appointed us to labour six dayes Secondly the Lords own example in Resting also from worke the seventh day and Rested the seventh day Thirdly the Lords institution and appointment of the seventh day to be a holy Rest for his service wherefore the Lord blessed the Sabbath day and hallowed it Quest 6. But is there no worke to be done upon the Sabbath day nor by any manner of persons Answ I answer yes first workes of piety may be done by all in their severall places and in particular by the Ministers of Christ as of old time the Priests did performe their workes upon the Sabbath day Mat. 12.5 and were blamelesse and as men went a Sabbath dayes jorney to the Prophets Acts 1.12 2 Kings 4 22 23. and places appointed for Gods publike worship Secondly workes of Mercy and Charity may be done upon the Sabbath day without blame as being acceptable to God at all times in Christ Jesus Acts 20.9 1 Cor. 16.2 Luke 14.5 and not condemned on that day but appointed Thirdly workes of necessity which require present helpe and could not have been done the day before nor stay untill the day following Mark 2.23 24 25 26 27. Mat. 12.11 12. Luke 13.15 15 16. these workes may also bee done upon the Sabbath day as necessary provision of meate for man or beast the necessary worke of the Phisitian or others for a sick or disseased person or of a Chyrurgeon for the wounded or a Midwife or others for Women in travell all such workes of necessity in truth and without hypocrisie may be done upon the Sabbath day But other Workes which are neither workes of piety of Charity nor of true necessity I believe ought not to be done upon that day Quest But is not the Sabbath day ceremoniall and so to be abolished Colos 2.16 17. or at least to be left at liberty now in the time of the Gospell since the Apostle seemeth to hold forth a Sabbath as a ceremony in that Epistle to the Collossians and before to the Galatians he blameth them for observing dayes and moneths and yeares Gala. 4.10 Is not the Sabbath day then abolished by the Comming of Christ Ans First I answer it is certaine there were diverse Sabbaths which the Jewes were required to sanctifie Levit. 23.38 39 c. Ezek. 20.21 and not to prophane or pollute as is evident by that of the Prophet Ezekiel they polluted my Sabbaths then I said I will poure out my fury upon them Thus in this sence the name Sabbath was applied to all those Ceremoniall Levit. 23.26 27 28 29 30 31 32. Feastivalls yea and daies of Fastings which were to be kept without doing any worke on those dayes as a Sabbath or Rest of the Lord. Levit. 23.15 16. Levit. 25.2 3. Lâ—vit 25.8 9. Againe there was a Sabbath of Sabbaths and a Sabbath of yeares when was the yeare of Jubile and these were Ceremoniall Types indeed and Shadowes with the Sacrifices and services herein And of these I conceive the Apostle speakes as abolished and in which the children of God in the Gospell are not to be condemned Colos 2.17 because Christ who is the body figured by all these is come But he doth not speake of this Sabbath which the Lord commanded to be sanctified in the Decalogue or Ten Commandements at least in no wise of the substance of the Commandement that a Seventh day is to be sanctified as holy to the Lord. Quest 8. But wherefore then is not the Seventh day from the Creation kept as a Sabbath day or by what authority is this Seventh day now sanctified and kept as a Sabbath called in Scripture the Lords Day Ans First Isai 56.2 3 4 5. the keeping of a seventh day for a Sabbath is absolutely morall and perpetuall instituted in Paradise before the fall and in the Decalogue or Ten Commandements given on Mount Sinai and that Commandement bindes to a seventh day for ever Secondly although there be not an absolute command in the New Testament to change the day evidently held forth unto us yet there is Divine Authority sufficient in the constant practize of the Apostles and Saints to meete on this seventh day Acts 2.46 Acts 20.7 8 c 1 Cor. 16.1 2. being then called the first day of the weeke to performe the duties of the Sabbath on this day in Preaching and Hearing of the word and receiving of the Sacrament called breaking of bread and in Prayer and giving Almes and the like as being the Lords owne day as the day of the Lords Resurrection and to be sanctified as the Lords day to meet Christ in all his Ordinances of the Sabbath Revel 1.10 as John the 〈◊〉 Divine was ravished in the spirit and met Christ on that day for the great comfort of himselfe and the Churches of Christ that day then called and esteemed and reckoned to be the Lords own day and so to be kept as the Lords day by the Churches of Christ Quest 9. What is the generall duty required in this fourth Commandement and what light from Christ for this duty Ans To be mindefull of and remember the Sabbath Isai 58.13 Heb. 4.9.10 Mark 1.35 39. or Lords day to keep it as a day of Rest from our own works and bodily labour and as a spirituall rest from the sinfull workes of our soules and bodies and to sanctifie it as a holy Rest in the performance of the Lords Workes of holinesse and his holy service to glorifie the Lord of Sabbath in a speciall manner on that Day Quest 10. What is the generall sinne forbidden in this Commandement Ans All prophanation of the Sabbath or Lords day Isaia 58.13 by ommission of Gods workes or performing of our owne workes or worldly businesse of this life outward in our bodies except in case of true extraordinary necessity or performing of any our owne workes of sinne in bodies or soules as all other dayes so especially onâ— the Lords day or the day of Gods Rest Heb. 4.9.10 and Sabbath Day Quest 11. What are the particular duties required for the sanctification of the Christian Sabbath or Lords day what light from Christ for these Ans They are diverse wee may remember these especiall First a preparation for the right sanctification of this day by minding of it before it come that we may be more fit to serve the Lord in it when it is come and by rising early in the morning as bodily health will suffer that wee may have time to exercise preparative duties before wee come to the publike Ordinances Quest 12. What is the sinne contrary unto this Ans To forget the Lords Day or be so unmindfull of it as either in our own persons or by compelling or suffering our children or servants so long to labour Ex. 12.3.6 Exo. 3.5 Ex. 19.10.15 Deut. 33.3 Mat 27.62 As Amos 4.12 so here and over-wearie our bodies or spirits on
the Churches of Christ to the end of the world Quest 11. Was there not a fourth Order of Christians Ans Yes There is mention made of the Penitents who were such believers as after profession of their Faith and partaking of the Sacrament did fall into some open notorious scandalous sin and were put back into the number and place of the Catechumens Hospin de Templis page 88. and kept from the Sacrament untill upon true signes of Repentance D. August Hom. 49. de verbis Apostol Eph. 6.20 and satisfaction to the Church they were received again into their former order and re-admitted unto the Lords Supper And so it is evident all were not promiscuously suffered to receive the Sacrament who had been baptized or were formerly received But they were and might be kept back by the Church and such as had right Authority of Government in the Church yea and be excommunicate upon lawfull and just cause given by notorious and scandalous offences 1 Cor. 5.3 4 5. 2 Cor. 2.5 6 7 8. Iustellus in notis cod can Eccl. citat per Godwin de Excom untill God gave them Repentance and they were restored again to the communion of Saints till when in some places they might not come into the Church but stand weeping without desiring with tears those that entred to pray for them Quest 12. Thus you have shewed the practice of the Church for men of ripe yeers converted to the Faith and for such as were Communicants once received But what say you of Children of believing Parents born in the Church and received by Baptisme as outward visible members of the Church had they any such priviledge that when they came to years they might be admitted to the Sacrament of the Lords Supper without Catechizing Examination and making profession of their Faith and the graces of God in them Ans Children of believing Parents have a priviledge to be baptized as the children of Faithfull Abraham had to be circumcised Gen. 17.12 1 Cor. 7.14 and so to be distinguished from Children of Pagans steemed in the judgement of charity as members of the Church untill by wickednes scandalous lives or some other wayes they declared the contrary but yet as the children of the faithfull Israelites were by Gods speciall command to be instructed and Catechized in the knowledge of the Lord Deut. 6.6 7 8 9. Exod. 12.24 25 26 27. 2 Tim. 1.5 2 Tim. 3.15 of his will and works and in particular of the Sacrament and the reason of it So without doubt the Children of believing Parents are to be catechized and instructed in the knowledge of God and of themselves and of Christ and of the Sacrament be able to make profession of their Faith before they be admitted to the Lords Table D. Pet. Martyr locor com Class 3. c. 8. S. 14. And hence I conceive was that decree and order in the Church that Children of Believers Baptized in Infancy when they came to years of discretion Cum tincti fuerunt homines in infantia nec fidei confessionem edidorunt decretum est ut cum venissent ad maturiorem a tatem vocarentur ad Episcopum publicè fidem suam profiterentur Heb. 5.11 c. were Catechized and sufficiently instructed they should be called to make profession of their faith in publike and prayers put up unto God for their perseverance in the Faith to the end This after was called Confirmation so much abused since by the Romish Synagogue and by the Papists and Popish Bishops the good use of which according to the first institution as a policy of the Church might well have been continued and may be profitable in the Church of Christ that men so Baptized in Infancy might be approved for right knowledge and holy conversation before they be entertained at this Feast of the Lord And so Catechizing is a necessary duty in the Church of Christ Quest 13. But doth not the Sacrament hold forth Christ crucified to the eyes as well as Preaching of the Gospel doth to the eares And may not a man be converted to the faith of Christ by the Sacrament as well as by the Word Preached And if so Wherefore then may not all ignorant and scandalous and impenitent men and women be admitted to the Sacrament as well as to hear the Gospel Preached Ans First I will not deny but the Sacrament doth hold forth