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place, that the Jailor in the Night was carried to a River out of the City, Acts xvi. 3.3. And he took them the same Hour of the Night, and washed their Stripes, and was baptised, be, and all his, straightway.

Q. 9. But is it not said, John iii. 23. That John was baptising in Ænon near to Salim, because there was much Water there; and they came and were baptised ?

A. The Word fignifies many Waters (that is) Springs of Waters there, which are known by Travellers to be small, not capable of plunging into.

l. 10. What are the Benefits accruing to us by Baptism?

A. The Benefits are twofold ; some external, called the Fatness of the Olive-tree, (i, e.) Ordinances and visible Membership, Rom. xi. 17. - And thou being a wild Okvetree, wert grafted in among them, and with them, partakeft of the Root and Fatness of the Olive-Tree. And some spiritual and faving, 1 Pet. iii. 21. The like Figure whereunto, even Baptism, doth also now save us (not the putting away of the Filıb of the Flesh, but the Answer of a good Conscience towards God) by the Resurrection of Jesus Chrift.

Q. 11. What Engagements are laid on the Baptised? A. They are engaged to be the Lord's People, and walk suitable to the Engagement, Rom. vi. 4. Therefore we buried with him by Baptism into Death, that like as Christ was raised up from the Dead by the Glory of the Father, even so we also fould walk in Newness of Life.

. 12. Is Baptism to be reiterated as the Lord's Supper? A. No; for the Lord's Supper is a Sacrament for nourishing, but this for Implantation, Rom. vi. 49.5. Therefore we are buried with him by Baptism into Death, that like as Christ was raised up from the Dead by the Glory of the Father, even so we alfo should walk in Neuinefs of Life. For if we have been planted together in the Likeness of his Death, we shall be aljo in the Likeness of his Resurrection.

Q. 13. Doth Baptifm regenerate Men, and conser saving Grace ?

A. No, it doth not in its own Vertue convey Grace, no more than the Lord's Supper ; but the Spirit of God is the Author of Grace, and Works it as he pleases before, or after Baptism.



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Quet. 95. TO

Of the Subje&ts of Baptism.

o whom is Baptism to be administreď?

A. Baptism is not to be adminiftred to any that are out of the visible Church, till they profefs. their faith in Christ, and Obedience to him ; but the infants of such as are Members of the visible Church are to be Baptised.

Q. 1. Who are to be Baptised?

A. Believers and their infant Off-Spring, A&s ii. 39. For the Promise is to you, and your children, and 10,all that are afar. off, even as many as the Lord our God shall call.

Q. 2. How doth it appear that the Infant Seed of Believers ought to be Baptifed?

A. It appears by this, that they þeing Abraham's Seed, were taken into Covenant with God, and ordered to have the Sign of the Covenant applied to them, and that Grant was never reversed, Gen. xvii. 7, 10. And I will establish my covenant between me and thee, and thy Seed after thee, in their Generations, for an everlasting covenant, to be a God unto thee, and to thy Seed after thee. This is my covenant which ye Jhall keep between me and you, and thy Seed after thee, every Man-rhild among you shall be circumcised.

Q. 3. But was not that the Covenant of Works, and so will

not hold to infer their Privilege under the Covenant of Grace?

A. No, it was not; for God never did, nor will become a God by way of special Interest to any People, by Vertue of the Covenant Works, since the Breach of it by the Fall.

Q. 4. But if it were the Covenant of Grace, how doth it appear the Right of Believers Infants is still the same it was before in Abraham's Time ?

A. It appears plainly from the Apostle's own Words and Arguments, A&s ii. 39. For the Promise is to you, and to your children, &c.

But though Infants then were Members of God's visible Church among the Jews, how doth it appear they are so now when God hath cast them off ?

A. It appears the Membership and Priveleges are as fure and ample to them now, that are the Children of Gentile. believers, as ever they were to the Jewish Infants, Rom. xi.

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17. And


17. And if some of the Branches be broken off, and thou being a wild Olive-tree wert grafied in amongst them, and with them partakest of the Root and Fatness of the Olive-tree.

Q. 6. How else doth it appear they are within the Covenant!

A. It appears by this, that they are pronounced holy. I Cor. vii. 14.-Else were your Children unclean, but now are they holy. Which is a fredral Holiness; and none out of Covenant can be holy by Covenant.

Q. 7. But may not that Place mean only their LegitiA. No, it cannot; for then the Apostle must pronounce all the Infants in the World Bastards, that descend not at least from one believing Parent.

Q. 8. But Infants are not capable to Covenant with God, or perform Covenant Duties, and therefore why should they be admitted to Covenant Privileges ?

A. A Child now of eight Days old is as capable of being admitted into Covenant with God, as Children of the same Age were in Abraham's Days; and then it is manifest they were admitted.

