to heauenly ioy the wicked to hell torments and all of them shall at the last day rise againe in their owne bodyes by the power of Christ the godly to life eternall the wicked to euerlasting damnation For Christ came to destroy death for vs and is himselfe risen from death that wee might rise with him and if there were no resurrection the preaching of the word and our faith should bee in vaine Q. What shall become of all men after they haue liued here in this world for a time A. All men of what degree state and condition soeuer yea as well the godly as the wicked must depart this life by death which is the separation of the soule from the body For sinne hath brought this euill vpon all mankinde as is shewed before out of Rom. 5.12 Whereupon in the iust iudgement of God it is appointed vnto men that they shall once die and after that commeth the iudgement Heb. 9.27 And thence is that challenge Psal. 89.48 What man liueth and shall not see death shall hee deliuer his soule from the hand of the graue Q. How is it that the godly die seeing death is a curse and a punishment of sinne which to them is pardoned A. Death is not to the godly a curse but a blessing it is not a punishment but a benefit and an aduantage through the death of Christ by whom the sting of death is so taken away that it cannot hurt them Yet the godly must die for diuers causes 1 That there may bee an end of all their sorrowes labours and miseries which they endure in this world in which respect death is called a sleepe and rest 2 That they may be freed from sinne and so fitted for heauen because flesh and blood corrupted cannot inherit the kingdome of God 3 That by death as by a gate or way they may passe into life As the corne that is sowne is not quickened except it die Q. What shall become of the Soules of men when they die A. When man who is dust shall returne to the earth as it was Then saith Solomon Eccles. 12.7 the spirit shall returne vnto God who gaue it That is to Gods disposing either to ioy or torment This our Sauiour teacheth Ioh. 5 24. He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into damnation but hath passed from death vnto life And as it is said before Reu. 14.13 They rest from their labours Example hereof we may see in the death of the Richman and Lazarus Luk. 16.22.23 the one went immediately to heauenly ioy the other to hall torments Q. What shall become of the bodies of men when they die A. The bodies of men when they are dead whether they lie in their graues or be in the sea or wheresoeuer shall rise againe to life So our Sauiour teacheth Ioh. 5.29 That all that are in the graues shall come soorth And in the Reu. 20.12 it is said I saw the dead small and great stand before God And verse 13â— The sea gaue vp the dead which were in it and death and hell or graue deliuered vp the dead which were in them It was Saint Pauls faith and assured hope see Acts 24.15 That the resurrection of the dead shall be both of iust and vniust And he doth proue it at large in 1 Cor. So that hee cannot bee a good Christian that beleeueth not this article of the Christian faith Q. When shall the dead rise againe A. The time when the dead shall rise againe shall bee at the last day that is at the end of the world when Christ shall come to iudgement This Martha did acknowledge concerning her brother Lazarus Ioh. 11.24 I know that hee shall rise againe in the resurrection at the last day With the comfort of that day Christ incourageth to doe good to the poore Luk. 14.14 And herewith the Apostle doth both comfort himselfe that had now almost runne his race and finished his course and incourage others to doe the like Because there is laid vp a crowne of righteousnesse which the Lord the righteous iudge shall giue at that day 2 Tim. 4.8 Q. With what bodies shall the dead rise A. All shall rise with their owne bodies that as the Apostle speaketh 2 Cor. 5.10 Euery man may receiue the things which are done in his body according to that he hath done whether it bee good or euill In this was Iob confident and comforted himselfe with in his affliction Iob 19.26.27 Though after my skinne wormes destroy this body yet in my flesh shall I see God Whom I shall see for my selfe and mine eyes shall behold and not another Q. By what power shall the dead be raised A. The dead shall rise againe by the power of Christ at the hearing of his voice and sound of the last trumpet See Ioh. 5.28 The houre shall come in the which all that are in the graues shall heare his voyce and they shall come sorth c. Againe 1 Cor. 15.52 In a moment in the twinkling of an eye at the last trumpet for the trumpet shall blow and the dead shall be raised vp c. Q. To what end is the resurrection of the dead A. The end of the resurrection is that the whole man both soule and body may bee presented before the tribunall of Christ the godly to receiue the ioyfull sentence of life as the reward of their piety the wicked to heare the dolefull doome of death and condemnation as the recompence of their sinne So saith our Sauiour Ioh. 5.29 That they that haue done good shall rise vnto the resurrection of life and they that haue done euill vnto the resurrection of damnation Q. Proue that Christ came to destroy death Q. That Christ came to destroy death without which victory there could be no resurrection it was prophesied Hos. 13.14 I will redeeme them from the power of the graue I will deliuer them from death O death I will be thy death O graue I will be thy destruction And the Apostle alledging this prophesie doth triumphantly praise God for it 1 Cor. 15.54 c. Death is swallowed vp in victory O death where is thy sting O graue where is thy victory c. But thanks be to God which hath giuen vs victory through our Lord Iesus Christ. Q. Proue that Christ is risen from death A. The Apostle doth inuincibly proue it by many arguments in 1 Cor. 15.13 14. c. concluding verse 20. in this manner But now saith hee is Christ risen from the dead and was made the first fruits of them that sleepe For as hee reasoneth there If there be no resurrection of the dead then is Christ not risen But seeing he is risen and that for vs it followeth nececessarily that there must needs bee a resurrection Q. Proue that Christ is risen that wee might rise with him
