The Orthodox Catechism by Collins

[JM]

Is it complete online? There is a section on Reformed Reader :

Q. Seeing the Infants of Believers are in the Covenant of Grace with their Parents, as some say, why may not they be baptized under the Gospel, as well as Abraham's Infant-Seed was circumcised under the Law?

A. By the Infants of Believers being in the Covenant of Grace, it must either be meant of the Covenant of Grace absolutely considered, and if so, then there is no total and final Apostasy of any Infant-Seed of Believers from the Covenant, but all must be saved then.

(a) Jer. 32. 38, 39. 40. Joh. 10. 28.


Or 2. They must mean conditionally, on consideration that when they come to years of maturity, they by true Faith, Love, and Holiness of life, taking hold of God's Covenant of Grace, shall have the Privileges of it. This being their sense, I then demand what real spiritual privilege the Infant-Seed of Believers, as such, have more than the Infant-Seed of Unbelievers, if they live also to years of maturity, and by true Faith and Love take hold God's Covenant (b)? I further demand, whether the Seal of the Covenant do not under those considerations belong as much to the Children of Unbelievers as to the Children of Believers? yea, and more too, under consideration the Infant-Seed of the Unbeliever should take hold of God's Covenant, and the Believers Infant-Seed do not (c); as often this is seen to the sorrow of many Godly Parents.

(b) (c) Isa. 56.3,4,5,6,7,8. Acts 10.34, 35. John 3.16.


3. Suppose all the Infant-Seed of Believers absolutely in the Covenant of Grace; yet Believers under the gospel ought no more to Baptize their Infant-Seed, than Lot to circumcise himself or his Infant-Seed, if he had Males as well as Females, albeit nearly related to Abraham, yea, a Believer, and in the Covenant of Grace too: forasmuch as Circumcision was limited to Abraham and to his Family. Also by the same rule we may bring Infants to the Lord's Table, forasmuch as the same qualifications are (d) required to the due performance of Baptism, as there is to the Lord's Supper.

(d) Acts 2.41, 42


4. We must know the Covenant made with Abraham had two parts: first, a spiritual, which consisted in God's promising to be a God to (e) Abraham, and (f) all his Spiritual-Seed in a peculiar manner, whether they were circumcised or uncircumcised, which believed as Abraham the Father of the Faithful did. And this was signified in God's accepting such as his People which were not of (g) Abraham's Seed, but brought with his Mony, and this Promise was sealed to Abraham by Circumcision, that through Jesus Christ (whom Isaac typified out) the Gentiles, the Uncircumcision which believed, should have their Faith counted for Righteousness, as Abraham's was before he was circumcised.

(e) Gen.17. 19,21. Gen. 21.10. Gal. 4.30. (f) Acts 2.39. Rom. 9.7,8 & c. (g) Gal. 3.16, 28, 29. (h) Rom. 4.9, 10, 11, 12, 13, 14.


2. This Promise consisted of temporal good: so God promised Abraham's Seed should enjoy the (i) Land of Canaan, and have plenty of outward blessings, so sealed this Promise by Circumcision. It was also a distinguishing character of the Jews being God's People from all the Nations of the Gentiles, which as yet were not the Seed of Abraham: but when the Gentiles came to believe, and by Faith became the People of God as well as the Jews, then (j) Circumcision, that distinguishing Mark, ceased; and the character of being the Children of God now is Faith in Christ, and Circumcision of the Heart. So that whatever pretence there may be for the Infants of Believers to be Baptized first, as their being the Seed of Believers; or 2ndly, their being in the Covenant; or 3rdly, that the Infant-Seed of Abraham a Believer, was circumcised; all this you see avails nothing: for Circumcision was limited to such a Family, the Family of Abraham, all others, though Believers, were excluded; also limited to such a day, the eighth day, and what ever pretence might be made, it was not to be done before nor after; limited also to such a Sex, the Male, not the Female, which if Baptism came in the room of Circumcision, and is the Seal of the Covenant under the Gospel, as Circumcision was under the Law, none but the Males must be Baptized, because none but the Males were Circumcised; but as under the Law respecting Circumcision, so now under the Gospel respecting Baptism, it depends purely upon the will of the Law-giver, at what season, upon what Persons and terms Baptism is to be administered; unto which Prophet we shall all do well to hearken, Act. 3.22.

