Pet. 1. 19. 3. Because the Scripture enlighteneth the eyes and maketh the simple wise Psal. 19. 7 8. Quest XII HAth the Lord by his singular providence and care keeped pure in all Ages the Old Testament in Hebrew and the New Testament in Greek Yes Matthew 5. 18. Well then do not the Papists err who maintain the Old Testament in Hebrew and the New Testament in Greek which are the Fountains to be corrupted and that their common Latine Version is authentick Yes By what reasons are they confuted 1. Because Christ sayes till Heaven and Earth pass one jot or one title shall in nowise pass from the Law till all be fulfilled Matth. 5. 18. 2. Because there can be no urgent necessity shown why the Fountains are corrupted 3 If any such corruption had been in the Scripture Christ his Apostles and the Orthodox Fathers had declared so much 4 Because they never have nor can make out any manifest corruptions in the Fountains albeit most manifest and undenyable demonstrations are given of the corruptions of their Latine Version which they make authentick Quest XIII ARE the Original tongues viz. the Hebrew and the Greek to be translated into the Vulgar Language of every Nation into which they come Yes Are we commanded in the fear of GOD to read and search the Scriptures Yes Iohn 5. 39. 1 Cor. 14. 6 9 11 12 14 24 27 28. Well then do not the Papists err who maintain There is no necessity of translating the Original Tongues the Hebrew and the Greek into the vulgar Language of every Nation unto which they come but rather a very great hazard and danger of Errors and Heresies Yes Do not likewise the same Papists err who forbid the reading of the Scriptures in the vulgar tongues Yes By what reasons are they confuted 1. Because the Scriptures were given long since to the Iews in their own vulgar Language that they might be read publickly and privately by all Deut. 31. 10 11 12. Deut. 11. 18 19 20. 2. Because the New Testament was written in the Greek Language which at that time was most generally known to all Nations 3. Because Christ bids all promiscuously search the Scriptures Ioh. 5. 29. 4. Because the Prophets and Apostles preached their Doctrines to the People and Nations in their known Languages Ier. 36 15 16. Act. 2. 6. 5. Because immediately after the Apostles times many Translations were extant 6. Because all things must be done in the Congregation unto edifying 1 Cor. 14. 26. but an unknown tongue doth not edify 7. Because all are commanded to try the Spirits 1 Thes. 5. 21. 1 Cor. 10. 15. 8. Because the Scriptures teach the way of Life Prov. 2. 9. Luke 16. 29. Acts 24. 14. 9. Because the Scriptures set forth the duties of every man in his place and estate of his life Deut. 17. 18 19 20. Iosh. 1. 8. Psal. 119. 24. 2 Chron. 23. 11. 10. Because they are the ground of Faith Rom. 4. 20. 2 Chron. 20. 20. 11. Because they are the Epistle of God sent to his Church Hos. 8. 12. Rev. 2. 1 8 12. 12 Because they are his Testament wherein we may find what legacies he hath bequeathed unto us 2 Cor. 3. 14 16. Heb. 10. 16. Ioh. 14. 16. 13 Because they are the sword of the Spirit Ephes. 6. 17. 14 Because being imbraced and known they make a man happy Psalm 119. 97 98. Luke 10. 42. Luke 16. 29. Psalm 1 2 Rev 1 3. 15 Because when the Scriptures are neglected or contemned they plunge men into all misery Heb 2 3 Matth 22 29 Psalm 50 16. Quest XIV WHen there is a Question about the true meaning and full sense of any Scripture must it be known and searched by other places which speak more clearly Yes 2 Peter 1 21 Acts 15 15 16. Well then do not the Papists err who maintain The Scriptures not to be a sufficient Interpreter of it self and that the sense of it cannot be gathered infallibly when the text is doubtfull from other places which speak more clearly but onely from the Magisterial Traditions and unwritten Opinions of the Church of Rome Yes By what reasons are they confuted 1 Because the noble Bereans compared Scripture with Scripture for finding out the true and sure sense of it Acts 17 11. 2 Because the Apostle Paul did the same Acts 28 23. 3 Because the same was done by the council of the Apostles and Elders Acts 15. 15 16 17. Quest. XV. IS the holy Spirit speaking in the Scripture the Supream Iudge by which all controversies of Religion are determined and all Decrees of Councils Opinions of Ancient Writers Doctrines of men and private Spirits are to be examined and in whose sentence we are to rest Yes Matth 22 29 31 Eph 2. 20 Acts 28. 25. Well then do not the Papists err who maintain That the Church of Rome and the Pope are the supream Iudges of all Controversies of Faith and that his Decrees and Determinations are to be believed without examination and implicitly to be believed by all Believers Yes Do not likewise the Quakers err who maintain that the Light within which teacheth the Elect is the only Iudge of all Controversies of Faith Yes By what reasons are they confuted 1 Because God commands all men to go to the Law and to the Testimony in doubtful matters Isaiah 8 20 2 Because all doubts in Religion are to be examined by the Rule of the Word Acts 17. 11. Galatians 6. 16. 3 Because Christ and his Apostles did alwayes dispute and reason from the Scriptures against the enemies of the Truth Matth. 22 31. Gal. 3. 13. 4 Because the Church of GOD is founded upon the Writings of the Prophets and Apostles Eph. 2. 20. 5 Because we are commanded to prove all things and to try the Spirits 1 Thes. 5. 2. 1 Iohn 4. 1 6. CHAP. II. Of GOD and of the Holy Trinity Question I. IS there but one onely the true and living GOD Yes Deut. 6. 4. 1 Corinth 8. 4. 6. 1 Thes. 1. 9. Well then do not the Tritheitae err who maintain three GODS numerically distinct the Father the Son and Holy Ghost Yes Do not likewise the Manicheans err who maintain That there are two Gods being diverse and opposite as to kind viz. One good the Author and cause of all good things and of things immaterial being the God of the New Testament The other evil to wit the Devil the Author and cause of all evil things and of things material being the God of the Old Testament Yes By what reasons are they confuted 1 Because though there be a plurality of Persons mentioned in Scripture yet it is ever God as One as is evident from the first chapter of the Revelation and the last For if that one God have in himself all perfections there can be no perfection beside him and so no God but this one true God for if there were He should not be God because not infinite
of the Ceremonial Law Exod. 16. 23. Thirdly because it was written with Gods own hand and inserted into the midst of the rest of the moral precepts and was put into the Ark of the Testimony with the other nine which honour was never conferred upon any precept meerly Ceremonial 4 Because all the reasons of this Command are intirely Moral He rested after six days and allowed us six days to work therefore in all equity we ought to rest after so many days work and give God a seventh 5 Because Christ confirms this Command in saying pray that your flight be not in the winter neither on the Sabbath day where the Lord insinuateth that as travelling is troublesome to the body in winter so would it be to the minds of the Godly to travel on that day specially and solemnly set apart for Gods worship Now if there were no sabbath to continue after Christs ascension or if it were not to be sanctified there would be no occasion of this grief and trouble that they behoved to travel on the Sabbath and durst not tary till that day were by-past and so no cause to put up this prayer which yet by our Lords exhortation seemeth to infer that the Sabbath was to be as certain in its time as the Winter And doubtless this cannot be meaned of the Iewish Sabbath for that was to be abolished shortly Next travelling on the Iewish Sabbath was to be no cause of grief unto them if indeed all days were alike neither would it be scroupled in such a case by the Apostles to whom he is now speaking Quest. XII WAS this one day in seven from the beginning of the World to the Resurrection of Christ the last day of the week Yes And was it from the Resurrection of Christ changed into the first day of the week Yes And is it to be continued to the end of the World as the Christian Sabbath Yes Gen. 2. 2 3. 1 Cor. 16. 1. 2. Acts 20. 7. Rev. 1. 10. Matth. 5. 17 18. Well then do not the Sabbatarians err who maintain that the Iewish Sabbath or the seventh day from the Creation is to be observed Yes Do not others likewise err who maintain that the observation of the Lords Day is only of Ecclesiastick and Apostolick institution Yes These Authors you see do confound and make two things really distinct to be but one namely Ecclesiastick and Apostolick institution By what reasons are they confuted 1 Because the fourth Command standing wherein one day of seven is appointed the numbering is left free to God himself that the right and power may be reserved to Christ the Law-giver and to his Spirit for the change of the day and continuing the worship prescribed in the fourth Command 2 From the name it self for our Sabbath is called the Lords Day Rev. 1. 10. I was in the Spirit on the Lords Day or on that Lords Day or Dominick Day or day which is the Lords pointing out a day singularly and a day which in a particular special manner is called His day even as the Lords prayer and the Lords Supper are so called because appointed by Christ the Lord. 3 Because God only can abrogate the Lords day the Adversaries granting so much therefore he that hath power to rescind hath power likewise to establish 4 Because there is an implicit Command concerning the observation of the Lords day 1 Cor. 16. 2. As I have saith Paul given order to the churches of Galatia even so do ye the first day of the week let every one of you lay by him From which place we reason thus that not the seventh but the first day is the chief solemn day for worship after Christs Resurrection because the Apostles did pitch particularly and eminently upon that day and that in diverse Churches as the fittest time for expressing their Charity He doth not think it indifferent what day it be done on nor that all dayes are alike but pitcheth on the first day not in one Church only but in many Next this command supposeth them to be already acquainted with some special priviledges of the first day beyond others and that there must be some peculiar thing in this day making it fit yea more fit for such a purpose rather than any other day 5 Because as the seventh day was instituted in remembrance of the works of Creation so the first day after the work of redemption was finished succeeded as most convenient for collating and comparing both Mercies together 6 Because Christ on the first day of the week appeared most frequently to his Disciples and blessed it with his presence Matth. 28. 9. Acts 1. 3. Iohn 20. 19 26. 7 Because on that day the holy Ghost descended upon the Apostles And on the same day Peter baptized three thousand Acts 2. 1 2 3 4 41. 8 Because the Church in the time of the Apostles did observe the first day of the week as holy Acts 20. 7. But the practise of the Apostles approven in Scripture is equivalent to a Divine Institution 9 Because Christ was seen of his Apostles fourty dayes after his Resurrection and spoke to them of the things pertaining to the kingdom of God during which time he hath taught them all things needful to be known and among the rest it is probable the change of the Sabbath and the institution of the first day of the week and that immediatly after his resurrection he hath either immediatly by himself institute that day or hath inspired his Apostles to observe it from that same very time 10 Because the Lord hath remarkably owned this Christian Sabbath in being remarkably avenged upon the breakers and profanners thereof as it is clear from several Histories Quest. XIII IS this Sabbath then kept holy unto the Lord when men after a due preparation of their hearts and ordering of their common affairs before hand do not only observe an holy rest all the day from their own works words and thoughts about their worldly employments and recreations but are also taken up the whole time in the publick and private exercises of his own worship except what is spent in the duties of necessity and mercy Yes Exod. 16. 23 25 26 29 30. Exod. 31. 15 16 17. Isa. 58. 13. Neh. 13. 15 16 18 19 21 22. Well then do not some err who think that after publick worship is ended the rest of the Lords day may be spent in ordinary exercises recreations and such like sports as are not unlawful on other dayes unless they be forbidden by the Church or Common-wealth wherein men live Yes By what reasons are they confuted 1 Because the Lord says in the fourth Commandment in it thou shalt not do any work But ordinary recreations games and sports are our own works 2 Because Nature it self requires that we bestow as much of the Sabbath day on God who is the Lord of Time and of all things which we have as we can and use to bestow