consist dâ—â—h constitute the whole man 2. As the body like a microcosme or little world doth expresse in euery part the wonderfull worke of the Creator 3. As those excellent graces of wisdome sanctity and iustice principally seated in the soule doe expresse themselues in the body and as Solomon speaketh Make the face to shine according as we see the light of a candle shine through the lanterne Q. Proue that the word of God doth call vpon vs to renew this image in Christ. A. That the word of doth call vpon vs to renew this image of God consisting in knowledge righteousnesse and holinesse and so consequently prouing that herein the image of God doth chiefely stand see Ephes. 4.22.23.24 where the Apostle saith by way of exhortation That yee put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts And be renewed in the spirit of your minde And that yee put on the new man which after God is created in righteousnesse and true holinesse Q. Proue that without these graces man was not fit to rule the creatures nor yet himselfe A. It is euident in that man hauing lost these graces is said to become like the very brute beast as it is Psal. 49.20 Man that is in honour and vnderstandeth not is like the beasts that perish L Of the fall of man and losse of Gods image by reason of Adams sinne Q. Rehearse the letter L A. LEarne that man hath lost that image of God wherein hee was created by the sinne of Adam the first man in eating the forbidden fruit For Adam hauing power not to sinne if he would being seduced by the woman and the woman by the serpent which is the Deuill did willingly yeeld to the temptation Q. Shew how and in what respect man hath lost the image of God A. Man hath lost the image of God not in respect of the substance of soule and body which doe yet remaine the same which essentially they were in their first creation nor in regard of the faculties of reason will and affection without which we were not men but brute creatures But the image of God which man hath chiefely lost is that conformiâ—y to the will of God consisting in the true knowleâ—ge of God in righteousnesse and holinesse Q. Proue that this heauenly knowledge righteousnesse and holinesse is the image which man hath lost A. It is manifest by that exhortation of the Apostle Ephes. 4.24 where we are exhorted to renew that image wherein man was created after God in righteousnesse and true holinesse Which exhortation were needlesse if man had not lost this image and if this were not the image of God which man hath lost Q. Proue that this image of God was lost by Adams sinne A. It is euident in that the Scripture speaking of Adam saith Rom. 5.12 That by one man sinne entred into the world And verse 18. By the offence of one the fault came on all men to condemnation And verse 19. By one mans disobedience many were made sinners Q. Proue that it was by eating the forbidden fruit A. It is apparant in the history partly by the charge which God gaue vnto Adam Gen 2.16.17 The Lord God commanded the man saying Thou shalt eat freely of euery tree of the garden But of the tree of knowledge of good and euill thou shalt not eate of it Partly by the threatning in the words immediatly following For in the day that thou eatest thereof thou shalt die the death Partly by the sentence of curse denounced against man after hee had sinned Gen. 3.17 Q. Proue that Adam had power not to sinne if hee would A. It is manifest in that God made man so excellent a creature Whereupon it is said Eccles. 7.29 That God made man righteous and vpâ—â—ght Neither could it haue â—ood with the iustice of God to require that of man which he was not able to performe or to punish him hauing by his creation no power to obey Q. Proue that Adam was seduced by the woman A. It is so written Gen. 3.6 That the woman gaue also vnto her husband with her and he did eat It was Adams excuse verse 12. The woman which thou gauest to be with me she gaue me of the tree and I did eat And it is alleaged to humble that sex 1 Tim. 2.14 That Adam was not deceiued but the woman being deceiued was in the transgression Q. Proue that the woman was deceiued by the Serpent A. It is said by the Apostle 2 Cor. 11.3 That the Serpent beguiled Eue through his subtilty And the story Gen. 3.1 doth shew the manner how it was done Q. Proue that that Serpent was the Deuill A. That the Serpent was the Deuill or rather the Deuill in the Serpent see Reu. 12.9 where it is said That the great Dragon was cast out that old Serpent called the Deuill and Satan which deceiueth the whole world And Chap. 20.2 The Dragon that old Serpent which is the Deuill and Satan Q. Proue that Adam did willingly yeeld to the temptation A. The history doth shew it by expressing Adams owne confession and excuse before cited And Eccles. 