the foreskin at his feet and it seems she was no believer but a meer Midianitâ— for she contemned Circumcision when she called her husband a man of blood because of the Circumcision of the childe v. 26. and in this respect it seems Moses either sent her back or she went away when he went down into Egypt Some others think that Moses was so stricken by the Angel that he was unable to do it yet her fact was not justifiable Ob. A private person may teach and therefore baptize Answ. Private and ministerial teaching are distinct in kinde as the authority of a Magistrate and Master of a family are distinct authorities A private person as a Father or Master may instruct his children and servants but he doth it by the right of a Father or Master being so commanded by the Word of God but Ministers do it authoritatively by vertue of their Calling and Office as Ambassadors in the stead of Christ 2 Cor. 5.21 Quest. Whethâ—r is Baptisme administred by a wicked man or an heretick true Baptisme Answ. If the said Party be ordained and stands in the room of a true Pastor and keeps the right forme according to the institution of Christ it is true Baptisme Christ commands the Jewes to hear the Scribes and Pharisees because they sat in Moses chaire Mat. 23.1 though Hereticks and Apostates because they taught many points of Moses doctrine but not only such Quest. Who are the persons that are to be baptized Answ. All such as be in the Covenant really or in the judgement of charity and they are of two sorts First persons of yeares that joyn themselves to the true Church yet before they be admitted to Baptisme they are to make confession of their faith and to promise amendment of life Acts 2.38 and 10.38 and thus all such texts of Scripture as require faith and amendment of life in them that are baptized are to be understood of persons of years Secondly Infants of believing Parents This was proved largely before but because this doctrine is so much opposed I will adde something more briefly Reasons for their Baptisme are these 1. The Command of God Mat. 28.18 Baptize all Nations c. wherein the baptizing of Infants is prescribed For the Apostles by vertue of this Commission baptized whole families Acts 16.15 33. 1 Cor. 1.16 2. Circumcizing of Infants was commanded by God Gen. 17.14 but Baptism succeeds in the room of Circumcision Col. 2.11 therefore baptizing of Infants is likewise commanded 3. Infants of believing Parents are within the Covenant of grace For this is the tenour of the Covenant I will be thy God and the God of thy seed Gen. 17.7 therefore they are to be baptized Ob. But this Promise was made to Abraham as the father of the faithfull Answ. It belongs to all believing Parents For Exod. 20.6 God promises to shew mercy unto thousands of them that love him And Acts 2.39 the Promise is to you and to your children c. And 1 Cor. 7.14 your children are holy i. e. in the judgement of charity they are to be esteemed as regenerate and sanctified therefore they are to be baptized For this is Peters reason Acts 2.38 39. To whom the Promises belong to them belongs Baptisme but to you and your children the Promises belong therefore you and your children are to be baptized Ob. But we know not whether Infants are the children of God or no and therefore we may not baptize them Answ. First the same may be said of men of yeares for we know not whether they be Gods children or no how fairly soever they deport themselves so that by the like reason we may exclude them from the Sacraments Secondly we are to presume that children of believing Parents are also Gods children and belong to his election of grace God ordinarily manifesting that he is not only their God but of their seed also Ob. Infants have not faith and so their Baptisme is unprofitable Answ. Some think that they have faith as they have regeneration viz. in the beginning and seed thereof But the faith of their Parents is their faith and gives them right to Baptisme because the Parents receive the Promise for themselves and their children and thus to be borne in the Church of believing Parents is instead of the Profession of faith Ob. Infants know not what is done when they are baptized Answ. Yet Baptisme hath its use in them For its a seal of the Covenant and a means to admit them as visible members into the Church Quest. Whether are the children of Turks and Jews to be baptized Answ. No because their Parents are out of the Covenant of grace Quest. Whether are children of profest Papists to be baptized Answ. Their Parents being baptized in the Name of the Father Son and Holy Ghost and the Church of Rome or Papacy though it be not the Church of God yet is the Church of God hidden in the Papacy and to be gathered out of it therefore I see not why the children of Papists may not be baptized Only with these two cautions 1. That the aforesaid Parents desire this Baptisme for their children 2. That there be Sureties who will undertake for their training up in the true faith Quest. Whether may children of pâ—ofane Christians that live scandalously be baptizes Answ. They may For all without exception that were borne of circumcised Jewes whereof many were profane were circumcised and we must not only regard the next Parents but the Ancestors of whom it s said If the root be holy so are the branches Rom. 11.16 and there is no reason that the wickednesse of the Parent should prejudice the children in things pertaining to life eternal Quest. How oft is Baptisme to be administred Answ. But once for the efficacy of Baptisme extends it self to the whole life of man and as we are but once borne and once ingrafted into Christ So we must be but once baptized Quest. In what place is Baptisme fittest to be administred Ansâ— In the publick Assembly and Congregation of Gods people and that for theâ—e reasons First Because Baptisme is a part of the publick Ministry and a dependance upon preaching the Word of God Secondly the whole Congregation may be edified by opening the institution and doctrine of Baptisme Thirdly the whole Congregation is by prayer to present the Infant to God and to beg the regeneration and salvation of it the prayers of many being the moâ—e effectual Fourthly the whole Congregation is hereby made a witnesse of the Infant visible membership Quest. What use are we to make of our Baptisme Answ. First our Baptism must put us in minde that we are admitted and received into the family of God and therefore we must carry our selves as the servants of God in all holy conversation Secondly Our Baptism in the Name of the Father Son and Holy Ghost teacheth us that we must learn to know and acknowledge God aright i. e. to acknowledge him to
