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
worshipped prayed vnto A. It is euident in that Christ did so teach the Apostles did both so preach and practise Againe a good Christian is stiled or sayd to be A worshipper of God or one that calleth on the name of the Lord. And such are called the true worshippers Q. Prooue that Christ did so teach A. That our Sauiour Christ did so teach and maintayne may appeare euidently both by his combate with Satan Mat. 4.10 where he proueth by the Scriptures that religious worship and seruice is to bee done vnto God onely And Matth. 6.9 teaching his Disciples and in them vs to pray hee sayth After this maner therefore pray ye Our father which art in heauen c. Q. Prooue the Apostles did both so teach and practise A. That the Apostles did so teach see Phil. 4.6 Be nothing caâ—efull but in all things let your requâ—sts bee shewed vnto God in prayer and supplication with giuiâ—g of thankes And that they did so practise and that all the â—aithfull did the like accordinâ— to their doctrine and example is manifest by all the formes of prayer recorded in the New Testament and specially by that of the Apostle Eph. 3.14 I bow my kâ—eâ—s vnto the Father of our Lord Iesus Christ c. Q. Proue that a good Christian is stiled a worshipper of God A. It is euident in that speech of the blinde man cured by Christ Io. 9.31 Ye know sayth hee that God heareth not sinners but if any man be a worshipper of God and doth his will him heareth he Where wee see hee calleth a good Christian or godly man a worshipper of God And 2. Tim. 2.19 In stead of saying let euery Christian S. Paul sayth Let euery one that calleth on the name of Christ depart from iniquity Q Proue that such as worship God onely are the true worshippers A. That such as worship call vpon God onely are the true worshippers may be gathered by the words of Christ to the woman of Samaria Io. 4.22.23 Ye worship sayth hee ye know not what we know what wee worship c. But the houre commeth and now is when the true worshippers shall worship the father in spirit and in trueth for the father seeketh such to worship him Q. How proue you that to worship or pray vnto any other is to giue Gods glory to a creature A. Because the prayse of hearing all prayer of all creatures belongeth to God see Psal. 65.1.2 Prayse wayteth for thee O God in Sion and vnto thee shall the vow be performed O thou that hearest prayer vnto thee shall all flesh come And Isa. 42.8 I am the Lord that is my name and my glory will I not giue to another neyther my prayse to grauen Images I Of man in his first creation Q. Rehearse the letter I A. IN the beginning God made Man consisting of soule and body the body of the dust in it selfe mortall yet possibly immortall if man had not sinned the soule of spirituall substance immortall in its selfe in both a most excellent creature aboue all others except the Angels For hee was created in the image or likenesse of God and had dominion and rule ouer all other creatures in the world Q. What is to bee vnderstood by the word Man A. By the word Man is meant both sexes man and woman as we may see Gen. 1.27 5.2 where God being sayd to make man it is added immediatly male and female created he them and blessed them and called their name Adam or Man in the day when they were created Q. Why did God at the beginning make one man and one woman A. God made one man and one woman not only for propagation as it is Gen. 1.28 Be fruitfull and multiply and replenith the earth but also that by making onely one man and one woman hee might establish holy mariage and lawfull procreation of children Which our Sauiour proueth Matth. 19.4.5 Haue you not read sayth he that he which made them at the beginning made them male and female And thence concludeth that two shall be one flesh The like is in Mal. 2.15 And did not hee make one yet had hee abundance of spirit and wherefore one because he sought a godly seed Q. Proue that man doth consist of soule and body A. That man doth consist of these two parts soule and body is euident in the story of the creation Gen. 2.7 as also by many instances else where in the word of God as for example Matth. 