Christ to your soul knowing that whom Christ loveth he loveth to the end And consider Gods promises and so live by faith in grace depending upon God until he bring you unto eternal glory The fifteenth Classis or Company of Questions 1. Question YOu have answered concerning the knowledge of God and the knowledge of our selves and the knowledge of Christ Now what is fit for a Communicant to know concerning the Sacrament that he or she may come with more comfort and profit to the Lords Table Answ There are divers things to be known concerning the Sacrament both in general and particular and first What a Sacrament is or what is meant by a Sacrament Quest 2. I pray you tell me then what you conceive a Sacrament to be Answ First Revel 2.17 Matth. 26.27 28. Matth. 28.19 A Sacrament is not a bare and naked substance single or compounded as Water Bread or Wine or the like but such a thing or substance instituted appointed and applied to a Mystery to hold forth Christ and the Mystery of Christ and spiritual things in a spiritual manner to the soul as Bread and Wine in the Sacraments do hold forth the Body and Blood of Christ spiritually to beleevers Quest 3. Is every secret or hidden Mystery in nature a Sacrament Answ No Every natural mystery or hidden thing as the secrets of nature the vertues of herbs to heal of the Load-stone to draw Iron to it and the like nor an artificial mystery or secret of Trades or the like is not a Sacrament But a Sacrament is a spiritual mystery a mystery of godlinesse 1 Tim. 3.16 as the Apostle calls the Mystery and History of Christ Quest 4. Thirdly But is every spiritual mystery or mystery of godlinesse a Sacrament Matth. 13.11 1 Tim. 3.9 Answ No every spiritual mystery is not a Sacrament But a spiritual mystery holding forth Christ as the Mysteries of Gods Kingdom or the mysteries of Faith are mysteries holding forth Christ Quest 5. Are these or every spiritual mystery holding forth Christ a Sacrament Levit. 16.21 22. Numb 21.9 Ephes 5.29 30 31 32. Ans No not properly neither these nor divers others of like nature for the Scape-Goats and the Brasen-Serpent were Mysteries holding forth Christ And marriage is a great mystery representing the spiritual union between Christ and his Church and yet none of these are properly Sacraments although they signifie and reveal excellent truths of Christ to beleevers Quest 6. But if none of these be properly Sacraments what then is a Sacrament Gen. 17.7 8 c. Answ A Sacrament is a sacred action or an outward symbole or badge signifying and sealing by way of Pledge or Bond or Covenant between two parties to assure performance of conditions on both sides Quest 7. Is every signifying or sealing Action by way of covenant a Sacrament Answ No Gen. 31.44 45 46. 1 Sam. 20.8 18. c. For that action of Jacob and Labans setting up stones as a witnesse was a signifying and sealing of peace between them as was Jonathans shooting Arrows according to agreement between him and David of Sauls intentions and as divers civil actions of like nature yet these are none of those Sacraments which Christ hath left to his Church Quest 8. What kinde of signifying and sealing action then is a Sacrament Answ A Sacrament is a sacred Ordinance or Action Gen. 17.11 c. Gen. 21.4 Exod. 12.48 Num. 9.13 Rom. 4.11 acted with a sacred minde or divinely instituted by a sacred person in which by outward visible signes and seals and pledges and instruments in outward elements words and actions the inward invisible freegraces of God in Christ is held forth signified sealed and assured from God in Christ to beleeving souls according to the Covenant of Grace and the mutual promise of love duty obedience faithfulnesse and thankfulnesse of beleevers is entered into or renewed and sealed to God again according to the same Covenant Quest 9. What in brief is the substance of this Covenant of Grace thus sealed in the Sacraments Exod. 19.4 5 c. Iere. 32.37 38. and 30.21 22. 2 Cor 6.17 18. Ans We have set forth the Covenant of Grace before But in brief the Sacrament Seals the Promise of God to take his Church to be his people his sons and daughters in Jesus Christ and of the Church to receive the Lord for their God and Father in the same Christ and to glorifie him accordingly Quest 10. How many such Sacraments hath Christ instituted and ordained to and for the benefit of his Church Matth. 28.19 Gal. 3.27 1 Cor. 11.26 27. and 10.16 Ans Onely two properly so called and no more ordinarily The first a Sacrament of our initiation enterance inrolling consecrating unto or ingrafting into Christ and his Church as visible Members thereof and of the Covenant to that end The second a Sacrament of confirmation and renewing of the same Covenant with God in and by Christ from God to his people and from Gods people to God again Quest 11. What was the first of these Sacraments ordained by God in Christ for this initiation enrolement entrance and ingrafting into Christ for the benefit of Christs Church and Children Ans In the Old Testament the first was the ordinary Sacrament of Circumcision the Seal of the Covenant of Grace and of the Righteousnesse of Faith in Christ the Messiah then to come into the world to be born for us Rom. 4.11 Gal. 5.1 2 3. But in the New Testament the Sacrament of Baptism instituted by Christ instead of Circumcision as a Seal of the Covenant of Grace and Righteousnesse of Faith in Christ the Messiah that is come already Quest 12. What was the second Sacrament appointed as a pledge of Christs love for comfort of Gods people as a Seal for confirmation and continuance of his Covenant and of Gods Grace with his Church Ans In the Old Testament the Sacrament of the Passeover or Paschall Lamb Exod. 12.43 c. hold forth Christ and his benefits to the Saints waiting for Christ the consolation of Israel 1 Cor. 11.26 c. in his first coming But in the New Testament the Sacrament of the Lords Supper that Love-token of Christ to be celebrated by such as are rightly prepared in remembrance of Christ who hath perfected the Work of Redemption to be communicated to all those who by Faith waite for his second coming at the last day Quest 13. Are not Sacraments of the Old Testament contrary to the Sacraments of the New and so different that there may rather be said to be four Sacraments then onely two Rom. 4.11 Col. 2.16 17. 1 Cor. 10.3 4. Heb. 13.18 Rev. 13.8 1 Cor. 10.2 3 4. Ans The Sacraments of the Old and New Testament they are both Sacraments of the Covenant of Grace not contrary one to another but agreeing in the matter and substance of them and although they differ in
Baptism that as you have said even now although it had been abolished as circumcision was which it was not yet it might be continued untill mens mindes were enlightned as circumcision was continued for a time and much more now be practised in the Church since it cannot be proved to be any where forbidden by Christ but rather approved and since there are such different and doubtful opinions of it in such as profess to be Saints how should Saints behave themselves one to another in the Church of Christ Ans Truly this may be a light from Christ to lead us unto Christ and learn from Christ and his Apostles not to un-Church the Churches of Christ Reformed and yet reforming for this difference of Poedobaptism and such like as some virulent and unchristianlike Adversaries to Infant-baptism have done and yet endeavour to do But to labour for Reformation rather then unlawful Schism and Separation from the Church Thus shall we declare our selves to be Christians indeed not seeking division but in a Christian Brotherly way endeavouring Union and Unity and Peace in the Church each one labouring for a true and pure Reformation 1 Cor. 13.11 rather then a separation one from another in the profession of the Gospel of peace that peace and the God of peace may dwell amongst us The seventeenth Classis or Company of Questions 1 Question VErily I like well of your Christian conclusion for Peace and Vnity amongst Saints though there be some differences in opinion in lesser matters when as we all hold the Head Christ And since you have declared your knowledge and faith concerning the Sacrament of Baptism Now what do you know and believe concerning the Sacrament of the Lords Supper and by whom and when was that instituted and what light is there from Christ to lead us to Christ therein 1 Cor. 10.16 Mat. 26. Mark 14. Luke 22. 1 Cor. 11.23 c. Ans This Sacrament of the communion of the Body and Blood of Christ was instituted by the Lord Jesus Christ himself in the same night that he endured his bitter Agony and also sweat drops of blood before he was betrayed by Judas and apprehended by the Officers of the High Priests and Elders to be condemned and put to death that cursed death of the Crosse which he suffered for our Redemption Quest 2. What is the outward visible sign seal or external material thing of the Lords Supper or of that Sacrament of the confirmation of our Faith and renewing of our Covenant again with God in Christ Ans The external or outward thing Mat. 26.27 c. 14.22 c. Luke 22.19 20. 1 Cor. 11.23 c. sign seal badge or pledge in a Sacrament is that which being sanctified holdeth forth another thing to the inward ear or eye or hand or mouth of the soul which is Faith then it doth to the outward ear or eye or hand or mouth of the body and seals and assures another thing to the soul then that which the body partakes of and in the Sacrament of the Lords Supper this outward sign seal pledge and Symbol is the bread and wine consecrated or blessed and the bread broken and wine powred out the bread and wine given and received eaten and drunk of the faithful together with the whole Sacramental action according to the institution of Christ Quest 3. What is the inwrrd or internal grace and material thing in this Sacrament so signified sealed and communicated by Christ to every true and faithful receiver of these holy mysteries in this holy Ordinance Mat. 26.26 t. Iohn 6.55 c. 10.15 c. 1 cor 10.16 Eph. 5.25 c. Rom. 4.24 c. Heb. 9.25 c. 10.12 c. 1 Thes 1.10 Rom. 6.23 Ans The inward grace or inward material thing is Christ himself given for his Church with his body and blood spiritually received by Faith and all Christs merits with the graces procured by Christ in his death passion and Resurrection Ascention and all he hath done for our good both for this and a better life all which are lively represented sealed and communicated to the faithful in their souls according to the Covenant of grace held forth and confirmed in this communion of the body and blood of Christ Quest 4. But since Christ saith of the bread in the Sacrament This is my Body and of the wine This is my Blood do not the faithful receive corporally and carnally the Body and Blood of Christ in this Sacrament Ans No verily the Body and Blood of Christ cannot be received corporally and carnally with the hand and mouth of our bodies wratsoever the Capernaites of old or the Papists or any other since have imagined Quest 5. How then is the Body and Blood of Christ received in the Lords Supper Ans To understand this we must know that a body is divers wayes ascribed to Christ or Christ may be said to have a body in a fourfold respect or a fourfold body and spiritually and by faith the children of God do receive and partake of union and communion with Christ and Christs body in all these kindes Quest 6. What is the first kinde of body and how do the faithful receive and partake of that body of Christ in this Sacrament Ans The first was the Natural body of Christ Luke 1.15 Iohn 1.14 Mat. 27.21 c. 25.31.32 28.6 Acts 3.20 21. which was conceived and born of the blessed Virgin Mary crucified dead and buried and rose again for us and our salvation and ascended into Heaven and there is glorified and sits at the right hand of God the Father in power and glory where he shall remain making intercession for his Church till the day of Iudgement when he shall come with his glorious Angels in power to judge both the quick and the dead Quest 7. But how do we who are the Saints receive and partake of this Natural crucified and glorified body of Christ Ans We may be said to receive and partake of this natural body of Christ really and truly though not corporally and carnally by eating or receiving it by the hand or mouth of the body But 1 cor 10.16 First Spiritually and by Faith believing on Christ as our Lord and Saviour who gave his Natural body to be crucified and his Blood to be shed for our sins Gal. 2.20 Secondly Applying Christ and all his merits by Faith to our souls Iohn 6.5 6. Thirdly Receiving Christ to dwell in us and so having an union and communion with Christ as with our Lord and Head into whom we are ingrafted by Faith Fourthly To partake of Christ even the Divine Nature by our union and communion with Christ which is sealed in the Sacrament John 6.63 6.33 c. 10.18 Eph. 1.17 c. 3.16 c. 1 Cor. 12.12 c. 10.16 c. 2 Pet. 1.3 Quest 8. What is the second kinde of body which
soul wilt thou seek my face and have me for thy Lord and Husband and Saviour Behold I have loved thee Gal. 2.20 and given my self for thee 2. The soul answering again as by consent and agreement Lord 1 Tim. 15. I know thou haste loved me to come into the World to save sinners of which I am cheif Behold thy face will I seek and I Will have yea I do receive and take thee for my Lord and my Husband and my onely Saviour Hosea 2.14 19. upon whom alone I rest for salvation and life eternal here I say is a kinde of secret covenanting and a preparation for admission as I noted before in part in the internal entrance before specified Secondly Outwardly there was first an inchoation or degree of entrance and admission into Church fellowship by desiring of Baptism the Seal of the Covenant with Christ and the Members of Christ Acts 8.16 the head of his Church as the Eunuch did desire to be baptized Secondly There was an open profession of this Faith and internal Covenant and union with Christ the Head of his Church by beleeving and so inwardly or by that inward bond of the spirit and saith with all Christs members and an open Declaration and holding forth of this Faith of Christ and beleef of it before the Church or those who had authority from Christ to admit and receive into Church fellowship as visible membership in the Church Acts 8.37 This Philip requireth of the Eunuch when he demanded or desired Baptism First Here is water saith the Eunuch what letteth but that I may be baptized Secondly Philip Answereth if thou believest with all thy heart thou mayst Thirdly the Eunuch replieth Act. 8.16 17. I believe that Iesus Christ is the Son of God I believe that Iesus Christ of whom I have read in the 53 of Isaiah and whom then Philip had preached unto him and namely Christ the Saviour Here was two things first a holding forth of the truth of the Gospel Secondly of his belief and assent thereunto and so a receiving of Christ and a hearty-hearty-covenant with Christ which moved him to desire Baptism as the seal and Sacrament of the Covenant and of admission into the Church and of Communion with the Saints Thirdly In this profession of Faith and declaration of a willingnesse to and desire of Baptism the signe and seal of the Covenant of Grace in Christ as circumcision was before is implied a Declaration that we have and do actually Covenant with Christ And as it was foretold by the Prophet Zachary as the Lord sayes ye are my people Zac. 13.9 so Gods people also say the Lord is our God First Christ saith to the soul thou art my spouse Secondly and the soul saith to Christ thou art my Lord my loving Husband And so though not in so many words outwardly yet in substance in this belief in the heart and profession or confession of Faith with the mouth and willingnesse to be baptized is an entrance by way of Covenant or witnessing that the party desiring Baptism hath entred Covenant with God in Christ which he now desired to be sealed and his admission to be compleated in Baptism 4ly A Covenant is entred and sealed in Baptism with the Head Christ and all the members of his mystical Body the party thus confessing and professing Faith and Covenant when the Church or persons authorized by it that did finde that according to Christs institution Act. 10.47 he or she had jus adrem a right unto Church-fellowship and to Baptism the seal of admission yea a kinde of inward right in the Communion and spiritual membership of Saints in Christ the Head as far as in judgement of charity they could discern thus admitted by Christ this professor of the Faith I say was baptized and so outwardly compleated and entertained as a Church member not only to the Sacrament of the Lords Supper and breaking of bread Act. 2.46 but also to all other Acts of Church fellowship which agree to a member by the Ordinance of Christs sealing in Baptism both his Covenant with God in Christ and with all the members of Christs mystical Body And thus you see how men of ripe years converted from Iudaism or Paganism to the Faith and holinesse of the Gospel had their outward admission into the Church and Communion of the Saints with Christ their Head and one with another And so far you may behold the Scripture way of admission into or making up the Body or Church of Christ Thus there were dayly added to the Church such as should be saved Act. 2.47 1 Cor. 12.27 Eph. 1.22 23. men and women converts and professors being made visible members of the Church And all particular members making up one Body of which Christ is the Head and so Saints to and with whom we must exercise our Christian love and charity Quest 26. How then may a visible Church of Christ be described by this that you have held forth Answ I conceive a true visible Church of Christ to be a company or Act. 8.17 18 c. society of professours of the true Faith of Christ and holinesse of the Gospel 2 Cor. â—â— 13 and of their belief obedience and subjection thereunto united and joyned by Covenant and Covenant union unto one with Christ their Head and in Christ and with another both sealed in the Sacrament of Baptism rightly admitted and compleated according to the Scriptures by and in which they are admitted and received and approved as visible members of the Church and Body of Christ Quest 27. I like of this description if you make the matter of a visible Church to be visible Saints as you seem to intimate Rom. 1.7 Ans The matter of a visible Church certainly ought to be visible Saints if you mean Saints by profession of true Faith and true holinesse and such as desire and endeavour to walk not after the flesh Rom. 8.1 2. but after the spirit so as the Church can discern Quest 28. But what if any admitted prove offensive Ans If any declare themselves otherwise in their walkings or common course of life after their admission the Church and those in authority by Christ may and ought to cast them out upon due proofs and convictions in a due and right exercise of the Keys and power of Christ though not for every failing Matth. 18.17 1 Cor. 5. and not before other means used according to the custome and practise of the Churches of Christ Quest 29. But if this Discipline be wanting Ans For want of this although the Lord Christ hath not used in any Scripture example to un-Church a Church for any personal corruption of particular members or for the Churches neglect in this particular Revel 2.10 11 c. yet Christ hath reproved the particular Churches for this fault and that sharpely as the Scripture holdeth forth evidently unto us Quest 30. But
