A Light from Christ Leading Unto Christ, Classis 21

A Light from Christ Leading Unto Christ · Classis 21

p. 249The twenty one Claſsis, or company of Queſtions.

Queſtion 1.

YOu have made profeſſion of your knowledge concerning the Grace of Faith: Now what is you knowledge concerning the Third Grace, the Grace of Evangelical Repentance, to be examined, renewed and enlivened of every Communicant, men and women, before the approach to the Lords Table? What light have we from Chriſt concerning this Grace?

Anſ. By what I have learned from Chriſt I conceive Evangelical Repentance, Renovation, Regeneration, new Creation, and Converſion unto God; is a Grace of God reconciled to us in Chriſt, by which a poor ſoul enlightned by the Spirits working in or by the Word of God,

Firſt, With a true knowledge, ſight,Rom. 3.20. and 7.7. Luke 15.17.Rom 3:20Rom 7:7Luke 15:17 and ſence of ſin original and actual.

Secondly, Of the miſery and bondage under ſin.

p. 250Thirdly, Terrour of the wrath of God due to ſin.

Fourthly, With tidings of Chriſt a Saviour, Acts 5.31. Exalted to give Repentance and Remiſſion of ſin,

Iere. 31.18. Acts 2.36, 37. Gen. 4.13. 1 Sam. 31.4. 2 Sam. 17.23. Mat. 27.4, 5. Acts 2.37, 38. and 16.28, 29, 30. Iere. 31.19.Jer 31:18Acts 2:36Acts 2:37Gen 4:131 Sam 31:42 Sam 17:23Matt 27:4Matt 27:5Acts 2:38Acts 16:28Acts 16:29Acts 16:30Jer 31:19Firſt, Is troubled, ſtinged, pricked, and wounded in conſcience, ſorrowful, broken-hearted, and humbled under Gods hand, bemoaning himſelf for ſin, as Ephraim of old.

Secondly, Brought to a kinde of deſpair (though not final, or a deſpair of Gods mercy in Chriſt, as Cain, Saul, Achitophel, and Judas) yet with a deſpair of themſelves, or of any power in themſelves, to ſave themſelves from hell and damnation.

Thirdly, A being affected by the power of Chriſt, with recipiſcence, or beginning to be wiſe again, with a ſhame and confuſion of ſoul for ſins paſt.

Hoſ. 14.1, 2, &c.Hos 14:1Hos 14:2Fourthly, with a renewing of ſpirit, and change of minde, and judgement of heart, will, affections, deſires, and whole man, and all by the powerful vertue of Chriſt, and the Holy Spirit of the Father and the Son.

Ezek. 36.31.Ezek 36:31Fifthly, A diſlike and loathing of ſin, and former evil courſes, as contrary to p. 251the nature of God, and new nature of grace in the ſoul.

Sixthly,Acts 11.18. 2 Cor. 7.10. Rom. 12.2. Ioh. 3.5. 2 Cor. 5.17. Pſal. 51.14. Luke 22.32. 2 Cor. 5.19, 20. Rom. 8.15. Pſal. 51.1, 2, 3, &c. Luke 22.61, 62. 2 Cor. 7. as 2 Kin. 23.2, 3.Acts 11:182 Cor 7:10Rom 122 Cor 5:17Ps 51:14Luke 22:322 Cor 5:192 Cor 5:20Rom 8:15Ps 51:1Ps 51:2Ps 51:3Luke 22:61Luke 22:622 Cor 72 Kgs 23:22 Kgs 23:3 It is inabled by Chriſt unto an averſion, and turning from all ſin, and Satans Kingdom, in thought, word, and deed: and a converſion unto God, and all goodneſſe; with a love unto, and a delight in righteouſneſſe and true holineſſe. And this not onelyonly in our firſt converſion or repentance, as a work of grace begun in us: But all the dayes of our lives, perfecting holineſſe by the vertue of our Saviour, to the glory of God, good of our neighbours, and comfort of our own ſouls in Chriſt Jeſus, eſpecially in the renewing of our Covenant, when we meet Chriſt in the holy Sacrament.

Queſt. 2. You have given a large diſcription of Repentance; to give in the ſubſtance of what repentance is in fewer words, as you underſtand and conceive of it in your minde.

Anſ. Repentance is a grace,Act. 5.31 Iere. 31.19. 1 Sam. 7.2. Iob 34.32. Hoſ. 14.8Acts 5:31Jer 31:191 Sam 7:2Job 34:32Hos 14:8 and free gift of God in Chriſt, by which a poor ſinner, upon ſight and ſence of ſin, and miſery, and bondage revealed by the ſpirit, is affected with true ſorrow and ſhame for his original, and actual tranſgreſſion; and though he deſpair in himſelf, p. 252yet by faith reſting on Gods free love in Chriſt,Zach. 12.10, 11. Prov. 28.13. 2 Theſ. 2.13. Eph. 4.20, &c. 1 Theſ. 5.23.Zech 12:10Zech 12:11Prov 28:132 Thess 2:13Eph 4:201 Thess 5:23 is drawn to a hatred of ſin that crucified Chriſt; and is converted by Chriſts vertue from all ſin to God, forſaking of all ſin daily more and more, and the Image of God daily renewed in him more and more, that he may glorifie God in grace on earth, till Chriſt bring him to glory in Heaven.

Queſt. 3. Who is the author and efficient cauſe of this Evangelical Repentance, Regeneration, Renovation and Converſion, from ſin to God in Chriſt?

Rom. 1.7. and 1.4. 1 Theſ. 5 23. 2 Theſ. 2 13, 14. 2 Cor. 5.10.Rom 1:7Rom 1:41 Thess 5:232 Thess 2:132 Thess 2:142 Cor 5:10Anſ. The whole Trinity in common, and in ſpecial the Holy Spirit, that Spirit of ſanctification ſent of God the Father, and the Son, with the Word, into the mindes and hearts of poor ſinners; to this end, that they may repent, be born again, converted, and changed from glory to glory, by the vertue of Chriſt.

Queſt. 4. What is the internal moving cauſe of this Repentance, and Regeneration, and Converſion of poor ſinners unto God?Titus 3.4, 5. Iohn 1.12, 13. Epheſ. 2.4, 5, &c.Titus 3:4Titus 3:5John 1:12John 1:13Eph 2:4Eph 2:5

Anſ. The free-grace, and good will of God in Chriſt, giving, and working this grace of his own goodneſſe in the hearts of his children.

p. 253Queſt. 5. What is the internal principle, meritorious, vvorking cauſe, by vertue vvhereof this change is vvrought in our ſouls?

Anſ. This is Chriſt himſelf,Eph. 5.25, 26, 27. Revel. 1.5, 6.Eph 5:25Eph 5:26Eph 5:27Rev 1:5Rev 1:6 and his merits and blood, by which we are cleanſed, ſanctified, and changed, that we may be preſented blameleſſe before God.

Queſt. 6. What is the inſtrumental outvvard cauſe of this Repentance, Regeneration, and Converſion, or turning unto God in Chriſt?

Anſ. Ordinarily the Word of God,Exod. 19.18, 20. Acts 2.36, 37, 38, 39. Luke 3.9, 10. Rom. 3.20. Acts 9.1, 2, &c. 1 Pet. 1.23. Acts 16.25, &c.Exod 19:18Exod 19:20Acts 2:36Acts 2:37Acts 2:38Acts 2:39Luke 3:9Luke 3:10Rom 3:20Acts 9:1Acts 9:21 Pet 1:23Acts 16:25 both Law & Goſpel, brought home to the ſoul in the powerful preaching of it, by the work of Chriſts ſpirit, and ſometimes extraordinary means, as thunders, lightnings, judgements of God, afflictions, fears, terrors, and ſuch like, with which God worketh as he pleaſeth to this end.

Queſt. 7. What is the ſubject matter of this Repentance, and nevv birth, and ſanctification, and turning unto God, or that vvhichwhich is thus converted to God in Chriſt?

Anſ. The whole man, all the powers, and faculties of the ſoul, underſtanding, will, memory, affections, conſcience, and p. 254all the parts,1 Theſ. 5.23, 24, Rom. 6.19, 20, 21. Rom. 12.1, 2. Acts 15.9. 1 Cor. 10.32. and 6.15, &c. Rom. 6.3, 4, &c. Epheſ. 2.1, 2, &c. Iſai. 1.16, 17, &c. Eph. 4.21, &c. Iſai. 5.7. Col. 3.9, 10. Gal. 2.20.1 Thess 5:231 Thess 5:24Rom 6:19Rom 6:20Rom 6:21Rom 12:1Rom 12:2Acts 15:91 Cor 10:321 Cor 6:15Rom 6:3Rom 6:4Eph 2:1Eph 2:2Isa 1:16Isa 1:17Eph 4:21Isa 5:7Col 3:9Col 3:10Gal 2:20 and members of the body, eyes, ears, hands, feet, heart, all purified, and ſanctified to glorifie God by Chriſt Ieſus.

Queſt. 8. What is the form or manner of this Repentance, Regeneration, and Renovation, unto nevvneſſe of life, or vvherein doth this form conſiſt?

Anſ. In the mortification of the old man, and the vivification or quickning of the new man; the old man or old Adam being crucified, and the body of ſin deſtroyed, and the new man created, and enlived by Chriſt living in the ſoul: and ſo, an averſion from all evil, and a turning or converſion unto good by the vertue of Chriſt.

Queſt. 9. What is the end of this grace of Repentance, Renovation, and Converſion to God in Chriſt?

Anſ. The cheif end is the glory of God, the edification of our neighbour, and the aſſurance and enjoynment of our own eternal ſalvation, 2 Tim. 2.21. 2 Theſ. 1.11, 12. Matth. 5.16. Gal. 1.22, 23, 24. 2 Pet. 7.8, 9, 10, 11. 2 Theſ. 2.13.

Queſt. 10. You have made profeſſion of your knowledge, and of the grace of Faith, p. 255and concerning Evangelical repentance; now what light hath Chriſt revealed to you concerning the fourth and laſt Grace, we noted in the wedding Garment, to be examined and enlivened, before we come to the Lords Supper?

Anſ. The grace of Chriſtian love and charity, is a neceſſary Garment to be worn as at all times, ſo eſpecially when we meet Chriſt in the Ordinance of the Lords Table.

Queſt. 11. What is this grace or affection of love and charity, as you have learned from Chriſt?

Anſ. Firſt, in general, love is an affection of the ſoul, moving in the heart of a man or woman, to embrace ſome known good thing.

Firſt, with a deſire of union with it.

Secondly, a Sympathy or good will of beneficence, or well doing to it.

Thirdly, an acquieſcence,1 Sam. 17. 1 Sam. 18.1, 2, 3.1 Sam 171 Sam 18:11 Sam 18:21 Sam 18:3 or reſt in the fruition or enjoyment of it; as (under God) the chief preſent joy and ſatisfying delight of the ſoul; as the love of Ionathan to David, of husband and wife, parents and children, or the like.

Firſt, Ionathan obſerved David and knew him to be a valiant good man.

p. 2561 Sam. 19.4. 1 Sam. 20.4. 2 Sam. 9.1, 2, &c.1 Sam 19:41 Sam 20:42 Sam 9:12 Sam 9:2Secondly, in his heart deſiredd union and was knit to Davids heart.

Thirdly, he loved David as his own ſoul, with a love of beneficence, or well doing to David; he gives David his Robe and Garments, even to his bow and his girdle, and his ſword, ver. 4.

Fourthly, Ionathan loved David with a love of acquieſcence or reſting in his love.

Queſt. 12. You have deſcribed what love is in general: But what now is this grace of Chriſtian love and charity, to be examined and enlivened, before we come to the Lords Supper?

Anſ. True Chriſtian love and charity, is a grace freely given of God, wrought in the heart and ſoul of a believing man or woman, by the ſpirit of Chriſt, by which a man or woman, who is enlightned with the true knowledge of God, of himſelf, and ol his neighbour, is inabled in true affection of ſoul, to love with love of union and complacency or well pleaſing, and in action of life to declare his or her love, in beneficency and well doing,

Firſt, towards God above all, as the chiefeſt good, according to his revealed p. 257will, giving up our ſelves to God.

