His Sufferings for sin to be of infinite value and merit satisfactory and sufficient for the Redemption of Man Q. VVhy is it necessary that Christ should be Man A. 1. That He might dye 2. That Satisfaction might be made in the same that is Mans Nature that offended 3. That He might be a Merciful High-Priest touched with Mans Infirmity Q. Why was it necessary that he should be both God and Man in one Person A. That He might be a fit Mediator between God and Man having an interest in both Q. How is Christs Passion set down in the fourth Article A. 1. Generally that He suffered 2. Particularly that He suffered at such a time by such a death and in such a manner Q. Did Christ suffer any thing before His Death A. Yes His whole Life was a suffering Q. What was the time of Christs suffering A. In the days of Pontius Pilate Q. Who was Pontius Pilate A. Roman Deputy Governor of the Land of Jury under Teberius the Emperor of Rome Q. What was the End or Consummation of Christs suffering A. Death Q. What was the manner of Christs Death A. He was Crucified that is to say He was put to death upon a Cross which was amongst the Romans the most shameful ignominious and worst kind of death and cursed by the Law of God Deut. 21.23 Q. Was not this a great Scandal to the Christian Profession that our Saviour Christ should suffer this Death upon the Cross A. Yes To them that perish it is foolishness but to us that are saved it is the power of God 1 Cor. 1.18 At the first both the Jews and the Ethnicks derided both the Apostles and Christians for Preaching and Believing in Him that was Crucified upon the Cross Yet both Apostles and Christians were so far from being discouraged from their Profession by the ignominie of the Cross as that they rather rejoyced and triumphed in it insomuch as that they used the sign of it in all their actions thereby making an outward shew and profession even to the astonishment of the Jews that they were not ashamed to acknowledge Him for their Lord and Saviour who died for them upon the Cross And they did not only use the sign of the Cross themselves in a kind of glorying when they met with any Jews but also they signed therewith their children when they were Christened to dedicate them by that badge to His service whose benefits bestowed upon them in Baptism the name of the Cross did represent And this use of the sign of the Cross in Baptism was held in the Primitive Church as well by the Greeks as Latins with one consent and great applause at what time if any had opposed themselves against it they would certainly have been censured as enemies of the name of the Cross and consequently of Christs Merits the sign whereof they could no better endure This continual and general use of the sign of the Cross is evident in many ancient Fathers And doubtless the name figure sign and memory of the Cross must needs be held in reverend esteem of all them that rightly consider the benefits of Christs Death Q. Why was Christ put to so ill a Death A. That He submitting Himself unto the worst kind of death that could be inflicted upon him Him might deliver us from the worst kind of death that should have been executed upon us Q. How do you prove that Christ was dead upon the Cross A. Because He was buried which was not done to any but to dead men Q. Was this the only reason why this word buried was put into the Creed to prove His Death A. Perhaps it might be added to shew the greater Miracle of His Resurrection For if He had died only and not been buried they might have thought that He recovered life as many have done but being buried sheweth both the certainty of His death and also the wonder of His Resurrection Q. What was the cause of Death A. Sin Q. If there had been no Sin should there have been no Death A. No. But all men at their several times should have been translated from Earth to Heaven had they not sinned as the Scriptures say Enoch and Elias were Q. What Death was caused by Sin A. 1. The Natural death of the Body 2. The Spiritual death of the Soul 3. The Eternal death both of Body and Soul Q. What is Natural death A. A separation of the Soul from the Body Q. What is Spiritual death A. A separation of the Soul from God in this world Q. What is Eternal death A. A separation of both Body and Soul from God in the world to come Q. In what doth Eternal death consist A. In the Absence Privation Loss and Wanting of all good things as the Beatifical Vision and full fruition of God the company of Saints and blessed Angels the joys and happiness of Heaven Secondly In the Presence Sence Feeling and Enduring all evil things even the Everlasting Fire prepared for the Devil and his