the Covenant of Grace in the Old Testament which is ho way revoked in the New That is still a positive rule and institution of Christ virtually and in the substance of it to a beleever as a beleever and to or concerning the children of a beleever as children of a beleever and to be continued now in the New Testament as a duty by vertue of that Institution of Christ as well as in the Old or before the coming of Christ in the flesh But a signe and seal of the righteousnesse of faith and salvation in Christ and of Circumcision made without hands or of Spiritual Regeneration of the heart and life and assurance of these was a positive command and institution of Christ to a beleever as a beleever and to or concerning the children of a beleever as children of a beleever according to the covenant of Grace in the Old Testament and is no way forbidden in the New Testament and therefore a signe and seal of the righteousnesse of faith and of salvation in Christ and regeneration or inward circumcision of the heart according to the covenant of Grace is still a positive rule and institution of Christ vertually in or for the substance of it to a beleever as to a beleever and to or concerning the children of a beleever as children of a beleever and to be continued now in the New Testament as a duty by vertue of that Institution of Christ as well as it was in the Old or before the coming of Christ in the flesh Quest 4. Hovv prove you the major or first proposition Ans For the first Proposition it may be confirmed from this ground Revel 13.8 Heb. 13.8 That Christ is the same Lamb slain from the foundation of the World and Jesus Christ the same yesterday and to day and for ever First The same Saviour and Mediator High Priest Prophet and King of his Church Secondly The same Revealer of the Covenant of Grace as Prophet and in the same manner in respect of the substance of it 1 Cor. 10.1 2 3 4. Salvation by Christ and signes and seals of it as signifying and sealing the same inward Graces in the Old Testament and in the New although by different signes and seals And therefore what was instituted by Christ then to a beleever as a beleever and no way forbidden or revoked in the New Testament expresly nor by good consequence may be continued to beleevers and children of beleevers in the New Testament as well as in the Old Quest 5. How prove you the minor Ans Again for the second the minor Proposition or Assumption First That a signe and seal of the Righteousnesse of Faith and inward Circumcision or Regeneration of the heart was instituted by Christ to a beleever as a beleever and to children of a beleever as children of a beleever I conceive this is evident in that example of beleeving Abraham In the renewing of the Covenant of Grace to beleeving Abraham Gen. 19.3 4 c. Rom. 4.11 and his spiritual Seed and Christs appointing of circumcision not onely to Abraham himself as a seal of the covenant of Grace and Righteousnesse of Faith but to his children at eight dayes old And a signe and seal was still appointed to beleevers in the New Testament though not the same signe of circumcision yet Baptism And although Infants Matth. 28.19 20. Matth. 26. 1 Cor. 11.26 27. children of beleevers are not named in the Institution in the New Testament as they were in the Old to Abraham yet they are not prohibited and may virtually be included in the general Institution of baptism as well as women not named are virtually included in the Institution of the Lords Supper And so children of beleevers nay be baptized now in their infancy as well as children were circumcised then at eight dayes old by Christs his Institution and appointment to Abraham a beleever Quest 6. But how doth it appear that the Lord did renew the Covenant of Grace to Abraham a beleever as a beleever and appointed a circumcision a signe and seal of the Righteousnesse of Faith and inward circumcision of the heart to Abraham as a beleever and to Abrahams children as children of a beleever Otherwise the Argument will not hold that beleevers and their children should be baptized now as well as beleevers and their children were circumcised then Ans Whatsoever by vertue of Christs Institution did agree to and might be practised by all beleevers and professors of Religion and onely to beleevers and children of beleevers at all time after that Institution of Christ in the Old Testament that was appointed by Christ to a beleever as a beleever and to the children of beleevers as children of beleevers as being proper to them But circumcision that signe and seal of the righteousnesse of Faith and inward circumcision of the heart did agree to and might be practised by all beleevers and professors of themselves to be beleevers of the true Religion and onely beleevers and professors of themselves to beleevers And all times ordinarily to beleevers and professors of the true Religion and to their children and therefore circumcision that signe and seal of the righteousnesse of Faith was instituted by Christ to Abraham a beleever as a beleever and to the children of beleeving Abraham as children of a beleever And so it may still follow that a signe and seal of the righteousnesse of Faith though not circumcision yet baptism doth and may agree to beleevers converted and to children of beleevers as children of beleevers now as well as before the coming of Christ Quest 7. How is the first manifest or the second evident it is good Answ For the first Proprium quod convenit omni soli semper ejusdem specici Iosh 5.7 the Proposition that is evident from the right of property which agreeth to all beleevers and onely to beleevers as at all times to beleevers in the ordinary way except it be obstructed by extraordinary causes as Circumcision was in the Wildernesse And for the second the Assumption that will appear because all beleevers or professors of the Faith and true Religion were or might be circumcised if they would though they were not of Abrahams family Gen. 17.12 c. Here is no prohibition of them but a command if they were of Abrahams family whether children born in the house or strangers bought with money of any stranger though not of Abrahams Seed yet he must be circumcised if he come into Abrahams family and so become a professor of the true Religion and worshipper of the true God for which the Lord did know that Abraham would instruct his houshold after him All these must be circumcised as beleevers or professors of beleef in God and of the true Religion and hope of etâ—rnal life in Christ the Messiah to come But unbeleevers and such as did not nor would come in and be true beleevers in the true God and professors
of the Faith in Christ the Messiah to come they had no right to circumcision nor to any signe and seal of the covenant of Grace and therefore the Assumption is true that Christ did institute Circumcision that signe and seal of the covenant to beleevers as beleevers and to children of beleevers as children of beleevers And so a signe and seal may still continue to beleevers and their children as well as beleevers and their children as well as before the coming of Christ and this not Circumcision which is abolished and therefore baptism which succeeds circumcision as the Apostle intimates to us Col. 2. Co. 2.11 12 13. making circumcision and baptism all one in the respect of the inward Grace Circumcision made without hands and burying with Christ by baptism both intimating our putting off the Old man in our burying with Christ as being made partakers of his death and rising again in putting on the New man as partaking of Christs Resurrection both signed land sealed in circumcision in the Old Rom. 4.16 and Baptism in the New Testament to beleevers and the elect children the seed of Abraham the father of us all Quest 8. But wherefore was not Melchisedech and Lot circumcised and Job and his friends and other beleevers and worshippers of the true God out of Abrahams family if circumcision was to beleevers as beleevers Ans First in Melchisedech Lot Iob and the rest we have no certain evidence that they were or were not circumcised nor is it material For it is certain neither circumcision before Christ nor baptism since or any outward Sacrament was or is or can be rightly said to be absolutely necessary to Salvation else Noah and other Patriarks before Abraham might have been circumcised or have had some other signe and seal which we had not and children dying before the eight day of circumcision or before they were baptized could not be saved which a Popish Doctrine well worthy to be exploded out of the Church Secondly it may be answered That God did renew the covenant and institute circumcision as a signe and seal of the covenant with Abraham and the Church in his house which was then the Church of God chiefly visible at that time in the world consisting of above three hundred souls Gen. 14.18 and then set forth by God as a Type of the Church of the faithful in all ages who were to have the covenant of Grace published and thâ— seals of the covenant communicated to them in the Gospel And so this Objection doth not hinder but that circumcision that signe and seal of the righteousnesse of Faith was instituted to Abraham as a beleever and to Abrahams children and family as the children and family of a beleever Men of ripe yeers professors of the true Faith and Religion and children as children of beleevers and professors And so the like signe and seal baptism may in like manner be continued in the New Testament as well as in the Old for any light that yet appeareth to be held forth from Christ to the contrary Quest 9. But is not Infants Baptism forbidden by Christ in the New Testament either expresly or by consequence in that Christ doth not name children in the institution of baptism as he did in the institution of circumcision Answ Certainly there is no expresse prohibition of Infant baptism in the New Testament yea the Lord Christ is so far from forbidding of Infants any Grace and favours they are capable of Mark 10.13 14. that he reproveth his Disciples for hindering their bringing unto him though it was not in particular to be baptized yet to receive a blessing from Christ for which cause their beleeving parents or friends did present them unto Christ that Christ might take them in his arms and put his hands upon them and blesse them as beleeving parents do now present them to Christ in baptism Mark 10.13 And Christ receiveth them and giveth for a reason a high approbation of children expressed in several Evangelists Suffer little children to come to me and forbid them not for of such is the Kingdom of God True not onely of such who in some respects are qualified like children but of such persons also even of little children And true both of the Kingdom of Grace and Glory for all elect children of Jews and Gentiles of all Nations And if the Kingdom of God belong to children then why not this Seal of the Kingdom Baptism of which Infants are capable now as well children at eight dayes old were capable of circumcision before the coming of Christ It is evident there is no expresse prohibition of Infants Baptism which may hinder their presenting unto Christ to be blessed in that Ordinance Quest 10. But what say you to the second is not Infant Baptism denyed by consequence in that they are not named in the words of Institution go Disciple all Nations or make them Disciple by Teaching and Baptizing them Ans The Answer is First it is evident that Christ in that Institution of Baptism intends principally men and women of ripe yeers Jews and Gentiles to be converted to the Faith of Christ who were capable of teaching and first to be discipled by teaching and then baptized as the Proselytes that came in to Abrahams House Gen. 18.18 c. no doubt were first taught before they were circumcised and yet their children were circumcised at eight dayes old before they were taught or made Disciples by teaching of which they were not capable It is true Iere. 1.4 5. Luke 1.13 14 15. they might be made Disciples by Covenant and inward teaching and sanctification Of the Holy Gospel as all the spiritual Seed were and so may children now that Christ holds forth why not baptized now as well as children were circumsed then by vertue of Christs Institution Secondly There is another answer That if a signe and seal of the Righteousnesse of Faith and Regeneration or inward Circumcision of the heart be due to Infants of beleevers and to be communicated to them as to children of beleevers by vertue of Christs institution of a seal to beleeving Abraham and his children as is before held forth Then it must be either circumcision or baptism or some other signe and seal appointed by Christ for this end but it cannot be circumcision for that is virtually abolished by Christs institution of baptism nor is there any other signe or seal appointed by Christ for children of beleevers Iews or Gentiles and therefore it must needs be baptism And so Christ doth not forbid but rather virtually appoint baptism for Infants in the new as he did appoint circumcision for Infants in the Old Testament Gen. 17. For the not naming doth not imply a negation when as they may be included in the institution in general setting up baptism instead of circumcision as women not named are not denyed but included in the institution of the Lords Supper in the place of the
prerogatives may be found in Scriptures and besides that they are in the bosome of the Church in godly Families bred up under the means of Grace partakers of their Parents instruction in the knowledge of Christ and in many respects more happy then the children of Pagans and Infidels in regard of outward privileges even in spiritual things There is as the Apostle intimates a special kinde of holinesse belongeth to them which pertains not to children of unbeleevers This seemeth to me held forth by the Apostle 1 Cor. 7. 1 Cor. 7.14 The unbeleeving Husband is sanctified by the Wife i. e. by or in the beleeving wise and so on the contrary part for I conceive these are opposed one to the other and the conclusion or inference followeth else were your children unholy but noâ— they are holy And this for what 〈◊〉 yet finde may and must be meant of more then Matrimonial holinesse for that may be amongst unbeleevers And if it should be no more the conclusion would be but this else were your children Bastards as some have expounded it But I do not beleeve that all the children of unbeleeving persons in the married estate are Bastards Heb. 13.4 since marriage is honourable amongst all whether beleevers or unbeleevers And although neither of the Parents be a beleever yet if they be lawfully married their children are not Bastards nor so to be esteemed And if there be more meant and to be understood then a Matrimonial holinesse Then what reason is there why this holinesse should not be a Covenant holinesse Ben. Aret in 1 Cor. 7. Sumit Argumentum naturâ fidei melioris personae singulis fidelibus dicitur Ero Deus tuus seminis tui Ad sanctificationem filiorum satis est si alter parens sit fidelis 1 Cor. 7.14 15. intitling children of beleevers to covenant priviledges for in this I subscribe to the judgement of Bendictus Aretius upon that place That the Apostle takes an Argument from the nature of the Faith of the better party namely of the beleever to prove the sanctification of the worser party that is of the unbeleever And so the priviledge of this holinesse of the children ariseth not from a bare Matrimonial or Conjugal union of the married parties but from the excellency and priviledge of Faith and so of that Covenant union and Covenant holinesse of the Covenant to beleevers I will be thy God and the God of thy Seed And a Covenant priviledge may be to have a signe and seal of the Covenant belong to these holy children of beleevers as the Apostle calls them And if so then why not Baptism as is held forth in the Reason before and for that iâ— is objected by some that divers Divines hâ—ve been of other mindes and given other Inâ—erpretations of the place it is no satisfactory ground against Poedobaptism to another Christian who cannot underwrite to their opinions Quest 15. Is there no more Reasons given or held forth by Divines for this Infant Baptism Ans There are divers Reasons drawn from other places of Scripture Col. 2.11 c. that Col. 2. where the Apostle makes mention of inward circumsion made without hands and after of Baptism â—s coming in place of circumcision for so some argue from that place and from other the like Scriptures But because the Controversie grown to be great in these present times many Books written pro and con for and against Infant Baptism and for that the opening and handling of this Controversie at large is too great for this little Body of Divinity and beyond my intention in this work I will leave the deciding of the Question to those I hope holy and learned men that are engaged in the Controversie for I dare not but think there may be Saints on both sides and onely hold forth a few Questions for clearing of some objections at least in part as I conceive and desire that the Lord Christ will so discover truth by his light that whatsoever hath been practised amisse may be reformed and the Church of Christ be glorious in Truth and Unity Qâ—â—st 16. Is not Baptism 〈◊〉 badge of Christianity and sign to put difference between the Church of Christ and the world and if so then doth not Baptizing Children though of Believers destroy that difference and confound the World and Church together sometimes receiving them for Saints which are not and so frustrate one end of Baptism to different Believers from the world Ans It is true outward Baptism is one outward sign or badge of difference in men and women of riper years between the world and the Church and yet all that are baptized in Infancy or amongst men and women of ripe years and who have made an outward confession of Faith and Repentance and have been baptized after Profession are not by their outward Baptism truly separated from the world and made Members of Christ by vertue of that work done as Papists have taught Acts 8. For Simon Magus was outwardly Baptized and made a profession and shew of believing yet was he in truth still one of the world 1 Tim. 1. and Hymeneus and Alexander no doubt were outwardly Baptized and yet they and many others after made ship-wrack of Faith and were not truly separated from the world But there is more required then this Quest 17. What then is that which doth thus truly separate and make this true difference Ans It is Gods Election effectual calling Justification Regeneration and inward Baptism and true ingrafting into Christ and to be born of the Spirit that truly separates from the world in respect of inward separation And this Children may have as Jeremy John Baptist might and many Children of Believers Luke 1.15 and such as died before outward Circumcision and all elect children whatsoever before the Eight day and therefore by right of foederal holinesse may Children of Believers have this priviledge to be outwardly entred into the Church by an Infant Solemn admission and being Baptized to be as true outward Members of the visible Church and compleat in respect of truth and perfection of true visible Infant-Membership and so may partake of outward Administrations according to their capacity although they be incompleat in respect of perfection of degrees of visibility and declarative admission to the Lords Supper and other acts of Church-fellowship agreeing to Professors of the true Faith of the Gospel and subjection thereunto in holinesse as well as Isaac Ishmael Iacob and Esau when they were Children being Circumcised and so Children now since they cannot be discerned to be otherwise then Elect of God and of Gods Kingdom no more then Esau could till he was discovered and therefore children may be accepted as outward true Members and inward in judgement of charity and partake of Baptism otherwise what chief holinesse or priviledge have they above the Children of Infidels for to say they have none is directly contrary to the Apostles
