cleanse the soul from all filthiness in the reigne thereof Ezek. 36.25 26. compared with Rom. 6.12 15. but also puts a new spirit or a new frame of a Spirit within which the Seripture calls transformation or change of minde Rom. 12.2 The fifth Branch is the putting of his laws in the hearts of the elect Heb. 8.10 11. so that they shall not teach every man his neighbour or every man his brother saying Know the Lord for all shall know the Lord from the least to the greatest which is not meant of Notional knowledge as if persons in covenant with God stood in no need of being taught by Pastors parents or neighbors but of affective knowledge that is such a knowledge as carries affection with it whereby they relish and savour good things For this see John 17.3 John 6.45 1 Thess 4.9 1 John 2.27 this is such a teaching as God teaches the Bees to work in their kind whereby he puts an instinct in them so to work The sixth Branch is the writing of his law in our hearts Jer. 31.33 The pen wherewith he writes them is his own Spirit though the ministration be of men 2 Cor. 3.3 Now this writing is nothing but the inclination of the will to close with Gods law in the bredth of it the which branch Ezekiel expresseth thus Ezek. 36.27 I will cause you to walk in my statutes and you shall keep my judgements so that whereas in the natural state there was an enmity betwixt the heart and the law the Spirit so bends the will that the heart and the law become sutable answering one another as the Seal and the Wax The seventh Branch is I will be their God and they shall be my people whereby God promiseth to communicate to us not only every good thing Psalm 84.1.2 but also himself and that we that were enemies and strangers shall be his people Rom. 9.25.26 Hos 1.10 Q. Who was the Mediator of this new Covenant A. Jesus Christ Heb. 9.15 First the promises were made to Abrahams seed not Seeds but Seed one Seed which was Christ Gal. 3.15 16. And by vertue of our union with Christ we come to be heirs according to promise Gal. 3.29 the promises being first instated upon Christ 2 Cor. 1.20 as being heir of all things Heb. 1.12 Q. Who are the persons that have benefit by this new Covenant A. All the elect from the beginning to the end of the world Rev. 13.8 Gen. 3.15 In the times of the old Testament there were many children of the new Covenant and though Jeremiah chap. 31.31 call it a new Covenant yet doth he so call it because it was clearly manifested by the Apostles preaching Q. But how can the Covenant be made with all the elect seeing sundry of them are not capable of divers branches thereof as infants idiots c. A. You must remember that the new Covenant is called a Testament Mat. 26.28 or a Will Now an Infant is capable of a Legacy 2. Though they are not capable of all the Branches of the Covenant yet are they of some as forgiveness of sins and eternal life by these they are saved though they have not the other Q How doth it appear the new Covenant was also a Testament A. Because as other Wills and Testaments are it was confirmed with the death of the Testator Heb. 9.16 This was established in the blood of Christ Mat. 26.28 1 Cor. 11.25 Besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a Testament Q. What difference betwixt the two Covenants A. The old Covenant required perfect obedience but gave no strength to do it hence called Faulty Heb. 8.7 not in respect of it self but us faulty with a faultiness of imperfection not of sinfulness but in the new Covenant is a promise of ability to do what God requires As he requires love of us Mat. 10.37 so he promises it so doth he for faith Eph. 2.8 repentance Ezek. 36.26 27. and Gods fear Jer. 32.40 Hence called a Covenant of Grace because he doth our part as well as his own Secondly the old Covenant required obedience in the rigor and curst the transgressor for every breach Deut. 27.26 Gal. 3.10 the new Covenant requires on the creatures part onely the perfection of sincerity which consists principally in an universal purpose and endeavour for new obedience John 15.14 with an hearty sorrow if they be overtaken contrary to this purpose Thirdly the old Covenant was much upon temporal promises as Levit. 