Angels Q. Did Christ suffer all these Deaths A. No. He suffered only the Natural death of the Body Q. Did He not suffer in his Soul too A. Yes The suffering of the death of the body could not be without suffering in the Soul But we must in no wise say that Christ suffered the death of the Soul Q. But was not Man condemned to all those Deaths for Sin A. Yes Q. And is not Man delivered from all these deaths by the Death of Christ A. Yes Q. Then how doth Christs bodily death alone deliver Man not only from this but also from the other kinds of death too A. This cometh to pass by reason of the worthiness and innocency of Christs Person The death of His Humane body being united in one person with the Godhead being pure without sin is of such infinite value and merit that it is worthy and able to purchase Redemption for Man both from the bodily deaths and the other deaths that he otherwise should or could have suffered Q. But could Sin then be the cause of Christs Death A. Yes Q. But is not Christ said to be without sin A. Yes He in Himself was holy harmless undefiled separate from sinners Heb. 7.26 1 St. Pet. 2.22 St. Mat. 27.4 19 24. St Luke 23.4 Q. How came He to suffer for sin who committed none A. Because He was a sinner by imputation being numbred with Transgressors and bearing the sins of many Isa 53.12 For surely He hath born our griefes and carryed our sorrows c. v. 4 5 6. Q. Do you mean then that Man was the sinner and that Christ was the sufferer A. Yes Q. But how came Man to be a sinner was he so from the beginning A. No. In the beginning God created Man in His own likeness after His own image of an understanding mind able to know what he was to do and of a conformable will ready to do what he knew But Man found
Loaf and Wine is made of many Grapes pressed together into one Vessel So again the Members of Christ as they have a Mystical they ought to have also an affectionate Communion one with another And Lastly He used Bread and Wine apart to shew that His Body and Blood were parted His Blood being let out of His Body by a Spear upon the Cross when He died for our sins Q. VVhat do the Bread and VVine signifie in the Sacrament A. They signifie Christs Body and Blood two things in number as they themselves also are but one in use namely Whole Christ Q. In what State or Condition of Christ do these signs represent His Body and Blood A. Dying upon the Cross as His Body was Crucified and His Blood Shed for our sins Q. But then hath this Sacrament of the Lords Supper respect only to Christs death A. By consequence we cannot but consider all the passages of His Incarnation even to the very last act of His coming to Judgment when we receive this Sacrament but directly and immediately it is Christs Death only that we must remember here then our Redemption was finished when He made Himself a Sacrifice for our sins And therefore it is called the Commemorative Sacrifice because it representeth both unto God and us the real Sacrifice of the Death of Christ we our selves being kept in remembrance of the same by this service and in the very action of this Sacrament offering and presenting unto God by way of Commemoration the Sacrificed Body and Blood of His own Son as the only Propitiation and Satisfaction for our sins Q. But might not this Death of Christ be otherwise well enough remembred without the use of this Sacrament A. If it might yet we must think this Sacrament to be neither useless nor superfluous since it is our Masters and only Saviours Care of us thus to help our infirmities by instituting and ordaining these holy Mysteries as pledges of His Love and continual remembrances of His Death that we should never forget but always remember the exceeding great Love of our Master and only Saviour Jesus Christ thus dying for us and the innumerable benefits which by His precious blood-shedding He hath obtained to us But that is not all for whereas the whole confidence of our Salvation consists in this that the satisfaction which Christ gave to the Justice of His Father is as verily ours as if it had been made and done by us our selves It is necessary that we have Christ in our own possession and that we present Him to His Father as a real satisfaction for all our offences otherwise He communicates or imparts not Himself to us but as He is made ours and we have Him in readiness to be offered unto God So it is not enough for us to remember His death only unless also we receive Him dying into our hearts and can assure our souls that He is accepted for our Redemption and that the efficacy power and fruit of His death comes home unto our selves Q. And may not Christ be received by Faith in