and hardeneth others Rom. 9. 18. we attribute to the Sun a softening and a hardening power according to the various effects it hath upon things so we attribute mercy or justice to God according as he saves some or punisheth others 2. By arguments in the glass of our Reason the divine Attributes appear diverse for we understand by Reason and that ever implies 1. That which argueth 2. That which is argued And thus we apprehend concerning God as if he were the Subject of his divine Attributes and they as Adjuncts and thus as if they were distinct from his Essence and one from another but this is improper and we ought to believe that the divine Attributes are one with the Essence and one with another Quest How is God made known to us by his divine Attributes Answ God is made known to us by his divine Attributes to be one Infinite and Eternal Spirit having life in and of himself having most perfect understanding and will and is infinitely more glorious then any Spirit and is perfection and blessedness it self 1. We ought to attribute the most excellent kind of being and the most excellent properties of Being unto God in the most eminent manner 1. The most excellent kind of Being 1. A living Being is the most excellent Attribute Life unto him Deut. 32. 40. 2. A Spirit is the most excellent of living Beings attribute that kind of Being to him Joh. 4. 24. 3. But we must attribute these to him in an eminent manner 1. Life of him he is the Fountain of Life 2. All kinds of life are of and in him eminently Ps 84. 8 9 10. 3. His Life and Being are one not first a Being and afterwards a living Being hence Infinitely more glorious then any Spirit whatsoever We ought to attribute the most excellent Properties of Being to him 1. The most excellent quantity Deut. 32. 3. hence 1. Vnity absolutely one Deut. 6. 4. 2. Infiniteness without limits of Essence Isai 40. 12 hence 1. Immense not measurable Job 11. 8. hence 2. Incomprehensible in place not included nor excluded Psal 139. 7 8. 3. Eternity without beginning or end 1. No time to come with him for then he should be limited to time past and present 2. No time past with him for then he should be limited to time present and to come 3. Hence they are one with him for he can not be more ancient then himself and there can be no Succession in Eternity where there is no beginning nor end Psal 40. 2. 2. Attribute the most excellent qualities to him 1. Most excellent faculties understanding and will 2. Most excellent virtues Intellectual and Moral And these to be attributed in the most eminent manner hence the Attributes of greatness are to be attributed to the Attributes of Goodness he is Infinitely and eternally wise holy just merciful c. Psal 147. 5. Isai 6. 3. And here shineth his happiness who by his perfect understanding doth comprehend the most sovereign Truth and with a most perfect will imbraceth the chiefest good and is not only happy but is perfection and happiness it self Quest. What is the Subsistence of God Answ The Subsistence of God is that whereby the first Being reflecting upon himself stands under divers mutual respects and distinct manners of Being which are only one in respect of the Essence and yet are distinct from the Essence and one from another 1. The first Being reflecting upon himself for God who is the first Being is happy in himself 2. Hence he is acquainted with his own happiness 3. Hence hereflects upon himself 4. Hence he is reflected upon by himself 2. He stands under divers mutual respects and distinct manners of Being for his reflecting upon himself and his Being reflected upon by himself are mutual respects reflecting hath respect to reflected and reflected hath respect to reflecting and thus they are mutual respects 3. And these are distinct the manners of the Being of the first Being under which he stands hence called Subsistence Heb. 1. 3. the express Image of his person the word in the Original is Subsistence the Image of his Subsistence 4. These manners of Being are only one in respect of the Essence and yet are distinct from the Essence and one from another this is explained in that which follows Quest How may this be more plainly understood Answ God who is the first Being knoweth himself and is known of himself and is breathed after by himself all which mutual respects belong to the first Being and yet are distinct from him and one from another 1. God knows himself otherwise he could not be happy in himself Isai 44. 