Word Quest. VI. ARE the Books commonly called Apocrypha of Divine Inspiration No. Luke 24. 27 44. Rom. 3. 2. and 2 Pet. 1. 21. Well then do not the Papists err who affirm That the books called Apocrypha are of divine Inspiration and of equal authority with the undoubted Word Yes By what reasons are they confuted 1. Because they were never written in the Hebrew tongue nor by any of the Prophets 2. Because they are never cited in the New Testament by Christ or by any of the Apostles as the books of the Canonical Scriptures are 3. Because they contain many fabulous and impious Doctrines and Histories First in Tobit 5. 12. The Angel says he was Azariah the son of Ananias This was a manifest lie which cannot be attributed to a good Angel and therefore the Spirit of GOD hath not dictated this History 2. It is reported Tobit 6. 6 7 16 17. that the heart and liver of a Fish was good to make a perfume to drive away the Devil if any man was troubled with him or with any evil Spirit And it is said Tobit 12. 15. by the Angel I am Raphael one of the seven holy Angels that presents the prayers of the Saints This is only proper to Christ. 3. Because the fact of Simeon and Levi condemned by Iacob acted by the Spirit of GOD Gen. 34. 25. in killing the Shechemites is commended by Iudeth 9. 2 3. 4. Because you will read of an offering for the dead Prayers and Reconciliation for the dead that they might be delivered from sin 2 Maccab. 12. 43 44 45. See what contradictions are in comparing together 1 Maccab. 6. 8. 2 Maccab. 15. 16. 2 Maccab 9. 5. Quest. VII DOTH the Authority of the holy Scripture for which it ought to be believed and obeyed depend upon the testimony of any man or Church No. 2 Pet. 1. 19. 21. 2 Tim. 3. 16. 1 Thes. 2. 13. Well then do not the Popish Writters err who maintain the Authority of the Scriptures to depend upon the testimony of the Church as to us Yes By what reasons are they confuted 1. Because the Word is to be received by us not as the word of man but as the Word of GOD 1 Thes. 2. 13. 2. Because the Doctrine of Christ to be received by Belivers dependeth not upon mans testimony Ioh. 5. 34. 3. Because GOD only is true and infallible and all men are liars Rom. 3. 4. Heb. 6. 18. He is of incomprehensible wisdom Ps. 147. 5. Of great goodness Exod. 18. 9. Rom. 11. 12. Ps. 34. 8. Of absolute power and dominion Gen. 17. 1. Ps. 50. 1 2. Of infallible truth who can neither deceive nor can be deceived Ro. 3. 4. Tit. 1. 2. Heb. 6. 18. Therefore ought he to be credited in all his Narrations Promises Threatnings and Prophesies and obeyed in all his Commandements allanerly because he himself hath said so Quest. VIII IS the whole counsel of GOD concerning all things necessary for his own Glory Mans Salvation Faith and Life either expresly set down in Scripture or by good and necessary consequence may be deduced from it Yes 2 Tim. 3. 15. Gal. 1. 8 9. 2 Thes. 2. 2. Well then doth not the Popish Church err who maintain The Scripture to be an imperfect Rule and therefore to stand in need of a supply of unwritten Traditions Yes By what reasons are they confuted 1. Because all Scripture is given that the Man of GOD may be perfect thorowly furnished to all good works 2 Tim. 3. 16 17. 2. Because the Psalmist sayes expresly the Law of the Lord is perfect converting the soul Psal. 19. 7 8. 3. Because nothing is to be added to the Word of GOD Deut. 4. 2. Prov. 30. 6. Therefore the Scriptures must be a compleat and perfect Rule of Faith and not an imperfect Rule or but partly a Rule as they teach Quest. IX IS it warrantable to argue in Articles or Matters of Faith by Consequences natively deduced from Scripture Yes Well then do not the Socinians Quakers Anabaptists and Arminians err who maintain That all matters of Faith are set down expresly and in so many words in Scripture and that no matters of Faith at least necessary to Salvation can be built upon Consequences drawn from the Scripture Yes By what reasons are they confuted 1. Because Christ himself proves that necessary point of Faith The Resurrection of the dead from the Scripture by a Consequence Matth. 23. 29 31 32. To be any one 's GOD is to give one eternal life Psal. 33. 12. Psal. 144. 15. Whence followeth that those Patriarchs lived still with God in respect of their Souls which these Sadducees also denyed Acts 23. 8. and should also rise in respect of their Bodies and live eternally seing he is called a God not of one part of them only but of their whole persons And in that same chapter verse 43 45. Christ proves his Deity by a consequence from Scripture against the Pharisees 2. So doth Apollos Acts 18. 28. and Paul Acts 19. 22. prove from the Old Testament Jesus to be the Christ but it is not expresly said in the Old Testament that he is Christ. Is not that which necessarly followes from Scripture contained in it implicitly and implicitly revealed by God and is infallibly true Quest. X. IS the inward Illumination of the Spirit of GOD necessary for the saving understanding of such things as are revealed in the Word Yes Iohn 6. 45. 1 Cor. 2. 9 10 11 12. Well then do not the Socinians and Armiâ—ians err who maintain That men without the revelation of the Spirit are able to understand the Scriptures for their Salvation Yes By what Reasons are they confuted 1. Because the Disciples of Christ were not able to understand the Scripture before he opened their eyes Luke 24. 45. 2. Because the Iews to this day cannot understand the Scriptures of the Old Testament until the Vail by the spirit of GOD be taken away 2 Cor. 3. 14 15 16 18. 3. Because the Psalmist David seeketh from God the opening of his eyes that he may behold wondrous things out of his Law Psal. 119. 18. Quest. XI ARE all these things which are necessary to be known believed and observed for salvation so clearly propounded and opened in some place of Scripture or other that not only the Learned but the Unlearned in a due use of the ordinary means may attain unto a sufficient understanding of them for their salvation Yes Psal. 119. 105 130. Well then do not the Papists err who maintain That things necessary to salvation are obscurely and darkly set down in the Scripture and that without the help of unwritten Traditions and the infallible expounding of the Church the Scriptures cannot be understood Yes By what reasons are they confuted 1. Because the Word is a lamp unto our feet and a light unto our paths Psal. 119 105. 2. Because the Scripture is a light which shineth in a dark place 2
because they think that all the Jewish ceremonies are still in force and binding us who live under the Gospel Page 141. Independents so called because they will have every particular Congregation to be ruled by their own laws without dependency upon any other Church Page 236 309 317. L. Libertines from the liberty and freedom they take and give to others to commit sin Their first Author was one Quintinus a Taylor in Picardy who taught that whatsoever good or evil we did was not done by us but by GODS Spirit in us and many other blasphemous opinions Page 44 106 114 155 175 189 245 246. Lutherians who so call themselves lyingly and falsely from Martin Luther that eminent Man of GOD. Page 43 65 69 86 112 139 157 244 265 269 271 280 298. M. Manicheans from one Manes a Persian by birth and a servant by condition The Manichean sect was the sink of all former Heresies p. 19 55 261 Macedonians so called from Macedonus Bishop of Constantinople 312. years after Christ. Their Heresie was condemned in the second general Council held at Constantinople by Gratian and Theodosius anno 380. His followers were called Pneumatomachians fighters against the holy Spirit from Pneuma a Spirit and Machesthai to fight Page 28. Marcionites from one Marcion a Paphlagonian near the Euxine Sea who was Cerdons scholar a grand Heretick He maintained Cerdons Heresies at Rome about 133. years after Christ. Page 55 283 334. N. Nestorians so called from Nestorius Patriarch of Constantinople who broached his errours under Theodosius the younger 400. years after Christ. They made Christ to have two Persons as he had two Natures This Heresie was condemned by the third general Council held at Ephesus under Theodosius the younger anno 431. Page 57. Novatians so called from Novatus who lived under Decius the Emperor 220. years after Christ. He was an African by birth P. 104 108 110 230. O. Origenists so called from famous Origen His errors began to spread about the year of Christ 247. under Aurelian the Emperour and continued above 334. years p. 332. P. Pneumatomachians See the letter P. Pelagians from Pelagius a Britain as they say by birth A Monk at Rome afterward a Presbyter under Theodosius the younger p. 45 64 91 115. Puritans otherwise called Kathari because they esteemed themselves purer and holier than others p. 66 104 230 239. Photinians from Photinus born in the lesser Galatia He began to spread his Heresies about the year 323. at Syrmium where he was Bishop under Constantius the Emperour p. 334. Papists are too well known They are to be found in every other page almost of the book Q. Quakers so called because sometimes they use to Quake and Tremble when they prophesy or when they are in a rapture p. 4 5 12 18 23 c. S. Socinians so called from one Faustus Socinus an Italian of Siena place all Religion in the old condemned Heresies following their Master a most vile Heretick p. 1 12 13 21 23 28 31 c. Sabellians so called from Sabellus an African by birth His Heresies began anno Christi 224. Page 23. Separatists so called because they withdrew themselves from the Christian Communion and fellowship of others in the Worship of GOD. p. 257. Scepticks commonly called Seekers maintain that the whole universal Church hath perished a little after the Apostles times and are not to this day restored until Christ from Heaven shall send new Apostles for raising up again the Church Visible p. 247. Sabbatarians so called because they observe the Jewish Sabbath imagining there is no precept or example in the New Testament for observing the first day of the week p. 192. T. Tritheits or Tritheitae so called because they divided the indivisible Essence of the Godhead into three parts the one they called the Father the other the Son the third the Holy Ghost p. 19 23. Tertullianists were so called from that famous Lawyer and Divine Tertullian who lived under Severus the Emperour about 170. years after Christ. p. 230. V. Vorstians from one Vorstus an old Heretick who taught that GOD had a Body and was endued with parts as the Anthropomorphitans affirmed p. 21 22. Vaninians from one Vaninus a great promotter of Atheism He was publickly burned at Tholouse p. 163. CHAP. I. Of the Holy SCRIPTURE Question I. IS the Light of Nature and the works of Creation and Providence sufficient to give that knowledge of GOD and of his Will which is necessary to Salvation No. 1 Cor. 1. 