12. To bee baptized into the name of the Father Sonne and holy Ghost is to be cōsecrated vnto the worship and seruice of the Father Sonne and holy Ghost Q. What is the inward grace or thing signified A. Forgiuenesse i Mark 1. 4. Act. 2. 38. of 13 sinnes and k Tit. 3. 5. sanctification Expos 13. Water in Baptisme doth signifie both Christs blood by which all our sinnes are washed away and Christs spirit by which wee are regenerated Rom. 6. 3. Matth. 3. 11. Ioh. 1. 26. Col. 2. 12. wherefore the inward grace in Baptisme is the pardon of our sinnes and renewing of our nature Tit. 3. 5. Q. To what condition doth the party baptized binde himselfe A. To beleeue d Act. 8. 37. in 14 Christ and e Matth. 3. 12. to forsake his sinne Expos 14. Gods promise to vs and our promise to God implyed in the Couenant is sealed in Baptisme Act. 16. 14 15. 31 32 33. so that we bind our selues thereby to the performance of our duty Infants baptized haue not the vse of reason much lesse faith to beleeue but yet as they bee in the couenant so they doe oblige themselues to beleeue in Christ and depart from iniquitie which they are bound to performe when they come to yeares of discretion Act. 2. 39. with 2. Cor. 6. 17 18. Q. How oft neede a man to be baptized A. It is enough 15 once to be f Act. 7. 8. baptized for baptisme is a pledge of our g Tit. 3. 5. new birth Expos 15. We neuer read that Christ or his Apostles did administer Baptisme more then once to one man And Circumcision the seale of entrance into the Church of the Iewes in the place whereof Baptisme is come was onely once applyed by Gods appointment Gen. 17. 23 24 c. Q. Who ought to be baptized A. Infidels h Act. 8. 12. conuerted to 16 the faith and 17 infants i Act. 2. 39. 1. Cor. 7. 14. of one or both Christian 18 parents Expos 16. All they who be within the couenant and such onely are to be receiued into Baptisme 17. Infants of Christian parents are within the couenant to them appertains the promise of forgiuenesse of sinnes and the Kingdome of God Also Circumcision amongst the Iewes which answereth to our Baptisme was administred to Infants Gen. 17. 12. and 21. 4. Luk. 1. 59. and 2. 21. And when the faithfull which the Scripture saith were conuerted with their whole houshold were baptized it may probably bee thought there were some children amongst them of those housholds who were not excluded Act. 16. 14 15. 18. Though wee acknowledge such onely to be sincere Christians who serue God with vpright hearts Rom. 2. 28 29. yet those are not denied to be Christians who make so much as a generall profession of Christ Act. 11. 26. 1. Cor. 1 2. with 5. 1 2 3. and 15. 12. Q. What is the Lords Supper A. A k 1. Cor. 10. 16. Sacrament of our continuance and growth in Christ Expos 1. Christ is giuen to be spirituall nourishment vnto the soule that wee might grow and increase in him Ioh. 6. 33. 48 50 51 53 54 56. as plants are not onely grafted but doe growe in the stocke and this is sealed in this Sacrament Q. Who is the author of this Sacrament A. The Lord l 1. Cor. 11. 23 24. Iesus 2 in the same night ◠that hee was betrayed Expos 2. Christ who is the Lord and head of his Church Act. 10. 36. Ephes 1. 22. Col. 1. 18. hauing authoritie to institute Sacraments Matth. 28. 18 19. and power effectually to performe whatsoeuer is signified and sealed therein Ioh. 1. 4. Eph. 5. 14. did in his owne person institute and ordaine it 3. When Christ was preparing himselfe to the greatest worke of loue that euer was hauing his thoughts wholly bent to procure the eternall good of his Elect then did he out of his infinite loue euen in the same night that he was to be betrayed appoint this holy Sacrament knowing that the institution and sealing of the Testament ought to goe before the death of the Testator This should stirre vs vp with care and reuerence to receiue this pledge of Christs loue and to come vnto it as vnto a spirituall feast beeing perswaded that Christ will respect vs now hee is glorified seeing he did not forget vs in his agonie and passion Q. What is the outward signe A. Bread 4 and m Mat. 26. 