the VVord and be presented to God in prayer and supplication without the Sacrament A. I grant that too yet not so effectually as in the Sacrament Q. Do the outward signs then do any more in the Sacrament but signifie the Body and Blood of Christ by way of remembrance and representation A. Yes Or else we should have nothing there to offer unto God the Father as the price of our Redemption But they are such signs as are also seals and pledges to assure us of nay they are means to convey unto us the things which they signifie The Sacramental Bread and Wine are not bare signifying signs but such as wherewith our Lord doth indeed exhibit and give to every worthy Receiver not only His Divine virtue and efficacy but also His very Body and Blood as verily as He gave to His Disciples the Holy Ghost by the sign of His Sacred Breath or health to the diseased by the word of His mouth or by the touch of His hand or garment For Christ who is the Truth doth not give us promises without performance nor shew us signs without substance therefore the Body and Blood of Christ are verily and indeed taken and received of the faithful in the Lords Supper and so the Sacrament is called the Communion of the Body and Blood of Christ 1 Cor. 10.16 and this Communion is not of things absent but present and therefore it is called the Lords Supper because our Lord is there To conclude there is a Communion as in the other Sacrament so in this between the outward visible signs and the inward spiritual grace and without both it is no Sacrament And here if you look to the things United the Union is Essential if to the truth of this Union it is real if to the manner how it is wrought it is Spiritual That Christs Body and Blood are there it is a Truth but how they are there it is a Mystery Q. VVhat are the Benefits that come to us by this Sacrament A. 1. Here is Justification in remission of sins and imputation of Righteousness For the Sacrament is a Communion between Christ and us whereby all our sins are charged upon Him He suffereth and satisfieth for them and all His Justice is imputed unto us and we are Crowned for that 2. Here is Sanctification in that we are all made hereby to drink into one Spirit 1 Cor. 12.13 there flowing from Christs Nature into our Nature united unto Him by the Communion of this Sacrament the lively spirit and breath of grace which reneweth us to a Spiritual life and so sanctifieth our minds wills and affections that we daily grow more and more conformable to the image of Christ 3. Here is assured hope of Glorification because this Sacrament is the Pledg of our Salvation the Seal of our Adoption by which we are made the Sons of God in Communion with Christ and if Sons then Heirs Co-heirs with Him of an Eternal Inheritance of the future fruition whereof by this we have assureance not only to our souls but to our bodies also which being made instruments of Righteousness Rom. 6.13 Temples of the Holy Ghost 1 Cor. 6.19 Members of Christ in this Holy Communion shall be raised again at the last day and have Eternal life St. John 6.54 in which we shall live for ever v. 58. Now the consideration of this is a greater comforting and refreshing of our souls by the Body and Blood of Christ the cause of all than our bodies can receive from Bread and Wine or any outward thing whatsoever Q. What is required of them that come to our Lords Supper A. Five things Q. What is the first A. To examin themselves whether they truly repent them of their former sins Q. How shall a man know whether he truly repent him of his sins or no A. By trying himself truly whether he perform all the parts of Repentance Q. Which be the parts of Repentance A. 1. Contrition sorrow of heart for sin 2. Confession 3. Satisfaction Q. VVhat is the second thing required of a Receiver A. Stedfast purpose and resolution to sin no more but to lead a new life Q. VVhat is the third A. Not to despair for sins past nor if through frailty you commit sins again but to have a lively faith in Gods mercy through Christ Q. VVhat is the fourth A. A thankful remembrance as of all others of Gods Mercies so especially of Christs Death and consequently of His Incarnation Nativity Circumcision Baptism Fasting Temptation Agony Bloody Sweat Cross c. as foregoing His Death and of His Resurrection Ascention Sending of the Holy Ghost Session at the right hand of God and coming again to judge the quick and the dead as following His Death Q. VVhat is the fifth thing required in a Communicant A. To be in Charity with all men If you have offended any man you must be sorry for your fault confess your self guilty and resolve and endeavour to make him satisfaction