21. and 1 Cor. 2. 13 14. Well then do not the Socinians err who mantain That Men living according to the Law and Light of Nature may be saved Yes By what reasons are they confuted 1 Because none can be saved unless they be born again by the incorruptible seed of the Word 1 Pet. 1. 23. 2 Because Christ is the Way the Truth and the Life and no man cometh to the Father but by the Son Iohn 14. 6. 3 Because there is none other Name under Heaven given among men whereby we must be saved but by the Name of Jesus Acts 4. 12. 4 Because men cannot believe in Christ without supernatural revelation and therefore cannot be sanctified or justified because all Justification Sanctification and Remission of sins are by GODS Grace and Faith in Jesus Christ Rom. 3. 24 25. Acts. 26. 18. Neither can men be so saved viz. by living according to the light of Nature because Salvation is promised onely to Believers in Christ Acts 16. 31. Iohn 3. 16. 5. Because all that know not GOD will be punished eternally 2 Thes. 1. 8. But men without supernatural Revelation cannot savingly know GOD 1 Cor. 1. 21. Matth. 11. 27. 6. Men destitute of supernatural Revelation cannot know their own corruption and misery by the first Adam nor the remedy which is offered by Christ the second Adam They are without GOD without Hope without the Promises without the Church and covenant of God and the mysteries of Faith are hid and unknown to them allanerly that perish and are lost Eph. 2. 11 12. Rom. 9. 4. 2 Cor. 4. 3. Mat. 13. 11 12. Matth. 11. 25 26 27. Quest II. ARE the holy Scriptures most necessary to the Church Yes 2 Tim. 3. 15. 2 Pet. 1. 19. Well then doth not the Popish Church err that affirmes the true Church to be infallible in teaching and propounding Articles of Faith both without and against the Scripture and that their unwritten Traditions are of Divine and equal Authority with the Canon of the Scripture Yes Do not likewise the Libertines and Quakers err affirming that GOD doth teach and guide the Elect into all truth by the alone instinct and light of the Spirit without any written Word whatsoever Yes By what reasons are they confuted 1. Because the Scriptures are the foundation upon which the Church is built Eph. 2. 20. 2. Because all things are to be examined by the Rule of the Word as the noble Bereans
did Acts 17. 11 12. 3 Because unwritten Traditions are subject and lyable to many corruptions and are soon and quickly forgotten 4. Because we have Life Eternal in the Scriptures therefore they must be most necessary to the Church Iohn 5. 39. 5. Because the Scriptures are given that the Man of GOD may be perfect thorowly furnished to all good works 2 Tim. 3. 16 17. And the Scriptures are written that men may believe Iohn 20. 31. Quest III. ARE these former wayes of GODS revealing his will unto his People now ceased Yes Well then do not the Enthusiasts and Quakers err who maintain That the Lord hath not ceased yet to reveal his Will as he did of old Yes By what reasons are they confuted 1. Because GOD who at sundry times and in diverse manners spake in times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1. 1 2. The Apostle calls the time of the New Testament the last days because under the same there is no more alteration to be expected but all things are to abide without adding or taking away as was taught and ordained by Christ until the last day See also Ioel 2. 28. Acts 2. 17. The Wayes and Manners of old was first by Inspiration 2 Chro. 15. 1. Isaiah 59. 21. 2 Pet. 1. 21. Secondly by Visions Numb 12. 6. 8. Thirdly by Dreams Ioh 33. 14 15. Gen. 40. 8. Fourthly by Urim and Thummim Numb 27. 21. 1 Sam. 30. 7 8. Fifthly by Signs Gen. 32. 24. Exod. 13. 21. Sixthly by audible Voice Exod. 20. 1. Gen. 22. 15. All which do end in Writing Exod. 17. 14. which is a most sure and infallible way of the Lords revealing his Will unto his People Quest. IV. DO the Books of the Old and New Testament come under the name of the holy Scripture and Word of GOD Yes Well then do not the Quakers err who maintain That the Scriptures ought not to be called the Word of GOD Yes By what reasons are they confuted 1. Because Christ says if he called them Gods unto whom the Word of GOD came and the Scripture cannot be broken Ioh. 10. 35. Here it is evident that the Word of GOD and the Scripture are the same 2. Because the predictions of the Prophets are expresly called the Word of GOD. Now in the first year of Cyrus king of Persia that the Word of the Lord spoken by the mouth of Ieremiah might be accomplished 2 Chro. 36. 22. Here we see it is evident that the written Prophesies of Ieremiah which are a part of the holy Scripture are called the Word of GOD. 3. Because what Christ calls the commandement of GOD He calls the Word of GOD Mar. 7. 9 10. compared with v 13. 4. Because the Apostle calls the sword of the Spirit the Word of God This sword is the sword of the Holy Spirit which he doth as it were put into our hand to resist Satan against all his temptations Eph. 6. 17. Therefore by the sword of the Spirit must be understood the Scripture not the Spirit it self as some Quakers affirm It is evident also from the fourth chapter of Matthew where Christ being tempted by the Devil with three different temptations resists him with three different places of Scripture And being asked by the Pharisees why his Disciples did pluck the ears of Corn upon the Sabbath day answered by Scripture Mat. 12. 1 2 3 4. Teaching us that Satans temptations must be carefully answered and that by Scripture as the onely mean to overcome him and his Instruments 5. Because the Word of GOD is quick and powerful and sharper than any two edged sword Heb. 4. 12. This cannot be understood of Christ because Paul in his other writings doth not call the Person of Christ by this name and therefore must be understood of the word of the Gospel the power whereof is described Rom. 1. 16. 6. See these following places of Scripture Psalm 119. 172. 1 Kin. 16. 12. and 2 Kin. 9. 36. and 2 Kin. 23. 16. Isa. 28. 13. Hos. 1. 1 2. Isa. 37. 22. Prov. 30. 5. By the Scripture or Word of GOD we do not understand the bare letters or the several written words of the holy Scripture which the Adversaries may imagine we call the Word of GOD. These are only the Vessels which carry and convey that Heavenly Light unto us But we understand thereby the Doctrine or Will of GOD revealed unto reasonable creatures teaching them what to do believe or leave undone Deut. 29. 29. Quest. V. ARE the Scriptures given of GOD to be the Rule of Faith and Life Yes Luke 16. 29 31. Eph. 2. 20. Rev. 22. 18 19. 2 Tim. 3. 16. Well then doth not the Popish Church err who maintain their Unwritten Traditions to be the Rule of Faith Yes Do not likewise the Enthusiasts and the Quakers err who maintain the Spirit within that teaches the Elect to be the only Rule of Faith And that the Dictates of the Light within are of as great authority as the Scriptures Yes By what reasons are they confuted 1. Because the Scriptures are called a Rule Gal. 6. 16. 2. Because nothing is to be added to the Scriptures Deut. 4. 2. and 12. 32. Prov. 30. 6. Rev. 22. 19 20. 3. Because we ought rather to follow the Scriptures in this Life than a voice spoken from Heaven 2 Pet. 1. 19 21. 4. Because the Scripture is written that we may believe Iohn 20. 31. 5. Because the Scripture is given for making the man of GOD perfect 2 Tim. 3. 17. 6. Because we must betake our selves in the whole of Religion to the Law and to the Testimony Isa. 8. 20. 7 Because Christ himself refers the greatest question that ever was whether he be the Son of GOD or not to the Scriptures Ioh. 5. 38 39. Search the Scriptures says he for they testify of me 8 Because the Holy Ghost did never give such a designation to his own Word as an Historical Rule and dead Letter or as some Quakers call them not the principal Fountain of Truth and knowledge nor the first rule of Faith and Manners but the Regula secundaria subordinate to the Spirit whence as they affirm the holy Scriptures have all their true worth excellency and certainty whereas Paul sayes expresly Faith comes by hearing and hearing by the Word of GOD Rom. 10. 14. 9. Because the spirits cannot be known by any other Rule than by the written Word It is certain that the Devil transforms himself into an Angel of light 2 Cor. 11. 14. There is a spirit of the World 1 Cor. 2. 12. A spirit that rules in the hearts of the children of disobedience Eph. 2. 2. There is a lying spirit 1 Kin. 22. 22. And a Spirit of error and delusion 1 Iohn 4. 6. How shal these be known to be such or the Spirit which the Quakers obtrude upon us not to be one of them but by the Rule of the
children for their faults yet he will never take away his mercy and loving kindness from them Psalm 89. 30 31 32 33 34. Ier. 32. 38 39 40. 8 Because that Golden chain that Paul speaks of cannot be broken Rom. 8. 30. Whom he did predestinate them also he called c. 9 Because Christs says this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing Iohn 6. 39. 10 Because we are keeped by the power of God through Faith unto salvation ready to be revealed in the last time 1 Peter 1. 5. 11 Because he hath prayed for us that our Faith fail not Luke 22. 32. Iohn 17. 20. Quest. II. CAN Believers by reason of their sins and failings incurr GODS displeasure and grieve his holy Spirit come to be deprived of some measure of their Graces and Comforts have their hearts hardned and their consciences wounded hurt and scandalize others and bring temporal judgements upon themselves Yes Isaiah 64. 5 7 9. Ephes. 4. 30. Psal 51. 8 10 12. Rev. 2. 4. Cant. 5. 2 3 4 6. Isa 63. 17. Psalm 37. 3 4. 2 Sam. 12. 14. Psal. 89 31 32. Mark 16. 14. 1 Cor. 11. 32. Well then do not the Antinomians err who maintain That the sins of the Regenerate do not displease GOD and cannot grieve his holy Spirit and that Believers are not chastised in any wise for their sins Yes By what reasons are they confuted 1 Because the Prophet says thou art wroth for we have sinned Isai. 64. 5. 2 Because it is said that the thing which David had done namely his Murder and his Adultery displeased the Lord 2 Sam. 11. 27. 3 Because the Scripture testifies that the sins of Believers grieve his holy Spirit Eph. 4. 30. 4 Because the Saints by reason of their sins are deprived of some measure of grace and consolation Psalm 51. 8 9. Rev. 2. 4 5. 5 Because the Lord hath inflicted temporal punishments upon Believers for their faults Psalm 89. 31 32. 2 Sam. 12 11. and 24 15. 1 Cor. 11. 30. CHAP. XVIII Of assurance of Grace and Salvation Question I. MAY they who truely believe in the Lord Iesus and love him in sincerity and endeavour to walk in all good conscience before him May they I say be certainly assured in this life that they are in the state of Grace and being enabled by the Spirit to know the things which are freely given them of GOD may they without extraordinary revelation attain thereunto Yes 1 Iohn 2. 3. 1 Iohn 3. 14 18 19 21 24. 1 Iohn 5. 13. 1 Cor. 2. 12. Heb. 6. 11 12. Ephes. 3. 