she is holy though not in respect of the greatest part 3. Whatsoever corruption of Doctrine or manners spring up she reproves and censures not tollerates it 2. She is meek loving patient merciful c. Jam. 3.17 full of good fruits her weapons are prayers and tears not fire and faggot Fourthly By her marriage a good way to know one by is the head and the Church cannot be better known then by her head Jesus Christ whose wife she is by whom all the children of the Church are begotten by virtue of the eternal Covenant of Grace as in lawful wedlock Cant. 2.16 and 5.10 Fifthly By her carriage and behaviour 1. To her husband to whom in all her behaviour she expresses foure virtues 1. She is chast and faithful to him she forgets not the guide of her youth c. 2. She is subject to him in all things content to be tryed and ruled in all cases by his will revealed in his Word 3. She depends only on her husband for the meanes of her welfare and all needfull supplies will not seek to any other Advocates or Mediators c. 4. She honours her Husband onely and will give his honour to no other 2. To her children whom 1. She nurceth at her own breasts puts them not forth to such strange milke of Traditions Councils Decretals c. 2. She instructeth and teacheth them 3. Porvides for them she upholds the means of salvation to keep her children in good state Quest. Is the true Church of Christ alwayes visible Answ. The true Church is not alwaies conspicuous visible and glorious to the world but may be oppressed and hid So was the Church in Egypt thrust out into the wildernesse so in Elijahs time when he complained that he was left alone so in the Babylonish captivity therefore compared to dead and dry bones Ezek. 37.2 so Rev. 13.12 Quest. What reasons may be rendred for this Answ. First because the Church is a select company called out of the world a little flock Joh. 15.9 a garden enclosed Cant. 4.12 the blind world neither can nor will see the Church Secondly the Church is such a body as is not alwaies visible to mans eyes no not to good mens as as we see in Elias the foundation being in Gods election and the union spiritual Thirdly Sometimes the Church abusing peace and prosperity makes the Lord to strip her naked and bare and to â—end her into the wildernesse yea to make her as a wildernesse Hos. 2.3 Fourthly The Church provides for her safety sometimes by flying into the wildernesse she is like a Dove in the rocks Cant. 2.19 5ly The Churches Militant condition suffers her not alwaies to be visible being not tyed to any one estate or place therefore she is compared to the Moon being sâ—metimes in the full and sometimes hid Quest. What conclusions may be laid down concerning the visibility of the Church Answ. First By the Church which we hold invisible we mean the Catholick Church even the multitude of all the Elect which have been are or shall be which Church is holy and no wicked persons belong to it It s a communion of Saints only to which belongs remission of sins and life everlasting and this is invisible to the world and that 1. Because the ground and foundation of it Gods Election is invisible 2. The greatest part of the Elect are not subject to sence not the Saints in Heaven nor many on Earth some being not born others but new boâ—n 3. Visible things are not believed but things invisible Faith is of things not sâ—en and if we believe the holy Catholick Church we cannot see it Secondly concerning the Militant Church we hold 1. That God will alwaies have a part of his Catholick Church here on Earth that shall hold and maintain the true Faith in the several Ages to the Worlds end and this cannot faile upon Earth 2. This part of the Catholick Church consists of men that are visible and exercise visible Ordinances as the Word Sacraments c. and often in peaceable times appears glorious in many particular and visible Congregations 3. That these visible and particular Churches are not alwayes visible after the same manner neither is any part of the visible Church alwayes so necessarily visible but that it may disappear as the Church in the Old and New Testaments have some time done 4. This number of men in whom this part of the Church contsteth may come to be a few and by Tyranny and Heresie their profession may be so secret amongst themselves that the world cannot see them Though like the Sun she shines in her self yet she may be obscured from the sight of others 5. Though the Church cannot fail upon Earth yet the external government of it may faile for a time her Pastors may be interrupted her sheep scattered her Discipline hindered the external exercise of Religion may be suspended and the sincerity of Religion exceedingly corrupted so that the members of the Church are only visible amongst themselves Thirdly Though the Church of God be not alwaies seen yet she is alwayes safe and that 1. Because if she cannot be safe in the City she shall be safe in the Wildernesse where God will provide her a place as Rev. 12.14 2. Gods purpose for the safety of his Church cannot be altered by any enterprises of her Enemies Though Pharaoh slay all the infants yet Moses shall be preserved by his own daughter in his own bosome to be a deliverer Though Herod slay the infants he shall misse of him whom he seeks 3. God makes high account of his Church as the signet of his right hand the apple of his eye therefore he will provide for her safety 4. Gods wisdom makes it healthful for his Church sometimes to be hid that she may always be safe otherwise the world would destroy her Dr. Tailor on Rev. Quest. Are not all Christians bound to pray for the peace of the Church Answ. Yea 1. we must pray for the whole Church where ever dispersed 2. For the natural members and noble members especially the living stones those which are more instrumental and organicall such as are eminent in power and place in worth and in service 3. More particularly for our own Church to which we are related and to the principals of it as Cities and Vniversities 4. For the restoring of the people of God even for the Jews and for the setting up of the new Jerusalem as God hath promised in his Woâ—d 5. By the same reason we must pray against such as are against the Church Quest. But what must we pray for in the behalf of the Church Answ. First in general for all blessings for all that is good and useful and tends to the welfare of it as for the protection of it deliverance of those that are in danger preservation from danger to those that are free for the perfection of it that God will reâ—ore those Churches that are over-run
care of the head to bring his members to perfect blessedness Joh. 17.12 where he is called the Saviour of his body Eph. 5.23 and this also is the scope of all Châ—ists members that together with their head they may participate of that blessedness As Paul Phil. 3.14 Thirdly the head and members have a continuity between themselves and all have their act and information from the same soul So this mystical head and all his members have a certain continuity between themselves and have their spiritual information and vivification from the same principle For between Châ—ist and his Members there is a certain conjunction by means of the holy Ghost who resting more fully in Christ our Head flows from thence into all the members giving life to all and uniting all Ephes. 