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In SUMMARIUM hoc TNEOLOClCUM. Tetrastichon.

Qnifquis aves Sophiam Cosleftem uofccrc paucis, Hue ades, hie brcviter namque Libellus habet: Aureus eft certe firmat quia Dogmata faaa Codice Divino, falfa refellk i^eoi

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UPON

TRUTH'S VICTORY over E RJR. O R,

DOST thou defire this Treafure to be thiae Of facred Truths, and Oracles divine. A fiery Pillar radiantly bright; Come, it will guide thee in the darkefl Night : Thro' Seas, and Rocks, and Mountains on each

Hand, Through Wildernefles to Canaan's Land, By Holy Writ the Truth it verifies, By Holy Writ confutes ail Ikrefics.

Tho* fhorr, yet clear, for both do well agree

To make thy Path unerring onto thee.

As Ophirs Gold, which from Malacca ca me,

Made Solomon on Earth the richeft Man ;

So will this Book make rich thy Heart and Mind>

With Divine Wifdom, Knowledge of all Kind:

Thee richer make, than Croefus of great Nam^,

Thee wifer make, than Solon of great Fame.

Than all the feven wile Sages, Greece's Glory,

I do proteft ? tis true, and is no ftory.

A Shou

Short ACCOUNT

OF THE

LIFE

Of the Reverend

Mr. T>AVIT> TflCKSON.

THE Printer of this Edition of Truth's, Victory over Error, finding the Preface to the former Edition unfit to ftand before this, as containing feveral Things perfectly extraneous, and perfonal, to the Author of it ; and other Things agreeable enough to the Difguife under which it formerly appeared : yet not fo to what the Printer would now have the Reader to know : He determined with himfelf to leave it out, and earneft-ly defired me to form fomewhat, that might ftand in the Place of it.

My prefent Circumftances and Frailty do not permit me to prefent the Reader with any Thing that is exaft; yet to gratify the Publifher, my FrieruJ, whofe Care &nd Pains to furnifh common Country People with this ViUuable Book, at a reafonable and A 3 eafy

v'f Jifiort Account of the Life

enfy Price, in my Opinion, ought to be commended stnd encouraged, efpecially now when the Bock is turning icarce, and ought to be in the Hands of many, and carefully read ; I lhall drop a few Hints, as to the former Edition of this Book, its Reverend Au-tfofizM its Vfefiilnefs, thro'the Blefiing of God, to iuch in whofe Hands it may coaie.

This Book was firft publiGied in the Year 1684. by G. S. that is, Mr. George Sine/are, well enough Jknown by his fevera! Books published both in Latin and Ettgftfb* What led him to tranflate another Man's Book, and fend it abroad under the iaitial Letters of his own Name, I (hall not determine. I am willing to leive the Akhes of the Dead in quiet, efpecially thofe of a Perfon, who, in his Time, was taken Notice of with fbme Applaufe by Learned Men Abroad, as well as at Home; and Wrote feverai Things in Philofophy, Mathematicks and Hiftory, in his own Way, not without their Uk in the Time when they were published.

*[ knew him in his old Age and declining Years, uhea much decayed, yet fiill retaining the ferious and religious Difpofitions I hope he had thro* his whole Life ; and tho* I cannot intirely vindicate this low and mean Piracy,in publifhing the Work of another, in fuch a Manner ; yet I hope it was his Regard to the great Truths in our excellent Conic (Tion of Faith> and his Defire that common Peo« pie, in a Time when we were In imminent Hazard of Popery, a bigotted Papift being on the Throne, fhould be guarded againft the Errors then breaking in like a Flood upon us ; that put this good Man to take the Pains to tranfuue the Diftates of the Learned Profefibr Dick/on, from Latin to Englifh.

It he had the poor View of a little Glory to him-felf. by publifhing thefe W his owa Name, It hap-

penei

of Mr. David Dickfoti. vli

pened to him as generally it does to felf-feckin^ and private-fpirited Perfbns, even in this prefent State; their Naughtiness is.difcovered, and they mifc :: Mirk: But we (halt charitably fupjioje he ,ud higher and better Aims.

There werefeveral Copies o< what the Revd. Mr, Dick/on had dilated to his Scholars, in Latin, upon* the Confeflion of Faith, in the Hands of Minifters and others; and it came foon to be known, that Truth's Viclory over Error was only a Tranflation, and the venerable Author's Name fuppreffed. This made one to dafh down the following Lines upon the Running Title before the Title Page iq ihe former Edition, in pleafantry :

Truth's Victory over Error. No Errors in this Book I fee, But G. 3. where D. D. fhould be.

I do not queflionbut the Tranflator has kept clofe by his Author. I have never feen a full and exa/t Manufcript Copy of what Mr. Dick/on dictated to his Scholars, far lefs have I collated Mr. Sinclare*s Tranflation. This only I am allured, that the Publisher of this hath fully re printed the former Edition. Mr. Sinciare, in his Preface, feems to fuggeft that he has ufed fbme Freedom with the Shtakers, but adds, that it is only the Language they them/elves ufe to others: But whether, in thefe Queftions,. he has any Thing of his own, different from Mr. Dick' /on, I cannot fay.

That the Reader of this Edition may not want a-ny Thing in the former Preface, that properly concerns the Book, or maybe of any Ufe to him, I fhall here infert what is worth preferving in it. Mr. Sine/are oblerves, " That in Times of Light, •* Satan cOrhes aot abroad ufually to deceive with

" bis

▼iii dtjhorl Account of the Life

** hisgrofs Forgeries and cloven Foot, for every one " would difcem his Haltings, but with more myf-" tical, yet ftrongDelufions, wherewith he binds his " Captives the fafter to the Judgment of the great " Day. And therefore the Watch-word given in u the bright and Ihining Times of the Apoftles was, a Try the Spirits > Believe not every Spirit ; and €t take heed of Spirits ; who indeed were only fleftily " and corrupt Men, yet called Spirits, becaufe they " pretended to have much of the Spirit; and their " Do&rine feemed only to advance the Spirit! The " fitteft Cobwebs to deceive and inveigle the World u in thofe difcovering Times, that poflibly could " befpun out of the poifonous Bowels of corrupt " and felfifti Men; for Herefy is a Work of the FleQi."

He adds in his own Name too, " None can expeft " but that in this Treatife I mull have confulted o-*' thcrs, and gleaned of their Writings what Things u were needful. I cannot here, as in writing Philo-u fophy, or any fuch Science, fet up new Theorems *' or Axioms, which have not been heard of. This " were to make a new Religion, a new Syftem, and 4i Body of Divinity, fuch as fome giddy-headed He-" reticks are thinking upon. I muft confine myfelf ** to the good old Way, wherein Men of found Prin-*' ciples have walked before me.

4< This Book (adds he) is not defigned for Men u of Knowledge and Learning, who are more con* " verfant in fuch Matters than I am, but for the " Unlearned and new Beginners, who need to be " inftru&ed with the found Principles of the Prote-* flant Religion. This Book will be ufeful for " undemanding the C&nfeJJion> and knowing the " Defignof it j for how many read, and commend u it, that never knew the Nature of it. Tho' there " be a Multiplicity of Quefticns, and many in Num-

" ber,

" ber, yet all of them, to my bdl Remembrance, are'

V taken Word by Word out of the ConfeJJion. The u Anfwers are by Tes or No y to which are fubjoined " immediately the Proofs of the Confejfior. Thefe " Words which are often repeated, Well then do net u the Papijls err, are nothing elfe but fure Conclu-" fions drawn from two manifefl Propositions.

" The Defign of this Treatife is good, the Me-u thod is plain and eafy, the ©rder of the Que-" ftions follow the Order of the Purpofes in the " Confejfwn, the Probations are fuch as are made M Ufe of in the Confejfwn, and by Orthodox " Divines againft the Adverfaries. They are either a the very Words of the Scripture in Termini?, or u fuch as by good and neceiTary Gonfequence are " drawn from the Scripture. They pafs reckoning 11 for Number. Let no Man blame me for fpeaking " fomewhat for the Truth, becaufe another Man " hath fpoken better. -If I havefaid little in Defence " of it, I am fure I have faid nothing againft it; " as the Apoftlcs fay, We can do nothing ogainjl the u Truth but for it. If I cannot pleafe all Men, I ftiall u endeavour at leaft to pleafe fome; and if I can " pleafe none, I (hail not difpleafe inyfelf. I hope '* my Friends will cenfure favourable, if my Enemies u cenfure malicioufly. I expect as many Adverfa-" ries of one Sort, and of another, upon my Top, '* as a travelling Man hath Midges about his Head, 11 in a warm Summer Evening. There are Efcapes u in Authors, whole Knowledge is beyond any £ Thing I can profefs. No Marvel then if a malici*

V ous Critick, like a Viper from the Fire of Conten-

V tion, fallen upon a Man's Hand. For the Author $ being intent upon all, cannot layout his whole In-

* duftry upon every Line, which a fnarling Cur will

* bark at. I fhall take it as a Favour to have Learn-

* ed

H ed and Judicious Men to cenfure me. Reprove t( one, fays Solomon, that hath Under/landing , and he 4< will under/land Knowledge. Some, perhaps, may w look awry upon me becaufe I have meddled with €h fome ticklifh Queftions, and have been too pofhive " in my Judgment. If any fuch Qucftions are, they €t have occured t© me in the Road, which I could €t not pafs by without a Salutation. But as all of €i them have been weighed in the Ballance of the '* Santfuary, fo thefe likewife which fome may call '* ticklifh, I durft not for a World have been pofi-" tive, if I had not judged them confonant to Truth.

* Therefore let all Men, whatever Perfuafion they 9t be of, judge charitably : For I have faid nothing " upon the Account of Feud or Favour, nor any " Thing which may caufe Divijion or Offence, for $c they that are fuch ferve not our Lord J ejus Chrijl, " but their own Belly, and by good Words nndfair fl Speeches deceive the Hearts of the fimple, Rom. xvj.

* 18. But I wifh all that profefs to own the true M Proteftant Religion, were owning the found Prin-11 ciples of the ConfeJJion, and were fuitable and con-u fequential to them in their Opinions and Practices. u as the Method is plain and eafy, fo is the Stile, " I ufe only the plain and common Arguments. u Some perhaps might have expected a Dilution, or u anfwering Adverfaries Arguments; it's hard to '■ propofe them to their Palates, They complain €i their Arguments are enervate and clipped, neither u ,is it expedient to bring from the Devil's Armory, u his fiery Darts. In going through this Book, you

* will find the Papifts confuted upon 74 feveral " Heads, the Quakers on 32; the Socinians upon €i 47 ; the Lutherans upon 13; the Antinomians " upon as many; the Anabaptifts upon 32; the " Arminians upon 27. The reft are confuted

* fome

" fome upon fewer and fome upon more Heads; and 11 by the Confutation of tbefe mentioned, you may ° the more eafily confute the reft."

This is all in Mr. SinclarSs Preface which needs be refumed here. Many Things arc faid meanly perfonating the Author, but fome Things worthy of our Notice, and relative to the Book, I thought might continue before it, fave the Tranflation and the Title, I know no more belongs to Mr. Sinclare 9 unlefs it be the Alphabetical Lift of the Herejtes. This, tho' lean, dry, and unequal to the Subject, yet it may be of fome Ufe to the unlearned Readers, and fo is re-printed in this Edition. But I hope none will think it the Product of the learned Mr. Dickfon, which leads me forward to give fome Account of this great Man, the proper Writer of this Book, which I believe he never defigned for publick Ufe, but only that of his Scholars.

The narrow Bounds of this Preface, will not allow any large Accounts of this worthy Perfon. Neither indeed have I fuch Materials as I could wifh, for fuch a Work. If ever a Scots Biography, and the Lives of our eminent Minifters andChriftians, be pub-Hfhed, Mr. David Dickfon will fhine there as a Star of the firft Magnitude. Till fuch a neceilary Work appear, which would require able Hands, and much Help from fuch as have the Remains of our Worthies in their PofTeffion, I (hall drop a few Hints of what I have met with as to this good Man.

Mr. David Dick, or Dick/on, was the only Son of John Dick or Dickfon, Merchant in Glafgow, whofe Father was an old Feuar,and PofTeflbr offome Lands in the Barony of Fintry, and Parifh of Saint Ninians, called the Kirk of the Muir. His Parents were Religious Perfons, of confiderable Subfhnce, and many Years married before they had this Child, and he was

the

the only one ever they had, as I am informed. As he was a Samuel afked of the Lord, fo he was early devoted to him and-the Miniftry ; yet afterwards the Vow was forgot, till Providence, by a Rod and fore Sicknefs on their Son, brought their Sins to Remembrance; and then he was piu to relume his Studies which he had left, and at the Univerfity of Glajgow he made very great Progrefs in them.

Soon after he had received the Degree of Mafter of Arts, he was admitted Regent, or ProfefTor of Philofophy in that College, where he was very ufe-ful in training up the Youth in folid Learning ; and with the learned Principal Boyd of Trockridge, the worthy Mr. Robert Blair, and other pious Members of that learned Society, his Pains were Angularly blefled, in reviving decayed ferious Fiety among the Youths, in that declining and corrupted Time, a little after the impofing of Prelacy upon us.

By a Recommendation of the General AfTembly, not long after our Reformation from Popery, the Regents were only to continue Eight Years in their Profeffion, after which luch as were found qualified, were licenfed, and upon Calls afterTrials,admitted to the holy Miniftry. By this Conftitution, this Church came to be filled with Minifters well ieen in all the Branches of Ufeful Learning. Accordingly Mr. Dick/on was, 1618, ordained Minifter to the Town of Irvine, where he laboured about Twenty-three Years.

That very Year, the corrupt AfTembly at Perth agreed to the five known Articles, palmed upon this Church by the King and Prelates, Mr. Dick/on had not much ftudied thefe Queftions, till the Articles were irnpofed by this Meeting; then he clofely examined them, and the more he looked into them, the more Averfion he found to them; and when

fome

fome Time after, by a fore Sicknefs, he was brought within Views of Death and Eternity, he gave open Teftimony of their Sinfulnefs.

When this came to take Air, Mr. Janus Law, Arch-Bifhop of Glafgow, fummoned him to appear before the High Commiffion, Jan. 29, 1622, Mr. Dickfoji, at his Entrance to his Miniftry at Irvine , had preached upon 2 Cor. v. 11. the firft part, Knowing the Terrors of the Lord, we perfnade Men; When at this Junfture he apprehended a Separation, at leafl for a Time, the Sabbath before his Compearance, he chofe the next Words of that Verfe, But we are made manifejl unto God. Extraordinary Pbwer, and lingular Movings of AfFedtions, accompanied that parting Sermon.

According to the Summons, Mr. Dickfon appeared before the Coiiimiilion, the Day named. His prudent Carriage, the Declinature he gave in, the railing of Arch-Bifhop Spot/wood thereupon, the Sentence of Deprivation and Confinement to Turrefpzi-fed upon him, with his Chriuian Speech upon the Intimation of it, are to be found in Mr. Calderwood's Hiftory.

After much Interceffion with the Bifhops, and various Turns in this x^fFair, narrated by the lad named Hiftorian, he got Liberty to quit Turref and returned to his longing Flock July, 1623 where his minifterial Work was no more interrupted, until he was called to a more important Station, as we ftiall hear.

At Irvine, Mr. Dickfon's Miniftry was Angularly countenanced of God. Multitudes were convinced and converted ; and few that lived in his Day were more honoured tpLj>e Inftruments of Converfion than he. People, under Exercife and Soul Concern, came from every Placeabout Irvine and attended upon B his

his Sermons, and the moft eminent and ferious Chriftians, from all Corners of the Church, came and joined with him at his Communions, which were indeed Times of refrelhing from the Prefence of the Lord of thefe amiable Inftitutions: Yea, not a few came from diftant Places and fettled in Irvine, that they might be under the Drop of his Miniftry. Yet he himielf ufed to obferve, that the Vintage of Irvine was not equal to the Gleanings, and not once to be compared to the Harvcft at Air in Mr. John Welch his Time, when indeed the Gofpel had wonderful Succefs in Conviftion, Converfion, and Confirmation.

Mr. Dick/on had his Week Day Sermons upon the Mondays, the Market-Days then at Irvine. Upon the Sabbath Evenings, many Perfons under Soul Diftrefs, ufed to refort to his Houfe after Sermon, when ufually he fpent an Hour or two in anfwering their Cafes, and directing and comforting thofe who where cad down, in all which he had an extraordinary Talent; indeed he had the Tongue of the Learned, and knew how tofpeak a Word in Seafon to the weary Soul. In a large Hall he had in his Houfe at Irvine, there would have been, as I am informed by old Chriftians, feveral Scores of ferious . Chriftians waiting for him, when he came from the Church. Thofe, with the People round the Town, Ti?ho came in to the Market at Irvine, made the Church as throng, if not thronger, on-the Mondays, as on^ the Lord's Day, by thofe Week Day Sermons. The'famous Stewartown Sicknefs was begun about the Year i 630, and fpread from Houfe to Houfe for many Miles in the Strath where Stewartown Water runs on both Sides of it. Satan indeed endeavoured to bring a Reproach upon the ferious Perfons who were at this lime under the convincing Work of the fepint,by running fome, feemingly under ferious Concern,

ccrn, to Excefies, both in Time of Sermon and in Families. But the Lord enabled Mr. Diihjon, and other Minifters who dealt with them, to act fo prudent a Part, as Satan's Defign was ranch disappointed, and iblid ferious practical Religion fiourifhed mightily in the Weft of Scotland about this Time, under the Hardships of Prelacy.

About the Year 1632, fome of our Scots Minifters, Mr. Robert Blair, Mr. John Livingjloun, &c. fettled a-mongft the Scot sin the North of Ireland, were remarkably owned of the Lord, and their Miniftry and Communions about the fix Mile Water, were made uiefal for reviving Religion in the Power and Practice of it. The Irijb Prelates, at the Inftigation of ours, got them removed for a Seafon, much againft excellent Biftiop UJber's Mind. When filenced and come over to Scotland about the Year 1638, Mr. Dukfon imployed MefTrs. Blair, Livingftcan, and Cunningham % at his Communion ; for this he "was called before the High Commiilion. He foon got rid of this Trouble, the Prelate's Power being now on the Decline.

I have fome of Mr. Dickfon 's Sermons at Irvine taken from his Mouth : They are full of folid fub-fhintial Matter, very fcriptural, and in a very familiar Stile, not low, but extremely ftrong, plain and afFecVmg. It's fcrncwhat a-kin to Mr. Rutherford -s, in his admirable Letters. I have been told by fom'e old Minifters,nhat fcarce any Body of that Time came fonear Mr. Dickfon 's Stile and Method in preaching, as the Revd. Mr. William Guthrie, Minifter of Finwick, who equalled, if not exceeded him here.

As Mr. Dick/on was fmgularly ufeful in his pub-lick Miniftrations, fo I could give many Inftances of his Ufefulnefs more privately, both to Chriftians in anfwering their perplexing Cafes of Confciencc, and Students who had their Eye to the Miniftry, B z while

while he was at Irvine: his prudent Directions, Cautions and Encouragements, given them, were extremely ufeful and beneficial. I could alio give Examples of his Ufefulneis to his very Enemies, and the Lord's making what he fpoke to one that robbed him in the Road to Edinburgh of a confiderable Sunn of Money, the Occafion of the poor Youth's Change of Life, and at length of real Converfion. The Account of which I have from a worthy Perfon, who had it from himfelf. But there is not Room here to enlarge on thefe things.

It was Mr. Dick/on who brought the Presbytery of Irvine to fupplicate the Council, 1637, for a Suf-penfion of a Charge given to Minifters to buy and ufe the Service-Book. At that Time four Supplications from different Quarters, without any Concert in the Supplicants, met at the Council-Houfe Door, to their mutual Suprife and Encouragement. Thefe were the fmail Beginnings of that happy Turn of A/Fairs, that and next Year's, of which it were to be wifhed we had fuller and better Accounts than yet have been publifned

In that great Revolution Mr. Dickfon bore no fmall Share. He was fent to Aberdeen, with MefTrs. Henderfon and Cant, by the Covenanters, to perfuade that City and Country about, to join in renewing the Lands Covenant with the Lord. This brought him to bear a great Part in the Debates with the learned Doctors Forbes, Barron, Sibbdid, &c. at Aberdeen, which being in print, I fay no more of them.

When the King was prevailed with to allow a free G. Aflembly at Glafgow, Novemb. 1638, Mr. Dickfon and Mr. Bailey from the Presbytery of lrvine y made a great Figure there. In all the important Matters before that grave Meeting, he was very ufefui, but Mr. Dickfon finalized himfelf in a feafon-

able

able and prudent Speech he had, when his Majefty's CommiiTioner threatened to leave the AiTembly. It's in mine Eye, but too long to ftand here, and too important and nervous to abridge. In the i \th Sef-iion, Dec. 5. he had another mod learned Difcourfe

* againft Armimanifin, which I alfo omit.

The Reports of the Lord's eminent countenancing Mr. Dickfon's Miniftry at Irvine, had e'er this time fpread through all this church ; but his eminent Prudence, Learning, and holy Zeal, came to be univerfally known, efpeciatly to Minifters, from the

^Part he bore in the aflembly at Glafgow : So that he was almoft unanimoufly chofen Moderator to the next G. Aflembly at Edinburgh, Auguft 1639. Many of his Speeches, and Inftances of his wife Management at fo critical a Juncture, are before me in a M S. Account of that Aflembly. In the 1 oth Sef-fion, the City of Glafgow prefented a Call to him ; but partly becaufe of his own Averfion, and the vigorous Appearances of the Earl of Eglingtonznd his loving People, and moftly from the remarkable Ufe-fulnefs of his Miniftry i& that Corner, theG. Aflembly continued him at Irvine.

But not long after, 1641, he was tranfported to be ProfeiTor of Divinity in the Univerfity of Glafgow, where he did great Services to the Church and Inter-efts of real Religion, by training up many Youths for the holy Miniftry. Notwithstanding of his laborious Work amongft them, he preached every Lord's Day Forenoon in the High Church there; and got in, and I think, had for his Colleague, the learned

i and zealous Mr. Patrick Gillefpie.

In the Year 1643, the Church laid a very great

Work on him, Mr. HenJerfon and Mr. C-ildenvood, to

form the Draught of a Directory for public Worihip,

as appears by the Atts of Aflembly. When the.

B 3 Pefti-

Peftilence was raging at Glafgow, i 647. the Matters and Students of the Univeriity removed to Irvine^ upon Mr. Dick/en's Motion. There the holy and learned Mr. Durham palled his trials, and was ear-iieftly recommended by the Profcffor to the Presbytery and Magiftrates of Gtafgow, and in a little Time ordained Manlier to that City. Great was the Friend(hip and Familiarity between thefe two eminent Lights of this Church there; and among other EfFe&s of their familiar Converfation,which frill turned upon profitable Subjects and Defigns, we have, the Sum of Saving Knowledge, which hath been fa often printed with our Confeffion of Faith and Cate-chifms. This, after feverai Conv&rfations, and thinking upon the Subjeft and Manner of handling it, fo as it might be moll ufeful to vulgar Capacities, was by MefTrs. Dick/on and Durham di&ated to a Revd. * Minifter (who informed me) about the Year 1650. It was the Deed of thefe two great Men, and though never judicially approven by this Church, deferves ta be much more read and confidered than I fear it is,

About this Time, Mr. Dick/on had a great Share ir* the printed Pamphelts upon the unhappy Debates betwixt the Refolutioners and Protejlors* He was in his Opinion for the public Refolutions, and moft of the Papers upon that Side were written by him, Mr. Robert Bailey, and Mr. Robert Douglafs; ap thofe upon the other Side were written by Mr. James Guth-trie, Mr. Patrick Gillefpie, and a few others.

I have not inquired into the exaft Time when Mr. Dickfon was transported from the Profeffion of jDivinity at Glafgow, to the fame Work at Edinburgh; but I takei to have been about this Time. It was, I think, at Edinburgh he diftated in Laiin to his Scholars, what is here prefented to * lie Reader in Englifh. There he continued his laborious Gaie of Students

of

of Divinity, the growing Hopes of a Church ; and either at Glafgow.ov Edinburgh mod Part of the Presbyterian Minifters, at leaft in the Weft, South, and Eaft Parts of Scotland, from the .Year 1640, to the happy Revolution, were under his Infpeftion* And from this very Book we may perceive his Care to educate them in the Form of found Words, and to ground them folidly in the excellent Standards of Doftrine agreed to by this Church. May it ftill be the Care and Mercy of the Church of Scotland, to preferve and hand down to Pofterity, the fcriptural pure Doffrine delivered by our firft Reformers to Mr. Dick/on and his Contemporaries, and from him, and the other great Lights in his Day, handed down to us now upon the Stage, without Corruption and declining to right or left Hand

Mr. Dick/on continued at Edinburgh, difcharging his great Truft with Faithfulnefs and Diligence, until the melancholy Turn by the Reftoration of Prelacy, upon King Charles's Return ; when, for re-fufing the Oath of Supremaq', he was, with many other Worthies, turned out. His Heart was broke with the heavy Change on the beautiful Face of this reformed Church. He was now well ftricken irv Years, his Labour and Work was over, and he ripe for his glorious Reward.

Accordingly in December 1662, he -fell extremely weak. Mr. John Livingjloun now fuffering for the fame Caufe with him, and under a Sentence of Banifhment for refufing the forefaid Oath, came to vifit Mr. Dick/on on his Death-bed. They had been intimate Friends near 50 Years, and now rejoiced together as Fellow ConfeiTbrs. When Mr. Livingjloun afked the Profeflbr how he found himfelf; his Answer was, " I have taken all my good Deeds and all my bad Deeds \ -and caft them through each other

in

in a Heap before the Lord; and fled from both ; and betaken myfelf to the Lord Jefus Chrift ; and in him I have fweet Peace." Mr. Dick/arts youngeft Son gave my Informer, a worthy Minifter yet alive, this Account of his Father's Death. Having been very weak and low for fome Days, he called ail his Family together,andfpoke inparticular toeach of them, and when he had gone through them all, he pronounced the Words of the Apoftolical Bleffing, 2 Cor. xiii. 14. with much Gravity and Solemnity; and then put up his Hand and clofed his own Eyes, and without any Struggle or apparent Pain, immediately expired in the Arms of his Son, my Brother's Informer.

Mr. Dick/on married Margarate Roberton, Daughter to Archibald Roberton of Stonehall, a younger Brother of the Houfe of Ernock, in the Shire of Lancrk. By her he had three Sons, John Dick/on, Clerk to the Exchequer in Scotland: Mr. Alexander Dickfon, ProfefTor of the Hebrew Tongue in the College of Edinburgh: And Mr. Archibald Dick/on, who lived with his Family in the Parifh of Irvine. By thefe he hath left a numerous Pofterity.

It remains only now that I give fome Account of Mr. Dickfon's Writings and Works, he hath left behind him in Print and M S. which fpeak when he is dead. He was concerned in, and I am ready to think one principal Mover of that Concert among feveral •worthy Minifters of this Church, for publitliing fhort, plain, and practical Expofitions upon the whole Bible.. I cannot recover all their Names who •were engaged in this Work, but I know MefTrs. Robert Douglafs, Rutherford, Robert Blair, G. Hutche-^fon, James Fergu[on 9 Alexander Nisbit, James Dur» bam, John Smith, and fome others, had particular Books of holy Scripture allotted to them. The Labours of the moll of thefe are published, and the

Works

cfMr. David Dickfon. Xxy

Works of others of them yet remain in MS. Mr. Dick/on, with whom at prefent I am only concerned, pubiifhed,

His Commentary on the Hebrews, Svo.

On' Matthew, 4to.

-■ On the Pfalms, Svo.

On the Epiftles, Latin and Engtifh,

4to and Folio.

His Therapeutica Sacra : Or, Cafes of Confci-ence refolved, in Latin 4to, in EDgliih 8vo,

A Treatife of the Promifes, umo, Dublin. 1630. Befides thefe, he wrote a great part of the Anfwers to the Demands, and Duplys to the Replies of the Doftors of Aberdeen, 4to. and fome of the Pamphlets in Defence of the public Refolutions, as hath been obferved ; with fome fhort Poems on pious and ferious Subjects, which I am told have been very ufeful, when printed and fpread among country People and Servants; fuch as, The Chrijiian Sacrifice* 0 Mother dear Jerufalem! and on fome what larger 8vo, 1649. entitled, True Chrijiian Love, to be fung with the common Tunes cf the Pfalms. This is all of his I have feen in print.

Several of his MS. remain unprinted. Befides fome of his Original Letters, I have his Preparatio Tyronis Concicnaturi, which I fuppofe he di&ated to his Scholars at Glafgow. Surnmarium Libri Jefaice. His Letter on the Refolutions. His firfi Paper upon the Public Refolutions. His Reply to Mr. P. Gillefpy and Mr. James Guthrie, His No Separation of the iveil afftElcd from the Army. I am not fure but fome or thefe may be in print, they are generally pretty large Papers, of feveral Sheets in Writing. His Sermons at Irvine upon 1 Tim. 1. 5.1 have mentioned already, I doubt not but many more of his

valua-

valuable Papers are in the Hands of others: Such as his Precepts for a daily Direction of a Chriftian's Con-v erf at ion. The Grounds of the true Chriftian Religion, by way of Catechifm for his Congregation of Irvine. A Compend of his Sermons upon Jeremiah and the La* mentations, and the firjl Nine chapters of the Epiflh to the Romans. Thefe I have not ieen, but I know they are in the Hands of Minifters. I do not mention his Prelecliones in Confejfwntm Fidei, fmce it follows here in Englifh.

Which would lead me to end this Preface with a few Hints of the Ufefulnefs of this Book the Reader hath now in his Hands. It would be Arrogance and infufferable Prefumption in me, to offer to recommend any Thing of the Reverend and Learned Pro-feffor Dickforis. His Praife is in the Churches, and particularly in this; any Thing of his is far above a Recommendation from fo meaaa Hand as mine, and needs no Elogiums from any. All I have in my "View, is, to point out the Care of this Church iince the Reformation ; about her Summaries of Do&rine and Confeffions of Faith ; and put the common People, in whofe Hands this Book may come, in mind of the Benefits and Advantages they may have, by their careful Perufal of it, and comparing what is here with our excellent Confeffion it felf, and above all, with the Scripture upon which our Confeffion is founded, and by which it is proven ; which I am affured will be very great, if there be a ferious Dependence upon the Father of Lights, through his Son, by a lively Faith, for the Spirit of Illumination, Wifdom and Revelation ; without whom there is no fpiritual, faving, or truly ufeful Knowledge of the Truth, as it is in Jefns.

Our excellent Reformers began their Work 1650. with an excellent Summary of Chriftian Doftrine ;

which

which both Minifters and ProfefTors harmonioufly f ubfcribed, and the Eftates of Parliament imbodied with the ftanding Laws of this Kingdom, as the public authorized Doctrine. About 20 Years after, upon the reftlefs and almoft conftant Attempts of Papifts againft our Scriptural and Reformation Efta-bliuhment, in Doctrine, "Worfhip, Difcipline, and Presbyterian Government; our National Covenant, containing a negative Confeflion of Faith, efpecially levelled againft Popery, was formed by the King's Command, fworn and fubferibed by his Majefty and his Family; and then, by Aft of Council, and feveral Acts of G. Affembly, was fworn and fubferibed by all Ranks of Proteftants in Scotland, after it had been carefully explained and cleared up by Minifters to their People, in every Congregation.

Thefe Confeffions continued as the public Standards of the Doctrine of the Church of Scotland, and were fubferibed by the Minifters and other Church Officers, till Prelacy was forced in upon us. With this, a Deluge of Loofenefs in Principles and Practice came in. The Managers under Prelacy feemed to lay this down as a Rule in rheir Procedure, to depart as far as they coufcl with the Name of Proteftants, from the former Uftges and Practices of our Presbyterian Reformers ; and when they had got the Government, and Reformation-Difcipline folemnly engaged unto in the National Covenant, overturned, and after they had innovate our pure and fcriptural Woruhip by new Forms, in the corrupt Aflembly 161 6, aud had gone greater Lengths this way two Tears after in their Meeting at Perth ; they found-it proper alio to draw up a New Confefflon of Faith. Matters as. yet were not ripened indeed for fuch Alterations in Doctrine, as afterwards broke in; and a? far as I have obferved, the Doctrine of their new ConfeiTion is pretty fafe; and to that, likewife, Sub-

fcrip-

fcriptionwas required. But when there is nofcrip-tural Government and Difcipline, the Hedges Chrift hath appointed for the Prefervation of the Truth, it appears to me impoffible, that the Doctrine of a Church can remain long in any tolerable State.

Accordingly Popery and Pelagianifm, better known tinder name of Arminianifm, very foon overfpread this Church, with Prelacy. This is candidly acknowledged by our celebrated Hiftorian Bifhop Burnet, in his Memoirs : and what he hath faid might be fully vouched, and much enlarged from many Remains of that Period. It's now more than evident, that by the Influence of Bifbop Laud, and the Party whereof he was the Head, and the Reformation Doctrine in England, till then Antipelagian, and perfectly a-greeable to that of the reft of the Reformed Churches, as well as ours in Scotland, by his intereft with our Bifhops, who were all at his Devotion, was brought to a terrible degree of Corruption. Pelagian and Popi/b Tenets were then the only Road to Preferment, and fuch fell in with them were highly carefled; all which was evidently done to poifon the Kingdoms with flavifh and arbitrary Principles, and to deftroy our civil Rights and Liberties, of which pure fcriptural Doctrine is a greater prefer-vative, than many in this loofe Age confider.

When Matters were at this low Pafs in Scotland, and our All, as to Religion and Property, in the ut-xnoft Hazard, the known Struggles for both were made 1637, and, 1638, by our Nobility, Gentry and Minifters. They began, after regular Complaints and Supplications, with Renewing their, and the Lands Covenant with the Lord; and folemnly engaged themfelves to ftand by the Reformation Doctrine In the National Covenant, which necefTarily, naturally, and plainly, took in our own fcriptural Government and Difcipline, in Ufe and Practice.

This

This great Turn, in a few Years, grew up to a fo-lemn Contract and Covenant with \hzEngHJb Nation, and the Confequence of which was, Endeavours after Uniformity in Doctrine, Worfhip, Difcipline and Government, in order to which, the learned and grave Synod of Divines, who met at lVeJlminjlcr> was called: a Meeting for Piety,folid and extenfive Learning, and all other Quaiites necdlary for the great Work they had to do, equalled by very few, and fur-patted by none fince the primitive Times of Chrifti-anity. By them, with the Afliftance of our Sects Commiffioners, was formed our prefent Confeffion of Faith,the belt Summary of Doctrine I know of in the Reformed Churches. This excellent Confeflion was, after mature Examination, unanimoufly agreed to by our G. AfTembly, in their Act 1647, and received fo-lemnly as the Standard of Doctrine, profefled and preached by all the Members, Minifters, and Church Officers in this Reformed Church of Scotland, and that in Confequence of our folemn Dedication to the Lord as a Church and Land. And certainly it was one of the greateft Mercies to us and Poftei ity, that foon after the never to be forgotten Revolution, brought abont by that great Instrument of Divins Providence, the late Glorious King William, that excellent Compofure was publickly examined and ap-proven,received the Sanction ot King and Parliament, and was made Part of our legal Conftitution and E-ftablifhment. God himfelf ftrengthen what he hath wrought for us, and create a Defence over all the Glory.

The fcriptural Doctrine contained in thisoor excellent Conieffioii is,what every one ought to perufe, underftand, and compare with the holy Oracles, the only Rule of Faith and Practice. OuiConfeffion of Faith is the Form of found Words, which we ought to C hold

holdfafi in Faith and Love which are in Chrifi Jefus. Thefe Forms and Summaries of Chriftian Doctrine, drawn from the infpired Scriptures, have been ufed in the firfl: and pureft Ages of Chriftianity; and iince the Reformation, not only by this Church, bat as far as I can obferve, by all who have feparated thcmfelves from the Abominations of Popery, and that with great Advantages, and for many excellent Purpofes. Thefe being founded upon the Scriptures, and fupported by them, cannot poffibly contain any Thing contrary to Chriftian Liberty, or our impartial Inquiry into the Mind of God difcovered in his •Word: but are excellent Helps, efpecially to common People, to fearch the Scriptures, and put them in Cafe, to give a Reafon of the Hope which is in them, to every one that asks it. If at this Day thefe excellent Summaries are ridiculed and oppofed by Dei/Is and Free-thinkers, by Socinians^ Arians and Armmians, I fhould think this fliould be no ftrong Argument with fober and impartial Enquirers into the Truth, to lay them afide: but rather fhould raife our hearty Concern for them, as valuable Means for knowing and fecnring the great Truths of Chriftianity, in fo loofe an Age, when the Foundations are in Hazard to bedeftxoyed.

I hope, and pray, that this boundlefs Latitude may never gain Ground in this Church, which hath now near Two Hundred Years Experience .of the good Effects of this excellent Means for preferving the Pu -rity of Doftrine among us. No (mail Duft hath been lately raifed among our Neighbours againft Con-. feffions of Faith, as Engines of Popery, Shackles upon Knowledge, and many other hard Epithets. The fair and candid Way in this Outcry had been, in my humble Opinion, to have above-board attacked the Dofirine of our Wejlminjler Confeflion, and proven

it

it inconfiftent with the Holy Scriptures, That it Teems, appeared a hard Task, and it was much eafier to make a general Cry of Impofuion, Inquifition, and the like. Any Thing like Argument, which I have noticed in this unhappy Debate, ftrikes againft Tranflations of the Scripture by Men not infpired, and at this Rate we muft go back to one of the worft Branches of Popery ! or it levels againft all Government, Order, and miniflerial Authority and Power in the Church as a fpiritual Society, fet up by the great God our Saviour;, and thus we muft fall into Anarchy and Confufion, and by a licentious Liberty, every one be left to do what is good in his own Eyes, to the Ruin of real practical Chriitianity, and no imall Hazard to civil Society. Far be it from me to charge thefe Confequences upon the Oppofers of Confeffions of Faith. I hope when they come ta lay afide their prefent Bigotry and Heat, and impartially weigh Matters, they will fee their Arguments prove too much, much mere than they defign, if they prove any Thing at all, and naturally lead to all the Excefles of Deifts and Free-thinkers, Let me only add, that a litle Reflection and cool Enquiry will alfo difcover, that the fubferibing the real Senfc of the Scripture, as well as the Words of it, mull be a reafonable and good Means to maintain the Doftrine and Truths in it.

\\ r e are now fallen into the lafl: perilous Tiirr> t when damnable Errors are breaking out, and the Foundation Truths of our holy Religion are called in Queftion. It muft then highly concern all to be eftablifhed in the Faith, and the prefent Truth. la the firft and chief Room we ought to have our Un-derftandings opened, that we may underftand the Scriptures; and to fearch and ftudy thefe with the greateft Sincerity, Diligence, and Dependence on C 2 the

xxviii A Jbort Account of the Life, &c.

the holy Spirit of Chrift: One excellent Help to this, at leaft as to fuch who cannot dip into the Originals, and make ufe of the larger and more learned Treatifes of great and good Men, will be a full and thorough Acquaintance with our Confeflion of Faith ; there the fcriptural Truth, that makes us free, is brought down to the level of all ; and thofe Things, which for great and wife Ends are featured up and down t»he Word of God, are brought together in an eafy, plain, arid convincing Order; and when compared with their Scripture Proofs and Foundations, cannot fail to be Angularly ufeful.

The following Book, as it were, breaks the Truths in our Confeflion {mail, and prepares them for the meaneft Capacities. The learned Author brings in the different Errors under proper Heads, and, in a moft plain and folid Way, refutes them from the holy Scriptures. At once he difcovers the Defign of the particular Branches of our excellent Confeflion of Faith, he eftabiifhes the truth therein laid dowa, iind guards agafcft the Gangrene and Poifon of contrary Errors, with Judgment and Perfpicuity, and in a Manner far above any Character I can give.

I (hall only add my humble and earned Wifhes, that this Trcatife may, thro* God's Bleffing, be made ufeful to eftabliih thofe into whofe Hands it comes, in the Truth and Faith, for which we ought to con-tend earncftly; to guard many againft the growing Loofenefs and Errors of this Time ; and tend to the lacreafe of folid real Knowledge of the Truth, which is according to Godlinefs; which I am perfuaded was the worthy Author's View in writing of it.

Skftwcod* Jan* 5. 1726,

R< W.

T

CHAP. I.

Of the Holy SCRIPTURE.

Question I.

S the Light of Nature, and the Works of Cremation and Providence, fufficient to give that Knowledge of God, and of his Will, which M is neceilary to Salvation ? "

No. i Cor. i. 21. and i Cor. 2. 13. 14. Well then, do not the Socinians err, who maintain, That Men living according to the Law, and Light of Nature, may be faved ? Yes.

By what Reafons are they confuted ?

1 ft, Becaufe none can be faved, unlefs they be

born, by the incorruptible Seed of the Word. 1 Pet.

1. 23. 2d, Becaufe Chrift is the Way, the Truth,

and the Life, and no Man cometh to the Father,

but by {he Son, John 14. 6 3d, Becaufe there is

none otruf Name under Heaven, given among Men,

whereby \e muft be faved, but by the Name of Je-

fus, Ads A 12. 4th, BecauieMen cannot believe iu

Chrift without fupernatural Revelation: and there-

j fore cannot bifanftified orjuftified; becaufe all JuC-

tification, SgJ&ificatioD, and RemifEoa of Sins, are

C 3 by

by God's Grace, and Faith in Jefus Chrift, Rom. 3. 24,25. Acts 26.18. Neither can Men be fo faved, viz, by living according to the Light of Nature, becaufe Salvation is promifed only to Believers in Chrift, Afts 16. 31. John 3. 16. 5th, Becaufe all that know not God, will be punifhed eternally, 2 Thef. 1. 8. But Men without fupernatural Revelation cannot fa-vtngly know God, 1 Cor. 1. 21. Matth. n. 27. 6th, Men deflitute of fupernatural Revelation cannot know their own Corruption and Mifery, by the firft Adam, nor the Remedy which is offered by Chrift, the fecond Adam. They are without God, without Hope, without thePromifes,\vhhout the Church, and Covenant of God : and the Myfteries of Faith are hid, and unknown to them allenarly, that perifli, and are loft, Eph. 2. 11, 12. Rom. 9, 4, 2 Cor. 4. 3. Mat. 13, 11, 12. Mat. 11. 25, 26, 27.

Qneft. II. " Are the holy Scriptures moft necef-" fary to the Church ? "

Yes. 2 Tim. 3. 15. 2 Pet. 1. 19.

Well, then doth not the Popifh Church err, that affirms the true Church to be infallible, in teaching and propounding Articles of Faith, both without-, and agaiufl the Scripture: and that their unwritten Traditions arc of divine and equal Authority with the Canon of the Scripture r*

Yes.

Do not likewife the Libertines and Quaker? err^ affirming, that God doth teach, and guide the E-left into all Truth, by the alone Inftinft anrJ Light* of the Spirit, without any written Word whatfo-ever ?

Yes.

•By what Reafons are they confuted r

lit, Becaufe the: Scriptures are the Foundation? upon which the Church is built, Eph, 2* 20, 2d,

Be-

Chap. I. Of the Holy Scripture. £4

Becaufe all Things are to be examined by the Rule of the Word; a- the noble Bereans did, A&s 17. 11,12. 3d, Becaufe unwritten Traditions are fub-jeft and liable to many Con uption9, and are foon and quickly forgotten. 4th, Becaufe we have Life eternal in the Scriptures; therefore they mull be mod ne-cefTary to the Church, John, 5. 39. 5th, Becaufe the Scriptures are given, that the Man of God may be perfect, thoroughly furnifhed to all good Works, 2 Tim. 3. 16, 17. and the Scriptures are written, that Men may believe, John 20. 3 f.

Queft. III. " Are thefe former Ways of God's re-" vealing his Will unto his People now ceded ? M

Yes.

Well then, do not the Enthufiafts and Quakers err, who maintain, That the Lord hath not ceafed yet to reveal his Will as he did of old ?

Yes.

By what Reafbns are they confuted ?

1 ft, Becaufe God, who at fundry Times, and in diver9 Manners, fpake inTimes pad: unto the Fathers, by the Prophets, hath in thefe laft Days fpoken unto us by his Son, Heb. 1.1,2. The Apoftle calls the Time of the New TefUment the laft Days, becaufe under the fame, 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 Chrlft, until the laft Day; See atfo Joel 2. 18. A6h 2. 17* The Ways and Manners of old were firft by Infpi-ration, i Chron. 15. 1. Ifai. 59. 21. 2 Pet. 1. 2\. Secondly, By Virions, Num. 12.^6, 8. Thirdly, By Dreams, J\j> 33. 14, 15^ Gen. 40. 8. Fourthly, By Urim-dnd T>wnwmn, Num. 27, 21. 1 Sam. 30. 7, #. Fifthly. By S^ns, Gen. 32, 24, Exod. 13. 21. Sixthly, By audiblAvoice, Exod. 20. 1. Genf 22. 1 5. All which doendlin Writing, Exod. 17. 17,14. which

*3 a moft fure and infallible Way of the Lord's revealing his Will unto his People.

Queft. IV. " Do the Books of the Old and New fe Teftaments come under the Name of the Holy u Scripture, and Word of God i "

Yes.'

Well then, do not the Quakers err, who maintain, That the Sc otures ought not to be called the Word of God?

Yes.

By what Reafons are they confuted ?

i ft, Becaufe Chrift fays, if he called them Gods,un-to whom the Word of God came, and the Scripture cannot be broken, John io, 35. Here it is evident, that the Word of God, and the Scripture, are the fame. 2d, Becaufe the Predictions of the Prophets, are exprefly called the Word of God. Now in trie firft Year of Cyrus King of Perfia, that the Word of the Lord fpoken by the Mouth of Jeremiah might be accompiifhed, 2 Chron. 36. 22. Here we fee it is evident, that the written Prophefies of Jeremiah, which are Part of the Holy Scriptures, are called the Word of God. 3d, Becaufe what Chrift calls the Commandment of God, he calls the Word of God, Mark 7. 9, 10, compared with 5. 13. 4th, Becaufe the Apoftle calls the Sword of the Spirit, the Word efGoD. This Sword, is the Sword of the- Holy, Spirit, which he doth, as it were, put into our Hand, to refill: Satan, againft all his Temptations, Eph. 6. 17. Therefore, by the Sword of the Spirit, mull be underftood the Scripture, not the Spirit itfeJf, as iome Quakers affirm. It is evident alio, from Matth. chap. 4. where Chrift being tempted by the Devil, with three different Temptations, refifts h'm with three different Places of Scripture. And being asked by the Pharifees, why his Difciples cid pluck the

Ear's

Ears of Corn upon the Sabbath Day; anfwered by Scripture, Matt. 12. 1, 2, 3, 4. Teaching us, that Satan's Temptations muft be carefully anfwered, and that by Scripture, as the only Mean to overcome him, and his Inftruments. 5th, Becaufc the Word of God is quick and powerful, and fharp#r than any two edged Sword, Heb. 4. 1 2. This cannot be underftood of Chrift, becaufe Paul, in his other "Writings, doth not call the Perfon of Chrift by this Name, and therefore muft be underftood of the Word of the Gofpel, the Power whereof is defcribed, Rom. 1. 16. 6th, See thefe following Places of Scripture, Pfal, 119. 172. 1 Kings 16. 12. and 2 Kings 9. 36. and 23. 16. Ifa. 28. 13. Hof. 1. 1, 2. Ifa« 37. 22, Prov. 30. 5. By the Scripture, or the Word of God, we do not underftand the bare Letters, or the feveral M'ritten Words, of the Holy Scripture, which the Adverfaries may imagine we call the Word of God. Thefe are the only VeiTels, which carry and convey that heavenly Light unto us. But we underftand thereby, the Doftrme or Will of God revealed unto reafonable Creatures, teaching them what to do, believe, or leave undone, Deut. 29. 29.

Queft. 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 Popifh Church err, who maintain their unwritten Traditions to be the Rule of Faith ?

Yes.

Do not Kkewife the Enthufiafts, and the Quakers err, who maintain, The Spirit within, that teaches the Cleft, to be the only Rule of Faith ? And that the Di&ates of Light within, are of as great Authority as the Scriptures?

Yes.

Yes.

By what Reafons are they confuted ?

i ft, Becaufethe Scriptures are called a Rule, Gal. 6. 16. 2d, Becaufe nothing is to be added to the Scriptures, Deut. 4. 2. and 12. 32. Prov. 30. 6. Rev. 22.19, 20. 3d, Becaufe we ought rather to follow the Scripture in this Life, than a Voice fpoken from Heaven, 2 Pet. 1. 19, 21. 4th, Becaufe the Scripture is written, that we may believe, John. 20. 31. 5th, Becaufe the Scripture is given for making the Man of God perfect, 2 Tim. 3. 17. 6th, Becaufe we mull betake ourfelves in the whole of Religion to the Law, and to the Teftimony, Ifa. 8. 20. 7th, Becaufe Chrift himfelf refers the greateft Queftion, that ever was, whether he be the Son of God, or not, to the Scriptures, John 5. 38, 39. Search the Sriptures, fays he, for they teftify of me. 8 th, Becaufe the Holy Ghoftdid never give fuch a Designation to his own Word, as an Hiftorical Rule, and dead Letter; or as foaie Quakers call them, not the * principal

* Fountain of Truth, and Knowledge, not the firft i Rul* of JYith and Manners,' but the Regula fe-cundaria, fubordinate to the Spirit; whence as they, affirm, ' the holy Scriptures have all their true

* Worth, Excellency, and Certainty :' Whereas Paul fays exprefly, Faith comes by hearing, and hearing by the Word of God, Rom. 10. 14. 9th, Becaufe the Spirits cannot be known by any other Rule, than by the written Word. It is certain, that the Devil transforms himfelf 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 Difobedience, Eph. 2. 2. There is a lying Spirit, 1 Kings 22. 22. And a Spirit of Error and Delufion, 1 John 4, 6. How fhall thefe be known to be fuch, or the Spirit, which the Quakers obtrude

trude upon us, not to be one of them, but by the Rule of the Word ?

Queft. VI. " Are the Books, commonly called u Apocbrypha, of divine Infpiration ? "

No; Luke 24. 27,44,' Rom. 3. 2. and 2 Pet. 1. 21.

Well then, do not the Papifts err, who affirm, That the Books called Apochrypha, are of divine Infpiration, and of equal Authority with the undoubted Word ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe they were never written in the Hebrew Tongue, nor by any of the Prophets. 2d, Becaufe they are never cited in the New Teftament by Chrift, or by any of the Apoftles, as the Books c of the Canonical Scriptures are. 3d, Becaufe they contain many fabulous, and impious Doftrines, and Hiftories. ift, Tobit 5. 12. The Angel fays, he was Azariah, the Son of Ananias. - This was a manifeft Lie, which cannot be attributed to a good Angel; and therefore the Spirit of God hath not dictated this Hiftory. 2d, It is reported, Tobit 6. 6, 7, 16, 17. that the Heart and Liver of a Fifri was good to make a perfume to drive away the De-' vil, if any Man was troubled with him, or with any evil Spirit. And it is faid, Tobit 12. 1 5. by the Angel, I am Raphel, one of the feven holy Angels, that preients the Prayers of the Saints. This is only proper to Chrift. 3d, Becaufe the Fa£t of Simeon and Levi, condemned by Jacob, afted by the Spirit of God, Gen. 34. 25. in killing the Shechemites, is commended by Judith, 9. 2, 3. 4th, Becaufe you will read of an Offering for the Dead, Prayers and Reconciliation for the Dead, that they might be delivered

from

from Sin, 2 Maccab. 12.43, 44> 45- See what Contradiftions are in comparing together, 1 Maccab. 6. 8. 2 Maccab, 1 5. 16. 2 Maccab. 9. 5.

