excitements of holy duties, and the reward of our labours, all the external, internal and eternal happiness of the eight Beatitudes.   
Q. Which be the five Senses?  
A. 

1. Seeing.  
2. Hearing.  
3. Touching.  
4. Tasting.  
5. Smelling.    
Q. Which are the four Cardinal Mora● Virtues?  
A 

1. Prudence.  
2. Justice.  
3. Fortitude.  
4. Temperance.    
Q. Which be the three Theological Virtues?  
A. 

1 Faith.  
2. Hope.  
3. Charity.    
Q. What be the seven gifts of the Holy Ghost?  
A. 

1. Wisdom.  
2. Understanding.  
3. Counsel.  
4. Fortitude.  
5. Knowledge.  
6. Godliness.  
7. The Fear of the Lord.    
Q. Which be the twelve Fruits of the Holy Ghost.  
A. 

1. Love.  
2. Joy.  
3. Peace.  
4. Patience.  
5. Benignity.  
6. Goodness.  
7. Longanimity.  
8. Mildness.  
9 Faith.  
10. Modesty.  
11. Continence.  
12. Chastity.    
Q. Which be the three kinds of Good Works?  
A. 

1. Alms.  
2. Prayer.  
3. Fasting.    
Q. What be the seven works of Corporal Mercy?  
A. 

1. To feed the hungry.  
2. To give drink to the thirsty.  
3. To  the naked.  
4. To visit and redeem the Captives.  
5. To harbour the harbourless.  
6. To visit the sick.  
7. To bury the dead.    
Q. What be the seven works of Spiritual Mercy?  
A. 

1. To correct the sinner.  
2. To instruct the ignorant.  
3. To counsel the doubtful.  
4. To comfort the sorrowful.  
5. To take wrongs patiently.  
6. To forgive wrongs willingly.  
7. To pray for all men.    
Q. What be the Offices of Christian Justice?  
A. 

1. To decline all evil.  
2. To do all good.    
Q. Which be the eight Beatitudes?  
A. 

1. Blessed are the poor in spirit: For theirs is the Kingdom of Heaven, St. Mat. 5.  
2. Blessed are the meek: For they shall possess the earth.  
3. Blessed are they that mourn: For they shall be comforted.  
4. Blessed are they that hunger and thirst after righteousness: For they shall be filled.  
5. Blessed are the merciful: For they shall find mercy.  
6. Blessed are the clean in heart: For they shall see God.  
7. Blessed are the Peacemakers: For they shall be called the Sons of God.  
8. Blessed are they that suffer persecution for righteousness sake: For theirs is the Kingdom of Heaven.    
Q. Who are the persons sanctified by the Holy Ghost?  
A. In one word, they are the Church.  
Q. What is the Church?  
A. The Church is a visible company of Christ's faithful people for whom He the Son of God, taking upon Him the Nature of Man, did and suffered all things necessary to their Salvation.  
Q. What do you observe in your Creed concerning the Church?  
A. 

1. Her Being, that there is a Church.  
2. Her Proprieties.  
3. Her Privileges.    
Q. What are the Prproieties of the Church?  
A. 

1. One.  
2. Holy.  
3. Catholic.  
4. Apostolic.  
5. A Communion of Saints.    
Q. What are the Privileges of the Church?  
A. 

1. Concerning the Soul, Forgiveness of Sins.  
2. Concerning the body, Resurrection of the Body.  
3. Concerning both Body and Soul, Life Everlasting.    
Q. What needs this be an Article of your Christian Faith, that the Church hath a being? For do not all Jews, Turks and Infidels, etc. believe that there is a Church?  
A. They believe that there is such a Sect of Christians in the world as we call the Church. But they believe it not to have such means of Salvation, such saving truth in the Word, such efficacy in the Sacraments, such power of binding and losing, such proprieties and privileges as I believe to be in the Church.  
Q. What is the first propriety of the Church?  
A. To be one.  
Q. How do you say the Church is but One?  
A. The whole multitude of Believers dispersed far and wide over the whole world is but One Collective, Mystical Body of our Lord Jesus Christ. Therefore, I say, I believe the Church: Not Churches in the plural number, but in the singular number One Church, as it is intimated in the Apostles Creed, and expressed in the Nicene Creed: And so it is written; There is One Body and One Spirit, even as you are called in One hope of your calling. One Lord, One Faith, One Baptism, One God and Father of all, who is above all, and through all, and in us all. Eph. 4.4, 5, 6. As it is but One Body, so it hath but One Head, One Supreme invisible Rector or Governor, even Christ Jesus our Lord, whom the Father hath given to be Head of the Church, which is His Body, Eph. 1.22, 23.  
Thus the Church is but One, because She teacheth in all places and at all times one and the same Doctrine of Faith, Administereth the same Sacraments, is guided by the same Spirit, and hath the same invisible Head. And so the particular Members, though they cannot be all together in one place, aught to be of one mind; and endeavour to keep the unity of the Spirit in the bond of Peace.  
Q. What is the second Propriety of the Church?  
A. She is Holy.  
Q. How is the Church said to be Holy?  
A. First, As all things consecrated and set a part for Religious uses, are said to be holy, so all the Faithful are holy, that have dedicated themselves and given up their names in Baptism unto Christ.  
And so then again, In Him the Church is holy, as a Body that is joined to an holy Head; from Whom, as from the Fountain of all holiness, the Graces of the Holy Ghost, and the Riches of the goodness of the Father are diffused and derived.  
Lastly, She is Holy, because of the Holy Word that is Preached, the Holy Sacraments that are Administered, the Holy Service that is performed, and the Holy Lives that are practised in the Church.  
Q. Why is She called Catholic?  
A. Catholic is as much as General and Universal: and then, therefore She is called Catholic, because being dispersed throughout the whole world, She doth in Her Motherly bosom receive, embrace and safe-keep all persons of all times, places and Nations, so that they be of one mind and consent, in the Faith and Doctrine of Christ.  
Q Why is the Church called Apostolic?  
A. This was added by the Fathers of Nice and Constantinople, to prove the Church truly Catholic, in that the Doctrine thereof, which all men of former ages in all Nations had received, and all for the present and hereafter, are bound to stand to, as received from the very Apostles themselves and from their writings.  
Q. Why is the Church called the Communion of Saints?  
A. 1. In respect of Christ the Head, in whose benefits every Member hath a common interest, in that He took upon Him the Nature of Man, not of this or that particular, but of all in general, and so for all men that believe in Him, He effectually suffered all things necessary for their Salvation.  
2. In regard of the society of all the Elect people of God, all the faithful Members of the Church both Militant and Triumphant, that have been, are, or shall be in all times and in all places, who hold an inseparable Communion and Unity among themselves, as Members of one and the self same body, and do help and assist one another with mutual acts of mercy and all good works; among whom there is a common Foundation, a Communion in unity of Faith, in consent of Doctrine, in conformable use of Sacraments, in Common-prayers & Thanksgiving made mutually one for another, in a true, serious and faithful endeavour for the Peace and Unity of the Church amongst all the dissensions, errors and divisions of Heretics and Schismatics: and out of this Church, and without this Communion there is no Salvation.  
Q. But do you then exclude from Salvation all unbelievers and Misbelievers, Infidels, Heretics, Schismatics, Excommunicate Persons, etc.  
A. Yes. Infidels, Jews, Turks, etc. that never were in the Church, Heretics that have forsaken or corrupted the Faith that was once delivered to the Saints, Schismatics that have divided themselves, and Excommunicate Persons that are cut off from the Communion of the Church, without Reconciliation cannot be saved. For most certain is that Rule of St. Cyprian (de simp. prae.) and of St. Augustine (de symb. ad Cate. cap. 13.) He shall not have God to be his Father, that will not have the Church to be his Mother.  
Q. What do you think of Hypocrites and wicked persons that are within the Church?  
A. I may say of them, that (to God) they are not of the Church, and if their folly shall once be made manifest, they ought not to be in the Church. Yet so long as their hypocrisy and wickedness lieth hid to us, and they partake with us in the outward Profession of Faith, and Communion of the Church, we must in the judgement of Charity take all things in the best sense, and esteem them as Members of the Church; and if they stand or fall, let it be to their own Master.  
Q. What is the first privilege of the Church?  
A. Remission of Sins.  
Q. How many kinds of Sins are there?  
A. Sin is, 