4 16. Quest. What is that body whereof Christ is the head Answ. The Church in Latine Ecclesia ab evocando because its a company or multitude of called ones who are called out of the world by the Ministery of the Gospel and other means appointed by God to draw men out of the state of ignorance and misery and to bring them to a state of glory In which sence we call such a company of persons a Church as profess the doctrine and Religion of Christ under lawful Pastors Such were the seven Churches of Asia Such that at Rome Corinth c. These Congregations are called a Church and such as live in them members of the Church who also in the judgement of Charity are to be reputed members of the holy Catholick Church both because on Gods part they have offered unto them such means whereby men are brought to partake of eternall life and because that on their part in regard of the external action and profession these means are received and used to their salvation This body of the Church whereof Christ is the Head consists not of unbelieving and wicked members but only of holy and sanctified ones whom God hath pulled out of the power of darkness and hath translated them into the Kingdom of his dear Son So that it is not sufficient to salvation to be a visible member of any particular visible Church by the external profession of Faith except withall a man be a mystical member of the Catholick Church by true faith and the spirit dwelling in his heart Hence Cyprian faith Quid faciâ— in domo fidei pâ—rfidum pectus Quest. What else may we learn from hence Answ. First That Christians must not envy those which are endowed with more excellent gifts then themselves because they are members of the same body that therefore which is given to one that we ought to esteem as given to every one according to that of St. Austin Tolle invidiam tuum est quod habeo tolle invidiam meum est quod habes Take away envy and that which I have is thine Take away envy and that which thou hast is mine Secondly seeing Gods children are all members of the same body therefore they should be ready to serve one another in love and to be affected each with others weale or woe as if it were their own 1 Cor. 12.26 Dr. Davenant on Col. Quest. Whether may the Church faile Answ. Neither the Catholick Church nor any part or member of it can faile or perish Joh. 3.16 This Church Christ hath undertaken for to defend to the end Matth. 16.18 and 28.20 She is the first born whose names are written in Heaven Heb. 12.22 23. If it cannot be in one place or Kingdom it will in another The woman when persecuted had a place prepared in the wilderness to fly into But a particular Church may faile and die and come to nothing as we see in the seven famous Churches of Asia This may also be proved out of many places of Scripture Mat. 21.43 where Christ foretels that the Church of the Jews which had as great priviledges as any Church on earth ever had should cease Paul tells the Corinthians they may come to be no Church 2 Cor. 11.3 and the Church of Rome Rom. 11.20 21 22. the Church of Israel the ten Tribes were dischurched Hos. 1.9 Quest. What are the infallible marks of a true Church Answ. First the sincere preaching of the Gospel Hence a true Church is described by it Rom. 3.2 So Psal. 147.19 Act. 14.23 and where the Gospel ceaseth in the sincere preaching of it they are an undone people Prov. 29.18 Secondly True and sincere use of the Sacraments at least in the substance of them Hence the Church of Judah is called the Circumcision Rom. 3.1 and St. Paul defines the Church under the Gospel by the Sacraments Phil. 3.3 Thirdly A sincere profession of the word of God and true Christian Religion either in uprightness of heart or in the judgement of Charity So 1 Cor. 14.33 So Gal. 1.22 All particular Churches are Churches that are in Christ and Churches of visible Saints Fourthly True Discipline and a right use of the Censures of the Church But this is only necessary to the well-being not to the essence of a Church Censures may be wholly neglected yea perverted against the godly and yet the Church be a true Church as Joh. 9.22 So Rev. 2.18 20. Mr. Fenners Alarm second part CHAP. XXXI Questions and Cases of Conscience about Circumspection and circumspect walking Quest. WHat is it to walk circumspectly Ans The Greek word Ephes. 5.15 signifies exactly or precisely so that to walk circumspectly implies an accurate study and diligence throughout our lives that we offend none but by the light of faith and good works edifie all The course of Christianity is an exquisite course and strict walking Quest. In what other phrases is this circumspect course commended Answ. It s implied in the phrases of walking before God Gen. 17.1 Living honestly Heb. 13.18 walking worthy the Lord in all well-pleasing Col. 1.10 11. Quest. What things are required in circumspect walking Answ. First that it be exact and considerate according to the true and perfect rule of Gods word in every thing great and small so as to go to the utmost of them and to all the rules that God prescribes not turning aside either to the right hand or left Deut. 2.27 and 5.32 Prov. 4.27 2 Chron. 34.2 Isa. 30.21 Psal. 119.9 10. Secondly it must be full in all fruits of holinesse and justice going to the utmost of every command So casting our occasions that one duty justle not out another Fearing as to commit the least sinne so to neglect any duty of piety or mercy Deut. 5.32 Col. 1.10 Numb 14.24 and 32.11 12. Jos. 14.8 9 14. Such an one looks to the thriving of all his graces His moderation shall not damp his zeal nor his zeal outrun his knowledge His providence shall not lessen his faith nor his faith destroy his providence c. All his graces run in a circle move strengthen and quicken each other Thirdly it makes a man diligent to redeem seek
faithful For the seed of faith remains in them that knits them to Christ though the sense thereof be lost until they repent Hence the answer to the question is That the children of such persons as are excommunicated are to be baptized because they are indeed and in the judgement of charity true members of the body of Christ though in some regards they are not for the present esteemed so to be Quest. What reasons may be rendred for this Answ. Children of Parents that are professed members of the Church though cut off for a time for some offence have right to Baptisme First because it 's not in mans power to cut them off from Christ though they are excommunicated Seconly the personal sin of the Parent may not keep the blessing from the childe and therefore it may not deprive him from partaking of the Ordinance of God Thirdly difference must be made between them which do not make separation from the Church and yet are great offenders and open Apostates that joyn themselves with the enemies of the Church to the ruine of the truth of the Gospel Fourthly we must put a difference between those that have given up their names to Christ though fallen grievously and Turks and Infidels that are out of thr Covenant and never belonged to the Church Fifthly If Gods mercy enlargeth it self to thousands of generations men should not be so hard-hearted as to question whether such Infants belong to the Covenant and thereupon to deny them the Sacrament of Baptisme Quest. Whether have children borne in fornication right to Baptisme Answ. They ought not to denied it For the wickednesse of the Parent ought not prejudice the childe in things that belong to his salvation Quest. Are there no cautions to be obsâ—rved Answ. Yea First that the Parent be one that holds the true faith and Reliâ—ion Secondly that the Minister exhort him to true and unfeigned repentance for his sinne committed and that before the childe be baptized Thirdly that there be some appointed to answer for the Infant besides the parents and to make solemn promise to the Church that it shall be carefully brought up and instructed in the faith The same also is to be done before the baptizing of the Children of Parents that are excommunicated Master Perkins Vol. 2. p. 74. Quest. How many wayes is Baptisme taken in Scripture Answ. First it signifies the superstitious washing of the Pharisees who bound