his Spirit that we may make good this promise Q. Is it not enough to receive the Holy Ghost once A. No r S. Joh. 3.34 Eph 4.7.1 Cor. 12.11 for God gives his Spirit and his graces according to measure some at one time and some at another some by one meanes and some by another as is to be seen in Baptisme Confirmation the Lords Supper and Orders Q. Did the Apostles receive the Holy Ghost more then once A. It is evident they did That the Apostles were baptized no man I hope questions And that they received the Holy Ghost in Orders and Confirmation is manifest in Scripture In Orders S. Joh. 20.22 23. In Confirmation Act. 2.4 And at each time they received a severall measure or grace of the Holy Ghost and for a severall end Q. Did the Apostles make use of this Rite or Ceremony A. They did as is to be seen Act. 8. and Act. 19. In the one place ſ Act. 8.17 S. Peter and S. John laid their hands on the baptized Samaritans and they received the Holy Ghost In the other t Act. 19.6 S. Paul laid his hands upon the baptized Ephesians and the Holy Ghost came on them u Prayer in Confirmation This then is done by our Bishops after the example of the holy Apostles and * Hic unus locus abunde testatur huius Ceremoniae originem fluxtsse ab Apostolis Calvin in Heb 6.2 is the same with that Heb. 6.2 Q. Is this Rite necessarily to be continued in the Church of Christ A. Not of necessity to salvation but of necessity for the obtaining of certaine gifts of the Spirit x Act. 19.2.6 which cannot ordinarily be acquired but by this meanes Q. Why is not more care taken that it be continued A. Our Church hath taken order that y Rubricke in publique Baptisme and after the Catechisme Children so soon as they can say the Articles of the Faith the Lords Prayer and the ten Commandements and be further instructed in the Catechisme set forth for that purpose be brought to the Bishop to be confirmed of him z Ib. And the Bishop shall confirme them Besides it is ordered that a Rubricke after Confirmation None SHALL be admitted to the holy Communion untill such time as he be confirmed Our Church conceives it to be necessary at least by way of preparation for all such as repaire to the Lords Table Q. Who are the Ministers of this blessing A. Bishops and only Bishops The reason is because the Apostles only did it in their time and Bishops are the only successors of the Apostles Q. Was it not an extraordinary act A. No but such a blessing as is to be retained in the Church of God for the good of his people that so we may increase in his holy Spirit more and more untill we come to his everlasting Kingdome AMEN Haec non praecipiendi authoritate sed proficiendi exercitatione scribuntur à nobis Aug. Cont. Faust l. 11. c. 5. A praesenti saeculo maligno salvi fieri non possumus nisi nos ad salutem proximorum nitentes etiam ore profiteamur fidem quam corde gestamus quae fides ne fraudulentis calliditatibus haereticorum possit in nobis aliqua ex parte violari piâ cautaque vigilantiâ providendum est Aug. de fide Symbolo c. 1. Tractatio fidei ad muniendum Symbolum valet non ut ipsa pro Symbolo gratiam Dei consequentibus memoriae mandanda reddenda tradatur sed ut illa quae in Symbolo retinentur contra haereticorum insidias authoritate Catholicâ munitiore defensione custodiat Ibid. FINIS
in Symb n. 13. Framed it was for this purpose that it might be the token of their unanimity and faith and that r Per quod agnosceretur is qui Christum verè secūdum Apostolicas regulas praedicaret Ib. n. 11. thereby it might evidently be seen who preached Christ truly according to the Apostles rules and who not It had been also contrary to the Apostles open profession who affirme that ſ 1. Cor. 2.1 they came not with excellency of speech or of wisedome but that t Rom. 6.19 they spake after the manner and custome of men Q. You take then the words of this Creed in the literall and plaine sense A. I doe so for u 1. Cor. 3.1 we are not taught at first as spirituall but as carnall men as babes in Christ because * Ib. v. 2. we are not able to beare strong meat we must be fed with milke And I have learned that x Hooker Eccles Pol. l. 5 §. 