10.28 Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell 1 Cor. 6.20 Glorifie God in your body and in your spirit which are Gods And 1. Thes. 5.23 I pray God your whole spirit and soule and body bee preserued blamelesse vnto the comming of our Lord Iesus Christ. Q. Proue that God made the body of the dust A. It is written Gen. 2.7 That the Lord God formed man of the dust of the ground and 3.9 Dust thou art and vnto dust thou shalt returne This made Abraham confesse with great humility Gen. 18.27 I am but dust and ashes And it is alleaged by Dauid as an argument of Gods pity Psal. 103.13.14 Like as a father pitieth his children to the Lord pitieth them that feare him For hee knoweth our frame hee remembreth that we are dust Q. What is the difference betweene the creation of man and woman A. The difference is this First the man was made before the woman to note his authority her subiection as Saint Paul reasoneth 1 Tim. 2.13 For saith he Adam was first formed then Eue. As also to shew the neere affinity betweene man and man seeing as it is Acts 17.26 God hath made of one blood all nations of men for to dwell on the face of the earth Q. What is the second difference A. Secondly man was made of the dust primarily the woman secondarily in that she was taken out of him who was made of the dust for she was made of the rib of Adam Gen. 2 22. Not of the head nor of the foot to shew that God would neither haue her a ruler nor a seruant to her husband but a companion as shee is called Mal. 2.14 Againe it was a type of the Church the life and saluation whereof issued by water and blood out of the side of Christ as the woman receyued her being out of the side of the man Q. Proue that the body of man was made possibly immortall A. The body of man was in its selfe mortall yet by the appointment of God were it not for sinne had beene possibly immortall For God gaue vnto man possibility not to sinne and so consequently not to die as may be gathered by his generall threatning Genes 2.17 The day thou eatest thereof that is of
the tree of the knowledge of good and euill thou shalt surely die And by the speciall sentence of bodily death Gen. 3.29 Dust thou art and vnto dust shalt thou returne So Ro. 5.12 it is said by one man sinne entred into the world and death by sinne And Ro. 6.23 The wages of sinne is death Q. Proue that the soule is of spirituall substance immortall in its selfe A. That the soule of manâ—s of spirituall substance immortall in its selfe by nature existing as well out of the body as in the body and giung life to the body it is euident both in the creation Gen. 2.7 where it is said That God breathed into his nostrils the breath of life and man became a liuing soule As also by the parting of soule and body in death Eccles. 12.7 Then shall the dust returne to the earth as it was and the spirit shall returne to God who gaue it Else Christ could not haue said of the Patriarchs deceased Matth. 22.32 God is not the God of the dead but of the liuing And Matth. 16.26 What shall it profit a man though hee should winne the whole world if hee lose his owne soule Q. Proue that man was made a most excellent creature aboue all others excepâ— the Angels A. That next to the Angels man excelled all other creatures in the world see Psal. 8.4.5 What is man that thou art mindfull of him or the sonne of man that thou visitest him for thou hast made him a little lower then the Angels and hast crowned him with glory and honour Q. Proue that man was created in the image of God A. That God made man in his own image and liknesse is specially noted in the creation more then onee as it is written Gen. 1.26 God said Let vs make man in our image after our likenesse And verse 27. So God created man in his owne image in the image of God created he him male and female created hee them Q. Proue that man had dominion and rule ouer all other creatures A. It is granted to man in his first creation Gen. 1.26.28 To haue dominion ouer the fish of the sea and ouer the fowle of the aire and ouer euery liuing thing that moueth vpon the earth And the grant is humbly acknowledged Psal. 8.6 Thou madest him to haue dominion ouer the workes of thy hands thou hast put all things vnder his feete K Of the image of God wherein man was created Q. Rehearse the Letter K A. KNowledge righteousnesse and true holinesse are the chiefe things wherein the image of God doth consist For otherwise the word of God would not call vpon vs to renew this image in Christ and without these graces man had not beene fit to rule the creatures nor yet himselfe Q. Proue that the image of God doth consist in knowledge A. The Apostle noteth so much Col. 3.9.10 where speaking of the Christians renewed estate iâ— Christ he saith Ye haue put of the old man with his deeds and haue put on the new man which is renewed in knowledge after the Image of him that created him Q. Proue that it doth also consist in righteousnesse and true holinesse A. That the image of God in man doth not onely consist in knowledge but also in iustice and in sanctity or holinesse may appeare by that of Saint Paul to the Ephesians 4.24 Put on the new man which after God is created in righteousnesse and true holinesse Q. How is man said to bee thus made in the image of God A. Man is said to bee thus made in the image of God not that he is the very stampe and representation of the Deity for the infinite and invisible God cannot be