Queft. VII. " Doth the Authority of the Holy <i Scripture, for which it ought to be believed, and " obeyed, depend upon the Teftimoay of any Man, 41 or Church V*

No; 2 Pet. 1.19. 21. 2 Tim. 3. 16. 1 Thef.

Well then, do not the Popifti Writers err, who maintain The Authority of the Scriptures, to depend upon the Teftimony of the Church, as to us ? "

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the Word is to be received by us, not as the Word of Man, but as the Word of God, 1 ThefT. 2. 13. 2d, Becaufe the Dofrrine of Chrift, to be received by Believers, dependeth not upon Man's Teftimony, John 5. 34. 3d, Becaufe God only is true, and infallible, and all Men are Liars, Rom. 3. 4. Heb. 6. 18. He is of incom-prehenfible Wifdom, Pfalm 147.^. Of great Goodnefs, Exod. 18. 7. Rom. 11. 12. Pfalm 34. 8. Of abfolute Power and Dominion, Gen. 17. I. Pfalm 56. 1,2. Of infallible Truth, who can neither deceive nor can be deceived, Rom. 3. 4. *Tit. 1. 2. Heb. 6. 18. Therefore he ought to be credited in all his Narrations, Promifes, Threat-nings, and Prophefies, and obeyed in all his Commandments allenarly, becaufe he himfelf hath faid fo.

Queft. VIII. " Is the whole Counfel of God con-" cerning all Things neceffary for his own Glory, " Man's Salvation, Faith and Love, either exprefly u fet down in Scripture, or by good and neceffary

Gonfequence, may be dedu&ed from it I "

Yes,

Yes, 2 Tim. 3. 15. Gal. 1. 8, 9. 2 ThefT. 2. 2

Well then, do not the Popifti Church err, who maintain, The Scripture to be an imperfeft Rule md therefore to Hand in Need of a Supply of ua written Traditions?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe all Scripture is given, that the Man of God may be perfeft, thoroughlyTurnifhed to all good Works, 2 Tim. 3. 16, gi7- 2d, Becaufe the Pfalmift fays exprefly, the Law of the Lord is perfect, converting to the Soul, Pfalm 19. 7, 8. 3d, Becaufe nothing is to be added to the Word of God, Deut. 4. 2. Prov. 30. 6. Therefore the Scriptures mufl be a compleat and perfect Rule of Faith, and not an imperfect Rule, or but partly a Rule, as they teach.

Queft. IX. " Is it warrantable to argue in Ar-" tides, or Matters of Faith, by Confequences na-u tively deduced from Scripture ?"

Yes.

Well then, v do not the Socinians, Quakers, Anabaptifts, and Arminians err, who maintain, That all Matters of Faith are fet down exprefly, and in fo many words in Scripture, and that no Matters of Faith (at leaft necefTary to Salvation) I can be built upon Confequences drawn from the ! Scriptures ?

Yes.

By what Reafons are they confuted ?

lft, Becaufe Chrift himielf proves, that necef-fary Point of Faith, The Refurreftion of the Dead, from the Scripture by a Confequence, Mattb. 2 3- 2 9> 3*> 3 2 - To be any one's God, is to give one eternal Life, Pfalm 33. 12. Pfalm 144. 15. Whence followcth, that thofe Patriarchs lived ftili D with

-with God, in refpect of their Souls (which thefc Sadducecs alfo denied) A6h 23. 8. and fhould alio rife in Refpeft of their Bodies, and live eternally: Seeing he is called a God, not of one Part of them only, but of their whole Perfons.. And in that fame Chapter, Verfe 43, 45. Chrift proves his Deity by a Confequence from Scripture againft the Pharifees. 2d, So doth Apollos, Afts 18. 28- and Paul, Acts 19. 22. prove from the Old Teftament, Jefus to be the Chrift: But it is not exprefly faid in the Old Teftament, that he is Chrift. Is not that which neceiTarily follows from Scripture, contained in it implicitly, and implicitly revealed by God, infallibly true ?

Queft. X. " Is the inward Illumination of the *' Spirit of God, neceftary for the faving Under-" {landing of fuch Things, as are revealed in the M Word?"

Yes, John 6.45. 1 Cor. 2. 9,10, 11, 12. Well then, do not the Socinians and Arminians err, who maintain, That Men without the Revelation of the Spirit, are able to underftand the Scriptures for their Salvation ? Yes.

By what Reafons are they confuted ? 1 ft, Becaufe the Difciples of Chrift were not able to underftand the Scripture, before he opened their Eyes, Luke 24. 45. 2d, Becaufe the Jews to this Day cannot underftand the Scriptures of the Old Teftament, until the'Vail, by the Spirit of Cod, be taken away, 2 Cor 3. 14, 15, 16, 18. ' 3d, Becaufe the Pfalmift David feeketh from God, the opening of his Eyes, that he may behold wondrous Things out of his Law, Pfaim 119.

18.

Queft.

Queft. XT. " Are all thefe Things, which are u neccftary to be known, believed, and obferved for " Salvation, fo clearly propounded, and opened in " fome Place of Scripture or other, that not only " the learned, but the unlearned, in a due Ufeof " the ordinary Means, may attain unto a fufficient " Underfhnding of them, for their Salvation ?"

Yes, Pfalm 119. 105, 130.

"Well then, do not the Papifts err, who maintain, That Things, neceftary to Salvation, are ob-fcurely and darkly fet down in Scripture; and that without the Help of unwritten Traditions, and the infallible expounding of the Church, the Scriptures cannot be underftood ?

Yes.

By what Reafons are they confuted ?

lit, Becaufe the word is a Lamp unto onr Feef, and a Light unto our Paths, Pfalm up. 105. 2d, Becaufe the Scriptures is a Light which ftu&eth in a dark Place, 2 Pet. 1. 19. 3d, Becaufe the Scriptures enlighteneth the Eyes, and maketh the Simple wife, Pfalm 19,7, 8.

Queft. XII. " Hath not the Lord, by his fingu-* lar Providence and Care, kept pure in all Ages " the Old Teftament in Hebrew, and the New Te-*' {lament in Greek ?

Yes, Matth. 5. 18. *

Well then, do not the Papifts err, who maintain, The Old Teftament in Hebrew, and the New Teftament in Greek, which are the Fountains to be corrupted, and that their common Latin Ver-fion is authentic ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe Chrift fays, till Heaven and Earth

pafs, one Jot, or one Tittle (hall in bo wife pafs

D 2 from

from the Law, till all be fulfilled, Matth. 5. i8 # 2d, Becaufe there can be no urgent Neceffity ftiown, why the Fountains are corrupted. 3d, If any fuch Corruption had been in the Scripture, Chrift, and his Apoftles, and the Orthodox Fathers had declared fo much, 4th, Becaufe they never have nor can make out any manifeft Corruptions in the Fountains, albeit, moft manifeft and undeniable Demonftrations are given of the Corruptions of their Latin Verfion, which they make authentic.

Queft. XIII. " Are the original Tongues, viz. " the Hebtew and the Greelc, to be tranflated in " the vulgar Language of every Nation into which " they cQmc?"

Yes.

Are we commanded in the Fear of God to read a^cl fearch the Scriptures ?

Yes, John 5. 39. 1 Cor. 14, 6, 9, n, 12, 14, •24,27, 28.

Well then, do not the Papifts err, who main-tain, There is no neceffity of tranflating the O-riginal Tongues, the Hebrew, and the Greek, into the vulgar Language of every Nation, unto which they come, but rather a v^ry great Hazard, and Danger of Errors and Herefies ?

Yes.

Do not likewife the fame Papifts err, who fcr-bid the reading of the Scriptures in the vulgar Tongues?

Yes.

By what Reafonsare they confuted?

1 ft, Becaufe the Scriptures were given long fince to the Jews, in their own vulgar Language, that they might be read publicly and privately by all, Deut. 31. ig, ii, 12, Deut. 11. 18, 19, 20. 2d,

Becaufe

Becaufe the New Teframent was written in the Greek Language, which at that Time was moft generally known to all Nations. 3d, Becaufe Chrift bids all, promifcuoufly, fearch the Scriptures, John 5, 29. 4th, Becaufe the Prophets and Apo* ftles preached their Doflrines to the People and Nations in their known Languages, Jer, 46. 15, 16. Acts 2. 6. 5th, Becaufe immediately after the Apo-ftles Times, many Tranilations were extant. 6th, Becaufe all Things muft be done in the Congregation unto edifying, 1 Cor. 14. 26. but an unknown Tongue doth not edify. 7th, Becaufe all are commanded to try the Spirits, 1 Thef. 5.21. 1 Cor. 10. 1 5. 8th, Becaufe the Scriptures teach the Way of Life, Prov. 2. 9, Luke 16. 19. Acts 24, 14. 9th, Becaufe the Scriptures fet forth the Duties of every Man in his Place, and Eflate of his Life, Deut. 17. 8, 19, 20. Jo(h. 1.8. Pfalm 119. 24. 2 Chron. 23, 11. 10th, Becaufe they are the Ground of Faith, Rom, 4. 20. 2 Chron. 20. 20. nth, Becaufe they are the Epiftle of God fent to his Church, Hof. 8.12. Rev. 2. 1, 8, 12. 1 2th, Becaufe they are his Tefbment, wherein we may find what Legacies he hath bequeathed unto us, 2 Cor. 3. 14, 16. Heb. 10. 16. John 14. 16. 13th, Becaufe they fire the Sword of the Spirit, Eph. 6. 17, 14th, Becaufe being embraced, and known, they make a Man happy, Pftl 119. 07, 98. Luke 10. 42. Luke 16.29. Plalm 1.2. Rev. 1. 3. 15th, Becaufe when the Scriptures are neglected, or contemned, they plunge Men into all Mifery, Heb. 2. 3. Matth. 22. 20. Pfalm 50. 16.

Queft, XIV. " When there is a Queftion about " the true Meaning, and full Senfe of any Scrip-" ture, muft it be known and fearched by other " Places which fpeak more clearly \ u

D 3 Yes.

Yes, 2 Pet. i. 21. A&s 15.15, 16.

Well then, do not the Papifts err, who maintain, The Scriptures not to be a fufficient Interpreter of itfelf, and that the Senfe of it cannot be gathered infallibly, when the Text is doubtful, from other Places which fpeak more clearly, but only from the magifterial Traditions, and unwritten Opinions of the Church of Rome ?

Yes.

By what Reafons are they confuted ?

1 ft, Becauie the noble Bareans compared Scripture with Scripture, for finding out the true and iure Senfe of it, Afts 17. 11. 2d, Becaufe the Apoftle Paul did the fame, A6ls 28. 23. 3d, Becaufe the fame was done by the Council of the Apoftles and Elders, Afts 15. 15, 16, 17.

Queft. XV. " Is the holy Spirit, fpeaking in u the Scripture, the Supreme Judge by which all " Controverfies of Religion are determined, and " all Decrees of Councils, Opinions of ancient " Writers,, Do£fr ines of Men, and private Spirits *? are to be examined, and in whofq Sentence we «< are to reft?"

Yes, Matth. 22. 29, 31. Eph. 2. 20. A&s 28.

Well then, do not the Papifts erf, whom|intain, That the Church of R.ome, and the Pope, are the fupreme Judges of all Controverfies of Faith: And that his Decrees, and Determinations, are to be believed without Examination, and implicitly to be believed by all Believers ?

Yes.

Do riot likcwife the Quakers err, who maintain, That the Light within, which teacheth the Fleft, is the only Judge of all Controverfies of Faith.

Yes.

Yes.

By what Reaions are they confuted ?

1 ft, Becaufe God commands all Men to go to the Law and to the Testimony, in doubtful Mat-ters, Ifa. 8. 20. 2d, Bccaufc all Doubts in Religion, are to be examined by the Rule of the Word, A6ls 17. 11.Gal. 6. 16. 3d, Becaufe Chrift, and his A pottles, did always difpute and reafon from the Scriptures againft the Enemies of the Truth, Matth. 22. 31. Gal. 3. 13. 4th, Becaufe the Church of God is founded upon the Writings of the Prophets, and Apoftles, Eph. 2. 20. 5th, Becaufe we are commanded to prove all Things, and to try the Spirits, 1 ThefT. 5. 2. 1 Joha 4. 1, 6.

CHAP. II.

Of GOT), and of the Holy Trinity.

Question I.

*' TS there but one only the true and living " 1 God?"

Yes, Deut. 6. 4. 1 Cor. 8. 4, 6. 1 Thef. 1.7.

Well then, do not the Trithetiae err, who maintain, Three Gods numerically diftindt, the Father, the Son, and the Holy Ghoft I

Yes.

Do not likewife the Manicheans err, who maintain, That there are two Gods, being di-verfe, and oppofite, as to kind, viz. One good,

the

the Author and Caufe of all good Things, and of Things immaterial, being the God of the New Teftament. The other evil, viz. the Devil, the Author and Caufe of all evil Things, and of Things material, being the God of the Gld Teftament ?

Yes.

By what Reafons are they confuted?

i ft, Becaufe though there be a Plurality of Perfons mentioned in Scripture, yet it is ever God as one, as is evident from the firft Chapter of the Revelation, and the lad. For if that One God have in himfelf all Perfe&ions, there can be no Perfe&ion befide him, and fo no God but this one true God * For if there were; he fhould not be God, becaufe not infinite in Perfe&ion. And if God be infiaite in Perfection, then furely there cannot be a Multiplicity of Gods, feeing that ■which is infinite, in that Refpeft, cannot be multiplied. 2d, It is evident from Deut. 32. 3^. where the Lord fpeaketh of himfelf, * I even I am he,' and there is no God with me. 3d, Becaufe God is Omnipotent, and fo cannot be hindred by any other, in his working, Rev. 15. 3. 4th, It is evident from Chrift's Words to the young Man of the Gofpel, ' there is none good but one, that is God.* 5th, From the Words of Hanna in her Song, for there is none befide thee, O Lord, neither is there any Rock befide our God. 6th, From the Te-ftimony of the Apoftle, 1 Cor. 8. 6. To us fays he, there is but one God. 7th, From what Chrift faid to one of the Scribes, viz. ' the Lord our God is one Lord,' Mark 12. 29. 8th, Becaufe God is a moft abfolute, and moft perfect Being, and fo beyond all other Things, One: John 10. 29. Pfalm 145. 3. 147. 5.' 9th, Becaufe this one

blelTed

bleffed God is moft abfolutely fufficicnt, and fur-ni(hed with infinite Power, and Wifdom, for the Production, Converfation, and ruling all Things in Heaven and Earth. 10th Becaufe he is of all Things without himfelf, the firft and fupreme Caufe, from which all the Creatures vifible, or invifiblc, have their Rife and Beginning, nth, It is evident, Laftly, from the Teftimonies of the moft wife Heathens, who have been neceflltated to acknowledge but one God only.

Queft. II. " Is God infinite in Being and Perfection ?"

Yes; Job n. 7, 8, 9. Job 26. 14.

Well then, do not the Vorftians, Socinians, and Anthropomorphitans err, who maintain, That God is finite in Being, and Perfection ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe God hath a being from himfelf, and all Things have their Dependence from him s And therefore there can be nothing by which he can be limited, Rom. n. 36. 2d, Becaufe God is every where prefenr, in Heaven and in Earth, and beyond the Heavens, Jer. 23. 24. Iia. 66. i« 2d, Becaufe the Scripture affirms, that the Perfection of God is the higheft, is unmcafurable,-unchangeable, and infinitely great, beyond all Creatures: John n. 7, 8, 9. Pfalm 145. 3. Job 26. 14.

Qiieft. in. a Is the only living and true God, " a moft pure Spirit, invifible, without a Body5nd " Parts?"

Yes; John 4. 24. 1 Tim. 1. 17. Deut. 4. 15, 16. Luke 24. 39.

Well then, do not the Vorftians, Anthropomorphitans, and Socinians err, who maintain, God to

have

have a Body, and endued with Parts, aftd an outward Shape and Form ?

Yes.

By what Reafons are they confuted ?

ift, Becaufe God is the Father of Spirits, Heb. 12. 9. 2d, Becaufe God is invifible, 1 Tim. 1, 17. 3d, Becaufe God is like to no bodily Thing, nor can he be reprefentedby any Image, or corporeal Likenefs, Ifa. 40. 18- A&s 17. 29.

Queft. IV. " Are therein the Unity of the God-4t head, three Perfons, of one Subftance, Power, and u Eternity ?"

Yes, 1 John 5. 7, Matth. 3. 16, if. Matth. 28. 19. 2 Cor, 13. 14.

Well then, do not the Arians, and Socinians err, and others, Who deny the Godhead of the Son, * and Holy Ghoft ?

Yes.

Do not likewife the Trithetiae err, Who deny the Unity of the divine EfTence ?

Yes.

Thirdly, do not the Sebellians err, Who deny the real Diftinction of the Perfons ?

Yes.

And lafty, do not the Quakers err, who maintain. There are no Perfons in the Godhead?

Yes.

By what Reafons are they confuted ?

I ft, From the Places of Scripture already cited. 2d, From the Apoftolical Benedi&ion in which the three Perfons of the Godhead are called upon exprefly: 2 Cor. 13.14. 3d, From 1 Cor. 12. 4, 5, 6. Where the three Perfons are named Spirit, Lord, God. And From John 15.26. But when the Comforter is come, whom I will fend unto you from the Father, even the Spirit of Truth. 4th,

Be-

Becaufe there are three that bear Record in Heaven, the Father, the Son, and the Holy Spirit, 1 John 5. 7. Thefe three mull be either three Per-fons, or three Gods. This laft, is the height of Impoflibility; therefore they muft be three Perfons. Here they' are put to filence, and have nothing to reply; fuch is the Strength and Power of Truth, which is able to flop the Mouths of the greateft Rebels againft Religion and Reafon. But there is good Ground for the Word Per/on, Heb. 1. 3. where Chrift is faid to be the exprefs Image or Imprcffion of the Father's Per/on. Becaufe, the Perfon of the Son, perfectly reprefents the Perfon of the Father, as an Impreffion doth the Seal : wherefore he is alfo called the < Image of the in-vifible God, Col. 1. 15. The Greek Word is hypostasis, Subftance, or Perfon , whereby is underftood, the Perfon of the Father as diftinfr from the Son, and fubfift of himfelf, and in him-felf, and is, as the Original of the Perfon of the Son, by an * eternal and ineffable Generation/ That there are three Perfons in the Godhead ; it is further evident, ift, From all the Epiftles written to the feven Churches of Afia. For, as may be gathered from Rev. 1. 1. it is the Father that folds, it is the Son that gives John the Commif-fion, and it is the Holy Ghoft in the clofe, that is mentioned as joint Speaker, ad, Becaufe, in that Epiftle written to Thyatira, there are three di-ftinftly named, firft, the Father and the Son, in thefe Words, Thefe Things, faith the Son of God.' Next, there is named in the laft Verfe of that fecond Chapter, the Spirit, * he that hath ' an Ear, let him hear what the Spirit faith unto 1 the Churches.'. 3d, Becaufe, in the Beginning of that Epiftle to the Church of Sardis, they are

all

all three put together, ' Thefe Things, faith he, 4 (viz. the Son) that hath the feven Spirits of 4 God. 9 Here God, that is the Father, is di-ftinftly confidered as another Perfon. The feven Spirits are the Holy Ghoft. 4th, Be-caufe thefe three Perfons are moft fully and clearly diftinguifhed in the fifth Chapter. Firft, the Father fitting on the Throne. Secondly, the Lamb, or the Son of God : And Thirdly, the feven Spirits, or the Holy Ghoft, fo called from the pouring out of his Gifts upon the Churches, in that abundant Manner, as if he were feven Spirits, or feven-fold Spirit.

It is evident alfo, that the Father, Son, and Spirit, are really diftinft from one another, and are three Perfons, They are indeed in refpeft of their EiTence, which is indivifibly communicable to them, One and the fame God ; but confidered Perfonally, they differ really, for the Father is not the Son, neither is he that fits upon the Throne the Lamb : Neither the Father nor the Spirit were incarnate, but the Son, who died, and was buried, which can be laid of none but of a Perfon. It cannot be faid that the Father died, or that the Spirit died: Next, Is not the Holy Ghoft the Spirit of God, as the Son is the Son of God ? And if that fuppofe a real diftintt Perfo-nality, this muft doit alfo. Now, if the Father be God, and the Son be God, and the Spirit God alfo, who have one and the fame divine Nature and EfTence indivifibly communicated to them ; and fo, if there be but one God, and yet thefe three really diftinft, then they muft be diftinft Perfons, in refpeft of their perfonal Properties, feeing they are Perfons, and diftintt. The Son, as was faid, is called 4 the exprefs Inage of the

< Fa-

4 Father's Perfoo,' which evidently fhews, that the Father, confidered as diftindt from the Son, is a Perfon, and fubfifts: If then thus it be, muft not the Son, as diftinft from the Father, and fo lively and exprefly reprefenting his Perfon, be a Perfon alfo, having this from the Father : The fame muft be true likewife of the Holy Ghoft, who is God equal with both, yet different from both; for he who proceedeth from the Father, and from the Son, muft differ from the Father, and from the Son ; as he who is begotten, muft be diftinft from him that begat him.

Some Quakers, either ignorantly or perverfely, will have the Word hypostasis, tranflated SubJIance, as it is Heb. 11. 1. and thus they read, Heb. 1.3.' The Character or Image of God's

* Subftanee,' which is to be underftood of Chrift, fay they, not fimply as God, but as Man: But they might as well have faid it fignifies confident or confidence* becaufe it is ib tranflated, 2 Cor. 9. 4, and 2 Cor. 11. 17. But they fpeak here confe-quentially to their own Tenets, who in effeft deny the Trinity, and all Diftin&ion between the Father, Son, and Holy Ghoft, not only in Words, but in very Deed. The Apoftle in this Place, is proving Chrift the Son of God, to be the Lord and Heir of all Things; becaufe God created the Worlds by him, * He is the Brightnefs of his

* Glory, the exprefs Image of his Perfon, up-

* holdeth all Things by the Word of his Power.' Thefe Titles are here given to the Son of God, as a Creator, and a Preferver of all Things, which belong to him only, according to his Divine Nature : Therefore thefe Titles muft be underftood of Chrift, forafmuch as he is the eternal Son of God, and a Light from the eternal Light, of one

E l ' ET-

SO Of GOD and of Chap. II.

Eflence and Glory with the Father; neverthelefs diftinguifhed from the Perfon of the Father, by whom the Father executes his Operations, and fhews his Properties, even as the Sun by its Light doth (hine.

Queft. V. " Is the Son of God of the fame Sub-" fiance, Power, and Eternity with the Father i "

Yes; i John 5. 20. Rom. 9. 5. Ifa. 9. 6.

Well then, do not the Arians err, who maintain, The Son to be a Creature, brought forth before the Foundations of the World ?

Yes.

Do not likewife the Socinians err, who maintain, The Son to have had no Exigence, before he was conceived in the Womb of the Virgin Mary ? *

Yes.

By what Reafons are they confuted ?

ift, From the Scriptures above cited. 2d, Be-caufe the Son is Omnipotent, the Creator and Preferverof all Things, Rev. 1, 18. Col. 1. 16, 17. 3d, Becaufe he is Omnifcient, and the Searcher of the Heart, Mat. 9. 3, 4. John 2. 25. and 21. 17.

Queft. VI. " Is the Holy .Ghoft God ? "

Yes; A£ts 5. 3. 1 Cor. 6. 19, 20. 1 Cor. 3. 16, 17.

Well then, do not the Macedonians, or Pneu-matomachians, Arians, Socinians, and many of the Anabaptifls err, who maintain, The Holy Ghoft to be a Creature, as do the Macedonians, or a Power, Virtue, or Efficacy of the Father, as many Socinians, and others do ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the Holy Ghoft is to be wor-fhipped as God, Matth. 28. 19. 2 Cor. 13. 14. Rev. 1.4. 2d, Becaufe he is Omnifcient, and

know-

knoweth all Things, 1 Cor. 2. 10, 11. 3d, Be-caufe he is Omnipotent, the Maker, and Preferver of all Things, the Worker of Miracles ; and it is he that fanclifies, and juftifies the Believers, Gen. 1. 2. Pfalm 33. 6. Matth. 12. 28. Compare Ifa. 6. 9. with Acts 28. 25, 26, 27. 4th, Becaufe Ananias is faid to lie to the Holy Ghoft, Acts 5. 3. and Verfe 4. he is faid not to lie to Men, but to God. 5th, Becaufe Believers are faid to be the Temple of God, 1 Cor. 3. 16, 17. And they are foid., 1 Cor. 6. 19. to be the Temple of the Holy Ghoft, therefore the Holy Ghoft is God, feeing to be the Temple of God, and the Temple of the Holy Ghoft are the fame. 6th, Becaufe none can be properly finned againd but the true God : Therefore the Holy Ghoft is God, becaufe many have been faid to have finned againft the Holy Ghoft, Matth. 12.31.

Queft. VII. " Doth not the Holy Ghoft eter-" nally proceed from the Father, and the Son-: "

Yes; John 15. 26. Gal. 4. 6.

Well then, doth not the Greek Church err, who maintains, The Holy Ghoft to proceed only from the Father ? p Yes.

By what Reafons are they confuted ?

1 ft, Becaufe he is fent by the Son, John 1 5. 16. Acts 2. 33. 2d, Becaufe all Things which are the Son's are the Father's,excepc the perfonalProperties by which they are diftinguifhed ; and all Things are communicated from the Father to the Son, and confequently the Holy Ghoft: John 16. 13, 14, 15. Mat. 11.27. John 17. 16. 3d, Becaufe Chiiit gave to his Apoftles the Spirit by breathing it upon them, John 20. 22. to fhew that he proceeded from himfelf. 4th, Becaufe he is the Spirit of E 2 the

$2 Of God's eternal Decrees* Chap. Ill*

the Son, no lefs than the Spirit of the Father: Gal. 4. 6. 5th, Bccaufe if the Holy Ghoft did not proceed from the Son, as truly as from the Father, he would not be a Ferfon really diftintt from the Son, which is contrary to John 14. 16, 17. 6th, Becaufe it is faid, John 16.14. He fhall glorify me, ' (namely by his Teftimony, Gifts, and

* Miracles) for he fhall receive of mine, (that is i the Doctrine of Salvation which I have taught

I you, he fhall alfo reveal it unto you, feeing he

* ill all receive the fame from me:') and fhall (hew it unto you. And Rom. 8. 9. He is called the Spirit both of the Father, and of the Son. It is faid, if any Man hath not the Spirit of Chrift -that is, the fame Spirit which in the foregoing Verfe is called the Spirit of God, namely the Father, and is here alfo called the Spirit of Chrift, becaufe he alfo proceeds from Chrift, and is procured for us by Chrift, John 14. 26. and 16. 7.

CHAP. III.

Of GOT^s eternal 'Decrees.

Question I.

u TH\ID God from all Eternity, by the mod holy* M JL/ and wife Counfel of his Will, freely and

II unchangeably ordain whatibever comes to pafs I " Yes, Eph. 1. 11. Rom. 11. 33. Heb. 6, 17.

Rom. 9. 15, 18.

Well then, do not the Socinians, Arminians, and Jefuits err, who maintain, The Things which come to pafs, in Time, to fall out, and come to pafs, without the Decree of God ?

Yes.

Chap. III. Of God's eternal Dca t

Yes.

By what Reafons are they confuted ?

ift, From the Knowledge of God, whereby, from all Eternity, he hath known all Things infallibly, which come to pafs, or (hall be in Time, Arts 15. 18. John 21. 17. Heb. 4. 13. But all Things which come to pafs in Time, could not have been infallibly known from Eternity, but in the Decree of his divine Will. 2d, From God's natural Way of working in Time; 1 Cor. 12. 6. Rom. 11. 36. Whence it is evident, that God worketh efTtttually, and immediately, in Time all Things which are done : But he worketh by his Will thole Things which he will have to be in Time (after that Manner, and in that Time, how, and when they come to pafs) Pfalm 115. 3. But that Act of willing cannot happen to God in Time, but hath been in him from all Eternity, becaufe God is unchangeable, James 1.17. 3d, By enumerating fevcral lnflances, concerning which the Scripture affirms particularly, that they have been decreed by God, as the Sufferings and Death of Chrift; A&s 2. 23. The Glory of thofe that are to befaved, Eph. 1. 4, 5. 1 ThefT. 5. 9. And the foreordaining the reft to Damnation to be pu-nifhed for their Sin, Jude 4, 5. The like may be laid of other Things, which come to pafs in Time; fee Pfal. 33.11. and 115. 3. Ifa. 46. 10. Prov. 19. 21. That the Liberty and the Freedom of the Will, and Contingency of Event?, is confident with the Decree, is clear liom Arts 2.23. and 3. 17, 18. and 4. 27, 28, Gen. 45. 5.

Queft. II. " Is the Decree of Predeftination 11 (namely, the Decree of Election, and Reproba-u tion) abfolute, from the mere Good-will, and " Pleafure of God?"

E 3 Yes

Yes.

And is it particular concerning a certain Number of Perfons ?

Yes, 2 Tim. 2. 19. John 13. 18.

Well then, do not the Lutherans, and Armini-ans err, who maintain, The Decree of Predestination to be general and conditional, depending upon preferving Faith (which they affirm depend upon the Will of Man) and forefeen Infidelity, and Want of Faith?

Yes.

Do not likewife the Papifts, and Socinians err, who maintain, The Decree of Predeflination to be general, and to depend upon good and evil Works^ with Perfeveranee in them I

Yes.

By what Reafons are they confuted ?

1 ft, From the Apoftle Paul, who maketh the Good-will and Pleafure of God the only Caufe why this Man is chofen, and another as worthy,. reje&ed, and eaften off, Rom. 9. 11,12, 13, 14,. J 5. Where he moves an Objection againft the Ju-ftice of God, and anfwers it. 2d, Becaufe our blefled Saviour affigns it to the good Will and Pleafure of God, that, to fome, the Myfteries of Faith, for their Converfion are revealed, and that tbey are hid from many others, who are nothing worfe, but in fome refpett better; Mat. 11. 25^ 26. 3d, Becaufe a Man of himfelf hath no good-Thing in him, whereby he may be differenced from another, but what he hath freely gotten from God; 1 Cor. 4. 7* 4th, Becaufe the Grace of Regeneration, Jullifying Faith, Effeftual Calling, 2nd Perfeveranee to the End, are given to all the Eleft, and to them only, according to the eternal Decree of God: And therefore are Effe&s, not

Caufes*

Caufes, or pre-required Conditions of Election, Rom. 8. 39. Afts 13. 48. Matth. 24. 2 Tim, 1. 9. John 15. 16. Eph. 1. 3, 4, 5. Matth. 13. n r Rom. 11. 6, 7.

Queft. III. " Hath it pleafed God, according to 11 the unfearchable Council of his own Will,where-" by he extendeth or with-holdeth Mercy, as he " pleafeth, for the Glory of his fovereign Power " over his Creatures, to pafs by, and to ordain the " reft of Mankind to Difhonour and Wrath for " their Sin, to the Praifeof his glorious Juftice ■?"

Yes; Roin. 9. 17, 18, 21, 22. Jude 4, 5. Mat. 11. 25, 26 2 Tim, 2. 19, 20.

Well then, do not many of the Quakers, and others err, who maintain, That God never ordaia-ed any Man to perifh eternally I

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe Chrift thanked his Father, Lord of Heaven and Earth, becaufe he had hid thofe Things from the wife :nd prudent, and had revealed them unto Babes, Matth. 11. 25, 26. 2d, Becaufe the Scripture faith unto Pharaoh, ' eveo * for this fame Purpofe have I raifed thee \ip, that 4 I might (hew my Power in thee* and that my ' Name might be declared throughout all theEarth.* Therefore hath he Mercy on whom he will have Mercy, and whom he will he hardeneth. Hath not the Potter Power over the Clay, of the fame Lump to make one VeiTel unto Honour, and another unto Difhonour? What, if God willing to (hew his Wrath, and to make his Power knowu, endured with much Long-iuffering, the VefTels of Wrath fitted to ckftrucYion; Rom. 9. 17,18,21,22. 3d, Becaufe, in a great Houfe, there are ibme Veflels to Hoaour, foioc to Didionour, 2 Tim.

2.19.

2. 19, 20. 4th, Becaufe the Apoftle Jude fays, there are fomcwho of old were ordained to this Condemnation, ungodly Men. Note, That the Caufe of this Reprobation is not Man's Sin, but the abfolute Will and good Pleafure of God. Man's Sin indeed is the Caufe why God will'pu-■nifti, but no Oceafion why he did ordain to pafs by, or topunifti Man. This Decree is juft, becaufe God has Power over Man, as the Potter hath Power over the Clay. Neither is the End of this Decree the Condemnation of the Creature, but the Manifeftation of God's Juftice, Laftly, Sin is the Effett of Man's Free-will, and Condemnation is the Effefr of juftice, but the Decree of God is the Caufe of neither.

Queft. IV. " Are any other redeemed by Chrift, u effeftually called, juftified, adopted, fanftifiedand " faved, but the Elett only ? V

No : John 17. 9. Rom. 8. 28. John 6. 64, 65. John 10. 26. John 8. 47. 1 John 2. 19.

Well then, do not the Papifts, Quakers, Soci-nians, and Arminians err, whp maintain, Thar all Men, eveir Reprobates, are redeemed by Chrift, and that many Reprobates are effe&ualiy called, justified, and adopted ?

Yes.

By what Reafons are they confuted ?

ift, From the golden Chain which cannot be loofed, mentioned by the TEpouie Paul, Rom. 8. 30. ' Whom he did predeftinate, them he alfo

* called ; and whom he called, them he alfo ju-1 ftified; and whom he juftified, them he alfo

* glorified,' 2d, Becaufe thofe, and thofe only believe, whom God hath ordained to Life eternal; A&s 13. 48. Tit. 1. 1. 3d, Becaufe Chrifthim-felf fays to the Jews, but ye believe, not becaufe

ye

ye are not of my Sheep : My Sheep hear my Voice, and I know them; John 10. 26, 27, 28. Ye are not of my Sheep, that is of the Eleft, which the Father hath given me. 4th, Becaufe Chrift would not pray for the World, but for the Eleft only; John 17. 9. 5th, Becaufe the Election, or Eleft, have obtained it, and the reft were blinded; namely, who are not elefted, and effectually called ; Rom. n. 7. 6th, Becaufe Chrift fays, * Greater Love hath no Man than this, that 1 a Man fhould lay down his Life for his Friends/ Such a Love he never had to Reprobates, whom he profeffes he never knew; John 15. 13. with Matth. 7. 23. 7th, Becaufe, according to the Scripture, Chrift_died only for his own Sheep, vizr. intentionally, and efficaciouily; John 10. 15. 8th, Becaufe the Scripture often fays that Chrift died for many; Matth. 26. 28. Matth. 20. 28. 9th, Becaufe there are many who lived under the Gofpel, as well as thofe who lived under the Law, who have not been fo much as outwardly called, being nothing worfe than others who are called. 10th, Becaufe to all, and every one, the Grace of Regeneration, which is fimply nece£ fary to Salvation, is not offered: Neither do all, and every one, get Remiffion and Pardon of their Sins; Eph. 1. 7. Col. 1. 14. Deut 29. 3. Matth. 11. 25, 28. with Matth. 11.13. nth, Becaufe the Grace of Regeneration is invincible, and of its own Nature, always Efficacious and Powerful; Ezek. 11. 19, 20. Eph. 2. 1,5. Eph. 1. 1% 12th, Becaufe the Grace of Regeneration can ne-, ver be loft, or fall totally, or finally; 1 Pet. 1. 5. 1 John 3. 9. Whofoever are called and juftified are alfo glorified; Rom. 9. 30.

CHAP.

[ 58 ] CHAP. IV.

Of CREATION.

Question L

u T"^\^ God create, or make of nothing, the " jLJ World, and all Things therein?"

Yes; Genefis firft Chapter to the End, Heb. II. 3. Col. 1. 16. A&s 17. 24.

Well then,- do not the Socinians, and other 1 Heretics, with many of the old Pagan Philofo-phers err, who maintain, The World to have been made of fome pre-exiftent Matter, not capable of Produ&ion: And confequently, that Creation, or making fomething of nothing, is fimply impoiiible?"

Yes.

By what Reafons are they confuted ?

ift, From theTeftimony of Mofes, Genefis firft Chapter. 2d, From the Teftimony of liaiah ; Ifa. 40. 2B. and 45. 18. 3d, From the Teftimony of the Author to the Hebrews; Heb. 11. 3. Col. 1. 16, 17. Rom. 11. 36. 4th, Becaufe the Scripture attributeth to God only, Eternit}', and Incorruptibility ; Pfalm 102. 26, 27. Gen. 21. 33. 1 Tim. 1. 17.

It is reported of Socinus, by a very learned Man who had it from one of his Difciples, that he privately denied the World to be made of nothing, left thereby he fhonld be neceffiated to acknowledge the infinitenefs of God's Power: which Tenet afterwards was more publicly avowed, and maintained by fome of his Followers.

Queft.

Queft. II. " Did God create all Things, whe-" ther vifible or invifible ?"

Yes; Col. 1. 16. A&S17. 24.

Well then, do not fome Heretics err, who maintain, That the Angels were not created by God i

Yes.

By what Reafons are they confuted ?

lft, From the Pfalmift David, Pfalm 33. 6. and 148. 2, 5,6. Col. 1. 16. Rom. 2. 36. Neh. 9. 6. 2d, Becauie they are the Servants and Sons of God, Brethren, and Fellow Servants with us, willing and ready to obey the Commands of God their Maker; Rev. 19. 10. Rev. 22. 9. Pfalm 104. 4. 3d, Becaufe many of the Angels left their firft Habitation, and did not continue in the Truth, and fo made Defection from the Obedience of their Creator, and are referved in everlafting Chains, under Darknefs, unto the Judgment of the great Day ; Jude v. 6. 2 Pet. 2. 4. Matth. 25* 41. John 8. 48.

Queft. III. " Did God make Man Male and Fe-n male, with reafonable and immortal Souls ? "

Yes; Gen. 1. 27. Gen. 2. 7. Ecclef. 12. 7, Luke 23. 43. Matth. 10. 28.

Well then, do not the Sadducees, and the Epicureans err, who maintain, the Souls of all Men to perifh, and die for ever ?

Yes.

Do not likewife, very many of the Socinians and others err, who affirm, The Souls of Men to be extinguifhed or put out, till the Refurre&ion, and then to be brought to Life again ?

Yes.

Do not likewife the Anabaptifts, and many of the Arminians, and fome called Arabains, err, who maintain, The Souls of Men, after Death,

till

Co Of Creation. Chap. IV,

till the Refurreftion, to fall afleep, (that is to be without any Senfe or Motion, Thought or vital Operation,) whether it be in their Body or in fome Caverns of the Earth I

Yes.

By what Reaforis are they confuted ?

i ft, From our blefled Lord and Saviour's Words; Fear not them (fays he) which kill the Body but are not able to kill the Soul; Matth, 10. 20. 2d, From the Teftimony of Solomon; then (hall the Duft return to the Earth as it was, and the Spirit (hall return to God who gave it, Ecclef. 12.7. 3d, Becaufe Paul defired to be diflblved, truft-ing that his Soul, after Death, fhould have more near Communion with Chrift; Phil, 1. 23. 4th, They muft be confuted from feveral and particular lnftances in the Scripture, as is clear, from the Souls of Dives and Lazarus, Luke 26. 22. From thefe Words of Chrift to the Thief, Verily, I fay unto thee, thou (halt be with me this Day in Pa-Tadife, Luke 23. 43. From the appearing of Mo-fes and Elias upon the Mount with Chrift, Matth.

Queft. IV. " Did God create Man, Male and Female, with Righteoufnefs, and true Holtnefs, after his own Image, as being conatural to him ?"

Yes; Gen. 1.26. Col. 4. 10. Eph. 4.24.

Well then, do not the Socinians err, who deny this, and the Arminians, Who call this Righteoufnefs fupernatural ?

Yes.

By what Reafons are they confuted ?

1 ft, From thefe Words fpoken by God himfelf, * Let us make Man in our own Image"/ Gen. 1. 26, 27. 2d, From God's own Teftimony, affirming the fame Thing; Gen. 9. 6. 3d, Becaufe

be-

Chap. V. Of Providence. Si

fore the Fall, both Adam and Eve walked naked and were not afhamed, Gen. 2. 25.

CHAP. V.

O/ PROVIT>ENCE.

Question I.

" yXOTH God uphold, direct, difpofe, and *• \^J govern all Creatures, their Actions, and <c all Things from the greatcfr, even to the leaft i"

Yes. Heb. 1.3. Dan. 34, 35. Pfalm 135. 6. Acts 17. 25, 26, 28. Job 38, 39, 40, 41. Chapters.

Well then, do not the Socinians, Arminians, and that great Philofopher Durandus, with others calJed the Epicurean?, err, who deny, That God preferves all Things immediately ; to be the immediate Gaule of all Things, which fall out: to govern Things which are contingent, and the free Acts of the Will of Man, and evil Actions?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe it is God that worketh all in all ; 1 Cor. 12. 5, 6. 2d, Becaufe he worketh all Things, according to the Counfel of his own Will; Eph. 1. 11. 3d, Becanfr of him, and through him, and to him, are all Things, Rom. 11. 36.

Quell. II. " Doth the almighty Power, unfearch-" able Wifdom and infinite Goodnefs of God, fo f far manifefl: themfelves in his Providence, that it " extendeth itfelf, even to the firft Fall, and all

■ other Sins of Angels, and Men, and not by a

■ bare P'ermiflion, butfuch as hive joined with it,

F a moft

41 a mod wife and powerful bounding, and other-*' wife ordering and governing of them, in a ma-n nifold Difpenfation, to his own holy Ends?" Yes. Rom. n, 32,33, 34. 2 Sam. 24. 1. and

1 Kings 21, 22, 23. 1 Chron. 10. 4, 13, 14.

2 Sam. 16. 10. A&s 14.16. Pfal. '76. 10. 2 Kings 19. 28. Gen % 50. 20.

Well then, do not the Luthereans, Papifts, Ar-sninians, and Socinians err, who maintain, That the Lord concurs only tofinful Actions, by a bare,-naked, and idle Permiffion ?

Yes.

By what Reafons are they confuted ?

ill, Becaufe the Scripture fays, God blinds their Eyes, and hardens* their Heart, even actively, and judicially ; John 12.40. Exod. 7. 3. Deut. 2. 30. Rom. 9. 18. 2d, Becaufe God is faid to punifh one Sin with another; Rom. 1.24, 26, 28. iTheiT. 2. 11, 12. 3d, From the Praftice of Job, and David, who, when they were afflidled and perfecuted, looked to God, and took it patiently, Job 1. 21.

Queft. III. " Doth the finfulnefs of the Aftion " proceed only from the Creature, and not from " God ?"

1 anfwer, From the Creature only, James 1. 13,14,17. 1 John 2. 16. Pfalm 50. 21,

Well then, do not the Libertines err, who affirm, God (without Blafphemy beitfpoken) to be the Author and Caufe of all Sin ?

Yes.

By what Reafons are they confuted >

1 ft, From David's Teftimony, Pfalm 5. 4. 2d, From Mofes' Teftimony, Deut. 32 4. 3d, From Daniel's Teftimony, Dan. o. 14. 4th, From the Teftimony of James, Jam. 1,13. 5th, From

the

the Teftimony of John, 1 John 2. 16. and 1. 5. 6th, From the Teftimony of Paul, Rom. 3.3, 4, 5. 7th, From the Teftimony of Habakkuk, Hab. 1.13. From Reafon, Firft, becaufe God is in the higheft Degree, efTentially and infinitely holy, and good, and therefore pure, and free from every Spot and Blemifh, Ifa. 6. 3. Pfaln^S. 41. 1 Pet. 1. 15, 16. Lev. 11.44. Secondly, Becaufe God is abfolutely perfeft, and therefore he cannot fail, or be deficient in working. Thirdly, Becaufe God is the Judge of the World. He is the Forbidder, the Hater, and Revenger of all Sin and Unrighte-oufnefs, as contrary to his holy Nature and Law; Exod. Chap. 20. Rom. 3. 5, 6. Gen. 18. 25. Rom. 1. 17. Pfalm 5. 4. Fourthly, Becaufe by his own moft abfolute, and moft fupreme Dominion, Sovereignty, and infinite Perfection : He is in, and of himfelf, above all Law whatfoever, and under the Command of none in Heaven, or in Earth.

CHAP. VI.

Concerning the Fall of Man, of Sin, and the Punijbment thereof

Question I.

11 TS the Guilt of the Sm of our Parents imputed, ■• -L and the fame Death in Sin, and corrupted fl Nature, conveyed to all their Pofterity, dc-" fcending from them by ordinary Generation ?"

Yes. Rom. 5. 12,15, to 20. 1 Cor. 1 5. 21, 22, 45,49. Pfal. 51.5. Gen. 5.3. Job 14.4. and 15.14.

Well then, do not the Pelagians, and late Ana-

baptifts, Quakers, and Socinians err, who deny,

F 2 Origin

64 Concerning the Fall of Man, &c. Chap. VF.

Original Sin inherent ?

Do not like wife the Dominicans, Francifcans and Jefuits err, who maintain, The Virgin Mary »©t to be conceived in Original Sin ?

Yes.

Does not laftly, a certain Ring-leader of the Quakers err, who maintains, That to Infants this Original Si* is not imputed, until, by aftual Sin, they join themfelves to it ?

Yes.

By what Reafons are they confuted ?

ift, From that well known Place of Scripture; Rom. L Chap, which is the very Seat, and Foundation of this Doclrine of Original Sin. 2d, Becaufe unlefs a Man be born again, he cannot fee the Kingdom of God, John 3. 3. 3d, Becaufe all Men, by Nature and Birth, are the Children of Wrath, Eph. 2. 3. 4th, Becaufe whatever is born of the Flefli, is flefhly, John 3. 0. And who can bring a clean Thing out of an unclean ? Not one ; job 14. 4. and 15. 14. 5th, Becaufe all the Thoughts, and Imaginations of the Heart of Man (viz. of the natural, and unre-generate Man) are evil continually, Gen. 6. 5. 6th, Becaufe David confefTeth, that he was fhapen in Iniquity; and in Sin did his Mother conceive him, Pfalm 51. 5. 7th, Becaufe Infants, that are guilty of noadtual Tranfgreffion, need a Remedy againft Sin, viz. Abfolution, by the Blood of Chrift, a Seal whereof was given, according to God's In-ftitution under the Law to Infants, namely, Cir-cumcilion, to which Baptiim, under the Gofpel fucceeds; Dent- 30. 6. Rom. 2. 29. Acts 22. 19. Mark 1. 4. Col. 2. 12. Gen. 17. 12. Mat. 28. 16. 8th, Becaufe all the Elect, (among which are Infants, Matth. 18. 6. Mark 9. 42.) are redeemed by Chrift, and are fet at Liberty from Slavery, freed

from

from the Fault, and penal Punifhment, John r. 29. and 10. 15. 1 Tim. 2. 6. 9th, Becaufe Infants are liable to Death and other Miferies and Calamities, which are the Wages and Puniftiments of Sin, Rom. 6. 23. Gen. 3. 19.

Queft. II. " Is this Corruption of Nature, al-" beit pardoned, and mortified thro' Chrift in fome " meafure in the Regenerate, both itfelf, and all * the Motions thereof, truly and properly Sin ? '* Yes; Rom. 7. 5, 7, 8. 25. Gal. 5. 17. Well then, do not the Papifts, Socinians, and Arminianserr, who maintain, That Concupifcence or Luft, and the firft Motions thereof, which have not gotten the Confent of the Will, are not properly and truly Sin ? Yes.

By what Reafons are they confuted ? 1 ft, Becaufe they are forbidden by the moral, and natural Law, in the tenth Command, Exocl. 20. 17. Deut. 5. 21. Rom. 7. 7. 2d, Becaufe Paul fpeaking of himfelf, while unregenerate, calleth Concupifcence and Luft (of which the Controversy is) oftentimes Sin and Evil, Rom. 7. 5, 6. ; 3d, Becaufe it is a great Part of the old Man, I which he muft lay down, and muft be mortified, I Col. 3.5,6, 9. Eph. 4. 22.

Queft. III. " Doth every Sin, both Original and i f 1 Actual, being a Tranfgreflion of the righteous I? 1 Law of God, and contrary thereunto, bring ia I" its own Nature Guilt upon the Sinner,wherebyhe \ " is bound over to the Wrath of God, and the " Curfe of the Law ; and made fubjeft to Death, il with all Miferies fpiritual, temporal and eternal?" '

Yes; 1 John 3. 4. Rom. 2. 15. and 3. 9, 19.

Eph. 2. 3. Gal. 3. 10. Rom. 6. 23. Eph. 4. 18.

Rom. 8. 20. Lam. 3.39. Mat. 25. 41. 2Thef. 1.9.

F 3 Well

66 Concerning the Fall of Man, &c. Chap. VI.

Well then, do not many of the Papifts err, who maintain, That all Sins are not contrary to the Law of God, nor TranfgrefTions thereof?

Yes.

Do not all Papifts err, Who deny every Sin to be Mortal, or to deferve eternal Punifhment ?

Yes.

Laftly, Do not the Socinians err, Who deny that any Sin can deferve eternal Punifhment ?

Yes.

xft, Becaufe all Sins deferve eternal Death, Rom. 6. 23. Ezek. 18: 4. Rom. 8. 6. 13. 2d, Becaufe every Sin is a Tranfgreffion of the Law, 1 John 3. 4. 3d, ■ Whofoever fhall keep the t whole Law, and yet offend in one Point, he is * guilty of all,' Jam. 2. 10, 11. and therefore he deferves eternal Punifhment. 4th, Becaufe thoie Sins of Infirmity and Ignorance; which the Saints are fubject to, and which the Papifts call Venial Sins, will notfuffer them to ftand in Judgment before God, nor can the Saints bejuftified from them by Faith : And therefore in ftrict Juftice they merit and deferve Hell, Pfal. 143. 2. and 130. '}, 4, 8. 5th, Becaufe God commanded Believers under the Law, to offer typical Sacrifices, for making a Propitiation for fuch Sins; and Chrift did really, by his own precious Blood, purge them away; for by no lefs Price could they be purged, he being made a Curfe for them, that he might liberate thofe from the Curfe of the Law\ which they had deferred for fuch Sins, as well as for others, Lev. 4. 2, 3, 14, 15, 20, 22, 24, 31. Lev. 5. 17, 18. Gal. 3. 13. Heb. 10. 10, 12, 14. Mcb. 9. 14, 22. 1 John 1. 7, 9. Eph. 5. 25, 26, 27. 1 Pet. r. 18, 19. 6th, Becaufe every Sin is againft the fbpremeft Law-giver, againft his Ho-

Knefs and Goodnefs, againft his Infinite Majefty,and fioweth from a formal or virtual Contempt of God ; and therefore the lea ft Sin cannot Sut deferve God's Wrath and Curfe eternally, Jam. 2. 10, 11. Lev. 10. 3. and 11. 44, 45. 1 John 3. 4. Eph. 5. 6.