17 18. Well then do not the Papists err who maintain that no man can be sure namly sure by divine Faith of Gods peculiar favour towards himself without extraordinary revelation Yes By what reasons are they confuted 1 Because the Apostle commands us saying Brethren give all diligence to make your calling and election sure for if you do these things ye shall never fall for so an entrance shall be ministred unto you aboundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ 2 Peter 1 10. 11. Heb. 6. 11. 2 Because the Apostle commands the Corinthians to examine themselves whether they be in the Faith 2 Cor. 13. 5. 3 Because the Scripture proposes and setteth forth sure Marks and Tokens by which a Believer may be infallibly assured that he is one of the number of Christs sheep Iohn 10. 4 5 27 28. And that he is one of Christs Disciples Iohn 13. 35. Nay it is the scope of the whole first Epistle of Iohn to propose such sure Marks to Believers whereby they may know that they have life eternal 1 Iohn 5. 13. 4 Because the true Believer may be perswaded that neither death nor life nor any other thing can separate him from the love of Christ Rom. 8. 38. 39. Where the Apostle not only speaketh of himself but of them to whom he writes 5 Because Believers have received the Spirit of Adoption whereby they cry Abba Father and he himself witnesseth with their Spirit that they are the children of God Rom. 8. 15. 16. 6 Because Believers have received not the Spirit of the World but the Spirit which is of God that they might know the things that are freely given to them of God 1 Cor. 2. 12. Quest. II. IS this certainty a bare conjectural and probable perswasion grounded upon a fallible hope No. But is it an infallible assurance of Faith Yes Heb. 6. 11. 19. Heb. 6. 17 18. Well then do not the Papists and Arminians err who maintain that the assurance of salvation is only conjectural or at the most only probable which hath for its foundation a failling and fadeing Faith Yes By what reasons are they confuted 1 Because assurance is from the testimony of the Holy Spirit witnessing with our Spirits that we are the Children of God Rom. 8. 16. 2 Because this assurance is founded upon the promises of God who cannot lie Isai. 54. 10. Iohn 3. 36. 3 Because Believers are sealed with the Holy Spirit of promise which is the earnest of their inheritance but he that receiveth the earnest not only hath right to the possession but knows assuredly that he hath that right and shall be put in the actual possession thereof Eph. 1. 13 14. 4 Because God willing more aboundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath that by two immutable things in which it was impossible to God to lie we might have a strong consolation Heb. 6. 17 18. Quest. III. IS the infallible assurance of Faith founded upon the divine truth of the promises of Salvation and upon the inward evidence of those Graces unto which these promises are made Yes Heb. 6. 17 18. 2 Peter 1. 4 5. 1 Iohn 2 3 and 1 Iohn 3. 14. 2 Cor. 1. 12. Well then do not the Antinomians err who maintain that none ought or can gather any comfort or assurance of Salvation from his own works of holiness but that a Believer ought to lean and rest upon the alone testimony of the Spirit without any Marks or Signs from which testimony he may say they be fully assured of the remission of his sins and of his own salvation Yes By what reasons are they confuted 1 From the example of the Saints who gathered their comfort from the fruits of Faith and works of holiness as David did Psalm 119. 6. And as Paul did 2 Cor. 1. 12. 2 From the reckoning up of Marks which are held out in Scripture by which Believers may be known from unbelievers as mutual love Iohn 13. 35. Observing and keeping his Commandments 1 Iohn 2. 3. Doing of righteousness 1 Iohn 3. 14. And loving the Brethren 3 Because unless Faith be proven by Marks true Faith cannot be discerned from presumption neither can assurance rightly founded be discerned from a delusion of Satan 1
the Law whether it be saith the Text unto death or to banishment or to confiscation of goods or to imprisonment Chap. 7. 23 25 28. 9 Because we ought to pray for Kings and all in Authority that under them we may lead a quiet and peaceable life in all Godliness and in Honesty which end cannot be attained unless the Civil Magistrat bridle and ty up Hereticks 1 Tim. 2. 12. These words in all Godliness concerns Religion or the first Table of the Moral Law as the following word honesty or civility hath a respect to the commands of the second Table and the duties which we owe to our neighbour and to one another For true Magistrates are keepers and defenders of both Tables of the ten Commandments 10 Because the toleration of Hereticks as we may read of the Anabaptists in Germany Thomas Muntzer Iohn of Leidden and their followers first by railling against the Ministry as the Quakers do and raging against Magistracy brought both Church and State into confusion put the country into burning flames wherein themselves at length were consumed to Ashes CHAP. XXI Of Religious Worship and the Sabbath day Question I. DOTH the Light of Nature shew that there is a GOD who hath Lordship and Soveraignty over all Yes Rom. 1. 20. Acts 17. 24. Psalm 119 68. Ier. 10. 7. Psalm 31. 23. Well then do not the Socinians err who maintain that there is no knowledge of God implanted naturally in the minds of men Yes Do not secondly the Vaninians and many of the Cartesians err who under the pretext of maintaining a God-head have in effect taught men to deny there is a God Yes Do not thirdly some Bee-headed Men err who dispute against the Beeing of a God-head because they cannot find a Demonstration for it called Dihoti Yes By what reasons are they confuted 1 Because the invisible things of him from the creation of the world are clearly seen being understood by the things which are made even his eternal power and Godhead so that they are without excuse Rom. 1. 20. 2 Because the Psalmist saith the heavens declare the glory of God and the firmament sheweth his handy work That is they give us matter and occasion to speak and discourse of his Omnipotency Wisdom and Goodness Psalm 19 1 2 3. 3 Because the knowledge of the Law of Nature is naturally implanted in the minds of all men Rom. 2. 14. Therefore some knowledge of the law-giver must be implanted in the minds of all men 4 Because in the most wick ed and ungodly there are terrors and tortures of conscience wherewith nil they will they they are haunted and possessed whence it is evident that in the minds of all men there is some lively knowledge of God 5 Because men had rather worship a stock or a stone than they should think there were no God Acts 17. 23. 6 What a brave order and comliness shines forth with so much wisdom and power in the government and preservation of things above and below that no man can be in doubt but there must be a God who rules and preserves all those things 7 Because nothing can be the cause of it self because then it should be both the Cause and the Effect both before and after it self therefore all things have their beginning from one first and supream Cause which is God 8 Because the existence of a God-head may be evinced from the foretelling of things to come Isaiah 41. 23. And as Cicero says si est divinatio sunt Dii if there be a foretelling there must be also a God that foretelleth 9 From the assaults and suggestions of Satan we find there is a devil may we not then certainly conclude that there is a God The Devil labours by all means to extinguish the light of the Gospel to lead men on in ignorance error and prophanness and to turn them out of the path of holiness Now why should Satan thus warr against God his word and his Saints Why should he seek Gods dishonour and mans destruction if there were not a God a Law and an everlasting life 10 Because the mind of man is not satisfied with the knowledge of all things nor the will of man with the enjoyment of all things in this world but still they seek and thirst earnestly after some higher good There is therefore a soveraign Truth and Chief Good which being perfectly known and enjoyed will give contentment and satisfaction to the Soul In vain should the Powers and Faculties of the Soul be capable of happiness or of the Chief Good if there were not a Chief Good to be possessed and enjoyed 11 From the wonders and miracles which have been wrought visible and apparent works extraordinarly wrought not only above the ordinary course of Nature but simply above the power of Nature These effects do convince that there is an infinite power which is above and over-ruleth all things For every principal and primary cause is more excellent than the effects thereof 12 From the beeing of man the curious workmanship of his body in the womb which is wrought most artificially namely with sinews veins arteries muscels and other parts of the body even as an Embroiderer sitteth and joyneth many parcels stuff and dyed work of various colours very artificially and curiously together untill there cometh forth some goodly Pourtraiture or other dainty workmanship Psal. 139. 15. Iob 10. 10. But especially from the beeing of a mans soul which is immaterial invisible rational immortal and which cannot be â— traduce from the power of the matter as the sensitive souls of Bruits neither doth depend on the body in many of its operations These and all the works which our eye doth see or the mind doth apprehend do prove that there is a God who hath given a Beeing to them and continueth them therein 13 Because seeing God is the the first cause there cannot be any thing Prior to him by which as a cause his existence can be Demonstrated Quest. II. IS the acceptable way of worshipping the true GOD instituted by himself and so limited to his own revealed Will that he may not be worshipped according to the imaginations and devices of men or the suggestions of Satan under any visible representation or any other way not prescribed in the holy Scripture Yes Deut. 12. 32. Matth. 15. 9. Acts 17. 25. Col. 2. 23. Exod. 20. 4 5 6. Well then do not the Papists err who teach that the Images of Christ and the Trinity ought to be worshipped and that not improperly but even properly and Per se with that same sort of worship wherewith Christ and the blessed Trinity are adored Yes Do not likewise the Greeks err who maintain that the painted Images of God may be adored but not the engraven or carved images of God Yes By what reasons are they confuted 1 Because it is expresly against the second command Exod. 20. 4 5. 2 Because God is infinite unmeasurable incomprehensible