8. 2. Hence he is known of himself 3. Hence he is breathed after by himself as the most adequate Object of his own perfect understanding and will 2. All which are mutual respects knowing and being known have a mutual respect one to the other and being breathed after by himself hath a mutual respect to knowing and being known by himself 3. These mutual respects belong to the first Being in which we may consider 1. The Vnity of the Subsistences 2. Their diversity 1. Their Vnity that whereby the Subsistences having one and the same Essence are all God and one God 1. There is but one first Being 2. The Subsistences are the first being reflecting upon himself 3. Hence these are one in Essence one God Hence it followeth 1. They are Co-Essential having the Essence together and wholly as when the same man is Teacher and Scholar the Teacher hath the whole man and the Scholar the whole man being one and the same man 1 Joh. 5. 7. 2. Hence they are Co-equal for they are one God Phil. 2. 6. 3. Hence the divine Attributes belong to them equally what doth belong to God as God doth belong to the Subsistences equally for they are all God and one God Isai 9. 6. 4. Hence they are not God of God for to be God is the absolute Being and this is not relative and derivative but is one the same in all the persons the Son hath his relative being of the Father as he is Son but not his absolute Being as God but thus he is an Everlasting Father and the mighty God Isai 9. 6. 5. Hence the love they have one to another and delight to glorifie one another Joh. 5. 23. 2. Of the diversity of the Subsistences this will appear in that which followeth Quest How may the Subsistences be distinguisht from the Essence and one from another Answ The Subsistences may be distinguisht from the Essence as adjunct manners belonging to the same Essence and are distinguisht one from another as Relates by relative properties and are not improperly called persons for a divine person is the Godhead with a relative and individual property and is either Father Son or Holy Ghost 1. The Subsistences are distinguisht from the Essence as adjunct manners belonging to the same Essence as the same hand opening
He descended into Hell and he ascended into Heaven 3. His body lay in the grave three dayes that is a part of all the three dayes and he sits now at the right hand of his Father and shall come in great glory to judge the World Next of Application Quest What is Application of Christs Redemption Answ Application of Christs Redemption is the second part of mans recovery whereby that which Christ hath done as a Mediator is applyed to those whom the Father hath elected made theirs effectually by the Spirit and giveth common gifts to others in which let us consider 1. What is applyed that which Christ hath done as a Mediator 1. That which he purchased by his humiliation 2. And possesseth in his Exaltation for his Eph. 1. 3. 7. 2. To whom is this Application of Redemption made it is applyed to those whom the Father hath elected 1. The Father hath intended the salvation of a certain number of mankind these are his by Election 2. Those and those only he hath given to his Son these are Christs by donation from his Father Joh. 6. 37. 3. These Christ only intends to save Joh. 17. 9 10. 4. Hence no universal Redemption for either these elected he intends only to redeem or others besides them then it should be uncertain to God who shall be saved which cannot be Joh. 13. 1. and if it depends meerly upon the liberty of mans will it should be uncertain whether any shall be saved yea it would be certain then none could be saved for none by nature is sincerely willing Psal 110. 2. 3. but the Lords foundation remaineth sure he knoweth his own 2 Tim. 2. 19. 2. Yet it may be granted that which Christ hath done 1. Is of universal value hath worth enough in it for the salvation of all 2. It is offered to all 3. Man not knowing who are excluded out of or included in Election we ought to hope charitably hence it followeth Herein appears Predestination namely the Decree of God concerning the manifestation of his glory in the everlasting state of man electing some and reprobating others 1. Election 1. He intends the glory of his mercy 2. He chuseth some to be Vessels of his mercy Rom. 9. 23. 