and to their being saved hereafter Q. What are those things which may be accounted thus necessary to be known by All Christians A. They may in general be reduced to these two Heads viz. The Knowledge of the Gospel-Covenant that is to say Of the Promises made by God to Mankind through our Lord Jesus Christ and of the Conditions upon which We may become Partakers of them And 2dly Of the means which God has appointed whereby to convey his Grace to Us and thereby both to assist and confirm Us in the discharge of our Duty to Him Q. What are the Promises which God has made to Mankind through Jesus Christ A. Pardon of Sins Grace to fulfil our Duty in this Life And upon our sincere Performance thereof Everlasting Salvation in the Life which is to come Q. What are the Conditions required of Us by God in order to our being made Partakers of these Promises A. A hearty Repentance of our Sins past A sincere Endeavour to live according to God's Commands for the time to come And both these made perfect by a lively Faith in God's Mercies towards Us through Jesus Christ Jo. iii. 16 Q. What are the Means ordained of God whereby to convey his Grace to Us A. They are chiefly two Constant Prayer to God for it And a worthy Use of the Holy Sacraments Luk. xi 13 Mark xvi 16 Acts ii 38 1 Cor. x. 16 xi 23 c. Q. Are there not besides these some other means ordain'd by God and necessary to be made use of by Us in order to our Salvation A. Yes there are particularly the Hearing Reading and Meditating upon his Word The Substance of which tho' it be sufficiently gather'd together and represented to Us in our Catechism yet ought not that to hinder our Reading of the Holy Scriptures nor to deprive Us of any other Means of Christian Instruction but rather should be used as a Help whereby to render both the Reading and Hearing of God's Word more plain and profitable to Us. Psal. i. 2 2 Tim. iii. 16 Jo. v. 39 Rom. xv 4 Q. Does your Church-Catechism sufficiently instruct you in All These A. It does For therein both the Nature of the Christian Covenant is declared to Us and the Conditions are set forth on which we may become Partakers of it And we are particularly Instructed both how we ought to Pray to God and what those Sacraments are which are necessary to be Administred unto and Received by All of Us. SECT II. Q. WHat is your Name A. N. or M. Q. Who gave you this Name A. My Godfathers and Godmothers c. Q. What is that Name which is here demanded of you A. It is my Christian Name therefore so called because it was given to Me by my Godfathers and Godmothers at my Baptism For as from my Natural Parents I derive the Name of my Family so from those who were my Spiritual Parents I take that Name which properly belongs to me as a Member of Christ's Church Gen. xvii 5 15. Gen. xxi 3 4. Luk. i. 59 60. Luk. ii 21 Q. Whom do you mean by your Godfathers and Godmothers A. I mean those Persons who became Sureties for me at my Baptism And upon whose Promise there made in my Name I was Baptized and so foederally admitted into the Communion of Christ's Church Q. What are the Benefits which by your Baptism have accrued to you A. They are Many and Great Ones but may in general be reduced to these Three that thereby I was made a Member of Christ the Child of God and an Inheritor of the Kingdom of Heaven Q. How were you hereby made a Member of Christ A. As I was made a a Member of his Mystical Body the Church of which Christ is the b Head a 1 Cor. xii 27 Ye are the Body of Christ and Members in particular b Ephes. iv 15 v. 23 Christ is the Head of the Church Q. How were you hereby made the Child of God A. As by this means I was taken into Covenant with Him was adopted into his Family dedicated to his Service and intituled to his Promises Gal. iii. 26 27 Ye are All the Children of God by Faith in Jesus Christ. For as many of you as have been Baptized into Christ have put on Christ. And if ye be Christs then are ye Abrahams Seed and Heirs according to the Promise See Gal. iv 5 7. Eph. i. 5 Q. How were you hereby made an Inheritor of the Kingdom of Heaven A. As by my Baptism I became intituled to a Right to it and was actually put into such a State that if I be not wanting to my self I shall not fail of being made Partaker of it Tit. iii. 4 c. But after that the Kindness and Love of God our Saviour toward Man appeared Not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost That being justified by his Grace we should be made Heirs according to the hope of Eternal Life 1 Pet. i. 3 c. Blessed be the God and Father of our Lord Jesus Christ who according to his abundant Mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the Dead to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for Vs. Q. Are All who are Baptized made Partakers thereby of these Benefits A. They are all at that time either made Partakers of them or intituled to them But those only continue to hold their Right to these Privileges who take care to fulfill their part of the Covenant which was therein made between God and Them Q. Have none but such as are Baptized a Right to these Benefits A. None have a Right to them but such as are Baptized or were ready to have been Baptized had they had the Opportunity of Receiving that Holy Sacrament Jo. iii. 5 Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of Heaven Mark xvi 16 He that believeth and is baptized shall be saved SECT III. Q. WHat did your Godfathers and Godmothers then for you A. They did promise and Uow three things in my Name c. Q. What is the first Thing which your Godfathers and Godmothers promised in your Name A. That I should Renounce the Devil and all his Works the Pomps and Uanity of this Wicked World and all the sinful Lusts of the Flesh. Q. What does the Renouncing of all these import A. It imports an utter forsaking of Them And obliges me not only inwardly to detest Them but so to watch and govern all my Outward Actions as not to follow nor be led by Them Q. Do you think that you shall be able thus to renounce the Devil the World and your Own Flesh A. So perfectly as I could wish I cannot hope to do it in this present Life
being neither capable of being Deceived Himself nor of Imposing upon any Other when I give my Assent to what he has Revealed I do it not only with a certain Assurance that what I believe is true but with an absolute Security that it cannot possibly be false Q. But why do you say I Believe and not WE Believe as when you pray you say OVR Father c A. Because though One Man may Pray yet One Man cannot Believe for another And however in Charity I may suppose every Christian to believe what is here delivered yet since 't is certain there are many Infidels and Hypocrites scatter'd up and down among the Faithful and I cannot certainly distinguish who are indeed Believers and who not neither can I with an Assurance of Faith say WE Believe because I cannot certainly tell whether another Man does truly believe these Articles or No. Besides that this Creed being intended to be the Form upon the Confession whereof Persons should be admitted to Baptism and in that Case every One was to make a distinct Profession of his Faith in order thereunto it was fitting the Creed its self should be penn'd after such a manner as was most proper for the main End for which it was Compos'd Q. Are all the things contain'd in this Creed to be proved by Divine Revelation A. They are all plainly deliver'd to us in the Holy Scriptures which being confessed by all Christians to be the Word of God what is deliver'd by them must be look'd upon to be delivered to Us by God Himself Q. What are the General Parts of which this Creed does consist A. They are these Four First It shews us what is most needful to be Believ'd and Professed by Us concerning God the Father Secondly Concerning our Lord Jesus Christ Thirdly Concerning the Holy Ghost And Fourthly Concerning the Church of Christ its Duties and Privileges here and the Blessings and Glory which God has prepared for it hereafter Q. Do you think it necessary not only to Believe all these things but also upon Occasion to Profess the Belief of them A. I do think it necessary whenever our Duty to God or the Edification of our Neighbour or the Honour of our Religion shall Require it of Me. Mat. x. 32 Whosoever shall Confess me before Men him will I Confess also before my Father which is in Heaven But whosoever shall deny me before Men him will I also deny before my Father which is in Heaven Rom. x. 9 If thou shalt confess with thy Mouth the Lord Jesus and shalt believe in thy Heart that God hath Raised him from the Dead thou shalt be saved For with the Heart Man believeth unto Righteousness and with the Mouth confession is made unto Salvation See 1 Pet. iii. 14 SECT VII Q. WHAT is the first Article of your Creed A. I Believe in God the Father Almighty Maker of Heaven and Earth Q. What is God A. He is an Eternal Infinite Incomprehensible Spirit Immortal Invisible most Perfect himself and the Giver of all Perfection to all Other things Q. How do you profess to Believe in God A. I do firmly Believe that there is such a Being as God Heb. xi 6 and that there is but One such Being so that besides Him there neither is nor can be any Other 1 Cor. viii 4.6 We know that there is none Other God but One To us there is but One God the Father Isaiah xlv 5 6. I am the Lord and there is None else there is no God besides Me I am the Lord and there is None else Q. Upon what Account do you give to God the Title of FATHER A. Upon several Accounts but chiefly on these Two 1. With Respect to our Lord Jesus Christ whom in the next Article we profess to be his Son And secondly as he may also be accounted our Father 2 Cor. i. 3 Blessed be God even the Father of our Lord Jesus Christ. See Joh. x. 25 29 c. Q. How do you believe God to be our Father A. By Right of Creation so he is the Father of all Mankind 1 Cor. viii 5 To Vs there is but One God the Father of Whom are all things By Right of Adoption so he is the Father of Us Christians in particular Eph. i. 3 5. Blessed be the God and Father of our Lord Jesus Christ Who hath predestinated Vs unto the Adoption of Children by Jesus Christ to Himself Q. What do you mean by the Attribute of ALMIGHTY A. I mean Two things 1 st That God has a Right of absolute Power and Dominion over all the World Dan. iv 34 His Dominion is an Everlasting Dominion and His Kingdom is from Generation to Generation And 2 dly That He has an Infinite Power of Action so that He can do all things and with Him nothing is Impossible Mat. xix 26 Q. Can God then Do All things A. He can do All things that are not either simply Impossible to be done as implying a Contradiction Or else contrary to his Goodness and Perfection to Do as to Sin to be Ignorant and the like Q. By what Act especially has God manifested Himself to be Almighty A. By Making the Heaven and the Earth Q. What do you understand by that Expression The Heaven and the Earth A. I comprehend under it All things that ever were made Visible and Invisible as being all Made and Created by God Q. How did God Make All these A. After Two different Manners Some He produced by an Immediate Creation Thus were the Angels form'd and the Spirits of Men And thus was that first Matter produced of which Moses speaks Gen. i. 1 That in the Beginning God Created the Heaven and the Earth To the Other parts of the Creation he gave Being by forming them out of an Antecedent Matter So he made this Visible World as we Read Gen. i. Q. By Whom did God make the World A. By his Son sometimes call'd The Word Job i. 3 All things were made by Him and without Him was not any thing made that was made And again vii 10 The World was made by Him Q. Was this Son the same JESVS who afterwards came into the World to publish the Gospel and Die for Us A. So the Scriptures expresly tell us Heb. i. 1 2. God who at sundry Times and in divers Manners spake in Time past unto the Fathers by the Prophets Hath in these last Days spoken unto Vs by his Son by whom also he made the Worlds And St. Paul speaking of him in Whom we have Redemption through his Blood even the Forgiveness of Sins Col. i. 14 tells us Ver. 16. That by Him were All things Created that are in Heaven and that are in Earth Visible and Invisible whether they be Thrones or Dominions or Principalities or Powers all things were Created by him and for him and He is before all things and by him all things Consist Q. Is there any thing