Secondly, towards our ſelves, next under God ſeeking our own ſalvation, and good temporal, and eternal.

Thirdly, towards our neighbour in and for God as we love our ſelves, 2 Theſ. 3.5. Ioh. 1.16. Gal. 5.12. Rom. 5.4, 5, 6. Deut. 6.4, 5, 6, 7, 8, 9, Mat. 22.37, 39. Rev. 4.10, 11. 1 Cor. 10.3. Eph. 6. Luk. 10.27. Mat. 7.12. Pſa. 42.1, 2. Cant. 3.4. Phil. 2.12. Cant. 1.4, 6, 8. 1 Ioh. 4.19, 20. and 4.7, 12. 1 Cor. 13. Eph. 4.15, 16. Rom. 12.10, 13, 14, 15, 16.

Queſt. 13. But what is this love or wherein is this Grace of love to be exerciſed, and who is my neighbour to whom I ſhould ſhew this Chriſtian love and charity, and vvhat light from Chriſt to reveal this, and ſo lead to Chriſt?

Anſ. I ſhall ſhew more fully, who is our neighbour, and in what duties, as it concerneth all in general: This love is to be exerciſed, when I come to unfold the ten Commandements in the laſt part:Luk. 10.3, 4.Luke 10:3Luke 10:4 But now in brief, every man is my neighbour, which the Lord preſents to me as an object of mercy or love to do good unto;Gal. 6.10.Gal 6:10 but in ſpecial and more particularly, the houſhold of Faith, and our fellow p. 258Saints in the Church of Chriſt.

Queſt. 14. I remember in the fourteenth Claſſis, when you did ſpeak of the Church, although you did deſcribe principally the Church of Gods elect; yet you ſaid the Church is or may be ſaid to be a viſible company of men and women, profeſſing the Faith of Chriſt and obedience thereunto; Rom. 16.26.Rom 16:26and ſo as there have been, ſo there may be ſome hypocrites in the Church not diſcerned: how then ſhall I know who are theſe Saints, upon whom and to or with whom I ſhould exerciſe this Chriſtian love and charity?

Anſ. Howſoever there are and may be ſome hypocrites in the Church; yet whoſoever is a viſible Saint, or Saint in profeſſion and outward appearance at leaſt,Act. 8.Acts 8 called by the word and ſpirit to the viſible profeſſion of Faith and holineſſe, and fitly admitted in to the ſociety and fellowſhip of the Church: This man or woman is to be eſteemed of the houſehold of Faith, and a fellow Saint to or with whom a child of God ought to exerciſe and communicate this grace of Chriſtian love and charity.

Queſt. 15. But what do you mean by right and fit admiſſion into the fellowſhip p. 259of the Church and houſhold of God; or how, or when, or by what way and means may a man or woman be admitted and received as a Member of Chriſts-Church, and of the houſhold of God, and fellowſhip or communion of Saints?

Anſ. There is a two fold entrance into the Church of Chriſt, or to be the children of God in Chriſt Ieſus: the firſt, an inward or ſpiritual: the ſecond, an outward corporal or viſible entrance.

Queſt. 16. What or how manifold is that inward and ſpiritual entrance you ſpeak of?

Anſ. This inward or ſpiritual entrance, is the work of God making Chriſtians,

Firſt, in election,Eph. 1.4, 5. Luk. 10.20. 2 Tim. 2.19. Rev. 13.8 Col. 1.20 2 Cor. 6.17, 18. Rom. 1 7. 2 Tim. 1.9, 10. Act. 26.18.Eph 1:4Eph 1:5Luke 10:202 Tim 2:19Rev 13:8Col 1:202 Cor 6:172 Cor 6:18Rom 1:72 Tim 1:92 Tim 1:10Acts 26:18 writing and enrolling the names of all thoſe (whom the Lord knoweth to be his) in the Book of life, of the Lamb of Chriſt ſlain from the foundation of the world.

Secondly, making inward Chriſtians in redemption by Chriſt who hath made our peace by the blood of his Croſſe.

Thirdly, they are made Chriſtians in effectual vocation, when we are called out of the world by the perſwaſion of the ſpirit of Chriſt in the Word, and drawn unto Chriſt by the Father, to believe p. 260and receive, and reſt on Chriſt for ſalvation:Ioh. 6.44 2 Cor. 4.13. Gal. 3.16 1 Cor. 6.17. Eph. 2.19John 6:442 Cor 4:13Gal 3:161 Cor 6:17Eph 2:19 and thus as a believer is united inwardly by the ſpirit, as a member of Chriſt unto Chriſt the Head of his Church, as one not onelyonly mutually joyned in heart and affection unto Chriſt: but as one that enrolleth and entreth his name in heart and minde, in the regiſtry of Saints, as a ſervant of the Lord Chriſt, and fellow Souldier and Citizen with the Saints, and of the houſehold of God.

Fourthly, we are made Chriſtians in juſtification,act. 13.38, 39. Eph. 1.6. 1 Cor. 6.9, 10, 11. Revel. 2.17. Mat. 17.5.Eph 1:61 Cor 6:91 Cor 6:101 Cor 6:11Rev 2:17Matt 17:5 when God doth juſtifie in and by Chriſt, when the Lord Chriſt doth give us the white ſtone of juſtification; and in that doth write our new name of Chriſtians, juſtifying a believer before God his Father, and God the Father accepts us for Chriſtians in Chriſt Ieſus.

Ioh. 1.12. Ioh. 3.3. Rom 6.4, 5, 6. Gal. 3.27 1 Cor. 12.12, &c.John 1:12John 3:3Rom 6:4Rom 6:5Rom 6:6Gal 3:271 Cor 12:12Fifthly, we are not almoſt but altogether, made Chriſtians in and by inward regeneration and ſanctification of the ſpirit of Chriſt, when we are baptized into Chriſt, and by one ſpirit into one body, of which Chriſt is the Head, and put on Chriſt and are made new creatures; and ſo are entred or admitted into p. 261the Church of Chriſt and fellowſhip or communion of Saints.2 Cor. 5.17.2 Cor 5:17

Sixthly,Eph. 1.5. Gal. 4.5, 6. Rom. 8.16, 17. Rev. 3.12 Rev. 2.17. G…l. 4.4, 5, 6. 1 Ioh. 2.19. Ioh. 10.30, 31. Gen. 17.1, 2. Ier. 1.5. Luk. 1.15 act. 9 6, 15, &c.Eph 1:5Gal 4:5Gal 4:6Rom 8:16Rom 8:17Rev 3:12Rev 2:171 John 2:19John 10:30John 10:31Gen 17:1Gen 17:2Jer 1:5Luke 1:15 we are made not almoſt but altogether inward Chriſtians by adoption, when the Lord doth take a man or woman for his ſon or daughter, yea, makes us heires with and in Chriſt Ieſus, and giveth that new name promiſed in the Scriptures: And all that are thus inwardly and ſpiritually entred and admitted into the Church of Chriſt, are Saints indeed and ſhall remain Saints for ever: Theſe are truly of the Church, and a man or a woman an elect childe of God may thus inwardly be a Saint, and admitted by Chriſt as a member of his Church before they be outwardly admitted, as Abraham and others before circumciſion, and many catechumene's or inſtructed perſons were in the Primitive times truly believers, and converted to Chriſt, before they were baptized;1 Cor. 12.13. Rom. 8.11.1 Cor 12:13Rom 8:11 and indeed all the Saints in the world make but one body or Church of Chriſt, quickened by Chriſts ſpirit to life eternal.

This godly Mr. Perkins excellently ſets forth by a ſimilitude which I ſhall expreſſe in this order:Mr. Perkins on the creed. Suppoſe a man as p. 262high as heaven, his legs ſtanding one in Aſia, the other in America; his hands ſpred out, one over Europe, the other over Africa; his toes and fingers in England, France, Germany and other parts of the world, many hundred miles diſtant aſunder, and all quickened by one and the ſame ſoul: This diſtance of place doth not hinder the union of every part of the body to the head, and of each part to the fellow members, or the truth of any part in particular: There is and may be a ſweet union and communion of one part with another, though far diſtant in places and Countries, Kingdoms, Cities, and Common wealths, where they live, and a truth of each part, though not all beautiful alike one excelling in graces above another: In the ſame manner, the Head of the myſtical Body and Church of Chriſt, is now in heaven, the Lord Chriſt himſelf our Lord and Saviour, and ſome of his members in heaven with him, and ſome in earth: and of theſe ſome part in England, ſome in Scotland, ſome in Germany, ſome in divers other Kingdoms, Nations, Provinces, Cities, Pariſhes, and Congregations of men in ſeveral places p. 263of the world, many hundred ye thouſand miles ſome parts diſtant from the other; and the ſpirit of God is as it were the ſoul of this body, which giveth ſpiritual life unto all the members, and all united by this one and the ſame ſpirit, by whom we are all baptiz…d into one body as we noted before.

And ſo, firſt, you ſee how the Church may be ſaid to be Catholike or Univerſal, as it comprehendeth all the members of the body, ſcattered in divers Countries.

Secondly, how it is and may be called national, as it is a company called of God, to believe, repent, and profeſſe ſubjection to the Faith and Goſpel-holineſſe living, and preſerved in England, Scotland, or other Nations.

Thirdly, how it was or might be called a Church provincial, in the Province or Countrey of Galatia, in the Cities of Epheſus, Corinth, Geneva, London, or other Cities and Provinces greater or leſſe whatſoever.

Laſtly, how the ſame Church of Chriſt is and may be called particular, or congregational, as it relates to perſons called, profeſſing Faith and holineſſe, admitted p. 264to Church communion, and united together in a holy profeſſion and participation of Word, Sacraments, and other ordinances of Chriſt Ieſus, in one parochial or congregational Aſſembly, all as particular true members of the Catholike or Univerſal Church of Chriſt.

Queſt. 17. What or how manifold is that outward corporal or viſible entrance into the viſible Church of Chriſt, and fellowſhip of the Saints?

Anſ. As the inward entrance is but one in ſubſtance,Eph. 1.5. 2 Tim. 1.9. 1 Cor. 6.11. Ioh. 10.7 Ioh. 14.6.Eph 1:52 Tim 1:91 Cor 6:11John 10:7John 14:6 and thus in and by Chriſt we are elected and choſen of God the Father, but it is in and by Chriſt; and ſo we are inwardly called and juſtified and ſanctified, but it is in and by the ſame ſpirit of Chriſt: The Lord Chriſt is the onelyonly way and door of entrance into the Church Millitant, and Church triumphant; and ſo likewiſe there is but one outward entrance and admiſſion into the Church of Chriſt, for the ſubſtance and principal matter of it, and this was by way of Covenant and ſeal of the Covenant, as an Ordinance of Chriſt, although there have been divers manners and wayes in the practiſe of the Churches, and amongſt p. 265the Saints of the moſt High; yet all I conceive by a charitable and Chriſtian conſtruction may be referred to, and for ſubſtance ageee with the Ordinance and inſtitution of Chriſt.

Queſt. 18. What is or was the firſt of theſe wayes of admiſſion and entrance into the Church or Church-fellowſhip and communion of Saints before Chriſt coming in our humane nature?

Anſ. To omit former times, and what was the practiſe of the Church then, and Gods Ordinance the footſteps thereof not being eaſily to be found, I look upon that Ordinance and Inſtitution of Chriſt with Abraham; and the practiſe of the Church in Abrahams family, and Generation:Rom. 4.16, 17.Rom 4:16Rom 4:17 Abraham being in ſome reſpect the Father of the Faithful, and the Church in his houſe a Type (if I may ſo call it) of the Church of Chriſt ſince the coming of Chriſt, and of the houſehold of Faith.

Queſt. 19.Gen. 17.2, 3, &c. Iſai. 56.6, 7. Num. 15. Exo. 12.48. Gen. 17.Gen 17:2Gen 17:3Isa 56:6Isa 56:7Num 15Exod 12:48Gen 17 What was the Inſtitution of Chriſt, and Direction to Abraham for admiſſion and entrance into the Church?

Anſ. This Ordinance of Chriſt to Abraham, was by way of Covenant between God and Abraham, and Abrahams p. 266Seed, the Faithful or beleevers, and compleated by a ſigne and ſeal of this Covenant in Abraham, and his children, and all that ſhould come in to be of Abrahams family, and ſo members of the Church, and to their children at eight dayes old, as to Iſaac and all Abrahams poſterity. This ſigne and ſeal was Circumciſion, as we may reade Gen. 17.

