not used by them In the Gospels many such cures are wrought without it and so in the Acts by taking by the hand by embracing Chap. 3. 7. and 20. 10. and by Peter's bare word Chap. 9. 34. and so again verse 40. And by Paul's bâ—re word Chap. 14. 10. and 16. 18. and by his touching linnen cloaths Chap. 19. 12. All which different ways of healing the sick do sufficiently evince that the usage of Oyl as a bare ceremony was not instituted by Christ or any way commanded to be continued by the Apostles or their Successors in the Church even while the gift of healing did continue among them 2. Because that anointing with Oyl in the Name of the Lord was never used on any other design than to demonstrate the miraculousness of the work which was wrought without any contribution of natural means and therefore is not now of any propriety or fitness for use when the gift of miraculous healing is ceased in the Church 3. That anointing was designed on purpose for the recovery of the sick whereas Extream Unction if the coineâ—s of Sacraments have not miscalled it must needs be supposed to be used only as a Vâ—and to those that depart out of this world and then only when it is thought certain that they will die Q. 94. What is Baptism A. Baptism is a Sacrament wherein the washing with water in the Name of the Father and of the Son and of the Holy Ghost doth signifie and seal our ingrafting into Christ and partaking of the benefits of the Covenant of Grace and our engagement to be the â—ords Explic. Q. What kind of Ordinance is â—ipism A. It is a Sacrament Q. What is the sacramental Element in Baptism A. Water without mixture Q. What are the sacramental actions A. 1. The Ministers blessing and consecrating the Water 2. The right applying of it to the party to be Baptizâ—d diving or dipping him into it or sprinkling him with it Q. How ought the Minister to bless and consecrate the Water A. 1. By opening to them that are present the Doctrine of Baptism and the right institution and use of it what outward Mysteries are signified and sealed up by that outward sign 2. By acknowledging in the Name of the Congregation Mans natural pollution that we stand in need of spiritual washing by giving thanks to God the Father for giving his Son for a propitiation for our sins and appointing his blood to be a Fountain to the House of Israel to wash in and for ordaining this service to be a Sacrament and Seal of so great a mysterie 3. By making profession of Faith in Gods promises in that behalf and praying that they be made good unto the party that is to receive the Seal thereof For as every thing is sanctâ—fied by the Word of God and Prayer so in especial manner the sacramental water in Bâ—ptism is blessed and consecrated by the Word of Institution and Prayer to God for a blessing upon his own Ordinance Q Is the action of diving or dipping essential to the Sacrament Or is there any ground and warrant for sprinkling which is mostly used with us in these cold Countries A. The action of sprinkling water upon the Face of the Bâ—ptized is very warrantable especially upon young Children in cold Countries to whom diving or dipping might be dangerous Q What ground hath the Church for this practice A. 1. Bâ—cause neither dipping nor sprinkling seem to be essential to Baptism but washing and applying water to the body as a cleanser of the filth thereof Ephes. 5. 26. 2. Because as in the other Sacrament a spoonful of Wine is as significant as a whole Gallon so here a handful of Water as a whole River 3. The action of sprinkling bears fit resemblance with the inward grace as well as dipping and hath Authority in the Scripture of truth Read 1 Pet. 1. 2. Heb. 12. 24. where is speech of the sprinkling of the blood of Jesus Christ and the blood of sprinkling speaking better things than that of Abel 4. It is not unlikely that the Apostles Baptized as well by sprinkling or pouring upon as by diving or dipping into Since we read of divers Baptized in Houses as well as others in Rivers Q. Whose Office is it to Baptize A. None but the lawfully ordained Ministers may Baptize Mat. 28. 19 20. Q. In whose Name are we to be Baptized A. In the Name of the Father and of the Son and of the Holy Ghost Q. What do you mean by Baptizing in the Name of the Father and of the Son and of the Holy Ghost A. In the Authority and into the Faith Profession and Obedience of the Father and of the Son and of the Holy Ghost Q What is signified sealed and engaged to as to be done on Gods part in Baptism A. Our ingrafting into Christ and partaking of the benefits of the Covenant of Grace Rom. 6. 3. Act. 2. 38 39. Q. What is sealed to on our part in Baptism or what do we engage to A. To be the Lords Rom. 6. 