4 Heb. v. 10 vi 20 vii 14 c. Q. What is the Order of which you speak A. It is evident that when God chose the Tribe of Levi and the Family of Aaron to minister unto him under the Law He took them instead of the First-born of Every Tribe and Family who by virtue of their Birth-Right had the Priesthood belonging to them Exod. xix 22 xxiv 5 Now Melchisedeck living before this was done was a Priest by that ancient Right and not According to the Law But then besides this He was a King too and so the High-Priest over his People Now such a Priest and Prince together was Christ over his Church Heb. vii 1 2. Again Of Melchisedeck we know not either who went before him or who succeeded Him in these Offices So that his Priesthood as to us was a solitary Priesthood in which as He succeeded None so neither does it appear that any succeeded Him And such also is the Priesthood of Christ There was never any such High-Priest before nor shall there ever Rise up Any like him Heb. vii 3 6. 23 24. Q. Wherein did He exercise this Office A. In all the Parts of the Priestly Function He offer'd up himself a Sacrifice for our Sins Heb. vii 27 ix 12 26 28. Having done this He Ascended into Heaven there to Appear in the Presence of God for Vs Heb. ix 12 24. And He Blesseth us not only by delivering Us hereby from the Punishment of Our Sins but by Sanctifying our Souls and so freeing Us in great Measure even from the Present Power of Them Heb. ix 14 x. 10 14 16 17. Q. How does it appear that Our Lord was not only a Prophet and a Priest but a King also A. The Scripture expresly calls him so Jo. xii 15 xviii 37 and that Authority which He has all along exercised over his Church proves him to have been so Q. What is that Authority A. While he was yet upon Earth He gave Laws unto his Church for the Regulation of the Lives and Actions of Those who should become Members of it Mat. vii 24 26. These Laws he establish'd with the Royal Sanction of Rewards and Punishments Mat. vii 19 21. He settled a Ministry for the Conduct of his Church under Him Jo. xx 21 22 23. He Rules in the Hearts of the Faithful by his Spirit He has already begun to subdue our Enemies Sin the Devil and Death And he will hereafter utterly destroy them 1 Cor. xv 24 25 26. He now sits in full Power at the Right-hand of God Interceeding for Us And at the End of the World he will descend from thence with Glory to Judge the World and so put in execution his Promises and Threatnings by Infinitely Rewarding Those who shall be found to have Observed his Laws and exceedingly Punishing those who shall have broken them Mat. xxv 31 c. SECT IX Q. WHAT is that Relation which Christ is here said to have to God A. He is His Only Son Q. In what Respect do you believe Christ to be the Son of God A. He is called so in the Holy Scriptures upon several Accounts * As he was Conceived by the Holy Ghost of the Virgin Mary Luk. i. 45 * As He was anointed by the Holy Ghost to the Office of the Messiah Jo. x. 34 * As he was Begotten again of God when he Raised Him from the Dead Act. xiii 33 Rom. i. 4 And lastly * as being Raised from the Dead He was made by God the Heir of All things Heb. i. 3 Q. In which of these Respects do you here profess to believe that Jesus Christ is the ONLY Son of God A. Precisely speaking in none of them all though yet I acknowledge the most of them to be so proper to Him as not to be capable of being applied to any Other But when I here profess Christ to be God's ONLY Son I do it upon a much higher and more excellent Foundation namely upon the Account of his Eternal Generation and that Communication which God the Father thereby made of the Divine Nature to Him Q. Do you then look upon Christ to have been made by God Partaker of the Divine Nature and so to have been from all Eternity God together with Him A. If I believe the Scriptures to give a true Account of the Nature of Christ so I must believe For I find the same Evidences in them of the Godhead of Christ that I do of that of the Father Q. What be those Evidences A. First they give the Name of God to him and that in such a Manner as plainly shews it is to be understood in its most proper Import and Signification Jo. i. 1 xx 28 Rom. ix 5 1 Tim. iii. 16 1 Jo. v. 20 Phil. ii 6 Secondly they ascribe the most proper and incommunicable Attributes of God to Him Such as Omnipotence Jo. v. 17 Rev. i. 8 xi 17 Omniscience Jo. xvi 30 xxi 17 Luk. vi 8 comp Jo. ii 24 Rev. ii 23 Immensity Jo. iii. 13 Mat. xviii 20 xxviii 20 Jo. iii. 13 Immutability Heb. i. 11 12. xiii 8 and even Eternity it self Rev. i. 8 17. xxii 13 Prov. viii 22 Mich. v. 2 Isa. ix 5 To him Thirdly they ascribe such Works as can belong to None that is not God The Creation of the World Jo. i. 3 10. Col. i. 16 Heb. i. 2 10. The Preservation of it Heb. i. 3 Miracles Jo. v. 21 36. vi 40 The Mission of the Holy Ghost Jo. xvi 7 14. xiii 26 And in short all the Works of Grace and Regeneration Jo. v. 21 x. 16 xiii 18 Act. xvii 31 xx 28 Eph. v. 26 c. Add to this Fourthly that he is there shewn to be Honoured as God Jo. v. 23 Heb. 1.6 Prayer fs made to him Act. vii 59 1 Cor. i. 2 Faith and Hope are directed to be put in Him Jo. xiv 1 Psal. ii 12 Praises and Thanksgivings are Given to Him Jo. xiv 1 Rev. iii. 5 Glory and Honour are rendred to Him Rev. v. 13 compare iv 11 And no wonder since Lastly the Nature of God is therein also expresly ascribed to Him Heb. i. 3 Phil. ii 6 Col. ii 9 compare Col. i. 15 19. Q. But if Christ therefore be God as well as the Father how can He be called the Son of God A. Because he Received his Divine Nature from the Father who is the Beginning and Root of the Divinity and has communicated his Own Essence to Christ Who therefore though he has the same Nature and so in that is Equal with the Father yet is He in Order after him as being God of God Q. How does it appear that Christ Received his Divine Nature from the Father A. It can only be known by that Revelation which God has made of it in the Holy Scriptures Where he is for this Reason said to be the Brightness of his Glory and the express Image of his Person Heb. i. 3
The Image of the invisible God Col. i. 15 2 Cor. iv 4 to be from God Jo vii 29 to have Life from the Father Jo. v. 26 and the like And upon this Account it is that our Saviour himself says that the Father is greater than he Jo. xiv 28 That he can do Nothing of Himself but what he seeth the Father do Jo. v. 18 19. Or if this be not yet plain enough they tell us farther in express terms that he is the Begotten and the Only begotten Son of the Father Jo. i. 14 18. iii. 16 18. Heb xi 17 1 Jo. iv 9 v. 1 Q. But will not this make the Holy Ghost as much God's Son as Christ And how then is Christ his Only Son A. In Matters of this kind which are so far above our Capacities and of which we know Nothing but what God has been pleased to Reveal to Us we must speak as God in his Word has taught us to speak Now the Scriptures no where call the Holy Ghost the Son of God nor God the Father of the Holy Ghost And therefore though we know not what the precise Difference is yet because the proper Act of a Father is to beget we say that Christ Received his Divine Nature from God by Generation but of the Holy Ghost we say as the Scriptures do that He Proceedeth from the Father Jo. xv 26 and is the Spirit not of the Father only but of the Son also Gal. iv 6 Rom. viii 9 Phil. i 19. 1 Pet. i. 11 Q. What is the last Respect in which our Saviour is here Represented to Us A. His Relation to Vs OVR LORD Eph. iv 5 1 Cor. viii 5 Rev. x. 6 Q. How is Christ OVR Lord A. As he is God together with the Father and as by Him God Created the World so has he the same Original Right of Dominion with him and is Lord of All his Creatures Q. Is there not some Other ground for this Title and which Restrains it in a particular Manner to Mankind A. Yes there is Inasmuch as by his Coming into the World and Dying for Us he Redeemed Us from Death and so became Our Lord by virtue of that Purchase which thereby he made of Us. Q. When did Christ begin in this Respect to be Our Lord A. He entred in part upon this Authority before his Death though not without Respect to his dying for Us As is Evident from his publishing his Gospel abrogating the Law and setting out the Conditions of Life and Death to Mankind Hence before his Death he asserted to himself the Power to forgive Sins Mat. ix 2 6. But the full exercise of his Dominion he entred not upon till after his Resurrection when as himself declared to his Apostles Mat. xxviii 18 All Power in Heaven and Earth was given unto Him See Eph. i. 20 21. Q. How long will Christ continue in this Respect to be Our Lord A. Christ will continue to be Our Lord for Ever and of his Kingdom there shall be no End Luk. i 32 33. But then as the subject Matter of a great part of that Authority which he now exercises over his Church is proper only to the present State of it and will determine at the Day of Judgment so will all the farther exercise of such Authority cease together with it Christ as Mediator must Reign till he has put all his Enemies under his Feet till Sin Death the Devil and all Wicked Men shall be destroy'd and all his Faithful Servants be delivered from the Power of them Psal. cx 1 1 Cor. xv 25 But that being done Christ will deliver up this Authority to God even the Father 1 Cor. xv 24 Nevertheless still as God-Man he will continue to Reign with and over his Saints to all Eternity in Heaven And so make good what Daniel foretold concerning him Dan. vii 14 That his Dominion is an Everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroyed SECT X. Q. WHAT does your Creed teach you farther to Believe concerning our Lord Jesus Christ in the following Articles which Relate to Him A. All such Matters as are necessary to be Known and Believed by Us with Relation to the great Work of our Redemption which was accomplish'd by Him Q. By what means did Christ accomplish the Redemption of Mankind A. By giving up Himself to the Death upon the Cross for Us. 1 Pet. i. 18 19. Q. How could Christ whom you believe to be God die A. He took upon him our Nature He became Man like unto one of Us and being found in fashion as a Man he yielded up himself to Death even the Death of the Cross for Us Phil. ii 7 8. Act. xx 28 Q. After what manner was Christ made Man A. Not by the Conversion of his Divine Nature into the Humane nor by any Confounding of the Two Natures together But by Vniting our Humane Nature to His Divine after a Singular manner and such as cannot be perfectly Express'd by Us. Q. Were then Two distinct Natures the Divine and Humane Vnited together in Christ A. Yes there were And that in such wise as to make the same Jesus Christ by the distinction of the Two Natures in the Vnity of the same Person become truly and really at Once both God and Man Q. How was Christ made Man A. He was Conceived by the Holy Ghost and Born of the Uirgin Mary Q. How could Christ be conceived by the Holy Ghost A. Not by the communication of any part of his Own Substance to Him but as that Blessed Spirit set Nature on Work and took away the need of any Human Concurrence to his Production And as having thus prepared a Body for him of the Substance of the Virgin he breathed into it a most Perfect Reasonable Soul Q. Wherefore was it needful for the Holy Ghost to do this A. Both for the Honour and Purity of our Blessed Saviour That so he might come into the World free from all tincture of Sin And also that by the extraordinariness of His Birth He might fulfil the Prophecies which God had before deliver'd concerning it Q. How was Christ born of the Virgin Mary A. The Substance of his Body was derived from that of the Blessed Virgin He grew in her Womb and at the full time of her Delivery she brought him into the World And upon all these Accounts she was as much his Mother as any Other Woman is Mother of the Child that is born by Her Q. Had our Saviour then a Real Body like unto One of Us A. He had both a Real Humane Body Luke xxiv 39 1 Jo. iv 2 3 and Rational Soul Mat. xxvi 28 Luk. xxiii 46 And was in all things like unto Us only without Sin Heb. ii 17 iv 15 Q. Wherefore do you give the Title of Virgin to the Mother of our Lord A. To testify our belief that
Person and that distinct both from the Father and from Our Lord Jesus Christ. Q. Wherein do the Holy Scriptures speak of this Blessed Spirit as of a Person A. * They give him the Proper Names of a Person God Acts v. 3 4. Lord 2 Cor. iii. 17 The Spirit 1 Sam. xvi 14 Jo. xvi 13 The Comforter Jo. xiv 26 xvi 7 c. * They ascribe to Him the Properties of a Person Vnderstanding 1 Cor. ii 11 Will 1 Cor. xii 11 * They Represent Him as doing Personal Acts He is Sent He Cometh Goeth Heareth Teacheth Jo. xiv 26 xv 26 27. Jo. xvi 7 13 c. Is Tempted Resisted Grieved Eph. iv 30 Speaketh Commandeth Intercedeth Acts x. 19 xiii 2 Rom. viii 26 * They join him with those who are confessedly Persons viz. God the Father and our Lord Jesus Christ. In the Form of Baptism Mat. xxviii 19 In St. Paul's Wish for the Corinthians 2 Cor. xiii 14 In St. John's Catalogue of Witnesses 1 Jo. v. 7 They Oppose him to such Spirits as We All allow to be Persons 1 Sam. xvi 14 * They represent him under Personal Apparitions Mat. iii. 16 Acts ii 3 and by all this undoubtedly assure Us that He is a Person Q. By what Arguments from the Holy Scriptures do you prove that He is a Divine Person A. By the same by which I before shew'd the Son so to be They ascribe to him the Names of God Acts v. 3 4. 2 Cor. iii. 17 The Attributes of God Heb. ix 14 Psal. cxxxix 7 Job xxvi 13 The Honour of God They tell us That He is the Spirit of God 1 Cor. ii 11.17 That a Sin may be immediately committed against Him Mat. xii 31 That his dwelling in Us makes our Bodies the Temples of God 1 Cor. iii. 16 That Christ by being Conceived by him became the Son of God Luke i. 35 They teach us to Baptize in his Name together with those of the Father and Son Mat. xxviii 19 And shew Us even St. Paul himself paying a Religious Invocation to him 1 Thes. iii. 12 13. 