faithful For the seed of faith remains in them that knits them to Christ though the sense thereof be lost until they repent Hence the answer to the question is That the children of such persons as are excommunicated are to be baptized because they are indeed and in the judgement of charity true members of the body of Christ though in some regards they are not for the present esteemed so to be Quest. What reasons may be rendred for this Answ. Children of Parents that are professed members of the Church though cut off for a time for some offence have right to Baptisme First because it 's not in mans power to cut them off from Christ though they are excommunicated Seconly the personal sin of the Parent may not keep the blessing from the childe and therefore it may not deprive him from partaking of the Ordinance of God Thirdly difference must be made between them which do not make separation from the Church and yet are great offenders and open Apostates that joyn themselves with the enemies of the Church to the ruine of the truth of the Gospel Fourthly we must put a difference between those that have given up their names to Christ though fallen grievously and Turks and Infidels that are out of thr Covenant and never belonged to the Church Fifthly If Gods mercy enlargeth it self to thousands of generations men should not be so hard-hearted as to question whether such Infants belong to the Covenant and thereupon to deny them the Sacrament of Baptisme Quest. Whether have children borne in fornication right to Baptisme Answ. They ought not to denied it For the wickednesse of the Parent ought not prejudice the childe in things that belong to his salvation Quest. Are there no cautions to be obsâ—rved Answ. Yea First that the Parent be one that holds the true faith and Reliâ—ion Secondly that the Minister exhort him to true and unfeigned repentance for his sinne committed and that before the childe be baptized Thirdly that there be some appointed to answer for the Infant besides the parents and to make solemn promise to the Church that it shall be carefully brought up and instructed in the faith The same also is to be done before the baptizing of the Children of Parents that are excommunicated Master Perkins Vol. 2. p. 74. Quest. How many wayes is Baptisme taken in Scripture Answ. First it signifies the superstitious washing of the Pharisees who bound themselves to the Baptismes or washings of Cups and Pots Mark 7.4 Secondly the washings appointed by God in the Ceremonial Law Hâ—b 9.10 Thirdly the washing by water which serves to seal the Covenant of the New Testament Mat. 28.19 Fouâ—thly by a metaphor it signifies any grievous crosse and calamity Thus Christs passion is called his Baptism Luk. 12.50 Fifthly it signifies the bestowing of extraordinary gifts of the Holy Ghost and that by the imposition of the Apostles hands Acts 1.5 and 11.16 Sixthly it signifies the whole Ecclesiastical Ministry Thus Apollos is said to teach the way of the Lord knowing onely the Baptisme i. e. the Doctrine of John Acts 18.15 Quest. What is considerable â—bout the matter of Baptisme Answ. Three things The signe the thing signified and the Apology of both Quest. What is the signe in Baptisme Answ. Partly the element of water Act. 8.16 and partly the right by divine institution appertaining to the element which is the Sacramental use of it in washing of the body and these two water and external washing of the body are the full and compleat signe of Baptisme Quest. What is the thing signified or the substance of Baptism Answ. Christ himself our Mediatour as he gave himself for our washing and cleansing Eph. 5.6 Quest. What is the Analogy and proportion of both Answ. Water resembles Christ crucified with all his merits 1 Joh. 1.7 the blood of Christ cleanseth us c. i. e. the merit and efficacy of Christ crucified frees us from our sins and from the guilt and punishment thereof Quest. What is it to baptize in the Name of the Father the Son and the Holy Ghost Answ. First these words signifie to baptize by the commandment and authority of the Father Son and Holy Ghost Secondly to baptize by and with the invocation of the Name of the true God Col. 3.17 Thirdly it signifies to wash with water in token that the party baptized hath the Name of God named upon him and that he is received into the houshold or family of God as a childe of God a member of Christ and the Temple of the Holy Ghost 1 Cor. 1.13 Quest. What then is done in Baptism Answ. The Covenant of Grace is solemnized between God and the party baptized Quest. What actions belong to God in this Covenant Answ. First his making promise of reconciliation i. e. of remission of sins and life everlasting to them that are baptized and believe Secondly the obsignation or sealing of this promise and that is either outward or inward 1. The outward seal is the washing by water which washing serves not to seal by nature but by the institution of God in these words Baptize them c. Hence Eph. 5.26 2. The inward sealing is the earnest of Gods Spirit Eph 1.13 Quest. What is the action of the party baptized Aâ—sw A certain stipulation or obligation whereby he bindes himself to give homage to the Father Sonne and Holy Ghost which homage stands in faith whereby all Gods promises are believed and in obedience to all Gods Commandments The sign of this obligation is in that the party willingly yeelds himself to be washed with water Quest. Why is it not said In the Name of God but in the Name of the Father Son and Holy Ghost Answ. To teach us the right way to know and acknowledge the true God Quest. Wherein stands the knowledge of this true God Answ. First that there is one God and no more For though there be three that are named yet there is but one in authority will and worship Hence some are said to be baptized in the Name of the Lord Act. 10.48 Secondly that this one true God is the Father Son and Holy Ghost A mystery unsearchable Thirdly that these three are really distinct so as the Father is first in order the Sonne the second and the Holy Ghost not the first nor second but the third Fourthly that they are all one in operation John 5.19 and especially in the act of reconciliation or Covenant making For the Father sends the Son to be our Redeemer the Son works in his own person the work of redemption and the Holy Ghost applies the same by his efficacy Fifthly that they are all one in worship For the Father Son and Holy Ghost are joyntly to be worshipped together and God in them Sixthly that we are to know God not as he is in himself but as he hath revealed himself to us in the Covenant of Grace and therfore we must acknowledge the Father to be our
take a false delusion for the light of the Spirit Thirdly the Spirit of God witnesseth according as the Word witnesseth Try the spirits To the Law and to the Testimonies c. the Scripture was endited by the Spirit and the Spirit cannot contradict himself so that whosoever rebels against the light of the Word shall never have the light of the Spirit Quest. Seeing as the Spirit breaths when it pleases so it shines when it pleases whether then may a Christian that hath but the single Testimony of his own Spirit be assured of his salvation Answ. The witnesse of our own spirit is a true assurance though it be not so clear an assurance I may see a thing certainly by the light of a Candle yet I may see it more clearly by the light of the Sun The light of the Spirit may and doth often withdraw it self and leave us only the witnesse of our own spirit and yet then the soul hath assurance Quest. But what if I have not the witnesse of Gods Spirit norâ— of my own neither Answ. Have recourse to former assurance Doest thou remember that once thou hadst a sweet serenity of soul that an enlightned conscience upon good grounds did speak peace to thee Didst thou never see the light of the Spirit crowning thy soul with satisfying beams then be sure that thou art still in the same condition for there is no total falling from grace Gods love like himself is immutable The Spirits testimony is of eternal truth So did David when his joy was extinguished and he would faine have it lighted again Psal. 51.12 Restore unto me the joy of thy salvation and uphold me with thy free Spirit whence are implied 1. That for the present it was taken away 2. That he had it 3. He remembred that he had it and therefore prayes to have it restored Davids own spirit was now very unquiet and Gods Spirit had withdrawn it self and now his best refreshing was his former assurance Remember this that the least drop of true grace shall never be exhausted the least spark of true joy shall never be extinguished Quest. But suppose we have neither the Testimony of Gods Spirit nor of our own nor can recal former assurance what shall the soul do then Answ. In such a time look to the beginnings of grace Look now to the soules prizing of a Christ to the whimperings after the breast to the longings and breathings after its beloved thoughts upon him desires after him endeavours for him there 's much comfort and sweetnesse in these I and some kinde of Assurance For First God that hath begun this great and good work in thee will never give it over till it be full and compleat He uses not to leave his works imperfect The very first motions are of his own planting and shall lack no watering for encrease Secondly the least seed of grace as its choice and precious so its vigorous and active it will never leave working till Christ be formed in thee Who hath despised the day of small things Zach. 4.10 He that is richest in grace began with a small stock Improve but present strength and God will send thee in fresh supplies that thou mayest walk from strength to strength Thirdlie if thou canst not spie out any grace in thy self borrow light of another Lay open thy soul to an Interpreter one of a thousand that may explain thy condition better then thou canst thy self Job 33.23 He 'll shew thee here is grace and there is grace and there 's an evidence c. Quest. But what if after all this there is a total eclipse all clouds and blacknesse and darknesse and the very valley of the shadow of death Answ. First when there is no certainty of evidence yet even then have a certainty of Adherence and Recumbency Now graspe a Promise roll thy self upon the free grace of God in Christ. Say If I perish I perish and though thou kill me yet will I trust in thee Like men ready to be drowned take fast hold Cast Anchor though in the dark Secondly Study self-denial Though thou long and breath after assurance yet resigne up thy self wholly to Gods Will and be content to want it if he see it best for thee Take heed of murmuring Throw thy self at Gods feet and say O my God I 'le blesse thee for those eternal treasures of sweetnesse that are in thee though I should never taste of them I 'le blesse thee for those smiles of thy face which thou bestowest upon others though thou wilt not cast one gracious look upon my soul I 'le blesse thee for those rich offers of grace thou makest to me though I have not a heart to lay hold of them Thirdly put thy soul into a waiting posture and stay till he please to display some of himself to thee The patient expectation of the poor shall not perish for â—ver Psal. 9.18 One beame of his countenance is worth waiting for all thy life-time yet wait upon him in Prayer in his Ordinances where the Spirit breaths and God shews his face Thus wait upon him in his own way yea and in his own time too think not time tedious He that believes makes not haste Isa. 28.16 Consider that God is all this while preparing thee and making thee more capable of his love yea suppose the worst that thou shouldest die under a cloud as Christ did yet thy condition is safe thou shalt then come to a full assurance nay to a full possession of thine inheritance Quest. VVhat are the special sealing times wherein Christians have this Assurance Answ. First sometimes at their first Conversion when the spirit of bondage hath past upon the soul and by a strong conviction hath applied particularly guilt and wrath unto it then the Gospel brings welcome newes of a pardon and the Spirit of Adoption applies grace and mercy to the soul this makes strong impressions of joy and causeth them to cry out I am my Beloveds and my Beloved is mine Cant. 2.16 Hos. 11.1 When Israel was a childe then I loved him I taught Ephraim also to go taking him by the armes c. God hath a special care of tender plants and Christ doth the rather reveale his love to young Converts for their encouragement in the wayes of grace He oiles the wheels of the soul and imprints the sense of his love which constrains them to obedience And hence it is that young Converts are usually so active in the wayes of Religion so forward and vehement Secondly Sacrament-times are sealing times For in the Lords Supper we have the New Covenant sealed up to the soul the soul hath not only his graces encreased but they are printed clearer there we have plain and visible demonstrations of the love of a Saviour and have the sense of this love given into our hearts we feed not only upon Sacramental bread but upon hidden Manna too Here 's a feast of fat things the soul is satisfied as
with marrow and fatnesse For the two great ends of this Sacrament to a Christian are 1. Growth in grace 2. Sense of grace Christians come hither ad corroborandum Titulum to confirm their Title and yet we must not think that every true Christian that comes to the Sacrament must needs have assurance For 1. Believers themselves may receive unworthily as the Corinthians came together for the worse and not for the better and therefore were chastened of the Lord c. 1 Cor. 11.32 2. Many that have much joy and sweetnesse from the Sacrament yet may not have it in so high a measure as to amount to Assurance All that truly partake of these heavenly dainties do not go away equally satisfied Some have but a taste to cherish them others have a full draught which doth mightily cheer them Thirdly times of employment are sealing times when God intends us for some great and eminent service he first sheds some of his love into their hearts which constrains them to obedience and encourageth them in it Moses would not stir without assurance of Gods presence So God calls Joshua to an honourable emploiment and prepares him for so great a work with a promise of himself and his love Fear not be of good courage I am with thee I will never faile thâ—e nor forsake thee So when God called Abraham to that great work of sacrificing his son he first warmes his heart with his love and seales up the Covenant of grace to him and tells him I am God alsufficient I am thy Buckler and thy exceeding great reward And thus he dealt with the Prophets and Apostles when he sent them upon great and dangerous messages he assures them that his directing and protecting mercy shall accompany them and this made them so undaunted Fourthly praying times are sealing times the same Spirit that endites the prayer seales it up When Hannah had prayed 1 Sam. 1.18 the text saith that her countenance was no more sad As its priviledge of Assurance that then we may with confidence cry Abba Father so also it s a great means to get assurance Besides we may pray for assurance and be importunate for one smile of his face and his bowels will not let him deny us Hence such as are most frequent and powerful in Prayer are most blest with assurance Fifthly times of outward exigencies are sâ—aling times 2 Cor. 4.16 Though our outward man decay yet our inward man is renewed daily when all provision failed the Israelites then Mannah was rained down so is this hidden Mannah provided for sad and cloudy times except in the case of total desertion when the soul hath not the least glimpse shining upon it But in outward and temporal distresses God uses to reveal himself more immediately unto them and though the creature frown yet he smiles upon them Believers are Gods friends and it is not the part of a friend to forsake them in the saddest times When Saint John was banished into the Isle of Paâ—mos God shews him that glorious Revelation Paul and Silas when in prison are full of joy and so with Hezekiah Sixthly times of victory and conquest over lusts and tentations are sealing times God after such victories will give his people a triumph Rev. 2 17. To him that overcomes will I give to eat of the hidden Manna Thus when Paul was conquering that great tentation 2 Cor. 12.9 God then strengthens him with this My grace