4. Q. Are our ingrafting into Christ partaking of the benefits of the Covenant of Grace and our engagement to be the Lords signified and sealed to in Baptism A. Yes Q. 95. To whom is Baptism is to be administred A. Baptism is not to be administred unto any that are out of the visible Church till they profess their Faith in Christ and obedience to him but the Infants of such as are Members of the visible Church as to be Baptized Explic. Q. To whom is not Baptism 〈◊〉 be administred A. It is not to be administred to any that are out of the visible Church Q What mean you by the visible Church A. The visible Church is a company of people called from all false worships and Religions confessedly to worship the true God according to his Word Q. How long is Baptism to be withheld from them that are out of the visible Church A. Till they profess their Faith in Christ and obedience to him Act. 8. 36 37. Q. Doth Baptism disciple make disciples or members of the visible Church whereof Christ alone is the Head A. Yes Q. But how do you prove that the Infants of such as are member of the visible Church may and ought to be Baptized A. 1. Because to such Infants appertaineth the Covenant and the thing signified 2. Because whole Families were Baptized and there is pregnant probability that there were some Infants among them of those House-holds Acts 16. 14 15 33. Q. But suppose there â— were no Children in those Families how then is it required â—t our hands to Baptize Infants A. Those that plead this plead their own ignorance 1. Because in the Jewish Church this was their custom when Parents came to be Baptized Children came be Baptized also and their whole Family And secondly If there were Children in those Families as that Jewish custom over-ballancing the others groundless
or they do not If they do then they worship false Gods and are guilty of gross Idolatry there being no similitude or likeness of the true God If they do not then is ignorance the Mother of that Dâ— votion and with the Samaritans they worship they know not what Or if they do worship the true God they worship him ignorantly and know not the manner of the God that made the Heavens and the Earth Deut. 4. 12 15. Isa. 40. 18. Ioh. 4. 22. Acts 17. 23. 2 Kings 7. 26. Q. Why can there be no manner of similitude of the true God A. Because he dwelleth not in Temples made with hands and is the unapproachable invisible God Acts 17. 24. 1 Tim. 6. 16. Q. The Papists worship God by Images the Protestants worship God without them which way therefore are we to worship the true God A. The way the only infallible Judge of Controversies hath declared unto us Q. Is the Pope this infallible Iudge A. There is no infallible Judge upon Earth and the Pope being but the Hâ—ad of a Party the supream Head of the Romanists neither he nor they can be Judge in their own Cause Iam. 4. 12. Mat. 23. 9 10. Prov. 18. 17. Q. Who then is the infallible Iudge of Controversies A. Christ the only begotten Son which is in the bosom of the Father He is the only infallible Judge of Controversies who hath told us all things and wâ— have his Determinations upon Record Q. Where are his Determinations Recorded A. In the holy Scriptures Q. What are his Determinations concerning God and the manner of his worship A. They are 1. Negative that God dwelleth not in Temples neither is to be worshipped by Images made with mens hands Acts 17. 24. with 1 Kings 8. 27. Acts 17. 25. 2. They are affirmative viz. That God is a Spirit and that they that worship him must worship him in Spirit and truth Ioh. 4. 23 24. Q What other sin is chiefly forbidden in this Commandment A. Superstition Q. What is Superstition A. Superstition in the proper and strict notion of the word is the worshipping of Idols or dead men Act. 17. 22. But this is the same with that Idolatry the giving that worship and glory to others which is due to God alone which is forbidden in the first Commandment Q. What is therefore Superstition in the 〈◊〉 generally received notion and as it is forbidden in this Commandment A. It is when things are either abhorred or observed with a zealous or fearful but erroneous relation to God by means of which the superstitious serve either the true God with needless Offices or defraud him of necessary Duties or bestow such honours and service upon others as is proper for and should be peculiar for him only Or More plainly thus It is the worshipping of God in any other way or by any other means than what he hath appointed in his Word called Ordinances the Commandments and Doctrines of men Q. How manifold is this Superstition A. Twofold Affirmative and Negative Q. What is Affirmative Superstition A. That whereby the Superstitious serve the true God with needless Offices Q. And what the Negative A. That whereby men out of a sâ—â—â—pulous Conscience or ignorant fear of displeasing God abstain from things lawful and laudable as sinful and ungodly Q. Doth the Scripture warrant this distinction A. Yes Q. 1. What is the Idolatry and Superstition of the Church of Rome A. The worshipping of the Bread and Wine in the Eucharist out of a false and groundless perswasion that they are substantially changed into the Body and Blood of Christ. 