2 Thes. iii. 3 c. Q. How do you prove him not only to be a Divine Person but a Person distinct both from the Father and the Son A. He proceedeth from the Father and therefore is not the Father Jo. xv 26 He is sent by the Son and therefore is not the Son Jo. xvi 7 15. He is sent sometimes by the Father in the Name of the Son and sometimes by the Son from the Father and therefore is neither the Father nor the Son Jo. xiv 26 xv 26 Q. But did not you before say that there is but One God And how now do you say that the Father is God the Son is God and the Holy Ghost is God A. That there is but One God the Holy Scriptures plainly declare and even Reason it self confirms it to Us. And yet the Same Scriptures as plainly declare Every One of these Three to be God And the only way we know of Reconciling these Two seemingly contrary Assertions is to say that these Three partake of One and the same Divine Nature communicated from the Father to the Son and from Both to the Holy Ghost And that therefore They together make but One God Q. How can it be possible that Three distinct Persons should so partake of the One Divine Nature or Essence as All together to make but One God A. That is not my Concern to determine This I am sure that if the Scriptures be as We all allow that they are the Word of God what they plainly deliver must be true because it is in effect delivered by God himself who can neither be Himself deceived nor will deceive Me. Now that they deliver both these Propositions to me That the Father is God the Son is God and the Holy Ghost is God And yet that there are not Three Gods but One God I am as sure as I can be of any thing that is spoken or written for my Understanding That therefore both these Assertions are True and Credible I am sure But how or after what manner I am to understand them so as to remove all shew of Contradiction in them this the Holy Scriptures have not Revealed nor do I therefore presume to pronounce any thing more particularly concerning it Q. Why then do you say that they are Three Persons and but One in the Divine Essence A. Because I know not how better to express the Vnity and Distinction of them and they are Terms which the Church has long Received and I see no Reason to depart from them unless I knew of some better and more apt Expressions to Use in their Stead Q. Is there any thing farther needful to be known concerning the Holy Ghost A. Yes there is and that is with Relation to his Office That it is he who Sanctifieth Me and All the Elect People of God Q. How is it that the Holy Ghost does this A. He Regenerates Us at our Baptism Jo. iii. 5 Tit. iii. 5 Gal. v. 15 He Vnites Us unto Christ 1 Cor. xii 12 13. 1 Jo. iii. 24 Co-operates with Us in all our Religious Vndertakings 2 Cor. ix 5 He Illuminates our Vnderstandings Psal. cxix 18 Acts xvi 14 Disposes our Wills Phil. ii 12 Settles us in the Faith of Christ Eph. ii 8 Phil. i. 29 Heb. iv 2 Enables us to fulfil our Duty Rom. viii 14 Gal. v. 16 Helps our Prayers Rom. viii 26 34. 1 Jo. v. 14 Fortifies us against Temptations 1 Cor. x. 13 And Carries us through all the Dangers that either our Own Weakness or the Cunning and Malice of the Devil may raise against Us to draw us away from or hinder Us in Our Duty Phil. i. 6 1 Cor. i.8 2 Cor. i. 22 Eph. iv 30 Q. Will the Holy Ghost alone do all this for Us A. No but we must Use our Own Endeavour if ever we mean to be assisted by him It is by the Grace of the Holy Spirit alone that we are Able to do those things which God and our Duty Require of Us. But that Grace is not to exclude but to assist and perfect our Own Endeavours and to enable us thereby to do that which without it we should never have been able to have done Phil. ii 12 Work out your own Salvation with Fear and Trembling For it is God which Worketh in you both to Will and to Do of his Good Pleasure Q. By what means may we obtain this Help of the Holy Spirit A. By fervent Prayer to God for his Grace Luke xi 9 and by a diligent Care to use that Portion of it whatever it be which God hath given Us to his Honour and Service Mat. xiii 12 xxv 29 And upon our doing of which not only that Grace which we have already shall be sure to be continued to Us but greater Degrees shall be added to it 2 Pet. iii. 18 Q. Are these the only Ends
to be truly Catholick Christians And also holds Communion with all such Churches as profess the same Faith and as far forth as they do so Q. What is your Opinion of the Church of Rome in this particular A. That she is both Schismatical and Heretical Schismatical in cutting off all Others from her Communion who will not profess her Errors and submit to her Vsurp'd Authority Heretical in professing such Doctrines as quite destroy the Foundations of Christianity and are inconsistent with that Truth which yet she pretends to maintain Q. In what Respect do you believe the Catholick Church to be Holy A. As both the * End of Christ in Gathering of it the * Rules he has given to it the * Promises he has made it * It s Sacraments * Ministry all its * Ordinances were design'd to make it Holy But especially as * All Those who are indeed the Faithful Members of it are actually Sanctify'd by the Grace of the Holy Spirit And so are truly though imperfectly Holy now and shall be made altogether Holy and without Spot hereafter Eph. 5.25 SECT XVII Q. WHat is the first Duty or Privilege belonging to those who are Members of Christ's Church A. The Communion of Saints Q. What do you mean by Saints A. Though the Word in our Language be more Restrain'd yet in that in which this Creed was composed it may indifferently denote either Holy Persons or Holy Things And this Article may very well be extended to both of Them Q. Whom do you mean by Holy Persons A. Though all Christians in General are so called in Scripture and we are Charitably to presume that All such are Holy Persons Yet by Saints we are most properly to understand such as answer the End of their Calling by a Lively Faith and a Holy Conversation in which Two the Gospel-Saintship seems to consist Q. With Whom and in what Things do you believe such Persons to have Communion A. I believe that all the true Members of Christ's Church have a Right of Fellowship or Communion with God the Father and our Lord Jesus Christ as they are Received into Covenant by the One through the Death and Passion of the Other I believe that they have a Fellowship with the Holy Ghost by his Dwelling in Them and Sanctifying of Them I believe that they have Fellowship with the Holy Angels who both Minister unto them in their Exigencies and have a most tender affectionate Concern for Them I believe that they all have a Fellowship with One Another as * Members of the same mystical Body of Christ * Professors of the same Faith * Heirs of the same Promises * Guided by the same Spirit and * Governed by the same Laws And I believe that they ought as living Members * to have a Fellowship of Love and Charity also towards Each Other And Lastly I believe that they have a Right of Communicating in all the Ordinances of the Gospel In the Prayers of the Church in the Ministry of the Word and Sacraments and whatsoever else hath been ordain'd by Christ or establish'd in the Church for the common Good and Benefit of all the Members of it Q. Do you not by this Account of the present Article utterly shut out those from any part in it who yet are most commonly called Saints I mean Such as have departed this Life in the Fear of God and the Faith of Jesus Christ A. No by no means I believe them to partake in this Communion also as they are still living Members of Christ's Holy Catholick Church And therefore I believe that They have a Fellowship no less than We with God and Christ. That they are Sanctified by the same Spirit Are Visited by the Holy Angels Have some kind of Fellowship with One Another and with Vs also however separated by Death from Us. Q. Wherein do you suppose their Fellowship with Us to consist A. I look upon the Case to be much the same with Us as it is with Members of the same Civil Society upon Earth when they are in a foreign Country far distant from One Another * We are Members of the same Church * Vnited to the same Head * Sanctified by the same Spirit * Heirs of the same Promises * Shall in a little time be in the same Place and State and when the End of the World comes * we shall All be translated to the same Glory and Happiness in God's Heavenly Kingdom Q. To what Offices of Communion does this Belief oblige Us at present towards Each Other A. To the Members of Christ's Church still Living it obliges Us to Love and Charity to mutual Prayers for and Help of Each other in all such Things as may promote the Salvation of Us all How the Saints departed maintain Communion with Us We cannot tell Probable it is that they do in general pray for us as it is certain they wish well to Us. But for our selves who are yet here on Earth we must Bless God for the Grace he was pleased to bestow upon Them and by which they were delivered from the Sins and Temptations of this Evil World and enabled Faithfully to serve him unto the End We must set before Us their Examples and Imitate their Vertues We must account of them as Living Members of Christ's Body and be not only Ready but Desirous to Go to them whenever it shall please God to call for Us. We must take care decently to dispose of their Bodies and faithfully to fulfil as much as in Us lies what they have left in trust with Us to be done for Them after their departure Q. What think you of that Honour which is paid to Them in the Church of Rome A. It is not only Vain and without all Warrant from God's Word but is indeed Superstitious and Idolatrous To Pray to any Creature and He at a vast Distance from Vs In the House of God with all the Outward Marks of Adoration nay and oftentimes in the same Words and in the same Breath that We pray to God and that lastly with a Confidence that the Person so pray'd to can Hear our Prayers and Answer our Desires being evidently to Give to the Creature the Honour due to the Creator which cannot be done without the Peril of Idolatry SECT XVIII Q. WHat is the next Privilege which you believe does of Right belong to those who are the Members of Christ's Church A. The Forgiveness of Sins Q. What is Sin A. It is the Transgression of God's Law 1 Jo. iii. 4 Whether by our Omitting to do what that Required us to have done Or by Our doing any Thing contrary to its Commands Q. What mean you by the Law of God A. The Will of God howsoever made known to Us whether by the Light of our Own Consciences or by the Declarations of his Word especially that which is deliver'd to us in the Books of the New Testament Q. How does God
have had Regard unto it when he commanded Moses to prepare Two Tables for Them On the One of which were to be Engraven Those which concern our Duty towards God on the Other Those which contain our Duty toward our Neighbour Exod. xxxi 18 xxxii 19 xxxiv 1.4.28 Q. How many Commandments does each of these Tables comprehend A. As to the Commandments themselves it is not doubted by Any but that Those of the First Table end with that which Concerns the Sabbath and that the Second begins with that which Requires Us to Honour our Father and our Mother But in Dividing the Commandments of Each Table there is a difference between Vs and Those of the Church of Rome For they join the Two First into One and then to complete the number of Ten divide the Last into Two And so assign not as we do Four to One Table and Six to the Other but Three to the First Table and Seven to the Second Q. Is it a Matter of Any Moment How each Precept is divided so long as All are Retained A. In its self it is not But as the Design of this New Division was to enable them thereby to drop the Second Commandment against their Image-Worship altogether and which accordingly from thenceforth they did oftentimes Omit in their Common Books of Devotion so it is certainly of Great Moment to be taken Notice of Now the First and Second Commandments have apparently a Different Prospect and were design'd to Prohibit Two very different Things But the Last Commandment solely Respects the Sin of Coveting And if the difference of the Instances which are Given in it the better to clear and inforce the Observance of it be sufficient to make a Several Command according to the Distinction of them They may as well divide it into Six or indeed into Six hundred Commands as into Two For at this Rate Thou shalt not Covet thy Neighbour's House will be One Thou shalt not Covet thy Neigbour's Wife Another Nor his Man-Servant will be a Third Nor his Maid-Servant a Fourth Nor his Ox a Fifth Nor his Ass a Sixth Nor any Thing that is his a Hundred more in One General Expression Q. But is there not One Great Branch of Our Duty here wanting namely Our Duty towards our Selves A. There is not For all those Duties which we so call have a manifest Regard more or less to our Duty to God and our Neighbour and may be comprised under the Offices relating to Them At least since there is no Duty of this kind but what is Required by God of Us the better to fit us for his Service and Acceptance it must be confess'd that the First Commandment alone will take in whatsoever of this Nature may seem wanting in the Whole Q. Is there any other Division of these Commands that may be fit to be taken Notice of before we proceed to the particular Consideration of Them A. There is yet One namely That of these Commandments some are Positive and declare what we are to Do as the Fourth Commandment of the First Table the Fifth in the Second Others are Negative and shew Us what we are to Avoid As all the