onely dipping but sprinkling or any other kind of washing as hath been before discovered To limit therefore the Ordinance of Dipping is to diminish the very sence and meaning of that Word 〈◊〉 by God to express that Ordinance which is a wrong both to him and the sence of the word 2. The word Baptize is used in Scripture where the word Dipping cannot nor ought not to be understood 1 Cor. 10.2 And were all baptized unto Moses in the Cloud and in the Sea Now let the History of the Iewes passing though the red Sea be observed and it will be found that not a man of Israel was dipped in either Some drops out of the Clouds might and questionless did fall upon the Tribes in going through the red Sea but that they were dipped in the cloud is non-sence to affirm in reason or that they were dipped in the Sea is false to affirm in History 3. The word baptize is used in Scripture where it were inconvenient to understand the word Dipped Acts 16.33 Acts 8.38 At this time this Sacrament was performed in haste and with all possible speed and the Eunuch as soon as baptized goes on his way rejoycing Now Dipping requires deliberation and provision both before and after to put off clothes to put on fresh cloths both for the baptizer and the baptized requires that which for this time cannot with conveniency be granted either for the one or the other 4. The word Baptize joyned with the word River doth not necessary imply dipping in Scripture and we find the word Baptize spoken of and no River mentioned in the Gospel Matth. 3.6 Iohn 3. â—3 Act. 16.33 Acts. 10.48 Act. 8.36 That place Matth. 3.6 And Iesus when he was baptized went up straight way out of the water holds not forth Dipping necessarily but rather that our Saviour was not baptized in Harvest For in Harvest Jordan overfloweth all his banks Ios 3.15 at that time being much dried up Iohn and Christ both might be truly said to go down to the water and to come from or out of the water without lying dipped over head and ears in it and without carrying either for dry cloaths or dry shirt we find him immediately driven to the wilderness Mark 1.12 and I am prone to suppose that it had not been very healthy for Iohn to have stood up to the middle in water so long a time and so much together as the multitude of the baptized would require if dipping must be necessarily understood in his Baptisme And what though Iohn also was baptizing in Enon because there was much water Iohn 3.23 In the Original it is many waters being a convenient place in respect water was not every where to be had where he and his Disciples might in several places baptize those multitudes that came to be baptized which possibly in other places particularly at Iordan could not so easily be done Besides there is a great difference between many waters or much water and deep water or a river of water none of which in Scripture is spoken of concerning AEnon so that dipping is not necessary to be seen or heard felt or understood about Salim and therefore cannot stand without something else to hold it up which is that grand errour that baptisme signifies onely dipping 5. If dipping had been essential to to the Sacrament that is that none ought to have been held as baptized without being plunged in a river without Question the Holy Ghost would in some place or other have told us of it and not to have left us a word of a large signification the spirit of God that leads us into all truth would have informed us in so necessary a point of doctrine in no place is there so much as a breathing for dipping yet we have sweet breathings of the spirit for that of sprinckling both in the Old and New Testament For 1. It is the usual sign of signification under the Law when things are hallowed or persons to be set apart for Gods service it was done with blood sprinkling Levit. 16.14 Levit. 4.6 Heb. 9.13 14. 2. It is a Gospel promise I will sprinckle clean water upon you and ye shall be clean which is the outward sign and I will put my spirit within you which is the thing signified Ezek. 36.25.26 and again I will pour water upon him that is thirsty the outward visible seal I will pour my spirit upon thy seed the thing inward invisible grace sealed Isa. 44.3 both those Texts in Leviticus and these in the Prophets have a shadow of good things to come Heb. 10.1 c. 3. The Apostle makes inward graces to be strengthened and given by outward signs Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience the inward grace and our bodies washed with pure water the outward sign he outward sprinkling or washing with water is an evidence of our hearts being sprinkled with blood with what blood with the blood of Christ which for that reason is called the blood of sprinkling 1 Peter 1.2 Heb. 12.24 could but one such Text be produced for dipping how might our adversaries boast and since we have such sure footing for our sprinckling besides the signification of the word baptize let us never be ashamed As it is not necessary for men to swill themselves with reverence it is spoken or drink large draughts of wine at the Sacrament of the supper a morsel being a sufficient sign of inward grace to remission of sin so it is not essential for men to plunge or dip themselves in large rivers at the Sacrament of baptisme sprinkling or any other decent application of water being a sufficient sign of our justification if adult of our regeneration being infant Further admit that dipping were essential to baptisme which it is not yet we may Question whether they be baptized that are dipped among them the water of baptisme being not applied to the flesh signifying the application of the blood of Christ to the soul. It is to be doubted whether it be applied to theirs whose bodys are not washed with water for they usually do it in rivers wells or horse-ponds as it is known for certain they have done in their shirts shifts and drawers and that ever the outward sign of baptisme was to be applied to such gear I suppose they will not affirm the baptismal water ought immediately to be applied to the body and the flesh washed with it as it is Sacrimental To say that Christ was so baptized is hard to affirm and the improbability of it hath already been handled And to say that he and all that came to Iohn were stripped naked is easie to be denied baptized he was we are sure and many others but that they were all dipped we have no certainty To conclude this Question dipping is not thought unlawful in the Catholick Church not that ridiculous kinde of dipping used