16.3 Deut. 28.1 17. but the new Covenant runs upon spiritual and eternal promises Heb. 8.6 Fourthly the old Covenant is abolished and come to an end Heb. 8.13 Cast out the Bond-woman and her son Gal. 4.30 But the new Covenant is everlasting Heb. 13.20 in opposition to the abrogated covenant so that as a wife is free from her husband when he is dead so we are freed from the old Covenant it being dead and we being new married unto Christ Rom. 7.1 2 3 4. Fifthly the old Covenant was very dark 2 Cor. 3.13 Moses put a veil over his face to signifie the children of Israel could not see Christ Hence as those that learn the Rudiments or beginning of a language are in bondage not knowing what benefit will come by them so were sundry Jews and others under the bondage of the Rudiments of the world Gal. 4.9 and could not with any clearness understand it Contrary the new Testament is clear the Ministers of it use great plainness of speech 2 Cor. 3.12 13. and the children of the new Covenant see with much plainness as in a looking-glass 2 Cor. 3.18 Q But seeing you say the old Covenant is abolished whether or no are we freed from the Law of Moses A. Believers are delivered First from the curse for breach of it Gal. 3.13 Secondly from the covenant of the Law under which notion it seems to have been delivered on Mount Sinai Exod. 19.5 6.8 Exod. 24.8 Thirdly from the hand-writing of the Law as it testified against us our guilt Col. 2.14 as a free Creditor not onely forgives the debt but also cancels the bond that might witness it against his debtor Fourthly from the power it hath to stir up to sin Rom. 7.5 8. the more the Law forbids sin to natural men with much more proneness they are carried to it Fifthly from the Mosaical institution of it as it was by Moses peculiarly appointed to the Jews Iohn 7.19 Did not Moss give You the Law John 15.25 It is written in Their law And else why did Moses command the seventh day from the creation to be observed and we observe the first day of the week Q How are we bound to observe Moses his Lawes A. 1. As they are Laws of Nature I call those laws of Nature which men by the light of nature practice Rom. 2.14 as that God is to be worshipped parents honoured that no man is to take away the Wife or goods of another 2. So far as
an high-priest in time of the law or that we must receive the Supper with unleavened bread because the passeover was so received Yet do these as well follow as baptizing of infants from circumcision of infants The true proportions flowing hence are these 1. none were circumcised but those commanded or exemplified so none ought to be baptized but such 2. As Abraham believing was circumcised and all the males of his house both men and children of eight dayes old both bond and free so now any man believing must be baptized with all his houshold both men and male-children of eight dayes old both bond and free The formal reason why Abraham and the Jews received Circumcision was Gods command concerning infants baptisme if any such command be let it be produced Q Whether are the children of believers in covenant together with their parents A. No for the children are oft out of covenant when the father is in covenant It 's said Gal. 3.7 9. that they that are of the faith of Abraham are the children of Abraham but nowhere hath God made a promise to be a God of believers and their seed unless upon a presupposal that the Lord shall call the seed as well as the father Acts 2.39 If the natural posterity of Abraham were not in the covenant of grace by vertue of that promise Gen. 17.7 as appears Rom. 9.7 neither because they are the seed of Abraham are they all children and vers 8. These that are the children of the flesh these are not the children of God but the children of the promise are counted for the seed much less are the children of other believers children of promise by vertue of generation He that shall hear men preach that children of believers are in the covenant of grace and they that are in the covenant of grace cannot fall away may be apt to conceive himself in that covenant of grace without repentance and faith and shall be saved without any obedience And may not on the other side godly parents when they see their children live vitiously doubt whether they themselves be true believers because they see not their children in the covenant of grace There is a promise or calling home the natural seed of Abraham Rom. 11.27 but God hath not made any such promise to any much less to all the natural seed of any believing Gentile Q Are not the ordinances the outward part of the covenant and is not the title to this hereditary