7.29 where it is said That God hath made man vpright it is presently added but they haue sought out many inuentions M Of the miserable estate of all mankinde through Adams fall Q. Rehearse the Letter M. A. MAnkinde being tainted by Adams sinne is become most wretched miserable both in respect of sin and punishment For hereby all men are conceiued and borne in sinne and are so corrupted with sinne both in soule and body that they cannot perceiue thinke will speake or doe any good thing but are become subiect to sinne Satan the wrath and curse of God to death and to eternall damnation Q. Proue that all mankinde is tainted by Adams sinne A. It is manifest that the tainture of Adams sinne hath seized vpon all his posterity inasmuch as all mankinde doth stand guilty thereof before God see Ro. 5.12 where the Apostle saith That by one mans sinne death passed vpon all men for that all haue sinned or in whom all haue sinned Againe verse 17. by one mans offence death reigned by one verse 18. By the offence of one iudgement came vpon all men to condemnation For verse 19 By one mans disobedience many were made sinners Q. What is the reason of this guiltinesse A. The reason why all men are guilty of Adams sinne is because Adam being as it were the root out of which all mankinde doth spring did receiue whatsoeuer good hee had by creation not onely for himselfe but also for his posterity and so againe lost all as well for them as for himselfe In regard whereof all men are truely said to sinne in Adam as Leui is said to haue paid tithes in Abraham because being of the posterity of Abraham he was then in the loynes of
Abraham his father Heb. 7.9.10 Q. Proue that mankinde is becomâ— most wretched and miserable A. The wretched and miserable estate of all mankinde may appeare by that lamentable outcry of the Apostle Romans 7.24 O wretched man that I am who shall deliuer me from the body of this death Q. Proue that all men are conceiued and borne in sinne A. It is euident by the confession of Dauid Psal. 51.5 Behold I was borne in iniquity and in sinne hath my mother conceiued me And it is said Ioh. 3.6 That which is borne of the flesh is flesh and that which is borne of the spirit is spirit Q. How then could Christ bee free from sinne seeing hee was true man A. Christ Iesus was true man descended of Adam as we are in all things like vnto vs but yet sin excepted For he was not a mâ—ere man but was also God and againe as he was man he was not so by naturall generation as we are but by the supernaturall worke and power of the holy Ghost was conceiued in the wombe of the virgin Mary Q. Proue that all men are corrupted with sinne A. It is written Rom. 3.9 That all both Iewes and Gentiles are vnder sinne 1 Kings 8.46 There is no man that sinneth not And 1 Ioh. 1.8 If we say we haue no sinne wee deceiue our selues and the truth is not in vs. And this corruption of sinne is nâ—t by example or by imitation only or meerely of some euill custome but by propagation and naturall generation all men being conceiued and borne in sinne as is shewed before Q. Proue that all are corrupted both in soule and body A. It is euident by the Apostles prayer 1 Thes. 5.23 The very God of peace sanctifie you throughout and I pray God that your whole spirit and soule and body may bee kept blamelesse vnto the comming of our Lord Iesus Christ. For what need he to pray for the sanctification of the whole man both soule and body if all and euery part were not corrupted Q. Proue that man by nature cannot perceiue any good thing A. The Apostle doth expresly auouch so much in 1 Cor. 2.14 That the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned And 2 Cor. 4.4 he saith That the God of this world hath blinded the mindes of the infidels that the light of the glorious Gospell of Christ which is the image of God should not shine vnto them Q. Proue that man by nature cannot thinke a good thought A. It is written Gen. 6.5 God saw that the wickednesse of man was great in the earth and that euery imagination of the thoughts of his heart was only euill continually Therefore the Apostle taketh it for granted 2 Cor. 3.5 That we are not sufficient of our selues to thinke any thing as of our selues but our sufficiency is of God Q. Proue that man cannot will desire or effect any good thing by nature A. It is manifest in that it is said Rom. 8.7 That the wisdome of the flesh is enmity against God for it is not subiect to the law of God neither in deed can be Whereupon it is inferred verse 8. So then they that are in the flesh cannot please God Therefore it is that the Apostle saith Phil. 2.13 It is God which worketh in you both to will and to doe of his good pleasure Q. Proue that man cannot by nature speake any good thing A. Saint Paul noteth so much speaking of all men in the corruption of nature Rom. 3.13.14 Their throat saith he is an open sepulchre with their tongues they haue vsed deceit the poyson of Aspes is vnder their lips Whose mouth is full of cursing and bitternesse Q. Proue that man cannot do any good thing by nature A. It is euident by that which we read in Psal. 14.1.2.3 where it is said They are corrupt they haue done abominable works there is none that doth good The Lord looked downe from heauen vpon the children of men to see if there were any that did vnderstand and seeke God They are all gone aside they are altogether become filthy there is none that doth good no not one Which texâ— the Apostle citeth Rom. 3.10 to proue that all men are vnder sinne Q. Proue that hereupon all men are subiect to sinne A. That all men are subiect iâ— sinne as very seruants or slaues is plainely proued by the Apostle Rom. 6.16.17 Know yee not that to whom yee yeeld your selues seruants to obey his seruants ye are to whom ye obey whether of sinne vnto death or of obedience vnto righteousnesse But God bee thanked that yee were the seruants 〈◊〉 sinne but yee haue obeyed from the heart that forme of doctrine which was deliuered you And our Sauiour saith Ioh 8.34 Whosoeuer committeth sinne is the seruant of sinne For as it is in 2 Pet. 2.19 Of whosoeuer a man is ouercome euen vnto the same is he in bâ—ndage Q. Proue that man is by naâ—ure coâ—rupted become subiect to Satan A. It is euident in that Satan is called Ephes. 