resembled in the person of a sinite creature but in respect of some kind of similitude or likenessâ— therefore when God said Let vs make man in our image it is added after or according to our likenesse the later words expounding the former For this is the peculiar priuiledge of Christ Iesus the eternall sonne of God who alone is so called 2 Cor 4.4 The image of God And Col. 1.15 The image of the inuisible God And Heb. 1.3 The brightnesse of his glory and the expresse image of his person because he is one and the same God eternall with his father Q. Doth the image of God consist onely in knowledge righteousnesse and holinesse A. Knowledge righteousnesse and true holinesse are the chiefe but not the onely image or resemblance of God in man for in that God made man ruler ouer all creatures in earth man doth therein represent the soueraignety of God who is Lord of all things Againe besides those gifts of true knowledge righteousnesse and holinesse God gaue vnto man diuers excellent representations of the deitie both in his soule and body Q. What other resemblances of God are there in the soule of man A. In the soule of man besides those heauenly graces of diuine knowledge righteousnesse and holinesse God gaue man excellent wisdome and vnderstanding whereby he did know the nature and property of all things as may appeare in that Adam was able to giue to euery creature a name according to the nature of it Gen. 2.19 where it is said That God brought them vnto Adam to see what he would call them and whatsouer Adam called euery liuing creature that was the name thereof Q. Is there any resemblance of God in the substance of mans soule A. The very essence and substance of mans soule doth in some respects beare the image or likenesse of God as namely in that the soule of man is a spirituall nature invisible and immortall Againe the soule being onely one is endned with diuers properties as vnderstanding memory will which after a sort doe shadow out and resemble the vnity of the Godhead and the trinity of persons Q. Is there any part of the image of God in the body of man A. The whole man both soule and body was made in the image of God as may appeare by these euidences First God saith Gen 1.26 Let vs make man not the soule onely or the body onely in our image Secondly sinne being the contrary to Gods image is seated not onely in the soule but also in the body Rom. 6.12 Thirdly the renewing of Gods image which is our sanctification is as well in the body as in the soule see Rom. 12.1 1 Thes. 5.23 Fourthly God forbidding murder doth vse this reason Gen. 9.6 For in the image of God hath hee made man Q. How is the image of God in the body of man A. The image of God is not said to be in the body as it is a body or in respect of the shape and parts or limbs for God is an infinite spirit incorporaell and inuisible but in these respects 1. As the body vnited to the soule in which the image of God doth chiefely
a religious exercise of another kinde as prayer meditation examination of the conscience and the like are all which as well as penance or penitence are to be renewed euery day and may be without any presence or ministeriall assistance of a Priest or Minister though it be good sometimes to vse the helpe counsell and ministeriall power of such Q. Why is Order no Sacrament A. Order is no Sacrament not onely because it hath nothing in it to giue it the nature of a Sacrament but for this speciall reason because it doth onely concerne the orders degrees and offices Ecclesiasticall and so is peculiar onely to the Ministerie whereas Sacraments are common to the whole Church and people of God Q. Proue that Matrimony is no Sacrament A. Matrimony is no Sacrament because all Christian Sacraments are peculiar onely to the Christian Church as badges and tokens of it to distinguish it from all other societies But Matrimony was instituted of God in Paradise before the fâ—ll of man and that not as a Sacramentall signe but to serue for the honest and lawfull propagation of mankinde And was is and euer shall be common both to Iewes and Gentiles Christians and Heathen of all Nations Q. Proue that Extreme Vnction is no Sacraments A. Extreme Vnction whiâ—h is the annoynting of the sicke with oyle is also no Sacrament because the places of Scripture alledged for this purpose doe warrant no such thing for the annointing spoken of there is meerely miraculous and was onely for that time when miracles were wrought for the confirming of the doctrine of the Gospell at the first planting of it And the â—nd or vse of that annointing was farre different from this in the Romish Church for that was for the recouerie of the sicke this is onely vsed when they are thought to be past recouerie see Mark 6.13 Iâ—m 5.14 Q. Shew that our two Saments are answerable to the two