A. Is a box that conveyes a Jewel the outward part of the Jewel Is a conduit-pipe that conveyes water the outward part of the water is Aaron's pot the outward part of the Manna that it kept 2. Suppose the ordinances were the outward part of the covenant how is title hereto hereditary seeing that not only from particular persons but even whole Churches as Ephesus c. these ordinances have been removed long since Besides it is nowhere said in Scripture The childe shall be baptized by vertue of his beliving fathers being baptized or enjoy ordinances because his father enjoyed them 3. There is but one covenant now Heb. 8.10 11. the articles and branches whereof are inward and so is the seal thereof the Spirit Eph. 1.13 There can be no ouâ—ward dispensation of an uncertain thing now it is uncertain of any individual infant whether he be in the new covenant Q. But doth not Christ say Of little children is the Kingdome of God therefore they may be baptized A. 1. There 's two wayes of belonging to Gods Kingdome 1. By way of election which is secret 2. By calling which is manifest The Ordinance of Baptism ought not to be dispensed upon election or remission of sins which is secret but upon the manifestation thereof 2. Christ baptized not onely laid on his hands on them John 4.2 Had Christ used to baptize infants the disciples would not have kept them back 3. The Kingdome of God being taken for the Kingdome of grace the Kingdome of glory and the visible Church it would pose any man living to prove that the visible Church should be meant here 4. Besides Luke 18.16 they were not infants because Christ is said to call them Q. What further reasons have you against infant-baptism A. 1. The baptisme of Christ is a burial in waters the baptisme of infants is a sprinkling Rom. 6.3 4. Col. 2.12 2. Baptisme doth not causally effectively or actively I mean it doth not from the work done confer faith but refers to the new covenant in by and through the undeâ—standing therefore where it is dispensed there ought to be an understanding to conceive it 3. The same benefit confirmed in the Supper that this remission of sins is confirmed in baptisme therefore infants being excluded from the one for want of examination they are also excluded from the other for want of faith and repentance 4. Infant-baptisme hinders baptisme from being dispensed as John and other Apostles dispensed it they dispensed it upon profession of faith but no such thing can be in infants Q In what manner must baptisme be administred A. The subject must be right that is not onely taught but taught so long that he be made a disciple Mat. 28.19 2. Not by sprinkling but by burying Rom. 4.5 Col. 2.12 not of the brow or face onely but of the whole body Heb. 10.22 in much water Joh. 3.23 into which the baptizer and the person to be baptized are to enter Mat. 3.6 Acts 8.38 who is to be baptized into the name of Father Son and Spirit Mat. 28.19 in token of remission of sins Act. 2.38 the name of God being first called upon Act. 22.16 Q. Do you judge it better to defer baptisme till persons be able to make profession of their faith A. Yes Infants cannot give any ground to any dispenser of baptisme why he should dispence it to them The dispencing it to infants confounds the world and the Church together many hereby being made Christians in name who never made choice of Christ nor have any love to Christianity yea hereby the Churches are filled with rotten members many of which growing up persecute the true members By deferring baptisme till persons know Christ the Churches would in time come to have a right matter Q. Have not infants faith A. No they have not reason to discern good or evil Deut. 1.39 Jon. 4.11 had they faith they were presently to be admitted to the Supper faith is an act of the Understanding as well as of the Will Q. Whether is there any reason that Baptisme should succeed circumcision because that as circumcision signed the spiritual part of the covenant that is circumcision of heart so baptisme should signifie the same A. No for the Manna the water flowing out of the rock the sacrifices under the law and the sprinkling of blood signified the same yet will not any man say baptisme succeeded these because of the signification The Lords Supper signified the same yet will no man say
