Question.
WHat is your Name?

Answ. N or M.

Q. Who gaue you that
name?

A. My Godfathers and
my Godmothers in my Baptisme;
wherein I was made a member of
Christ, a childe of God, and an inheritor
of the kingdome of heauen.

Q. Why was your name giuen to
you in your Baptisme?

A. First, to signifie that then and
not before, I obtaine a name and account
with God, to be knowne for his,
and to be as on record in his Booke,
enrolled a citizen with his Saints,
when renouncing what formerly I

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haue beene, I betake my selfe to his
seruice.
Secondly, that so oft as I remember
my name, I should together call to
minde the couenant made in my baptisme,
and what dutie I therein promised
vnto God.

Q. If we now first come into account
with God when we are baptized, what
then are we all of our selues in our naturall
condition?

A. We are all borne in sinne, children
of wrath, slaues of the deuill, subiect
to all manner punishments both
of soule and bodie in this life, and
when death comes, to eternall damnation
in hell fire.

Q. How did we become thus sinfull
and miserable?

A. Not by our first creation: for God
made man iust and righteous, but by
our father Adams infidelitie and disobedience,
in eating the forbidden
fruite.

Q. What meanes is there of our deliuerance
from this damnable estate?

A. No other but in Iesus Christ
alone the Sonne of God: and the couenant
of grace and mercie which he
maketh with vs in our baptisme.

Q. What benefit haue we by our
baptisme?

A. Wee inioy hereby, as in the
first answere is before shewed a three
fold priuiledge wherein a Christian
man goeth beyond all others in the
world.

Q. What is the first priuiledge?

A. The first is, that I thus become
a member of Christ & of his Church,
one of the number and societie of his
people.

Q. What is the benefit of such my
being in Christ?

A. An holy communion and fellowship,
and that first with Christ himselfe
for his righteousnesse, merite and
obedience, for my iustification, pardon
and sanctification thereby.
Secondly, with his Church, to bee
ioyned hereunto, and to enioy a right
and freedome in all the graces and benefits
which he hath bestowed thereon.

Q. What is the second priuiledge?

A. That I am thus a child of God
through adoption and grace.

Q. What are the signes of such my
adoption, whereby I may know the
same?

A. First, if I can goe to God in the
name of Christ, with a child-like confidence
and comfortable boldnesse, as
to my father in heartie and feruent
prayer.
Secondly, if I finde in my heart the
same affection to God which a dutifull
childe ought to haue to his father, with
such loue, feare and thankefulnesse
vnto him.
Thirdly, if I conforme my selfe in
obedience to his will, and endeuour
to forme my conuersation in holinesse
like vnto him, as an ingenious childe
striues to imitate his father.

Q. What is the third Priuiledge?

A. This followeth of the former,
that being a sonne, I am also an
heire, euen an heire of God, and coheire
with Christ, and haue right of an
inheritance by him.

Q. What manner of inheritance is
this?

A. It is the inheritance of a kingdome,
and this immortall and vndefiled,
and which withereth not, reserued
in heauen for vs.

Q. What learne we from the consideration
of these Priuiledges?

A. First, to magnifie God in such
infinite mercie, as of heires of corruption
and death, to beget vs againe to
a liuely hope of such an immortall inheritance.
Secondly, that we walke worthy
the Lord and his high and holy calling,
to please him in all things, and to
count it a most vnbeseeming debasing
of our selues, to seeke the fellowship
of the world, and to minde earthly
things.
Thirdly, yet to know that in the
things we doe, we merit not this
kingdome, which as here we see is an
inheritance, and is giuen vs in the
right of sonnes through Christ from
the first time of our new birth, as the
first borne amongst men is heire, from
the very moment of his birth and not
for our obedience sake.

Q. What did your Godfathers and
Godmothers promise for you in Baptisme?

A. They did promise and vow three
things in my name: first, that I should
forsake the diuell and all his workes,
the pompes and vanities of this wicked
world, and all the sinfull lusts of
the flesh.
Secondly, that I should beleeue all
the Articles of the Christian faith.
Thirdly, that I should keepe Gods
holy will and commandements and
walke in the same all the dayes of my
life.