in the Primitive times truly believers and converted to Christ before they were baptized 1 Cor. 12.13 Rom. 8.11 and indeed all the Saints in the world make but one body or Church of Christ quickened by Christs spirit to life eternal This godly Mr. Perkins excellently sets forth by a similitude which I shall expresse in this order Mr. Perkins on the creed Suppose a man as high as heaven his legs standing one in Asia the other in America his hands spred out one over Europe the other over Africa his toes and fingers in England France Germany and other parts of the world many hundred miles distant asunder and all quickened by one and the same soul This distance of place doth not hinder the union of every part of the body to the head and of each part to the fellow members or the truth of any part in particular There is and may be a sweet union and communion of one part with another though far distant in places and Countries Kingdoms Cities and Common wealths where they live and a truth of each part though not all beautiful alike one excelling in graces above another In the same manner the Head of the mystical Body and Church of Christ is now in heaven the Lord Christ himself our Lord and Saviour and some of his members in heaven with him and some in earth and of these some part in England some in Scotland some in Germany some in divers other Kingdoms Nations Provinces Cities Parishes and Congregations of men in several places of the world many hundred ye thousand miles some parts distant from the other and the spirit of God is as it were the soul of this body which giveth spiritual life unto all the members and all united by this one and the same spirit by whom we are all baptizâ—d into one body as we noted before And so first you see how the Church may be said to be Catholike or Universal as it comprehendeth all the members of the body scattered in divers Countries Secondly how it is and may be called national as it is a company called of God to believe repent and professe subjection to the Faith and Gospel-holinesse living and preserved in England Scotland or other Nations Thirdly how it was or might be called a Church provincial in the Province or Countrey of Galatia in the Cities of Ephesus Corinth Geneva London or other Cities and Provinces greater or lesse whatsoever Lastly how the same Church of Christ is and may be called particular or congregational as it relates to persons called professing Faith and holinesse admitted to Church communion and united together in a holy profession and participation of Word Sacraments and other ordinances of Christ Iesus in one parochial or congregational Assembly all as particular true members of the Catholike or Universal Church of Christ Quest 17. What or how manifold is that outward corporal or visible entrance into the visible Church of Christ and fellowship of the Saints Ans As the inward entrance is but one in substance Eph. 1.5 2 Tim. 1.9 1 Cor. 6.11 Ioh. 10.7 Ioh. 14.6 and thus in and by Christ we are elected and chosen of God the Father but it is in and by Christ and so we are inwardly called and justified and sanctified but it is in and by the same spirit of Christ The Lord Christ is the onely way and door of entrance into the Church Millitant and Church triumphant and so likewise there is but one outward entrance and admission into the Church of Christ for the substance and principal matter of it and this was by way of Covenant and seal of the Covenant as an Ordinance of Christ although there have been divers manners and wayes in the practise of the Churches and amongst the Saints of the most High yet all I conceive by a charitable and Christian construction may be referred to and for substance ageee with the Ordinance and institution of Christ Quest 18. What is or was the first of these wayes of admission and entrance into the Church or Church-fellowship and communion of Saints before Christ coming in our humane nature Ans To omit former times and what was the practise of the Church then and Gods Ordinance the footsteps thereof not being easily to be found I look upon that Ordinance and Institution of Christ with Abraham and the practise of the Church in Abrahams family and Generation Rom. 4.16 17. Abraham being in some respect the Father of the Faithful and the Church in his house a Type if I may so call it of the Church of Christ since the coming of Christ and of the household of Faith Quest 19. Gen. 17.2 3 c. Isai 56.6 7. Num. 15. Exo. 12.48 Gen. 17. What was the Institution of Christ and Direction to Abraham for admission and entrance into the Church Ans This Ordinance of Christ to Abraham was by way of Covenant between God and Abraham and Abrahams Seed the Faithful or beleevers and compleated by a signe and seal of this Covenant in Abraham and his children and all that should come in to be of Abrahams family and so members of the Church and to their children at eight dayes old as to Isaac and all Abrahams posterity This signe and seal was Circumcision as we may reade Gen. 17. Quest 20. But howsoever there was and might be a Covenant between God and Abraham and so between men of ripe yeers and the Lord mutually Yet how could there be a Covenant between God and Abrahams young children or the children of other beleevers when they were circumcised Whereas they were but eight dayes old and Circumcision in the ordinary way to be deferred no longer And how were these admitted into the Church by Covenant and Circumcision the signe and seal of the Covenant of Grace between God and Abraham Ans First The Covenant or Promise on Gods part or by the Lord was with Abraham himself and in and with Abraham to and with the children and beleeving posterity of Abraham And all Proselytes whom the Lord should convert and draw in to beleeve and to be of Abrahams Family or of the Church by Faith and Profession manifested by submitting unto and accepting of Circumcision Gen. 17. that signe and seal of the Covenant appointed by the Lord to Abraham and to and for Abrahams posterity and all such converted Proselytes and their children whatsoever Secondly As on Abrahams part Gen. 12. Gen. 17. Rom. 4.11 the Covenant was mutually made with God by himself in taking the Lord for his God as he had done before by beleeving the Promise That in him that is in his Seed Christ should all the nations of the Earth be blessed renewed here again as expressed more fully in and by acceptance of and submitting unto circumcision the signe and seal of the Covenant of Grace and of the righteousnesse of Faith in Christ the Messiah to come and so by men of ripe years Proselytes converted to
be of Abrahams Family by professing themselves covenanters and to have the Lord for their God and by accepting of and submitting unto circumcision that signe and seal of the Covenant as Abraham did But for children of Abraham and of other Proselytes believers who had entred Covenant for themselves Abraham and such Parents did in all appearance Covenant that they would instruct and teach their children the Covenant of God which the Lord witnesseth of Abraham Gen. 18.18 19. that he did know Abraham would do according to his duty and Covenant that they might fear the Lord which is certain was no more then what Abraham had engaged himself unto by his Covenant accepting the Lord for his God and the God of his seed And the Infants themselves did only passively enter Covenant if I may so speak by receiving circumcision the signe and seal of the Covenant which they were actually to enter by solemn profession when they came to be of knowledge and understanding as those children of the Israelites did of which we read Nehemiah the tenth Neh. 10.28 29. When they were instructed and catechized in the knowledge of the mystery and Sacrament of circumcision as the Israelites children were commanded to be instructed in the mystery or Sacrament of the Passeover Law of God Exo. 12.26 27. Deut. 6.6 7. from generation to generation Exodus 12. Quest 21. Then it seemeth that circumcision did not give Infants at eight dayes old a compleat and perfect admission into the Church or a perfection of membership with visible professors compleat Ans I conceive they had a true and compleat Infant admission as far as they were capable of and passively received the signe of circumcision as a signe and seal of that Covenant made with Abraham their Father to distinguish them from the children of all Pagans and Idolaters such as were not of the Church and to intitle them to other rights and priviledges which they should be capable of when they came to knowledge and understanding to professe and by profession actually to enter Covenant themselves But they were not fully and compleatly taken as such visible members as might joyn in Covenant and other Ordinances until they were of knowledge and understanding as is noted in Nehemiah before For I do not conceive it certain that children were admitted to eat the Passeover until they were of some understanding if that be true which is related by the Hebrews that every one both of men and women was bound to drink that night four cups of wine without fail every cup containing a log as much as an egge and half and to blesse God at every cup especially at the last cup As Master Ainsworth out of Maimon relates to which the Apostle alludes in the cup of blessing besides they were to be of that understanding to ask their Parents the reason of that service Exo. 12. 1 Cor. 10.16 and to conceive their instruction given them as appeareth from that 12 of Exod. noted before Therefore more then Infant-circumcision was necessary to a compleat grown up visible member of the Church before Christ Quest 22. You have shewed in part the admission of Abraham and men of ripe years of Abrahams posterity or children were admitted as members now in what manner were the Proselytes admitted when they were received as of the Church Ans It is recorded in Scripture that one Ordinance was to be for the Congregation and for the stranger that sojourned with them as they were so were the strangers to be before the Lord by an Ordinance for ever Num. 15.15 But we read further as it is related out of the Hebrew Doctors That if an Hebrew receive of the Heathens a servant grown in yearâ— and the servant be not willing to be circumcised he dealeth with him a whole twelve moneth more then that it is not lawful to keep him being uncircumcised he must sell him again to the Heathens so that every Heathen might be admitted to the Church and people of God if he would but if he would be admitted then he must be admitted and enter into Covenant as the Hebrews did like as the Hebrew Doctors say by three things did Israel enter into Covenant namely by circumcision and baptism and sacrifice First circumcision was in Egypt as it is written Exo. 12.48 1 Cor. 10.22 Exo. 10.8 9 10. no uncircumcised person shall eat thereof Secondly Baptism was in the wildernesse before the Law not only typically in the Red-sea But at the foot of Mount Sinai as it is written The Lord said to Moses go unto the people and sanctifie them to day and to morrow and let them wash their cloaths and be ready against the third day this was their entring Covenant as in the 5 6 7 8. verses a fore going in that Chapter is evident Thirdly by sacrifice as it is written he sent young men of the sons of Israel which offered burnt offerings and this at entring into a confirming of the Covenant For Moses took the Book of the Covenant and read in the audience of the people Exo. 24.5 6 7 8. and they said all that the Lord hath spoken we will do and be obedient here was a submission to the Covenant and Moses confirmed it by sprinkling the blood on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these6 words And so in all ages when an Ethnick or Heathen was willing to enter into the Covenant and gather himself under the wings of the Majesty of God and take upon him the yoak of the Law he must be circumcised and baptized and bring a sacrifice and if it be a woman she must be baptized and bring a sacrifice and as the Israelite so was the admission of a stranger also by way of Covenant profession and seal of Covenant as is held forth by these evidences Quest 23. There is one question more I desire to be resolved in before you come to shew the admission of converts or children of belivers in the time of the Gospel and this is concerning what you said of circumcision that it was to Abraham a signe and seal of the righteousnesse of Faith and of the Covenant of Grace I have heard some are of opinion that circumcision appointed to Abraham was not a seal of Faith and Covenant of Grace but a seal of the Covenant of works do and live and of the righteousnesse of works by doing and not believing and that Abraham by circumcision was bound to perform perfect obedience to the whole Law upon pain of eternal damnation and that the Covenant was onely a corporal covenant and that there was as much difference between circumcision and baptism as between Mount Sinai which gendreth to bondage Gal. 4. and Ierusalem which is free between Hagar and Sara which are most contrary and then the manner of admission of Saints in the Old Testament can have no agreement
with this in the New and so all this is to no purpose which is spoken Ans For mens opinions no assertion is therefore true because some men affirm it but it must have ground in the Word of God Now for circumcision it is evident by the Apostle that it is not a seal of the Covenant of works but of Faith and the righteousnesse of Faith Rom. 4.11 Rom. 11.6 and therefore not of works For Faith and works in respect of the Covenâ—nâ— and justification of life are opposite and contrary the one to the other if of works then not of grace And Mr. Ainsworth well observes upon that place that the word Covenant is thirteen times named in that Chapter Gen. 17.21 and hereby is meant the promise of Christ â—nd salvation in him and that the promise was not onely of corporal but of spiritual and heavenly things As Saint Luke testifieth Luk. 1.72 73 c. Chapter the first To perform this mercy promised to our fore-Fathers and to remember his holy Covenant the Oath which he swear unto our Father Abraham which was an Oath and Covenant of spiritual things as you may reade at large And so circumcision a seal of that Covenant must needs be not a seal of the Covenant of works but of grace Not of Mount Sinai gendring to bondage but of Mount Sion and of Jerusalem which is free the Mother of us all of all the free born children of faithful Abraham free born not by a natural but by a spiritual new birth Ioh. 1.12 not of the will of the flesh or of man but of God Quest 24. Gal. 5. But what say you to that place of the Apostle he that is circumcised is bound to keep the whole Law doth not this evidence that circumcision did bind a man to legal obedience and then how could it be a seal of the Covenant of Grace Ans I Answer the Apostle in this Chapter concludeth his disputation concerning justification by the merit of Christ and not by the observation of the works of the Law or of circumcision appointed to Abraham before the holding forth of the Law of Moses Gal. 2.3 c. or by any of Moses his Ceremonies Iustification before God being onely by Christ received by Faith and Christs righteousnesse as he had proved by divers Arguments in the former Chapters For the Iewish Doctors which came to the Galathians had preached a false Doctrine Act. 15.1 2 c. that except they were circumcised they could not be saved As those did at Antioch against which the Councel at Jerusalem made a Decree that no such burden as circumcision should be laid upon the Church Acts. i5 24 28. and this Doctrine of justification by circumcision the Apostle vehemently opposeth Not as if circumcision indeed had been ordained by Moses or was any Sacrament or seal of the Covenant of works or so esteemed by the Apostle For it was appointed by God Himself to Abraham a believer in Christ Ioh. 8.56 Gal. 3.17 four hundred yeers before that dispensation of the Law by Moses or matter of the Covenant of works by Moses and the same Apostle himself had held it forth not as a seal of the Covenant of works but of the righteousnesse of Faith in Christ Rom. 4.11 12. as is noted before Therefore the Apostle doth not speak against circumcision as it was an Ordinance of God to Abraham continued until Christ or as if it ever was a seal of the Covenant of works but as it was falsly abused by the false glosses of the Pharisees and Iewish legal Doctors who came and disturbed the pure Doctrine of the Gospel amongst the believing Galatians contrary to the Apostle and Churches Decree at Jerusalem and truth of Christ taught the Galathians by the Apostle Saint Paul himself for otherwise he speaketh of Circumcision as indifferent in the times of the Churches respect to the Jews whom they desired to convert as he made it evident in his own circumcising of Timothy which he would not have done if Circumcision had been a Seal of the Covenant of Works B. Arce in Gal. 5. Observa de circumcisione hic agi respectu abusus quem in ducebant falsi Doctores Alibi Circumcisionem tulit ut rem mediam in Timotheo alibi ut figillum justitiae commendavit in Abrahamo c. or subjected Timothy to perform the whole Law or could have caused that Timothy should have received no profit by Christ as here he speaketh of Circumcision to the Galathians when the false Doctors taught Justification by Circumcision which Errour the Apostle here so strongly contradicts as most contrary to Christ and the Doctrine of Faith in Jesus And to this effect both blessed Luther Benedictus Aretius and others expound that place And so it is a most clear truth that Circumcision was never a Seal to Abraham or to any other of the Covenant of Works of onely of temporal Benefits or that there is any such difference between Circumcision and Baptism as between Hagar and Sarah or between Mount Sina in Arabia gendering to bondage and Mount Sion or Jerusalem between Law and Gospel as some Antipoedobaptists have affirmed And therefore it is not unprofitable to hold forth the manner of entrance into the Church declared and appointed by God to Abraham for his posterity for Proselytes converted and the Church untill Christ as is noted before Quest 25. You have satisfied me in this trouble now I pray you what was or is the manner of outward admission into the Church since Christ in the time of the Gospel Answ For outward admission into the visible Church of Christ since Christs Ascention This was and is by way of Covenant also though in a different manner of dispensation as it respects divers persons and times of admission or at least of approbations of persons admission as visible compleat members of the Church and fellowship of the Saints fit to partake and communicate in al Ordinances and Acts of fellowship especially in the Sacrament of the Lords Supper And this in several ages and practises of the Church Quest 26. What was the first way or practice of the Church in the new Testament according to the Ordinance of Christ Ans First Inwardly men of ripe yeers Jews or Gentiles converted or professing themselves to be converted by the preaching of the Gospel to beleeve in Christ were admitted as members of the Church and into or for this admission there was First As there was or should have been a beleeving or faith in Christ true and sincere or at least temporary in which the soul did close or seem to close with Christ and Covenant and agree to receive Christ for a Saviour Act 8.13 and 8 37 Psa 27.8 according to the promise and tender of the Gospel And this was a kinde of union agreement and secret covenanting with Christ 1. The Lord Christ speaking inwardly to the soul in kindnesse O poor