betwixt these sinful pleasures here and the fear of eternal vengeance hereafter 5. Their combat how hot soever is still joyned with a custome and purpose of sinning so that they lay down the Cudgels to sin saying This is my nature and I must do it 2 Pet. 2.14 Now the combat in regenerate men is 1. Fierce and in the purpose of the heart against all sin though sometimes it be defective in some act or acts 2. In this combat they disallow the evil they do not onely from a principle of natural conscience which in some sins carnal men may do but also from a principle of spiritual life because it is contrary to the life which they live 3. They groan under their evils with many a sign and tear in secret yea such evils as the world takes no notice of as dead-hartedness declining of affection to God want of former feelings hard ness of heart unbelief coldness and distraction in good duties vain hopes vain fears carking cases lumpishness in Gods service risings of revenge also the tricks the soul hath had to keep off convincement in suffering times also the by-ends in the good it hath done One wears a chain as an ornament another as a fetter and would fain be rid of it so wicked men wear their lusts as ornaments to them but Gods people wear them as the heaviest chain 4. If in the combat the Flesh get the upper hand and they fall they cannot be quiet till they have turned to God and recovered their acquaintance with him Psalm 51.8 9 10 11 12. but carnal men are not troubled but add sin to sin Gen. 37.24 Q. Whether it be possible for a Christian to be assured of his union with Christ and of his acceptation into favour with God A. Yes 1. because the Scripture bids us prove our spirituall estate 2 Cor. 13.4 Gal. 6.4 1 Cor. 11.28 Now the Spirit would not bid us search for that which could not be found 2. Because the Scripture reveales unto us many evidences of our assurance some taken from our union with Christ and some from the in-dwelling of the Spirit in us Q. What markes or signs doth the Scripture reveal to evidence our union with Christ A. The most demonstrative signe or at least one of them is soveraigne love to God to the Lord better then any enjoyment of Lands Liberties Life Wife and Children Mat. 10.37 Luke 9.23 14.26 Mat. 16.24 which evidence if you leave out the soul may be deceived in others severed from this For whosoever believes in Christ his faith doth work by love Gal. 5.4 yea by a love of this measure Heb. 11.25 26 27 35. Q. What are the Witnesses that witness a Christians good condition to God-ward A. They are two 1. The witness of Gods Spirit 2. The witness of our regenerated Spirits Rom. 8.16 The Spirit beareth witness with our Spirit that we are the children of God Q. What doth the Spirit witness A. It witnesses God is our Father for we having received the Spirit of adoption thereby cry Abba Father Rom. 8.15 it witnesses the things that are freely given us of God 1 Cor. 2.9 12. Q. After what manner doth the Spirit witnesse A. Two wayes First by the impressions and stamps which like a Seal upon the Wax it maketh upon the soul Ephes 1.13 Secondly by the fruits and effects thereof Q What are the impressions or stamps the Spirit maketh upon the soul A. They are two First the stamp of Holiness whereby the Spirit changeth the Saints into the image of God from one glorious grace into another 2 Cor. 3.18 so that as a seal destroyes that image that was in the Wax before so doth the seal or stamps of the Spirit destroy corruption in the soul in respect of the reign of it and set up grace in the reign thereof Rom. 6.14 This same stamp of Holiness being throughout 1 Thess 5.23 and consisting in a change of the whole man 2 Cor. 3.18 and especially in a transformation of the minde Rom. 12.2 and will Acts 9.6 is one of the impressions of the Spirit Secondly the impression of Comfort and Feeling Psal 51.8.12 this being given of the Spirit Eph. 1.13 as an occasional refreshing not as daily food for the soul to feed upon Psal 6.8 Psal 31.22 doth shew the Spirit of God is in us 2 Cor. 1.3 yet doth not the want of his feeling prove that the Spirit of God is not in us for God doth sometimes hide himself from the soul Isa 45.15 Psal 51.8 the Spirit in respect of this feeling is one of the three witnesses that testifies Christ to be our Saviour 1 John 5.8 Q. whether is a Christians assurance and feeling all one A. No The word and promise of a powerful faithful and willing God with the Notes and Evidences of a Christians good estate as they are laid down in the