Sacraments vnder the Law A. It is apparant by this in that as circumcision was the Sacrament of their entrance into couenant with God so Baptisme is to vs. And as the Passeouer was the Sacrament of their preseruation so the Lords Supper is the Sacrament of our confirmation and continuance in the state of grace and saluation Q. Proue that these two Sacraments are alone sufficient A. That they are alone sufficient for the beginning and continuing of sauing grace it is manifest in that there being no other grace but beginning and continuing grace and Baptisme seruing for the one and the Lords Supper for the other that there need no more Sacraments but these T Of the Sacrament of Baptisme Q. Rehearse the letter T A. THe Sacrament of Baptisme is when the persons baptized professing repentance and faith in Iesus Christ and the children of such are by the Minister of the word washed with water in the name of the Father the Sonne and the holy Ghost being thereby admitted into the communion of the body of Christ which is the Church assured of the remission of their sinnes doe vow and promise and are by Baptisme confirmed in grace to beleeue in Iesus Christ and to liue no more in sinne but in newnesse of life For Baptisme is the signe of our regeneration or new birth and therefore is once onely to bee receiued as it is sufficient to be once borne and yet the virtue of Baptisme is perpetuall Q. Proue that the persons baptized must professe their repentance A. Those that are of yeeres of discretion ought to professe their repentance before they bee admitted into the Church by Baptismâ— Therefore Iohn Baptist is said Mark 1 45. to preach the Baptisme of repentance And it iâ— added further that they were all baptized of him confessing their sinne So the Apostle Peter direâ—ted those that were to become Christians Act. 2.38 Repent saith he and bee baptizâ—d euery one of you in the name of Iesus Christ. Q. Proue that the baptized must professe faith in Christ A. This the profession of faith in Christ is also required of such may appeare by the answere of Philip to the Eunuch desiring to be baptized Act. 8.37 If saith he thou beleeued with all thy heart thou mayest And in the example of the â—alour Act 16.31.33.34 who was by Paul and Silas directed to beleeue and beleeuing was baptized with all his house And it is said Act. 8.12 That when they beleeued they were baptized both men and women Q Proue that the children of such are to be baptized A. The parents or at least one of them beleeuing and being baptizâ—d their children are alâ—o to be baptized Therefore the Apostle saith 1 Cor 7.14 that such children are holy The reason is because 1. they are within the couenâ—nt see Gen. 17.7 God is the God of Abâ—aham and hâ—s â—â—â—d And it is â—aid Acts 2.39 The promâ—se is made to you and to your châ—ldren 2. Baptisme is to vs Christians as circumcision was to the Iewes and therefore as their children were circumcised so ours are to be baptized For otherwise Christian children were in worse condition then the children of the Iewes Q. What is the outward element in Baptisme A. The outward element or signe in Baptisme is and ought to be water and only water and that naturall common pure and cleane water Therefore we read Matth. 3.6 that Iohn baptized in the riuer Iordan And Ioh. 3.23 that he was baptizing in Enon neere to Salim because there was much waâ—er there And speaking of his Baptisme Matth. 3.11 he saith I baptise you with water And Acts 8.36 The Eunuch trauelling vpon the way said to Philip See here is water what doth let me to bee baptized Q. What is the action or ceremony vsed about water A. The action is washing which is done either by dipping the parties baptized into the water or by sprinkling the water vpon them So the Apostle alluding to Baptisme saith Heb. 10.23 Hauing our hearts sprinkled from an euill conscience and our bodies washed with pure water Andâ— Cor. 6.11 but ye are washed but ye are sanctified The same allusion is in 1 Pet. 1.2 where it is said that they were elect through sanctification of the spirit vnto obedience and sprinkling of the blood of Christ. Q. What is the inward grace signified by the washing with water A. The inward grace represented vnto vs by the washing with water in Baptisme is the spirituall washing away of our sinnes by the blood of Christ through faith Therefore it is said 1 Io. 17. The blood of Iesus Christ cleanseth vs from all sinne Q. What is the forme of words to be vsed in Baptisme A. The forme of words ought to be according to the institution of Christ as it is in Matth. 28.19 Baptizing them in the name of the Father and of the Son and of the holy Ghost Which words doe intimate thus much namely that the party baptized is receiued
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