if Christ do not un-Church for this fault nor for personal corruptions of particular members then what say you of those particular persons men or women who will and do not onely Separate from but un-Church those Churches and Congregations where they cannot deny but the Gospel hath been comfortably preached and Sacraments administred so as they have been converted conceived in the Womb born again and received Isai 66. suck from the Brests of consolation for nourishment of the life of Grace in them Matth. 18.20 in which Churches they have often met Christ in his Ordinances of the Word and Sacraments in prayers and praises to their comfort And yet now for particular failings it may be for want of full power in the Congregation to exercise Reformation as they desire do brand the Churches and Congregations of Christ with the name of Antichrists Synagogues and the faithful painful Ministers of Christ Baals Priests Lims of Antichrist no true but false and counterfeit Churches and not Ministers of Christ indeed as they judge but of Antichrist himself Ans Truely howsoever some weak Christians may be seduced by deceivers and led into this errour yet it appears divers of these spirits have either none or but little of Christ or true Christianity in them for a man to call his mother whore it would be very uncivil and unchristian although she be sick and weak and faln into divers noysome diseases it is his duty rather to seek first to God and secondly to the Physitians and use all good means for the recovery of her health not separate from and leave her to death and desolation without respect Simile Is it a Christian course when two or three are sick or faln lame in a Family to forsake the house without taking care or affording help and assistance for recovery of a brother sister or fellow servants How will the father or master of the family take this certainly if a murderer must be destroyed when the great King Christ shall come to judgement These that kill in not endeavouring to save life shall not escape unpunished except in time God open their eyes and in and by Christ Acts 5.32 give them repentance let such then repent and return and assist in Reformation not go on in Separation from the Church Quest 31. But what if men be forbidden by Law and men of power to use those means which might by Gods blessing reform such corrupted persons or heal such sick Congregations Ans Howsoever any new course of Discipline or that great censure of excommunication may be forbidden by some acts except they be repelled and so in some course directed by authority of Parliament yet no Law forbids brotherly and neighbourly Exhortations Admonitions Reprehensions Counsels Instructions out of Gods Word Prayers and Supplications and such like and all these should be used for Reformation and not fall to a rash and offensive Separation to grieve the souls of weak Brethren and harden wicked men which it may be by good means and Gods blessing might be reformed and reclaimed as I have shewed in former Classes of this Diologue But God giveth us good hope of authority sufficient in a Christian humble way to reform our Congregations and if some blemishes be not reformed yet a Church may be a true Church if it hold forth the substantial and necessary truth of the Gospel and professed subjection thereunto though many failings and corruptions be botn in particular members and the Church in general 1 Cor. 5. Gal. 1. Revel 2. Revel 3. witnesse the Churches of Corinth of Galatia Ephesus Pergamos Sardis and Philadelphia and many other ancient and modern Churches of Iesus Christ and yet esteemed true Churches as the Church of England Scotland France Bohemia Belgia Geneva the Churches of Holland yea the Churches of London and our particular Congregations though they be too full of corruptions may and ought to be esteemed true Churches at least where true Saints are joyned together in the enjoyment of Ordinances although in mixed Congregations Quest 35. You have given me good satisfaction thus far what is a true visible Church of Christ or the matter of a Church and who are visible Members and of the houshold of faith to and with whom we may exercise our Christian love and charity But how can Infant-children of beleevers baptized in their infancy which can neither professe the Faith of Christ or their Faith in Christ nor shew any subjection to the Gospâ—l agree to your description of a visible Church or how and when and in what manner can these be accounted Members of the visible Church of Christ Ans This is the next manner of admission to Church-membership to be held forth unto you to shew who are Saints and of the houshold of Faith and who is our neighbour and fellow Saint to and with whom I ought to exercise this Christian love and charity even children according to their capacity as well as men of riper yeers Quest 33. But how or in what manner have children of beleevers been admitted and esteemed or reputed members of the visible Church Ans How the children of faithful Abraham and professors of Faith were admitted in the Old Testament Gen. 17. First in infancy to the Sacrament of Circumcision and after to the Sacrament of the Passeover Exod. 12. especially when they were come to yeers of discretion so far as to be able to enquire of their parents the reason of that service Neh. 10. And so to covenant solemnly with God when they were of knowledge and understanding I have shewed before Now for children of beleevers in the New Testament there are two things to be considered First their admission unto Baptism as the children of Abraham in the Old Testament were to Circumcision in infancy and so they were used to be admitted to a true Infant-membership of and in the Church and were and are to be reputed as true visible Infant-members of and in the Church of Christ and visible Infant-saints in judgement of charity Mark 10. and such as of which is the Kingdom of God as our Saviour speaks And this is a true and compleat admission in respect of truth to outward membership though I cannot call it a compleat and perfect membership in respect of perfect visibility and declarative subjection to the faith and profession of the Gospel which they are to declare themselves when they come to yeers of discretion as before in part I observed Quest 34. What reason is for this Ans The cause of those four particulars in Baptism we declared in the example of the Eunuchs baptizing 1. A desire of Baptism 2. A profession of Faith in Christ and subjection unto it 3. An intimation of Covenant and an embracing of Christ and Faith and Covenant union with Christ the head of his Church and in him with members of his mystical body 4. And last of all the receiving of the seal as a patient and
their sealing all this in receiving Baptism the signe and seal of this Covenant between God and them and so were formally admitted into the Church and brought into a Church union and fellowship with the Saints And this our Adversaries confesse was a true form of admission into the Church at first conversion And this I say was right for Iews and Pagans born out of the Church converted to the Faith of Christ but it doth not follow that because it was the ordinary way for them Therefore the same order and form in every circumstance must be for those who are born in the Church for children of believers have a priviledge as the children of believing Abraham had and as we have proved already above all the children of Pagans and Infidels out of the Church whatsoever And yet the substance of this Form of admission is and hath been observed in the Churches of Christ and so we may Justifie of our particular mixed Congregations as they are called that they are true Churches of Christ in respect of outward admission into the Church Quest 40. But how do you make this to appear Ans First children of believing Parents have according to their priviledge due to them an infant admission into the Church in Baptism in which whereas they themselves cannot present themselves and desire Baptism that seal of the Covenant as circumcision was of old I will be thy God and the God of thy Seed Acts 2.38 39 The Parents do present their children and desire Baptism for them as a Covenant priviledge belonging to children of believers Secondly because the children cannot professe their Faith The Parents do professe or declare their assent and consent to the Faith of Christ and truth of the Gospel Thirdly because the children cannot intimate their Covenant with Christ therefore their Parents do Covenant and promise to do their endeavour not only to catechize their children and bring them up in the knowledge of Christ but to do their endeavour that the childe when he or she shall be of years and that God hath given knowledge and Faith shall make a solemn profession of the Faith of the Gospel and of their Graces and Faith in Christ Fourthly the Parents promise that they will do their endeavour that the childe when called of God and enabled with knowledge and Faith shall not onely professe Faith and Covenant but desire to renew and solemnly to enter Covenant with the Lord and to seal it in the blessed Sacrament of the Lords Supper after examination profession and approbation of the Church and thus the children of believers have a true infant admission and form of admission into the Church and are true infant members of the visible Church so far as infant-membership is or can be to them now as it was to Isaac at eight dayes old and to all children of believing Abraham before the coming of Christ Quest 41. But this is but an infant-membership which though true yet it doth not Answer that admission of men of ripe years in the Primitive Times Answ I Answer again that when these children of believers baptized in infancy are come to years of discretion and God hath given them knowledge and Faith in Christ and they have made profession of their Faith and Graces of God in them and desire to enter Covenant solemnly with the Lord and to seal it in the Sacrament of the Lords Supper and upon examination and approbation of the Church are formally admitted by the Minister of Christ and the Church and officers thereof there are such persons made compleat visible members called to be of Saints and to the fellowship of the Saints in the Church of Christ And of this person or persons so admitted I affirm that they have a true Form of admission into the Church and if their Faith and prfession of Faith be true and sincere they are as true members of the Church of Christ as the Eunuch was and if their Faith and profession of Faith be but false and counterfet as Simon Magus his was and too many have been in our Churches yet a Church made up of such members is as true a Church visible for our form of admission as any we reade of was since the Apostles times Let any man declare if he can when and where a Church was constituted of such as were born in the Church in a better form for the first six hundred years after Christ None to be admitted to the Sacramēt before catechized and approved See the Rubrick before at Sacrament in the old Book of Commō-Prayer And therefore I conclude that however many corruptions and failings have been in particular Congregations in the practical part of this admission yet the Lawes of our Church did require both catechizing and profession of Faith and approbation and allowance after examination before admission to compleat visible ripe year membership and admission to the Sacrament to renew covenant as aforesaid And thus our Churches are true in form in respect of outward formal admission into the Church substantially true which is sufficient Quest 42. This I think may satisfie for the form of admission into a Church fellowship When a man or woman born in the Church Mr. Calvin Iustitions l. 4. c. 19.8.4 Ierome Contra. Lucifer I would it were restored to its pure use a childe of a believing Parent baptized in infancy is thus admitted when he or she cometh to years not by Popish confirmation worthily abolished but by this ancient order of solemn profession of Faith in Christ and holinesse and approbation of the Church which learned Martyr speaks of noted before And reverend Mr. Calvin commends as most worthy to be restored in the Church to its pure use But our Adversaries deny our Ministers Ordination and affirm the form of their Ordination and admission or call to be Ministers to be Antichristian and therefore our Churches to be no true Churches of Christ Ans First I Answer that it is the opinion of these Adversaries that there is no need of Ordination of a Minister onely for a particular Congregation to chuse one of their fellow Brethren to be their Minister or to have an approbation of a company of professours to be their Minister there needs no more and then the Ordination of our Ministers as in the opinion of separatists it doth not further so it is certain it cannot hinder a man from being a Minister of Christ if at any time he be called and approved of a Church and whosoever he be who renounceth his calling to the Minister because he was ordained by a Bishop and a company of preaching Presbyters I think in this as in other things he is too superstitious and Popishly affected to an outward form of admission and worthy to be censured of the Church for such an errour in which he condemns valiant Martin Luther judicious Master Calvin worthy Latimer Cranmer Ridley Hooper those glorious Ministers and Martyrs of Christ as if
after the Lord 1 Sam. 7.1 2. Quest 9. What is the fifth help Answ Application of the Sacrament to my self as a seal of the covenant of grace 1 Cor. 10 16 17. Rom. 4.11 Gal. 2.20 Rom. 9.23 24. and of my confirmation in the faith and love of God to me as my God and Father reconciled to me in Christ untill I prize it as a rich treasure and part of the riches of Christs kingdome of grace for my preparing to glory Quest 10. What is the sixth and last help Answ Prayer to God with faith in the name of Christ zeal and constancy and humble waiting untill I can understand by the help of Christs Spirit Ios 16.23 Iam. 1.6 Iam. 5.16 1 Cor. 10 1 2 3 4. 1 Cor. 10 16 Cant. 5.8 Gâ—n 30.1 Esther 5.13 Luke 22.20 1 Cor. 11 25. the excellency of this ordinance and that glorious union and communion which a prepared humble faithfull soul enjoyes with Christ feeding on Christ spiâ—itually and feasting with him at the Lords Table and untill my soul be so far sick of love for Christ that I can truly say as Rachel did of children O my God give me the holy Sacrament and to feast with Christ in it or else I dye Or as Haman did of all his riches and honours and of Hesters banquet in another kinde what is all this so long as I enjoy not Christ and banquet not with Christ at the Supper of my Lord. Quest 11. You have declared how you conceive the grace of knowledge both of God and of our selves and of Christ and of the Sacrament may be enlivened waiting on Christ in these or the like helps now how do you conceive the grace of faith may be enlivened by the power of Christ so as you may come with greater comfort to the Lords Table What light from Christ to enlighten in this work of grace Answ First time and secondly place being observed as before Thirdly I conceive I may wait on Christ in a serious examination of my faith as it is held forth before in this catechisme First distinguishing this lively faith from all other kindes Secondly examining and trying my faith 1. In the nature of it an entertaining receiving applying faith 2. In the means disposing my heart to believe 3. In the heavenly author or efficient and instrumentall causes of faith the word of promise and spirit of Christ 2 Cor. 4.13 4. In the matter and object of faith 5. In the form and life of faith 6. In the effects and fruits of faith all proved and set forth already Fourthly I may enliven my faith by waiting upon Christ in self-application of all those rules of tryall to my own heart to see how the truth of this grace is in my soul Fifthly I may wait on Christ in a solid and devout meditation of the grace of saith in my heart of the promises of Free-grace in Christ and especially the sacramentall promises now to be looked upon in the Sacrament This is my body Mat. 26.26 27. this is my blood which is given which is shed for you untill my soul findes and feeleth that it believes more firmely receiveth and rests on Christ for salvation more fully Sixthly wait on Christ in prayer to God the Father in the name of Christ Isa 11.10 Isa 66.11 1 Cor. 10 21. That I may suck and be satisfied with the breasts of consolation and feed with joy at the Lords Table Quest 12. How or in what manner may you wait on Christ to quicken and renew your Evangelical Repentance or daily turning more and more from sin to God in minde will affection and conversation that you may with more comfort come to the Lords Supper What light is there from Christ to lead you to Christ in this grace and duty Ans First Time Secondly Place observed as before Thirdly I am to set my self as in Gods presence and examine Ier. 31.18 19. First My first conversion to God to finde evidence of the truth of that by considering 1. The meritorious cause Christ 2. The Nature 3. Author And 4. Means of working this grace in my soul as far as I can discern 5. The matter of it the whole man soul and body 6. The manner And 7. The end and effects of this conversion and repentance as in this Catechism is held forth or a I finde in other Catethisms or word from Christ Ezek. 36.31 Psal 51.10 Mat. 26.57 Secondly To examine the progresse and growth of it daily in my soule not only loathing but turning from sinne to God and lamenting my fâ—â—ling with sorrow if I have fallen as David Peter or other Saints of God and ungratefully forgotten the love of my Saviouâ— Fourthly meditating of my sinnes and vile ingratitude against so good a God to me in Christ Fifthly a right application all to my own soul in particular Psa 51.1 2 3 4 5 6 7 8 9 10 11 12 Isa 2.1 2 3. Psal 122 1 2 3 4. Cant. 1.7 8. And lastly prayer to God in the name of Christ untill I finde an increase of power over my sinfull corruptions and a more ful assurance of my pardon new heart and spirit-restored joy which that it may better be communicated from Christ to my soule I long to meet Christ in his ordinances Quest 13. But what help and light from Christ have you to finde out not only your originall sin and sinfull nature in generall before your repentance and conversion to God but you daily actuall sals an A failings by which you do dishonour God grieve the Spirit of Christ and wound your own conscience and make your self more unfit to come to the holy Sacrament Answ I conceive I may wait on Christ and his Spirit looking for light from Christ into a threefold glasse or book which reveils sins to my soul by the power and light of Christs Spirit Quest 14. What is the first Answ The first is the book of the law or commanding part of Gods will or Word revealed by Christ held forth in the ten Commandements in particular Isa 8.21 and in the whole Scriptures of God in generall Quest 15. What is the second glasse Ioh. 3.17 18 19 20. Ioh. 16 8 9. Hebr. 2.2 3. Mat. 22.1 2 3 4 5 6. 9 10 11 12. Mat. 25.19 c. Answ Secondly the book ot the Gospel or gracious promising part of Gods Word against which I have sinned by unbelief too little regard of the tender of grace to improve my talent of faith other graces communicated to Saints and to my soul in and by Christ Iesus Quest 16. What is the third glasse or light from Christ to see this truth Answ The book of my own conscience enlightned which as Register recordeth my sins and will upon search by the help of Christs Spirit and light from Christ set my sins before my face with the circumstances Rom. 2.14 15. Rom. 9.1 2. Gen.