Scripture are the grounds of a Christians assurance and comfortable feelings are the Crown thereof A poor deserted soul that hath little feeling may have a soveraign love of God fear of sin and an absolute purpose against it Psal 44.18 19. yea he may have uprightness of heart Job 1.1 compared with chap. 6.4 yea he may have faith in Christ Psal 22.1 yea an earnest thirsting after Christ Cant. 5.6 Now shall I have a purpose to deny credit wealth and life for Christ yea and have all the forementioned gracious fruits and shall I not have grounds of assurance that my estate is good to God-ward When Christ asked Peter whether he loved him he did not say Lord thou knowest we cannot tell whether we love thee or no but said Thou knowest that I love thee Q. Whew doth the Spirit seal the soul with comfort A. First when the soul is cast down in humiliation and earnestly longs for the light of Gods countenance Job 22.29 Isa 29.19 Secondly upon self-denial of that which is pleasant or suffering that which is painful Mat. 19.27 Thirdly after conflict with corruptions or other temptations and victory over them Apoc. 2.17 Fourthly when a believer takes paines with his heart and puts forth his strength in duty Hosea 12.4 Q What are the effects and fruits whereby the Spirit witnesses his in-being in the soul A. They are divers as 1. An inablement of the soul to do things above nature as to love the Lord Soveraignly to love our enemies to love the godly for the Image of God in them 2. When the Spirit is combating in us against all that is sin Gal. 5.17 so that we do not onely suppress the same but also lust after graces contrary thereunto 3. As the beames of the Sun shew forth the presence of the Sun so the sighs groans and meltings in holy hearts evidence that the Spirit is in them Zach. 12.10 Rom. 8.26 Q. What is the testimony of our own spirit A. It is the Testimony of a renewed Conscience witnessing us no be in the state of grace upon sufficient grounds Rom.
and authority do you this Besides all succession hath gone through the filthy chapel of the Romish Churches which have been for many hundred years over-spread with Idolatry will-worship and false matter wherein the Teachers respectively in whom successive power is supposed to reside were the chiefest sticklers and deepliest guilty in those abominations 2. Proportion that because the Church chose an Apostle therefore the Church may now chuse a Pastor because that the Apostles Paul and Barnabas ordained Elders in every Church which they had been instrumentâ—l to bring to the faith Acts 14.23 therefore a Company of Synod-men or Pâ—esbyters may ordaine in every Church or because Paul left Titus in Crete to ordain Elders in every City Titus 1.5 therefore other men may be deputed to ordaine by the power of a national or provincial Priesbytery if then affirmations for the one be dark how much more dark is the other 3. Radicality that is that though all Officers and Ordinances are lost yet that the power resolves it self into the Church as the sap of trees in winter goes into the root and that the power of recovering Officers being there seated any Church or Company of Believers hath authority from Christ to bring this power into act which being the best ground that I know the reformed Churches to have from these Scriptures 1 Cor. 3.21 Eph. 4.10 11 12. do thereupon in sundry independent Churches chuse and ordain Officers of Pastor Teacher Deacon Elder and why not also may they chuse Apostle and Evangelist or Messenger and Gospel-Preacher being there is the same radical power for the one that there is for the other Q. Who besides Apostles have power to baptize A. Evangelists or Gospel-Preachers so Philip baptized the Eunuch Acts 8.37 and many of the Samaritans vers 12. now by Gospel-Preachers I mean those who though not sent by a Church yet being gifted shall preach soul-savingly whether sent of the Magistrate when Churches are either defective or unable 2 Chron. 