do not the Papists err who maintain that it is not needful that publick prayers be in a known tongue but that it is often-times expedient that prayers be performed in a tongue-unknown to the Common-people Yes By what reasons are they confuted 1 Because the Apostle teaches expresly the contrary 1 Cor. 14. 9 12. 2 Because prayers celebrated in an unknown tongue are not for edification 1 Cor. 14. 14. 3 Because he that occupieth the room of the unlearned that is who understands not strange tongues cannot say Amen 1 Cor. 14. 16. 4 Because the Lords prayer which is the special Rule of all our prayers was prescribed in a tongue at that time best known Quest. VII MAY we pray for the dead or for those of whom it may be known that they have sinned the sin unto death No. 2 Sam. 12. 21 22 23. Luke 16. 25 26. Rev. 14. 13. 1 Iohn 5. 16. Well then do not the Papists err who maintain that prayers almes and masses ought to be appointed and made for souls departed as these which will really profit them Yes By what reasons are they confuted 1 Because the Dead are either happy and so they need not our prayers Rev. 14. 13. Or they are damned and so our prayers cannot profit them for out of hell there is no redemption Luke 16. 26. 2 Because we read that David mourned and fasted for the Child so long as it was alive but when once the Child was removed by death wherefore says he should I fast can I bring him back again 2 Sam. 12. 22 23. 3 Because all our requests and prayers are either founded upon a precept or promise of God to hear our prayers But there is neither a promise that God will hear us in order to the dead nor a command to pray for them 4 Because we are altogether ignorant of the state and condition of the dead and therefore we cannot pray for them in Faith Rom. 14. 23. Quest. VIII IS the reading of the Scriptures with Godly fear the sound preaching and comfortable hearing of the Word in obedience to God with understanding faith and Reverence are they I say parts of the ordinary Religious worship of God Yes Are these with the due administration of the Sacraments to wit Baptism and the Lords Supper to continue in the Church of God till the end of the world and the day of Christ Yes Acts 15. 21. Rev. 1 3. 2 Tim. 4. 2. Mat. 13. 19. Iames 1. 22. Heb. 4. 2. Isaiah 66. 2. Acts 10. 33. Well then do not the Enthusiasts Libertines Anabaptists and other Sectaries err who under a pretext of being inspired by the Holy Ghost that teaches them all things despise and contemn all reading of the Scripture and publick hearing of the Word preached Yes Do not likewise the Quakers err who are down-right enemies to all the publick ordinances which Christ hath appointed to continue in his Church to the end of the world Yes By what reasons are they confuted 1 Because Christ commanded his Apostles and in them all the Ministers of the Gospel to whom he hath promised his presence to the end of the World to teach all Nations and to preach the Gospel to every creature Matth. 28. 19. Mark 16. 15. 2 Because the publick preaching of the Word by a Minister sent and called and the hearing of it is a mean ordained and appointed by God and according to the ordinary manner necessary for begetting Faith and therefore needful to salvation Rom. 10. 14 15. 1 Cor. 1. 21. 3 Because God hath promised to his Covenanted ones to bring them to his holy mountain and make them joyful in his house of prayer that is in the publick meetings of his Saints and People Isaiah 56. 7. 4 From the example of those Believers Acts 2. 42. who continued steadfastly in the Apostles doctrine 5 Because the word of God is the perfect Rule of life and manners And all Spirits are to be tried by it 1 Tim. 3. 15. 1 Iohn 4. 1. Isaiah 8. 20. Neither ought we to follow or hear any man no not an Angel if he teach any thing contrary to the Word or Heterodox from it 2 Thes. 2. 2. Gal. 1. 8. 6 Because the Word of God is that incorruptible seed by which we are born again 1 Peter 1. 23. 7 Because God forbids expresly separations from publick assemblies I mean so long as the Word is truely and purely taught by those who enter in by the right door that is Christ and the way appointed by him in his Word Iohn 10. 7 8. Heb. 10. 25. 8 Because the Lord hath joyned together these two his faithful servants for teaching his people publickly and the promise of the Spirit to guide them and assist them in their work Matth. 28. 20 Iohn 14. 16 17 26. For confutation of the Quakers two things must be made out the one that the office of the Ministry is of divine institution 1 Because God hath particularly designed some persons to the work of the Ministry For if God appointed some persons to be judges over Israel then must the office of judgeing Israel be of divine institution Christ appointed not only Apostles the seventy Disciples Evangelists Prophets whose call and gifts were extraordinary but other ordinary Pastors and Teachers whose Spirits were not infallible whom the Scripture affirms to be as truely by Divine institution as the former 1 Cor. 12. 28. Eph. 4. 11. 2 Because GOD hath given peculiar names and titles to the persons designed for this office which he hath not given to other Saints The onely wise GOD will not distinguish where he himself hath made no distinction or difference These are called Pastors Teachers such as rule well Stewards of the Mysteries of GOD Preachers Bishops or Overseers of the Flock Stars in Christs right hand Angels of the Churches Christ evidently puts a difference between the Churches and the Angels set over them Rev. 2. 1 8 12 18. Rev. 3. 17 14. 3 Because the Lord hath taken a special care to bestow peculiar gifts and qualifications upon these persons so designed for the Ministery and that for the good of the Souls of his People above what is required in other Saints Would ever the Lord have bestowed such qualifications if he had not appointed some for such an Office Though gifts as gifts do not alone invest into such an office yet when they are strictly required they argue that there is an Office They must be apt to teach others 1 Tim. 3. 2. And not onely so but able to teach others able to convince them that oppose themselves Titus 1. 9. They must be such as study to shew themselves approven unto GOD workmen that need not be ashamed 2 Tim. 2. 15. And the Apostle in admiration of the difficulty of this employment cryeth out Who is sufficient for these things 2 Cor. 2. 16. 4 Because the Lord requires peculiar duties of his Ministers which he doth not require of Believers
upon our own affairs on other days 3 Because the Lord says if thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thy own wayes nor finding thy own pleasure nor speaking thy own words then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the Earth and feed thee with the heritage of Iacob thy Father for the mouth of the Lord hath spoken it Isaiah 58. 13 14. See Ierem. 17. 22. Deut. 5. 12 13 15. Numb 15. 32 33 36. And Neh. 13. 15. to verse 23. In those dayes saw I in Iudah some treading Wine-presses on the sabbath and bringing in Sheaves and lading asses as also wine-grapes and figes and all manner of burdens which they brought into Ierusalem on the sabbath day and I testified against them in the day wherein they sold victuals CHAP. XXII Of Lawful Oaths and Vows Question I. IS the name of GOD that only by which men ought to swear Yes Deut. 6. 13. Well then do not the Papists err who in their swearing joyn with their calling upon the name of GOD the calling on Saints departed and their Reliques Yes By what reasons are they confuted 1 Because swearing is a part of divine worship which is only due to God Deut. 6. 13. Deut. 10. 20. Isaiah 65. 16. 2 Because God only is the judge of hidden and secret truth and the Avenger to take vengence on them that do not swear in truth Therfore he only is to be called on as witness of those things which are asserted and promised which was the practise of the Apostle Paul Rom. 9. 1. Rom. 1. 9. Phil. 1. 8. 3 Because God condemns swearing by them that are no Gods Ier. 5. 7. Quest. II. IS an Oath warranted by the word of GOD under the New Testament as well as under the Old in matters of weight and moment Yes Heb. 6. 16. Isaiah 65. 16. Gal. 1. 20. Rom. 1. 9. Rom. 9. 1. 2 Cor. 1. 18. 23. and 2 Cor. 11. 31. with 2 Cor. 12 19. 1 Thes. 5. 27. Rev. 10. 6. Well then do not the Quakers and Anabaptists err who maintain that there is no lawful use of an Oath under the New Testament Yes Do not likewise the Papists err who make it a degree of perfection to abstain from all Oaths Yes By what reasons are they confuted 1 From Isaiah 65. 16. where it is promised under the time of the Gospel that the Nations to be converted to Christ shall swear by the name of God as is clear also from Ierem. 4. 2. 2 Because the calling upon the name of God with due fear and reverence in swearing is commanded in the third Command as the profanation of his name is forbidden but Christ came not to abolish the moral Law 3 From the approven examples of the Saints which occurr in the New Testament Gal. 1. 20. Rom. 1. 9. and 2 Cor. 1. 13 18. Rev. 10. 6. 4 Because the end of an Oath is approven by God and is in all ages necessary to all men being the end of all controversie Heb. 6. 16. 5 Because an oath rightly taken is an Act of Religion whereby we glorifie God and adore his attributes We thereby first solemnly acknowledge his Beeing and Existence Secondly his Ubiquity that he is present in all places and at all times and within our hearing Psalm 139. 7. His Omniscience that he is the searcher of the heart The Apostle calls him Kardiognostes Acts 15. 8. We acknowledge fourthly his Truth and Veracity he is a witness brought into the Court that cannot lie nor be impos'd upon as saith the Apostle be not deceived God is not mocked Gal. 6. 7. Fifthly his Supremacy over all creatures for verily men swear by the greater Heb. 6. 16. We acknowledge sixthly his vindictive justice as he is a Revenger of Perjury Seventhly we acknowledge his Providence and Fatherly care of the concerns of mankind owning the cause of the Righteous 6 Because there being an express law for swearing to wit rightly Deut. 10 20. it must either belong to the Moral Law to the Judicial Law or Ceremonial Law The Adversaries will not call it a part of the Judicial Law which was given to the Iewes as a Body Politick which expired together with the state of that People It is no part of the Ceremonial Law for what was purely Ceremonial was purely Typical but the Law concerning an oath was not a Type of any thing to come And if it was a Type where will you find its Antitype in all the Gospel or the thing represented by it Therefore it must be a part of the Moral Law Deut. 6. 13. Ier. 4. 2 and consequently perpetual which Christ came not to destroy It is confirmed hence that it was of Authentick use and held sacred among the Patriarchs before the delivery of the Levitical Law as it is clear from Abraham the father of the faithful and Abimelech Gen. 21. 23 24 31. Consider also that other instance in Abraham Gen. 24. 2 3 9. who would not give his servant an oath rashly nor exercise his authority to impose on his conscience It is evident also from the example of Isaac who made a Covenant and swore to Abimelech Gen. 26. 28 31 And from the example of Iacob who made a Covenant with and swore to his Uncle Laban by the fear of his Father Isaac Gen. 31. 53. That is by God who is called our fear by reason of the filial awe and fear we ought to stand in before him Isaiah 8. 13. 7 Because the reasons and usefulness of Oaths are perpetual and the same to us under the Gospel as they were to them under the Law There is as much need of oaths for ending of strife in this litigious age as there could be in former times 8 Because oaths were once lawful therefore they are lawful still unless the Adversaries prove them repealled which they must do not by stealing out of the Scripture single words by themselves making one part contradict another 9 Because we need not fear to imitate any thing which is done in Heaven Our Lord has taught us to pray thy will be done in Earth as it is done in Heaven But the Angel says Iohn Rev. 10. 5 6. which I saw stand upon the Sea and upon the Earth lifted up his hand to Heaven and swore by him that liveth for ever and ever That Angel calls himself our fellow-servant and of our brethren the Prophets and of them which keep the sayings of this Book Rev. 22. 9. And therefore the Angels being of the same fraternity with us do not act under different dispensations from us Quest. III. IS an Oath to be taken in the plain and common sense of the words without Equivocation or Mental reservation Yes Psalm 24. 4. Exod. 20. 7. Lev. 19. 12. Ier. 4. 2.