and if any man hath offended you let all bitterness and wrath and anger and clamour and evil speaking be put away from you with all malice and be kind one to another tender hearted forgiving one another even as God for Christs sake hath forgiven you Eph. 4.31 32. Glory be to the Father and to the Son and to the Holy Ghost As it was in the beginning is now and ever shall be world without End Amen FINIS ERRATA PAge 6. line 22. them are read them that are p. 8. l. 18. mine since r. my sense p. 28. l. 3. Defends as r. Defend us as p. 30. l. 1. external r eternal p. 33. l. 18. Roman r. A Roman p. 35. l. â—â— him Him r. Him p. 38. l. 20. deaths r. death p. 43. lâ—â—5 therefore 2. there p. 45. l. 11. Man r. Him p. â—6 l. â—2 these three 2. these there p. 48. l. 7 pure a. r. a pure 〈…〉 l. 5. as received r. was received p. 72. 〈…〉 〈◊〉 as r. as necessary to l. 22. discent r. 〈◊〉 p. â—0 l. 5. thing thing r. thing p. 104. l. 13. without r. with p. 118. l. 7. the Sacrament r. this Sacrament
to be delivered from under the guilt and punishment of sin Q. What do you mean by a new birth unto righteousness A. A new birth or living again unto righteousness is contrary to living unto sin and a consequent of death unto sin As dying unto sin was getting from under the Tyranny and cruelty of sin so a new birth or living unto righteousness is a power or strength to do the works of righteousness and a right to receive the reward of righteousness It is Gods giving me ability to walk righteously and means to obtain His favour and so His regenerating or begetting me again to a twofold righteousness that I may be made the child of Grace both of Sanctification whereby I am become the servant of righteousness Rom. 6.18 and of Justification whereby I am made free from sin And all this is conveyed sealed and assured unto us in the Sacrament of Baptism as wrought for us and in us by the Death and Resurrection of our Lord Jesus Christ Q. What resemblance or comparison is there between the outward action by water in Baptism this inward Spiritual Grace A. Very much For first Dipping in Water and taking up again which is the manner of Baptising in hotter Countries signifieth the Death and Resurrection of our Saviour which was the cause of the good that is wrought in us and for us Then again the death unto sin and a new birth unto righteousness that is the cleansing of our souls from sin by the Grace of God Justifying and Sanctifying us is very apt to be signifyed by Dipping Washing in Water in which there is a putting away of the filth of the flesh 1 St. Pet. 3.21 So Baptism may be called the fountain opened for sin and uncleaness Zach. 13.1 Q. Do you think that Dipping or Washing in Water at Baptism cleanseth the soul A. If there were not more but the outward Washing it would not cleanse the soul But it cleanseth as it is one part of the Sacrament that hath Gods Grace annexed to it as the other part and both make up one Sacrament For We are Washed we are Sanctified and so we are Justifyed in the Name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 When we draw neer with a pure heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Heb. 10.22 and with that blood of sprinkling which speak better things than the blood of Abel Heb. 12.24 even with the blood of Jesus Christ that cleanseth us from all sin 1 St. John 1.7 But this Washing Sanctifying Sprinkling and Cleansing is conveyed applyed and sealed unto us by the outward Element and action in the Sacrament of Baptism Q. Do you then attribute any more to the outward Washing in Water than to be a bare Sign or Figure of the Spiritual Washing in the Blood of Christ A. I so take it to be a Sign or Figure as that I say it hath the Truth also annexed unto it For as God is not mocked so He mocketh not us when He maketh us His Promise of Grace Therefore we may all know assuredly that Pardon and Remission of Sins is truly offered of God and received of us in the Sacrament of Baptism and that thereby Christ doth Sanctify and cleanse us in the washing of water by His Word that He may present us to Himself a glorious Church not having spot or wrinkle or any such thing but that we should be holy and without blemish Eph. 5.26 27. Q. But hath the Grace of God this effect indifferently in all without exception A. Nay There be some that fail of the Grace of God by their own putting a bar of unbelief and hardness of heart So that the fruit of the Sacrament cometh only unto the Faithful and Penitent and yet the Nature of the Sacrament loseth nothing of being the means of Grace For it is the means of Grace not absolutely as though God would save us thereby against our wills