17.7 8. or going of their own accord as those who went out John 3. Epist vers 6 7. such an one was Timothy 2 Tim. 4.5 on whom hands were laid 1 Tim. 4.14 the difference betwixt these Gospel-Preachers and Apostles seems to be this that as the Apostles were sent into the world to convert persons to the faith Mark 16.15 so these Evangelists went unto the Churches to accomplish the work the Apostles had begun such were Titus Mark Tychicus Epaphras yet were not Apostles limited onely to the World nor Evangelists to the Churches Q. Whether may not other disciples baptize A. The Scripture doth not so clearly set down herein yet it is more then probable that Ananias a Disciple of Damascus baptized Paul Acts 9.17 18. and that the three Brethren that came along with Peter from Joppa baptized Cornelius and his Company Acts 10 48. Besides ordinary Disciples may make Disciples Acts 11.21 22. therefore they may baptize Mat. 28.18 if we say the eleven Disciples onely were appointed by the Commission to make Disciples then it follows that the Brethren that made so many Disciples at Antioch should have sinned in their so doing for want of a Commission Yet may not women baptize because they are forbid to teach 1 Cor. 14.34 1 Tim. 2.12 Q. But is not baptizedness in the dispenser of Baptisme essential to Baptisme seeing we never read any unbaptized person did baptize A. Baptizedness in the dispenser is not essential to Baptisme for then 1. an Ordinance of God should be administred upon humane Testimony for how can any man be sure that there hath been a line of baptized Persons from the Apostles to him that baptized thee especially seeing no Scripture hath been given by God for this fifteen yeers and upwards Besides John who baptized first we read nothing of his Baptisme besides none of those that were baptized in Scripture as the Samaritans the Eunuch the three thousand Acts 24.2 Lydia the Jaylor c. never asked any of the dispensers of Baptisme though strangers to them whether themselves were baptized which had been most material had a dispensers baptizedness been essential to Baptisme especially they living among the Scribes and Pharisees who were ready to question by what Power and Authority do you these things Besides were baptizedness thus essential to Baptisme then the Commission would have run Let a baptized person make Disciples all Nations but it s otherwise make Disciples all Nations Besides there should be a continual uncertainties in respect of Baptism upon the consciences of all Christians seeing they could never be certain of a line of Baptizers especially after two or three removes and so still should they be uncertain of their own Baptisme Besides an unbaptized person may clearly hold forth the Covenant of Grace and so Make souls Disciples what should hinder them but that he may tender the signe thereof to those parties that lay hold on that Covenant Besides this would prove Baptisme not to be of God Acts 5.39 because it comes to nought for want of the knowledge of baptizedness in the dispenser Q. Whether is the doing of miracles essential to a dispenser of Baptisme A. No 1. John the first dispenser did no miracle Joh. 10.41 Now an Ordinance when it is first instituted or dispensed the dispenser did bring it in with all the essentials 2. Then should the dispensers of Baptisme alwayes have wrought miracles before they administred Baptisme in the sight of the person to be baptized seeing persons to be baptized ought to partake of every thing essential to Baptism but the Scriptures mention no miracle that Philip did when he baptized the Eunuch nor when John baptized in Jordan or when Lydia was baptized Besides if the essence of Baptisme consisted in the dispensers doing a miracle then there is no true Baptisme in the world because no miracle hath been done this thirteen hundred yeers Chrysost Hom. 6. in 2 Epistle to the Corinthians Besides miracles are not much useful to a person that is presently to be baptized seeing he is deemed a Believer already but they are of use to unconverted persons Acts 8.6 1 Cor. 14.22 Lastly miracles alone cannot confirm any one Ordinance because false prophets may do them Deut. 13.1 Mat. 7.22 24.24 2 Thess 2.9 from all which it follows Miracle-working is not essential to a dispenser of baptisme Concerning Imposition or laying on of Hands Q. HOw many sorts of laying on of hands do you finde in the New Testament A. Besides occasional laying on of hands as on little children Mat. 19.15 and miraculous when the Apostles laid their hands on the sick and they recovered Mark 16.18 Acts 28.8 there ore two usual laying on of hands First in ordination of Officers which is the pointing out of the person chose to an office in the Church whom the Church commends to God in prayer This is acknowledged by all Secondly there is a laying on of hands after baptism which is a praying for