is sufficient for thee So it was with that noble Marquess of Vico He never had such joy at Naples as he had at Geneva when he had conquered all tentations and had trampled upon all relations for a Saviour So the Mourners in Ezekiel that would not yield to the abominations of the times must have a seale set on them So that Virgin-company in the Revelations Ezek. 9.4 Rev. 7.3 Quest. What use must Christians make of Assurance when God gives it in to them Answ. First Times of assurance should be times of humility and dependance upon God when Moses had been so long conversing with God on the Mount presently at the foot of the Mount he meets with matter of humiliation the people having made them a golden Calfe When Paul had been in the third Heavens then comes a Messenger of Satan to buffet him lest he should be exalted aâ—ove measure Pride as it twines about the sweetest graces so it devoures the sweetest comforts Yet there is nothing that tends more to self-abasement then the beholding Gods face and the seeing of his glory this will make the soul abhor it self in dust and ashes None here ever saw more of Gods face then Moses and Paul and there were none that ever had lower apprehensions of themselves Secondly Times of assurance should be times of trampling upon the creature and scorning of things below we should not take care for corne and wine and oile when God lifts up the light of his countenance upon us when we are in our Fathers house and the fatted Calfe is slain we should not still feed upon husks when we are clothed with the Sun we should trample the Moon under our feet and let others scramble for the world who have nothing else to live on Thirdly Times of assurance should be times of more watchfulnesse and accurate walking with God To sin against revealed love is a killing aggravation To sin against light is too much but to sin against love is a great deal more This aggravated Solomons Idolatry 1 Kings 11.9 that he turned from the God of Israel that had appâ—ared to him twice To provoke God in a wildernesse is not so much as to provoke him in a Paradise Take heed therefore of turning the grace of God into wantonnesse but if God give thee a sense of his love walk moâ—e stedfastly and accurately before him Fourthly Times of assurance should be times of inviting and encouraging others in the wayes of grace as David did Psal. 34.8 O taste and see how gracious God is Men look upon Religion as a rigid and austere thing that comes to rob them of their joy but thou canst tell them of the sweetnesse that is in the wayes of grace thou canst assure them that all the wayes of wisdome are pleasantnesse Thou canst shew them the goodly fruits of Canaan that were cut down at the brook Eshâ—l Thou canst assure them that there is no such joy to be found in the wayes of sin that spiritual joy is the most clarified joy that its solid joy and lasting joy All the creatures make but a blaze but the least spark of this is immortal Fifthly Times of assurance should be times of storing up comforts against times of scarcity Now treasure up beams heap up light store up hidden Manna though kept it will not breed wormes storing up of former evidences is a good provision against a cloudy day Sixthly Times of assurance should be times of breathing after full possession The espoused soul should long after
not types of ours The Apostle maketh an expresse Analogy betwixt Circumcision and Baptisme Col. 2.11 12. See Dr. Gouge on Heb. Quest. Where the Scripture speaks of Baptizing it mentions washing with water how then can sprinkling sâ—rve turne Answ. Sprinkling is sufficient to 〈◊〉 the use of water The party baptized is not brought to the Font to have his face or any other part of his body made cleane but to have assurance of the inward cleansing of his soul. Now that our mindes may not too much dote on the outward thing done but be wholly raised up to the Mistery the outward element is no further used then may serve to put us in minde of the inward thing signified thereby Answerably in the Lords Supper there is not so much bread and wine given and received 〈◊〉 would satisfie ones appetite or slake his hunger and quench his thirst but onely a little bit of bread and sup of wine to declare the use of bread and wine and so to draw the mindes of the Communicants to a consideration of their spiritual nourishment by the body and blood of Jesus Christ. Quest. How is Baptisme a means of cleanâ—ing and sanctifying Answ. Four ways First in that it doth most lively represent and set forth even to the outward senses the inward cleanâ—â—nâ— of our souls by the blood of Christ and sanctifying us by the Spirit of Christ Rom. 6.4 c. Secondly in that it doth truely propound and make tender or offer of the grace of justification and sanctification to the party baptized In this respect it 's called Baptisme of Repentance foâ— remission of sinnes Luke 3.3 Acts 2.38 Thirdly in that it doth really exhibit and seal up to the conscience of him that is baptized the aforesaid grace whereby he is assured that he is made partaker thereof Thus Abraham received the sign of circumcision as a seal of the righteousnesse of 〈◊〉 Rom. 4.11 The Eunuch and others rejoyced when they were baptized Acts 8. â—9 anâ— 16.34 Fourthly in that it is a particular and peculiar pledge to the party baptized that even he himself is made a partaker of the said graces therefore every one in particular is baptized for himself Yea though many be at once brought to the Font yet every one by name is baptized Hence Gal. 3.17 whosoever are baptized into Christ have put on Christ and Acts 22.16 Be thou baptized and wash away thy sins Object But many that are baptized receive no such grace are neither cleansed nor sanctified Answ. Such are onely outwardly washed with water not baptized with the holy Ghost the fault is not because no grace accompanies the Sacrament but in that they receive not but reject the grace which appertaineth thereto Rom. 3.3 What if some believe not shall their unbelief make the faith of God of none effect God forbid Object Many receive the aforesaid graces before they are Baptized As Abraham before he was circumcised Rom. 4.11 and some that were baptized after they believed How then is baptism a means thereof Answ. Their spiritual cleansing is more fully and lively manifested by baptisme and they are more assured thereof Object Many who live long in grosse sins after baptism and so were not thereby cleansed and sanctified yet many years after have beene effectually called what means hath baptisme been hereof Answ. The use and efficacy of baptisme is not as the act thereof transient but permanent and perpetual so long as the baptized person lives whensoever a sinner unfeignedly repenteth and faithfully layeth hold on the promises of God Baptisme which is the seal thereof is as powerful and effectual as it could have been when it was first administred For the efficacy of Baptisme consisteth in the free offer of grace So long therefore as God continueth to offer grace so long may a mans baptisme be effectual On this ground we are but once baptized and as the Prophet put the people in mind of their circumcision Jerem. 4.4 So the Apostles of their Baptisme long after it was administred Yea they speak of it though the act were long before past as if it were in doing in the time present Baptisme saveth 1 Pet. 3.21 Quest. What kinde of means of grace is baptisme Answ. Baptisme is no Physical or natural means of working grace as if the grace that is sealed up thereby were inherent in the water or in the Ministers act of sprinkling it as in medicines salves meats c. there is an inherent virtue which proceedeth from the use of them and being applied they have their operation whether a man beleeve it or no. But it is only a voluntary instrument which Christ useth as it pleaseth him to work what grace or what measure of grace seemeth best to him so as grace is only assistant to it not included in it Yet in the right use thereof Christ by his Spirit worketh that grace which is received by it in which respect the Minister is said to baptize with water but Christ with the holy Ghost and with fire Mat. 3.11 Quest. Whether is baptisme necessary to salvation Answ. A meanes of working a thing may be said to be necessary two wayes 1. Absolutely so as the thing cannot possibly be without it Thus are the proper causes of a thing absolutely necessary as in this case Gods Covenant Christs blood and the operation of the Spirit are absolutely necessary for the obtaining any grace Secondly by consequence so as according to that course and order which God hath set down things cannot be without them Now Baptisme is not absolutely necessary as a cause For then it should be equal to Gods Covenant Christs blood and the work of the Spirit Yea then all that are baptized should be cleansed But it s necessary by consequence and that in a double respect 1. In regard of Gods Ordinance 2. In regard of our need thereof 1. God having ordained this Sacrament to be used its necessary it should be used if for no other end yet to manifest our obedience He that carelesly neglects or wilfully contemns any Sacrament enjoyned by God his soul shall be cut off Gen. 17.14 2. Great is the need that we have thereof in regard of our dulnesse in conceiving things spiritual and of our weaknesse in beleeving things invisible We are carnal and earthly and by things sensible and earthly do the better conceive of things spiritual and heavenly Therefore God hath ordained visible elements to be Sacraments of invisible graces Again we are slow to believe such things as are promised in the Word therefore the more to help and strengthen our faith God hath added to his Covenant in the Word his seal in and by the Sacraments That by two immutable things Gods Covenant and Gods seal in which it is impossible for God to lie we might have strong consolation Besides though in general we do believe the truth of Gods Word yet we are doubtful to apply it to our selves wherefore for the better
before they may be baptized Mat. 28.19 Answ. This is not the first Institution of Baptisme but the enlargement of their Commission before they were sent only to the lost sheep of the house of Israel But now to all Nations who were to be converted to Christ but before were out of the Covenant of grace and therefore their children had no right to Baptisme But when once themselves were instructed and baptized then their children were capable of it by vertue of the Covenant Ob. But it s said He that believes and is baptized shall be saved therefore Faith must precede Baptisme Answ. First if this Argument hath any strength against the Baptism of Infants it hath much more against the salvation of Infants and however they can evade the one we shall much more strongly evade the other Secondly it s no where said unbelievers or rather non-believers may not be baptized It s said indeed He that believes and is baptized shall be saved But it s no where said He that believes not may not be baptized Christ excludes Infants neither from Baptisme nor from Salvation for want of faith but positive unbelievers such as refuse the Gospel he excludes from both Ob. But supposing them to be capable of the inward grace of Baptisme yet this is no warrant for our Baptizing of all Infants because we know not upon whom God doth this work Answ. Our knowledge that God hath effectually wrought the thing signified is not the condition upon which we are to apply the signe God no where requires that we should know that men are converted before we baptize them The Apostles themselves knew it not as we see in Simon Magus Alexander Hymenaeus Ananias and Saphira but he requires that we should know that they have in them that condition which must warrant us to administer the signe Fallible conjecture must not be our rule in administring the Sacraments either to Infants or grown men but a known rule of the Word the Apostles baptized grown men not because they judged them inwardly sanctified but because they made a profession of faith and holinesse and such Christ would have to be received into the communion of the Church though it may be they were never received into communion with himself And in this the rule to direct our knowledge which is but the judgement of charity is as plain for Infants as for grown men Object But all that enter into Covenant and receive the seale of it must stipulate for their parts as well as God doth for his which Infants cannot do Answ. First the Infants of the Jews were as much tied to this as the Infants of Christians are Every one that was circumcised was bound to keep the Law Gal. 5.5 Secondly God seales to them presently their names are put into the Deed and when they are grown up they in their own persons stand obliged to the performance of it In the mean time Jesus Christ who is the Mediatour of the Covenant and the Surety of all Covenanters is pleased to be their Surety We know that persons standing obliged in the same bond may seal at several times and yet be in force afterwards together So here God of his infinite mercy is pleased to seal to Infants whilest they are such and accepts of such a seal on their parts as they are then able to give expecting a further ratification on their part when they come to riper yeares in the mean time affording them the favour and priviledge of being in Covenant with him of being reckoned to be of his Kingdom and not of the Devils If they refuse to stand to this Covenant when they are grown men there is no hurt done on Gods part they must take their lot for the time to come Object But if the sealing be but conditional on Gods part that they own and ratifie it when they come to ripe age were it not better to deferre it till then to see whether they will then make it their voluntary act yea or no Answ. First This objection lay as strongly against Gods wisdome in requiring the Jews Infants to be circumcised and therefore argues no great wisdome and modesty in those who thus reason with God against his administrations Secondly God hath other ends and uses of applying the seal of the Covenant to them who are in Covenant with him then their present gaine It 's an homage worship and honour to himself and it behooves us even in that respect to fulfill all righteousnesse when Christ was baptized and circumcised he was as unfit for the Ordinance through his perfection as children are through their imperfection being as much above them as children are below them Thirdly yet the fruit and benefit of it at the present is very much both to Parents and Infants 1. To the parents whilest God doth hereby honour them to have their children counted to his Church to his Kingdome and family and so under his wing and grace whilest all other Infants in the world have their visible standing in the Kingdome of Satan and so whilest others have no hope of their childrens spiritual welfare till they are called out of that condition these need not doubt of their childrens welfare if they die in their infancy or if they live till they shew signes to the contrary God having reckoned them to his people and given them all the means of salvation which theiâ— infant age is capable of 2. To the children when as besides what inward secret work God is pleased to work in them they being members of the Church of Christ have their share in the communion of Saints are remembred at the throne of grace every day by all that pray for the welfare of the Church and particularly in those prayers which are made for a blessing on his Ordinances and lastly it 's no small priviledge to have that seal bestowed upon them in their infancy which they may afterwards plead when they come to fulfil the condition Object But if their being capable of a spiritual part entitles them to the outward signe why are they not admitted to the Lords Supper which is a seal of the Covenant of Grace as well as this For say they the Jews Infants did eat the Passeover then if our Infants have as large priviledges as theirs had then they must partake of the Lords Supper Answ. We are sure that Infants are capable of the grace of Baptisme but we are not sure that they are capable of the grace signed and sealed in the Lords Supper For though both are seals of the Covenant of grace yet it 's with some difference Baptisme properly seals our entrance into it the Lords Supper properly our growth nourishment and augmentation in it Baptisme for our birth the Lords Supper for our food Now Infants may be born again whilest they are Infants have their original sin pardoned be united to Christ have his image stampt upon them but concerning the exercises of these graces and the augmentation