2.2 The spirit that work thâ—in the children oâ— disobedience And 2 Tim. 2 26. it is said That they may recouer themselues out of the snare of the Deuill Who are taken captiue by him at his will Againe 2 Cor. 4.4 hee is called The God of this world that hath blinded the mindes of them which beleeue not Q. Proue that man is by nature subiect to the wrath of God A. The Apostle saith Ephes. 2.3 That wee all were by nature the children of wrath as well as others And Ioh. 3.36 it is said That he that beleeueth not the Sonne shall not see life but the wrath of God abideth on him Q. Proue that man is by sinne subiect to the curse of God A The curse was pronounced vpon Adams first sinne Gen. 3.17 It was repeated against the breach of the Law of God Deut. 28.15 Mal. 2.2 And is noted by the Apostle Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Vnder this burden of the curse vpon man for sinne euery creature is said to groane Rom. 8.22 Q. Proue that all men are subiect to death by reason of sinne A. So saith the Apostle Rom. 5.12 By one man sinne entred into the world and death by sinne and so death passed vpon all men for that all men haue sinned And Rom. 6.23 The wages of sinne is death Q. Proue that all men are subiect to eternall damnation for sinne A. It is manifest by that which is said 2 Thes. 1.8.9 That they that know not God and that obey not the Gospell of our Lord Iesus Christ shall be punished with euerlasting destruction from the presence of the Lord and from the glory of his
holy Ghost fell on them all which heard the word Q. What is the third argument to proue that God worketh inwardly by his spirit A. Thirdly it is euident that all spirituall gifts are wrought by the spirit as it is in 1 Cor. 12.11 All these saith the Apostle worketh that one and the selfe same spirit diuiding to euery man seuerally as hee will Insomuch as the outward meanes without this inward worke of Gods spirit is of no force Whereupon it is that Paul saith 1 Cor 3.6.7 I haue planted Apollo watered but God gaue the increase So then neither is he that planteth any thing neither hee that watereth but God that giueth the increase Q. What is the fourth argument to proue that God worketh inwardly by his spirit A. Fourthly God acknowledgeth none for his that haue not his spirit working in them See 1 Cor. 3.16 Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you And Rom. 8.9 If any man haue not the spirit of Christ he is none of his This is so euident a truth that the Apostle doubteth not to affirme that no man can so much as say that Iesus is the Lord but by the holy Ghost 1 Cor. 12.3 Q Of the inseparable properties of faith Q. Rehearse the letter Q A. QValities of faith inseparable vnto it are these to vnite vs to God in Christ to assure vs of Gods loue in him to purifie the heart and to worke by loue For vntill we beleeue wee are without God without Christ and without hope but when once wee beleeue wee haue peace with God and cannot but be fruitfull in all good workes Q. Proue that it is the property of faith to vnite vs to God in Christ A. This quality or property of faith namely to vnite vs vnto God in Christ is expresly noted by the Apostle Eph. 2.13 But now in Christ Iesus ye who sometimes were farre off are made nigh by the blâ—od of Christ. And verse 19. Now therefore ye are no more strangers and forreiners but fellow Citizens with the Saints and of the houshold of God Q. Proue that it is the quality of faith to assure vs of Gods loue in Christ A. It is manifest in that it is said Rom. 5.2 That by Christ wee haue accesse by faith into the grace wherein wee stand and reioyce in hope of the glory of God And verse 5. Hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. Therefore faith is thus described Heb 11.1 Faith is the substance or ground and assurance of things hoped for and the euidence of things not seene Q. Shew it yet more fully and plainely A. It may appeare more fully and euidently by that confident acclamation and protestation of the Aposâ—le in the behalfe of euery Christian Rom. 8.35 Who shall separate vs from the loue of Christ and verse 38.39 For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to comâ— nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Q. Proue that it is the property of faith to purifie the hart A. The Apostle Peter speaking of the calling of the Gentiles saith Act. 15.8.9 That God which knoweth the hearts beare them witnesse giuing them the holy Ghost euen as he did vnto vs. And put no difference betweene vs and them purifying their hearts by faith and 1 Tim. 1.5 it is said That the end of the commandement is charitie out of a pure heart and of a good conscience and of saith vnfained where wee see that vniting vs to Christ is the cause of the puritie of the heart Q. Proue that it is the propertie of faith to work by loue A. It is obserued as a speciall propertie oâ— faith by