but upon Condition of our concurring with God and doing our duties otherwise we may receive the Sacrament to our farther Condemnation Q. But what is required of them that come to be Baptised that they may receive the fruit and benefit of this Sacrament A. 1. Repentance whereby they forsake Sin the World the Devil and all their works 2. Faith whereby they believe all the Articles of the Christian Faith and particularly all the Promises of God made unto us in that Sacrament 3. Resolution and endeavour to keep the Commandments of God and to walk in the same all the days of their lives Q. Are all they then that receive the Sacrament of Baptism and perform the Conditions of Repentance and Faith and Obedience partakers of the Grace of Salvation A. Yes If they put not a bar against themselves but truly perform the Condition when they receive the outward Sign they receive also the inward Spiritual Grace by which they are made the Members of Christ the Children of God the Heirs and Inheritors of the Kingdom of Heaven being clearly freed from all Sin both Original and Actual if they have committed any sin before Baptism Q. But can none be admitted unto the Sacrament of Baptism but upon these Conditions A. No. For as Circumcision was to the Jews the Seal of the Covenant and mutual Stipulation that was between God and them so Baptism is to us And no man can have interest in the precious Promises contained therein without signing the Indenture back again and undertaking the Condition of the Covenant Q. Why then are Infants Baptised who cannot undertake nor perform these Condition A. The truth is that these Conditions are actually required of all and Infants do actually and really undertake them not by themselves but by their Sureties who promise them in their Names and so bind them to perform and make them good or else to make all the grace void that is passed unto them in that Sacrament upon those Conditions So that when Infants come to age they may have their own option or choice whether they will make their Promise giveen by their Sureties in Baptism good or no and if they do they have interest in the Grace but if they do not it they make Gods guift of Grace to be void and of none effect Q. Why was the Sacrament of the Lords Supper Ordained A. To continue the remembrance of the Sacrifice of Christs death and the benefits that we receive thereby Q. Why is the Sacrament called the Lords Supper A. 1. Because it was instituted by our Lord Jesus Christ at the time of His last Supper when He did eat the Passover which was a Sacrament of the Old Testament 2. Because it not only signifies but also exhibiteth and giveth unto us our Lords Body Q. Why did our Saviour Christ institute this Sacrament at Supper time A. Because He would thereby teach His Church that the Old Sacrament of
the Passover was then ended and to be abolished by His instituting this other in the place thereof at the very time of eating the Passover Q. VVhy do not Christians receive this Sacrament at Supper or in the Even-tide that being the time of the day in which it was first instituted A. Because though it might be fit in regard of the thing it self yet it is not so to us not so fit for our preparation and meditation of the worthiness of the Sacraments and of the duties of the Receivers Q. But might not men make themselves fit to receive it at Supper time A. Yes Possibly men may and some men happily would yet because most men are more indisposed to Meditation and Contemplation towards the Evening than in the Morning and have many avocations and occasions to take away their minds by many occurrences before that time of the day therefore the Morning is chosen for that Sacred Action as the time that in regard of mens dispositions and businesses in the world is fittest for all Q. Is not this Sacrament called by other names besides the Lords Supper A. Yes It is called the Propitiatory Sacrifice the unbloody and commemorative Sacrifice the Eucharist and the Communion Q VVhy is it called the Propitiatory Sacrifice A. It is called a Propitiatory Sacrifice not properly and really but figuratively and respectively by way of resemblance and by way of remembrance because it shews the Lords death 1 Cor. 11.26 who is the Propitiation for our sins 1 St. John 2.2 and keeps us in mind of that Propitiatory Sacrifice which our Lord once for all offered by His Death upon the Cross to reconcile us to God and make God propitious favourable and loving toward us and well pleased with us Q. VVhy is it called the Vnbloody Sacrifice A. Because it is not a real Sacrifice which was offered by shedding of blood but only a memorial of that Sacrifice which