1. Original.  
2. Actual.    
Q. What is Original Sin?  
A. Original Sin is the corruption and naughtiness of Nature, derived from Adam to all his Children, and so by propagation brought down to us, by which we come to be born in Sin, drawn from our Parents that were Sinners. And this naughtiness of Nature first depriveth us of Original Righteousness, than it maketh us to break forth into Actual Sin, causing us (as Naturally prone to transgress the Law of God) to become by our own Act, Sinners of ourselves in our own persons.  
Q. Who was the cause of Original Sin?  
A. Adam and Eve, our first Parents.  
Q. What was their first sin?  
A. The pride of their hearts in desiring to be as God, and the disobedience of their actions in eating the forbidden fruit, contrary to God's commandment.  
Q. Do you mean then that Adam's Actual sin was the cause of our Original sin?  
A. Yes. For Adam, being the whole species of Man, and all Mankind in one person, sinned not as a single Man only, but as all Mankind, and so by his one act, made all his posterity guilty of that sin.  
Q. What is Actual sin?  
A Actual sin is the transgression of the Law.  
Q. How many kinds are there of Actual sins?  
A. Actual sin is distinguished by a twofold difference.  

1. In respect of the guilt, crime, offence or fault, some are lesser, and some are greater sins.  
2. In respect of the Actors or persons that commit them, some are our own, and some are alien and other men's sins.   
Q. What do you mean by lesser sin?  
A. Some call them Venial; yet they bring a guilt upon us and danger of punishment too, though that guilt be not much, and the pardon of it may be easily obtained at God's hand.  
Q. But are there any sins that are Venial?  
A. No. None are Venial in their own nature, but the very lest sin, in strictness of Justice, is worthy of death. Only I say there are some that are lesser sins, for which God (of His great patience and mercy) is not always chiding us (as Psal. 103.9.) but is willing to pass them over upon our general repentance, and our performance of good works of Alms, Prayer, Fasting and other works of Corporal and Spiritual Mercy. Such are the sins of ignorance, inadvertency, inconsideration, sudden irreption, etc.  
Q. What do you call the greater sins?  
A. The greater sins are such as separate us from God, and are cause of eternal death.  
Q. How many kinds are there of greater sins?  
A. Of these there be three kinds.  

1. The seven Capital sins, commonly called Deadly sins.  
2. The four Crying sins.  
3. The six sins against the Holy Ghost.   
Q. Which are the seven Capital on Deadly sins?  
A. 

1. Pride.  
2. Covetousness.  
3. Lechery or Lust.  
4. Envy.  
5. Gluttony.  
6. Anger.  
7. Sloath.    
And to these there are opposed seven contrary virtues.  

1. Humility.  
2. Liberality.  
3. Chastity.  
4. Meekness.  
5. Abstinence.  
6. Patience.  
7. Devotion or Godly Diligence.   
Q Why are they called Capital sins?  
A. Because they are every one of them the Heads and Fountains of other sins springing from them and contained in them.  
Q. What are the sins of Pride?  
A. Presumption, Pertinacy or Stubbornness, Hypocrisy, Boasting, Ingratitude, Scorn or contempt of others, Disobedience, Ambition, Curiosity.  
Q. What are the sins of Covetousness?  
A. Treachery, Fraud, Deceit, Unquietness, Perjury, Sacrilege, Theft, Usury, Simony, Violence, Inhumanity or Unmercifulness, Hardness of heart.  
Q. What are the sins of Lechery or Lusts?  
A. Fornication, Adultery, Rape, Incest, Sodomy, Uncleanness, Wantonness, Filthy Communication, etc.  
Q. What are the sins of envy?  
A. Detraction, Discord, Hatred, Whispering, Backbiting, Repining at another man's prosperity, Rejoicing at another man's Adversity, Malice, Rancour, etc.  
Q. What are the sins of Gluttony?  
A. Surfeiting, Drunkenness, Dulness, Drousiness, Rudeness, Scurrility, Prodigality, Loquacity.  
Q. What are the sins of Anger?  
A. Impatience, Cursing, Blasphemy, Reproaching, Swelling, Quarrelling, Brawling, Clamouring, Revenge, Despair, etc.  
Q. What are the sins of Sloth?  
A. Slackness and sadness about Spiritual matters, Weariness, Dulness, Idleness in doing Duties of Religion, Negligence, Omission or leaving undone those things which ought to be done, Pusillanimity or Faintheartedness, Lukewarmness, Unsetledness, Wandering of the mind, Weakness, Coldness, Diffidence, Desperation.  
Q. Which be the four Crying sins?  
A. 

1. Wilful Murder.  
2. Oppression of the Widows, and Fatherless, and Strangers.  
3. The sin of Sodom.  
4. Defrauding the Labourers of their Wages.    
Q. What are the six sins against the Holy Ghost?  
A. 

1. Presumption of God's Mercy.  
2. Despair.  
3. Impugning known Truth, more freely to sin.  
4. Envying another man's Spiritual good.  
5. Obstinacy in sin.  
6. To die without Repentance.    
Q. What do you mean by Alien or other men's sins?  
A. Those sins which one man commits and another Man is guilty of, by being accessary some way or other to it.  
Q. How can one man be guilty of another man's sins?  
A. Nine ways. As 

1. By Counsel.  
2. By Commanding.  
3. By Consent  
4. By Provocation.  
5. By Praising or Flattery.  
7. By By Silence.  
7. By Indulgence or winking at it.  
8. By partaking in the fault.  
9 By wicked defending and maintaining of the same.    
Q. Is there Remission of these sins in the Church?  
A. Yes. If there be Faith and Repentance.  
Q. Why then is the sin against the Holy Ghost not to be forgiven?  
A. Because it is always accompanied with Despair, Obstinacy and Impenitency.  
Q. How is Original sin Remitted?  
A. By the Sacrament of Baptism.  
Q. How is Actual sin Remitted?  
A. By Repentance and Faith in God's merciful and gracious forgiveness for and through the Satisfaction of our Saviour Jesus Christ exhibited in the Sacraments Administered by the Priests.  
So that in Remission or Forgiveness of sins we are to consider; 

1. The Causes of this Forgiveness, without us.  
2. The Conditions required thereunto, within us.    
The Principal Cause, is God's mere Grace and Mercy promised in the Word.  
The Meritorious Cause, is the Satisfaction of Christ.  
The Instrumental Cause, is the Sacraments.  
The Ministerial Cause, applying the actual Absolution, is the Priest.  
The Conditions required in us are Faith and Repentance, and new Obedience.  
Q. What is the next Privilege of the Church?  
A. The Resurrection of the Body.  
Q. Why is it said the Resurrection of ●he Body only, and not the whole Man?  
A. Because the Soul is immortal, ●nd the Body only dieth, therefore the Body only shall be raised again.  
Q. But shall not Body and Soul be reunited and joined together again at the Resurrection?  
A. Yes. And shall never be parted ●gain, but shall enjoy everlasting bliss ●r misery together.  
Q. What is the last Privilege of the church?  
A. Life everlasting.  
Q. Do not the wicked rise to everlasting ●…ath?  
A. Yes.  
Q. Why is not that mentioned in the Apostles Creed?  
A. Because it speaketh expressly on●● of the Privileges of them that are members of the Church, who are presumed to be Heirs of Salvation. And yet by a necessarry consequence it intimateth and implieth the eternal Death of the wicked too: For if the Members of the Church that perform the Conditions of Repentance, and Faith, and Obedience, be saved; then they that are not of the Church, and do not perform those Conditions must be damned.  
Q. Are all men bound to say Amen to this Creed, and believe all the Articles thereof n necessary as Salvation?  
A. Yes. Whosoever will be saved, he must hold this Catholic Faith, which unless he keep whole and undefiled without doubt, he shall perish everlastingly.  
Q. How if some men do not explicitly understand, and so cannot believe all the Articles of the Christian Faith?  
A. All men are bound so far to believe them, as to receive them in the sense of the Church, and not to descent from them, nor contradict them when they more fully and plainly understand them.   