CHAP. VII.

Of GO*D's Covenant with Man.

Question I.

*' "TV^ a ^ thefe Sacrifices, and other Types and " JLx Ordinances, by which the Covenant of 11 Grace was adminiftred before our Saviour's In-" carnation, adumbrate, and forefignify Chrift to • c come I"

Yes ; Heb. 8, 9, and 10 Chapters. Rom. 4. 11. Col. 2. 11, 12. 1 Cor. 5. 7.

Well then, do not the Socinians err, who maintain, That the legal Sacrifices did not forefignify the expiatory Sacrifice of Cluift, neither were Types nor Figures of it; but that thofe Sacrifices, which the Jews offered for Sin, did really, and in very deed, purge away all the Sins for which they were offered ?

Yes.

By what Reafons are they confuted ?

There are here two Parts co be confidered ; firfT, the Negative, " That the legal Sacrifices did not lt forefignify." The fecond, the Affirmative, €< That they did truly make a real Expiation and ■*' Atonement." The firft is evidently confuted from Scripture Teftimonies; for the Law having a Shadow of good Things to come, and not tho very Image of the Things, can never, with thofe

Sacri-

68 Of God's Covenant with Man. Chap. VII,

Sacrifices which they offered Year by Year continually, make the Comers thereunto perfect, Heb. 10. 4. The Apoftle calls here thefe legal Sacrifices a Shadow: And Heb. 9. 9. he calls them a Figure; And Verfe 24, he calls them (antitypa toon alethinoon) Examplaria veroriim, the Figures of the true; and Col. 2.17. he calls them a Shadow of Things to come, but the Body is of Chrift, which is nothing elfe, but that the Thing figni-fied is or Chrift; that is to fay, fulfilled in Chrift. For all the Sadows of the Old Teftament, had a refpect to Chrift, and his Benefits; by whole coming they aifo have an End. And John 1. 17. it is laid, ' That the Law was given by Mofes,

* but Grace and Truth came by Jefus Chrift.' By Grace^ underftand the Grace of Redemption from the Curfe of the Law, Gal. 3.13. and of A-doption for Children, John 1. 12. Rom. 8. 15. By Truth, underftand the fulfilling both of the Promifes, 2 Cor. 1.20. and of the Ceremonies, and Types, Col. 2. 17. For this Caufo the A-poftles have always prefTed the Abrogation of the legal Rites and Ceremonies; becaufe the Truth being exhibited, by the coming of the Anti-type, the Shadows of the Type ought de-fervedly to ceafe, and be no more ; according to that of Daniel 9. 27.

The fecond Part is likewife evidently confuted ; namely, That the legal Sacrifices did truly and really purge away all Sins, for which they were offered, ift, Becaufe the Apoftle fays, 'The

* Blood of Bulls, and Goats, cannot take away

* Sin,' Heb. 10. 4. 2d, Becaufe, ' Thole Sacri-1 flees were not able to make him that did the 4 Service perfect/ Heb. 9. 9. 3d, Becaufe thefe legal Sacrifices did leave the Sins of fuch as offered,

Chap. VII. OfGocts Covenant with Man. 6$

cd unexpiated, until they were purged away by the Death and Blood of Chrift ; Heb. 9. 15. 4th, Becaufe the Sins of Believers, under the Old Te-ftament, were forgiven and pardoned after the fame Manner that our Sins under the New Teftament are pardoned; Acts 15. 11.

Queft. II, " Was the Administration of the Co-" venant under the Old Teftament, fufficient for " the Time, and efficacious, through the Opera-u tion of the Spirit, to inftrudl and build up the " Elect, in the Faith of the promifed Meffiah; by •f whom they had a full Remiffion of Sins, and " eternal Salvation?"

Yes; 1 Cor. 10. 1, 3, 4. Heb. 11. 13. John 8. 5 6.

Well then, do not the Socinians err, who maintain, That Life eternal, under the Old Teftament, was never promifed to the Believers „pf that Time, neither had they any promife to expect it from God ?

Yes.

By what Realbns are they confuted ?

1 ft, Becaufe there are Promifes extant in the Old Teftament of Life eternal; I fa. 45. 17. where it lis faid, ' Ifrael (ball be faved with an everlafting 1* Salvation,' fee Dan. 12. 2. 2d, Becaufe the Fathers under the Old Teftament, believed and expected Life eternal; as Job 19. 25, 26. David, iPialm 17. 15. Abraham, Ifaac and Jacob, all of thefe waited for eternal Life; Heb. 11. 9, 10. 3d, Becaufe fome at that Time were put into actual PofTeflion of it, as Enoch; Heb. 11. 5. So was Elijah taken up into Heaven, and put into actual Poffeilion likewife; 2 Kings 2. II. 5. 4th, Becaufe the Scripture of the Old Teftament point-eth forth the Way to eternal Life, as Chrift wit-

neflcth;

yo Of Gots Covenant with Man. Chap. VII.

nefleth; John 5. 39. and Paul, 2Tim. 3. 15. 5th, Becaufe Believers under the Old Teftament were mod happy; Pfalm 144. 19. 6th, Becaufe temporal good Things, were to them Pledges of fpiritual good Things, and Life eternal; Heb. 11 „ 8, 9.

Queft. III. " Are there two Covenants of Grace, " Differing in Subftance; or but one and the fame, f? under various Difpenfations?"

One only: Gal. 3, 14, 16. Afts 15. 11. Rom. 3/21, 22, 23, 30. Rom. 4. 3, 6, 16, 17, 23, 24. Heb. 13. 8.

Well then do not the Socinians err, tf ho maintain, A Subftantial, and not an Accidental Difference between the Old Covenant and the New i

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe in both the Covenants there is the fame Promife of Grace, concerning Remiflion of Sin, and Life eternal, freely to be given to Believers for Chrift's fake; Gen. 3.15* where the Seed of the Woman is promifed to bruife the Head of the Serpent: and Gen. 17.7. it is faid,' I will be thy God, 1 and the God of thy Seed after thee•' and Gen. 22. 18. it is faid, ' In thy Seed fhall all the Nations of the Earth be bleiTed: > And John 3. 36* it is faid, ' He that believeth, hath everlafting Life:' And Afts 15. 11. it is faid, ■ But we be-c lieve, that through the Grace of our Lord ! Jefus Chrift, we fhall be faved, even as they/ 2d, Becaufe one and the fame Faith and Obedience, on both Sides, is required; ' Walk before * me, and be thou perfeft;' Gen. 17. 1. and Mark 1. 15, Chrift fays, after he came to Galilee, preaching the Gofpel of the Kingdom, The Time is

fulfilled,

4 fullfilled, and the Kingdom of God is at Hand; 4 repent ye, and believe the Gofpel."

CHAP VIII.

Of C H R I S T the Mediator.

Question I.

** "PVD the Son of God, when the Fulnefs of " I J Time was come, take upon him Man's Na-" ture, with all theeflential Properties, and com-" monInfirmities thereof, yet without fin; being " conceived by the Power of the Holy Ghoft, in the u Womb of the Virgin Mary, of her fubftance ?

Yes; John 1. 1, 14. 1 John 5. 20. Heb. 2. 14, 16, 17. Luke 1.27, 31,35.

Well then, do not thofe Heretics called Mar-cionites, and the Anabaptifts err, who maintain, That Chrift is not a true Man, but only the Appearance, Shape, or Form of a Man ?

Yes.

Do not likewife the Manicheans err, who maintain, That the Body of Chrift is not of the Sub-ftance of the Virgin Mary, but a heavenly Body, brought from Heaven to the Womb of the Virgin ?

Yes.

By what Reafons are they confuted ?

ift, Becaufe Chrift is faid to be made of a Woman ; Gal. 4. 4. 2d, Becaufe the Word was made FJefh; John 1. 4. 3d, By an lnduftion of the efilntial Parts of a Man, and finlefs Infirmities which were found in him. Firft, He was endued with a rational Soul; John 12. 27. Secondly, He had a real and fubftantial Body, and

denied

denied he was a Spirit only; Luke 24. 39. Third-ly, Chrift did hunger; Matth. 4. 2. Fourthly, He was wearied and thirfty; John 4, 6. Laftly, He was fad: He groaned in Spirit, and was « troubled; John 11. 35. and Verfe 15. He € wept.' None of which fmlefs Preturbations, can agree to an Appearance, Shape or Form of a Man. 4th, Becaufe He was made of the Seed of David according to the Flefh; Rom. 1. 3. and defcended of the Jews; Rom. 9. 5. 5th, Becaufe the Promifes were made in the Seed of Abraham; Gen. 12. 3. and Gen. iS. 18. 6th, Becaufe he took not on him the Nature of Angels, but took on rrim the Seed of Abraham, * Wherefore in all Things it behoved him to be c made like unto his Brethren;' Heb. 2. 16, 17. 7th, Becaufe otherwife he could not have Satisfied in our Place the Juitice of God: Seeing it had been unjuft for another Nature to have fuf-fered Punifhment, than that Nature which had offended and finned.

Queft. II. " Are there two whole, perfect, and " diftinft Natures in Chrift, the God head, and " the Man hood, infeparably joined together in " one Per fan?

Yes; 1 Cor. 8. 6. Eph. 4. 5.

Well then, do not the Neftorians err, who maintain, the Union between the Divine and Human Nature, not to be Hypoflatical, but only by Way of Affiftance: And that, as there are two Natures in Chrifl:, fo there are two Perfons, one proper to the Divine Nature, another proper to the Human Nature ?

Yes.

By what Reafons are they confuted ?

ift, Becaufe unlefs Chrift-God-Man were but

one

Chap. VIII. Of Chrift the Mediator. jrj

one Perfon, the Merit of his Death would not bi: of fo great Value, as to redeem the Eledt from infinite and eternal Punifhment: Seeing hence com eth all the Value and Worth of his Death, that the fame Perfon who was God, did fufter and die for us. 2d, Becaufe, otherwife, Chrift had been fwallowed up, and devoured by the Wrath or God, againft the Sins of the Eleft, which he him-felf undertook. 3d, Becaufe Chrift, if he had not been both God and Man in one Perfon, he could not have been a Mediator: For a Mediator muft be one, 1 Tim. 2. 5.

Queft. III. " Is the Godhead and Manhood in 11 Chrift united without Converfion, Compofition 11 or Confufion ?"

Yes, Luke 1.35. Col. 2. 9. Rom. 9. 5. 1 Pete 3. 18. 1 Tim. 3. 16.

Well then, do not thefeold Heretics, the Euty-chians err, who maintain, That as the Perfon of Chrift is one, fo hi? Nature is made one, by a Compofition, or Confufion of the two Natures together \

Yes.

By what Rcafons are they confuted ?

1 ft, Becaufe fuch a Compofition is impoffible, feeing the Divine Nature is moft perfeft, and (cannot lofe any of its own Perfection, unlefs we would affirm the Divine Nature to be mutable and changeable. 2d, Becaufe that fame Chrift,-who according to the Flefh defcended of the Jews, is over all, ■ God blefled for ever,' Rom. 6. 5. 3d, Becaufe this Dodrrine takes away all Means of Mediation : For, by taking away the Diftinttion between the Natures, thty take away the Natures themfelves: And fo neither could Chrift have fuffeied in our Place, becaufe not Man; neither G could

could he have given any Virtue, Value or Worth, to his Sufferings becaufe not God.

Queft. IV. " Did Chrift endure moft grievous " Torments immediately in his Soul i*

Yes; Matt. 26. 37, 38. Luke 22, 44. Matth. 27. 46.

Well then, do not the Papifts err, who maintain, That the Soul of Chrift, even from its firft Creation, was never affefred with any Sadnefs, or finful Perturbation of Mind ?

Yes.

By what Reafons are they confuted ?

iff, Becaufe the Scripture teftifies, that his Soul was lad unto Death, Matth. 26. 37. 2d, Becaufe the Apoftle John teftifies, that when Chrift faw Mary weeping for her Brother Lazarus, he groaned in Spirit and was troubled, John 11. 33. and 12. 27. 3d, Becaufe his Soul was exceeding forrowful even unto Death, as was cited before, Matth. 26. 37. 4th, The fame Thing is proven from Chrift's Defertion, whereby the aftual Fruition, and enjoying of God's Favour, as to his Senfe, was interrupted, and broken in the midft for a Time, but in no wife altogether taken away, which made him cry upon the Crofs, € My God, my God, why haft thou forfaken Me,' Matth. 28. 46. Eph. 5. 2.

Queft. V. " Had the Lord Jcfus, by his per-* feft Obedience and Sacrifice of himfelf, which he, *' thro' the eternal Spirit, once offered up unto "• God, fully iatisfied'the Jufticeof his Father ?"

Yes; Rom. 5. 9. and 3. 25, 26. Heb. 9. 14, 16. and 10. 14.

Well then, do not fome, other wife _Orthod ox err, who deny Chrift's Attive Obedience to be

a Part

a Part of his Satisfaction, performed in our

Place ? Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the Active Difobedience of thefirft Adam made us all Sinners; therefore we rnuft be made righteous by the Active Obedience of the Second Adam, Rom. 5. 19. 2d, Becaufe Chrift not only offered himfelf to the Death for us, but for their Sakes (that is, for the Elect's Sake) he fanclified himfelf, (that is, he gave_u|> himielf as a tnly Sacrifice) John 17. 19. 3c?, Becaufe it behoved Chrift to fulfill all Righteoufnefs, Matth. 3. 15. 4th, Becaufe we ftood in Need, not only of the Expiation of Sin, for laving us from eternal Death, but of the Gift of Righte-oufnefs, for obtaining eternal Life, according to that Precept and Demand of the Law, * Do this,

* and thou ihalt live.' And therefore Chrift is not only called our Ranfom, but the End and Perfection of the Law, to every one that believeth, Rom. 10. 4. That is, the Aim of giving the Law by Mofes, is, that thereby Men being brought to the Knowledge of their Sin, fhould fly for Refuge unto Chrift and his Righteoufnefs, as he that hath perfectly fulfilled the Law for us. 5th, Becaufe the paffive Obedience of Chrift, was not in itfelf merely and purely pa/live, but his active Obedience did challenge the chief and principal Part ir it, Pfalm 40. 7. Then faid I, ' Lo, I

* come ; in the Volume of the Book, it is written

* of Me." With thefe Words, our Saviour Chrift declareth his willing Obedience to accept of, undergo, and execute the Mcdiatorfhip, by God impofed upon him. And Ifa. 53.7. he offered up himfelf a Sacrifice for Sin, and by one

G 2 Obla-

j6 Of Chrijl the Mediator. Chap. VIII.

Oblation, he hath i perfected for ever them that * are fanclified,' Heb. 10. 14. 6th, Becaufe whole Chrift was given to us, with all his Benefits : otherwife, if only his paflive Obedience were imputed to us, it would follow, that half Chrift only were given; viz. Chrift fuffering, but not Chrift doing thofe Things which pleafed the Father ; taking away our Sin, and favingfrom Death only, but not bringing Righteoufnefs. But Chrift was not given, and born for himfelf, but for us, that he might beftow himfelf wholly upon us, by c'oing for us what we could not do, and by fuffering for us what we could not fuffer.

Do not likewife the Socinians err, who maintain, That this Orthodox Doclrine (namely, That Chrift did merit eternal Salvation to the Elecl, and hath ftnsfied divine Juftice for them,) is erroneous, falfe and abfurd i

Yes. . By what Reafons are they confuted ?

1 ft, Becaufe the Meffiah doth finiftithe Tranf-greffion, and maketh an End of Sins, and raak-eth Reconciliation for Iniquity, and fhall be cut off, but not for himfelf, as the Prophet Daniel hath foretold, Chap. 9. 24/26. 2d, Becaufe his own felf bc?re our Sins in his own Body upon the Tree, 1 Pet. 2. 24. 3d, Becaufe he hath recon ciled thofe to God, that were fometimes alienated, and Enemies in their Mind by wicked Works, in the Body of his Fiefh through Death, Col. 1.21, 22. 4th, Becaufe now once in the End of the World, hath he appeared to put away Sin, by the Sacrifice of himfelf, Heb. 9. 26, 5th, Becaufe he hath given his Life, an (mti lytron) aprc> Hum redcmptionis , a Price of Redemption for many. 6th, Becaufe the Prophet Ifaiah fays, that it

pleafed

pleafed the Lord to bruife him, and put him to Grief; and that he was wounded for cur Tranf-greflions, and that he bare our Iniquities, Chap. 5i . 5, 10, 11.

Queft. VI. " Did Chrift in the Work of Medi-" ation, aft according to both Natures, by each u Nature doing that which is proper to itfelf l H Yes; Heb. 9. 4. 1 Pet. 3. 18. Well then, do not the Papifts err, who maintain, That Chrift is a Mediator, only according to his human Nature ? Yes.

By what Reafons are they confuted ? 1 ft, Becaufe it was needful for perfecting the "Work of the Mediator, that Chrift fhould overcome Death ; which could not otherwife be done, than by his Divine Nature, 1 Pet. 3. 18. Where it is faid, he was put to Death in the Flefh, but quickned by the Spirit. 2d, Becaufe there are I very many Properties of the Mediator, which can-j not in any wife agree to the human Nature of j Chrift, * as undertaking and promiiing, that he ' will raife him up at the laft Day, whom the j * Father has given him, John 6, 39.' Again, 1 he could not lay down his Life, and take it up again, by the alone Strength of his human Na-! ture; but all theie are Works proper to the Mediator ; as is clear from the tenth Chapter of John, Verfe 18. And 3d, The Application of thofe j good Things which he hath merited, is the proper ' Work of the Mediator, which can only be done by - the Divine Nature. 4th, Becaufe Chrift is a Prophet, aPricft, and a King, according to both his Natures." —Ar Prophef, Matth. 11.727. l No * Man knoweth the Father, iave the Son.' A Prieft, Rom. 5. 10. Heb. 9. 14. He is a King, G 3 Luke

Luke i. 32. All which Offices he executes according to both his Natures,

CHAP. IX.

Of FREE-WILL. Question I.

HATH Man by his Fall into an Eftate of Sin, wholly loft all Ability of Will, to

any iupernatural Good, accompanying Salvation:

fo as the natural Man being altogether averfe

from that Good, and dead in Sin ; is not able

by his own Strength to convert himfelf, or to

prepare himfelf thereunto ? "

Yes; Rom. 5. 5. John 15. 5. Rom. 3. 10, 12. John 6. 44, 65.

Well then, do not the Pelagians and Socinians trr, who maintain, That the natural Man without fupernatural and divine Grace, is able to convert himfelf to God by his own Strength ?

Yes,

Do not likewife the Semipelagians, Papifts, Arminians and Lutherans err, who maintain, That fallen Man, and corrupted with Original Sin, is partly able by his own Strength (the Grace of God aiTiiling him) to prepare himfelf, and turn himfelf to God ?

Yes.

By what Reafons are they confuted ?

1 ft, JBecaufe the natural Man receiveth not the Things of the Spirit of God, for they are Foolifh-nefs unto him, neither can he know them, becaufe they are fpirituaily difcerned, 1 Cor. 2. 14. Rom. 8, 7, 9. 2d ; Becaufe all that thenatural Man doth,

is

is Sin, and cannot in any wife picafeGod, becaufe* his Works are not of Faith, not to the Glory of God, as the Law requires, Rom, 14. 23. Heb. 11. 6. Titus 1. 15. Rom. 3. 10, 11, 12, Pkilm 14. 3. Rom, 8. 8. 3d, Becaufe a Man hath no Good in himfelf, whereby he may be differenced from,the moft flagitious, nor any good Thing which he hath not received ; 1 Cor. 4. 7. 4th, Becaufe Converfation, Grace, and Salvation, are not of him that runneth or willeth, but of God that fheweth Mercy, ' and whom he will he hard-neth;' Rom. 9. 15, 16, 18. Rom. 11.7, S.Matth. 11. 21, 22, 25. 5th, Becaufe the Converfion of a natural Man, is the quickning of one dead; Eph. 2. 5. Col. 2. 13. It is a Regeneration, or bearing again John 3. 5, 6. It is the creating of a new Heart; Pialm. 51. 10. It is the taking away the Heart of Stone, and the giving of a Heart of Flefh; Ezek. 11. 19. Ezek. 36. 25. And therefore as God raifed Chrift from the dead, fa alfo he railed us from the Grave of Sin, by his own proper Power: 1 Cor 6. 15. And 6th, Becaufe God converts and calls Men, not by Works of Righteoufnefs, which they have done; Titus 3. 4, 5, 6. but according to his own Purpofe and Grace which is given us in Chrift Jefus; 2 Tim* 1.9.

Queft. II. " Doth a regenerate Man, after his " Converfion, perfectly and only will that which " is good ?"

No; Gal. 5. 17. Rom. 7. 15, iS, 19, 21. 23.

Well then, do not the Puritans, (I do not mean the old Non conformifts) Antinomians, Anabap-tifrs, and many Quakers err, who maintain, That all the Saints of God are free from every| Spot and Blemiih of Sin I

Yes,

Yes.

Do not likewife fome of the Popifh Church, and Socinians err, who maintain, That fome Chri-ftians, that are more advanced, may come that Length, to be without any Spot, Blemifh, and Aft of Sin; Nay, that fome have really win that Length ?

Yes.

By whatReafons are they confuted ?

i ft, Becaufe in many Things we offend all, Jam. 3.2, 2d, Becaufe Chrift commands us tofeek daily Rem>ffion of Sins; Matth. 6. 12. Luke it. 4. 3d, Becaufe there is not one juft Man upon the Earth, who doth not fin; 1 Kings 8. 46. Ecclef. 7. 20, 4th, Becaufe there is a continual War between the Flefh and the Spirit; fo that they (namely the Regenerate) are not able to do that which they are willing, and ought to do; Gal. 5. 17. 5th, Becaufe the Regenerate are not able to fulfil the firft Command, namely, to love God with all their Heart, with all their Soul; Matth. 22. 37, 38. For we know here but in Part, and therefore we love but in Part; 1 Cor. 13.9. Neither are the Saints free of all thofe inordinate Motions of Concupifcence, forbidden in the tenth Command, as is evident from Gal. 5. 17. and from the Experience of Paul, and of all the other Saints. 6th, Becaufe if we fay we have no Sin, we deceive ourfelves, and the Truth is not in us; 1 John 1. 8, 9, But when that fame Apoftle fays, Whofoever is born of God, doth not commit Sin, for his Seed remains in him, and he cannot fm, becaufe he is born of God, he muft mean in the firft Text, of Sin dwelling in the beft of Saints here-away; and therefore he exprefTes it by Ha-viartian Echein, peccatum habere, which iignt-

fics.

fies, to have fin. In the fccond Text, he means of Sin, not only indwelling, but reigning in us, and made a Trade of, and gone about with the full and hearty confent of the Will, and is exprefTed by the Words Hamaritan poiein, to work Sin, and to m&ke a Trade of it, as Men do in any Employment they take Delight in. 7th, We fee it from the grievous Falls of the moft eminent Saints; as Noah, Lot, Abraham, Jacob, David, Solomon, Afa, Jehofhaphat, and the Difciples of Chrift.

CHAP. X.

Of EFFECTUAL CALLING.

Question I.

" A RE all thofe whom God hath predeftinated " XjL to Life, and thofe only, in his appointed u and accepted Time, effe&ually called by his €< Word and Spirit, out of the Eftate of Sin and ,f Death, in which they are by Nature to Grace and' 11 Salvation, through Jefus Chrift?"

Yes; Rom. 8. 30. Rom. 11. 7. Eph. 1. 10, 11, 2 Thef. 2. 13, 1.4. Rom. 8. 2. Eph. 2. 1, 2, 3, 4, 5. 2 Cor. 3. 3, 6. .

Well then do not the Papifts, Arminians, and Lutherans err, who maintain, That Men not elefted, are iometimes effectually called ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe Faith belongs to the Eleft only; Titus 1. 1, 2d, Becaufe whom he did predefti-nate, thofe only, and no other hath he called; Rom. 8. 30. 3d, Becaufe though many hear

the

the Gofpel, yet none believe, but fuch as are ordained from everlafting Life; Acts 13.48. 4th, Becaufe the Apoftle teftifies, that the Elect have obtained it, and the reft were blinded; Rom. 11. 7. 5 th, Becaufe Chrift manifefted his Father's Name, to thofe only whom he chufed out of the World, and gave to him; John 17. 6.

Queft. II." Doth God, whom he effectually calls, *' enlighten their Minds fpiritually, and favingly, " to underftand the Things of God ?"

Yes; Acts 26. 18. 1 Cor. 2. 10, 12, Eph. 1. 17, 18.

Well then, do not the Arminiani err, who maintain, That no fupematural Light infufed into the intellective Faculty, and thereby elevating it, is requifite to the faving Underftanding of thefe Things, which are needful (in the Scripture^ to be believed, done and hoped for ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the natural Man receiveth not the Things of the Spirit of God ; for they are Foolifhnefs unto him, neither can he know them, becaufe they are fpiritually difcerned; 1 Cor. 2. 14. 2d, Becaufe the carnal Mind is Enmity againft God, for it is not fubjeft to the Law of God, neither can itbe^ Rom. 8. 7. 3d, Becaufe all unregenerate Men are Darknefs, Eph. 5. 8. And Darknefs cannot comprehend the Light; John 1. 5. 4th, Becaufe Chrift fays, T thank thee, O Father, Lord of Heaven and Earth, becaufe thou haft hid thefe Tings from the wife and prudent, and haft revealed them to Babes; Matth. 11. 25.

Queft. III. " Doth God take away from them, " whom he effectually calls, the Heart of Stone, and

" give

11 give unto them an Heart of Flefli, renewing their " Wills, and by his almighty Power, determining " them to that which is good, and effectually draw-M ing them to Jefus Chrift ?"

Yes; Ezek. 36.26. Ezek. 11. 19. Phil. 2. 13. Ezek. 36. 27.

Well then, do not the Arminians err, who maintain, That the Will of Man, when he is regenerate, is not renewed, nor furniftied with any new and fpiritual Qualities ?

Yes.

By what Reafons are they confuted ?

ift, Becaufe Mofes fays, God (hall circumcile thy Heart, and the Heart of thy Seed, to love the Lord thy God with all thine Heart, and with all thy Soul, that thou mayeftlive; Deut. 30. 6. 2d, Becaufe the Lord fays, A new Heart alfo will I give you, and a new Spirit will I put within you, and will take away the (tony Heart out of your Flefh, and I will give you an Heart of Flefh : And I will put my Spirit within you; and caufe you to walk in my Statutes, and caufe you to keep my Judgments and do them; Ezek. 36. 26, 27. 3d, Becaufe it is God that worketh in us both to will and to do, according to his own good Pleafure; Phil.'2. 13. 4th, Becaufe all the Faculties of the Soul are renewed; 2Cor. 5. 17. If any Man rTe in Chrift, he is a new Creature; old Things are paft away, behold all Things are become new.

Do not likewife the Arminians err, who maintain. That when the Grace of God begins to make an infall upon the Heart, in order to a Man's Converfation, it is indifferent, and may be refilled and wkhftood; fo that a Man be converted, or not converted by it ?

Yes.

Yes.

By what Reafons are they confuted ?

i ft, Becaufe, if this Do&rine were true, a Man's Converfation would be of him that runneth, and of him that willeth, but not of God, that flieweth Mercy; which is contrary to the Apoftle ; Rom. 9. 15, 16, 2d, Becaufe by this Way, it fhould not be God that worketh in us both to will and to do; Phil. 2. 13. 3d, Becaufe by this Way, a Man himfelf fhould make the difference, and God fhould not make one Man differ from another, which is contrary to the Apoftle; 1 Cor. 4. 7. 4th, Becaufe if fo, a Man might glory, that he had in himfelf, what he had not received ; which contradicts, 1 Cor. 4. 7. 5th, Becaufe it is God that draws a Man before he comes to Chrift; John 6. 44. 6th, Becaufe Converfation is a new Creation; 2 Cor. 5. 17. 7th, Becaufe it is a Refurre&ion from the Dead; Eph. 2. 5. 8th, Becaufe Converfion is no lefs than to be born over again; John 3. 3.

Queft. IV. " Is this effe&ual Call of God's free €< and fpecial Grace alone, and not from any Thing €( at all forefeen in Man ?"

Yes; Tim. 2, 9.Tit. 3.4, 5. Eph. 2. 4, 5, 8,9,

Well then, do not the Papifts and Arminians «rr, who maintain, That an unregenerate Man, may, by the Strength of Nature and his Free-will, do fome good Works: Nay, oftentimes hath actually done fuch good Works, as may prepare him, and difpofe him for the receiving of the Grace of God?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe an evil Tree cannot bring forth good Fruit; Matth. 7. 17. 2d, Becaufe the carnal

rial Mind is Enmity againft God: For it is not fubjecl to the Law of God, neither indeed can it be; Rom. 8. 7. 3d, Becauie we have nothing in ourfelves, which we have not received, whereby we may differ from others; 1 Cor. 4. 7. 4th, Becaufe whatever is not of Faith is Sin ; Rom. 14. 23. Heb. 11. 6. 5th, Becauie we are not able of ourfelves to think a good Thought, but all our Sufficiency is of God; 2 Cor. 3. <;. 6th, Becaufe before Converfation we were dead in Tref-pafTes and Sins ; Eph. 2. 2, 5. 7th, Becaufe not by works of Righteoufnefs which we have done, but according to his Mercy he faved us, by the wauhing of Regeneration, and renewing of the-Holy Ghoft; Tit. 3, 5. 8th, Becaufe we were fometimes, that is before Converfion, Darknefs; Eph. 5, 8. 9th, Becauie Chrift fays, without me, ye can do nothing ; John 15. 5.

Queft. V. " Is a Man in effectual Calling only " paifive, until being quickned and renewed B^the " Holy Ghoft, he is thereb) enabled to anfwerthis " Call, and to embrace the Grace offered and con-" veyed in it:"

Yes; 1 Cor. 2.14. Rom. 8. 7. Eph. 2.5. John 6. 37. John 5. 25. Ezek. 36. 27.

Well then, do not the Papifts and Artninians err, who maintain, That a Man in his Converfion is not paffive, but active? I Yes.

By what Reafons are they confuted ? Before I do this, it is to be obferved, that when I fay a Man is paflive, in his Converfion, 1 do not think he is phyfically paflive, as a Stock or a Stone, while an Artift is about to make a Statue bf them: But morally, or rather fpiritually; as a Man is fpiritually dead, which is a true and H real

real Death, though he be naturally living. The firft Reafon by which they are confuted is this, be-caufe we are dead in TrefpafTes and Sins; Eph. 2. i. 2d, Becaufe we are the Servants of Sin, until we be made free Men by the Son of God; John 8. 34, 36. 3d, Becaufe we are, by Nature, under the power of Satan and of Darknefs; Afts a6. iS. Col. 1. 13. 2 Tim. 2. 26. 4th, Becaufe 5t is God that worketh in us both to will and to <!o, of his own good Pieafure ; Phil. 2. 13. 5th, Becaufe the Flefh lufteth againft the Spirit; Gal. 5.17. 6th, Becaufe the Scriptures afcribe that wholeWork to God, and no Part of it to Man, Eph.

2. 8. 9.

Queft. VI. " Are ElecT: Infants, dying in Infan-*' cy, regenerated and faved by Chrift through the " Spirit, who worketh when and where he pleaf-« eth ?"

Yes; Luke 18. 15, i<6. Afts2. 38, 39. John

3. 5. 1 John 5. 12.

Well then, do not the Anabaptifts err, who maintain, That no Infants are regenerated?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe John the Baptift was fiilcd with the Holy Ghoft, even from his Mother's Womb ; Luke 1. 15. 2d, Becaufe the Prophet Jeremiah was lancYified from his Mother's Womb ; Jer. 1. 5. 3d, Becaufe the Promife is made to believing Parents and to their Children conjunctly; Gen. 17. 7. Afts 2. 39. 4th, Becaufe of fuch, fays Chrift, is the Kingdom of Heaven; Matth. 19 14. 5th, Becauie the Apoftle calls Children, which are defcended but of one Parent, in Cove nant with God, holy; 1 Cor. 7. 14. 6th, Be caufe God hath promifed in the fecond Command,

Chap. X. Of Effectual Calling. &7

mand, i That be will (hew Mercy unto Thou-■ funds, that are defcended of believing Parents.* Exod. 20. 6.

Queft. VH. " Can any not elected, altho* call-" ed by the Miniftry of the Word, and having fome u common Operations of the Spirit, truly come to " Chrift, and fo be faved i "

No; Matth. 22. 14. Matth. 7. 22. Matth. 13. 20, 21. Heb. 6. 4, 5. John 6. 64, 65, 66. John 8. 24.

Well then, do not the Arminians err, who maintain, That there is fufficient Grace given to all Men for their Conversation, to whom-the Gof-pel is preached ?

Yes.

Do notlikewife the Quakers err, who maintain, That every Man hath fo much Grace given of God, as, if he would improve it, would bring him to Heaven ?

Yes.

By what Reafons are they confuted ?

1 If, Becaufe Chrift lays to his Difciples, To you it is given, to know the Myfteries of the Kingdom of Heaven, but to them it is not given ; Matth. 13. 11. 2d, Becaufe it is faid of the* Jews, they could not believe, becaufe God had' blinded their Eyes and hardened their Hearts; John 12. 39, 40, 3d, Becaufe Chrift faid to his Difciples, there are fome of you that do riot believe: Therefore faid I unto you, that no Man can come unto me, except it were given unto him of my Father 5 John 6. 64, 65. 4th, Becaufe the Prophet Ifaiah complains, * Who hath be-* lieved our Report, and to whom is the Arm of 4 the Lord revealed?' CUap. 53. 1. 5th, Becaufe many are called, but few are chofen; Matth. 22. H x 14.

14. 6th, Becaufe Men in Nature.do not difcern, neither can they know the Things of the Spirit of God ; 1 Cor. 2. 14. 7th, Becaufe the moft Part of the World are buried in grofs Darknefs, and have their Underftanding darkned, and are alienated from the Life of God, through the Ignorance that is in them, becaufe of the Blindnefs of their Hearts; Eph, 3*18.

CHAP. XL Of JUSTIFICATION.

Question. L

DOTH God freely juftify thofe whom he effectually calleth, not by infufing Righ-u teouihefs unto them, but by pardoning their Sins, i( and by accounting, and accepting their Perfons 4S as righteous, not for any Thing wrought in them u or done by them, but for Chrift's fake alone V

Yes ; Rom. 9. 30. Rom. 3. 24.

Well then, do not the Papifis, Socinians and Quakers err, who maintain, That the Righteouf-nefs, whereby we are juftified before God, is not without us, but within us, and inherent i

Yes.

By what Reafons are they confuted ?

lit, Becaufe if inherent Righteoufnefs did juili-fy us, then good Works would juftify us, but the Scripture denies that; Rom. 3.20. 'Therefore, * (fays the Text) by the Deeds of the Law* fnall ' no Flefh be juftified in his Sight \ y _ And ver. 28. therefore we conclude, that a Man is juftified by Faith without the Deeds of the Law. See Rom. 41 6. Gal. 2. 16. Eph. 2. 8, 9- Tit. 3. 5. In all

which

which Places, Works are fecluded exprefly from our Juftification. 2d. Becaufe the Righteoufnefs whereby we are juftified, is not our proper own; 2 Cor. 5. 21. For he (viz. God) hath made him, to be Sin for us, who knew no Sin, that we might be made the Rightcoufnefs of God in him Phil. 3. 8, 9. And be found in irim, not having my own Righteoufnefs, which is of the Law, but that which is thro* the Faith of Chrift, the Rlghteoufnefs which is of God by Faith. 3d, Becaufe we are not juftified by the Lav/; Afts 13. 38,39. 4th, Becaufe our Juftification is given to us freely ; Rom. 4. 4, 5. Rom. 11. 6. 5th, Bec.ufe our inherent Righteoufnefs is imperfect, 1 Kings 8. 46. For this Scripture fays, there is no Man that finneth not. See that parallel Place, 1 John 18. where it is faid, * If we fay we have no Sin, ' we deceive ourfelvts, and the Truth is not in us.' 6th, Becaufe if we were juftified by inherent Righteoufnefs, we would have Matter to boaft of which is contrary to Paul's Doftrine, Eph. 2. 9. Not of Works, left any Man fliould boaft. 7th, Becaufe the Righteoufnefs of a Chriftian Man, is the justifying of the ungodly; Rom. 4. 5.

Queft. II. " Doth God juftify Men by imputing " Faith itfelf, the Aft of believing, or any other

Y Evangelical Obedience to them ; as their Righ-

V teoufnefs?"

No; Rom. 4. 5, 6, 7, 8. 2 Cor. 5, 19, 2 1. Rom. 3. 22, 24, 25, 27, 28. Tit. 3. 5, 7. Eph. 1.7. Jer. 23. 6. 1 Cor. 1. 30, 31, Rom. 5.17, 18, 19.

Well then, do not the Arminians err, who maintain, That Faith itfelf, and the Aft of believing, is imputed to us for Righteoufnefs?

Yes.

By what Reafoas are they confuted ?

H 3 ift,

■$K>' Of J unification Chap. XL

ift, Becanfe Faith is that by which we receive Righteoufnefs; Acts 26. 18. Therefore if it be that by which we receive Righteoufnefs, it cannot be Righteoufnefs itfelf: becaufe that which is received, is far different, and another Thing from that, whereby we receive it. 2d, Becaufe we are not juftified by inherent Righteoufnefs, as is proven evidently againft the Papifts in the la ft foregoing Queftion ; all which Reafons do clearly e« vince, that we are not juftified by the Imputation of Faith itfelf, or by the Aft of believing, as our Righteoufnefs.

Queft. Hi. <( Is Faith, which is the alone In-" ftrument of Justification, alone in the Perfon juf-* ftifiedr' ,

No.

" Is it ever accompanied with all other laving " Graces; and is no dead Faith, but worketh by M Love?"

Yes; James 2. 17, 22, 26. Gal. 5. 6.

Well then, do not the Papifts err, who maintain, That juftifying Faith may be truly and really feparated from Love, faxing Hope, and all the reft of the Chriftian Virtues ?

Yes.

By what Reafons are they confuted ?

ift, Becanfe as the Body without the Spirit is dead, fo Faith without Works is dead alfo; Jam. 2. 26. 2d, Becaufe Faith worketh by Love; Gai. 5, 6. that is, by (hewing forth the Works of Love in us, towards God and our Neighbour. 3d, Becaufe Faith purities the Heart; Afts 15*. 9. 4th, Becaufe he that hath Faith is in Chrift : but he that is in Chrift bringeth forth much Fruit; John 15. 5. 5th, Becaufe thofe who hare Faith, arc buried v/uh Chrift, and walk in

Newnefs

Newneis of Life; Rom. 6. 4. that is, in Holinefc and Purity, vhich accompany Faith. 6th, Becaufe he tlv t faith, I know GoS, and keepeth not 1 1 Liar, and the Truth

is not in him; 1 John 2. 4.

Queft. IV. '■ Did Chi ill by his Obedience and 14 Death, fully difcharge the Debt of all thoie who € are thus juftified, and did he make a proper, real, " and full Satisfaction to the Father's Juftice in « their Behalf?"

Yes; Ropi. 5. 8, 9. iTim. 2. 5, 6. Dan. 9. 24, 26. Heb. 10. 10, 14. Ifa. 53. 4, 5, 6,10, 11, 12.

Well then, do not the Papifts err, who maintain, That Chrift hath not made a full Satif-faftion to Divine Juftice, for the Sins of thofe who are juftified: And that human Satisfactions do, in part, fatisfy the Juftice ot God for Sin ?

Yes.

Do not likewife the Socinians err, who deny, All true and proper Satisfaction to ChriiVs Sufferings ?

Yes.

By whatReafons are they confnted ?

lit, Becaufe the Prophet fays, He hath born our Griefs, and carried our Sorrows, was wounded for our Tranfgreffions, was bruifed for our Iniquities; Ifa, 53.4, 5. 2d, Becaufe by one Offering, he hath perfected for ever them that are fancYified; Heb. 10. 14. 3d, Becaufe human Satisfactions being finite, can never fatisfy in part, or in whole, the infinite juftice of God, for the Punilhment of Sin; Job 35. 6. 4th, Becaufe he hath blotted out the Hand-writing of Ordinances,

nances which was againft us, which was contrary to us, and took it out of the Way, nailing it to hisCrofs; Col. 2. 14. 5th, Becaufe, there is nothing more frequent in Scripture, than that Chrift was a ' Propitiation for our Sins;' Rom. 3. 25. 6th, Becaufe Chrift fays, I lay down my Life for my Sheep, and no Man taketh it from me, but I lay it down of myfelf; John 10. 1 £, 18. 7th, Becaufe the Son of Man came to give his Life a Ranfom for many; Matth. 20. 28. 1 Tim. 2. 6. Eph. 5. 2. Gal. 3. 13. Rev. 5. 9. 1 John 2. 2.

'Queft. V. " Are the Eleft juftified, until the " Holy Spirit, in due Time, actually apply Chrift il to them ?"

No; Col. 1. 2i r 22. Tit. 3. 4, 5, 6, 7. Well then, do not the Antinomians err, who maintain, That the Eleft are juftified from Eter-city, or when the Price of Redemption was pay. cd ? Yes.

By what Reafons are they confuted ? ift, Becaufe all that are juftified, have been Strangers and Enemies to God, and Children of Wrath; Eph. 2. 3. Col, 1. 21. Tit. 3. 3. 1 Cor. 6. 10, 11. 2d, Becaufe none are juftified, until they believe in Chrift; Gal. 2. 16. Knowing that a Man is not juftified by the Works of the Law, but by the Faith of Jefus Chrift, even we have believed in Jefus Chrift, that we might be juftified by the Faith of Chrift.

Queft. VI. li Can thofe who are juftified, by Rea-" fon of their Sins, fall under God's Fatherly Dif-" pleafure, and not having the Light of his Counte-" nance reftored unto thereuntil they humble them-

|J felves,

u felves, confefs their Sins, beg Pardon, and renew " their Faith and Repentance ? "

Yes; Pfalm 89. 31, 32, 33. Pfalm 32, 5. Pfalm 51. 7, 8, 9, 10, 11, i2.Matih. 26. 75. 1 Cor. 11.

3°> 32.

Well then, do not the Antinomians err, who maintain, That God's Love and Favour towards thofe that are oncejuftified, cannot confift with his Anger and Chaftifement towards them ?

Yes.

By what Reafons are they confuted ?

ift, Becaufe Chrift fays, as many as I love, I rebuke and chaften; Rev. 3. 19. 2d, Becaufe David was chaftened for his Adultery and Murder; 2 Sam. 12. 10. 3d, Becaufe the Lord fays, If my Children forfake my Law, and walk not in my Judgments, then will I vifit their Tranf-greflions with the Rod, and their Iniquity with Stripes; Pfalm 89. 30, 31. 4th, Becaufe God was provoked with the Sins of the Corinthians, for which he punifhed them; 1 Cor. 10. 22. and 11. 30.

Qneft. VII. " Is the Juftification of Believers, *' under the Old Teftament, one and the fame in " all Refpefts with the Juftificatioa of Believers, •■ under the New Teftament ? "

Yes; Gal. 3. 9, 13, 14. Rom. 4. 22, 23. Heb.

13. 8.

Well then, do not the Socinbns err, who maintain, That the Manner of Juftification is not one and the fame, under both the Teftaments ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe Abraham was juftified by Faith in Chrift; Gen. 15 6. And he believed in the Lord, and it was counted to him for Righteouf-

nefs.

nefs. That is, God of his mere Grace, held him righteous and juftified, that had no Righteoufnefs in himfelf, whereby to fubfift and ftand before his Juftice Seat, and that through Faith in his Promifes, and in the promifed Mediator. 2d, Be-caufe Ifaiah teacheth, that both himfelf and other Believers were juftified by the Knowledge of Chrift, Chap. 53. 11. 3d, Becaufe the Holy Ghoft exprefly teftifies, that Chrift died for the Believers under the Old Teftament, Heb. 9. 15. 4th, Becaufe the Juftiflcation of believing Jews under the Old Teftament, and Believers under the Hew, are compared between themfelves as equal; A&s 15. 11.

CHAP. XII. Of ADOPTION.

Question I. RE thefe who are taken into the Number,

."A 1

and enjoy the Liberties and Privileges of " r,he Children of God, and have his Name put u upon them, and receive the Spirit of Adoption, " are they (I fay) ever caft off? " No.

" Are they fealed to the Day of Redemption, " and inherit the Promifes, as Heirs of everlafting « Salvation? ?•

Yes; Lam. 3. 3. Eph. 4. 30. 1 Pet. 1. 5. Well then, do not the Lutherans err, who maintain, That the Children of God, fome-of them, may be caft oiF for a Time totally, though not finally ;

Yes.

Do

Do not likewife the Arminians, Quakers and Socinians err, who maintain, That thofe who have reteived the Grace of Adoption, may be caft off totally and finally?

Yes.

By what Reafons are they confuted \

lit, Becaufe all the Children of God are kept through Faith unto Salvation; 1 Pet. 1. 5. 2d, Becaufe Chrift hath prayed for the Perfeverance of all Believers; John 17. 20. John 11. 26. And all thofe that are adopted, are the Children of God by Faith ; Gal. 3. 26. 3d, Becaufe no Man that is born again, as are all the Children of Gpd, doth fin, that is, he fufFers not Sin to reign over him, for his Seed remaineth in him; that is God'? Seed, whereby he is born again, namely the Word && God; 1 Pet. 1. 23. John 3. 5, 6. l remaineth in him,' that is, doth not totally perifh, but abideth thence forward, working the Fruits of Renegeration once begun in them ; Phil. Ii. 6. See 1 John. 3. 9. 4th, Becaufe all the Children of God requeft the Father by the Son, that he may grant them Perfeverance to Salvation; Matth 6. 13. which Perfeverance is moil: needful to them for that End, Matth. 24. 13. But Believers, when they feek Things needfiii to Salvation, in the Name of Chrift, according to his Promife, are always heard, John 14. 13, 14. John 16. 23. 5th Becaufe, the Gifts and Calling of God are without Repentance; Rom. 11, 29. 6th, Becaufe all thofe who are juftified are glorified ; Rom. 8.30. But thofe who are adopted are endued with Faith, and are juftified; Gal. 3. 26. 7th, Becaufe Chrift keepeth all his adopted ones, that none can pluck them out of his Hand, or his Father's Hand; John 1. 27, 2S,

29.

29. 8th, Bccaufe Perfeverance is a Giftpromifed by God to all the Elect* in the Covenant of Grace ; Ezek. 36. 26, 27, 28. Ezek. 11 19, 20. Jer. 31. 31, 32, 33. 9th Becaufe jnftifying Grace is a Well of Water. Springing up into .verlafllng Life in every Man to whom it is given, John 4. 14. And the Saints are like unto Trees, planted by the Rivers of Waters, which bring forth their Fruit in due Seafon; Pfalm 1.3,

CHAP. XIII. Of S^NCTIFIC^T ION.

Question I.

"ARE they who are effectually called, and *( JTx, regenerated, having a new-Spirit created 4i in them further fanctified, really and perfonally, u through the Virtue of ChrifVs Death, and Refur-4i re&ion,by his Word and Spirit dwelling inthem:'*

Yes; 1 Cor. 6. 11. Afts 20.32, Phil. 3. 10. Rom. 6. 5, 6. John 17. 17.

Well then, do not the Antinomians err, who maintain, That thofe who are juftifjed, are fanctified only, by the imputed Holinefs of Chrift; not by infufing inherent Holinefs, or any fpiriiual Qualities into them, by the Help of which they are enabled to live holily ?

Yes.

By what Reafons are they confuted ?

ift, Becaufe the Apoftle fays, Follow Peace and Holinefs with all Men, without which no Man (hall fee God; Heb. 12. 14, 2d, Becaufe the Fruit of the Spirit is Love, Joy, Peace, Long-fuffering, Gentlenefs, and Faith ; Gal. 5. 22. 3d,

Be-

caufe they who are in Chrift bring forth good Fruit, John 15. 5. 4?h, Becaufe they who belong to Chrift have crucified the Flefti with the Affeftions and Lulls, Gal. 5. 24, 25. 5th, Be-caufe the Apoftle commands us to work out our Salvation with Fear and with Trembling, PhiL 2. 12. 6th, Becaufe we ought to purify our felves from all Filthinefs of the Flefli and Spirit, perfecting Hoiinefs in the Fear of God, 2 Cor. 7. 1. 7th, Becaufe we ought to grow in Grace, and in the Knowledge of our Lord and Saviour Jefus Chrift, 2 Pet. 3. 18. 8th, Becaufe the Lord circumcifes the Hearts of the E!e6h that they may love the Lord their God, and taketh away the Heart of Stone, Deut. 30. 6. Ezek. 36. 26, 27.

Queft. II. (l Is Sanfrification imperfect in this (i Life, there being fome Remnancs of Corrup-%i tion abiding in every Part ?"

Yes; 1 John i. to. Rom. 7. 18, 23. Pfalm3„ 1 2.

Well then, do not the Antinomians, and many of the Quakers err, who maintain, That thoic who are juftified, are perfectly fancYified ?

Yes.

Do not likewife the Papifts, Socinians, and I Anabapriils err, who maintain the fame, but differ in the Manner ?

Yes.

By whatReafons are they confuted ?

But fit ft confider, that the Antinomians defend, That the moft perfect Hoiinefs of Chrift is imputed to us, and is made ours, there being no inherent I Hoiinefs in us, nor required of us.

But the Papifts, Socinians, Quakers, and Ana-baptifts affirm, and maintain a perfect inherent Hoiinefs in this Life. (1 I They

They are confuted.

ift, Becaufe there is no Man that finneth not, I Kings 8.46, 2d, Becaufe if we fay we have no Sin, we deceive ourfelves, and the Truth is not in us, 1 John 1. 8. 3d, Becaufe in many Things, we offend all, Jam. 3. 2. 4th, Becauie there is not a juft Man upon the Earth that doth Good and finneth not, Eccl. 7. 20. 5th, Becaufe we are all as an unclean Thing, and all our RighteoufneiTes are as filthy Rags, Ifa. 64. 6. 6th, Becaufe the Pialmift prayeth, that God would not enter into Judgment with him, for in thy Sight (fays he) (hall no Man be juftified, Ffalm 143. 2. 7th, Becaufe no Man can fay, I have made my Heart clean, I am pure from my Sin, Prov. 20. 9. 8th, Becaufe the Apoftle complains heavily concerning indwelling Sin, Rom. 7. 18, 23. 9th, Becaufe the Saints are obliged to leek Pardon of Sin every Day, Matth. 6. 12. 10th, Becaufe the Lord fays, He that is Holy, let him be holy (till, Rev 22.11.