Queſt. 20. But howſoever, there was and might be a Covenant between God and Abraham; and ſo between men of ripe yeers, and the Lord mutually. Yet how could there be a Covenant between God and Abrahams young children, or the children of other beleevers when they were circumciſed, Whereas they were but eight dayes old, and Circumciſion in the ordinary way to be deferred no longer: And how were theſe admitted into the Church by Covenant and Circumciſion, the ſigne and ſeal of the Covenant of Grace, between God and Abraham?

Anſ. Firſt, The Covenant or Promiſe on Gods part, or by the Lord, was with Abraham himſelf, and in and with Abraham, to and with the children and beleeving poſterity of Abraham: And all p. 267Proſelytes whom the Lord ſhould convert and draw in to beleeve, and to be of Abrahams Family, or of the Church by Faith and Profeſſion manifeſted by ſubmitting unto, and accepting of Circumciſion,Gen. 17.Gen 17 that ſigne and ſeal of the Covenant, appointed by the Lord to Abraham, and to and for Abrahams poſterity, and all ſuch converted Proſelytes, and their children whatſoever.

Secondly, As on Abrahams part,Gen. 12. Gen. 17. Rom. 4.11.Gen 12Gen 17Rom 4:11 the Covenant was mutually made with God by himſelf, in taking the Lord for his God as he had done before by beleeving the Promiſe, That in him, that is, in his Seed Chriſt, ſhould all the nations of the Earth, be bleſſed, renewed here again, as expreſſed more fully in and by acceptance of, and ſubmitting unto circumciſion the ſigne and ſeal of the Covenant of Grace, and of the righteouſneſſe of Faith in Chriſt the Meſſiah to come: and ſo by men of ripe years, Proſelytes converted to be of Abrahams Family, by profeſſing themſelves covenanters, and to have the Lord for their God, and by accepting of and ſubmitting unto circumciſion, that ſigne and ſeal of the Covenant as, Abraham did.

p. 268But for children of Abraham, and of other Proſelytes, believers who had entred Covenant for themſelves; Abraham and ſuch Parents did in all appearance Covenant that they would inſtruct and teach their children the Covenant of God which the Lord witneſſeth of Abraham, Gen. 18.18, 19.Gen 18:18Gen 18:19that he did know Abraham would do according to his duty and Covenant, that they might fear the Lord, which is certain was no more then what Abraham had engaged himſelf unto by his Covenant, accepting the Lord for his God, and the God of his ſeed.

And the Infants themſelves did only paſſively enter Covenant (if I may ſo ſpeak) by receiving circumciſion the ſigne and ſeal of the Covenant, which they were actually to enter by ſolemn profeſſion, when they came to be of knowledge and underſtanding; as thoſe children of the Iſraelites did, of which we read Nehemiah the tenth:Neh. 10.28, 29.Neh 10:28Neh 10:29 When they were inſtructed and catechized in the knowledge of the myſtery and Sacrament of circumciſion, as the Iſraelites children were commanded to be inſtructed in the myſtery or Sacrament of the Paſſeover & Law of God,Exo. 12.26, 27. Deut. 6.6, 7.Exod 12:26Exod 12:27Deut 6:6Deut 6:7 from generation p. 269to generation, Exodus 12.

Queſt. 21. Then it ſeemeth that circumciſion did not give Infants at eight dayes old a compleat and perfect admiſſion into the Church or a perfection of memberſhip with viſible profeſſors compleat?

Anſ. I conceive they had a true and compleat Infant admiſſion as far as they were capable of, and paſſively received the ſigne of circumciſion, as a ſigne and ſeal of that Covenant made with Abraham their Father, to diſtinguiſh them from the children of all Pagans and Idolaters, ſuch as were not of the Church, and to intitle them to other rights and priviledges, which they ſhould be capable of when they came to knowledge and underſtanding to profeſſe, and by profeſſion actually to enter Covenant themſelves.

But they were not fully and compleatly taken as ſuch viſible members, as might joyn in Covenant and other Ordinances, until they were of knowledge and underſtanding, as is noted in Nehemiah before.

For I do not conceive it certain that children were admitted to eat the Paſſeover p. 270until they were of ſome underſtanding, if that be true which is related by the Hebrews, that every one both of men and women was bound to drink that night, four cups of wine without fail, every cup containing a log, as much as an egge and half, and to bleſſe God at every cup, eſpecially at the laſt cup, As Maſter Ainſworth out of Maimon relates, to which the Apoſtle alludes in the cup of bleſſing; beſides, they were to be of that underſtanding to ask their Parents the reaſon of that ſervice,Exo. 12. 1 Cor. 10.16.Exod 121 Cor 10:16 and to conceive their inſtruction given them as appeareth from that 12 of Exod. noted before: Therefore more then Infant-circumciſion was neceſſary to a compleat grown up viſible member of the Church before Chriſt.

Queſt. 22. You have ſhewed in part the admiſſion of Abraham, and men of ripe years of Abrahams poſterity or children were admitted as members: now in what manner were the Proſelytes admitted when they were received as of the Church?

Anſ. It is recorded in Scripture that one Ordinance was to be for the Congregation and for the ſtranger that ſojourned with them; as they were, ſo were p. 271the ſtrangers to be before the Lord by an Ordinance for ever.Num. 15.15.Num 15:15

But we read further as it is related out of the Hebrew Doctors, That if an Hebrew receive of the Heathens a ſervant grown in year…; and the ſervant be not willing to be circumciſed, he dealeth with him a whole twelve monethmonth; more then that it is not lawful to keep him being uncircumciſed, he muſt ſell him again to the Heathens; ſo that every Heathen might be admitted to the Church and people of God if he would: but if he would be admitted, then he muſt be admitted and enter into Covenant as the Hebrews did, like as the Hebrew Doctors ſay by three things, did Iſrael enter into Covenant, namely, by circumciſion and baptiſm, and ſacrifice: Firſt, circumciſion was in Egypt, as it is written,Exo. 12.48. 1 Cor. 10.22. Exo. 10.8, 9, 10.Exod 12:481 Cor 10:22Exod 10:8Exod 10:9Exod 10:10 no uncircumciſed perſon ſhall eat thereof: Secondly, Baptiſm was in the wilderneſſe before the Law (not only typically in the Red-ſea) But at the foot of Mount Sinai as it is written, The Lord ſaid to Moſes go unto the people, and ſanctifie them to day and to morrow, and let them waſh their cloaths and be ready againſt the third day; this was their entring p. 272Covenant, as in the 5, 6, 7, 8. verſes a fore going in that Chapter, is evident: Thirdly, by ſacrifice, as it is written, he ſent young men of the ſons of Iſrael which offered burnt offerings, and this at entring into a confirming of the Covenant: For Moſes took the Book of the Covenant and read in the audience of the people,Exo. 24.5, 6, 7, 8.Exod 24:5Exod 24:6Exod 24:7Exod 24:8 and they ſaid all that the Lord hath ſpoken, we will do, and be obedient; here was a ſubmiſſion to the Covenant, and Moſes confirmed it by ſprinkling the blood on the people, and ſaid, Behold the blood of the Covenant which the Lord hath made with you concerning all theſe6 words: And ſo in all ages, when an Ethnick or Heathen was willing to enter into the Covenant, and gather himſelf under the wings of the Majeſty of God, and take upon him the yoak of the Law, he muſt be circumciſed and baptized, and bring a ſacrifice; and if it be a woman, ſhe muſt be baptized, and bring a ſacrifice; and as the Iſraelite, ſo was the admiſſion of a ſtranger alſo, by way of Covenant profeſſion and ſeal of Covenant, as is held forth by theſe evidences.

p. 273Queſt. 23. There is one queſtion more I deſire to be reſolved in, before you come to ſhew the admiſſion of converts or children of belivers in the time of the Goſpel; and this is concerning what you ſaid of circumciſion, that it was to Abraham a ſigne and ſeal of the righteouſneſſe of Faith, and of the Covenant of Grace; I have heard ſome are of opinion, that circumciſion appointed to Abraham was not a ſeal of Faith and Covenant of Grace, but a ſeal of the Covenant of works, do and live, and of the righteouſneſſe of works, by doing and not believing; and that Abraham by circumciſion was bound to perform perfect obedience to the whole Law, upon pain of eternal damnation; and that the Covenant was onelyonly a corporal covenant, and that there was as much difference between circumciſion and baptiſm, as between Mount Sinai, which gendreth to bondage, Gal. 4.Gal 4and Ieruſalem which is free, between Hagar and Sara, which are moſt contrary; and then the manner of admiſſion of Saints in the Old Teſtament, can have no agreement with this in the New, and ſo all this is to no purpoſe which is ſpoken?

Anſ. For mens opinions no aſſertion is therefore true, becauſe ſome men affirm p. 274it, but it muſt have ground in the Word of God.

Now for circumciſion it is evident by the Apoſtle, that it is not a ſeal of the Covenant of works, but of Faith, and the righteouſneſſe of Faith,Rom. 4.11. Rom. 11.6.Rom 4:11Rom 11:6 and therefore not of works: For Faith and works in reſpect of the Coven…n… and juſtification of life, are oppoſite and contrary the one to the other, if of works, then not of grace. And Mr. Ainſworth well obſerves upon that place, that the word Covenant is thirteen times named in that Chapter;Gen. 17.21.Gen 17:21 and hereby is meant the promiſe of Chriſt …nd ſalvation in him; and that the promiſe was not onelyonly of corporal, but of ſpiritual and heavenly things: As Saint Luke teſtifieth,Luk. 1.72 73, &c.Luke 1:72 Chapter the firſt. To perform this mercy promiſed to our fore-Fathers, and to remember his holy Covenant the Oath which he ſwear unto our Father Abraham, which was an Oath and Covenant of ſpiritual things, as you may reade at large: And ſo circumciſion a ſeal of that Covenant, muſt needs be not a ſeal of the Covenant of works but of grace: Not of Mount Sinai gendring to bondage, but of Mount Sion and of Jeruſalem which is free, the p. 275Mother of us all, of all the free born children of faithful Abraham, free born not by a natural, but by a ſpiritual new birth;Ioh. 1.12John 1:12 not of the will of the fleſh or of man, but of God.

Queſt. 24.Gal. 5.Gal 5 But what ſay you to that place of the Apoſtle, he that is circumciſed is bound to keep the whole Law, doth not this evidence that circumciſion did bind a man to legal obedience, and then how could it be a ſeal of the Covenant of Grace?