the description of a visible Church and whether Christ or his Apostles did unchurch a church for some failings and whether it be lawfull for others to do so Whether children of Believers Baptized have an infant membership in the church Q 7 p. 290 c p. 170. and of their more full admission and entring into covenant when they come to make profession of faith and are admitted to the Lords Supper Whether any of our mixt congregations in England and London in particular Q. 8. p. 296 297 c. c 154. be true Churches for matter and forme as the Churches of Corinth Galatia Pergamus and others in the Primitive times and whether all Separatists doe not sinne in separating from us and unchurching of us contrary to the practice of Christ and his Apostles VVhether our Ministers bee true Ministers or Antichristian Q. 9. p. 315 316 c. and whether their Ordination and calling bee lawfull to particular Congregations Qu. 10. p. 322.323 c. Whether our Churches be rightly constituted in respect of a formall union of members and rightly ordered for discipline admission unto or suspending from the Lords Supper and whether some failings in discipline can make our Churches to be no true churches of Christ but Antichristian and to be separated from and whether our Church reforming be as a house pulled down and no church untill it be builded up againe Classis 22. Qu. 1 332 c. HOw all these graces of knowledge Faith Repentance and Love are to bee enlivened and particularly our knowledge of God with particular helpes and directions herein Classis 23. Qu. 1. p. 341 c. HOw a man or woman may waite on Christ to enliven this knowledge of themselves of Christ and of the Sacraments and how they may waite on Christ to enliven their Faith their Repentance and their charity that they may come more comfortably to the Lords Table Classis 24 25. VVHat are the foure immediate preparatory graces to bee quickened Qu. 1. p. 357 c. and acted before we draw neer to the Sacrament sorowfull humblenesse sacred hunger heavenly joyfulnesse and covenant renewing How men or women may know whether they have life of grace Qu. 2. p. 363 364 c. and be Gods children or not with divers particular examples of the manner of converting of men and women to God and speciall comforts to doubting Christians with a direction how to live by faith Classis 26. VVHerefore God suffers doubtings to be in his children Qu. 1. p. 385 c. with helps to keepe from dispaire comforts against decay in grace and directions to live by faith untill Christ bring out of darkenesse and bring light of comfort to a poor fearfull soule Classis 27 28. Qu. 1. p. 408 c. VVHat are the present acting graces Sacramentall actions and operations or exercises both of bodily and spirituall senses in the time of celebration of the Lords Supper for refreshing of our soules at the Lords Table Classis 29. Qu. 1. p. 450 c. VVHat graces are to be exercised imediately after receiving before wee depart and how wee should goe home rejoycing and feast with sweete Meditations of Christ and the Sacrament every night when we go to bed and Morning when we awake with the rich graces and benefits are sealed and wee may finde in a dayly communion with Christ in our soules Q. 2. p. 456 c What those subsequent graces are to be exercised and practized for or in the manifestating of our thankefulnesse in the whole course of our lives particularly the Root Grace of Love manifested in our obedience First in believing what is to be believed according to the Word of God and ancient Creeds agreeing to and with the Scriptures Classis 30. THe manifestation of our love and our obedience in walking Qu. 1. p. 472 c. and the Ten Commandements held forth as a light from â—hrist to leade us unto Christ and a directory for our comfortable walking with Christ in the whole course of our lives in particular the explication of the first Commandement The 2 Section of the 30 Classis VVHat is the second Commandement with the explication of it Qu. 1. p. 493 c. and in the use a light from Christ How to discover all false lights and false worships in the world contrary to the light of Christ that they may be avoyded and the true light followed The 3 Section of the 30 Classis WHat the Third Commandement is with the duties required Q. 1. p. 534 c. and sinne forbidden and the use of it as a light from Christ to lead unto Christ both as a justifyer and sanctifyer that we may walke comfortably with Christ in our lives The 31 Classis Qu. 1. p. 545 c. VVHat the fourth Commandement is with the explication of it and how it is a light from Christ to lead us unto Christ as a justifyer and sanctifyer with the benefit and end of the Commandement for the comfort of Christs church The 32 Classis Q. 2. p. 575 VVHat are the Commandements of the second Table and in particular the first Commandement with the duties commanded and the sinnes forbidden as they concerne superiours and inferiours in generall both in respect of commutative and distributive justice The 33 Classis Q. 1. p. 597. c. WHat are the particular duties of superiours and inferiours according to their severall Relations first in the oeconomicall or household estate of Husbands and Wives Parents and children Masters and servants with directions how to get strength to performe them Secondly in the state Ecclesiasticall Ministers and People page 634. c. and in particular whether Ministers have any maintenance due to them in the New Testament by Ordinance of Christ Page 639. c. or are to live onely of almes and charity of the people And what the office of Rulers and Elders is in the church Page 632. Thirdly in the State politicall the duties of Magistrates and people Page 654 c. with light from Christ to leade to Christ in the use and practice of them The 33 Classis 2 Section WHat are the sixt last Commandemens in their Order with the sinns forbidden and duties commanded Q. 1. p. 657 c. with light from Christ to direct the children of God not to rest in any duties or performances of duties but on Christ for justification and yet to glorifie God in and for and by every grace given to us in Christ Jesus Whether a bare forme or saying of prayer be sufficient Q. 2. p. 679 c. in what manner we ought to pray and praiâ—â— God with directions how to attaine the gift of Prayer 〈◊〉 helpe of Christs Spirit Page 681. c. and an example of a man who could not Read yet learned to pray for the comfort of himselfe and encouragement of others Quest
the Churches of Christ to the end of the world Quest 11. Was there not a fourth Order of Christians Ans Yes There is mention made of the Penitents who were such believers as after profession of their Faith and partaking of the Sacrament did fall into some open notorious scandalous sin and were put back into the number and place of the Catechumens Hospin de Templis page 88. and kept from the Sacrament untill upon true signes of Repentance D. August Hom. 49. de verbis Apostol Eph. 6.20 and satisfaction to the Church they were received again into their former order and re-admitted unto the Lords Supper And so it is evident all were not promiscuously suffered to receive the Sacrament who had been baptized or were formerly received But they were and might be kept back by the Church and such as had right Authority of Government in the Church yea and be excommunicate upon lawfull and just cause given by notorious and scandalous offences 1 Cor. 5.3 4 5. 2 Cor. 2.5 6 7 8. Iustellus in notis cod can Eccl. citat per Godwin de Excom untill God gave them Repentance and they were restored again to the communion of Saints till when in some places they might not come into the Church but stand weeping without desiring with tears those that entred to pray for them Quest 12. Thus you have shewed the practice of the Church for men of ripe yeers converted to the Faith and for such as were Communicants once received But what say you of Children of believing Parents born in the Church and received by Baptisme as outward visible members of the Church had they any such priviledge that when they came to years they might be admitted to the Sacrament of the Lords Supper without Catechizing Examination and making profession of their Faith and the graces of God in them Ans Children of believing Parents have a priviledge to be baptized as the children of Faithfull Abraham had to be circumcised Gen. 17.12 1 Cor. 7.14 and so to be distinguished from Children of Pagans steemed in the judgement of charity as members of the Church untill by wickednes scandalous lives or some other wayes they declared the contrary but yet as the children of the faithfull Israelites were by Gods speciall command to be instructed and Catechized in the knowledge of the Lord Deut. 6.6 7 8 9. Exod. 12.24 25 26 27. 2 Tim. 1.5 2 Tim. 3.15 of his will and works and in particular of the Sacrament and the reason of it So without doubt the Children of believing Parents are to be catechized and instructed in the knowledge of God and of themselves and of Christ and of the Sacrament be able to make profession of their Faith before they be admitted to the Lords Table D. Pet. Martyr locor com Class 3. c. 8. S. 14. And hence I conceive was that decree and order in the Church that Children of Believers Baptized in Infancy when they came to years of discretion Cum tincti fuerunt homines in infantia nec fidei confessionem edidorunt decretum est ut cum venissent ad maturiorem a tatem vocarentur ad Episcopum publicè fidem suam profiterentur Heb. 5.11 c. were Catechized and sufficiently instructed they should be called to make profession of their faith in publike and prayers put up unto God for their perseverance in the Faith to the end This after was called Confirmation so much abused since by the Romish Synagogue and by the Papists and Popish Bishops the good use of which according to the first institution as a policy of the Church might well have been continued and may be profitable in the Church of Christ that men so Baptized in Infancy might be approved for right knowledge and holy conversation before they be entertained at this Feast of the Lord And so Catechizing is a necessary duty in the Church of Christ Quest 13. But doth not the Sacrament hold forth Christ crucified to the eyes as well as Preaching of the Gospel doth to the eares And may not a man be converted to the faith of Christ by the Sacrament as well as by the Word Preached And if so Wherefore then may not all ignorant and scandalous and impenitent men and women be admitted to the Sacrament as well as to hear the Gospel Preached Ans First I will not deny but the Sacrament doth hold forth Christ crucified to a believing eye that by the eye of faith can look upon the Body of Christ broken with torments and blood of Christ shed to the death for sin whilest the eye of the Body doth behold the Bread broken and the Wine powred out in this Sacrament And Secondly I do acknowledge that the Lord may can if he please convert a wicked blinde ignorant prophane man or woman by seeing the Bread broken and the Wine powred out and especially by those manifestations of Christs Death and Passion and those Dehortations and Admonitions of Ignorant and prophane scandalous men and women to withdraw and not presume to come to the Lords Table untill God give them Repentance And by those invitations of believing humble hungry repenting souls to draw nigh to meet Christ and feast with him at his Table and this by the power of the Spirit of Christ bringing all home to the soul But it is the preaching of the Gospel in another manner then at the Sacrament that is the common and ordinary way of conversion in which men and women ought to wait upon Christ for Repentance and Remission of sins Acts 5.31 Rom. 10.14 15 16 17. Faith cometh by hearing and hearing by the Word of God and this by Preaching as the Apostle Saint Paul publisheth Secondly the Sacrament hath properly another end namely as Circumcision of old was a sign of the Covenant between God and Abraham Gen. 17.7 8 c. Rom. 4.11 and and a seal and pledge not of a corporall Covenant but of that Covenant of Grace in Christ and of that Righteousnesse of Faith or of Christ received by Faith and which Abraham enjoyed by believing and Saints by our ingrafting into Christ And as the Passeover or Paschall Lamb and sprinckling of the Blood upon the two side-posts Exod. i2 22 and upon the lintell of the door of the house was a sign and seal and pledge to confirm the Faith of Israel That God would passe over their houses when the Angel destroyed the first-born of Egypt and that God would sprinckle their souls with the Bloud of Christ Heb. 12.24 that blood of sprinkling that speaketh better things then did the bloud of Abell so this Sacrament was properly instituted to confirme and strengthen the Disciples Faith Mat. 26.26 c. and so the faith of all Beleevers and to seale and assure unto them the Covenant of Grace 1 Cor. ii 23 c. Christ and his benefits promised And it was not insitituted for Pagans
to save himself or make a right use of those means of grace which tend to Salvation Ans Yea Eccles 7.29 Gen. 1.27 3.3 4 5. certainly there is great difference between the Covenant of works the Covenant of grace for in the first Covenant although God gave our first Parents a holy nature and ability if they would Isa 42.6 7. Acts 5.31 Ier. 31.33 Heb. 8.10 2 Cor. 3.8 to keep the Covenant and be happy Yet did not God give them a grace and confirmed will to persevere in that holinesse or be preserved from falling But in the Covenant of Grace the Lord gives Christ for a Covenant and in and by Christ his Spirit knowledge Faith Repentance love a new heart freedom from dominion and damning power of sin and perseverance in grace and all things that pertain to life and godlinesse God writes the Law not in Tables of stone as on Mount Sinai but in the heart and as he requireth Faith as with an empty hand to receive Christ so he giveth Faith Phil. 1.29 1 Pet. 1.3 4. and works it by his word and Spirit keeping the Saints by his power through Faith unto Salvation Gen. 3.15 17.17 Isa 5.3 Gen. 2.17 18. Ma. 1.21 Luke 2.10 c. Ioh. 1.14 1 Ioh. 3.14 c. Mat. 17.5 1 Tim. 1.1 5. Quest 14. What is the Covenant of grace Ans The Covenant of grace is that Covenant which God made with our first Parents in Paradice after their fall promising Christ the seed of the woman to break the Serpents head and in Christ life Eternall freely This Covenant renewed to Abraham held forth before Christ more darkly in Types and Figures but more fully since Christ in the glorious and clear Sun-shine of the Gospel Quest 15. You have explained what man was in the state of Creation and how miserable by nature after the fall Now what is mans condition by Grace and in the state of Grace when God hath drawn him to come into Christ and to seek Christ alone for Salvation by vertue of this Covenant Ans Man who could destroy Hos 13.9.14 1 Pet. 1.18 19. 2 Cor. 5.18 19. Phil. 1.29 Act. 5.31 Rom. 5.1 8.30 8.17 Gal. 5.4 5. but not save himself nor be Redeemed by silver and gold or by any other creature is now according to this Covenant of grace a Redeemed one by Christ reconciled to God in Christ called enabled to believe and Repent Iustified Sanctified Adopted to be a childe of God and in Christ an Heir of glory Quest 16. Are all men in this happy condition who live under the Gospel and hear the Preaching of this Covenant of Grace by Gods faithfull Ministers Ans No certainly not any in the ordinary way who are of years of discretion but only those who first waiting on Christ in his Ordinances in some measure by his Word and Spirit according to the working of Gods mighty power have their eyes opened Secondly Are made sensible of sin and misery by sin Thirdly Enabled to deny themselves Fourthly And by faith to apprehend apply Christ as their surety and redeemer Fifthly To rest on Christ alone for Salvation And Sixthly Declare their thankfulnesse by serving God in righteousnesse and true holinesse all the dayes of their lives 2 Chron. 34.19 c. Isa 66.2 Acts 2.37 38. and 16.17 18. Eph. 1.17 c. Rom. 7.23 24. Mat. 16.24 John 1.11 12. Mat. 11.28 29. Rom. 12.1 2. Luke 1.73 c. Quest 17. You have held forth and professed what you believe concerning the Providence of God in the state of man by Creation and his most miserable condition by the fall and declared in part what Gods Children are in the state of grace Now let me hear in brief what you believe concerning the Children of God in the state of glory And what is Gods works of Providence and government in the Heavenly Kingdom Ans First For the present Blessed are the dead that die in the Lord even so faith the Spirit they rest from their labours their immortall souls return to God that gave them and being dissolved from their bodies they are with their thâ—ir heavenly husband Christ Iesus in glory Revelation 14.13 Ecclesiastes 12.7 Phil. 1.21 c. Luke 23.43 Rev. 19.6 c. Secondly At the day of Iudgement their bodies being raised from the dead 1 Cor. 15.19 c. Mar. 25.34 Rev. 21.4 Mat. 5.8 1 Iohn 3.1 2 3. 17.20 c. 1 Thes 4 13. to 18. Ioh. 10.27 to 30. Mat. 25.46 Rev. 4.8 c. 5.11 c. 7.10 c. their souls and bodies re-united by the power of Christ the sentence of blessednesse shall be pronounced to them And Thirdly there shall be no more death but all tears shall be wiped away from their eyes God shall be all in all to them Fourthly They shall enjoy the vision of God in glory and by union and communion with God in Christ remain happy with the Lord in that Kingdom of glory in life everlasting praising and glorifying of God for ever and ever Quest 18. What shall become of unbelievers impenitent and wicked men and women who neglect Christ and Salvation tendred in the Gospel of grace and follow the course of this world and their own sinfull lusts ignorantly or presumptuously to their ends What is Gods government concerning them Ans When they die their souls desend presently to misery and the bodies shall be raised again at the last day by the power of God and appear before the Iudgement seat of Christ to receive that direfull sentence of condemnation Go ye cursed and be excluded Heaven and cast into the fire of Hell to be tormented with the Devil and his Angels in darknesse for evermore Luke 16.22 23. Heb. 2.2 3. Joh. 3.18 19 30. John 4.28 29. and 12.48 Acts 13.46 and 18.5 6. Rom. 2.8 9 12. 1 Cor. 6.9 Gal 5.19 c. Eph. 5.24 36. Phil. 3.18 19. Mat. 22.12 13. and 25.41 Rev. 21.15 Quest 19. But who shall be Judge of believers and unbelievers at that great Day to separate the precious from the vile the Wheat from the Tares the righteous from the wicked and to reward every man and woman according to their works Ioh. 1.12 Mat. 24.30 Iohn 5.22 23. Act. 10.42 Mat. 25.31 c. 1 Thes 1.9 c. Ans The Lord Iesus Christ who is the only begotten Son of God who stiled himselfe also as he is the Son of Man to whom God the Father hath committed all Iudgement and ordained him to be the Iudge of quick and dead He shall come in glory of his Father with his Angels and shall separate the sheep from the goats believers from unbelievers and pronounce the sentence of blessednesse to the one and of the curse and damnation to the other according to their works and the just rule of truth and righteousnesse Quest 20. But shall all both quick and dead good and bad be brought before Christ to receive