Christ crucified to a believing eye that by the eye of faith can look upon the Body of Christ broken with torments and blood of Christ shed to the death for sin whilest the eye of the Body doth behold the Bread broken and the Wine powred out in this Sacrament And Secondly I do acknowledge that the Lord may can if he please convert a wicked blinde ignorant prophane man or woman by seeing the Bread broken and the Wine powred out and especially by those manifestations of Christs Death and Passion and those Dehortations and Admonitions of Ignorant and prophane scandalous men and women to withdraw and not presume to come to the Lords Table untill God give them Repentance And by those invitations of believing humble hungry repenting souls to draw nigh to meet Christ and feast with him at his Table and this by the power of the Spirit of Christ bringing all home to the soul But it is the preaching of the Gospel in another manner then at the Sacrament that is the common and ordinary way of conversion in which men and women ought to wait upon Christ for Repentance and Remission of sins Acts 5.31 Rom. 10.14 15 16 17. Faith cometh by hearing and hearing by the Word of God and this by Preaching as the Apostle Saint Paul publisheth Secondly the Sacrament hath properly another end namely as Circumcision of old was a sign of the Covenant between God and Abraham Gen. 17.7 8 c. Rom. 4.11 and and a seal and pledge not of a corporall Covenant but of that Covenant of Grace in Christ and of that Righteousnesse of Faith or of Christ received by Faith and which Abraham enjoyed by believing and Saints by our ingrafting into Christ And as the Passeover or Paschall Lamb and sprinckling of the Blood upon the two side-posts Exod. i2 22 and upon the lintell of the door of the house was a sign and seal and pledge to confirm the Faith of Israel That God would passe over their houses when the Angel destroyed the first-born of Egypt and that God would sprinckle their souls with the Bloud of Christ Heb. 12.24 that blood of sprinkling that speaketh better things then did the bloud of Abell so this Sacrament was properly instituted to confirme and strengthen the Disciples Faith Mat. 26.26 c. and so the faith of all Beleevers and to seale and assure unto them the Covenant of Grace 1 Cor. ii 23 c. Christ and his benefits promised And it was not insitituted for Pagans
and Infidels and unbeleevers to convert them but for Beleevers to confirme them in the faith as by the Institution of this Sacrament may appeare Exod. 12.47 48. Rom. 2.28 29. and as the Passeover was not to be eaten of the uncircumcised but of the circumcised and those who were circumcised in heart at least in outward appearance as the Apostle holds forth true Iews and so true Christians now in the Church of Christ at least in appearance ought to be admitted to the Sacrament Quest 14. This is an Answer sufficient Iudges 6.31 But what further may be said to such as plead for Baal and seem to set open a door for all prophane ignorant unbelieving impenitent persons to come to this holy Sacrament Ans That the Word hath and may be Preached to all creatures men and women of all sorts Drunkards Mar. 16.15 Matth. 9.10 13. 1 Tim. 1. 15 16. Mat. 10. 14 15. Adulterers whores except such as reject the Gospell and maliciously persecute the Ministers of Christ against whom they may shake off the dust of their feet But to admit all sorts to the Sacrament all ignorant and scandalous impenitent persons Act. 13.44 c. Act. 18.5 6. Mat. 18.15 16. Levit. 19.17 1 Cor. 5.4 5. this ought not to be suffered But those in Authority in the Church ought rather to suspend or deliver up such to Satan for the destruction of the flesh that the Spirit may be saved in the day of the Lord Jesus Quest 15. It seemeth evident to me then that every man and woman who may come to the Preaching of the Word may not come to the Sacrament if they be either notoriouly ignorant or scandalous and therefore Catechisme is very necessary Ans You are in the right for if legall impurity Exod. 12.48 Exek 44.7 8.9 Lev. 7.20 21. 15. Num. 2.10 11. yea but the touching of a dead body made them unclean and unfit for the Passeover Then much more spirituall uncleannesse and uncircumcision of the heart and life defileth the soul and maketh unfit for the holy Sacrament And if those who have only a form of godlinesse without the power of Religion 2 Tim. 3.5 must be turned away from as those with whom the Saints ought as much as is possible to have no communion Then certainly those prophane ones who have not so much as an outward form of Religion but are notoriously ignorant and notoriously scandalous who live Atheistically without God in the world Eph. 2.12 they must needs be unfit to meet Christ in this holy Ordinance of the Lords Supper or for the Saints willingly to communicate with at the Lords Table Quest 16. But who hath Authority to Excommunicate or suspend these ignorant and scandalous persons and to keep them from the Sacrament Ans I do not say that every particular Minister Mat. 18.17 c. 1 Cor. 5.3 4 5. Act. 14.23 Tit. 1.5 1 Tim. 1.19 20. or Member of a congregation hath this power But the whole congregation or the Presbytery and Elders ordained as Rulers in the Church or at least such as are lawfully Authorised from Gods Word and from the Church of Christ to perform this duty Quest 17. But what if the Church or the Elders of the Church or any other in Authority Ier. 15.19 do not perform their duties in taking order and care as much as is in their power that the precious may be wholly separated from the vile But that for want of their care and diligence or faithfulnesse such a man who in the judgement of the Minister or any one or more of the Congregation so it be not of the greatest part is ignorant or scandalous do presse into the Sacrament though he be admonished in private and publike to forbear and not to indanger his own soul of becoming guilty of the Body and the blood of Christ 1 Cor. 11.27 c. Is the Minister or any such of the Congregation doing their best to hinder such Communicating guilty of such a mans sin who comes wilfully unprepared as being ignorant or scandalous in their judgments and without the wedding garment As for Example Example if a man live in the wilsull breach of a lawfull Covenant Rom. 1.28 c. a sin it may be not named or reckoned as scandalous by those in Authority and yet a sin in the conscience of a minister or a member of the Church for which a man impenitent for it should be suspended the Sacrament If those in Authority or the greater part of the congregation do neglect their duty and suffer or approve of this mans unlawfull Communicating is the minister or such a member guil-of this mans sin As 1 Cor. 5.11 c. 2 Thes 3.6.14 2 Joh. 9.10 1 Tim. 1.22 Ans Certainly if the Minister or any such Member or Members of the congregation do not use all lawful means to put from them such a person to hinder this sinfull communicating of such a scandalous person they cannot but partake of this mans sin and so be found guilty But if they do their best endeavor in their places and callings to hinder such ignorant or scandalous persons declaring a just dislike of such a mans presumption not countenancing but disallowing and disavowing the boldnesse of such a guest Mat. 22.10 1 Cor. 11.27 c. Gen 4.7 Rev. 2.14 c. to come without the wedding garmenâ— I conceive they are not guilty of this mans unworthy receiving and the sin shal lie at their doors who have Au hority and power to prevent or use means of preventing this sin and do not Quest 18. Yet before I leave this I demand once again whether can the company of such a wicked Communicant stop the flowing streams of Gods grace in Christ from the Saints in the Sacrament or keep the life cherishing vertue of Christ from them who come rightly prepared or secondly Whether should the Saints refuse the Sacrament or unchurch themselves and separate from the Congregation for such a scandalous Communicants presence or for such a failing of the Church or the greater part of the Congregation in such a particular Ans 1 Tim. 8.22 Rev. i8 4 Luk. 22.19 I believe if a Saint discover the scandalous and do the best to hinder â—his sin of the unworthy receiver it cannoâ— hinder Christs grace from a faithful receiver as Judas presence did not hinder the Apostles nor the incestuous person the Saints while he continued with them nor are the Saints bound to refuse the Sacrament or unchurch themselves and separate from that Congregation for this failing of the Church these Saints having performed their duties in their several places as is noted before But these particular members should rather wait on Christ in the use of all lawful and good means to have this fault of the Church reformed continue their fellowship with manifestation of their dislike in this particular And this I conceive they may
and these tryalls are for the good of Gods Children all being sweetned to them even death it self by the death and passion and merits of Christ Quest 11. What is the fruit or benefit of this knowledge of the sufferings of Christ and of Gods Children Luke 22.42 Phil. 4.12 13. 1 Pet. 2 â—0 21. Ans To teach us in all afflictions to learn and labour by strength from Christ to submit our will to the will of God patiently to abide Gods pleasure and to wait upon God in all good and lawfull means Mat. 19.29 Heb 10.32 c. Luke 18.6 7 8. Rev. 6.9 10 11. till the Lord be pleased to repair the losses and avenge the blood of his servants that is shed upon the face of the earth Quest 12. What is the second part of Christs Priestly office Ans To be for ever at the right hand of God and as a holy High Priest and Mediator to make intercession for us to his Father and our Father and to his God and our God for the eternall good of his Church Rom. 8.34 Iohn 20.17 and 14.13 14. and 16.23 c. and 17.9 c. Heb. 7.25 26 and 9.24 c. The twelfth Classis or Company of Questions 1 Question VVHat is the work or act of Christs Propheticall office Ans That in which Christ as the great Prophet Doctor Deut. 18.15 Act. 3.22 Mat. 23.8 Heb. 3.1 2. Isa 61.1 2 3. and Apostle of our Profession he doth reveal God the Father and his good will unto poor sinners whom he hath purchased with his own blood and to instruct them in the way of the new Covenant Mat. 11.25 c. Luke 4.18 Ioh. 1.18 Mat. 13.10 11. 