3. Hence willeth the means 1. permits their fall 2. Willeth their recovery by Redemption and Application 2. Reprobation 1. The Lord intends the glory of his Justice 1. Some appointed for that end Jude 4. Rom. 9. 22. 2. Permitted them to sin and to continue hardened in sin to their destruction 3. The Application it self that which Christ hath done is made theirs effectually for either it is made theirs by effectual Application to them or it may be theirs before it is applyed to them but that cannot be for before Redemption be applyed to them they are Children of wrath as others Eph. 2. 3. the wrath of God abideth on them Joh. 3. 36. they cannot be saved and damned at the same time hence Election works no change in the person doth not change his state before effectual Application 4. By whom is this Application made it is by the Spirit sent from the Father and the Son 1. As it requireth an almighty power a divine power so it is the work of all the three persons 2. As they co-operate according to their manner of Subsistence and order of working it is of the Father firstly by his Son and Spirit 2. It is of the Son as he works from the Father by the Spirit 3. It is of the Spirit as he worketh from the Father and the Son And hence salvation is of the Father intentionally in Election 2. Of the Son virtually as he hath purchased salvation 3. Of the Spirit effectually as he is sent to apply this Joh. 16. 9 10. and giveth common gifts to others for the sake of his Elect Psal 68. 18. Eph. 4. 8 12. Quest What are the parts of Application and the manner of applying those parts Answ The parts of Application are union to Christ that is Oneness in relation to Christ and Communion with Christ that is having in common with Christ the blessings he hath purchased and the manner of Application of these is either internal and mystical this is proper to true believers or external and visible and this Hipocrites have in common with true believers Application may be considered either in the parts of it or adjunct manners 1. The parts of it that is such parts as doe constitute it and of which it doth consist union to Christ Communion with Christ 1. Vnion to Christ that is an Oneness in relation to Christ whereby they are Christs and Christ is theirs 1. Not an Essential Oneness to be one in Essence with Christ this is proper to the three persons thus to be one 2. Not a personal Oneness this is proper to the humane nature of Christ to be one with his divine nature to subsist inseperably in the same person 3. Such a relative oneness so that the Lord Christ owneth the Soul and the Soul owneth 〈◊〉 and as truely one with Christ in a spiritual sense as the bridegroom and the bride Cant. 6. 3. Revel 22. 17 20. Eph. 1. 11 12 13. 2. Communion with Christ whereby we have in common with Christ the blessings he hath purchased Eph. 1. 3. As a woman by mariage hath the benefits of a mariage relation in common with her husband 2. This union to and communion with Christ may be considered in respect of the manners of it in which we have the distribution of the subject from its adjuncts and those considered as proper or common 1. Proper to true Believers and ariseth out of the special nature of application is that internal and mystical sincere union to and communion with Christ which although it may be seen by him who hath it and may be seen by others as to the Judgement of Charity but cannot be seen by others as to the Judgement of verity and infallibility and therefore may be called inward and mystical Rom. 2. 28. and this is proper to true believers 2. Or that which is common namely an external and visible union to and Communion with Christ 1. In words they speak as such 2. In works outwardly they practice as such who have union to Christ and communion with him 3. And therefore to the Judgement of rational Charity appear to be such 4. And have really an external and visible union to Christ as Christ is the head of his visible Church 5. But this is that which hipocrites have in common with true believers Rom. 2. 28. Let us begin with that which is internal and mystical union to Christ Quest What is that internal and mystical union to Christ Answ Internal and mystical union to Christ is that whereby the Spirit having wrought Faith in the heart causeth the soul to come to Christ for life and is joyned to Christ as its spiritual head 1. That whereby the spirit having wrought faith in the