Others of Both Tables Q. What do you Observe from this Distinction A. A Great Difference with Respect to our Obligation to Obedience For 1 st The positive Commands though they are always in force and therefore Oblige all who have any Concern with them and so long as they are under the Power of them yet they do not extend to All Persons nor Oblige at All Times As for Example To Honour our Father and Mother is a Duty of Eternal Obligation But then many there are Who have no Father nor Mother and therefore neither can They lie under any Obligation to Honour Them Again To Observe the Sabbath Day to keep it Holy is a Command that never Ceases to Oblige But yet should a Man be made a Prisoner or a Slave in a Pagan or Other Country where he had no Means nor Opportunity to Observe it whilst he lay under those Circumstances he would not be Guilty of any Sin by not Observing of it But now the Negative Commands not only Oblige always but all Persons at all Times and in all Circumstances And therefore to Worship any other God besides the Lord To make any Graven Image to bow down before it and worship it To take God's Name in Vain These and the like Prohibitions oblige Men to a constant uninterrupted Observance of them be their Circumstances or Conditions of Life what they will Nor can it at any Time or upon any Occasion be lawful for any Man To worship another God To make a Graven Image to worship it To take God's Name in Vain and the like Q. Have you any thing farther to Observe from this Division A. This only that these Two kinds mutually Include one Another So that when God commands any Duty to be perform'd we are to understand that he does by the very same Command forbid whatsoever is contrary thereunto to be done by Us. And again when he forbids any thing to be done he does thereby Require Us to fulfil the Opposite Duty imply'd as well as to avoid the Sin which is expresly taken Notice of To clear my meaning in an Instance of Each Kind God commands us in the Fourth Commandment to keep holy the Sabbath-Day and that by Sanctifying of it to a Religious Rest And by the same Commandment he forbids Us to do any servile Work upon it or any thing whereby this Day may be unhallow'd or profaned by Us. And this would have been understood by the Other part of the Command though God had not expresly taken notice of it In like manner When in the Sixth Commandment God forbids us to Commit Murder we are to understand that we are not only prohibited thereby to stab or poison our Neighbour but are Required to do what in Us lies to Cherish and Preserve his Life To help him if he be assaulted by Another to feed and cloath him as far as we are able and to prevent according to Our Ability whatsoever may bring him in danger of losing of it Q. Are there any Other General Rules that may be of Use to us in the Vnderstanding of the Commandments here proposed to Us A. There are Several such Rules but those of most consequence seem to be these Four First That in every Commandment the General thing Express'd comprehends under it all such Particulars as either directly depend upon it or may Fairly and Reasonably be Reduced to it Thus the Seventh Commandment though in express Terms it Forbids only the Sin of Adultery yet under that General is to be extended to all manner of Fornication Vncleanness Lasciviousness not only to all unchast Actions but to all wanton Words Thoughts Desires To all immodest Behaviour and indecent Attire To whatsoever in short may intrench upon that Gravity and Reservedness which our Religion Requires of
Us or may be apt to tempt Us to such Sins as are here forbidden Such as high and full Diet soft Cloathing the Company 〈◊〉 Younger especially of wanton Women from all which we must abstain by vertue of this Commandment As also from all Places of Danger such as Play-houses Balls Dancings Musick-meetings and the like Q. What is the next General Rule to be Observed in the Interpreting of these Commandments A. That where any Duty is Required or Sin is Forbidden we are to Reckon our selves obliged thereby to Vse all such Means as may Enable Vs to Fulfil the One and to Avoid the Other Thus because in the Eighth Commandment we are Required not to Steal therefore in order to our more constant and ready Avoiding of it we must account our selves obliged not only to watch our Actions that we do not in any Thing defraud our Neighbour but moreover must do what in us lies to keep our selves out of such Circumstances as may be likely to tempt us thereunto We are therefore by vertue of this Commandment Required to Work for the supply of our Own Needs and of the Wants of those who depend upon Us. We are to live Soberly and Frugally free from Vice and all Extravagance We are to avoid all Lewdness Gaming and the like Occasions of Excess To abstain from all Idle Dissolute and Dishonest Conversation and Acquaintance and from whatsoever else may be apt to tempt us to or engage Us in the Sin which is here forbidden to Us. Q. What is the Third Rule to be Observed for the better Understanding of these Commandments A. That the last Commandment is to be look'd upon by Vs not so much as a Single Commandment as a General Caution Given to Vs with Relation to most of the Duties of the Second Table which ought to be Govern'd and Influenced by it Thus because we must not steal from or defraud our Neighbour of his Goods neither must we Covet them Because we must not commit Adultery neither must we Lust. Because we must do no Murder neither must we desire the hurt or death of our Neighbour For this is the first spring of Evil in our Hearts and by stopping of which we shall the most effectually Arm our selves against the Commission of it Q. What is the last General Rule to be observed for the better Interpretation of God's Commandments A. That wheresoever we are Prohibited to Do any thing our Selves as Sinful there we are to take Care that we be not Partakers of Other Mens Guilt who do Commit what was so prohibited By Advising Assisting Encouraging or Otherwise Aiding and Abetting them in it Nay we must not so much as Give any Countenance to the Evil which they do by making Excuses for and extenuating their Guilt by hiding or concealing of it least by so doing we make our selves accessary to it and contract to our selves a stain by it SECT XXIII Q. YOu said that the First Table contain'd those Commandments which concern our Duty towards God What is the first of These A. Thou shalt have none Other Gods but Me. Q. Is this all that belongs to this Commandment A. Yes it is Q. What then do you account that which goes immediately before it and was also deliver'd by God Himself namely I am the LORD thy God which brought thee out of the Land of Egypt out of the House of Bondage A. It is a General Preface or Introduction to the Commandments and represents to us the Two great Grounds or Motives on which God Required the Jews to Obey those Commandments which He was about to deliver to them namely First That He was the Lord their God And Secondly That He had brought them out of the Land of Egypt out of the House of Bondage Deut. i. 30 vi 21 xxvi 8 Judg. ii 1 Q. Do these Reasons extend to Us Christians A. They do and that no less if not more than they did to the Jews For we are the Spiritual Israel and Heirs of the Promises He is the LORD our God by a more Excellent Covenant than He was theirs He has brought Us out of that Slavery of which the Jews Egyptian Bondage was but a Type And has prepared for Us an Inheritance in Heaven in comparison of which their Land of Canaan is nothing to be accounted of Q. What is the full Import of the first Commandment A. * That we should have the LORD for our God and * that we should have no Other besides Him Q. What is it to have the LORD for our God A. It is to Think of Him and to Worship Him as God Q. How ought we to Think of God A. As of an Eternal and All-Perfect Being the Maker and Preserver of All things And Our most Gracious and Merciful Father in and through his Son Jesus Christ our Lord. Q. How ought we to Worship God A. With all the Powers and Faculties both of our Souls and Bodies In Publick and in Private According to all that in his Holy Gospel he has required or by the Force of our Own natural Reason directed Us to do Q. What are the main Things wherein we are to express our Duty towards God A. It is almost impossible to Recount them But in general it is our Duty to Believe in Him to Fear Him to Love Him with all our Heart with all our Mind with all our Soul and with all our Strength To Worship Him to Give him Thanks to put our whole Trust in Him to Call upon Him to Honour his Holy Name and his Word and to Serve him truly all the Days of our Life Q. What are the chief Offences that may be Committed against this Part of the first Commandment A. They are chiefly these First Atheism and Infidelity whether it be Speculative or Practical that is to say whether Men do Really believe that there is no God or live so as if they did without either any due Worship of Him or Regard to Him Next to these all Vnworthy Opinions of God or Blasphemous Thoughts or Speeches against Him Such are the Thoughts and Speeches of Those who not only deny the Doctrine of the Trinity but make it their Business to Expose and Ridicule the Belief of it And lastly Such are all the Heinous but especially the Habitual Sins which Men fall into and the consequence of which plainly shews either that they do not in Good Earnest believe the LORD to be their God or that they are yet to consider what that Belief requires of Them Q. What is the Other thing proposed to Us in this Commandment A. Not to have any Other besides the LORD for our God Q. Is there any Other God besides the LORD A. No there is not nor does this Commandment at all Suppose that there is But when these Commandments were delivered the World generally believed in and worshipped Other Gods besides the LORD who was almost utterly
an Evil Person or an Evil Thing In the former it may Respect all Wicked Men but especially the Wicked One the Tempter In the latter not so much the Evil of Sin its self as the Evil of Temptation to which is seems most properly to Refer Q. What then is the full Import of this Petition A. I therein desire that God would neither Try me himself beyond my Strength nor suffer the Devil the World or my Own Flesh to do it That if it be his Will I may not be exposed to any Great Temptations at all But if for any Ends of his Wise Providence He shall think fit to suffer me to be Tempted that then He would be pleased Graciously to strengthen and support me in my Temptations and Carry me with Innocence and Integrity through them and not suffer me to be led into Sin by Them SECT XLI Q. WHAT does the last Part of this Prayer consist of A. A Doxology or Conclusion For thine is the Kingdom and the Power and the Glory for Ever and Ever Amen Q. What do you mean by a Doxology A. A Form of giving Glory and Praise and Honour to God Q. Why was this Doxology here added by our Saviour A. To shew Us that all the Religious Service we pay to God whether we Pray Confess Give Thanks or whatever we do still we ought to design it All to his Glory It was also added to keep up in our Minds a due Sense of the Reason we have both to Pray to God for all the things we have before consider'd and to expect a suitable Return of them at his hands Q. How does this Doxology shew that we ought to Ask these Things of God A. Very plainly For because God is King of all the World therefore he ought to be apply'd to by all his Creatures Because his is the Power He is able both to hear and answer our Requests and therefore of him it is most fit to desire whatsoever we stand in Need of Because his is the Glory of all our Religious Invocation 't is a Worship that peculiarly belongs to God as distinguish'd from the Creature therefore to him only ought we to make our Prayers and not to any Other Q. How does this Doxology encourage us to Hope that we shall Receive what we Ask of God A. Because we do hereby profess to believe that he can Grant what we desire and the things we ask are so much for his Own Glory as well as Our Advantage that we ought not to doubt but that We shall Receive them from Him Q. After what manner do we acknowledge these Excellencies to be in God A. In a super-eminent manner beyond what they Are or Can be in any One besides Others may have Authority but as derived from him who only is the Supreme King over all the Earth Others may have Power but God only is Almighty Others may have Glory a Majesty suitable to their Station and Character in the World But to God only belongs the Excellency of Divine Honour and Worship To him only is Prayer and Religious Invocation to be made He only is either capable of it or can pretend any Right to it Q. Why do you to this Doxology add for Ever and Ever A. To shew that these Divine Perfections and Prerogatives did always belong to God and will always continue to belong in this singular manner to Him Q. What does Amen import A. It is a Word of Wish and Approbation and denotes our Assent to that to which it is subjoin'd with an Earnest Desire of its accomplishment So that putting its several Significations together it is as much as if we should say God of his Goodness Grant what I have here pray'd for and so I trust he will do of his Mercy towards me through Jesus Christ our Saviour SECT XLII Q. WHAT is the Other Means appointed by God for the Conveyance of his Grace to Us and to confirm to Us his Promises in Christ Jesus A. The worthy participation of the Holy Sacraments Q. What mean you by this Word Sacrament A. I mean an Outward and Uisible Sign of an Inward and Spiritual Grace given unto Us and Ordained by Christ Himself as a Means whereby we receive the same and a Pledge to assure Us thereof Q How many such Sacraments hath Christ Ordained in his Church A. Two only as generally Necessary to Salvation that is to say Baptism and the Supper of the LORD Q. How does it appear that these two are properly Sacraments A. Because the whole Nature of a Sacrament as before described does belong to them For 1st There is in both these an Outward and Visible Sign viz. Water in Baptism Bread and Wine in the Lord's Supper 2dly There is an Inward and Spiritual Grace both signified and conveyed by these Signs The Washing of Regeneration Tit. iii. 5 by the One the Body and Blood of Christ by the Other 1 Cor. x. 16 3dly There is for both a Divine Institution For Baptism Mat. xxviii 19 Go ye and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost For the Lord's Supper Luk. xxii 19 This do in Remembrance of Me. See 1 Cor. xi 24 25. 