59. in Scripture where a literall construction will stand the furthest from the letter is commonly the worst Q That then we may fully discerne whether it may be taken in the usuall and ordinary sense let us take it asunder and weigh the particular words in the severall Articles How many Articles are there in this Creed A. Twelve Q. Which is the first A. I beleeve in God the Father Almighty maker of heaven and earth Q. How understand you these words A. Accordingly as I utter them namely that God the Father is the God of all might and power and that y Act. 14 15. he made or created Heaven and Earth and the Sea and all things that are therein all these of nothing Q. Which is the second Article A. And in Iesus Christ his only Son our Lord. Q. Is he also God A. The Sonne of the same substance and nature with the Father z Nicene Creed God of God very God of very God a Athan. Creed Coeternall to the Father and coequall and our Lord with the Father Q. Is he also Almighty A. Without question he is b Col. 1.16 for by him were all things created that are in Heaven and that are in Earth visible and invisible and c Ib. v. 17 by him all things consist Q. The third Article A. Who was conceived by the holy Ghost borne of the Virgin Mary Q. What is the meaning of this Article A. That d Gal. 4 4. in the fulnesse of time e Nicene Creed he was incarnate or made flesh of the Virgin Mary by the holy Ghost Q. Was he who is above and f Col. 1.17 before all things made flesh A. He that from all eternity is God with the Father in time was made man g Athan. Creed God of the substance of the Father begotten before the worlds and man of the substance of his mother borne in the world Perfect God and perfect man of a reasonable soule and humane flesh subsisting Q. Is not the holy Ghost his Father also A. No for in his Incarnation he took nothing of the Holy Ghost Only the Holy Ghost took the Seed of the Virgin Mary and made it flesh without the help of man or sense of the woman Which flesh united to the soule the second person in the Trinity assumed into his owne person and became h Ib. one Christ One I say not by conversion of the Godhead into flesh but by taking of the manhood into God Q. Is he not one as he is the Sonne of God and another as he is the Son of man A. No though he consist of two natures he is but one person i Ib. For as the reasonable soule and flesh is one man so God and man is one Christ Q. May then the Virgin Mary be said to be the Mother of God A. She may because she is mother of that man who is God k Ib. not by confusion of substance but by unity of person As Abraham is the Father of Isaac though not the Father of his soule so is she the mother of the second person in the Trinity though not the mother of his Godhead Q. Which is the fourth Article A. He suffered under Pontius Pilate was crucified dead and buried he that very person that is the sonne of God and was borne of the Virgin Mary Q. Why did he suffer all this A. l Nicene Creed For us men and for our salvation for m 1. S. Pet. 2.24 he bare our sinnes in his owne body that we being dead unto sinne should live unto righteousnesse by whose stripes we are healed He suffered here that we might not suffer hereafter he endured the cursed death that we might escape the curse of the Law he dyed for a time that we might live for ever he was buried that he might sanctifie the grave and make it a place of rest for us Q. Did the second person in the Trinity suffer A. His person suffer'd though not each nature in his person As man but not as God for God cannot suffer Q. Who did he suffer for A. For all the sonnes of Adam He took not therefore upon him the person but the nature of man that so he might perfect this great worke of Redemption for all that are of the same nature with him Q. Are you sure of this A. The Scriptures have taught me so n S. John 8.16 So God loved the World saith our blessed Saviour that he gave his only begotten Sonne to the end that ALL THAT BELEEVE IN HIM should not perish but have life everlasting And St John o 1. S. Joh. 2.1 2. If ANY MAN sinne WE have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sinnes and not for ours only but also for the sinnes of the WHOLE WORLD And Saint Paul assures us that p Heb. 2.9 Christ tasted death for EVERY MAN What would we more Q. This is comfortable doctrine A. It is so and to this agrees the doctrine of my mother the Church of England who hath taught me q Artic. 17. to receive Gods promises in such wise as they are GENERALLY set forth to us in holy Scripture assuring me that our Saviour r Prayer before the Communion upon the Crosse made a full PERFECT and sufficient sacrisice oblation and SATISFACTION FOR THE SINNES OF THE WHOLE WORLD yea ſ Artic. 31. FOR ALL THE SINNES OF THE WHOLE WORLD both originall and actuall Q. How comes it then to passe that so many are damned A. Either for want of Faith or for want of obedience and repentance for t S. John 1.12 to as many as received him to them gave he power to become the Sonnes of God Q. Which is the fifth Article A. He descended into Hell the third day he rose againe from the dead Q. How understand you this Article A. Literally as I doe the rest Q. Did Christ goe downe
