life from the same Root Q. What is the second benefit that belong to be Members of the Church A. Forgiveness of Sins Q. What is Sin A. Sin is the transgression of the Law of God Q. What is the punishment due unto sin A. Eternal death the wages of sin is death Q. Is not all mankind lyable to this punishment in regard as the Scripture affirms all have sinned and come short of the Glory of God A. All mankind was once in a state of death and dammnation Q. How then came this benefit of the forgiveness of sins to be made over to them A. The Son of God by his active obedience fulfilling every title of the Law and by his passive obedience suffering the wrath of God due to us for the breach of the Law hath made full satisfaction on our behalf reconciled us to God by vertue of which reconciliation our sins are forgiven Q. To whom doth this favour belong A. To the Members of the Church Q. Shall all those that are Members of the Church partake of this benefit A. All those that by Baptism are received into the Church by that Sacrament receive the remission of those sins which they were guilty of before they were baptized and hence it is that in the Nicene Creed we profess to believe one Baptism for the remissioâ— of sins also after they be thus made Members of Christ they receive remission of their future sins by repentance Q. What is the third benefit that bâ—longs to the Members of this Church A. The Resurrection of the Body Q. Can the body then arise out of thâ— Grave when as it is mouldred in crumbs and dust A. It shall most certainly arise â—gain and he re-united to the Soâ— when together they shall render an account of all their actions performed iâ— this life Q. Shall the very same bodies arise that now we bare about with us A. They shall be the same for substance but not for qualities whereas they are now Earthly Mortal and Corruptible bodies they shall then be Spiritual Immortal and incorruptible Q. How can this possibly be that the same body which is devoured by Worms should again be raised A. This is performed by Gods infinite and unlimited power who shall call to the dead arise ye dead and come away to judgement and the dead shall hear his voice and obey it Q. VVhat necessity is there that the same body should arise A. The same body must arise and no other to magnifie Gods justice that so the same individual body that was a copartner in sin may be punished that which did partake in righteous actions and sufferings may be rewarded Q. Shall all bodies in general arise A. The bodies both of the Godly and wicked of the just and unjust all that ever lived shall arise and live again to eternal Ages Q. When shall this general resurrection be A. At the last and great day of accounts when the Lord himself shall descend from Heaven with a shout and with the voice of the Arch-angel and with the Trumpet of God Q. What is the fourth benefit that belongs to the Members of this Church A. The life everlasting Q. To whom doth this belong A. To all in general for although the life everlasting is frequently used to signifie that reward which in another life is bestowed upon the righteous yet the wicked shall live eternally Q. What shall then be the difference betwixt the godly and the ungodly in this respect A. The godly shall live to all eternity in unspeakable joys and never fading glories and the wicked shall live eternally or they shall remain alive in Soul Body to endure the Torments to be inflicted upon them by the justice of God for all the sins committed by them whilst they were in the body Q. Do you think that it is enough barely to believe all these Articles of your Faith A. As I am bound to believe them so it is my duty to frame my practice answerable to this my belief so that I must not only know what these words signifie but likewise I must perform such actions as are agreeable thereto Q. Is this all that your Baptismal vow and promise requires from you A. No it not only enjoyns me to believe all the Articles of the Christian Faith but also I am thereby bound to keep Gods holy Will and Commandments and to walk in the same all the dayes of my life Q. When was these Commandments given A. God speak them to Moses upon Mount Sinai who wrote them upon Tables of Stone made them known to the people of Israel for the regulating of their manners Q. If these Commandments are part of Moses his Law then certainly they were abrogated by the coming of Christ A. This Law was before Moses was although not literally recorded and it shall continue after him to the end of the World and therefore it is called the Moral Law because it is to be a perpetual rule of good manners to mankind Q. To whom did God make it known before Moses A. He did implant it in mans nature by Creation and for this reason St. Paul calls it the Law of Nature but when mans light and knowledge was decayed and impaired by the fall of Adam God again renewed this Law to his Servant Moses and likewise our blessed Lord in his first Sermon that most excellent Sermon he preached on the Mount reinforces this Law and rescues it from those corrupt glosses the Scribes and Pharises had put upon it Q. How many Commandements doth this moral law contain A. Ten. Q. Which be they A. The same which God spake in the twentieth Chapter of Exodus saying I am the Lord thy God which brought thee out of the Land of Aegypt out of the house of Bondage 1. Thou shalt have none other gods but me 2. Thou shalt not make to thy self any graven Image nor the likeness of any thing that is in Heaven above or in the Earth beneath or in the waters under the Earth thou shalt not how down to them nor worship them For I the Lord thy God am a jealous God and visit the iniquities of the Fathers upon the Children unto the third and fourth generation of them that hate me and shew mercy unto thousands unto them that love me and keep my Commandments 3. Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his name in vain 4. Kemmember that thou keep holy the Sabbath-day six dayes shalt thou labour and do all that thou vast to do but the Seventh day is the Sabboth of the Lord thy God in it thou shalt do no manner of work thou and thy son and thy daughter thy man-servant and thy maid-servant the Cattel and the Stranger that is within thy Gates for in six dayes the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore
until he do publickly own and profess that he will faithfully stand to those conditions and terms that were made in his Name when through the gate of Baptism he was graciously received into the number of Christs Holy Catholick Church that he will not be ashamed to confess the faith of Christ crucified but couragiously continue persevere in that high calling wherein he is called magure all opposition to the contrary and manfully fight under Christs Banner against sin the world and the Devil and continue Christs true and faithful Servant and Souldier to his lives end And that this is the Church of Englands sense of confirmation is very plain from the office which is then to be used which requires that all persons who are confirmed shall audibly and publickly in the presence of God and of the Congregation renew that solemn promise and vow that was made in their names at baptism ratifying and confirming the same in their own persons and acknowledging themselves bound to believe and do all those things which their Godfathers and Godmothers then undertook for them She only hereby intends that we should be in reality and truth what we outwardly profess our selves that as we at large bear the name of Christians Because of the number and living amongst the Society of them and in communion with them so likewise we should specifie as much by our actions having our Conversation such as becometh the Gospel of Christ denying all ungodliness and worldly lusts and behaving our selves soberly righteously and godlily in this present evil world which is no more than that duty which the Grace of God that hath appeared unto all men and bringeth salvation hath taught us It is no more than what we have strictly obliged our selves to perform when we took upon us the honourable name of Christians for then we faithfully engage to renounce the Devil and all his works that is to deny all ungodliness and worldly lusts and to keep Gods holy will and Commandements walking in the same all the dayes of our lives whose sacred Laws teach us to behave our selves soberly righteously and godlily in this present evil world So that the Churches design is very good and pious in continuing this wholsome Institution and as clearly opposite from either Superstition or Will-worship as light is from darkness it is only the spiritual good of her sons that she would advance by the administration of this Rite cause them openly to acknowledg themselves Gods faithful Servants that they are resolved by his assistance so to continue chearfully and heartily performing his sacred pleasure stopping up their cares and barring up their hearts against all corrupt and wicked insinuations that may tempt them to the contrary 2ly It is an Act of Confirmation on Gods part who confers a new Grace to strengthen in those persons that are confirmed those holy principles and that good resolution of which they have made a faithful profession and to enable them to continue and persist in it so that God doth confirm our confirmation that is he doth by the assistance of his good Spirit confirm and corroborate our resolutions and purposes in performing our vow made at Baptism The Reverent Bishop of Down enforms us in his Epistle before his Treatise writ upon this very subject that some wise and good men have piously believed which is no small addition to the honour of this Ministration that when baptized persons are confirmed and blessed by the Bishop that then it is that a special guardian Angel is appointed to keep their souls from the assaults of the Spirits of darkness And all that he adds to it of his own sentiments is this that the piety of this supposition is not at all disagreeable to the intention of this Rite for since by this the holy spirit of God the Father of all spirits is given it is not unreasonably thought by them that the other good Spirits of God the Angels who are ministring spirits sent forth to minister for their sakes who are heirs of Salvation should pay their kind offices in subordination to their Prince and Fountain Neither can I discover any thing in this opinion which is Heterodox but that it may be very safely entertained for if these glorious Angels as the Scripture enforms us minister for the good of