>ck>o<>oooo<>o<xx:*c»

CHAP. XIV.

Of SAVING FAITH.

Question I.

S the Grace of Faith, whereby the Elect are

enable^ to believe, to thefavingof their Souls,

" theWorkof the Spirit of Chrift in their Hearts?"

Yes ; Heb. 10. 39. 1 Cor. 4. 13. Eph. x.17,

18, 10,

Well then, do not the Pelagians err, who maintain, Faith to be a Thing natural; who attribute

tribute the Being thereof to ourfelves, and to the Strength of our corrupt Nature ?

Yes.

Do not likewife the Arminians err,» Who though they grant Faith to be the Gift of God, yet they deny Faith to be given according to the precife Will of God, for the faving of fome Men ?

Yes.

By what Reafons are they confined ?

1 ft,' I confute the Pelagians, for Chrift fays, No Man can come to me (that is, believe) unlefs the Father that hath fent me draw him, John 6. 44. 2d, Becaufe the Apoftle fays, For unto you it is given, in the Behalf of Chrift, not only to believe in him, but alfo to ftrflfer for his Sake; Phil. 1.29. 3th, Becaufe that which is natural, is proper to all, but all Men have not Faith ; 2 ThefT. 3. 2. 4^1, Becaufe Faith is reckoned up among the Fruits of the Spirit, Gal. $• 22. 5th, Becaufe the very Defire itfelf of believing is from God, and not from ourfelves, PhU. 2. 13. 6th, Becaufe Chrift is the Author and Finifher of our Faith, Heb, 12. 2.

Bv what Reafons do you confute the Arminians ?

1 ft, Becaufe Faith is given to the El eft only, and to fuch as are ordained to Life eternal, Tit. t.i. Afts 13 48. 2d, Becaufe he that believes, fhall be faved, Mark 16. 16. John 3. 15, 16, 18, 36. 3d, Becaufe God wills precifely the glorifying; of all thofe whom hejuftifles, Rom. #. 30. But they who have Faith are juftifled, Rom. 5. 1. 4th, Becaufe God wills precifely, the glorifying of ail thofe, whom he inwardly and efficacioufly calleth, Rom. 8. 30. But all that I 2 be-

believe in him, are powerfully called, 2 Theff. 2. 13, 14. 5th, Becaure all the Children of God are Heirs of God, and Joint-heirs with Chrift, Rom. 8, 17. But how many foever believe in his Name, to them he gave Power to become the Sons of God, John 1. 12.

Queft. II. <• Is Faith the Fruit of Chrift's Pur* " chafe ?"

Yes; Tit. 3. 5,6. Tit. 2. 14. Ezek. 36.

S j^-Well then, do not the Arminians err, who deny, Faiihand other faving Graces to be Chrift's Purchafe, or the Fruits of his Death ? Yes.

Do not llkewife others of the fame Kind err, "Who granting the Gift of believing, not to flow from Man's Free will, or from any fufficient Grace bellowed upon all, maintain, That it flows from God's Sovereign Good-will, thinking fit to inflow that Gift upoa iome whom he hath elefted, ;uid not upon others, without Refpeft to the Merits of Chrift's Death? Yes.

By what Reafons are they confuted ? 1 ft, Becaufe if this be all that Chrift hath purchafed by his Death, that God might lave fallen Man, upon Condition he believe; then Chrift might attain his End in dying, and yet not one Sou! be faved by his Death. 2d, Becaufe it makes Chrift a Titular Saviour only, purchafing Salvation to all, without any full and certain Intention of applying it to any. 3d, Becaufe it is promifed to Chrift the Mediator, as a fatiafafti-on to him for his fufferings, that not only many> through Faith in him, (hall be juftiried, but that certainly, he fhall fee his Seed, and the Fruit of

his

his Soul, Ifa. 55. ic. 4th, Becaufe the warning of Regeneration, and renewing of the Holy Ghoft, under which all particular Graces may be comprehended, are (aid to be fried on tis abundantly, through Jefus Chrift, Tit. 3. 5, 6. 5th, Becaufe the Lord hath promifed to remove from us, the Heart of Stone, and to give us a new Heart; tocleanie us from all our Idols, and warn, us with clean Water: But thefe Promiies are in one Bundle with the Promifes of his pardoning our Iniquity, aud remembring our Sins no more, Ezek. 36. 25, 26. Jer. 31.33,34. 6th, Becaufe Chrift is made unto us Wifdom, Sanftiflcation, and Redemption, no lefs than Righteoufnefs, under which, Faith, and all laving Graces needful to the working out of our Salvation, are comprehen* ded, 1 Cor. 1. 30, 31. 7th, Becaufe we are faid to be blefted with all fpiritual Ble/^ngs in Chrift Jefus, Eph. 1.3. which by his Merit are communicated to us. And is not Faith and faving Grace to be accounted among the fpiritual Blef-lings ? 8th, Becaufe it is not a mere Poflibiiity of Redemption, but aftunl Redemption, that the iS.iintsin Heaven praifeand extol Chrift for, Rev. 15. 9, 12. An Arminian cannot well fing a Part iof this Song, while he thinks in his Heart, *' He is '" more beholden to the Lamb for his Redempii-I on, than Cain and Judas.*'*

Queft. III. " Doth a Chrlftian, by Faith, believe 41 whatfoever is revealed in the Word, for the 14 Authority of God (peaking therein ?"

Yes; Joha4.42. 1 John 5. 10. A&s 24, 14. 1 Theft. 2. 13.

Well then, do not the PapUb err, who Commend and extol implicit Faith, and who define Faith; rather by Ignorance than by Knowledge ? I 3 ** 5 -

Yes.

By what Reafons are they confuted ?

lit, Becaufe Faith cometh by hearing, and hearing by the Word of God; and therefore there can be no Faith without Knowledge, Rom. 10. 1,7. 2d, Becaufe all Believers are taught of God, Ifa. 54. 13. John 6. 45. 3d, Becaufe Chrift fays, This is Life eternal to know thee, the only true God, and Jelus Chrift, whom thou haft lent, John 17. 3. 4th, Becaufe the Prophet Ifaiah lays, * By his Knowledge, /hall my righteous Servant juftify many,' Chap. 53. n.

Queft. IV. " Are the principal Afts of Saving u Faith, accepting, receiving, and refting upon €< Chrift alone, for Juftification, San&ification, ** and eternal Life, by Virtue of the Covenant of " Grace ?"

Yes; Johu I. 12. Afts 16. 31. Gal. 2. 20. A&s 15. ir.

Well then, do not the Papifts err, who maintain, Faith to be nothing but a naked AfTent to, the Truth revealed in the Word; it being placed ] by them in the Underftanding only.

Yes.

Do not Hkewifcthe Socinians err, who put no Difference between Faith and the Obedience of Works ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe to believe is to receive Chrift, which is an Aft of the Will, John 1. 12. 2d, Becaufe Faith is the Subftance of Things hoped for, ths Evidence of Things not feen. Or Faith is a firm Ground, or a firm Confidence; that is which caufeth to fubfift, or (land firm, the Things which are promifed by God iu Chrift,

and

and which therefore are expected by Hope, which is not done only by an AflTent to God's Promiies in our Underftanding, but alfo by trlifting to the fame in our Will. I fay, Faith is a firm Ground of the Things which are hoped, and an Argument of Things not feen. Or a Conviction, in Greek,

i Elengchos ; for Faith refpecling God's Revelation and Promife, convinceth and afTureth the Heart of Man, more ftrongly of the Truth of a Thing, than any other Argument, brought from natural Reafon, can do, Heb. 11. 1. 3d, Becauie we are juftified before God by Faith, Rom. 5. 1. But we are not juftified by a bare arid naked Af-

j fent to the Truth ; otherwife the Devils fhouki be juftified, Jam. 2. 19. Neither are we juftified

j by the Socinian's Faith, which is every where condemned in Scripture, Rom. 3. 20, 28. Gal. 2. 16. Eph. 2. 8, 9. Phil. 3. 9. Tit. 3. 4, 5.

CHAP XV.

Of REPENTANCE.

Question I.

" TS Repentance unto Life an evangelical Grace, f 1 A the Doctrine whereof is to be preached by M every Minifter of the Gofpel, as well as that of " Faith in Chrift r

Yes; Ezek. 12, 10. Acts 11. 18. Luke 24. 47, Mark 1. 15. Acts 20. 21.

Well then, do not the Antinomians err, who maintain, That Repentance is not an evangelical Grace, and that it ought not to be preached by any Minifter of the Gofpel, feeing it leads

us

us away from Chrift, and is many ways hurtful and dangerous to us \

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe God hath promifed in the Covenant of Grace, that he will pour out upon the Houie of David, and upon the Inhabitants of Jerufalem, the Spirit or grace and Supplication, which (hall caufe Chriftians under the Gofpel to repent and mourn for their Sins; Zech. 12. 10. 2d, Becaufe Repentance is numbered among the faving Graces, which (hall be beftowed and conferred upon converts under the Gofpel, and is ibmetimes pnt for the whole Converfation of a Man to God; Atts 11. 15,16, 17, 18. 3d, Becaufe the Minifters of the Gofpel ought to inftruft thofe with Meeknefs, who oppofe themfelves, if God peiadventure will give them Repentance, to the acknowledging of the Truth ; 2 Tim. 2. 2 5. 4th, Becaufe \ Repentance from dead Works, 7 is among the Principles of the Do&rine of Chrift ; and is a Foundation which ought to be laid, before the Hearers of the Gofpel can go on unto Perfection; I fay, laid by the Minifters of the Gofpel; Heb. 6. 1. 5th, Becaufe Chrift himfelf appointed Repentance, no lefs to be preached through the World, than Remiffion of Sin?; Luke 27. 47. 6th, Becaufe Chrift and his Apoftles preached Repentance, no lefs than Faith, Mark 1, 15. Matth. 3, 2. Nay, the whole Sum of the Gofpel is placed in preaching Faith, and Repentance ; A&$ 20. 20, 21.

Quell. II. " Doth a Sinner (namely by Repen-u tance) out of the Sight and Senfe, not only of ths 46 Danger, butalfoof the Fiithinefs and Odioufnefs *< of his Sins; as contrary to the holy Nature, and

Chac

p. XV. Of Repentance. 105

'•' righteous Law of God, and upon theApprehen-u fion of his Mercy in Chrift to fuch as are peni-" teat, fo grieve for, and hate his Sins, as to tura f from them all unto God ?"

Yes; Ezek. 18. 30. Ezek. 36. 31. Ifaiah 30. 22. Jer. 31. 18, 19. Joel 2. 12, 13. Amos 5. 15. Pfalm 119. 6, 59, 106.

Well then, do not the Antinomians err, who maintain, We ought not by Repentance, to hate our Sins, to mourn for them, and turn from them to God, but only to believe, that Chrift in our Stead and for us, hath repented ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe Repentance, being a turning from our Sins and evil Ways, and a turning to God; and Chrift, being without Sin, could not be capable to repent in our Stead ; 1 Kings 8. 35. Heb. 7. 26, 27. Joel 2.12, 13. 2d, Becaufe they that repent, confefs their Sins, and are grieved for them; Ezra 10. 1. Mark 14. 72. They hate their Sins; 2 Cor. 7. 11. They are afhamed, and confounded for them; Jer. 31. 19. 3d, Becaufe Repentance is a Sorrow after a godly Manner, in the fame very Perfons that repent, wrought by God, by the preaching of the Word ; 2 Cor, 7.9. Acts 11. 18. 4th, Becaufe Repentance is called, a renting of the Heart; Joel 1. 12. And they that repent, hate and loath themfelves for their Abominations; Ezek. 36. 31. They are afhamed, and confounded ; Jer. 31. 19. They are grieved and pricked in their Reins; Pfalm 73. 21. 5th, Becaufe God promifing Repentance to the People of the Jews, being coverted to Chrift, after their Back-fliding, fays, I will pour out upon the Houfe of David, and upon the Inhabitants of Jerufalem,

the

the Spirit of Grace and Supplication, and they fhall look upon me whom they have pierced, and they fhall mourn for him as one mourneth for his only Son, Zech. 12 10. And (hall be in Bitternefs for him, as one that is in Bitternefs for his firft born. But is any Man fo foolifk as to affirm, That when a Man doth mourn for his firft born, he believes only that another Man hath Mourned in his Stead ? 6th, Becaufe Faith is one Thing, and Repentance fpecially fo called, is another Thing, Mark 1. 15. Adh 20. 21. Heb. 11. 6. In which Places, Faith and Repentance are numbered two diverfe Things. And it is evident likewife, That Faith is the Caufe of Repentance; but nothing can be the Caufeof itfelf.

Do not likewife the Papifts err, who maintain, That we are not by Repentance converted from our Sins to God; which they only make an En-duement, or Quality, fitting and difpofmg us for Converfion, and meriting it: which (fay they) confifts in Heart Contrition, Mouth Confeflion, Abfolution and Satisfa&ion. By the firft, they have Heart Sorrow for Sin. By the fecond, They confefs their Sins to the Prieft. By the third, (which can be no Part of Repentance, feeing it is not a Thing done by the Sinner) they are abfolved by the Prieft from their Sins. By the fourth, they make Satisfaftion for former Sins, in performing fome good Work willingly undertaken, or enjoined by the Prieft after Abfolution; as faftings, chaftifing of their own Bodies, Pilgrimages, and hearing of many Maffes I

Yes.

By what Reafons are they confuted;

1 ft, Becaufe the Word of God aflerts no meritorious

-itorious Work in us, to go before our Conver-fion. Not by Works of Righteouihefs which we have done, but according to his Mercy, he faved os, Titus 3. 4, 5, 6. 2d, Becaufe the only Merit of Chrift, is the meritorious Caufe of our Con-verfion, Htb. 9. 14. 1 Cor. 6. 11. 3d, Becaufe true Repentance is the infallible Antecedent, and Fore runner of Life, 2 Cor. 7. 10. A&s 11. 18. And they who truly repent have all their Sins pardoned, Atts 2. 38. Afts 3. 19. Nay, Repentance is a Piece of ihe Exercife of the Life of # Grace here, and worketh unto Life, and Salvation hereafter. But of no foregoing Difpofition, or Qualification previous to Repentance, can thefe forecited Places of Scripture be underftood. 4th* Becaufe Repentance, and turning to God, are ! fometimes put for the fame Thing: And the Prophets, while they ftudy to excite and ftir up the People to Repentance, they fignify it by the \ Word Converjion and turning to Cod; Afts ii„ I 1 5, 16, 17, 18, 21. Joel 2.12, 13. Ezek. 18. 31, ■32. 5th, Becaufe whatfoever goes before our f Converfion to God, it cannot be of Faith, and H therefore it muft difpleafe God; Rom. 8. 8. Rom. 1 j. 23 But true Repentance is of Faith, and God delighteth in it; Jer. 31. 18, 19,20. 6th, Becaufe in very many Places of Scripture, Repentance is defcribed by a departing from Evil, and a turning to God; Ifa. 1. 16, 17. Ifa. 55. 7. 1 "'.Pfalm 34, 14. Hof 6. 1. 7th, Becaufe Heart v Contrition, Mouth Conteffion, and Satisfaction for former Sins, which they call Penance, as they are explained by the Papifts, may be found in hypocritical Repentance, as is evident from the Example of Judas and Ahab; Matth. 27. 4, ? f 6. 1 Kings zi, 2t. There may be true evangeli-

eal Repentance, without Confeffion of the Mouth made to a Priefl, and without Penance. If the Mouth and Heart confefs to God only, it is fiiffi. cient, unlefs there be a public Scandal committed againft the Church of God. As for Abfolution, it can be no Part of Repentance, for it is not a Thing done by a Sinner, but (as I faid) conferred by the Priefr.

Queil:. lit " Is Repentance to be refted on, as " any Satisfaction for Sin, or Caufe of the Pardon " thereof ?"

No; Ezek. 36. 13, 32. Ezek. 16. 61, 62, 63.

Well then, do not the Papifts err, who-maintain, That Repentance 1$ a Satisfaction for Sins, (viz. an imperfeft Satisfaction) and that it deferves the Mercy of God, and Pardon of Sin;

Yes.

By what Reafons are they confuted ?

iff, Becaufe Chrift did fatisfy the Juflice of God to the full: And it is Blood ,only that purgeth us from all Sin, Ifa. 53. 4, 5, 6, 8, 11. 1 John 1. 7. 2d, Becaufe to fatisfy for Sin, is. a Part of the Priefily Office of Chrift, which cannot be communicated to any, Heb. 2. 17. compared with Heb. 7. 23, 24. 3d, Becaufe the Lord pardoneth our Sins, not for our fake, but for his own fake, Ifa. 43. 25. Ezek. 36. 25, 31, 32. 4th, Becaufe Pardon of Sin is an Aft of the free Favour of God, Hof. 14. 2. Eph. 1.7. BuHf it be of the free Favour of God ? then it is no* more of Works, and Repentance, as a Satisfaction for Sin ; Rom. 11. 6.

Queft. IV. u Is there any Sin Co great that it €( will bring Damnation upon thoie who truly a repent V i

No;

No; Ifa. 59.7. Rom. 8. 1. Ifa. 1.16, 18. Well then, do not the Novatians, Anabaptiftp, and Puritans called Kathari err, who maintain,

•That if any after Baptifm, and Grace received, fall into grievous Sins, offend willingly, there is

'no Pardon remaining for them, even though they fhould repent ? Yes.

' By what Reafons are they confuted ;

1 ft, Becaufe God, under the Law, appointed daily Sacrifices, even for Sins that were committed willingly, Numb. 28. 3. Lev. 6. 1. to the eight Verfe. 2d, Becaufe God in the Covenant of Grace hath promifed, that he will not

; utterly take from them (with whom he is in Covenant) his loving Kindnefs; even though they have broken his Statutes, and not keeped his Commandments ; Pfalm 89. 30, 31, 32. 3d, Be-

, ,caufe God invites the Galatians and Corinthians, who were guilty ofApofhcy, and of very-many grofs Scandals, to Repentance, from the Hope of Pardon, Gal. 3. 1. and 1. 6. and 4. 19. 1 Cor.

1 1.11,12. and 1 Cor. 5. 1, 2. 7, 8. 2 Cor. 12 21.

"4th, Becaufe the Apoftle John fays, even to fuch as have finned willingly, after Baptifm, and Grace

: received, It we truly repent and confefs our Sins,

: God is faithful and juft to forgive us our Sins, 1 John 1. 9. fee 1 John 2. 12. 5th, Becaufe

\ David, after Murder and Adultery; and Peter,

1 after denying of his Mailer, obtained Pardon

1 when they repented, 2 Sam. 12. 13. John 21. 19.

1 Therefore there remaineth Pardon to fuch as, after Baptifm, and Grace received, have fallen, and

1 repented.

Queft. V. <f Is every Mai* bound to make pri-X vate

" vate Confeffion of his Sins to God, praying for " the Pardon thereof? "

Yes; Pfalm 51.4, 5, 7, 9. Pfalm 32. 5, 6.

Well then, do not the Antinomians, Libertines and Anabaptifts err, who maintain, That thofc who are once juftified, are not any more obliged to confefs their Sins, to be grieved for them, or to repent of them ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe whofoever doth call upon God the Father, in their Prayers, they ought to feek daily Remiffion of Sin, Luke n 2, 3, 4. 2d, Becaufe God doth commend the ferious Confeffion of Sins, and Grief for them, in juftified Per-fons, and delighteth therein, Jer. 31. 18, 19,20, Luke 7. 44. Iia. 66. 2. 3d, Becaufe Pardon of thofc Sins, which juftified Perfons (hall confefs, is promifed, Prov. 28. 13. Pfalm 32. 5. 1 John 1. 9. 4th, Becaufe fuch are declared blefled that mourn, Matth. 5. 4. 5th, Becaufe in whom the Spirit dwelleth, it worketh in them, being greatly weighted with the Burden of their Sins, a continual Groaning and Sorrow for the fame ; Rom. 7. 23, 24. Rom. 8. 26. 6th, Becaufe true Repentance, is a renewing of the Image of God loft, at leaft greatly defaced, by the committing of Sin, which in San£tiricat5on is not perfected, but only begun, and doth dally iccreafe through the Virtue of Chrift's Death and RefurrecYion ; Eph. 4. 19, to 24. 7th, From the Example of juftified Perfons, as David, Jofiah, Peter ^and o-thers, who after Justification confeffed their Sins, grieved for them, and begged Pardon, 2 Sam. 12. 13. Pfalm 51. 2 Kings 22. 19. Neh. 9. from the beginning, Mark 14.72.

, (^ucft.

:

Queft. VI. " Do thofe who confefs their Sins " privately to God, who pray for the Pardon 41 thereof, and forfake them, obtain Mercy :" Yes; Prov. 28. 13. 1 John 1. 9. Well then, do not the Papifls err, who main-

| tain, That befides Confeffion of Sins made to God,

•and forfaking of them, an auricular Confeffion, an Enumeration of all particular Sins committed after Baptifm, muft be made to our own proper Prieft, as a necelTary Means for obtaining Remit-

ffion of them.

; Yes.

By what Reafons nre they confuted ?

! 1 ft, Becaufe the Pfalrnift fays, Who can un-

, derftand his Errors; Pfalm 19. 29. and they being more than the Hairs of our Head, how can

j they be mumbled over to a Prieft ? Pdilm 40. 12. 2d, Becaufe Chrift gave an Abfolution, without an Enumeration of every Sin, Matth. 9. 2. Neither doth he demand an Enumeration of all oar feveral Sins, though we be obliged to reckon, and

■ rehearfe all that we are able to remember, Luke 7.48. Luke 18. 13, 14. 3d, Becaufe there is no Command, or Example in Scripture, for any Man to whifper, and round his Sins into the E3r of a Prieft : And therefore, it not being of Faith, it is Sin, Rom. 14. 23. 4th, Becaufe whofoever turneth from his Sin to God, and confeileth them, he findeth Mercy prefently, Ezek. 18. 21, 28. Prov % 2o. 13.

Queft. VII. " Ought he who fcandalizeth his " Brother, or the Church of Chiift, to be willing, €i by a private, or public Coofeffion, and Sorrow " for his Sin, to declare his Repentance to thoie " who are offended?"

K 2 Yes:

Yes; James 5. 16. Luke 17. 3, 4. Jofti.7. 19. Pfalm 51. throughout. 2 Cor. 2. 8.

Well then, do not the Novatians err, and o-thers too, who maintain, That thofe, who have offended their Brother, or the Church of Chrift, are not obliged to declare their Repentance to the Parties offended ; and that thofe who are offended, ought not to require any fuch Thing, as private or public Confeffion and Acknowledgment, but prefently they ought to be received, without doing any fuch Thing i

Yes.

Do not likewife fome Church-men err, who connive, and wink, at the public Scandals, efpe-cially of the richer, and better Sort i

Yes.

And laftly, do not many in thefe Times err, who jear, and make a Mock at all public Confeffion of Sin?.

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe he that offendeth his Brother, ought to return to him, faying, I repent, Luke 17. 3, 4. 2d, Beeaufe Chrift did even value fo much a private Man's Offence, that he was not to be admitted to the Altar with his Gift, until he was reconciled to his Brother, Matth. 5. 23, 24. 3d, Becaufe the inceftuous Perfon was not received into the Communion of the Church of Corinth, before he had evidenced his Repentance, by fatisfying the Church, 2 Cor. 2. 6. 4th, Becaufe public Confeffion of Sin glorifies God; Joffi. 7. 19. 5th, Becaufe thofe who fin, muft be rebuked before all, that others alfo may fear ; 1 Tim. 5. 20.

Queft. VIII. " Are thofe, who are offended,

" bound

" bound to be reconciled to the offending Party, u by declaring his Repentance, and ought they " in Love to receive him ? "

Yes 5 2 Cor. 2. 8.

Well then, do not the Novatians, and Ana-baptifts err, who maintain, That Profeftbrs of Religion, falling into public Scandal, efpecially in denying the Truth, in the Time of Perfection, are no more to be received into the Church, even though they repent ?

Yes.

By what Reafons are they confuted ?

lft, Becaufe Chrift fays, If thy Brother tref-pafs againft thee, rebuke him; and if he repent, forgive him; and if he trefpafs againft thee fe-ven Times in a Day, and feven Times in a Day turn again to thee, faying, 1 repent, thou (halt forgive him, Luke 17. 3, 4. 2d, Becaufe for a Heathen, and Publican (that is one caften out from the Communion of the Church) he only is fo to be efteemed, who negle&eth to hear the Church, Mat. 18. 17. 3d, Becaufe fuch as have offended the Church, after Submiffion to l>he Church's Cenfure, ought to be comforted; the Church ought to make their Love known to them; . and receive them again into Communion, left happily their Grief and Sorrow increasing, they be ■{wallowed up,' 2 Cor 2. 7, 8 4th, Becaufe if a Man be overtaken in a Fault, they who are fpiritual, ought to reftore fuch an one in the Spirit of Meeknefs ; confidering themfelves, leaft they alfo be tempted, Gal. 6. 1. 5th, becaufe if Men, repenting of their Faults committed againft their Brethren, and fellow Chriftians, be not received into the Communion of the Church, both they and the Church are in Hazard, left Satan, by his Devices, gain an Advantage of them, 2 Cor. K 3 2. 10.

2. 10, ii. 6th, Becaufe Miriam, who for her Sedition againft Mofes, was fhut out from the Camp feven Days, was brought in again, Numb. i 2, i 5. So was the inceftuous Perfon received into the Communion of the Church, 2 Cor. a. 8.

CHAP. XVI.

Of GOOT> JVORKS.

Question I.

U A ^ £ ooc * Works on 'y ^ uc ^ as God hath €t Jljl commanded in his holy Word, and not i " fuch as without the Warrant thereof, are de-" vifed by Men, out of blind Zeal, upon any •' Pretence of good Intention :"

Yes; Micah6. 8. Rom. 12.2. Heb. 13. 21. Matth. 15. 9. with Sam. 15. 21, 22, 23. lia, . 29. 13. 1 Pet. 1.18. Rom. 10. 2.

Well then, do not the Papifts err, who maintain, That not only fuch Works are good, which fcre done according to the Will and Law of God, but others alfo, which are commanded by the public Authority of the Church, tho' over and above what the Law of God requires. And that thofe alio are good Works, which are done out of a good Intention, to advance God's Glory, or to perform Wcrfhiptohimjtho'thcybenot commanded byGod?

Yes.

Do not likewife the old and late Libertines tn\ who maintain, That the Difference between good Works, and evil, depends only upon the private and particular Opinion of every "JVian. For they think, that no Work ought to be called

led evil, but in fo far, as he that doth it, thinks it evil ? Yes.

By what Reafons are they confuted ? 1 ft, Becaufe good Works are defcribed by the Apoftle to befuch, as God before haih ordained, that we fliould walk in them; Eph. 2. 10. 2d, Becaufe God exprefly commands, that every Man muft not do that which feems good in his owa Eyes, but only fuch Works as he hath commanded, and muft neither add thereto, nor diminish from it, Deut. 12.8. 32. Jo(h. 1. 7. Prov. 30I 6. Rev. 22. 16. 3d, Becaufe the Lord openly te-| ftifles that in vain they do worfhip him, teaching . for Doctrines the Commandments of Men, not rcq Mring that Will worfhip which phentaftic Men would give him, Ifa. 1. 13. Matth. 15. 9. Micah 6. 6, 7, 8. Co!. 2. 23. 4th, Becaufe the Scribes and Pharifees are feverally rebuked by Chrift, that made the Commandments of God of TiO Effect, by their Traditions, Matth. 15. 6, And it is often mentioned in the Books of the Kings and Chronicles, as a Fault in the Kings of Judah, that the High-places were not taken away. And how feverely were the Ifraelkes punifhed, for their worfhipping of the Golden-I calf? Exod. 32. and for woiihipping the Calves which Jeroboam fet up at Dan and Bethd; all J know, 1 Kings 12. 28. 5th, Becaufe the Law c God is the perfect Rule and Square of good j Works, To die Law, and to the Teftimony, if , they fpeak not according to this Word, it is, be-i caufe there is no Light in them, La. S. 20. 6tb, i Becaufe without Faith it is irapofrlble to pleafe ,: God, Hefc n. 6. But Faith hath always a Re-j fpeft to the Word of God. ; Quell,

Qucft II. " Are good Works done in Obedience " to God's Commandments, the Fruits and Evi-u dences of a true and lively Faith ?"

Yes; James 2. 18, 22T~

Well then, do not the Antinomies and Libertines err, who deny, That Believers ought to make evident to themfelves and others, the Truth of their J unification by good Works, as Fruits of a true and lively Faith ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe Chrift lays, By their Fruits ye (hall know them : for a good Tree bringeth forth good Fruit, Matth. 7. 16, 17, 18. 2d, Becaufe we are commanded, to make fure our Calling and Eleftion by good Works, as by the Fruits of Faith, 2 Pet. 1. 5, 6, 10,11. 3d, Becaufe in Scrip-ture there are delivered many undoubted and fure Marks of Regeneration, taken from the Fruits of Faith and good Works, 1 John 1. 6, 7. and 2. 3, and 1 John 3. 9, 10, 14.

Queft, III. " Is our ability to do good Works, • c wholly from the Spirit of Chrift, and not at all *' from ourielves."

Yes.

And that we may be enabled thereunto, befides the Graces already received, is there not required an aftual Influence of the fame holy Spirit, to work in us, both to will and to do. of his good Pleafure?

Yes; John, 15. 4, 6, Ezek. 36. 26, 27. Phil. 2. 1 $s 2 Cor. 3. 5.

Well then, do net the Pelagians err, who maintain, Thar good Works done by the Strength of C1 -, r Free-will, are conform to the Law of God, and worthy of the Kingdom of Heaven i

Ye?.

Yes.

Do not, likewife the Papifts err, who maintain, That good Works may be done by a mere general and common Influence from God ?

Yes.

Do not, laftly, the Arminians err, who maintain, That good Works flow only from God as a Moral Caufe ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe Ghrift fays, Ye can do nothing without me, John 15. 5. 2d, Becaufe of ourselves we are not able to think a good Thought, 2 Cor. 3. 5. 3d, Becaufe it is God that work-eth in us, both to will and to do, of his good Pleafure, Phil. 2. 13.

Queft. IV. " are they who are regenerated, to " grow negligent, as if they were not bound to per-f< form any Duty, unlefs by fpecial Motion of the jf Spirit? 0

No.

Ought they not to ftir up diligently the Grace of God which is in them ?

Yes; Phil. 2. 12. Heb. 6. n, 12. 2 Pet. 1. 3, 5, 10. Ifa. 64. 7. 2 Tim. 1. 6. Afts 26. 6, 7. jjude, ver. 26, 21, 22.

Well then, do not the Quakers, Familifts, and other giddy-headed Perfons err, who maintain, That Believers ought not to perform any Duty in Religion, u»iefs the Spirit within move and excite them to thole Duties : And that we ought to forbear when this is wanting ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the Holy Ghoit forbiddeth us to be flow in performing fuch Duties : nay, commands

u 8 Of Good Works. Chap XVI. C

mands us to ftir up the Gift which is in us, and S ufe all Diligence to perform Duties commanded \ by himfelf; Phil. 2. 12. Jude yen 20. 2d, Be- \ caufe the Prophet confefleth that as the great Sin I of the Lord's People, that there is none that cal- 1 Jeth upon his Name, that ftirreth up himfelf to 1 take hold of him, Ifaiah 64. 7. 3d, Becaufe to neglect the worfhipping of God, is an evident Sign and Token of an Atheift, Pfal. 14. 4. PfaL 53.4. 4th, Becaufe the Lord hath threatened to pour out his Fury upon the Heathen that know him not, and upon the Families that call not on his Name, Jer. 10. 25. 5th, Becaufe the twelve Tribes which hoped to come to the Promife made to the Fathers, inftantly ferved God Day and Night, Afts 26, 6, 7, And the Apoftles gave them-felves continually to Prayer, and to the Miniftryof the Word, Afts 6.4. 6th, Becaufe Chrift himfelf who had always the Spirit, was very frequent in all thofe Exercifes and Duties, as all the Hi-ftories of the four Evanglifts do teftify. Thofe fanatick Recufants, either have the Spirit of God in them, or they want it. This lafl they will not grant. If then they have it, why do they refufe to perform Duties of Religion more than our blef-fed Saviour did, when Opportunity and Occafion did call him. They have the Spirit, but want the Irapulfe. But contrariwife, this Impulfe is never wanting when there is a Call. But the Spirit's Gall is never wanting when Opportunity is offered. 7th, Becaufe Chrift will have the Gofpel preached to every Creature; Mark 16. 15. And hath commanded the Adminiftration of the Lord's! Supper, even*to his fecond coming; 1 Cor. 11. 26. And will have the Work of the Miniftry tc continue in his Church, for the perfecting of the

Saints

Jaints, for the edifying of the Body of Cbrift, till :jve all come in the Unity of the Faith, &c. Eph. 4. 11, i2 ? 13. 8th, Becaufe we are commanded a :o pray without ceafmg; 1 ThefT. 5. 17. That is 1- upon all Opportunities, and in all our Ncceflities. 'o.pth, Becaufe we are com man ded to truft in him 0 it all Times; Pfalm 62. 8. 1 oth, If we (hall for-' K Dear outward Duties, as Prayer, and fuch like, -then ought we to forbear inward Exercifes, as Acts 0 Df Faith, Love, and Fear, till we be moved therc-

* unto, which is moft abfurd, for we are command-11 sd (as was cited) to truft in him always nth,

What A durance can Men have, the next Hour, or l^to Morrow, more than in the prefent Time of ^'the Spirit's Motion on their Souls; Or that they tfffiall be thus at a greater Advantage by puttiag

* off the Duty, till they have fome inward Motion 1,1 and Impulfe thereunto, than by waiting on the or-j t: dinary Call of the Word or of Providence?

Queft. V. " Are they who in their Obedience, " attain to the greateft Height, which is poffible -" in this Life, fofar from being able to fuperero-3: " g ate > a °d to do more than God requires, that Hm they fall (hort of much, which in Duty they arc M« bound to do?" H~ Yes; Lukely. 10. Neh. 13. 22.Gal. 1 5.17,

Job 9. 2, 3. *Ci Well then, do not the Papifts err, who maintain, That a Man Regenerated cannot only fulfil the Law of God perfectly, but may do alio r e good than the Law of God requires of him ? This is their mad Fancy of the Works of Supere-! ; rogation. ! Yes.

By what Reafons are they confuted ?

1 ft, Becaufe do Man living is able to fulfil

I.

lao Of Good Works. Chap. XVI.

the Law of God, Pfalm 143. 2. Ifa. 64. 6. ljohn 1.8. Far lefs is any Man able to do more than the Law require*. 2d, Becaufe we are obliged to feek Remiffien of Sins every Day; Matth, 6. 12. But to feek Pardon for Sin every Day, and to perform Works of Supererogation, are inconfiftent together. 3d, Becaufe Chrift lays, "When you (hall have done all Things which are commanded you, fay, we are unprofitable Servants, we have done that which was our Duty to do; Luke 17. 10. 4th, Becaufe, according to this Do&rine of Works of Supererogation, wemuft accufe the Scripture, and Law of God, of Imperfection, as if they were not a perfect Rule of Life and Manners, which is contrary to the Pfalmift, \ Pfalm. 19. 8. And contrary to 2 Tim. 3. 15, 17. | Deut. 4. 2. 5th, Becaufe whatfoever Things are true, honeft, juft, pure, lovely, of good Report, thefe are commanded, as Things neceflary to all Men: Therefore, either the Works, which the Papifts call Works of Supererogation, are true, honeft, juft and pure ; and if they be ftich, they are commanded by God in Scripture, and not Works of Supererogation: Or they are unhoneft, impure, unjuft; and iffuch, then no Man is fo mad as to call them good Works, much lefs Works of Supererogation, Phil. 4. 8.

Queft. VI. " Can our beft Works merit Pardon <c of Sin, or eternal Life at the Hands of God ?"

No ; Rom. 3. 20. Rom. 4. 2, 4, 6. Eph. 2. 8, 9. Tit. 3. 5, 6, 7. Rom. 8. 18. Pfalm 16. 2. Job; 22.2,3.

Well then, do not the Papifts, and fomeof the Quakers err, who maintain, That the good Works of regenerate Men, do truly and properly merit, and deferve eternal Life I

Yes.

> Yes.

By what Reafons are they confuted ?

1 1 ft, Becaufe there is no Proportion between u cur imperfect Work and Life eternal; between 7 the Work and the Reward, 2 Cor. 4. 17. For e our light Affliction worketh for us, that is, brings

2 forth, not of any iMerit, but of mere Grace, for r ! Chi ill's lake, fee Rom. 2. 18. and 3. 28. 2d, r . If by our good Works, we deferved the Pardon of [0 Sin, we might have whereof to boaft, for if Abra-t0 ham were juftified by Works, he hath whereof to H jglory, but not before God, Rom. 4. 2. But the r . Scripture faith, he that glorieth, let him glory .in the Lord, 1 Cor. 1. 31. 3d, Becaufe no I Creature, performing the moft excellent Works, ! can deferve any Favour from God, or oblige him }$ 3 to give any Thing as due. And according to the 1. Order of God's Juftice. he can receive no Favour , from us, nor any Creature confer any Benefit on bjjiim, rtalm 16. 2. Job 22, 2, 3. Truly, where " there is no Favour done, there can be no Merit:

' For Merit prefuppofeth a Benefit accepted. 4th, .Becaufe our Works are imperfect, as well as to j Parts, as to Degrees, Gal. 5. 17. Ifa. 64. 7. r'jDeut. 27. 26. A Perfection of Parts is, when • we have a Part of every Grace, and are renewed " in fome Meafure in every Power and Faculty of the whole Man, though we be not come to the "* juft and due Meafure in any of them. A Perfec-j lion of Degrees, confifts in the complete Meafure uof our Conformity, and our exacT: Conefponden e to the Law of God, in refpect of all whatfoever . it requires. 5th, Becaufe Chrift fays, fo like-".wife ye, when ye (hall have done all thofe Things ] which are commanded you, fay. We are unprofit-1 able Servants, we have done that which was our L Duty

Duty to do, Luke 17. 10. 6th, Becaufe the good Works which we do are npt ours, but it is God that worketh in us, both to will and to do, 1 Cor. 5. 6. Gal. 5. 22. Phil. 2. 13. 7th, Becaufe that heavenly BlefTednefs which is to be given to the Saints, is exprefly attributed to the Mercy and Pity of God, Pfalm 103.4. Matth. 5. 7. Titus 3. 5. Eph. 4. 6, 7, 8. 8th, Becaufe when the .Apoftle proclaims Death to be the Wages of Sin, he doth not affirm Life eternal to be the Reward of good Works but the free and gracious Gift of God, which we obtain by Chrift, even in oup Sanftification, whereof the Apoftle here, Rom. 6. 23. Which free Gift hath, fcr its End, eternal Life, not that it merits this (for then it (hould not be a gracious Gift) but becaufe Chrift hath merited this for us, and {hall of free Grace give it to us, as the following Words, through Jefus Chrift our Lord, fhew. 9th, Becaufe God will have us to buy without Money or Price, Wme, Milk, Honey: That is, to receive all Things re-qoiifite and necefTary for our fpiritual Life, for nothing; and eternal Life itfelf, Ifa. 55.1,2, 3 10th, Becaufe Chrift fhould not be a perfect Saviour, if any Thing from us were to be added to the Righteoufnefs of his Merit, but Chrift is a perfeft Saviour, Eph. 1. 7. and 2. 7, 8, 9. 1 Jonn 1. 7. Afts 4. 12. nth, Becauie our beft Works have fuch a Mixture of Corruption, and Sin, in them, that they deferve his Curfe and Wrath ; fo far are they from meriting, Ifa, 6d. 6 But we are ail, faith the Prophet, as an nnckrm Thing, and all our RighteoufnefTes are like filth*' Rags. 12th, If the Works of Regenerated Men did deferve eternal Life, then ftiould the whole Contrivance of the Gofpel be fubvert-

ed,

cd, and the fame very Way of Life laid down which was in the Covenant of Works, as is clear from 2 Cor. 5. 21. The Gofpel is fo'contrived by the infinite Wifdom and Goodnefs of God, that there is a judicial transferring of our Sins,'as a Debt on Chift the Cautioner, and a Tranflation of his Righteoufnefs and Merit to be imputed to us, for our J unification, without the leaft Refpeft to our Works.

Qjjeft. VII. " Are Works done by the unrege-u nerateMen, altho' for the Matter of them they " may be Things which God commands, and of " good .Ufe, both to ihemfelves ar>d others, are " they (I fay) finful, and cannot pleafe God ?"

Yes; Hag. 2. 14. Tit. 1.15. Amos 5.21, 22. Hof. 1.4. Rom. 9. 16. Tit. 3. 5.

Well then, do not the Papifts err, who maintain, That not only all the Works of unregene-rate Men are not finful, but alio that fome. of their Works do indeed merit and deferve fome-what from God, namely (as they fpeak) by Merit ofCongruity, that is, as they are agreeable to the Law of God ?

Yes.

There is alfo (as they fay) A Merit dt Con-dignity, by which the Works of the Regenerate, which follow Juftification, deferve eternal Life, not from the Imputation of Chrift's Righteoufnefs, but from their own intrinfic Worth, and Propor-tionablenels to the Reward ?

Yes.

By what Reafons are they confuted ?

i ft, Becaufe as a good Tree cannot bring forth

evil Fruit, neither can a corrupt, rotten Tree bring

forth good Fruit, Matth. 7. 18. 2d, Becaufe

all unrcgenerate Men are dead in TrefpafTes and

* L 2 Sin,

Sin, Eph. 2.1. 3d, Becaufe all the Works of tin regenerate Men are done without Faith, and fo cannot pleafe Cod, Heb. 11. 6, Rom. 14. 23. 4th, Becaufe if unregenerate Men were able to do good Works, or perform any Duty which de« ferved fomewhat from God, then would it follow, that a Man were able to do fome good of himfelf, which is contrary to John 15. 5. Phil. 1.13. 5th, Becaufe it is clear from Scripture, that before renewing Grace, all are the Children of Wrath; who of themfelves cannot have a good Thought, nor any affive Concurrence, or putting themfelves forth to the utmoft, for their own Gonverfion, a Cor. 3. 5. Therefore no Piea for Merit, by any Improvement of Mens natural Abilities; fee Rom. 9 . 15.

CHAP. XVII.

Of the P erf ever ance of the Saints.

Question !.

«' /^AN they w T hom God hath accepted in his " \~J beloved, effe&ually called, and fanftified '* by his Spirit, either totally or finally fall away •? from the State of Grace ?" ' No.

" Shall they certainly perfevere therein to the " End, and be eternally faved ?"

Yes; Phil. 1.6. 2Pet. 1. 10. John 10. 28, 29. 1 John 3. 9. 1 Pet. 1. 5, 9.

Well then, do not the Papifts, Socinians, Ar-minians, and fome Ring-leaders among the Qua-

kers

kers err, who maintain, That the Saints may totally and finally fall away ? Yes.

By what Reafons are they confuted ? 1 ft, Became the Saints are built upon the Rock, and not upon the Sand : Therefore when Temptations of any Kind afTault, they can never fall, nor can the Gates of Hell prevail againft them, Matth. 7. 24. and 16. 16, 18. 2d, Be-caufe he that hath begun a good Work in the Saints, will finifh it, until the Day of Jefus Chrift, Phil. 1. 6. 3d, Becaufe Paul fays, ■ Nothing caa feparate us from the Love of God, Rom. 8.35, 38, 39. 4th, Becaufe they that fall away, have never had true juftifying Faith, Luke 8. 13, i&. 1 John 2. 19. 5th, Becaufe it is impoflible for the Elett to be feduced, Matth. 24. 24. I fay impoflible, not in refpedt of the Wiil,"and Power of the Eleft themfelves, but in refpeft of the Immutability of God's Decree concerning them, and of his Purpofe of keeping them powerfully againft Sedudtion, according to his Promifes, of which he 1 cannot repent; fee John 10.28. Rom. 8. 38, 39. 1 1 Pet. 1. 5. 6th, Becaufe they that believe in I the Son of God have Life eternal, 1 John 5. 13. I John 6. 47, 54, 58. And they have paffed from ' Death unto Life, and fhall never thirft, nor hun-I ger any more, John 6. 35. 7th, Becaufe God hath promifed in his Covenant, that though he I chaftife his own Children for their Faults, yet he ^ will never take away his Mercy, and Loving-kind-nefs from them, Pfalm 89. 30, 31, 32, 33, 34. Jer. 32. 38, 39, 40. 8th, Becaufe that golden Chain, that Paul fpeaks of, cannot be broken; Rom. 8, 30. * Whom he did predeftinate, them he ; alfo galled/ &c. pth, Becaufe Chrift lays, This I- 3 is

n6 Of the Perfeverance, wc* Chap. XVll.

as the Father's Will, which hath fent me, that of all which he hath given me, I (hall lofe nothing, John 6. 49. 10th, Becaule we are kept by the Power of God through Faith unto Salvation, ready to be revealed in the laft Time, 1 Pet. 1. 5. nth, Becaufe he hath prayed for us, that our Faith fail not, Luke 22. 32. John 17. 20.

QueA. II. " Can Believers by Reafon of their " Sins and Failings, incur God's Difpleafure, and " grieve his holy Spirit; come to be deprived of *' fome Meafure of their Graces and Comforts; i6 have their Hearts hardned, and their Confcien-" ces wounded ; hurt, and fcandalize others ; and f* bring temporal Judgments upon themfelves ? " Yes ; Ha. 64. 5, 7, 9. Eph. 4. 30. Pfalm 51. 8, io, x2. Rev. 2.4. Cant. 5. 2, 3, 4, 6. Ifa. 63. 17. Pfalm 37. 3, 4. 2 Sam. 12. 14. Pfalm 89. 31, 32. Mark 16.14. 1 Cor. 11.32.

Weil then, do not the Antinomians err, who maintain, That the Sins of the Regenerate, do not dilpleafe God, and cannot grieve his holy Spirit: And that Believers are not chaAifed in any-wifefor their Sins ? Yes.

By what Reafons are they confuted ? 1A, Becaufe the Prophet fays, Thou art wroth, for we have finned, Ifa. 64. 5. 2d, Becaufe it is (aid, that the Thing which David had done (namely his Murder and his Adultery) difpleafed the Lord, 2 Sam. 11. 27. 3d, Becaufe the Sciiptures teftifies, that the Sins of Believers grieve his holy Spirit, Eph. 4. 30. 4th, Becaufe the Saiats, by Reafon of their Sins, are deprived of fome Mealure of Grace and Conlolations, Pfalm 8. 9. Rev. 2. 4, 1. 5th, Becaufe the Lord hath

inflicted temporal Punishments upon Believers for their Faults, Pfalm 89. 31, 32, 2 Sam. 12. 11. and 24 15. 1 Cor. 11, 30.

x>ckx>o<x>c><xx:;^

CHAP. XVIH.

Of Affurance of Grace, and Salvation.

Question I.

u "\/TAY they who truly believe in the Lord " x VJL Jefus, and Love him in Sincerity, and en-" deavour to walk in all good Confcience before * him; May they, I fay, be certainly aflttred in this " Life, that they are in^lfta^Tjf^Tace^ and 4< being enabled by the Spirit te know the Things " which are freely given them of God, may they 94 without extraordinary Revelation attain there* " unto?" J Yes; 1 John 2. 3. 1 John 3. 14, 18, 19, 21, 24. I John 5. 13. Cor. 2, 12. Heb* 6. 11, 12. Eph. 3. 17, 18.

Well then, do not the Papifts err, who maintain, That no Man can be fure (namely, fare by divine Faith) of God's peculiar Favour towards himfelf, without extraordinary Revelati*

on

Yes.

By what Reafons are they confuted ?

1 ft, Becauie the Apoftle commands us, faying, Brethren, give all Diligence to make your Calling and Election fure, for if you do thefe Things, ye (hall never fall; for fo an Entrance fhall be miniftred unto you abundantly, into the everlafling Kingdom of our Lord and Saviour Jefus Chrift, 2 Pet. x, 10, 11. Ikb. 6. 11. 2d,

Be-

Becaufe the Apoftle commands the Corinthians to examine themfelves, whether they be in the Faith, 2 Cor. 13.5. 3d, Becaufe the Scriptures propofesand fetteth forth fure Marks and Tokens, by which a Believer may be infallibly allured that he is one of the Number of Chrift's Sheep; John 10. 4, 5, 27, 28. And that he is one of Chrift's Difciples; John 13. 3, 5, Nay, it is the Scope of the whole firft Epiftle of John topropofe fuch fure Marks to Believers, whereby they may know that they have Life eternal, 1 John 5. 1 3. 4th, Becaufe the true Believer may be perfuaded that neither Death nor Life, nor any other Thing, can feparate him from the Love of Chrift, Rom. *• 38, 39. Where the Apoftle not only fpeaketh of himfeif, but of them to whom he writes. 5th, Becaufe Believers have received the Spirit of Adoption, whereby they cry Abba, Father, and he himfeif witnefleth with their Spirit, that they are the Children of God, Rom. 3. 15, 16. 6th, Becaufe 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.

Queft. II. " Is this Certainty, aba?e conjeclu-" ral, and probable Perfuafion, grounded upon a " fallible Hope ?"

No. ,

But is it an infallible AfTurance of Faith ?

Yes; Heb. 6. 11, 19. Heb. 6. 17, 18.

Well then, do not the Papifts and Arminians err, who maintain, That the AfTurance of Salvation, is only conjectural, or at the moft, only probable, which haih for its Foundatioo, a failing, and fading Faith ?

Yes.

By

By what Reafons are they confute4 ?

lit, Becaufe AfTurance is from the Tedimony of the holy Spirit, witnelTing with our Spirits, that we are the Children o£ God ; Rom. 8. 1 $♦ ad, Becaufe this AfTurance is founded upon the PrQmifes of God, who cannot lie; Ifa. 45. 10. John 3. 36. 3d, Becaufe Believers are fealed with the holy Spirit of Promife, which is the Earned of their Inheritance; but he that receiv-eth the Earned not only hath Right to the Pof-feffion, but knows afTuredly, that he hath that Right, and fhall be put in the aftual PofleiTion thereof; Eph. I. 13, 14. 4th, Becaufe God willing more abundantly, to (hew unto the Heirs of Promife, the Immutability of his Council, confirmed it by an Oath, that by two immutable Things, in which it was impoffible to God to lie, we might have a drong Confolation, Heb. 6. 17, 18.

Queft. III. " Is the infallible AfTurance of 11 Faith, founded upon the divine Truth of the " Promifes of Salvation, and upon the inward u Evidence of thofe Graces unto which thefe Pro-14 mifes are made ? ; *

Yes; Heb. 6. 17, 18. 2 Pet. 1. 4, 5. 1 John2. 3. and 1 John 3. 14. 2 Cor. 1. 12.