4thly They were both Ordain'd as a Means whereby to Convey their several Graces to Us and as a Pledge to assure Vs of them Baptism to Regenerate Us Jo. iii. 5 Tit. iii. 5 The Lord's Supper to communicate to Us the Body and Blood of Christ 1 Cor. x. 16 For which Reason lastly they are Generally necessary to Salvation All Christians have a Right to them nor may Any without hazard of missing of these Graces refuse to Use them who have the Opportunity of being made Partakers of them Jo. iii. 5 Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of Heaven 1 Cor. xi 24 This do in Remembrance of Me. Q. Are these All the Sacraments that any Christians Receive as establish'd by Christ A. The Church of Rome to these adds five more tho' They cannot say that they are all of Christ's Institution viz. Confirmation Penance Extreme-Vnction Orders and Matrimony Q. How does it appear that these are not truly Sacraments A. Because not One of them hath ALL the Conditions Required to make a Sacrament and the most part have hardly Any of Them CONFIRMATION is we confess an Apostolical Ceremony As such it is still Retain'd and Practised by Us. But then it is at most but an Apostolical Ceremony Christ neither Ordain'd any such Sign nor made it either the Seal or Means of conveying any Spiritual Grace to Us. PENANCE if Publick is confessedly a part of Church-Discipline If Private is only the Application of the Power of the Keys to a particular Person for his Comfort and Correction It has neither any Outward Sign instituted by Christ nor any inward Grace
particularly annex'd to it Indeed if a true Penitent Receive Absolution from his Minister God Ratifies the Sentence and forgives the Sin But so God would have done had neither any Confession been made to or Absolution Received from Him And that the Sin is forgiven is Owing to the Mercy of God upon the Repentance of the Sinner and not to be ascribed to the Priest's Sentence In EXTREME VNCTION there is an Outward Sign but neither of Christ's nor his Apostles Institution They anointed Sick Persons for the Recovery of their Bodily Health and in certain Cases advised the Elders of the Church to be sent for to do likewise But as to any Spiritual Effects they neither used any such Sign themselves nor Recommended it to Others Nor is there any the least Ground on which to expect any such benefit from the Use of it MATRIMONY is a Holy State ordain'd by God and highly to be accounted of by All Men. But it neither confers any Grace where it is not nor Encreases it where it is And therefore is not to be look'd upon as a true and proper Sacrament ORDINATION is also a Divine Institution By the Administration of it Authority is Given to those Who partake of it to minister in Holy Things which otherwise it would not have been lawful for them to do We do not at all doubt but that the Grace of God accompanies this Ordinance and the Discharge of those Ministries which are perform'd in consequence of it But then this Grace is only the Blessing of God upon a particular Employ not such a Grace as is necessary to the making of a Sacrament And it is given to such Persons rather for the Benefit of Others than for the furtherance of their Own Salvation Q. How many Parts are there in a Sacrament A. Two the Outward and Uisible Sign and the Inward and Spiritual Grace SECT XLIII Q. WHat is the First Sacrament of the New Testament A. It is Baptism Q. What is Baptism A. It is the Sacrament of our New and Spiritual Birth Jo. iii. 4 the Seal of our Adoption Rom. iv 11 and the Solemn Means of our Admission into the Communion of the Christian Church Acts ii 41 Col. ii 11 12. By the Outward Washing whereof our Inward Washing from our Sins by the Blood and Spirit of Christ is both clearly exhibited and certainly sealed to Us. Rom. iv 11 Acts ii 38.39 Heb ix 14 Tit. iii. 5 Q. How is Baptism perform'd A. By dipping in pouring on of or sprinkling with Water in the Name of the Father and of the Son and of the Holy Ghost Q. In which of these was this Sacrament administred at the Beginning A. To Aged and Healthful Persons in that Hot Country in which our Saviour lived it was for the most part administred by dipping or plunging the Person who was Baptized into the Water According to the common Ceremony among the Jews of Receiving Proselytes with the very same Ceremony and from which our Saviour seems to have taken Occasion to institute this Sacrament Q. Were any Baptized otherwise at the Beginning A. It cannot be doubted but that as All who Embraced the Gospel were Baptized so many of these could not be dipped in Water Such were very Old and Sick Persons and it may be All at the first when Three and Five Thousand at a time believed and were baptized very likely in a private House Acts ii 41 Acts iv 4 where it would have been very difficult to have had Water enough and endless to have dipped them all Q. What are the Necessary Parts of this Sacrament A. Water and the Word The One to Represent our Spiritual Washing and Cleansing by the Blood of Christ the Other to declare the Faith into which we are Baptized and by which we hope to be saved namely of God the Father the Son and the Holy Ghost Q. How came the Custom of Dipping to be so universally left off in the Church A. Chiefly upon the ground of Charity because when the Gospel became every where Received and the Persons to be Baptized were the Children of believing Parents many of which in these Cold Countries and for a Great Part of the Year could not be dipped in Water without the hazard of their Lives it was necessary either to Sprinkle them only with Water or not to Baptize them at all Q. What Ground had the Church to admit of Sprinkling as sufficient to answer the Design of this Sacrament A. The Example of the Purifications under the Law which were made as well by Sprinklings as Washings Heb. ix 13 19. The Application of this made by St. Paul to the Spiritual Cleansing of us from our Sins Heb. x. 22 24. And by St. Peter to the same Purpose 1 Pet. i. 2 The Analogy between the Sprinkling of the Water in Baptism and that Sprinkling of the Blood of Christ by which we are Cleansed from our Sins All these as they left a sufficient Latitude to the Church to administer this Sacrament in any of these Ways so the Law of Charity Required that the Church should make Choice of Sprinkling rather than of a total Immersion and we cannot doubt but that the God of Charity does approve of it Mat. ix 13 SECT XLIV YOU said that in Every Sacrament there were Two Parts an Outward and Visible Sign and an Inward and Spiritual Grace Tell me therefore Q. What is the Outward Uisible Sign or Form in Baptism A. Water wherein the Person is Baptized in the Name of the Father and of the Son and of the Holy Ghost Q. Is this Element so necessary a part of this Sacrament that the Church may in no Case depart from it A. It is of Divine Institution and was designed to denote our Spiritual Cleansing by Christ's Blood That as our Bodies are wash'd with and cleansed from their Pollutions by Water so are our Souls purified from Sin by the Blood of Christ And for both these Reasons it is a Necessary and Immutable Part of this Holy Sacrament Q. Is the Form of Baptism necessary to the Administration of this Sacrament A. It is Necessary nor can this Sacrament be duly administred by any Other Q. Was no Other Form ever used in the Apostle's Times A. It is indeed said of Some in those Times who had been Jewish Converts or had Received John's Baptism that they were Baptized in the Name of the Lord Jesus But this does not hinder but that they may have been Baptized as no doubt they were in the Words appointed by Christ for that purpose All it implies is that they were Baptized into the Faith and Gospel of Christ as by comparing the Passages of Scripture together it will Evidently appear See Act. viii 16 x. 48 xix 5 Rom. vi 3 Gal. iii. 7 Q. Are then the Words appointed by Christ so necessary that to Use any Other will destroy the Efficacy of this Sacrament A. That I dot say For as
Persons of all Countries are to be Baptized so no doubt but the Form of Words may be translated into the Language of Every Country and Baptism be effectually administred so long as the Sense is preserved That which we insist upon is that every Person who is Baptized ought to be Baptized in the Name as well as to profess the Faith of the Father Son and Holy Ghost Q. What is the Inward or Spiritual Grace of this Sacrament A. A Death unto Sin and a New-birth unto Righteousness for heing by Nature born in Sin and the Children of Wrath we are hereby made the Children of Grace Q. Are all Men by Nature born in Sin A. They are ever since that by the Transgression of our First Parents Sin entred into the World Nor was ever any Exempt from this unhappy State but he only who knew no Sin the Lord Christ Jesus Q. Are all Men by Nature Children of Wrath A. Being born in Sin they must of necessity be also Children of Wrath Seeing All Sin is both hateful to God and worthy of his Punishment Q. Have the Children of Believing Parents in this Case no Privilege above Others A. Yes they have For being descended from those who are Members of Christ's Church they are born within the Covenant are the Heirs of God's Promises and have a Right to Baptism as the Children of the Jews had to Circumcision And therefore should they chance to Die before they have Received it yet this being no Fault of theirs we piously believe that it shall be no barr to their Pretensions but that they shall nevertheless be saved by the Merits of Jesus Christ. Q. How are those who are Baptized made thereby Children of Grace A. As by Baptism they are taken into Covenant with God are Regenerated by the Holy Spirit and Wash'd from their Sins by the Blood of Christ So that should they Die before they commit any Actual Sin we are assured by God's Word that they shall certainly be Saved Q. Are all who are Baptized made Partakers of these Benefits A. They are all thereby put into a State of Salvation and become Children of Grace But those only continue in this State and hold fast their Right to these Benefits who take care to Live according to the Gospel of Christ and to fulfil those Promises which either Themselves made or which were by Others made in their Name and on their Behalf at their Baptism SECT XLV Q. WHat is required of Persons to be Baptized A. Repentance whereby they forsake Sin and Faith whereby they stedfastly Believe the Promises of God made to them in that Sacrament Q. What Repentance is required to prepare any Person for Baptism A. The same which is Required to qualify a Man for God's Forgiveness after Baptism For Baptism if duly Received washes away all Sin And therefore no One can worthily come to it who does not heartily Repent of all his Sins and firmly Resolve never more to Return to any Act. ii 38 41. iii. 18 viii 37 Q. What is the Faith which Every One ought to bring to this Sacrament A. A firm Belief of the Truth of the whole Christian Religion but more especially of all those Articles of it which he solemnly at his Baptism is to profess his Belief of to the Church Act. viii 37 Q. If such a Repentance and such a Faith be Required of all who are Baptized How come Infants to be Baptized who by reason of their tender Age cannot perform either of Them A. Because they promise them Both by their Sureties which Promise when they come to Age themselves are bound to Perform Q. Are not Actual Faith and Repentance required of those who are to be Baptized A. Yes if they be Persons capable of it Otherwise it is sufficient that they be Obliged to Believe and Repent as soon as they shall be Capable of so doing Q. How can any One Promise this for Another A. Upon a Supposition of Charity That as Children are born of Christian Parents and under a Security of being bred up to a Sense of their Duty and the Knowledge of the true Religion and of the infinite Obligations that lie upon them to Repent and Believe So they will take care by God's help so to order both their Faith and Manners as their Interest as well as Duty Requires them to do Q. But what if they should not fulfil what has been promised