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
were written aforetime were written for our learning that we through patience aâ—d comfort of the Scriptures might haue hope Q. Why can no man be saued without the knowledge of God A. Because our saluation consisteth in the knowledge of God witnesse our Sauiour Ioh. 17.3 This is life eternall that they know thee the onely true God and Iesus Christ whom thou hast sâ—nt And the Apostle sheweth that without this knowledge there is nothing to be looked for but certaine damnation 2 Thes. 1.8 The Lord Iesus saith he shall be reuealed from Heauen with his mightie Angels in flaming fire taking vengeance on them that know not God Q. Why can we not know God vnto saluation but by the Scriptures A. Because as S. Paul teacheth 2 Tim. 3.15 The Holy Scriptures are able to make vs wise vnto saluation And Christ hath commanded Ioh. 5.39 Search the Scriptures for in them yee thinke to haue eternall life and they are they which testifie of mee B Of faith in one God Q. Rehearse the letter B. A. BEleeue in one onely God For to vs Christians there is but one God and they that haue many Gods haue no God at all but the Deuill And to beleeue that there is one God but not to beleeue in him is no better then the faith of Deuils Q. Proue that there is but one God A. It is written Duet 6.4 Heare O Israel The Lord our God is one Lord and Isai 44.6 Thus saith the Lord I am the first and I am the last and besides me there is no God Q. Proue that to vs Christians there is but one God A. It is written 1 Cor. 8.4.5.6 Wee know that an Idol is nothing in the world and that there is none other God but one for though there be that are called Gods c. yet to vs there is but one God and Eph. 4.5.6 There is one Lord one faith one Baptisme one God and Father of all Q Proue that they that haue many Gods haue no God at all but the Deuill A. It will manifestly appeare if we compare two places of Scripture together the one is Ephes. 2.12 where the Apostle saith That being Gentiles or Heathen they were at that time without God in the world the other place is 1 Cor. 10.20 where he saith that the things which the Gentiles sacrifice they sacrifice to Deuils and not to God Q. What is it to beleeue in God A. To beleeue in God is not onely to beleeue that there is a God or to beleeue God and to giue credit to him by assenting to his word but to put our whole trust confidence in him as our God Father Q. How may this appeare to be true A. It is euident in that we finde this to be the faith of the fathers in the old Testament Psal. 22.4 Our Fathers trusted in thee they trusted and thou diddest deliuer them and Dauid for his particular saith Psal. 11.1 In the Lord put I my trust and Psal. 25.2 O my God I trust in thee let mee not be ashamed And in the new Testament the Apostles taught this faith 1 Tim. 6.17 Charge them that are rich in this world that they be not high minded nor trust in vncertaine riches but in the liuing God Q Proue that to beleeue one God but not to beleeue in him is but the faith of deuils A. By this very thing S. Iames doth conuince the hypocrites and counterfeit Christians Iam. 2.19 Thou beleeuest that there is one God thou doest well the Deuils also beleeue and tremble C Of the Trinitie or three persons in one God Q. Rehearse the Letter C. A. COnceiue in this one God three persons The Father the Sonne and the Holy Ghost For so it hath pleased God to reueale himselfe from heauen and in thiâ— name euery Christian is baptized and it is the forme of Christian blessing Q. Prove that we must conceiue in one God three persons A. Wee are so taught 1 Ioh. 5.7 There are three that beare witnesse in heauen the Father the Word and the Holy Ghost and these three are one Q. Proue that God hath so reuealed himselfe from heauen A. The Euangelist noteth so much Luk. 3.21.22 That Iesus being baptized and praying the heauen was opened and the Holy Ghost descended in a bodily shape like a Doue vpon him and a voyce came from heauen which said Thou art my beloued Sonne in thee I am well pleased Here is the Sonne baptized the Holy Ghost descending vpon him and the father speaking from Heauen Q. Proue that in this name euery Christian is baptized A. It is the constant practise of the Church according to the command of Christ Matth. 28.19 Goe yee and teach all nations baptizing them in the name of â—he Father and of the Sonne and of the Holy Ghost Q. Proue that this is the forme of Christian blessing A. So we reade 2 Cor. 13.14 The grace of our Lord Iesus Christ and the loue of God and the communion of the Holy Ghost bee with you all Amen D Of the distinction of the persons in Trinitie Q. Rehearse the letter D. DIstinguish the persons in the God-head but neither confound them nor diuide the substance For the Father is of none but of himselfe the Son is begotten of the Father the Holy Ghost proceedeth from them both And euery person distinctly by himselfe iâ— God yet are they not three Gods but onely one God coeternall and coequall Q. How may it appeare that the pâ—rsons are thus to be distinguished and not confounded A. That they are