of them in Infants the Scripture is silent Neither is there any mention in Scripture that the Jews Infants did eat the Passeover Indeed when at the Passeover their Children asked them the meaning of that service they were to instruct them therein but there is neither precept nor president for their eating of it See Mr. Marshalls Sermon about Infant Baptism Object None are rightly Baptised but those that are dipped Answ. Though dipping may be used where the Child is strong and the weather and Climate are temperate yet it is not necessary or essentiall to Baptism as is proved by these Arguments That which Christ the Author of Baptisme requireth not that cannot be necessary to this Sacrament But Christ requireth not dipping therefore Hesychius Stevens Scapula and Budaeus prove by many instances that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies washing which may be done without dipping 2. The words baptize and Baptisme are oft used in Scripture where the persons or things said to be baptized were not dipt as Mat. 3.11 shall Baptize you with the Holy Ghost and with fire they were not dipt in that fire which came down from heaven upon them Acts 2.3 Mat. 20.23 yea shall be baptized with the Baptisme that I am baptized with yet neither Christ nor his Disciples that we reade of were dipt in blood Mark 7.48 Baptisme of Cups Pots Tables or Beds Cups and pots may be washed by pouring water in them without dipping and Tables and Beds were not dipped 1 Cor. 10.2 Baptised in the cloud which only rained upon them c. 3. If the spiritual grace signified by Baptisme is sufficiently expressed without dipping then dipping is not necessary But it is Therefore The thing signified is the cleansing of the soule from the guilt and filth of sinne which is sufficiently expressed by washing with water without dipping 1 Pet. 3.21 4. The outward act of Baptisme signifying the inward cleansing of the soule is expressed in Scripture by sprinkling as Heb. 9.13 The blood of Bulls and Goats sprinkling the unclean c. Heb. 10.22 Having our hearts sprinkled from an evil conscience 1 Pet. 1.2 through sanctification of the Spirit and sprinkling of the blood of Christ Therefore dipping is not necessary 5. It may sometimes be necessary to baptize sick and weak persons but such cannot be dipt without apparent hazard to their lives Therefore it s not necessary 6. The Sacraments of the Church may and ought to be administred without giving any just scandal But the meeting of many persons men and women and going naked into a river together cannot be done without scandal therefore it s not necessary Object But the word baptize is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip or die therefore washing or sprinkling is not baptizing Answ. First we are not so much to respect whence words are derived as how they are used Derivative words are oft of larger extent then their Primitives As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a resounding back again or catechising by way of question and answer yet in Scripture it s oft taken in a larger sence for instructing grown men in the Doctrine of salvation So Luke 1.4 Acts 18.25 and 21.24 Rom. 14.19 Gal. 6.6 so though Baptisme comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies properly washing or dipping yet it s taken more largely as was shewed before in several Scriptures for any kinde of washing or cleansing where there is no dipping Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence baptize is derived signifies as well to Die as to Dipp and probably the Holy Ghost hath reference to that signification because by Baptisme we change our hiew the blood of Christ washing us from the filth of sinne and making our souls as white as if they were new died Object But Christ and John and Philip and the Eunuch are said to go down into the water therefore washing and sprinkling are not sufficient without dipping Answ. First an example of Christ and his Apostles without a precept binde not in all things For Christ washed his Disciples feet before his Supper and he administred it at night and only to twelve men c. yet are not we bound hereunto Likewise the first Christians sold their possessions c. which we are not obliged to imitate Acts 2.44 Secondly the reason is not alike At first Christians had no Churches nor Fonts and multitudes were to be baptized and they were grown men and women and so were better able to endure it and the climate was hotter but now we have Fonts and children are baptized and they many times weak and infirme and our climate is colder and there would be danger in it Thirdly it 's very improbable that all those in Act. 2. that were converted and presently baptized upon the place and the Jaylor and his family who were baptized at midnight in the place where they were were dipped but rather washed or sprinkled See Dr. Featlies Dippers Dipt Quest. How is Baptisme necessary Answ. This was shewed before in part to which I now adde that it 's necessary 1. As the lawful use thereof is a note whereby the true Church of God is distinguished from the false Church Not that the Church of God cannot be a Church without the Sacrament for it may want baptisme for a time and yet remain a true Church as the Church of the Jews wanted Circumcision for fourty years in the Wildernesse Jos. 5.6 2. As it serves for necessary uses to men of yeares that are baptized As 1. To testifie to the Church and themselves that they are received into the body of Christ which is the company of the faithful 2. To testifie their obedience to Gods command and their subjection to his Ordinance which is appointed for their good 3. To be a necessary prop to uphold their weaknesse a seal to confirme their faith in the Covenant of Grace and an instrument to convey Christ to them with all his benefits 3. It 's necessary to Infants as it serves to admit them into the visible Church and withal to signifie their interest in the Covenant of Grace and consequently their interest to life everlasting Quest. Are all then that die without it in the state of damnation Answ. No For. First Baptisme is appointed by God to be no more then a seal annexed unto and depending upon the Covenant therefore we must put a difference between it and the Covenant Indeed the Covenant of Grace and our being in Christ is absolutely necessary For none can be saved unlesse they have God for their God But the signe thereof is not necessary For we may be within the Covenant of Grace though we have not received the signe and seal thereof in Baptisme Secondly the bare want of Baptisme where it cannot be had is pardonable The thief on the crosse was saved though he was not Baptized and so were many of the Martyrs in the Primitive times Yet the
end of our lives a rich reward for doing him therein faithful service Thirdly our mindes and hearts must be setled in our callings so as not to shift and change them unlesse it be upon weighty and necessary causes nor to intrude and busie our selves in the callings of others which would overthrow all order and bring confusion both in Church and State and crosse Gods wise providence in the government of the world who gives variety of gifts to be exercised in variety of callings therefore we must follow the Apostles rule 1 Cor. 7.20 24. Fourthly We must so behave our selves in our callings as may be for Gods glory the good of others and our own welfare for which end 1. For our persons we must be regenerate and sanctified for our persons must be accepted before our works can please God Tit. 1.15 To the pure all things are pure c. All that a wicked man doth is abominable Prov. 21.27.4 neither can such expect a blessing upon their labours Ps. 1.3 and 112.1 2 c. and 128.1 Gods promise belongs only to the righteous as appears in those Texts 2. The duties of our callings must be performed in faith as was shewed before Heb. 11.6 Joh. 15.5 Rom. 14.23 2. They must proceed out of unfeigned love to God and our neighbours which is the fountain of all true obedience and not principally from self-love and love of the world the love of God will move us to consecrate our lives and labours wholly unto him and love unto our neighbours will make us to seek their good as well as our own 1 Cor. 13.5 Gal. 5.13 3. They must be directed to right ends As 1. Principally to Gods glory which we should advance in every thing 1 Cor. 10.31 2. The good of the Church and Common-wealth which we should prefer before our private good 3. So to aime at our own profit as that we joyn there with the welfare and benefit of our neighbours and not raise our gaine out of their losses 4. Our care must be to performe the duties of our callings after a right manner For which end we must first follow our earthly businesses with heavenly mindes and affections as Citizens of Heaven and pilgrims on earth longing after the joyes of our own countrey Phil. 3.20 Coll. 3.1 2. especially in the midst of our ordinary businesses we should oft lift up our hearts to God craving his blessing in and giving him praise at the end of our work not forgetting Christs Counsel Mat. 6.33 Secondly we must sanctifie them by the Word and prayer The first is done when we labour to see our warrant out of Scripture for all we do doing all things both for substance and manner as Gods Word requireth and directeth The second is done when by prayer we desire Gods blessing upon all our labours and returne him thanks when we have obtained it Col. 3.17 For its Gods blessing only that makes rich Prov. 10.22 Deut. 8.13.18 He gives and he takes away Job 1.21 1 Sam. 2.8 Psal. 113.7 Abraham and Lot by Gods blessing waxed rich Gen. 13.5 6. and Isaac Gen. 26.3.12 and Jacob Gen. 32.10 without which all our labour is in vain Psal. 127.1 2. God will blow upon it Hag. 1.6 9. 5. There are sundry virtues to be exercised in the right and religious performance of the duties of our callings As 1 Knowledge and judgement whereby we are enabled to discerne between good and evil right and wrong without which we walk in darknesse and shall be apt to commit many errors 2 Affiance in God whereby we cast our selves upon his promise and providence in the use of lawful means as Psal. 37.5 Commit thy way to the Lord trust in him and he shall bring it to passe For which end remember that God takes care of the fowles cloaths the lilies Mat. 6.25 28. 3 Get and use a good conscience both towards God and man as Paul Act. 24.16 Heb. 13.18 this willl keep us from all secret sins and crafty conveyances whereby we are naturally apt to wrong our neighbours for our private advantage 4 We must get contentation being in all things contented with Gods good pleasure judging that condition best wherein he hath placed us indifferently welcoming poverty or riches prosperity or adversity gain or losse because they are sent of God Phil. 4.12 If we get this we shall not be discontented with the basenesse of our callings nor envy others their great preferments their lesse labour and more gains c. It will also keep us from base covetousness knowing that godlinesse is the greatest gain 1 Tim. 6.6 Hence Heb. 13.5 5 We must possess our souls with patience which we have need to do considering that we are daily subject to many crosses and miscarriages which would otherwise discourage us from going on 6 We must have our hearts replenished with thankfulness to God being always ready when we observe his love in blessing our labours to render him the praise of all Gen 32.10 Not sacrificing to our own nets as Hab. 1.16 But seeing all comes from God to returne all praise to God 1 Cor. 4.7 7 We must perform the duties of our calling with alacrity and cheerfulnesse doing it heartily as to the Lord Col. 3.23 24. who will reward our labours with an heavenly inheritance and this will make all our labours more easie and to be more acceptable to God 8 We must observe justice in all the duties of our callings doing nothing in them but what may advance our neighbours good as well as our own 1 Thes. 4.6 dealing with others as we would that they should deal with us Mr. Downams Guide to Godlinesse CHAP. XXIV Questions and Cases of Conscience about our holy Calling or Vocation Quest. OF how many sorts is the Calling of God Answ. First the particular calling which is to serve God in some particular Vocation so the Word is used Heb. 5.4 Rom. 1.11 Secondly the general calling which is to serve God in all parts of holinesse with promise of eternal reward through the merits of Christ. Quest. Of how many sorts is this general Calling Aâ—sw 1. External 2. Internal 3. Both external and internal Quest. What is the external Calling Answ. It s the work of Gods grace in his Word offering Christ and calling upon all sorts of men to reform their wayes and to receive Christ and to yeeld obedience to the Will of God with promise of salvation if they obey Quest. What is the inward calling Answ. It s the action of God both by his Word and Spirit calling out his Elect by name particularly and perswading them to separate from the world and receive the Covenant of Gods grace in Christ and to devote themselves to holinesse of life Quest. Why is our conversion termed our calling Answ. First because the meanes whereby God works upon us ordinarily is his Word or the voice of his servants calling upon us for amendment of life Secondly because through the
2. As thus Christ in a Mediatory way received every one to his charge and trust so in the discharge of it he had an equal respect to all not willing the salvation of one beleever more then another 3. In respect of the effects and fruits of his Mediatory loue in some particulars all are alike as in justification all beleevers stand alike justified through the blood of Christ all are accepted of and beloved of Christ alike Though its true one is more justified then another extensively but not intensively i. e. one hath more sinne forgiven then another yet Christs righteousnesse is the same in it self to all As the light of the Sun is the same to every starre though one star partaketh more of it then another 4. In the application of Christs benefits there is no regard to external temporal differences so that a poore weak Christian may enjoy more of God and Christ then the richest or learnedst in the world 5. Christs gracious promises which are for the maine the substance of the covenant of Grace are equal to all his Indeed there are peculiar promises which are made either to some high degrees of grace or to some in their peculiar promises which are made either to some high degrees of grace or to some in their peculiar relations or sufferings for Christ which do not belong to all but the Covenant of Grace which is the substance of all promises iâ— offered and fulfilled in one Beleever as well as in another For 2 Corinth 1.20 Object But such glorious promises do no not belong to me I am so poor and unworthy though others may claim them yet I may not Answ. Hereby thou chargest Christ sinfully and foolishly Is not Christs promise universal to every one that is heavy laden Matth. 11.28 why dost thou except when Christ doth not saith he not clearly Him that comes to me I will in no wise cast out John 6.37 though nexer so miserable wretched and sinful Object But we cannot go to him Answ. John 6.37 All that the Father giveth me shall come to me Christ will not break the bruised reed nor quench the smoking flax Matth. 