Saviour of the world Acts 2.38 c. 5. To represent our Union with him and our Communion each with other bread and wine becomes flesh in us and of us and blood of our blood Christ received by faith becomes flesh of our flesh and bone of our bone we are made spiritually and mystically one body with him Eph. 5.30 And as the Catholick Church believes the remission of sins so she holds out the Communion of Saints of which the Sacraments are lively types tokens symbols and signs 1 Cor. 10.17 In a word the Sacraments to our understandings are as it were glasses darkly to behold Christ Gal. 3.1 To our memories they are as Monuments to make us remember Christ Luke 22.19 To our assurance they are as seals confirming us of our interest in Christ Rom. 4 11. SECT III. THe parts of a Sacrament are these two viz. the sign and the thing signified 1. The sign that is the outward visible and natural Element sanctified and set apart by God the onely Lawgiver to the Church to be used in that ordinance for such an end and purpose Thus water and bread and wine are appointed and instituted to be memorials representations tokens signs and Elements in the Sacraments of the Gospel as circumcision and the Paschal Lamb were of the Law Iohn 1.33 1 Cor. 11.23 2. The thing signified that is the inward invisible and spiritual thing which is mystically reprsented to the faithful receiver by the natural Element thereunto sanctified and set apart which is Christ who in presenting of the Elements is proffered and in the receiving of them is applied by the believer for his own good and comfort How grosly doth the Church of Rome oppose the very being of a Sacrament in their transubstantiation for if the very body and blood of Christ which is the thing signified by the bread and wine in the Sacrament of the supper be received by the Communicant then where is the sign the outward and visible which must necassarily be in this Ordinance if they say as they do that the figure and colour of the Cake is the sign my faith must be pardoned in that particular until it be shewn that the whiteness or roundness of the wafer or bread was appointed to be the sign by him that hath the sole power to give the thing signified Between the sign and the thing signified in the Sacraments there is a certain harmony and sweet similitude proportion how aptly did the circumcision of the flesh represent to the Iews the circumcision of the soul heart or mind Deut. 10.6 and the Paschal Lamb that Lamb of God whose blood being upon their hearts saves them from the destroying Angel What a Holy harmony is there between a Christians being washed with water in the name of the sacred Trinity and the blood of Jesus which washeth us from all our sins 1 Iohn 1.7 and being washed with baptismal water for our natural and outward impurity we ought to cleanse our selves from all filthiness of the flesh and spirit 2 Cor. 7.1 The like of the other Sacrament which shall be discovered in due time Now when the Church of Rome shall finde out so exact a proportion between that which they call the sign in the supper and the thing signified they may bring possibly a true Catholick one step nearer her then for the present probably he may be we â—â—y but a step for admit the proportion be never so exact yet if the sign be not instituted it can never be a memorial of the thing signified SECT IV. VVE have them that would make the Sacraments fewer in number then God hath commanded and there are some that have made moreâ— then he hath approved Two there are no more no less viz baptisme and the Lords supper which must be observed For the observation of these we have promises and precepts Mark 16.16 Matth. 3.11 Acts 2.38 Luke 22.18 The Jewish Church had ordinary but two viz Circumcision by which they were visibly entered into the Church and Sacramentally born againâ— to this our baptisme Answers and the Paschal by which they were nourished in that Church into which by circumcision they were admitted to this our Lords supper Answers And as a man is but once born though often fed so he is but once a receiver of that Sacrament of baptisme yet ought to be a frequent partaker of that of the supper We say Ordinary the Iews had but two for that Manna from Heaven and water out of the rock were extraordinary and but for a time during Israels abode in the wilderness We need but to be born in Christ and then continue in him which is accomplished by these two without any other By baptisme we put on Christ as a garment Gal. 3.27 and by the supper we feed upon him as meat Luke 22.19 having therefore food and raiment by these Sacraments we ought to be content To all this consent the reformed Churches of Helv. Art 19.20 of Basil Art 5. of Bohem Art 11. of France Art 34. of Belg Art 33. of Sax. Art 12. of Wâ—râ— Art 9. of the four Cities Art 16. of Irel. Art 85 86. of Scotland Art 21. of England Art 25. The Article it self is this Art 25. of the Church of England Sacraments ordained of Christ be not onely badges or tokens of Christian mens profession but rather they be certain sure witnesses and effectual signs of grace and Gods good will toward us by which he doth work invisibly in us and not onely quicken but also strengthen our Faith in him c. SECT V. Questions resolved Quest. 1. VVHether those five Sacraments added by the Church of Rome be Sacraments Quest. 2. Whether the effect of the Sacraments depend upon the worthinesse of the Minister Quest. 3. Whether the Sacraments differ from the Scriptures Quest. 4. Whether the Sacraments of the old differ from those of the New Testament Quest. 5. Whether two Sacraments be sufficient under the Gospel Quest. 1. Whether those five Sacraments added by the Church of Rome be Sacraments God unto his People under the Law gave two Sacraments as signs and tokens of his good will and favour to them the contemners or neglecters whereof were in danger of the Judgement viz. Circumcision and the Paschal he hath also given to his Saints under the Gospel Baptism and the Supper as Sacraments or means to hold forth Christ and him crucified Unto these two Româ— hath added five more which are these 1. Confirmation or Laying on of hands 2. Pennance or satisfaction for sin committed 3. Orders or ordination before the work of the Ministery be assumed 4. Matrimony 5. Extreame Unction or the anointing of the sick with oyle before he depart But none of these are Sacraments for 1. None of them was instituted by Christ for such an end Let all the Gospel be searched and we shall find non of these instituted and sanctified to be as means for the applying of the merits of Christs
now to the several Sacraments in particular which are baptism and the Lords supper Two Ordinances that above all others meet with most opposition we shall therefore through the light and guidance of the good word of God discover unto you their several natures beginning first with baptisme that being the first Ordinance the Church gives to her Members and the first that by her Officers they are invited unto Matth. 3.6 Iohn 3.5 Acts 2.38 Acts 9.18 Acts 10.47 Acts 17.15.33 In it we shall unfold 1. The Nature of it 2. The Elements of it 3. The End of it 4. The manner of doing it 5. The parties who ought to do it 6. Resolve some Questions SECT I. BEfore we come to describe what baptisme is it is requisite to know that there is a twofold baptisme 1. Inward which is the invisible application of the blood of Christ to the soul of the sinner for its justification which is called a Baptizing with the Holy Ghost and with fire Matth. 3.11 2. Outward which is the visible application of the Element of water in the name of the Holy Trinity to the bodies of them that are fitted for or desirous of baptisme which is called a baptizing with water Luke 3.16 Of this last we are at this time to speak of and it may be thus defined It is a Holy Ordinance instituted by God whereby a man by being dipped or sprinkled with water in the name of the Trinity is declared to be admitted into Communion with him and entered into the body of his Church 1. We call it a Holy Ordinance It appears to be so in many respects 1. In regard of him in whose name we are baptized which is in the name of the Holy and undefiled Trinity Matth. 