in their Names A. In that Case the Covenant made on their behalf will be Void And so by not fulfilling what was promised for them they will lose all those Blessings which God would Otherwise have been obliged to bestow upon Them Q. Would it not be more Reasonable to tarry till Persons are Grown up and so in a Condition to make the Covenant themselves before they were permitted to be Baptized A. We are not to consider what we think best but what God has directed Us to do Now God expresly order'd the Children of the Jews to be admitted into Covenant with Him at Eight Days Old Into the Place of Circumcision Baptism has succeeded as the Gospel has into the Place of the Law There is therefore the same Reason why our Children should from the Beginning be admitted into the Christian as why the Jews Children should have been entred into the Legal Covenant Our Infants are as capable of Covenanting as theirs were And if God thought fit to Receive them and did not Account the Incapacity which their Age put them under any bar to hinder them from Circumcision neither ought we to think the same Defect any sufficient Obstacle to keep our Infants from being Baptized SECT XLVI Q. WHat is the Other Sacrament of the New Testament A. The Sacrament of the Lord's Supper Q. Why do you call it the Lord's Supper A. Because it was both Instituted by our Lord at Supper and was designed to succeed into the Place of the Paschal Supper among the Jews Q. Ought this Sacrament to be administred only at the Time of Supper A. That is not necessary any more than that we should be Obliged to Eat our Own Supper before it that we should Celebrate it only Once a Year in an Vpper Room in an Eating Posture and the like Our Saviour took that Occasion and that Season for the Institution of it but he did not intend thereby to Oblige Us to Celebrate it in all the exact Circumstances of Time Place Posture c. that occurr'd in his Own Administration of it Q. Why was the Sacrament of the Lord's Supper ordain'd A. For the continual Remembrance of the Sacrifice of the Death of Christ and of the Benefits which we receive thereby Q. What do you mean by a Continual Remembrance A. A Remembrance that is not to determine after a certain Time as the Paschal Supper did but is to continue to be kept up by this Holy Sacrament to the very End of the World Q. Is
Yet I trust that by the Grace of God I shall always from my heart detest and abhor them And so order my Life and Actions as not to be drawn into any evil Courses by them nor even into the actual Commission of any very great and voluntary Sins Q. What mean you by the Devil A. It is the common name given in Scripture to those wicked Spirits who having rebelled against God and being thereupon justly cast off from that Glorious State in which they were created by him do make it their constant Business and Endeavour to draw as many of us as they can into the same Rebellion and thereby into the same State of Misery with themselves 1 Pet. v. 8 Be sober be vigilant because your Adversary the Devil as a roaring Lion walketh about seeking whom he may devour Q. What are the Works of the Devil which together with him you at your Baptism promised to Renounce A. All manner of Sin But chiefly I comprehend under this first Rank those Sins which either more immediately relate to him or proceed from his Suggestions such as Pride Malice Envy Revenge Murder Lying and above all Witch-craft and Idolatry Q. What is the next Enemy which at your Baptism you promised to Renounce A. This Wicked World with all the Pomps and Uanitiy of it Q. How is it that you call the World the Work of God's Hands a Wicked World A. Not that it is in its self so but only to shew how far and in what respect I am to Renounce it namely in all such cases in which it would draw me into any Wickedness for the sake of any thing which I desire or enjoy in it Gal. 1.4 Christ gave himself for our Sins that he might deliver us from this present Evil World 1 John ii 15 Love not the World neither the things that are in the World If any Man Love the World the Love of the Father is not in him Q. What do you mean by the Pomps and Vanity of this Wicked World A. They do most properly denote the vain shew and magnificence of such as are Great and Rich in it But do withal comprehend the Riches themselves which minister to these Vanities together with the Covetousness Injustice Oppression and whatsoever other Sins of the like kind Men commit for the support of their Vanity and to obtain such things as minister only to the Pomp and Pride of Life Q. What is the Third Enemy which your Religion engages you to Renounce A. The Sinful Lusts of the Flesh. Q. What mean you by the Word Flesh A. I mean that Natural Corruption which dwells in our Flesh and through which we are continually apt either to be led into Sin or to be hindered in our Duty Rom. vii 18.23 For I know that in me that is in my Flesh dwelleth no good thing Rom. viii 13 Therefore we are Debtors not to the Flesh to live after the Flesh for if ye live after the Flesh ye shall die but if ye through the Spirit do mortifie the deeds of the Body ye shall live See Gal. v. 16 17. Q. What do you understand by the Sinful Lusts of the Flesh A. Those inordinate Desires and Inclinations which proceed from this Principle and dispose us to those Sins which are in a peculiar manner called in Scripture The Works of the Flesh See Gal. v. 19 Rom. viii 13 Coloss. iii. 5 1 Joh. ii 16 Q. What was the Second thing which your Godfathers and Godmothers promised for you at your Baptism A. That I should believe all the Articles of the Christian Faith Q. Where are those Articles to be met with A. They are only to be found in and believed upon the Authority of God's Word Yet have been collected into that short Summary of our Faith which is commonly called The Apostles Creed Q. What was the Third thing which your Godfathers and Godmothers promised in your Name at your Baptism A. That I should keep God's Holy Will and Commandments and walk in the same all the days of my Life Q. Has there been any such Summary Collection made of God's Commandments as you say there has been of the Principal Articles of your Christian Faith A. Yes there hath and that by God himself in those Ten Commandments which God deliver'd to the Jews heretofore Exod. xx and which continue no less to oblige us now Mat. v. 17 c. Q. Dost thou not think that thou art bound c. A. Yes verily and by God's help so I will c. Q. Upon what grounds do you think your self obliged to make good what your Godfathers and Godmothers promised for you at your Baptism A. Upon many accounts but chiefly because what was then transacted was not only done in my Name but for my Benefit and Advantage And I must resolve to fulfil what they promised for me or I shall not receive the Blessings which in consideration thereof God was pleased to make over to me Besides that they promised nothing on my behalf but what it would otherwise have been my Duty as well as Interest to have fulfill'd Q. By what means do you hope you shall be Able to fulfil what they promised for you A. By the Grace of God which I am assured shall not be wanting to me if I do but heartily pray to God for it and take care to use it as I ought to do Luke xi 13 If ye being Evil know how to give Good Gifts unto your Children how much more shall your Heavenly Father give the Holy Spirit to them that ask him Q. How are you assured of God's Grace to enable you to Believe and to Do what he requires of you A. Inasmuch as by my Baptism I was put into a State of Salvation which I could not have been were I not thereby secure of whatsoever is needful on God's part to be bestow'd upon me in order to my attaining of Salvation through Jesus Christ our Saviour Rom. i. 16 The Gospel of Christ is the Power of God unto Salvation to every one that Believeth Phil. ii 13 14. Work out your own Salvation with Fear and Trembling For it is God which worketh in you both to Will and to Do of his Good Pleasure Q. How came you to be called unto such a Blessed State as this A. Only by the Mercy of God and thro' the Merits of Jesus Christ our Saviour and therefore I do most heartily thank our Heavenly Father that He has called me to this State of Salvation through Jesus Christ our Saviour Q. Do you think that you shall be able still to go on and persevere in this State A. It is my earnest desire and purpose so to do and I trust that by the Grace of God I shall do so For which Cause I will never cease to pray unto him for the continuance of his Grace that so I may be found Faithful and Sincere in my Duty to my
Holy Scriptures For First Our Blessed Saviour promised the penitent Thief but a little before his Death that That Day he should be with him in Paradise Luk. xxiii 43 And Secondly As he was Expiring he gave up the Ghost with these Words Father into thy Hands I Commend my Spirit Christ therefore having now finish'd his Passion expired upon the Cross. His Body was laid in the Sepulchre his Spirit Return'd unto God that gave it and together with the Soul of the Penitent Thief was carry'd by the Holy Angels into Paradise where the Souls of the Righteous rest till the Day of the Resurrection And from thence it return'd on the third Day and was again Reunited to its Body as Ours also shall be at the Day of Judgment Q. What is your Opinion of the Limbus Patrum or Prison in which those of the Church of Rome suppose the Souls of Holy Men who dyed before the time of Christ to be shut up And to deliver whom they say our Saviour now went down thither A. As of a meer Fiction for which there is not the least ground in Scripture but much to the contrary and fit to keep Company with their Other Dream of Purgatory since SECT XII Q. WAS Christ to continue always under the Power of Death A. No but the contrary was foretold concerning Him That God would not leave his Soul in Hell nor suffer his Holy One to see Corruption Psal xvi 10 Acts ii 31 Q. How was he deliver'd from the Power of the Grave A. He Rose again the Third Day from the Dead Q. How do you understand these Words A. That upon the Third Day after his Death his Soul and Body which had been separated from One Another were by the mighty Power of God brought together again and vitally United to One Another And so the same Jesus who was dead became again alive or as it is in my Creed Rose again the Third Day from the Dead Q. Did Christ Raise Himself from the Dead A. I before said that he was Raised by the mighty Power of God Nor could any thing less than a Divine Power have done it Eph. i. 19 20. Yet as Christ was God as well as Man so he did also upon that account concur to his Own Resurrection And thus the Scripture tells us Jo. ii 19 Destroy this Temple says Christ to the Jews and in Three Days I will Raise it up Jo. x. 17 18. Therefore doth my Father Love me because I lay down my Life that I may take it up again No Man taketh it from me but I lay it down of my self I have Power to lay it down and I have Power to take it again Which is also by the way another Evident Argument to prove that Christ is God Q. How does it appear that He did thus Rise from the Dead A. By the Testimony of Those who were Eye-witnesses of it And saw Him first cruelly put to Death and afterwards beheld Him Alive again Q. Are the Persons who give testimony hereunto such as may be securely Rely'd upon in a Matter of this Moment A. They are For First we have the Testimony of his most bitter Enemies as well as of his Friends to prove his Death Mar. xv 39 44 45. Mat. xxvii 62 c. Nor will the Sufferings which He underwent permit Us to doubt of it Jo. xix 33 34. And Secondly as for his being Alive after the Jews who set a Guard upon his Sepulchre on purpose to prevent his being Stollen away and the Pretence of his Resurrection which they were afraid his Disciples had design'd to Raise thereupon yet could not deny but that in despight of all their Care He was Gone out of the Sepulchre and what was become of Him they could not tell Mat. xxvii 62 c. xxviii 11 c. Q. But what positive Witness have you of his being Alive after his Crucifixion A. We have the Witness of his * Apostles of his * Disciples of above * Five hundred Persons who saw him and conversed with him and many of which died for the Testimony which they gave unto it None ever went back from it We have besides this the Witness * of Angels The Witness * of a Persecutor by this very Assurance converted into an Apostle And lastly the Witness * of God Himself who without all dispute enabled the first Preachers of this very Article to work wonderful Miracles in Confirmation of it and thereby as effectually as could be desired Gave his Own Evidence to the truth of it Q. Why do you add the Circumstance of the Time of his Resurrection that He Rose the Third Day A. To shew that he Rose according to the Types and Prophecies that had gone before concerning Him and upon the very Day that He himself had foretold he would Rise Jon. i. 17 ii 10 compare Mat. xii 38 Mat. xvi 21 Jo. ii 19 20. Q. How does it appear that it was the Third Day on which he Rose A. He Suffer'd on the Sixth Day being Our Friday between Nine and Twelve a Clock in the Morning He Rose on the First commonly called Our Sunday Morning after and so was Dead part of Friday all Saturday and part of Sunday For the Jews computed the Day from the Evening and so Saturday Night Six a Clock the First Day of the Week according to them began Q. Was there any thing Remarkable in the Day on which he Rose A. It was the Day on which God had before designed he should Rise And therefore on this Day the Sheaf of the First-fruits by which their Harvest was to be consecrated was lifted up before God among the Jews Lev. xxiii 10 to signify that Christ our First-fruits should on this Day be Raised up by God from the Dead and so become a Surety to Us of our future Resurrection See Rom. xi 16 1 Cor. xv 20 23. Q. What is the special Importance of this Article to Us A. It is very great Inasmuch as First It does beyond contradiction confirm the Divine Authority of our Blessed Lord Rom. i. 4 and the Truth of our Religion Rom. viii 33 34. And in the next Place does Assure Us that the Price of our Redemption was fully paid by Him Rom. iv 25 and is a Pledg to Us that as Christ was raised from the Dead so shall our mortal Bodies be quickned also by the same Spirit of Christ which dwelleth in Vs. Rom. vi 5 9. viii 11 SECT XIII Q. HOW did our Blessed Lord dispose of Himself after that he was Risen from the Dead A. He continued upon the Earth Forty Days with his Disciples both to Confirm them in their Belief of his Resurrection Jo. xx 19 25 27. Act. i. 3 and to Instruct them more fully in all those things which they were afterwards to preach to the World Acts i. 3 And then at the End of them He Ascended into Heaven