the Apostle Gal. 5.6 where hauing said that we through the spirit waite for the hope of righteousâ—esse by faith hâ—e presently addeth these words for saith hee In Iesus Christ neither circumcision auaileth any thing nor vncircumcision but faith which worketh by loue therein noting faith to be the proper efficient cause of loue and loue to be the proper effect of faith Q. Proue that till we beleeue we are without God without Christ without hope A We may see the truâ—h of this by the Apostles description of the state of the Ephesians before their coÌ„uersion Eph. 2.12 At that time saith heâ— ye were without Christ being aliens from the Common-wealth of Israel and strangers from the couenants of promise hauing no hope and without God in the world Q. Proue that when once we beleeue we haue peace with God A. It is so written Rom. 5.1 that being iustified by faith wee haue peace with God through our Lord Iesus Christ and chap. 8.1 There is therefore now no condemnation to them which are in Christ Iesus who walke not after the flesh but after the spirit Q. Proue that once beleeuing wee cannot but be fruitfull in all good workes A. That when once we beleeue wee cannot but be fruitfull our Sauiour himselfe teacheth by the similitude of the Vine whereunto he doth resemble himselfe and the beleeuers that are in him by faith to the branches Ioh. 15.5 I am the Vine ye are the branches He that abideth in me and I in him the same â—ringeth forth 〈…〉 without me yee 〈…〉 thing Apo‑ 〈…〉 2.14 That Christ 〈…〉 se for vs that hee 〈…〉 from all ini 〈…〉 rifie vnto himselfe 〈…〉 ople zealous of 〈…〉 R Of the meanes of encreasing faith and all other graces Q. Rehearse the Letter R. A. REmember that saith and so all other graces are increased and confirmed by the hearing of the word of God preached as also by reading meditation conference practise prayer and Sacraments For as God requireth of euery Christian a daily increase of grace so he hath appointed these meanes to that end Q Proue in generall that saith and all other graces are increased and confirmed by these meanes A. So much may be gathered in generall by the words of the Eâ—angelist Act. 2.41.42 where speaking of those that were conuerted to the faith he saith Then they that gladly receiued his word were baptized and they continued in the Apostles doctrine and fellowship and breaking of bread and prayers noting thereby how being conuerted they did continue and were increased and confirmed in the state of grace by those meanes Q. More particularly proue that Preaching is a meanes to increase and confirme grace A. It is manifest in that the Apostle Peter speaking of the word preached saith 1 Pet. 2.2 As new borne babes desire the sincere milke of the word of GOD that yee may grow thereby and Act. 14 21.2â— it is said that Paul and Barnabas returned c. confirming
of all the rest it is said Reu. 1.3 Blessed is hee that readeth and they that heare the words of this prophesie and keepe those things which are written therein Q. Proue that God appointed meditation to that end A. It is euident in that charge before mentioned which the Lord gaue vnto Ioshuah namely that hee should meditate in the booke of the Law day and night Ios. 1.8 And it is propâ—uâ—ded as the way to happinesse Psal. 1. Blessed is the man that hath not walked in the counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seat of the scornefull but his delight is in the Law of the Lord and in his law doth hee meditate day and night Q. Proue that conference was appointed to that end A. Therefore it is that they are commanded Deut 6.7 To talke of the word of God in the house in the way lying down and rising vp and therefore the Apostle hauing said Heb. 10.23 Let vs keepe the profession of our hope without wauering addeth immediately the meanes appointed of God to that end verse 24.25 And let vs consider one another to prouoke vnto loue and to good works not forsaking the assembling of our selues together as the manner of some is but exhorting one another Q. Proue that practise is appointed to that end A. Therefore our Sauiour requireth the condition of practise of euery man that will be able to iudge of truth and error and to withstand seducers see Ioh. 7.17 and the Apostle directeth Heb. 5.14 that through long custome which standeth in experience and practise men haue their wits exercised to discerne both good and â—uill and the Lord himselfe saith Psal. 50.23 To him that ordereth hiâ— conuersation aright will I shew the saluation of God Q. Proue that God appointed prayer to that end A. It is included in the generall promise Math. 7.7 Aske and it shall be giuen you and verse 8 for whosoeuer asketh receiueth Againe â—ro 2.3 4.5 If thou criest after knowledge and liftest vp thy voyce for vnderstanding Then shalt thou vnderstand the feare of the Lord and finde the knowledge of God Q. Proue that God appointed Sacraments to that end A. That Sacraments were ordained for our confirmation see Gen 17.10 concerning circumcision which is therefore called the Couenant because it did signe seale and confirme the couenant as the Apostle noteth Rom. 4.11 The like is said of the Passeouer Exod. 13.9 So vnto vs Christians Baptisme was to that end ordâ—ined Math. 28.19 and the Lords Supper Luk 22.19 S Of Sacraments in generall Q. Rehearse the Letter S A. SAcraments are outward visible signes of the couenant and promise of God in Christ ordained by Christ himselfe to signifie and to seale or confirme and as instruments or meanes to conuay sauing grace to euery true beleeuer