institution of Marriage for the Lord gave to Adam one wife only Gen. 2. 24. 2 Because the Law of God forbidds expresly Bigamie or two wives Lev. 18. 18. 3 Because the Lord doth find fault sharply with Polygamie many wives Mal. 2. 14 15. 4 Because Christ says he that puts away his wife except in the case of Adultery and marries another committeth adultery Matth. 19. 9. But if it were lawful to have at one time more wives than one he should not be guilty of adultery in marrying another whether he put away the former wife or not 5 Because Bigamie and Polygamie take away the true peace of a wedded life as is evident from the examples of Iacob Gen. 30. And of Elkana 1 Sam. 1. 6. 6 Because the invention of Bigamie was the device of a wicked man Lamech Gen. 4. 19. Quest. II. IS it lawful for all sorts of people to marry who are able with judgement to give their consent Yes Heb. 13. 4. 1 Tim. 4. 3. 1 Cor. 7. 36 37 38. Gen. 24. 57 58. Well then doth not the Popish-Church err that forbids and discharges marriage to their Church men Yes By what reasons are they confuted 1 Because marriage is honourable among all men and the bed undefiled Heb. 13. 4. 2 Because the Apostle commands for avoiding fornication every man to have his own wife and every woman to have her own husband 1 Cor. 7. 2. 3 Because the Apostle reckons up the forbidding of marriage among the doctrines of devils 1 Tim. 4. 3. 4 Because a Bishop must be the husband of one wife 1 Tim. 3. 2. 4. Titus 1. 6. 5 Because the Apostle reckons over the qualifications which are requisite for Bishops wives 1 Tim. 3. 11. 6 Because it can be gathered from Scripture that some of the Apostles and other Ministers of the Gospel have been married persons Concerning Peter the matter is evident Matth. 8. 14. Mark 1. 30. And we read that Philip the Evangelist had four daughters all of them Prophetesses Acts 21. 9. And sayes not the Apostle have we not power to lead about a sister a wife as well as other Apostles and all the brethren of the Lord and Cephas 1 Cor. 9. 5. Quest. III. OUght marriage to be within the degrees of consanguinity or affinity forbidden in the Word No. Can incestuous marriages ever be made lawful by any law of man or consent of parties so as these Persons may live together as man and wife No. 1 Cor 5. 1. Amos 2. 7. Mark 6. 18. Lev. 18. 24 25 26 27 28. Well then doth not the Popish-Church err that speaks in the decrees of the Council of Trent after this manner If any man affirm that these degrees only of Consanguinity or Affinity which are set down in Leviticus may hinder a contract of Marriage to be made or may dissolve a marriage contract already made and that the Church hath not power to dispense with some of these degrees that is to say to permit incest or may not make new Laws and constitute far more forbidden degrees than are exprest in Leviticus let him be an Anathema and accursed Yes By what reasons are they confuted Before this be done take notice that there are here two heads to be considered First Whether or not we must stand to the forbidden degrees of Consanguinity and Affinity exprest in Leviticus Secondly Whether to these degrees set down as forbidden in Leviticus new degrees may be added by the Church of Rome which will render a marriage incestuous To which we answer that it is not in the power of any creature to dispense that is to say to suffer that to be used which is forbidden by the Law of God with any of these Laws in Leviticus which forbid incestuous marriages And next we affirm neither is it in the power of any creature to add to these degrees forbidden in Leviticus any other which are not forbidden 1 Because such a power of dispensing is not to be found in all the Scripture 2 Because the Lord sayes expresly what thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Deut. 12. 32. But the Lord himself hath made these Laws and established these Marches so sure that no Council no Pope no Creature can either dispense with any of them or add new ones to them See Leviticus 18. 3 Because these Laws are of common and perpetual right and therefore cannot be dispensed with For the breach of them is reckoned up amongst the abominations wherewith the Nations about polluted and defiled the land Lev. 18. 24. 25 27. Quest. IV. IS it lawful to marry a second wife after the first is dead Yes Is it lawful after divorce to marry another as if the offending party were dead Yes Matth. 5. 31 32. Rom. 7. 2. 3. Matth. 19. 9. Well then do not the Novatians the Puritans of old truely so called and the Tertullianists err who absolutely condemned second marriages Yes This absurd tenet is confuted from Rom. 7. 2 3. and from 1 Cor. 7. 39. Do not likewise the Papists err who deny that after divorce second marriages are permitted to Christians Yes But here by two distinctions they explain their mind First They distinguish between Cohabitation the Bed and the Ty. The first is the dwelling together of man and woman in one family The second is the right of giving and requiring due benevolence The third is that whereby both are made one whereby the one cannot but be the others while they are both living They distinguish next between persons that are believers and that are unbelievers If then both parties or one of them be unbelievers they grant that the marriage is valide both as to Cohabitation to the marriage bed and to the Ty or Bond. But if both parties be Christians they think that the marriage may be dissolved as to bedding together and Cohabitation yet the Bond standeth sure and abideth unloosable especially if the marriage be contracted after Baptism and therefore a second marriage after divorce is unlawful to any of them But this is easily confuted 1 Because Christ permitted marriage after divorce Matth. 5. 31 32. Matth. 19. 9. Here Christ forbidding a man to put away his wife and to marry another in express words excepts the case of Fornication Therefore he suffers a man to put away his wife in the case of Fornication and to marry another 2 Because the Apostle says but if the unbelieving depart let him depart for a brother or sister is not under bondage in such cases 1 Cor. 7. 15. Therefore if a brother or sister when there is such a wilful and obstinate desertion be not under bondage then surely the Bond is dissolved and all remedies being tryed in vain for bringing back the obstinate party I doubt not but the innocent party may marry another without blame If this be then much more may the innocent party marry another when a Divorce is obtained Quest.
to all believers and necessary to salvation 4 Because if baptism with the holy Ghost be here meant then all whom the Apostles did baptize were baptised with the holy Ghost which is false for Ananias and Saphira could not have been Hypocrites if they had been baptized with the holy Ghost And Simon was baptized and yet not with the holy Ghost as appears by Peters answer to him verse 21 22. of the fifth chapter 5 Because if Christs commission carry not a warrant for baptizing with water whence then had the Apostles a warrant for baptizing with Water Either they must produce and let us see another commission for it or else they must acknowledge that the Apostles did warrantably baptise with Water But another commission the Quakers cannot shew us from Scripture Quest. II. IS dipping of the person to be baptised into Water necessary No. Is Baptism rightly administred by pouring or sprinkling water upon the person Yes Acts 2. 41. Acts 16. 33. Well then do not the Anabaptists err who maintain Dipping to be an absolute and necessary ceremony in Baptism Yes By what reasons are they confuted 1 Because the Greek word in the original signifies as well to poure and sprinkle water as it signifies to dip Mark 7. 4. Where it is said and when they come from the mercat unless they wash or be Baptised they eat not 2 Because we read of three thousand baptised in one day in the streets of Ierusalem by twelve Apostles at the most where there was no river to dip them into Acts 2. 41. And was not Ierusalem and all Iudea and the region round about Iordan baptised by Iohn the Baptist himself alone which could not be done to all and every one by Dipping Matth. 3. 5 6. 3 Were not many baptised in private houses as we read in the History of the Acts chapter 10. 47. and 18. 8. with 9. 17. and 16. 33. 4 Because Dipping of Infants into water in these cold Countries would be hurtful and dangerous to them But GOD will rather have mercy than sacrifice Matth. 9. 13. Quest. III. ARE the Infants of one or both believing Parents to be baptised Yes Gen. 17. 7 9. Gal. 3. 9. 14. Col. 2. 11. 12. Acts 2. 38. 39. Rom. 4. 11 12. Well then do not the Anabaptists err who maintain that no Infants though born of believing Parents ought to be baptised Yes By what reasons are they confuted 1 Because to covenanted ones of which number the Infants of Believers are no less than their Parents Acts 2. 38 39. Acts. 3. 25. Rom. 11. 16. Gen. 17. 7 22. that seal of the covenant of which they are capable is not to be denyed Gen. 17. 7 10 11. 2 Because the outward Sacrament of Water cannot be denyed to such as have received the Spirit of Christ and to whom the promises of the New Covenant sealed up in Baptism do belong Acts 10. 47. Acts 11. 15 16 17. But to some Infants of Believers as well as to others come to Age the Spirit of Christ hath been given Ierem. 1. 5. Luke 1. 15. Matth. 19. 14. Mark 10. 13 14. And to them do the promises belong Acts 2. 39. 3 Because the Infants of Believers are members of the Church which is sanctified and cleansed with the washing of water by the Word Eph. 5. 25 26. Ioel 2. 16. Ezek. 16. 20 21. 1 Cor. 7. 14. 4 Because Infants no less than others come to Age were Baptised in the Cloud and in the Sea 1 Cor. 10. 2. 5 Because Christ commanded that all Nations should be baptised a great part whereof were Infants Gen. 22. 18. Matth. 28. 19. 6 Because Christ commanded Baptism to be administred to Disciples Infants also are here to be taken in Acts 15. 10. Matth. 28. 19. The word in the Original is Matheteusate Teach Instruct or make Disciples all Nations or make Disciples among all Nations baptising them The signification of this Greek word may be gathered from Iohn 4. 1. where it is said that the Pharisees had heard that Jesus made Disciples So that Matheteuein and Mathetas poiein are both one thing 7 Because the children of Believers were by a Divine right circumcised under the Old Testament therefore the children of Believers under the New Testament ought to be baptised because the one hath succeeded to the other That Baptism succeeds to Circumcision is evident first because they both seal up the same very thing Next as Circumcision was the initiating Seal under the Old Testament so is Baptism under the New because the Apostles did administer it so early to the Disciples at the first appearing of their new birth and interest in the Covenant Moreover because by Baptism we are said to put on Christ Gal. 3. 27. That they both seal up the same thing is evident by comparing Rom. 4 11 with Mar 1 4 Acts 2 28. Where Circumcision is declared to be a seal of the righteousnes of Faith and Baptism is held forth to be a pledge of the remission of sins as also may be seen Rom. 4. 6 7 8. see Col. 2. 11. 12. Where the Apostle teaches that our being buried with Christ in Baptism is our circumcision in Christ which shews that Baptism hath succeeded to us in the room of Circumcision 8 Because the Apostle sayes that the Infants but of one believing Parent are holy 1 Cor. 7. 14. that is are comprehended in the outward Covenant of GOD and have access to the Signs and Scals of GODS Grace as well as they are that are born of both believing Parents Quest. IV. ARE Grace and Salvation so inseparably annexed unto Baptism as that no person can be regenerated or saved without it No. Are all that are baptised undoubtedly regenerated No. Acts 8. 13 23. Well then do not the Papists and Lutherians err who maintain that Baptism is simply necessary to Salvation and that all and those onely who are baptised are most surely regenerated in that same very moment of time wherein Baptism is administred Yes By what reasons are they confuted 1 Because the Thief upon the Cross and others were saved that were never baptised Luke 23. 43. 2 Because persons unbaptised have had saving Faith Acts 10. 22 44. 3 Because Infants that are predestinated unto life though they die in their mothers belly yet they cannot perish Matth. 18. 14. 4 Because some children before their Baptism have been beloved of GOD whose love is unchangeable Rom. 9 11 13. Others have been Regenerated by the Holy Ghost Luke chap 1 ver 15 and some have also been comprehended within the Covenant of Grace Acts 2. 39. 5 Because that Baptism without faith and the inward operation of the holy Spirit hath no efficacy to Salvation Mark 16. 16. 1 Peter 3. 21. 6 Because the Baptism of the Spirit at one time goes before at another time follows Baptism with water Acts 10. 37. Matth. 3. 11. 7 Because very many that are baptized within the visible Church are damned Matth.
