come into the light And my desire is that you would accordingly accept it as a second token of my loue and due respect vnto you all For the warrant of this method wee haue the expresse word of God There are all these Alphabeticall Psalmes viz. Ps. 25.34.37.111.112.119.145 Besides the Lamentations of Ieremy and the Catechisme or Instruction which Solomons mother taught him her Lemuel My only sute vnto you is that you would not let this little booke be a Curranto or as an Almanacke for a yeare but in your families make daily and constant vse of it to the building you vp to a perfect house and Temple of our Lord Iesus Christ to whose gracious protection recommends you Your louing and ancient Pastor Iohn Phillips A TABLE OF the matter contained vnder euery Letter of this Alphabet A OF the knowledge of God in generall B Of faith in one God C Of the Trinitie or Three person 's in one God D Of the distinction of the persons in Trinitie E Of the attributes or properties of God F Of the creation of the world G Of Gods prouidence in gouerning and preseruing all things H Of one God onely to bee worshipped I Of man in his first creation K Of the image of God wherein man was created L Of the fall of man and losse of Gods image M Of the miserable estate of all mankinde through Adams fall N Of man his deliuerance by Christ onely O Of our receiuing Christ to saluation by faith only P Of the preaching of the word the meanes of faith Q Of the inseparable properties of faith R Of the meanes of encreasing faith and all other graces S Of Sacraments in generall T Of the Sacrament of Baptisme V Of the Sacrament of the Lords Supper W Of the state of all men dying in respect of the soule and of the resurrection of the body X Of the day of iudgement Y Of the execution of the sentence of damnation Z Of the execution of the sentence of saluation A ACknowledge God as hee hath reuealed himselfe in his written word For no man can be saued without the knowledge of God neither can a man knowe God vnto saluation but by the Scriptures B BEleeue in one only 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 and not to beleeue in him is no better then the faith of Deuils C 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 this name euery Christian is baptized and it is the forme of Christian blessing 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 Sonne is begotten of the Father the holy Ghost proceedeth from them both And euery person distinctly by himselfe is God yet arâ— they not three Gods but onely one God coeternall coequall E ETernall infinite immutable invisible almighty most wise holy good mercifull and iust is this one God For thus God is pleased to describe himself vnto vs in his word because otherwise no man can see or know the nature of God F FRamed and made was the whole world by the word of God and that of nothing in six dayes and all very good For nothing can make it selfe neither can bee without some cause nor can bee euill being made of God G GOuerned and preserued are all things by the prouidence of God For otherwise Satan and wicked men might doe what they list yea and euery creature would perish in a moment H HE euen this God alone is to be worshipped and called vpon and that onely in the name of Christ with vnderstanding and as himselfe hath commanded For thus euer did the true Church of God and to worship and pray vnto any other is to giue Gods glory to a creature I 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 it selfe in both a most excellent creature aboue all others except the Angels For he was created in the image or likenesse of God and had dominion and rule ouer all other creatures in the world K KNnowledge righteousnes and true holinesse are the chiefe things wherein the image of God doth consist For otherwise the word of God would not calâ— vpon vs to renew that image in Christ and without these graces man had not beene fit to rule the creatures nor et himselfe L LEarne that man hath lost