Well then, do not the Antinomians err, who maintain, That none ought, or can gather any Comfort or AfTurance of Salvation from his own Works of Holinefs; but that a Believer ought to lean and red upon the alone Tedimony of the Spirit, without any Marks or Signs ; from which Tedimony he may, fay they, be fully aflured of the Remiffion of his Sins, and of his own Salvation ?

Yes.

By

I

By what Reafons are they confuted ?

iff, From the Example of the Saints, who gathered their Comforts from the Fruits of Faith, and Works of Holinefs, as David did, Pfalm. 119, 6. And as Paul did; 2 Cor. 1. 12. 2d, From the reckoning up of Marks, which are held out in Scripture, by which Believers may be known from Unbelieveis, as mutal Love, John 13. 35. Obferving and keeping his Commandments, 1 John. 2. 3. Doing of Righteoufnefs, 1J0IH13.14. And loving the Brethern. 3d, Becaufe unlefs Faith be proven by Marks, true Faith cannot be difcerned from Preemption, neither can Aflurance, rightly founded, be difcerned from a Delufion of Satan, ijohn 4. 2. 4th, Becaufe Reafon requires, that from the Knowledge of the Effedt, we fhould come to the Knowledge of the Caufe, according to that of Matih. 7. 16. 5th, Becaufe Marks of Grace have fo much Clearnefs in them-felves, that they will even beget in others a Judgment according toCharity,concerning the Election ©f others, therefore much more in thefe fame very Perfons, who are able to difcern, and know better their own Hearts, 1 Thef. 1.3,4-

Queft. IV. " Doth this infallible Aflurance be-u long to the Eflence of Faith i"

No.

* May a true Believer wait long, and conflict " with many Difficulties, before he be Partaker £>f "it?"

Yes; 1 John 5. 13. Ifa. 50. 10. Mark 9, 24. Pfalm 88. throughout. Pfalm 77. to the 1 2. Vcr.

Well then, do not the Antinomians err, who maintain, That the Aflurance of SaMtion is Faith itfelf ? And that Faith is nothing eMe but the Echo of the Soul, anfwering the Spirit, my Sins are forgiven me?

0

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the fealing of the holy Spirit,

which is the Earned,of our Inheritance, is givea

to Believers after they have believed ; Eph. 1.13,

14. 2d, Becaufe Believers may fometimes not

know that they have eternal Life, 1 John 5. 13,

3 'And he that fearcth the Lord, obeying the Voice

• of his Servant, may walk in Darknefs, Ifa. 50.10.

' 3d, Becaufe if this AfTurance which takes away

■ all doubting, (as the Antinomians affirm) were of

1 the EfTence of Faith; there fhould not be any

'Degrees of Faith, which is contrary to Mark 9.

J24. Matth. 8. 10. Matth. 15. 28. 4th, Becaufe

there are evident Examples in Scripture from

the Experience of the Saints, as that of faithful

i Heman, who thus complained: Pfalm 88. Why

cafteft thou off my Soul ? Why hideft thou thy

Face from me ? And of faithful Afaph, under very

fadExercife, Pfalm 77. to the 10. Verfe.

Queft. V. " Doth this AfTurance of Salvation, <c incline Men to Loofenefs V $

No. 1 John 2. 1, 2. Rom. 8.1, 12. 1 John 3. 2/ 3. 1 John 1. 6, 7. Rom. 6. 1, 2. Titus 2. 11, 12, 14. 2 Cor. 7. 1.

Well then, do not the Papifts err, who raain*J tain, That the Doftrine of AfTurance of Salvation, is of its own Nature hurtful to true Piety, and inclines Men to Sin and Wickednefs Yes.

By what Reafons are they confuted ? 1 ft, Becaufe the Apoftle Peter argues the contrary Way, and infers a far other Conclufion; namely, Becaufe Believers know, they are redeemed by the precious Blood of Chrift, they ought to pafs the Time of their fojourning here in Fear;

I Pet,

*3 a Of dffurance of Grace Chap. XVIII.

i Pet. i. 17, 18, 19. 2d, Becaufe the Apoftle Paul who was certainly perfnaded of his Intereft in Chrift, rejects, and Abominates that Conclufion with Indignation and Wrath, Rom. 6. 1,2. 3d, Becaufe from the Prornife (hat God is the Father of Believers, the Apoftle exhorts the Corinthians by Confequence, to cleanfe themfelves from all filthinefs of the Flefh and Spirit, and to perfect Holinefs in the Fear of God, 1 Cor. 7. 1. 4th, Becaufe they who are in Chrift, (to whom there is no Condemnation) and are afTured of it, walk not after the Flefh, but after the Spirit, Rom. 8. 1, 12, 38, 39. 5th, Becaufe a Believer knowing God to be merciful, concludes that God ought to be feared, Pialm 130.4. 6th, Becaufe whofo-ever hath that Hope, (namely, that he ftiall fee Chrift, and be made like unto him) he purifies himfelf, as he is pure, 1 John 3. 3. 7th, Becaufe it is evident from the Example of thofe who were perfuaded of their Salvation, who yet lived pioufly and holily, as Paul, Rom. 8. 38, 39. compared with 2 Cor. it. 2. Atts 25. 26. Nex*» we have the Example of Abraham, Gen. 17. u compared with Rom. 4. 18, 19, 20.

Queft. VI. " Are true Believers, when they fall il into fome fpecial Sin which woundeth the Con-" fcience, and grieveth the Spirit deftitute of the 4i Seed of God, and Life of Faith ?

No, 1 John 3. 9. Luke22. 32.

Well then, do not the Quakers and others err, who maintain, that true Believers falling into fome fpecial Sin,xan have nothing of the Life of Faith, and Seed of God in them ?

Yes.

By what Reafons are they confuted?

ift, Becaufe whofoever is born of God doth tiot commit Sin, for his Seed remaiacth in him,

and

and he cannot fin, becaufe he is born of God, 1 John 3. 9. i For his Seed rcmaineth in him;' that is, doth not totally perifh, but abidcth thenceforward, working the Fruits of Regeneration once begun in them, Phil. 1. 6. 2d, Becaufe although Peter fell into that grievous Sin ot denying his Maf-ter thrice, yet he itill retained that. Seed of God, and Life of Faith, and Love to Chrift; becaufe Chrift had faid to him, ■ I have prayed for thee that thy Faith fail not,' Luke 22. 32. The like may be faid of David, and others of the Saints of God, who by falling into fome fpecial Sins, have pounded the Conscience, and grieved the Holy Spirit. *

CHAP. XIX.

Of the Law of GOT>.

Question. L

u PV^ God give to Adam a Law as a Core-1 u l^J nant of Works, by which he bound him, j " and all his Pofterity, to perfonal, entire, exaft I u and perpetual Obedience ? " Yes.

lt Did he promife Life upon the fulfilling; and " did he threaten Death upon the Breach of it ? " Yes.

" Was Adam endued with Power and Ability to " keep it?"

Yes; Gen. 1. 26, 27. Gen. 2. 17. Rom. 2. 14, 15. Rom. 5, 12, 19. Gai. 3. 10, 12. Ecclef. 7.29. Job 28. 28.

Well then, do not the Socinians err, who maintain, That God made no Covenant with Adam M in

* 34 Of the Law of God.

in his Integrity, in which he promifed to him and his Poiterity Life Eternal ?

Yes.

By what Reafons are they confuted ?

ift-, From thofe Places of Scripture, where the Righteoufnefs of the Law is defcribed, Lev. 18. 5. Rom. 10. 5. Gal. 3. 12. Ezek, 20. 11. 13. Whofoever therefore keepeth my Statutes and Judgments, faith the Lord, (hall live in them. And to whom Life is promifed for ever, upon their perfect Obedience, and Continuance in all Things written in the Book of the Law. And from thofe Places, in which Death is threatened to them, that in theleaft tranfgrefs the Law of God, Deut. 27.26. Gal. 3. 10. Eztk. 28. 4. 2d, From the Words of our Saviour, who fpoke to the young Man, according to the Covenant of Works, in which the Lord promifeth Life eternal, to fuch as (hall fulfil the Law, Matth. 19. 17. Luke 10. 28. Obferve, that Chrift anfwereth here, according to the Queftion and Opinion of this young Man, who thought he was able to obtain Salvation, by his own good Works; and therefore Chrift diredls him to the Law, thereby to bring him to the Acknowledgment of his own Imperfection, and afterwards to Faith in himfelf. 3d, Becaufe Man was created by God, in Righteoufnefs, Holinefs and Immortality, according to the Similitude and Image of God, Gen. 1. 26. Gen. 9. 6. Ecclef. 7. 29. Eph. 4. 24. Col. 3. 9, 10. And received from him the Law of Nature, naturally ingraven upon his Heart, Rom. 2. 14, 15. And befides this Law, a pofitive Law was fuperadded to it, that Adam (hould not eat of the Tree of Knowledge of Good and Evil: That by obeying the lame, he might give a Specimen, or Proof; of

his

his Obedience to the Law of Nature, in the perfect Obedience whereof, fo long as he fhould continue, he fhould live for ever. For the Lord threatened Death to him only, if he fhould fin: And Death is the Wages of Sin, which by Sin entered into the World, Gen. 2. 17. Rom. 6. 23. Rom. 5. 12, 13. 4th, From thofe Places of Scripture, in which it is denied that Believers, under the Covenant of Grace, are juftified by the Law, ibut by Faith, and the Righteoufnefs of Chrift, jmanifefted in the Gofpel. For that the Law is (Weak, powerlefs, or impotent, through the Corruption of our Nature, to juftify us, and give us rLife, Rom. 3. 20, 21, 28. Gal. 2. 16. Gal. 3. 10, 11, 12, 13. Phil, 3. 9. Rom. 8. 2, 3.

Queft. II. " Do the firft four Commandments " contain our Duty to God, and the other fix, j H our Duty towards Man ? "

Yes; M-Uth. 22. 37, 38, 39, 40 Well then, do not the Papifts and Lutherans J err, who maintain, That three only belong to ; the Firft Table, and (even to the fecond: And • that, * Thou (halt not make unto thee arsv , graven Image, 5 with the foregoing, ' Thou (halt not have any other Gods be'ore me,' are bur one Command. And that, ' Thou ihalt not covet thy i Neighbour's Houfe; Thou (halt not covet thy Neighbour's Wife, nor his Man-fervant,' &c. are two diftinct Commands ? Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the two firft Precepts command

- divers Things, the one teacheth us, Who is to

be worshipped, viz. the true and living God,

and no other. The fecond inftru&s us, How he

is to be worfhipped, namely, according to his

M 2 own

own Appointment,, and not according to the Ap~ pointment and Pleafure of Men, as by Images? and fuch like. 2d, Becaufe it is one and the fame Concupifcence, which is forbidden in the tenth Command, the Sum whereof, Thou fhalt not covet, is cited by the Apoftle Paul, Rom. 7. 7. and which is fummarily expreft in the clofe of the tenth Command, * Nor any Thing which is thy Neighbour's.' 3d, If the tenth Command ought to be two, becaufe thefe Words, * Thou (halt not covet/ are twice repeated, then would it follow, there fhould be as many Commands, as there arc Things defired forbidden : Becaufe it is evident, that thefe Words, ' Thou (halt not covet/ are to be repeated with every Part. . Queft. in. « Are all the Ceremonial Laws u abrogated under the New Teftament ?"

Yes; Col. 2. 14, i<>. Dan. 9. 27. Eph. 2. i£. 16.

- We'll then, do not the Judaifers err, who maintain, That all the Ceremonial Laws remain in their former Strength and Vigour, and are obliging to Believers under the Gofpel, and not abrogated or difan nulled by thrift ?

Yes.

By what Reafons are they confuted ?

lft, Becaufe Chrift hath abolifbed the Law of Commandments, contained in Ordinances, that he might gather together both Jews and Gentiles, into one new Man, Eph. 2. 14, 15. Col. 2. 14. Note, that the Apoftle here fpeaks of all Believers, both of Jews and Gentiles, as of one Man : Becaufe they being all under Chrift ihe Head, as Members of one fpiritual Body, are made up as one renewed Man. 2d, Becaufe the Apoftie fays, Let no Man judge you in Meat, or in Drink,

or

r or in Refpeft of an Holy Day, or of the new Moon, s, or of the Sabbath Days: All which are Shadows \ of Things to come, but the Body is of Chrift, \ Col. 2.16, 17. This Verfe is a Conclufion of the , t Apoftle's foregoing Difcourfe againft Ceremonies, : and Things commanded by the Ceremonial Law, c which by the coming of Chrift are aboliflied. He ,. calls them in the 17 ver. a Shadow of Things to I come, but the Body, fays he, is of Chrift; that I is, the Thing fignificd, is of Chrift : For all the Shadows of the Old Teftament had refpeft to \ iChrift, and his Benefits, by whole coming they . alfo have had an End, John 1. 17. Gal. 3. 4, 5. ] 3d, Becanfe the Apoftle fays, Believers are dead with Chrift, from the Rudiments of the World: , that is, from the Ceremonial Commands; as is evident from the Context. Why, fays he, as tho* living in the World, are ye fubjedr. to Ordinances ? That is, as if your Life, and Happincfs, confifted in thefe outward worldly Principles, but fufFer yourfelves to be burdened by fuch Teachers, with human Inftitutions and Ordinances. The Apoftle mdeed, in thefe laft Words, is reafoning againft the Inftitutions and Ordinances of Men ; from this Medium, which is an Argument from the greater to the lelTer; If ye be dead with Chrift from the Ceremonies of the Law^ inftijtuted in the Old Teftament, by God himfelf, much more are ye free from the Inftitutions and Ordinances of IRcn, which are only grounded upon their own igood Pleafure, Col. 2. 20, 21. Gal. 4. 10, 11. 4th, Becaufe the Apoftle affirms, that the Observation, and ufjng of Circumcifion, cannot con-fift with true Faith in Chrift, now after the Gof-pel is fully publifhcd. And he exhorts the Cala-tiaas to abide in their Liberty purchafid by H 3 Chrift,

Chrift, and not to fubmit themfelves to the Yoke of Mofaical Ceremonies, Gal. 5. 1, 2. 5th, Be-caufe thofe Teachers, who preffed the believing Gentiles, to be circumcifed and to obferve the Law of Mofes, (I mean the Ceremonial Law,) were condemned by the Council of Apoftles, A&s 15. 34. 6ih, Becaufe Ceremonial Commands are neither of the Law of Nature, nor are they injoined to Believers under the Gofpel, as things Moral. 7th, Becaufe thefe appointed Ceremonies, were Figures only of Things to come, impofed upon the Jews until the Time of Reformation ; but taken away by Chrift, Heb. 9. 9, 10, 11, 12. and 10. p. Wherein it is faid, He taketh away the firlr, namely, all Sorts of propitiatory Offerings which were ufcd in the Old Teftament, to fettle the fecond, namely, his Obedience to the Will of the Father. 8th, Becaufe they were given to the Ifraeiites to fore-fignify, and reprefent Chrifr, and his Death, and to be Marks of Difference between them, and the unbelieving Nations, Col. 2. 17. Eph. 2.14. Where it is faid, who hath made both thefe, namely, Jews and Gentiles, one; and hath broken down the middle Wall of Partition, whereby the Ceremonial Law is underilood, which* made a Difference between the Jews and the Gentiles. Now, fince Chrift hath fufferfcd Death, and the Gentiles are called, all thefe Ceremonies which did fore-fignify \ is Death; and made that Difference, mull of Neceffity ceafe. 9th, Becaufe the Temple of juufalom, to which the Ceremonies were reflric-nd, is deiiroyed, and could never fince be rebuild d. 'Queft. IV. " Did the Lord by Mofes give to "~ .the

< the Jews, as a Body Politic, fundry Judical . : ' Laws, which expired together with their State I" Yes.

" Do they oblige any other now, further than c u the general Equity thereof may require ? "

No; Exod. 21. from the firfl to the laft Verfe. i Exod. 22. 1. to Verfe 29. Gen. 49. 10. 1 Cor. 9. ■A 8, 9, 10. 1 Pet. 2. 13, 14- Matth. 5. 17, 38, 39. ', Well then, do not forae err, though otherwife i Othodox, who maintain, That the whole Judicial a Law of the Jews, is yet alive, and binding all of t us, who are Ghriftian Gentiles ?" I Yes.

By what Reafons are they confuted ? 1 ft, Becaufe the Judicial Law was delivered : by Mofes to the Ifraelites to be obferved, as to a I Body Politic, Exod. Chap. 21. 2d, Becaufe this Law, in many Things which are of particular Right, was accommodated to the Comrnon-wealth of the Jews, and not to other Nations j alfo, Exod. 22. 3. Exod. 21. 2. Lev. 25. 2, 3. Deut. 24. 1, 2, 3. Deut. 25. 5, 6, 7. 3d, Becaufe in other Things, which are not of particular Right, it is neither from the Law of Nature obliging by Reafon; neither is it preiTed upon Believers under the Gofpel, to be obferved. 4th, Becaufe Believers are appointed under the Gofpel to obey the Civil Law, and Commands of thofe under whofe Government they live, providing they be juft, and that for Conscience Sake, Rom. 13. 1. 1 Pet. 2. 13, 14. Tir. 3. 1.

(Vieft. V. " Doth the Moral Lawfor ever bind, V as well juftified Perfons as others, to the Obe-" dience thereof,and that not only in Regard of the 9 Matter contained in it, but alfo in Reipcft of the " Authority of God who gave it i n

Ye*;

M° Of the Law of God. Chap. XIXc

Yes; Rom. 13. 8, 9, 10. Eph. 6. 2. 1 John 2. 3,4,7,8. James 2. 10, 11.

Well then, do not the Antinomians err, who maintain, That Believers, under the Gofpel, are not obliged to the Obedience of the Moral Law ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe Chrift fays, He came not to de-ftroy the Law, and the Prophets; that is, to alter or difannul the Doctrine of the Law, or of the Prophets, Matth. 5. 17/ 2d, Becaufe he fays in the following Verfe, I fay unto you, till Heaven and Earth pafs, one Jot or one Tittle fhall in no wife pafs from the Law till all be fulfilled, Matth. 5. 18. 3d, Becaufe whofoever fhall break one of thefeleaft Commandments, and fhall teach Men fo, he fhall be called leaft in the Kingdom of Heaven : That is, fhall not acall be efteemed there, or fhall not enter thereunto, Verfe 19. 4th, Becaufe that after the Apoflie Paul hath concluded the Juftification of Believers to be of free Grace, he fubjoins, Do we then make void the Law through Faith, God forbid ! yea, we efta-b!i(h the Law, Rom. 3. 31. 5th, Becaufe all the Precepts of the Moral Law belong to the Law of Nature, naturally engraven upon the Hearts of Men, which cannot be abrogated, but oblige all Men perpetually, and necefTarily, from Natural Reafon itfelf, Rom. 2. t$. 6th, Becaufe all the Precepts of the Moral Law are repeated in the Gofpel, and enjoined to all Believers by Chrift, Matth. 19. 17, 18, 19, 20. Rom. 2. 13. 7th, Becaufe Paul adjoineth and propofeth to Believers under the NewTeftomeut, both a Command, and a Prcmife of the Decalogue, as properly

:: perly belonging to them; Eph. 6, 2, 3. 8th,

Becaufe the Apoftle James fetteth forth to Belie-

:c vers the Moral Law as the Rule of Life, which

J ; they are obliged to obferve, and by breaking of

-which they are convinced of Sins, Jam. 2. 8, 9,

11. 9th, Becaufe whofoever committcth any

Sin againft the Moral Law, ihall never enter in-

, to the Kingdom of God, 1 Cor. 6. 9, 10. Gal.

; ' 5. 21. 10th, Becaufe this Tenet of the Anti-

11 nomians, turns the Grace of God into VVanton-

e nefs; overturneth the End ofChriftian Liberty,

lI! and of the coming, and Death of Chrifr, and pav-

11 'eth a Way leading to all Impiety, and the indulg-

0 ing of the Lulls of the Flefh, and fofrering the • Dominion of Sin, contrary to thefe Scriptures, i Jude Verfe 4. ijohn 2. 16 . 2 Pet. 2. 18, 19,

1 20. Rom. 6. 14, 15, 16. Luke j. 74, 75. Tit. 2. 11, 12. 1 Tim. 6. 9. Rom, 9. 21, 23, 24. nth, Becaufe Believers ought to ftudy good Works, Tit. 3. 8. to they which are created in Chrifr, that they (houldwalk in them, Eph. 2. 10. I2tb, Becaufe Chrift will render to every Man, at his laft coming, both to the good and to the bad, according to their Works, Rev. 22. i2.Mattb. 25,

34,35' 4i, 42.

Queft. VI. u Are true Believers under the Law u as a Covenant of Works, to be thereby juftified li or condemned?"

No; Rom. 6. 14. Gal. 2. 16. Gal. % j 1 3. GaL 4. 4, 5. Arts 1 3. 39. Rom. 8. 1.

Well then, do not the Papifts and Socinians err, who maintain, That Delivers under the ■ Gofpel, are juftified by their Obedience to the Law of God, (the Law, I fay, either Moral, or Evangelical) and condemned for the Tianfgref-fion thereof?

Yes.

Yes.

By whatReafons are they confuted ?

i ft, Recaufe by the Law is the Knowledge of Sin, Rom. 3. 20, 2d, Becaufe for as many as are of the Works of the Law, are under the Curfe, Gal. 3. 10. 3d, Becaufe there is not a Law given, which could have given Life to fallen Man; Gal. 3.21. 4th, Becaufe Chrift is not dead in vain. For if Righteoufnefs be by the Law, then Chrift is dead in vain, that is without Caufe, Reafon, Need, or Fruit, Gal. 2. 21. fee John 15. 25. 5th, Becaufe it was promifed by God, about 430 Years before the Promulgation of the Law, that all the Nations of the Earth fhould be bleifed in the Seed of Abraham, Gen. 22. 18. Gen. 12. 3. with Gal. 3. 16, 17, 18. 6th, Becaufe Chrift is become of no Effect to them, that are juftified by the Law; they are fallen from Grace, Gal. 5. 4. 7th, Becaufe Believers ought to wait, through the Spirit, for the Hope of Righteoufnefsby Faith, Gal. 5. 5. 8th, Becaufe the Apoftle (though a ftrict Obferver of the Law) counted all his Works but Lofs and Dung, that he might be found in Chrift not having his own Righteoufnefs which is of the Law, but that which is through the Faith of Chrift, the Righteoufnefs which is of God by Faith, Phil. 3. 8, 9. 9th, Becaufe Chrift is made of God, to Believers, Righteoufnefs, 1 Cor. 1. 30. 2 Cor. 5. 21. 10th, Becaufe they that feek their Righteoufnefs by Faith, but by their Works do not attain to it. And contrary-wife, that thqy feek their Righteoufnefs by Faith, and not by their Works, do not attain to it; Rom. 9» 3°> 3 I > 32« nth, Becaufe Chrift is the End of the Law for Righteoufnefs to every one that be-lieveth; Rom 10. 4. 12th, Becaufe the Jufti-

fication

Ication of Men under the Law, or Covenant of Works, is by the Law and by the Works of the Law : but the Juftification of Men umder Grace, i or the Covenant of Grace, is by Faith; Rom. 10. ^5, 6, 8, 9, 10. Gal. 3. 11, 12. Lev 18,5. But e,.Believers now are not under the Law, or the Co-Vvenant of Works, but under Grace, or the Cove-i nant of Givce, Rom. 6. 14, 15. Gal. 5. 18. J. 13th, Becaufe Believers under the New and Old 1 Teftament, are faved by the Grace of Jefus Ghrift, , and not by the Law, Whofe Yoke none were able • to bear. That is, none were able^perfe&ly to ) ;keep, nor to be juftified thereby, Adts 1 5. 10, n. 1 1 4th, Becaufe whofoever tranfgrefTeth the Law in i the leaft, is under the Curfe of it, Gal. 3. 10. Deut. 27. 26. and deferveth Death, and a Curfe, ;Rom. 6. 23. Ezek. 18. 4, 20. But all Men, even the Regenerate, fin daily, and tranigrefs the Law of God, and fo are guilty of all, Jam. 1. 13. compared with Jam. 2. 10. and with 1 John 1. 8. 1 5th, Becaufe Good Works do not go before Juftification, but follow after it, Tit. 1. 15. Hcb. 11. 6. Rom. 14. 23. Rom. 3. 9, 10, 23. 16th, ! Becaufe the Righteoufnefs of God, which is by I Faith in Jefus Chrift, is manifefted unto all, and J upon all, by Mofes and the Prophets. For all the Apoftles do witnefs, that whofoever believeth in Jefus Chrifr, (hall have Remiffion of Sins, Rom. 3. 21, 24, 25. Afts 10. 43. 17th, Becaufe Jollification is from the free Grace of God, Rom. 3. 24. Not by the Works of the Law, other w^fe Grace (hould be no more Grace; nor Work any more Work, Rom 11. 6. 18th, Becaufe the Good Works of Believers are unclean, and defiled, Ifa. 64. 6. Gal. ^. 17. 19th, Becaufe it is faid by the Spirit of God, the Juft fhall live by

Faith,

:

Faith, Heb. 2. 4, Gal. 3. n. 20th, Becaufe it is written, that Abraham believed God, and it was imputed to him for Righteoufnefs, Gen. 15. 5. Rom. 4. 3. But to him that worketh not, but believeth on him that juftifies the ungodly, his Faith is counted for Righteoufnefs, Rom 4. 5. 21 ft, Becaufe Believers muft not glory in themfeives but in God only, Rom. 4. 2. Rom. 3. 27. 22d, Becaufe by the Obedience of one, many fhall be raade Righteous, as was foretold by the P» ophet, ifa. 53. 11. And is aiTerted by PauL Rom. 5. 17. 23d, Becaufe Juftifkation by Faith, and not by Works, is exprefly taught at large by the Apoftle, in that third to the Romans, and third to the Galatians.

CHAP. XX.

Cf Chrijlian Liberty, and Liberty of Confcience.

Question I.

*' TS God alone Lord of the Conference, and hath " A left it free from the Doctrines, and Com-<* mandments of Men, which are in any Thing " contrary to his Word, or beiide it, in Matters "of Faith or Worfhip ?"

Yes.

Jam. 4. 12. Acts 4. 19, Acts 5. 29. Matth. 23.8, 9, 10. 2 Cor. 1. 24. Matth. 15.6.

Well then, do not the Papifts err, who contradict this, both in Doctrine (becaufe they teach that the Pope of Rome, and Bifhops in their own Dioceffes, may, by their own Authority, f racier Scripturam, befldes the Word make;

Laws

Laws which oblige and bind the Confcience, under the Pain of everlafting Death) and ia Practice ? (becaufe they have obtruded, and do obtrude many Ecclefiaftical Rites and Ceremonies, as neceffary in Worfhip, without any Foundation in Scripture?)

Yes.

By what Reafons are they confuted?

ift, Becaufe there is one Law-giver, who is able to faveand to deftroy, Jam. 4. 12. There-Fore no Pope, no Prelate, nor any mere Man, can be a Law-giver. 2d, Becaufe Chrift rejefts the Commandments of Men from the Worfhip of God, Matth. 15. 9, 3d, Becaufe the Apoftles refufed to obey the Orders of the Council, fince they were contrary to the Commands of God, Acts 4. 19. and 5. 29. 4th, Becaufe the Lord threatens to do a marvellous Work among his People becaufe they drew near to him with their Mouth (as the moft Part of the cere nonial Service is but a drawing near to God with the Mouth,) but had their Hearts removed far from him, Ifa. 29. 13, 14. 5th, Becaufe Chrift ex-prelly forbids fuch Subjection and Obedience to the Commands of Men, Matth. 23.9, 10. iCor. J 7. 23. 6th, Becaufe the Apoftles rhemfelves forbid all W1II-W01 (hip, fuch as the Papifts Ceremonies are, Col. 2. 18, 21, 22, 23. 7th, Becaufe the Apoftle Paul withftood thefe falfe Brethren, unawares brought in, who came in privily, to fpy out his Liberty which he had in Chrift Jefus, that they might bring him into Bondage; to whom be gave Place by Subjection, no, not for an Hour ; that the Truth of the Gofpel might continue; where he lays fo much Weight upon Ghriftian Liberty, that, if that were tak-n N away,

^way, 'the Truth of the Gofpel would perifti Sikewife, Gal. 2. 4, 5. 8th, Becaufe the Apo-ftle commands Believers to ftand faft in their Liberty, wherewith Chrift hath made them free, and not to be intangled again with the Yoke of Boa* dage, Gal. 5. 1. 9th, Becaufe Ceremonies are fuperftitious, being a Vice oppofite to Religion in the Excefs, commanding more in the Worfhip of God, than he requires in his Worfhip.

Queft. II. !? Is not the requiring of an implicit u Faith, and an abfolute and blind Obedience to " the Church, or any Man, a deftroying of Li-4c berty of Confcience, and Reafon alfo? "

"Yes; Rom. 10. 17. and 14. 23. Ifa. 8. to. A&s 17. 11. John 4. 22. Hof. 5. 11. Rev. 13. 12, 16, 17. Jer. 8. 9.

Well then, do not the Papifts err, who require an implicit Faith to all the Decrees and Ordinances of their Church and Pope: And a blind O-bedience to their Commands, without a previous Judgment of Difcretion i

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe no Man performing any Duty out of blind Obedience, can be perfuaded in his Mind of the Will of God therein: And fo he that doubteth is damned, becaufe it is not of Faiffi, Rom. 14. 23. 2d, Becaufe all Things muft be examined and proved by the Rule of the Word, Ifa 8. 2. 1 John 4. 1,2. 3d, Becaufe the Apo-ftle fays, Prove all Things, and hold faft that which is good, 1 ThefT. 5. 21. 4th, Becaufe blind Obedience makes us the Servants of Men, which is contrary fo 1 Cor. 7. 23. And againft the Command of Chrift, forbidding us to call any Man Father on Earth, Matth. 23. 9. 5th, Becaufe

caufe abfolute Obedience is* only due to God, whole Commands are all moft juft, himfelf being the alone Lawgiver, Jam. 4. 12. 6th, Becaufe every Man ought to be ready to render a Reaibn of the Hope which is in him, 1 Pet. 3. 1 5. This no Man can do, who receives the Commands of Superiors with an implicit Faith.

Qneft. III. " Do they who upon Pretence of u ChriiHan Liberty, pra<Stife any Sin, or cherifh " any Luft, deftroy thereby the End of-Chriftiaa 11 Liberty?"

Yes; Gal 5 13. 1 Pet. 2, 16. 2Pet. 2.19. John 8. 34. Luke 1. 74, 75,

Well then, do not the Libertines err, who maintain, That the true Chriftian Liberty, which we ought not to follow and ufe, is to take away all Difference between Good and Evil: To eiteem nothing of Sin; nor to be touched with any Confcience, or Senfe of it: That every Man ought to follow the Swing of his own Lufts ? ,

Yes.

Do not likewife the Antinomians err, who maintain, almofl, the fame very Tenet and G-pinion ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe we being called to Liberty, ought not to ufe our Liberty for an Occafion of the Fltih, Gal. 5. 13. And that with well doing, wrought to put to Silence ihe Ignorance of foolifn Men, 1 Pet. 2. 15. 2d, Becaufe they that follow the Liberty of finning, and promife Liberty toothers, are truly the Servants of Corruption : For of whom a Man is overcome, of the fame is he brought in Bondage, 2 Pet. 2. 19. 3d, Be-N 2 caufe

caufe the End of that Liberty, which is purchaf-edVby Chrift, is, that being delivered out of the Hands of our Enemies, we might ferve him without Fear, in Holinefs and Righteoufnefs, all the Days of our Life, Luke i. 74, 7 5. 4th, Be-caufe whofoever committeth Sin is the Servant of Sin, John 8. 34. 5th, Becaufe the Moral Law obligeth Believers to perform Obedience, out of Gratitude and Thankfulnefs : For Chrift came not to deftroy the Law, but to fulfil it, Matth. 5* 17. 6th, Becaufe whofoever fhall break one of thefe leaft Commandments, and (ha!) teach Men fo, he (hall be called the leaft in the Kingdom of Heaven, Matth. 5.19.

Queft. IV. " May fuch IVJen be lawfully called €i to an Account, and proceeded againft by the Gen-".fures of the Church, and by the Power of the " civil Magiftrate, who publifh fuch Opinions, or r * maintain fuch Practices, as are contrary to the " Light of Nature, or to the known Principles of u Chriftianky, whether concerning Faith, Wor* " fhip, or Converfation, or to the Power of Godli-u nefs, or fuch erroneous Opinions and Pra&ices, s< as either in their own Nature, or in the Man-H nerof publiftiing or maintaining them, are de-49 ftruclive to the external Peace and Order, which " Chrift hath eftabliftied in his Church ? "

Yes.

i Cor. 5. 1, 5, 11, 13. 2 John, Verfe 10, 11* 1 Tim. 6. 3, 4. Titus 1. 1 o, 11, 13. Titus 3. 1 o. 1 Tim. 1. 19, 20. Matth. 18.15, 16,17. Rev„ 2. 3, 14, I5i2° Rev. 3. 9.

Well then, do not the Anabaptiits err, who maintain, There fhould be no Ecclefiaftical Cen'ures ?

Yes.

to

Chap. XX. and Liberty of Confcicnce. 149

Do not others alio err, who maintain, That Church Cenfures fhould not be inflicted upon Heretics ?

Yes.

Do not laftly the Lutherans, Anabaptifts, Ar-minians, Quakers, and all Sorts of Heretics and Sectaries err, who maintain, (under the Pretext of Chriftian Liberty) That the civil Magi-ftrate is not in Duty to punifh any Man with the Sword, for Errors in Doctrine, but that they ought to be tolerated and iufFered, providing luch Peribns as own them, do not trouble or moleft the common Wealth ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the Keys of the Kingdom of Heaven, are for this End delivered to the Mmifters . of the Church, that with Cenfures they may pur-fue fcandalous and offending Perfons, who will not obey Admonition, Matth. 18. 15, 17, 18. But luch alfo are Heretics, Gal. 5. 20. Tit. 1. 10, 12. 2d, Becaufe an Heretic, after the firft and fecond Admonition, is to be rejected, avoided or fhunned. That is, let him not remain iri the external Communion of the Church, Tit. 3. 10. 3d, Becaufe Paul did excommunicate Hy-meneus, and Alexander, who had made Shipwreck of the Faith, 1 Tim. 1. 19, 20. 4th, Becaufe if any Man obey not our Word by this Epiftle, note that Man, and have no Company with him, that he may be afhamed, 2 Thefl 3. 14. 1 Tim. 6. 4, 5. Tit. 1. 11. 5th, Becaufe Chrift approves and commends the Paftors of-the Church of Ephefus, becaufe they could not fuffer them that are evil; but had .tried them which fay they are Apoftles, and were not, aud had found N 3 them

them Liars, Rev. 2. 2. And Chrift, in that fame Chapter, accufes the Pallors of the Church of Pergamus and Thyatira, and threatneth them, becaufe they had fuffered Heretics to be in the Church.

The Lutherans, Anabaptifts, Arminians, and other Sectaries are confuted.

1 ft, Becaufe it is evident from many Examples of Godly Magistrates, who did extirpate Idolatry, and inflift Punilhment upon Idolaters ; as did Jacob the Patriarch, who purged his Family of Grange Gods, Gen. 35. 2, 3, 4. Mofes like-wife took Punilhment with the Sword, upon thofe svho did worfhip the Golden Calf, Exod. 32. 26, 27, 28. We have 2d, the Examples of Hezek'iah, 2 Kings 18. 4. Of Jofiah, 2 Kings 23. Of Afa, who decreed that whofoever would not feek the Lord God of Ifrael (according to the Law of God, Deut. 13. 9.) ftiould be put to Death, whether fmall or great, whether Man or Woman, 2 Chron. 15.13. Of Jehofaphat, 2 Chron. 17.6. Of Nehemiah, Neh. 13. 15, 17, 35. 3d, Were xiot good Kings reproved, and was it not imputed to them as a Fault, that they did not take away the high Places? 2Kings 12. 3. 2 Kings 14.^4. n Kings 15. 4. 2 Chron. 1 5. 17. Far more is it a Fault to iufFer Heretics. 4th, It is evident /rom the Office of the Magiftrate, who is the Minifter of God againft them that do evil, and bears not the Sword in vain, Rom. 13. 4- 5^, Be-caufe it is exprefly commanded in Scripture, that Puniftiment be infli&ed upon Idolaters, even by the neareft Relations. If then, the Father may kill the Son, may kill the Daughter; the Husband the Wife of his Bofom ; and if one Brother may ftone another Brother with Stones, that he die,

for

Chap. XX, and Liberty of Con/dence. *5*

for being Idolaters; much more may the civil Ma-giftrate do this, Deut. 13. 6. to the 13 Verfe, Deut. 17. 2. to the 7 Verfe, Lev. 24. 16. 6th, Becaufe it is foretold, that under the Ncv Tefta-ment, Kings (hall be nurfing Fathers to the Church, and Queens nurfing Mothers ; and that Heretics that were about to be hurtful to the Church, fhall be removed and taken away, Ifa. •49. 23. Zech. 13. 2, 3. And it fhall come to pafs in that Day, faith the Lord of Hofts, that I will cot off the Names of the Idols out of the Land, (that is all Idolatry whatfoever, fo that the fame Iball not be fo much as named any more among you) and they (hall no more be remembered. And I will alfo caufe the Prophets, (the falfe Prophets) and the unclean Spirit to pafs out of the Land: that is, the falfe Teachers who teach impure Doctrines, through the Infpiration of the unclean Spirit the Devil. Compare with this 1 John 4. 1,2* 3. For Confirmation, confider what is foretold by John, Rev. 17. 12, 16, 17. That the Kings of the Earth fhall eat of the Flefn of the Whore, and burn her with Fire. AW which are foretold, as Bleffings to be conferred upon the Church, ^rth, It is evident from the Epithets whereby the pernicious and deftru&ive Nature of Heretics is fet forth in Scripture. They are called Wolves, not fparing the Flock, Thieves, Robbers, Trou-blersof the Church, and Seducers or Beguilers of poor Souls. They are like unto a Gangrene, or Canker in the Body. They are as Leaven, or four Dough, which leaveneth the whole Lump, A£t$ 20. 29. John 10. 8. Atts 15. 24. Gal. 5. 12. 2 Tim. 2. 17. Gal 5. 9. 8th, Becaufe Ezra did efteem it a great favour and Bleffing of God conferred upon the Church; for which he thanked

God,

God, that had inclined the Heart ofArtaxerxes to publifh a Decree for the Punifhment of thofe that did not obferve the Law, whether it be (faith ' the Text) unto Death, or to Banilliment, or to Confiscation of Goods, or to Imprifonment, Chap. 7*23,25,28. 9th, Becaufe we ought to pray for Kings, and ail in Authority, that under them we may lead a quiet and peaceable Life in all Godiinefs, and in Honefty ; which End cannot be attained, unlefs the civil Magiftrate bridle and tie up Heretics, i Tim. 2. 1 2. Thefe Words, in all Godiinefs, concern Religion, or the firft Table of the Moral Law, as the following Word Hone-Jly, or Civility, hath a Refpedt to the Commands of the fecond Table, and the Duties which we owe to our Neighbour, and to one another. For true Magiftrates are Keeperaand Defenders of both Tables of the Ten Commandments loth, Becaufe the Toleration of Heretics, as we may read of the Anabaptifts in Germany, Thomas Muntzer, John of Leyden, and their Followers, firft by railing againft the Miniftry, as the Quakers do ? and raging againft Nagiftracy, brought both Church and State into Confufion, put the Country into burning Flames, wherein themfelves at length were confumed to Afhes.

CHAP. XXI.

Of Religious JVorflftp, and the Sabbath "Day.

Question I.

" T^OTH the Light of Nature (hew that V 3lJ? theieisaGod, who hath Lcrd(hip, and " Sovereignty over ail?" Yes. , " Rom,

Rom. 1. 20. A &s 17. 24. Pfalmiip. 68. Jer. 10. 7. Pfalm 31. 13.

Well then, do not the Socinians err, who main* tain, That there is no Knowledge of God implant* ed naturally in the Minds of Men ?

Yes.

Do not Secondly, the Vaninians, and many of the Cartefians 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, fome Bee-headed Men err, Who difpute againft the Being of a Godhead, becaufe they cannot find a Demonftration for it t called Dihoti ?

Yes.

By what Reafons are they confuted ?

I ft, Becaufe the invifible Things of him from the Creation of the World are clearly feen, being underftood by the Things which are made, eveo his eternal Power, and Godhead: fo that they ?re without Excufe, Rom. 1. 20. 2d. Becaufe the Pfalmift faith, The Heavens declare the GIo-*y of God, and the Firmament (heweth his Handy-work. That is, they give us Matter and Occasion to fpeak and difcourfe of his Omnipotency, Wifdom and Gooclnefs, Pfalm 19. 1, 2, 3. 3d, Becaufe the Knowledge of the Law of Nature, is naturally implanted in the Minds of all Men* Rom. 2, 14. Therefore fome Knowledge of,the Law-giver mull be implanted in the Minds of all Men. 4th, Becaufe in the mod Wicked and Ungodly, there are Terrors and Tortures of Conscience, wherewith, nill they, will they, they are haunted and pofleffed: Whence is evident, that in the Minds of all Men there is fome lively

Knows-

Knowledge of God. 5th, Bccaufe Men had rather worfhip a Stock or a Stone, than they fhould think there were no God, Acts 17. 23. 6th, What a brave Order and Gomelinefs Alines forth, with fo much Wifdom and Power, in the Government and Prefervation of Things above and below * that no Man can be in Doubt but there muft be a God who rules and preferves all thofe Things. 7th, Becaufe nothing can be the Caufe of itfelf: Becaufe then it fliould be both the Caufe and the Effect, both before and after itfelf; therefore all Things have their Beginning from one firft and fupreme Caufe, which is God. 8th, Becaufe the Exiftence of a God-head may be evinced trom the foretelling of Things to come; Ifa. 41. 23. And as Cicero fays, fieji divinatio, Junt Dliy if there be a foretelling, there muft be alfo a God that foretelleth. 9th; From the Af-faults and Suggeftions of Satan, we find there is a Devil. May we not then certainly conclude there is a God? The Devil labours by all Means to extinguifh the Light of the Gofpel, to lead Men on in Ignorance, Error and Prophanenefs, and to turn them out of the Path of Holinefs. Now, Why fhould Satan thus war againft God, his Word, and his Saints ? Why fhould hefeek God's Dishonour, and Man'« Deftruclion, if there were not a God, a Law, and an everlafting Life? 10th, Becaufe the Mind of Man is not fatisfied with the Knowledge of all Things; nor the Will of Man, with the Enjoyment of all Things in this World but frill they feek and thiift earneftly after feme higher Good. There is therefore a fove-reign Truth," and chief Good, which being perfectly known and enjoyed, will give Contentment and Satisfaction to the Soul. In vain fhauld the

Powers,

Powers, and Faculties of the Soul be capable of Happinefs, 01 of the chief Good, if there were not a chief Good to be pofTeffed and enjoyed. 1 ith, From the Wonders and Miracles which have been wrought, vifible and apparent Works extraordinarily wrought, not only above the ordinary Courfeof Nature, but fimply above the Power of Na*we. Thefe Effects do convince, that there is an infinite Power, which is above, and over-ruleth all Things. For every principal and primary - Caufe, is more excellent than the Effects thereof. 12th, From the being of Man, the curious Work-manfhip of his Body in the Womb, which is wrought moft Artificially; namely, with Sinews, Veins, Arteries, Mufcles, and other Parts of the Body, even as an Embroiderer fitteth, and joincth many Parcels, Stuff, and dyed Work of various Colours, very artificially and curioufly together, until there cometh forth fome goodly Portraiture,' or other dainty Workmanfhip, Pfalm 139. 15. Job 10. 10. But efpecially from the Being of a Man's Soul, .which is immaterial, invifible, rational, immortal, and which cannot be e traduce; from the Power of the Matter (as the fenfitive Souls of Brutes) neither doth depend on the Body in many of its Operations. Thefe, and all the Works which our Eye doth fee, or the Mind doth apprehend, do prove that there is "a God, who hath given a Beingfto them, and continueth them therein. 13th, Becaufe, feeing God is the firfc Caufe, there cannot be any Thing prior to him, by which, as a Caufe, his Exiftence can bedemon-ftrated.

Qucft. II. c< Is the acceptable Way of worshipping the true God, inftitutedby himfelf, and fo limited to his own revealed Will, that he may

not

f* not be worihipped according to the Imaginations ** and Devices of Man, or the Suggestions of Satan, " under any vifible Reprefentations, or any other H Way not preiciibed in the hoiy Scripture ?"

Yes.

Deut. 12.32. Matth. 15. 9. A&s 17. 25. Qol a. 23, Exod. 20. 4, 5, 6.

Well then, do not the Papifts err, who teach. That the Images of Chrift and the Trinity ought lo be worshipped, and that not improperly, but even properly, and per fe, with that fame Sort of Worftiip, wherewith Chrift and the blefled Trinity are adorned?

Yes.

Do not likewife the Greeks err, who tfcaintaia, That the painted Images of God may be adored, but not the engraved or carved Images of God?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe it is exprefly againft the fecond Command, Exod. 20. 4, 5. 2d Becaufe God is infinite, unmeafurable, incomprehenfible, and fpiritual: and therefore nothing can reprefent him, as the Prophet well infers, Ifaiah 40. 18, 25. 3d, Becaufe every Reprefentation of God, by graven Images, or Pictures, is a moft difgraceful changing of the Glory of the incorruptible God, Rom. r. 23. 4th, Becaufe Images and Pictures of this Kind are Lies and Vanities, which the Lord abhors and mocks at, with an holy Scorn, Ifaiah 44. from verfe 9 to 18. 5th, Becaufe the Lord exprefly forbiddeth the Ifraelites to reprefent him under any Form or fhape, for (faith thi.* Text) ye faw no manner of Similitude on the Day that the Lord lpake to you iu Horeb, out of

the

the midft of the Fire, Deat. 4. 1 5. to Vcrfe 20. 6th, Becaufe though the Ifraelites worshipped the true God by an Image (for Aaron built aa Altar, and made Proclamation, and faid to morrow is a Feaft to the Lord) yet are they accufed of the Sin of Idolatry, and for that Caufe feverely punifhed, Exod. 32. 21, 27, 35. 7th, Becaufe Jeroboam, and the ten Tribes who worshipped the true God, by the Golden Calves, fet up at Dan and Bethel (for the Worfhip of falfe Gods by Images, was afterwards brought in by Achab, who is therefore faid to have provoked the Lord more than all the Kings of Ifrael before him, 1 Kings 16. 31, 32.) are accufed for the Sin of Idolatry, and are feverely threatened, 1 Kings 12. 29,30. and 1 Kings 13. 2. which Threatening was put in Execution by Jofiah, 2 Kings 23. 15, 16, 20. 8th, Becaafe the Apoftle fays, * We ought not to think that the Godhead is like unto Gold or Silver, or Stone graven by Art and Man's Device, Afts 17. 29.

C^ueft. III. " Is religious Worfhip to be given ;< to God the Father, Son, and Holy Ghoft, and u to him alone r" Yes.

" Is religious Worlhip to be given to Angels, \i Saints, or any other Creature ?" J No.

Matth. 4. 10. John 8, 49. 2 Cor. 13. 14. John ;. 23, Col. 2 18. Rev. 19, 10. Roaa. 1. 25.

Well then, do not the Papifts err, who main-ain, That not only God bui goo J Angels, and >aiius departed, being canonized by the Pope, )ught to be worshipped, and .alleJ '..pen, even IFter a religious Manner; but chieft) the V;r-Jia Mary, and that there is a divine Power O in

in the Relics of Saints, which therefore ought to be worihipped ?

Yes.

By what Reafons are they confuted ?

i ft, Becaufe the Lord our God, and he only, is to be worfhipped, Matth 4. 10. Deut. 6 13. 2d, Becaufe the Object of Invocation and religious Adoration is He only who is Omnipotent, Omnifcient, and Searcher of the Heart. For there is none that knows our Neceflities and Wants, but he that is Omnifcient ; and none can fuccour and help "us but he that is Omnipotent, But Angels are not Omnifcient, Eph. 3. 10. 1 Pet. 1. 12. Neither are the Saints departed Omnifcient, as is clear from Ifa. 6$. 16. Abraham is ignorant of us. 3d, Becairfe they that are dead, know nothing of ' our Condition, Eccl. 9. 5. 4th, Becaufe no Man ought to call upon him, in whom he doth not believe, Rom. 10. 14. But no Man ought to believe in Saints, or Angels, but in God alone, Ifa. 26. 4. Jer. 17. 5. 5th, Becaufe neither Saints alive, nor Angels, would fuffer Adoration and Worfhip ro be given to themfelves, Acls 10. 25. Rev. 22. 8, 9. 9th, Becaufe the worfhipping of Angels doth derogate from the Honour of (Thrift, in whom | we haveBoidnefs, and Accefs, with Confidence by the Faith of him, Eph. 3. 12. 7th, Becaufe the worfhipping of Saints and Angels is like a Poly-theifmus, the having of many Gods. For the Papifts attribute to each one of their Saints and Angels a proper Power, as the Heathens did of old to their Idols and falfe Gods.

Qtieft. IV. " Is any religious Worfhip given to " God, fince the Fall, without a Mediator ?" No.

« Nor

" Nor in the Mediation of any other, but of 4i Chrift alone ? "

No; John 14. 6. 1 Tim. 2. 5. Eph. 2. 18. Col. 3. i 7 .

Well then, doth not the Popifh Church err, who maintain, That Saints departed, but chiefly , the Virgin Mary, are Mediators and Interceflbrs between God and Man ? Yes.

By what Reafons are they confuted ?

ift, Becaufe the Scripture affirms exprefly,

j That there is but one Mediator between God and

Man, namely, the Man Jefua Chrift, 1 Tim. 2.

j 5. 2d, Becaufe no Man cometh to the Father,

but by Chrift, John 14. 6. and by him we have

I Accefs to the Father. Eph. 2. 18. 3d, Becaufe

ithe Scripture p/omifeth that they fhall be heard,

that, in the Name of Chrift, feek inch Things as

I arc: according to the Will of God : Cut there is no

Pi ) aife in ail the Word, that they (hall be heard

; that pray to Saints or xAngels, John 14. 13, 14.

^1 John 5. 14. 4th. Becaufe the Apoftle fays,

Wbatfoever ye do in Word or Deed, do all in the

j Name of the Lord Jefus, not in the Name of

SaV.ts, Col. 3.17. 5th, Becaufe Chrift who is

called the Propitiation for our Sins, is alfo called

4 our Advocate with the Father, 1 John 2. 1,2.

j 6th, Bec-iufe Mediation is a Fart of the prieftly

I Office of drift, which is only proper to himfeJf,

and which cannot be divided between him and

;i the Saints. 71b, Becaufe the S/ints are not to

be called upon, as was proved in the foregoing

j Que ft ion.

Qaeft. V. " Is Praj'er, with Thankfgiving, one " fpecial Part of God's Worihip, required by God H of all Men J"

O 2 Yes.

Yes; Phil. 4.6. Pfalm 65, 2.