(i) Gen. 15.18. Gen. 17.8, 9, 10, 11. Gen. 12.6, 7. Gen. 13.15, 16, 17. Gen. 15.16. (j) John 1.12. Rom. 2.28, 29. Phil. 3.3. Gal. 3.26, 27, 28

the orthodox catechism

 

[VirginiaHuguenot]

I have not been able to find it online, except for your extract and the preface below. Steve Weaver says it is an edited (obviously re baptism) version of the Heidelberg Catechism, with the Nicene, Athanasian and Apostles Creeds included. The final 12 pages teach the duty of congregational singing. As you know, it is included in Renihan's True Confessions. If I find it online, I'll let you know.

Are Baptists Protestants? | The Institute of Reformed Baptist Studies

 

[JM]

Thank you.

 

[JM]

Got it!

Dearly Beloved,

Forasmuch as there is but a small time allotted unto any of us in this World, and not knowing but my Staff standeth next the Door ready to depart, I am desirous in this respect so to bestow my precious and present time in my Lord's business, as I may not return to him with my Talent wrape up in a Napkin, but may leave behind me some poor token and testimony of my Love and Duty towards him, and his blessed Spouse the Church.

And forasmuch as the day we live in is very gloomy and dark, full of Error and Heresie, which spreads more and more (through the indefatigable indeavours of the maintainers of it) like an overflowing Leprosie, and eateth as doth a Canker.

Also considering it is a day of great declension in love to God and one to another also, from those Gospel Truths, the least of which is more worth then our lives: all which may give God just cause to say to England's Professors, as once to Israel, “What iniquity have your Fathers found in me that they are gone away far from me? As if God should say, Am I not the same as ever in Power, Goodness, Faithfulness? is not my Word and Ordinances the same, yea my Promises and Heaven the same now as ever?

Now that you may not be shaken, shattered and carried away with every wind and blast, every puff and breath of Error, and Heresie; also that you may be the better established, strengthened, and settled on that sure Rock and Foundation of Salvation, Christ's Merits, in opposition to the poor imperfect works of an impotent Creature; also settled on the foundation of Church-constitution, on which you are already built, through the Grace of God which stirred you up to search the divine Oracle, and Rule of Divine Service, as Ezra and Nehemiah searched into the particular parts of God's Worship, by which means they came to the practice of that almost lost Ordinance of God, the Feast of Tabernacles, which for many years was not practised after the due order, though a general notion was retained about it; I say, under these Considerations, I have in charitable regard to your Souls, presented you with this small (but I am bold to say) sound piece of Divinity, which may not unfitly be stiled an Abridgment, or Epitome of Law and Gospel, suited to every ones capacity in God's House: here is Milk for Babes, and Meat for strong Men. It may not unfitly be compared to the Waters of the Sanctuary, where some may go up to the Ankles, others to the Knees, others to the Loins, and they are deep enough for others to swim in. Here you are not only taught to be good Christians, but good Moralists, the wane of which among them that have the Leaves and Lamps of Profession (as 'tis to be feared such have little more) is of a heart-breaking Consideration to many that desire to walk with God.

Now albeit here may be many things which some of you may know already, yet unto such those things I hope will be acceptable as St. Peter's Epistles were to the scattered Saints, though they knew much of the matter before, yet I dare say here is somethings which may be for information as well as establishment to the most knowing among you.

I have not undertaken to present you with new Notions or Principles, hoping an Athenian Spirit is in none of you, but do believe that an old Gospel (to you that have tasted the sweetness of it) will be more acceptable than a new, though published by an Angel from Heaven.