that image of God wherein hee was created by the siâ—ne of Adam the first man in eating the forbidden fruit For Adam hauing power not to sinne if he wâ—uâ—d being seduced by the woman and the woman by the serpent which is the Deuill did willingly yeeld to the temptation M MAnkinde being tainted by Adams sinne is become most wretched and miserable both in respect of sin and punishment For hereby all men are conceiued and borne in sinne and are so corrupted with sinne both in soule and body that they cannot perceiue thinke will speake or doe any good thing but are become subiect to sinne Satan the wrath and curse of God to death and to eternall damnation N NO meanes can free vs from that damnable estate but onely Iesus Christ the eternall sonne of God For he being both God and man hath perfectly saued vs in that he tooke our nature vpon him being conceiued by the holy Ghost borne of the Virgine Mary liued in perfect obedience to God suffered the cursed death of the Crosse rose againe the third day ascended into heauen sitteth at the right hand of God and all for vs. O ONly by faith receiuing Iesus Christ into the heart euery man that with a contrite heart confesseth his sinnes to God and truly repenteth is pardoned all his sinnes and so doth stand iustified before God For we can merit nothing with God our best works being imperfect And the promise of God is â— onely made to them that beleeue being elected of God before the world was P PReaching of the word of God is the ordinary meanes to worke repentance and faith For God that giueth all grace and so repentance
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
experience of it Psal. 32.5 I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne As for confession to man it is onely respectiue or conditionall as namely in case of wrong done by one man to another see Iam. 5.16 confesse your faults one to another and pray one for another or in regard of some publike hurt or scandall to the whole Church as in the example of Achan Iosh. 7.19.20 and the like Q. Proue that true repentance is required A. True Râ—pentance which is not onely a contrition or sorrow for sinne and a confession of it but also a conuersion of the whole man with the whole heart vnto God from all his sinnes is specially necessary for the obtaining of pardon this is intended in Math. 3.2 Repent for the kingdome of heauen is at hand and Luk. 13.3 Except ye amend your liues ye shall all likewise perish and Act. 11.18 It is said that they glorified God saying then hath God also to the Gentiles granted repentance vnto life Q. Proue that our iustification consisteth in the pardon of sinnes A. It is so written Rom. 4 6.7 Euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne Q. Proue that we can merit nothing with God A. The Apostle proueth it by the example of the father of the faithfull Rom. 4.2 If Abraham were iustified by workes hee hath wherein to reioyce but not with God for what saith the Scripture Abraham beleeued God and it was counted to him for righteousnesse Psal. 130.3 If thou Lord shouldest marke iniquities O Lord who shall stand and Psal. 143.2 Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified Q. Proue that our best workes are imperfect A. It is the confession of the Prophet Isa. 64.6 But we are all as an vncleane thing and all our righteousnesse are as filthy rags and Luk. 17.10 When ye haue done all those things which are commanded you say wee are vnprofitable seruants Q. Prouâ— that the promise is made onely to them that beleeue A. It is written Gal. 3.22 that the Scripture hath concluded all vnder sinne that the promise by faith of Iesus Christ might bee giuen to them that beleeue and Act. 2.39 for the promise is vnto you and to your children and to all that are a farre off euen as many as the Lord our God shall call Q. Proue that they were elected of God before the world was A. That the ground of our iustification and saluation by Christ through faith doth stand in Gods free election and therefore cannot be attained by any merit of our owne is manifest Act. 13.48 where it is said that as many as were ordained to eternall life beleeued And Ephes. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ according as he hath chosen vs in him before the foundation of the world P Of the preaching of the word the ordinary meanes of faith Q. Rehearse the letter P A PReaching of the word of God is the ordinary meanes to worke repentance and faith For God that giueth all grace and so repentance and faith worketh outwardly by the word as by an instrument and inwardly by his spirit Q. Proue that Preaching of the Word is the ordinary meanes to worke repentance A. It is euident in that repentance was the subiect matter of Christs Preaching Matth. 4.17 Iesus began to Preach and to say Repent for the kingdome of heauen is at hand and in that S. Paul saith Act. 17.30 speaking of the preaching of the Gospell that God now commandeth all men euery where to repent and Act. 20.20 I kept backe nothing that was profitable but haue shewed you and taught you publikely and from house to house both to the Iewes and also to the Gentiles the repentance toward God and faith toward our Lord Iesus Christ Q. Proue that Preaching of the Word is the meanes of saith A. So we reade Rom. 10.14 How then shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher and verse 17. so then faith commeth by hearing and hearing by the word of God Q. Proue that God giueth all grace A. It is written Iam. 1.17 Euery good gift and euery perfect gift is from aboue and commeth downe from the father of lights And 2 Pet. 1.3 according as his diuine power hath giuen vnto vs all things that pertaine to life godlinesse through the knowledge of him that hath called vs to glory and vertue Q. Proue that God giueth repentance A. We may learne so much by S. Paul his exhortation to Timothy 2 Tim. 2.25 where he aduiseth him to instruct with meekenesse those that oppose themselues prouing if God at any time will giue them repentance that they may know the truth And it is said Act. 5.31 that God hath lift vp Iesus Christ with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenesse of sinnes Q. Proue that God giueth faith A. It is expresly affirmed Eph. 2.8 For by grace are ye saued through faith and that not of your selues it is the gift of God And Phil. 1.29 For vnto you it is giuen for Christ that not onely you should beleeue in him but also suffer for his sake Q. Proue that God worketh by the Word as by an instrument A. That the word of God is the outward meanes which God doth vse as an organe or instrument is manifest Iam. 1.18 Of his owne will begat he vs with the word of truth that wee should bee as the first fruits of his creatures And 1 Pet. 1.23 Being borne anew not of mortall seed but of immortall by the word of God and verse 25. This is the word which is preached among you Q. Proue that God worketh inwardly by his spirit A. It is euident by these arguments First it was so prophecied and foretold Ioel 2.28 And it shall come to passe afterward that I will powre out my spirit vpon all flâ—sh and Zach. 12.10 I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplication and they shall look vpon me whom they haue pierced Q. What is the second argument to proue that God worketh inwardly by his spirit A. Secondly The prophesie was accomplished and effected accordingly as the Apostle Peter noteth Acts 2.16 This saith hee is that which was spoken by the Prophet Ioel. And at his Sermon Acts 10.44 It is said That while Peter yet spake these words the