outward signes and circumstances yet the internal Grace held forth signed and sealed in both is Christ and his Benefits who is yesterday and to day and the same for ever and so though there were divers figures and types yet here are not four properly in substance but two Sacraments in the Church ordinarily for the Baptizing in the Red Sea was extraordinary Quest 14. Who hath authority as the spiritual Efficient and Author to institute and ordain such a holy Sacrament Ans None but God Gen. 17.10 11. Exod. 12.1 29. Matth. 28.19 Mark 14.22 23. the whole Trinity in common and Christ God and man in particular who is the Angel of the Covenant and of whose last Will and Testament a Sacrament is a Seal to and for the good of the Church Quest 15. Who hath authority and power as an instrument to administer such a Sacrament Answ None but the Ministers of Christ lawfully Matth. 28.19 20. Heb. 5.4 Ephes 4.7 8 c. and rightly called and authorised thereto by Christ and his Church Quest 16. what is the external matter or material cause and outward signe in the first of these Sacraments the Sacrament of Baptism Ans The external signe Matth. 3.6 Acts 8.38 Mark 7.4 1 Cor. 10.4 and seal of Baptism is the Element of Water wherewith men of ripe yeers converted to the Faith of Christ and children of beleeving Parents within the Covenant of Grace have been are and may be Baptized or washed by diving under dipping or sprinkling Heb. 12.24 and washing with water sacramentally and according to the Ordinance of Christ Quest 17. What is the internal material thing signified in this Sacrament of Baptism Iohn 3.3 5. Heb. 12.24 1 Cor. 12.13 Rom. 6.4 5 6. Gal. 3.27 1 Ioh 1.7 Rev. 1.5 Acts 22.16 2 Cor. 5.17 Titus 3.5 6 7. Matth. 28.19 Acts 14.3 4 5. Ans Christ himself and his spirit and the vertue of Christ his blood the blood of sprinkling applyed by the Spirit washing and clearsing us from our sins makeing the baptized partakers of the vertue of Christs death and Resurrection and of the Grace of Regeneration and new Creation of union and engrafting whom God the Father pleaseth into Christ in this Sacrament of Baptism Quest 18. What is the outward form of this Sacrament of Baptism Ans The outward form of Baptism on Gods part and ours is the word of Promise in the institution of the Sacrament and action and profession of Faith and manner of baptizing by dipping or sprinkling or baptizing in or into the Name of the Father the Son and the Holy Ghost Quest 19. What is the inward form of this Sacrament of Baptism Answ That mystical and sacramental union that is between the outward signes of the Sacrament Gen. 17.10 Rom. 2.29 Col. 2.11 12. Tit. 3 5. Acts 2.38 39. and 10. 47 48. and 22.16 and inward Graces of the Covenant set forth and sealed in the Sacrament by vertue of which union as the signes are attributed to the things signified and these agree with the signes so the things signified and sealed are really communicated not by vertue of the work done and to every person baptized as the Papists dream but when God seeth good to those persons that are Gods elect children and have right unto and rightly partake of this Sacrament it sealeth their Iustification Regeneration and Salvation in Christ Quest 20. What kinde of union is this between the outward signe and the thing signified in the Sacrament Ans Not a Corporall Physical or Local nor yet an imaginary union onely but a true and real union yet so as the inward Grace is not communicated to all by vertue of the work done but to Saints in Covenant by vertue of the Covenant to whom and when God pleaseth Simon Magus he wanted Acts 8.13 20. and 8.36 39. and the Eunuch enjoyed spiritual Grace and joy in beleeving when he received Baptism as the outward signe and seal of inward Regeneration of the heart so that the outward signe and inward grace are not always united together but when and to whom God please he giveth grace and sealeth it to the joy of the soul The sixteenth Classis or Company Questions 1 Question VVHo are the subjects or persons to be made partakers of this Sacrament of Baptism Matt. 28.19 29. Mark 16.16 Acts 2.38 and 8.38 Answ All that are within the Covenant of Grace are first men or women of ripe yeers embracing the Gospel and converted to beleeve in Christ repent of their sins and be new Creatures yea able and willing to make profession of the faith and graces of God in them And secondly the custome of the Church for many hundred yeers hath practised Baptizing of Infants especially of beleevers in the Church Quest 2. What grounds or proof of this do you finde that have or may be produced from Scripture that children of beleevers should be admitted to Baptism Ans Divers Reasons have been observed by Divines But first this Rule is noted by Divines That whatsoever is or may be found a command or Institution of Christ in the Old Testament or in the New either in expresse words and terms or by good and necessary consequence not upon supposition onely but true foundation in the Book of God either for moral or for positive Duty It hath sufficient authority to be commended as a Truth of Christ for the benefit of Christs Church and may hold good for substance in the New Testament as well as in the Old although in a different manner of dispensation And therefore those who cast off a Truth of Christ plainly set forth in the Old Testament because it is not in so many words held forth or expressed in the New I conceive do much derogate from Christ who was the glorious Prophet of his Church as truly in the Old Testament as in the New The same Spirit of Christ preaching to 1 Pet. 3.19 20. and in the Patriarks and by the Prophets in the Old Testament as in the New and both Moses the Prophets and Apostles being all the Amanuenses and Pen-men of the Holy Ghost The whole Scripture being written by the Inspiration the Holy Ghost not by any private Interpretation and so the whole Scripture or any part of it in the Old Testament or in the New 2 Pet. 1.19 20 21. either in expresse words or evident consequence is a sufficient ground to prove Infants Baptism or any Truth of God whatsoever Quest 3. Although this be granted yet vvhat Arguments do you finde dravvn either from the Old Testament or the Nevv for Pedobaptism or the practise of Infants Baptism in the Church Ans First you may take notice of this which followeth Whatsoever was a positive rule and institution of Christ to a beleever as a beleever either concerning himself or his children as children of a beleever for assurance of salvation by Faith in Christ and inward Circumcision of the heart according to
Passeover and may partake of that Ordinance being rightly prepared although not named in the institution Quest 11. You have answered concerning the spiritual Seed of Abraham the elect children of beleevers that they may be Disciples by way of Covenant and by right of Election and so may have a right and interest to Baptism the seal of the Covenant which is not denied by some chief adversaries of Pedobaptism if they could be known to be such But now what say you for other children of beleevers which it may be are none of Gods elect nor disciples by way of that internal Covenant of Grace nor inward sanctification of the Spirit What right or title can such Infants have to baptism in infancy or until they be discipled by publike Teaching and Declaration or profession of themselves to be beleevers and converted to the Faith of Christ and such to be admitted by vertue of Christs Institution Go Disciple all Nations and Baptize as is opened before Ans I answer for all children of beleeving Parents though they be none of Gods Elect yet I conceive they may have as good a priviledge now and be under outward Administrations as Ishmael and Esau had if these were not elected or as any of the beleevers children before Christ had not being elected by way of priviledge as children of beleevers to partake of outward Ordinances and priviledges as children of the faithful especially when as it is not known of us who are elected and who are not Why may it not be that Esau was made partaker of this outward priviledge for Jacob and Abrahams sake And for the elect childrens sake all in general who are children of beleevers in the Church of God might and may have this outward badge of Christianity as a note of distinction between children of Iews Turks and Pagans who deny and reject Christ and children of such faithful who beleeve and embrace Christ and the Gospel in truth and sincerity And thus you have one ground of Scripture opened and applyed for Pedobaptism which may evidence That it is not a meer humane invention and absolute will-worship as some have affirmed whom I dare not for this one opinion against Infants baptism utterly condemn excommunicate and cast out of the Churches of Christ as enemies to Christ and the Gospel but rather look upon some of them as weak Brethren to be drawn in by bands of Love and cords of Amity by all means seeking to inform them and reveal that light the Lord hath opened in the Cannonical Books of the Old and New Testament praying God that every Saint may joyn in love and humility in prayer to God every day more and more to reveal and settle Truth in his Churches that God may be glorified and truth and peace established in Christ Jesus Quest 12. I am of your minde not to condemn all as utter enemies to Christ who are adversaries to childrens baptism But yet their Divisions and Separations they have made in the Church their unchurching of the Churches of Christ their contempt of Christs Ministers for difference of Opinion in things of lesser importance with divers such like cannot be answered or justified I think before God or men as being contrary to that Christian love and unity required by Christ in and amongst all that professe the Name of the Lord Jesus But tell me I pray you what other grounds of Scripture have you to prove the lawfulnesse of childrens Baptism Ans There are divers Grounds of Scripture discussed and handled at large by several learned men I will onely name a few and leave the more full opening of them to those who have undertaken the controversie in their larger Treatises And first That encouragement which the Apostle giveth to those Converts Acts 2.38 39. to repent and be baptized in the Name of the Lord Jesus Christ for remission of sins because the Promise is to them and to their children and not to them onely and their children but to as many as are afar off even as many as the Lord our God should call that is to the faith of Christ or to be beleevers in Christ and why not to their children also as being children of beleevers as well as to the former whether they were far off of the Iews or far off of the Gentiles who should be or are since brought in to beleeve on Christ and so their children have an encouragement to be baptized as well as other If you ask what the promise here spoken of was I cannot see why it should not be that promise made to Abraham and to beleevers in him as being in some respect the Father of the Faithful I will be thy God and the God of thy Seed and then as circumcision was especially the seal of that spiritual Covenant to Abraham and his spiritual Seed so virtually to beleevers and their spiritual children is there a signe and seal belonging And this is not circumcision which is vertually forbidden in that Institution of Baptism by Christ in the Gospel as Baptism is Matth. 28.19 20. and may be vertually commanded to children of beleevers though not expressed by Name in that Institution of Baptism aforesaid In like manner as women are not expressed by Name in the Institution of the Lords Supper and yet are vertually by Christs Ordinance to be admitted and made partakers of that holy Sacrament Quest 13. But may not there be the same Arguments for the Sacrament of the Lords Supper to be given to children of beleevers now as for the Sacrament of Baptism since the children of the Israelites are conceived to eat the Passeover Exod. 12. as well as they were circumcised Ans I conceive there is not the same Reason of Baptism and the Lords Supper For in the Act of Baptism both men of ripe yeers and children are meer patients suffering themselves to be baptized which a childe is capable of and may suffer as well as a man of ripe yeers But in the Sacrament of the Lords Supper there is action not onely of eating and drinking for that a childe may do But of eating and drinking in remembrance of Christ of shewing the Lords death until he come of offering up an Eucharistical Sacrifice of praise and thanksgiving for the death and passion and Resurrection and Assention of Christ and all benefits thereby and an Act of renewing our Covenant with God in Christ at the Sacrament which an Infant cannot do Nâ—â—â— 10 2â— as not being of knowledge and understanding and so an Infant may not he be capable of the Lords Supper though he be capable of Baptism or inchoate admission into the Church of Christ But this is discussed at large by others therefore I passe to the next Quest 14. What is that third ground you finde produced for childrens Baptism Ans That priviledge of the children of beleevers in Christ above the children of Turks Pagans and Infidels unto whom I perceive there are divers priviledges and
lost but rather to live by Faith Gen. 17. that as God is their God so he is the God of their Seed and can save them as well without Baptism as with Baptism Quest 26. But what ground have you for this your Faith I have ground sufficient out of the Word of God For first it cannot but be a sin against Christian charity to judge all those children of Patriarks and people of God before the birth of Christ who died before the eight day of circumcision to be damned or be sent to Limbo for that want of circumcision which by the Law of God they might not have until the eight day Secondly Gen. 17.12 or to think all those who dyed in the wildernesse in the forty years uncircumcised to perish when as there was a kinde of necessity by occasion of their often removing that they could not have circumcision until they came to Canaan Thirdly Iosh 5.2 c. or to think the same of children of Christian Parents who died before the Feasts of Passeover and Pentecost at which times Baptism was then used in the Church Fourthly or to think of the Believing Repenting Theef upon the Crosse Ioh. 3.5 4. 