27 28. wine with the actions pertaining to them as 5 breaking giuing receiuing eating and drinking Expos 4. Besides that bread and wine are most vsuall fit and necessarie nourishments Psal 104. 15. they doe of all other best serue to expresse the bodie and blood of Christ Io. 6. 33. Leauened or vnleauened bread are of free vse Act. 20. 7. Matth. 26. 17. 26. but it is expedient that it bee bread that hath substance in it The vse of the wafer cake is iustly blamed as superstitious by our Church And because the Sacrament is a spiritual feast therefore the finest bread and pure wine is of most laudable vse Out of niggardlines to mixe water with wine sauoureth of an ill minde Malac. 1. 7. 8. Christ beeing not onely the true but the sufficient nourishment of the soule intending to giue vs a ful meale appointed both bread and wine and that seuerally to be vsed in the Lords Supper 1. Cor. 11. 23 24. So that it is sacriledge to deliuer this Sacrament in one kind onely and presumption not to administer them seuerally seeing Christ intended to set forth his violent death wherein his bodie and blood were separated 5. The bread is to bee broken according to the example of Christ and his Apostles because this Sacrament was appointed specially to represent the death and passion of our Sauiour Christ in which his bodie was crucified and his blood shed Matth. 26. 26 27 28. Act. 20. 7. Q. What is the inward grace A. Christ n 1. Cor. 11. 24. with all 6 the benefits of 7 his death and passion Expos 6. Not onely Christ his benefits but euen Christ himselfe is offered vnto vs for we cannot bee partakers of the benefits of Christ vnlesse we be vnited vnto him Io. 15. 2. Eph. 4. 16. Col. 2. 19. Christ is truely and spiritually present in the Sacrament exhibited to the saith of euery worthy receiuer but not corporally vnited to the bread and wine in respect of place Act. 3. 21. with Mat. 28. 6. Ioh. 16. 18. 7. The bread signifies the bodie of Christ the wine betokeneth his blood the breaking of the bread setteth foorth the crucifying of Christ c. Q. What is the dutie of the Minister in the administration of the Sacrament A. To o 1. Cor. 11. 23. 24. Matth. 26. 26 27 28. Mark 14. 22. Luk. 22. 19. consecrate 8 it by 9 declaring the institution thereof and 10 prayer ioyned with
powers thereof is not of and from it selfe therefore it must proceede from another cause which is power wisedome and vnderstanding it selfe and that is God 2. In the vnderstanding there are certaine principles whereby it diserneth truth and falsehood good and euill this gift man hath not of himselfe therefore it springs froâ— a supreame and most wise vnderstanding the principall cause being euer more excellent then the effect 3. The mind is not satisfied with the knowledge nor the will with the possession of all things in this world but still they seeke and earnestly thirst after some higher good there is therefore a Soueraigne truth and cheife good which being perfectly knowne and enioyed will giue contentment 4. By the power and faculties of the Soule man is capable of happines or of the cheife good but in vaine should he be made capable thereof if there were not a cheife good to be possessed and enioyed 5. By the assaults and suggestions of Satan we feele there is a Deuill may we not then certainly conclude that there is a God 2. Satan labours by all meanes to extinguish the light of the Gospel to lead men on in ignorance error and prophanenesse and to turne them out of the path of holines Now why should Satan warre thus against God his word and Saints why should he seeke Gods dishonour and mans destruction if there were not a God a lawe and an euerlasting life Q. How else A. By the 6 consent of nations 7 defence m Psal 9. 