8.3 y Matth 4.10 Reu. 22.8.9 z Ps 50 15 Luk. 1â— 2 a Io. 16.23 1 Tim. 2.5 b 1 Cor. 14.15 c Deu. 12 3â— Mat. 15.9 d Gen. 4.26 Ps. 2 4.5 Mat. 6.9 Phil. 4.6 Eph. 3.14 Io. 9.31 Io. 4 2â— 13 e Isa. 4â— 8 f Gen. 1.27 and 5.2 g Gen. 2 7 Mat. 10.28 h Gen 39 and 18.27 i Gen 2.17 Rom 5.12 k Eccl. 12.7 Matth. 16.26 l Ps 8.4.5 m Gen 1.27 n Gen. 1.26 28. Psal. 8.6 o Col. 9 8.10 p Eph. 4.24 q Or likenesse Gen 1.26 For Christ onely is the substantiâ—ll image of God 1 Cor 4 4. Col. 1.15 r Eph. 4 2â— c. s Pâ— 49.20 t Eph. 4. â—4 u Rom. 5. â—8 19 x Gen. 2.16.17 and 3 17. y Eccl. 7.29 z Gen. 3.6.12 1 Ti 2.14 a 2 Cor. 11.3 Gen. 3.1 b Reu. 12.9 and 20.2 c Eccl. 7.29 d Ro. 5.17 18.19 e Ro. 7 24. f Ps. 51.5 g 1 Io. 1 8. h 1 Thes. 5.23 i 1 Cor. 2.14 k Gen 6.5 l Ro. 8.7 m Rom. 3.13 14. n Ps 14.1.2.3 o Rom. 6.16.17 p 2 Tim. 2.26 q Eph. 2.3 r Gal. 3.10 s Ro. 6.23 t 2 Thes 2.12 v Act 4.12 Mat. 1.21 x Io. 3.16 1 Io. 5.20 y Ro. 9.5 z 1 Tim. 2.5 a Heb. 7.2 〈…〉 and 10 14. b Heb 2.16 17. c Luk. 1.35 Matt. 1 20. d Isa. 7 1â— Mat. 1 18. e Phil. 2.8 Ro 5.19 f Isai. â—3 5 1 Pet. 3 18. and 2 2 4. Gal. 3.13 g Ro. 4 2â— 1 Cor 15.3.4 h Ps. 68.18 Luk. 4.51 i Col. 3.1 Ro. 8.34 Act. 3.21 k Hab. 2.4 Gal. 2 2â— Rom. 3 23. and 11.6 l Io 1 11 12. Eph. 3.17 m Ps â—1 17 n Ps. â—2 5. o Luk 1â— 3 p Ro. 4.6.7 q Ro. 4.2 Ps. 130.3 r Isa. 64.6 Lu 17.10 s Gal. 3 22 Act 2.39 t Act 1â— 48 Eph. 1.3 u Mat. 4.17 Act. 20.20 x Ro. â—0 14.17 y Iâ— 1.17 z 2 Tim. 2.25 a Eph. 2.8 b Iam. 1 18 c 1 Cor. 12.3.11 d Eph 2 13.1â— e Ro. 5.2 5. Heb. 1 1. Ro. 8.35.38.39 f Act. 15.8.9 1 Tim. 1.5 g Gal 5.6 h Eph. 2 12 i Ro 5.1 and 8.1 k Io. 15.5 Tit. 2.14 l Act. 1.41 42. 1 Pet. 2.2 m 2 Ti. 3.15 n Psâ— 11. â— 97. c. o Mal. 3 16 Heb. 3 13. p Io. 7.17 q Col. 1.9 Ps. 119 18. r Ro. 4.11 2 Pet. 3.21 s 2 Pet. 3.18 Heb. 5.12 t Eph 4.12 Deu. 31 11 Io 5.39 Col. 3.16 Reu 1.3 Ios. 1.8 Psal. 1.1 Heb. 10.23 24.25 Ps 50.23 Mar. 7.7 Pro. 2.3.5 Gen 17 10 Ro. 4 11. u Gen 17.10.11 x Mat. 28.19 Luk. 21.19 y Gen. 17.11 1 Cor. 11.26 z Ro. 4.11 a Eph. 5.26 Tit. 4.5 1 Cor. 10.16 b Mar. 16.16 1 Cor. 11.29 c Act. 2.38 41. d Io 19 34 1 Io. 5.6 e 1 Cor. 13.9.12 f Mat. 28.19 and 26 27. g Mar. 1.4.5 h Act. 8.37 i Ge. 17.8 Act. 2 39. k Mat. 28.19.20 l Mat 3.11 m 1 Cor 12.12.13 n Act. 22.16 o 1 Pet. 3.21 Gen 17 10 p Ro. 4.11 q Io. 3.35 1 Pet. 2.2 r Eph 5.26.27 s Mat. 26.26.29 t 1 Cor. 11.24 Luk. 22.19.20 u Mar. 14.22 23. x 1 Cor 11 26. y 1 Cor. 10 16. Io 16.29.35.47 51. z Gal. 3.1 Io. 20.27 a 1 Cor. 10.17 b Io. 6.55 57.58 c 1 Cor. 11 26. d 1 Cor. 11.28 e Heb 9.27 Ps. 89.48 f Eccl. 12.7 Luk 16.22 23. g Io. 11.24 2 Tim 4 8. h Io. 5.29 Reu 2â— 12 Act. 24.15 1 Cor. 15. i 2 Cor. 5.10 Iob. 1â— 26 k Io. â—â— 28. l Io. 5 2â— m Hos. 13.14 1 Cor. 15.54 n 1 Cor. 15 13.14.20 o 1 Thes. 4 1â— 1 Cor. 15.21.22 p 1 Cor. 15 14. q Act 17.31 r Ro. 2 16. s Ro 1.12 t Ecclâ— 2 1â— v Râ—u 20 1â— x Mat. 25.31 Act. 3.19 Iud. 1â— y Ro. 2.12 Io. 12 48. z Reu. 20.12 Ps. 139 16 Iob 20 27 Ro. 2.15 Reu. 20.2 a Mat. 25. â—4 b Mat 25.41 46. c Mat. 5.29 30. and 1â— 28 Isa. 30.23 d 2 Thâ—s 1.9 e Mat. 2â— 41 f Luk. 15.24 and 13.28 g Râ—u 19. â— Mar. 9.44 h Mar. 10.15 and 23.14 i 2 Thes. 1.9 Reu 20.10 k 2 Thes. â— 6 Rom 2.5 Luk. 16.25 l Mat. 25 34.46 m 1 Thes. 4.17 n 1 Cor. 15.28 Reu 21.22.23 o Reu. 21 4 p 1 Cor. 13.12 1â— q Col. 3.4 Mat 1â— 43 r Ps. 16 1â— s 1 Cor. 15.41 Dan. 12 3. t 1 Cor 29. u 1 Cor. 4.17 x 2 Tim. 3.19 Ro 8.20 y Io. 3 16. Reu. 2 10. z 1 Cor. 6 2â— 1 Pet 1 1â—.19 a Ro. â— 4.5 b Io. 1â—â—0 Luk. â— 21 Acknowledge God 1 That there is a God Proued diuers waies 1 Proued by the light of nature 1 In the worke of the conscience 2 By naturall inclination to Religion Instance thereof 3 By the vse of an oath 4 By obseruation of Gods vengeance 2 Proued by the light of grace 1 In regard of the matter of the Scriptures 2 Of the Maiestie of God shining therein 3 Of the scope of the Scriptures 3 Proued by the workes of God 3 Proued by the workes of God 1 Of Creation 2 Of Proâ—idence 3 Of Iudgment 4 Of wonder 5 Of foretelling things to come God ought to be acknowledged 3 As he is reuealed in the word 4 Without knowledgâ— no saluation 5 No knowledge to saluation without the word There is but one God To vs Christians To haue many Gods is to haue no God Due 32.17 Ps 106.37.38 To beleeue in God what It is to trust in God Proof that it is to trust in God To beleeue God but not in God is the Deuils saith Three persons in one God So reuealed