to be distinguished and not confounded so that the one is not the other is manifest by diuers euidences grounded vpon the word of God The first whereof is because they are expresly shewed and said in Scripture to bee in number three and are there noted distinctly by their peculiar denominations or names as before is shewed both by reuelation from heauen by the institution of baptisme and by the words of Ioh. 1.5.7 There are three that beare witnesse in Heauen the Father the Word and the holy Ghost Q. What is the second euidence that the personâ— are so distinguished and not confounded A. The second euidence is grounded vpon the incommunicable properties ascribed distinctly to each person as that the Father is of none but of himselfe begetting the Sonne The Sonne is begotten of the Father The Holy Ghost preceedeth from them both All which may appeare by these Scriptures 1 Cor. 8.6 where S. Paul calleth the first person the Father of whom are all things and Rom. 11.36 he saith that of him and through him and for him are all things Psal. 22.7 Thou art my Sonne this day haue I begotten thee Ioh. 1.14 Christ is said to bee the onely begotten Son of the Father and Ioh. 15.26 Christ saith of the Holy Ghost the third person when the comforter shall come whom
holy Ghost fell on them all which heard the word Q. What is the third argument to proue that God worketh inwardly by his spirit A. Thirdly it is euident that all spirituall gifts are wrought by the spirit as it is in 1 Cor. 12.11 All these saith the Apostle worketh that one and the selfe same spirit diuiding to euery man seuerally as hee will Insomuch as the outward meanes without this inward worke of Gods spirit is of no force Whereupon it is that Paul saith 1 Cor 3.6.7 I haue planted Apollo watered but God gaue the increase So then neither is he that planteth any thing neither hee that watereth but God that giueth the increase Q. What is the fourth argument to proue that God worketh inwardly by his spirit A. Fourthly God acknowledgeth none for his that haue not his spirit working in them See 1 Cor. 3.16 Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you And Rom. 8.9 If any man haue not the spirit of Christ he is none of his This is so euident a truth that the Apostle doubteth not to affirme that no man can so much as say that Iesus is the Lord but by the holy Ghost 1 Cor. 12.3 Q Of the inseparable properties of faith Q. Rehearse the letter Q A. QValities of faith inseparable vnto it are these to vnite vs to God in Christ to assure vs of Gods loue in him to purifie the heart and to worke by loue For vntill we beleeue wee are without God without Christ and without hope but when once wee beleeue wee haue peace with God and cannot but be fruitfull in all good workes Q. Proue that it is the property of faith to vnite vs to God in Christ A. This quality or property of faith namely to vnite vs vnto God in Christ is expresly noted by the Apostle Eph. 2.13 But now in Christ Iesus ye who sometimes were farre off are made nigh by the blâ—od of Christ. And verse 19. Now therefore ye are no more strangers and forreiners but fellow Citizens with the Saints and of the houshold of God Q. Proue that it is the quality of faith to assure vs of Gods loue in Christ A. It is manifest in that it is said Rom. 5.2 That by Christ wee haue accesse by faith into the grace wherein wee stand and reioyce in hope of the glory of God And verse 5. Hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. Therefore faith is thus described Heb 11.1 Faith is the substance or ground and assurance of things hoped for and the euidence of things not seene Q. Shew it yet more fully and plainely A. It may appeare more fully and euidently by that confident acclamation and protestation of the Aposâ—le in the behalfe of euery Christian Rom. 8.35 Who shall separate vs from the loue of Christ and verse 38.39 For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to comâ— nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Q. Proue that it is the property of faith to purifie the hart A. The Apostle Peter speaking of the calling of the Gentiles saith Act. 15.8.9 That God which knoweth the hearts beare them witnesse giuing them the holy Ghost euen as he did vnto vs. And put no difference betweene vs and them purifying their hearts by faith and 1 Tim. 1.5 it is said That the end of the commandement is charitie out of a pure heart and of a good conscience and of saith vnfained where wee see that vniting vs to Christ is the cause of the puritie of the heart Q. Proue that it is the propertie of faith to work by loue A. It is obserued as a speciall propertie oâ— faith by the Apostle Gal. 5.6 where hauing said that we through the spirit waite for the hope of righteousâ—esse by faith hâ—e presently addeth these words for saith hee In Iesus Christ neither circumcision auaileth any thing nor vncircumcision but faith which worketh by loue therein noting faith to be the proper efficient cause of loue and loue to be the proper effect of faith Q. Proue that till we beleeue we are without God without Christ without hope A We may see the