Q. Doe not you thinke that you are
bound to beleeue and to do as they haue
promised for you?

A. Yes verily, and by Gods helpe so
I will: and I heartily thanke our heauenly
father, that he hath called me to
this state of saluation, through Iesus
Christ our Sauiour: and I pray God
to giue me his grace that I may continue
in the same vnto my liues end.

Q. How are you bound to performe
these duties?

A. Not by an ordinarie bond, but by
a solemne vow and oath hereof, which
I must therefore holily obserue, as the condition on my part couenanted, or
else neuer expect performance of life
and saluation from God.

Q. But more specially, what be those
duties contained in the former promise
which we haue thus vowed?

A. They are as is said three, first, Repentance,
secondly, Faith, thirdly, Obedience.

Q.What is repentance which is first
promised?

A. It is a turning vnto God from
the deuill, whom I thus forsake and renounce,
with all sinnes which are his
workes; and that not onely for the
greatest and most notorious, but for
the least, to the very thoughts and
lusts hereof, and the vanities of the
world: and the doing of that which is
good and right before him.

Q. What doe you meane by the vanities
of the world?

A. All those things, whether pleasure
and delights or otherwise, whereof
comes not some good to my selfe and others;
the waies and deuises of mens
owne hearts, for which God shall
bring both yong & old to iudgement.

Q. Why are sinnes called the works
of the diuell?

A. Not onely because he is the author
of these by whose temptation they
come; but because in doeing of these,
men serue the diuell himselfe, and
shall with him receiue the wages of
sinne which is eternall death.

Q. What learne we hence?

A. As men would abhorre and feare
to thinke that the diuell is their master,
so to flie and breake away from
all sinne in whatsoeuer kindes thereof,
and come to amendment out of his
snares.

Q. Is it in our power to repent
when we will?

A. No, but it is God that must conuert
vs and giue vs repentance, and
therefore in stead of putting off our amendment
through such a presumptuous
thought that we can turne to
God when we see our time, we must
heare when he calls, and without delay
returne, praying him to giue vs
a minde to know and obey him.

Q. How may I approue my selfe that
I haue truely repented?

A. By my affection towards sinne,
that I leath and hate it, and not by
forbearing to commit sinne onely, as
also by my reformation, that I am
cleansed hereof as a cloth sheweth that
it hath been washed by the cleanenesse
of it.

Q. What is Faith, which in the second
place is promised?

A. It is a grace of God, whereby we
giue credence vnto his word, & whatsoeuer
is contained therein concerning
himselfe, his works and promises made
vnto his Church, and particularly the
promise of mercy and pardon through
Christ, to euery one that repenteth
and beleeueth, with an apprehending
and applying hereof vnto our selues
for our saluation thereby.

Q. How is faith wrought in vs?

A. By Gods Spirit through the
preaching of the Word; when inlightning
our mindes to see the danger
and vglinesse of our sinnes, and
the excellencie of the righteousnesse of
Christ offered in the Gospell, he moueth
vs to desire the same, and earnestly
to pray for it: after which, he doth
let vs feele the comfortable assurance
hereof, which is this true and sauing
Faith.

Q. What are those things which euery
man must necessarily beleeue vnto
saluation?

A. They are such which either concerne
God, his nature, the persons in
the God-head, and his workes in our
creation and redemption: or else the
Church of God, and those benefits
which he hath bestowed thereon, the
summe whereof we haue comprised in
the Articles of our beleefe.

Q. Rehearse the Articles of thy beleefe.

A. I beleeue in God the Father Almightie
maker of heauen and earth;
And in Iesus Christ his onely Sonne
our Lord, which was conceiued by the
holy Ghost, borne of the Uirgin Marie,
suffered vnder Pontius Pilate,
was crucified, dead and buried: he descended
into hell, the third day he rose
againe from the dead, he ascended into
heauen, and sitteth at the right hand
of God the Father Almightie; from
thence he shall come to iudge the quick
and the dead: I beleeue in the Holy
Ghost, the holy Catholique Church
the communion of Saints, the forgiuenesse
of sinnes, the resurrection of the
body, and the life euerlasting, Amen.

Q. What doest thou chiefely learne
in these Articles of thy beliefe?

A. First I learne to beleeue in God
the Father who hath made me, and all
the world.
Secondly, in God the Sonne, who
hath redeemed me and all mankinde.
Thirdly, in God the holy Ghost,
who hath sanctified me and all the elect
people of God.