12.22 Yea the promise of perseverance is to every godly man as well as to any 1 Pet. 1.5 6. Christs power protection care is to one as well as to another though he may suffer some to be more afflicted Heb. 13.5 Quest. But doth not Christ love a strong Christian more then a weake one Answ. In some particulars the poore weak Christian hath more love and affection from Christ then a strong one 1. Christ commonly shews more pity and compassion to such as are objects of greater want and indigency He gently leads those that are with young 2. His protection and preservation of such is more peculiar and emphatical the weaker thou art the greater is Gods power and grace manifested in thee 2 Cor. 12.9 He is the Father of the Fatherlesse when we are weak then are we strong 3. He doth commonly vouchsafe more inward comforts and evidences of his love to such and gives them more chearfulnesse and joy yea new converts have many times more joy then they have all their life after 4. God doth in a singular manner keep them from those exercises and tentations which many times he lets to fall upon those that are more eminent John 21.18 5. Though they are weak in some things yet Christ makes them remarkably strong in some other things the Apostles for fear fled from Christ when Mary followed him to the crosse 6. To the weak God hath made glorious promises for the encrease of their grace Isa. 40.31 Mat. 5 6. Zach. 12.8 7. God sanctifies these infirmities and weaknesses to them so that they get more good by their weak graces then others doe by their strong It s better to be a babe in grace fearing to fall then presumptuous as Peter was Quest. Is there then no difference between believers in respect of the fruits of Christs death Answ. Yes For First though justification be alike yet their sanctification is not one is more holy then another as one star differs from another in glory so doe Christians in grace there are babes and strong men in Christ. Carnal and spiritual Indeed one is sanctified as well as another aeque but not aequaliter the measure and degree is different Secondly as sanctifying so common gifts which are for service God gives them in much variety Eph. 4.16 1 Cor. 12.4 there be diversity of operations yet but one spirit Thirdly the means of grace are likewise differently administred Some live under more powerful means then others some also live in cleerer and more evidencing times of Gods grace then others yet is there not one Elect person though liuing in remote and dark corners but the converting grace of God will finde him out Fourthly their tentations either inward or outward are very different all Gods children have not such buffertings of Satan as Paul had Obadiah lived quietly in Ahabs Court when Elijah was pursued to death Rev. 2.10 the Devil shall cast some not all into prison yet in these different administrations all beleevers may take the same essential comfort and look for the same substantial happinesse Quest. What are we to consider about the glory of Christ Answ. That the glory which Christ hath he communicates it one way or other to his children If the head be crowned with glory it redounds to all the body Yet to understand this aright consider 1. That the glory which Christ hath as it is personally and subjectively his so its incommunicable For if that should be made ours we should be the only begotten Sons of God Mediators and Saviours c. 2. We must consider a difference of those effects of glory which Christ vouchsafeth to his One instance of glory was to work miracles this was part of the glory that was common to Christ and others yet it was communicated only to some of the Apostles and believers in the primitive times yea to some to whom he was not an head in a spiritual and saving manner yet herein was there a great difference between Christ and beleeves he wrought them in his own name and power they through the name of Christ. 2. There are some things which Christ did that are made legally ours God accounts it as if we had done them So Christs sufferings to take away the curse of the Law and his obedience to the rule of the Law is made ours and therefore by his obedience we are said to be made righteous 3. There are glorious priviledges which Christ hath and he gives them to us also we are sonnes as well as he yea co-heirs with him in glory Rom. 8.17 we shall raigne with him be raised up sit on Thrones of glory with him judge the world with him as he hath a rod of iron to break the Nations with so shall the Saints have Rev. 2.26 27. 4. There is the sanctification of our
for better and worse A Kingdom is promised to such Luke 22.29 30. Secondly The Church must depend upon Christ her Husband as upon he head and that 1. For direction subjecting her self as owing obedience to all his commands Ephes. 5.24 and this she must doe seeing he is the true light the Sun of Righteousness the Pillar able to direct her 2. For protection Christ is the Saviour of his body the Church Ephes. 5.23 the only Phineas that turns away the wrath of God kindled against his Israel the onley Moses that stands in the gap where Gods wrath had made a breach 3. For provision None else but Jesus Christ can supply the Church with such things as she needs he can bestow pardon of Sin righteousness life and salvation He paies her debts both of obedience to the whole Law and satisfaction for the breach of it Thirdly She must rejoyce to honour her Husband even with her own dishonour For Christ rejoyced to honour her even with his own infinite dishonour the joy of Heaven pleased him not without her presence and fellowship in it Fourthly She must as a good Spouse doe all things to please her Husband thereby testifying her love to him This is to walk worthy the Lord c. Col. 1.10 Quest. How must she please her Husband Christ Answ. First She must not seek to please her self in any thing that is displeasing to him She must deny her self her own will reason affections and desires much more her sinnes and lusts to please him Rom. 15.1 2 3. Secondly she must not seek to please others for then she cannot please Christ Gal. 1.10 Thirdly she must labour for a conformity to him in manners and affections 1. Of vertues as humility innocency patience c. 2. In will willing holily what he willeth and nilling what he nilleth 3. In practice chearfully observing what he commands Fourthly She must deck and trim her self with graces Psal. 45.13 She must put on lowlinesse meeknesse c. so 1 Tim. 2.9 Fifthly She must shew her love to Christ by loving and gladly intertaining his friends Sixthly She must shew her delight in him in his presence and long after him in his absence Isa. 26.8 Rev. 22.20 crying Even so come Lord Jesus Quest. What priviledges hath the Church as the Spouse of Christ Answ. First Free election he hath made choice of her and not she of him Joh. 15.16 He was not bound any way to chuse her neither did he finde any reason in her as other young men doe no disposition no work of preparation no freewill no affections toward him neither is he bound to render a reason if he had passed by us as he hath many others Secondly Divine pacification By this marriage all hostility and enmity is removed betwixt God and the Church For Ephes. 2.14 15. He is our peace Col. 2.14 Hereby we have daily entrance and access unto God not as strangers or ordinary friends but as friends yea as children in prayers praises c. Ephes. 2.18 19. Thirdly Gracious assimulation and fitness between the Bridegrom and Bride For whereas 1. She was of base Parentage a daughter of the Earth her Father an Amorite c. Ezek. 16.3 now she is made a chosen generation the daughter of a Prince of near alliance to God 2. She was poor and needy had no worth no dowry to prefer her now by this contract she hath an estate made her fit for a Prince that as her Husband is heir of all things his love is so liberal that he hath made her a co-heir of his own heavenly inheritance Rom. 8.17 3. She was deformed without beauty or comelinesse she hath now attained perfect beauty in righteousness and the beauty of her husband makes her beauty perfect Ezek. 16.14 without wrinkle or spot Ephes. 5.27 4. She was naked covered with nothing but shame excepting a few rags and fig-leaves now her cloathing is of wrought gold Psal. 45.13 garments of salvation Isa. 61.10 Fourthly Free and liberal donation as young men give Jewels and Love-tokens For 1. What he Covenants and promises he also pledgeth with many graces shining as so many Jewels thereby testifying his bounty towards her 2. He bestows his person on her and by becoming hers she becomes his and so of twain they become one flesh 3. With his person he bestows his goods upon her i. e. all his merits and obedience all his sufferings all his glory all his prayers 4. He invests her not only into his goods but into his inheritance and in due time consummates the marriage bringing his Spouse home into his house of glory a mansion prepared for her putting her into possession of all the wealth of Heaven where she enjoyes his immediate presence Fifththly high and honourable exaltation and advancement as Ahashuerus made Esther a poor captive maid a sharer in all the honour of his Kingdom by marrying her Yea the Churches honour exceeds that of the greatest Queens For 1. They are matched with and laid in the bosoms of men but she is admitted into the bed with him that is God and Man Cant. 1.15 2. They are married to Kings but such as are mortal who often leave them miserable Widows But she to the King of glory who only hath immortality 3. They are married to consort in some one kingdom and part of the Earth But she to a King that rules from sea to sea to whom all Kings are subject and by whom they rule To a Kingdom unshaken that fades not away c. 1 Pet. 1.4 Sixthly Strong and eternal consolation in that by reason of this marriage a firm and constant happinesse is assured which all the contracts in earth cannot perform Quest. How may the true Church be known Answ. First By her face now the face of a true visible Church is discerned by 1. By the sincere preaching and professing of the Word of God 2. The due and true administration of the Sacraments according to that Word 3. The exercise of Discipline appointed in and by the Word The first is absolutely requisite to the face and being of a Church The two latter serve for the beauty and stability of it So Joh. 8.30 and 10.4 my sheep hear my voice c. where Christ is there is the Church but where two or three consent in his name there Christ is Matth. 18.20 Act. 2.42 Secondly By her voice she speaks the language of Canaan She enjoyns not nor commands in her family any thing but what she hath direction for from her husband revealing his will in the Scriptures and dares impose no yoke on her children where her husband hath left them free She conceives her self so the Spouse of Christ that yet she still remaines the handmaid of the Lord. Thirdly By her virtues or qualities as 1. She is holy in respect 1. of holinesse of the Doctrine which she teacheth what she receives from the Lord she teacheth 2. Of the better part of the visible Church
ungrateful 2. By refusing what God would give to them viz. grace mercy peace and joy wilful refusal whereof is wilful murder 3. That they do not gratifie Satan who is a liar and the Father of lies A Murtherer of souls from the beginning An accuser of the brethren Job 1.9 and an accuser of God to us as if he were an hard Master Gen. 3.4 Now men gratifie Satan 1. By entertaining parley with him as Eve did He will certainly prove too hard for us 2. By hearkening to his suggestions as these or the like 1. To cast off Ordinances to neglect duties publick or private as if they were needlesse or to no purpose Hereby he seeks to starve our souls 2. To harbour jealovsies and evil surmises of God or dishonourable thoughts of him as if he were not mercifull faithfull c. 3. To cast away their confidence and lay hope aside and to give over seeking or waiting on God any longer and to throw themselves into the gulph of despaire 4. To make wrong judgement of themselves and their condition as if they were out of the state of grace out of Christ c. because for the present they cannot discern it Or that they are not the Lords because they are so deeply distressed as none of his ever were 5. To follow Satans prescripts for deliverance out of their soul-troubles which is to lay aside all thoughts or cares about their souls to go to merry company give themselves to pleasures c. 4. That they do not satisfie their disquieted hearts and that 1. By taking offence at Gods dealing with them or to be angry with God or sullen 2. By giving way to sad perplexed thoughts which gives Satan mighty advantage against them 3. By venting or justifying the distempers of their hearts as Jonas chap. 4.9 4. By putting away comfort from them in a froward peevish humour when it s tendered to them lest God answer them accordingly Psal. 18.26 Secondly direct them to have special respect to three graces to nourish them which are 1. Repentance for their sins those especially which cause this trouble for which labour for a deep and unfeigned sorrow till when they are not fit for comfort 2. Faith which they must labour to strengthen by all means as to trust in God His mercies and promises In Christ his merits and mediation these are strong refuges Psal. 42.5 Job 13.15 Psalme 56.3 Rom. 1.17 1 John 5.4 3. Patience which they must continually exercise in bearing Gods hand submitting to his will waiting his leasure c. Thirdly take a right course for healing their distempers and troubles of soul and that 1. By searching the sore to the bottome to finde our the core and cause thereof as Chirurgions do by drawing the troubles of their heart to an head as their sorrow for sinne in general or for some one sinne in special c. 2. By turning the stream of their passions into another channel as Physicians turn the course of blood in the nose by opening a veine So turne their feare of wrath and hell into the channel of holy feare of God and his goodnesse and their grief for penal evils inward or outward into the channel of godly sorrow for sin Fourthly bear with their infirmities as ignorance frowardnesse c. Become all things to them for their refreshment and recovery as Paul 1 Cor. 9.20 shew love to them with pity and patience to bear all and hope all speak to them as sympathizing with them in their troubles and sorrows make it out to them that your words come more from your bowells then your braines Mr. Reyners Rules for the government of the Tongue Quest. How may a man that is in distresse of minde be comforted and relieved Answ. The most sure general remedy is to apply the promise of life everlasting in and by the blood of Christ. Quest. But what must be our 〈◊〉 of proceeding in the application of this promise Answ. Therein three rules are to be observed 1. The party must disclose if he know it the cause of his particular distress that the remedy may the better be applied and indeed the very opening of the cause is a great ease to the minde 2. If the cause can and may be made known then you must see whether the party be fit to receive comfort and that is if he be humbled for his sinnes pray for pardon and desires amendment without this the word of comfort will be misapplied to him Quest. But what if we do not finde him humbled Answ. Your first and principal care must be to work in him some degree of humiliation for which end you must labour to convince him of sinne and then shew him the necessity of grief for it at least for some of his principal sins and herein two things must be remembred 1. That their worldly sorrow must be turned into a godly sorrow as when one bleeds at nose they open a veine to turn the course of it so when men are troubled with worldly sorrow shew them that they must grieve not for worldly respects nor meerly for fear of punishment but principally for the dishonour that redounds to God by their sinnes 2. Take care that this sorrow be not a confused sorrow because he is a sinner as other men are but a distinct sorrow for this or that particular sinne and then he that is grieved for one sin truly and unfeignedly will proportionably be grieved for all the sins that he knows to be in himself 3. Minister and apply comfort to him that thus confesseth his sinnes and is truly humbled for them Quest. How must this comfort be administred Answ. It may be done by bringing the party within the compasse of the promise of life and there be two wayes of doing this the one false the other true Quest. What are the false wayes Answ. First some think that men may be brought within the Covenant by the doctrine of universal grace and redemption But this way is both false and unfit Quest. Why is it false Answ. Because all the promises of the Gospel are limitted with the condition of Faith and Repentance and are not universally made to all Object But God would have all men to be saved 1 Tim. 2.4 Answ. The Apostle who is the best expounder of himself saith Acts 17.30 The time of ignorance God regarded not but now he warns all men to repent Now i. e. after the coming of Christ in the flesh but it must not be enlarged to all Adams posterity So in that of Timothy God would have all men to be saved i. e. Now in this last age of the world So 2 Cor. 6.2 Now is the acceptable time c. Col. 1.16 Rom. 16.26 Again All men i. e. not all particular men but some of all sorts and kindes So all is taken 1 Tim. 2.1 Object But Paul saith 2 Cor. 5.18 God was in Christ reconciling the world to himself therefore the promise in Christ belongs to