28.19 Holy is the Father Holy is the Son Holy is the Spirit Holy Holy Holy is the Lord God of hosts Isa. 6 3. 2. It is a Holy profession which the party is baptized into he is baptized into the Holy Gospel into the most Holy faith he is brought at this time before the Father of spirits that he may stand before him in Holiness and Righteousness all the days of his life Luke 1.75 3. There are promises at this to oppose what ever is unholy we engage either by our selves or by our sureties to oppose all the enemies of the Cross of Christ and when we are of age we are bound to perform what was promised for us in infancy by our sureties if ever we expect to receive any benefit by the death or blood of Christ Sacramentally applied unto us in baptisme but of this afterward 4. In regard of that holy body into which by this we are entered we are by this Ordinance entered in an open and professed manner into the body of Christ which is the Holy and Catholick Church not to speak of the invisible which is secret and hid Baptisme takes them as Barnabas took Saul Acts 9 â— and declares that they have seen the Lords Christ and the Church beholds him as one of them and he goeth in and cometh out with them of Ierusalem i.e. the Lords people 2. It is instituted by God Baptisme is no humane Invention but hath for its being a divine sanction For 1. God first appointed the Person that did baptize Iohn 1.33 2. The Element wherewith that Person should baptize Iohn 1.33 3. Gives directions how it must be done Matth. 28.19 3. Whereby a man by being dipped in or sprinkled with water in the name of the Trinity Women from baptisme are not to be withheld since Christ is necessary for them Acts 8.12 Man is here only expressed as being of the more noble sex and first created of God The word baptize signifies not alwaies dipping 1 Cor. 10. but any kinde of washing sprinkling with dipping as shall be demonstrated in due time 4. Is declared to be admitted into Communion with him c. baptisme makes not a Christian nor makes one to have Communion with God but declares him so to be for as Circumcision was a sign only of that faith which the believer had before he was Circumcised and as every Son of Abraham was of the Church before his foreskin was cut even so all are Members of the Church by faith either actual or habitual before they be washed by the word with water that onely testifying or divulging that right which either by their own or their Parents faith they have to and in the Church SECT II. THe Element or visible sign with which this Sacrament is to be Administred according to the institution is water signifying the blood of Christ washing or sprinkling the soul for it is the blood of sprinkling 1 Pet. 1 2. and this spiritually poured forth upon the off-spring of the faithful Isa. 44.3 and promised to the seed of the true believer Now between the sign and the thing signified is a sweet and holy harmony in these following circumstances 1. Water is a necessary Element to preserve the life of man next unto aire water must be accounted of absolute necessity yeâ— unto all creatures is not the New birth the spiritual washing of the soul the blood of Christ applied necessary for such as would enter the Kingdom of God Iohn 3.5 2. Water is a cheap Element in most places water is almost free as the air and if it be bought the carriage is rather paid for then the water It is self generally easie to come by Christs Blood Kingdom Merits Glory is had for asking Is. 55.1 3. Water is a comfortable Element it refreshes and cherishes the spirits of every living thing It makes the birds to sing the fields to laugh revives the heart of the strongest Iudges 15.18 Nothing makes the soul look more lovely or beautiful then to be reconciled unto and adopted by God throâ—gh the application of the blood of the Covenant unto it by the spirit of God Tit. 3.5.6 4. Water is a cleansing Ilement things that are soul water makes them clean Among other miseries that that New born infant typically the natural or unregenerate man Eze. 16.4 groaned under this was one that it was not washed yet God washed it with water vers 9. and made it clean the blood of Christ applied to the most polluted soul makes it become white like snow Psal. 51.7 5. Water is a Copious Element the Ocean is an inexhaustible Fountain there is enough in that to furnish all the world with water of water there is great plenty so Christ blood is an inexhaustible Fountain the Saints since the beginning of the world have been drinking of it yet it is not diminished they have been bathing in it yet not straitened Zacha. 13.1 6. It is a Common Element the Sea the Rivers are as Common to the poor as to the rich and as sweetly glide by the fields of the whistling plowman as by the furrows of the great Prince and being drunk refresh the one as well as the other So is Christ and his merits he
commanded his Disciples to baptize before he commanded them to teach according to the order of the words of that Text. It is a rule given us by the Rabbies Non datur prims posterius in Scripturae that being first put in on place which is last in another and contrary Unto the case in hand we find baptizing according to the words going before preaching Mark 1.4 2. They find no express Text for it in Scripture such an Argument as this taught the Traskit to deny the Christian Sabbath but to touch these men nearer home have they any express Text for dipping for preaching upon the account of gifts or administring the Sacraments for spending the first day of the weak in holy exercises for administring the Sacrament of the Lords Supper to women or dipping in a River either naked or in linnen garments when they shew express Text for these and many other things I shall shew them one for Infant Baptisme Yea before For When our Saviour expressly commanded his Disciples to make Disciples of all Nations and baptize them who or what meaned he Whether the Earth or Ground of all Nations or the inhabitants that were upon that ground if them then whether Masters or servants husbands or wives parents or children who can say or dare say that he meaned the one and not the other he meaned all without a peradventure so that there is in this precept as express a command to baptize children as to baptize either men or women grown in years 3. They finde Faith in Scripture required of all as a necessary precedent grace unto baptisme so do we in persons that are grown in years as the Eunuch Cornelius and the Jaylor was but that faith was required of the seed of them that once believed as a grace necessary for baptisme is not yet by them demonstrated nor never shall Our Saviour having a little child before him Mat. 18.6 faith Who so shall offend one of those little ones that believe in m c. This is spoken of all that shall be believers to the end of the world and of all that were about him and of that child also that was in the midst of them so that children cannot be said to be without faith though little ones by which onely God is well pleased If children have no faith in Christ or God then why doe they teach their Children to pray or call upon God as I presume they do since without faith it is a taking the Name of God in vain a sin which they would be thought to make conscience of Briefly when men can make a rope