THE COMMANDMENTS.  
The Preface.  
Q. What is the third thing that your Godfathers and Godmothers promised for you in Baptism?  
A. That I should keep Gods holy Will and Commandments, and walk in the same all the days of my life.  
Q. How many Commandments be there?  
A. Ten.  
Q. Which be they?  
A. The same which God spoke in twentieth Chapter of Exodus, saying, I am the Lord thy God which brought thee out of the Land of Egypt, out of the house of Bondage; Thou shalt have no other Gods but Me.  
Q. Which is the first Commandment?  
A. Thou shalt have none other God but Me.  
Q. Are not the words going before these (viz. I am the Lord thy God, etc.) a Commandment?  
A. No. They are a Proem or Preface to all the Commandments.  
Q To what purpose is this Preface set before the Commandments?  
A. To show and prove by Arguments, and good Reasons, that God is worthy to give these Commandments, and impose this Charge upon His people, and that they are bound to obey Him therein.  
Q. How many Arguments or Reasons to this purpose can you gather out of that Preface?  
A. Three. 1. Taken from the Consideration of God's absolute Being in Himself of infinite Majesty, Power and Authority; I am the Lord.  
2. Taken from His Relation to the people in regard of the mutual Stipulation, Covenant and Agreement that was between them, in that He was Their God.  
3. Taken from an act of special providence in a great deliverance that He wrought for them lately. I brought thee out of the Land of Egypt, which was the house of Bondage.  
Q. These are Arguments indeed to the people of Israel (to whom God gave these Commandments, Exod. 20.) but what are they to us?  
A. These Arguments are of as much force to us, as to the Children of Israel: For,  
First, The Lord (Jehovah is His name in the Original which signifies His Eternal Being) is the same yesterday and to day and for ever, One Lord both to them and us; and hath the same power over us, that He had over them.  
Secondly, He is our God as well as theirs. God to us by the same Stipulation in Baptism, which they entered with Him in Circumcision; their Sacrament and ours being the same in their Ends and Use, and differing only in the Ceremony and signification of Time. So He is a God as gracious and as good to us, as He was to them, and hath obliged us upon the like Conditions.  
Thirdly, As He was with them to bring them out of the Land of Egypt, which was the house of Bondage: So He is with us in all our troubles to deliver us out of all.  
And therefore we ought to keep these Commandments, (as well as they) not only because they are in themselves holy, and just and good; but also because they are His Commandments, who is the Lord our God. And the substance of them is Commanded in the Gospel, and made part of the second Covenant.  
Q What is the Substance of the first Commandment?  
A. To know the Substance, Sense and Meaning of every Commandment, it is best to consider what is commanded, and what is forbidden in the same.  
Q. What is taught in the first Commandment?  
A. To acknowledge One only True, Eternal, Infinite Lord God, to Pray and to give Thanks unto Him, to believe and put our trust in Him, with all our hearts and all our souls, to observe, honour and worship him.  
Q What is forbidden in this Commandment?  
A. Atheism, Polytheism, Idolatry, Superstitious observation, and use of Art-migicks and Divination.  
Q. What is required in the second Commandment?  
A. Bodily Worship and outward Ministry by vocal Prayer and Thanksgiving, by Bowing, Kneeling, Standing, and all actions and gestures of Zeal; Order, Reverence and Decency to be used in the external Service of God.  
Q. Where do you find these in this Commandment?  
A. In that they are forbidden to be done to Idols (in bowing down and worshipping and serving them) they are plainly intimated that they ought of duty to be done to God.  
Q. What is prohibited in this Commandment?  
A. Idolatry and Superstition, and irreverence and disorder in God's Service.  
Q What is enjoined in the third Commandment?  
A. Reverence of God's Name, Word and Works, swearing in Judgement, Justice and Truth, and keeping of our Oaths.  
Q. What is forbidden in the third Commandment?  
A. Blasphemy, Perjury, false, rash, common, customary and unnecessary swearing.  
Q. What is commanded in the fourth Commandment?  
A. Coming to the Church, hearing the Word, Praying with the Congregation, Meditating, and constant Practising of the Service of God  
Q. What is forbidden here?  
A. Licentiousness, Libertinism, Profaneness, Sloth and Negligence of Holy Duties, and following the Labours of our ordinary and common Callings at the appointed times of God's Service.  
Q. What is taught in the fifth Commandment?  
A. Honour, Obedience, Subjection, Reverence and Maintenance of our Natural, Civil and Ecclesiastical Parents.  
Q. What is prohibited in this Commandment?  
A. Unnatural affection, Disobedience, Rebellion, Faction, Schism.  
Q. What is required in thy sixth Commandment?  
A. Meekness, Courtesy, Gentleness Goodness, Forgetfulness of Wrongs, Forgiving one another, even as God, for Christ's sake, hath Forgiven us.  
Q. What is forbidden in the sixth Commandment?  
A. Wilful-Murder, Manslaughter, Violence, Fight, Quarrelling, all Prejudice to the body, or life of our Neighbour, Anger, Hatred, Malice, desire of Revenge, provocation by Gestures Words or Actions.  
Q. What is commanded in the seventh Commandment?  
A. Continence, Chastity, Modesty, Frugality, Purity of the mind in thoughts and desires, and purity of the body in tongue, face, eyes, ears, touching, gesture, etc.  
Q. What is forbidden here?  
A. Fornication, Adultery, all Uncleanness and the occasions thereof by unseemly communications, wanton songs, unchaste, immodest and uncivil gestures, rioting, drunkenness, voluptuousness, intemperance, wantonness, etc.  
Q. What is required in the eighth Commandment?  
A. Justice and Equity and Righteousness, upright and fair dealing in Merchandise and Traffic, in Buying and Selling and Bargaining, advancing by all means the profit and advantage of our Neighbour.  
Q. What is forbidden in the eighth Commandment?  
A. Sacrilege, Robbery, Simony, Usury, Extortion, Oppression, Violence, Cozenage, Cheating, Circumvention, Over-reaching, Supplanting in any Business.  
Q. What is enjoined in the ninth Commandment?  
A. Speaking, Asserting, Maintaining, Justifying the Truth, in Equity and Justice, in whatsoever is right; And good and charitable Construction, fair interpretation, taking all things in the best sense, where there is but an appearance of Evil.  
Q. What is prohibited in this Commandment?  
A. False and deceitful Witness-bearing, subverting in Judgement, comploting, combination, whispering, detracting, railing, false-accusing, slandering, tale-bearing, lying, feigning, dissembling, double dealing, flat denying of the Truth, etc.  
Q. What is taught in the tenth Commandment?  
A. Sincerity, benevolence, good desires towards our Neighbour, from the heart, wishing to another as much good and happiness as to ourselves.  
Q. What is forbidden in this Commandment?  
A. Actual Concupiscence, a will, or desire, or thought to hurt, or any way to prejudice our Neighbour.  
Q. What do you chief learn out of all these Commandments?  
A. Two things; 1. My Duty towards God. 2. My Duty towards my Neighbour.  
Q. Out of which Commandments do you learn your Duty towards God?  
A. Out of the four first Commandments, which are called the First Table, because they are the Commandments which God wrote in the First of the two Tables, which He gave unto Moses.  
Q. Out of which of the Commandments do you learn your Duty towards your Neighbour?  
A. Out of the other Six, called The Second Table, because they contain the Commandments that God wrote in the Second of those Tables.  
These are the two Precepts of Charity.  