heart 2. Cor. 4. 13. Rom. 6. 17. 2. Causeth the soul to come to Christ Cant. 1. 4. for life Joh. 5. 40. 3. And is joyned to Christ as its spiritual head Eph. 1. 22. and this is internal and mystical none knows but he that hath it Rev. 2. 17. Quest In what manner doth the Spirit work Faith Answ The Spirit doth work Faith by an unresistible power he prepareth the heart by making it contrite and humble and then infuseth Faith Concerning the working of Faith consider who worketh it and how 1. Who worketh it It is wrought by the unresistible power of the Spirit 1. Those who are dead cannot of themselves move so are all by nature Eph. 2. 1. 2. By nature a meer resistance against the Spirit Acts 7. 51. 3. Hence the Soul at first is passive in this work moves as moved 4. The power at first put forth by the Spirit is exceeding great more then at Creation for then as there was nothing so there was no resistance but here is not a meer emptiness and nothingness but worse a Spirit of resistance against the work of Faith Eph. 1. 19. 2. How he worketh it by preparation and infusion 1. Preparation before the infusion of Faith 1. So long as there is a resisting there can be no receiving consent and dissent cannot be in the same Subject in the same part respect and time 2. But to resist and not be subject is natural Rom. 8. 7. 3. Hence the power of resistance must be taken away before an infusion of Faith a turning from sin and self before there can be a turning unto Christ This preparation is in contrition and humiliation 1. Contrition Quest What is Contrition Answ Contrition is that whereby a sinner being convinced of the evil of sin and feeling the bitterness of it is broken under the burthen of it and broken off from the same with a hatred sorrow abomination and fear of sin as the greatest evil Contrition consists of conviction and compunction 1. Conviction whereby a sinner is convicted of the evil of sin Ioh. 16. 8. Ier. 2. 19. 2. Compunction a pricking of the heart letting in a sense of the bitterness of sin into the heart Act. 6. 37. Zach. 12. 10. The effect of this brokenness of heart 1. Vnder the burden of sin as too heavy to bear 2. And off from sin as a most detestable soe and this appears 1 In respect of sins past and present 1. Hatred 2. Sorrow 3. Abomination 2 Cor. 7. 11. 2 In respect of the future a fear Psal 51. 17. Quest What is Humiliation Answ Humiliation is that whereby a sinner despairing of life in himself and of any ability of himself to go to Christ is content to be at the dispose of God and is brought down to the foot of God hence is poor in spirit and is cut off from self confidence and self-soveraignty 1. Humiliation is that whereby a sinner despaireth of life in himself for he sees himself to be naked and miserable Rev. 3. 17 18. 2. And of any ability in himself to goe to Christ that he is blind maimed and halt Luk. 14. 21. 3. Hence is content to be at the foot of God at the Lords dispose Act. 9. 6. Isa 41. 2. hence poor in spirit Mat. 5. 3. And thus is cut from self-confidence and self-severaignty 1. From self-confidence he feels its in vain for him to lean upon any thing that he hath or can doe 2. From self-soveraignty for he is weary of the yoke of sin and he cannot rule himself he is weary of himself and heavy laden Ioh. 7 20. Mat 11. 28 29. Quest What is the infusion of Faith Answ The infusion of Faith is the pouring into the heart a spirit of faith whereby the soul is affected toward Christ as a giver of life and by means of the covenant of grace cometh to Christ for life and is joyned to him as its head 1. This infusion of Faith is the pouring into the heart a spirit of Faith a disposition or spirit to believe 2. Cor. 4. 13. Hence followeth 1. The heart is affected towards Christ as the giver of life Iohn 4. 10. 2. Comes to Christ for life Ioh. 6. 37. and this is by means of the covenant of grace which containeth the promise of life to believers The Law is a means remotely to prepare for saith but the Gospel nextly as it contains the covenant of grace Gal. 3. 2. 3. And thus the soul is joyned to Christ as its head 1. Christ propounds himself as a most suitable husband and Match for the soul 2 The soul consenteth 3. By consent is joyned to Christ 1 Cor. 11. 2. Revel 22. 16. 1 Cor. 6. 17. But con 〈…〉 ing the salvation of Infants we may consider 1. Some Infants are saved otherwise all that dye in their infancy are destroyed which would be a cruel conceit Mar. 10. 15. 