"Well then, do not the Adamites, and others, long iince, err, who denied, That God was to be called upon. For, fay they, God is Omnifcient, and beftows all Things upon us freely without our Prayer ?

Yes.

Do not like wife fome late Heretics err, who maintain, That unregenerate Men ought not to call upon God ?

Yes.

Do not alfo the Quakers err, who will not move in the commanded Duties of Prayer and Thankfgiving, unlefs there be fome inward Call and Motion on their Spirit ?

Yes.

By what Reafons are they confuted ?

lit, Becaufe there are extant many univerfal Precepts in the Word, by which the Duty of Prayer is commanded, Phil. 4. 6. 1 Theff. 5. 17. John 16. 24. Matth. 7. 7, 2d, Becaufe God is the Hearer of Prayer, and to him fhall all Flefh come, Pfalm 65. 2. 3d, We have the Example of David, Pfalm 55. 17. Of Daniel, Chap. 6. . 10. The Examples of thofe many, who were gathered together, praying in the Behalf of the Apoftle Peter, A&s 12. 12. The Example of . Chrift himfelf, John Chap. 17. 4th, Becaufe the Apoftle Paul bids Simon Magus, who was in the Gall of Bitternefs, and Bond of Iniquity, to repent and call upon God, A&s 8. 22. As to the Quakers, what Affuraace can they have the next Hour, or the next Day, more than now of the Spirit's moving on their Souls ? And arc we not commanded to pray without ceafing,

1 Theff.

i TheflT. 5. 17 That is, upon all Opportunities, and in all oar Ncceflities.

Q^ieft. VI. " If Prayer be vocal, ought it to be ,V in a kuown Tongue ?"

Yes; 1 Cor. 14. 14.

Well then, do not the Papifts err, who maintain, That it is not needful, that public Prayers be in a known Tongue ; but that it is oftentimes expedient, that Prayers be performed in a Tongue unknown to the common People ?

Yes. j By what Reafons are they confuted ?

1 ft, Becaufe the Apoftle teaches exprefly the (contrary, 1 Cor. 14.9, 12. 2d, Becaufe Prayers , celebrated in^ an unknown Tongue, are not for Edification, 1 Cor. 14. 14. 3d,- Becaufe he that occupieth the Room of the unlearned (that is, who underftands not ftrange Tongues) cannot fay ;Amen, 1 Cor. 14. 16. 4th, Becaufe the Lord's Prayer which is the fpecial Rule of all our Prayers, ; ;was prefcribed in a Tongue, at that Time belt •known.

Qgoft. VII. " May we pray for the dead, or for j" thofe of whom it may be kno\yn, that they have u finned the Sin unto Death ? "

No; 2 Sam. 12. 21, 22, 23. Luke 16. 25, 26. Rev. 14. 13. John 5. 16.

Well then, do not the Papifts err, who maintain, That Prayers, Alms, and MafTes ought to 1 be appointed, and made for Souls departed, as 1 itbefe which will really profit them ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the Dead are either happy; and

fo they need not our Prayers, Rev. 14. 13. Or

they are damned, and fo our Prayers cannot pro-

O 3 fit

fit them : For out of Hell there is no Redemption, Luke 16. 12. 2d, Becaufe we read that David mourned, and fafted for the Child, fo long as it was alive : But when once the Child was removed by Death, ■ wherefore (fays he) fhould I faft? Can 1 bring him back again?' 2 Sam. 12, 22, 23. 3d, Becaufe all our Requefts and Pray-. ers are either founded upon a Precept, or Promife of God to hear our Prayers. But there is neither a Promife that God will hear us, in Order to the Dead, nor a Command to pray for them. 4th, Becaufe we are altogether ignorant of the State and Condition of the Dead ; and therefore we cannot pray for them in Faith, Rom. 14. 23.

Queft. Vill. " Is the reading of the Scriptures " with godly Fear, the found preaching, and " corqfortable hearing of the Word, in Obedience " to God, with Underftanding, Faith and Revc-u rence ; are they (I fay) Part of the ordinary re-" ligious Worfhip .?*'

Ye?.

u Are thefe, with the due Adminiftr.ition of the " Sacraments, viz. Baptifm and the Lord's Sup-u per, to continue in the Church of God, till the " End of the World, and the Day of Chrift ?" . Yes; Acts 15. 2i. Rev. 1. 3. 2 Tim. 4. 2. Matt-h. 13. 19. Jam. 1. 22. Heb. 4.2. Ifa. 66. 2. Afts 10. 33. -

Well then, do not the Eathufiafts, Libertines, Anabaptifts, and other Sectaries err, who (under pretext of being infpired by the Holy Ghoft that teaches them all Things) defpife and contemn all reading of the Scripture, and public hearing of the Word preached?

Yes,

Do

Do not likewife the Quakers err, who are downright Enemies to all the public Ordinances, which Chrift hath appointed to continue in his :• Church to the End of the World ? [ Yes. i, By what Reafons are they confuted ?

1 ft, Becaufe Chrift commanded his Apoftles, e and in them ail the Ministers of the Gofpel, to . whom he hath promifed his Prefence to the End . of the World, to teach all Nations, and to preach • the^.Gofpel to every Creature, Matth. 28. 10. : j.Mark 17.15, 16. 2d, Becaufe the public preaching |ij of the Word by a Minifter fent, and caHed, and the hearing of it, is a mean ordained, and appointed by God, and according to the ordinary Manner, necefTary for begetting Faith, and therefore needful to Salvation, Rom. 10. 14, 15. 1 Cor. 1. 21. 3d, Becaufe God hath promifed to his Covenanted ones, to bring them to his holy Mountain, and make them joyful in his Houfe of Prayer; that is, in the public Meetings of the Saints and People, Ifaiah 56, 7. 4th, From the Example of thofe Believers, Acts 2. 42. who continued ftedfaftly in the Apoftles Doctrine. 5th, Becaufe the Word of God is the perfect Rule of Life and Manners. And all Spirits are to be tried by it, 1 Tim. 3. ij. 1 John 4. 1. Ifaiah 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 Thef. 2. 2. Gal. 1. 8. 6th, Becaufe the Word of God is that incorruptible Seed, by which we are born a-gain, 1 Pet. 1. 23. 7th, Becaufe God forbids exprefly Seperations from public AiTemblies (I mean fo long as the Word is truly and purely taught, by thofe who enter in by the right Door,

that

that is Chrift, and the Way appointed by him in his Word, John 10. 7, 8.) Heb. 10. 25. 8th, Becaufe the Lord hath joined together thefe two, his faithful Servants, for teaching his People pub-licly. and the Promife of the Spirit to guide them, and affift them in their Work, Matth. 28. 20. John 14. 16, 17, 26.

0 For Confutation of the Quakers, two Things rnuft be made out: the one, that the Office of the Miniflry is of divine Inftiuuion.

1 ft, Becaufe God hath particularly defigned fpme Perfons to the Work of the Miniftry. For if God appointed fome Perfons to be Judges over Ifrael, then muft the Office of judging If rati be of divine Inftitution. Chrift appointed not only Apoftles, the Seventy Difciples, Evangeliite, Prophets, whofe Call and rdfts were extraordinary, but other ordinary Paftors and Teachers, whofe Spirits were not infallible, whom the Scripture affirms to be as truly by divine Inftitution ; as the former, 1 Cor. 12. 28. Eph 4. 11. 2d, Becaufe God hath given peculiar Names and Titles to the Perfons defigned for this Office, which he hub noc given to other Saints. The only wife God will not diftinguifh, where he himfelf hath made no DiftincYion or Difference. Thefe are called Paftors, Teachers, fuch as rule well, Sj£w-ards of the Myfteries of God, Preachers, RHhops or Overfeers of the Flock, Stars in Chrift's right Hand, Angels of the Churches. Chrift evidently put? a Difference between the Churches and the Angels fet over them, Rev. 2. 1, 8, 12, 17. Rev. 3. 7. 14. 3d, Becaufe the Lord hath taken a fpecial Care to beftow peculiar Gifts and Qualifications upon thefe Perfons fo defigned for the Miniflry ; and that for the Good of the Souls of his

People,

People, above what is required in other Saints. "Would ever the Lord have bcftowed fuch Qualifications, if he had not appointed fome for Tuch an Office ? Though Gifts, as Gifts, do not alone invert into fuch an Office, yet when they are ftrift-ly required, they argue that there is an Office, They muft be apt to teach others, iTim. 3. 2. and not only fo, but able to teach others, able to convince them that oppofe themfelves, Tit. 1. 9. They muft be fuch as ftudy to (hew themfelves approven unto God; Workmen that need not be afhamed, 1 Tim. 2. 15. And the Apoftle, ia Admiration of the Difficulty of this Employment, crieth out. Who is fufficient for thefe Things? 2 Cor. 2. 16. 4th, Becaufe the Lord requires peculiar Duties of his Minifters, which he doth not require of Believers; therefore, there muft be fuch a diftinftJDffice by divine Inftitution. They muft take fpecial Care of the Church of God,

1 Tim. 3. 5. 1 Pet. 5. 2, 3. They are not to ne-gleft the Gift which is in them, ^Tim. 4. 14. They are to meditate on thefe Things, and to give themfelves wholly to them, iTim. 4. 15. A&s 6. 2, 4. They are to preach the Word, to rebuke, to inftrutt Gainfayers, 1 Tim. 4. 2.

2 Tim. 2. 25. To adminifter the Sacraments, Matth. 28. 19. 1 Cor. 11. 13. To ordain others fortheMiniftry, by Impofitionof Hands, 1 Tim. 4. 14. To watch over the Flock, as thofe that muft give an Account, Heb. 13 17. 5th, Becaufe Chrift requires peculiar diftincft Duties in the People, in reference to their Minifters, therefore the Office of the Miniflry muft be of divine Inftitution. They muft know and acknowledge thofe that are over them in the Lord, 1 Thef. 5. 12. Highly to efteem them in love for their

Works

Works fake, iThefT. 5. 13. To obey them, to id encomage them, Heb. 13. 7. To maintain them, Gal. 6. 6. To pray for them, 2 Theft 3c 1. 6th, Becaufe God hath made peculiar Prornifes to his Miniflers, as, * Lo, I am with you 1 aiway, even to the E»id of the World,' Matth. 28. 20. The Promife of fpecial Affiftance, i Cor. 3. 5, 6. Of Protection and Defence in all AfTaults, Rev. 1. 20. The Promife of the Power of the Keys, which Promife was not limited to the Apoftles, as Apoftles, but was given to the Apoftles, as Minifters of the Gofpel, as is evident from Matth, 18. 17, 18. The Promife of fpecial Sympathy with them, Matth. 10. 40. Luke 10. 16. John 13. 20. 1 Thef. 4. 8. Now, would ever the Lord have promifed to keep up, and maintain that Office in his Church, which he had not fet up and inflituted ?

The other Thing to be made out, is, that the Office of the Miniftry, is perpetually necefTary.

^uft, Becaufe the Ordinances are perpetually necefTary, by divine ..Inftitmion : Therefore the Office of the'Miniftry, to difpenfe thefe Ordinances, is perpetually necefTary, by divine Inftitution, For if God had only appointed the Ordinances to continue in his Church, then would Preaching and Adminiftration of the Sacraments fail; becaufe that which is every Man's Work, is ufu-ally and effectually to Man's Work. The Lord doth not immediately adminifrer them himfelf, neither are Angels employed for this Work : But he hath committed this Service to Men, who are Stewards, and Difpenfers ot the-Myfteries. of God. It is evident that the preaching of the Word (hall continue to the End of the World, from Matth. 28. 20. Eph. 4.12, 13. It is evident of Baptifm,

and

tgd rbt Loid's Supper\ which are conjoined in :he Inftitution of Chrift, wirh tic Ifflmfhj of :he Word. F< om he gave ComronTioa to

d alfo he gave Commiffioa to adrni-aiiV r ihc Sacrament*. Baptiim is an Ordinance of the New TeftameQt, appointed by God hira-felf. For John wa Q1 <o baptize. God was ihe Author, John was only the Minifter. This wis to continue perpetually, as is evident from Chrift's Promife, and his Precept, Matth. 28.20. The Ends for which Baptifta was ordained were <not temporary, but moral, and fo perpetual. Do not all Chnftiaas now need thefe Means, as the Christians during the Times of the Apoftles ? Are not Cbriftians now baptised into his Death, buried with him in Baptifrrj, that like as Chrift was raifed from the Dead by "the Glory of the Father, even fo we alfo fhould walk in Newnefs of Life. It is called by the Holy Ghoft, a Jiving Ordi- i nance, and is unto Believers and their Seed in the New Teftament, as the irk was to Noah and his Family in the Old World, who being in the Ark, was faved from perifhing in the Waters, when the reft were drowned: So Baptilm doth now fave us, not only or mainly the outward Part of it, the putting away the Filth of the Fle(h, (which is yet an Ordinance to further our Salvation) but when the Spirit of Regeneration effectually concurs, fo that we find there is a renewing of the Holy Ghoft, and thereby the Anfwer of a good Con-fcience towards God, 1 Pet. 3. 21. It is evident, that the Sacrament of the Lord's Supper is to continue to the End of the Wocld. It was not only appointed for Apoftles, to whom it was firft ad-miniftred, but unto all Believers, both Jews and Centiles. And not only for that Age, but for all

Gene-

Generations fucceeding; Tor Believers are commanded to fhew forth the Lord's Death till he come, b> c«anr* tKs Bread, and drinking this Cup. Therefore, if thefe Ordinances be appointed by God to continue to the End, it follows evi-d.nriv, that he hadi defigned the Office of the Miniftry., to hold up, and hold forth his Ordinances to the End of the vVord. 2d, Becaufe the Promifes which Chrift hath made to uphold the Miniftry are perpetual; therefore the Office mud [al be perpetual, Matth. 28. 20. * Go teach and bap-

* tize all Nations, and lo I am with you to the

* End of the World.' This Promife cannot be limited to the particular Age, during the Lives of the Apoftles ; becaufe the Holy Ghoft ufeth three Expreffions, to declare the Perpetuity of this Promife, Aion, that this Promife (hall continue fo long as the World continues. Secondly, Syntelda. Heos tes Jynteleis tu Aioncs^ that this Promife jfhall have no End, till the World be confummate, or brought to a Period. Thirdly, Pa/as tas Hemeras, all Days and Succeffions of Times. Not only Meth hymon hemeras kymon> not only with you, during your own Days, but all the Days of the Gofpel, till Time fhall be no more. And this Promife was not made to the Apoftles as Apoftles, not to the Apoftles as Believers, but to the Apoftles asMinifters and Stewards of the My-fteries of God. 3d, Becaufe t^e Eleft require the Office of the Miniftry perpetually. Our Nature is as bad as Jews and Pagans, Eph. 2. 3. Our Judgment full of D<»rknefs and Ignorance, 1 Cor. 2.14. Our Wills ftubborn and rebellious, and fo alienated., that we rebel againft the Light, The Delufions of Satan are ftrong. The Multitude of falfe Teachers are very numerous, fo thac

they

they are ready to feduce the Eleft themfelves, if it were poflible. 4th, Becaufe the Ends for which Chrift hath appointed a Miniftry are perpetually neceflary. The Eleft oiuft be called and gathered, for there will be fome ftill in every Age to be added to the Church, of them that fhall be faved. There are many Sheep, which are not yet brought into his Fold: Many who belong to the Ele&ion, who are not yet effectually ca led, them ilfo will Chrift bring in, both Jews and Gen-files, that there may be one Fold, as there is but Dne Shepherd. Now, God hath revealed no other ordinary Way to convert and bring thefe into his Fold, but the Miniftry of his Word ; for how hall they believe without a Preacher ? There* ore if there be fome Eledt continually to be wrought into Fellowfhip with Chrift, and this 2nd not fully attained till the End of the World, hen the Miniftry affigned to this End, mud be perpetually neceflary.

Queft. IX. u Is finging of Pfalms with Grace c in the Heart, a Part of the ordinary Worfhip of

God?"

Yes; Col. 3. 16. Eph. 5. 16. James 5. 13.

Well then, do not the Quakers, and other lettaries err, who are againft the finging of j'falms, or at leaft tye it only to fome certain Per-jns, others being excluded ?

Yes.

By what Reafonsare they confuted ?

lft, From the Practice of Chrift and his Apo-les, Matth. 26. 30. From the Example of Paul id Silas, Afts 16. 75. From Mofes and the If-lelites, £xod. 15. 2d, Becaufe the finging of falms was commanded under the Old Teftament, id that, not as a Type of any Subftance to come, P nor

lyo Of Religious Worjhip, Chap. XXI.

nor for any ceremonial Caule. Neither is it abrogated under the New Teftament, but confirmed, Pfalm 30. 4. Pfalm 149. 1. 3d, From the general and univerfal Commands in the New Teftament, EpE 5.19. Col. 3. 16. 1 Cor. 14. 15. 4th, Be-caufe the Apoille James fays, Is any Man airlifted, let him pray; is any Man merry, let him fing Pfalms, Chap. 5. 13, The Meaning is not, that none fhould ling but fuch as are merry : for then none fhould pray but fuch as are afflifted. 5th, Becaufe by finging of Pfalms we glorify God, we make his Praife glorious: We edify others with whom we fing as well as wc edify ourfelves. So the End to be propofed in finging, is teaching and admonilhing one another, in Pfalms, and Hymns, and Spiritual Songs, Col. 3.-i6 Laftly, wechear and refreih ourfelves, by making Melody in our Hearts to the Lord, Eph. 5. 19. Which arifeth, firft, from our conscientious going about it as a Piece of Worfhip to God, and in fj doing we are accepted in that. Secondly, from its being a Part of Scripture, appointed for his Praife, whether it agree with our Cafe or not. That being the End wherefore it was defigned to be fung, is a fufficient Warrant for our joining in the fmging thereof.

Queft. X. " Is Prayer, or any Jther Part of re-€< ligious Worfhip now under the Gofpel, either " tied unto, or made more acceptable, by any " Place, in which it is performed, or towards " which it is dirtied?" "

No; John 4.21. Mai. 1. 11. 1 Tim. 2.8.

Well then, do not the Papifts err, who con-fecrate Churches, and afcribe Holinefs to them, and 'o other Places far off, where they mumble their Preachings, and mutter their Prayers ?

Yes.

Ch:

ap. XXI. and the Sabbath Day. 17*

Yes.

Do not likewife many ignorant Perfons err, who think their private Prayers will be more acceptable to God, being faid in the Kirk, than in their own private Clofets ? Yes. ! By what Reafons are they confuted ?

1 ft, Becaufe the Lord fays, by the Mouth of 1 \ his Prophet, that Prayers fhall be offered up to » him in ail Places, under the Time of the Gofpel, > Mai. 1. 11. 2d, Becaufe Chrift commands us 1 when we pray, to enter into our Clofet, and the Door being (hut, to pray to our Father which is r3n fecret, left we fhould feem to defire Praife, and • Approbation from Men: Which Rite and Ceremony of praying publicly, when we fhould pray privately, Chrift clearly condemns, Matth. 6. 5, 6. 3d, Becaufe Paul wills that Men pray 'e\ r ery where, lifting up holy Hands, without VWrath and doubting, 1 Tim. 2. §. 4th, Became Chrift fays, The Hour cometh, when we ihail neither in this Mountain, nor yet at Jerufalern, \ worfhip the Father, John 4. % 1.

Queft. XI. " Hath God in his Word, by a pofi-tive, moral and perpetual Commandment, binding all Men in all Ages, particularly appointed one Day in Seven, for a Sabbath, to be W kept holy unto himfelf ? "

Yes; Exod. 20, 8, 10, 11. Ifa. 56. 2,4, 6, 7. Well then, do not fome Men err, who maintain, That God hath not under the Gofpel determined any certain Day for his own Worfhip, but only hath commanded that fome indefinite Time be deftined for public Worfhip, which Time (fay they) is left to be determined by the Church?

P 2 Ye?.

Yes.

By what Reafons are they confuted ?

I ft, Becaufe the determining of an ordinary and fufficient Time for divine Wcrfhip, and as a Sabbath belongs to God only, and not to Man. For we do not read, that any fuch Power or Authority is granted to Man, either by the Law of Nature, or Scripture. Is it not a Thing of very great Moment ? Is it likely that the Wifdom of God would leave it uncertain ? This might ac-cufe the Scripture of Imperfeftion. It is not fuit-able to the Love of God, and his Care towards his Church. By fuch Men's Doftrine, the Church Univertal, and all oecumenic Councils, fhould be guilty of a dreadful Sin, which for fo many Ages have been deficient in their Duty. Therefore, it behoveth that there be one Day in feven, by virtue of the fourth Command, feeing no where elfe another neceflary Day is appointed, or prefcribed in the Word. 2d, Becaufe it is juft and equitable (as the Adverfaries grant) that one Day fhould be let apart for God, who hath freely given us fix. 3d, Becaufe in fix Days God made the Heavens and the Earth, and refted on the feventh : Not out of Neceffity, but to give us aa Example to do the like. 4th, Becaufe one Day of Ten, Twenty, or Thirty, cannot be thought convenient. Neither is fuch a Thing commanded in any Place of Scripture. And would it not argue a Negledt of divine Worfhip, and the Care of Souls, if one Day of Ten, Thirty, or Forty were appointed ? Neither can the Fourth, Fifth or Sixth Day be appointed, feeing God hath commanded us to work fix Days. This would make our Yoke more heavy than the Jewiih Yoke, which the Adverfaries will not grant, cth,

Be-

Becaufe it is the principal and chief Scope of the

fourth Command, that one Day in feven, in refpect

r>f us, be fet apart and confecrated to divine Wor-

' diip. Not truly that fome indefinite Time be fet

'apart. If this were true, the fourth Command

°' (hould differ fubftantially from the other Pre-

J.cepts of the Decalogue; and fo there behoved to

[ ] be an ufelefs Precept, or at leaft a Tautology

I .ought to be committed.

Do not likewife the Anabaptifts, Socintans, " and Libertines err, with whom we may take in .' the Quakers, (and other Antifabbatarians, that . difown the Sabbath, as being carnal, and a Com-jj mand of the Letter) who teach, That whatever a is contained in the fourth Command is ceremo-' nial, and fo properly, as to the Matter and Sub-e ' "ftance which it holds out, abrogated wholly. And \ therefore (fay they) by virtue of this fourth Com-

0 mand there is no Day to be fet apart for public

1 divine Worfhip? A^Yes.

By what Reafons are they confuted ? 1 ft, Becaufe the fourth Command, which appoints one Day of Seven to be fet apart for God, is a pofitive, and moral Command, as to Sub-ftance ; feeing it was given to Adam in his Inte-'1 grity, before ever there was need of any Types 1 and Ceremonies (hadowing forth Chrift, Gen. 2. ' 2, 3. ad, Becaufe it was repeated, before the " Promulgation of the ceremonial Law, Exod. 16. 2 3- 3^, Becaufe it was written with God's own Hand, and inferted into the Midft of the Reft of the moral Precepts, and was put into the Ark cf I the Teftimony, with the other Nine, which Honour was never conferred upon any Precept merely ceremonial. 4th, Becaufe all the Rea-P 3 fens

fons of this Command are intirely moral. He refted after fix Days, and allowed us fix Days to J. work, therefore in all Equity we ought to reft after fo many Days Work, and give God a Se- U venth, 5th, Becauie Chrift confirms this Com- | mand, in faying, Fray that your Flight be not in the Winter, neither on the Sabbath Day ; where the Lord infinuateth that as travelling is trouble-fome to the Body in Winter, fo would it be to the Minds of the Godly to travel on that Day, fpeci-ally and folemnly fet apart for God's Worfhip. !Now if there be no Sabbath to continue after Chrift's Afcenfion, or if it were not to be fanfti-fied, there would be no Occafion of this Grief and Trouble, that they behoved to travel on the Sabbath, and durft not tarry till that Day were by paft ; and fo no Caufe to put up this Prayer, which yet by our Lord's Exhortation feemeth to infer, that the Sabbath was to be as certain in its Time, as the Winter. And doubtlefs this cannot be meaned of the Jewifh Sabbath ; for that was to be abolifhed fhortly. Next, travelling on the Jewifh Sabbath was to be no Caufe of Grief unto them, if indeed all Days were alike, neither would it he fcrupled in fuch a Cafe by the Apo* flies, to whom he is now fpeaking.

Queft. XII. " Was this one Day in feven, from (< the Beginning of the World, to the Refurrec-" tion of Chrift, thelaft Day of the Week ?" Yes.

" And was it, from the Refurreclion of Chrift, " changed into the firft Day of the Week I" Yes.

" And is it to be continued to the End of the " World, as the Chriftian Sabbath ?"

Yea;

Yes; Gen. 2. 2, 3. 1 Cor,. 16. 1, 2. A&s 20. 7. Rev. 1.10. Matth. 5. 17, 18.

Well then, do not the Sabbatarians err, who maintain, That the Jewifh Sabbath, or the fe-venth Day from the Creation, is to be obierved ?

Yes.

Do not others likewife err, who maintain. That the Obfervation of the Lord's Day, is only of Ecclefiaftic and Apoftolic Inftitutlon ?

Yes.

Thefe Authors (you fee) do confound, and make two Things really diftinft, to be but one, namely, Ecclefiaftic and Apoftolic Inftitution.

Yes.

By what Reafons are they confuted ?

ift, Becaufe the fourth Command ftanding, wherein one Day of feven is appointed, the numbering is left free to God himfelf, that the Right and Power may be referved to Chrift the Lawgiver, and to his Spirit, for the Change of the Day, and to continue the Worfhip preicribed in the fourth Command. 2d, From the Name itfelf; for our Sabbath is called the Lord's Day, Rev. 1. 10. I was m the Spirit on the Lord's Day: or oa that Lord's Day, or Dominic Day, or Day which is the Lord's; pointing out a Day Angularly, and a Day, which in a particular and fpecial Manner is called His Day; even as the Lord's Prayer and the Lord's Supper are fo called, becaufe appointed by Chrift the Lord. 3d, Becaufe God only can abrogate the Lord's Day (the Adverfa-ries granting fo much) therefore he that hath Power to refcind, hath Power likewife to eftablifh. 4th, Becaufe there is an implicit Command, concerning the Obfervation of the Lord's Day, 1 Cor.

16. 2. As I have (faith Paul) given Order to the

Church-

Churches of Galatia, even fo do ye; the firft Day of the Week, letevery one of you lay by him. From which Place, we may reafon thus; that not the ieventh. but the firft Day, is the chief folemn Day for Worfhip after Chrift's Refurrec-tion, becaufe the A potties did pitch particularly, and eminently upon that Day, and that in divers Churches, as the fitted Time for exprefling their Charity. He doth not think it indifferent what Day it be done on, nor that all Days are alike, but pitched on the firft Day, not in one Church only, but in many. Next, this Command fuppof-eth them to be already acquainted with ibme fpe-cial Privileges of the firft Day beyond others, and there muft be ibme peculiar Thing in this Day making it fit, yea more fit, for fuch a Pur-pofe, rather than any other Day. 5th, Becauic as the feventh Day was inftituted in Remembrance of the Works of Creation, fo the firft Day, after the Work of Redemption was finifhed, fuc-ceeded as moft convenient, for collating and comparing both Mercies together. 6th, Becaufe Chrift, on the firft Day of the Week, appeared moft frequently to his Difciples, and blefTed it with his Prefence, Matth 28. 9. A&s 1. 3. John 20. 19, 26. 7th, Becaufe on that Day the Holy Ghoft defcended upon the Apoftles. And on the fame Day Peter baptized three Thoufand, Afts 2. 1,2,3,4,41. 8th, Becaufe the Church in the Time of the Apoftles did obferve this firft Day of the Week, as holy, Afts 20, 7. But the Practice of the Apoftles, approven in Scripture, is equivalent to a divine Inftitution. 9th, Becaufe Chrift was feen of his Apoftles forty Days after his Refnrrefrion, and fpoke to them of the Things pertaining to the Kingdom of God, during

ing which Time he hath taught them all Things needful to be known, and among the reft (it is probable) the Change of the Sabbath, and the* In-ftitutioa of the firft Day of the Week, and that immediately after his Refurreftion: He hath either immediately by himfelf inftituted that Day, or hath infpired his Apoftles to obferve it, from the fame very Time. 1 oth, Becaufe the Lord hath remarkably owned this Chriftian Sabbath, in being remarkably avenged upon the Breakers and Profaners thereof, as it is clear from feveral Hiftories.

Queft. XIII. " Is this Sabbath then kept holy " unto the Lord, when Men, after a due Prepara-" tion of their Hearts, and ordering of their com-" mon Affairs before-hand, do not only obferve an 11 holy Reft all the Day from their own Works, u Words, and Thoughts, about their worldly Em-" ployments and Recreations; but arealfo taken up a the whole Time, in the public and private Ex-" ercifes of his own Worfhip, except what is " fpent in the Duties of Neceflity and Mercy ? "

Yes; Exod. 16. 23, 25,26, 29, 30. Exod. 31. 15,16, i 7 . Ifa. 58. 13. Neh. 13.15, 16, 18,19, 21, 22.

Well then, do not fome err, who think, That after public Worfhip is ended, the Reft of the Lord's Day may be fpent in ordinary Excrcifes, Recreations, and fuch like Sports as are not unlawful on other Days, unlefs they be forbidden by the Church, or Common-wealth wherein Men live ? Yes.

By what Reafons are they confuted ? 1 ft, Becaufe the Lords fays in the fourth Commandment, « In it thou (halt not do any Work/

But

r 7 8 Of lawful Oaths and Vows. Chap. XXII.

But ordinary Recreations, Gam^ and Sports are our own Wor&ll 2d, Becaufe Nature itfelf requires, that wc beftow 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 ufe to beftow upon our own Affairs, on other Days. 3d, Becaufe the Lord fays, If thou turn away thy Foot from the Sabbath, from doing thy Plea-fure on my holy Day, and call the Sabbath a Delight, and the Holy of the Lord honourable, and (halt honour him, not doing thy own Ways, nor finding thy own Pleafure, nor fpeaking thy own Words, then (halt thou delight thyfelf in the Lord, and I will caufe thee to ride on the high Places of the Earth, and feed thee with the Heritage of Jacob thy Father, for the Mouth of the Lord hath fpoken it, Ifa. 58. 13, 14, See Jer. 17. 22. Deut. 5. 12, 13,15 Numb. 15.32, 33, 36. And Neh. 13. 15. to Verfe 23. In thofe Days faw I in Judah fome trending Wine PrefTes on the Sabbath; and bringing in Sheaves, and lading Affes, as alfo Wine-grapes, and all Manner of Burdens which they brought into Jerufa-iem on the Sabbath Day, and I teftified againft them in the Day wherein they fold Viftuals.

<>0<>C<X>CKXXX>^

CHAP. XXII.

Of Lawful Oaths and Vows.

Question I.

" yS the Name of God that only by which V 1 Men ought to fwear ?"

Yes; Deut. 6.13.

Well then, do not the Papifts err, who in

their

their fwearing join with their calling upon the Name of God, the calling on Saints departed and their Reliques ?

Yes.

By whatReafons are they confuted ?

1 ft, Becaufe fwearing is a Part of Divine Worship, which is only due to God, Deut. 6. 13. Deut. 10. 20. Ifa. 65. 16. 2d, Becaufe God only is the Judge of hidden and fecret Truth ; and the Avenger to take Vengeance on them that do not fwear in Truth. Therefore he only is to be called on as Witnefs of thefe Things which are alTerted and promifed ; which was the Pra&ice of the Apoftle Paul, Rom. 9. 1. and 1. 9. Phil. 1. 8. 3d, Becaufe God condemns fwearing by them that are no Gods, Jer. 5. 7.

Queft. II. u Is an Oath warranted by the Word " of God, under the New Teftament, as well as " under the Old, in Matters of Weight and Mo-" ment?"

Yes; Heb. 6. 16. Ifa. 65. 16. Gal. 1. 20, Rom. 1. 9. Rom. 9 1. 2Cor. 1. 18, 23. and 11. 31. and 12, 19 1 ThefT. 5. 27. Rev. 10. 6.

Well then, do not theQnaker and Anib^ptilV err, who maintain, That there is now lawful Ule of an Oath under the New Teftament ?

Yes.

Do not likewife the Papifts err, who make it a Degree of Perfe&ion, to abftain from all Oaths >

Yes.

B v.hat Rcafjns are they confuted ?

1 ft. F> on lii. 65. 16. Where it is promifed under the Time of the Gofpel, that the Nations, to be converted to Chrift, fhuil fwear by the Name

of

of God, as is clear alfo from Jer. 4. 2. 2d, Becaufe the calling upon the Name of God with due Fear and Reverence in fwearing, is commanded in the Third Command, as the Profanation of his Name is forbidden : but Chrift came not to a-bolifti the Moral Law. 3d, From the approven Examples of the Saints, which occur in the New Teftament, Gal. 1. 20. Rom. 1. 9. and 2 Cor. 1. 13, 18. Rev. 10. 6. 4th, Becaufe the End of an Oath is approven by God, and is in all Ages ne-ceflary to all Men, being the End of all Contro-verfy, Heb. 6. 16. 5th, Becaufe an Oath rightly taken, is an Aft of Religion, whereby we glorify God, and adore his Attributes. We thereby, firft, folemnly acknowledge his Being and Exift-ence. Secondly, his Obiquity that he is prefent in all Places, and in all Times, and within our hearing, Pfalm 139. 7. His Omnifcience, that he is the Searcher of the Heart. The Apoftle calls him Kardiognoftes, Afts 15. 8. We acknowledge, fourthly, his Truth and Veracity : he is a "Witnefs brought into the Court that cannot lie, nor be impofed upon, as faith the Apoftle, * be not deceived, God is not mocked/ Gal. 6. 6. Fifthly, his Supremacy over all Creatures, for verily Men fwear by the greater, Heb. 6. 16. We acknowledge, lixthly, His vindiftive Juftice, as he is a Revenger of Perjury. Seventhly, we acknowledge his Providence, and Fatherly Care of the Concerns of Mankind, owning the Caufe of the Righteous* 6th, Becaufe there being an exprefs Law for fwearing, (viz. rightly, Deut. 10. 20.) it muft either belong to the Moral Law, to the Judicial Law, or Ceremonial Law. The -Adverfarics will not call it a Part of the Judicial Law, which was given to the Jews, as a Body Politic, which^

expired*

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 Gof-pel, or the Thing reprefented by it ? Therefore, it muft be a Part of the Moral Law, Deut. 6. 13, Jer. 4. 2. and confequen'ly perpetual, which Chrift came not to deftroy. It is confirmed hence, that it was of authentic Uk y and held facred among the Patriarchs, befoi-e the Delivery of the Levitical Law, as is clear from Abraham the Father of the Faithful, and Abimelech, Gen. 21. 23, 24, 31. Confideralfo, that other Inftance in Abraham, Gen. 24. 2, 3, 9. who would not give his Servant an Oath raflily, nor exercife his Authority to impofe on his Confcience. It is evident alfo from the Example of lfaac, who made a Covenant, and fwore to Abimelech, Gen. 26. 28, 31. And from the Example of Jacob, who made a Covenant with, and fwore to his Uncle Laban, by the Fear of his Father lfaac, Gen. 31.53. That is, by God, who is called our Fear, by Reafon of the filial Awe, and Fear, we Du^ht to ftind in before him, Ifa. 8. 13. 7th, Becaufe the Reafons and Ufefulnefs of Oaths are p;i potual, and the fame to us under the Gofpel, as they were to them under the Law. There is us much need of Oaths for en Jinq of Strife in tins' litigious Age, as there could be ia former Times. 3th, Becauie Oaths were once lawful, therefore :hey are lawful XT"II; Holds the Adversaries Drove them repealed ; which they muft do r not :>y ftealing out of the Scripture finrle Words by Jaemielves, making one Part couuadict another.

18 2 Of Lawful Oaths and Vows. Chap. XXII.

9th, Becaufe we need not fear to imitate any thing which is done in Heaven. Our Lord has taught us to .pray, < Thy Will be done on Earth as it Is in Heaven.' But the Angel (fays John, Rev. io. 5, 6.) which I faw ftand upon the Sea, and upon the Earth, lifted up his Hand to Heaven, * and fwore by him that liveth for ever and ever.* That Angel calls himfelf our Fellow-Servant, and of our Brethren the Prophets, and of them which keep the Sayings of this Book, Rev. 2 2. 9. And therefore the Angels being of the fame Fraternity with us, do not aft under different Difpenfations from us.

Queft. HI. " Is an Oath to be taken in the " plain and common Senfeof the Words, without " Equity, or Mental Refervatioa ?"

Yes; Pfalm 24. 4. Exod. 20. 7. Lev. 16, 12. Jer. 4. 2.

Well then, do not the Anabaptifts err; who maintain, That it is lawful in fwearlng to ufe Words of Equivocation ? Yes.

Do not likewife the Papifts err, who maintain, Mental Refervation, to be lawful in Swearing ? Yes.

By what Reafons are they confuted ? 1 ft, Becaule the Scripture requires from all Men in their common Dealing one with another, in their Difcourfe and Conferences; Verity and Simplicity, Matth. 5. 37. Eph. 4. 25. Much mere are thefe Things required in Swearing, wherein God is called to be*Witnefs of the Truth 1 of thefe Things which are afferted. 2d, Becaufe the Lord threatneth fuch as ufe Guile and Deceit in their Words, Pfalm 15. 4. and 24. 4. Gal.

2. 11, 12, 13. 3d, Becaufe the Lord requires in every Oath, Truth, Righteoufnefs, and Judgment, Jer. 4. 2. 4th, Becaufe Equivocations, and Mental Refervations, are againft the very End of an approven Oath; which is to put an End to all Debate and Controverfy. 5th, Becaufe if Equivocations, and Mental Refervations were lawful, in vain fhould the Lord have made Laws againft Lying; for a Lie may be exculed by Mental Refervaiion. 6th, If Equivocations, and Mental Refervations were allowed, they would take away all Commerce among Men, and

•c would make Bonds, Contracts, and Charter-Parties

't of none EfFccl.

Queft. IV. t( Is a religious Vow to be made to

*• " God alone, and not to any Creature ? "

Yes, to God alone, Jer. 44. 25, 26. Pfalm 76.

ki.

Well then, do not the Papifts err, who maintain, Vows may be made to Saints departed, and to Cenobiarchs, that is, to Priors of Monafteries, or Abbeys ? Yes.

By what Reafons are*they confuted ?

1 ft, Becaufe Vows are a Part of our Grati-

|tude, and Thankfulnefs due to God only, for his

iFavours and Mercies conferred upon us, Pfalm

f > 50. 14. Pfalm 66. 13, 14. 2d, Becaufe we are

commanded in the Word to make our Vows to

|God, and perform them. But no where are we

appointed to make our Vows to Saints departed,

>Pfaim 58. 14. 3d, Becaufe God only is the

Trier, and Searcher of the Heart: And it is he

only that knoweth the Sincerity of the Man's

Mind that voweth, and is able to punifli fuch as

violate, and break their Vows, Deut. 23. 21.

184 Of Lawful Oaths and Vows. Chap. XXII.

4th, Becaufe the Lord thrcatneth thofe feverely, that had vowed to any other Gods but to him-felf alone, and accufes them of a very great Sin, Jer. 44. 25, 26.

Queft. V. u Are Popifh Monaftical Vows of a " perpetual Tingle Life, profefled Poverty, and re-u . guJar Obedience, fo far from being Degrees of *' higher Perfection, that they are fuperftitious " and fingle Snares, in which no Chriftian may " intangie hirnfelf ?"

Yes; Matth. 19. 11, 12. 1 Cor. 7. 2, 9. Eph. 4. 28. 1 Pet. 4. 2.

Well then, do not the Papifts err, who maintain, Monaftical Vows, of perpetual fingle Life, profefTed Poverty, and regular Obedience, to be Degrees of higher Perfection f

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe a Vow of a perpetual fingle Life is unlawful; For no Man ought to Vow the Performance of that for which he hath not a Promife of Strength to perform. But no Man hath a Promife of perpetual Continency, which is necefTarily required to a perpetual fingle Life: ^Jay, Chrift fays exprefly, that the Gift of Continency is not given to all Men, Matth. 19. 11. 2d, Becaufe Marriage is honourable among all Men, and the Bed vmdcfiled, Heb. 13. 4. 3d, Becaufe the Apoille bids every Man take his own Wife, for fhunning of Fornication, 1 Cor. 7. 1, 2, 9, 4th, Becaufe the forbidding of Marriage is a DocVme of Devils, 1 Tim. 4. 1,3.

Next, the Vow of profefled Poverty is unlawful.

1 ft, Becaufe the Lord did not allow Beggars to be among his People of old, Deut, 15. 7, ad,

Becaufe, Augur wilhed that the Lord might not give him Poverty, lead he fnould ileal, and take 1 the Name of God in vain, Prov. 30. 8, 9. 3d, Becaufe the Lord will have every Man eat his ] Bread in the Sweat of his Face, Gen. 3.19. 4th, I Becaufe the Apoftle commands the The/falonians to work with their own Hands, 1 ThefT. 4. 1 \ . s 5th, Becaufe profefled Poverty hindreth a greater ' Good, viz. our Charity, and Benevolence towards the poor and indigent Members of Chrifl, which is contrary to the Apoftle's Rule, Eph. 4. 28.

The Vow of Regular Obedience is likewife unlawful.

1 ft, Becaufe it makes us the Servants of Men, which is contrary to the Apoftle, ' Ye are bought with a Price, be not ye the Servants of Men/ viz. To do any Thing for the Service, or Obc-idience of Men (Superiors) which fhould be repugnant to the Commands of the Service of God. Or fuffer not yourfelves in fpiritual Things to be J ^brought in Bondage by any Man, that you fhould not freely uie that which the Lord hath made free to us, 1 Cor. 7. 23.

OOO^OOOP^>C<><><>p<>p<>0<X^<>0<>000000^

CHAP. XXIIL

Of the Civil Magiftrate.

Question. I.

ATH God armed the Civil Magistrate with the Power of the Sword, for the Defence, and Encouragement of thim that are : u Good, and for the ptmifhmeot of Evil-doers ( M 0^3 Yes.

H'

18 6 Of the Civil Magiftrate. Chap. XXIIf .

Yes; Rom. 13. 1,2, 3, 4. 1 Pet. 2. 13, 14, Well then, do not the Soeinians err, who main-lain, That it is not the Duty of the^Civil Magiftrate to punifli the Guilty with Death ? Yes.

By what Reafons are they confuted ? 1 ft, Becaufe God hath exprefty commanded, that tranfgreffing Idolaters be put to Death, Deut. 17. 7. and 19 21. 2d, Becaufe it appertains to the Office and Duty of the Magiftrate, tc punifli the Guilty with Death, Rom. 13.4. 1 Pet. 2. 14. 3d, Becauie the Capital Punifhment of evil Doers makes others ftand in awe, and fear to offend, Deut. 13. u. and 19. 20. 4th, Be caufe, if the Magiftrate (hall neglect to inflict due Punifhment, the Lord himfelf will be avenged on that Magiftrate, 1 Kings 20. 42. Numb. 25. 4. 5-th, Becaufe he that fmiteth a Man fo that he die, (hall furely be put to Death, Exod. 21. 12. 6th, Becaufe all that take the Sword, (hall perifli by the Sword, Matth. 26. 52. Namely, with-Gift a lawful Call, or Order for it. They (hall peiifh, by Order and Command of the Magiftrate to whom the Lord hath given the Sword for this very fame End, to punifh evil Doers with Death, Gen. 9. 6. Rom. 13. 4.

Queft. II. " Is it the Duty of the Civil Magi " ftrate to take Order, that all Blafphemies, and " Herefies be fuppreiTed all the Ordinances of God " duly fettled, adminiftred and obferved ; all Abu-*' its m \Vor(h''p, and Difcipline reformed, all ldo« 11 laters, Gainfayers, and other obftinate Diflentcrs *' be pbliged and forced to quit their Tenets and * J Opinions, and conform themfelves to the true V Woifhip and Service of God according to hi

" Law J"

Yes;

Chap. XXIII. Of the Civil MagifiraU. i$7

Yes; lia. 49. 23: 2 Clron. 15. 12, 13. and ^4. 33. 2 Kings 18. 4. and 23. 1, to tie 26 Verfe. Ezra 7. 23, 25, 26, 27, 28. Lev. 24. 16, Well then, do not the Quakers, and other Sec-taries err, who judge it Anrichriitian, and ihe Practice of the Church of Rome, that the Civil : Supreme Magiftrate, with the ^ffiiiance of the Church and her Ceniures, thou Id by his co-active Power, force and oblige ail his Subjects to a Reformation of Heligion, and to a Conformity to die true Worfliip, found Doctrine, and Dif-fi cipline of the Church ? Yes.

By what Reafons are they confuted ? 1 ft, Becauie it is foretold by the Prophet Ifaiah, that in the Days of the Gofpel, Kings (hall be nurfing Fathers, and Queens nui ling Mothers to the Church of God, Chap. 49. 23. 2d, Be-caufe Artaxeixes, who was but a Heathen King-, ; was very careful to make a Decree, that what-foever was commanded by the God of Heaven, ihould be diligently done for the tioufe of the God of Heaven. And whoibever would not obey the Law of God and the King, Judgment was to be executed fpeedily upon him, whether by Death, Bapifhment, Confiication of Goods, or Imprifonment. For which fingular Mercy, Ezra blefTed the Lord God of his Fathers, who had put fuch a Thing in the King's Heart, Chap. 7. 23, 25, 26, 27, 28. So did Nebuchadnezzar make a Decree, that if any People, Nation 01 Language fhould fpeak any Thing amifs agah ft the God of Heaven, they fhould be cut in Pieces, and their Houfes made a Dunghill, Dan. 3. 29. The like we read of Darius, who made a Decree,

that

188 Of the Civil Magijlrate. Chap. XXIII.

that all Men fhould tremble and fear before the God of Daniel, Chap. 6. 26. 3d, From the Example of Hezekiah, who removed the High Places, and brake the Images, and cut down the Groves, and brake in Pieces the Brazen Serpent, to which the Ifraelites did burn Incenfe, 2 Kings 18. 4. 4th, From the Example of Jofiah, who made a thorough Reformation; and made all Ifrael to ferve the Lord their God. The Word in the Original impoi teth, that he in a Manner forced, and compelled them to the pure Worfhip, and Service of God, as a Servant is forced and compelled to his Work. He, by his royal Power and Authority, kepi them in Order, forbidding Idolatry, and commanding them to ferve God no otherwife, than according to his Word, 2 Chron. 34. 33. and 15. 12, 13. They entered into a Covenant to feek the Lord God of their Fathers, with all their Hearts, and with all their Soul: That 7 whofoever would not feek the Lord God of Ifrael, fhould be put to Death, whether Small or Great, Man or Woman. 5th, Becaufe whofoever blafphemed the Name of the Lord, was furely put to Death, Lev. 24. 16. This blafphepiing was a piercing through, or ftabbing the Name of the Lord, as the Original Word properly fignifies, which may be done not only after this Manner, but by maintaining blafphemous Errors and Hereiies. 6th, Becaufe the fupreme Magiftrate is cuftos ntriufque tabulae, a Keeper of both Tables of the Law of God : As well of the firft Table, which relates to Religion, and our Duty to God ; as of the fecond, which reiates to Righteoufnefs, and our Duty to our Neighbour. If then, he may punifh evil Doers, who offend againft. the fecond Table, and force and compel them to Obedience,

by

:h e by the Sword of Juftice, which God hath put x . into his Hand ; much more may he punifh ldo-;s latcrs and Blafphemers, who offend againft the s firft Table, and force and compel them to O-\ bedience, feeing there are many Sins againft the I firft Table, which are more hainous and odious a than the Sins againft the fecond Table. And £ though it be the finful Practice of the Church of I Rome, to force Men and Women to be of their . Religion, which is Superftitious and Idolatrous ; f yet it is not fo to others, who have the true Religion among them. And though our blefTed Saviour, and his Apoftles did not ufe fuch Means for propagating the Gofpel, referving the Glory cf conquering of Souls to himlelf, and the Power of his Spirit; yet has taught nothing to the con-trary, but that Kings and Magiftrates whom he has made nuriing Fathers to his Church, may, according to the laudable Examples of the good Kings of Judah, improve their Power for Reformation, and Maintainance of his own Religion. And though Religion hath been much advanced by fuffering, yet it will not infer, that a Chriftian Prince has not Power to reform his own Subjects, or to extirpate Blafphemers and Heretics.

Queft. III. " Is it lawful for a Chriftian to ac-" cept and execute the Office of a Magiftrate, U when called thereunto:"

Yes; Prov. 8. 1 5, 16. Rom. 1 3. 1, 2, 4. Well then, do not the Anabaptifts eir, who maintain, That it is not lawful for Chiiftians to carry the Office of a Magiftrate ? Yes.

By what Reafons are they confuted ? 1 ft, Becaufe there is no Power but of God, and the Powers which arc, are ordained of God,

Rom

i

190 Of the civil Magi/Irate. Chap. XXIII. (i

Rom. 13.1. 2d, Becanfe Solomon fays, * Byrne (that is, by the Lord) Kings reign, and Princes decree JuUice/ Prov. 8. 15. 3d, Becaufe the Magiftrate exercifes, and executes God's Judgments, Deut. 1. 17. 4th, Becaufe the Magi-ftrate receiveth all Things from God, which arc neceiTary for the Performance of his Office, Num. 11. 17. 5 th, Becaufe the Lord hath promifed, that Magiftrates under the Gofpel, fhall be nurf-ing Fathers to his Church, lfa. 49. 23. • And fhall make the Whore defolate, naked, and (hall eat her Flelh, and burn her with Fire/ Rev. 17. 16.

Queft. IV. " May the Civil Magiftratenow un-** der the New Teftament, wage War upon juft 44 and neceffary Occafions ? "

Yes; Luke 13. 14. Matth. 8.9, 10. Rev. 17. 14, 16. Acts 10. 1, 2.

"Well then, do not the Quakers, Anabapifh, and Socinians err, who maintain, That it is altogether unlawful, now under the New Tefta-ment, to wage War ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe God appointed and commanded lawful War, Numb. 31. 2. For it is faid, < The Spirit of the Lord came upon Gideon, when he was to fight the Battles of the Lord, againft the Midianites and Amalikites,' Judges 6. 34. Nay, the Lord himfelf prefcribeth the Manner and Way of making of War, Numb. 10. and 31* 27. Dcut. 20. 2. And giveth Knowledge and Ski'l to his Generals and Heroes, to fight his *wn Battles, Pfalm 18. 34. and 144. 1. All which are in nowife abrogated, and taken away under the New Teftament, 2d, Becaufe the

Cen-

'• Centurion, that was converted to the Faith, did : e not lay down his Office of a Captain of a Hun-:s dred, which furely he would have c^one, if to ie war under the New Teftament had been unlaw-j. ful, Afts 10. i, 2,47. The fame may be faid i. of the believing Centurion, Matth. 8. 8, 9, 10. • 3d, Becaufe the Office of a Soldier is not repre-i, hended. and reproved, by John the Baptift, but 1 rather approven, Luke 3. 14. 4th, Becaufe f. Oppofition, and Defence againft unj uft Violence, i which oftentimes cannot be done without War, ] is the very Law of Nature. 5th, Becaufe it is foretold, that the Kings of the Earth fhall make War againft the Beaft, Rev. 17. 14, 16.