of sand then shall we or themselves be able to make something of their own opinions in reference to this of Infant Baptisme teaching that they are without sin yet see them die that all are born holy yeâ— some born children of wrath 2 Eph. 3. That Infants belong to the kingdom of God yet have no interest in the Covenant that they are saved though they want faith without which it is impossible to please God to teach them to call God their Father and yet say they are not in Christ by Adoption when these things are reconciled and made to hang together we shall call them a subtile generation 14. It is against the practice of the whole Church of God in all ages and places of the world and at this day contrary to the Doctrine and practise of the Reformed Churcher of Helvet Art 21. of Bohe. Art 12. of Fr. Art 35. of Belg. Art 34. of Ausp Art 9. of Sax. Art 13. of Wirt Art 10. of Swethland Art 17. of Irel. Art 90. of Scot. Art 23. of Engl. Art 27. The Article it self is this Article 27. of the Church of England Baptisme is not onely a sign of Profession and marke of difference whereby Christian men are discerned from others that be not Christned but it is also a sign of Regeneration c. The baptisme of young Children is in any wise to be retained in the Church as most agreeable with the Institution of Christ. Quest. 3. Whether baptisme is or ought to be readministred It hath been the practice of some among us to throw off their first Baptisme and as they suppose receive a new one Yea Papists who though they teach the contrary Doctrine yet sinfully have practised it upon the children of the Reformed Churches but however Baptisme if given in the name of the Trinity by applying water according to the Institution is not to be received twice For 1. It is against the nature sign end and use of that ordinance Baptisme is a visible sign representing a believer to be new born Hence it is called being born of water Iohn 3.5 Now though men eat and drink often and receive the Sacrament of the Supper often that being our food Spiritual yet we are born but once and therefore ought to receive the Ordinance of Baptisme but once that being our Spiritual birth 2. It opens a gap for one great inconvenience He can give no reason of his being twice baptized but the same reason will make him or perswade him to be baptized the third time the fourth time nec decies repetita placebit the twentieth time Whether this doctrine so brief and current among us did rise and spring from the Popish Holy water which they look upon as a dayly baptisme representing the pardon of actual sin is worth inquiring after and a Question would be seriously thought upon by our governours c. 3. Circumcision was not but once to be administred Nay when through ignorance and blinde zeale some of the circumcised would have become uncircumcised by a way not fitting to be named the Apostle commands the contrary 1 Cor. 7.18 but will have them stick to and own their former Circumcision let those that suppose they are inwardly called remember that they become not unbaptized by receiving baptisme anew 4. The sad events of rebaptizing may be a sufficient testimony of the thing now defended what errors wanderings crooked paths unheard of blasphemies of them that are so used our ears hears toe too much and our eyes have sufficient knowledge c. 5. The Reformed Churches of Christ condemn it in their practice and so many as have published their opinions to the world upon that subject have condemned it in their Confessions particularly the Church of Bohe. Art 12. of Fr. Art 35. of Belg. Art 34. of Sax. Art 13. of Hel. Art 20. The Article it self is this Article 20. of the Church of Helvetia There is but one Baptisme in the Church of God For it is sufficient to be once baptized or consecrated unto God for baptisme once received doth continue all a mans life and is a perpetual sealing of our Adoption to us c. Quest. 4. Whether witnesses at baptisme according to the Law of the Church of England be to be approved N cases of indifferency people are not to Question the reason of a Law given them by
to you young men because you are strong and the Word of God abideth in you 1 Ioh. 2 14. 4. It was the end of the Scriptures miraculous preservation what pains did the Heathens take to have the Bible out of the world what wonders did God work to preserve it it was that men might know them and keep them that they might live by them SECTION IV. THe next thing in Order before us is to demonstrate the truth of the Doctrine by reason and strength of Argument that having both reason and Scripture for it we may without delay addresse our selves to obedience It is necessary for all persons to know the Scriptures For 1. All persons are bound to know God and worship or serve God There is a knowledge must be had which all the Creation cannot give the Creatures in heaven and in the Earth may show that there is a God but how to know God they are silent one of them could say Deum colit qui novit but understood he what he said The wisest of men did worship an unknown God Act. 17.23 The Scriptures only teach us and do only show us what God is that he is a spirit Ioh. 4.24 Infinite Eternal Immutable Creator Preserver of all things mercifull gracious long-suffering a God that heareth prayer a hater of all sin one in nature three in persons This no book in the World holds out but this and he that knew most of the nature and best knew in the secrets of art had read far and much in the large volume of the Creatures yet could not know that which is Eternal life to know him to be the only true God and Iesus Christ he had sent Which the Scripture doth truly fully and clearly Having known God by the Scriptures we by that know how to worship Deum colit qui novit God will be worshipped in spirit and in truth Joh. 4.23 By no book can this Question be answered Wherewith shal I come before the Lord that is to be accepted Miâ—â— 6.6 but by the Scriptures The whole society of men and Angells cannot answer this one Question How shal I do to be saved but by the Scriptures Act. 16.30 The effectual walking after holinesse was never to be seen and read in the starry heaven but in the Heaven of the Scriptures Many excellent things and indeed holy truths may appear and do occurre in the reading of Heathens Seol verbum caro factum est habitavit in nobis ibi non legi but not a syllable of the great mystery of godlynesse Christ manifested in the flesh 2. All persons have need of cleansing against their approaches to God Man is naturally filthy being wholly defiled by sin he is cast out â—n his blood to the loathing of his person Ez. 16.5 Could he apprehend his own filthiness he would be more loathsome in his own eyes then the most infectious Creature could possibly appear All persons may say with the Leaper Unclean Unclean Levit. 