28.29 30. Thes 2.13 how to come in to Christ for Iustification and how to walk in and by Christ in Sanctification unto Eternall happinesse Quest 2. When and how doth the Lord Christ execute his Propheticall office or practise this revealing of his will unto Adam or his Posterity Ans No doubt the Lord Christ as he was first God the second Person in sacred Trinity did at the first together with God the Father and God the holy Spirit reveal to our first Parents the Covenant of grace in Paradise after the fall And Secondly Christ the second Person did again in his Spirit in Noah Preach to the old world before the flood many of them then in the Prison of their sins and many of them now in the Prison of Hell Thirdly And as by himself so by his Spirit enlighten the Patriarchs and Prophets after the flood who writ the holy Scripture by his direction Fourthly And the Apostles and Evangelists since Christs Ascension But Christ did immediatly as God and Man in one Person exercise this his office when he lived upon the earth before and after his Resurrection Gen. 1.27 and 3.9 c. John 1.1 Prov. 8.12 c. The works without themselves are common to all the three Persons 1 Pet. 3.19 c. and 1.10 c. Gen. 9.8 c. and 28.12 c. and 22.15 c. Mal. 3.1 Psal 105.7 8 9 10. Christ the Angel of the Covenant spake to Abraham Jacob as Gen. 32. 28 c. Luke 11.49 Mat. 23.34 Exod. 3.2 c. 2 Pet. 1.19 c. Quest 3. What incouragements doth Christ hold forth as he is the chief Prophet for poor sinners to come in to him and believe and finde Eternall Salvation by his merits Ans The Lord Christ giveth divers motives to draw sinners to believe and repent and be saved Quest 4. What is the first Ans First Isa 55.1 2 3. Rev. 22.17 He invites them graciously to come and buy freely the wine and milk of the Gospel the water of life Christs righteousnesse and grace without money or money worth without any righteousnesse or merits of their own Quest 5. What is a second Ans Secondly Mar. 15.15 Mat. 9.13 11 3. He commands the Gospel to be Preached to every creature to all sinners without exception manifesting himself to be come Luke 19.10 Not to call the righteous but sinners to repentance yea to seek and to save that which was lost Quest 6. What is the third Encouragement Mat. 11.28 29. Ans Thirdly He calleth poor sinners sensible of sins burden to come unto him and promiseth to give them rest Quest 7. What is the fourth Motive or Encouragement to come in to Christ Ans Fourthly He holdeth forth to us in Scripture and since the Apostles times Examples of great sinners converted and drawn in to Christ and made Saints and Heirs of glory according to Gods counsell by Christ his Righteousnesse and merits Quest 8. With what Examples or similitudes doth Christ illustrate this truth 2 Chron. 33.21 c. Ier. 31.18 19. Mtt. 10.3 Luk. 19.2 c. 15. Acts 9.1 c. 1 Tim. 1.12 c. Ans Of Manasseh Ephraim Matthew Mary Magdalen Zacheus the Prodigall Son and Saul the persecutor afterwards a glorious Apostle of Iesus Christ Quest 9. But what shall such poor sinners do as finde by experience that truth verified That man by naturall power can neither believe nor repent How shall these obtain remission of sins or be Converted to God Ans These may yet wait upon Christ in his Ordinanceâ— Isa 8.17 25.6 7 8 9. 51.4 5 6. Hab. 2.3 Luk. 23.51 Cant. 1.4 Ioh. 5.1 c. Isa 42.6 Act. 5.31 untill he draw them that they run after him For God hath given Christ himself for a Covenant and exalted Christ as a Prince and a Saviour to give repentance to Israel and remission of sins As Job in another sense Job 14.14 So wait on Christ Quest 10. But how doth Christ this great Prophet of his Church reveal God the Father and his good will to poor sinners that they may know God and Christ and believe and be converted and be saved Ans Christ in the ordinary way Isa 6i 1 2 3. Luke 4.18 c. Acts 16.14 2.36 c. Rom. 19.6 c. 2 Cor. 3.8 Ioh. 16.7 c. 14.26 Eph. 1.17 c. He. 8.10 Ioh. 16.7 c. Rom. 3.20 Iohn 3.18 c. doth reveal this outwardly by the Preaching of the Word and Catechizing and inwardly by the Spirit communicated in the Gospel teaching and writing the truth of God according to his Covenant of grace in the hearts of his children Quest 11. In what wanner doth Christ thus proceed by his Word and Spirit to reveal God to man and man to himself and the will of God to men concerning mans Salvation Ans The Lord doth this divers wayes in respect of particular persons but commonly by the Spirit of Christ in the word First Revealing sin bondage and misery in sin sometimes by the Law or commanding part of the Word or otherwise at his pleasure sometimes by the Gospel and promising part Secondly Revealing Christ and his righteousnesse and Free-grace drawing the poor humbled soul to desire
is ascribed to Christ Ans A Sacramental body and so the bread and wine in the Sacrament Mat. 26.26 c. 1 Cor. 12.24 c. are the body of Christ which doth signifie represent and seal the vertue of the Natural body and blood of Christ crucified not to all but to all true Believers and this outward visible Sacramental body is received by the bodily outward hands and mouth of all communicants true Believers and Hypocrites who come to the Lords Table Quest 9. But is this Sacramental body the Bread and Wine in the Sacrament any thing available for their goods who come unprepared and receive that and no more Ans No certainly this is not profitable but hurtful to the souls 1 Cor. 11.28 c. Mat 22.11 c. because they want the Wedding-Garment and eat and drink Iudgement to themselves not being able to examine themselues or to discern rightly or partake Spiritually of the Natural or Spiritual body of Christ Quest 10. How can you call a body Spiritual Ans The Apostle calls the glorified body of the Saints Spiritual bodyes because they are endued with Spiritual qualities of glory 1 Cor. 15.44 Rom. 6.6 7.24 Col. 2.16 17. mortality as sin and death is compated to a body in respect of Natural corruption or sinful qualities and mortality so likewise the rich graces and spiritual benefits of the life of Christ communicated and sealed in the Sacrament may be called a Spiritual body as a whole body of spiritual heavenly graces bestowed upon faithful receivers thus Christ and his graces are a body of grace received by the faithful Quest 11. What do you call a spritual body of Christ Ans This is the third kinde of body a vertual or spiritual body comprehending all the power life vertue merits and benefits which do arise from the passion crucifying of the natural body shedding of the natural blood of Christ with his Resurrection and Ascention for the good and benefit of Gods Church and people held forth sealed and exhibited in the Lords Supper and received not by the hand and mouth of the body but of the soul and enjoyed only by the faithful communicant and such as are rightly prepared for this sacred feast of the Lord 1 Cor. 10.3 4 16. Phil. 3.10 11. Gal. 2.20 3.1 Christ held forth in the Word and Sacraments as crucified before our eyes and Spiritually communicated 1 Cor. 10.16 Quest 12. What is the fourth and last kinde of body attributed to Christ and how do the Saints partake of or receive an union or communion with that or assurance of it in this Sacrament Ans This fourth and last is the mystical body of Christ Rom. 12.45 1 Cor. 12 13 c. 10.16 17. Eph. 2.16 3.4 5. 4.12 Col. 3.14 15. Heb. 12.22 c. 1 Ioh. 1.3 7. the Church and people of God the Members of that body of which Christ is the head And a more full union and communion with which body the Saints do receive and partake of when in the Sacrament as in a communion of Saints rightly and spiritually not by mouth of the body but by faith they partake of Christ and have this union and communion of Saints sealed and assured in this Sacrament Quest 13. You have declared your knowledge concerning the author and matter of this Sacrament Now what is the form of it Ans The form of communicating in this Sacrament is likewise twofold outward and inward Quest 14. What is the outward form or manner of celebrating or partaking of and in this Sacrament of the Lords Supper Ans The external or outward form in this Sacrament Mat. 26.26 27. 1 Cor. 10.16 11.23 c. Isa 42.3 c. 53.10 c. is first the whole Sacramental word of Christs Institution the blessing or consecrating of the bread and wine the command of receiving eating and drinking of the outward Elements and especially the Promise and Covenant of Grace Christ and all his benefits promised held forth and sealed to the faithful in this Sacrament Quest 15. What it the second part of the outward form or manner of celebration to be observed Ans The Sacramental actions of breaking bread Mat. 26.26 Luke 22. powring out of wine the distribution of bread and wine to and for the communicants and their receiving of of them by the hand eating of them by the body as Sacramental signifying sealing exhibiting communicating and applying signs and symbols of all inward grace given to the faithful and received by them in this Sacrament Quest 16. What is the inward form of or in this Sacrament of the Lords Supper Ans The internal or inward form is the analogy union and presence not local but vertual Sacramental and Spiritual of the outward signes and the things signifi'd the one representing and answering the other as the face doth answer a face in a glasse the outward signes being exhibited by the Minister of Christ and the things signifieth the light and warmth and soul-cherished vertue and nourishment of the life of grace from Christ given and communicated and applyed by that Sun of righteousnesse Christ and Christ his spirit at the same time to the faithful in the Sacrament as the Sun in the firmament doth its vertue of light and warmth to us or as the outward Elements of bread and wine do their vertue and refreshing 1 Cor. 10.16 to nourish the life of nature in man or woman that receive them in the Sacrament Quest 17. What Analogy proportion likenesse or agreement is there between the signes and the things signified First between the Bread and the Body of Christ to set forth and seal the benefits unto us Ans First as the bread corn of wheat is threshed with a flail or beaten with a staffe bruised ground in the Mill and baked in an oven with fire to make bread for our bodyes Isa 28.28 53.5 6 1 Cor. 9.10 so was Christ threshed with a flail and beaten with a staffe and ground in the Mill and baked in the fiery oven of his passion and of the wrath of God that he by his vertue and merits might be heavenly bread for our souls and bodyes to nourish us to life Eternal Quest 18. What is a second resemblance Ans Secondly as the bread is comfortable strength and nourishment for a hungry body for life of nature Psa 104.15 Ioh. 6.48 c. so the body of Christ and vertue of his merits in sweet nourishment for hungry true believers to nourish the life of grace in them to life Eternal Quest 19. What is a third agreement or resemblance 1 Cor. i0 16 Ans As the bread in the Sacrament is made of many corns and one bread is distributed to many and many partake of one bread so doth it set forth our union and communion with Christ and one with another we that are many are one body in Christ and all partake of that one