Queft. V. u May the Civil Magiftrate aflume to I " himfelf the Adminiftration of the Word and " Sacraments, or the Power of the Keys of the * Kingdom of Heaven ? "

No; 2 Chron. 26. 18. Matth. 18. 17. and 16. !; 19. 1 Cor. 12, 28, 29. Rom. 10 5. Heb. 5.4. Well then, do not the Eraftians err, who maintain, That the Civil Magiffxate hath in himfelf , all Church Power; and io may adminifter the I Sacraments, and preach the Word, and may ex-| ercife the Power of the Kingdom of Heaven ? Yes.

By what Reafons are they confuted ? lft, Becaufe Chrift hath given no fuch Power to Magiftrates : As evidently appears from all thofe Places of Scripture, where mention is made of the Keys. There is not in them one Syllable of the Civil Magiftrate, Matth. 18. 17. and 16. 15. 19. 2d, If the Power of the Keys of the Kingdom of Heaven agree to the Magiftrate, as Magiftrate, then ought it agree to every Magi-ate, though the Magiftrate were an Infidel, or

a

j 92 Of the Civil Magiftrate. Chap. XXIII.

a Woman, which is abfurd. 3d, A Magiftrate as a Magiftrate, is not a Minifter of the Church, as is evident from all the Catalogues of the Mini-flers of the Church. For in them, you will not find any Mention of the Magiftrate, Eph. 4. 11. Rom. 12. 7, 8. 1 Cor. 12. 8, 9, 10. 4th. Be-caufe, before ever there was a Chriftian Magiftrate in the World, the Church exercifed all A&s of 1 Church Jurifdi£tion, and Government, The Church ordained Minifters and Paftors; 1 Tim. 4. 14. And inflifted the Cenfure of Excommunication, 1 Cor. 5. 5. And relaxed the Penitent from Cenfure: called a Synod, and Stigmatized Heretics, Afrs 15. 5. 5th, Becaufe God hath put a Difference between the Church Government and the Civil, and hath appointed diftinft Governors to them, 2 Chron. 19 8, 9, 10, 11. 6th, Becaufe God did feverely punifh Saul and Uziah, I for prefuming to offer Sacrifice, which was pro- j per to the Prieft only, 1 Sam. 13. 9, 10, 13. 2 Chron. 26. 16. 19.

Queft. VI. " Hath the Civil Magiftrate Power * c to call Svnypib, to be prefent at them, and to pro-" vide that whatfoever is tranfafted in them be " according to the Mind of God r "

Yes; 2 Chron. 19. 8, 9, 10, n. and 2 Chron. 29/30. Chapters. Matth. 2. 4, 5.

Well then, do not the Papifts err, who main-tain, That the Judgment and Care of Religion doth not belong to theiCvil Magiftrate ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the Cuftody, and keeping of the divine Law, is committed by God to the Civil Magiftrate, Deut. 17. 18. 2d, Becaufe it was foretold, that Kings (hould be nuriing Fathers to

* the

he Church, Ifa. 49. 23. 3d, Bjcaufe it is the Duty of the Magistrate, to take Care that Sub-

jefts may lead a quiet and peaceable Life, in all

jiJodlinefs and Honefty, 1 Tim 2. 2. 4th, From he commendable Examples of the good Kings

• >f Judah, 2 Chron. 29. 30. Chapters.

: Queft. VI. " Doth Infidelity, or Difference irt

f ' Religion make void the Magiftrat»es juft and

si;' legal Authority ? M

, No.

" Doth it free the People from their due Obe-

t:' dience to him \ "

No; 1 Pet. 2. 13. Rom. 13. i, 2, 3, 4. Tit.

! Well then, do not the Papifts, Anabaptifts,

ind others err, who maintain, That Subject a

t night not to fuffer a King that is an Infidel, or

Itjbe'y that King in his juft Commands, that differs

,. rom them in Religion ?

, Yes.

By what Reafons are they confuted ?

r 1 ft, Becaufe we are commanded to fobmit bur*

, elves to every Ordinance of Man, 1 Pet 2. 13.

jNamely, in all that they command us, if it be not

contrary to God and his Command : Other wife,

according to Acts 4. io.> it is better to obey

3od than Man. And it is faid, for the L'lift

Sake, that is, becaufe it is God's Will to goteril

is by them. 2d, Becaufe the Chriftians, which

vert .a Rome, were commanded by the \poftle

o fubjett themielves to the higher Powers and

hat without Exception of Religion an<: Piety,

. .nJ even to that Heathen the Roman Emperor,

■J <om. 13. 1. 3d Becaufe the fame -\p file

', vrittng to Titi.s, bid> him t xhon the: Ci'etian^

! lis Hearers, to obey* Magiftrate*, what Manner

ft of

794 Of the Civil MagiJIrate. Chap. XXIII.

of ones foever they be, not only believing ones, but alfo thofe that are unbelieving, as then they -were yet moftof them, Tit. 3. i. 4th, Becaufe Vfhen the Apoftle Paul was purfued for his Life, and charged with Matters criminial he appealed unto Cefar, A&s 25. 10, n. 5th, Becaufe the Prophet Jeremiah did own the Power of Ze-dekiah, who had turned afide to a falfe Worfhip, and had defpifed the path which he had made to the King of Babylon, Ezek. 17. 16, 17. Now hear, I pray thee, fays the Prophet, * Omy Lord the King let my Supplication, I pray thee, be accepted before thee,' Jer. 27. 20. 6th, Becaufe Chrift himfelf payed Tribute to Cefar, though he was free, being both the Son of God by Nature, iUid Son of Dtvid by Birth, Matth. 22. 21, Rom. 13. 7. 7th, Becaufe Paul did own and acknowledge the Power of King Agrippa ; A&s 26. 2.

Qutft. VII. " Is it the Duty of People to pray " for Magiftrates, and honour their Perfons ?"

Y:S; 1 Tim. 2.1,2. and 1 Pet. 2. 17.

Well then, do not fome errx who deny this?

Yes. Y

Ey what Reafons are they confuted ?

ifr, Becaufe Samuel at the R.quefr of Saul, whom he knew the Lord had rejected, returned again after him, and honoured him before the People, 1 Sam. 15. 31. 2d, Becaufe the Lord having appointed Magiftrates to adminifter Ju-ftice and Judgment in his Name, is fo far pleated to honour them, as to call them Gods, and the Children of the moft Hi^h, Pfalm S2. i, 6. 3d, rkoufe the Apofhe Peter fays, k - Fear God, and honour the King,' parallel to what Paul fays, Reader to ali Mea ttair Dues, Honour to whotn

Houoor

Chap. XXIII. Of the Civil MdgijlraU. f o;

Honourisdue, 1 Pet 2.17. Rom. 13. 7. 4th, r Becauie even Heathen Magistrates are called the Lord's anointed, lfa. 45. 1. And the L,ord calls Nebuchadnezzar his Servant, Jer. 27.6. If then lliuch Magiflrates ought to be honoured upon that i Account; much more Chriftian Magiftrates. 5th, Becaufe if we be obliged not to fpeak evil of ^Dignities, 2 Pet. 2. 11. nor revile the Gods; :!Exod. 22. 8. we are obliged to honour Dignities, 1 for where a Sin is forbidden, the contrary Duty is commanded. 6th, Becaufe God commanded his People the Jews to feek the Peace of the City ; (that is, the Welfare and Profperhy of Babylon) : whether he had caufed them to be carried away ^.Captives, Jer. 29. 7. 7th, Becaufe the Prophet, the Man of God, befought the Lord in behalf of Jeroboam, 2nd prayed for him, a Man that had .made Apoftacy from the true Worfhip of God, and had made Ifrael to fin, 1 Kings 13. 3. 8th, > Becaufe our blefled Saviour fays, ' Render to Cefar the Things that are Cefars/ Matth. 22. 21. But Prayers and Supplications are as due to 'Cefar, as Cuftoro'and Tribute, 1 Tim. 2. r, 2. ,9th, Becaufe the Apoftle commands us to pray for all that are in Authority, that we may lead a jquiet and peaceable Life; which is the Caufe iwherefore we muft pray for Magiflrates. For in the Apoftles Time, and long after, Magiftrate9 iwere Perfecutors of the Church of God, and hundred the Members of Chrift to live in Peace and Godlinefs, 1 Tim. 2. 1,2. 10th, Becaufe Mofes cried unto the Lord in Behalf of Pharaoh, Exod. 8. 12. Abraham prayed unto God for Abimelech, Gen, 20. 17. Jacob blelTed Pba-raohy Gen. 47. 7, 10. nth, Becauie many bleUed Martyrs going to Death have prayed for K 2 their

i()6 Of the Civil Magifirate. Chap. XXUll

their perfecuting Magiftrates, following the Ex* ample, and Command of our bleiTed Saviour Luke 23. 34. Matth. 5.44.

Queft. Vil. " Ought any Man at his owi " Hand, or at thelnftigationof other Men, to ai " {affiliate or kill a Magifirate, or any private 0 " public Perion, under the Pretence they ar^ " Heretics, and Perfecutors of the Truth ?"

No; Exod. 20. 13. Prov. 1. 10, 11.

Well then, do not thofe Men of the Romifl Church err, and others, who own this dangeroa Tenet?

Tes. ' :

. By what Reafons are they confuted ?

1 ft, Becaufe all Sorts of Murder is exprefly for, bidden in the fixth Command 'Thou ihalt no, kill;' Exod. 20. "13. Where there is a clear Di, {tineYicn made by Thou, between a private Man anc a public Magifirate that doth it by divine Authoj rity. 2d, Becaufe tho' Saul was a Man reje&ed 0 God (1 Sam. 15. 26.) yet David fays to theAma! lekite, .' How waft: thou not afraid to ftretch forth thine Hand to defiroy the Lord's anointed/ 2 Sam^ i. 14. fee 1 Sam. 24. 5. and 26. 9. 3d, Becauf. whatever may be alledged from Phineas his Facl' Numb. 25. 8. from Ehud's Fact in ftabbinf Eglon, Judges 3. 41. from Samuel's Fart i^ killing Agag, 1 Sam. 15. 33. and from Elijah'.] Fact in killing the Pviefts of Baal, 1 Kings 141 30. They will not by any means favour private Mens Affaffinatjons ; for certainly Phineas had '< Divine Motion, as Ehud had, itirring him up, which was evident by the Lord's approving the Facl, and rewarded it. Samuel (no doubt) wa* moved hereunto by an inward Motion and inftinc^ cf God, and the Conduct of his Spiiit, as was

Elijah ;

-Elijah: fo that their Facls, and fuch like, were 1 iltogether particular, and cannot be abufed by imitation, and followed by every one, as Rules, 'jvhofe Galling is not properly to ufe the Sword of fultice. 4th, Becaufe it would bring a Mafs of ^onfufion, to the utter Ruin of all Societies, if ;very Man at his own Hand might execute vin-iiftive Juftice upon Offenders, who deferve it, or lpon Pretence they deferve it, which is ro fight a^ jainft God, who is the God of Order Politic, as veil as Ecclefiaftic, and not of Confufion. 5th, kcaufe the Wrath of Man workcth not the Righ-eoufnefs of God, Jam. 1. 20. 6th, Becaufe it s a Contempt of public Laws, and public Or-ler. It is an Ufurpation of the Magiftrates Sword, Vhich God hath put into his Hand f^r punifhing nd protecting. It is an Invafion of God's Right nd Prerogative of executing Vengeance, which he lath fo exprelly referved to himfelf, Pfalm 94. f£ lorn. 12. 29. Deut. 23. 35. Prov. 25. 21, 22. 'th, Becaufe Solomon fays, 'My Son, if Sinners ntice thee, confent thou not; if they fay, Gome Vith us, let us lay wait for Blood, let us lurk J'rivily for the Innocent, walk not thou in the *Vay with them,' Prov. 1, 10, 11. 8th, Becaufe righteous Man regardeth the Life of his Beafr, luch more ought a righteous Man to regard the /ife of his Neighbour, Prov. 12. 10. The Sin of Murder may be many Ways agravated. Firft, y the Quality of the Perfon murdered, whether e be a Superior, as a Magiftrate, or Minifler, or Wentor ; whether he be of a near Relation, as a kother, or near Kinfman. Secondly, from the lanner, extreme Cruelty being ufed, or fuddea nd unexpected Death, putting a Man into Etc * ity in the twinkling of an Eye. To >vhich we R 3 roay

198 . Of the Civil Magijtrate. Chap. XXIH

may add Deliberation and premeditate Murder, oi which Solomon fpeaks in the forecited Place.

Quell. IX. u Are Ecclefiaftic Perfons exempted " from due Obedience to the Magiftrate ?" •No; Rom.. 13. 1. 1 Kings 2. 26. Acts 25. 9, 10, li. 2 Fe&r 3.1. 10, n. Jude verfe 8, 9, xo. ii,

Weil then, do not the Papifts err, who maintain, That the Clergy (as they call them) and their Goods are altogether free by the Law of God, from Secular Powers ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the Command of Obedience is general, and univerfal, * Let every Soul be fubjecl/ Rom. 13. r. 2d, Becaufe Chrift commanded the Pharifees, who were of the Clergy, to render unto Ctfar the Things which are Cefars, Matih. 22, 21. Nay, Chrift himfelf payed Tribute Money, viz. a Stater, in value two Shillings, and three Pe,nce, which Peter found in the Fifh's Mouth, when he opened it, Matth. 17. 27. 3d, Becaufe Paul did acknowledge himfelf fubjeel to the Magistrate, when he appealed unto Cefar, AcTs 25, 11. 4th, From the Example of the Priefts who were fubjefted to their Kings. Did not Abiathar at Solomon's Command go to Anathoth?

I $3ngs 2. 26.

(jut ft. X. u Hath the Pope any Power or Ju-

II -riidiclion over Magiftrates, in their Domini-"•■oi}S» or over any.of their People f

No; Rev. 13. 15, 16, 17. 2 TheiT. 2.4.

Well then, do not the Papifts err, who maintain, That the Pope of Rome, as Pope, hath full Power, by Divine Right, over the whole World, as well in Matters Civil as Ecclefiaftical ?

Yes,

oi. Yes.

By what Reafons are they confuted ? Til, Becaufe Chrift: expredy diicbarges his Di-fciples from taking to themfelves, any inch Power Dr Dominion, Match. 20. 25. Mark 10. 42. 2d, Becaufe the Kingdom of Chrift is not of this World, John 18.36. Neither ought the Pope's Kingdom to be of this World, who calls himfelf the Vicar of Chrift. That is, one who iupp'ieth 'Chriil's Room, and taketh Paris for him, his Depute here on Earth. 3d, Becaufe when the People would have made Chrift a King, he departed again into a Mountain himfelf alone, John 6. 15. 4th, Becaufe the Apoftle Peter difcharged this Dominion, 1 Pet. 5. 1, 2, 3. 5th, Becaufe it is never heard that any of the Apoftles did ever ufe any civil Power or Command; or fat as Judges in civil Matters, but flood always to be judged by civil Powers, as is evident from the Hiftory of the Acts. 6th, Becaufe God hath put a Difference becween the Government of the Church, and the civil Government; and hath gi-. veil to each their own proper and diftinct Officers. I Neither can the one invade the other, without very (great Sin, 2 Chron. 19. 8, 9, 10, 11. 7th, Be-I caufe it is the Mark of Antichrift, to exalt him-•felf above all that is called God, 2 ThefT. 2, 4.

CHAP. XXIV.

Of Marriage and'Divorce.

Question I.

u TS Marriage between one Man and one' ff A Woman ? '

Yes, « u

150 Of Marriage and Divorce. Chap. XXIV *

" Is it lawful for a Man to have more than on fl 1 €i Wife, or for a Woman to have more than onf' m Hufband at the fame Time ?"

No; Gen. 2. 24. Matth. 19. 5, 6. Prov. 2

Well then, do not ihe Anabaprifts and Familift err, who maintain, That it is lawful for a Chrif tian, not only to have more Wives at the fam<; Time, but as many as he defires ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the having of two Wives, or ma-ny Wives, is contrary to the firft Inftitution of Marriage, for the Lord gave Adam one Wife only," Gen. 2.24. 2d, Beeaufe the Law of God forbids expreily Bigamy, or two Wives, Lev. 18.

18. 3d, Becaufe the Lord doth find Fault ftiarp-ly with Polygamy, or many Wives, Mai. 2. 14, 15. 4th, Becaufe Chrift fays, i He that puts a* way his Wife (except in the Cafe of Adultery) and marries another, committeth Adultery, Mat.

19. 9. But if it were lawful to have at one Time more Wives than one, he fhould not be guilty of Adultery in marrying another, whether he put away the former Wife or not. 5th, Becaufe Bigamy and Polygamy take away the true Peace of a wedded Life, as is evident from the Examples of Jacob, Gen. 30. And of Elkanah, 1 Sam. i. 6. 6th, Becaufe the Invention of Bigamy was the Device of a wicked Man, Lamech, Gen. 4. 19.

Queft. II. * Is it lawful for all Sorts of People « to maYry, who are able with Judgment to give •' their Confent ?

Yes ; Heb. 13 4. I Tim. 4. 3. 1 Cor. 7. 36, 37, 38. Gen. 24, 57, 58.

Well then, doth not the Popifli Church err,

That

\tSpp. XXIV. Of Marriage and Divorce, tot

r TJiat forbiJs and discharges Marriage to their

n>hnrchMca? Yes.

► By what Reafons are they confuted ?

lit, Becaufe Marriage is honourable among ill Men, and the Bed undefiled, Heb. 13. 4. ad,

-_,3ecaufe the Apoftle commands, for avoiding Formication, every Man to have his own Wife, and every Woman to have her own Hulband, 1 Cor. 7* 2. 3d, Becaufe the Apoftle reckons up the forbidding of Marriage, among the Doctrine* of Devils, 1 Tim. 4. 3. 4th, Becaufe a Bifhop mull be the Hulban.i of one Wife, 1 Tim. 3. 2, 4. Tit. 1. 6. 5th, Becaufe the Apoftle reckon* •v T er the Qualifications which are requifite for

.Biihops Wives, 1 Tim. 3. 11. 6th, Becaufe it can be gathered from Scripture, that fome of th«-Apoftles, and other Minifters of the Gofpel have been married Perfons. Concerning Peter, the' Matter is evident, Matth. 8. 14. Mark I. 30.* J^nd we read that Philip the Evangelift had four Daughters, all of them Prophetefles, Acts 21. 9. > And fays not the Apoftle, i Have we not Power to. lead about a Sifter a Wife, as well as other Apov

(flies, and as the Brethren of the Lord, and Ce-

|phas, 1 Cor. 9. 5.

Queft. III. Ought Marriage to be within the v *t Degrees of Confanguinity or Affinity forbidden

("in the Word?"

V Can inceftuous Marriages ever be made law-/ *' ful, by any Law of Man, or confe.nt.of Parties, • M fo as thefe Perfons, may live together as Man, " and-Wife?"

No; 1 Cor. 5. 1. Amos 2. 7. Mark 6. 18. Ler. 18. 24, 2 j, 26, 27, 2S,

Well

«ot Of Marriage and Divtrte, Chap. XXI\ fc „ Well then, doth not the Popiffi Church en » 3 That Ipeaks in the Decrees of the Council c * [ Trent after this Manner. If any Man affirms *■ that thefe Degrees only of Confanguinity or Af $ fimty, which are fer down in Leviticus, ma-'f hinder a Contract of Marriage to be made oift tnaydiffolve a .Marriage Contraft already made ^ And that the Church hath not Power to difpena^ with fome of thefe Degrees (that is to fay, peri 1 ? mit Inceft) or may not make new Laws, and confhtute far more forbidden Degrees, than ar^ cxpreft in Leviticus, let him be an Anathema* and accurfed ? <

Yes. , ( ;

By what Reafons are they confuted ?

Before this be done, take notice, that there ( are here two Heads to be confidered.

Firft, Whether or not we muft ftand to the forbidden Degrees of Confanguinity and Affinit txpreft in Leviticus ?

Secondly, Whether, to thefe Degrees fet dowft* •s forbidden in Leviticus, new Degrees may be^ added by the Church of Rome, which will render a Marriage Inceftupus ?

To which we anfwer, That it is not in the:*, Power of any Creature, to difpence (that is to fay, to fuffer that to be ufed, which is forbidden by I the Law of God) with any of thefe Laws in Le *iticus, which forbid Inceftuous Marriages.

And next, wc affirm, neither is it in the Power ©f any Creature, to add to thefe Degrees forbidden in Leviticus, any other which are not forbidden.

ift, Becaufe fuch a Power of difpenfing is not to be found in all the Scripture. 2d, Becaufe *he Lord fays exprefly. What thing foever 1 com-

maad

\ hap. XXIV. Of Marrtagi and THvcrct, sej

, and you, obferve to do it ; thou (halt not add erefo, nor dimini(h from it, Dcut. 12. 32. But ;[ ie Lord himTelf hath made thefe Laws, and efta-ft ifhed thefe Marches fo fure, that no Council, no tope, no Creature, can either difpenfe with any ; k : them, or add new ones to them; fee Levities 18. 3d, Bxaufe thefe Laws are of common, cr id perpetual Right; and therefore cannot b« : fpenfed with. For the Breach of them is reckon-i I up amongft the Abominations wherewith the nations about polluted and defiled the Land, .,ev. 18. 24, 25, 27. .

Qneft IV. ft Is it lawful to marry a fecond

Wire, after the rirft is dead ? "

Yes. j a Is it lawful after Divorce to marry another,

as if the offending Party were dead ?" U Yes; M^tth. 5. 31, 32. Rom. 7. 2, 3. Matth,

W 9-

Well then, do not the Novatians, the Puritan* pfold, truly fo called: and the Tertulianiftserr, ^ho abfolutely condemn fecond Marriages ? j Yes.

This abfurd Tenet is confuted from Rom. 7. L q. and from 1 Cor. 7. 39. j Do not like wife the Papifts err, who deny, |f hat after Divorce, fecond Marriages are permitted to Chriftians i I Yes.

But here by two DiftincYions they explain their liad,

Firft, They diftinguifli between Cohabitation, be Bed, and the Tie.

: The fi-ft is, the dwelling together of Mao and iWoman in ooe Family*

Tho

204 Of MarrVagc and Divorce. Chap. XXIV,

The fecond is, the Right of giving, and requiring due Benevoknce.

The thld is that, whereby both are made ont: whereby the one cannot but be the others while they are both living.

They diftinguiih next, between Perfons that are Believers, and that are Unbelievers If then both Parties, or one of them, be Uubclievers, they grant that the Marriage is va.id, both as to Cohabitation, to the Marriage Bed, and to the Tie, er Bond-

But if both Parties be Chrlftians they think that the Marriage may be diiToived, as to Bedding together, and Cohabitation, yet the Bond ftandeth fure, and abideth unloofeable : efpecial-ly, if the Marriage be contracted after Baptifm; and therefore a fecond Marriage after Divorce is unlawful to any of them.

But this is eafily confuted.

ift, Bccaufe Chriil permitted Marriage after Divo'ce, Matth. 5. 31, 32. and 19. 9. Here Chrift forbidding a Man to put away his Wife, and to marry another, in exprefs Words excepts the Cafe of Fornication. Therefore he differs a M^n to put away his Wife in the Cafe of Forni- . cation, and to marry another. 2d, Bccaufe the Apoftle fays, 'But if ihe unbelieving depart, kt him depart, for a B/other, or Sifter, is not tinder Bondage in fuch Cafes. 1 1 Cor. 7. 15. Therefore, if a Brother or a sifter, when there is fuch a wilful and obftiwate Defertjon, be not under Bondage, then furely ihe Bond is diiToived : and all Remedies being til t) in vain, for bringing feck the obftinate Pmy, I doubt nor, but theinnoj . t Party'may marry anotherwiihou-t Blame. lr this •i'V be,

Chap. XXIV. Of Marriage and Divorce. 2 ey

be, then much more may the innocent Pcrfoa marry another, when a Divorce is obtained.

Queft. V. a Is nothing but Adultery, or fuch u wilful Defertion, as can noway be remedied by

* the Church, or civil Magistrate, a fufficient

* Caufe of diflblving the Bond of Marriage ? n Nothing; Mat. 19.8,9. 1 Cor. 7. 15. Mat,

19. 6.

Well then, do not the Eotbufiafts and Farm-lifts err, who maintain, That it is free for a Man> to put away his Wife when he pleafeth ? Yes.

By what Reafons are they confuted ?

ift, Becaufe the God of Ifrael hateth putting awayj Mai. 3. 16. 2d, Becaufe, whofoever put-teth away "His Wife, except in Caie of Fornication, he caufeth her to commit Adultery, Matth 5. 32. 3d, Becaufe the Apoftle fays> Art thou bound to a Wife, feek not to be looied, 1 Cor. 7.27.

Do not likewife the Papifts err, who main:aia, That there are other Caufes of Divorce, than A-duhery and wilful Defertion.

Yes.

• They firft tell us, that Marriage contrafted, and , *ot confummated, may be diflblved, viz. by a Mo naitic Vow of a perpetual (ingle Life.

They tell us, Secondly,.that Infidelity, and f!e-refy are juft Caufes of Divorce. So fay the . na-bapti'fts.

And TWrdly, they tell us, that Mnrc'er committed tipon the Hope of getting fuch a Match, i9 aiiifli.ienr Caufe of divorce.

That Coldnefs, p. r\v tual Impotency, °nd fuch like Fancn ifes ?

By whv. Reafon> an thty confuted ?

i ft, Becaufe Chrift fays, What God hath jVin-£d together, let no Man put afunder, Matth. 19. 6. But Marriage contracted, and ratified, iho J not confummated, is made by God, therefore it cannot be diflolved by Man. Neither ought any Man once married, to turn a Monk, for a fingle Life is only fit for thofe that have the Gift of Continency, for God commands them, that have it nor, to marry, 1 Cor. 7. 9. 2d, Neither can-Infidelity, or Herefy, be a Ground of Divorce, as is clear from 1 Cor. 7. 12, 13, If any Brother hath a Wife thatl)elieveth not, and (he be pleaf-ed to dwell with him, let him not pat her away. And the Woman that hath an Hufband that be-' lieveth not, if he be pleafed to dwell with her, let her not leave him.

4k>c<>0<><>c><><><><^

CHAP. XXV, Of the Church.

Question I,

41 T~XOTH the Catholic, or Univerfal Church *< I J which is invifible, confifl: of the whole *' Number of Elect, that have been, are, or (hall 4 < be, gathered into one under Chrift, the Head " thereof^"

Yes; Eph. 1. 10, 22, 23, Eph. 5. 23. 27. CoU j. 18.

Well then, doth not the Popifh Church err, who deny any catholic invifible Church, con-filling of the Elect only, effectually called: who maintain the catholic Church to be abfolutely viable, and as vifible a Society, as the Republic of. Venice, or the Kingdom of Fiance, and that it

con-

i

coafifts no lefs of Reprobates Unbelievers, great and manifeft Sinners, void of all inward and true Graces, than of the Eleft effectually called I Yes. %

By what Reafbns are they confuted ? ift, Becaufe we piufefs to believe, according to the Creed, that there is a Church Univerfd, namely, fuch an one as we have now defcribed ; but what we believe muft be invifible, Heb. n. i. 2d, Becaufe the internal Form of the* Church (namely, her effectual Calling by the Word and Spirit, i Peter 2. 9.) is invifible. 2 Tim. 2. 19. 1 Cor. 2. 11. 3d, Becaufe the Glory of the King's Daughter (that is, of the Univerfal Church, as the Adverfaries themfelves cor.fefs) is internal, and therefore hidden and invifible, Pfalm 45. 13. 4th, Becaufe the Word tells us that there is a Church, even the Number of thofc whom Chrift hath loVed, for whom he gave himfelf to the Death; whom he hath fancYified, and wafhen and cleanfed, and redeemed with his own Blood, and whom at laft he will glorify, Eph. 5. 2.5, 26. 27. 5th, Becaufe the Scripture tells, that there is a Church, which is the myftical Body of Chrift (and therefore invifible to the Eyes) which by a moft myftical, and moft marvel-

j, lous Union, is conjoined, and united ftraitly with him, Ephef. 1. 10, 22, 23. 6th, Becaufe the Church Univerfal, ac to its internal Form, is a

! fpiritual Houfe, built of lively Stones, in Chrift, 1 Peter 2. 5. 7th, Becaufe the Members of the

* Church Univerfal, confidered as to their internal State and Condition, are united, and conjoined together in one Body, by one Spirit, and by one Faith, 1 Cor. 12. 13. Ephef. 4. 4, 5. 8th, Be-S 2 caufe

*o8 Of the Church. Chap. XXV.

caufe the Members of the Church Univerfal, confidered the former Way, are the lively Members of Chrift, which he himfelf doth cherilh, with a lively and quickening Nouriftiment, Eph. 5. 29,

t Qjieft. II, *S Is the vifible Church under the " NewTeftament Catholic and Univerfal?"

Yes; 1 Cor. 1. 2. and 1 Cor, 12. 12, ij. Pfal, 2. .8. Rev. 15, 9, 10, 11,12.

Weil then, do not the Independents err, who maintain, " There is no vifible Church, under the New Teftament, except what may meet in one Place, and may perform all their holy Ser* vices in a pi ivate Church ?

Yes.

By what Reafons are they confuted ?

lit, Eecaufe in very many Places of the New Teftament, the word Church (viz. vifible) is fo largely taken, that it cannot be reftri&ed to a*-SJ particular congregational Church, A£ls 9. 3. Gal. 1. 13. A€ts 2. 47, 1 Cor. 10. 32. Eph. 3. 10. 1 Cor. 12. 28. 1 Tim. 3. 15. 2d, Becaufe it hath been foretold in many Places of the Old Teftament, that the catholic Church (hall be vifible, Pfal. 22. 22, 15, 27, 28. Pfal. 72, 8, 9, 10, 11. Pfal. S6. 9. lfii. 2. 2, 3, 4, Zech. 14, 9, 14. 3d, Becaufe the Donation, or the Gift of the Kingdom (that is of the Church Univerfal) made by the Father to the Son is Univerfal, and of all the World, Pfal. 2. 8. Pfal 72. 2. Ifa. 49. 6. Dan. 7. 14, 4th, Becaufe the Gofpel of the Kingdom is Univerfal; and according to the Stile of the Scripture, worketh the vifible Converfion ef the whole World, and therefore the Church vifibly converted, and gathered together, is catholic and univerfal, Matth. 26. 13. Mark 14. 9,

Gel

Col. 1. 16. 5th, Becaufe the vifible Charter, which conflitutes the Church, is Univerfal: and therefore fince one Charter conftitutes one Policy, or Government, all the vifible particular Churches, which are conftitute by that one catholic Charter, are one Church Univerfal, Matth. 28. 19. Eph. 3. 6. 6th, Becaufe if there be Officers of a Church vifible Univerfal, there muft be a Church vifible Univerfal itfelf: but the firft is true, fince the Donation of the Miniftry, and the giving of it in a Gift, is made to the catholic Church, 1 Cor. 12. 28. Matth. 28. 18, 19. 7th, Becaufe there is a general outward Call, and a. general outward Covenant, into which all Chrifti-ans enter outwardly, by Virtue whereof all of them are knit, and tried altogether, A els 2. 39. 8th, Becaufe that fajne individual Syftem, and Body of external Laws, proceeding from that fame Authority, in which all particular Churches are equally concerned, and by which they are ruled, is Univerfal, 1 Tim. Chap. 3. and Tit. 3. Chap. 9th, Becaufe that external Union of Brotherhood, x>hich is amongft all the vifible Chrifthns in the World, is Catholic and Univerfal, Acts 15.23. Acts 24. 14. Gal. 5.14. 10th, Becaufe the initial vifible Seal, Admittance and Enrollment, are things Catholic, and Ocumenical. For he that takes up his Freedom in a whole Corporation or Kingdom, is free of the whole, ^nd in every Part thereof, and hath Right to all the general Privileges and Immunities thereof. There is a Patent for Baptifm, < Go and Baptize all Nations. And by Virtue of the Privileges thereof, they that are Baptized in any one Church, are accounted vifible Subjects of ChrifVs Kingdom, ia all Places ot the Chriftian World, Matth. 28. S3 i»

19. nth, Becaufe all Churches are one Body; ; Rom. 12. 5. 12th, Becaufe Peter writing to the Strangers fcattered abroad throughout Pontus, Galatia, Cappadocia, Alia and Bithynia, cal-leth them all one Flock, 1 Pet. 5. 2. 13th, Be-caufa all the Churches of the World are one Sheep-fold, John 10. 16. 14th. Becaufe the viilblc Church is one great Houfe, 2 Tim, 2. 20.

iQuett. III. « both the vifible Church confift of u all thofe throughout the World that profefs the 11 Chriftian Religion, together with their Chil-u dren &

Yes; 1 Cor. 1. 2. Pfal. 2. 8. 1 Cor. 7. 14.

Well then, do not the Donatifts, Anabaptists* 'and Puritans of old fo truly named, err, who affirm, The vifible Church to confifl of thofe only that are pious and holy ?

Yes.

Do not likewife the Independents err, who think, None ought to be Members of the vifible Church, fave thofe who in the Judgment of Men, very Cpiritual and difcerning, are efleemed true Believers, and Saints who have giv^n ihffi* cLm Proof of their Knowledge in the Fundamentals of Religion, who have reported in Order, and given a good Account of the Experimental Work of the Cbnverfion, and effectual Call-

■] ; who have Ihewed their Converfauon in the World, to have been without the Omiffion of amy known Duty, or Commiilion of ahy known Fault, and that for a confiderable Length of Time ?

Do pot la/My the Quaker? err, who think, The «nly vifible Church of God on earth, to be them-felvcs \ and ail others not of their Proieffions,

and

and Pradlice, to be unregenerate, and wanting the Spirit ? Yes.

By what Reafons are they confuted ?

' i ft, Becaufe the vifible Church is compared to a Garner, in which there is not only Wheat, but Chaff mixed with it. To a Field, in which Tares and Darnel are mixed among the good Corn ; to a» Met, in which both good Filhes and bad are taken,. Maith. 13. To a great Houfe, wherein are not only Veffels of Gold and Silver, but of Wood, an J of Earth, 2 Tim. 2. 20. 2d, Becaufe Chrift will anfwer fome at the laft Day, who will fay to him r Lord, have not we prophefied in thy Name, and ia thy Name caften out Devils, and have we not eaten and drunken at thy Table, ' 1 know you not/ This evidently mews, that many have been Members of the vifible Church, whom Chrift wiil not own at the laft day, Matth.7. 22, 23. 3d, From the Parable of the Ten Virgins, Five whereof were fool* i(h, Five wife, Matth. 25. 1. 4th, From the Parable of the Banquet/whereofonc was found at the Table without a Wedding Garment, Matth. 22. 11. 5th, Becaufe many are of the vifible Church, who are not of the invifible Church, 1 John 2. 19. 6th, Becaufe the Apoftle calls the Church of Corinth, the Church of Chrift, notwithftanding of their grofs Enormities, 1 Cor. 1. 11. 1 Cor. 3. 3. 1 Cor. 5. 1. 1 Cor. 6. 7. 7th, Becaufe Mofes did acknowledge, even then thofe then to be Members of the .vifible Church, to whom yet he knew the Lord had not given Ears to hear, nor Eyes to fee, nor a Heart to undcrftand, the great and wonderful Miracles which he wrought in their Sight, Deur. 29 10, 11, 12, 13: compared with the Verfes 2, 3, 4* 8th, Becaufe John the Baptift did admit many

Thou-

Thoufands, into the Communion of the vifible Church, without makinga narrow Search of their true Grace, and Conversion, Matth. 3. 9th, Becaufe the Apoftles did inftantly, and without the delay of one Day, baptize all thoie that profeffed the Chriftian Religion, Adts 2. 38, 41. A6is 8. 12. John 3. 26. 10th, Becaufe the Preaching ©f the Gofpel, is appointed by God, as an ordinary Mean, no lefs for the Converfion of Men and "Women, than for the Advancement of thofe ia Grace that are converted, Prov. 9. 3, 4. 2 Cor. 5. 18, 19, 20. 2 Tim. 2. 24, 25. nth, Becaufe wc are forbidden by the Apoftle, to judge the fpiii-tual State and Condition of our Neighbour, Rom. 14. 4. 12th, Becaufe Chrift did acknowledge Judas the Thief and Traitor, as a Member of his vifible Church, whom yet he forefaw to be the Son of Perdition, Matth. 26. 23. 13th, Becaufe Chrift had a vifible Church on earth, many Hun-dred Years before ever there were fuch Cattle as Quakers in the World. Unlefs they will alledgc tlat the primitive Chriftians, and all the Saints fince the Apoftles Days, have been their Predecef-iors, and claim Kin to them, as the Samaritans did to Jacob, who were truly defcended of the Heathen, who were brought thither out of AfTy-ria, as the Quakers are defcended from the Enthu-(iafts in Germany, about 160 Years fince, as Nicolas Storkins, John Matthias, and John of Ley-den, notorious Heretics, Blaiphemers, and bloody Murderers.

But how quite different the Quakers are to the primitive Chriftians, and holy Men of God then, and fince, will evidently appear hence, that they did not contemn thefe two great Ordinances of the Goipel initiiuted by Chrift, viz.

Baptifm and the Lord's Supper. They had Bi-(hops and Deacons to govern and i.Hruft them* who were ordained to their Functions by Prayer and Impofition of Hands, whom they did not re* vile with the ugly Names of dumb .Dogs, .and Hirelings. Thefe primitive Chrifriansliad not ia their Affemblies Womeu Preachers, as the Quakers have, which is downright contrary to Paul's Injunctions, i Cor. 14. 35. Neither were filent Meetings ever heard of among the primitive Chrit tians. Nor did they ever, out of Contempt, call Churches, Places appointed for the public Wor-fliipofGod, Steeple Houfes; but reforted to them for performing their Devotions, and Service to God, as did our BiefTed Saviour and his Apoflles, John 18. 20. Luke4 16. Acls 3. 1. Acts 13. 5.

Do not likewife the Papifts and Lutherans err, who Will have none Members of the vifible Church that are unbaptized ?

Yes.

Do not laftly the Anabaptifts err, Who wiU have no Infants Members of the vifible Church I

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe that God commanded Infants an3 little Ones fhould ftahd before him, and Should enter into Covenant with him, Deut. 29. 10, 11, 2d, Becaufe Infants are called the People of God^ no lefs than Men and Women come to Age, Deut, 29. 11, 12, 13. 3d, Becaufe the Promife of Gr a belongs to Children as well as to the Parents, A<£b 2. 39. 4th, If Children be not Members of the vifible Church, they muft be Members of the vifible Kingdom of the Devil, for there can be no midft, Eph. 2. 12, 13. And fo there (hall be np Difference between the Children of Believers,

and

and the Children of Turks and Pagans. 5th, Becoufe Infants under the Old Tl-(lament had Right unto the Covenant of Grace, Gen. 17. 7, 12. And Children of Believers under the New Teftament, have loft no Right to that Covenant of Grace, which Children under the Old Teftament had : feeing the Covenant of Grace now under the Gofpel, is not more ftriftly and fparing-ly adminiftred, than long fince under the Law, Heb. 8. 6. Rom. 11. 12* 6th, Becaufe Infantg \ are commanded to join themfelves to God's Ordinances, Joel 2. 16. 7th, Becaufe if Chrift, while an Infant, was Head of the viiible Church, then Infants may be his Members. But the firft is true, from Ifa. 9. 6. Therefore the fecond muft betruealfo. 8th, Becaufe they whom the falfe Apoftles would have to be circumcifed, after the Manner of Mofes, and therefore Infants were cal* led Difciples, Afts 15.10.

Queft. IV. " Is there any ordinary Poflibilitjr •* of Salvation out of the vifible Church ?"

No. A£ts 2. 47.

Well then, do not the Enthufiafts, Quakers, and Libertines err, who affirm, That any Man may be a true Chriftian, and be faved, though he live within no vifible Church I

Yes.

By what Reafons arc they confuted ?

ift, Becaufe the Lord Jehovah, in his vifible Church (ordinarily) commands the bleffing, even Life for evermore, Pfal. 133. 3. 2d, Becaufe the vifible Church is the Mother of all Believers, Gal. 4. 26. By Jerufalem which is a-bove, I underftand the ' True Chriftian Church/ which feeketh its Salvation, not by the Firft Covenant of the Law, namely, by the Works of the Law,

but

Chap. XXV. Of the Churct. * 15

but by the Second of the Gofpel, namely, by the Merits of Chrift embraced by a true Faith, which hath its Original from Heaven, by the powerful Calling of the Holy Ghoft. 3d, Becauft they that are without the vifible Church are without Chrift, Eph. 2. 12. 4th, Why are Men and Wo-men joined to the vifible Church, but that they may t>e laved ? Acts 2. 47. 5th, Becaufe they that are without the vifible Church are deftitute of the ordinary Means of Life and Salvation, Plal. 147. 19, 20.

Queft. V. " Hath Chrift given to this Catholic ** Church vifible, the Miniftry, Oracles, and Ordi-" nances of God, for the gathering, and pe'rfeft-" ing of the Saints in this Life, to the end of th$ u World r Yes.

Shall there always be a Church on Earth, t% worfhip God according to his Will ?

Yes. 1 Cor. 12. 28. Eph. 4. 11, 12, i^.Matth. 28. 19, 20. Matth. 16. 18. Pfal. 72. 17. Pfal. 102. 28.1fa. 59. 21.

Well then, do not the Socinians, Anabaptifts^ and Libertines err, who affirm, That the vifible Church may fail, and perifti out of the World. Yes.

Do not likewife the Sceptics, commonly called Seekers, err, who affirm, That the whole Univer-ial Church which hath been upon the Earth, and all religious Worfhip, all external and outward Preaching of the Word, all Adminiftration of Sacraments, and thelJfe of all other religions Things have perithed a little after the Apoftles Times, and are not to this Day reftored, until Chrift frora Heaven (hall fend new Apoftles, with an extraordinary Commiflion, for reftoring and railing up again the vifible Church, An4

Zi6 Of the Church Chap. XX^,

.And that in the mean Time, no Man hath Right or Power to drTpenfethe Word, or adminifter the SaCfameiits, or perform any ~Ecclefiaftical Duty: and thiit they who are now called the Preachers of 4he Gofpel, are not (o i Yes.

By what Reaibns are they confuted ?

lft. Became the Lord hath promifed that his Church (hall endure fo long as the Ordinances of Heaven (hall continue, Ifa. 66. 22. 2d, Becaufe drift hath promifed that the Gates of Hell (hall not prevail againft his Church, Mat. 16.18. 3d, Becaufe there is no End to be put to the Kingdom of Chrift, Luke 1.33. And therefore no End to his Church* lia. 9. 7. 4th, Becaufe Glory will be to him in the Church by Chrift Jefus throughout all Ages, * World without End, Amen,' Eph. 3. 21. 5th, Becaufe Chrift who hath given Power to his Mi-aifttrs to teach his Church, and to adminifter the Sacraments, hath promifed to be with them to the End of the World, Matth. 28. 19, 20. 6th, Becaufe the Lord hath promifed to preferve a People tohim-feJf, to the End of the World, which be (bail rule and govern, by his Word and Spirit, lia. 59. 20/ 21. Ifa. 9.6,7. 7th, Becaufe the Lordharhcholen Zion ; he hath defired it for his Habitation, where fee will reft, and dwell for ever, Pfal. 132. 13, 14. 8th, Becaufe Chrift hath given forne to be Paftors aad Teachers, for perfecting of the Saints, till we all come into the Unity of the hYnh, and the Knowledge of C*od, Eph. 4. 14. Ar;ri he hath appointed aRiiniftry to continue after fhe .Apoftles Days, as is evident from 1 Tim. chap. 3. and Tit. chap. 1. where the Apoftle fets down the ordinary Qualifications of Minifteis, and the Ru.es for tailing tiKm to the Miniftiy. 9th, Becaufe thctc is a general Rule fet down for ;he

Govern-

Government and Difcipline of ChriiVs Church: which Difcipline and Order is to continue in it, to the End of the World, Matth. 18. 18. 10th, Becaufe the Lord commands, that we forfake not the aflembling of ourfelves together: and hath promifed to blefs, atter a fpecial Manner, any that are gathered together in his Name, any where; but our afllmblingfor hearing the Word of God, is done in the Name of Chrift, Heb. 10. 25. Matth, 18 20, Matth. 28. 20. nth, Becaufe the Death of Chrift, in the laft Supper, is to be (hewed till he come, 1 Cor. 11. 26. 12th, Becaufe by the I Word (even preached, Rom. 10. 17.) we are born again, 1 Pet. 1. 23. James ir. 18. By Baptifm ; we are ingrafted into Chrift, Rom. 6. 3, 4. Gaf. * 3, 27. In the Lord's Supper we have Communion with Chrift, 1 Cor, 10. 16. See more to this Pur-pofe, Chap. 2i.Queftion 8.

Queft, VI. " Hath not % the Catholic Church , t( been fometimes more, fometimes lefs vifible ?" Yes. Rom. 11.3. 4. Rev. 12. 6, 14. Well then, do not the Papifts err, who affirm, That the Church hath been, is, and (hall be m >ft glorioufly viiible to all the whole World, far and nigh. Yes.

By what Reafons are they confuted ? ift ; Becaufe the Church of God in the Prophet Elijah's Time was brought to that Pais that he thought none remained but himfelf, 1 Kings 19. 10. Rom 11. 2, 3, 4. 2d, Becaufe ior a long Time Ifrael was without the true God, and without a teaching Prieft, and without the Law, 2 Chron. 15 3. 3d, Becaufe the L^rd often complains, That his Church and People h:ive for-faken him, have not known him: that the htith-T ful

ful City hath become a Harlot, that fcarce a Man Could be found to do juftice, and follow Truth; all which is inconfiftent with that glorious Condition of the vifible Church, which the Papifts dream of, Ifa. i. 3, 4. Jen 2. 29. Jer. 5. 1. 4th, Becaufe in the Time of the Ten Perfecutions, the vifible Church was much obfcured, and darkened. And after thefe Storms were over, arofe the Arians, who did fo much trouble the Church of Chrift, as is clear from Hiftory. 5th, Becaufe Two Wings were given to the "Woman, that is, to the Church of God, Two Wings (I fay) of a great Eagle, that (he might fly into the Wildernefs, to hide herfelf, Rev. 12. 14. 6th, Becaufe the Apo-tfie Paul did foretel that general Defection, and Apoftacy, of the vifible Church, mentioned, 2TheJ£ 2. 3. 7th, Becaufe Chrift hath foretold, that before his Second coming, he (hall fcarce find Faith on the Earth, Luke 18. 8. 8th, Becaufe the Church of God is always liable to Trouble and Perfecutions, while it fojourneth in this World. But Troubles and Perfecutions do much obfeure the Brightnefs and Splendor of a vifible Church, Luke 21. 17. John 16. 2. Pfal. 129. 1, 2, 3.

Que ft. VII. " Are the pureft Churches under " Heaven fubjeft both to Mixture and Error ?"

Yes. 1 Cor i3» 12. Rev. 2. and 3 Chap. Rev. 1.8. 2. Rom. 11, 18, 19, 20, 21/22.

Well then, do not the Papifts err, who af-, firm, That the Church cannot err, neither in Matters abfolurteiy neceffary, neither in other Things which it propoies to be done and believed by us? Yes.

By what Reafons are they confuted ? ift, Becaufe the vifible Church under the Old

Tefta-

Teftament, oftentimes made Defection to Tdolatry; Exod. 32. 8. Judges 3. 7. 2d, Becaufe as long as we are here, we know but in Part, and therefore we are fubject and liable to Miftakes, 1 Cor. 13.9, 12. 3d, Becaufe the Seven Churches of Afia, to which John did write, are accufed of Mixture and Errors, Rev. 2.4* 5- 4 th > Becaufe while Chrift was on Earth, the Difciples dreamed of a worldly Kingdom : and for a Time, even after his RefurrecYion they did believe it, A&s 1. 6. 5th, Becaufe before the Day of Chrift be at Hand, there fhall be a falling away of the visible Church, from the true Orthodox Faith to Antichriftianifm, which in great Fart is already come to pafs and more than is to come between 1 this Time and his Second coming, 2 ThefT 2. 3. Rev. 13. 3. 6th, Becaufe one of the chief Differences between the Church Militant, and the Church Triumphant is this, that the one can err, but not the other, 1 Cor. 13. 9, 10, 12. 7th, Becaufe Chrift hath foretold, that there (ball a-rife falfe Chrifts and falfe Prophets, and (hall (hew great Signs and Wonders, inf3much, if it were poffible, they (hall deceive the very Elect; Matth. 24.'24. 8th, Becaufe when the Son or Man cometh, he fhall fcarce find Faith on the Earth, Luke 18. 8. 9th. Becaufe the converted Jews erred, in being zealous for the Law: thinking that the ceremonial Law ought yet to beobferved, not underftanding that the fame was abolifhed by Chrift, Afts 21\ 20. So did the Galatians err, in admitting Gircumcifion, Gal. 1. 6. And the Corinthians, in their Abufe of the Lord's Supper, 1 Cor. 1 1. 18.

Queft. VIII. " Is there no other Head of the vi-" fible Church, but the Lord Jefus Chrift ?"

T 2 No.

No.

" Cm the Pope of Rome, in any Senfe be the u Head thereof r

No. Col. i. 18. Eph. i. 22, ^Wellthen, do not the Popifli Church err, who h&fatatns, That not only Chjift is the univerfal Hfad'of the Church, but that there is another vlfible Head under him, who, fay they, is the Pcpe of Rome, Chrift's Vicar, or Deputy under AUtt ?

Yes.

By what Rcafons are they confuted ?

ill, Becaufe as not many Huffonds, but one • only, is Head of the Wife, fo Ghrift only is Head? of the Church, Eph. 5. 23. 2d, Becaufe the Church is efpoufed to one only, namely, to Jefus thrift, 1 Cor, ti. 3. 3d, Becaufe the Church is the Body of Chrift on)y, Eph. 1. 22, 23. 4th, Becaufe among all the Ecclefiaftic Orders infrhuted, and appointed by Chrifl, we do not read of fuch a Creature, as an Univerfal Vicar of Chrift, Eph. 4. 11. 5th, Becaufe the* Church is one Body only: (unlefs it be a Monfter) but one Body cannot have two Heads. Rom. 12. 4, 5.- 6th, Becaufe Chrift only can infpire, or breathe in Vigour, Seafe, Motion and ipiritual Life into his Members, Eph, 5. 29, 30. John 6. 48, 50, 51. John 15, 1, 2. 7th, Becaufe there-mud not be Lord(hip and Sovereignty among them, that are under Chrift their Head and Lord, Luke 22. 25. 1 Pet. 5. 2, 3. 8th, If the Pope be not fo much as a Bilhop of a Particular Church, he cannot be Univerfal Bifaop. The Firft is true, becaufe he doth not perform the Office of a Bi-fhop, which is fet down^ 1 Tim. 3. 2. Tit, 1. 7, 8, 9.