and to bee as badges or tokens of our Christian profession And they are in number onely two namely Baptisme and the Lords Supper For such helpes our weake faith doth require and these only hath Christ ordained and no more being answerable to the two Sacraments vnder the Law that is Circumcision and the Passouer and are alone in that kinde sufficient both for the beginning and continuing of sauing grace Q. Proue that Sacraments are signes of the couenant A. That Sacraments are signes of the couenant promise of God is manifest in Circumcision which is called the Couenant because it was the signe of the couenant conferre Gen. 17.10 with verse 11. This is my couenant which ye shall keepe betweene mee and you and thy seede after thee Againe see Act. 2.38 where the Apostle Peter exhorting them to be baptized in the Name of Iesus Christ alledgeth this reason for saith he the promise is made to you and to your children c. Thereby intimating that to whomsoeuer the couenant doth belong to them belongeth the signe and seale of the couenant which is baptisme Q. Proue that the Sacraments are ordained by Christ A. The Lord God is the sole and onely author of all Sacraments for as it is only in his power to make the couenant and to conferre grace so he only hath authority to ordaine and appoint the signes and seales of the couenanâ— of grace Thus did hee both enter the couenant with Abraham and his seed for euer Gen. 17.7 and also appoint the signe of Circumcision verse 10.11 The like hee did concerning the Passeouer Exod. 12. and 13. In the same manner our Sauiour Christ being eternall God with his Father did institute Baptisme Matth. 28 19. Goe teach all nations baptizing them c. And the Lords Supper Luk. 22.19 Doe this in remembrance of mee Whereupon Saint Paul saith 1 Cor. 11.23 I haue receiued of the Lord that which I also haue deliuered vnto you Q. To what end or vse were the Sacraments ordained A. The end or vse of Sacraments is diuers First Sacraments are ordained to signifie shew and represent vnto vs the grace offered in the couenant In which respect they are called signes because they are as it were tokens and resemblances of Gods grace and fauour towards vs. So circumcision is called the signe of circumcision Ro. 4.11 the signe of the couenant Gen. 17.11 Baptisme is said to be the figure that now saueth vs. Againe of the celebration of the Passeouer the Lord saith Exod. 12.14 This day shall bee to you a remembrance And of the Lords Supper Christ saith Doe this in remembrance Luk. 22.19 And the Apostle 1 Cor. 11.26 Yee shew the Lords death till hee come Q. What is the second end or vse of Sacrameâ—ts A. Secondly Sacraments are appointed of God to seale or confirme the inâ—aâ—â—ible certainty of his couenant of grace in Christ made with his Church that thereby the faythfull may more firmely belieue and rest vpon it by faith as ciuill contracts are ratified and made authenticke by their seales annexed Therefore it is that the signe of circumcision is by the Apâ—stle Rom. 4.11 câ—llâ—d The seale of the righteousnesse of faith Q. What is the third end or vse of Sacraments A. Thirdly Sacraments are ordained to bee as instruments or meanes to conuay grace to euery true beleeuer which is euident for Baptisme in that Christ is said Eph. 5.26 to sanctifie and cleanse his Church with the washing of water by the word And Tit. 3.5 God is said to saue vs by the washing of regeneration and renewing of the holy Ghost And for the Lords Supper see 1 Cor. 10.16 where the Apostle calleth the cup of blessing the communion of the blood of Christ and the bread the communion of the body of Christ because in the right vse of these outward elements the faith full doe communicate with Christ himselfe and all his benefits Q. Proue that grace is conuayed not to all receiuers but onely to euery true beleeuer A. That grace is not conuayed to euery one
into the fauour of God and into the seruice and worship of this only true God who is one in essence and three in person the Trinity in vnity and vnity in Trinity Q. Who are to administer the Sacrament of Baptisme A. They only are to administer Baptisme to whom the commission is granted that is the Apostles and their successors the Pastors and Ministers of the Church is the end of the world See the commission Matth. 28.19.20 where our Sauiâ—ur Christ hauing said All power is giuen vnto mee in heauen and in earth doth vpon the ground of that authority presently adde these words containing the tenour of the commission Goe ye therefore and teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost Teaching them to obserue all things whatsoeuer I haue commanded you And â—â—e I am with you alway euen vnto the end of the world Q. What is the end or vse of Baptisme A. The maine end and vse of Baptisme may be reduced to these few hâ—ads First by Baptisme we are admitted into the communion of the body of Christ which is the Church or congregation and company of Gods faithfull people and thereby become partakers of Christ and all his benefits to our eternall saluation Therefore the Apostle saith Gal. 3.27 As many of you â—s haue beene baptizâ—d into Christ haue put on Christ. And 1 Cor. 12.12.13 As the body is one and hath many members and all the members of the body whiâ—h is one though they be many yet are but one body euen so is Christ. For by oâ—e spirit are wee all baptized into one body whether we be Iewes or Grecians whether we be bond or free Q. What is the second end or vse of Baptisme A. Secondly by Baptisme wee are assured of the pardon