mankind namely that part of it as are obedient to the divine Laws of the great Soveraign of the Universe then certainly there cannot be a more proper season for them to enter upon this charitable employment than about that age as it is requisite for confirmation to be administred and it is very agreeable both with the goodness wisdom of Almighty God then to place the securest guard over his Servants when they are the most vigorously assaulted by their spiritual enemies which is at the publick owning of themselves to be Christs real members and declare a profest enmity against the Devil and all his works when we openly profess Christianity and acknowledge out Baptismal vow then it is that the rage of the Devil is most furious and violent imagining if ever he can seduce us it will be at the first hand before we are well settled and throughly grounded in our holy resolutions But howsoever as the above mentioned Bishop very well observes there are greater and stranger things than this that God does for the soul of his Servants and for the honour of the Ministries which himself hath appointed and in this very Ministry will have the powerful assistance of the spirit of all spirits the eternal spirit of God is our guide and our coadjutor to assist our own abilities and undertakings in abiding in that high calling whereunto we are called at our Baptism he now by his gracious influence and blessed aid helpeth our infirmities and supplies our natural imperfections making us able to do that which is good and what the Lord requires of us As in Baptism the Holy Ghost was conveyed as a sanctifyer so herein as a comforter and strengthener now that the person is entring upon a great contest and conflict with himself his own unruly lusts the world and principalities and powers and spiritual wickednesses in high places It is true in Baptism we receive the Spirit of God by it we are then regenerated made members of Christ Children of God and shall in the end be made inheritors of the Kingdom of Heaven that is if we continue constant in the profession of the Faith of Christ crucified performing our part of the Covenant made in Baptism to do which it requires a greater and more powerful assistance of the Holy Ghost which is given in confirmation By Baptism we are Heirs and are adopted to the inheritance of Sons admitted to the Covenant of Repentance and engaged to live a Godly life yet as the judicious Prelate learnedly observes this is but the Solemnity of the Covenant which must pass into other Acts by other influences of the same Divine Principle untill
we receive the Spirit of Obsignation and Confirmation we are but Babes in Christ in the meanest sense Infants that can do nothing that cannot speak that cannot resist any voilence exposed to every rudeness and perishing by every temptation But therefore as God at the first appointed us a Ministry of a new birth in Baptism so also hath he given to the Church the consequent Ministery of a new strength in Confirmation The spirit moved a little upon the waters in Baptism by vertue of which motion it is made the Laver of Regeneration so that by vertue of this Sacrament we receive the first Principles of life are adopted into Christ's family made his living members who before were dead in sins and trespasses But in Confirmation he makes us able to move our selves he so bountifully assists us and so powerfully supplies our manifold infirmities that we are able to work out our own Salvation with fear and trembling In the first he is the Spirit of life but in this he is the Spirit of strength and motion Baptisma est nativitas unguentum vero est actionis instra motus as a learned Author observes At the adminstration of Baptism we are born again we are received into the Congregation of Christ's Flock and are entitled to the glorious inheritance which he by his bloodsheding purchased for mankind but in Confirmation we are enabled to move and act as becometh those who are redeemed with so high a price As in our natural birth we are first Infants unable to help our selves and are assisted by Nurses or others who take the charge of us to feed us and to lead us and to assist us in every respect but after some years our strength encreases and we are able to move and help our selves Even so it is in our spiritual birth first we are Babes in Christ unable to move one step in the paths of holiness and therefore the Church in her wisdom provides Sureties who receive the charge of us to feed us with such food as is convenient for us to nourish us to assist and advise us in the weighty affairs of our souls but when we are at age to help our selves then we take their care and trust upon our own shoulders stand upon our own legs publickly promising to live the lives of Christians strictly performing our solemn engagements which in time past was covenanted on our behalf and to preserve us from slipping and falling the Spirit of God is given to assist our pious undertakings and to strengthen us in the encountring of those raging enemies which we must expect to be assaulted with and when good Christian people had this notion of Confirmation rightly understood the true nature of it they were then very zealous for it and flocked in great multitudes to receive this divine ministry from the