themselves to the Baptismes or washings of Cups and Pots Mark 7.4 Secondly the washings appointed by God in the Ceremonial Law Hâ—b 9.10 Thirdly the washing by water which serves to seal the Covenant of the New Testament Mat. 28.19 Fouâ—thly by a metaphor it signifies any grievous crosse and calamity Thus Christs passion is called his Baptism Luk. 12.50 Fifthly it signifies the bestowing of extraordinary gifts of the Holy Ghost and that by the imposition of the Apostles hands Acts 1.5 and 11.16 Sixthly it signifies the whole Ecclesiastical Ministry Thus Apollos is said to teach the way of the Lord knowing onely the Baptisme i. e. the Doctrine of John Acts 18.15 Quest. What is considerable â—bout the matter of Baptisme Answ. Three things The signe the thing signified and the Apology of both Quest. What is the signe in Baptisme Answ. Partly the element of water Act. 8.16 and partly the right by divine institution appertaining to the element which is the Sacramental use of it in washing of the body and these two water and external washing of the body are the full and compleat signe of Baptisme Quest. What is the thing signified or the substance of Baptism Answ. Christ himself our Mediatour as he gave himself for our washing and cleansing Eph. 5.6 Quest. What is the Analogy and proportion of both Answ. Water resembles Christ crucified with all his merits 1 Joh. 1.7 the blood of Christ cleanseth us c. i. e. the merit and efficacy of Christ crucified frees us from our sins and from the guilt and punishment thereof Quest. What is it to baptize in the Name of the Father the Son and the Holy Ghost Answ. First these words signifie to baptize by the commandment and authority of the Father Son and Holy Ghost Secondly to baptize by and with the invocation of the Name of the true God Col. 3.17 Thirdly it signifies to wash with water in token that the party baptized hath the Name of God named upon him and that he is received into the houshold or family of God as a childe of God a member of Christ and the Temple of the Holy Ghost 1 Cor. 1.13 Quest. What then is done in Baptism Answ. The Covenant of Grace is solemnized between God and the party baptized Quest. What actions belong to God in this Covenant Answ. First his making promise of reconciliation i. e. of remission of sins and life everlasting to them that are baptized and believe Secondly the obsignation or sealing of this promise and that is either outward or inward 1. The outward seal is the washing by water which washing serves not to seal by nature but by the institution of God in these words Baptize them c. Hence Eph. 5.26 2. The inward sealing is the earnest of Gods Spirit Eph 1.13 Quest. What is the action of the party baptized Aâ—sw A certain stipulation or obligation whereby he bindes himself to give homage to the Father Sonne and Holy Ghost which homage stands in faith whereby all Gods promises are believed and in obedience to all Gods Commandments The sign of this obligation is in that the party willingly yeelds himself to be washed with water Quest. Why is it not said In the Name of God but in the Name of the Father Son and Holy Ghost Answ. To teach us the right way to know and acknowledge the true God Quest. Wherein stands the knowledge of this true God Answ. First that there is one God and no more For though there be three that are named yet there is but one in authority will and worship Hence some are said to be baptized in the Name of the Lord Act. 10.48 Secondly that this one true God is the Father Son and Holy Ghost A mystery unsearchable Thirdly that these three are really distinct so as the Father is first in order the Sonne the second and the Holy Ghost not the first nor second but the third Fourthly that they are all one in operation John 5.19 and especially in the act of reconciliation or Covenant making For the Father sends the Son to be our Redeemer the Son works in his own person the work of redemption and the Holy Ghost applies the same by his efficacy Fifthly that they are all one in worship For the Father Son and Holy Ghost are joyntly to be worshipped together and God in them Sixthly that we are to know God not as he is in himself but as he hath revealed himself to us in the Covenant of Grace and therfore we must acknowledge the Father to be our
bound to joyne themselves to some particular Church or Congregation Answ. Yea they are in a special manner bound to it and that for these Reasons 1. In regard of Gods institution Mat. 18.17 wherein is contained a necessity both in regard of the precept and the means 2. In regard of the presence of God and Christ there Rev. 1.13 For if we will come to God we must come also to that assembly where God doth in a special manner manifest his presence and is found of those that seek him there 3. In regard of Gods glory which is much advanced publickly by this means For as God under the Law placed his name in Jerusalem so under the Gospel he doth it in these publick assemblies 4. In regard of the Covenant and promise of God For they which are members of the Church they are as it were directly under the promises and blessings of God to be poured out upon them Psal. 65.5 and 133.3 5. In regard of our profession because otherwise it cannot be that the beleevers should be distinguished from infidels 1 Cor. 5.12 6. In regard of mutual edification which follows from this combination of the godly amongst themselves Heb. 10.24 25. 1 Cor. 11.17 and 12.25 27. Rom. 1.12 Quest. What Church must we joyn our selves to Answ. First only to the true Church which professeth the true faith Secondly if we be uningaged we must as much as we may joyn our selves to the purest Church Thirdly though we may joyn our selves to that Church in which necessarily many defects are to be tollerated yet we may not joyne our selves to such a Church in which we must necessarily partake with her in her sins Eph. 5.11 neither must we fix our selves to any Church with a minde to favour her defects by our silence but so far as it may be done with edification we must assist in taking them away Quest. Are we to associate our selves with such a Church as tollerates the wicked and opposes the godly Answ. First to tollerate notorious wickednesse is a great sinne in a Church Revel 2.20 and in Its nature tends to the corrupting of the Church 1 Corinth 5.6 Secondly it defiles the communion to those wicked men that are tollerated and to those that are the cause of their tolleration Hag. 2.13 Thirdly all such partake in this pollution which do not what in them lies to remove such scandals 1 Cor. 5.13 Fourthly that mixture which ariseth from such a tolleration doth lessen the comfort and edification of the godly Fifthly yet it is not lawful presently to separate from such Churches where the wicked are tollerated and the godly discouraged 3 John 9 10 11. and that for these reasons 1. Because that errour may be but the infirmity of the Church 2. Because patience and forbearance must be exercised towards a particular offending brother Gal. 6.1 much more towards a society of brethren or a Church 3. By the rash departure of the godly a reformation of those evils is not promoted but hindred 4. Because we cannot remove from such a Church to a purer without grievous inconveniences which ought alwayes to be avoided as much as may be without sinne Amâ—s Cas. of Consc. Quest. Is it lawful to gather Churches out of true Churches Answ. It