of our sinnes Whereupon it is that Peter said vnto them Acts 2.38 Amend your liues and bee baptized euery one of you in the name of Iesus Christ for the remission of sinnes And therefore Ananias said vnto Saul Act. 22.16 Arise and bee baptized and wash away thy sinnes in calling on the name of the Lord. Q. What is the third end or vse of Baptisme A. Thirdly in Baptisme wee vow couenant and promise our saith and obedience to God So the Lord said of circumcision Gen. 17.10 This is my couenant which ye shall keepe betweene me and you And of Baptisme it is said 1 Pet. 3.21 that it is not the putting away of the filth of the flesh but the answere of a good conscience toward God Therefore as was shewed before when any were to bee baptized they professed their faith and repentance and tooke the Sacrament vpon it as thereby vowing and couenanting so much with God Q. What is the fourth end of Baptisme A. Fourthly wee are by Baptisme confirmed in grace both to beleeue in Iesus Christ as also to liue no more in sinne but in newnesse of life for that which is said of circumcision Rom. 4 11. that it was the scale of the righteousnesse of faith is true also of Baptisme tovs Christians it being to vs as circuÌ„cision was to the Iewes And for regeneration see Rom 6.3.4 Know ye not saith Paul that all we which haue beene baptized into Iesus Christ haue beene baptized into his death we are buried then with him by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father so we also should walke in newnesse of life Q. Proue that Baptisme is the signe of our new birth A. That Baptisme is the signe of our regeneration or new birth and therefore is but once to be receiued as it is sufficient to be once borne is euident in that our Sauiour alluding vnto Baptisme Ioh. 3.3.5 saith Except a man be borne againe of water and if the spirit he cannot enter into the kingdome of God where we see that Christians in their Baptisme are resembled to children new borne and therefore are fuly called 1 Pet. 2.2 new borne babes Q. Proue that the vertue of Baptisme is perpetuall A. The Apostle intimateth so much Eph. 5.26.27 where hee saith That Christ gaue himselfe but his Church that hee might saâ—ctifiâ—â—â— and cleaâ—se iâ— by the washing of water through the word that hee might make it vnto himselfe a glorious Church not hauing spot or wrinckle or any such thing but that it should be holy and without blame now wee know that this perfection is not attained in the very act of Baptisme but is then onely begun and after daily increased to the end of our life And the Apostle referreth our death of sinne and nâ—wnesse of life which is daily to be exercised of vs vnto the vertue of Baptisme V Of the Sacrament of the Lords Supper Q. Rehearse the letter V A. VNderstand that the Sacrament of the Lords Supper is when bread and wine representing the body and blood of Christ broken and shed for vs being by the Minister taken and blessed is broken and poured forth and so deliuered to all the faithfull present and of them receiued by eating the bread and drinking the wine in remembrance of Christs death as also to communicate vnto vs the very body and blood of Christ spiritually by faith and so to confirme our faith in Christ and loue one to another For this Sacrament is the signe of our new life as Baptisme is of our new birth And therefore as we haue neede of often nourishment so wee ought to receiue often and that with due preparation Q. Why is this Sacrament called the Lords Supper A. This Sacrament is called the Lords Supper for these reasons First a Supper partly in regard of the time when it was instituted and celebrated which was in the euening before the day wherein Christ was crucified partly in respect of the thing it selfe because it is a Sacred Feast or Banquet appointed of God not for the body but for the soule And it is called The Lords Supper both in regard of the Author who is the Lord Iesus himselfe as also in respect of the end which was in remembrance of him Q. What is the outward signe in the Lords Supper A. The outward signe in the Sacrament of the Lords Supper doth consist of two elements that is Bread and Wine for so our Sauiour did institute not one onely but both to shew that in him wee haue perfect nourishment vnto eternall life and the better to expresse the giuing vp of his Body and the shedding of his Bloud for vs which either the Bread alone or the Wine alone could not present vnto vs in so liuely manner Againe it is answerable to the type Gen. 14.18 that as Melchisedech so Christ should nourish and refresh his Church with Bread and Wine Q. What is the thing siguified by the Bread and Wine A. The thing signified is the Body and Bloud of Christ
broken and shed for vs this we may see by the first institution Luk. 22.19.20 This is my Body which is giuen for you This cup is the New Testament in my bloud which is shed for you againe 1 Cor. 11.24 This is my Body which is broken for you c. and verse 26. As often as ye eate this Bread and drinke this Cup yee doe shew the Lords death till he come So the Sacrament is not simply the representation of Christs Body and Bloud contained in it but of his dead and crucified body and of his blend out of the body shed vpon the Crosse. Q. Who is to administer this Sacrament A. This Sacrament as well as Baptisme is to bee administred onely by the Ministers of Christ who are therefore called 1 Cor. 4.1 the Stewards or disposers of the mysteries of God as wee may see by the institution of Christ himselfe Math. 26.26.27 and the repetition of