2. All that are saved must be saved by Christ if one might be saved without Christ then not needfull for any one whomesoever 3. All who are saved by Christ must be saved by union to Christ otherwise cannot have communion with him 4. This union to Christ must be by faith for there is no other union to Christ revealed in the Gospel 5. This Faith is wrought either mediately by means of the Gospel revealing the Covenant of grace or immediately without this Gospel revelation but those Infants whom Christ saveth are not capable of hearing and understanding the Gospel preached and yet let it not be hard for us to believe they may be saved 1. If the first Adam could convey of his sinful image to his Seed surely the second Adam the Lord Jesus can communicate of his image 2. Have Infants a union to the first Adam by natural generation or propagation and shall not some Infants have union to the second Adam in the way of regeneration surely Christ hath as much power to save Infants as Adam had to destroy them Rom. 5. 20. Qu. What is Communion with Christ mystically considered Answ Communion with Christ is that whereby Christ doth communicate unto a believer a state of life and makes him partaker of life it self and thus hath communion with Christ not only relatively in Justification and Adoption but by real communication in sanctification and glorification 1. A believer having union to Christ hath communion with Christ Eph. 1. 3. Rom. 8. 32. 2. Hence communion 1. In respect of the state of life 2. In life itself and thus is translated from death to life 1 Joh. 3. 14. The first is communion relatively in Justification Adoption 1. He that was condemned is now absolved in Justification 2. He that was a stranger from God yea an Enemy is become a friend yea a child of God in Adoption The second is communion by way of real communication and as the former respects condition so this respects disposition And this is in sanctification and glorification 1. He that was filthy
abuseth the liberty of his will Eccl. 7. 29. that a glass is breakable is not a defect to be complained of but that man who was mutable would tâ—y whether by an unlawful means he could not attain a good and thus put himself under the power of mutability and thus this glass is broken and undone 2. The blameless cause was the Law of God 1. The Law forbids sin 2. Man opposeth it 3. The Law must yield or man must be broken 4. The Law cannot yield or give place but is like a Rock against which a Ship runneth and breaks it self in pieces Rom. 4. 15. The Effect of this was first guilt 2dly punishment 1. Guilt whereby a transgressor is bound to suffer punishment or is lyable to it Rom. 3. 19. 2. Punishment namely the evil inflicted upon a sinner for his transgression which is death it self Gen. 2. 17. Quest What is the punishment of sin Answ The punishment of sin is death which is a privation of a happy life and being subject to the contrary misery both the first death the body deprived of the comforts of this life and at last severed from the Soul and the second death which is the death of the Soul 1. Death is the punishment of sin Gen. 2. 17. 2. It is a privation of a happy life not meerly a privation of life for then Being should cease and the Subjects of misery be taken away and so the punishment ended but it is a privation of a happy or comfortable life hence the parts of death are 1. A privation of the good and 2. The sense of the contrary misery 3. The kinds of death the first death the second death The first death a corporeal death the beginning of which is in a privation of the comforts of this life in some degree the contrary miseries poverty shame sickness 2 Cor. 7. 10. 2. The perfection of this is when Soul body are seperated the body returns to the Elements Eccl. 12. 7. The second death which is the death of the Soul Quest What is the death of the Soul Answ The death of the Soul is first a privation of that which is Essential to spiritual life as the principle of life the Image of God and the contrary evil possessing namely a principle of Enmity in mans nature against God and a privation of the acts of life and a swerving of mans actions from God the first may be called original sin and the other actual sin In the death of the Soul we may consider it as it is a privation of that which is Essential to spiritual life 2. Of that which belongs to its well Being 1. Of that which is Essential as first a privation of a principle of life and so of the Image of God Eph. 4. 