1. Thou shalt love the Lord thy God with all thy heart, and with all thy Soul, and with all thy strength, and with all thy mind. And,  
2. Thou shalt love thy Neighbour as thyself.   
Q. Is a Christian man bound to keep no other Commandments but these?  
A. Yes. There be those which they call the Precepts, or Commandments of the Church; (which indeed are not other Commandments, but deductions, and Conclusions drawn from the Ten Commandments) and these every one is bound to keep.  
Q. Which be the Precepts of the Church?  
A. 

1. To keep the holidays appointed by the Church, with leaving the ordinary works of our Calling, and attending Divine Service.  
2. To keep Fasts, and Abstinence on Certain days appointed.  
3. To pay Tithes to the Pastors of the Church.  
4. To make special Confession of sins to the Priest, when a man feels his Conscience troubled with any weighty matter.  
5. To receive the Holy Eucharist thrice every year; at Easter once especially; and at other times as conveniencies, and opportunities best serve.    
Q. But is not this to teach for Doctrines the Commandments of men?  
A. No. These are not merely man's Commandments but Gods, and such as are taught in their respective General Heads in the Ten Commandments.  
Q. Can you make this appear in every one of these several Precepts?  
A. Yes. And first for the two first Precepts: If God ought to be worshipped in ordinary course, or to be thanked, or sought to, by Prayer and Fasting upon extraordinary occasions of his Mercies, or his Judgements (which is clear in the First Table) then certain days (upon the occasion) both for Thanksgiving (as Feast-days) and for humiliation (as Fasting-days) must be set apart by the Church, and these of necessity must be observed by all the Members of the same.  
Then again for the third Precept; If the aforesaid duties of Common Service, Thanksgiving, and Humiliation must be done, Then it is necessary that some persons (as the Priests) be set a part for the performance of those Duties.  
A. And then it is urged out of the first Commandment that these persons (who are set apart for the public Ministry of the Church) have their honour of Maintenance.  
Now for this Maintenance, the Priests under Moses Law were to have the Tithe or Tenth. And the Apostle saith, the Ministers of the Gospel are worthy to have more, 1 Cor. 9.12. and avoucheth that by the appointment, and Ordinance of God (who being Lord of Heaven and Earth, hath reserved the Tithes to his own use and service, Levit. 27.30.) they ought to have as much, v. 14. And shows plainly that the Priesthood, being after the order of Melchisedeck, hath a greater right to Tithes than that of Aaron's, Heb. 7. Therefore the Church Commands that every man's Allowance to Her Minister, shall be no less than the Tithe of what he possesseth.  
Then for the fourth; it is clear that we ought to confess our sins one to another, (it a part of God's Service required in the First and Fourth Commandments, thus to give honour to God; and there is good reason for it in respect of ourselves, because there is need of help and comfort in distress of conscience;) and if to any one, then especially to the Priest, who hath power of Absolution.  
Lastly, It is a principal part of God's service to receive the blessed Sacrament of the Eucharist, in remembrance of the Sacrifice of the death of Christ, and therefore the Church commands that to be done. Now because the fittest time for that action, is about the time of Christ's Passion (which is especially therein remembered) therefore it is enjoined every one (besides other times) especially at Easter.  
Q. Well; Are you able now to do all those things that are necessarily required, and to walk in the Commandments of God, and to observe them as you ought to do?  
A. No. Not of myself in all points, and at all times, as in strictness I ought to do; yet I may, being assisted by God's help, perform and keep them so far as that God may graciously accept of it.  
Q. Did ever any man keep all these Commandments in all points at any time? or any of them perfectly at all times?  
A. No. No man ever kept all of them at any time perfectly according to the parts, nor any one of them at all times according to the degree of obedience that is required, except our Saviour Christ, who alone did all things well, who did no sin neither was guile found in his mouth, 1. St. Pet. 2.22.  
Q. How do you mean then that it is any way possible to keep God's Commandments?  
A. In a word; For the possibility of keeping Gods Commandments, to us that are in Christ (for without Him we can do nothing) there must necessarily concur with our true endeavours, the grace of God's assistance helping our infirmities (and so we may be able to do something) and the grace of God's acceptation, not weighing our merits, but pardoning our offences, and so we may be able to do what is sufficient.  
Q. How may a man come by this grace of assistance and acceptation?  
A. He must call to God for it by continual Prayer.  
Q. What is the most absolute and best form of Prayer?  
A. That which is taught us by our Lord and Saviour Jesus Christ, called The Lord's Prayer.   

THE LORDS PRAYER.  Our Father, etc. 
Q. What do you chief observe in the Lord's Prayer?  
A. 

1. A Proem, or Preface.  
2. The Petitions.  
3. The Conclusion.    
Q. What is contained in the Preface?  
A. The Person to whom we Pray, to wit, God, (in whom we believe, and whom we are to obey) described 

1. By His relation to us, that He is a Father, (and in this we have Faith that He Will)  
2. By His Habitation, that He is in Heaven, (and by this we have hope He is able to help us) And,  
3. By the Common interest that we all have in Him, in that He is Ours, and by this we have Charity, and pray with others, and for others, as well as for ourselves.    
Q. How is God said to be our Father here?  
A. By Adoption, in and through Christ; and so He is Ours, that is, all ours who are Christians, who all in the judgement and exercise of Charity are to be taken and used as the children of God.  
Q. But is not God in all places?  
A. Yes.  
Q. Why then do you call upon Him as limited and circumscribed in Heaven?  
A. God is said to be in Heaven, not because He is there limited or confined by the bounds of that place; but because Heaven is the Throne of His Majesty, the place of His most glorious Residence, in which He is by a more special, and eminent presence than in any other.  
Q. May we pray to none but God?  
A. No. To none but God, as the chief Author and Giver of what we pray for.  
Q. But may we not pray to one another?  
A. Yes. We may pray to them with whom we live, and converse, for any thing thing wherein they can assist us, as subordinate means and instruments, in and under God.  
Q. But may we not pray to the Saints departed?  
A. No.  
Q. But are not they more able and ready to help us in their Prayers to God for us, being of the Church Triumphant, than any of the Church Militant?  
A. Yes no doubt.  
Q. Why then may we not pray to them to pray for us, as we do for one another here on earth?  
A. 

1. Because we have no warrant in God's Word for our so doing.  
2. Because we are not assured that they hear us, as we do one another to whom we speak face to face.    
Q. How many Petitions are there in the Lord's Prayer?  
A. Seven. To some of which, all Manners and Forms of Prayers ought to be referred.  
Q. What do you desire in the first Petition [Hollowed be thy Name?]  
A. That God's Honour and Glory may be preferred and advanced above all things. That the Confession and Practice of Faith, Hope, and Charity, and holy Conversation of Christian Life, may so show forth their power and force in us; that others beholding the same, may take occasion to praise God in our behalf, when we make our light so shine before men, that they may see our good works, and glorify our Father that is in Heaven.  
Q. What do you ask of God in the second Petition [Thy Kingdom come?]  
A. 