can take the office of a civil Magistrate or of a Deacon of the church upon him unless he be called thereunto Luke 12. 14. Acts 6. 5. 1 Tim. 3. 10. And therefore no man ought to take upon him the publick preaching of the Word unless he be called thereunto likewise 7 Because he that taketh upon him this office without a call he usurpeth Authority in the church seing Preaching is an Act of Authority 1 Thes. 5. 12. 8 Because the Titles which are given to the Preachers of the Gospel are names of Office they are called the Ambassadours of Christ 2 cor 5. 20. Stewards of the Word Titus 1. 7. The Men of GOD 1 Tim. 6. 11. and Angels Rev. 2. 1. 9 Because there is not one approven example in all the Word of GOD for a gifted brother to Preach without a call and therefore seing it is not done in Faith it must be Sin Must every Fellow that takes a laxit in his tongue go up to the Pulpit and ease himself 10 Because there are Precepts and Rules set down in Scripture for all the Ages of the church to the end of the world anent the calling of men to be Ministers of the Gospel 1 Tim. 3. 2 3 6 7. and 1 Tim. 5. 21 22. Do not likewise the Independents Brunists and Anabaptists err who maintain that the Right and Power of Governing the church belongs no less to the multitude and community of Believers than to the Officers of the church Yes By what reasons are they confuted 1 Because the Scripture expresly teaches that GOD hath committed the Government of his church and the care of his people to certain chosen Persons and not to all and every one Ephes. 4. 11. 12 13. 1 Cor. 12. 28. 2 Because if the power of the keyes were given to believers in common either they are given to them as believers or as they are gifted by GOD with gifts and qualifications above others for Governing the church and chosen out of the rest for performing that office If the last part be affirmed it follows that the power and right of the keyes is committed not to a community of believers but to some select persons which we own and maintain but the Independents deny If the first be asserted then it follows first that the care of Governing the church is committed to Women and children being believers and so they must necessarly have the power of seeing as being eyes and watch men to the church the power of hearing as being the ears of the church and the body of the church must be deformed because the whole body is the eye and the whole body is the ear and whose many members are made one member 1 cor 12. 12 13 14 15 16 17 18 19. 2 It follows that the power of the keyes it not only given to all but to Believers only but it is evident by the example of Iudas and other Reprobates that many in Christs name have preached who were not Believers Matth. 7. 22 23. Phil. 1. 16 17 18. 3 Because to whom Christ has given the power of Governing the church to them also he hath promised to give gifts and enduments largely for performing that office Iohn 20. 21 22 23. 1 Cor. 4. 6 7. Matth. 28. 19 20. But to a community of Believers God has never promised a Spirit for the Ministry nor gifts for that employment Nor did he ever bestow or confer any such enduments 4 Because Christ our Mediator appointed Ecclesiastical Officers and Church-Governours before ever there was a formal church under the New Testament gathered and set up Luke 9. 1. Luke 10. 1 2 3. Iohn 20. 21 22 23. Matth. 28. 19 20. This was all done before his death And before his ascension he did the like Ephes. 4. 8. 11 12. Acts 2. 1 Cor. 12. 28. Now it is evident that there was no formal gathering together of a church before the Feast of Pentecost Acts 2. Ecclesiastick Ministers and Officers were appointed for calling in and gathering together the Mystical body of Christ to wit his Members therefore it was needful that Ministers baptizing ought to be before Persons baptized That Gatherers of the church ought to be before Persons gathered That callers and inviters to Christ ought to be before Persons called and invited 5 This Democracy or popular Government cannot but bring in great confusion whence many absurdities will follow As the church of GOD should not be an organical body That Women who are forbidden to speak in the church most have the keyes of the kingdom of Heaven hanging at their Belt forsooth All must govern and none must be governed All must attend the government of the church All must be rendred uncapable for going about their particular callings which God calls them to every day Therefore seing this sort of Government brings so much confusion with it it is most probable that it is not of God who is a God of Order and not of confusion 1 Cor. 14. 33. Quest. II. ARE Church Censures necessary for reclaiming and gaining of offending brethren for deterring of others from the like offences for purging out of that leaven which might infect the whole lump for vindicating the honour of Christ and the holy profession of the Gospel and for preventing the wrath of GOD which might justly fall upon the church if they should suffer his covenant and the seals thereof to be prophaned by notorious and obstinate sinners Yes 1 Tim. 5. 20. 1 Tim. 1. 20. 1 cor 11. 27. to the end Iude 23. verse Are the Officers of the church for the better attaining of these ends to proceed by Admonition by Suspension from the Lords Table for a season and by Excommunication from the church according to the nature of the crime or scandalous offence and demerit of the Person Yes 1 Thes. 5. 12 1 cor 5. 4 5 13. Matth. 18. 17 Titus 3. 10. Well then do not the Socinians Anabaptists Quakers and other Sectaries err who deny that any church censures should be inflicted upon offenders Yes Do not likewise the Erastians err who maintain there should be no suspension from the Lords Table or excommunication from the church Yes By what reasons are they confuted 1 Because the power of the keyes is given to the Ministers of the church wherewith not only by the preaching of the Word but also by church censures they open and shut the kingdom of heaven as will appear by comparing these places of Scripture together Matth. 16. 19. Matth. 18. 17. 2 Because he that offends publickly and after Admonition persists pertinaciously in his sin should be esteemed as a Publican and Heathen Matth. 18. 17. 3 Because the Apostle says if any man obey not our Word by this Epistle note that man and have no company with him Note him that is either by excommunication or some other note of church censure 2 Thess. 3. 14. 4 Because the Apostolick church being moved by the same reasons which
now are used the power of the keyes and excluded from the Sacrament men that were manifestly contumacious and wicked 1 Cor. 5. 2 3. And 1 Tim. 1. 20. 2 Thes. 3. 6. 14. 5 Because the Apostle sayes them that sin to wit publickly rebuke before all that others also may fear 1 Tim. 5 20. 6 Consider the various ends of Ecclesiastical censures as the reclaiming of offending brethren and the rest of them which are set down in the Question CHAP. XXXI Of Synods and Councils Question I. OUght there to be such Assemblies for the Government and further edification of the Church as are called Synods and Councils Yes Acts 15. 2 4 6. Are the decrees and determinations of Councils and Synods if consonant to the Word of GOD to be received with reverence and submission not only for their agreement with the Word but also for their power whereby they are made as being an ordinance of GOD appointed thereunto in his Word Yes Acts 15 15 19 24 27 28 29 30 31. Acts 16 4. Matth. 18. 17 18 19 20 Well then do not the â—â—â—unists and Independents err who maintain that every particular Congregation or church hath in it self the full power of church Government for exercising the whole power of the keyes without subordination or subjection to any Classical or Synodical Meeting and that Presbytries and Synods have only a power of counselling advising and exhorting but no power of Iurisdiction to command or enjoyn any thing in the Lord to particular churches or congregations Yes By what reasons are they confuted 1 Because the Apostolick church referred all weightier matters which did equally concern many Congregations to the free suffrages and votes of the Apostles Pastors and select Brethren and not to the determination of any one particular church or congregation Acts 15. 23 24 25. Acts 6. 2 3. 2 Because it is evident from Scripture that there have been many particular churches and congregations subordinate to one Presbytrie For in the church of Ierusalem it is manifest that there were more than one congregation First from the multitude of Believers who were of a greater number than could be of one Congregation for hearing the Word and communicating Acts 2. 41 42. Acts 5. 14. Acts 6. 1 2 3 4 5 6 7. Acts 21. 20. 3 From the multitude of Pastors and Ministers whose pains and labours many churches required Acts 1 12. 13 14 26. Acts 2. 1 14 37 42. Acts 4 31 34 35 37. Acts 6. 2. Acts 8 14 4 From the diversity of Tongues among the Disciples at Ierusalem which were given not only for the edification of those that were of that Church but also for signs and wonders to others who were without and not of that Church 5 It is manifest from this that in those dayes they had no churches or meeting houses built but only met and conveened in private houses and upper rooms The same is also true of the church of Antioch Ephesus and Corinth from the Acts of the Apostles and other places of Scripture But all these congregations were ruled and governed by one Colledge of Pastors 1 Because all these particular Congregations are called but one church Acts 18 22 Acts 12 5 2 Because in that one church there were church Presbyters who were called Governours not of any one particular congregation but of the church which was made up of many particular churches Acts 20. 17 Acts 15 2 3 Acts 13 1 2 3 3 Because these Presbyters did meet together for governing the church and performed Acts of Iurisdiction which concerned the whole church in common Acts 11 30 compared with chapter 4 35 37 And Acts 21 18 20 21 22 23 24 25 and Acts 13 1 2 3 4 Because there is a particular example of a Synod which had the power of Iurisdiction and which consisted and was made up of members out of diverse Classical Conventions For when the Question about circumcision and the keeping of Moses Law which troubled the Churches of Syria Cilicia Antioch and Ierusalem could not be determined in their own particular churches the matter was referred to a Synod of Apostles and Presbyters who met at Ierusalem which decided the controversy and appointed their decrees to be obligatory and binding to all these foresaid churches Acts 15. Acts 16. 4. Acts 21. 25. 5 Because the Iewish church which was a politick body had in every city Synagogues subordinate to one supream council or great Synagogue which was at Ierusalem Deut. 17. 