13.45 Old and and young rich and poor Male and Female want cleansing therefore had need learn the Word of God which is clean it self Psal. 19.9 and cleaneth others Psal. 119.9 It is of a purifying nature and therefore compared to rain that washeth away filth Deut. 32.2 to Rivers of Waters which denotes the purifying nature of this Word of truth since all persons are impure they are to entertain this Word of Christ which will make them beautifull God is said to wash the soul with water Eze. 16.9 to heal them that are sick Psal. 107.20 and clean them that are filthy by his Word Psalm 119.9 3. All persons may be drawn to believe some great errors against and some to damnable opinions of God Paul assures the Elders of Ephesus Acts 20.29 that after his departure grievous Wolves should enter among them commends them to God and to the Word of his grace which was able to build them up v. 32. whereby they might stand against the blasts of contrary doctrine The worshipping of Angels was going to be intruded upon those Colossians Chap. 2. v. 19. the Word of Christ is recommended to them that by the force and light of that such doctrine might be excluded from Congregations Through ignorance of the Scripture by mens persons by enticing words we may be drawn to believe the doctrine of Devils We must therefore if we would steer our course right for the Haven of happinesse sail by the light given us in the body of the Scriptures Things that have but a show of Scripture meeâ—ing with ignorance doth oâ—â—en passe as having divine Authority while â—hose that know the Scripture know that it is Sathan transformed into an Angel of light Not a fixed but a wandring star Iud. 13. and therefore not to be walked after lest as he that follows that Meteor ignis fatuus we fall in a ditch and perish in the mid way of our errour and backsliding The ignorance of many in Scripture and the mistakes of many touching some places in it are apparent causes or the Apostacy of many from it in these days of liberty c. 4. No person can perform that duty required commanded and enjoyned them of God Without the knowledge of and acquaintance with the Scriptures the Magistrate will be to seek the Minister will be at a losse and the people like sheep without a Shepherd The Magistrate is to punish sin which cannot be known but by the Scriptures Rom. 7.7 The Minister is to preach the Word and how shall he preach it but by the spirit and how shall he have the spirit except he ask it and how shall he ask except the Scripture direct him How can the people know to give obedience to the one and double honour to the other without acquaintance of this Word of Christ It is that alone that discovers the duties of all relations and by all therefore to be consulted with lest being found faulty in the least Commandement we become breakers of all Iames 2.10 and be called for so doing Least in the Kingdome of Heaven Therefore all Scripture is given by inspiration of God and is profitable for Doctrine for reproofe for correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished â—â—to all good Works 2 Tim. 3.16 17. 5. All Persons will be judged acquitted or condemned by the Scriptures at the dreadful appearance of God we mean by this All those to whom the Scriptures are given according to conformity of mens lives with this Word shall God passe that sentence of Come ye Blessed or Go ye cursed If thou cast thy bread upon the waters give a portion to seven and also to eight Eccl. 11.22 if thou hast dealt thy bread to the hungry Isai. 58.6 or hast neglected and saw thy Brother have need and shut up thy bowels against him 1 Iohn 3.17 and hast stopped thy ears at the cry of thy poor brother Prov. ult 13. thou shalt have thy self condemned and
Son Iesus Christ whom to know is life Eternall Joh. 17.3 3. Resolve to practise the Word what vice thou findest the word to reprove charge thy own heart not to act strive not against the Spirit in the Word but says speak Lord for thy servant hears What Act or duty it exhorts unto stay not but make hast to perform all Righteous Judgements Make haste least hell and damnation overtake thee left hardness of heart and willfullesse of soul creep upon thee and God and his grace forsake thee and thou become like those that go down into the pit What thou ara commanded to do do it withall thy might resolve to confâ—ssâ— sin and forsake Transgression thou shalt have mercy for sin and for iniquity 4. Resolve to believe the Word and that stedfastly What God hath declared and purposed in his Word touching Saints or sinners in reference to a Temporâ—ll or Eternall condition must be believed if we would be saved 1 Cor. 15.1 2. God says that he comes quickly and his Reward is with him Rev. 22.12 Do not mock saying Where is the promise of his coming 2 Pet. 2.3 4. What hâ—th passed from the mouth of God is by man to be believed if Judgement it is to be feared if promises to be loved The wicked may presume of his present security and cry peace peace The Righteous may doubt of his present safety and say One day or other I shall perish yet say to the Righteous it shall go well with him and wo â—nto the wicked it shall be ill with him Isai. 3.10 11. this if thou believe thou shalt do wel 5. Resolve to receive the Word and that wholly It is not the duty nor suits it with the profession of a Christian to pick out of Scripture and separate one part of the Gospell from another Even in this sence these are days of separation c. Let not a tittle of the Law or Gospell be by thee slighted the Word of the Lord is for ever settled in Heaven his faithfulnesse to all Generations Psal. 119.89 90. though now the Spirit of this World can set the Son against the Father and the New against the Old Testament and the Servant against his Master the Epistles against the Gospell yet from the beginning it was not so The Christian being thus prepared for reading what David said to his Son when he had instructed him cocerning his building of the Temple shall be said for him Now my Son the Lord be with thee and prosper thee 1 Chron. 22.11 2. In Reading 1. Read it Reverendly It must be read as the Laws of the great mighty and Eternall God upon the performing of which depends the Eternall happiness or misery of thet soul that is at this present within thee it must not be read as a story It remains for ever to acquit us or sentence us this man will I look that trembles at my Word Isaiah 66. 2. The Laws was delivered with Thunderings Lightnings and smoak Exod. 20.18 to create a Reverential fear in the souls of men left that fire come down and that smoak break out into a flame to consume that spirit that shall contemn the least of those Commandements 2. Read it heedfully What thou readest let thy Judgement be employed about it not a word thou readest but there is something of an everlasting concernment to thy self Some studie the Scripture and observe things without themselves but these men are not wise O thou man of God flye these things and follow after Righteousness Godliness Faith Love Patience Meeknesse 2 Tim. 6.11 this will profit thee more then to enquire after the State of this or that man or that will profit thee nothing here and the other will both here and hereafter 3. Read it distinctly It must not be read as if we were in haste or could not tarry as Saul for answer from the mouth of the Lord we ought to ponder every line as did Ezraes and his â—ffâ—ciats when they read the Book of the law of God they read it saith the Holy Ghost Distinctly Nehe. 8.8 he that huddles up this duty but looses his labour and if it be not done again his own happiness if it be hastened by the tongue it is to be feared it will not tarry long at the heart we ought to say to every verse in Scripture as Iacob to the Angel Gen. 30.26 I wil not let thee go except thou blesse me 4. Read it affectionately Arr thou hungry