truâ—h of this by the Apostles description of the state of the Ephesians before their coÌ„uersion Eph. 2.12 At that time saith heâ— ye were without Christ being aliens from the Common-wealth of Israel and strangers from the couenants of promise hauing no hope and without God in the world Q. Proue that when once we beleeue we haue peace with God A. It is so written Rom. 5.1 that being iustified by faith wee haue peace with God through our Lord Iesus Christ and chap. 8.1 There is therefore now no condemnation to them which are in Christ Iesus who walke not after the flesh but after the spirit Q. Proue that once beleeuing wee cannot but be fruitfull in all good workes A. That when once we beleeue wee cannot but be fruitfull our Sauiour himselfe teacheth by the similitude of the Vine whereunto he doth resemble himselfe and the beleeuers that are in him by faith to the branches Ioh. 15.5 I am the Vine ye are the branches He that abideth in me and I in him the same â—ringeth forth 〈…〉 without me yee 〈…〉 thing Apo‑ 〈…〉 2.14 That Christ 〈…〉 se for vs that hee 〈…〉 from all ini 〈…〉 rifie vnto himselfe 〈…〉 ople zealous of 〈…〉 R Of the meanes of encreasing faith and all other graces Q. Rehearse the Letter R. A. REmember that saith and so all other graces are increased and confirmed by the hearing of the word of God preached as also by reading meditation conference practise prayer and Sacraments For as God requireth of euery Christian a daily increase of grace so he hath appointed these meanes to that end Q Proue in generall that saith and all other graces are increased and confirmed by these meanes A. So much may be gathered in generall by the words of the Eâ—angelist Act. 2.41.42 where speaking of those that were conuerted to the faith he saith Then they that gladly receiued his word were baptized and they continued in the Apostles doctrine and fellowship and breaking of bread and prayers noting thereby how being conuerted they did continue and were increased and confirmed in the state of grace by those meanes Q. More particularly proue that Preaching is a meanes to increase and confirme grace A. It is manifest in that the Apostle Peter speaking of the word preached saith 1 Pet. 2.2 As new borne babes desire the sincere milke of the word of GOD that yee may grow thereby and Act. 14 21.2â— it is said that Paul and Barnabas returned c. confirming
that is partaker of the outward elements but only to the faithfull is manifest in that our Sauiour Christ Mark 16.16 doth not say simply Hee that is baptized but Hee that beleeueth and is baptized shall bee saued And Saint Peter Acts 8.21.23 said of Simon Magus notwithstanding that he was baptized That his heart was not right in the sight of God but that he was in the gall of bitternesse and in the bond of iniquity And the Apostle saith 1 Cor. 11.29 That the vnworthy receiuer eateth and drinketh his owne damnation Q. What is the fourth end or vse of Sacraments A. Fourthly Sacraments are appointed to be as badges or tokens of our profession that thereby the true worshippers of God and their religion might be discerned from the false and counterfeit Thus Circumcision and the Passeouer did distinguish the Iewes from all other nations Hereupon it is that those that were not of the Iewes religion who were then the only true Church and people of God were termed in disgrace the vncircumcised see 1 Sam. 17.26.36 This vncircumcised Philistine And Isa. 52.1 The vncircumcised and vncleane And of the Passeouer it is said Exod. 12.48 No vncircumcised person shall â—at thereof As being also peculiar to the Church Q. Proue that our Sacraments are badgâ—s to vs Christians A. It is manifest in that whosoeuer will become a Christian is exhorted Acts 2.38 to be baptizâ—d in the name of Iesus Christ as the â—â—dge and token of his entrance â—o his Christian profession And therefore the Euracâ— becoming a Christian and knowing the Sacrament of baptisme to be the badge of Christian religion desired to be partaker of it Acts 8.36 See here is water saith he what doth let mee to be baptized And as baptisme is the badge of our entrance so is the Lords Supper of our continuance Therefore both together are made effectuall signes of our coniunction with Christ in one body 1 Cor. 12.13 and 10.17 Hereupon the Sacraments in their right vse doe not only distinguish Christians from Heathen but also the true Christian from the counterfeit Q. Proue that there are only two Sacraments A. That the Sacraments of the new Testament are only two properly so called that is to say Baptisme and the Lords Supper may plainely appeare not only by the institution there being no mention made of any more but these two Matth. 