1. That God's Kingdom of Power, and Grace, may come, that Christ may reign in the Church, and that the Church may be propagated over the whole world.  
2. That also His Kingdom of Glory may come, that in this the Church may reign with Christ for ever. That it may please God of His gracious goodness, shortly to accomplish the Number of His Elect, and to hasten His Kingdom, that we, and all they who are departed in the true Faith of His Holy Name, may have one perfect consummation and bliss, both in body and soul, in His Eternal and everlasting Glory.    
Q. What is the substance of the third Petition [Thy Will be done?]  
A. That we upon Earth (though weak, and but of small power) may exhibit and yield unto Almighty God, exact, and perfect Obedience, according to all the parts and degrees that are required in our duties, such as the Angels, and Saints do in Heaven; desiring nothing so much, as that we may cheerfully submit ourselves to His good pleasure, both in Prosperity and Adversity, and renouncing our own wills (which are prone to evil) we may rest and settle our minds in the Will of God.  
Q What is the meaning of the fourth Petition [Give us this day our Daily Bread?]  
A. That God may send us all things which be needful both for the body and soul, in giving us bread that is corporal, the food of the body, that we may have bread to eat, and clothes to put on, and all outward things that belong to this life; and also Spiritual bread too, that there be not the Famine of the Word and Sacraments, which are to nourish our souls to life everlasting.  
Q What do you pray for in the fifth Petition [And forgive us, & c.?]  
A. Pardon and Forgiveness of our sins and offences against our Father which is in Heaven, upon Condition that we forgive all them that offend against us.  
And it is to be observed that this request to God, is but upon this Condition, which if we perform not on our part, God is desired to do nothing for us, neither will He, on His. See St. Mat. 6.14, 15. & 18.35.  
Q. What do you pray for in the sixth Petition [Led us not into Temptation?]  
A. Because this life is a Warfare in which we wrestle with the World, the Flesh, and the Devil; therefore being careful of our own Estates, we ask help of God, that we may not yield to the assaults of the Adversaries, and by yielding incur damnation; but that we may stand always in this mighty Combat, and relying upon the hand and might of God, may resist the Devil, despise and contemn the World, chastise the Flesh, and so fight the good fight, finish our course, and keep the Faith.  
Q. What do you ask in the seventh Petition [Deliver us from Evil?]  
A. That we may be kept safe and harmless from all dangers, both of sin and punishment that, may happen either unto our bodies or souls, or unto both, either in this world, or in the World to come.  
Q. What is the matter or substance of the Conclusion [For thine is the Kingdom, the Power and the Glory, for ever and ever. Amen?]  
A. This containeth two things. 1. A reason of our Petitions, which is, that God may always have the Power, Honour, and glory of all things ascribed unto Him; in these words, [For Thine is the Kingdom, etc.]  
2. In attestation, both of our assent to what is said, (to signify that this Prayer in this Form of words, is the substance of our meaning, and the true expression of our sense) and also of our hope, confidence and assurance that we shall have this our Prayer fulfilled, and that God will grant our Petitions in this word [Amen.]  
Q. Why is the Doxology (which you call the reason of all the Petitions) omitted in the Eleventh Chapter of St. Luke's Gospel, and sometime in our Church Liturgy?  
A. For the omission of this Doxology, I may give you an answer that will serve for all the differences in the several Relations of the Evangelists, and other Writers of the Holy Scriptures; viz. That it is usual with the Holy Ghost, speaking of the same thing at divers times, and in divers places, sometimes to omit some parts and circumstances, that either are not of the substance of the business, or may necessarily be gathered and inferred upon the rest: As this here being not of the substance of the Petitions or things prayed for, but only a reason why we pray thus, may in a precise copy or form of prayer be left out, because it is (reasonably) in all our actions to be understood, when it is not expressed.  
Though I know, some are of opinion that this Conclusion was not set down by St. Matthew, but was omitted by him (as well as by St. Luke) in the First draught that he put forth of his Gospel, being written in Hebrew but it was afterward either insinuated into the First Translation into Greek, or else was lately added out of some Greek Liturgy, and so it came continued in the Greek Copies of the New Testament, and used in all the Greek Churches. But the Latins (following the Hebrew Copy and St. Luke) left it out; and so we (being indeed of the Latin Church) use it not always in our Common Prayer Book.  
Yet there is not in it any matter of Controversy between the Latin and the Greek Churches, nor between us and any other, the thing itself being confessed (even by them that use it not) to be a fit form of acknowledgement to God to enforce His granting of the Petitions; whether it was at first delivered by our Saviour Christ Himself, or added upon the first Translation of St. Matthews Gospel into Greek, (which is now as Authentic as the Original Hebrew) or annexed out of the Ancient Liturgies of the Greek Church in process of time.  
So that our Bible's receiving it in St. Matthews Gospel, and our Priests and People using it whether publicly or privately (following herein the most Greek Copies) do well: And our Common Prayer book leaving it out sometimes according to St. Luke himself. and the pattern of some Greek Fathers, and all the Latin Church, from whom we received it) is not to be censured to do ill.   