thou would'st eat thy meat with gladness and joy of heart It is the word when thou hast done all that thou must live by be saved by it s called Bread Ames 8.11 And that is the staffe of mans life It s the word of eternall life Iohn 6.68 It s thd water of life that enlightens the Eyes and rejoyceth the heart Psal. 19.8 It feedeth and strengthneth the Soul Deut. 8.3 It maketh a man to be born again 1 Pet. 1.23 It purifyeth and cleanseth men Iohn 15.3 purifies them from tueir iniquity and cleanseth tham from sin Psal 51.2 116 9. And therefore with joy draw thou water out of that well of Salvation Isa. 12.3 5. Read it dayly O how some have loved the Law and made it their meditation all the day Psal. 119.97 There ought not a day to passe without inspection into this word the soule of man is in continual reparation for it is subject unto loss and damages there is no day wherein Satan assaulteth not no day but may be our last day no day wherein man may not see evill or fall into evill and therefore no day ought to passe without our guard against evill and an antidote to cure the evill the word hath a soveraign quality to cure all our running sores we ought therefore to have our meditations there upon night and day but in this two things must be avoided 1. Wearinesse when thou findest thy self growing weary of reading O how fraile is man O bon Jesu lye close the Book and goe about thy lawfull and ordinary occasions for in that thou must also serve God as the Scripture commands the. Yet in this let me charge thee by God not to nourish sluggishness drousiness or idelness 2 Confidence it is the blessing of God that must make thy dayly reading profitable unto thy soul depend not and trust not therefore upon thy doing without him thou canst do nothing In this also it s not onely the hand of the diligent but the blessing of the Lord maketh rich Prov. 10.4 22. that is in the word of Christ. 3. After reading 1. Meditate upon the word it is meditation that gives a soule to reading and breaths in it the breath of life it makes the word to be lively and o stir in the soul. It wat Davids meditation all the day Psal. 119.97 Nay all the night too Psal. 16.7 So must every one thâ— would frame his heart according to Gods heart and have the Scripture thereupon God would
content he takes in men by his hatred a detestaâ—â—on of things done by his feet is signified the power strength speed or presence of God by his back parts an imperfect Image of his glory c. these things being in Scripture in a Metaphorical way to help our infirmities Quest. 3. Whether there be but one God 1. That there is but one God the Scripture in no point is more clear For instance Thus saith the Lord the King of Israel and his Redeemer the Lord of Hosts I am the first and I am the last and besides me there is no God Isai. 44.6 And I am the Lord and oheré is none else there is no God besides me Isai. 45.5 so Deut. 32.39 1 Cor. 8.4 5 6. Deut. 6.4 2. There can be but one Omnipotent Omnipotency is to have all power might and strength there is power and there is Omnipotency Power may do much but Omnipotency can do all power may be suppressed by a greater power but Omnipotency knows no opposition It hath no difficulties nor Lets it works freely and perfectly without co-workers or Materialls if at any time it uses any it at no time needs either Gen. 17.1 I am God Almighty therefore there can be no other God but he For suppose another there must follow a Contest who should be most worshipped most feared most magnified one must yield to the other which denotes impotency which is a denying of a deity 3. There can be but one Infinite To be Infinite is to be fully constantly in all places It is to be without bounds to be unmeasurable to exceed reason or capacity it hath respect to time place power wisdome Justice mercy God is infinite in time being Eternall Infinite in place filling Heaven and Earth in power he do all things in wisdome he knows all things past present and to come In Justice who can dwell with everlasting burnings in mercy for the Righteous go into life Eternal Do not I fill Heaven and Earth saith the Lord. Jer. 23.24 There is therefore no place no time left for another God Suppose one you must at the same instant give him a Vacuum to Reign in which to affirm would but argue emptinesse of Wisdome and shallowness of understanding 4. There can be but one recipient We are commanded to love God with all our strength soul and mind Deut. 6.4 5. there is no part of our love service fear worship to be given to any other then one therefore there is but one 5. Therre can be but one Efficient There are many things in the World depending upon each other as the lincks of a chains which if we measure and count we shal come to the first which is the preserver of all the greatest number hath it's Original from a Unite Trace every Creature in it's steps upward and we shall fall upon one that is the Original of all He is before all things and by him all things consist Col. 1.17 To suppose another God were to suppose a being without acting which is an irratiâ—nall conceit Yet thre are in Scripture that are called Gods besides the Lord of which afterwards Quest. 4. Whether there be three Persons in the God head and how these persons do agree These things are by many of this age denyed and therefore must be proved and though they may be thought to be needlesse in regard that by many they are believed yet this may give to many an enlightning into the truths that possibly upon trust only are received Before we come to prove the question its proper to premise 1. We must know that this mystery is a great mystery and is indeed above Reason It is to be rather the subject of our admiration then inquisition it 's to be feared that many reason themselves out of Heaven by endeavouring to apprehend the depth and rationality of this 2. That though it be above reason yet it 's necessary for salvation i. e. to such as are of years of discretion Upon this Principle stands the Fabrick of all Religion to quit this is to quit with Christianity 3. That though the word Trinity be not found to be in Scripture yet the thing that we would expresse by that word is in it 1 Iohn 5.7 which holds out that one is three and that three is one which is expressed significantly enough by the Church under the word Trinity 4. That the three Persons in the God-head are distinguished by these Names The first person is called the Father the second is called the Son or the Word the third is called the Holy ghost or the Spirit yet they make not three but one God There are three that hear Record in Heaven the Father the Word and the Holy ghost and these three are one the other three that follow viz. the Spirit Water and blood are said to agree in one but these three are said to be one 1 John 5.7 that is essentially and naturally These three differs three ways 1. The Father begets Psal. 2.7 Thou art my Son this day have I begotten thee He begets Christ by Eternal generation and believers by spiritual adoption in reference to both thesâ— is he called Father Ioh. 20.17 2. The Son is begotten he is called a Son Prov. 30.4 Iesus is the Christ and is born of God 1 John 5.1 3. The Holy ghost proceedeth from these two Ioh. 15.26 As a man when he looks in a glasse if he smile his image smileth also and if he take delight in it it