s a most unwarrantable practice of them that do so It s an uncharible and unscriptural practice there is neither precept nor precedent for it in al the book of God Indeed we read in Scripture of gathering Churches from amongst the Heathen Were England a land of Heathens and no Church planted amongst us it might be proper enough to gather Churches here but to put a planted constituted and settled Church into the condition of Heathens savours strongly of pride and censoriousnesse Besides gathering of Churches amongst us breeds woful divisions in families the husband going one way the wife another the child a third the servant a fourth c. and is a great impediment to their mutual edification Again they which gather Churches amongst us have their members oft-times living many miles asunder How then can such Pastors watch over their soules as those that must give an account thereof or how can such members partake of all Ordinances or perform such mutual duties each to other as they ought Moreover it s a kinde of Sacriledge thus to rob godly Ministers of the creame of their flocks and the crown of their Ministry of whom they have travelled in pain till Christ was formed in them and its hard measure in those who thus reap where they have not sown and enter into another mans labours Mr. Hall on Tim. Quest. Is it lawful to seperate from a true Church because of some errours or defects in it Answ. By no means and that for these Reasons 1. Because the root of such separation is bad and therefore the fruit cannot be good It springs from pride and censoriousnesse as in the Pharisees who were the great Seperatists and had their name from thence 2. Such are Schismaticks and probably will in a short time be Hereticks Schisme being the way to Heresie they make a rent in the Church whose peace should be very dear to us For though peace be not the being of a Church yet it tends much to the well being of it for as a Kingdom so a Church being divided cannot stand 3. The pretences of separation as the Crosse Surplisse c. being removed though separation even then for those things was unlawful it s now farre more vile and therefore God punisheth the Separatists of our time more severely by giving them up to viler opinions then formerly 4. It s a scandal and great wrong to a Church It s ill to forsake the society of one good man without a just cause how much more to unchurch a whole Church causelesly 5. Such cannot escape the revenging hand of God Though men may suffer them yet God will not One of the saddest judgements we read of in Scripture befell Schismatical Corah and his company Numb 6.16 they made a rent in the Congregation and the earth rent in sunder and devoured them when Caine seperated from the Church Genes 4.16 he became a vagabond Idem Quest. Who is the Head of the Church Answ. Christ only Col. 1.18 19. Quest. In what nature is Christ the Head of the Church Answ. According to both his natures For Col. 1.18 he is called the Head of the Church whom v. 15. the Apostle had said to be the Image of the invisible God but that image was the eternal Son of God the word incarnate therefore Christ as God-man is the Head of the Church for the Church ought to have such an head which had a conformity of nature with the rest of the members that were to be incorporated into it but this conformity agrees to Christ according to his humane nature where Christ and his Church are said to be one flesh Eph. 5.31 The Church also ought to have such an head which
Natures as his Divinity and Humanity So did the woman of Canaan Matth. 15.22 John the Baptist Joh. 1.20 27 34. the Eunuch Act. 8. 37. Peter Joh. 6.69 Secondly his Offices so did Nathaniel Mat. 16.16 the woman of Samaria Joh. 4.19 29. and John the Baptist John 1.29 Thirdly his beauty excellency and dignity So did the Church Cant. 5. 9 10 c. John the Baptist Joh. 1.20 27. and 3.28 to 33. so the Saints Rev. 5.11 12 13. Fourthly especially such things concerning Christ as others deny or doubt of As they asserted Christs resurrection which was then denied Act. 4.2 Rom. 10.9 Act. 24.15 and 23.6 Quest. What else must we confesse in reference to Christ Answ. First our faith in him and his Gospel So Mark 9.24 Joh. 9.38 Act. 24.15 Isa. 45.23 24. Our interest in God and Christ. So Job 19.25 c. Joh. 20.28 Cant. 2.16 Secondly our grace received from Christ and of the work and workings of it So 1 Cor. 15.10 1 Tim. 1.13 14. 1 King 18.12 John 21.16 Psal. 43.4 Gal. 6.14 2 Cor. 12.10 Thirdly our worshipping of God after a Gospel manner purely and spiritually without humane inventions or superstitious vanities So Acts 24.13 14. Fourthly our practice or manner of life what is the constant bent of our resolutions and endeavours So Psal. 66.16 1 John 1.1 3. Thus relations of experiences are confessions of Christ before men So also to beare witnesse a-against sinne though with our own danger So did John the Baptist Mark 6.18 27. Quest. When must we thus make confession Answ. When we are called thereunto either publickly or privately Quest. How may we be called publickly to it Answ. Either by the Church or by the Magistrate Quest. When are we called to it by a Church Answ. Either at the constitution of it or at our admission into it Quest. How are we called to confession at the constitution of a Church Answ. As Christ makes the confession of Faith to be the foundation upon which his visible Church is built Mat. 16.16 to 19. whence two things may be collected 1. That a good confession of faith in Christ should be made and laid as a foundation at the gathering or constituting of a Church which may be effectuall to keep the Members sound in the faith and to ingage them to hold fast their principles 2. That those are the fittest stones for the building of a Church that can give the best account of their faith in Christ. Quest. How are we called to confession at our admittance into a Church Answ. At our admission into a Church to which we desire to joyne our selves being required to give an account of our faith and holinesse we should be free and ready to do it Quest. How may that be proved Answ. First because as to beleeve with the heart makes a man a member of the invisible Church so to confesse with the mouth qualifies him to be a member of the visible Church of Christ. Secondly this gives the Church knowledge of us and satisfaction in us yea moves them to glorifie God for us and to receive us in the Lord unto the fellowship with them in all Christs Ordinances without which they may be afraid of us as the Church of Jerusalem was of Paul Act. 9.26 27. Thirdly this seems to have been the practice of the Primitive Church as now it is of the reformed Churches so Act. 2.41 Fourthly what is done at the planting of a Church is proper to be done in the augmentation of a Church whosoever would be a lively stone in this building should be a confessor of Christ 1 Pet. 2.5 Quest. How are we called to this publick confession by a Magistrate Answ. When we are brought before Rulers and Governours for Christs sake and examined about our religion then we ought to bear witnesse to Christ and his truth as Christ and his Apostles did John 18.37 1 Tim. 6.1 Luke 22.70 Mark 14.61 62. So Act. 4.5 to 16. and 5.27 to 33. Act. 6.12.15 and 24.14 to 22. and 26.2 c. and 24.25 c. Quest. When are we called to it privately Answ. First when we are asked by a single person who desires information and lays not a snare for us 1 Pet. 3.15 so did Christ Joh. 4.15 26. and 10.24 c. and 7.35 c. Secondly when we are engaged in reasonings and disputes with others about the matters of Christ and his Gospel Jude 3. we are set for the defence of the Gospel Phil. 1.17 Act. 19.29 and 17.18 24 c. and 15.2 and 6.9 10 c. Hence Phil. 1.27 Thirdly when we are in company where the name of Christ is blasphemed or his truths wayes servants are evil spoken of then we ought to stand up for Christ and his truth c. and to speak as much for them as others do against them yea to outspeak them and put them to silence Quest. Why ought we to make confession with the mouth Answ. First in regard of God and that 1. Because its an homage and service that God requires of us Isa. 45.23 with Rom. 14.11 2. God the Father did confesse and give testimony by a voice from heaven to his Sonne Christ Jesus Matth. â— 17 and 17.5 So Christ saith John 5.32 37. and 8.18 and herein we should be followers of God as dear children Ephes. 