THE SACRAMENTS.  
The use of the Sacraments.  
Q. What is the chief use and end of the Sacraments?  
A. To teach us Christ, and to exhibit, and apply Him unto us.  
Q Is Christ taught no other way but by the Sacraments?  
A. Yes. By the Preaching of the Word.  
Q. What need there then the same to be taught again by the Sacraments?  
A. Yes. To help our infirmities: For as it was Christ's love to come and die for us, so it is His care and wisdom to teach us the same all the ways that possible we are capable of it; that we may not only know Christ by the hearing of the ear, but also see Him with they eye, and perceive Him by the help of the other senses; that we may handle and see, taste and see, how good the Lord is.  
But besides this teaching, there is also in the Sacraments a real exhibition, giving and application of Christ and all the benefits of His Incarnation, Nativity, Passion, Resurrection and Ascension. St. Paul telleth the Gallatians (Gal. 3.1.) that in the Sacrament of the Lords Supper, Jesus Christ was evidently set forth before their eyes, as if He had been Crucified among them: For the whole Action represents Christ's death: the Breaking of the Consecrated Bread, the Crucifying of the Blessed Body; the Pouring forth of the Sanctified Wine, the Shedding of His Holy Blood. And 1 Cor. 11.26. he saith, As oft as you eat this Bread, and drink this Cup, you show the Lords Death till He come. So that as Preaching is one way to show Christ's Passion, so the Sacraments are another way, namely and especially the Sacrament of the Lords Supper, containing in the very kinds of the Elements, and the action a lively representation of Christ's death.  
And not only this instruction, but also the very grace, force, operation, and activity (together with this representation) of the things which they signify are in the very substance, matter, form, use and work itself of every Sacrament.  
Q. How many Sacraments are there of the New Testament?  
A. Two generally necessary to Salvation, that is to say, Baptism and the Supper of the Lord.  
Q. Are there no more but two?  
A. No more generally (for all) necessary to Salvation.  
Q. What becomes of the other five?  
A. Article 25. of the Church of England, it is said, Those five commonly called Sacraments, that is to say, Confirmation, Penanee, Orders, Matrimony, and Extreme Unction, are not to be accounted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures, but yet have not like nature of Sacraments with Baptism and the Lords Supper, for that they have not any visible sign, or Ceremony ordained of God.  
Q. Is not Penance, or Repentance (being one of those five that are commonly called Sacraments too, which you seem to exclude as to the generality and necessity) needful also for all men that would be saved?  
A. Penance is necessary for all them that sin after Baptism: And it is a requisite condition for the worthy and effectual receiving of the other two, and therefore is not excluded but employed in the necessity of those.  
Q. Are not Orders and Matrimony necessary also?  
A. Order indeed are necessary for the Public Ministry and Government of the whole Church, yet are not necessary to be entered into, or received generally by all Christians, but only by those who are willing to dedicate themselves to tthat holy service, and find themselves inwardly called thereunto.  
And Matrimony is necessary also for the conservation of Mankind, and so for the continuance of the Church by legitimate procreation, and Religious Education of Children in the fear and nurture of the Lord, and to the praise of God. Yet it is not necessary to be entered into, or taken in hand of any, but (at the liberty of every man's choice and discretion) only by such as have not the gift of Continency, and judge the same to serve, and help them better unto Godliness.  
Q. What think you of the other two Sacraments, to wit, Confirmation and Extreme Unction?  
A. Confirmation (commonly called Bishoping, because it is to be Administered only by the Bishop) is of great use.  
1. Here the Persons Baptised (being at years of discretion) are tied with their own mouth, and their own consent, to ratify and confirm the promise made for them by their Godfathers and Godmothers in their Baptism, and so to take the charge upon themselves, and to discharge their Sureties.  
2. They have the benefit of the Prayers of the Church (applied particularly by imposition of hands) for their increase of grace, and for their strength & defence against all temptations of the Flesh, and all assaults of the World and the Devil; very seasonably at that time when they begin to be in danger to yield unto the same, and to fall into sundry kinds of sins.  
Anointing with Oil at, or before the hour of death (which they call Extreme Unction) might have in the Apostles time a Physical use and virtue. But that it had a Mysterious signification, and was applied by St. James or any other Apostle after a Sacramental manner, it doth not appear clearly in holy Scripture. And if it be admitted into the number of these five supernumeraries, which are commonly called Sacraments (but have not like nature of Sacraments with Baptism and the Lords Supper) yet we may say the same both of this and Confirmation, viz. that they are not of any absolute necessity unto Salvation, as to the simple being of a Christian; because if they that are baptised, die without Confirmation, and they that are sick, be visited and die without Extreme Unction, yet both may be saved.  
Q. Are Baptism and the Lords Supper absolutely necessary unto Salvation?  
A. Not so absolutely necessary neither, as though God cannot save some particulars without them; but generally necessary as being the ordinary way and means for all men to be saved by. They are means that God tieth us unto, though he tie not himself.  
Q. May we not dispense without receiving of the Sacraments?  
A. Yes. But only in the case of absolute necessity: or otherwise, the wilful neglect and contempt of them is dangerous. It is in effect to tread under foot the Son of God, and to count the blood of the Covenant wherewith we are sanctified, an unholy thing.  
Q. What is a Sacrament?  
A. An outward visible thing or Element Ordained by Christ Himself to be a sign of grace given unto us, and a means to convey the same grace unto us, and a Seal and Pledge to confirm the same, and to assure us thereof.  
Q. Who is the Author of the Sacraments?  
A. Jesus Christ our Lord. He appointed the outward visible sign, and He ordained it to be such a means, Seal and Pledge, and He gives the inward spiritual grace.  
Q. How many parts be there in a Sacrament?  
A. Two. The outward visible Sign, and the inward Spiritual Grace.  
Q. Do the Sacraments than bring Grace with them?  
A. Yes. Being duly Administered, and rightly Received: For Grace is an essential and the chiefest part of the Sacrament.  
Q. How come some then to receive the Sacrament to their own Damnation?  
A. Because they bar themselves of the Grace, in that they receive the Sacrament unworthily.  
Q. You do not say then that the receiving of the outward Element bringeth Grace?  
A. No. But it is the Receiving the Sacrament that bringeth Grace, of which the Element is but one part that is given by the Priest in the Church, and Grace is the other part that is reached down by God himself, from Heaven And now to receive all the Sacrament, consisting of these parts, is to receive Grace.  
Q. What is the difference between Baptism and the Lords Supper?  
A. Baptism is, as it were, our Initiation or entrance into the Church (which is the house of the Living God) in and by which, we (being by nature born in sin, and children of wrath) are made the children of Grace, members of Christ, heirs and inheritors of the Kingdom of Heaven: But the Lord's Supper is, as it were, our Education, our Food, Maintenance or means of Subsistance, by which we are preserved and kept in the same House unto the purchased Inheritance. And therefore Baptism (as our Admission) is to be Administered but once, but the Lord's Supper (as our Food and maintenance) is to be often Administered unto us.  
Q. What is the outward Sign in Baptism?  
A. Water wherein the Person is Baptised, in the Name of the Father, and of the Son, and of the Holy Ghost.  
Q. Why is Water used for the outward Sign in Baptism?  
A. Because it is instituted by Christ Himself, St. Mat. 28.19. in these words [Baptising them in the Name, etc.]  
Q. Why did our Saviour Christ Ordain the Sacrament of Baptism to be done by Water?  
A. Because He is Lord of all, Act. 10.36. And whatsoever the Lord pleased, that did He in Heaven and Earth, Psal. 135.6.  
Q. But is there no reason why our Lord appointed this Action in the Sacrament to be done by this Element?  
A. One reason may be to imitate the Ceremony of washing then used among the Jews  
2. In this was fulfilled the Type of Noah's Flood, which was a Figure of Baptism, wherein Souls are saved by Water, 1 St. Pet. 3.20.  
3. To show the resemblance between Dipping or Washing in Water, and the Spiritual Grace which is the thing that He would have to be signified in the Sacrament.  
Q. What is the Grace or Spiritual thing that is signified in the Sacrament of Baptism?  
A. A death unto sin, and a new birth unto righteousness.  
Q. What do you mean by a death unto sin?  
A. I mean the getting out of the power of sin, by God's gracious pardon and forgiveness, and by His acceptance of my imperfect righteousness. As to live unto sin, is to be the slave of sin, to be subject both to the tasks and blows, to do the works of sin, and to suffer the punishment of the same: So to die to sin, is to be free, and to be delivered from under the guilt and punishment of sin.  
Q. What do you mean by a new birth unto righteousness?  
A. A new birth (or living again) unto righteousness, is contrary to living unto sin, and a consequent of death unto sin. As dying unto sin, was getting from under the Tyranny and cruelty of sin; so a new birth or living unto righteousness, is a power or strength to do the works of righteousness, and a right to receive the reward of righteousness. It is Gods giving me ability to walk righteously, and means to obtain His favour, and so His regenerating or begetting me again to a twofold righteousness, that I may be made the child of Grace, both of Sanctification (whereby I am become the servant of righteousness, Rom. 6.18.) and of Justification whereby I am made free from sin. And all this is conveyed, sealed and assured unto us in the Sacrament of Baptism as wrought for us and in us by the Death and Resurrection of our Lord Jesus Christ.  
Q. What resemblance or comparison is there between the outward action by water in Baptism, & this inward Spiritual Grace?  
A. Very much. For first; Dipping in Water, and taking up again (which is the manner of Baptising in hotter Countries) signifieth the Death and Resurrection of our Saviour, which was the cause of the good that is wrought in us, and for us.  
Then again the death unto sin, and a new birth unto righteousness (that is the cleansing of our souls from sin, by the Grace of God Justifying and Sanctifying us) is very apt to be signified by Dipping & Washing in Water; in which there is a putting away of the filth of the flesh, 1 St. Pet. 3.21. So Baptism may be called the fountain opened for sin and uncleaness, Zach. 13.1.  
Q. Do you think that Dipping or Washing in Water at Baptism cleanseth the soul?  
A. If there were not more but the outward Washing, it would not cleanse the soul: But it cleanseth, as it is one part of the Sacrament that hath God's Grace annexed to it, as the other part, and both make up one Sacrament. For, We are Washed, we are Sanctified, and so we are Justified in the Name of the Lord Jesus, and by the Spirit of our God. (1 Cor. 6.11.) When we draw near with a pure heart in full assurance of Faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, (Heb. 10.22.) and with that blood of sprinkling which speak better things than the blood of Abel, (Heb. 12.24.) even with the blood of Jesus Christ, that cleanseth us from all sin, (1 St. John 1.7.) But this Washing, Sanctifying, Sprinkling and Cleansing is conveyed, applied and sealed unto us by the outward Element and action in the Sacrament of Baptism.  
Q. Do you then attribute any more to the outward Washing in Water, than to be a bare Sign or Figure of the Spiritual Washing in the Blood of Christ?  
A. I so take it to be a Sign or Figure, as that I say it hath the Truth also annexed unto it. For as God is not mocked, so He mocketh not us when He maketh us His Promise; of Grace. Therefore we may all know assuredly, that Pardon and Remission of Sins is truly offered of God, and received of us in the Sacrament of Baptism, and that thereby Christ doth Sanctify and cleanse us in the washing of water by His Word, that He may present us to Himself a glorious Church, not having spot or wrinkle, or any such thing, but that we should be holy and without blemish, Eph. 5.26, 27.  
Q. But hath the Grace of God this effect indifferently in all without exception?  
A. Nay. There be some that fail of the Grace of God, by their own putting a bar of unbelief, and hardness of heart: So that the fruit of the Sacrament cometh only unto the Faithful and Penitent: and yet the Nature of the Sacrament loseth nothing of being the means of Grace; For it is the means of Grace, not absolutely, as though God would save us thereby against our wills, but upon Condition of our concurring with God, and doing our duties; otherwise we may receive the Sacrament to our farther Condemnation.  
Q. But what is required of them that come to be Baptised, that they may receive the fruit and benefit of this Sacrament?  
A. 