28.19 and Luk. 22.19 but also in that our Sauiour Christ whom it behooued to fulfill all righteousnesse in performing euery good duty both legall and Euangelicall did only communicate in these two as Sacraments of the couenant of grace see Mat. 3.13.14.15 and 26.26 Q. How else may it appeare that there are only two A. It is mystically shewed by the water and blood which issued out of the side of Christ at his death Ioh. 19.34 Whereunto Saint Iohn alluding saith 1 Io. 5.6 This is that Iesus Christ that came by water and blood not by water only but by water and blood Againe the Apostle noting how the Fathers before the comming of Christ were vnited vnto him as well as wee Christians since his comming alludeth to these two Sacraments as the only symboles or signes of that vnion 1 Cor. 10.2.3.4 They were all saith he baptized vnto Moses in the cloud and in the sea and did all eat the same spirituall meat and did all drinke the same spirituall drinke Q. Proue that our weake faith doth require such helps A. If we were altogether spirituall and in a state of perfection we should need no such helpes as these outward elements but the soule being compassed about with this flesh of ours and seeing nothing but as it were out of a prison in an obscure manner wee are constrained to vse these supports of our weakenesse as old and weake sights vse spectacles Thus much the Apostle intimateth 1 Cor. 13.9.12 That because we doe but know in part wee now see therefore through a glasse darkely Q. Is not the word of God sufficient without these outward signes A. We reade Heb. 6.17 That God willing more abundantly to shew vnto the heires of promise the stablenesse of his counsell bound himselfe by an oath that by two immutable things wherein it is impossible that God should lie wee might haue strong consolation In which woâ—ds we may plainely see that the word and promise of God specially being confirmed by oath is in it selfe most sufficient yet seeing it hath pleased God to adde the Sacraments to the word it is an euident argument that our infirmitie doth stand in need of such helpes beside the word Q. Proue that Christ hath ordained thâ—se two Sacraments onely and no more A. That Christ neuer ordained any more Sacraments as signes and seales of the couenant of grace but onely Baptisme and the Lords Supper is most euident in that concerning these outward elements of water bread and wine onely and â—one other hee solemnly proâ—â—â—â—ted these words of institution Mâ—th 28 1â— Goe tâ—ach all Naâ—ions baptizing them in the Name of the Father and of the Sonne and of the holy Ghost And the like of the Lords Supper Math. 26.26.27 c. Againe concerning the administration of these onely did our Sauiour Christ giue order to the Apostles and in them to all the Ministers of the Gospell to the end of the world whereupon the Apostolike and primitiue Church obserued onely these two Sacraments Act. 2.38.42 Q. What then are wee to thinke of those other fiue Sacraments vsed in the Romish Church A. Those fiue commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Vnction are not to be accounted for Sacraments of the Gospell in asmuch as they want those things that should giue them the true nature life and being of Sacraments that is the institution of Christ the outward and visible signes that all Sacraments haue and the end and vse of Sacraments namely to signifie seale and confirme the couenant of grace to all the faithfull vnto the comming of Christ. Q. Shew particularly why they are no Sacraments A. Confirmation is no Sacrament because it hath no outward visible signe ordained by Christ to any such end as Sacraments are appointed vnto onely thus it came in vse among Christians immediately after the time of the Apostles The extraordinary gifts of the Holy Ghost conferred by the laying on of the hands of the Apostles being ceased there was in imitation thereof a custome takâ—n vp in the Christian Churches that they that had beene baptized and had learned the Catechisme were by the laying on of hands and prayers of the Bishops commended vnto God for the confirmation and increase of the ordinary gifts of the Holy Ghost in them Q. Why is Penance no Sacrament A. Penance is no Sacrament not only because it hath no visible signe nor institution of Christ to be such but for that it is onely
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
A. It is said 1 Thes. 4.14 If we beleeue that Iesus is dead and â—is risen euen so them which sleeepe in Iesus will God bring with him and 1 Cor. 15.21.22 for since by man came death by man came also the resurrection of the dead for as in Adam all die euen so in Christ shall all be made aliue therefore it is that hee is called the first fruits of them that sleepe Q. Proue that if there be no resurrection then the preaching of the Word and our faith is in vaine A. It is the Apostles argument to proue the resurrection 1 Cor. 15.14 that if there be no resurrection and so consequently Christ is not risen then saith hee our preaching is vaine your faith is also vaine and wee are found also false witnesses of God and verse 19. If in this life onely we haue hope in Christ we are of all men the most miserable X Of the day of Iudgement Q. Rehearse the Letter X. A. EXCeeding glorious in itselfe ioyous to the godly and fearfull to the wicked shall be the day of iudgment wherein Iesus Christ shall cal to account and iudge all men for all things done in this life according to their works For he shall come with glory in the clouds accompanied with innumerable Angels and fitting vpon his throne of Maiestie shall vpon due triall of euery mans workes the bookes being opened pronounce the sentence of saluation to the Godly and of damnation to the wicked Q. Proue that there shall be a day of iudgement A. It is written Act. 17.31 That God hath appointed a day in the which he will iudge the world in righteousnesse and Salomon telleth vaine young men Eccles. 