18. man opposing the Law defaced the Image of God and spoyled himself 2. Hence was subjected to a principle of Enmity against God and thus a swerving of his whole nature Rom. 8. 7. Gen. 6. 5. thus sin taketh occasion by the Law Rom. 7. 8. 2. A privation of acts of life and the contrary to this a swerving of the actions from the Law Rom. 3. 10 11 12 13 14 15 16 17. The first of these is called Original sin as it is the beginning and spring of the other and the latter is called actual sin as it is the acting of vicious principles which are in mans nature Math. 15. 18 19. Quest What is the death of the soul in the second place Answ The Death of the Soul in the second place is a privation of the favour of God and being possessed with fear and shame a privation of the confirming presence of God and being subject to the power of Satan and the consummation of this death shall be when the Soul immediately after its departure out of the body shall be cast into hell and both soul and body after the day of Judgment In the former we hear of a privation of that which is essential to a spiritual life next of that which belongs to the well being and compleating of that life 1. A privation of the favour of God Lam. 3. 43 44. And the contrary to this possessed with fear and shame Isai 57. ult Gen. 3. 7 8. 2. A privation of the confirming presence of God Man should have been established in the way of life if he had obeyed but he disobeying is deprived of this and the contrary to this is a being subject to the power of Satan the tempter Heb. 2. 14. Eph 2. 3. 3. The perfection of this death 1. The Soul immediately after its departure out of the body shall be cast into hell 2. The Soul and Body after the day of Judgment together cast into hell fire Mat. 13. 50. Rev. 20. 14 15. Math. 16. 26. Quest What is the propagation of Adams sin unto his Posterity Answ Adams Transgression is extended to all his posterity for all mankind was in him as the common root and he acted as a publick person and therefore his sin is imputed to all his posterity and he hath really communicated the same sinfull nature that we are inclined to act as he did We may consider the union of Adams posterity to him and their communion with him 1. The union Natural Moral 1. Natural all mankind was in him as he was the common root of all mankind Act. 17. 26. Hence what he acted all Mankind did act 2. The moral union He acted as a publick person if he had obeyed all his posterity had been happy he disobeying all become miserable Rom. 5. 12. 2. Communion with him by imputation and real communication 1. Imputation his sin is reckoned to his posterity as if they had done it hence in respect of the merit of it accounted theirs hence guilt and punishment upon all Rom. 3. 19. 2. A real communication of the same sinful nature Original sin Psal 51. 5. Eph. 2. 3. Thus it is natural such as the Root such are the Branches 2. Sin is conveyed either from God or from the Parents not from God for he cannot be the author of sin hence the Soul as it comes out of his hand is not positively holy for then there might be a falling from grace seeing many Children appear to be wicked afterwards and yet the Soul as it comes out of his hand is not positively vicious for he cannot be the author of sin 2. Hence sin comes to the Child nextly from the Parents and that first is either immediately but not so for the Soul of a Child is not immediately united to the Parents therefore can have no such communion with them 2. Or mediately and that is either by the Body or the Spirits which unite Soul and body not from the body nextly for that is united to the Soul by the Spirits hence it is by the deordination of those Spirits which unite Soul and body and these are conveyed from the Parents and not under the power of distemper and