it by the Apostle 1 Cor. 11.23 where is shewed what is to be done both by the Minister and by the people Q. What is to be done by the Minister A. The action oâ— the Minister is foure-fold 1. To take the Bread and Wine into his hand signifying how God did take and set apart his Sonne to be our Redeemer 2. To consecrate or blesse them noting how God did in the fulnesse of time consecrate and send forth his Sonne to worke our redemption 3. To breake the Bread and poure out the Wine representing the breaking of the Body and the shedding of the Bloud of Christ for vs. 4. To distribute the Bread and Wine signifying how God doth offer his Sonne to all and effectually giue him to the faithfull to be their Sauiour Q. What is to be done by the people A. There is a double action to be performed by the people that doe communicate the first is to take the Bread and Wine into the hand signifying their apprehension or laying hold on Christ by faith The second is the eating of the Bread and drinking of the Wine representing their speciall application of Christ and all his benefits by faith for their spirituall nourishment vnto saluation Q. What is the end or vse of this Sacrament A. The end or vse for which this Sacrament of the Lords Supper was ordained was first for the perpetuall retaining of the memory of Christs death So it is commanded Luk. 22.19 Doe this in remembrance of me and 1 Cor. 11.26 the Apostle saith Aâ— oft as you shall eate this Bread and drinke this Cup yee shew tho Lords death till he come Q. What is the second end or vse of this Sacrament A. Secondly it was appointed as an instrument or meanes to communicate vnto vs the very body aâ—d bloud of Christ spiritually by faith therefore it is that the Apostle saith 1 Cor. 10.16 The cup of blessing which we blesse is it not the communion of the bloud of Christ the Bread which we breake is it not the communion of the body of Christ And this is that feeding vpon Christ that eating of his flesh and drinking of his bloud spoken of Ioh. 6.29.35.47.51 c. namely when by beleeuing we are made partakers of him which is done in this Sacrament in a speciall manner Q. What is the third end or vse of this Sacrament A. Thirdly the Lords Supper was ordained for the confirmation of our faith in Christ and loue one to another For when in the Sacrament together with the word which wee heare Iesus Christ is euidently set forth before our eyes and as it wâ—re crucified among vs and in our sight as Paul speaketh Gal. 3.1 insomuch that the Sacrament which is called the visible word doth seeme to speake vnto vs as Christ did to Thomas Ioh. 20.27 Come see and feele my wounds and be not faithlesse but beleeuing How can it but greatly nourish and strengthen our faith in the Lord Iesus who hath thus suffered for vs. Q. How doth the Sacrament confirme our loue A. Againe when in the Sacrament we consider that there are many graines in one bread and many grapes in one wine representing vnto vs as it is in 1 Cor. 10. 17. How we being many are one bread and one body for we are all partakers of that one bread How is it possible but that we should be thereby nourished and confirmed in the deerest loue and affection one Christian to another and out of that ground of loue bee ready to doe all the good we can as being members of the same body whereof Christ is the head 1 Cor. 12.12.13 Q. How is the Lords Supper the Sacrament of our new life A. As Baptisme is the Sacrament of our new birth because by it we are regenerate and borne againe Ioh. 3.3 So the Lords Supper is the Sacrament or signe of our new life because by it our soules are continually nourished in feeding vpon Christ by faith as bodily foode doth nourish the body Therefore it is that our Sauiour saith Ioh. 6.55 My flesh is meat indeed and my blood is drink indeed that is spirituall meat and spirituall drinke as it is 1 Cor. 10.3.4 Yea such as doth nourish vnto eternall life not as Manna which was but bodily and mortall food Ioh. 6.57.58 Q. Proue that wee must receiue often A. The Sacrament of the Lords Supper being to our soules as bodily foode is to our bodies reason it selfe doth teach that it is to bee receiued often as our bodies stand in need of often nourishment Besides our Sauiour Christ in the first institution of this Sacrament did manifestly expresse his intention for the frequent vse of it in that he did apoint it to bee done for the continuall remembrance of his death till his second comming Whereupon Saint Paul who deliuered nothing to the Church but what hee receiued of the Lord saith As often as yee eate this bread and drinke this cup yee doe shew the Lords death till he come 1 Cor. 11.26 Q. Proue that it ought to be receiued with due preparation A. That we ought to receiue this Sacrament with due preparation the Apostle teacheth 1 Cor. 11.28 Where he giueth this strait charge and doth second it with diuers forcible reasons Let a man examine himselfe and so let him eate of that bread and drinke of that cup. But if there were no such speciall charge yet the serious consideration of so sacred a mystery should stirre vp all men to a religious and reuerent estimation of it specially recounting with what sanctified preparation the Iewes did celebrate their Passeouer which was to them as this is to vs but yet farre inferiour both in excellency and vse to our Sacrament W Of the state of all men dying in respect of the soule and of the resurrection of the body Q. Rehearse the letter W A. WE must know and beleeue that all men dying the soules of the godly goe immediatly