5.1 3. Hereby we give glory to God Phil. 2.11 Joh. 7.19 Rom. 15.6 Secondly in respect of Christ and that 1. Because its Christs priviledge to be confessed or an honorary that was conferred on him by God for his deep humiliation Phil. 2.9 10. and not to confess him is to rob him of that glory which is peculiar to him 2. It was Christs practice both in life and death He confessed his Father John 1.18 and 8.38 that God is a spirit John 4.24 How he will be worshipped John 15.15 and 3.32 He did bear witnesse to the truth Joh. 18.37 Hence Rev. 1.5 and 3.14 Thirdly in regard of our selves and that 1. Because we are Gods witnesses Isa. 43.10 To this end God gives us more knowledge and grace then he doth to others that we might speak more of and for God then others Hence Mat. 13.16 It s our honour to be witnesses of Christ Joh. 1.7 and 21.24 2 Cor 11.5 Act. 26.16 and 9.15 2. If we confesse God and Christ and his truth we shall be confessed by both 1. By the Father who will own and avouch us to be his people portion jewels friends c. and that 1. Before men If we testifie for God he will give testimony of us as he did of Abraham Abel Moses Daniel Enoch c. Heb. 11.4 5. Hence Gods servants have appealed to God to be their witnesse Job 16.19 Psal. 139.23 24. and 7.8 and 26.1 2. If we plead for God he will plead for us as Numb 12.8 Job 42.7 Lam. 3.58 Psal. 37.6 2. Before Devils So Job 1.8 and 2.4 2. By the Sonne If we confesse Christ he will confesse us
of them in Infants the Scripture is silent Neither is there any mention in Scripture that the Jews Infants did eat the Passeover Indeed when at the Passeover their Children asked them the meaning of that service they were to instruct them therein but there is neither precept nor president for their eating of it See Mr. Marshalls Sermon about Infant Baptism Object None are rightly Baptised but those that are dipped Answ. Though dipping may be used where the Child is strong and the weather and Climate are temperate yet it is not necessary or essentiall to Baptism as is proved by these Arguments That which Christ the Author of Baptisme requireth not that cannot be necessary to this Sacrament But Christ requireth not dipping therefore Hesychius Stevens Scapula and Budaeus prove by many instances that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies washing which may be done without dipping 2. The words baptize and Baptisme are oft used in Scripture where the persons or things said to be baptized were not dipt as Mat. 3.11 shall Baptize you with the Holy Ghost and with fire they were not dipt in that fire which came down from heaven upon them Acts 2.3 Mat. 20.23 yea shall be baptized with the Baptisme that I am baptized with yet neither Christ nor his Disciples that we reade of were dipt in blood Mark 7.48 Baptisme of Cups Pots Tables or Beds Cups and pots may be washed by pouring water in them without dipping and Tables and Beds were not dipped 1 Cor. 10.2 Baptised in the cloud which only rained upon them c. 3. If the spiritual grace signified by Baptisme is sufficiently expressed without dipping then dipping is not necessary But it is Therefore The thing signified is the cleansing of the soule from the guilt and filth of sinne which is sufficiently expressed by washing with water without dipping 1 Pet. 3.21 4. The outward act of Baptisme signifying the inward cleansing of the soule is expressed in Scripture by sprinkling as Heb. 9.13 The blood of Bulls and Goats sprinkling the unclean c. Heb. 10.22 Having our hearts sprinkled from an evil conscience 1 Pet. 1.2 through sanctification of the Spirit and sprinkling of the blood of Christ Therefore dipping is not necessary 5. It may sometimes be necessary to baptize sick and weak persons but such cannot be dipt without apparent hazard to their lives Therefore it s not necessary 6. The Sacraments of the Church may and ought to be administred without giving any just scandal But the meeting of many persons men and women and going naked into a river together cannot be done without scandal therefore it s not necessary Object But the word baptize is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip or die therefore washing or sprinkling is not baptizing Answ. First we are not so much to respect whence words are derived as how they are used Derivative words are oft of larger extent then their Primitives As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a resounding back again or catechising by way of question and answer yet in Scripture it s oft taken in a larger sence for instructing grown men in the Doctrine of salvation So Luke 1.4 Acts 18.25 and 21.24 Rom. 14.19 Gal. 6.6 so though Baptisme comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies properly washing or dipping yet it s taken more largely as was shewed before in several Scriptures for any kinde of washing or cleansing where there is no dipping Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence baptize is derived signifies as well to Die as to Dipp and probably the Holy Ghost hath reference to that signification because by Baptisme we change our hiew the blood of Christ washing us from the filth of sinne and making our souls as white as if they were new died Object But Christ and John and Philip and the Eunuch are said to go down into the water therefore washing and sprinkling are not sufficient without dipping Answ. First an example of Christ and his Apostles without a precept binde not in all things For Christ washed his Disciples feet before his Supper and he administred it at night and only to twelve men c. yet are not we bound hereunto Likewise the first Christians sold their possessions c. which we are not obliged to imitate Acts 2.44 Secondly the reason is not alike At first Christians had no Churches nor Fonts and multitudes were to be baptized and they were grown men and women and so were better able to endure it and the climate was hotter but now we have Fonts and children are baptized and they many times weak and infirme and our climate is colder and there would be danger in it Thirdly it 's very improbable that all those in Act. 2. that were converted and presently baptized upon the place and the Jaylor and his family who were baptized at midnight in the place where they were were dipped but rather washed or sprinkled See Dr. Featlies Dippers Dipt Quest. How is Baptisme necessary Answ. This was shewed before in part to which