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place, that the Jailor in the Night was carried to a River out of the City, Acts xvi. 33. And he took them the fame Hour of the Night, and washed their Stripes, and was baptifed, be, and all his, ftraightway.

Q9. But is it not faid, John iii. 23. That John was baptifing in Enon near to Salim, because there was much Water there; and they came and were baptifed?

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.

Q. 10. What are the Benefits accruing to us by Baptifm? A. The Benefits are twofold; fome external, called the Fatnefs of the Olive-tree, (i. e.) Ordinances and visible Membership, Rom. xi. 17. And thou being a wild Ok-vetree, wert grafted in among ft them, and with them, partakeft of the Root and Fatnefs of the Olive-Tree. And fome fpiritual and faving, 1 Pet. iii. 21. The like Figure whereunto, even Baptifm, doth alfo now fave us (not the putting away of the Filth of the Flef, but the Anfwer of a good Confcience toawards God) by the Refurrection of Jefus Chrift.

Q. 11. What Engagements are laid on the Baptised?

A. They are engaged to be the Lord's People, and walk fuitable to the Engagement, Rom. vi. 4. Therefore we are buried with him by Baptifm into Death, that like as Chrift was raifed up from the Dead by the Glory of the Father, even so we alfo fhould walk in Newness of Life.

Q. 12. Is Baptifm to be reiterated as the Lord's Supper? A. No; for the Lord's Supper is a Sacrament for nourifhing, but this for Implantation, Rom. vi. 4,5. Therefore we are buried with him by Baptifm into Death, that like as Christ was raifed up from the Dead by the Glory of the Father, even fo we alfo fhould walk in Newnefs of Life. For if we have been planted together in the Likeness of his Death, we shall be aljo in the Likeness of bis Refurrection.

Q. 13. Doth Baptifm regenerate Men, and confer 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 Baptifm.

of

Quest. 95.

Of the Subjects of Baptifm.

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O whom is Baptifm to be adminiftred? A. Baptifm is not to be adminiftred to any that are out of the vifible Church, till they profefs their Faith in Chrift, and Obedience to him; but the infants of fuch as are Members of the visible Church are to be Baptifed.

Q. 1. Who are to be Baptifed?

A. Believers and their infant Off-fpring, A&ts ii. 39. For the Promife is to you, and your children, and to all that are afar off, even as many as the Lord our God fall call.

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

A. It appears by this, that they being 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 reverfed, 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 fball keep between me and you, and thy Seed after thee, every Man-bild among you shall be circumcifed.

Q. 3. But was not that the Covenant of Works, and fo 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 Intereft to any People, by Vertue of the Covenant Works, fince the Breach of it by the Fall.

Q4. But if it were the Covenant of Grace, how doth it appear the Right of Believers Infants is ftill the fame it was before in Abraham's Time?

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

Q: 5: But though Infants then were Members of God's vifible Church among the Jews, how doth it appear they are so now when God hath caft them off?

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

17. And

17. And if fome of the Branches be broken off, and thou being a wild Olive-tree wert grafted in amongst them, and with them partakeft of the Root and Fatnefs of the Olive-tree.

6. How else doth it appear they are within the Co

venant ?

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

Q. 7. But may not that Place mean only their Legitimacy

?

A. No, it cannot; for then the Apoftle muft pronounce all the Infants in the World Baftards, that defcend 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 fame 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 Baptifm now, seeing that Ordinance is abolished?

And ye

A. Yes, it will; for though Circumcifion ceafe, 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 circumcifed with the Circumcifion made without Hands, in putting off the Body of the Sins of the Flesh, by the Circumcifion of Chrift buried with him in Baptifm, &c.

Q. 10. But Circumcifion 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. Circumcifion never was, nor was intended to be a Seal of the Covenant of Works, but of the Righteousness of Faith, Rom. iv. 11. And he received the Sign of Circumcifion, a Seal of the Righteousness of the Faith that he had, yet being uncircumcifed, &c.

Q. I. But have we no exprefs Commaud in the New Teftament to baptize Infants?

A. There

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

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

A. It is manifeft that Believers Houfholds were baptized with them, Acts xvi. 15, 33. And when he was baptized, and her Houshold, &c. Ver. 33. And be took them the fame Hour of the Night, and washed their Stripes, and was bapti zed, he, and all his ftraight-way. And if Infants are not named, fo neither are any of Age, born of Chriftian Parents. Q. 13. But many truft to their Infant-baptifm, 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 Chrift is to fome a ftumbling Block, yet Chrift must be preached for all that.

Q. 14. But many baptized Infants prove naught?

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

What is the Lord's Supper?

Quelt. 96.7 HAT is the Lord's Supper?

WHA

A. The Lord's Supper is a Sacrament, wherein by giving and receiving Bread and Wine according to Chrift's Appointment, his Death is fhewed 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 fpiritual Nourishment, and growth in Grace.

Q. 1. By whofe Authority is the Lord's Supper inftitated and appointed?

A. By the fovereign Authority of Chrift the King of the Church, and not by the Pleasure of Man, 1 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 betrayed, took bread.

Q. 2. Of what Parts doth this Sacrament consist1?

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

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

A. By the Word of Inftitution and Bleffing coming from Christ 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 Jefus 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 alfo he took the Cup, when be bad fupped, faying, This Cup is the New Teftament in my Blood: this do as oft as ye drink it in Remembrance of me. Q4. When did Christ ordain and inftitute this Sacrament?

A. He inftituted it in the fame Night he was betrayed. 1 Cor. xi. 23. -The Lord Jefus the fame Night in which h was betrayed, took Bread. It could not be fooner, becauf the Paffover must be first celebrated, and by the Inftitution of this abrogated. Nor later, for foon after he was apprehended.

Q5. What doth the Time of its Inftitution teach us?

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

Q. 6. What is the general Ufe 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 Teftament in my Blood: this do ye as oft as ye drink it, in Remembrance of

me.

Q. 7. What are the particular Ends and Ufes of it?

A. The firft particular End and Ufe 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 Christ is here intended?

A. Not

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