7. that he was damned for want of Baptism If these had the Baptism of the Spirit the living vertue of that water of life that was a seal of their entrance into Gods Kingdom though they wanted the outward Baptism of water Quest 27. What conclusion do you make from all this Ans Therefore I conclude of these or such like children or others as Ambrose did of Valentinian the Emperour who coming to be Baptized died by the way Ambrose lib. de vita Valentinian they are Baptized voto though not facto in will and desire though not in fact in respect of outward Baptism yet they may partake of the inward Baptism And so Christian Parents need not to be tormented with grief for want of Baptism in private when God is pleased to deny publike 1 Thes 4. but be comforted and not to sorrow as those that have no hope for their children they hope are asleep in Christ Qu. 28. I will touch but one Quaere more Hath not Infant Baptism been very much abused in the Church And if so Is it not better to take it away as the Brazen Serpent was by which means the abuses may be sure to be Reformed which otherwise can very difficultly be Reformed many grosse abuses being so rooted in the hearts and mindes of ignorant men yea of multitudes of men and women in the world Ans It cannot be denied but that Infant Baptism hath been most grosly abused by erroneous opinions and practises in the Church yea almost even from the beginning that we read of it in Ecclesiastical Writers as that it conferred grace that it was necessary to Salvation that without Baptism Infants were at least in danger to perish that outward Baptism did make an Infant a Christian soul and having Baptism it was made a member of Christ and the childe of God and certainly saved though the Parents were unbelievers Pagans or Infidels or as bad These erroneous abuses and divers others not only in Popery and Popish Churches at this day but even in England amongst multitudes of superstitious formal and ignorant people both in the city and countrey as we may finde by sad experience witnessed by many Arguments of wilful ignorance or much weaknesse at least and much to be pitied and lamented and prayers put up to God it may be amended Besides the multitude who rest in this outward Ordinance of Baptism in their Infancy as Paul did before his Converson in outward Iewish priviledges and in special that he was circumcised the eight day Phil. 3.6 7 8. all which he accounted nothing but losse for Christ when God once opened his eyes to see his folly of trusting to these outward priviledges of being circumcised or partaking of the Passeover or any thing but to Christ himself and his Righteousnesse multitudes now trusting to this That they were Baptized made Christian souls in Infancy and have been housholded and received Sacrament at least once a year at Easter or it may be every moneth although they did never make profession of Faith or partake of inward Baptism Regeneration or new Birth Iohn 3.3 5. without which a man cannot enter into the Kingdom of God Secondly although they were never brought to see their extreme need of Christ or carryed out of themselves and all self-confidence or trust to outward Ordinances and common priviledges of Baptism the Lords-Supper form of Godlinesse Religious duty or the like all which a man or woman may partake of Luk. 13.24 and never have any dram of that true Grace which accompanieth salvation or be admitted entrance into the Kingdom of Glory Thus far certainly and worse it may be hath Infant Baptism been abused in the Church Neverthelesse if Infant Baptism be judged lawful by vertue of that Institution of a seal of the Covenant by Christ to believing Abraham not of the corporal or câ—rnal part of the Covenant the promise of the Land of Canaan to Abrahams Posterity But also the spiritual part to believing Abraham and his children and to Believers and their children as children of Believers as a seal of the Righteousnesse of Faith or by any other ground or Argument held forth already or to be held forth by any the Servants of Christ Then I conceive the abuse of Baptism doth not take away the lawful use But if the Apostle approve circumcision of the Iewish children Acts 21.21 and Paul circumcised Timothy Acts 16.3 because he would not offend the Iews although circumcision was to be abolished Ahd if after he had Preached that if they were circumcised Christ profited them nothing Gal. 5.2 as he did to the Galatians yet if a Iew should have been converted to the faith and the year before his conversion had a childe received circumcision as his priviledge and the next year after his conversion to Christianity have had a childe which might not have been circumcised because abolished and troubled that his childe might not be Baptized nor have any outward badge of difference from the childe of an Infidel because as Adversaries to Poedobaptism aver there 's no Ordinance of Christ for Infant Baptism I conceive Saint Paul would have Baptized the Iews childe to take off the offence as well as circumcised Timothy before since no direct command of Christ appears to the contrary And so though Infant Baptism could be proved fit to be left as circumcision was abolished yet till men were enlightned it might be continued as circumcision and much more now be practised in the Church since it cannot be proved to be forbidden or abolished And thus you have the substance for Infant Baptism moderately Quest 29. Now to conclude What may all this teach us which you have set forth concerning Childrens or Infants
the spirit of Christ to know believe and feel and be affected in his heart and conscience with his own self guiltinesse of sin original and actual and of bondage under sin and misery due to sin yea of his subjection to the wrath of God to death and damnation eternal for sin Thirdly with the sence of his utter inability to save himself Fourthly of his extreme need of Christ in some sence Eph. i. 16 c. Heb. 4.12 13. 1 Thes 1.4 5 6. 2 Tim. 3.15 c. Ier. 31.34 2 Cor. 5.16 Ps 57 i.2 3. Rom. 3.20 and 7.17 Eph. 16.28 c. Gen. 30. 1 Mar. 5.25 c. Phi. 1.29 Act. 16.14 and 13.48 2 Pet. 1.1 2 3. Eph. 1 i6 17 c. Rom. 10.17 Gen. 18.18 19. Mat. 16.13 c. Eph. 1.19 2 Cor. 3.8 and 4.5 Gal. 4.15 6. and 5.4 5 6. Luk. 24.25 c. Prov. 30.5 Isai 5.20 Ioh. 5.39 Rom. 15.4 act 17.11 12. and 24.14 c. and 2.19 Eph. 1.13 1 Tim. 1.5 c. act 20.24 Rom. 10.10 2 Tim. 1.12 act 15.9 Gal. 5.6 as Rachel did of children give me Christ or else I die then is the soul fit and ready to receive Christ with his precious justifying living Faith Quest 5. Who and what is the principal worker or efficient cause of our Faith Ans The principal efficient cause is God himself the Father Son and blessed Spirit or God the Father in the Son by the Spirit which great God by his Grace and in his free love hath elected and doth call his children to Faith and Glory in the Gospel and worketh Faith in them by the spirit of Faith and working of his mighty power in the world Quest 6. What is the instrumental efficient or working cause of Faith the means by which or by whom we believe Ans This is two fold outward and inward and the outward is ordinarily the Word of God in the preaching of the Gospel and catechizing inwardly the spirit of Christ called the spirit of Faith Quest 7. What is the material cause ground or object of Faith Ans The whole Word of God in general and the rich promises of Grace and Covenant of Gods free love or Gospel of the Grace of God in particular Quest 8. What is the form or nature of this Faith this precious Faith of Gods Elect Ans The form of this Faith First is not onely a light of knowledge in the understanding and assent to the truth of the Word of God as an historical Faith is Secondly Nor some temporary joy in the word as in temporal Faith Thirdly but it is this knowledge and assent joyned with a firm confidence and affiancy in the heart and will to rest on Christ and Christ his merits and righteousnesse and to trust in Christ alone for salvation As the vegetative or growing life and the sensitive or life of sence is joyned with the reasonable faculty or reasonable life in the soul in man which distinguisheth men and women from all brute creatures even so is this confidence and assured rest on Christ in this Faith joyned with knowledge and assent and sweet fruits in Faith which distinguisheth it from all false faith whatsoever Quest 9. But hath this true Faith allwayes joyned with it this confidence and assured rest on Christ Ans This Faith when it is a stronge well grown Faith 1 Cor. 7.5 Mat. 8.26 and 14.31 Isai 42.3 Psal 1.6 Heb. 12.2 it hath this blessed confidence and assured rest on Christ though not alwayes free from temptations to doubt But a weak Faith though it be a true Faith is often subject to fears and doubtings yet so as God in Christ inables the soul to stand and adhere to Christ and preserved from final despaire in greatest times of tryal for the comfort of weak Christians Quest 10. What are the effects and fruits of this true lively Faith Ans The effects of this true lively Faith in a believer or of Christ in the soul Christ thus truely apprehended and rested on by Faith in apprehending of Christs righteousnesse are divers And First justification by Christs righteousnesse and merits Rom. 5.1 act 13.39 Secondly sanctification and purity of heart 1 Cor. 1.1 2 3. Thirdly Christian liberty from the condemning and commanding power of sin Rom. 8.12 Rom. 5.1 Fourthly peace of conscience which passeth all understanding 2 Cor. 5.14 Rom. 8.35 36 37 38. Iohn 8. 5 6. Rom. 5.4.5 and 15.13 1 Pet. 1.3 4 5 6. 2 Pet. 1.10 11. Heb. 11.1 1 Pet. 1.8 Fifthly Love of Christ and a longing desire to walk in the wayes of Grace inseparable against all persecution Sixthly Joy in the love and sight of Christ and in the comfortable assurance of perseverance in grace and lively hope of Heaven Seventhly A kinde of entrance into eternal glory Faith making that as present to the eye of our souls which is not seen or present to the eyes of our bodies and yet affecting a beleevers heart with joy unspeakable and full of glory Qâ—est 11. What is the end of this true lively justifying faith this precious faith of Saints Ans The end of this faith or Christs benefits received and enjoyed by Faith is Ephes 1.5 6 7. 2 Thes 1.10 Eph. 3.16 c. 1 Thes 5.23 24. 1 Pet. 1.9 Rom. 8.30 First and principally the glory of God in Christ Secondly the preservation comforting and strengthning of our souls in the Kingdom of Grace with our everlasting salvation in the Kingdom of glory for evermore The twenty one Classis or company of Questions Question 1. YOu have made profession of your knowledge concerning the Grace of Faith Now what is you knowledge concerning the Third Grace the Grace of Evangelical Repentance to be examined renewed and enlivened of every Communicant men and women before the approach to the Lords Table What light have we from Christ concerning this Grace Ans By what I have learned from Christ I conceive Evangelical Repentance Renovation Regeneration new Creation and Conversion unto God is a Grace of God reconciled to us in Christ by which a poor soul enlightned by the Spirits working in or by the Word of God First With a true knowledge sight Rom. 3.20 and 7.7 Luke 15.17 and sence of sin original and actual Secondly Of the misery and bondage under sin Thirdly Terrour of the wrath of God due to sin Fourthly With tidings of Christ a Saviour Acts 5.31 Exalted to give Repentance and Remission of sin Iere. 31.18 Acts 2.36 37. Gen. 4.13 1 Sam. 31.4 2 Sam. 17.23 Mat. 27.4 5. Acts 2.37 38. and 16.28 29 30. Iere. 31.19 First Is troubled stinged pricked and wounded in conscience sorrowful broken-hearted and humbled under Gods hand bemoaning himself for sin as Ephraim of old Secondly Brought to a kinde of despair though not final or a despair of Gods mercy in Christ as Cain Saul Achitophel and Judas yet with a despair of themselves or of any power in themselves to save themselves
so sealing promise of performance of Covenant with Christ and his Church accordingly Of these I say 1. The first is not acted by the childe for that cannot desire Baptism Mark 10. But it is acted by the parents who do present the childe as those in the Gospel and dedicate and consecrate it to God in Christ and in the behalf of the childe according to Gods Covenant with the faithful and their seed desire Baptism for it That in and by Baptism it may be admitted to outward visible Infant-membership in the Church See the Ancient Forms of Baptism in the Church of Christ Reformed c. 2. Again for the second profession of the Faith that neither is nor can be done by the Infant when it usually baptâ—zâ—d at a week old or thereabouts or it may be sooner That profession of Faith therefore hath usually been made by the parents at least in a declaration of their assent and consent to the Articles of the Faith of Christ and cheif sum of the Gospel Thirdly for the intimation of a Covenant and Covenant-union with Christ and his Church in the profession of the Gospel this the child in infancy cannot perform nor promise Therefore it hath been the Churches practise that the Parents whose duty properly it is or the pro-parents have according to their duty promised and engaged themselves to do their best endeavour by the power of Christ First To Catechize and instruct their children in the knowledge of God and Iesus Christ as he is held forth in the Word of God our Saviour and to instruct them in that promise they did make when they did present them to be baptized to bring them up in the knowledge Faith and profession of the Gospel according to the power and means God in his good providence should afford them Secondly to inform them how they have likewise promised to do their best endeavour to instruct them in their duty when that they come to years and have gain'd knowledge and Faith by Gods Grace in the Gospel to make profession of that Faith and declare their subjection in their own persons unto the Gospel of Christ Thirdly and to renew the Covenant of which passively they received the seal when they were baptized in infancy and to declare their renewing of that Covenant with God in Christ when upon approbation of the Church and Ministers and Elders of the Church or those in Authority from Christ they were admitted to the Lords Table Fourthly and lastly to instruct them that they were baptized and engaged in Baptism to this end amongst others in this or the like manner to enjoy a more full Communion in and with the Church of Christ And thus I have endeavoured to set forth the manner and nature of Infants outward entrance and solemn admission with the Church by Baptism Secondly there is another thing to be considered in and concerning the children of believers when they are come to years of understanding and knowledge and that God hath given them Faith and holinesse in some measure and ability to professe their Faith and to declare their desire of holinesse and willingnesse to manifest their professed subjection to the Gospel in Faith and obedience This is their performance of this duty by means whereof they are admitted by the Church in general or those who have Authority from Christ unto a full Church communion in the Sacrament of the Lords Supper and other acts of Church-fellowship according unto the rule and direction of Christ held forth in the Gospel And thus I conceive they are formally compleat members as in respect of truth of membership-infant in their infant Baptism so in respect of visibility and ripe years membership in the Lords Supper and thus they all are visible members and matter of the Church of Christ and have a true formal admission into the Church without any other special Covenant amongst Christians as necessarily and absolutely necessary to the formal constitution of a visible Church and without any rebaptization or renouncing of their former Baptism as some have and do pretend And thus I have shewed you who are our neighbours and what is the Church of Christ visible and the Communion of Saints to and with whom we ought to exercise our Christian love and charity And so the true matter of a Church or material cause both in respect of infants and men of ripe years Quest 35. But sir there are divers Separatists amongst us who are seducing people dayly from our Church and affirm our Churches have neither matter nor form of a Church or at least are so corrupt in both that our congregation are no Churches of Christ but Babylon and members of Antichrist and so to be departed from Rev. 41. They do indeed abuse that place of Scripture and falsly apply that to us which belongs to Rome Ans But I have given an Answer to this Objection before in part Yet to clere the point more fully in brief First for the matter of the Church they cannot deny but we have in our Church and Congregations visible Saints true matter of a Church and members of Christ yea some as great Saints as most we know or reade of in the Christian world This I my self have known in some Country Parochial Congregations by experience and this I do know in some great City Congregations although there be too many hypocrites too many formalists and too many prophane People mixed and not yet purged out from our Congregation nor cast out as they ought to have been And I say further if for these failings and corruptions in a Church They will as they would un-church our Churches they may and do by the same Argument unchurch the Church of Corinth and others which Christ and his Apostles approve and acknowledge true Churches of God in Christ Iesus If for this cause of different matter of or in our Churches or because we have mixed Congregations and not consisting of all visible Saints but some erroneous in judgement and some erring in life and conversation their Argument I conceive must be to this or the like effect as full against the Church of Corinth as our great mixed Congregations No visible Church which is a mingled Congregation consisting of some visible Saints and some visible prophane people in life and erroneous in judgement ignorant and scandalous and not cast out but suffered in the Church is a true visible Church of Christ and to be communicated with But the Church of Corinth was such a Church as well as our mixed Congregations as may easily be proved And therefore the Church of Corinth was no true visible Church of Christ and to have beep separated from as from Babylon And this I hope they dare not but confesse is a most false and scandalous conclusion and so their Argument false against our Churches and their opinion a false opinion that our mixed Congregations are no true Churches of Christ or to be separated from as