I now adde that it 's necessary 1. As the lawful use thereof is a note whereby the true Church of God is distinguished from the false Church Not that the Church of God cannot be a Church without the Sacrament for it may want baptisme for a time and yet remain a true Church as the Church of the Jews wanted Circumcision for fourty years in the Wildernesse Jos. 5.6 2. As it serves for necessary uses to men of yeares that are baptized As 1. To testifie to the Church and themselves that they are received into the body of Christ which is the company of the faithful 2. To testifie their obedience to Gods command and their subjection to his Ordinance which is appointed for their good 3. To be a necessary prop to uphold their weaknesse a seal to confirme their faith in the Covenant of Grace and an instrument to convey Christ to them with all his benefits 3. It 's necessary to Infants as it serves to admit them into the visible Church and withal to signifie their interest in the Covenant of Grace and consequently their interest to life everlasting Quest. Are all then that die without it in the state of damnation Answ. No For. First Baptisme is appointed by God to be no more then a seal annexed unto and depending upon the Covenant therefore we must put a difference between it and the Covenant Indeed the Covenant of Grace and our being in Christ is absolutely necessary For none can be saved unlesse they have God for their God But the signe thereof is not necessary For we may be within the Covenant of Grace though we have not received the signe and seal thereof in Baptisme Secondly the bare want of Baptisme where it cannot be had is pardonable The thief on the crosse was saved though he was not Baptized and so were many of the Martyrs in the Primitive times Yet the
refine and purifie those that stand For the propagation of it that God will stretch the bounâ—s and enlarge the borders of it that he will bring more subjects under the Kingdom of Christ. Secondly In particular we must pray for a three fold Peace of the Church 1. A peace with God in causing the Churches to keep their peace with him in walking in purity and power of his Ordinance without which though they were in peace with all the world it will come to nothing all other blessings will be soon gone except we have something to soder us with God which can be nothing but our exact walking with him in his Ordinances 2. Peace amongst the Members of the Church that they may be free from dissentions divisions that they may think the same thing go the same way and unanimously minde the glory of God 3. A Forreign peace also from all opposition without that there may be no invasion by forraign Enemies upon the Church of God Quest. What is further included in our praying for the Church Answ. First one thing is implyed inwardly that our hearts should work towards the Church our desires and wishes should be for the welfare of it Secondly another outwardly that we should endeavour to attain what we pray for our counsels should be for the welfare of the Church Our examples should be patterns to others to provoke them to good works such as are in authority should exercise it for the setling and furthering the peace of the Church yea we should not onely pray our selves but should stir up others to doe the like Quest. But how must all this be done Answ. First Sincerely not out of by-respects Secondly Earnestly and frequently putting all our strength to it Thirdly Constantly not by fits only Quest. Who are bound to do all this Answ. Every Christian in what station soever he is as 1. Magistrates in their places whom it pâ—incipally concerns to pray for and promote it 2. Ministers in their places must be leading persons in these duties and provoke others to it 3. Yea all in every condition learned and unlearned men and women c. Examples and Scriptures for all these are that of Moses Exod. 32.32 So Judg. 5.23 1 Sam. 4.19 2 Sam. 11.11 Psal. 20.5 and 51.18 and 53.6 and 102.13 Isa. 62.1 Rom. 9.3 2 Cor. 11.28 Phil. 1.18 Col. 2.5 Quest. But why must we thus pray for the peace of the Church Answ. First consider what the Church is and that 1. In relation to God it s his house the Spouse of Christ and there cannot be a dearer relation to put a deeper ingagement upon us then this 2. In that relation that she hath to us She is the Mother of us all and therefore we should sympathize in her weale and woe Secondly Consider that peace is the summe of all blessings Hence the Ancients painted peace with a horne of plenty For 1. Peace nourisheth all Arts Sciences Trades c. 2. It s a very careful and useful nurce to cherish Religion Acts 9.31 there is no hearing of the Law of God nor the Law of Justice when men have their swords in their hands Arma silent Lâ—ges Thirdly consider the nature of prayer both in the efficacy and necessity of it 1. It s a most efficacious Engine the summe of all Policies for a Christan to work by for Peace Its God that rules all the world hath all hearts in his hands can make a mans enemies yea the very stones to be at peace with him and prayer rules God he suffers himself to be overcome by it Leâ— me alone saith God Exod. 32.10 2. It s of great necessity also For God will not bestow blessings till we seek and sue to him for them and the reason is because otherwise he shall have liâ—tle honour by it If it come without seeking to God for it we should ascribe it to other means and things Fourthly consider the nature of a Christian and we shall see that its the most proper work for him For 1. He is the Son of the Church and it becomes him at least to pray hard for his Mother as Craesus his dumb son did for his Father 2. He is a Son of Peace a Son of the God of Peace a Sonne of the Gospel of peace and the Spirit given him is a spirit of Peace 3. He is a Son of prayer It should be the element in which he draws his breath to run towards God and towards Heaven in a way of peace besides he is enabled to pray when others cannot he is sensible of the condition of the Church which others are not Quest. But how may we so pray for the peace of the Church as to be sure to prevail Answ. First we must pray in Faith believing Gods Word and his promises made to his Church Secondly In sincere charity in a true genuine love to the Church Thirdly In repentance lifting up pure hands to God God will not hear our prayers if we will not hear his commands Fourthly Pray with servency and earnestness of spirit A fearfull begger teaches how to give a denial God loves a kind of violence to dash our prayers against Heaven and the throne of grace with an holy zeal of spirit which prevailes much with God we must make our prayers fat with fasting saith Tertullian which are ordinarily starved with formality Fifthly Pray constantly though God seem not to regard our Prayers yet we must not give over but hold out and wait upon him Quest. What meanes may we use to help us in the serious performance of this duty Answ. We must lay aside all our carnal security and lay things to heart observe the state of the Church and lay it to heart Let not the world as the Ivy deals with the Oake twist about thy heart which will make Christianity dye within thee Be not too busie with worldly affairs least they choke all thoughts about bettr matters Dr. Stoughton Quest. Why is the Church called a mother Gal. 4.26 Answ. Because the word of God is committed to the keeping of the Church which word is seed 1 Pet. 1.23 Milk 1 Cor. 3.2 strong meat Heb. 5.14 and the Church is a mother which by the Ministry of the word brings forth children unto God and when they are born feeds them with milk out of the two breasts of the Old and New Testaments Quest. Where are we to seek for our mother the Church Answ. She is to be sought for and found in the true visible Churches the certain marks whereof are three 1. The preaching of the word out of the writings of the Prophets and Apostles with obedience Joh. 10.28 Eph. 2.20 2. True invocation of God the Father in the only name of Christ by the assistance of the Spirit Act. 9.14 1 Cor. 1.2 3. The right use of the Sacraments Baptisme and the Lords Supper Matth. 28.18 and by these we shall finde the true Church of God in England c. Quest. Are all Christians