Q. What are we taught here to beleeue
concerning God?

A. First, that there is but one God,
who is a spirit most wise, most holy,
eternall, infinite.
Secondly, that in this Godhead,
there be three persons, the Father,
the Sonne, and the holy Ghost, of the
same eternity, equality, and essence together.

Q. What is the Father?

A. Hee is the first person in the
Trinity, who eternally begetteth the
Sonne.

Q. What is his worke towards the
creatures?

A. That he made them at the beginning
of nothing by his word, and
gouerneth them still by his speciall
prouidence.

Q. What is the Sonne?

A. He is the second person in the
Trinitie, eternally begotten of the
Father, God and man in one person.

Q. How did Christ become a man?

A. Hee was conceiued by the holy
Ghost, and borne of the Uirgine Marie.

Q. Why must he be both God and
man?

A. That he might be a meet mediatour
betwixt God and man: a man to
die for sinne, and God to ouercome
death, and satisfie Gods iustice for
vs.

Q. What is the worke and office of
Christ towards men?

A. It is either speciall in regard of
his Church, or more generall towards
all.

Q. What is his office towards his
Church?

A. To be the Sauiour and Redeemer
thereof, to saue them from their
sinnes, and all punishment due
thereto.

Q. What did hee suffer, thus to redeeme
vs?

A. He suffered vnder Pontius Pilate,
was crucified, dead, and buried, he
descended into hell.

Q. How can these his sufferings deliuer
vs?

A. Because he rose againe the third
day, ascended into heauen, and sitteth
at the right hand of God the Father, to
make intercession for vs, thus by his
Spirit, applying the benefit of his sufferings
vnto vs, truly beleeuing in him,
and willing that God for the merite
hereof should accept vs.

Q. What is his office in regard of all?

A. To be the Iudge of quicke and
dead, to absolue and acquite his chosen:
and condemne the vngodly to euerlasting
torment.

Q. What is the Holy Ghost?

A. Hee is the third person in the
Trinity, eternally proceeding from
the Father and the Sonne.

Q. What is his office and worke?

A. To regenerate and sanctifie vs,
that is, to worke faith and conuersion

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in our hearts: to enlighten and
teach vs in the truth, to comfort and
confirme vs, whence hee is by our Sauiour
called the comforter of his
Church.

Q. Hauing seene what each person
is, what is it to beleeue in God the Father,
the Sonne, and the holy Ghost?

A. This is not onely to beleeue that
they are, and such in their nature,
workers of benefits towards men as
hath beene shewed, true in word and
promises; but according to these promises
to put our whole trust in this
one God, that hee will make all this
good vnto vs, and to be perswaded
that whatsoeuer each of them are in
grace and mercy, they will referre it
all to our saluation

Q. What doe you beleeue concerning
the Church?

A. This concerneth either what the
Church is, or what the benefits are,
that Christ hath endowed it with.

Q. What is the Church?

A. It is the holy company of the
elect, that haue beene or shall be in the
world, in whatsoeuer parts thereof
professing faith in Christ, and embracing
his Word and Sacraments
in the right and pure vse thereof.

Q. What are the benefits which he
hath obtained for his Church?

A. First the communion of Saints,
that is, an holy fellowship they haue
with Christ, and amongst themselues,
whereby each one hath right in anothers
gifts and graces to be imployed
and vsed for the common good of all.
Secondly, the forgiuenesse of sinnes
according to his rich grace.
Thirdly, the resurrection of our bodies
at the last day.
Fourthly, eternall life in the world
to come.

Q. What is Obedience which wee
haue promised in the third place?

A. It is a diligent obseruing of all
the Commandements of God to doe
the same: and carefull attending the
direction hereof, as a rule of our conuersation,
what we must auoid or doe,
both towards God or man.

Q. How many Commandements
be there?

A. Ten, which our Sauiour doth
reduce to two heads: loue and duty

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to two heads: loue and duty to God,
and duty towards my neighbour.

Q. What is your duty towards God?

A. My duty towards God is to beleeue
in him; to feare him, and to loue
him with all my heart, with all my
minde, with all my soule, and with all
my strength: to worship him, to giue
him thankes, to put my whole trust in
him, to call vpon him, to honour his
holy name and his word, and to serue
him truly all the dayes of my life.