Anſ. I Anſwer the Apoſtle in this Chapter, concludeth his diſputation concerning juſtification by the merit of Chriſt, and not by the obſervation of the works of the Law, or of circumciſion appointed to Abraham before the holding forth of the Law of Moſes, Gal. 2.3, &c.Gal 2:3or by any of Moſes his Ceremonies: Iuſtification before God being onelyonly by Chriſt received by Faith, and Chriſts righteouſneſſe as he had proved by divers Arguments in the former Chapters: For the Iewiſh Doctors which came to the Galathians had preached a falſe Doctrine,Act. 15.1, 2, &c.Acts 15:1Acts 15:2 that except they were circumciſed they could not be ſaved: As thoſe did at Antioch againſt which the Councel at Jeruſalem made a Decree, p. 276that no ſuch burden as circumciſion ſhould be laid upon the Church,Acts. i5.24, 28. and this Doctrine of juſtification by circumciſion, the Apoſtle vehemently oppoſeth: Not as if circumciſion indeed had been ordained by Moſes, or was any Sacrament or ſeal of the Covenant of works, or ſo eſteemed by the Apoſtle: For it was appointed by God Himſelf to Abraham a believer in Chriſt,Ioh. 8.56 Gal. 3.17John 8:56Gal 3:17 four hundred yeers before that diſpenſation of the Law by Moſes, or matter of the Covenant of works by Moſes; and the ſame Apoſtle himſelf had held it forth, not as a ſeal of the Covenant of works, but of the righteouſneſſe of Faith in Chriſt,Rom. 4.11, 12.Rom 4:11Rom 4:12 as is noted before: Therefore the Apoſtle doth not ſpeak againſt circumciſion, as it was an Ordinance of God to Abraham continued until Chriſt, or as if it ever was a ſeal of the Covenant of works; but as it was falſly abuſed by the falſe gloſſes of the Phariſees and Iewiſh legal Doctors, who came and diſturbed the pure Doctrine of the Goſpel amongſt the believing Galatians, contrary to the Apoſtle and Churches Decree at Jeruſalem and truth of Chriſt taught the Galathians by the Apoſtle p. 277Saint Paul himſelf; for otherwiſe he ſpeaketh of Circumciſion as indifferent in the times of the Churches reſpect to the Jews, whom they deſired to convert, as he made it evident in his own circumciſing of Timothy, which he would not have done, if Circumciſion had been a Seal of the Covenant of Works,B. Arce. in Gal. 5. Obſerva. de circumciſione hic agi reſpectu abuſus quem in ducebant falſi Doctores. Alibi Circumciſionem tulit ut rem mediam in Timotheo, alibi ut figillum juſtitiae commendavit in Abrahamo, &c.Gal 5 or ſubjected Timothy to perform the whole Law, or could have cauſed that Timothy ſhould have received no profit by Chriſt, as here he ſpeaketh of Circumciſion to the Galathians, when the falſe Doctors taught Juſtification by Circumciſion, which Errour the Apoſtle here ſo ſtrongly contradicts, as moſt contrary to Chriſt, and the Doctrine of Faith in Jeſus. And to this effect, both bleſſed Luther, Benedictus, Aretius, and others, expound that place: And ſo it is a moſt clear truth, that Circumciſion was never a Seal to Abraham, or to any other of the Covenant of Works, of onelyonly of temporal Benefits, or that there is any ſuch difference between Circumciſion and Baptiſm, as between Hagar and Sarah, or between Mount Sina in Arabia, gendering to bondage, and Mount Sion or Jeruſalem, between Law and Goſpel, as p. 278ſome Antipoedobaptiſts have affirmed: And therefore it is not unprofitable to hold forth the manner of entrance into the Church, declared and appointed by God to Abraham, for his poſterity, for Proſelytes converted, and the Church untill Chriſt, as is noted before.

Queſt. 25. You have ſatisfied me in this trouble now. I pray you what was, or is, the manner of outward admiſſion into the Church, ſince Chriſt in the time of the Gospel?

Anſw. For outward admiſſion into the viſible Church of Chriſt, ſince Chriſts Aſcention: This was and is by way of Covenant alſo, though in a different manner of diſpenſation, as it reſpects divers perſons, and times of admiſſion, or at leaſt of approbations of perſons admiſſion, as viſible compleat members of the Church, and fellowſhip of the Saints, fit to partake and communicate in al Ordinances and Acts of fellowſhip, eſpecially in the Sacrament of the Lords Supper. And this in ſeveral ages and practiſes of the Church.

Queſt. 26. What was the firſt way or practice of the Church in the new Teſtament, according to the Ordinance of Chriſt?

p. 279Anſ. Firſt, Inwardly men of ripe yeers, Jews or Gentiles converted, or profeſſing themſelves to be converted by the preaching of the Goſpel, to beleeve in Chriſt, were admitted as members of the Church, and into or for this admiſſion there was.

Firſt, As there was or ſhould have been a beleeving or faith in Chriſt, true and ſincere, or at leaſt temporary; in which the ſoul did cloſe or ſeem to cloſe with Chriſt, and Covenant and agree to receive Chriſt for a Saviour,Act 8.13 and 8 37 Pſa. 27.8Acts 8:13Acts 8:37Ps 27:8 according to the promiſe and tender of the Goſpel. And this was a kinde of union, agreement, and ſecret covenanting with Chriſt.

1. The Lord Chriſt ſpeaking inwardly to the ſoul in kindneſſe; O poor ſoul, wilt thou ſeek my face, and have me for thy Lord, and Husband, and Saviour: Behold, I have loved thee,Gal. 2.20.Gal 2:20 and given my ſelf for thee.

2. The ſoul anſwering again, as by conſent and agreement; Lord,1 Tim. 15. I know thou haſte loved me to come into the World to ſave ſinners, of which, I am cheif. Behold, thy face will I ſeek, and I Will have; yea, I do receive, and take p. 280thee for my Lord, and my Husband, and my onelyonly Saviour,Hoſea 2.14, 19.Hos 2:14Hos 2:19 upon whom alone I reſt for ſalvation, and life eternal here, I ſay, is a kinde of ſecret covenanting, and a preparation for admiſſion, as I noted before in part, in the internal entrance before ſpecified.

Secondly, Outwardly there was, firſt an inchoation or degree of entrance and admiſſion into Church fellowſhip, by deſiring of Baptiſm, the Seal of the Covenant with Chriſt, and the Members of Chriſt,Acts 8.16.Acts 8:16 the head of his Church, as the Eunuch did deſire to be baptized.

Secondly, There was an open profeſſion of this Faith, and internal Covenant, and union with Chriſt the Head of his Church by beleeving; and ſo inwardly, or by that inward bond of the ſpirit and ſaith with all Chriſts members, and an open Declaration, and holding forth of this Faith of Chriſt, and beleef of it, before the Church; or thoſe who had authority from Chriſt to admit, and receive into Church fellowſhip, as viſible memberſhip in the Church.Acts 8.37.Acts 8:37 This Philip requireth of the Eunuch when he demanded or deſired Baptiſm.

Firſt, Here is water, ſaith the Eunuch, p. 281what letteth but that I may be baptized?

Secondly, Philip Anſwereth, if thou believeſt with all thy heart, thou mayſt.

Thirdly, the Eunuch replieth,Act. 8.16, 17.Acts 8:16Acts 8:17 I believe that Ieſus Chriſt is the Son of God; I believe that Ieſus Chriſt of whom I have read in the 53 of Iſaiah, and whom then Philip had preached unto him, and namely, Chriſt the Saviour.

Here was two things, firſt, a holding forth of the truth of the Goſpel.

Secondly, of his belief and aſſent thereunto, and ſo a receiving of Chriſt and a hearty-covenant with Chriſt, which moved him to deſire Baptiſm, as the ſeal and Sacrament of the Covenant, and of admiſſion into the Church, and of Communion with the Saints.

Thirdly, In this profeſſion of Faith and declaration of a willingneſſe to and deſire of Baptiſm, the ſigne and ſeal of the Covenant of Grace in Chriſt (as circumciſion was before) is implied a Declaration, that we have and do actually Covenant with Chriſt: And (as it was foretold by the Prophet Zachary) as the Lord ſayes ye are my people;Zac. 13.9 ſo Gods people alſo ſay the Lord is our God.

Firſt, Chriſt ſaith to the ſoul thou art my ſpouſe,

p. 282Secondly, and the ſoul ſaith to Chriſt thou art my Lord my loving Husband: And ſo though not in ſo many words outwardly, yet in ſubſtance in this belief in the heart, and profeſſion or confeſſion of Faith with the mouth and willingneſſe to be baptized, is an entrance by way of Covenant or witneſſing, that the party deſiring Baptiſm hath entred Covenant with God in Chriſt, which he now deſired to be ſealed, and his admiſſion to be compleated in Baptiſm. 4ly. A Covenant is entred and ſealed in Baptiſm with the Head Chriſt and all the members of his myſtical Body, the party thus confeſſing and profeſſing Faith and Covenant; when the Church or perſons authorized by it that did finde that according to Chriſts inſtitution,Act. 10.47.Acts 10:47 he or ſhe had jus adrem a right unto Church-fellowſhip and to Baptiſm, the ſeal of admiſſion, yea, a kinde of inward right in the Communion, and ſpiritual memberſhip of Saints in Chriſt the Head (as far as in judgement of charity they could diſcern) thus admitted by Chriſt, this profeſſor of the Faith I ſay was baptized, and ſo outwardly compleated, and entertained as a Church member; not only to the Sacrament of p. 283the Lords Supper and breaking of bread,Act. 2.46.Acts 2:46 but alſo to all other Acts of Church fellowſhip which agree to a member by the Ordinance of Chriſts ſealing in Baptiſm both his Covenant with God in Chriſt, and with all the members of Chriſts myſtical Body: And thus you ſee how men of ripe years converted from Iudaiſm, or Paganiſm to the Faith and holineſſe of the Goſpel, had their outward admiſſion into the Church and Communion of the Saints with Chriſt their Head, and one with another: And ſo far you may behold the Scripture way of admiſſion into, or making up the Body or Church of Chriſt: Thus there were dayly added to the Church ſuch as ſhould be ſaved,Act. 2.47. 1 Cor. 12.27. Eph. 1.22, 23.Acts 2:471 Cor 12:27Eph 1:22Eph 1:23 men and women converts and profeſſors being made viſible members of the Church: And all particular members making up one Body of which Chriſt is the Head; and ſo Saints to and with whom we muſt exerciſe our Chriſtian love and charity.

Queſt. 26. How then may a viſible Church of Chriſt be deſcribed by this that you have held forth?

Anſw. I conceive a true viſible Church of Chriſt to be a company orAct. 8.17 18, &c.Acts 8:17 p. 284ſociety of profeſſours of the true Faith of Chriſt and holineſſe of the Goſpel,2 Cor. ….13. and of their belief, obedience, and ſubjection thereunto united and joyned by Covenant, and Covenant union unto one with Chriſt their Head, and in Chriſt and with another, both ſealed in the Sacrament of Baptiſm rightly admitted and compleated according to the Scriptures, by and in which they are admitted, and received and approved as viſible members of the Church and Body of Chriſt.

Queſt. 27. I like of this deſcription if you make the matter of a viſible Church to be viſible Saints as you ſeem to intimate.

Rom. 1.7Rom 1:7Anſ. The matter of a viſible Church certainly ought to be viſible Saints, if you mean Saints by profeſſion of true Faith and true holineſſe; and ſuch as deſire and endeavour to walk not after the fleſh,Rom. 8.1, 2.Rom 8:1Rom 8:2 but after the ſpirit, ſo as the Church can diſcern.

Queſt. 28. But what if any admitted prove offenſive?

Anſ. If any declare themſelves otherwiſe in their walkings or common courſe of life after their admiſſion, the Church p. 285and thoſe in authority by Chriſt, may, and ought to caſt them out upon due proofs, and convictions in a due and right exerciſe of the Keys and power of Chriſt, though not for every failing,Matth. 18.17. 1 Cor. 5.Matt 18:171 Cor 5 and not before other means uſed, according to the cuſtome and practiſe of the Churches of Chriſt.

Queſt. 29. But if this Diſcipline be wanting?

Anſ. For want of this, although the Lord Chriſt hath not uſed in any Scripture example to un-Church a Church for any perſonal corruption of particular members, or for the Churches neglect in this particular;Revel. 2.10, 11, &c.Rev 2:10Rev 2:11 yet Chriſt hath reproved the particular Churches for this fault, and that ſharpely, as the Scripture holdeth forth evidently unto us.

Queſt. 30. But if Chriſt do not un-Church for this fault, nor for perſonal corruptions of particular members; then what ſay you of thoſe particular perſons, men or women, who will, and do, not onelyonly Separate from, but un-Church thoſe Churches and Congregations, where they cannot deny but the Gospel hath been comfortably preached, and Sacraments adminiſtred; ſo as they have been converted, p. 286conceived in the Womb, born again, and received, Iſai. 66.Isa 66ſuck from the Breſts of conſolation, for nouriſhment of the life of Grace in them; Matth. 18.20.Matt 18:20in which Churches they have often met Chriſt in his Ordinances of the Word and Sacraments, in prayers and praiſes, to their comfort. And yet now for particular failings (it may be for want of full power in the Congregation, to exerciſe Reformation as they deſire) do brand the Churches and Congregations of Chriſt, with the name of Antichriſts Synagogues, and the faithful, painful Miniſters of Chriſt, Baals Prieſts, Lims of Antichriſt, no true, but falſe and counterfeit Churches; and not Miniſters of Chriſt indeed (as they judge) but of Antichriſt himſelf?