from heauen So are all baptized So blessed Three persons distinâ—t not confounded 1 Euidence 2 Euidence 3 Euidence 4 Euidence The substance not diuided The Father is God The Sonne is God The holy Ghost in God Yet not three Gods but one God They are coeternall They are coequall God is 1. eternall 2 Infinite 3 Immuâ—table 4 Inuisible 5 Almighty Reu. 4.8 6 Most wise 7 Holy Le. 28.36 Le 11 44. and 19.2 8 Good 9 Mercifull 10 Iust God would be so described Because none can see God 1 God made the world 2 By his word 3 Of nothing 4 In six dayes 5 All very good 6 Nothing can make it selfe 7 Nor be without some cause 8 Nor be euill being made of God 1 All governed by Gods prouidence Examplâ—â— many 1 In heauen 2 In the sea 3 In the earth 1 Instance 2 Instance of things in earth 3 Instance 4 Instance 2 All preserued by Gods prouidence 3 Satan cannot do what he list 4 Wicked men cannot doe what they list 5 Without Gods prouidence all perish Leu. 26.26 Eze. 4.16 and 5.16 Isa. 3.1 and 14.13 1 God only is to be worshiped 2 He only is to be called
and faith worketh outwardly by the word as by an instrument and inwardly by his spirit Q 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 R REmember that faith 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 S SAcraments are outward visible signes of the couenant and promise of God in Christ ordained by Christ himselfe to signifie and to seale or confirme and as instruments or meanes to conuay sauing grace to euery true beleeuer and to bee as badges or tokens of our Christian profession And they are in number onely two namely Baptisme and the Lords Supper For such helpes our weake faith doth require and these only hath Christ ordained and no more being answerable to the two Sacraments vnder the Law that is Circumcision and the Passouer and are alone in that kinde sufficient both for the beginning and continuing of sitting grace T 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 do 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 borâ—e and yet the virtue of Baptisme is perpetuall V 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 prâ—sent 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 W WE must know and beleeue that all men dying the soules of the godly goe immediatly to heuenly ioy the wicked to hell torments and all of them shall at the last day rise againe in their owne bodyes by the power of Christ the godly to life eternall the wicked to euerlasting damnation For Christ came to destroy death for vs and is himselfe risen from death that wee might rise with him and if there were no resurrection the preaching of the word and our faith should bee in vaine X EXCeeding glorious in it selfe ioyous to the godly and fearfull to the wicked shall be the day of iudgement wherein Christ shâ—ll call to account and iudge all men of all things done in thiâ— life according to theâ—r works For he shall come with glory in the clouds accompanied with innumerable Angels and sitting 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 Y YOu that are wicked shall by the power of the voyce of Christ goe away into hell being separated from God consorted with the Deuils depriued of all comfort punished with vnspeakable torments both in soule and body according to your sins and that eternally without case or end For it is iust with God so to punish the wicked and that they who haue liued heere in the pleasures of sinne should be recompenced with answerable torment Z ZEalous godly men the iudgement being ended shall immediatly goe with Christ into heauen hauing in him immediate communion with God who shall be all in all vnto them and so shall be freed from all euills and possessed of all good things as perfection of grace brightnes of glory and fulnesse of ioy in their seuerall degrees and that vnspeakable and euerlasting For it stands with the certainty of Gods election with the truth of his promise and with his iustice for the merit of Christ thus to reward the faithfull