could communicate spiritual life to it but this is only in the power of God whence God is called both the husband and head of the Church Psal. 45.11 therefore Christ as God was the head of the Church also Object But Christ could not thus be the head of the old Church because he was not then incarnate For it is the part of an head to communicate and impart its good to the body but the humanity of Christ could not profit the Church before his incarnation and therefore he was not the head of the Church of the Jews according to his humanity Answ. Though Christ had not then actually conjoyned the humanity to himself yet according to the divine decree of his future incarnation and passion according to the eternal efficacy of it and according to the lively faith of the Patriarchs even Christs humane nature and those things which he was to do and suffer in the same did much benefit the ancient Church when as yet they were not in act From the beginning of the world they were chosen in Christ and by Christ all the adopted sons of God Ephes. 1.4 5. Christ was the Lamb of God slaine from the beginning of the world and therefore from the beginning of the world he was the lively head of his Church For those things are present to God and faith which are not yet come Hence Aquinas saith truly Christum fuisse secundum humanitatem caput ecclesiae ante incarnationem per operationem fidei quae illum in carnandum apprehendebat sic beneficium justificationis consequebatur Object But Christ is not the Head of his Church according to his divine nature because that hath no conformity of nature with the rest of the members neither according to his humane nature because according to that he cannot communicate spiritual life to his members therefore he is no way the head of the Church Answ. I answer in general If there be found in Christ the perfect resemblance and reason of an head this is enough to make him truly called an Head though the conditions of an Head be not found in either of the natures apart As for that which is objected that the humane nature of Christ doth not communicate life and spiritual motion to the members I answer by distinguishing The life of grace is infused into the members either by the principal agent who creates grace in the soul by the way of authority and in this sense the influx of grace is from God alone or else from the instrument joyned with the principal agent and so the humane nature of Christ instrumentally is said to communicate grace and spiritual life As it nothing derogates from the natural head that it communicates life and motion to the other members not immediately from it self but by the means of its latent virtue So neither doth it derogate from the dignity of this mystical Head that it communicates life and grace not principally from its self but by reason of the Divinity dwelling in it Christ therefore notwithstanding these objections is the head of his Church according to both his natures Quest. What may we learn from the consideration hereof Answ. First In that God is the head of the Church we may thence conclude that she shall be perpetual and that the gates of Hell shall not prevaile against her For if God be with us what shall be against us and truly if the head of the Church were less then God she would never be safe having all the Devils of Hell and all the wicked of the world against her Secondly If God be the head of the Church then all the Members of it ought to obey this their head in all things with reverence and godly fear For there is an infinite obligation upon every Creature to obey God but if it could be there is more then an infinite obligation upon the Church that is redeemed and sanctified to obey her God her mistical and life-giving head Thirdly If God be the head of the Church then Christs ascention into heaven hath not deprived her of her head yea he is present and ever will be present with his Catholick Church by the presence and power of his Divinity though he be not present to the eyes of our flesh according to his promise Matth. 28. ult Loe I am with you alwaies even to the end of the world therefore the Pope is a superfluous head Fourthly Is our head man also then by vertue of his kindred to our nature we may assure our selves that he loves us dearly that he is very sensible of our miseries and ready to relieve us Heb. 2.17 18. Fifthly is our head man this may comfort us in that the Divel hath no cause of triumphing over us Indeed he overcame the first Adam who was the head and fountain of all mankind but the second Adam the head of his Church hath overcome him yea in Christ we overcome him being his members equally as we were overcome in Adam the conquest of our head hath made us conquerors Quest. Wherein consists the similitude betwixt Christ and a head and betwixt the Church and a body Answ. The natural head must be considered in a double respect to its membes 1. Of difference 2. Of agreement and so must this mysticall head also Quest. Wherein consists the discrepancy betwixt the head and members Answ. First in respect of its eminency and dignity For the head doth more fully and perfectly enjoy all the sences then the members which are under it So Christ our mystical Head doth possesse all spiritual grace much more abundantly then all men and Angels â—oyned in one Joh. 3.34 Secondly in respect of its Government For the head directs and governs and all the members are directed and governed in their operations by it So Christ doth rule and govern his Church and she hearkens to his commands and submits to them Epes 5.22.23 Thirdly In respect of its causality and influence For the head imparts and communicates sence and motion to all the members so that they would want sence and motion if they should be separated from the head So Christ infuseth spiritual life and motion into his members otherwise they would be stupid and dead and destitute of all spiritual motion Joh. 15.5 Hence Phil. 4.13 Quest. Wherein consists the agreement between the head and members Answ. First In that the natural head hath conformity of nature with the members For it would be a monstrous thing if a mans body should have a horses head So between the Church and her mystical head there is an agreement of nature Heb. 2.16 Secondly The head and members have an agreement in order to the same end viz. the safety and preservation of the whole person So Christ and his members which are one person are ordained to attaine one and the same end viz. eternall glory and happiness and for the attaining of this end both the head and the members do daily co-operate This is the