is commemorated here without blood Q. VVhy is it called a Commemorative Sacrifice A. Because it both representeth and commemorateth unto us that real Sacrifice of Christ upon the Cross and also we in this do represent and commemorate the same to God offering and presenting unto Him in this Sacrament by way of commemoration and remembrance the Body and Blood of His own Son as the only Propitiation and Satisfaction for our sins interposing them between Him and us and pleading them before His Mercies Seat and through them with all humility and confidence desiring the benefits of pardon and grace to be bestowed upon us Q. VVhy is it called the Eucharist A. It is called the Eucharist or Eucharistical Sacrifice from giving of thanks as the word Eucharist of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which is a part of the duty that is required of the Communicants of the Sacrament and is Tropically put for the whole action when the Lords Supper is called by this name because that the Church in the administration thereof offereth unto God the Sacrifice of Praise and Thanksgiving for her Redemption purchased by Christs Death that is commemorated in this Sacrament Q. Why is it called the Communion A. Because there is taught in this Sacrament 1. A Communion between Christ and us 2. A Communion between us Christians among our selves one with another Q. What is the Communion between Christ and us A. There is a three-fold Communion between Christ and us Q. How is that A. 1. The outward signs in the Sacramen do represent and exhibit to us whol Christ God and man in one Person Then here is a Natural Union and Communion between our Humane Nature and Christs Divine Nature in the Person of the Son of God 2. Christ is the Head of the Church and we are His Members Here is a Mystical Union between our Persons and the Person of Christ God and Man into one Mystical Body 3. Christ is in Heaven and thither by this Sacrament we are assured we shall come And then there will be a Celestial Communion between our Persons glorifyed and the Person of Christ in the world to come And these all follow upon one another 1. Whole Christ is represented and presented in the Sacrament Christ in His Person is God and Man this Union is Natural 2. The Man Christ is Head of the Church this is Spiritual and Mystical 3. All Men that are Members of this Church in the Kingdom of Grace shall be Co-inheritors with Him in the Kingdom of Glory this Celestial Q. What is the Communion of us among our selves one with another A. It is an Union flowing from the former between Christ and us It is the Communion of Saints by which as they are all Members of Christs Mystical Body so though they be many in number yet they are but one Body all subject to that one Head all living by one Faith all nourished by one and the same Spiritual Food all by one Spirit Baptised into that one Body all guided by that one Spirit And this is lively set forth by the Action of this Sacrament wherein the whole Church being many are all partakers of that one Bread and so are one Mystical Body though having many Members as the Bread is one Loaf though made of many Grains 1 Cor. 10.17 Q. What is the outward Sign in the Lords Supper A. Bread and Wine Q. Why is it Bread and Wine A. Because the Lord hath commanded them to be received Q. VVhy did our Lord choose Bread and VVine to be the outward Signs in this Sacrament A. He chose Bread 1. Because it is the most common Diet of all others so Christ is our common Salvation St. Jude 3. He died for all 2 Cor. 5.15 2ly Because Bread is the easiest food for all men to attain to so the word the Word that is God and the Word of God is nigh Rom. 10.1 He is found of them that seek Him not He is made manifest to them that asked not after Him v. 20. Again He chose Bread and Wine 1. Because Bread and Wine are the best of Meat and Drink Bread is the stay Isa 3.1 the staff Ezek. 4.16 of life of the body the strength of mans heart and VVine maketh glad the heart of Man Psal 104.15 So Christ is the best and most necessary food of a mans spiritual life of the Soul The Bread of Life St. John 6.48 The Bread which came down from Heaven that a man may eat thereof and not die v. 50. Nay except ye eat of this Bread that is the flesh of the Son of Man for the bread which He gives us is His flesh which He gave for the life of the World v. 51. and drink His Blood you have no life in you v. 53. 2. Because these two standing for meat and drink are perfect nourishment of the body so is Christ of the soul not in part but in perfection compleat nourishment and Salvation 3. Because the Bread is made of many Grains compact together into one