Q. In which Commandements is this
duty contained?

A. In the foure first Commandements
which are called the first Table
of the Law, concerning the worship of
God.

Q. What is the first Commandement?

A. Thou shalt haue no other Gods
but me.

Q. What is required in this Commandement?

A. That wee giue to God his full
due of all diuine worship, in prayers,
praises, faith, confidence; hope,
feare and loue, with all our hearts:
which if wee giue to any other thing,
we make a God thereof, and so are
breakers of this Commandement.

Q.Which is the second Commandement?

A. Thou shalt not make to thy selfe
any grauen Image, nor the likenesse of
any thing that is in heauen aboue, or
in earth beneath, or in the waters vnder
the earth, thou shalt not bow downe
to them, nor worship them. For I the
Lord thy God am a iealous God, and
visite the sinnes of the fathers vpon
the children vnto the third and fourth
generation of them that hate mee, and
shew mercie vnto thousands in them
that loue me, and keepe my commandements.

Q. What is required in this commandement?

A. That we worship God as himselfe
hath appointed, not to make any
image or similitude of any creature
whatsoeuer, to represent God, or to
worship him in or before the same.

Q. Which is the third Commandement?

A. Thou shalt not take the name of
the Lord thy God in vaine: for the
Lord will not hold him guiltlesse that

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taketh his name in vaine.

Q. What is required in this Commandement?

A. That as God is holy in himselfe,
so wee honour him in the reuerent
mention and speaking of his titles,
word, and workes, and the sacred vse
of an oath when we are called hereunto:
and auoid not onely wicked and
rash and ordinary swearing, but also
the vaine vsing of his name without
iust cause: according to that of the
wise man, take not vp for a custome
the naming of the holy one, for as a
seruant that is oft punished, cannot be
without some fearre, so hee that sweareth
and nameth God continually shal
not be innocent.

Q. Which is the fourth Commandement?

A. Remember to keepe holy the
Sabbath day: six dayes shalt thou labour
and doe all that thou hast to doe:
but the seuenth day is the Sabbath of
the Lord thy God, in it thou shalt doe
no manner of worke, thou and thy
Sonne, and thy Daughter, thy manseruant
and thy maidseruant, thy cattell,
and the stranger that is within thy

18

gates; for in six dayes the Lord made
heauen and earth, the sea and all that
in them is, and rested the seuenth day,
wherefore the Lord blessed the seuenth
day and hallowed it.

Q. What is required in this Commandement?

A. Herein God setteth apart the
Sabbath day for his seruice; which we
must therefore so wholly consecrate
hereunto as as not to take liberty of
speaking or thinking of worldly businesses,
much lesse then spend it in sinfull
delights.

Q. What is your dutie towards your
neighbour.

A. My dutie towards my neighbour
is to loue him as my selfe, and to
doe vnto all men, as I would they
should doe vnto me. To loue honour
and succour my father and mother, to
honour and obey the King and his
Ministers, to submit my selfe to all my
Gouernors, Teachers, spirituall Pastors
and Masters: to order my selfe
lowly & reuerently to all my betters:
to hurt no body by word nor deed: to be
true and iust in all my dealing: to
beare not malice nor hatred in my
heart; to keepe my hands from picking
and stealing, and my tongue from
euill speaking, lying or slandering, to
keepe my body in temperance sobernesse
and chastity, not to couet nor desire
other mens goods, but to learne
and labour truely to get mine owne
liuing, and to doe my dutie in that
state of life, vnto the which it shall
please God to call me.

Q. In which Commandements is
this duty contained.

A. In the sixe last, which are called
the second Table.

Q. Which then is the fift Commandement?

A. Honour thy father and thy mother,
that thy dayes may be long in the
land, which the Lord thy God giueth
thee.

Q. What doth God require in this
Commandement.

A. Honour to my Superiours, whether
in the Family, Church, or
Common wealth: who as they should
bee fathers in their gouernment, so
must I be as a child in willing and
cheerefull obedience to them, in the
seuerall duties that their callings doe
require, and that for conscience sake,
giuing honour to whom honour, tribute
to whom tribute, feare to whom
feare, succour to whom succour belongeth.