taketh delight in him the face is one being suppose that the Father the Image of the face in the glasse is another being suppose this the Son begotten of the Father and the smiling of them both is a third thing proceeding from the two former suppose this that the spirit that procoeds from the Father and the Son All these a man knowing to be but one face and of one face may know that these three are but of one â—od That they are personally distinct from each other appears by many Texts chiefly these Prov. 8.25 The Son speaking of himself shews us that when there was no depths I were brought forth when there were no Fountaine abounding with water before the Mountains were setled before the Hils was I brought forth c. When he prepared the Heavens I was there when he established the clouds above when he gave to the Sea his decree then was I by him as one brought up with him c. In which speech it appears that he that was begotten by the Father was a distinct person from him that established the clouds which was the Lord Gen. 1. Again Psal. 33.6 we read that by the word of the Lord were the Heavens made and all the Hoasts of them by the breath of his Mouth Here are the three persons differenced Christ the word the Lord God the Breath of his mouth the Spirit which appears by comparing this Text with Iohn 1.1 and Gen. 1.2 Also Gen. 1.26 One says
Officers of state may have much matters concerning God his worship his honour touching religion now who more competent and fit to reason and debate withall then those spirituall persons I leave the reader to consider in such cases without question they are chiefly to be imployed It is not safe to interpret Scriptures without the ayd help and assistance of them who are more conversant in such writings as we have had sad experience of late dayes among our Grandees 5 From the benefit that would thereby accrue to the people and honour of the Clergy we see that every factious spirits boasts of his contending and will not much value his falling out with the minister this will put a bridle in the mouths of horses and mules and for quiet spirits if occasion of Law suits be given a minister through his learning calling gravity may bind his Parishioners to the peace without troubling his Clerk or taking any suretyes save God and their own consciences 6 It is consistent with their ministeriall calling it serves to the end of keeping up the Love of God and the Love of man to the cherishing of godlinesse and suppessing of wickednesse 7 From that inseparable interest that the Church and state hath to each other there are scarce any causes so purely civill but have something of spirituality in it nor scarce any so wholly spirituall but something in order to temporals is in it It is fitting therefore in such cases in court of judgement to have such persons as can determine touching the nature of the thing then in controversie 8. Those persons that are against it are such as fear that should some civill power be put in the ministers hand it might not only be a meanes to have him respected by others but they durst not crush him trouble him contemâ— nor indeed outwardly despise him as they do This makes them being taught by the Jesuits to affirm that ordained Ministers are not to bear offices in the Common-wealth both against Scripture and reason If it be said that the Apostles had no such power answer may be returned as before the Laws of the world ran against them the judges of the earth made them their prisoners rather then their assisters but after persecution ceased and Christianity established then what Christian comon-wealth almost throughout the whole world but made use of them in temporall affairs and particularly England untill this late unhappy reformation and what profit she received by their abolishing may be quickly and easily summed up she hath drank of the new kind of government and if she be not drunk with astonishment she will say as men of the new wine that the old is better Thus have we considered the three circumstances touching publick teaching proposed above our Meathod now leads us to the thing it self It is twofold 1. A laying down the principles and foundation of Christian religion and this is called catechising 2 A building upon those foundations by way of doctrine use and this is called Preaching two ordinances set at naught by many that wish not well to our Ierusalem we shall speak of them in their order CHAP. 10. Of Catechising THis word Catechise comes from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is translated in our Bibles to instruct Luke 1.4 To inform Acts 21.24 And to teach 1 Cor. 14.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I might catechize teach or instruct others In this ordinance we shall discover 1 What it is 2 How it is to be performed 3 To whom it must be performed 4 Who are principally to perform it 5 Why it is to be performed 6 Resolve some Questions SECT I. The nature of this ordinance may be understood by this plain description It is a teaching or unfolding the grounds and principles of Christian religion by way of question and answer There is nothing here needs explication and therefore we may passe it the sooner over It teacheth the grounds and principles reduceing the parts of religion to some few heads for the better preserving them in the memory Our Saviour comprized the whole body of the law into two parts To the love of God and to the love of ones neighbour Mat. 22.37 Solomon draws the whole duty of man into two parts also viz. to fear God and keep his commandements Eccl. 12.13 Paul draws all unto faith and repentance Baptisme Imposition of hands the resurrection and of judgment Heb. 6.1 So doth catechizeing draw those truths that are enlarged in preaching like an open hand into the closed fist of some larger head that it may be the better remembered understood and taught both by the catechist and catechized SECT II. This kind of teaching artificialy is to be caried on and ought to be performed with a great deale of circumspection or then it may rather marre then make a young beginner It must be done 1 Orderly In this the laws of method must be exactly performed he that would teach that God made the world out of nothing must first teach that God is Almighty 2 Plainly The subjects trained up in this exercise are usualy such persons as cannot understand high and sublime matters as a tender Mother will spreak to her spradling and smiling Infant such words which it can understand so must a wise catechist to those whom he desires to informe saying without tropes and figures Come children c. Psal. 34.11 3 Tenderly Where there is a fayling if it be possible for him that catechises to hide it without errour let it never be disclosed the smalest bone cannot be joynted when broken without pain so neither can the smalest error be made manifest without shame Encouraged all ought to be That is thus taught and this is one way to passe over their failings in publick if it be possible As David said touching Absolom Deal gently with the young man for the Lords sake 4 Frequently A Catechisme is almost never learned for when a man hath done he must begin there must be a repitition Every year must the Israelits instruct their Children touching the doctrine of the passover Exod. 12.26 27. As young beginners will often run over their letter with a dry pen so must tender Christians often go over their Catechisme untill the doctrine therein contained become familiar 5 Soundly Corrupted doctrine is not fit for a Catechist this were to give poyson in stead of milke to a new born babe if the principles of religion he to be planted in a young Christian be sure that they be â—ound Rotten Timber in the foundation is dangerous so corrupt princiâ—les for the ground-work of Christianity is deadly SECT III. Touching the persons who must be so taught we must 〈…〉 as large as ignorance Where ever we find ignorance to dwell 〈◊〉 it is a proper place for a catechist but yet for methods cause we shall take a particular view 1 All that are born in the Church All that are baptized with water ought to be