where he now Sitteth at the Right-hand of God the Father Almighty Q. After what Manner did Christ Ascend into Heaven A. He went up Visibly in the Presence of all his Disciples A Cloud came down under his Feet and he mounted by degrees in it They follow'd him a long time with their Eyes till at last having lost Sight of Him but yet still looking after him to the Place Where he passed Two Angels appear'd to them and thus confirm'd them in the Truth of what they had seen Ye Men of Galilee why stand ye gazing up into Heaven This same Jesus which is taken up from you into Heaven shall so Come in like manner as ye have seen Him Go into Heaven Acts i. 9 10 11. Q. Did Christ Ascend in the same Body in which He conversed with his Disciples after his Resurrection A. He did Ascend in the same Body and has assured Us thereby that We shall hereafter be Received up thither in our Bodies as well as Souls and so Reign in Both together with Him Q. Into what part of Heaven did Christ Ascend A. He ascended into the Highest Heaven where God does in a singular Manner shew his Majesty and Glory And therefore our Creed tells us that being ascended into Heaven he sat down at the Right-hand of God the Father Almighty Where also He shall continue till he shall come again from thence to judge both the Quick and the Dead Luk. xxii 69 1 Cor. iii. 1 2. Q. What do you mean by the Right-hand of God A. Not to Represent God under the Figure of a Man nor to intimate any particular Posture of Christ Above though having a Humane Body he might well enough be described in it But as by the One I understand a Place of Power Honour and Authority 1 King ii 19 Psal. xvi 11 xliv 3 Luk. xxii 69 Heb. i. 3 4. So by the Other I suppose is meant the settled Possession and Enjoyment of all these Prov. xx 8 Heb. x. 12 And the Sense of the whole I take to be this That Christ being Ascended up into Heaven was immediately thereupon enstated by God in the full Possession of his Regal Office and Dignity and shall continue to enjoy it till he shall have finish'd the whole Work of our Redemption By bestowing Glory and Salvation upon all his faithful Servants and by finally destroying in Hell-fire all the Enemies of his Power and Dignity Q. Does our Saviour do any thing at present for Us with God in Heaven A. Yes he perfects his Priestly Office there by Interceding Effectually with God for our Forgiveness As the High Priest under the Law when he went into the Holy Place before the Ark with the Bloud of the Sin-offering did thereby finish the Propitiation which he was to make for the Sins and Offences of the People of the Jews Rom. viii 34 1 Tim. ii 5 Heb. ix 11 12 24. 1 Jo. ii 1 SECT XIV Q. HOW long shall our Saviour Christ continue to Sit and Intercede for Us at God's Right-hand A. Till the End of the World Which being Come He shall Return from thence with Glory to Iudge both the Quick and the Dead Acts iii. 21 The Heavens must Receive him till the times of Restitution of all Things And then This same Jesus which was taken up into Heaven shall so Come in like manner as he was seen to Go into Heaven Acts i. 11 Q. What do you mean by that Phrase the Quick and the Dead A. By the Quick I understand those who shall be found Alive on the Earth at the Day of Judgment 1 Cor. xv 51 1 Thess. iv 15 By the Dead those who shall have before departed out of this Life And I make mention of Both to shew that ALL Men shall be judged And that Christ shall be the Judge of ALL. Acts x. 42 2 Cor. v. 10 2 Tim. iv 1 1 Pet. iv 5 Q. Do you then believe that there shall be a General Day of Judgment to the whole World A. I do believe there shall be such a Day and that most Solemn and Terrible Mat. x. 15 xi 22 24. xii 36 Jo. v. 22 25. Acts xvii 31 Rom. ii 5 c. 2 Pet. ii 9 iii. 7 Heb. vi 2 ix 27 1 Jo. iv 17 Jude 6. Wherein first the Angels shall Sound the Trumpet at the Voice of which all that are in the Graves shall Arise and Come forth and be Gather'd together into One certain Place Then our Saviour shall come down in the Clouds of Heaven with Power and Great Glory and the Books shall be Open'd and the Judgment sit and every Man be judged out of the things which are Written in those Books according to his Works See Mat. xxv 31 comp Mat. xxiv 30 Q. After what Manner shall this Judgment be transacted A. The particular Manner is unknown to Us Yet this we are told that we shall then be call'd to an Account for all that we shall have done in the whole Course of our Lives here on Earth Every evil Work every foolish and wicked Word every secret Thought shall be brought to light Nothing that we now covet the most to hide but shall be then disclosed And we shall be either Acquitted or Condemn'd according to what we shall have done whether it be Good or whether it be Evil. Eccles. xii 14 1 Cor. iv 5 2 Cor. v. 10 Mat. xii 36 Rom. ii 5 Rev. xx 12 Q. Shall there be any particular Method observed in the Proceedings of this Judgment A. Yes there shall For First The Just shall be Raised and Judged and Acquitted and Caught up into the Air at some convenient distance from the Earth where with the Holy Angels they shall fill up the Retinue of our Blessed Saviour Then the Wicked shall be Raised and brought to Judgment And being condemn'd not only by Christ and his Saints but by the Sentence of their Own Consciences they shall together with the Devils be driven away by the Angels thereunto appointed into their Place of Torments Which being done Our Saviour shall together with all his Saints Return triumphantly to Heaven and there Reign in Glory at the Head of them for Ever and Ever Mat. xxv 1 Thess. iv c. SECT XV. Q. WHat does the THIRD PART of your Creed contain A. It contains all that is needful to be Known and Profess'd by Us with Relation to the Holy Ghost Q. What do you account needful to be believed concerning Him A. Not only that there is a Holy Ghost but that he is the Third Person in the ever-blessed Trinity and partakes as such of the same Divine Nature with the Father and the Son Q. How does this appear A. By the plain Testimony of the Holy Scriptures by which alone we are capable of knowing any thing in these Matters Now those Sacred Writings evidently speak of him not only as a Person but as a Divine
forgotten by Them And therefore it was highly necessary that the LORD should in the very first Place caution his People against this Folly and Idolatry Q. How many ways may a Man have Others for their Gods besides the LORD A. By as many ways as we are capable of shewing that We have Him for our God Namely First by Thinking of them as God and Secondly by Worshipping of them as Such Q. Is it possible for any Man who knows and worships the LORD to have any Other God besides him A. So this Commandment evidently Supposes and so indeed it may easily enough be There being nothing so Unreasonable which an immoderate Superstition is not capable of leading sometimes even Wise-men into And therefore not only God here gives this Caution to the Jews but St. Paul in like manner forewarns even the Christians to whom he preached to flee from Idolatry 1 Cor. x. 14 and not to keep Company with a Brother that is a Christian who was Guilty of it 1 Cor. v. 11 Q. How can this be seeing He who knows and believes aright of God must know and believe that there neither is nor can be any God besides Him A. Would Men always Act consistently to their Own Knowledge and Profession it would then indeed be Impossible for those who had a Right Notion of God to have any Other God besides Him But as in Other Cases Men may know very well what their Duty is and yet Act contrary to it so it is certain that they not only may but have done in the Case before Us. In short Whosoever gives Divine Honour to any Being does thereby profess that Being to be God as much as He who swears Allegiance to any Person does by such his Action Recognize that Person for his Prince Now such an Honour Religious Prayer and Invocation without all controversy are Yet these the Church of Rome does publickly and solemnly Pay to Others besides the LORD and by so doing shews to all the World that She has Other Gods besides Him Q. What do you then suppose to be the full import of this Second Part of the present Commandment A. That we should neither Believe in Account of or Worship any Other as God besides the LORD Whether it be by Forsaking Him and Falling off altogether to Idolatry or by Giving the Honour of God to Any Other Being together with Him SECT XXIII Q. WHAT is the Second Commandment A. Thou shalt not make to thy self any Graven Image c. Q. How does this Commandment differ from the Foregoing A. The Design of the First Commandment was to determine and set us Right in the Object of our Religious Worship and to prevent Us from giving Divine Honour to any besides the true God The Design of this is to direct Us in the Manner of worshipping Him that so we may not only serve the true God but may serve him after such a Manner as he Requires and is most sitting for Us to do Q. What is the full Import of this Commandment A. It is this First * That we must not make any Image of God at all be our Design what it will in making of it Nor Secondly * That of any Other Being with an Intention to pay any Honour or Worship to it Q. Do you think it utterly Unlawful to make any Image at all of God A. It is certainly Unlawful and is in many Places of Scripture expresly forbidden as being highly dishonourable to the Infinite Nature and Majesty of God and of Great danger and harm to Us. See Deut. iv 15 Isai. xl 18 xlii 8 Rom. i. 23 Q. What think you of the Image of Christ may that be made without offending against this Commandment A. Christ being Man as well as God his Body may certainly be aptly enough Represented by an Image nor would it be any Sin so to do provided that No Use were made of any such Image in any part of our Religious Worship But to Represent God the Father in a Graven Image to paint the Holy Trinity and that in so profane a manner as it has often been done in the Church of Rome is certainly a Great Sin and a Great Scandal and directly contrary to the Intention of this Commandment Q. Do you then look upon all Vse of Images in God's Service to be Vnlawful A. I do account it contrary to the Prohibition of this Commandment and by consequence Vnlawful And therefore when Aaron first and afterwards Jeroboam made Use of them for this purpose we find how highly God was pleased to Resent it and with what detestation it is condemn'd in the Holy Scriptures Exod. xxxii 1 Kings xii 30 xiii 34 Psal. cvi 20 Q. What say you to the Practice of the Church of Rome in this particular A. That it is Scandalous and Intolerable There having never been greater Idolatry committed among the Heathen in the business of Image-Worship than has been committed in that Church and is by Publick Authority still practised by it especially in the Ceremony of their Good-Friday Cross-Worship Q. Do you think they are so foolish as to Worship the Cross or is it Idolatry to worship Christ in presence of the Cross A. If we may either believe their Own Words or judge by their Actions they Adore the Cross as well as Christ and Both alike and with the same Worship As for the new pretence of worshipping Christ in Presence of the Cross it is a meer delusion contrived only to cheat ignorant People And carries just as much sense in it as if you should ask whether it were lawful to say your Prayers in Presence of a Post or to write a Letter in the Presence of a Candlestick the Nonsense of which there is no One so dull as not to discover Q. What is the Positive Duty Required of Us in this Commandment A. To worship God after a manner suitable to his Divine Nature and Excellencies God is a Spirit and whoso will Worship Him aright must do it in Spirit and in Truth Jo. iv 24 Rom. xii 1 Comp. Mat. xv 8 9. Q. How has God enforced these Commandments A. He has done it after a very singular Manner By declaring 1st That He is a jealous God Acts xvii 29 and will not suffer His Glory to be given to Another neither his Praise to Graven Images Isai. xlii 8 But 2dly Will Visit this Sin not only upon Those who commit it but on their Posterity also to the Third and Fourth Generation As on the Other side 3dly To those who are Careful to Worship Him as they ought to do He will shew abundant Mercy in this present Time and in the World to come Give them Life Everlasting Q. Can it consist with the Justice of God to Punish One for the Sin of Another A. No certainly nor does God here threaten any such thing But God who is the great LORD of the whole World may so punish a Man for his Sins
