Pal.xcvi. 7, 10. Dan. ii. 37. A. Because we do hereby profefs to believe that he can Grant what we defire; and the things we ask are fo much for his Own Glory, as well as Our Advantage, that we ought not to doubt but that We Shall Receivem from Him. Q. After what mann do we acknowledge thefe Excellencies to be in God? A. In a fuper-eminent manner, beyond what they Are,or Can be, in any One befides. Others 1 Tim. 1.17. may have Authority, but as derived from him, who only is the Supreme King over all the Earth. Others may have Power, but God only is Almighty. Others may have Glory; a Majesty fuitable to their Station, and Character in the World. But to God only belongs the Excellency of Divine Honour, and Worship. To him only is Prayer, and Religious Invocation to be made: He only is either capable of it, or can pretend any Right to it. Phil. iv. 20. Q. Why do you to this Doxology add, for Ever and Ever. A. To fhew that thefe Divine Perfections, and 1 Tim.vi.16. Frerogatives did always belong to God; and 2. will always continue to belong, in this fingular manner, to Him. Tim.iv.18. 1Pet. iv. II. Numb.v.22. 1 Cor.xiv. 16. 2 Cor. i. 20. Q. What does Amen import? A. It is a Word of Wifh,, and Approbation; Kings i 36. and denotes our Affent to that to which it is fubJer. xxviii. 6. join'd, with an Earnest Defire of its accomplishment. So that putting its feveral Significations together, it is as much as if we should fay; God of his Goodness Grant what I have here pray'd for; and fo I truft he will do, of his Mercy towards me, through Jefus Chrift our Saviour. SECT SEC T. XLII. Q. WHAT is the Other Means appointed by God for the Conveyance of his Grace to us; and to confirm to Us his Promifes, in Christ Jefus ? A. The worthy participation of the Holy Sucraments? Q. What mean you by this Wozd Sacrament? A. I mean an Dutward and Wifible Sign of an Inward and Spiritual Grace, given unto Us, and Dedained by Christ Himself, as a Means whereby we receive the fame, and a Pledge to allure Us thereof. How many fuch Sacraments hath Chrift Drdained in his Church? A. Two only as generally Necessary to Sal- 1 Cor xii. 13bation; that is to fay, Baptifm, and the Supper of the LORD. Q. How does it appear that these two are properly Sacraments? A. Because the whole Nature of a Sacrament, as before defcribed, does belong to them. For, ift. There is in both these an Outward and pi fible Sign; viz. Water, in Baptifm; I read and Wine, in the Lord's Supper. 2dly. There is an Inward and Spiritual Grace, both fignified, and conveyed, by thefe Signs, The Washing of Regeneration, Tit. iii. 5. by the One; the Body and Blood of Chrift by the Other. 1 Cor. x. 16. 3dly. There is for both a Divine Institution. For Baptifm, Mat. xxviii. 19. Go ye and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. For L the See below, །་ the Lord's Supper; Luk. xxii. 19. This do in Remembrance of Me. See I Cor. xi. 24, 25. 4thly. They were both Ordain'd as a Means whereby to Convey their feveral Graces to Us, and as a Pledge to affure Us of them. Baptifm to Regenerate Us, 30. iii. 5. Tit. iii. 5. The Lord's Supper to communicate to Us the Body, and Blood, of Chrift: 1 Cor. x. 16. For which Reason, laftly; they are Generally neceffary to Salvation. All Chriftians have a Right to them, nor may Any, without hazard of miffing of these Graces, refufe to use them, who have the Opportunity of being made Partakers of them. Fo. iii. 5. Except a Man be born of Water, and of the Spirit, he cannot enter into the Kingdom of Heaven. 1 Cor. xi. 24. This do in Remembrance of Me. Q. Are thefe All the Sacraments that any Chriftians Receive, as establish'd by Chrift? A. The Church of Rome to thefe adds five more; tho' They cannot fay that they are all of Chrift's Inftitution; viz. Confirmation: Penance: Extreme-Unition: Orders and Matrimony. Q. How does it appear that these are not truly Sacraments ? A. Because not One of them hath ALL the Conditions Required to make a Sacrament, and. the most part have hardly Any of Them. CONFIRMATION is, we confefs, an Apoftolical Ceremony: As fuch it is ftill Retain'd, and Practifed by us. But then it is, at most, but an Apoftolical Ceremony. Chrift neither Ordain'd any fuch Sign; nor made it either the Seal, or Means of conveying any Spiritual Grace to Us. PE PENANCE; if Publick, is confeffedly a part of Church-Discipline. If Private, is only the Application of the Power of the Keys to a particular Perfon, for his Comfort, and Correction. It has neither any Outward Sign inftituted by Christ, nor any inward Grace, particularly annex'd to it. Indeed if a true Penitent Receive Abfolution from his Minifter, God Ratifies the Sentence, and forgives the Sin. But fo God would have done, had neither any Confeffion been made to, or AbSolution Received from, Him. And that the Sin is forgiven, is Owing to the Mercy of God, upon the Repentance of the Sinner; and not to be afcribed to the Priest's Sentence. I IS. In EXTREME UNCTION there is an Outward Sign, but neither of Christ's, nor his Apostles, Inftitution. They anointed Sick Perfons Mark vi.13. for the Recovery of their Bodily Health; and, Jam. v. 14, in certain Cafes, advised the Elders of the Church to be fent for, to do likewife. But as to any Spiritual Effects, they neither ufed any fuch Sign themselves, nor Recommended it to Others: Nor is there any the leaft Ground on which to expect any fuch benefit from the Ufe of it. MATRIMONY, is a Holy State, ordain'd by God, and highly to be accounted of by All Men. But it neither confers any Grace where it is not, nor Encreases it, where it is: And therefore is not to be look'd upon as a true, and proper Sacrament. ORDINATION, is also a Divine Inftitution. By the Administration of it Authority is Given to thofe Who partake of it, to minister in Holy Things, which, otherwife, it would not have been lawful for them to do. We do not at all doubt but that the Grace of God accompanies this Ordinance; and the Difcharge of thofe Miniftrics L 2 Mark vii 4 niftries which are perform'd in confequence of it. But then this Grace, is only the Bleffing of God upon a particular Employ; not fuch a Grace, as is necessary to the making of a Sacrament. And it is given to fuch Perfons rather for the Benefit of Others, than for the furtherance of their Own Salvation. Q. How many Parts are there in a Sacrament: A. Two; the Dutward and Wifible Sign, and the Inward and Spiritual Grace. SEC T. XLIII. Q. What is the First Sacrament of the New Testament? A. It is Baptifm. Q. What is Baptifm? A It is the Sacrament of our New, and Spiritual Birth, Jo. iii. 4. the Seal of our Adoption, Rom.iv.11. and the Solemn Means of our Admiffion into the Communion of the Chriftian Church: Acts ii. 41. Col. ii. 11, 12. By the Outward Washing whereof, our Inward Washing from our Sins, by the Blood, and Spirit, of Chrift, is both clearly exhibited, and certainly fealed to Us. Rom. iv, 11. Acts ii. 38. 39. Heb ix. 14. Tit. iii. 5.. Q. How is Baptifm perform'd? A. By dipping in, pouring on of; or Sprinkling Nunb. viii.7 with Water; in the Name of the Father, and of the Son, and of the Holy Ghost. Exek. xxxi. 25. Heb. x. 22. Mat iii, 6.16. Q. In which of thefe was this Sacrament adminiftred at the Beginning? 4. To Aged, and Healthful Perfons, in that A&. viii. 38. Hot Country in which our Saviour lived, it was Jo iii. 23. for |