16 and 58. 10. 11. of the Church 8 support and n Ier. 33. 9. comfort of the godly but principally by the o Es 42. 8. Scripture Expos 6. All nations in euery age time and place of the world haue acknowledged that there was a God 2. The Gentiles could not endure him who denied a diuine power 3. They adored stockes stones bruite beasts and the basest creatures rather then they would haue no dietie at all 4. They were zealous and forward in the worship of their Idols which shewes that though they acknowledged not the true God yet they knewe there is a God to whom diuine worship is due 5. Such as haue studied to become Atheists could neuer blot this truth out of their consciences but the maiestie of God hath affrighted and his terrors made them afraid 7. The deuill with great malice and fury and vngodly men with all their might authority malice and policy haue laboured to find out and extirpate all those that call vpon the name of the Lord Iesus but they haue been miracuously hid preserued and defended by the Lord. 2. God hath wonderfully frustrated all the deuises of the wicked enemies of his Church by the meanes they practised to roote it out it was encreased 3. God fought from heauen against the persecutors of his children and executed vpon them the fiercenes of his displeasure dreadfull iudgements did ouertake many of them and such horror fell vpon some that they were forced to leaue their places of honour and rule and betake themselues to a solitarie and priuate life 4. The Lord hath armed his children with inuincible courage and fortitude to endure disgrace contempt pouerty death and the most exquisite torments that hell could inuent he hath supported them vnder the burthen of an accusing conscience and inwardly refâ—â—refâ—â—shed them as it were suddenly with sweete peace and consolation and by the power strength and comfort of the holy Ghost hath enabled them to sing Psalmes in prison and in the midst of the fire which courage strength and comfort of theirs doth plainely demonstrate that there is a God specially if you compare it with that feare faintnes and vnquietnesse vexation and deadnes which is in other men when they suffer any thing Q. What is God A. He is p Ioh. 4. 24. a 9 Spirit hauing q Luk. 24. 39. his being of 10 himselfe Expos 9. God is a spirituall invisible and immateriall substance 1. Tim. 1. 17. Luk. 24. 39. 10. God is without beginning Psal 90. 2. and 93. 2. Esa 43. 1â— and 44. 6. and without cause Apoc. 1. 8. Esa 41. 4. and 43. 10. and 48. 12. and so hee is without composition infinite Psa 147. 5. 145. 3. Exod. 3. 14. eternall Prou. 8. 22 23. Rom. 16. 26. incomprehensible Exod. 33. 22. 23. 1. Tim. 6. 16. 1. Kin. 8. 27. Esa 66. 1. and vnchangeable Iam. 1. 17. Mal. 3. 6. Q. How many Gods be there A. Onely r Deut. 6. 4. 1. Cor. 8. 4. 6. one 11 God and 12 three Å¿ Matth. 28. 19. 1. Ioh. 5. 7. Persons the Father Sonne and Holy Ghost Expos 11. There can be but one Omnipotent Dan. 4. 35. infinite eternall most perfect first cause and directer of all things all things are referred to one first Rom. 11. 35. Apocal. 1. 8. and 4. 11. 12. A person generally taken is one intire substance not common to many â—ndued with life and vnderstanding wil and power A person in the Godhead is the Godhead restrained or distinguished by his personall propertie Ioh. 14. 16. and 15. 1. The whole diuine nature being indiuisible 1. Cor. 8. 6. is common to all three persons Farher Sonne and Holy Ghost Act. 4. 24. 