Q. Which is the sixt Commandement.

A. Thou shalt doe no murther.

Q. What is required in this Commandement.

A. A care of my neighbours person
to helpe the preseruation of his life by
all meanes, and eschew all things euen
to angry and malicious thoughts
that may endanger the same.

Q. Which is the seuenth.

A. Thou shalt not commit adultery.

Q. What is required in this Commandement.

A. A care of my neighbours chastity
and mine owne, in flying all fornication
and vncleannesse to inward lusts
and outward lookes and gestures that
bewray wantonnesse, as sinnes not to
be named among Christians.

Q. What is the eight.

A. Thou shalt not steale.

Q. What is required in this Commandement.

A. A care of my neighbours goods
not by stealing, or any indirect
meanes of cousenage, guile or oppression
to releeue my selfe, but contrarily
to worke with my hands the thing
that is honest.

Q. Which is the ninth?

A. Thou shalt not beare false witnesse
against thy neighbour.

Q. What is required in this Commandement?

A. A care of my Neighbours good
name, neither by lying, nor slandering,
telling of tales, or lightly receiuing
or reporting of them, to wrong
him herein.

Q. Which is the tenth?

A. Thou shalt not couet thy neighbours
house: thou shalt not couet thy
neighbours wife: nor his manseruant,
neither his mayd, nor his oxe, nor his
asse, nor any thing that is his.

Q. What is required in this Commandement?

A. A minde and inward affection
truely disposed according to Charitie,
in all things whatsoeuer belonging to
my neighbour, not to lust for, or couet
the same, no though I yeeld no consent
thereunto, nor purpose at all to seeke
after them.

Q. Can we fulfill this law of God
ashe requireth?

A. No, in no wise: for in many
things we sinne all: and he that faileth
in one point saith the Apostle
is guilty of all.

Q. What learne we hence?

A. First, not to seeke righteousnes
by the Law, nor our doing the workes
thereof, but to approue our selues
obedient vnto God in cheerefully doing
what he doth enable vs vnto, to serue
vnto his honour, and to shew our selues
desirous of conformitie to his will.
Secondly, this shewes what neede
we haue of Christ, and to be found in
him to deliuer vs from the curse due
to the breach of the Law.
Thirdly, to pray to him for the assistance
of his speciall grace to be vpright,
diligent, and constant in his
statutes, though wee cannot be perfect
in them.

Q. Let me heare if you can say the
Lords Prayer?

A. Our father which art in heauen

23

hallowed be thy name; thy kingdome
come: thy will be done, in earth as it
is in heauen: giue vs this day our
daily bread: and forgiue vs our trespasses,
as we forgiue them that trespasse
against vs: and lead vs not into
temptation, but deliuer vs from euill
for thine is the kingdome, the power,
and glory for euer and euer. Amen.

Q. What desirest thou of God in this
Prayer.

A. I desire my Lord God our heauenly
Father, who is the giuer of all
goodnesse, to send his grace vnto me,
and to all people, that wee may worship
him, serue him, and obey him as
we ought to doe, and I pray vnto God
that he will send vs all things that bee
needfull both for our soules and bodies:
and that he will be mercifull vnto vs,
and forgiue vs our sinnes, and that it
may please him to saue and defend vs
in all dangers ghostly and bodily, and
that he will keepe vs from all sinne &
wickednesse, and from our ghostly enemy,
and from euerlasting death: and
this I trust he will doe of his mercie
and goodnesse, through our Lord Iesus
Christ, and therefore I say Amen,
so be it.

Q. To whom must wee make our
prayers?

A. To God onely, the Father, the
Sonne, and the Holy Ghost, from
whom all good things doe come, and
who hath willed vs to pray for these to
him alone.

Q. In whose name must we pray?

A. In the name of Christ onely, as
who alone is our Mediatour, and
hath willed vs to pray in his name;
giuing vs a gracious promise to heare
vs in so doing.

Q. May not we pray to the Virgin
Mary and other Saints?

A. No, in no wise: for besides that
they heare vs not, nor know our
selues, or our wants; this were flat
idolatry, and to rob God of his honour:
who alone can heare vs, and
giue vs such things as we stand in need
of: in whom alone wee must beleeue,
and therefore he alone must be prayed
vnto.