1. Repentance, whereby they forsake Sin, the World, the Devil, and all their works.  
2. Faith, whereby they believe all the Articles of the Christian Faith, and particularly all the Promises of God made unto us in that Sacrament.  
3. Resolution and endeavour to keep the Commandments of God, and to walk in the same all the days of their lives.    
Q. Are all they then that receive the Sacrament of Baptism, and perform the Conditions of Repentance, and Faith, and Obedience, partakers of the Grace of Salvation?  
A. Yes. If they put not a bar against themselves, but truly perform the Condition, when they receive the outward Sign, they receive also the inward Spiritual Grace; by which they are made the Members of Christ, the Children of God, the Heirs and Inheritors of the Kingdom of Heaven, being clearly freed from all Sin, both Original and Actual, if they have committed any sin before Baptism.  
Q. But can none be admitted unto the Sacrament of Baptism, but upon these Conditions?  
A. No. For as Circumcision was to the Jews the Seal of the Covenant, and mutual Stipulation that was between God and them, so Baptism is to us: And no man can have interest in the precious Promises contained therein, without signing the Indenture back again, and undertaking the Condition of the Covenant.  
Q. Why then are Infants Baptised, who cannot undertake nor perform these Condition?  
A. The truth is, that these Conditions are actually required of all; and Infants do actually and really undertake them; not by themselves, but by their Sureties, who promise them in their Names, and so bind them to perform and make them good, or else to make all the grace void that is passed unto them in that Sacrament upon those Conditions. So that when Infants come to age, they may have their own option or choice, whether they will make their Promise giveen by their Sureties in Baptism good or no: (and if they do, they have interest in the Grace) but if they do not it, they make God's gift of Grace to be void, and of none effect.  
Q. Why was the Sacrament of the Lords Supper Ordained?  
A. To continue the remembrance of the Sacrifice of Christ's death, and the benefits that we receive thereby.  
Q. Why is the Sacrament called the Lords Supper?  
A. 

1. Because it was instituted by our Lord Jesus Christ at the time of His last Supper, when He did eat the Passover, which was a Sacrament of the Old Testament.  
2. Because it not only signifies, but also exhibiteth and giveth unto us our Lord's Body.    
Q. Why did our Saviour Christ institute this Sacrament at Supper time?  
A. Because He would thereby teach His Church, that the Old Sacrament of the Passover was then ended, and to be abolished by His instituting this other in the place thereof, at the very time of eating the Passover,  
Q. Why do not Christians receive this Sacrament at Supper, or in the Eventide, that being the time of the day in which it was first instituted?  
A. Because though it might be fit in regard of the thing itself, yet it is not so to us; not so fit for our preparation, and meditation of the worthiness of the Sacraments, and of the duties of the Receivers.  
Q. But might not men make themselves fit to receive it at Supper time?  
A. Yes. Possibly men may, and some men happily would; yet because most men are more indisposed to Meditation and Contemplation towards the Evening, than in the Morning, and have many avocations, and occasions to take away their minds by many occurrences before that time of the day, therefore the Morning is chosen for that Sacred Action as the time (that in regard of men's dispositions and businesses in the world) is fittest for all.  
Q. Is not this Sacrament called by other names besides the Lord's Supper?  
A. Yes. It is called the Propitiatory Sacrifice, the unbloody and commemorative Sacrifice, the Eucharist and the Communion.  
Q Why is it called the Propitiatory Sacrifice?  
A. It is called a Propitiatory Sacrifice, not properly and really, but figuratively and respectively, by way of resemblance, and by way of remembrance, because it shows the Lords death, (1 Cor. 11.26.) who is the Propitiation for our sins, (1 St. John 2.2.) and keeps us in mind of that Propitiatory Sacrifice which our Lord, once for all, offered by His Death upon the Cross, to reconcile us to God, and make God propitious, favourable and loving toward us, and well pleased with us.  
Q. Why is it called the Unbloody Sacrifice?  
A. Because it is not a real Sacrifice which was offered by shedding of blood, but only a memorial of that Sacrifice which is commemorated here without blood.  
Q. Why is it called a Commemorative Sacrifice?  
A. Because it both representeth, and commemorateth unto us that real Sacrifice of Christ upon the Cross, and also we in this do represent, and commemorate the same to God, offering and presenting unto Him in (this Sacrament) by way of commemoration and remembrance, the Body and Blood of His own Son, as the only Propitiation and Satisfaction for our sins, interposing them between Him and us, and pleading them before His Mercies Seat, and through them, with all humility and confidence desiring the benefits of pardon and grace to be bestowed upon us.  
Q. Why is it called the Eucharist?  
A. It is called the Eucharist, or Eucharistical Sacrifice, from giving of thanks (as the word Eucharist of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) which is a part of the duty that is required of the Communicants of the Sacrament, and is Tropically put for the whole action (when the Lord's Supper is called by this name) because that the Church in the administration thereof offereth unto God the Sacrifice of Praise and Thanksgiving for her Redemption purchased by Christ's Death that is commemorated in this Sacrament.  
Q. Why is it called the Communion?  
A. Because there is taught in this Sacrament; 

1. A Communion between Christ and us.  
2. A Communion between us Christians among ourselves one with another.    
Q. What is the Communion between Christ and us?  
A. There is a threefold Communion between Christ and us.  
Q. How is that?  
A. 1. The outward signs in the Sacramen do represent and exhibit to us whole Christ, God and man in one Person.  
Then here is a Natural Union, and Communion between our Humane Nature, and Christ's Divine Nature in the Person of the Son of God.  
2. Christ is the Head of the Church, and we are His Members. Here is a Mystical Union between our Persons and the Person of Christ God and Man, into one Mystical Body.  
3. Christ is in Heaven, and thither (by this Sacrament) we are assured we shall come: And then there will be a Celestial Communion between our Persons glorified, and the Person of Christ in the world to come.  
And these all follow upon one another.  