due to them equal to thy self and not contemning thy inferiors 1 Pet. 2. 17. 1 Tim. 5. 1 2. Eph. 6. 1 2. Isai 3. 5. Phil. 2. 3. Luke 18. 9. Quest What doth the sixth Command require Answ The sixth Command requireth to preserve the life of thy Neighbour and therefore to behave thy self meekly patiently peaceably and merciful towards him Numb 12. 3. Luke 21. 19. Col. 3. 13. Rom. 15. 2. Rom. 12. 18 20 21. Quest What doth the seventh Command require Answ The seventh Command requireth Chastity that is purity in all things respecting the generating of mankind and therefore to behave thy self modestly and gravely observing all things becoming purity Eph. 5. 3 4. 1 Tim. 2. 9. 1 Tim. 3. 11. Rom. 13. 13. Quest What doth the eighth Command require Answ The eighth Command requireth to preserve the goods of thy Neighbour and therefore to behave thy self justly and equally in seeking after keeping and using worldly goods Eph. 4. 28. Gol. 4. 1. Jer. 17. 11. Prov. 3. 27. 1 Cor. 7. 31. Quest What doth the ninth Command require Answ The ninth Command requireth to preserve the Name of thy Neighbour and therefore to have in your Assertions and Promises a respect truly and faithfully to the Truth Psal 15. 2 3 4. Quest What doth the tenth Command require Answ The tenth Command requireth to preserve the prosperity of thy Neighbour and therefore a contentation with thine own things and not envying another 3 Epist Joh. 2. Heb. 13. 5. Gal. 5. ult Hitherto of Obedience next concerning helps to Obedience Quest What are special helps to Obedience Answ Prayer and the Sacraments of the New-Testament Quest What is Prayer Answ Prayer is a Religious presenting of our desires before God by Confession Petition and Thanksgiving according to the will of God sometimes with others and sometimes alone as in secret and to Prayer belongeth Religious singing 1. Prayer is a religious presenting our desires before God called the pouring out of the heart before God Psal 62. 8. the shewing him our trouble Psal 142. 2. nextly and directly presented to God therefore a religious presenting our desires Psal 57. 1 2. 2. The parts of Prayer 1. Confession of our sinful unworthiness Dan. 9. 4. 2. Petitioning for mercy and grace in the Name of Christ Dan. 9. 3. Joh. 16. 24. 3. Thanksgiving for mercy received or that we hope to receive Phil. 4. 6. 3. The Rule of Prayer it is an asking according to the will of God revealed in his Word 1 Joh. 5. 14. 1. According to his commanding will 2. According to his promising will 2 Sam. 7. 27. And Prayer ought to be 1. Sometimes with others in publick 1 Cor. 14. 16. 2. In the Family Jer. 10. 25. and sometimes alone in secret Math. 6. 6. Zach. 12. 13 14. and to Prayer belongs religious singing of Psalms Col. 3. 16. Eph. 5. 19. Quest What are the Sacraments of the New-Testament Answ The Sacraments of the New-Testament are Baptisme and the Lords Supper Baptisme a Sacrament of entrance into Covenant with Christ and his Church and the Lords Supper a Sacrament of our continuance in Covenant and Communion with Christ and his Church The one cometh in the place of Circumcision and is a Gospel Circumcision Col. 2. 11 12. The other cometh in the place of the Passover and is our Gospel Passover Math. 26. 17 18 24 27. 1 Cor. 5. 7 8. Rom. 6. 3. 1 Cor. 12 13. 1 Cor. 20. 16 17. 1 Cor. 11. 26 27. Quest What followeth hence that Baptisme is a signe and Seal of entrance into Covenant with Christ and his Church Answ That all Church members ought to be baptized and therefore the Infants of Parents in Church state ought to be baptized for they are in Covenant with Christ and members of his body and therefore called his Disciples and a holy Seed 1. All Church members ought to be baptized because they are of the body therefore to be baptized 1 Cor. 12. 13. if Church members then the promises visibly belong to them and therefore the visible Seal of them Acts 2. 38. 39. the Covenant and the Seal are so closely conjoyned by God that the Seal is called the Covenant Gen. 17. 10. 2. The Infants of Parents in Church state are in Covenant with Christ for God hath promised to circumcise their hearts and the hearts of their Seed Deut. 30. 6. and the promises belong to them and to their Children Acts 2. 39. and an Infant whose Parents either both of them or one of them being in Church state that Infant is a Church member called therefore a Disciple of Christ Acts 15. 10. those are called Disciples upon whom the false Teachers would have imposed the yoke of Circumcision according to the Law of Moses but these were Infants and these are called a holy Seed 1 Cor. 7. 14. Quest What followeth hence in the second place Answ That Baptisme ought to be administred by pouring of water and so washing and not by dipping the body in the water because it is a Sacrament of entrance into Covenant in which Christ by his Spirit doth apply himself to us 1. That the Sacrament of Baptisme is a signe and Seal of entrance into Covenant is plain from the former Scriptures in the description of Baptisme 2. That Christ doth in the Covenant of grace first apply himself to the Soul is clear Phil. 3. 