hands of the Bishop And time was in England as Bishop Taylor relates even since the first beginnings of Reformation when Confirmation had been less carefully ministred for about six years when the people had the first opportunities of it restored they ran to it in so great numbers that Churches and Church-yards would not hold them insomuch that the Bishop of Chester was forced to impose hands on the people in the fields and was so oppressed with the multitudes that he had almost been trod to death by the people and had died with the throng if he had not been rescued by the civil Power And it might have been hoped that the disuse of it of late for so considerable a number of years might have made it more highly prized now that it is again restored but alas our own experience finds it far otherwise it continues still too much neglected not only for want of a right understanding of this holy Rite but also by entertaining a belief that it is unlawful many are deterred from desiring this ministry in regard that they are enformed that not one tittle of this is to be found in Gods word and hereupon supposing it hath no Divine Warrant they presently condemn it as an Innovation a piece of Will-worship and so consequently sinful VVherefore I shall in the next place prove the lawfulness of this Discipline it is a plant of our Heavenly Fathers planting and so no Innovation or VVill-worship it is a Primitive and Apostolick Rite and hath been continued in the Church in all Ages as a wholsom Discipline and so no upstart invention or new device to raise the Power or advance the Grandeur of proud Prelates and when I have cleared these two then the lawfulness of this Rite will appear as clear as the Sun at the Noon day This Divine Rite of Confirmation proceeds from above it is warranted unto us by no meaner a person than the Eternal Son of God who in his own person hath instituted and hallowed this Rite by submiting unto it no sooner came he out of the waters where he had been baptized by John but immediately he is confirmed by the Spirit which in the shape of a Dove descended upon him He is now to enter upon the stage of the world and to conflict with divers enemies he is forthwith to be led into the VVilderness to be assaulted by the Prince of darkness who now exercises all his cunning and malice to make a prey of this tender Lamb of God But before he undertakes these hard tasks the Spirit of the living God rests upon him not that he had any need of the descent of the Holy Ghost or of his powerful assistance in regard that infinite power that appertained to his Godhead was able to repel the greatest rage of the Devil and all his accursed instruments but all this was done for our sakes to instruct us in this solemnity of our Religion he submitted to this Rite that we might follow his example and work out our Salvation by the same graces in the like solemnities which St. Augustine hath very well expressed affirming Christi in Baptismo Columbam unctionem nostram presigurasse the Dove in Christ's Baptism did represent and prefigure out unction from above that is the descent of the Holy Ghost upon us in the Rite of Confirmation And therefore to this and other external ministrations we must believe our selves obliged to submit and make use of them in the working out our own Salvation being encouraged thereto by the president of this great Captain of our Salvation Christ was Baptized and so must we but after Baptism he had a new ministration for the reception of the Holy Ghost and because this was done upon our account therefore we must follow so good an example And this being done immediately before his combate with that proud infernal Spirit it plainly describes unto us both the time when it ought to be received as also that great advantage that attends the ministration of it After we are baptized when we are capable of understanding the solemn engagement of our Baptism and enter upon the personal performance
the sole Author of those graces that by Sacraments are made over to true believers Q. How many parts are there in a Sacrament A. Two the outward visible sign and the inward spiritual grace Q. Why are the one part in these Sacraments namely water in Baptism and bread and wine in the Lord Supper termed outward and visible signs A. They are termed outward and visible in regard they are apparent to our senses no eye but seeth them and they are called signs because they are resemblances of some higher things signifie or specifie some favours that by them are conferred upon mankind A. Wherefore is the other part of these Sacraments stiled an inward and spiritual Grace A. It is termed inward invisible because it is not to be discerned by the eye of men but it is represented to us by these signs and therefore it is called a grace because the benefits that by these Sacraments are made over unto us proceed from the meer grace and mercy of God through Je-Christ our Lord. Q. What is the outward visible form or sign in Baptism A. Water wherein the person Baptized is dipped or sprinkled with it in the name of the Father of the Son and of the Holy Ghost Q. What Analogy or proportion doth this outward Sign Water bear to the thing signified A. Very much Baptism is the washing away of sin and therefore the outward washing