may prove a Snare rather than a Guide to Us. Q. How then do you Suppose that this Rule is to be Vnderstood by Us A. We must first set our Selves in our Neighbour's Place and then put it to Our Consciences Were his Case our Own what would we desire that One in Our Circumstances should Do for Vs and then conclude that We ought to Do the Same for Him Thus for Example If a poor Man ask an Alms of Us We must not think that We are at Liberty to Refuse him because we neither need nor desire that Any One should Relieve Us But we must bring his Case home to our selves and suppose that we were in his Circumstances poor and destitute would we not then think it Reasonable that One in Our Circumstances should Relieve Vs and that will shew Us that therefore we ought to Relieve him Q. But must We then after such a Change of Circumstances absolutely Do to Others whatsoever we would in the like Circumstances desire that They should do to Us A. I do not say that neither Men may desire what is Vnlawful and then in Conscience of our Duty to God we must deny them They may desire what is Vnreasonable or may be Greatly Inconvenient to Us and in such Cases though we Owe a Duty to our Neighbour yet we must Remember that we Owe a Duty to our Selves too and must consider our Own Interests as well as those of Our Neighbour If a Man should fall into such Circumstances as to need my telling of a Lie or Forswearing my self to bring him safely out of Them though I should be so Wicked as to desire in the like Case that Another would do the same for Me yet I am not therefore Obliged by this Rule to do this for Him because neither ought I to desire such a Thing of Another nor ought Any Other to desire it of Me. Again Should a Man desire me to be bound with him for a considerable Sum of Money which I cannot pay without great Damage to my self and Prejudice to my Family Though I should perhaps wish that had I the same Occasion that this Man has Another would be bound for Me yet because the desire is Vnreasonable and such as in Duty to my self and my Family I ought not to comply with neither am I obliged by vertue of this Rule to answer his Desires in it Q. What then do you take to be the true Import of this Rule A. That whatsoever I could justly and reasonably Desire of Another Man in my Circumstances and it would become him in Charity to do for Me the same ought I to do for my Neighbour And thereby make it manifest as the Other Rule directs that I do indeed Love him as my Self Q. To how many Commandments has God Reduced our Duty towards Our Neighbour A. To Six which make up the whole of the Second Table Q. What is the First of These A. Honour thy Father and thy Mother that thy Days may be long in the Land which the LORD thy God giveth Thee Q. What is the proper Extent of this Commandment A. It expresly Regards only our Natural Parents But the Reason of it extends to all Sorts of Persons who are in any Respect our Superiours and to whom we Owe any Singular Honour upon that account And to the most of which the very Name of Fathers is Given in the Holy Scriptures Q. What are the chief Relations to which this Commandement may be Referr'd A. They are especially these following 1. Of Children towards their Parents 2. Of Subjects towards those who are in Authority over Them 3. Of Scholars towards their Governours 4. Of Ordinary Christians towards their Ministers 5. Of Servants towards their Masters 6. Of Wives towards their Husbands 7. Of Younger Persons towards the Aged And 8. Of those who are in a lower degree towards such as are in a higher Place of State and Dignity Q. Does not this Commandment Require some Return of Duty from those who are upon any of these Accounts to be Honoured by Us A. In the Equity of it it certainly does And therefore as it is Our Duty to Honour Them so it is no less their Duty to behave themselves as their Relation requires towards Us. Q. What do you mean by Honouring of such Persons A. Not a bare formal Respect but with that all that Love Duty and Obedience all that Help and Service which they may justly expect from Us and which our Own Reason tells Us we ought to yield to Them Q. What are the Particular Duties which are Required of Children towards their Parents A. To Love Honour and Succour their Father and Mother To Obey their Orders and Bear with their Infirmities and Submit to their Correction To promote their Comfort and Welfare by all fitting Means and if they Need and their Children are Able to Provide for and Support Them Q. Are all these Duties to be equally paid to both our Parents A. They are and that by the express Words of the Commandment Honour thy Father and thy Mother Comp. Prov. i. 8 vi 20 Eph. vi 4. Q. What Return of Duty ought Parents to make to their Children A. It is their Duty to breed them up Carefully whilst they are young Vertuously and Religiously when they are capable of discerning between Good and Evil. To Love them To Provide according to their Ability for them To bring them up to some honest and useful Employment To Encourage them when they do Well to Correct them when they do Amiss To be Gentle and Courteous towards them and not by their Passions or Perverseness provoke them to Anger and Alienate their Affections from them Q. What is the Duty of Subjects towards those whom God has set in Authority over Them A. To submit to their Laws to be faithful to their Interests and Obedient to them in all their Just Commands To live Quietly under their Government and to Contribute according to their Capacity towards the Support and Defence of it By their Counsel their Estate and if need be by Venturing their very Lives for their Service Q. What if the Civil Power shall command Me to do that which is contrary to my Duty towards God A. I must in that Case Obey God rather than Man If for this I shall be punish'd I must patiently yield to it and Glorify God That He has thought Me worthy to Suffer for my Duty to Him Exod. i. 15 16. Dan. iii. 14 c. vi 6 c. A. What if any Difference should arise in the Commonwealth of which I am a Member between the Prince and the People A. I must carefully Examine where the Right lies and Act so as is most agreeable to the Rules of Religion first and where they are Silent to the Laws and Constitution of the State to which I belong Q. What is the Duty of the Civil Magistrate towards his People A. To order all his Counsels
with Diligence with Attention with Fervour and with Perseverance Q. Are these Conditions so strictly Required by God that no Prayers are heard by Him which want any of Them A. That may not Generally be affirm'd There are great Inequalities in the Affections of the best Men in their Prayers Nor can Any avoid all kind of Wandrings and Disturbances in them Nay sometimes the best Christians may be the most distracted with vain Thoughts and melancholy Fancies in their Devotions That which is certain is this that Every Man ought to Pray as frequently as his Circumstances of Life will permit him and when he does pray ought to do it with the utmost Zeal and Attention that He is able to do Which having sincerely Endeavour'd he ought not to doubt but that God will Pardon his Infirmities in that as well as in the other Instances of his Duty and accept his Prayers and grant him his Desires Q. What are the Things which we ought to Pray for A. For those of this Life in General only unless it be on some special Occasions and with an intire Submission of our Selves to God's Will in whatsoever He shall please to Order for Us. But as to the Graces which are necessary for Us in Order to the Other Life we are to pray particularly earnestly absolutely and without any Qualifications because we know these Things to be always proper for Us to Ask and always Suitable to the Will of God to Give to Us. Q. At what Times ought We to Pray A. Continually and without Ceasing Not that we are to account our selves thereby Obliged to Spend our whole Time in Prayer but to look upon those Expressions to imply a constant daily Attendance upon this Duty the Frequency whereof must be left to Every One's State and Condition to determine Q. What is that General Proportion which Every Christian ought to observe in the Times of his daily Prayers A. If He has Opportunity for it and can have leisure so to do it were to be wish'd that He should come Every Day to the Publick Prayers of the Church But if this cannot be done He must at least every Day without fail Pray to God in Private Morning and Evening and if He has a Family he should every Day at some convenient Time Pray with that also in Order to the better keeping up a Sense of Religion in it Q. Do you think it to be a Matter of Necessary Duty to Pray Publickly with the Church A. In General it certainly is especially upon the Lord's Day and such Other Solemn Times of Prayer as both the Laws of the Realm and the Canons of the Church require of Us. As for the daily Prayers if we live in a Place where they are publickly Read and are not hinder'd by any necessary Business to come to Them I do not see how we can excuse our selves from usually joining to Them Q. Has our Saviour left Us any particular Direction how we should Pray A. He has left Us a Form of his Own Composing not only to be continually made Use of by Us but also to be a Pattern to Us after what manner We ought to put up our Own Addresses to God Q. In what does that Form chiefly direct Us to compose aright our Own Prayers A. It teaches us especially these Four Things First That we should make our Prayers short and pertinent as being most suitable both to the Wisdom and Majesty of God and to our Own Weakness and Infirmities Secondly That we should Pray for Others as well as for our Selves and that in our Private as well as our Publick Prayers Thirdly That we may pray for the Necessaries of this Life though our main Concern should be in our Prayers as well as our Endeavours after Those of the Other Fourthly That we should Pray to God ONLY and to Him as our Father through Jesus Christ our Lord. Q. Have you any thing Else to Observe from the Form of this Prayer A. This only that to Pray to God by a Set-form is so far from being a Thing either in its self Vnlawful or Injurious to the Holy Spirit that we see our Saviour himself has here given Us an Example for it as under the Law God was pleased in several Cases to direct the very Words in which he would be address'd to by the Jews SECT XXXIV Q. SAY the Lord's Prayer A. Our Father c. Q. What are the General Parts of this Prayer A. It is divided into Three General Parts * A Preface or Introduction * The Petitions and * A Doxology or Conclusion Q. What is the Preface to this Prayer A. Our Father which art in Heaven Q. Wherefore did our Saviour begin his Prayer with this Compellation of God Our Father A. To shew us that all our Hope of being heard or accepted by God is by vertue of that Relation wherein we stand to him in and through his Son Jesus Christ. Jo. xiv 6 No Man cometh unto the Father but by Me. Jo. xv 16 xvi 23 24. Verily Verily I say unto you whatsoever ye shall ask the Father in my Name he will give it you Ask and ye shall Receive that your Joy may be full See Col. iii. 17 Q. Why was that Circumstance added Which art in Heaven A. To shew the Difference between Him and our Earthly Parents who sometimes are hard towards their Children and will not give them what they ask Oftentimes are not able to supply their Needs And in many Cases cannot tell what is best for them but either deny them when they ought to have given them what they desired or Give them when it would have been more advisable not to have done it Whereas our Heavenly Father is All-Merciful All-Powerful and All-Wise and by consequence liable to none of these Defects Q. What do you Learn from this Introduction A. To come to God with Great Assurance but with Great Reverence too Who as Our Father will not fail to hear his Children if they ask as they ought of him As he is a Heavenly Father can give us whatsoever we stand in Need of Q. Is God so in Heaven as our Earthly Fathers are upon Earth A. No by no means For God being infinite is every where present neither shut out of any Place nor Circumscribed by any But because God is pleased to shew himself in Heaven in the highest Excellencies of his Divine Majesty and Glory and is there attended by his Holy Angels therefore Heaven is consider'd as his Court and his Throne And we very properly direct our Prayers to God there where our Saviour sits to Intercede with Him for Us and where the Blessed Spirits attend upon him and fall down before him and worship him Q. Wherefore are we taught to say OVR Father A. Not as if God were not the Father of Every One of Us in Particular as well as of Us All in General or that We might