that so all their sorrowes may bee turned into ioy THE SECOND PART of the Christian ALPHABET Containing The grounds of knowledge repeated by way of Question and Answer with the proofe of euery particular point of Doctrine A Of the knowledge of God in Generall Q. Rehearse the first Letter of the Christian Alphabet that is the Letter A. A. ACknowledge God as hee hath reuealed himselfe in his written word For no man can bee saued without the knowledge of God neither can a man know God to saluation but by the Scriptures Q. How proue you that there is a God to bee acknowledged A. That there is a God to bee acknowledged of all is euident both by the light of nature and of grace as also by the workes of God Q. How may it appeare by the light of nature that there is a God A. It is manifest by these euidences 1. Because in the very Heathen there is the worke of the conscience 2. Because they haue by naturall instinct an inclination to some kinde of Religion 3. In that they haue the vse of an Oath 4. In that they make obseruation of GODS vengeance against sinne Q. Proue that in the Heathen there is the worke of the conscience A. The Apostle doth affirme so much Rom. 2.15 That the Gentiles shew the worke of the Law written in their hearts their conscience also bearing witnesse and their thoughts the meane while accusing or excusing one another This worke of the conscience is a manifest euidence that there is a God who is aboue the conscience according to that in 1 Ioh. 3.20 If our heart condemne vs
I will send vnto you from the father euen the spirit of truth which proceedeth of the Father he shall testifie of me Q. What is the third euidence A. The third euidence is taken from the consideration of the distinct effects or workes attributed to each person as the worke of Creation to the Father Redemption to the Sonne Sanctification to the Holy Ghost For though being outward workes they be common to the whole Deitie yet in respect of personall order and of the manner of working they are distinct the Father working by the Sonne and by the holy Ghost but the Sonne and the holy Ghost working from the Father as being the fountaine of euery action Q. What is the fourth euidence A. The fourth euidence to proue that the persons are distinct and not confounded is grounded vpon certaine termes which doe notâ— personall difference as Ioh. 1.1 the word was with God and Ioh. 5.17 My Father worketh hitherto and I worke So of the holy Ghost it is said Isai. 48.16 the Lord God and his spirit hath sent me and where it is said 1. Cor. 12.6 that it is the same GOD that worketh all in all it is added Psal. 8. c. by the spirit and by the same spirit often repeated which termes of difference were meerely in vains if the persons were not distinct Q. Why must not the substance be diuided A. We must not diuide the substance because the God head of the Father the Sonne and the holy Ghost is all one for we must conceiue in the Deitie another and another person but not another and another thing that is a diuersitie or distinction of persons but not a diuision of the diuine nature so the Father is God the Sonne is God and the holy Ghost is God yet they are not three Gods but one God Q. Proue that euery person distinctly by himselfe is God and first that the Father is God A. It is written Ephes. 4.6 There is one God and Father of all who is aboue all through all and in you all and 1 Cor. 15. 