in the Apostles or in the primitive times after where can be found any approbation of kneeling at Sacrament untill after that grosse idolatrous errour of Transubstantiation of the Bread into the carnal body of Christ was pressed by Pope Nicholas and confirmed in that wicked counsel of Constance and when as eleva son Bowing to Bread aboue 1220 â—s in D retal G eg lib. 3. and adoration of the Bread was required by Pope Honorius the third but about four hundred and twenty yeers since Thirdly consider that if the Br zen Serpent set up by Gods own appointment Num. 21.9 might be taken away and broken in peeces because it was abused to idolatry as you may read it was 2 Kings 18 4. much more may the gesture of kneeling be changed which hath been and still is so much abused by the Papâ—st in adoration of the Bread in that idolatrous sacrifice of the Mâ—sse Col. 2.2.23 a will worship forbidden in the second Commandmenâ— And too much esteemed by â—gnorant persons who are too too superstitious in this respect And also by some tender consciences who conceive not rightly of the nature of gestures in this Holy Ordinance kneeling hâ—ving been most abused to adoration and wil-worship Quest 6. I think indeed since it hath been and is so much abused to adoration of Bread or Bread worship it may be changed and I am convinced it is dangerous if not sinful But yet me thinks I cannot receive the Sacrament sitting with that reverence and humility as I should do kneeling and therefore since I conceive I might lawfully receive kneeling not to adore the Bread but to declare my reverence to Christ and my humility I had much rather kneel then sit Ans I will not say but some well instructed and rightly informed and beleeving Christians might in former times lawfully receive the Sacrament kneeling the rather when the Directory of the Church was not against it but for it as it was in the Church of England Secondly yet notwithstanding I should desire you to consider that true reverence and humility doth not consist in the outward bodily gesture of kneeling but in the inward spiritual reverence and humility of the heart Ioh 4.24 and 5.63 A man or woman may kneel at the Sacrament and yet neither receive with true reverence not humility as many unprepared ignorant people most zealous for kneeling have done God requireth the heart as Prov. 23.26 And a truely humbled contrite spirit God will not despise but dwel with and Christ will meet in his Ordinance the humble minded soul Psa 51.17 Isai 57.15 16 17 18. Matth. 18.20 and 11.28 29. Thirdly I pray consider that a true beleeving man or woman that comes with the wedding Garment and when Christs invites sits at the Lords Table may receive and do's receive the blessed Sacrament both with great humility and reverence Mat. 26.20.21 Cant. 5.1 and the rather when he or she being sensible of his or her own unworthinesse considers how kindly the Lord Christ invites and bids him or her welcome at his blessâ—d Table Quest 7. But what better ground is there for sitting Ans First Consider that sitting at the Feast of the Lord is the most proper Table gesture and the most agreeable in this respect to the example of Christ Luke 22.21 Secondly Acts 2.46 47. and 20.7 8. 1 Cor. 10 16 c. and 11.20 21 22 23. That the Apostles and Disciples or Christ with the Saints in the Primitive times did receive the Sacrament at their Feasts of Charity in a Table gesture as Feasting with Christ as well as one with another And for the Sacrament it self it is called the Lords Table and a Table gesture is most convenient 1 Cor 14.26 â—0 Thirdly that this table gesture if any edification may be in gestures it may hold forth First our union and communion at this Feast of Grace 1 Cor. 10.16 Luk. 22.30 Secondly our union and communion with Chrâ—st at his Table in the Kingdom of Glory Therefore sitting at the Lords Table being allowed and warranted by the example of Christ and of the Apostles and Primitive Church and by the example of other reformed Churches and agreeable to the Apostles rules of order and edification It must needs be both lawful and comfortable for one that comes rightly prepared with Faith Humility Reverence and other necessary graces rightly enlivened to receive the holy Sacrament sitting at the Lords Table Quest 8. I am in a comfortable manner satisfied in the gesture of sitting yet I have one doubt more me thinks it was better in the old Directory when the Minister of Christ did give the Bread and the Wine to every Communicant in particular with a particular prayer and application as the body of our Lord Jesas that was given for thee c. and take and eat c. rather then only to present it in general to the whole Table by the Minister and every one to take and eat of the Bread out of the dish or cup wherein it s broken and take and drink of the cup from of the Table as it is now used Ans For Answer of this doubt First consider that we do not read in the Scripture that our Saviour Christ did give the Bread and that Wine to every one of the Apostles in particular Search the Scriptures and where can you finde any such expression in any of the Evangelists or Apostles cleerly Read in particular Mat. 26.26 he â—ook it and broke it and gave it to his Disciples he doth not say he gave it to every one in particular or to Peter or Iames or Iohn in particular but to them in general Mat. 26.27 for the cup he gave to them saying drink ye all of this not take you in particular or drink you in particular but take ye all and drink ye all of it And read Luk. 22.17 Take this cup and devide it amongst yourselves which whether we respect the Passeover or the Sacrament it declareth it as most agreeable to Christs order to receive the Sacrament as given from the Minister to all in general at the Table as it was given from Christ to all in general and not into every ones hand in particular as was lately done in the old Directory Not take thou and eat thou but take ye and eat ye and take and drink ye all of this Mat. 26.26 27. Clemens Alexand. strom 1. Pag. 2. Thus about 220 yeers after Christ the manner was when they had divided the Eucharist every one of the people did take his part Secondly again there may be too much superstition put into this manner of receiving in particular from the hand of the the Minister as formerly hath been when the people durst not touch the Bread with their hands but the Priest put it in their mouths for fear they should defile the Lords body And such Communicants I my self have met with who reached out their mouths instead
of their hands to receive the Bread from me and so the hand by which the hand of Faith is remembred was made of no use in the action which you will say ought not to be in this Sacrament For the hand of Faith receives Christ the Lord of our souls for the spiritual refreshing as the hand of the body receives the Bread and Wine Thirdly If you rightly observe the sacramenâ—al action or act or ministration you shâ—ll finde and see the Minister of Christ having broken the Bread according to the institution command and example of Christ to take the Bread in a Silver or other Charger or Dish in which it is broken and present and give it to all in general at the Table with Christs invitation take and eat and so the cup take and drink ye all of this which doth imply every particular man or woman at the Table So our taking the Bread all out of one dish doth sweetly hold forth reaching out of a living hand of Faith a Christian union and communion in Christ as the Apostle intimates 1 Cor. 10.17 And thus I hope I have satisfied your doubts so that you may come with comfort to the Lords Table Quest 9. But what if a tender conscience cannot be satisfied about circumstances may not Saints agree to meet Christ in the Sacrament and receive the outward Elements in divers gestures of the body some sitting some standing or the like as well as they agree daily to hear the Word preached as they please or can be fitted without any such asking question for conscience Ans These Ceremonies I conceive are not worth contending for 1 Cor. 11.16 if men cannot agree or a tender conscience not satified nor ought to be excommunicated or delivered over â—o Satan for these things yet it is good yea a duty for all to study to be all of one minde and in one manner to meet Christ if it were possible according to the Directory of that Church wherein they live Quest 10. But have you any antiquity of your opinion herein Dan. 7.8 Psa 122.6 Eph. 4.3 4 5 6. Eusebius l. 5. c. 26. Anselm Epi. 327. of Ireneus to Victor and others Ans Yes the ancient of dayes God himself holdeth forth this in the Scriptures That Gods people should endeavor unity and the Saints in former ages have been of the same judgement in that controversie between the Eâ—stern and Western Church about the celebration of Easter though they differed in opinion in circumstance yet they agreed in substance and received the Sacrament together and so in the d fferent manner of celebrating the Lords â—upper and the like when the unity of charity was observed in the substantial matters of Faith divers customes in circumstance did not nor ought to separare but Saints ought to unite in love as the reformed Churches do at this day The twentieth Classis or company of Questions 1 Question YOu have answered concerning the first grace in the Wedding Garment namely knowledge first of God secondly of our selves thirdly of Christ and fourthly of the Sacrament Now what light is there from Christ to manifest Faith the second grace to be examined and enlivened before we come to the Lords Table Ans To know what Faith is we must understand that the Word is diversly held forth by Christ in holy Scriptures First Gal. 1.23 Rom. 10.6.8 1 Tim. 1.16 1 Tim. 3.9 1 Tim. 4.1 Iames 2.17 c. for the Doctrine or Word of Faith which is preached and believed by the Church of Christ Secondly Faith is taken for historical Faith only when assent is given to the truth of the Word without application or fruit it is a dead Faith Thirdly Faith is taken for a temporary Faith which hath not only assent to the truth of the Gospel but profession with a kinde of joy and delight for a time Mat. 13.20 21. Mat. 13.22 Mat. 17.19 20. 