to the Law nor to sin Because all things both good and evil come from Gods VVill and all things that are done are wrought by him and all that he doth is good and therefore all sinful actions are good because he works them Answ. The commanding Will of God called Voluntas mandati is to be our Rule and not the working Will of God called Voluntas decreti For we cannot sin by fulfilling the one but we may sin in fulfilling the other Gods secret and working Will was fulfilled when Josephs brethren sold him into Egypt and when the Babylonians afflicted Israel seventy years and when the Jewes caused Christ to be crucified yet in all these they sinned and provoked God against them Acts 4.28 Gods Will is his own rule to work by not ours and therefore Samuel convinced Saul when he spared Agag that his disobedience against Gods command was rebellion and as the sin of witchcraft though therein he fulfilled the decree of God 1 Sam. 15.23 Fourthly a fourth Argument to prove that the Law is our tule is this If the love of Christ is to lead us then the commands of Christ wherein he discovers one chief part of his love are to guide us and to be a rule of life to us He that believes that a Christian under the rule of the Law is under bondage may justly be feard that himself is still under the bondage of sin and Satan and never knew what the true love of Christ is For it 's a great part of the love of Christ to command us to do any thing for him A poor humbled Prodigal will account it great love to be made an hired servant Object The Law indeed requires doing but not the Gospell and therefore Believers that are under the Gospel are under no Law of doing Answ. As the Gospel requires â—o doing that thereby we may be just so it requires doing also when by Christ Jesus we are made just For it commands us to be holy as God is holy 1 Pet. 1.15 and perfect as our heavenly Father is perfect Mat. 5.48 The Law and Gospel require the same perfection of holinesse onely here is the difference the Law requires it that thereby we may be made just and therefore accepts of nothing but perfection but the Gospel requires it because we are already perfectly just in Christ Hence though it commands as much as the Law yet it accepts of lesse even the least measure of sincerity though mixed with the greatest measure of imperfection Object A Believer hath repented in Christ and mortified sin in Christ so that mortification and vivification is nothing but a bâ—lieving that Christ hath mortified sin for us and been quickned for us and sanctification that is inherent in Christ and not in us is the evidence of our justification Answ. First this principle confounds a Christians justification and sanctification as it casts the seed of denying all inherent graces in a believer and lays the basis refusing to do any duty or conform to any Law in our own persons and it will follow that as the perfection of Christs righteousnesse to our justification should make us abhor any righteousnesse of our own to our justification so if we be perfectly sanctified in Christ then perfection of Christs righteousnesse to our sanctification should make a beleever not only renounce the Law but abhorre all personal righteousnesse through the spirit to our sanctification and then a Believer must abhor to seek any love or feare of God in his heart which directly is an inlet to all manner of prophannesse Secondly Christ indeed is our sanctification as well as our righteousnesse 1 Cor. 1.30 but not materially and formally but virtually meritoriously and with meet explications exemplarily Our righteousnesse to our justification is inherent in him but our sanctification is inherent in our selves though derived from him Hence we are never commanded to justifie our selves unless it be instrumentally and Sacramentally but we are commanded by faith to wash ourselves Isa. 1.18 Act. 22.16 we are exhorted to repent to believe to mortifie our earthly members to walk in newnesse of life c. because these things are wrought in us by Christ to our sanctification but not wrought in Christ for us as our righteousnesse to our justification Object They that are in Christ are said to be compleat in him Col. 2.10 and that they receive all grace from his fulnesse John 1.16 therefore they have no grace in themselves but its first in him and consequently their sanctification is perfected in him Ans. Though the perfection and fulnesse of grace is first in Christ yet beleevers have not all in him after one and the same manner nor for the same end For our righteousnesse to our justification is so in him as never to be inherent in us neither here nor in heaven but our righteousnesse to our sanctification is so far in him as it is to be derived to us and hence it 's formally in us but virtually and meritoriously in him Object A Christian must do what is commanded but not by vertue of the command for the spirit will binde their hearts to the Law but they are not bound by any authority of the Law to the directions thereof For the Spirit say they is free and they are under the government of the Spirit which is not to be controlled by any Law Answ. If their meaning be that a beleever is not bound by the commanding power of any Law to conforme thereunto only the spirit will conforme their hearts to it so that perhaps they shall do the thing which the Law requires but not because the Law commands it then it will follow that in case a beleever fall into any sin as whoredome drunkenness murder c. these wicked acts though they be sins in themselves yet they are not so to him because he is now free from the Law and not bound to obedience by vertue of any command and where there is no Law there is no transgression Object The Law is our rule as it was given by Christ and not as it was given by Moses Answ. The Law may be considered either materially as it contains the matter of the Covenant of Works and thus a believer is not to be regulated by it or it may be considered finally or rather relatively as it stood in relation to the people of the God of Abraham who were already under Abrahams covenant which was a Covenant of Grace Gen. 17.7 And so the Law as it was given by Moses was given by Christ in Moses Hence it is that the Law of love commanded by Moses is called the Lawe of Christ Gal. 6.2 therefore we must not set Christ and Moses together by the eares Object The written Law is not to be a Christians rule but so far as it s written in the heart Answ. This is a cursed assertion For did not Christ himself resist tentations to sin by cleaving to the written word Mat 4.4 10.
punished all the sins of his Elect in their Surety Christ and therefore cannot again punish it in them Rom. 3.25 and 4.25 Ob. But I have so many doubts and feares that I cannot have assurance Answ. First doubts exercise faith but do not extinguish it Christs disciples had many doubts Secondly a trembling hand may receive a Gift from a Prince and know it hath it though it holds it but weakly 3. Endeavour to beleeve more firmly and strive against doubtings and God will accept it as perfect in Christ. Ob. But Ezek. 18.24 A righteous man may fall from his righteousnesse and therefore can have no assurance Answ. First Suppositions are no positions he doth not say that a righteous man may fall from his righteousnesse but if he do fall c. Secondly we must distinguish of a righteous man Some are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance only and in the judgement of charity and these may fall away from their righteousnesse and die in their sins others are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deed and in truth now there is a righteousnesse of Profession that may be lost of which this text speaks but the righteousnesse which is by faith in Christ it can never be lost An Argument from appearance to being is not true Thirdly if it be meant of a truly righteous man then I answer that such a righteous man may fall from the acts of grace but not from the habits from some degrees of grace but not from the seed of it Quest. But how can assurance stand with the humble and base esteem which a Christian should have of himself Answ. First humility fights not with certainty being an effect of it Psal. 130.4 Secondly Gods children have two eyes with one they look upon themselves and are humbled with the other they look upon Christ and free grace and are assured with the first Paul looking upon himself cries out that he was the least of Saints and chiefest of sinners with the other he looks upward and triumphs with assurance Rom. 8.38.39 Ob. But this is a doctrine of liberty If men may be assured that they shall be saved then they may live as they lust Answ. First no such matter for God will not put new wine into old bottles God never prints his love upon the heart till it be renewed and prepared with Evangelical meltings and the same seale that prints his love prints his Image also A flinty heart will not take the seale of the Spirit The white stone with the new name is never given till the heart of stone be taken away The soul must first become an Ark of the Covenant before the Pot of hidden Manna shall be put into it Indeed if God should seal up his love to an unregenerate man whilest he hankers after his lusts he would make such an ill use of it as to turn the grace of God into wantonnesse when the Sun shines upon dunghils they send forth the greater stink but when it shines on sweet herbs and flowers they send forth a more fragrant smell God sets his seal on none but such as have an happy conformity to him and a full compliance with him Such as have the same interests and the same glorious ends with himself such as delight in his Law and feed upon his Precepts as upon an honey-combe such as have an antipathy against sin yea against the very appearance of it such as are ready to pull out their right eyes and cut off their right hands for him and therefore there is no danger that such will abuse their assurance to liberty Secondly Sons of God that have this assurance are led by the Spirit of God Rom. 8.14 and therefore cannot walk after the flesh Rom. 8.1 They are borne of God and cannot sin i. e. wittingly and wilfully as wicked men do 1 John 3.9 they hate it as God hates it they hate it more then hell and therefore there is no danger that they will abuse mercy to liberty Thirdly nothing is more industrious then saving faith It looks so to the end Salvation as withal its most industrious in the use of meanes to attain it as reading hearing meditating praying innocent walking patient bearing of crosses holy living conversing with the godlie shunning the society of the wicked c. Fourthly love is a sweeter surer and stronger principle of obedience then feare The Law indeed is an hammer to break the heart but the Gospel is a Key to open hearts A soul assured of Gods love how will it twine about a Precept suck sweetnesse out of a command catch at an opportunity long for a duty How doth it go like a Bee from flower to flower from duty to duty from ordinance to ordinance and extracts the very spirits and quintessence of all such a soul will send back the streams of its affections into the Ocean Indeed such as are frighted into obedience by feare would soon abuse such love But love returnes love and the love of Christ will constrain such to obedience 2 Cor. 5.14 Fifthly Experience manifesteth that none walk more exactly and closely with God then such as are most assured of his love If we look into Heaven there we may see the glorious Angels and glorified Saints that have not only a full assurance but a full possession of the love of their God and yet where hath God more universal and cheerful obedience then from these Hence we pray Thy VVill be done in earth as it is in Heaven and whereas they say there is more danger in fraile men that dwell in houses of clay we answer 1. They should entertain more honourable thoughts of the excellent ones of the earth whom God now steeps in his own nature and love to prepare them gradually for Heaven 2 Though there may be some unworthy dealing by them with their God yet these flow only from those reliques of slavish principles that remain in them from some fragments of the old leaven that was not purged out not by vertue of a Gospel Plerophorie Doth the knowing that we are the sons of light dispose us to works of darknesse 'T is true the sons of God may provoke him but must they therefore needs do it under this very notion because they know that they are sons nay must they do it the more for this Truly this were greater malice then the devils themselves are capable of it involves also a flat contradiction because they know that they are friends therefore they will deal like enemies and because they know they are sons therefore they will deal like slaves But if they yet doubt whether assurance doth advance obedience let them compare men assured of their salvation 1. With others in the state of grace that want assurance and then tell us whether they do not differ as much as a bruised Reed from a stately Cedar What faintings and palenesse is there in the one what vigour and livelinesse in the soul of the other one
action whereby it is made able to confer the benefit of renovation For this would make every Baptisme a kinde of miracle as also it would encroach upon the clause following in Tit. 3.5 wherein the work of renewing is ascribed to the Holy Ghost Thirdly neither hath the water in Baptisme it self any inherent power or force to wash the conscience as it hath to wash the filth of the body Fourthly neither is grace tied by any promise or means to the action so as God who is most free in his gifts cannot either otherwise distribute or cannot but dispense it with the action For 1. Grace is not tyed to the Word therefore not to the Sacraments 2. They were separated in the Ministry of John the Baptist who confest that though he baptized with water yet it belonged to him that came after him to give grace 3. If these opinions were true then should every baptized person be truely converted whereas we see the contrary in Simon Magus and many others 4. Some are justified before Baptisme as Abraham before Circumcision So Cornelius Acts 10.47 the Eunuch Acts 8.37 38. some after as numbers daily converted 5. This opinion of tying grace to the Sacrament overthrows 1. The highest and most proper cause of our salvation which is Gods free Election to which only grace is tyed 2. The only meritorious cause of our Regeneration which is Christs blood that properly cleanseth from all sin 3. The most powerfull next and applying efficient which is the Holy Ghost and to whom our renewing is ascribed Quest. How then is Baptisme called the laver of regeneration Answ. First as it is an institution of God signifying his good pleasure for the pardoning of sinne and accepting to grace in Christ. Thus the Word and Sacraments are said to save and sanctifie because they signifie the good pleasure of God in saving and sanctifying us Thus we say a man is saved by the Kings pardon not that the pardon properly doth it but because it 's the ordinary instrument to manifest the merciful minde of the King in pardoning a malefactor Secondly as it 's a seal and pledge of our sanctification and salvation as certainly assuring these to the soul of the believer as he is or can be assured of the other As a man having a bond of a thousand pounds sealed to him may say I am sure of this thousand pound So may a believing party baptized say of his Baptisme here 's my regeneration and salvation Thirdly as its a means to excite and provoke the faith of the receiver to lay hold on the grace of the Sacrament and to apply it to these purposes In regard it may as truely be said to renew as faith is said to justifie and that is onely as it is a meanes to lay hold on Christ our righteousnesse Fourthly in that in the right use of it it gives and exhibits Christ and all his merits to the fit receiver For then as Gods grace puts forth it selfe and after a sort conveys it self in and by this instrument into the heart of the worthy receiver Quest To whom is Baptisme the washing of the new Birth Answ. We must not conceive it to be a Laver of regeneration to every person baptized but to such as have the grace of faith to receive the grace offered John 1.12 Ephes. 