2. The worshipping and invocation of Saints and Angels and particularly of the Virgin Mary which hath now for some Ages been a principal part of their Religion 3. Their worshipping of Images Which practice notwithstanding all their distinctions about it which are no other but what the Heathens used in the same case flies as full in the face of the second Commandment as deliberate and malicious killing of a man is against the sixâ—h Acts 17. 29. Rom. 1. 23. 4. Their superstitious Fasting and ab staining from Flesh in Lent Their superstitious Holy-daies Their adding Cream Oyl and Spittle to the water in Baptism and their Baptizing of Bells Their praying upon Beads and mary more superstitious customs For which there is not the least command in the Scriptures Q. What if the Doctrine of Transubstantiation be not true A. Then by the confession of several of their own learned Writers they are guilty of gross Idolatry Q. Doth not the Bread in the Communion remain Bread after the words of Consecration A. Yes the Scripture expresly calls it so after the words of Consecration 1 Cor. 11. 26 27 28. Q. But what if the Bread be transubstantiâ—te and turned into the very Body of Christ A. Then all mens senses are deceived in a plain sensible matter wherein 't is as hard for them to be deceived as in any thing in the world Q. Why so A. For two things can hardly be imagined more different a little bit of Waâ—er and the whole Body of â— man Q. But what if the Testimony of sensâ— be not to be relied upon A. Then no man is sure that Christianâ—ty it self is true Q. Why so A. For the utmost assurance that the Apostles had of the Truth of Christianity was the Testimony of their own senses concerning our Saviours Miracles Q. And what if the Testimony of sense 〈◊〉 to be relied upon A. Then it plainly follows that no man no not the Apostles themselves had more reason to believe Christianity to be true than every man hath to believe Transubstantiation to be false Q. But if the case be so plain a man would think that at least the Teachers and Guides of that Church should be sensible of it A. Why they are so and afraid the People should be so too and therefore by their corrupt Glosses and Phâ—risaiâ—al Traditions in their interpreting the holy Scriptures they tye up and keep the Pâ—ople in ignorance of the true meaning of those places which do more expresly condemn their damnable Idolatrous practises and their superstitious customs and in their ordinary Caâ—â—chisms and Manuals of Devotion they leave out the second Commandment and divide the tenth into two to make up the Number lest if the common people should know it their Consciences should startle at the doing of a thing so directly contrary to the plain command of God Q. And is it not well observed by the learned from Deut. 11. 28. That he that professeth Idolatry is as if he denied the whole Law A. Yes Q. But because after all the unanswerable Objections and Arguments of the Protestants against Transubstantiation that Monster aâ—d shame of humane nature and the other Blasphenies and absurd Doctrines of the Papists they do all unanimously betake themselves to the authority of their Church as their main and last Refuge and tell us
Spirit Rom. 6. 17. Ephes. 2. 5 6. 2. That without viz. in an open advancement of the true Religion and pure worship of God in the Church Q. What do we pray for in reference to the Kingdom of Glory A. That it may be hastened Q. What is the Kingdom of Glory A. It is that state of bliss and glory in Heaven wherein the people of God shall dwell with God and Christ hereafter for ever Q. Can our Prayers hasten this A. We cannot hasten it till Gods appointed time be fully come Q. How then are we said so to do A. We are said to hasten it 1. In our Expectations 2. In our Preparations 3. In our Longings 4. And in our Prayers for it Q. 103. What do we pray for in the third Petition A. In the third Petition which is Thy will be done on Earth as it is in Heaven we pray that God by his Grace would make us able and willing to know obey and submit to his will in all things as the Angels do in Heaven Explic. Q Which is the third Petition A. Thy will be done on Earth as it is in Heaven Q. What is prayed for in this Petition A. That God would make us able and willing to know obey and to submit to Gods Will Q. What is it that must make us able and willing to do all this A. The Grace of God enlightening and assisting us Q. How ought we to know obey and to submit to Gods Will A. In all things Q. What do you mean