in water doth very fitly represent the inward washing of our Souls both from the guilt and spot of sin in the blood of Christ Q. Wherefore is Baptism administred in the Name of the Father of the Son and of the holy Ghost A. This is done for divers weighty reasons First that the congregation may know that what the Minister doth he doth not of or from himself but by commission and good authority even by the authority of the whole Trinity Secondly This is done for the comfort of the Baptized in regard they may be assured that the whole Trinity do ratifie and confirm what is promised in Baptism viz. remission of Sins and acceptance into Favour Thirdly This is done to lay a strict obligation on the party Baptized to acknowledge and believe in these three persons and to deliver up himself to follow the instructions of these and no other in the mysteries of Religion to be obedient to their injunctions and to ascribe all honour and glory to the whole Trinity Q. What is the inward spiritual grace in Baptism A. A death unto sin and a new birth unto righteousness for being by nature born in sin and the children of wrath we are hereby made the children of grace Q. What do you mean by a death unto sin and a new birth unto righteousness which you say is the inward grace given you in baptism A. By a death unto sin I mean a getting out of the power and from under the guilt and punishment of sin And by a new birth unto righteousness I mean a denying all our former ungodliness and worldly lusts and a living soberly righteously and godly in this present evil world Q. But how is baptism a means of working this in us and a pledge to assure us thereof A. In regard in Baptism there is that measure of strength given us by Christ as will enable us to get out of that servile dangerous condition notwithstanding before the administration of this Sacrament we were in a state of sin and children of wrath that is had strong inclinations and violent propensions to evil yet hereby we are made children of grace that is are endowed with a sufficiency of power and strength to walk as children of light Q. What is required of persons to be baptised A. Repentance whereby they forsake sin and faith whereby they stedfastly believe the promises of God made to them in that Sacrament Q. Why is Repentance a necessary qualification to baptism A. In regard we then change our condition we are received from an estate of wrath into an estate of grace and favour and therefore it is requisite we should change our minds after their dispositions inclinations as also this grace is necessary because it disposeth us and makes us capable of the mercies in Baptism Q. What is Repentance A. Repentance is a turning from sin to God and it is such a sincere repentance as this that is required before Baptism Q. The other qualification is faith wherein lyeth the necessity of this grace to dispose us for Baptism A. It lies in this because the promises of God have not their effect upon us unless they are accepted by us and it is Faith only that can apply them and therefore it is necessary that those who partake of this Sacrament should by Faith believe the promises of God made to them in that Sacrament Q. Why then are Infants Baptized when by reason of their tender years they cannot perform these conditions that is they cannot Repent and Believe A. Because they promise the performance of both these by their sureties which promise when they come at age themselves are bound to perform Q. But what power hath the Church of God to administer this Sacrament to Infants meerly upon the engagement of others for the performance of these conditions A. Herein the Church follows the example of our Saviour Christ who commanded young children to be brought unto him when by reason of their tender years they were uncapable of coming themselves and although they could not in that capacity by any act of their own dispose themseves for his favors yet he took them up in his arms as Ministers do Infants laid his hands upon them as the Minister doth water and blessed them as his Ministers pray over them and for them and our Saviour affirms that of such is the kingdome of Heaven that is those who do not receive it as little children that is with innocence without any let or hinderance cannot enter into it and in conformity to this great exemplar the Church admits Infants in regard they are part of the kingdom of Heaven that is to them it belongs into the Covenant of the Gospel by setting on the seal of it Baptism when they are not in a capacity themselves actually to repent and believe Q. But suppose infants do not perform this promise made on their behalf when they come at age A. Then they forfeit that grace given in Baptism For Baptism is a Covenant wherein God makes over to mankind divers favours and man on his part promises an entire forsaking of sin a stedfast believing of Gods word and a hearty obedience to his commands now man by breaking his part of the Covenant forfeits his right to those favours by it held forth Q. Why was the Sacrament of the Lords Supper ordained A. For the continual remembrance of the Sacrifice of the death of Christ and of the benefits we receive thereby Q. Why do you call the death of Christ a Sacrifice A. In regard he freely offered up himself upon