5.27 For ungodly and unbelieving persons receive nothing in the Sacraments but the the elements and that as naked signs as we see in Judas Simon Magus Ananias and Saphira In all whom neither was grace conferred nor wickednesse weakned Quest. How then can children be baptized in whom we cannot expect faith and therefore in them either faith is not required or their baptisme is unprofitable Answ. I will lay down some propositions for the unfolding of this difficulty As 1. We must distinguish of Infants whereof some are Elect and some not These latter receive onely the element but are not inwardly washed the former in the right use of the Sacrament receive the inward grace Not that thereby we tie God to any time or means whose Spirit blows when and where it listeth as some are sanctified from the womb and some after baptisme but because God delights to present himself gracious in his own Ordinance therefore in the right use of the Sacrament he ordinarily accompanies it with his grace Here according to his promise we may expect it and here we may and ought to send forth the prayer of Faith for it 2. Though Infants want actual faith which presupposeth hearing understanding c. yet they want not all faith for Christ himself reckons them amongst beleevers Matth. 18.6 Hence circumcision which was administred to Infants is called a seal of Faith 3. The faith of their parents is so farre theirs as that it gives them right to the Covenant For the Covenant was made to Abraham and his seed and every believing parent layeth hold on the Covenant for himself and his seed thereby entitling his children to the right of the Covenant as well as himself as in temporal things he can purchase land for himself and his heirs 1 Cor. 7.14 If the root be holy so are the branches and one parent believing the children are holy Object But the just shall live by his own faith An. Elect Infants have a spirit of Faith by the Spirit of God working inwardly and secretly as we see in those which were sanctified from the womb as Jacob Jeremy John Baptist c. neither doth it hinder because Infants have no sence of any such thing no more then it proves them nor â—o live because they know not that they do so Neither is Adams corruption more effectuall to pollute infants then Christs blood and righteousness is to sanctifie them and this we ought to believe or else we must deny that they can be saved Quest. If any beleeve before baptisme what profit then have they by Baptisme Answ. First they must be Baptized in obedience to the command of God as Abraham Cornelius Paul c. believing obeyed without reasoning and so manifested their faith by their obedience Secondly such as are invisibly incorporated into Christs body must also be visibly incorporated into the Church by Baptisme Thirdly that the grace received may be augmented For by the worthy receiving of the Sacraments weak graces are encreased and made stronger Fourthly that the party baptized may be confirmed and strengthened not onely in his graces received but in regard of that grace and glory which he expects to receive in the resurrection both which are more firmly sealed to him by Baptisme See Dr. Taitor on Tit. Quest. How may Parents in Faith present their children to God in Baptisme Answ. The dedication of a child to God is a work of singular and great importance one of the weightiest services we can take in hand though considered of by few and it cannot be well done as it ought except it be done in faith Now the acts of faith in
this are 1. It calleth to remembrance the free and gracious Covenant which God hath made with believing Parents and their Posterity expressed Gen. 17.7 9. Acts 2.39 which Covenant as it s made to the believing Parent and his seed so doth the faith of the parent apprehend the promise of the Covenant for himself and his seed And this is the ground of that tender which a Christian makes of his children to holy Baptism For by natural generation children of believing Parents are defiled with sin and so under wrath but they are holy by covenant and free acceptation the believing Parent embracing Gods Promise for himself and his posterity Secondly by faith believing Parents must give themselves to God chusing him to be their portion c. For he that would give his children to God must first give himself to God Thirdly it provokes Parenrs to offer their children to God by fervent and faithful Prayer so soon as ever they have received them from him Gods Promise calleth for our Prayer as 2 Sam. 7.27 Fourthly it considereth what a singular Prerogative it is to be actually admitted into Covenant with God received into his family and have his name put upon us To be a Partaker of the seale of Regeneration pardon of sins adoption and everlasting inheritance Solemnly to be made free of the society of Saints and to weare the Lords livery and what an high and incomprehensible a mercy it is that God hath promised and doth vouchsafe these great and inestimable blessings not only to himself a wretched sinner but also to his posterity who by nature are enemies to God dead in sin and in bondage under the curse of the Law Fifthly it stirs up hearty rejoycing in the Lord that he hath vouchsafed in tender compassion to look upon them and their posterity and thus to honour and advance them Sixthly it stirs up Parents to be diligent and careful to bring up their children in the information and feare of the Lord being instant with him to blesse their endeavours for the good of their children and the glory of his Name For the same conscience that moved Parents to offer their children to God in Baptisme will quicken them to endeavour their education in the true faith and service of God Quest. What use should Christians make of their Baptisme when they come to years of discretion Answ. They should remember that Baptisme is a seale of the Covenant betwixt God and them of Gods Promise that he will be their God and of their Promise that they will be his people repent of sin believe in Christ and walk before him in sincere obedience and that the signification force use and fruit of it continueth not for that present only when it s administred but for the whole course of a mans life for as its the seal of a free everlasting and unchangable Covenant so is the force and use of it perpetual so then the use to be made of Baptisme is twofold First it seems to be a pledge and token of Gods favour and that divers wayes 1. In that its a seale of our Regeneration by the Holy Ghost whereby a divine quality is infused into us in the room and place of original corruption Hence it s called the Laver of Regeneration Tit. 3.5 It being usual to call the principal cause and the instrument by the same name 2. It seales and confirmes to us the free pardon of our sins Acts 2.38 and 22.16 3. It s a pledge of the vertue of Christs death and of our fellowship therein Rom. 6.3 4. It s a pledge of the vertue of Christs life and of our communion with him therein Rom. 6.5 Col. 2.12 5. It s a pledge of our adoption in Jesus Christ. For when God puts his Name upon us he signifies and assures that we are his sonnes Gal. 3.26 27. 6. It s a solemn testimony of our communion with all the lively members of Christ Jesus It s a seale of the bond and mutual love and fellowship both of Christ with his members and of his members one with another 1 Cor. 12.13 7. It s a seale and pledge to assure us that God will provide for us in this life raise up our bodies to life at the last day and bestow upon us that everlasting Kingdom and Inheritance which he hath prepared for us Mar. 16.16 Tit. 3.5 6 7. 1 Pet. 3.21 Secondly it s a seale of our duty promised and so a spurre and provocation to repentance faith new obedience brotherly love and unity and that as 1. It s a spurre to repentance and mortification For Baptisme seales remission of sins to them only that repent and as we expect the blessing we must see that we perform the condition 2. It s a provocation to faith and a pledge thereof We have Gods Promise under his hand and seale that he will wash us from our iniquities receive us for his children remember our necessities and bestow upon us his Kingdom Now we much dishonour him if we question his performance of that which he hath so freely promised and confirmed by Covenant and Seal 3. It s an incitement to new obedience and a pledge thereof Rom. 6.4 we have solemnly sworn to fight against the devil the world and the flesh and having taken presse-money of Jesus Christ it were a foule fault to accept of a truce with Satan 4. It s a pledge or pawne of love and unity We must keep the unity of the Spirit in the bond of Peace for we are all baptized into one body We must not jarre for we are brethren It s unnatural that the members of this mystical body should be divided See Ball on faith p. 419. Quest. By what Arguments may the lawfulnesse of Infant-Baptisme be proved Answ. First the Infants of believing Parents are under the Covenant of grace belonging to Christs Body Kingdome Family therefore are to partake of the seale of this Covenant or the distinguishing badge between them who are under the Covenant of grace and them who are not The whole Argument will be cleared by these five Conclusions 1. That the Covenant of grace hath alwayes been for the substance one and the same 2. That God will have the Infants of such as enter into Covenant with him be counted his as well as their Parents 3. God hath ever since Abrahams time had a seale to be applied to such as enter into Covenant with him 4. By Gods own order the seed or Infants of Covenanters before Christs time were to be sealed with the seal of admission into his Covenant as well as their Parents 5. The priviledges of such as are in Covenant since Chtists time are as honourable large and comfortable both to themselves and their children as they were before Christs time That the Covenant was the same for substance both to Jewes and Gentiles is proved Fiâ—st by the Prophecies where the same things are promised to the Gentiles when the Gospel should be preached
to them as were first promised to Abraham and his seed So Jer. 31.33 Isa. 59.21 Joel 2.32 But more fully in the New Testament Luke 1.54 55 69 70 72 73. Luke 2.31 32 Mat. 21 4â— 43. Gal. 3.8 14 16. Eph. 2.13 to the end of the chap. So Gal. 3.16 we finde three sorts of Abrahams seed 1. Christ the root of the rest 2. All true believers chap. 3.19 these partake of the spiritual part of the Covenant 3. Such as were only circumcised in the flesh but not in the heart Rom. 10.3 of whom Ishmael and Esau were types Gal. 4.22 c. Such as are only holy by an external Profession Gal. 4.29 That God will have the Infants of such as enter into Covenant with him to be counted his is proved Thus it was in the time of the Jewes Gen. 17.9 c. and so it is still Acts 2.38 39. Luke 19.9 Rom. 11.10 c. 1 Cor. 7.14 That the seale of initiation is to be administred unto them who enter into Covenant with God is clear Circumcision was to the Jewes Infants and therefore Baptisme is both of them being the same Sacrament for the spiritual part of them None might be received into the Communion of the Church of the Jews till circumcised nor of the Christians till baptized that Baptisme succeeds in the room of Circumcision is clear Col. 2.11 12. That Infants amongst the Jewes were to be initiated and sealed with the signe of Circumcision which though actually applied to the males yet the females were virtually circumcised in them Hence the whole Church of the Iewes are called the Circumcision And Exod. 12.48 no uncircumcised person might eat of the Passeover whereof women did eate as well as men Ob. But Circumcision was not a seale of the spiritual part of the Covenant of grace but of some temporal and earthly blessings as of their right to Canaan c. Answ. That Circumcision was a signe of the Covenant of grace is plain Rom. 4.11 Abraham received Circumcision for a signe of the righteousnesse of faith c. That the Priviledges of believers under the Gospel is more large honourable and comfortable appears Heb. 8.6 2 Cor. 3.10 Gal. 4.1 c. Now 1. How uncomfortable a thing is it to Parents to take away the very ground of their hope for the salvation of their Infants For we have no ground of hope for any particular person till he be brought under the Covenant of grace 2. How unwilling also must Christian Parents be to part with their childrens right to the seale of the Covenant this their right to the Covenant being all ground of hope that believing Parents have that their Infants that die in their Infancy are saved rather then the Infants of Turks or Pagans Ob. But there is neither Precept President nor expresse Institution in all the New Testament for the Baptisme of Infants Answ. I deny the consequence that if in so many words it be not commanded it is not to be done There is no expresse reviving of the Lawes in the New Testament concerning the forbidden degrees of marriage nor against Polygamie or for the celebration of a weekly Sabbath nor for womens receiving the Lords Supper No expresse command for believers children when growne up to be baptized nor example of it though there was for the instructing and baptizing Jewes and Heathens But we have virtually and by undeniable consequence sufficient evidence for the Baptisme of children both commands and examples As Gods command to Abraham as he was the father of all Covenanters that he should seale his children with the seale of the Covenant Again Mar. 16.15 Christ commands his disciples to teach all things what he had commanded them i. e. the whole Gospel containing all the Promises whereof this is one I will be the God of believers and of their seed that the seed of believers are taken into Covenant with their Parents And Mat. 28. Teach all Nations baptizing them c. Now as they were to teach the aforesaid Promises so they were to baptize them the persons to whom they were to do this were all Nations whereas before the Church was tied to the Jewes only Now we know that when the Nation of the Jewes were made Disciples and circumcised their Infants were made Disciples and circumcised And Gods manner is when Promises or Threatnings are denounced against Nations to include Infants which are a great part of every Nation except they be particularly excepted as they were Numb 14.31 Ob. But Infants are not capable of being disciples Answ. First they are as capable as the Infants of Jewes and Proselytes were when they were made Disciples Secondly they are devoted to be disciples Thirdly thâ—y are capable of Gods teaching though not of mans Fourthly they belong to Christ and beare the Name of Christ Mai. 10.42 Mar. 9.41 Mat. 18.5 and therefore are his disciples as appears by those texts if compared together Fifthly they are called disciples Act. 15.1 and 10. compared Another command by good consequence for the baptizing of Infants is from Acts 2.38 39. because the Promise was made to them and their children which proves that they were taken into Covenant with their Parents and therefore were to receive the seale of the Covenant For examples though there were none yet there is no Argument in it yet we have examples by good consequence For the Gospel took place just as the old administration by bringing in whole families together When Abraham was taken in his whole family was taken in together with him So of the Proselytes Likewise in the New Testament usually if the Master of the Family turned Christian his whole Family came in and were baptized with him So we see Acts 11.14 So the houshold of Stephanus of Aristobulus of Narcissus of Lidea of the Jailor c. 2. Argum. To whom the inward grace of Baptism doth belong to them belongs the outward signe But the Infants of Believers even whilest Infants are made partakers of the inward grace of Baptisme therefore they may and ought to receive the outward signe of Baptisme The major Proposition is proved Acts 10.47 Can any man forbid water c. Act. 11.17 The Minor is proved Mark 10.14 to such belongs the Kingdom of God And 1 Cor. 7.14 they are holy Besides there is nothing belonging to the Initiation and being of a Christian where of Baptisme is a seale which Infants are not as capable of as grown men For they are capable of receiving the Holy Ghost of union with Christ of Adoption of forgivenesse of sins of Regeneration of everlasting life all which are signified and sealed by Baptisme For in receiving the inward grace of which Baptisme is the signe and seale we are meer passives whereof Infants are as fit subjects as growen men or else none of them could be saved Ob. Though they are capable of grace and may be saved yet we may not baptize them because by preaching they are to be made disciples