Q. But may not we vse their mediation
and intercession to God?

A. No neither: for Christ in this
Prayer, teacheth vs to goe to God as
to our Father through him, in whom
alone is well pleased with vs. And
if children alike beloued of their father
vse not their brethrens intercession:
no more neede we theirs, since by
Christ we haue boldnesse & entrance,
with confidence by faith in him.

Q. Why do we here call God our
Father not my Father?

A. To teach vs to come to pray in
charitie, with peaceable mindes one
towards another, and that wee ought
to pray one for another as for our
selues.

Q. Why is it further added which
art in heauen?

A. To teach vs to come with reuerence
when we would present our praiers
vnto God: & also to assure vs that
as he is willing to heare vs in that he
is our Father, so he is able to helpe vs
beeing an heauenly Father.

Q. What are we to obserue in the
rest of the words?

A. First, the things wee desire of
God: Secondly, the order thereof.

Q. What are the things wee here
pray for?

A. They either concerne God, or
our owne selues.

Q. What are the things we pray for
appertaining to God.

A. They be three especially, contained
in the three first clauses or petitions.
First, that as hee is holy in himselfe,
so hee may be honoured, feared,
and praised, of vs.
Secondly, that his kingdome in his
Church may be aduanced, and his
kingdome of glory hastened in the
world to come.
Thirdly, that renouncing our
owne wills, his Will and Commandement
alone may take place, and
we so readily and spedily doe them, as
the Angells in heauen fulfill the same.

Q. What be the things we pray for
concerning our selues.

A. They be three also in the three last
clauses. First a supply of our wants
for the things necessary for this life
from day to day.
Secondly, pardon of our sinnes
past.
Thirdly, preseruation against sins
to come, and temptations hereunto.

Q. What is the order to be noted in
these petitions.

A. That the things concerning the

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glory of God are first set downe, and
those which concerne our selues last,
to teach vs to seeke the best things in
the first place, and to preferre Gods
glory before our selues, and whatsoeuer
is most necessary and behoouefull
for vs.

Q. Why are the last words added
for thine is the kingdome &c.

A. To teach vs to be thankfull for
benefits receiued, if wee would looke
for new blessings: and to pray in faith
and assurance that God for his Sons
sake heareth vs, and will grant our desires
so farre as he seeth it expedient
for vs.
The third part, of the holy Sacraments.

Q. How many Sacraments hath
Christ ordained in his Church.

A. Two onely, as generally necessary
vnto saluation: that is to say,
Baptisme, and the Supper of the
Lord.

Q. How are these Sacraments necessary.

A. They are necessary against the
wilfull neglect and contempt hereof.
yet not absolutely and simply necessarie
but that God may giue grace vnto
saluation, where the seales hereof cannot
be had.

Q. How proue you that there be
onely these two Sacraments?

A. First Christ instituted no more
but these: who onely can giue the grace
signified, and therefore onely hath authority
to ordaine the signe.
Secondly, there needs no more: for
as for our naturall life being borne, it
is sufficient hereunto, that wee haue
food and raiment; so for our spirituall
life being borne againe of the Holy
Ghost, it is sufficient that we haue the
robe of righteousnes for our clothing,
which is put vpon vs in our Baptisme
and food of life for our growth
and nourishment, to the state of perfect
men in Christ, which is giuen vnto
vs in the Lords Supper.

Q. What meanest thou by this word
Sacrament.

A. I meane an outward and visible
signe, of an outward & spirituall grace,
giuen vnto vs, ordained by Christ
himselfe, as a meanes whereby wee
receiue the same, and as a pledge to
assure vs thereof.

Q. How many parts be there in a Sacrament.

A. Two, the outward visible signe,
and the inward spirituall grace.

Q. But in other institutions, as of
Matrimonie, & c. there is an outward
signe of an inuisible grace, why then
are not these Sacraments?

A. Not euery grace freely giuen of
God, and whereof there may be alleadged
some outward signe, is sufficient to
constitute a Sacrament, but only the
grace published in the Gospell, as
the immediate and maine tenour therof,
for which we are accepted of God:
namely, the promise of Christ himselfe
with his merits and righteousnesse,
with his sufferings and bloodshed,
for the washing away of our sins,
and the spirituall nourishment of our
soules: But hereunto alone are these
two Sacraments annexed as the seales
thereof, and not any ordinance else,
and therefore are these the onely Sacraments.