In what I have written you will see I concenter with the most Orthodox Divines in the Fundamental Principles and Articles of the Christian Faith, and also have industriously expressed them in the same words, which have on the like occasion bin spoken, only differing in some things about Church-constitution, wherein I have taken a little pains to show you the true form of God's House, with the coming in thereof, and the going out thereof: but I hope my Zeal in this will not be misinterpreted by any that truly fear God. That God whom we serve is very jealous of his Worship; and forasmuch as by his Providence the Law of his House hath bin preserved and continued to us, we look upon it as our Duty in our generation to be searching out the mind of God in his holy Oracle, as Ezra and Nehemiah did the Feast of Tabernacles, and to reform what is amiss, As Hezekiah, who took a great deal of pains to cleanse the House of God, and set all things in order, that were out of order, particularly caused the People to keep the Passover according to the Institution: for it had not, saith the Text, bin of a long time kept in such sort as it was written; and albeit the pure Institutions of Christ were not for some hundred of years practised according to the due order, or very little through the Innovations of Antichrist; and as Circumcision for about forty years was unpracticed in the Wilderness, yet as Joshua puts this duty in practice as soon as God signified his mind in that particular, so we having our judgments informed about the true way of Worship, do not dare to stifle the Light God hath given us.

Now albeit there are some differences between many Godly Divines and us in Church Constitution, yet inasmuch as those things are not the Essence of Christianity, but that we do agree in the fundamental Doctrine thereof, there is sufficient ground to lay aside all bitterness and prejudice, and labour to maintain a spirit of Love each to other, knowing we shall never see all alike here. We find in the primitive times that the Baptism of Christ was not universally known, witness the ignorance of Apollos that eminent Disciple and Minister, which know only the Baptism of John. And if God shall enlighten any into any Truth, which they shall stifle for base and unwarrantable ends, know that 'tis God must judg, and not Man. And wherein we cannot concur, let us leave that to the coming of Christ Jesus, as they did their difficult cases in the Church of old until there did arise a Priest with Urim and Thummin, that might certainly inform them of the mind of God there-about.

I have proposed three Creeds to your consideration, which ought throughly to be believed and embraced by all those that would be accounted Christians, viz. the Nicene Creed, Athanasius His Creed, and the Creed commonly called the Apostles; the last of which contains the sum of the Gospel; which is industriously opened and explained; and I beseech you do not slight it because of its Form, nor Antiquity, nor because supposed to be composed by Men; neither because some that hold it maintain some Errors, or whose Conversation may not be correspondent to such fundamental Principles of Salvation; but take this for a perpetual Rule, That whatever is good in any, owned by any, whatever Error or Vice it may be mixed withal, the Good must not be rejected for the Error or Vice sake, but owned, commended, and accepted. Here is also in the close of the Book a brief, but full Exposition of that Prayer Christ taught his Disciples. Also the Decalogue, or ten Commandments unfolded.

Now forasmuch as I have taken a great deal of pains in gathering these broken fragments together for your utility and profit, I hope you will take a little pains to reade it, and more to live it; and I pray do it seriously and observingly. Reade it humbly and frequently, reade it with prayer and meditation, then am I sure thou who art a true Christian wilt love it more & more. And as you love your own Souls, love your Childrens, and declare it in praying for them, as Job did for his, and instructing them as Abraham did his, also winning them to good by a good Example. And that this Book may be of advantage to Youth as well as others, it is catechistically handled for their more easie learning the Principles of Christian Religion, that so they being seasoned with the true Articles of Christian Faith, may not so easily be tainted with the sentiments of Men of corrupt minds in time of Temptation. And it is heartily desired that Parents, especially professing ones, were more concerned for the everlasting welfare of their Children, as David was for Solomon, when he charged him near his death to keep the Commandments and Judgments of God above all. And if Parents would but conscientiously read those Divine Oracles which hold forth their Duty to their Children, it would doubtless be to them of great advantage.

As for this that I have presented to publick view, I beg the Readers kind indulgence as to the faults escaped therein: And for those whom the Lord hath committed to my Charge, that the Eternal God may be your Refuge, and underneath you everlasting Arms; that Grace may be opened to your Hearts, and your hearts to Grace; that the blessing of the God of Abraham, Isaac and Jacob may be upon you, and the eternal Spirit may be with you, shall be the Prayer of your unworthy Brother, but more unworthy

Pastor,

H.C.

It's online and complete here : Orthodox Catechism

 

[eqdj]

Hercules Collins' Orthodox Catechism