Father the Son to be our Redeemer the Holy Ghost to be our Comforter seeking to grow in the knowledge and experience of this Quest May not Baptisme be administred in Name of Christ alone or in the Name of God without mentioning the three persons Answ. No For the true forme of Baptism is prescribed by Christ himself from which we may not presume to vary Object But Acts 2.38 It 's said repent and be baptized in the Name of Christ Answ. Peters intent there is not to set down the forme of Baptisme but the end and scope thereof which is that we may attain to true fellowship with Christ. Quest. What are the ends of Baptisme Answ. First Baptisme seems to be a pledge to us in respect of our weakness of all the graces and mercies of God and especially of our union with Christ or remission of sins and of mortification Secondly it serves to be a signe of Christian Profession before the world Hence it s called the stipulation or Interrogation of a good conscience 1 Pet. 3.21 Thirdly It serves to be a means of our first entrance or admission into the visible Church Fourthly it s a means of unity So it s urged Eph. 4.5 1 Cor. 12.13 Quest. Whether doth the efficacy of Baptisme extend it self to all sins and to the whole life of man Answ. â—he use of Baptisme enlargeth it self to the whole life of a man and it takes away all sins past present and to come only with this caution if the party baptized stand to the order of Baptisme viz. to turne to God and to believe in Christ and so to continue by a frequent renual of Faith and Repentance as occasion shall be offered Quest. How may this be proved Answ. First because the Scripture speaks of them that had been long before Baptized and that in the time present Baptisme saveth 1 Pet. 3.22 So Rom. 6.4 and in the future tense He that believes and is baptized shall be saved And Paul Eph. 5.26 All which shews that Baptisme hath the same efficacy after which it had before the administration of it Secondly the Covenant of Grace is everlasting Isa. 54.10 Hos. 2.19 But the Covenant is the foundation or substance of Baptisme therefore Baptisme is not to be limited to any time but must have its efficacie so long as the Covenant is in force Thirdly the ancient Church of Christ hath alwayes taught that all sins are done away even sins to come by Baptisme Quest. Whether doth Baptisme abolish Original sin Answ. The perfect and entire Baptisme in which the outward and inward are joyned together abolisheth the punishment of sin and the guilt and the fault yet not simply but in two respects First in respect of imputation because God doth not impute original sin to them that are in Christ. Secondly in respect of dominion because original sin reignes not in them that are regenerate yet after Baptisme it remains and is still and that properly sin Rom. 7.20 Col. â— 5 Evil concupiscence Eph. 4.22 therefore some portions of the old man and original sinne remain after Baptism Quest. If persons baptized be sinners until death what difference is there between the godly and ungodly Answ. In them that are regenerate there is a sorrow for their inward corruption and for their sins past with a detestation of them and a purpose to forsake sin to which is joyned an endeavour to please God in all his Commandments This is not in an ungodly man Quest. How doth Baptism confer grace Answ. First it confers grace because its a means to give and exhibit to the believer Christ with his benefits and this it doth by its signification For it serves as a peculiar and infallible Certificate to assure the party baptized of the forgivenesse of his sins and of eternal salvation and whereas the Minister in the Name of God applies the Promise of mercy to the baptized it s as much as if God had made a peculiar Promise to him Secondly it may be said to confer grace because the outward washing of the Body is a token or pledge of the Grace of God and by this pledge faith is confirmed which is an instrument to receive the Grace of God Ob. A Sacrament is not only a signs and seale but also an instrument to convey the Grace of God to us Answ. It s not an instrument having the grace of God tied to it or shut up in it but an instrument to which grace is present by assistance in the right use therof because in and with the right use of the Sacrament God confers Grace so that its a moral not a physical instrument Quest. Whâ—ther doth Baptisme imprint a mark or character upon the soul which is never blotted out Answ. In Scripture there is a twofold mark of distinction one visible the other invisible Of the first kinde was the blood of the Paschal Lamb in the first Passeover For by it the first borne of the Israelites were marked when the first-borne of the Egyptians were staine of this kinde is Baptisme for by it Christians are distinguished from Jewes Turks c. The invisible mark is twofold First the eternal election of God 2 Tim. 2.19 by vertue of this Christ saith I know my sheep John 10.14 and by this the elect of all Nations are marked Rev. 7. and 9. Secondly the second is the gift of Regeneration which is nothing else but the imprinting of Gods Image upon the soul by which believers are said to be sealed Eph. 1.13 2 Cor. 1.22 and Baptisme is a meanes to see this mark in us because its the Laver of Regeneration Ob. The male children amongst the Jewes that were not circumcised were to be cut off Gen. 17.14 therefore it seemes that Baptisme is necessary to salvation Answ. It s meant not of Infants but of men who being till then uncircumcised despised the Ordinance of God and refused to be circumcised as appears by the words following For hâ— hath made my Covenant void Now Infants do not this but their Parents or men of yeares Quest. Whether may such as are called Lay-persons or private men administer Baptism Answ. Ministers of the Word only may do it For to baptize is a part of the publick Ministry Mat. 28.18 where preaching and baptizing are joyned together and things that God hath joyned may no man separate He that performes any part of the publick Ministry must have a lawful Call Rom. 10.14 Heb. 3.5 but private persons have no Call to this businesse Again whatsoever is not of faith is sin Now for private persons to baptize is not of faith for they have neither Precept nor Example for it in the Word of God therefore its sin Ob. But Zipporah circumcised her childe Exod. 4.28 Answ. The example is many wayes discommendable For she did it in the presence of her husband when there was no need She did it in haste that she might prevent her husband She did it in anger for she cast
the foreskin at his feet and it seems she was no believer but a meer Midianitâ— for she contemned Circumcision when she called her husband a man of blood because of the Circumcision of the childe v. 26. and in this respect it seems Moses either sent her back or she went away when he went down into Egypt Some others think that Moses was so stricken by the Angel that he was unable to do it yet her fact was not justifiable Ob. A private person may teach and therefore baptize Answ. Private and ministerial teaching are distinct in kinde as the authority of a Magistrate and Master of a family are distinct authorities A private person as a Father or Master may instruct his children and servants but he doth it by the right of a Father or Master being so commanded by the Word of God but Ministers do it authoritatively by vertue of their Calling and Office as Ambassadors in the stead of Christ 2 Cor. 5.21 Quest. Whethâ—r is Baptisme administred by a wicked man or an heretick true Baptisme Answ. If the said Party be ordained and stands in the room of a true Pastor and keeps the right forme according to the institution of Christ it is true Baptisme Christ commands the Jewes to hear the Scribes and Pharisees because they sat in Moses chaire Mat. 23.1 though Hereticks and Apostates because they taught many points of Moses doctrine but not only such Quest. Who are the persons that are to be baptized Answ. All such as be in the Covenant really or in the judgement of charity and they are of two sorts First persons of yeares that joyn themselves to the true Church yet before they be admitted to Baptisme they are to make confession of their faith and to promise amendment of life Acts 2.38 and 10.38 and thus all such texts of Scripture as require faith and amendment of life in them that are baptized are to be understood of persons of years Secondly Infants of believing Parents This was proved largely before but because this doctrine is so much opposed I will adde something more briefly Reasons for their Baptisme are these 1. The Command of God Mat. 28.18 Baptize all Nations c. wherein the baptizing of Infants is prescribed For the Apostles by vertue of this Commission baptized whole families Acts 16.15 33. 1 Cor. 1.16 2. Circumcizing of Infants was commanded by God Gen. 17.14 but Baptism succeeds in the room of Circumcision Col. 2.11 therefore baptizing of Infants is likewise commanded 3. Infants of believing Parents are within the Covenant of grace For this is the tenour of the Covenant I will be thy God and the God of thy seed Gen. 17.7 therefore they are to be baptized Ob. But this Promise was made to Abraham as the father of the faithfull Answ. It belongs to all believing Parents For Exod. 20.6 God promises to shew mercy unto thousands of them that love him And Acts 2.39 the Promise is to you and to your children c. And 1 Cor. 7.14 your children are holy i. e. in the judgement of charity they are to be esteemed as regenerate and sanctified therefore they are to be baptized For this is Peters reason Acts 2.38 39. To whom the Promises belong to them belongs Baptisme but to you and your children the Promises belong therefore you and your children are to be baptized Ob. But we know not whether Infants are the children of God or no and therefore we may not baptize them Answ. First the same may be said of men of yeares for we know not whether they be Gods children or no how fairly soever they deport themselves so that by the like reason we may exclude them from the Sacraments Secondly we are to presume that children of believing Parents are also Gods children and belong to his election of grace God ordinarily manifesting that he is not only their God but of their seed also Ob. Infants have not faith and so their Baptisme is unprofitable Answ. Some think that they have faith as they have regeneration viz. in the beginning and seed thereof But the faith of their Parents is their faith and gives them right to Baptisme because the Parents receive the Promise for themselves and their children and thus to be borne in the Church of believing Parents is instead of the Profession of faith Ob. Infants know not what is done when they are baptized Answ. Yet Baptisme hath its use in them For its a seal of the Covenant and a means to admit them as visible members into the Church Quest. Whether are the children of Turks and Jews to be baptized Answ. No because their Parents are out of the Covenant of grace Quest. Whether are children of profest Papists to be baptized Answ. Their Parents being baptized in the Name of the Father Son and Holy Ghost and the Church of Rome or Papacy though it be not the Church of God yet is the Church of God hidden in the Papacy and to be gathered out of it therefore I see not why the children of Papists may not be baptized Only with these two cautions 1. That the aforesaid Parents desire this Baptisme for their children 2. That there be Sureties who will undertake for their training up in the true faith Quest. Whether may children of pâ—ofane Christians that live scandalously be baptizes Answ. They may For all without exception that were borne of circumcised Jewes whereof many were profane were circumcised and we must not only regard the next Parents but the Ancestors of whom it s said If the root be holy so are the branches Rom. 11.16 and there is no reason that the wickednesse of the Parent should prejudice the children in things pertaining to life eternal Quest. How oft is Baptisme to be administred Answ. But once for the efficacy of Baptisme extends it self to the whole life of man and as we are but once borne and once ingrafted into Christ So we must be but once baptized Quest. In what place is Baptisme fittest to be administred Ansâ— In the publick Assembly and Congregation of Gods people and that for theâ—e reasons First Because Baptisme is a part of the publick Ministry and a dependance upon preaching the Word of God Secondly the whole Congregation may be edified by opening the institution and doctrine of Baptisme Thirdly the whole Congregation is by prayer to present the Infant to God and to beg the regeneration and salvation of it the prayers of many being the moâ—e effectual Fourthly the whole Congregation is hereby made a witnesse of the Infant visible membership Quest. What use are we to make of our Baptisme Answ. First our Baptism must put us in minde that we are admitted and received into the family of God and therefore we must carry our selves as the servants of God in all holy conversation Secondly Our Baptism in the Name of the Father Son and Holy Ghost teacheth us that we must learn to know and acknowledge God aright i. e. to acknowledge him to
mens souls Matt. 28.18 19. Ephes. 4.11 Secondly In blessing and giving success to his Ministery 1 Cor. 3.6 7. Thirdly In convincing and inlightning mens understandings so far as to see their sinful and damnable estate as also the absolute necessity of a remedy through Christ. Fourthly in that he is the Author and Fountain of all the grace that the godly have Joh. 1.16 In Christ there is plenitude fontis the fulness of a Fountain In Angels and Adam only plenitude vasis the fulness of a vessel Now this fulness of Christ is for communication and our participation of it Joh. 15.3 hence 1 Tim. 6. 15. He is King of Kings c. Fifthly He not only gives grace but is able to bestow all the glory and happiness which the Scriptures promise Now the reward or fruit of grace is either the niward peace and joy of heart here or eternal happiness hereafter both which are in Christs power and munificence Isa. 9.6 He is called the Prince of peace and our peace Ephes. 2.14 and Heb. 5 9. the authour of eternal salvation Sixthly In that he can forgive and pardon sin which is only in Gods power Mar. 2.7 For nemo potest remittere de jure alieno Seventhly In giving Laws and prescribing duties to all according to which they should live therefore he calls them his Commandments Is stiled a King and a Kingdom is attributed to him Eightly In inabling and strenthening his children in all their afflictions so that they do not only bear them but triumph therein with joy unspeakable and full of glory hence Phil. 4.13 2 Cor. 12.5 Ninthly In that he is appointed to judge the whole world where two things do manifest his exceeding great power 1. The immediate preparation to it For Christ by his power shall raise up all out of their graves 1 Cor. 15.22 the godly shall rise because they are members and he their Head and the godly shall be raised by him as a Judge 2. His solemn coming to judgement with Power and Majesty 2 Thes. 1.7 8. Tenthly By over-ruling conquering and subduing his enemies Christ though in heaven yet hath his enemies even all that are enemies to his Church and children Acts 9.4 they oppose Christ who oppose his Members If you hurt the feet the head in heaven feels it but Christ will reign in despite of all his enemies Psal. 2.2 Hence Rev. 2.27 Christ rules the Nations with a rod of iron c. Object But why then is the power of the Turk and Pope still lifted up against him Answ. The Apostle tells us 1 Cor. 15. and Heb. 2. All things are not yet in subjection to him he hath a Kingdom and power but as yet he is only Rex pugnans vincens then he will be Rex triumphans He will put down all power and principalities there will be nothing but Christs power Quest. Why is Christ so frequently in Scripture called a head Answ. First In regard of his eminency and dignity For he is exalted above every name i. e. any thing that hath the greatest fame and dignity either in this world or that to come hence Col. 1.18 that he might have the preheminence in all things Secondly In regard of his spiritual influence and powerful communication of his grace and strength to those that are his members Col. 2.19 As the Head is the Fountain of all life and motion and from it every member hath its proper nourishment so it is with the Church of God Thirdly This relation of a head implieth a neer union and conjunction and such there is between Christ and the godly which must needs also prove the perseverance of the godly for Christ will not loose any one of his members Fourthly In respect of Government and direction He is the King of Saints and the King of Nations he hath a rod of iron to bruise his enemies only this Government though it be in the world yet it is not in a worldly manner the best and choisest part of it is in preparing and setting those whom the Father hath given him to eternal life Quest. Is all mankind given by God the Father to Christ to be redeemed by him Answ. Though Christ hath a sufficiency and fulness in him to obtain salvation for all yet some only are given to him intentionally by Gods decree to be their actual Saviour and Mediatour Joh. 17.2 For if all were given to him then all must be saved Joh. 10.28 29. and 6.37 39. Object But Joh. 17.12 it s said of those that thou gavest me there is none lost but the son of perdition therefore some may be lost Answ. The Apostles are said to be given to Christ in a two fold respect 1. Of Sanctification and Glorification and so Judas was not 2. In respect of their Office and Calling as Joh. 6.10 So then there is a two fold giving of some to Christ the one of justification to eternal life the other of Office and service and that this is meant here is plain because he is called the son of perdition Quest. Whether did Christ fully finish the work that the Father gave him to doe Answ. Yea he did fully and perfectly finish it Joh. 17.4 concerning which observe these particulars 1. Christ might have come into the world as a glorious Lord and Law-giver only to rule and give Laws but coming as a Mediatour and surety it behoved him to be under a Law and to discharge that work he undertook and this appears because he was not necessitated to be incarnate but it was wholly at his own good pleasure Phil. 2.7 8. 