Q. What is the outward visible
signe or forme in Baptisme.

A. Water, wherein the person
baptized is dipped or sprinkled with
it, in the name of the Father, and of
the Sonne, and of the Holy Ghost.

Q. What may we obserue in the
outward administration thereof.

A. First the element that is vsed,
namely, Water: Secondly, the rite of
vsing it, dipping or sprinkling.

Q. What is the inward and spirituall
grace signified by Water.

A. Christ and his bloudshed as it
hath vertue to cleanse from sinne and
to purge the conscience from the pollutions
hereof.

Q. What is signified by this rite of
dipping or sprinkling.

A. A death vnto sinne, and a new
birth vnto righteousnesse: for being by
nature borne in sinne and children of
wrath, we are hereby made the children
of grace.

What is required of persons to be
baptized.

A. Repentance whereby they forsake
sinne, and faith whereby they
stedfastly beleeue the promises of God
made to them in that Sacrament.

Q. Why then are infants baptized,
when by reason of their tender age
they cannot performe them.

A. Yes: they doe performe them by

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their sureties, who promise and vow
them both in their names, which when
they come to age themselues are bound
to performe.

Q. Why was the Sacrament of the
Lords Supper ordained.

A. For the continuall remembrance
of the sacrifice of the death of Christ,
and the benefits which we receiue
thereby.

Q. What doth this remembrance
require.

A. First a meditation of the historie
of the passion of Christ, and what befell
him herein.
Secondly, together to consider the
hatefulnesse of sinne, which God would
thus punish in his owne Sonne.
Thirdly, the iustice of God and his
seueritie, whereby no reconciliation
could be made, vnlesse by due punishment
there were a satisfaction thereof.
Fourthly, the endlesse mercie of
God prouiding a remedie for vs in his
owne sonne, when there was no
meanes else.
Fiftly, as truely to feare in the acknowledgement
of Gods wrath against
our sinnes, and heartily to bee
grieued for them, so to bee raised vp
with comfort in our deliuerance thus
obtained, and with our whole hearts
praise our redeemer, who hath deliuered
vs.

Q. What is the outward part or
signe of the Lords Supper.

A. Bread and Wine which the
Lord hath commanded to bee receiued.

Q. Why did he ordaine both Bread
and Wine.

A. To note that he is the all sufficient
food of our soules, euen as bread
& wine are a compleate nourishment
of our bodies.

Q. What is the inward part or
thing signified.

A. The bodie and bloud of Christ,
which are verily and indeed taken and
receiued of the faithfull in the Lords
Supper.

Q. What is it to eate the bodie and
bloud of Christ.

A. This is to beleeue the divine
promise which testifieth that the body
of Christ was crucified for vs, and
his bloud shed for the remission of our

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sinnes, and by our faith so to bee ioyned
vnto Christ, to partake in him,
as the nourishment is ioyned with
our bodies for our refreshing thereby.

Q. How may wee eate the body of
Christ and drinke his bloud?

A. By the same our faith beleeuing
in him, truely, yet spiritually,
and not after a carnall and bodily
manner: as our Sauiour saith, hee
that commeth vnto me shall not hunger,
and he that beleeueth in me shall
neuer thirst.

A. What are the benefits whereof
wee are partakers thereby.

A. The strengthening and refreshing
of our soules by the body and
bloud of Christ, as our bodies are by
the bread and wine.

Q. What is required of them which
come to the Lords Supper.

A. To examine themselues whether
they repent them truely of their
former sinnes, stedfastly purposing to
leade a new life: haue a liuely faith in
Gods mercy through Christ, with a
thankfull remembrance of his death,
and be in charity with all men.

Q. What is the especiall end of this
holy institution.

A. To be a most effectuall pledge
and confirmation, and that first of our
Communion and fellowship with
Christ, and by him with the Father
and the Holy Ghost: according to
that of the Apostle, the cuppe of
blessing which wee blesse, is it not
the Communion of the bloud of
Christ.
Secondly, of that immortall inheritance
reserued in heauen for vs, for
as in the sale and conueyance of land,
seizon and liuerie is made by giuing
one mote or turffe thereof; so by this
Sacrament Christ doth seize vs,
and giue vs inuestment of our
heauenly kingdome.