1 Cor. 13.2 till temptation and tribulation cometh because of the Word and then it dieth and withereth Fourthly Faith is taken for the Faith of working miracles a special Faith given in the Primitive times to the Saints for confirmation of the truth of the Gospel Rom. 3.3 Mat. 13.23 Fifthly Faith is taken for faithfulnesse truth and constancy in word and promises as the Faith and promise of God to his people and of men to men Rom. 5.1 Tit. 1.1 2 Pet. 1.1 Acts 13.48 Isai 53.1 2. Phil. 1.29 Rom. 13.6 c. Rom. 8.1.5.10 2 Cor 4.13 Mat. 13.11 Ioh. 17.3 Sixthly and lastly Faith is taken for a true lively justifying faith the proper and pretious Faith of Gods Elect. Quest 2. What is this pretious justifying Faith of Gods Elect Answ This Faith is an admirable peculiar and special Grace and free gift of God by which a man or woman rightly prepared by the power of the Word and Spirit of Christ First doth know assent unto and embrace and trust to God in Christ in the free promises of the Gospel or Covenant of Grace Secondly know desire earnestly single out and make choyce of Christ the rich treasure and pearl held forth in the Gospel and Gospel promises as his onely Surety Redeemer Advocate and Mediator between God and him Thirdly lively believe receive apprehend take and apply Christ to himself as his Saviour and acquiesce or rest on Christ and Christs merits and righteousnesse alone for salvation Ioh. 3.14 c. Romans 1.1 c. and. 4.16 Gal. 3.16 c. Ioh. 17.3 1 Cor. 2.2 Phil. 3.7 c. Heb. 1.22 and. 8.6 c. and. 12.14 Ioh. 3.36 and. 1.12 Phil. 3.12 Mat. 11.28 29. Gal. 2.20 and 3.14 2 Chr. 14.11 2 Tim. 1.12 Rev. 5.11 12 13 14. Act. 4.12 2 Thes 2.13 14. Act. 13.37 38 39. Quest 3. How or in what sence do you call this Faith a justifying Faith Ans Not vertually and meritoriously of it self 1 Tim. 1.9 10. Titus 3.4 c. as it is a work or act of our understanding to know and of our will sanctified to elect and embrace Christ but instrumentally as it doth apprehend and apply Christ to the soul It is not the act of our Faith receiving but the object of our Faith Christ and his merits and righteousnesse received which meritoriously justifieth poor sinners before God as not the hand which applieth but the plaister and vertue of that which cures the wound to which it is applied Quest 4. When is a man or woman rightly prepared or his heart by the power and spirit of Christ disposed to believe and thus to receive and embrace Christ for his salvation Ans When by the strength and mighty power of Christ and his spirit in the word a man or woman is in some measure First enlightened with the knowledge of God and Christ and himself by the good pleasure of God held forth in the Word of God in general and in the promises of the Gospel in particular And Rom. 8.15 Secondly Inabled by
with this in the New and so all this is to no purpose which is spoken Ans For mens opinions no assertion is therefore true because some men affirm it but it must have ground in the Word of God Now for circumcision it is evident by the Apostle that it is not a seal of the Covenant of works but of Faith and the righteousnesse of Faith Rom. 4.11 Rom. 11.6 and therefore not of works For Faith and works in respect of the Covenâ—nâ— and justification of life are opposite and contrary the one to the other if of works then not of grace And Mr. Ainsworth well observes upon that place that the word Covenant is thirteen times named in that Chapter Gen. 17.21 and hereby is meant the promise of Christ â—nd salvation in him and that the promise was not onely of corporal but of spiritual and heavenly things As Saint Luke testifieth Luk. 1.72 73 c. Chapter the first To perform this mercy promised to our fore-Fathers and to remember his holy Covenant the Oath which he swear unto our Father Abraham which was an Oath and Covenant of spiritual things as you may reade at large And so circumcision a seal of that Covenant must needs be not a seal of the Covenant of works but of grace Not of Mount Sinai gendring to bondage but of Mount Sion and of Jerusalem which is free the Mother of us all of all the free born children of faithful Abraham free born not by a natural but by a spiritual new birth Ioh. 1.12 not of the will of the flesh or of man but of God Quest 24. Gal. 5. But what say you to that place of the Apostle he that is circumcised is bound to keep the whole Law doth not this evidence that circumcision did bind a man to legal obedience and then how could it be a seal of the Covenant of Grace Ans I Answer the Apostle in this Chapter concludeth his disputation concerning justification by the merit of Christ and not by the observation of the works of the Law or of circumcision appointed to Abraham before the holding forth of the Law of Moses Gal. 2.3 c. or by any of Moses his Ceremonies Iustification before God being onely by Christ received by Faith and Christs righteousnesse as he had proved by divers Arguments in the former Chapters For the Iewish Doctors which came to the Galathians had preached a false Doctrine Act. 15.1 2 c. that except they were circumcised they could not be saved As those did at Antioch against which the Councel at Jerusalem made a Decree that no such burden as circumcision should be laid upon the Church Acts. i5 24 28. and this Doctrine of justification by circumcision the Apostle vehemently opposeth Not as if circumcision indeed had been ordained by Moses or was any Sacrament or seal of the Covenant of works or so esteemed by the Apostle For it was appointed by God Himself to Abraham a believer in Christ Ioh. 8.56 Gal. 3.17 four hundred yeers before that dispensation of the Law by Moses or matter of the Covenant of works by Moses and the same Apostle himself had held it forth not as a seal of the Covenant of works but of the righteousnesse of Faith in Christ Rom. 4.11 12. as is noted before Therefore the Apostle doth not speak against circumcision as it was an Ordinance of God to Abraham continued until Christ or as if it ever was a seal of the Covenant of works but as it was falsly abused by the false glosses of the Pharisees and Iewish legal Doctors who came and disturbed the pure Doctrine of the Gospel amongst the believing Galatians contrary to the Apostle and Churches Decree at Jerusalem and truth of Christ taught the Galathians by the Apostle Saint Paul himself for otherwise he speaketh of Circumcision as indifferent in the times of the Churches respect to the Jews whom they desired to convert as he made it evident in his own circumcising of Timothy which he would not have done if Circumcision had been a Seal of the Covenant of Works B. Arce in Gal. 5. Observa de circumcisione hic agi respectu abusus quem in ducebant falsi Doctores Alibi Circumcisionem tulit ut rem mediam in Timotheo alibi ut figillum justitiae commendavit in Abrahamo c. or subjected Timothy to perform the whole Law or could have caused that Timothy should have received no profit by Christ as here he speaketh of Circumcision to the Galathians when the false Doctors taught Justification by Circumcision which Errour the Apostle here so strongly contradicts as most contrary to Christ and the Doctrine of Faith in Jesus And to this effect both blessed Luther Benedictus Aretius and others expound that place And so it is a most clear truth that Circumcision was never a Seal to Abraham or to any other of the Covenant of Works of onely of temporal Benefits or that there is any such difference between Circumcision and Baptism as between Hagar and Sarah or between Mount Sina in Arabia gendering to bondage and Mount Sion or Jerusalem between Law and Gospel as some Antipoedobaptists have affirmed And therefore it is not unprofitable to hold forth the manner of entrance into the Church declared and appointed by God to Abraham for his posterity for Proselytes converted and the Church untill Christ as is noted before Quest 25. You have satisfied me in this trouble now I pray you what was or is the manner of outward admission into the Church since Christ in the time of the Gospel Answ For outward admission into the visible Church of Christ since Christs Ascention This was and is by way of Covenant also though in a different manner of dispensation as it respects divers persons and times of admission or at least of approbations of persons admission as visible compleat members of the Church and fellowship of the Saints fit to partake and communicate in al Ordinances and Acts of fellowship especially in the Sacrament of the Lords Supper And this in several ages and practises of the Church Quest 26. What was the first way or practice of the Church in the new Testament according to the Ordinance of Christ Ans First Inwardly men of ripe yeers Jews or Gentiles converted or professing themselves to be converted by the preaching of the Gospel to beleeve in Christ were admitted as members of the Church and into or for this admission there was First As there was or should have been a beleeving or faith in Christ true and sincere or at least temporary in which the soul did close or seem to close with Christ and Covenant and agree to receive Christ for a Saviour Act 8.13 and 8 37 Psa 27.8 according to the promise and tender of the Gospel And this was a kinde of union agreement and secret covenanting with Christ 1. The Lord Christ speaking inwardly to the soul in kindnesse O poor