8 12. 2 chron 19. 8. 11. Exod 18. 22 26. Seing therefore dangers and difficulties for the preventing and healing of which the Lord hath appointed and set up in that church such a government may be as great if not greater in his church under the New Testament than was then and seeing the Lord has no less consulted the good of his church now than he did of old it follows that there must be councils no less under the New Testament than under the old to which particular churches ought to be subordinate 6 From the Light of Nature and right Reason for the Law of Nature directs to a diversity of courts namely where there is any Rule or Government in a city or common-wealth and orders the inferiour courts to be subordinate to the superiour the lesser to the greater and Appeals to be made from them to the greater And in bodies both Natural and Politick the parts ought to be subject to the whole for the good of both Besides there are and will be very many Ecclesiastick affairs which will concern many Congregations equally and alike which cannot be determined by any one 2 Because the Pastors and Presbyters of particular Congregations will stand in need each one of anothers help and assistance mutually 3 Because cases and difficulties may occur more intangled and intricate than can be settled and composed by the Governours of any one Congregation 4 Seing particular Congregations which ly nigh one to another ought to shun divisions and differences and to live in peace and unity it follows manifestly that there ought to be Synods or Councils consisting of the Presbyters of many particular congregations which ought to be subordinate to these Councils and Synods 5 From Christs own precept and command Tell the Church Matth. 18. 15 16 17. For if our blessed Lord appointed that for a single brothers offence he trespassing against GOD or his brother for gaining of him and removing the Scandal he be brought before the church it follows by consequence that the same course ought to be taken when any one particular Congregation offends against another and remains obstinate in their scandalous Opinion and Practise For our blessed Lord hath sufficiently prescribed a Remedy in this place for removing of all Scandals and Offences whether of one brother against another or of one Congregation against another Nay surely since Christ hath consulted so much the conversion of one brother that hath sinned and gone astray much more will
is no such thing as Venial sin as it is explained by the Popish-church upon which false Foundation is built this fancy of Purgatory Rom. 6. 23. 2 Because temporal punishments do not extend themselves beyond this life Rom. 8. 18. 2 Cor. 4. 17 18. 1 Peter 5. 10. For in this life onely the Godly receive their evil things as the Wicked receive their good things Luke 16. 25. 3 Because after the fault is pardoned there remains no punishment to be undergone Ezek. 18. 22. Psalm 32. 1 2. Micah 7. 19. Rom. 8. 1 33. 4 Because the Thief upon the Cross that was converted did not suffer afterwards any punishment in Purgatory Luke 23. 43. Neither could his death and confession upon the Cross be accounted a perfect satisfaction as the Adversaries affirm because he did acknowledge he had received the due reward of his deeds Luke 23. 41. He that suffers as a Murderer or as a Thief or as an evi doer his punishment cannot be accounted a satisfaction 1 Peter 4. 15. 5 Because they that die in the Lord rest from all their labours Rev. 14. 13. 6 Because Christs satisfaction for the sins of Believers is most full compleat and perfect and doth not need our imperfect satisfactions whether for the Fault or the Punishment Isaiah 53. chapter Titus 2. 14. 1 Iohn 1 7 Heb 10 14 Col. 1 20 21 22. Neither by our sufferings in Purgatory is Christs satisfaction applyed to us First because our sufferings there cannot be an instrument for applying Christs Merits to us For on GODS part we have the Word Sacraments and the Spirit as means for applying his merits to us On our part we have Faith Was it ever heard of in the Word of GOD that the Lord made use of exquisite torments for applying his Grace To apply Mercy by the executing of Justice Is forgiving debt applyed by exacting the debt Shall pardon be applyed to by the punishing of us Quest. IV. WIll such as are found alive at the last day not die but be changed Yes 1 Thess. 4. 17. 1 Cor. 15. 51 52. Well then do not the Papists err who maintain that such as are found alive at the last day shall die Yes By what reasons are they confuted 1 Because Christ is ordained of GOD to be Judge of Quick and Dead which distinction would be needless if all truely Died Act 10. 42. 2 Because the Apostle says as was cited we shal not all sleep but be changed which place of Scripture is not to be read we shall all therefore sleep as the Papists say putting in the Greek particle oun for ou therefore for not Because this illative particle oun cannot agree sufficiently with the Apostles Preface Behold I shew you a mystery This Mysterie is not death it self but a change in place of death which is a great Mystery indeed 3 As the Resurrection of many of the bodies of the Saints was a preamble of the great Resurrection of our bodies Mat. 27. 52. So the translating of Enoch that he might not see death seems to be a preamble of this change in place of death Heb. 11. 9. Quest. V. SHal the Dead be raised up with the self same bodies and none other although with different qualities which shall be united again to their Souls for ever Yes Iob 19. 26 27. 1 Cor. 15. 42 43 44. Well then do not the Socinians Arminians Anabaptists Photinians and Marcionites err who maintain that the same individual body is not raised up which we carried about with us here and laid down in the dust but another body made of Air or of some matter more subtile than Air altogether void of flesh and blood made a-new by Christ Yes Do not likewise many of the Quakers err who maintain also That the same individual body is not raised again but that there is a change thereof in substance as well as in quality Yes By what reasons are they confuted 1 Because it is evident from Scripture Phil. 3. 21. that there shall be a transforming of those vile bodies at the Resurrection to be fashioned after the glorious body of Christ and so not the forming and making of a new one which is hard to conceive if the same individual body should not be raised and if this change here spoken of be as well in substance as in quality 2 Because the Apostle sayes He that raised up Christ from the dead shall also quicken your mortal bodies and therefore not bodies made of Air by his Spirit that dwelleth in you Rom. 8. 11. 3 The same Apostle sayes For this corruption must put on incorruption and this mortality must put on immortality 1 Cor. 15. 53. 4 Because the Iustice of GOD requires that the same individual bodies shal receive rewards or punishments which have done good or evil while life remained 2 Cor. 5. 10. Rom. 2. 6. Eph. 6. 8. 5 Because the body of Christ who is the efficient cause of our Resurrection 1 Cor. 15. 4 12 13 16. rose again that same individual body Luke 24. 39 40. Quest. VI. SHal the bodies of the unjust by the power of Christ be raised to dishonour Yes Acts 24. 15. Iohn 5. 28. 29. Phil. 3. 21. Well then do not the Socinians err who maintain there shall be no resurrection of the unjust Yes By what reasons are they confuted 1 Because the Apostle sayes We must all appear before the Judgment-seat of Christ that every man may receive the things done in the body 2 Cor. 5. 10. 2 Because the hour cometh in the which all that are in their graves shall hear his voice and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation Iohn 5. 28 29. 3 Because the Apostle sayes being accused before Tertullus there shall be a Resurrection of the dead both of the Just and Unjust Acts 24. 15. 4 Because according to the Enochs Prophesy the Lord cometh with ten thousands of his Saints to execute Judgement upon all and to convince all that are ungodly among them Iude verses 14 15. 5 Because many of them that sleep in the dust of the Earth shall awake some to everlasting life and some to shame and everlasting contempt Daniel 12. 2. CHAP. XXXIII Of the Last IUDGEMENT Question SHal the wicked who know not GOD and obey not the Gospel of Iesus Christ be casten into everlasting torments and be punished with everlasting destruction from the presence of the Lord and from the glory of his power Yes Matth. 25. 31 to the end Rom. 9. 22 23. Acts 3. 19. 2 Thes. 1. 7 8 9. Well then do not the Socinians err who defining eternal death to be the extinguishing of the Body and Soul maintain that the wicked are to suffer no torment in hell and that their whole punishment will be to be deprived of Eternity or anihilated that is both Soul and Body turned into NOTHING Yes Do not likewise the Origenists and some Anabaptists err who think that not only the wicked but the Devils themselves after many torments in hell shall be received by GOD into favour and be made blessed and happy Yes By what reasons are they confuted 1 Because the Apostle affirms almost in so many words that which we have asserted 2 Thes. 1. 7 8 9 10. 2 Because Life Eternal and Death Eternal are in Scripture opposed to one another in the same sense Mat. 25. 46. But Life Eternal in Scripture is not taken for being simply Eternal but for being Eternally happy or to be in a blessed Eternal state and condition Psalm 133. 3. Therefore Eternal death must be taken in Scripture not for anihilation or being turned into Nothing but for an Eternal wretched and miserable state and condition 3 Because the Scripture saves but the children of the kingdom shall be casten into utter darkness there shall be weeping and gnashing of teeth Matth. 8. 12 13. 4 Because the Scripture affirms expresly that the wicked are tormented in hell Luke 16. 24. Next there are some degrees of torments there but there are no degrees in non esse that is in not to be 5 Because Abraham saves expresly there can no man pass from the place of torment to the place of bless and happiness Luke 16. 26. 6 Because the torments of the wicked are called a Worm that dieth not a fire that cannot be extinguished 7 Because the Scripture sayes that the smoke of their torment ascendeth up for ever and ever Rev. 14 11. Rev. 19. 3. 8 Because the wicked will be carried into everlasting fire prepared for the Devil and his angels Matth. 25. 46. And the same wicked are to rise again to shame and everlasting contempt Daniel 12. 2. And to suffer the vengeance of Everlasting fire Iude verse 7. And now only is the accepted time and now is the day of Salvation 2 Cor. 6. 2. FINIS * In magnis voluisse satest