Anſ. Truely, howſoever ſome weak Chriſtians may be ſeduced by deceivers, and led into this errour; yet it appears divers of theſe ſpirits have either none or but little of Chriſt, or true Chriſtianity in them; for a man to call his mother whore, it would be very uncivil and unchriſtian; although ſhe be ſick and weak, and faln into divers noyſome diſeaſes, it is his duty rather to ſeek, firſt to God, and ſecondly, to the Phyſitians, and uſe p. 287all good means for the recovery of her health, not ſeparate from, and leave her to death, and deſolation without reſpect.

Simile. Is it a Chriſtian courſe, when two or three are ſick or faln lame in a Family, to forſake the houſe without taking care, or affording help and aſſiſtance for recovery of a brother, ſiſter, or fellow ſervants: How will the father or maſter of the family take this; certainly, if a murderer muſt be deſtroyed when the great King Chriſt ſhall come to judgement; Theſe that kill in not endeavouring to ſave life, ſhall not eſcape unpuniſhed, except in time God open their eyes, and in and by Chriſt,Acts 5.32.Acts 5:32 give them repentance; let ſuch then repent, and return, and aſſiſt in Reformation, not go on in Separation from the Church.

Queſt. 31. But what if men be forbidden by Law, and men of power to uſe thoſe means, which might by Gods bleſſing reform ſuch corrupted perſons, or heal ſuch ſick Congregations?

Anſ. Howſoever any new courſe of Diſcipline, or that great cenſure of excommunication may be forbidden by ſome acts, except they be repelled; and p. 288ſo in ſome courſe directed by authority of Parliament, yet no Law forbids brotherly and neighbourly Exhortations, Admonitions, Reprehenſions, Counſels, Inſtructions out of Gods Word, Prayers, and Supplications, and ſuch like; and all theſe ſhould be uſed for Reformation, and not fall to a raſh and offenſive Separation to grieve the ſouls of weak Brethren, and harden wicked men, which it may be by good means, and Gods bleſſing might be reformed and reclaimed, as I have ſhewed in former Claſſes of this Diologue. But God giveth us good hope of authority, ſufficient in a Chriſtian humble way, to reform our Congregations, and if ſome blemiſhes be not reformed, yet a Church may be a true Church, if it hold forth the ſubſtantial, and neceſſary truth of the Goſpel, and profeſſed ſubjection thereunto, though many failings and corruptions be botn in particular members, and the Church in general;1 Cor. 5. Gal. 1. Revel. 2. Revel. 3.1 Cor 5Gal 1Rev 2Rev 3 witneſſe the Churches of Corinth, of Galatia, Epheſus, Pergamos, Sardis, and Philadelphia, and many other ancient and modern Churches of Ieſus Chriſt, and yet eſteemed true Churches, as the Church p. 289of England, Scotland, France, Bohemia, Belgia, Geneva; the Churches of Holland, yea, the Churches of London, and our particular Congregations, though they be too full of corruptions, may, and ought to be eſteemed true Churches, at leaſt where true Saints are joyned together in the enjoyment of Ordinances, although in mixed Congregations.

Queſt. 35. You have given me good ſatisfaction thus far, what is a true viſible Church of Chriſt, or the matter of a Church, and who are viſible Members, and of the houſhold of faith, to and with whom we may exerciſe our Chriſtian love and charity. But how can Infant-children of beleevers baptized in their infancy, which can neither profeſſe the Faith of Chriſt, or their Faith in Chriſt, nor ſhew any ſubjection to the Goſp…l, agree to your deſcription of a viſible Church, or how and when and in what manner can theſe be accounted Members of the viſible Church of Chriſt?

Anſ. This is the next manner of admiſſion to Church-memberſhip to be held forth unto you, to ſhew who are Saints, and of the houſhold of Faith; and who is our neighbour, and fellow p. 290Saint, to and with whom I ought to exerciſe this Chriſtian love and charity, even children according to their capacity as well as men of riper yeers.

Queſt. 33. But how or in what manner have children of beleevers been admitted, and eſteemed or reputed members of the viſible Church?

Anſ. How the children of faithful Abraham, and profeſſors of Faith, were admitted in the Old Teſtament.

Gen. 17.Gen 17Firſt, in infancy to the Sacrament of Circumciſion, and after to the Sacrament of the Paſſeover,Exod. 12.Exod 12 eſpecially when they were come to yeers of diſcretion ſo far as to be able to enquire of their parents the reaſon of that ſervice.Neh. 10.Neh 10 And ſo to covenant ſolemnly with God when they were of knowledge, and underſtanding. I have ſhewed before.

Now for children of beleevers in the New Teſtament; there are two things to be conſidered.

Firſt, their admiſſion unto Baptiſm, as the children of Abraham in the Old Teſtament were to Circumciſion in infancy, and ſo they were uſed to be admitted to a true Infant-memberſhip of and in the Church, and were and are to p. 291be reputed as true viſible Infant-members of, and in the Church of Chriſt, and viſible Infant-ſaints in judgement of charity,Mark 10.Mark 10 and ſuch as of which is the Kingdom of God, as our Saviour ſpeaks. And this is a true and compleat admiſſion, in reſpect of truth to outward memberſhip; though I cannot call it a compleat and perfect memberſhip in reſpect of perfect viſibility, and declarative ſubjection to the faith and profeſſion of the Goſpel, which they are to declare themſelves when they come to yeers of diſcretion, as before in part I obſerved.

Queſt. 34. What reaſon is for this?

Anſ. The cauſe of thoſe four particulars in Baptiſm, we declared in the example of the Eunuchs baptizing.

1. A deſire of Baptiſm.

2. A profeſſion of Faith in Chriſt, and ſubjection unto it.

3. An intimation of Covenant, and an embracing of Chriſt, and Faith, and Covenant union with Chriſt the head of his Church, and in him with members of his myſtical body.

4. And laſt of all, the receiving of the ſeal as a patient, and ſo ſealing promiſe of performance of Covenant with Chriſt, p. 292and his Church accordingly. Of theſe I ſay,

1. The firſt is not acted by the childe, for that cannot deſire Baptiſm:Mark 10.Mark 10 But it is acted by the parents who do preſent the childe, as thoſe in the Goſpel, and dedicate, and conſecrate it to God in Chriſt, and in the behalf of the childe (according to Gods Covenant with the faithful, and their ſeed) deſire Baptiſm for it: That in and by Baptiſm, it may be admitted to outward viſible Infant-memberſhip in the Church.

See the Ancient Forms of Baptiſm in the Church of Chriſt Reformed, &c.2. Again, for the ſecond profeſſion of the Faith; that neither is nor can be done by the Infant, when it uſually bapt…z…d at a week old or thereabouts, or it may be ſooner. That profeſſion of Faith therefore hath uſually been made by the parents, at leaſt in a declaration of their aſſent and conſent to the Articles of the Faith of Chriſt, and cheif ſum of the Goſpel.

Thirdly, for the intimation of a Covenant and Covenant-union with Chriſt and his Church in the profeſſion of the Goſpel, this the child in infancy cannot perform nor promiſe: Therefore it hath been the Churches practiſe, that the p. 293Parents (whoſe duty properly it is) or the pro-parents have according to their duty, promiſed and engaged themſelves to do their beſt endeavour by the power of Chriſt,

Firſt, To Catechize and inſtruct their children in the knowledge of God and Ieſus Chriſt, as he is held forth in the Word of God our Saviour, and to inſtruct them in that promiſe they did make (when they did preſent them to be baptized) to bring them up in the knowledge, Faith, and profeſſion of the Goſpel, according to the power and means God in his good providence ſhould afford them.

Secondly, to inform them how they have likewiſe promiſed to do their beſt endeavour to inſtruct them in their duty (when that they come to years and have gain'd knowledge and Faith, by Gods Grace in the Goſpel) to make profeſſion of that Faith, and declare their ſubjection in their own perſons unto the Goſpel of Chriſt.

Thirdly, and to renew the Covenant of which paſſively they received the ſeal when they were baptized in infancy, and to declare their renewing of that p. 294Covenant with God in Chriſt, when upon approbation of the Church and Miniſters, and Elders of the Church, or thoſe in Authority from Chriſt, they were admitted to the Lords Table.

Fourthly and laſtly, to inſtruct them that they were baptized and engaged in Baptiſm, to this end amongſt others in this or the like manner to enjoy a more full Communion in and with the Church of Chriſt.

And thus I have endeavoured to ſet forth the manner and nature of Infants outward entrance and ſolemn admiſſion with the Church by Baptiſm.

Secondly, there is another thing to be conſidered in and concerning the children of believers, when they are come to years of underſtanding and knowledge; and that God hath given them Faith and holineſſe in ſome meaſure, and ability to profeſſe their Faith, and to declare their deſire of holineſſe and willingneſſe to manifeſt their profeſſed ſubjection to the Goſpel in Faith, and obedience: This is their performance of this duty, by means whereof they are admitted by the Church in general, or thoſe who have Authority p. 295from Chriſt unto a full Church communion in the Sacrament of the Lords Supper, and other acts of Church-fellowſhip, according unto the rule and direction of Chriſt, held forth in the Goſpel: And thus I conceive they are formally compleat members, as in reſpect of truth, of memberſhip-infant, in their infant Baptiſm, ſo in reſpect of viſibility and ripe years memberſhip in the Lords Supper, and thus they all are viſible members and matter of the Church of Chriſt, and have a true formal admiſſion into the Church without any other ſpecial Covenant amongſt Chriſtians as neceſſarily and abſolutely neceſſary to the formal conſtitution of a viſible Church, and without any rebaptization or renouncing of their former Baptiſm, as ſome have and do pretend. And thus I have ſhewed you who are our neighbours, and what is the Church of Chriſt viſible and the Communion of Saints to and with whom we ought to exerciſe our Chriſtian love and charity: And ſo the true matter of a Church or material cauſe both in reſpect of infants and men of ripe years.

Queſt. 35. But ſir there are divers p. 296Separatiſts amongſt us, who are ſeducing people dayly from our Church, and affirm our Churches have neither matter nor form of a Church, or at leaſt are ſo corrupt in both, that our congregation are no Churches of Chriſt; but Babylon and members of Antichriſt and ſo to be departed from: Rev. 41.They do indeed abuſe that place of Scripture, and falſly apply that to us which belongs to Rome.

Anſ. But I have given an Anſwer to this Objection before in part: Yet to clere the point more fully in brief: Firſt, for the matter of the Church they cannot deny, but we have in our Church and Congregations viſible Saints true matter of a Church and members of Chriſt, yea, ſome as great Saints as moſt we know or reade of in the Chriſtian world: This I my ſelf have known in ſome Country Parochial Congregations by experience, and this I do know in ſome great City Congregations; although there be too many hypocrites, too many formaliſts, and too many prophane People mixed, and not yet purged out from our Congregation, nor caſt out as they ought to have been: And I ſay further, if for theſe failings and corruptions p. 297in a Church, They will as they would un-church our Churches, they may and do by the ſame Argument unchurch the Church of Corinth, and others which Chriſt and his Apoſtles approve and acknowledge true Churches of God in Chriſt Ieſus: If for this cauſe of different matter of or in our Churches, or becauſe we have mixed Congregations, and not conſiſting of all viſible Saints, but ſome erroneous in judgement, and ſome erring in life and converſation; their Argument I conceive muſt be to this or the like effect, as full againſt the Church of Corinth, as our great mixed Congregations. No viſible Church which is a mingled Congregation conſiſting of ſome viſible Saints and ſome viſible prophane people in life, and erroneous in judgement, ignorant and ſcandalous, and not caſt out, but ſuffered in the Church, is a true viſible Church of Chriſt and to be communicated with: But the Church of Corinth was ſuch a Church (as well as our mixed Congregations, as may eaſily be proved) And therefore the Church of Corinth was no true viſible Church of Chriſt, and to have beep ſeparated from p. 298as from Babylon. And this I hope they dare not but confeſſe is a moſt falſe and ſcandalous concluſion; and ſo their Argument falſe againſt our Churches, and their opinion, a falſe opinion that our mixed Congregations are no true Churches of Chriſt, or to be ſeparated from as from Babylon it ſelf. The force and falſhood of their minor propoſition, will appear as it relates to our Congregations if we compare the Church of Corinth and our great mixed Congregations together; we ſhall finde the Church of Corinth and other Churches as corrupt and mixt as ours, and yet not un-churched by Chriſt or the Apoſtles. You may obſerve theſe particulars.