11.9 that they must know that for all these things God will bring them to iudgement yea it is a mayne Article of our Creed reason doth teach that seeing the godly liue here in much affliction the wicked in great pleasure there must needs be a day of iudgement to right all Q. When shall that day of iudgement be A. The day of iudgement is not knowne to any creature in heauen or earth but to God onely see Math. 24.36 But of that day and houre knoweth no man no nor the Angels of heauen but my Father onely and Mark 13.32 is added neither the Son himselfe that is in respect of his humane nature or as he is here in this world in the state of humiliation or to reueale it to vs whom it doth not concerne to know it as is said Act. 1.7 It is not for you to know the times or the seasons which the Father hath put in his owne power yet there are signes foretold whereby wee knâ—w the approaching of this day of Iudgement Q. What are the signes foreshewing the day of iudgement A. The signes are chiefly these 2. The preaching of the Gospell through the whole world 2. Great calamities persecutions troubles wars famine pestilence and the like 3. A generall apostasie or falling away and departing from the faith and puritie of religion 4. The comming and reuealing of Antichrist the head of that Apostasie who shall take vpon him to be the head of the Church by sitting as God in the Temple of God aboue all that is called God or that is worshipped 5. Many deceiuers false Christs and false Prophets that shall seduce many 6. Generall corruption of manners and abundance of all iniquitie 7. Great securitie as in the dayes of Noe Mat. 24.37 8. The calling or conuerting of the Iewes Rom. 11.25.26 9. Strange signes in the heauens in the Sunne Moone and Starres on the land earthquakes in the sea roaring tempestuous storms 10. The burning of the world with fire and the comming of Christ in glory Q. Why is the day of iudgement concealed from men A. That day and houre is hidden and vnknowne to men and shall therefore be as the comming of a Thiefe in the night or as the trauaile of a woman with childe to the end that wee should waite and watch euery day and houre and be prepared for the Lords comming see Math. 24.42 Watch therefore for you know not what houre your Lord commeth and verse 44. Therefore be yee also ready for in such an houre as ye thinke not the Sonne of man doth come and Mark. 13.37 And what I say vnto you I say vnto all Watch. Q. Why is the day of iudgement so long deferred A. The Lord doth deferre the day of iudgement for diuers causes 1. that he might shew his patience toward vs in giuing so large a time of repentance 2. That all the elect both of Iewes and Gentiles might be gathered together their number compleat and so all Israel may bee saued 3. That he might try and exercise the patience of the faithfull who suffer so much at the hands of wicked men for the truth 4. That the vngodly and impenitent abusing the patience and long suffering of God which leadeth to repentance might bee left without excuse and be the more seuerely punished Q. Who shall be the Iudge A. He shall be the iudge who is our Sauiour euen the Lord Iesus Christ see Act. 17.3 1. where it is said That God will iudge the world by that man whom hee hath appointed and Rom. 2.16 In the day when God shall iudge the secrets of men by Iesus Christ for saith he Ioh. 5.22 The Father hath committed all iudgement to his Sonnâ— yet at the day of iudgement the godly shall also be as iudges in assisting and consenting to the iudgement of Christ therefore the Apostle saith 1 Cor. 6.2 Doe you not know that the Saints shall iudge the world Q. Who are they that shall be iudged A. All men of what condition soeuer that haue beene are or shall be from the beginning to the end of the world must come to iudgement so we reade 2 Cor. 5.10 That wee must all appeare before the iudgement seat of Christ and Rom. 14.12 So then euery one of vs shall giue account of himselfe to God for the Apostle had said before verse 10. Wee shall all stand before the iudgement seat of Christ. And this must be that as the wicked haue ioyned in sinne with the Apostate Angels that is the Deuils so they may be conioyned with them in iudgement who are reserued in chaines of darkenesse vnto the iudgement of that great day 2 Pet. 2.4 Iud. 6. then shall Antichrist as a chiefe head of all impietie receiue the doome of his eternall destruction 2 Thes. 2.8 Q. Of what things shall all men be iudged A. Euery man shall be iudged of all things done in this life both good and euill the good shall bee approued the euill condemned so it is said Eccl. 12.14 That God shall bring euery worke into iudgement with euery secret thing whether it be good or euill and 2