2. Cor. 1. 3. Ioh. 1. 1. Rom. 9. 5. Heb. 1. 8. Numb 12. 6. 7. with Act. 1. 16. 1. Pet. 1. 11. Heb. 1. 1. Act. 4. 25. with 2. Pet. 1. 21. and therfore whatsoeuer doth absolutely agree to the diuine nature or is spoken of the diuine nature by relation vnto the creatures that doth agree likewise to euery person in Trinitie Ioh. 1. 1. Prou. 8. 22. Apoc. 1. 8. Matth. 18. 20. Ioh. 3. 13. Iob 26. 13. and 33. 4. Ioh. 14. 26. Luk. 1. 35. Euerie person in Trinitie is equall in glory and eternitie Ioh. 10. 30. Ioh. 17. 5. Phil. 2. 6. Eph. 1. 17. with Ioh. 12. 41. and there is a most neere communion and vnion between them by which each one is in the rest and with the rest Ioh. 14. 10. 11. Io. 1. 1. and cuery one doth possesse loue and glorifie each other Prou. 8. 22. 30. v. Ioh. 17. 5. working the same things Ioh. 5. 19. But the Godhead considered with the personall property of begetting is the Father c. Q. What is the propertie of the Father A. To bee of himselfe and t 1. Ioh. 1. 18. and 3. 18. to 13 beget his Sonne Expos 13. The diuine nature doth neither beget nor is begotten but the Father doth beget his Sonne by an eternall and necessarie communication of his essence wholly and indiuisibly to his Son which yet he wholly retaineth in himselfe Ioh. 1. 1. Pro. 8. 22 23. Q. What is the propertie of the Sonne A. To be u Ioh. 3. 18. begotten of the Father Q. What is the propertie of the Holy Ghost A. To proceed from the w Ioh. 15. 26. Father and x Rom. 8. 9. Gal. 4. 6. the Sonne Q. The nature of
delusions are when men are giuen ouer to take pleasure in beleeuing lies and idle fancies of vaine heads To these we may adde phrensie madnes Deut. 28. 28. to be giuen ouer to vile affections God with drawing from men his grace and in his secret but iust and dreadfull iudgement giuing them ouer to most sordide and loathsome vnnaturall and inordinate lusts Psal 81. 12. Gen. 19. 5. Q. Which is the eternall miserie A. 31 Euerlasting c Rom. 6. 23. damnation Expos 31. Damnation which is an euerlasting separation of soule and body from the comfortable presence of God Matth. 7. 23. Reâ— 22. 15. and an enduring of easlesse endles remediles torture with the deuil his Angels Mat. 25. 41. Reu. 20. 15. Luk. 16. 24. 25. in the due desert of sinne Q. After a man doth knowe his miserie what must he learne in the next place A. The true meanes 1 how he d Act. 2. 37. may escape the foresaide misery and be e Act. 16. 30. restored to hapines Expos 1. God in iustice passed by the Angels who fell without the enticement of any other 2. Pet. 2. 4. Iude. 6. Matth. 25. 41. but of his infinite loue free grace and mercy Es 43. 25. Ier. 31. 3. Hos 14. 4. Io. 3. 16. Rom. 5. 8 9. Eph. 1. 5 6. 1. Io. 5. 19. he hath prescribed meanes whereby man might escape miserie and be restored to happines Act. 2. 37 38 39 40. Q. By what meanes may we escape this miserie and recouer happines A. Onley 2 by f Act 4. 12. Iesus Christ Expos 2. God in iustice doth hate sinne Es 1. 3. Psal 45. 7. and hath denounced death against the transgressers of his lawe Gen. 2. 17. Deut. 27. 26. Es 30. 33. Ier. 4. 4. therefore to satisfie his iustice Col. 1. 20. and make way for mercy Psal 14â— 9. his infinite wisedome found out a meanes Gen. 3 15. euen by Iesus Christ vpon whom the Father laid this office of reconciliation Psal 40. 6 7. Heb. 5. 5. Io. 3. 17. and 5. 36 37. which he willingly vndertooke Heb. 10. 7. 9. and did faithfully discharge Heb. 10. 5 6 7. Q. What is Iesus Christ A. The â— eternall Sonne of God who in time became man for his elect g Gal. 4. 4 5. Expos 3. The Sonne of God by nature became the Sonne of Man that he might make vs the Sonnes of God by adoption who were by nature the children of wrath Eph. 2. 3. it beeing fit that our reconciliation should be wrought by the Sonne Esa 61. 