1 Cor. 1.10, &c. 1 Cor. 3.3, 4.1 Cor 1:101 Cor 3:31 Cor 3:4Firſt, in the Church of Corinth there were contentions, Schiſms and Diviſions: For which the Apoſtle reproveth them and tells them they were carnal, and carried themſelves not Chriſtian like; and yet he did not un-church them for all this.

1 Cor. 5.1, 2, 13.1 Cor 5:11 Cor 5:21 Cor 5:13Secondly, in the Church of Corinth were prophane perſons, the inceſtuous perſon and ſuch as with whom they ſhould not eat in their civil ſocieties, as profeſſing themſelves Brethren; for ſuch p. 299are intimated and warning given of them, and ſuch as ſhould have been caſt out of the Church, and excommunicated or ſuſpended from the Sacrament at leaſt and were not; and yet the Apoſtle doth not un-church them for all this, but admoniſh to put from them wicked perſons.

Thirdly,1 Cor. 6. 1, 2, 81 Cor 6:11 Cor 6:21 Cor 6:8 in the Church of Corinth there was quarrelling and going to Law one with another, and that before unbelievers, yea, Brother with Brother, yea, doing wrong and defrauding one another; and yet the Apoſtle doth not un-church them, nor exhort to a ſeparation for all this.

Fourthly, in the Church of Corinth, 1 Cor. 8.1, 2, 10.1 Cor 8:11 Cor 8:21 Cor 8:10there were ſome puffed up with knowledge, but had little charity; they offended their weak Brethen by eating meat in the Idols Temple, and yet no un-churching for all this.

Fifthly, in the Church of Corinth there were ſuch as did grudge at the maintenance of Chriſts Miniſters;1 Cor. 9. 1, 2, 34.1 Cor 9:11 Cor 9:21 Cor 9:34 as if Chriſts Miniſters had not power to eat and to drink, and to receive, and require maintenance for their labour in preaching the Goſpel (as ſome amongſt us have p. 300not been aſhamed to affirm) For which the Apoſtle reproveth them, and proveth by ſeveral Arguments,1 Cor. 9.13, 14.1 Cor 9:131 Cor 9:14 the equity, juſtice, and duty of Miniſters maintenance, as being an Ordinance of Chriſt; that thoſe who preach the Goſpel ſhould live of the Goſpel, of duty, not of meer alms at pleaſure, or not at pleaſure as ſom… think: And yet the Apoſtle doth not unchurch them for all this, or exhort, or teach a ſeparation by all this.

Sixthly, in the Church of Corinth there were Idolaters thoſe who did go to partake of the Lords Table, and the Table of Devils, and provoked God to jealouſie,1 Cor. 10 14, &c.1 Cor 10:14 as the Apoſtle intimates, and yet he doth not un-church them for all this.

Seventhly, In the Church of Corinth there were ſuch as came to the Sacrament and Church-Communion, not for the better,1 Cor. 11.1 Cor 11 but for the worſe: There were diviſions amongſt them; they neglected the poor; one was hungry, another drunken, for ſo the Greek ſignifieth, foreign, one is hungry, another is drunken: The Greek word foreign, Ebrius eſt, he is drunken, is taken for drunkenneſſe in divers other places p. 301of Scripture. Thus, Acts 2. For theſe are not drunken as ye ſuppoſe. The ſame Greek word is uſed in the Plural Number, foreign are drunken, or, they are not drunken, as ye ſuppoſe: it implieth a diſtemper by wine or ſtrong drink, which the Apoſtle did affirm, the Church was not at that time, to whom God gave the gift of Tongues, in ſuch an excellent manner by the power of the holy Ghoſt. The ſame word is uſed in 1 Cor. 6. Neither Thieves, nor Covetous, nor Drunkards ſhall inherit the Kingdom of God: not drunkards; the Greek word is foreign, Ebrioſi, drunken men, diſtempered with drink: I might name other places: Theſe are enough to ſhew the condition of the Corinthians, ſome of them hungry, others drunken, that is, diſtempered with drink. It is not enough to ſay they were merry and cheerful with drink; for it is evident they were ſo far diſtempered or drunken, that the Apoſtle reproveth them for it as a ſin; ſome are hungry, ſome are drunken: and yet he doth not un-Church them, nor move them to Separation for all this.

Queſt. 36. But do you approve of drunkenneſſe or theſe ſinful corruptions in a Church?

p. 302Anſ. God forbid: nay, we reprove them as Saint Paul did, and declare they ought to be informed againſt to the Church and Elders of the Church; and if after Admonition and warning given they do not repent, they are to be Excommunicated, to be excluded the Sacrament, and caſt out of the Church: But if there be failing in this and the like, as Corinth did in not caſting out the Inceſtuous perſon for a time; yet the Apoſtle doth not un-Church them for all this, or preſſe a Separation from Saints, or from the Church, though failing in this particular.

Eighthly, They came to the Sacrament without due Examination of themſelves;1 Cor. 28, &c. they were guilty of the Body and Blood of Chriſt by unworthy receiving: They did eat and drink judgement to themſelves, not diſcerning the Lords Body: they were both ignorant and ſcandalous, and God did puniſh them, ſome with ſickneſſes, ſome with death: This the Apoſtle tells them of, and reproveth them, and exhorts to examine and judge themſelves: But yet he doth not un-Church them for all this, or give any way to Separation from Church.

p. 303Ninthly,2 Cor, 11.12, &c. They had in the Church of Corinth falſe Teachers, falſe Apoſtles, deceitful workers, transforming themſelves into the Apoſtles of Chriſt, as Satan changeth himſelf into an Angel of light, whoſe Miniſters theſe ſafe Apoſtles were, labouring by fair ſhew to ſeduce the people of God in Corinth: and yet the Apoſtle doth not un-Church Corinth, nor preſſe or give way to a Separation for all this.

Tenthly and laſtly, In the Church of Corinth there were ſuch as ſaid there is no reſurrection from the dead: A notorious Atheiſtical Doctrine,1 Cor.15.12, &c.1 Cor 15:12 overthrowing the very foundation of Religion; For as the Apoſtle argueth, If there be no Reſurrection, then Chriſt is not riſen, then our Preaching is vain, and our faith is in vain, and we are yet in our ſins: But Chriſt is riſen, and there is certainly a Reſurrection from the dead, as the Apoſtle proveth at large in that Chapter: Certainly, too many in the Church of Corinth were ſeduced to that opinion, and denied this truth of the Reſurrection from the dead: And yet the Apoſtle doth not un-Church them for all this, nor give any way to a Separation from that Church.

p. 304Qeſt. 37. And what the reaſon of this, may ſome one demand?

Anſ. There might be many reaſons given; but this one amongſt the reſt: Becauſe, although there were many corruptions in that Church, both in life and Doctrine, yet the Word and Sacrament were continued, the prophane wicked men and Hypocrites, though they were in the Church, and taken as members, until they were diſcovered and tryed, and proved, and caſt out; yet they were not true members of the Church, nor true members of Chriſt, nor any true members of the Congregation, but in ſhew and outward appearance; They were amongſt the Saints, but they were not of the Saints, as John ſpeaks, They were and are (indeed) of the world: they went out from us,1 Ioh. 2.18, 19.1 John 2:181 John 2:19 but they were not of us; but they went out from us, that it might be known they were not all of us; they were with and in the Church, and yet they were not truly of the Church; And howſoever this corruption was, yet the Church did ſtill remain a true Church, and had many true Saints in Corinth, although it had rotten and corrupt members, which by right courſe p. 305and execution of Diſcipline, ſhould have have been caſt out the Church. And thus for the Saints ſake, though the Church of Corinth had falſe member, and corrupt members, and many Errors, both in life and Doctrine; yet the Apoſtle doth not un-Church the Church of Corinth, or give way to a Schiſm or Separation for all this.

As a tree is a true tree although it have ſome rotten Branches:Simile. Or as a ſick or wounded man is a true man, although he be ſick or wounded: So a Church of Chriſt may be a true Church, although it be ſick and weak, and wounded and full of imperfections, both in matter and form as the Church of Corinth and other Churches of Chriſt have been, and yet eſteemed by Chriſt and his Apoſtles to be true Churches of Chriſt, as the Scripture hold forth evidently unto us.

Now compare the Church of England or the Churches of Chriſt in England collectively, though they be mixed Congregations; yea divers of our Congregations in London, and in the countrey, where faithful and painful Miniſters have been Preaching, Baptizing, Catechizing, calling to profeſſion of Faith and holineſſe, p. 306and approbation before the Admiſſion to the Lords Supper, where there hath been and is a communion of Saints (as I know there hath been in divers places and mixed Congregations) compare, I ſay, theſe with the Church of Corinth, and by the ſame Argument that theſe Seducers may or can Separate or un-Church our Churches, by the ſame the Saints or ſome of the Saints in Corinth might have ſeparated from their fellow Saints and Church of Corinth; which yet would have been a ſin in them, as it is a ſin in theſe who ſeparate and labour to ſeduce and draw others amongſt us to ſeparate from their fellow-Saints, and to un-Church or make rents and Schiſms, and diviſions in our Church, which is a grievous ſin againſt the Lord Chriſt, the Lord and Head of his Body the Church.

Queſt. 38. But ſome will object, It may be that there is not the ſame condition of our Church of London, or any great mixt Congregation amongſt us in respect of the matter as there was of Corinth. For in Corinth it is moſt like that the greater part of the Church were Saints indeed, or viſible Saints in outward appearance p. 307at leaſt. But in our mixt Congregations, commonly the greateſt part viſible ignorant, prophane, or ſcandalous perſons, or but civilly honeſt, and formal profeſſors at beſt; and ſo are not to be compared to the Church of Corinth, no not ſo much as for the matter of our Church?

Anſ. Firſt, Certainly men ought to be very careful, as not to un-Church a Church; ſo not to un-Chriſtian a Profeſſor for ſome failings in knowledge or practice.1 Cor. 13. 1 Pet. 4.8.1 Cor 131 Pet 4:8 Charity covers many failings, and as the Apoſtle ſpeaks.

Secondly, Corinth was a great city wd Church, and yet conſider the diviſions and other faults, it is not certain which was the greater part, the innocent or the faulty. But howſoever, grant that the Church were ſo decayed, that that the greater part had onelyonly a name to live, and indeed were dead,Rev. 3, 1, 2.Rev 3:1Rev 3:2 as is ſpoken of the Angel or Church of Sardis: Or that the greater part of the Church were grown Luke-warm,Rev. 3.15, 16.Rev 3:15Rev 3:16 and ſuch as Chriſt threatens to ſpew out of his mouth, as the Church or Angel of Laodicea: yet it may be a true Church of Chriſt for all this.

A Buſhel of good Wheat in a Barn p. 308amongſt three or four or more Buſhels of chaff, is yet a true Buſhel of Wheat, though it be mixed with much more chaff then Wheat. Or, an Army of men, although conſiſting of more ſick and wounded Souldiers and Officers then whole, is yet a true Army though weak. And ſo is a company of Profeſſors of the Goſpel of Chriſt, enjoying a communion in Ordinances, holding the truth of Chriſt, and profeſſing ſubjection thereunto: Yet a true Church, when the greater part be the worſe, yea, both ignorant and ſcandalous; but yet a ſick Church, and ſtands in need of the Reformation. And thus is the Church of England, and our great mixt Congregations, true Churches for matter of a Church of Chriſt, as the Church of Corinth was, and not to be ſeparated from or un-Churched for theſe coruuptions, as Corinth was not, whatſoever any ſeducers in this reſpect oppoſe to the contrary.

Queſt. 39. But howſoever this may prove our Churches as true as Corinth was for matter; yet the Adverſaries of our Church deny our Churches to be true Churches in Form: And how will you p. 309Anſwer this Objection?

Anſ. I Anſwer, the Form of a Church doth conſiſt in union: This union is two fold, firſt, internal with Chriſt our Head,Eph. 1.22, 23. 1 Cor. 12.13. Eph. 4.1, 2, 3.Eph 1:22Eph 1:231 Cor 12:13Eph 4:1Eph 4:2Eph 4:3 by the ſpirit and Faith: The ſecond, is external of members one with another.