2. There was an holy and admirable agreement between God the Father and the Son to be a Mediatour for those which his Father had given him For though the Covenant of Grace be made with believers yet there was a previous and an Antecedent Covenant made between the Father and the Son to be a Mediatour which argreement was that if Christ would lay down his life for such then the Father would give them to him as his seed and glorifie them and also reward him with all honour and glory hence Isa. 53.11 3. From this Covenant and agreement it is that Christs work is truly and properly obedience and such and obedience as hath a reward annexed to it and Joh. 10.8 Christ calls it the commandment which he had received from his Father hence also Rom. 5.19 4. That it was not meerly obedience but a meriting obedience there was an intrinsecal worth and excellency in Christs obedience answering to our salvation Hence though we have justification and salvation of meere grace yet in respect of Christ it was of justice and debt so that in Christ the Covenant of Works was fulfilled though in us the Covenant of Grace 5. This work Christ was to do was in its self very heavy and grievous though his readiness made it easie For to obey the Law of God and to suffer all the wrath that was due for
she is holy though not in respect of the greatest part 3. Whatsoever corruption of Doctrine or manners spring up she reproves and censures not tollerates it 2. She is meek loving patient merciful c. Jam. 3.17 full of good fruits her weapons are prayers and tears not fire and faggot Fourthly By her marriage a good way to know one by is the head and the Church cannot be better known then by her head Jesus Christ whose wife she is by whom all the children of the Church are begotten by virtue of the eternal Covenant of Grace as in lawful wedlock Cant. 2.16 and 5.10 Fifthly By her carriage and behaviour 1. To her husband to whom in all her behaviour she expresses foure virtues 1. She is chast and faithful to him she forgets not the guide of her youth c. 2. She is subject to him in all things content to be tryed and ruled in all cases by his will revealed in his Word 3. She depends only on her husband for the meanes of her welfare and all needfull supplies will not seek to any other Advocates or Mediators c. 4. She honours her Husband onely and will give his honour to no other 2. To her children whom 1. She nurceth at her own breasts puts them not forth to such strange milke of Traditions Councils Decretals c. 2. She instructeth and teacheth them 3. Porvides for them she upholds the means of salvation to keep her children in good state Quest. Is the true Church of Christ alwayes visible Answ. The true Church is not alwaies conspicuous visible and glorious to the world but may be oppressed and hid So was the Church in Egypt thrust out into the wildernesse so in Elijahs time when he complained that he was left alone so in the Babylonish captivity therefore compared to dead and dry bones Ezek. 37.2 so Rev. 13.12 Quest. What reasons may be rendred for this Answ. First because the Church is a select company called out of the world a little flock Joh. 15.9 a garden enclosed Cant. 4.12 the blind world neither can nor will see the Church Secondly the Church is such a body as is not alwaies visible to mans eyes no not to good mens as as we see in Elias the foundation being in Gods election and the union spiritual Thirdly Sometimes the Church abusing peace and prosperity makes the Lord to strip her naked and bare and to â—end her into the wildernesse yea to make her as a wildernesse Hos. 2.3 Fourthly The Church provides for her safety sometimes by flying into the wildernesse she is like a Dove in the rocks Cant. 2.19 5ly The Churches Militant condition suffers her not alwaies to be visible being not tyed to any one estate or place therefore she is compared to the Moon being sâ—metimes in the full and sometimes hid Quest. What conclusions may be laid down concerning the visibility of the Church Answ. First By the Church which we hold invisible we mean the Catholick Church even the multitude of all the Elect which have been are or shall be which Church is holy and no wicked persons belong to it It s a communion of Saints only to which belongs remission of sins and life everlasting and this is invisible to the world and that 1. Because the ground and foundation of it Gods Election is invisible 2. The greatest part of the Elect are not subject to sence not the Saints in Heaven nor many on Earth some being not born others but new boâ—n 3. Visible things are not believed but things invisible Faith is of things not sâ—en and if we believe the holy Catholick Church we cannot see it Secondly concerning the Militant Church we hold 1. That God will alwaies have a part of his Catholick Church here on Earth that shall hold and maintain the true Faith in the several Ages to the Worlds end and this cannot faile upon Earth 2. This part of the Catholick Church consists of men that are visible and exercise visible Ordinances as the Word Sacraments c. and often in peaceable times appears glorious in many particular and visible Congregations 3. That these visible and particular Churches are not alwayes visible after the same manner neither is any part of the visible Church alwayes so necessarily visible but that it may disappear as the Church in the Old and New Testaments have some time done 4. This number of men in whom this part of the Church contsteth may come to be a few and by Tyranny and Heresie their profession may be so secret amongst themselves that the world cannot see them Though like the Sun she shines in her self yet she may be obscured from the sight of others 5. Though the Church cannot fail upon Earth yet the external government of it may faile for a time her Pastors may be interrupted her sheep scattered her Discipline hindered the external exercise of Religion may be suspended and the sincerity of Religion exceedingly corrupted so that the members of the Church are only visible amongst themselves Thirdly Though the Church of God be not alwaies seen yet she is alwayes safe and that 1. Because if she cannot be safe in the City she shall be safe in the Wildernesse where God will provide her a place as Rev. 12.14 2. Gods purpose for the safety of his Church cannot be altered by any enterprises of her Enemies Though Pharaoh slay all the infants yet Moses shall be preserved by his own daughter in his own bosome to be a deliverer Though Herod slay the infants he shall misse of him whom he seeks 3. God makes high account of his Church as the signet of his right hand the apple of his eye therefore he will provide for her safety 4. Gods wisdom makes it healthful for his Church sometimes to be hid that she may always be safe otherwise the world would destroy her Dr. Tailor on Rev. Quest. Are not all Christians bound to pray for the peace of the Church Answ. Yea 1. we must pray for the whole Church where ever dispersed 2. For the natural members and noble members especially the living stones those which are more instrumental and organicall such as are eminent in power and place in worth and in service 3. More particularly for our own Church to which we are related and to the principals of it as Cities and Vniversities 4. For the restoring of the people of God even for the Jews and for the setting up of the new Jerusalem as God hath promised in his Woâ—d 5. By the same reason we must pray against such as are against the Church Quest. But what must we pray for in the behalf of the Church Answ. First in general for all blessings for all that is good and useful and tends to the welfare of it as for the protection of it deliverance of those that are in danger preservation from danger to those that are free for the perfection of it that God will reâ—ore those Churches that are over-run
the whole world and to every particular person Answ. Paul answers it himself Rom. 11.15 the casting away of the Jewes is the reconciling of the world i. e. of the Gentiles in the Last age of the world and so must that place to the Corinths be understood viz. not of all and every man that lived in all ages and times but of them that were under the Gospel to be called out of all Nations c. Secondly this way of applying is unfit For the argument must be framed thus Christ died for all men but thou art a man therefore Christ died for thee To which the distressed party would answer Christ died indeed for him if he could receive him but he by his sinnes hath cut himselfe off from him and forsaken him so that the benefit of his death will do him no good Quest. What then is the right way of administring comfort to such Answ. First consider the grounds whereby a man that belongs to God may be brought within the Covenant Secondly the right way whereby they must be used and applied Quest. What are those grounds Answ. First recourse must not be had to all graces and all degrees of grace but only such as a troubled conscience may reach unto which are Faith Repentance and the love of God and that there may be no mistake about these enquiry must be made what be the seeds and first beginnings of them all As 1. The first ground of grace is this A desire to repent and believe in a touched heart is faith and repentance it self though not in its nature yet in Gods acceptation Quest. How may that be proved Answ. All grant that in them that have grace God accepts of the will for the deed as 2 Cor. 8.12 2. God hath annexed a promise of blessedness to the true and unfeigned desire of grace Matth. 5.6 Rev. 21.6 so he promises Psalme 10.17 and 145.19 Object But the desire of good things is natural therefore God will not regard it Answ. Desires are of two sorts 1. Some be of such things as by the light of nature we know to be good as of wisdom learning honour happiness c. and these indeed nature can desire But then 2. Others be above nature as the desire of the pardon of sin reconciliation and sanctification and they which have a serious desire of these have a promise of blessednesse Secondly a godly sorrow whereby a man is sorry for sinne as sinne is the beginning of repentance and indeed repentance it selfe for the substance Hence 2 Cor. 7.9 Paul rejoyced because it was wrought in the Corinthians Quest. But how may this sorrow be known Answ. If the heart of him in whom it is is so affected that though there were neither conscience nor devil to accuse nor Hell to punish yet would he be grieved because God is offended by his sin Quest. But what if a man cannot reach to such a sorrow Answ. Art thou grieved for the hardnesse of thy heart because thou canst not so grieve thou mayst then conclude that thou hast some measure of godly sorrow for nature cannot grieve for hardnesse of heart Thirdly a settled purpose and willingnesse to forsake all sin is a good beginning of conversion and true repentance So in David Psal. 32.5 and the prodigal Luke 15.17 18. Fourthly To love a man because he is a childe of God is a certaine signe that a man is a partaker of the true love of God in Christ 1 John 3.14 Mat. 10.41 Onely remember that these desires must not be fleeting but constant and encreasing Quest. Having heard the grounds what is then the way whereby the party that is in distresse may be brought within the compass of the promise of salvation Answ. First trial must be made whether the party hath in him any of the afore named grounds of grace or no. For which end ask him whether he believe and repent If he say he cannot then ask him whether he doth not desire to do it and so of the other grounds Secondly after this tryal then comes the right applying of the promise of life to the distressed person and it must be done by this or such arguments He that unfeignedly desires to repent and believe hath remission of sins and life everlasting But so doest thou therefore these belong to thee and this is fittest to be done by a Minister who hath ministerial authority to pronounce pardon Quest. That the promise thus applied may have good successe what rules are to be observed Answ. First that the comfort administred be allayed with some mixture of the Law lest the wound be too soone healed For such usually become worst of all therefore bring them on by little and little to comfort the sweetnesse whereof will be greater if it be qualified with some tartnesse of the Law Secondly if the distressed party be much oppressed with grief he must not be left alone lest Satan get advantage against him as he did against Eve when she was alone Hence Eccl. 4.10 Woe to him that is alone then Satan usually tempts him to despair and self-murther Thirdly You must teach him not to rest upon his own judgement but submit himselfe to such as have more judgement and experience then himself Fourthly never tell such of any fearful accident or of any that have beene in the like or worse case then himself For hereby the distressed conscience will fasten the accident upon it selfe and be drawne to deeper griefe or despaire Fifthly the comforter must bear with the infirmities of the distressed as frowardnesse peevishnesse rashnesse disordered affections or actions Yea he must as it were put upon him their persons grieve weep lament with them that he may shew a sympathy Sixthly he must not be discouraged though after long paines he see but little fruit upon the distressed party Thus for the general Now for the particular distresses themselves Quest. What is the speciall distresse arising from the Divine Tentation Answ. It s a combat with God himself immediately when the conscience speaks some fearful things of God and withal the party distressed feels some evident tokens of Gods wrath As we see in the example of Job ch 6.4 and 13.26 and 16.9 so in David Psal. 6.1 c. and 77. Quest. What may be the occasion of this kind of tentation Answ. Usually it follows upon the committing of some notorious sin which wounds the conscience as it did in Caine Saul and Judas Sometimes it comes when there is no such sinne committed as in Job and then there can no reason be rendred for it but the divine will and pleasure of God Quest. What are the effects of this tentation Answ. They are many and strange For sometimes it works a strange change in the body inflames the blood drinks up the spirits dries the bones c. So Psal. 32.4 Job 30.30 Psal. 6.7 Job 16.8 Quest. What remedies must be used for the comforting of such Answ. First the party troubled