into hell A. He did so otherwise my Creed hath taught me something that is not to be beleeved Q. Some are of opinion that it is a Metaphoricall speech and signifies that he was truly dead A. I know there are some of that opinion but I see no reason why I should assent thereto Q. Why so A. For these five reasons First because u S. Luc. 16 23. Ne ipsos quidem inferos uspiam Scripturarum locis in bono appellatos potui reperire Aug. Ep. 99. de Gen. ad lit l. 12. c. 33. Hell does not signifie the place of the dead but the place of the damned as in the case of Dives Secondly our Saviours death was sufficiently expressed before in that it is said he was dead and not only so but he was buried And we bury not the living but the dead Thirdly * Calvin Instit l. 2. c. 16. §. 8. Calvin saith it is a battalogy or needlesse repetition and not probable that such vanity should be admitted into so compendious a briefe of our faith Fourthly it is contrary to the course of order after buriall to returne to his death as if he had suffer'd death a second time But it is methodicall and orderly ' after they had done with his body to acquaint us what became of his soule when he was dead and to tell us that it descended or went downe into hell Fifthly by the primitive Church his descent into hell is not accounted any part of his humiliation but the first degree of his exaltation Q. Where learne you this doctrine A. In Dr Nowels Catechisme where I find that x D. Nowels Cate. upon this Article by his descending into hell is meant that as Christ in his body descended into the bowells of the earth so IN HIS SOVLE SEVERED FROM THE BODY HE DESCENDED INTO HELL Q. Js not this D. Nowels private opinion A. No it is the resolution of those blessed Reformers under King Edward VI. For they tell us that y Art 3. in the three daies of Christs death His Body was in the Grave HIS SOVL IN HELL and his Deity every where Q. Was not this cast off as an erroneous opinion in Q. Elizabeth's daies A. No certainely for their Scholers in the Articles of 1562. say thus z Art 3. As Christ died for us and was buried SO ALSO IS IT TO BE BELEIVED THAT HE DESCENDED INTO HELL But a Art 2. we beleeve that Christ truly died and was buried it is therefore to be beleived that he truly descended into Hell But to say as we beleive that Christ truly died so doe we beleive that he was truly dead were a most absurd inference and would be hissed out of the Schooles Q. This manifests their resolution but is this agreeable to the Ancient Church A. There is not one Councell or probable Father in the first 500 yeares but is of this opinion And S. Austine is so resolute for this Article that he saith b Quis nisi infidelis negaverit fuisse apud inferos Christum Aug. ep 99. Whosoever denies Christs descent into Hell is no Christian And Athanasius in his Creed puts it in among those Articles whereof he saith c Athan. Creed which faith except every one doe keep WHOLE AND VNDEFILED without doubt he shall perish everlastingly Q. Where is this Hell that he went into A. d Eph. 4 9. In the lower parts of the earth then which nothing is lower So S. Paul And e Christum in corde terrae triduum mortis logimus expunctum id est in recessu intimo interno in ipsa terrâ operto infra ipsam cavato inferioribus adhuc abyssis superstructo Tertul. de animâ c. 55. Christus ad solvendos inferni dolores descendit Aug. ep 99. Tertullian makes his expression so full for the bowels of the earth that no man can doubt of his opinion Q. What went he thither for A. To triumph over Hell and to fulfill that of the Prophet f Hos 13.14 1. Cor. 15.55 O death where is thy sting O Hell where is thy Victorie To this opinion assents D. Nowell in his Catechisme Q. Are all of this