Now to underſtand this better, and to declare that our Churches are true viſible Churches of Chriſt, in reſpect of outward Form. Conſider,

Firſt, the outward Form or union, in reſpect of admiſſion into a Church memberſhip

Secondly, the outward Form of Ordination of Miniſters, and appointment of them, for a Church and union with them.

Thirdly, the outward Form in poſſeſſion, and profeſſion of union with them in outward ordinances: As,

Firſt, in the Word or Goſpel.

Secondly, in prayers.

Thirdly, in the Sacraments.

Fourthly, obſerve the outward Form of union, in government and execution of Diſcipline in the Church.

I will not ſtand to handle theſe at large, but touch them in brief.

Firſt, for outward Form of union in p. 310reſpect of admiſſion into a Church, we have ſhewed how men of ripe years, Iews or Pagans, converted to the Faith, were admitted, firſt, after they had heard the Goſpel and believed; either with a falſe Faith as Simon Magus, or with a true Faith as the Eunuch; they did deſire a union and admiſſion into the Church by Baptiſm.

Secondly, did make profeſſion of their Faith.

Thirdly, did intimate in this deſire of Baptiſm and profeſſion of Faith, their receiving of Chriſt to be their Lord and Saviour, and their Covenanting with the Lord to be his people: And,

Fourthly, their ſealing all this in receiving Baptiſm; the ſigne and ſeal of this Covenant between God and them, and ſo were formally admitted into the Church, and brought into a Church union and fellowſhip with the Saints: And this our Adverſaries confeſſe was a true form of admiſſion into the Church at firſt converſion: And this I ſay was right, for Iews and Pagans born out of the Church converted to the Faith of Chriſt; but it doth not follow, that becauſe it was the ordinary way for them: Therefore p. 311the ſame order and form in every circumſtance, muſt be for thoſe who are born in the Church: for children of believers have a priviledge (as the children of believing Abraham had, and as we have proved already) above all the children of Pagans and Infidels out of the Church whatſoever.

And yet the ſubſtance of this Form of admiſſion, is and hath been obſerved in the Churches of Chriſt; and ſo we may Juſtifie of our particular mixed Congregations (as they are called) that they are true Churches of Chriſt, in reſpect of outward admiſſion into the Church.

Queſt. 40. But how do you make this to appear?

Anſ. Firſt, children of believing Parents, have according to their priviledge due to them, an infant admiſſion into the Church in Baptiſm; in which whereas they themſelves cannot preſent themſelves and deſire Baptiſm, that ſeal of the Covenant (as circumciſion was of old) I will be thy God, and the God of thy Seed:Acts 2.38, 39,Acts 2:38Acts 2:39 The Parents do preſent their children and deſire Baptiſm for them, as a Covenant priviledge belonging to children of believers.

p. 312Secondly, becauſe the children cannot profeſſe their Faith: The Parents do profeſſe or declare their aſſent and conſent to the Faith of Chriſt, and truth of the Goſpel.

Thirdly, becauſe the children cannot intimate their Covenant with Chriſt: therefore their Parents do Covenant and promiſe to do their endeavour, not only to catechize their children, and bring them up in the knowledge of Chriſt: but to do their endeavour, that the childe when he or ſhe ſhall be of years, and that God hath given knowledge and Faith, ſhall make a ſolemn profeſſion of the Faith of the Goſpel, and of their Graces and Faith in Chriſt.

Fourthly, the Parents promiſe that they will do their endeavour, that the childe when called of God, and enabled with knowledge and Faith, ſhall not onelyonly profeſſe Faith and Covenant, but deſire to renew and ſolemnly to enter Covenant with the Lord, and to ſeal it in the bleſſed Sacrament of the Lords Supper, after examination, profeſſion, and approbation of the Church: and thus the children of believers have a true infant admiſſion, and form of admiſſion p. 313into the Church, and are true infant members of the viſible Church, ſo far as infant-memberſhip is or can be to them now, as it was to Iſaac at eight dayes old, and to all children of believing Abraham before the coming of Chriſt.

Queſt. 41. But this is but an infant-memberſhip, which though true, yet it doth not Anſwer that admiſſion of men of ripe years in the Primitive Times?

Anſw. I Anſwer again, that when theſe children of believers baptized in infancy, are come to years of diſcretion; and God hath given them knowledge and Faith in Chriſt, and they have made profeſſion of their Faith and Graces of God in them, and deſire to enter Covenant ſolemnly with the Lord, and to ſeal it in the Sacrament of the Lords Supper; and upon examination, and approbation of the Church, are formally admitted by the Miniſter of Chriſt and the Church and officers thereof: there are ſuch perſons made compleat viſible members called to be of Saints, and to the fellowſhip of the Saints in the Church of Chriſt: And of this perſon or perſons ſo admitted, I affirm that they p. 314have a true Form of admiſſion into the Church; and if their Faith and prfeſſion of Faith be true and ſincere, they are as true members of the Church of Chriſt, as the Eunuch was; and if their Faith and profeſſion of Faith be but falſe and counterfet, as Simon Magus his was, and too many have been in our Churches; yet a Church made up of ſuch members, is as true a Church viſible for our form of admiſſion, as any we reade of, was ſince the Apoſtles times. Let any man declare if he can, when and where a Church was conſtituted of ſuch as were born in the Church in a better form, for the firſt ſix hundred years after Chriſt:None to be admitted to the Sacramēt before catechized and approved. See the Rubrick before & at Sacrament in the old Book of Commō-Prayer. And therefore I conclude, that however many corruptions and failings have been in particular Congregations in the practical part of this admiſſion; yet the Lawes of our Church did require both catechizing and profeſſion of Faith, and approbation, and allowance after examination before admiſſion to compleat viſible ripe year memberſhip, and admiſſion to the Sacrament to renew covenant as aforeſaid; And thus our Churches are true in form, in reſpect of outward formal admiſſion into the Church ſubſtantially true, which is ſufficient.

p. 315Queſt. 42. This I think may ſatisfie for the form of admiſſion into a Church fellowſhip: When a man or woman born in the Church, Mr. Calvin Iuſtitions, l. 4. c. 19.8.4. Ierome Contra. Lucifer. I would it were reſtored to its pure uſe.a childe of a believing Parent baptized in infancy, is thus admitted when he or ſhe cometh to years, not by Popiſh confirmation worthily aboliſhed, but by this ancient order of ſolemn profeſſion of Faith in Chriſt, and holineſſe and approbation of the Church, which learned Martyr ſpeaks of noted before: And reverend Mr. Calvin commends, as moſt worthy to be reſtored in the Church to its pure uſe: But our Adverſaries deny our Miniſters Ordination, and affirm the form of their Ordination and admiſſion, or call to be Miniſters to be Antichriſtian, and therefore our Churches to be no true Churches of Chriſt?

Anſ. Firſt, I Anſwer, that it is the opinion of theſe Adverſaries, that there is no need of Ordination of a Miniſter, onelyonly for a particular Congregation to chuſe one of their fellow Brethren to be their Miniſter, or to have an approbation of a company of profeſſours to be their Miniſter, there needs no more, and then the Ordination of our Miniſters, as in the opinion of ſeparatiſts it p. 316doth not further, ſo it is certain it cannot hinder a man from being a Miniſter of Chriſt, if at any time he be called and approved of a Church, and whoſoever he be who renounceth his calling to the Miniſter, becauſe he was ordained by a Biſhop and a company of preaching Presbyters: I think in this as in other things, he is too ſuperſtitious and Popiſhly affected, to an outward form of admiſſion, and worthy to be cenſured of the Church for ſuch an errour; in which he condemns valiant Martin Luther, judicious Maſter Calvin, worthy Latimer, Cranmer, Ridley, Hooper, thoſe glorious Miniſters and Martyrs of Chriſt; as if they were not true Miniſters of the Goſpel, becauſe ordained by a Biſhop and a company of Presbyters according to the ancient practiſe of the Church.

Secondly, I ſay the Miniſters of Chriſt have had a twofold vocation or calling to that office.Acts 20.18, 18. and 13.1, 2, 3. 1 T t & .4.14.Acts 20:18Acts 13:1Acts 13:2Acts 13:3

Firſt, extraordinary by Chriſt Himſelf, as the Apoſtle and Saint Paul had. And,

Secondly, more ordinarily by the Apoſtles and Elders of the Church, and by the laying on of the hands of the p. 317Presbytery as the Scripture held forth unto us; as Paul left Titus, Tit. 1.3, 4. Act. 20.2….Titus 1:3Titus 1:4Acts 20:2Biſhop Titus, or overſeer Titus, as Saint Paul calleth the Biſhops or Elders of Epheſus, far different from our late Biſhops or overſeers in many reſpects, & the manner commonly by laying on of hands of Presbyters, and a Biſhop or overſeer, not as a Biſhop of later ſtamp; but as a Presbyter and overſeer of old, have Miniſters of Chriſt been ordained, and after ordination ſent and received of particular Churches: And howſoever ſome corruptions have crept into the manner of Ordination; and although ſome ordained Presbyters have turned Popes and Popiſh Biſhops, and ſome Popiſh Biſhops, with a company of Presbyters, have examined, approved, and ordained Miniſters, and given outward Ordination and Authority to preach the Goſpel; yet this cannot nullifie the call of a Miniſter of Chriſt, if he be called and gifted inwardly and inabled by Chriſts ſpirit with gifts fit for the miniſterial office, as all the outward calling and approbation by a particular Congregation, maketh not an illiterate cobler or other mechanick to be a true Miniſter of Chriſt p. 318when Chriſt hath not furniſhed him with gifts and graces fit for ſo high and honourable a calling.

Thirdly, We who are Miniſters of Chriſt receive not our calling from Antichriſt, but from Chriſt, and our Ordination for ſubſtance is truly Chriſtian, not Antichriſtian: Howſoever, ſome Antichriſtianly affected might ſometimes have had a hand in Ordination; the Goſpel of Chriſt hath been conveyed to Reformed Churches, yea, to ſeparate congregations themſelves, to ſuch as ſeparate themſelves from Babylon (it may be by the hands and means of Romiſh Babylon) God hath made the ſervants of Antichriſt to be his ſervants in this, that they have been porters and carriers, to bring the holy Scriptures unto the Reformed Churches by the hands of glorious Reformers in the Churches of Chriſt, and yet the Scriptures are the true Word of God, and the true Goſpel of Jeſus Chriſt for all this. And ſo are our Miniſters true Miniſters of Chriſt, though their outward Ordination had been carried through the polluted hands of ſome Antichriſtianly affected Biſhops and Presbyters, who did ſit in place as p. 319Scribes and Phariſees did ſit in Moſes chair. But we ſay further,Mat. 23.1, 2, 3.Matt 23:1Matt 23:2Matt 23:3 as God did extraordinarily call, and gifted the Apoſtles and Miniſters in the Primitive times, and they ordained others in the Church, whoſe Miniſtery the Lord did bleſſe for the propagation of the Goſpel. So did the Lord wonderfully ſtir up, and in an extraordinary manner call Luther, Calvin, and others in the Reformed Churches: And ſo Reverend Biſhop Cranmer, Ridley, Latimer, and other godly Martyrs, Biſhops and Miniſters of Chriſt, by whoſe hand their ſucceſſors the faithful Miniſters in the Churches of Chriſt in England received their outward ordination; but their inward from Chriſt himſelf and his ſpirit, by whoſe grace the Lord hath made our Miniſtery glorious in the converſion of many thouſand ſouls to God, and building up of as glorious Saints as any ever was in the Chriſtian world, ſince the Primitive times; yea, even the Separatiſts themſelves,1 Cor. 4 15.1 Cor 4:15 who now deny us to be the true Miniſters of Jeſus Chriſt, muſt needs confeſſe that we have been their ſpiritual Fathers in Chriſt, and have begotten them again to God through the Goſpel; p. 320yea,Gal. 4.19.Gal 4:19 we as tender Mothers have travelled in birth again in our painful Miniſtery, until Chriſt hath been formed in them all, though now in a moſt ingrateful manner they diſhonour their parents, and ſin againſt Chriſt the Lord of his Church.