by Gods Will which we ought thus to know obey and submit to A. We are to know and obey the Will of Gods precept and that which he is pleased to require of us and to submit to the Will of Gods providence or that which he is pleased to do with us and unto us Q. After what manner ought we to do this A. As the Angels do in Heaven Q. And ought we as chearfully unanimously and impartially to execute Gods commands on Earth as the Angels do in Heaven A. Yes Q. 104. What do we pray for in the fourth Petition A. In the fourth Petition which is Give us this day our daily bread we pray that of Gods free gift we may receive a competent portion of the good things of this life and enjoy his blessing with them Explic. Q. Which is the fourth Petition A. Give us this day our daily bread Q. What do we pray for in this Petition A. We pray that we may receive a competent portion of the good things of this life Prov. 30. 8. Q. What is meant by a competent portion A. Such a portion as is sufficient and convenient for us or suitable to our places and conditions here in this life Q Are the things in this life then good in themselves A. Yes although not the only or principal good things Q. How ought we to pray to receive this portion A. Of Gods free gift Iam. 1. 17. Q. What else do we pray for to enjoy with them A. Gods blessing Q. Do not those then that trade and work for outward things without praying to God for them take a wrong course to get them and to have them with a blessing in a Covenant way A. Yes Q. And is it not sufficient that we have these outward things unless we have Gods blessing with them A. No. Q. Why do we say Give us this day our daily bread A. It is to teach us not to take care for to morrow and to instruct us that we must pray daily Q. And why do we pray for Bread A. It is to teach us to moderate our affections to and desires after earthly things and to be content if we have but necessaries Q In what Petition do we pray for temporal things A. In this fourth Petition Q. 105. What do we pray for in the fifth Petition A. In the fifth Petition which is And forgive us our Debts as we forgive our Debtors we pray that God for Christ's sake would freely pardon all our sins which we are the rather encouraged to ask because by his grace we are enabled from the heart to forgive others Explic. Q. Which is the fifth Petition A. Forgive us our Debts as we forgive our Debtors Q. What do we pray for in this Petition A. We pray that God would pardon all our sins Psal. 51. 1. Q. How do we pray that God would pardon them A. We pray that God would pardon them freely of his Grace for the sake and merits of Christ. Rom. 3. 24. Q. Why are our sins called Debts A. Because they make us Debtors liable to the wrath and offended Justice of God Q. Whence have we encouragement to ask of God the forgiveness of our Debts A. Because we that are infinitely short of his Goodness do yet forgive our debtors Mat. 6. 14. Q. How are we enabled to forgive others A. By the Grace of God only Q. After what manner must we forgive others A. From the heart Mat. 18. 35. Q. And must we from the heart forgive others their trespasses as ever we expect that God should forgive us A. Yes Q. 106. What do we pray for in the sâ—xth Petition A. In the sixth Petition which is And lead us not into temptation but deliver us from evil we pray that God would either keep us from being tempted to sin or support and deliver us when we are tempted Explic. Q. Which is the sixth Petition A. Lead us not into temptation but deliver us from evil Q. What is prayed for in this Petition A. Divers things 1. That God if he sees good would keep us from being tempted to sin Q. How many kinds of temptations be there A. Two 1. Of affliction which have tendency towards sin if not sanctified 2. Of enticement unto sin directly we pray to be kept from both if God sees good Q. And what do we pray for in reference to both these temptations A. If it please God to suffer us to be tempted either way then that he would support us under the affliction and not suffer us to be taken Captives by Satan and led into temptation to be triumphed over by him at his Will Q. Is there any thing more prayed for A. We pray that God in his due time would deliver us when we are tempted That the affliction may be removed when it is a burden too great for us to bear and that he would lead Captivity captive and rescue us out of the hands of Satan Q. 107. What doth the Conclusion of the Lords Prayer teach us A. The Conclusion of the Lords Prayer which is For thine is the Kingdom the Power and the Glory for ever Amen teacheth to take our encouragement in Prayer from God only and in our Prayers to praise him ascribing Kingdom and Power and Glory to him And in testimony of our desire and assurance to be heard we say Amen Explic. Q. What is the