1. Whole Christ is represented and presented in the Sacrament. Christ in His Person is God and Man: this Union is Natural.  
2. The Man Christ is Head of the Church: this is Spiritual and Mystical.  
3. All Men that are Members of this Church in the Kingdom of Grace, shall be Co-inheritors with Him in the Kingdom of Glory: this Celestial.   
Q. What is the Communion of us among ourselves, one with another.  
A. It is an Union flowing from the former between Christ and us: It is the Communion of Saints, by which, as they are all Members of Christ's Mystical Body, so though they be many in number, yet they are but one Body; all subject to that one Head, all living by one Faith, all nourished by one and the same Spiritual Food, all by one Spirit Baptised into that one Body, all guided by that one Spirit. And this is lively set forth by the Action of this Sacrament, wherein the whole Church being many, are all partakers of that one Bread, and so are one Mystical Body, though having many Members; as the Bread is one Loaf though made of many Grains, 1 Cor. 10.17.  
Q. What is the outward Sign in the Lord's Supper?  
A. Bread and Wine.  
Q. Why is it Bread and Wine?  
A. Because the Lord hath commanded them to be received.  
Q. Why did our Lord choose Bread and Wine to be the outward Signs in this Sacrament?  
A. He chose Bread, 1. Because it is the most common Diet of all others: so Christ is our common Salvation (St. Judas 3.) He died for all, 2 Cor. 5.15. 2ly. Because Bread is the easiest food for all men to attain to, so the word (the Word that is God, and the Word of God) is nigh (Rom. 10.1.) He is found of them that seek Him not, He is made manifest to them that asked not after Him. v. 20.  
Again, He chose Bread and Wine,  
1. Because Bread and Wine are the best of Meat and Drink: Bread is the stay, (Isa. 3.1.) the staff (Ezek. 4.16.) of life of the body, the strength of man's heart, and Wine maketh glad the heart of Man, Psal. 104.15. So Christ is the best and most necessary food of a man's spiritual life of the Soul. The Bread of Life, St. John 6.48. The Bread which came down from Heaven, that a man may eat thereof and not die, v. 50. Nay, except ye eat of this Bread, that is, the flesh, of the Son of Man (for the bread which He gives us is His flesh, which He gave for the life of the World, v. 51.) and drink His Blood, you have no life in you, v. 53.  
2. Because these two (standing for meat and drink) are perfect nourishment of the body; so is Christ of the soul; not in part but in perfection, complete nourishment and Salvation.  
3. Because the Bread is made of many Grains compact together into one Loaf; and Wine is made of many Grapes pressed together into one Vessel; So again, the Members of Christ, as they have a Mystical, they ought to have also an affectionate Communion one with another.  
And Lastly, He used Bread and Wine apart, to show that His Body and Blood were parted, (His Blood being let out of His Body by a Spear upon the Cross) when He died for our sins.  
Q. What do the Bread and Wine signify in the Sacrament?  
A. They signify Christ's Body and Blood, two things in number (as they themselves also are) but one in use, namely, Whole Christ  
Q. In what State or Condition of Christ do these signs represent His Body and Blood?  
A. Dying upon the Cross, as His Body was Crucified and His Blood Shed for our sins.  
Q. But than hath this Sacrament of the Lords Supper respect only to Christ's death?  
A. By consequence we cannot but consider all the passages of His Incarnation, even to the very last act of His coming to Judgement, when we receive this Sacrament; but directly and immediately it is Christ's Death only that we must remember here; then our Redemption was finished when He made Himself a Sacrifice for our sins. And therefore it is called the Commemorative Sacrifice, because it representeth, both unto God and us, the real Sacrifice of the Death of Christ, we ourselves being kept in remembrance of the same by this service, and in the very action of this Sacrament offering and presenting unto God (by way of Commemoration) the Sacrificed Body and Blood of His own Son, as the only Propitiation and Satisfaction for our sins.  
Q. But might not this Death of Christ be otherwise well enough remembered without the use of this Sacrament?  
A. If it might; yet we must think this Sacrament to be neither useless, nor superfluous, since it is our Masters, and only Saviour's Care of us, thus to help our infirmities by instituting and ordaining these holy Mysteries as pledges of His Love, and continual remembrances of His Death, that we should never forget, but always remember the exceeding great Love of our Master and only Saviour Jesus Christ thus dying for us, and the innumerable benefits which by His precious bloodshedding He hath obtained to us. But that is not all, for whereas the whole confidence of our Salvation consists in this, that the satisfaction which Christ gave to the Justice of His Father, is as verily ours, as if it had been made and done by us ourselves: It is necessary that we have Christ in our own possession, and that we present Him to His Father, as a real satisfaction for all our offences: otherwise He communicates or imparts not Himself to us, but as He is made ours, and we have Him in readiness to be offered unto God.  
So it is not enough for us to remember His death only, unless also we receive Him dying into our hearts, and can assure our souls, that He is accepted for our Redemption, and that the efficacy, power and fruit of His death comes home unto ourselves.  
Q. And may not Christ be received by Faith in the Word, and be presented to God in prayer and supplication without the Sacrament?  
A. I grant that too; yet not so effectually as in the Sacrament.  
Q. Do the outward signs than do any more in the Sacrament, but signify the Body and Blood of Christ by way of remembrance and representation?  
A. Yes, Or else we should have nothing there to offer unto God the Father as the price of our Redemption: But they are such signs as are also seals and pledges to assure us of, nay they are means to convey unto us the things which they signify. The Sacramental Bread and Wine are not bare signifying signs, but such as wherewith our Lord doth indeed exhibit and give to every worthy Receiver, not only His Divine virtue and efficacy, but also His very Body and Blood, as verily as He gave to His Disciples the Holy Ghost by the sign of His Sacred Breath; or health to the diseased by the word of His mouth, or by the touch of His hand or garment. For Christ who is the Truth, doth not give us promises without performance, nor show us signs without substance: therefore the Body and Blood of Christ are verily and indeed taken and received of the faithful in the Lord's Supper: and so the Sacrament is called the Communion of the Body and Blood of Christ, 1 Cor. 10.16. and this Communion is not of things absent, but present: and therefore it is called the Lords Supper, because our Lord is there.  
To conclude, there is a Communion, as in the other Sacrament, so in this, between the outward visible signs and the inward spiritual grace, and without both, it is no Sacrament. And here if you look to the things United, the Union is Essential, if to the truth of this Union, it is real; if to the manner how it is wrought, it is Spiritual. That Christ's Body and Blood are there, it is a Truth, but how they are there, it is a Mystery.  
Q. What are the Benefits that come to us by this Sacrament?  
A. 1. Here is Justification in remission of sins and imputation of Righteousness: For the Sacrament is a Communion between Christ and us, whereby all our sins are charged upon Him, He suffereth, and satisfieth for them, and all His Justice is imputed unto us, and we are Crowned for that.  
2. Here is Sanctification in that we are all made hereby to drink into one Spirit, 1 Cor. 12.13. there flowing from Christ's Nature into our Nature (united unto Him by the Communion of this Sacrament) the lively spirit and breath of grace, which reneweth us to a Spiritual life, and so sanctifieth our minds, wills and affections, that we daily grow more and more conformable to the image of Christ.  
3. Here is assured hope of Glorification, because this Sacrament is the Pledge of our Salvation, the Seal of our Adoption, by which we are made the Sons of God in Communion with Christ, and if Sons, than Heirs, Coheirs with Him of an Eternal Inheritance; of the future fruition whereof, by this we have assurance, not only to our souls, but to our bodies also; which being made instruments of Righteousness (Rom. 6.13.) Temples of the Holy Ghost (1 Cor. 6.19.) Members of Christ in this Holy Communion, shall be raised again at the last day, and have Eternal life (St. John 6.54.) in which we shall live for ever, v. 58. Now the consideration of this is a greater comforting and refreshing of our souls by the Body and Blood of Christ (the cause of all) than our bodies can receive from Bread and Wine, or any outward thing whatsoever.  
Q. What is required of them that come to our Lord's Supper?  
A. Five things.  
Q. What is the first?  
A. To examine themselves whether they truly repent them of their former sins.  
Q. How shall a man know whether he truly repent him of his sins or no?  
A. By trying himself truly whether he perform all the parts of Repentance.  
Q. Which be the parts of Repentance?  
A. 1. Contrition, sorrow of heart for sin. 2. Confession. 3. Satisfaction.  
Q. What is the second thing required of a Receiver?  
A. Steadfast purpose and resolution to sin no more, but to lead a new life.  
Q. What is the third?  
A. Not to despair for sins past, nor if through frailty you commit sins again, but to have a lively faith in God's mercy through Christ.  
Q. What is the fourth?  
A. A thankful remembrance (as of all others of God's Mercies, so especially) of Christ's Death, and consequently of His Incarnation, Nativity, Circumcision, Baptism, Fasting, Temptation, Agony, Bloody Sweat, Cross, etc. as foregoing His Death; and of His Resurrection, Ascention, Sending of the Holy Ghost, Session at the right hand of God, and coming again to judge the quick and the dead, as following His Death.  
Q. What is the fifth thing required in a Communicant?  
A. To be in Charity with all men. If you have offended any man, you must be sorry for your fault, confess your self guilty, and resolve and endeavour to make him satisfaction; and if any man hath offended you, let all bitterness and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice, and be kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you, Eph. 4.31, 32.  
Glory be to the Father, and to the Son, and to the Holy Ghost:  
As it was in the beginning, is now, and ever shall be, world without End. Amen.    
FINIS.  

ERRATA.  
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