so sealing promise of performance of Covenant with Christ and his Church accordingly Of these I say 1. The first is not acted by the childe for that cannot desire Baptism Mark 10. But it is acted by the parents who do present the childe as those in the Gospel and dedicate and consecrate it to God in Christ and in the behalf of the childe according to Gods Covenant with the faithful and their seed desire Baptism for it That in and by Baptism it may be admitted to outward visible Infant-membership in the Church See the Ancient Forms of Baptism in the Church of Christ Reformed c. 2. Again for the second profession of the Faith that neither is nor can be done by the Infant when it usually baptâ—zâ—d at a week old or thereabouts or it may be sooner That profession of Faith therefore hath usually been made by the parents at least in a declaration of their assent and consent to the Articles of the Faith of Christ and cheif sum of the Gospel Thirdly for the intimation of a Covenant and Covenant-union with Christ and his Church in the profession of the Gospel this the child in infancy cannot perform nor promise Therefore it hath been the Churches practise that the Parents whose duty properly it is or the pro-parents have according to their duty promised and engaged themselves to do their best endeavour by the power of Christ First To Catechize and instruct their children in the knowledge of God and Iesus Christ as he is held forth in the Word of God our Saviour and to instruct them in that promise they did make when they did present them to be baptized to bring them up in the knowledge Faith and profession of the Gospel according to the power and means God in his good providence should afford them Secondly to inform them how they have likewise promised to do their best endeavour to instruct them in their duty when that they come to years and have gain'd knowledge and Faith by Gods Grace in the Gospel to make profession of that Faith and declare their subjection in their own persons unto the Gospel of Christ Thirdly and to renew the Covenant of which passively they received the seal when they were baptized in infancy and to declare their renewing of that Covenant with God in Christ when upon approbation of the Church and Ministers and Elders of the Church or those in Authority from Christ they were admitted to the Lords Table Fourthly and lastly to instruct them that they were baptized and engaged in Baptism to this end amongst others in this or the like manner to enjoy a more full Communion in and with the Church of Christ And thus I have endeavoured to set forth the manner and nature of Infants outward entrance and solemn admission with the Church by Baptism Secondly there is another thing to be considered in and concerning the children of believers when they are come to years of understanding and knowledge and that God hath given them Faith and holinesse in some measure and ability to professe their Faith and to declare their desire of holinesse and willingnesse to manifest their professed subjection to the Gospel in Faith and obedience This is their performance of this duty by means whereof they are admitted by the Church in general or those who have Authority from Christ unto a full Church communion in the Sacrament of the Lords Supper and other acts of Church-fellowship according unto the rule and direction of Christ held forth in the Gospel And thus I conceive they are formally compleat members as in respect of truth of membership-infant in their infant Baptism so in respect of visibility and ripe years membership in the Lords Supper and thus they all are visible members and matter of the Church of Christ and have a true formal admission into the Church without any other special Covenant amongst Christians as necessarily and absolutely necessary to the formal constitution of a visible Church and without any rebaptization or renouncing of their former Baptism as some have and do pretend And thus I have shewed you who are our neighbours and what is the Church of Christ visible and the Communion of Saints to and with whom we ought to exercise our Christian love and charity And so the true matter of a Church or material cause both in respect of infants and men of ripe years Quest 35. But sir there are divers Separatists amongst us who are seducing people dayly from our Church and affirm our Churches have neither matter nor form of a Church or at least are so corrupt in both that our congregation are no Churches of Christ but Babylon and members of Antichrist and so to be departed from Rev. 41. They do indeed abuse that place of Scripture and falsly apply that to us which belongs to Rome Ans But I have given an Answer to this Objection before in part Yet to clere the point more fully in brief First for the matter of the Church they cannot deny but we have in our Church and Congregations visible Saints true matter of a Church and members of Christ yea some as great Saints as most we know or reade of in the Christian world This I my self have known in some Country Parochial Congregations by experience and this I do know in some great City Congregations although there be too many hypocrites too many formalists and too many prophane People mixed and not yet purged out from our Congregation nor cast out as they ought to have been And I say further if for these failings and corruptions in a Church They will as they would un-church our Churches they may and do by the same Argument unchurch the Church of Corinth and others which Christ and his Apostles approve and acknowledge true Churches of God in Christ Iesus If for this cause of different matter of or in our Churches or because we have mixed Congregations and not consisting of all visible Saints but some erroneous in judgement and some erring in life and conversation their Argument I conceive must be to this or the like effect as full against the Church of Corinth as our great mixed Congregations No visible Church which is a mingled Congregation consisting of some visible Saints and some visible prophane people in life and erroneous in judgement ignorant and scandalous and not cast out but suffered in the Church is a true visible Church of Christ and to be communicated with But the Church of Corinth was such a Church as well as our mixed Congregations as may easily be proved And therefore the Church of Corinth was no true visible Church of Christ and to have beep separated from as from Babylon And this I hope they dare not but confesse is a most false and scandalous conclusion and so their Argument false against our Churches and their opinion a false opinion that our mixed Congregations are no true Churches of Christ or to be separated from as
from Babylon it self The force and falshood of their minor proposition will appear as it relates to our Congregations if we compare the Church of Corinth and our great mixed Congregations together we shall finde the Church of Corinth and other Churches as corrupt and mixt as ours and yet not un-churched by Christ or the Apostles You may observe these particulars 1 Cor. 1.10 c. 1 Cor. 3.3 4. First in the Church of Corinth there were contentions Schisms and Divisions For which the Apostle reproveth them and tells them they were carnal and carried themselves not Christian like and yet he did not un-church them for all this 1 Cor. 5.1 2 13. Secondly in the Church of Corinth were prophane persons the incestuous person and such as with whom they should not eat in their civil societies as professing themselves Brethren for such are intimated and warning given of them and such as should have been cast out of the Church and excommunicated or suspended from the Sacrament at least and were not and yet the Apostle doth not un-church them for all this but admonish to put from them wicked persons Thirdly 1 Cor. 6. 1 2 8 in the Church of Corinth there was quarrelling and going to Law one with another and that before unbelievers yea Brother with Brother yea doing wrong and defrauding one another and yet the Apostle doth not un-church them nor exhort to a separation for all this Fourthly in the Church of Corinth 1 Cor. 8.1 2 10. there were some puffed up with knowledge but had little charity they offended their weak Brethen by eating meat in the Idols Temple and yet no un-churching for all this Fifthly in the Church of Corinth there were such as did grudge at the maintenance of Christs Ministers 1 Cor. 9. 1 2 34. as if Christs Ministers had not power to eat and to drink and to receive and require maintenance for their labour in preaching the Gospel as some amongst us have not been ashamed to affirm For which the Apostle reproveth them and proveth by several Arguments 1 Cor. 9.13 14. the equity justice and duty of Ministers maintenance as being an Ordinance of Christ that those who preach the Gospel should live of the Gospel of duty not of meer alms at pleasure or not at pleasure as som◠think And yet the Apostle doth not unchurch them for all this or exhort or teach a separation by all this Sixthly in the Church of Corinth there were Idolaters those who did go to partake of the Lords Table and the Table of Devils and provoked God to jealousie 1 Cor. 10 14 c. as the Apostle intimates and yet he doth not un-church them for all this Seventhly In the Church of Corinth there were such as came to the Sacrament and Church-Communion not for the better 1 Cor. 11. but for the worse There were divisions amongst them they neglected the poor one was hungry another drunken for so the Greek signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one is hungry another is drunken The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebrius est he is drunken is taken for drunkennesse in divers other places of Scripture Thus Acts 2. For these are not drunken as ye suppose The same Greek word is used in the Plural Number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are drunken or they are not drunken as ye suppose it implieth a distemper by wine or strong drink which the Apostle did affirm the Church was not at that time to whom God gave the gift of Tongues in such an excellent manner by the power of the holy Ghost The same word is used in 1 Cor. 6. Neither Thieves nor Covetous nor Drunkards shall inherit the Kingdom of God not drunkards the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebriosi drunken men distempered with drink I might name other places These are enough to shew the condition of the Corinthians some of them hungry others drunken that is distempered with drink It is not enough to say they were merry and cheerful with drink for it is evident they were so far distempered or drunken that the Apostle reproveth them for it as a sin some are hungry some are drunken and yet he doth not un-Church them nor move them to Separation for all this Quest 36. But do you approve of drunkennesse or these sinful corruptions in a Church Ans God forbid nay we reprove them as Saint Paul did and declare they ought to be informed against to the Church and Elders of the Church and if after Admonition and warning given they do not repent they are to be Excommunicated to be excluded the Sacrament and cast out of the Church But if there be failing in this and the like as Corinth did in not casting out the Incestuous person for a time yet the Apostle doth not un-Church them for all this or presse a Separation from Saints or from the Church though failing in this particular Eighthly They came to the Sacrament without due Examination of themselves 1 Cor. 28 c. they were guilty of the Body and Blood of Christ by unworthy receiving They did eat and drink judgement to themselves not discerning the Lords Body they were both ignorant and scandalous and God did punish them some with sicknesses some with death This the Apostle tells them of and reproveth them and exhorts to examine and judge themselves But yet he doth not un-Church them for all this or give any way to Separation from Church Ninthly 2 Cor 11.12 c. They had in the Church of Corinth false Teachers false Apostles deceitful workers transforming themselves into the Apostles of Christ as Satan changeth himself into an Angel of light whose Ministers these safe Apostles were labouring by fair shew to seduce the people of God in Corinth and yet the Apostle doth not un-Church Corinth nor presse or give way to a Separation for all this Tenthly and lastly In the Church of Corinth there were such as said there is no resurrection from the dead A notorious Atheistical Doctrine 1 Cor. 15.12 c. overthrowing the very foundation of Religion For as the Apostle argueth If there be no Resurrection then Christ is not risen then our Preaching is vain and our faith is in vain and we are yet in our sins But Christ is risen and there is certainly a Resurrection from the dead as the Apostle proveth at large in that Chapter Certainly too many in the Church of Corinth were seduced to that opinion and denied this truth of the Resurrection from the dead And yet the Apostle doth not un-Church them for all this nor give any way to a Separation from that Church Qest 37. And what the reason of this may some one demand Ans There might be many reasons given but this one amongst the rest Because although there were many corruptions in that Church both in life and Doctrine yet the Word and Sacrament were continued the prophane wicked men and Hypocrites