1. Ioh. 1. 4. Ioh. 5. 36. 37. Col. 1. 16 17. Heb. 1. 3. Ioh. 5. 17. and 3. 17. and sealed by the holy Ghost Eph. 1. 13. and 4. 30. Q. How many things are we to consider in Christ A. His i Col. 2. 9. person and his k Heb. 2. 16 17. office Q. What is his person A. It is l Ioh. 1. 14. Es 7. 14. Rom. 9. 5. God and man 4 vnited together into m 1. Cor. 8. 6. one person Expos 4. In Christ there are two distinct natures Heb. 1. 14 15. Matth. 18. 20. with 1. Tim. 2. 5. Luk. 1. 35. Mat. 18. 20. Reu. 1. 8. Heb. 1. 11 12. Ioh. 16. 30. Phil. 2. 6. Ioh. 1. 3. and 5. 17. Matth. 8. 13. with Luk. 22. 43. Matth. 24. 36. and 27. 4. 6. Ioh. 4. 6. and 11. 35. and 14. 28. Eph. 4. 10. inseparably vnited 1. Pet. 3. 18. Ioh. 10. 18. Heb. 9. 14. not confounded Rom. 1. 3 4. and 9. 5. Ioh. 16. 30. with Luk. 2. 52. Mar. 13. 32. and yet there is but one Christ not many Christs 1. Cor. 8. 6. 1. Tim. 2. 5. for the Godhead did assume the humane nature to it selfe Phil. 2. 7. heb 2. 16. so that the Manhood subsisteth in the Godhead Matth. 3. 17. and 17. 5. and they are so inseparably vnited that the selfe same person which is God is also man Ioh. 3. 13. Eph. 4. 10. Q. Beeing God before all time how could he be made man A. He was n Luk. 1. 35. conceiued 5 by the holy Ghost borne of the virgin Marie according o Gen. 3. 15. Esa 7. 14. and 11. 1. to the Prophets Expos 5. Christs conception is the miraculous and supernaturall forming of his humane nature in the wombe of the Virgin Marie Esa 7. 14. Gen. 49. 10. Luk. 1. 35. by the power of the holy Ghost Mat. 1. 18. 20. who did perfectly sanctifie it in the verie first moment of conception Luk. 1. 35. Q. Why was Christ conceiued by the holy Ghost A. That he might be p Luk. 1. 35. pure without sinne wherewith all are q Ioh. 3. 6. stained who are conceiued after the ordinary manner Q. Why was he God A. That he might beare the weight of Gods wrath without sinking vnder it ouercome death bee the Head 6 of the Church repaire his Image in vs conquer the enemies of our saluation and defend vs against them Expos 6. The dignitie of being Head of the Church is so great that it cannot agree to any meere man Eph. 1. 21. Phil. 2. 9 10 11. Heb. 1. 6. also the offices of the head are to giue the power of life feeling and moouing to the body Ioh. 1. 4. Rom. 8. 2. and to direct by his power the inward and outward functions of the body Eph. 5. 23 24. which benefits he that is man onely cannot bestow vpon the Church Q. Why was he man A. That he might 7 suffer r Heb. 2. 14. death for vs sanctifie Å¿ Heb. 2. 11. our 8 nature and we might haue t Heb. 4. 15 16. accesse with boldnes to the throne of grace Expos 7. The Diuine nature could not suffer I am 1. 17. Mal. 3. 6. Rom. 9. 5. and without shedding of blood there could be no remission of sins Heb. 9. 22. Christ therefore took our nature that he might suffer death Phil. 2. 7. specially it beeing no wayes meet that one hauing no speciall communion with another should endure punishment for anothers fault Heb. 2. 16 17. 8. Fulnesse of all graces aboue measure were powred into the humane nature of Christ our Sauiour Matth. 3. 16. Ioh. 1. 16. and 3. 34. Col. 2. 9. and 1. 19. we beeing vnited to him and hauing communion with him do receiue in measure of his fulnes Eph. 4. 7. 16. Q. What is his office A. To bee u 1. Tim. 2. 5. Mediator 9 to reconcile God and man Expos 9. A Mediator or an Aduocate is a third person that takes vpon him to agree and reconcile two that be at variance as Christ beeing both God and man did set at one God and man Eph. 1. 10. Col. 1. 20. 1. Ioh. 2. 1. who before were separated by sinne Esa 59. 2. Ier. 5. 25. Christ is our Mediator both as God and man Ioh. 1. 29. 34. 3. 14. 16. Rom. 5. 8. 1. Ioh. 1. 7. Phil. 2. 6. for in