Queſt. 43. This I ſuppoſe is ſufficient to ſatisfie any humbled ſoul, not filled too much with pride, ſelf-conceit, and the ſpirit of diviſion and ſeparation, as too many are in theſe dayes: But yet ſome object, That howſoever Miniſters outward approbation and ordination may be paſſed over, and they be lawful Miniſters; yet what lawful call have they to particular Congregations and places?

Anſ. I anſwer, Patrons of Churches and congregations were and have been honoured and truſted with the nomination and preſentation of Miniſters to particular, Churches; but ſo as none ought to have been put upon any congregation, but ſuch as ought to have been well approved of by the Biſhop (who had a truſt repoſed in him alſo) for ſufficiency and ability for the work of the Miniſtery, and for holineſſe of life and and converſation, which when and p. 321where the truſt was rightly performed, and the Miniſters have been faithful labourers in the Lords harveſt; and after admiſſion approved of by the faithful and godly party in a Parochial Congregation; certainly, there was a call ſufficient, and a ſufficient union and form of union between Paſtor and people, to make up in this reſpect a true Church of Chriſt.

Secondly, Howſoever this truſt both in Patrons and Biſhops, hath been moſt groſly abuſed by corrupt Simoniacal Patrons, moſt unconſcionably ſeeking to thruſt wicked Miniſters they cared not whom upon the people, and careleſſe Biſhops neglecting that truſt repoſed in them; yet the failings herein was not enough to un-church a Church, where yet the Goſpel hath been preached, and Sacraments adminiſtred for ſubſtance according to the inſtitution of Chriſt, though here as in Corinth, Galatia, and Jeruſalem, many faults might be found to ſtand in need of Reformation.

And howſoever no face of a Church might for a time appear,1 Kin. i9.14. Ier. 3.15.Jer 3:15 as in Jeruſalem for a time: yet God in many places have given Paſtors after his own heart, to feed p. 322his people with knowledge and underſtanding; and where the Candleſtick hath been removed for a time, or at leaſt a Candle ſhut up as in a dark lanthorn: God at prayers of his people, hath removed a careleſſe ſhepherd, and in his due time reſtored comfort in a faithful Miniſter to his people; and ſo ſtill continued and preſerved the Churches of Chriſt amongſt us, yea, both for matter and form ſufficient to conſtitute a Church, howſoever, there hath been ſome failings in both.

Queſt. 44. You have in ſome meaſure cleared this Objection: Yet how are our Churches rightly conſtituted in reſpect of a formal union of members, one with another?

Anſ. I conceive there is a twofold union:

Firſt, a civil union, as in diviſion of Kingdoms, Provinces, Cities, or Pariſhes: And as God hath in this providence, united men in habitation and courſe,Act. 17.26.Acts 17:26 and means of livelyhood, God having determined the times before appointed, and the bounds of their habitation: and in this civil co-habitation there is a union, and this civil union in p. 323a Kingdom, City, or Pariſh, or the like, doth not un-church a people for this reſpect: for then certainly all the Churches of Chriſt in Corinth, Galatia, Epheſus, Pergamos, Smyrna, and others, as well as in England, London, or a Parochial Congregation, muſt have been un-churched then, which, what is more abſurd to imagine.

Secondly, there is a religious and more ſpiritual formal union, when a company of men and women profeſſing the Faith of Chriſt held forth in the Goſpel and ſubjection thereunto, in righteouſneſſe and true holineſſe, and united in a Parochial Church or congregational meeting place, to partake of the holy Ordinance of the Word, Prayer, and Sacraments, and other acts of Chriſtian communion and Church fellowſhip. This is a true form of a Church amongſt us though not without ſome failings, yet ſo as we have and do remain true Churches of Ieſus Chriſt, and ſuch as ought not to be un-churched by ſchiſm and ſeparation.

Queſt. 45. But how will this appear in particular?

Anſ. I Anſwer firſt, for the preaching p. 324of the Goſpel and our union, in that we have had and do enioy a moſt comfortable union and meeting of Chriſt, and one with another; even our Adverſaries being judges, they themſelves have found the ſweetneſſe of Chriſt, in the preaching of the Goſpel in our mixed Congregations by Gods faithful Miniſters: And although ſome Miniſters there preach otherwiſe, as in Galatia they do, yet not un-church a Church for all this.

Secondly, for prayer, howſoever, ſet forms have been by ſome in Authority ſo much preſſed, yet if we look to the ancient form, preſcribed in the dayes of King Edward the ſixt of happy memory; That was but a kinde of directory, as was evident in the Rubrick, and directions at the end of that Book, that liberty given to uſe or not uſe in divers reſpects, as that in prayer, a man might knock his breſt, or not knock it, he might kneel or not kneel; in ordinance he might croſſe, or not croſſe, and divers other of like nature: yea, I conceive the late Book of Common-prayer, howſoever preſſed by ſome, yet was but a kinde of directorie, as in divers particulars is evident p. 325in direction for viſitation of ſick, thanksgiving for womens deliverance from danger of childebirth, left to diſcretion of a Miniſter, and though preſſed by other; yet not un-church a Church for all this.

Thirdly, for the Sacrament and adminiſtration of them, thoſe that object, that Chriſt did bleſſe, firſt, the Bread, and after diſtribution of the Bread, or partaking of that, did then bleſſe the Cup, that we bleſſe them both together: This is but a circumſtance of time, and if unchurch a Church for this then, why not for changing the time of receiving from after ſupper, to the morning, or at feaſts of charity or the like: Theſe are weak objections to unchurch a Church, or to ſeparate from a true Church for any ſuch differences.

I may ſay the like, to that of the cutting of the bread, although the bread be cut and fitted for preparation; yet we conſtantly break the Bread in our adminiſtration of the bleſſed Sacrament, as thoſe who joyn in communion with us know well.

Queſt. 45. But they object, we admit ignorant and ſcandalous perſons, many p. 326times to the Sacrament, which ſhould be caſt out of the Church?

Anſ. I Anſwer, as Saint Paul did ordain concerning the inceſtuous perſon, all ſuch as are ignorant, and to be caſt out of the Church, when once they are diſcovered and proved to be ſo, not upon bare ſurmiſes onelyonly; and this is that which alwayes ought to have been done by the Diſcipline of the Church of England, reade the old Rubrick in that Directory or Book of Common prayer, before and at the Sacrament, confirmed in the dayes of Edward the ſixt; and you may finde, firſt, that none ignorant ought to be admitted to the Sacrament, they muſt, firſt, be catechized and approved, before they be received to partake of that holy Ordinance: and ſecondly, none ſcandalous ought to be received, yea, if there have been or be but a controverſie between two parties, any malice or hatred, the Miniſter ought, firſt, to examine the parties, and to perſwade to charity, and admit the penitent, and reject the uncharitable; and howſoever, this duty may have been neglected, yet this failing is not a ſufficient ground to un-church a Church, or to ſeparate from p. 327a Congregation preſently for all this: elſe might the Church of Corinth, and other Churches of Chriſt have been unchurched as we noted before.

Queſt. 46. But what power of Diſcipline hath there been in particular Congregations in the Church of England, that there might have been a power of Reformation in theſe things.

Anſ. I anſwer, Certainly there was a great power in the Miniſters of particular Congregations, eſpecially joyning with the Church-Officers, who were ſworn to aſſiſt in Execution of Diſcipline; and further, although there was a power taken to the Biſhops in the great matter of Excommunication and ſuch like cenſures; yet not the Biſhop nor any under him, had any lawful power to Excommunicate any, inflict any cenſure until they were firſt preſented by the Miniſter or Church-officers of the particular Congregation: Nor was any man taken notice of as Excommunicate or ſuſpended from the Sacrament, until the Sentence was Declared in the particular Congregation; and thus, There was a power of Diſcipline in particular Congregations, although it was many times p. 328obſtructed, and not put in due Execution as it ought to have been; yet for all this it had ſufficient to declare and point out a form of a Church, and to conſtitute and continue a true Church for all this.

Look to the Church of Corinth noted before: Look to the Church of Pergamos, where Diſcipline was obſtructed, the Church and Church-Officers ſuffered thoſe who taught the Doctrine of Balaam, Rev. 2.14, 15.Rev 2:14Rev 2:15and the Doctrine of the Nicolaitans, which Chriſt hated, and yet a true Church for all this, though corrupt and unſound in this reſpect. Look to the Church of Thyatira, Chriſt complained againſt them, that Diſcipline was not exerciſed,Rev. 2.20Rev 2:20 they ſuffered the woman Jezabel; yet Chriſt doth not un-church them, nor direct any ſeparation from them for all this: And ſo our Churches are true Churches both for matter and form, and not to be un-churched, or any ſeparation; but a Reformation to be ſought for, and true unity in the Churches of Chriſt.

Queſt. 47. Yet once again; Howſoever formerly there hath been a matter and form of a Church; yet now the outward p. 329form is gone, and the Church like an old houſe, pull'd down to be new builded; and where and what form of a Church have we now, until Diſcipline and a Government be ſetled in the Church?

Anſ. I anſwer, Our Church is now in a hopeful way of Reformation (bleſſed be God) but yet it is not like a houſe wholly pull'd down to be new builded; there are onelyonly ſome few rooms pull'd down, where the Officers for execution of Diſcipline lodged, and ſome ſuch particulars: But the main houſe ſtands ſtill, the preaching of the Goſpel as glorious as ever, the Word, and Prayer, and the Sacraments, and admiſſion and growth of grace in the Churches of Chriſt, yea, even in our mixed Congregations, and ſo ſtill true Churches, for matter and form, and viſible Saints to be found, to and with whom we may exerciſe this grace of chriſtian love and charity.

Queſt. 48. This is enough, I conceive, to ſhew our lawful memberſhip in and of the Church of Chriſt; and to evidence our Church a true Church, in reſpect of admiſſion into the fellowſhip of the Saints, and communion of the faithful, both for matter and form: But now wherein ſhould p. 330a childe of God declare and ſhew forth his Chriſtian love and charity to ſuch viſible Saints and members of Chriſts Church?

Anſ. In all lawful chriſtian union and communion one with another in actions of piety and charity, according to the rules of the Goſpel, edifying one another in the knowledge of Chriſt, receiving the weak brethren in all wiſdom, humility and love, to build them up in the neceſſary truth of the Goſpel, and that in all godly prudence, to win them to a more high prizing of Chriſt and all the wayes of Grace and godlineſſe: but not receiving weak brethren or ſiſters to doubtful Diſputations,Rom. 14.1, 2, &c.Rom 14:1Rom 14:2 ſo much as in things indifferent, and ſo not in matters of higher nature, they being not able to judge of the force of Arguments in diſpute,1 Tim. 1.4.6.1 Tim 1:41 Tim 1:6 and vain jangling (too common in the world) and ſo may be drawn to Errors, have their conſciences remain leſſe ſatisfied in the truth:Acts 2. & 5.Acts 2 but to exerciſe all love towards them, eſpecially Miniſters to the flock, ſatisfying tender conſciences out of Gods Word, and one chriſtian communicating to another in outward things, eſpecially to the poor in the Churches of Chriſt; not p. 331that there is ſuch a community of goods,Rev. 2.Rev 2 and of all things, as the wicked Nicolaitans did,Acts 2.Acts 2 and ſome of later times do imagine, by wrong interpreting Scripture; but that in chriſtian charity the richer chriſtians ſhould be careful to relieve the neceſſities of their poor Brethren, and do good to them, eſpecially as being of the houſhold of Faith.Gal. 6.10.Gal 6:10

And this is enough to manifeſt the truth of members of particular Congregations that were baptized in Infancy, and Catechized, and profeſſing Faith, holineſſe, and renewing Covenant with God in Chriſt, before their partaking of the Lords Supper, as according to the true ancient order of the Church they have been in many Congregations Parochial in England, where faithful Miniſters have been; and not onelyonly in this reſpect, but in reſpect of our Miniſters, Word and Sacraments, and effects of grace wrought in the hearts of Gods children, evidence our Churches true Churches, whatſoever violent ſeducing Separatiſts whiſper to their deceived Diſciples to the contrary.

Thus you may ſee a communion of Saints in England, to whom, and with p. 332whom we may exerciſe our chriſtian love and charity,Ier. 15.19.Jer 15:19 which every day will ſhine more gloriouſly, as Reformation ſeparates the precious from the vile more fully; which we hope and pray for daily.