24. Christ is said to haue deliuered vp the Kingdome to God euen the Father Q. Proue that the Sonne is God A. The God-head of the Sonne is plentifully confirmed in Scripture Saint Iohn speaking of our Sauiour Christ Ioh. 1.1 saith In the beginning was the Word and the Word was with God and the Word was God and 1 Ioh. 5.20 That the Sonne of God Iesus Christ is true God and eternall life and Ioh. 20.28 That Thomas beleeuing answered and said vnto Iesus My Lord and my God Q. Proue that the Holy Ghost is God A. The God head of the Holy Ghost may appeare amongst many euidences by that saying of Saint Peter to Ananias Act. 5.3.4 That in that hee did lie vnto the Holy Ghost he lied not vnto men but vnto God Againe the deitie of the Holy Ghost may be gathered out of Isa. 48.16 where the Prophet saith And now the Lord God and his holy spirit hath sent me And Act. 13.2 where it is said That as they ministred vnto the Lord and fasted the Holy Ghost said separate me Barnabas and Saul for the worke whereunto I haue called them So Act. 20.28 S. Paul telleth the Elders of the Church That the holy Ghost had made them ouerseeâ—s to feede the Church of God All which could not bee said of the holy Ghost if hee were not God Q. Proue that though there be three persons yet they are but one God A. It is manifest that the three persons are not three Gods but only one God because there can bee but one infinite one eternall one almighty and so consequently but one only God as was proued before And S. Iohn doth expressely affirme 1 Ioh. 5.7 these three are one Q. Proue that they are coeternall A. The Father the Sonne and the holy Ghost must of necessity bee coeternall one as well as the other that is the Father eternall the Sonne eternall and the holy Ghost eternall because they doe all subsist in one and the same diuine nature and are all three one and the same God For the Sonnes eternitie see Ioh. 1.2 The same was in the beginning with God all things were made by him And Ioh. 17.5 Now O Father glorifie thou me with thine owne sâ—lfe with the glory which I had with thee before the world was And theÌ„ coeternity of the Holy Ghost with the Father and the Sonne is noted in that hee ioyned with them in the creation of all things Gen. 1.2 And the spirit of God moued vpon the face of the waters Q. Proue that they are coequall A. Being one and the same diuine nature they must also needs be coequall Of the Sonne it is said Phil. 2.6 That being in the forme of God he thought it no robbery to be equall with God So againe the disposing of spirituall gifts is equally attributed to the holy Ghost aâ— well as to the Father and the Sonne as being God coequall with them 1 Cor. 12.4.5.6.11 E Of the attributes or properties of God Q. Rehearse the Letter E. A. ETernall infinite immutable invisible almighty most wise holy good mercifull and iust is this one God For thus God is pleased to describe himselfe vnto vs in his word because otherwise no man can see or know the nature of God Q. Proue that God is eternall A. That God is eternall without beginning or ending iâ— euident Psal. 90. â— Before the mountaines were made and before thou hadst formed the earth and the world euen from euerlasting to euerlasting thou art God And 1 Tim. 1.17 To the King eternall immortall inuisible the only wise God bee honour and glory for euer and euer Amen Q. Proue that God is infinite A. That God is infinite filling all places and present euery where see Ier. 23.23.24 Am I a God at hand saith the Lord and not a God a farre off can any hide himselfe in secret places that I shall not see him saith the Lord doe not I fill heauen and earth saith the Lord And Ps. 139.7 Whither shall I goe from thy spirit or whither shall I flee from thy presence Q. Proue that God is immutable A. That God is immutable without change see Iam. 1.17 where God is said to be the father of lights with whom is no variablenesse neither shadow of turning And Mal. 3.6 I am the Lord I change not therefore ye sonnes of Iacob are not consumed Q. Proue that God is invisible A. It is manifest by that hath beene said before 1 Tim. 1.17 That as God is eternall without beginning and immortall without end so he is also invisible And Col. 1.15 Christ is called the Image of the invisible God And Ioh. 4.24 it is said That God is a spirit and therefore without bodily or visible substance Q. Proue that God is almighty A. It is written Gen. 17.1 I am the Almighty
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
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