Q. 9. Though they were admitted by Circumcifion then, will it follow they may be fo by Baptism now, seeing that Ordinance is abolished ?

A. Yes, it will; for though Circumcision cease, yet Baptism is come into its Place; Col. ii. 10, 11, 12. are complete in him, which is the Head of all Principality and Poruer. In whom alfo ye are circumcised with the Circumcision made without Hands, in putting off the Body of the Sins of the Flesh, by the Circumcision of Chrif buried with him in Baptism, &c.

Q. 10. But Circumcision was a Seal of the Covenant of Works, and the Argument will not hold from a Seal of the Covenant of Works, to a Seal of the Covenant of Grace?

A. Circumciston never was, nor was intended to be a Seal of the Covenant of Works, but of the Righteousness of Faith, Rom. iv. ll. And he received the sign of Circumcifan, a Seal of the Righteousness of the Faith that he had, yet being uncircumcifed, &c.

Q. 11. But have we no express Commaud in the New Teftament to baptize Infants?

A. There

And ye


A. There needed no new Command; their Privilege had been settled many Ages before upon them, and never reverfed by Chrift, or his Apostles, but their former Right declared to continue still to them, Acts ii. 39. For the Promise is to you and your Children, &c.

Q. 12. But if they have a Right, we might expect to find some Examples of their baptizing ?

A. It is manifest that Believers Housholds were baptized with them, A&s xvi. 15, 33. And when she was baptized, and her Houspold, &c. Ver. 33. And be took them the same Hour of the Night, and washed their. Stripes, and was baptie zed, he, and all bis straightway. And if Infants are not named, so neither are any

of Age, born of Chriftian Parents. Q. 13. But many trust to their Infant-baptism, as to their Regeneration, and so much Mischief's done?

A. They do fo; yet the Duty is not therefore to be neglected. The preaching of Christ is to fome a Atumbling Block, yet Christ-must be preached for all that.

Q. 14. But many baptized Infants prove naught?

A. And so do many baptized at Age too. Duties are not to be measured by Events.

What is the Lord's Supper?

Quest. 96. WHAT is the Lord's Supper?

A. The Lord's Supper is a Sacrament; wherein by giving and receiving Bread and Wine according to Chrift's Appointment, his Death is thewed forth; and the worthy Receivers are, not after a corporal and carnal Manner, but by Faith made Partakers of his body and Blood, with all his Benefits to their spiritual Nourishment, and growth in Grace.

Q. !. By whose Authority is the Lord's Supper inftitated and appointed ?

A. By the fovereign Authority of Christ the King of the Church, and not by the Pleasure of Man, Cor. xi. 23. For I have received of the Lord that which also I delivered. unto you, that the Lord Jefus the fame. Night in which he was hetrayed, took bread.

Q. 2. Of what Parts doth this Sacrament confift'p

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A. It confifts of two Parts, one earthly and visible, to wit, Bread and Wine, the other spiritual and invisible, the Body and Blood of Christ, 1 Cor. x. 16. The Cup of Bleffing which we bless, is it not the Communion of the Blood of Chrift? the bread which we break, is it not the Communion of the Body of Chiiji?

Q. 3. How do these earthly and heavenly Things become a Sacrament?

A. By the Word of Institution and Blessing coming from Chrift upon them, 1 Cor. xi. 23, 24, 25.

For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the fame Night in which he was betrayed, took Bread. And when he had given Thanks, he brake it ; and said, Take, eat, this is my Body which is broken for you: this do in Remembrance of me. After the fame Manner also he took the Cup, when he had fupped, saying, This Cup is the New Testament in my Blood: this do as oft as ye drink it in Remembrance of me.

R. 4. When did Chrilt ordain and institute this Sacra

A. He instituted it in the same Night he was betrayed 1 Cor. xi. 23. - The Lord Jesus the same Night in which h was betrayed, took Bread. It could not be sooner, becauf the Passover must be first celebrated, and by the Institution of this abrogated. Nor later, for soon after he was apprehended.

Q. 5. What doth the Time of its Institution teach us?

A. Ít teacheth us how great Christ's Care and Love to his people is, that he makes in his Ordinance such Provision for our Comfort, though he knew his own bitter Agony was just at hand.

Q. 6. What is the general Use and End of this Sacrament?

A. It is to confirm, seal and ratify the New Covenant to Believers, 1 Cor. xi. 35.-This Cup is the New Testament in ту Blood: this do ye as oft as ye drink it, in Remembrance of

Q. 7. What are the particular Ends and Uses of it?
A. The first particular End and Use of it is, to bring
Chrift and his Sufferings afresh to our Remembrance, 1 Cor.
xi. 24, 25:

.-This do in Remembrance of me.
Q. 8. What Kind of Remembrance of Chrif is here in-

A. Not

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