opinion A. No truly some conceive that he sufferd the torments of hell in his Soul which cannot be For * Vel peccato vel damnatione mors animae intelligi potest Aug ep 99. first the paines of Hell are the death of the soul and in that sence it is said g Ezek. 18.4 that soule which sinnes shall surely dye But Christs soule never sinned and for h 1. S. Pet. 2.24 our sinnes he bare them in his Body 2ly The Scriptures teach us that i 1. S. Pet. 4.1 Christ suffered for us in the flesh and that k 1. S. Pet. 3.18 he was put to death in the flesh not in the soule no such thing in Scripture 3ly That soule which is united to the Deitie is not capable of Hell torments That were to make the soule of God subject to the Divell which cannot be imagined without blasphemy 4ly l Act. 2. 30 31. David being a Prophet said of the Resurrection of Christ that m Ps 16.11 Act. 13.37 his Soule was not left in Hell neither did his flesh see corruption If then this was spoken of his Resurrection it was not spoken either of his Death or Passion As then his body was in the place of corruption but saw but suffered no corruption so his soule was in Hell the place of torments but suffered no torment Q. How understand you these two sayings of his n S. Mat. 26.38 My Soule is heavy even unto death and o S. Mat. 27.46 My God my God why hast thou forsaken me A. The former he spake as he was man foreseeing his death at hand shewing that his Soule was exceeding sorrowfull as ours are to be parted from the body The other he spake because the Deity for a time had withdrawen her comfortable vision from the soule that so it might endure what sorrow it was any way capable of For if there were an exceeding sorrow in the soule to be parted a while from the body what excesse of sorrow was in it think you when the sight of God was subtracted from it since the vision of God is the highest comfort of the soule for p Ps 16.12 in his presence is the fulnesse of joy Q. What think you of his Resurrection A. After Christs soule had for three daies triumphed over Hell and all the powers thereof it was reunited to the body which arose from the grave without corruption and both were q Act. 2.28 filled with the joy of his countenance And to assure us of this his Resurrection r Act. 1.3 in his flesh he was conversant with his Apostles and Disciples forty daies Q. Which is the sixth Article A. He ascended into Heaven and sitteth on the right hand of God the Father Almighty
orders A. Because she findes no meere men allowed to do it in the New Testament but only the Apostles and Bishops their Successors And she keeps close to Scripture Q. Have Bishops this Power of Ordination conferr'd upon them in Scripture A. It is evident they have l At the end of the second Ep. to Timothy Timothy was the first Bishop of the Church of the Ephesians And upon him S. Paul layes this charge m 1. Tim. 5.22 Lay hands suddainly on no man n At the end of the Ep. to Titus Titus was the first Bishop of the Church of the Cretians And to him the same Apostle speakes thus o Tit. 1.5 For this cause left I thee in Creet that thou should est ordaine Presbyters or Elders in every City Q. Is not this power given to Presbyters A. Not any where in the New Testament Q. Why doe you say I beleive the Catholique Church and not J beleive in the Catholique Church A. Because it is a part of my Creed to beleive that there is one Catholik Church but it is no part of my Creed to beleive in or to put my confidence in the Church since the Church is a Congregation of reasonable Christian Creatures and p Hâc praepositionis syllabâ IN Creator a Creaturis socernitur divina seperantur abhumanis Rufin in Symb. n. 〈◊〉 this is a peculiar which belongs only to the Creator God blessed for ever And I will beleive the Church so long as she contradicts not God in his word But if she doe I shall forbeare to credit her in such things I will beleive God who is truth it selfe and believe in that God who is able to undeceive her and to lead her into the way of all truth I will only beleive in him who cannot deceive or be deceived who cannot be overtopped or crossed Q. Why say you one Catholique Church A. Because * Vniversa Ecclesia ex multis constat Ecclesiis sicut universa terra ex multis terris Aug. de civit Dei l. 13. c. 12. though there be many particular Churches yet there is but one Catholique or