they were not true Ministers of the Gospel because ordained by a Bishop and a company of Presbyters according to the ancient practise of the Church Secondly I say the Ministers of Christ have had a twofold vocation or calling to that office Acts 20.18 18. and 13.1 2 3. 1 T t .4.14 First extraordinary by Christ Himself as the Apostle and Saint Paul had And Secondly more ordinarily by the Apostles and Elders of the Church and by the laying on of the hands of the Presbytery as the Scripture held forth unto us as Paul left Titus Tit. 1.3 4. Act. 20 2â— Bishop Titus or overseer Titus as Saint Paul calleth the Bishops or Elders of Ephesus far different from our late Bishops or overseers in many respects the manner commonly by laying on of hands of Presbyters and a Bishop or overseer not as a Bishop of later stamp but as a Presbyter and overseer of old have Ministers of Christ been ordained and after ordination sent and received of particular Churches And howsoever some corruptions have crept into the manner of Ordination and although some ordained Presbyters have turned Popes and Popish Bishops and some Popish Bishops with a company of Presbyters have examined approved and ordained Ministers and given outward Ordination and Authority to preach the Gospel yet this cannot nullifie the call of a Minister of Christ if he be called and gifted inwardly and inabled by Christs spirit with gifts fit for the ministerial office as all the outward calling and approbation by a particular Congregation maketh not an illiterate cobler or other mechanick to be a true Minister of Christ when Christ hath not furnished him with gifts and graces fit for so high and honourable a calling Thirdly We who are Ministers of Christ receive not our calling from Antichrist but from Christ and our Ordination for substance is truly Christian not Antichristian Howsoever some Antichristianly affected might sometimes have had a hand in Ordination the Gospel of Christ hath been conveyed to Reformed Churches yea to separate congregations themselves to such as separate themselves from Babylon it may be by the hands and means of Romish Babylon God hath made the servants of Antichrist to be his servants in this that they have been porters and carriers to bring the holy Scriptures unto the Reformed Churches by the hands of glorious Reformers in the Churches of Christ and yet the Scriptures are the true Word of God and the true Gospel of Jesus Christ for all this And so are our Ministers true Ministers of Christ though their outward Ordination had been carried through the polluted hands of some Antichristianly affected Bishops and Presbyters who did sit in place as Scribes and Pharisees did sit in Moses chair But we say further Mat. 23.1 2 3. as God did extraordinarily call and gifted the Apostles and Ministers in the Primitive times and they ordained others in the Church whose Ministery the Lord did blesse for the propagation of the Gospel So did the Lord wonderfully stir up and in an extraordinary manner call Luther Calvin and others in the Reformed Churches And so Reverend Bishop Cranmer Ridley Latimer and other godly Martyrs Bishops and Ministers of Christ by whose hand their successors the faithful Ministers in the Churches of Christ in England received their outward ordination but their inward from Christ himself and his spirit by whose grace the Lord hath made our Ministery glorious in the conversion of many thousand souls to God and building up of as glorious Saints as any ever was in the Christian world since the Primitive times yea even the Separatists themselves 1 Cor. 4 15. who now deny us to be the true Ministers of Jesus Christ must needs confesse that we have been their spiritual Fathers in Christ and have begotten them again to God through the Gospel yea Gal. 4.19 we as tender Mothers have travelled in birth again in our painful Ministery until Christ hath been formed in them all though now in a most ingrateful manner they dishonour their parents and sin against Christ the Lord of his Church Quest 43. This I suppose is sufficient to satisfie any humbled soul not filled too much with pride self-conceit and the spirit of division and separation as too many are in these dayes But yet some object That howsoever Ministers outward approbation and ordination may be passed over and they be lawful Ministers yet what lawful call have they to particular Congregations and places Ans I answer Patrons of Churches and congregations were and have been honoured and trusted with the nomination and presentation of Ministers to particular Churches but so as none ought to have been put upon any congregation but such as ought to have been well approved of by the Bishop who had a trust reposed in him also for sufficiency and ability for the work of the Ministery and for holinesse of life and and conversation which when and where the trust was rightly performed and the Ministers have been faithful labourers in the Lords harvest and after admission approved of by the faithful and godly party in a Parochial Congregation certainly there was a call sufficient and a sufficient union and form of union between Pastor and people to make up in this respect a true Church of Christ Secondly Howsoever this trust both in Patrons and Bishops hath been most grosly abused by corrupt Simoniacal Patrons most unconscionably seeking to thrust wicked Ministers they cared not whom upon the people and carelesse Bishops neglecting that trust reposed in them yet the failings herein was not enough to un-church a Church where yet the Gospel hath been preached and Sacraments administred for substance according to the institution of Christ though here as in Corinth Galatia and Jerusalem many faults might be found to stand in need of Reformation And howsoever no face of a Church might for a time appear 1 Kin. i9 14 Ier. 3.15 as in Jerusalem for a time yet God in many places have given Pastors after his own heart to feed his people with knowledge and understanding and where the Candlestick hath been removed for a time or at least a Candle shut up as in a dark lanthorn God at prayers of his people hath removed a carelesse shepherd and in his due time restored comfort in a faithful Minister to his people and so still continued and preserved the Churches of Christ amongst us yea both for matter and form sufficient to constitute a Church howsoever there hath been some failings in both Quest 44. You have in some measure cleared this Objection Yet how are our Churches rightly constituted in respect of a formal union of members one with another Ans I conceive there is a twofold union First a civil union as in division of Kingdoms Provinces Cities or Parishes And as God hath in this providence united men in habitation and course Act. 17.26 and means of livelyhood God having determined the times before appointed
the Stranger that is within thy Gates That is thou and all that are in thy power without exception Quest 39. But wherefore doth the Lord give this speciall command and direction to his people not onely for themselves but for all under their command Ans That Gods children being carefull and dutifull themselves and diligently performing their duties to all that are under their charge they might not be partakers of other Mens sins Quest 40. But how may one man be guilty of another mans sinne what light have you from Christ to reveile this Ans One may be guilty of another mans sin divers wayes First when a superior commands an inferior to commit a sinne and the sinne be committed of this the superior is guilty as Saul was of killing the Lords Priests 1 Sam. 22.18 2 Sam. 11.15 when hee commanded Doeg to do it and wicked Doeg did it accordingly David kild Vrias by Joab and the sword of the children of AmmoÌ„ And so Iezabell was guilty of that sin of the sons of Belial 1 Kings 21 10. who did beare false witns against Naboth for his Vineyard and thus Magistrates or masters or parents are guilty when they command their subjects or children or servants to prophane the Lords Sabbath Quest 41. What is a second way of being guilty Answ When superiors have power and doe not hinder but suffer inferiors to commit sinne 1 Sam. 3.13 as old Eli suffered his sonnes and did not punish them nor restraine them as hee ought and so when Parents suffer their children or Masters their servants to prophane the Lords Day They are guilty of their childrens sinne and servants sinne Quest 42. What is a third manner how one man may be guilty of another mans sinnes have you any light from Christ for this Ans Wen one man giveth another wicked councell to commit sinne as when Ahitophet counselled Absolom to commit wickednesse with his Fathers concubines 2 Sam. 16 21. or Herodias counselled her Daughter to aske the head of John Baptists Mark 6.24 or when a Master or Father adviseth or counselleth his sonne or servants or any under his charge to prophane the Sabbath Quest 43. What is a fourth manner Ans When Minister or people man or woman doth consent to sinne in others Acts 8.1 Eze. 3.18 or not reprove sin as Saul before his conversion consented to the death of blessed Stephen the Martyr of Christ and for Prophets not to warn the wicked Levit. 