meditation of this great and inestimable love of God in Christ and most free love of Christ to my soul God the Father not onely loving me to give Christ his Son for me and the Lord Christ so loving me as to give himself for me and to give the Gospel of grace to manifest this his invaluable love but also to give the Sacraments and this Sacrament of the Lords Supper in particular to seal this wonderful surpassing love of God in Christ to my soul manifested in his death and passion for me and God the holy Ghost to witnesse this to me and in this meditation to be perswaded and assured by the strength of Christs spirit that I have a most sure right title and interest to Christ to his Death Passion Resurrection and Ascention and Intercession and to all the fruits and benefits of all these to my soul and that all these are most surely and firmly sealed and confirmed to me in this Sacrament to the glorious strengthning of my faith and rejoycing of my soul in Christ Iesus having loved me and given himself for me Gal. 2.20 Quest 27. What is the third act orr operation of the soul in which by the power of Christs spirit you may improve this Sacramental obsignation to your self to your joy and comfort Ans A spiritual and faithful application First of this blessed Sacrament as appointed and instituted by Christ as a seal to confirm my faith and an application of Christ and his glorious benefits sealed and assured to my soul and sealed to all Saints who have a holy union and communion with me in this Sacrament and a communion in and with Christ held forth and communicated in this Ordinance Reason For the bread broken is the communion of the body of Christ and the cup which is blessed is the communion of the blood of Christ 1 Cor. 10.16 17. and we that are many are one bread and one body for we are all partaker of that one bread and so I have both union and communion with Christ and with the Saints both sealed to me in this Sacrament Simile For as a Princes Broad or commonseal annexed to an Evidence confirmeth or sealeth up to the party to whom the Deed or Evidence is made the truth of all those Promises and Covenants which are contained in that Deed or Evidence or Letters or Patents So this Sacrament of the body and blood of Christ being as it were great Broad Seal of the Prince of Heaven and Earth Christ Iesus it sealeth to my soul all the promises and covenants in that great Charter the Covenant of Grace for my confirmation and establishment in Christ and Christs righteousnesse received by faith As circumcision of old Simile and Baptism in the time since Christs Ascention seals my entrance into Christ and clothing upon with Christ and his righteousnesse and ingrafting into Christ for nourishing vertue to life eternal So that I may still conclude with the Apostle certainly Christ loved me and gave himself for me Romans 4.11 Isaiah 61.10 Galathians 3.27 1 Peter 1.4 5. Galathians 2.20 The twenty ninth Classis or company of Questions 1 Question YOu have made profession of your faith and knowledge of all those present acting concomitant graces and gracious acts and operations of your soul which are to be exercised at the Lords Table in every Sacramental act and object of your senses corporal and spiritual to your refreshing and strengthning in the Lord Jesus by vertue from Christ the heavenly husband of your soul Now what light from Christ have you for those subsequent graces or gracious following acts or operations of soul or body in the inner man which are to be exercised and acted by you after the partaking of Christ in this holy Ordinance that a Christian may walk comfortably with Christ in the whole course of his or her life And what light have you received from Christ to lead you to Christ in this respect Ans There are two kindes of graces or gracious acts some to be put in practise presently and immediatly before we depart from the Ordinance and some after in the whole course of our lives and callings general and special Quest 2. What are those to be acted and put in execution in and upon the act of receiving before you depart from this holy Sacrament in which you may wait on Christ for a sweet and full assurance of Christs love unto you and of all those rich and invaluable benefits which the Lord Christ doth communicate and seal to your soul at the Lords Table Ans The first is a spiritual repletion Sacramental satisfaction glorious rest and full contentment in this rich Banquet at the Lords Table not in the action alone as resting in the thing done but having now fully fed on Christ Psal 63.1 c. and being satisfed with Christs sweetnesse as with marrow and fatnesse Quest 3. How are your affections now bent towards Christ Ans I desire now heavenly dainties and resolve by the power of Christ to feed no more at the Table of Devils upon the prodigals husks of sinful profits and pleasures Hos 14.8 Luke 15.16 221 30. 1 Cor 10. Ier. 50.4 5. Psa 65.4 but to keep my Covenant with my God in Christ for ever and to meet Christ upon all opportunities in his Ordinances that I may feed on Christ often at his Table of grace till I come to feast with him at his Table of glory Quest 4. In what manner or how may you wait on Christ in those three acts of your soul and inward man viz. 1. Serious observation 2. Divine meditation And 3. Faithful application for improvement of this rest satisfaction and spiritual content in this heavenly refreshing by Christ at the Lords Table What light from Christ for this duty 1 Pet. 2.3 Ans First for observation I may mark diligently divers particulars First what refreshings I finde in the ordinance Ioh. 13. Secondly what sign of Christ and his love to my soul in dying for my sins Thirdly how my affections are wrought upon with grief and godly sorrow in my soul 1. That my sins have crucified Christ 2. That I have been so unthankful and so often forgetful of this inestimable love to me Fourthly how I am cheered up with a joyful assurance that yet God accepteth me in Christ and that the pardon of my sins is now sealed to my soul in this Sacrament Quest 5. What assurance is gained from these Ans That Christ will make me strong in time to come 1. To resist all sin in thought word nnd deed And 2. More able to honour God in all estates and conditions 3. And more enlivened to delight in Christs presence of grace then ever before Cant. 5. Quest 6. What further grace way be observed Ans That in Christ I am more hungry after the Word of God 4. More longing to feast wit Christ in this Sacrament Acts 14.22 Luk.
and Infidels and unbeleevers to convert them but for Beleevers to confirme them in the faith as by the Institution of this Sacrament may appeare Exod. 12.47 48. Rom. 2.28 29. and as the Passeover was not to be eaten of the uncircumcised but of the circumcised and those who were circumcised in heart at least in outward appearance as the Apostle holds forth true Iews and so true Christians now in the Church of Christ at least in appearance ought to be admitted to the Sacrament Quest 14. This is an Answer sufficient Iudges 6.31 But what further may be said to such as plead for Baal and seem to set open a door for all prophane ignorant unbelieving impenitent persons to come to this holy Sacrament Ans That the Word hath and may be Preached to all creatures men and women of all sorts Drunkards Mar. 16.15 Matth. 9.10 13. 1 Tim. 1. 15 16. Mat. 10. 14 15. Adulterers whores except such as reject the Gospell and maliciously persecute the Ministers of Christ against whom they may shake off the dust of their feet But to admit all sorts to the Sacrament all ignorant and scandalous impenitent persons Act. 13.44 c. Act. 18.5 6. Mat. 18.15 16. Levit. 19.17 1 Cor. 5.4 5. this ought not to be suffered But those in Authority in the Church ought rather to suspend or deliver up such to Satan for the destruction of the flesh that the Spirit may be saved in the day of the Lord Jesus Quest 15. It seemeth evident to me then that every man and woman who may come to the Preaching of the Word may not come to the Sacrament if they be either notoriouly ignorant or scandalous and therefore Catechisme is very necessary Ans You are in the right for if legall impurity Exod. 12.48 Exek 44.7 8.9 Lev. 7.20 21. 15. Num. 2.10 11. yea but the touching of a dead body made them unclean and unfit for the Passeover Then much more spirituall uncleannesse and uncircumcision of the heart and life defileth the soul and maketh unfit for the holy Sacrament And if those who have only a form of godlinesse without the power of Religion 2 Tim. 3.5 must be turned away from as those with whom the Saints ought as much as is possible to have no communion Then certainly those prophane ones who have not so much as an outward form of Religion but are notoriously ignorant and notoriously scandalous who live Atheistically without God in the world Eph. 2.12 they must needs be unfit to meet Christ in this holy Ordinance of the Lords Supper or for the Saints willingly to communicate with at the Lords Table Quest 16. But who hath Authority to Excommunicate or suspend these ignorant and scandalous persons and to keep them from the Sacrament Ans I do not say that every particular Minister Mat. 18.17 c. 1 Cor. 5.3 4 5. Act. 14.23 Tit. 1.5 1 Tim. 1.19 20. or Member of a congregation hath this power But the whole congregation or the Presbytery and Elders ordained as Rulers in the Church or at least such as are lawfully Authorised from Gods Word and from the Church of Christ to perform this duty Quest 17. But what if the Church or the Elders of the Church or any other in Authority Ier. 15.19 do not perform their duties in taking order and care as much as is in their power that the precious may be wholly separated from the vile But that for want of their care and diligence or faithfulnesse such a man who in the judgement of the Minister or any one or more of the Congregation so it be not of the greatest part is ignorant or scandalous do presse into the Sacrament though he be admonished in private and publike to forbear and not to indanger his own soul of becoming guilty of the Body and the blood of Christ 1 Cor. 11.27 c. Is the Minister or any such of the Congregation doing their best to hinder such Communicating guilty of such a mans sin who comes wilfully unprepared as being ignorant or scandalous in their judgments and without the wedding garment As for Example Example if a man live in the wilsull breach of a lawfull Covenant Rom. 1.28 c. a sin it may be not named or reckoned as scandalous by those in Authority and yet a sin in the conscience of a minister or a member of the Church for which a man impenitent for it should be suspended the Sacrament If those in Authority or the greater part of the congregation do neglect their duty and suffer or approve of this mans unlawfull Communicating is the minister or such a member guil-of this mans sin As 1 Cor. 5.11 c. 2 Thes 3.6.14 2 Joh. 9.10 1 Tim. 1.22 Ans Certainly if the Minister or any such Member or Members of the congregation do not use all lawful means to put from them such a person to hinder this sinfull communicating of such a scandalous person they cannot but partake of this mans sin and so be found guilty But if they do their best endeavor in their places and callings to hinder such ignorant or scandalous persons declaring a just dislike of such a mans presumption not countenancing but disallowing and disavowing the boldnesse of such a guest Mat. 22.10 1 Cor. 11.27 c. Gen 4.7 Rev. 2.14 c. to come without the wedding garmenâ— I conceive they are not guilty of this mans unworthy receiving and the sin shal lie at their doors who have Au hority and power to prevent or use means of preventing this sin and do not Quest 18. Yet before I leave this I demand once again whether can the company of such a wicked Communicant stop the flowing streams of Gods grace in Christ from the Saints in the Sacrament or keep the life cherishing vertue of Christ from them who come rightly prepared or secondly Whether should the Saints refuse the Sacrament or unchurch themselves and separate from the Congregation for such a scandalous Communicants presence or for such a failing of the Church or the greater part of the Congregation in such a particular Ans 1 Tim. 8.22 Rev. i8 4 Luk. 22.19 I believe if a Saint discover the scandalous and do the best to hinder â—his sin of the unworthy receiver it cannoâ— hinder Christs grace from a faithful receiver as Judas presence did not hinder the Apostles nor the incestuous person the Saints while he continued with them nor are the Saints bound to refuse the Sacrament or unchurch themselves and separate from that Congregation for this failing of the Church these Saints having performed their duties in their several places as is noted before But these particular members should rather wait on Christ in the use of all lawful and good means to have this fault of the Church reformed continue their fellowship with manifestation of their dislike in this particular And this I conceive they may
though they were in the Church and taken as members until they were discovered and tryed and proved and cast out yet they were not true members of the Church nor true members of Christ nor any true members of the Congregation but in shew and outward appearance They were amongst the Saints but they were not of the Saints as John speaks They were and are indeed of the world they went out from us 1 Ioh. 2.18 19. but they were not of us but they went out from us that it might be known they were not all of us they were with and in the Church and yet they were not truly of the Church And howsoever this corruption was yet the Church did still remain a true Church and had many true Saints in Corinth although it had rotten and corrupt members which by right course and execution of Discipline should have have been cast out the Church And thus for the Saints sake though the Church of Corinth had false member and corrupt members and many Errors both in life and Doctrine yet the Apostle doth not un-Church the Church of Corinth or give way to a Schism or Separation for all this As a tree is a true tree although it have some rotten Branches Simile Or as a sick or wounded man is a true man although he be sick or wounded So a Church of Christ may be a true Church although it be sick and weak and wounded and full of imperfections both in matter and form as the Church of Corinth and other Churches of Christ have been and yet esteemed by Christ and his Apostles to be true Churches of Christ as the Scripture hold forth evidently unto us Now compare the Church of England or the Churches of Christ in England collectively though they be mixed Congregations yea divers of our Congregations in London and in the countrey where faithful and painful Ministers have been Preaching Baptizing Catechizing calling to profession of Faith and holinesse and approbation before the Admission to the Lords Supper where there hath been and is a communion of Saints as I know there hath been in divers places and mixed Congregations compare I say these with the Church of Corinth and by the same Argument that these Seducers may or can Separate or un-Church our Churches by the same the Saints or some of the Saints in Corinth might have separated from their fellow Saints and Church of Corinth which yet would have been a sin in them as it is a sin in these who separate and labour to seduce and draw others amongst us to separate from their fellow-Saints and to un-Church or make rents and Schisms and divisions in our Church which is a grievous sin against the Lord Christ the Lord and Head of his Body the Church Quest 38. But some will object It may be that there is not the same condition of our Church of London or any great mixt Congregation amongst us in respect of the matter as there was of Corinth For in Corinth it is most like that the greater part of the Church were Saints indeed or visible Saints in outward appearance at least But in our mixt Congregations commonly the greatest part visible ignorant prophane or scandalous persons or but civilly honest and formal professors at best and so are not to be compared to the Church of Corinth no not so much as for the matter of our Church Ans First Certainly men ought to be very careful as not to un-Church a Church so not to un-Christian a Professor for some failings in knowledge or practice 1 Cor. 13. 1 Pet. 4.8 Charity covers many failings and as the Apostle speaks Secondly Corinth was a great city wd Church and yet consider the divisions and other faults it is not certain which was the greater part the innocent or the faulty But howsoever grant that the Church were so decayed that that the greater part had onely a name to live and indeed were dead Rev. 3 1 2. as is spoken of the Angel or Church of Sardis Or that the greater part of the Church were grown Luke-warm Rev. 3.15 16. and such as Christ threatens to spew out of his mouth as the Church or Angel of Laodicea yet it may be a true Church of Christ for all this A Bushel of good Wheat in a Barn amongst three or four or more Bushels of chaff is yet a true Bushel of Wheat though it be mixed with much more chaff then Wheat Or an Army of men although consisting of more sick and wounded Souldiers and Officers then whole is yet a true Army though weak And so is a company of Professors of the Gospel of Christ enjoying a communion in Ordinances holding the truth of Christ and professing subjection thereunto Yet a true Church when the greater part be the worse yea both ignorant and scandalous but yet a sick Church and stands in need of the Reformation And thus is the Church of England and our great mixt Congregations true Churches for matter of a Church of Christ as the Church of Corinth was and not to be separated from or un-Churched for these coruuptions as Corinth was not whatsoever any seducers in this respect oppose to the contrary Quest 39. But howsoever this may prove our Churches as true as Corinth was for matter yet the Adversaries of our Church deny our Churches to be true Churches in Form And how will you Answer this Objection Ans I Answer the Form of a Church doth consist in union This union is two fold first internal with Christ our Head Eph. 1.22 23. 1 Cor. 12.13 Eph. 4.1 2 3. by the spirit and Faith The second is external of members one with another Now to understand this better and to declare that our Churches are true visible Churches of Christ in respect of outward Form Consider First the outward Form or union in respect of admission into a Church membership Secondly the outward Form of Ordination of Ministers and appointment of them for a Church and union with them Thirdly the outward Form in possession and profession of union with them in outward ordinances As First in the Word or Gospel Secondly in prayers Thirdly in the Sacraments Fourthly observe the outward Form of union in government and execution of Discipline in the Church I will not stand to handle these at large but touch them in brief First for outward Form of union in respect of admission into a Church we have shewed how men of ripe years Iews or Pagans converted to the Faith were admitted first after they had heard the Gospel and believed either with a false Faith as Simon Magus or with a true Faith as the Eunuch they did desire a union and admission into the Church by Baptism Secondly did make profession of their Faith Thirdly did intimate in this desire of Baptism and profession of Faith their receiving of Christ to be their Lord and Saviour and their Covenanting with the Lord to be his people And Fourthly