universall Church which is not bounded but with q Psal 2.8 the uttermost parts of the earth and all these are but one in faith and Government as our Saviours Body though consisting of many Members is but one knit together by sinewes and quickened with the same Soule Q. The tenth Article A. I beleeve the forgivenesse of sins Q. Why doth this Article follow immediatly after mention of the Church A. Because it is a blessing which God bestowes only in the Church and upon the Members of the Church Q. Is Salvation to be hoped for in the Church only A. It is so by the joynt consent both of the Ancient and Moderne writers Q. What 's the reason A. Because r Eph. 1.22 23. The Church is the Body of Christ As therefore no Member that is seperated from the body receives life by or with the body neither doth any Christian partake of the life of grace or forgivenesse of sinnes that is divided or cut off from the Church which is Christs Body Observe the body receives life from the head and distributes it to all the members that it hath ſ Ib. Col. 1.18 Christ is the head of the Church from him the Church receives life and comfort and conveies them to every particular member that so they may live and discharge their severall duties But divided from the body the members can receive no life or comfort from the head Q. Is this remission of sinnes to be found in all Churches A. Yes without question in all such Churches wherein t Art 19. the pure word of God is preached and the Sacraments be duly ministred according to Christs ordinance but in no other Q. To whom is this forgivenesse promised A. To all those u Absolution that truly repent and unfeignedly beleeve his holy Gospell * S. Mat. 11.28 He calls to all he is mercifull to all he hath given us a tast of his goodnesse in pardoning the greatest and fowlest sinnes Not that we might imitate or practice them but that we might understand that our gracious God is ready to pardon the greatest sinner if so he turne unto the Lord humbly with unfeigned sorrow and repentance and bring forth fruits worthy of amendment of life Q. May the sinne against the holy Ghost be pardoned A. This sinne is raised to the full height it is made up by finall impenitence Take away finall impenitence and the sinne is pardonable x S. Mat. 4.17 Repent saith the Scripture and the Kingdome of Heaven is at hand but y S. Luc. 13.3.5 unlesse you repent ye shall all perish Q. This is comfortable doctrine but what reason have you for it A. My faith rests upon Gods goodnesse and gracious promises z De remissione peccatorū sufficere deberet sota credulitas Quis enim cansas aut rationem re quirat ubi indulgentia principalis est Rufin in Symb. n. 171. When God hath spoke the word reason must submit Q. Which is the eleventh Article A. J beleeve the Resurrection of the body namely that this very body in which I live and move shall be raised out of the dust in the last day Q. What this very body A. Certainly this selfe same body For doth not Job say a Job 19.26 27. I shall see God in my flesh and not with other but with THESE EYES shall I behold him And S. Paul THIS CORRVPTIBLE shall put on incorruption and THIS MORTALL b 1. Cor. 15.53 shall put on immortality This and no other c Rufin in Symb. n. 182. In the Church of Aquileia therefore at the rehearsall of the Creed every man when he came to this Article signed his forhead with the signe of the Crosse and said I beleive the Resurrection of THIS FLESH this very flesh that he touched with his finger Q. Js not this a wonderfull thing A. It is so and so are the rest of the Articles if strictly scanned all above the eye of Reason d 1. Cor. 15.36 c. S. Paul gives us a simily of a grain of Wheat how it is buried and dies and rots and then riseth again far more fresh then it was cast into the earth Were this but rarely seen it would seem most wonderfull Q. What if the body be burned to ashes A. e Clem. ep 1. ad Cor. p. 34 35. S. Clement f Phil. 4.3 of whom S. Paul makes mention Phil. 4.3 in that Epistle which in the primitive times was usually read in all Churches to prevent this question gives us the example of the Phenix which every 500 yeares is burnt to Ashes and out of those Asnes ariseth the same Phenix againe young fresh and vigorous Q. Have we no such example in Scripture A. We have Ezek. 37.1 where the dead dry scatter'd bones come together bone