is free to all and tyed to none be that comes weary with the burthen of his sins shall finde ease and rest with as much haste as he that shall come groaning under the same with a present of gold in his hand Matth. 11.28 SECT III. THe ends why God appointed this Ordinance to be continued in his Church are best known to himself we are to submit to the practice of it contenting our selves with his precept without urgeing his reason yet a Posteriore we may know be designed it 1. For the distinguishing our profession baptisme is Character Regius We know a foot-boy by his habit a Souldier by his colours and by baptisâ—e we know by whom the baptized expects to be saved by it we are distinguished from Turk Iew Pagan and from all that looks not for salvation through the Son of God as a Kings servant is known by his badge so a Christian by this sign He that is baptized hath put on Christ. 2. For assureing us of our regeneration baptisme is an outward visible sign of our being washed or sprinkled with the Holy Ghost Mat 3.11 which is called a baptisme with fire following after that of water so that even from the baptismal water may a believer draw an argument of his salvation and the assurance of his sanctifiation Acts 22.16 hence it is that baptisme is said to save us 1 Pet. 3.21 that is seals unto us or is a sign of that redemption purchased sed by Christ whence also it is that baptisme and remission of sins usually go together in the Gospel Acts 2.38 Mat. 3.6 Eph. 5.26 3. For the quickening of us unto mortification Gospel repentance is the fruit and consequent of Gospel baptisme It is the end of that Sacramental water to bring the sinner to a spiritual acknowledgement of his sin and engages him against the time to come to be more watchful against it if he be adult And also causes sorrow of heart for his not closing up to the terms of that Covenant which by baptisme he is tyed unto if he received it being an infant Matth. 3.11 4. To assure us of a comfortable resurrection by baptisme we Sacramentally are buried with Christ and therefore certainly shall rise with him leaving nothing behind us but our grave clothes our sins and our lusts Not that here is defended that doctrine of the Church of Rome that baptisme wholly takes away Original sin but where God is pleased to cause the thing signified to accompany the sign there corruption begins to lose ground especially if the party dye in infancy for then God will sanctifie it by water through the word Rom. 6.4 5. 5. For the Christian Parents consolation if Rachel among the Heathen have her Children taken from her she may make great lamentation and there is none to comfort her in regard that she being out of the Church her Children are without God but the Christian Parent unto whose seed salvation is entailed having the promise made sure both to him and them may comfort himself knowing that his baptized infant had all things requisite and necessary for salvation had the visible sign of the invisible birth was baptized with water after which follows the baptizing with fire not that we tye this last unto the first for unto such as belong to the Election of grace the want of baptisme is not imputed as their sin but a sin it is and shall be to their Parents who neglect this Ordinance appointed by God as a sign of their childes sanctification and a declarative mark of their New birth and a visible token of their being cleansed from Original sin Acts 2.39 which made believers call for it with speed Act. 8.36 Acts 16.33 Acts 22.16 SECT IV. THat this Sacrament must be Administred by water on all hands is granted but the manner of the application of that water is by some controverted whether by sprinkling or by dipping or any other way that is decent and comelys the word baptize signifying either of the two former and is put for any kind of washing as of cups pots tables Mark 7.4 the Greek reading is when they come from the market except they baptize they eat not And many other things they do as the baptizing of cups pots tables some other sence therefore must be given to the word then dipped And from those places wherein mention is made of baptizeing at a river as Mat. 3.16 it cannot be proved that the party was stripped of his garments and was wholly dipped in the water besides we read of diverss baptized and no river mentioned Acts 16.47 Acts 16.33 for any thing that can be produced the parties might go down to the river and come up out of the water yet not be plunged in but sprinkled with the same in regard that whereever I finde the word baptize I may truely understand either or any other kind of washing the word being of a large signification and will not naturally nay cannot be limited to any one sence Yet to grant what for the most can be granted the Primitive Christians did dip and other Churches yea the Church of England allows no other way save in cases of necessity by appointing dipping So it be discreatly and wâ—vily done and usually performs it so to any whom she baptizes adult but approves also of sprinkling if the parties be weak and ordinarily that way is performed in regard of infants So that dipping is put aside not as unlawful but as inconvenient and sprinkling used not as necessary but as most proper for however in the Eastern and hot countries they might dip their infants in water without harm yet in our Northern and cold climate as it is the first Sacrament given so it might be the last act done so a living 〈◊〉 the next might be to bury it We conclude therefore â—â—at since the particular manner of the application of the outward â—gn is not expresly set down in Scripture but in a word that generally signifies dipping sprinkling or any other kinde of washing this left to the practice of the Church to do which way she thinks to be best keeping that golden rule 1 Cor. 14.40 Let all things be done desenâ—ly and in order for since God hath not tyed her she is not to be bound either to dipping or sprinkling but may indifferently use either the application of the outward Element of water to the party baptized is all God requires but to what place is ought to be applied and how much water must be used the Scripture is silent in SECT V. THe Sacrament of baptisme hath suffered a double injury first in being limitted only to dipping which is absolutely denies as hath been in part proved and in the next Section God willing shall be further demonstrated 2ly this dipping to be performed by any gifted brother at all times or by women in case of necessity as is maintained by two of different yet both he erodox perswasions for the present