19.17 so when Parents or Masters consent to their childrens and servants prophanation of the Lords Day when as they should not suffer sin to lie upon them but reprove them rather So when unworthy Receivers are suffered without any admonition or reproofe Quest 44. What is a fift manner of being guilty Ans When one Man or Woman provokes and stirreth up another to sinne 1 Kings 21 25. as Jezabell provoked Ahab to commit wickednesse and Jobs Wife her Husband to curse God and die Job 2.9 And so when Parents or Masters provoke and stirre up their children or servants by Labour or Pastimes to prophane the Sabbath Quest 45. What is a sixt manner of becomming guilty of other mens sins Ans When men grow to such a height of impudency as to defend other mens sinnes Who call good evill and evill good Isai 5.20 1 Kings 22 6.11.24 1 Sam. 15.22 as wicked Zedechiah defended wicked Ahab in his sinfull course and Saul defended the peoples sin as Lawers plead in unjust causes or when Parents or Masters or any other will plead for Baal and defend the sinnes of their children or servants or Neighbours when they prophane the Lords Day all these ways at least may men be guilty of other mens sins Quest 46. Most certaine the Lord is a most holy God and is Law a most holy Law and perfect rule of holinesse which holdeth forth to us so many duties and so many sinnes in one Commandement of the Sabbath day and sanctification of the rest what use therefore my the knowledged of this truth be of unto the sons of men Ans First concerning wicked men out of Christ the many duties commanded Jer. 17.27 Gâ—lat 3.24 Acts 8.21 22. and sinns forbidden may cause them to tremble for feare of the curse and wrath of God due to them for their prophanation of the Lords day and so be a Schoolemaster to bring them to Christ to see if they may finde pardon and escape the curse and damnation Acts 13.38 39 1 Thess 10 Secondly concerning saints in Christ the Meditation of these things may likewise minde them of Christ First Christ as a justifyer without whose Righteousnesse and Merits they could not be saved 1 Cor. 1.30 and in whom salvation is their portion 2 Cor. 5.17 Secondly Christ as a sanctifyer in whom there is holinesse and power to sanctifie this holy rest this blessed Sabbath as the Lords day in all holinesse and righteousnesse to Gods glory and good of our own soules Quest 47. What benefit is this to the Church that the Lord hath ordained Mat. 28.6 9.17 18. and by his Resurrection and appearing to his Disciples so often one that day consecrated this holy Sabbath Mark 1â— 12 Luk. 24.13 as a day to and for himselfe and for his speciall service and ordinances wherein he now appeareth to his Church Ans A speciall cause of joy that the Saints may once a weeke be as it were in Heaven with Christ meeting Christ in his glorious Ordinances Luke 24.33 34.36 1 Cor. 16.1.2 Mat. 18.20 Ex. 25.21 22. Isai 66.11 John 15.4 5 6. Heb. 4.9 Revel 14.13 and sucking the brests of consolation in all his gracious promises so receiving the sweet juyce and sappe of the life of grace to nourish us in this time of trouble to that Kingdom of glory that eternall Sabbath of rest and peace for ever Quest 48. What is the principall motive or moving cause to stir up and draw the heart of a child of God and your soule in particular to desire and labour in all sincerity and faithfullnesse to glorifie God in a full obedience to every duty commanded and in a full avoyding of every sinne forbidden in these foure Commandemmts or first Table of the Law of God Ans The free love of God in Christ to my soule John 3.16 in the free gift of his onely begotten Sonne and the free love of God the Sonne John 10.15 the Lord Christ himselfe in giving himself and laying down his Life for mee 1 Cor. 5.14 15. to reconcile mee to God and to procure for mee grace and glory this doth constraine mee with a kind of holy and sweet violence or rather powerfull attractive or loadstone of love to love my God againe and to declare my love in a loving Isai 16.9 Psal 119.6 ready willing faithfull and cheerfull obedience yea sincere desire and endevour to fullfill every one of the
7.51 Prov. 20.25 Malac. 3.8 9. or resist or revile or discontent the Ministers of Jesus Chrst in or about their Ministeriall office or any other unlawful wayes is a sin Fifthly to take away or keepe back from them any part of that honorable maintenance or countenance which is due unto them by the Ordinance of the Lord Jesus 1 Thess 5.17 Galat. 6.6 7. is sacriledge a robbing and mocking of God and an odious sinne and more particularly what is approved of by the lawfull Magistrate Iohn 15.20 21. Iohn 16.1 2 3. Acts 9.25 2 Cor. 11.32.33 Luke 11.49 50. Acts. 8.2 3 Acts 9.4 5 Luk. 19.27 2 Sam 6.7 Sixthly to persecute betray or not to defend and preserve the Ministers of Jesus Christ by all lawfull and good meanes in their lives goods good names and especially in and for the execution of their Ministeriall office is a sinne and the property and marke of wicked men whom Christ will one day take for his enemies who refuse to have him to rule over them Seventhly for any to intrude themselves into the office of Christs Ministers 2 Chron. 26.19 20. or to usurpe a Ministeriall office in the Church of Christ for which he hath no call from Christ nor ground or title from the Word of God Heb. 5.4 is certainly a sin an odious sin against Christ Jesus Quest 34. You have revealed by Scripture and light from Christ in the Scripture what are the duties required and the sinneâ— forbidden both of Christs Ministers anâ— of the people over whom the holy Ghost hatâ— made them overseers and in particulaâ— how the people ought to receive reverence and countenance their Ministers Pastors and Teachers and give them that honorable maintenance which is due to Gods Ministers by Divine right and according to the Ordinances of the Lord Christ But is there any promise of blessing or any such encouragement to those who do thus receive honour and pay freely that honorable Maintenance that is due to God for his service and to Gods Ministers for their labour and service according to the Oâ—dinance of Christ Ans Yea verily the Scripture holdeth forth diverse promises to this effect Prov. 3.9.10 as that in the Proverbs Honour the Lord with thy substance and with the first fruits of all thy increase so shall thy Barnes be filled with plenty and thy Presses shall burst out with new Wine thou shalt be sure if thou honour God in his service or faithfull servants 1 Sam. 2.30 God will honour thee yea the Lord biddeth his people to trie and prove him if they would bring in the maintenance of his Ministery and service as they ought Malac. 3.10 11. if he would not open the Windowes of Heaven and powre a blessing upon them and he would blesse and not curse their increase and Christ saith hee Mat. 10.40 41. that receiveth his Disciples and Ministers receiveth him and they that receive a Prophet in the Name of a Prophet shall receive a Prophets reward so that there is great encouragement for Saints and all Gods people to perform their duties herein Quest 35. Is there any thinke you that love the Lord Iesus that will not love and honour his faithfull Ministers and willingly give them all respect due to them by the Ordinance of Christ Ans Certainly all men have not faith and some are unreasonable and wicked men 2 Thess 3.2 who love not Christ nor his Ministers I have heard divers Ministers complaine Gens 47.22.26 2 Chron. 36.16 17. that in some parts they have beene used far worse then the Egyptians used their Priests they finde no favour but have been subject to divers abuses which was a fearfull sinne that once brought a forraigne enemy upon Gods owne people But now we hope better things that as the Lord hath honoured those who are in high places so he will honour them with one grace more to take care that there may be faithfull and honorable Ministers placed in every congregation in the Kingdome 1 Tim. 5.71 and that they may have an honorable maintenance duly payd them according to the Ordinance of Christ 1 Cor. 9.14 Quest 36. I have received good satisfaction for the duties of Ministers Pastors and Teachers in the church of Christ and the peoples duties unto them both in respect of reverence and maintenance But what is your judgement I pray you hath Christ appointed no government in his Church and so no governours who as Fathers are to be honoured and who are to be as Rulers in the Church for right ordâ—â—ing of Christs discipline for Gods glory and the good of his Church what light from Christ to direct in this Ans Yes certainly as the Scripture holdeth forth the Lord Christ himselfe to be the chiefe Lord and Governour Isaia 2.6 7 Mich. 5.2 Mat. 2.6 yea the King of his Church and the Governement to be upon his shoulder so when the Lord Christ ascended up into Heaven and led captivity captive and gave gifts unto men as hee gave some to be Apostles and some Prophets some Pastors and Teachers Eph. 4 11 12. c. 1 Tim. 5.17 Rom. 12.8 for the perfecting of the Saints for the worke of the Ministery for the edifying of the body of Christ so hee hath given Elders 1 Cor. 12.28 Acts 6.1 2 3. Rom. 12.7 Rulers and Governments or helpes in Government as Overseers Deacons Ministers and Officers for the good of the Church of Christ Quest 37. But who are these Elders and Officers that are to have government in the Church Ans First it is evident in Scripture that the same men who are called in Scripture Presbyters Acts 20.17 28. or Elders and Rulers they are called Overseers or Bishops and Pastors 1 Tim. 5.17 such as must labour in the word and Doctrine and not only take heede to all the flocke over which the holy Ghost hath made them overseers Titus 1.5 6 7 8 9. But feede the Church of God which hee hath purchased with his own blood Acts 29.28 So that it is evident that the same men who are Pastors and Teachers have authority from Christ to be Elders 1 Pet. 5.2 3 4. and Rulers in the Church although they are not to lord it over Gods heritage but to be ensamples to the flock as St. Seter holdeth forth the light of Christ unto the Church Quest 38. Are there no other Elders or Ruling Officers in the Church but Pastors and Teachers and such as labour publikely in Preaching and so in the word and doctrin Ans Divers learned men do affirme from that place of the Apostle to Timothy Aretius Piscâ—tor Beza in 1 Tim. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.28 Heb. 13.17 24. The Church of Gâ—neva The Chu ch of Scotland And Holland Frâ—nce Nâ—w England and nâ—w England the Elders that Rule well are worthy of double honour especially those that labour in Word and