12. he is first in loving us and cometh to us before we can come to him 3. Hence that means of administring of Baptisme as iâ— most suitable to the thing signified ought to be attended but the applying of water to the baptized this signifieth Christ by his Spirit applying himself Acts 1. 5. baptized with water and baptized with the holy Ghost that is baptized by water and the holy Ghost poured out upon them Acts 2. 33. 4. Hence the body ought not to be dipped into the water for that would signifie that the baptized is first applyed to Christ and not Christ to him firstly Rom. 6. 3. buried with Christ in Baptisme In burying the body there is not a thrusting the body into the dust or earth but a casting of earth upon the body Quest What followeth hence that the Lords Supper is a Sacrament of continuance in covenant and communion with Christ Answ That those only ought to be admitted to partake of the Lords Supper who doe hold forth Repentance and Faith with an ability to examine themselves and discern the Lords body for he that partaketh before he doth partake of the Lords Supper he ought to examine himself and discern the Lords body 1 Cor. 15. 28. 29. Hence it followeth 1. He ought to have Faith and Repentance before he doth partake for the Lords Supper is instituted not for Regenaration but for nourishment and confirmation 2. Repentance and Faith are the matter concerning which the communicant ought to examine himself with a discerning into the Gospel sense and mistery of the Lords Supper 2. Hence he that partaketh must have this ability thus to examine himself otherwise he cannot perform these preparatory dutyes 2. He ought to hold these forth 1. To his own conscience that his own conscience may not condemn him for presumptuous partaking 1 Cor. 11. 29. Rom. 14. 23. 2. To hold these forth to the judgment of the charity 1. Of the Church Officers that so the Minister in the judgment of charity may say Take eat this is the Body of our Lord Jesus given for you 2. To the judgment of the charity of the Church for communicants do profess to have communion with Christ and one with another as one body in him 1 Cor. 10. 15 16 17. And it 's the duty of the Church and Officers to put the difference between the clean and the unclean the holy and the profane according to their respective capacityes Ezek. 44. 7 8 23. And although Faith be weak and obedience imperfect and prayers and preparations far short of the perfection of Sanctuary Institutions yet the Lord will pardon and confirm his favour by the Lords Supper to the humble believing Soul FINIS YOU doe take God the only true God to be your God the Lord Jesus to be your Saviour your Prophet Priest and King and the holy Spirit to be your Sanctifyer and Comforter Promising in his name and strength to cleave to him as your chiefest and only good and by the help of his Spirit and Grace to walk before him in a faithfull discharge of Covenant duties and in a regular subjection to and observation of all the holy Ordinances and Institutions of Christ of which at present you are capable as they shall be duly administred within this Church and Congregation and to refrain and what in you lyeth to reform all sin that is contrary hereto especially the provoking and growing sins of this time ERRATA The Authors absence from the Press and his Copy being difficult to read hath occasioned many mistakes which thâ— Reader is desired thus to correct P. 1 l. 16 r. a Doctrine P 2. l. 14. r. arts l. 30. r. by Faith p. 3. l 12 r. by Faith l. 22 r. unknown good p. 4 l. 17 r. Truths p. 5 l. 2 r. for us l. 13 r. manners p. 8 l. 2 r. Psal 99. l. 19 r. these are one l. 22 r. Psa 90. p. 12 l. 8 r. 2. Individual l. 16 r. spirants p. 14 l. 10 r. for his p. 15 l. 8 r. rational p. 19 l. 22 r. water p. 23. l. 33. r man p. 24 l. 22 r. 3. l. 25 r. 4. p 29 l. 32 r. act under p. 30 l. 27 r. to man p. 34 l. 16 r. John 3. 34. p. 45 l. 29 r. Act. 2. p. 4â— l. 4 r. 2 Cor. p. 51 l. 9 r. 2. p. 54. l. 25 r. as an Individual p. 54 l. 32 r. Keyes p. 55. l. 15 r. Act. 6. p. 56. l. 6 r. Psa 74 p. 57 l. 13 r. Eph. 4. p. 60 l. 5 r. Psal 119. 152. p. 61 l. 3 r. Soul being p. 62 l. 10 r. 2. Abomination p. 69 l. 12 â— seventh day l. 21 r. seventh day p. 70 l. 28 r. otheâ— means p. 73. l. 32 r. 1 Cor. 10. p. 75 l. 1. r. that manner l. 22 r. 1 Cor. 11. l. 34. r. 3. He ought