Do not likewife the Eraftians and others, as

Arminians err, who Make the fupreme Magi-ftrate the Head of the Church ? Yes.

By what Reafons are they confuted ? i ft, Becaufe the Proteftant Religion, as it Is contained in the Harmony of Confeffions, efpeci-ally in the Confeffion of Faith, recorded in the Firft Parliament of King James the Sixth, lately ratified and confirmed, doth not acknowledge any fupreme Head or Governor in the Church, neither Angel, Man, Pope, Prince nor Potentate, fave the Lord Chrift, from whom alone all fub-ordinate Power and Authority is derived to the Officers of his own Church. 2d, Becaufe if the fupreme Magiftrate be a Church Officer, he mud derive his Power from Chrift, and muft be a Spiritual and Ecclefiaftic Head and Governor, and not a Civil only. And if fuch, then Chrift hath devolved his own Place and Office upon him, which is without Scripture Proof. 3d, Becaufe if the fupreme Magiftrate be Head of the Church, he muft have a Right to this Title, either by Human Law, or by a Divine Warrant. Laws of a Nation cannot make him Head of the : Church, becaufe fuch Laws cannot make hipi an I Ecclefiaftic and Spiritual Officer. There is no \ Divine Warrant or CommiiTion from Chrift, as is I clear from Matth. 18. 17. From the Epiitle to Timothy and Titus. From Eph. 4. 11. Rom. 12. 7, 8. and from 1 Cor. 11. 28.

Queft. IX. " Is the Pope that Antiehrift, that " M. n of Sin, and Son of Perdition, that exaheth " himfelf in the Church of God againft Chrift, and " all tVat is called God?"

Yes, 2 Theft. 2. 3, 4, 8, 9. Rev. 13.6. Matth. 23. 8 9 10.

" . h jugh this be denied by the Church of Rome, T 3 ■ y<*

222 Of the Communion of Saints. Chap, XXVI.

" yet the true Defcription of Antichrft agrees to « him."

ift, Becaufe he is not one (ingle Man, but an Order and Race of Men, fucceding to one another, in that fame State and Office; which you will fee, bycompajin.iT i John 4. 3. 1 ThefT. 2. 7, 8. together. 2d, His coming is after the Manner of Satan, 2 ThefT. 2. 9. 3d, As to his Name, he calls himfelf a Chriflian, but in very Truth an Adver-fary to Chrift: and by confequence, one that denies Jeius to be the Chrift, Rev. 17. 14. Rev. 19, 19. 2 ThefT. 2. 8. 1 John 2. 23. 4th, He fitteth in the Temple of God as God, 2 ThefT. 2.4. 5th, He ruleth in the great City, and exercifes Dominion over the Kings of the Earth. 6th, He de-ceiveth them that dwell on the Earth, whh lying Wonders and Miracles, 2 ThefT. 2. 9. Rev. 13. 14, 15. 7th, He caufeth all Sov*:s of Perfons to receive his Mark on their Right Hand, or on their Forehead, Rev. 13. 16, 17. 8th, To him agrees what Paul fays. And now ye know what withholdeih (Bamely the Roman Emperor) that he might be revealed in his Time, 2 ThefT. 3. 6, 7.

CHAP. XXVI.

Of the Communion of Saints.

Question I.

" A RE the Saints bound by Profeffion, to «< JLjl maintain in holy Fellpwfhip, and Comrou-4i ni^n n the Wo: (hip of G >d, in performing (bch " other Spiritual Duties, as tend to their mutual " Edification ?"

\es; Heb. 10. 24, 25. Atts 2* 42, <|A Ifo 2. 3. i Cor. 11. 2Q.

* Well

"Well then, did not the Donatifts of old, and Separates now err, who maintain, That Hypocrites and wicked Men, do pollute and defile the Worlhip of God, not only to themfelves, but al-fo to others that Worfhip with*"them: and that therefore we mud fefwrate from Communion in the Worlhip of God, became of them?

Yes.

By what Reafons are they confated ?

1 ft, Becaufe the Church of the jews in Chrift 1 ? Time was very corrupt, Matih. 15. 7. Mark 6. 7, 8, And yet both by his Practice, and his Command, he would not have his Hearers to fe-parate from it. For he both obferved the Feafls, and preached in their Synagogues, John 8. i # Luke 4. 15. John 10. 22. And he commands his Hearers to obferve what the Scribes and Phari-fees bade them do, Matth. 23. 2, 3, 2d, Becaufe the Apoftle is fo far from commanding Separation from theChnrc-h of Corinth, that hepraifes their Meetings, (1 Cor. 5. 4. 1 Cor. 11. 20. 1 Cor. 14. 23.) notwithftanding of the many grofs Scandals which were among them, 1 Cor. 1. 11,12, 1 3. 1 Cor. 5.1, 1. and 1 Cor. 15.12, 13. 3d, Becaufe the Apollle calls the Galaiians, « The Church of Chrift, Brethren and he Children of God,' who were yet. in f >me M^fure, removed Fiom God to another Gofpel. Nay, fays Paul, O foqlifh, (or fepfelefs) Gaiatians, who hatto bewitched yon, (thai is fo blin kd the liyesofyour Undet Handing, that ye cannot fee the right Truth, aj f he Juglers bewitch tbc outward Eves, ;.hat Men think they fee tha fee noc) that

ye Ihould not obey eh;-' ! ruth, Gal. 3. 1. And yet, I ;e true Church, it • as

hlsjudgtathtj I • be no Separatioo from

it,

224 Of the Communion of Saints. Chap. XXVI^

it, notwithftanding of all the forcfaid Faults. 4th, Bccauie the Church of Ephefus was a true Church, though they made Defection from their " firft Love. So was the Church of Pergamos, tho' there were in it who held the Do&rine of Balaam. So was the Church of Thyatira, notwithftanding that they fuffered Jezebel, that called herielf a Prophetefs, and taught the Servants of Chrift to commit Fornication, and to eat Things facrificed to Idols. $th. If we muft feparate from the Communion of the Church in Things lawful, for the Faults of others, or for the Faults of Mini-fters, and if rheir Sins pollute the Worfhip of God to others, then we muft not keep Communion with any Church ; feeing there can hardly be a Church where there are not fome hidden Hypocrites : nay, where there are not fome, who are known to be fuch by the Minifter. Yet fuch are not to be excluded, as Chrift himfelf teaches, Matth. 13. 24, to 31. Seethe 47 and 48 Veries of the fame Chapter. 6th, If the Worfhip be polluted to fome, for the Faults of others, with whom they Worfhip, then muft the Word and Sacraments have their Efficacy and Worth from the . Peribns that Worfhip, and from the Difpenfers of them, which is abfurd. 7th, Becaufe wicked and evil men, do not pollute the Worfhip to others, but to themfelves only; as it appears from the Man that wanted the Wedding Garment, Matth. 22. 11. And from thofe who did eat and drink unworthily at the Lord's Table. Such do not eat and drink Damnation to others, but to themfelves, 1 Cor. 11. 27 29.

Queft. II. « Doth this Communion, which the J 1 Saints have with Chrift ; make them irv any wife

« Par-

» r Partakers of the Subftance o f hi* Godhead,, or 11 equal with him in any Refpedt :" - No.

u Is there a Mixture of the Divine EfTence, " with the Subftance of all the Creatures, becauie " the Divine EflTcucc is infinite, and every where ** prftfentr

No.

).:nh every regenerate Man that is united God, by virtue of thr Union, become God Maker of Heaven and Earth?"

Ho.

" Aie all the Afts of a Man's Will, and all bis 1 4< Afrions, even hi* mod cur fed and wicked Ac-% tions wholly Divine, which to rtfift and coa--l traditf is Rehdlion againft God V 9

No; John 1.14. Col. 1. lb, 19

Well then, do not the Familiftserr, who teach That the Saints are made God, and Chrift, by an eflcntial and corporal Union with themf

Yes.

Do not like wife the Manicheans err, who blaf-phemoufly taught, That the Divine EfTence, was mingled~with Soul and Body of every Man, and that therefore all his Actions were wholly Divine ?

Yes.

By what Reafons are they confuted ?

1 ft, Becnufc the perfonal Union is given to none but to Chrift only, John 1.14? The Word was SS3e rielh, that is, a true Man like unto us in all Things, yet without Sin. 2d, Becaufeia him dwelleth all the Fulnefs of the Godhead, bodily. Namely, by an eiTential Inhabitation of the Son of God in the human Nature, by the uniting of his Divine Nature with the human in the Unity

32* Of the Communion of Saints. Chap. XXVI.

ty of his Perfon. Bodily, that is, Ptrfonally, EfTentially, and Truly. 3d, Becaufe the Union of the Saints with Chrifl is by Faith, not indeed by a perfonal Union, Eph. 3.17. 4th, Becaufe there is no Man that finneth not, 1 John 1. %, 10. 5th, Becaufe God's EiTenee is rnoft fimple and fingle, and infinitely above and beyond all Creatures, Exod. 3. 14. 6th, Becaufe * Holy, Holy, Holy, is the Lord God of Hofts,' Ifa. 6. 3. 7th, Becaufe Solomon in his Prayer, fays, behold the Heaven of Heavens cannot contain thee, how much lefs this Houfe which I have builded to thy Name, 1 Kings 8. 27. 8th, Becaufe the Prophet Ifaiah lays, Behold the Nations are as the Drop of a Bucket, and are as the fmalleft Dull of the Ballance efteemed, Chap. 40. 15. oth, Becaufe the Manichean Error, is the out-moft Stretch ©f Satan's Invention, beyond which he is not able to go. They deferve not Confutation, but to be looked upon as Devils Incarnate.

Queft. III. "Doth not the Communion of Saints, " which they have one with another, take away u or infringe the Title, or Property which each " Man hath in his own Goods and Fofleffions?"

No; Ads 5. 4. Exod. 25. 14. Eph 5.28.

Well then, do not the Anabaptifts err, who affirm, That the Goods and Poffeffions of the Saints ought to be in common ?

Yes.

By what Rcafons are they confuted ?

1 ft, Becaufe in the Time of the primitive Church, no man was obliged out of Necefiity to deliever his Goods. Neither did Believers lofe their Right and Property which they had to them, Adts 5. 4. 2d, Becaufe the Eighth. Command,

mand, which is of perpetual Vie to all Men, fup-pofeth a Diftinftion and Propriety of Goods. For if all Goods were common, it were impoflible to fteal. 3d, Bccaufe there (hould be no giving «f Alms: there fhouid be no Hofpitality, which is contrary to ,the Apoltle, Eph. 4. 28. Hefeu 13. 2.

ooooo<x><><>o<><>5<><>o<xxx>^^

CHAP. XXVIL

Of the Sacraments.

Question. I.

4 < ARE the Sacraments holy Signs and Seals " l jl of the Covenant of Gra<:e, immediately in-" ftituted by God, to reprefent Chrift, and hi$ " Benefits and to confirm our Intereft in him V*

Yes.

" Do the Sacraments put a vifible Difference -" between thofc that belong unto the Church, " and the reft of the World !'

Yes.

u Do the Sacraments folemnly engage Men " and Women to the Service of God in Chrilr, u according to his Word V

Yes; Rom 4. n. Gen. 17. 7, io.Matth. 28. 19. 1 Cor. 11. 2 ;. 1 Cor. 10. 16. 1 Cor. 11, 25, 26. Gal. 3. 7. Rom. 15. 8. Exod. 12. 48., Gen. 34. 14. Rom. 6.3, 4. and 1 Cor. 10. 16/ 21.

Well then, do not the Socinians err, with the Anabaptifts, who maintain, That the Sicra-ments are not Seals of the Covenant of Grace, initituted by God, to reprefent Chrill and his

Benefits: but only bare Tokens and Tells of our Chriftian Profeflion ? Yes.

Bv what Reafons are they confuted ? i ft, Becaufe Circumcifion is exprefly called a ;Sigh or Seal of the Righteoufnefs of Faith, Rom. 4. ii. Now, if Circumcifion was a Seal, and Sign: why ought not Bapdfm, and the Lord's Supper to be Signs and Seals alfo ? 2d, Becaufe the Names and Properties of the Things fignified are given to the Sacramental Signs. Thus Circumcifion is called the Covenant, Gen. 17. 10. The Bread is called the Body of Chrift, Matth. 26. 26. And Baptifm is called the wafti-ing of Regeneration, Tit. 3. 5. For no other Reafons, but becaufe they reprefent and confirm Things fpiritual to Bdievers. 3d, Becaufe the Cup of Bleffing in the Sacrament, is the Communion of the Blood of Chrift; the Bread is the Communion of the Body of Chrift, 1 Cor. 10. 16. 4th, Becaufe the Sacraments bring into our Memories Chrift and his Benefits; and therefore, as it were, they fet him before our Ryes, and fo increafe and confirm our Faith, 1 Cor. 11. 24,

Queft. II. " Is the Grace, which is exbibite $i in or by the Sacraments rightly ufed; conferre f< by any Power in them ?"

No; Rom. 2. 28, 29, 1 Pet. 3. 21.

Well then, do not the Papifts and Lutherans err, who maintain, That the Sacraments of themselves are true, immediate, and ef&£tual Caufes of our Juftification, and give Life t

Yes.

Bv what Reafons are they confuted ?

1 ft, Becaufe the holy Scripture attributes our

Ju-

C

!

Justification to Fahh only, as an inftrumenta* Caufe, and to no other Thing, Rom. 1. 17. Rom. 3. 28. jGal. 2. 16. And therefore the Sacraments cannot be the efficient C antes of our Juf-tification and Life. 2d, Becaufe the Scripture makes an exprefs Difference, becween the Work of a Man difpenfing the Sacraments, and the Work of the Holy Ghoft, Matth. 3. 11. 3d, Becaufe Signs and Seals of Grace cannot confer and effectuate Grace. But the Sacraments are but Signs and Seals of Grace; becaufe to ilgnify and to have Virtue, and Power to do, differ in Nature and in Kind. 4th, Becaufe many are Partakers of the Sacraments, who are not yet Partakers of the Grace of God ; as Simon Magus, Acts 8. 13. Ananias and Sapphira, Acts 5. 4, 9. And how many Thodands do eat and drink unworthily, drinking and eating Damnation to themfelves, 1 Cor. 11. 29. 5th, Becaufe many have been juftified before ever they did partake of a Sacrament, as Abraham, Rom. 4. 11. And Cornelius with his Fellows, Ac~ts 10. 46.

Queft. III. " Doth the Efficacy of a Sacrament t( depend upon the Piety or Intention of him that " doih adminifter it r"

No; Matth. 3. 11. 1 Cor 12. 13.

Well then, do not the Donatifb and Anabap-tifts err, who maintain, That the Sacraments diipenfed by a wicked and gracclefs Minuter are of no Virtue or Efficacy ?

Yes.

Do nor alfo others now a days err, who ar : not far from the tame opinion ?

Yes.

Do not luilly the Papifts err, who maintain,

That to the Perfection of a Sacrament, the ao

U tual

tual Intention of the ]\linifter,^ at leaft his virtual Intention of doing that, which the Church doth, is neceffary i

Yes.

By what Reafons are they confuted ?

i ft, Becaufe Judas, who was a Thief, and a Traitor, did according to the Command of Chrift, .baptize as well as the reft: yet Chrift never called in Queftion his Baptifm. 2d, Becaufe the Efficacy of the Word doth not depend upon the .Piety, Goodnefs, Worthinefs or good Intention of the lnftrument, Phil. 1. 16. Therefore neither doth the Efficacy of a Sacrament depend upon the Intention of him that doth adminifter it. 3d, If the Efficacy of Baptifm depend upon the good Intention of the Minifter, then no Chriftian could be fure that he is baptized; feeing no Man can be fure of, or know the Minifter's Intention. 4th, Becaufe the Operation and r fficacy of the Sacraments, depend upon the Operation of the Holy £hoft, and the Word of Inftitution, Math. 3, ti. ) Cor. 12. 13, 5th, Becaufe the Papifts themfelves (which is Argumentum ad Homimim) cannot be fure that the Bread in the Eucharift is tranfubftantiate into the Body of Chrift. And therefore in their Adoration, and falling down to the Hoft, they commit moil damnable Idolatry in \vorfhipping that which is neither God, nor any Pivine Thing. I fay, they cannot be fure, be-caute the Prieft's Intention may be deficient, while he is confecrating the Bread.

Queft. IV. H Are there only two facraments, " ordained by Chrift in the Gofpel ?" I anfwer, Two only, namely, Baptifm and the Lord's Supper. . Matth. 28. 19. 1 Cor 11. 20, 23.

Well then, do not the Romanifts err, who

make

make feven Sacraments, by adding to Baptifm and the Lord's Supper, Confirmation, Penance r Extreme Unftion, Ordination, and Matrimony ?

Yes.

By what Reafons arc they confuted ?

1 ft, Becaufe no other Sacraments, fave Baptifm and the Lord's Supper, are inftituted by Cbrift in all the holy Scripture. 2d, Becaufe the Defcription and Definition of a Sacrament, as you will find it in the firft Queftion, doth agree only to Baptifm and the Lord's Supper. 3d, Becaufe Chrift was a Copartner, and the Sharer of Baptifm and the Lord's Supper, which in his own Pcrfon, he did fan&ify, and by them did tef-tify and profefs his Communion wi:h his People of the New Tefhment, but never was a S.iarer of any of thefe five Baftard Sacraments.

Queft. V. u May Baptifm, and the Lord's u Supper, be difpenied by any but by a Minifter a of the Word, lawfully ordained ?"

No; Matth. 28. 19. 1 Cor. 11. 20,23. 1 Cor, 4. 1. Heb. 5. 4.

Well then, do not the Anabaptifts err, who maintain, That the Sacraments may bediipenfed, and adminiftred by any Believer ?

Yes.

Do not likewife the Papifts and Lutherans err, who maintain, That it is lawful for Lnics, or Women, toadminifter the Sacraments of Baptifm, in cafe of Neceffity ?

Yes.

By what Reafons are they confuted ?

ift, Becaufe Chrifl: gave the Power of difpenf-

4ag the Sacran:ents to them only; to whom he

gav£ the Power of preaching, Matth* 28. 19.

U 2 but

but the power of preaching is not given to all Men, Heb. 5. 4. 2d, Becaufe all that ever did difpenfe the Sacraments oi Baptifm in the New Teftament, were either called ordinarily, or extraordinarily ; as is evident from the Examples of John the Baptift and Difciples of Chrift. From the Example of Peter; A£b 2. 41. From the Example of Philip, Afts 8. 38. From the Example of Ananias, Afrs 9. 18. From the Example of Paul and Silas, A£ts 16. 15, 33. 3d, Becaufe it is unlawful for any Man to affix the Kings Seal to a Charter, or Letters-Patent, unlefs he be a Perfon authorized, and deputed by'the King for that ufe. But the Sacraments are Seals of the Covenant between God and his People, Pvom. 4. 11. 4th, Becaufe Women are not permitted to fpeak publickly in the Church : therefore they have no Power to difpenfe the Sacrament of Bajnifm, 1 Cor. 14. 34. iTim. 2. } 2. 5th, Becaufe the Adverfaries grant that it is unlaw-hil to Women or Laicks, to adminifter the Lord's Supper, therefore it is as unlawful for them to ad-mmiller Baptifm. Nojuft Caufe or Heafon of Difparity can be given. 6th, Becaufe the Benefit of Regeneration is not tied (as the Adverfaries may dream) to the outward Baptifm, as is clear and evident from the Converfion of the Thief upon theCrofs. Andfrom 1 Pet.3. 21. Therefore, there is no fuch Neceffity of Baptifm, as the Papifts and Lutherans do fancy.

Queft. VI. " Are the Sacraments of the Old V Teftament, in regard of the fpiritual Things if 1 thereby fignified and exhibited, the fame for Sub-" ftance with thofeof the New?"

Yes; 1 Cor. 10. 1, 2,3,4- j

Well

Well then, do not the Papifts and Lutherans err, who maintain, That the difference between the Sacraments of the Old Teftament, and the New, confiftsin this, that thofe did delineate and (hadow forth Grace; thefe contain, offer, and confer Grace I

Yes.

By what Reafonsare they confuted 1

1 ft, Becaufe the Apoftle-(i Cor. 10. 1, 2, 3.) exprefly fays, That the Cloud, and the patting through the Red Sea, did fignify thefe Things to the Jews, which Baptifm fignify to us. And that the Manna, and the Water from the Rock, did fignify the fame thing to them, which the Lord's Supper fignifics to us. 2d, Becaufe the Sacraments of the Old and New Teftament, did obfignate and feal up the fame Righteoufnefs of Faith, Rom. 4. 11. 3d, Becaufe the Scripture applieth to Believers, under the Old Teftament, the Sacraments of the New; 1 Cor. 10. 1, 2, 3. And on the other Hand, the Scripture applieth the Sacraments of the New Teftament, to Believers under the Old, which is not done by reafon of the Sign, for the Signs are diverfe and different : Therefore it muft be done by reafon of the Thing fignified; and by confluence the Sacraments of the Old Teftament muft agree in the Thing fignified with the Sacraments of the New, 4th, Becaufe the Sacraments of both Teftaments agree in the Word of Promife, Gen. 17. 7. A&s 2. 38, 39. Rom. 4. 11, 12, 13. Gal. 3.29.

U3 CHAP.

CHAP. XXVIII.

Of Baptifm.

Question I.

" TS the Sacrament of Baptifm with Water, by " JL Chrift's Appointment, to be continued in his Church to the End of the World?

Yes; Matth. 28 19, 20.

Well then, do not the Quakers err, who maintain, That Baptifm with Water is not an ordinance of divine Inftttutioo, and that there is no Gofpel Precept for it ?

Yes.

By what Reafons are they confuted ?

ift, Becaufe Chtift taking his Fare well of his Pifciples, gave them this Commiilion, ' Go ye

* therefore and teach all Nations, baptizing them

* in the Name of the Father, Son and Holy GhofV According to the original Word, ' make all Na-

* tionsDifciples,' by your Doctrine,' baptizing them

* in the Name of.' &c. All which Words arefpok-en by his own Breath. Whence it is clear, that the Jame very Perfons that were commanded to make all Nations Difci pies by their Doctrine, were commanded to baptize them. But it was not in their Power to adminiiler the inward Baptifm, that is, to baptize with the Holy Ghcft, and with Fire. "Wen may well adminifter the Water, or external Sign, but it is Chnft that befrows the inward Grace, and thing ilcinified ; as is clear from Mat. 3. it. where John the Baptift fays, I indeed bap tee boa with Wafer unto Repentance, but he tfcjt coracth after me, (hall baptize you with

the

the Holy Ghoft, and with Fire. If any Man had received this Power of Baptifm with the Holy Ghoft, then fureiy John would have received it, whom Jefds fo highly commends, as that * there * was-not a greater than he born of Woman'; Mat. ii. ir. And though our Saviour fubjoins, he that is leaft in the Kingdom of Heaven, is greater than he, yet this will not inter, that any among the Teachers of the Gofpel, had the Power of baptizing with the Holy Ghoft, which he had not, but only, that they did (hew Chrift more clearly, as having moft perfectly accomplished whatfoevcr •was requifite to our Salvation; and did publifh this, not only to the Jews, but alfo to the Gen-tiles. And fo Chrift as the Mafter employed only the difciples, as his Servants, to difpenfe and act minifterially in his Service, referving the bit fifing of their Employments to himfelf. Now, baptizing with the Holy Ghoft, is the greateft ble(-fing of the Gofpel, and fo cannot flow but from Chrift himfelf. 2d, Becaufe the Difciples of Chrift afted only minifterhliy under him in working of Miracles, therefore they could not admini-fter Baptifm, with the Holy Ghoft, feeing this is a greater Power than the other. The curing of the Soul is a far greater Work, than to cure miracu-loufly the Body. The Work of Converfion and Regeneration, is a Work beyond the creating of Heaven and Earth. There was only here the introducing of a,newForm, but no contrary Form, or Quality to be expelled. But in this, the Heart of Stone muft not only be taken away, but a Heart of Flefh muft be given. That they acled only minifterially under Chrift, it is evident from what Peter lays, Ye men of Ifrael, why look ye fo ear-neftly on us, as though by our own Power and

God-

Godlinefs we had made this Man to walk; Acts 3. 12. And the fame Peter fays, Eneas, Jefus Chrift mak^th the whole, Acts 9. 34. See Mark 16.17. 1 Cor. 12.10. 3d, Becaufeif thisCom-miffion empowered the Apoftles to baptize only with the Holy Ghoft, and not with Water; then they in the Exercife of this CommifTion, would only have baptized Men and Women with the Holy Ghoft, and not with Water, but the contrary is manifeft, (Acts 2. 38.) where Peter makes a Diftin&ion between being baptized in the Name of Jefus (Shrift, and receiving the Gift of the Holy Ghoft •, namely, the Gifts and Graces of the holy Spirit, which are common to all Believers, and necciTary to Salvation. 4th, Becaufe if Baptifm with the Holy Ghoft be here meant, then all whom the Apoftles did baptize, were baptized with the Holy Ghoft, which is falfe: for Ananias and Sapphira could not have been Hypocrites if they had been baptized with the Holy Ghoft. And Simon was baptized, and yet not with the Holy Ghoft, as appears by Peter's Anfwer t& him, ver. 21. 32. of the fifth chapter. 5th, Becaufe if GhriiVs Commiffion carry not a Warrant for baptizing with Water, whence then had the Apoftles a Warrant for baptizing with Water? Either they muft produce and let us fee another Commiffion for it, or elfe they muft acknowledge that the Apoftle did warrant ably baptize with Water. But another Commiffion the Quakers cannot ihew us from Scripture.

Queft. II. il Is dipping of the Perfon (to be " baptized) into water necellary i"

No.

* Is Baptifm rightly adminiftred by pouring, or u fprinkling Water upon the Perfon?"

Yes:

Yes; Afts 2.41. Arts 16, 33.

Well then, do not the Anabaptifts err, who maintain. Dipping to bean abfoluteand neceflary Ceremony in Bapdim ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the Greek Word in the Original fignifies, as well to pour and fprinkle Water, as it fignifies to dip; Mark. 7. 4. where it is faid, And when they come from the Market, unlcfs they wafb, or be baptized they eat n6t. ad, Becaufe we read of Three Thoufand baptized in one day,, in the Streets of Jerufalem, by Twelve Apoftlcs at the moft, where there was no River to dip them into, Acts 2. 41. And was not Jerufalem, and all Judea, and the region round about Jordan, baptized by John the Baptift himfelf alone, which could not be done to all and every one by dipping, Matth.3. 5,6. 3d, Were not many baptized in private Houfes, as we read in the Hiftory of the Afts, chapter 10. 47. and 18. 8. with 9, 17. and 16. 33. 4th, Becaufe dipping of Infants into Water in thefecold Countries,would behurl> ful and dangerous to them. But God will rather have Mercy than facrifice, Matth. 9 13.

Queft. III. " Are the Infants of one, or both bc-• c Hevin'g Parents to be baptized i"

Yes. Gen. 17. 7,9. Gen. 3. 9, 14. Col. 2. n> 12. Arts 2. 38, 39. Rom. 4. 11, 12.

Well then, do not the Anabaptifts err, who maintain, That no Infante, tho' born of believing Parents, ought to be baptized ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe to covenanted ones (of which Number the Infants of Believers are no lefs thao

their

their Parents, A&s 2. 38, 39. Afte 3. 25. Rom. 11.16. Gen. 17.7,22.) that Seal of the Covenant, of which they are capable, is not to be denied, Gen. 17. 7, 10, 11. ad, Becaufe the#utward Sacrament of Water cannot be denied to fuch as have received the Spirit of Chrift, and to whom the pro-mifes of the New Covenant fealed up in Baptifm do belong, Aftsio. 47. Afts 11. 15,16, 1 7. But to Some Infants of Believers, as well as to others come to age, the Spirit of Chrift hath been given, Jer< 1. c. Luke 1. 15. Mat. 19. 14. Mark 10. 13, 14. -And to them do thePromifes belong, A6ls 2. 39; 3d, Becaufe the Infants of Believers are Members of the Church ; which is fanftified and cleanfed : with the wafhing of Water by the Word, Eph. 5. 25, 26. Joel. 2. 16. Ezek. 16. 20,21. 1 Cor] 7.14. " 4th, Becaufe Infants no lefs than others come to ' age, were baptized in the Cloud and in the Sea, • 1 Cor. 10. 2. 5 th, Becaufe Chrift commanded that * all Nations fhould be baptized, a great part whereof were Infants, Gen. 22. 18. Mat. 28. 19. 6th, ■ Becaufe Chrift commanded Baptifm to be admini-ftred to Difciples, (Infants alfo are here to be taken in, A6ts 15. 10.) Mat. 28. 19. The Word in the original is Matheten/ate, teach, inftruft, or make Difciples, all Nations, or make Difciples among all Nations, baptizing them. The Signification of this Greek Word may be gathered from John 4, 1. where it is faid, that the Pharifees had ■ heard that Jefus; made Difciples, So that Ma-tbeteueian. and Mathet as poicn, are both one Thing. 7th, Becaufe-the Children of Believers were, by a Divine Right, circumcifed under the Old Teftament: therefore the Children of Believers under the New Teftament ought to be baptized, becaufe the. one hath fucceeded the other. That .-... Baptifm

Baptifm fucceeds to Circumcifion is evident, firfr, Becaufe they both feal up the very fame Thing. Next, as circumfion was the initiating Seal under the Old Teftament, fo is Baptifm under the New: and becaufe the Apofrles did adminifter it fo early to the Difciples at the firft appearing of their new Birth, and Interefl in the Covenant. Moreover, becaufe by Baptifm we are faid to put on Ghrift: Gal. 3. 27. That they both feal up the fame thing, is evident by comparing Rom. 4. 11. with iMark 1, 4. Afrs 2. 28. Where Circumcifion is declared to be a Seal of the Righteoufnefsof Faith, and Baptifm is held forth to be a Pledge of theRemhTion of Sins,as alfo may be feen; Rom. 4. 6, 7, 8. fee Col. 2. 11, 12. Where the Apoftlc teaches that our being , buried with Chrift in Baptifm is our Circumcifion in Chrifl; which (hews that Baptifm hath fucceed-ed to us in the Room of Circumcifion. 8th, Becaufe the Apoftle lays, that the Infants but of one believing Parent are holy, iCor. 7.14. that is, are comprehended in the outward Covenant of God, and have accefs to Signs and Seals of God's Grace,as wellas theyare that are born of both believing Parents.

Queft. IV. " Are Grace and Salvation fo infepa-i: rably annexed unto Baptifm, as that no Perloa " can be regenerated, or faved, without it i M

No.

" Are all that are Baptized undoubtedly regene-" rated?"

No. Arts 8. 13, 23.

Well then, do nor the Papifts and Lutherans err, ^ho maintain, That Baptifm is fimply ne-ceffary to Salvation, and that all, and thofe only who are baptized, are moft furely regenerated-in that fame very Moment of Time Wherein Baptifm is adminiftred ? Yes,.

Yes.

By what Reafons are they confuted ? i ft, Becaufe the Thief upon the Croft, and others were faved, that were never baptized, Luke 23. 43. 2d, Becaufe perfons unbaptized have had faving Faith, Acts 10 22, 44. 3d, Becaufe Infants that are predeflinated unto Life, though they die in their Mothers Belly, yet they cannot peril!), Matth. 18.14. 4th, Becaufe fome Children before their baptifm have been beloved of God, whofe Love is unchangeable ; Rom.. 9, 11, 13, Others have been regenerated by the Holy Ghoft, Luke, Chapter 1, verfe 15. and fome have been alfo comprehended within the Covenant of Grace, Acts 2. 39. 5th, Becaufe that Baptifm without Faith, and the inward Operation of the Holy Spirit, hath no Efficacy to Salvation, Mark 16. 16. 1 Pet 3. 21. 6th, Becaufe the Baptifm of the Spirit, at one Time goes before, at another Time follows Baptifm with Water, A6ts 10. 37. Matth. 3. 11. 7th, Becaufe very many that are baptized within the vifible Church are damned, Matth. 7. 13, 14. 8th, Becaufe in thofe that are come to age, Faith and Repentance are pre-required to Baptifm, and therefore before they be baptized, they have the beginning of Regeneration: A&s 2. 38. 9th, Becaufe not all that are baptized are eleffed, Mar. 20 16. But all that arc elected by God, are in Time regenerated, 1 Pet. *. 2. 10th, Becaufe the Holy Ghoft is a moft free Agent, and Worker: /\nd rhei cfure his Operation (whence the Efficacy of Baptifm depends) whereby we are regenerated, is not tied to anyone Moment of Time, John 3.8. nth, Becaufe Baptifm is not a converting, but a confirming Ordinance, even as the Lord's Supper is.

The

The Papifts do otberwife contradict the fecond Part, in affirming, That the Virtue and Efficacy of Baptifm (as to the abolifhing and fealing up the Remiffion of more grievous Sins and Failing;;, which they ca!l Moral) doth not extend itfelf to the Time to come, but to the Time part : fo that if the Pcrfon baptized, faJl into fome deadly and dangerous Sin, which wounds the Confcience, there is need of another Sacrament, viz. Penance, whereby the Remiffion of that Mortal Sin, as they call it, is fealed up unto him.

By what Reafons are they confuted ? 1 ft, Becaufe the Sacrament of Baptifm, after the Adminiflration thereof, doth not ceafe to be a Sacrament of the Blood of Chrift, which purgeth us from all our Sins, Mark 1. 4. 1 John 1. 7. 2d, Becaufe Juftification by Faith (which is fealed up to us by Baptifm, Rom. 4. 11. Col. 2. 1 i f 12.) is for all Sins committed before and after Baptifm, A<5rs 13. 36. 3d, Becaufe our Saviour fays, He that believeth and is baptized (hall be faved, Mark 16. 16. 4th, Becaufe not only the beginning of our Salvation is referred to Baptifm, but alfo Salvation itfelf, and eternal Life, 1 Pet. 3. 21. 5th, Becaufe the Scripture bring-eth Arguments from the Ufe and Remembrance of Baptifm, by which we that have been baptised, are ftirred up to Holinefs and Newneis of Life, and to put off the Old Man, and confe-quently, all thofe Sins which the Adverfaries call Mortal, Rom. 3. 2, 3. Gal. 3. 27. Col. 2. 11, 12.

Queft. V. a Is the Sacrament of Baptifm but u once to be adminiflred to any Perfon?" Once only, Gal. 3. 27. Tit. 3. 5. Well then, do not the Marcionites err, who X main

-

2 42 Of the Lord's Supper. Chap. XXIX.

maintain, That Men after groficr Failings ought to be re-baptized ? Yes.

Do not likewife the Hemerobaptifts err, who maintain, That Men according to their Faults every Day, ought every Day to be baptized ? Yes.

Do not laftly, the Anabaptifts err, who main*-tain, That Children baptized, ought to be re-baptized when they come to Age ? Yes.

By what Reafons are they confuted ? ift, Becaufe Bapiifm is a Sacrament of Admif- | iion into the vifible Church, and of Regeneration, (which is one only, i John 3. 9.) 1 Cor. 12. 13. Tit. 3. 5. Eph. 5. 26. 2d, Becaufe there is a Command for repeating, and frequent ufing the Lord's.Supper, 1 Cor 22. 25, 26. But no Precept, or Command for repeating Baptifm. 3d, Becaufe Circumcifion (to which fucceeded Baptifm) was never repeated, as the Paflbver was. 4th, Becaufe Baptilm is a Seal of Adoption, Gal. 3. 26, 27. But whom God loveth, and hath once adopted, thofe he never cafteth off afterwards, Rom. 11. 29. 5th, Becaufe the Apoftle fays, there is but one Baptifm, Eph. 4. 5. namely, not only in Number, but alfo in the Adminiftration upon us all, Rom. 6.3, 4.

<XXX)<KXXX>CO<XX>:X>Cx:XXX>0<>:>0<X><^

CHAP. XXIX. Of the Lord's Supper. Question I. '« TS the Sacrament ofChrift's Body and Blood, *' A called the Lord's Supper, an .Ordinance of " God, to be obferved in the Church, unto the « End of the World?"

Yes; 1 Cor. 11. 23, 24, 25, 26. 1 Cor. 10.

16, 17, 18, 21. Matth. 26. Luke 22.

Well then, do not the Quakers err, who maintain, The Sacrament of the Lord's Supper to be no Gofpel-Ordinance, and that there is no Gof-pel-Precept, for the Admin iftration thereof until his Second Coming ? Yes.

They look upon this Ordinance, as a Type only and Figure, or Shadow of ChrifVs Body and Blood, which was commanded for that Time, and forfome Time to come, but not unto his Second coming. Thus they abandon that mod precious Ordinance of * taking and eating the Bread and drinking the Wine/ as they do Baptifm with Water, and all other Ordinances, to the introducing of black AtheifiD into the World. They pervert the true meaning of the Scripture, for the Defence of their damnable Tenets, as by this one in-, fiance, ' Till he come, which is meant (fay they) not of his Second Corning at the laft Day, but of his Coming to dwell in his Difciples and Apoftles ; as if Chrift had not been in them, both before and 1 after his Afcenfion; even as they deny Baptifm ; in Chrift's CommifTion (Matth. 28 19 ) to his ! Diiciples, to be meant of Baptilm with Water, I becaufe Water is not exprcft; they deny either j wilfully, as their Ring leaders do, or ignorantly,' or by Ddufion from the Devil, as the moft Part do. the moll lure and evident Truths in Scripture, prattling and gaggling in their Difcourfe, Senfe and Nonfcnie, being oftner out of Purpofe, than in a Purpofe, flapping from one Subject to another, to fave themfelves from the Strength of Reafon, like fubtil Foxes, which when they are beaten from one Hole, fly into another. But while they X z arc

244 Of the Lord's Supper Chap. XXIX,

are obftinate, and pertinacious in maintaining Lies and Untruths, they ought to be confuted, as the Man was that denied Snow to be White. For it is not fo much blindnefs of Mind, or a Weaknefs of Judgment, as many well meaning People are milled by. as a wilful obftinate refif-ring of the Truth, as the perverfe Jews did, or as Jannes and Jarobres withftood Mofcs. They that are againft commanded Gofpel-Ordinances, and the Minifters of Chrift:, whom rhcy look upon as the Pri^fts of Baal, would (if they durft) fhake off the very Scripture, and Word of God. And it is more than probable, that if they could ftiun the Odium of open Blafphemy, and the Hazard of (landing Laws againft Blafphemers, the moft Part of them would difown the Snip-tures, as many of them have done. For what *T.indnefs or Rdpett can they have for the Scriptures, butfuch as Men carry to Topicks or common Places, whence they draw Argument, to impugn others, or defend rbemfelvcs with. For they do not look upon the Word as their Rule, feeing (as they dream) they ■ have a Light within them,' beyond that more fure Word of Prophecy, which the Apoftle Peter prefers to a Voice from Heaven. Nay, they have fo little Veneration for the Scriptures, that they will not fuffer them to be called the Word of God, contrary to many exprefs Places of the Scripture, as John 10. 35. 2 Chron. 36. 22. Pfal. 119. 172. Mark 7. 9, 10. 13. 1 Kings 16. 12. 2 Kings 9. 36. Ezra 1. 1. 2 Kings 23. 16. Ifa. 28. 13 Eph. 6. 17. Ifa. 37. 22.

Queft. II. " Is Chiift offered up to his Father " in this Sacrament ?"

No.

a Is there any real Sacrifice made at all, for " Remiffion of Sins of the Quick or Dead i n

No; Heb. 9. 22, 25, 26, 28.

Well then, do not the Papilts err, who maintain, That in this Sacrament there is performed a true and real Sacrifice (commonly called the Mafs) wherein Chrift, under the Forms of Bread and Wine, without (bedding of Blood, is offered unto God by a Pricft, and facrificed for the Living, and for the Dead, to obtain Remiflion of Sin?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the facrificing and offering up of Chrift, is a Part of his own Priefthood, Heb. 9. 14. But the Priefthood of Chrift cannot be tranf-ferred from himfelf to any other, Heb. 7. 4. Therefore, no Prieft can offer him up under the Forms of Bread and Wine unto God. 2d, Becaufe the offering of the Body of Chrift is once for all. It is but one fingle offering, and cannot l be repeated, Heb. 13, 10, J 2, 14. 3d, Becaufe the facrificing and offering up of Chrift is one only, and of a moft perfect Merit and Efficacy, Heb. 9. 14. Heb. 10 14. But the repeating of the fame Sacrifice, and the Multitude of Priefts I are a Token of an imperfeel Sacrifice, Heb. 9. [25, 26. Heb. 10. 10, 11. 4th, If Chrift be often i offered, he muft often die and fuffer, Heb. 9. 2C, 26. But Chrift being now raifect from the Dead, cannot any more luffer and die, Rom 6. 9. 5th, Becaufe that one and moft perfect Sacrifice of Chrift, did abrogate and take away all thofe external Sacrifices, and caufed them to ceafe, Dan. 9. i 7. 6th, Becaufe there can be no Propitiatory-Sacrifice for Sin, without flieddiag of Blood, X 3 Heb.

246 Of the lord's Supper. Chap. XXIX.

Heb. 9. 22. Neither doth he die any more, but is now in Heaven, to appear in the Prefence of God for us, and to Intercede in our behalf, Heb. 1.3. Heb. 9. 24. Heb. 10. 12. 7th, Becaufe in every Sacrifice there ife required (and really is) a dying, and DeftrucYion of the Thing facrificed. but Chrift ftiil llveth, Rom. 6. 9. 8th, Becaufe no Man can offer Jefus up to God, but Chrift him-ielf, Heb, 9. 27. 9th, Becaufe in all external Sacrifices, properly fo called, there is neceflarily required, a vifible external Hoft, or Thing facrificed, as the Adverfaries grant. But the Thing which is faid to be offered up by the Mafs Prieft, namely, the Body of Chrift, is neither external nor vifible here, it being in Heaven, and not on Earth with Man, Acts 3. 21.

Queft. III. " Are private Mafles, or the receiv-4< ing this Sacrament by a Prieft, or any other *' alone, as likewife the Denial of the Cup to the *' People, worshipping the Elements, the lifting ** them up, or can ying them about for Adoration, " and the referring them for any pretended Reli-* c gious Uk: are thefe (I fay) contrary to the " Nature of this Sacrament, and to the Inftitution " of Chrift ?*

Yes; Mark 14. 23. 1 Cor. 11. 25, 26, 27, 28, 29. Matth. 15. 9.

Well then, doth not the Romifh Church en\ v/hofe Mafs Priefls ftanding at the Altar, celebrate private Maffcs (the People either being sbfent, or ftanding idle) who take the Cup to themfelves only, and drink thereof: that ad-minifter the Lord's Supper privately to fick Persons, and bed-rid; that teach to adminifter the Communion to Laics, under both the Forms of Bread and Wine, is not only not neceffary, bat

unlawful : who teach that for Adoration-caufb the Elements are to be lifted up, and carried about* and referved for Religious Ufes ? Yes.

By what Reafons are they confuted ? 1 ft, Becaufe Chrift did inftitute the laft Supper, not for one a-part, but for many together, Matth. 26. 27, 28. 2d, Becaufe Chrift in celebrating the laft Supper, did not eat and drink himfelf alone, but the Difciples did alfo eat and drink with him, Matth. 26. 27, 23 3d, Becaufe the Apoftle commands the Corinthians, that when they come together to eat, they tarry one for another, 1 Cor. 11.33. 4th, Becaufe the Lord's Supper is a Sacrament of Brotherhood, and Communion of„the Saints, 1 Cor. 10. 16, 17* 1 Cor. 11. 33. 5th, Becaufe in the Days of the Apoftles, the Difciples and Brethren met together for breaking of Bread, Afts 20. 7. 6th, Becaufe Chrift when he had taken Bread, and diftributed

.it, is faid to have likewiie taken the Cup, 1 Cor. 11.23,24,25,26,27. 7th, Becaufe it is ex-prefly faid, and commanded (Chrift forefeeing this black Error, which is now in their Church) •Drink ye all of it,' Matth. 26. 27. 8th, Becaufe the common People, which are Communis eants. gather more Fruit from both the Forms, than from one only, 1 Cor 10. 16. and 1 Cor. 11. 26. 9th, Becaufe the Blood of Chrift, the Sign whereof is the Wine in the Cup. is not only fhed for apoftles, Preachers and Pallors, but alfo for Lay-Men, and thole that are not of the Cler-

'gy, as the Popiih Church fpeaks, John 3 16. 10th, Becaufe the Apoftles and Chriltians of the Primitive Church, did Communicate urd r b 1 h Forms, Mark 14, 22, 23. 1 Cor. iq, ii, Chapters.

ters. nth, Becaufe it is a Villany to detract and*withdraw any Thing from ChriIt's Teftament: and therefore the Cup (which is left to us by Legacy, Matth. 26. 27, 28.) is not to be denied to any Communicant, Gal. 3. 1 5. 1 2th, Becaufe Chrift did not inftitute any Adoration of the Elements ; therefore, this Adoration is to be condemned as Willrworihip, Matth. 15.9, 13th, Becaufe the Adoration is founded upon the corporal Pre fence of Chrift's Body in the Sacrament, which is btafphemous; feeing Chrift now is at the Right Bind of God, Heb.-i. 3. 14th, Becaufe this Popifti Adoration of the Elements, is a worshipping of the-Creature, together with the Creator* a moll abominable Idolatry, Dan. 11. s 8. Matth 23,-16. toverfe23- 15th, Becaufe if the Elements ought to be adored, becaufe Chrift: is facramentally prefent in them, then ought Believers (ill whom Ghrift dwelleth, John 14. 20,) to be adored, which is abfurd. Nay the Water of Biptifm ought to be worshipped, feeing the whole.Trinity is no lefs prefent there, than in the Supper. 16th, The worihipping of the Bread, Jince no Man (as the Adverfaries confefs) is able to know certainly that the Hoft is confecrated, is a Work done without Fakh, therefore a Sin, Rom. 14. 23. 17th, Becaufe Ghrift commanded the Element of Bread to be broken, eaten and di-flributed. But no where doth Chrift command the Bread to be referved, 1 Cor. 11. 23, 24. 18th, Becaufe the Bread, which is the Communion of the Body of Chrift, is the Bread which we break, 1 Cor. 10. 16. iyth, Becaufe the Bread and the Wine are not Sacramental Symbols, but in the very Action, 1 Cor. 11. 26. Here it isfaid, For as often as ye eat this Bread, and drink this

Cup,

Cup, but not, as often as ye referve this Bread. 20th, Becaufe God commanded, that nothiog fliould be referved of the Pafchal Lamb (to which Bread and Wine in the Lord's Supper have fuc-ceeded) till the Morning, Exod 12. 10. That it might not be put to any other Ufe, whether for Idolatry, or common Food.

Queft. VI. " Do the outward Elements in this " Sacrament, in Subftance and Nature remain ftill, 11 truly, and only Bread and Wine, as they were 11 before?"

Yes. Matth. 26. 29. 1 Cor. 11. 26, 27, 28.

Weil then, do-not the Papifts err, who maintain, That the Bread and Wine, by the Power ©f the Words of Confecration, ' This is my Body/ are truly tranfubftantiate into the very Body and Blood of Chrift ; nothing remaining but the outward Forms and Accidents of the Bread and Wine?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the Doftrine of Tranfubftantiati-on makes Chrift's Body every where prefent, 10-viiible, that cannot be handled, without Shape and Figure, without human Quantity, which is contrary to Matth. 2 6. 6. Here Chrift is only prefent in Bethany. And John 20. 27. Thomas -toucheth Chrift, and according to Afts 3. 21. the Heavens muft receive him ; and therefore cannot be every where. See Heb 2. 14. 17. 2d, Becaufe before and after Confecration, the Bread is called the Communion of the Body of Chrift : but nothing is faid, or can be the Communion of its own felf, 1 Cor. 10. 16. 3d, Becaufe after Coufecra-tions, the Apoftle calls not the Bread, a Species, or Form of Bread, 1 Cor 11. 26, 27, 28, And alter

0.5P Of the Lord's Supper. Chap. XXIX •

ter Confecration, Ghrift calls the Wine the Fruit of the Vine, Matth. 26. 29. 4th, Bccaufe Chrift did inftitute the Supper to be a Memoiial of him-. felf until he come again. But a Memorial is not-of Things corporally prefent, but of Things ab-, fent, 1 Cor. 21, 25. 5th, Bccaufe that which is properly broken, is not the Body of Chrift, but. the Bread is properly broken, therefore, the Bread is not the Body of Chrift, 1 Cor. 10. 16 6th, Becaufe Chrift went up to Heaven bodily, and* is to tarry there until the End of the World, Afts 3.12. 7th, Tranfubftantiation deftroys the very .Eflence and Being of the Lord's Supper. Firft, It deftroys the Sign, becaufe it takes away the Subftance of the Bread and Wine ; the Accidents and outward Forms only remaining. Secondly, It deftroys the Thing fignified, for it robs and fpoils the Body of Chrift of its true Quantity and Di-menfions (for according to that infallible Philofo-phical Maxim, Sublatis Dimenfionibus Corporis, tollitur ipfum Corpus: that is, by taking away the Length, Breadth and Thicknefs of any Phy-fical or Natural Body, you deftroy conftqtiential-, ly the very EfTence and Being of that Body, and introduce inftead of one Body, many Bodies. 8th, Becaufe Tranfubftantiation takes away the Sacramental Analogy: and fo when the Sign is turned into the Thing fignified, all Similitude between them is gone, and ceafeth. 9th, From this Doctrine do follow many great Abfurdities inconfiftent with Reli ion, Senfcand Reafon. As Firft, That Chrift in the Supper, did both eat and drink hirn-ielf, that he was wholly in his own Mouth: that he had a double and twofold Body, one vifible, another invifible; that a Moufe, or Rat, may eat Chad's Body : That his Body being reierved,

and

and laid up into a Cup board, in a (hort Time may turn into Vermine. Muft not Chrift's Body be in many Places at once? ,V:uft not his Body, and all the Parts thereof, his Head, Hands and Feet, be in the fmalleft, and leait Crumb of the Hoft ? Muft not Chrift's Body, having now that bignefs in Heaven, which he had upon Earth, be bigger than itfelf; longer and thicker ?

If Chrift's Body may be in divers Places at once, why may not a Man's Body be in divers Places at once ? (this is granted by the Adverfa-ries) but a Man cannot be in divers Places at once.

Can Peter, for Example, be both at Edinburgh and London, in the fame Moment of Time? He may then be both a Man and not a Man, at the fame Time; he may be a Man, becaufe living at Edinburgh ; and not a Man becaufe dead at London. May not Peter at Edinburgh go to York, and meet Peter there from London ? And what a merry meeting muft it be, when Peter fhakes Hands with Peter, and takes a Glafs of Wine, from him ? May not Peter from London be killed there at York, and Peter from Edinburgh be left alive ? May not Peter alive be re produced in a thoufand Cities at once, and marry there a thou-fand Wives, and beget in one Night a thoufand Sons and Daughters ? May not Peter be fo many Times re-produced, till he make up an hundred Thoufand fighting Men ? May not one Cap-die by Re production, be made as many as may give Light to the whole Univerfe? May not one Bottle of Water be made fo many, as may ferve an Army of an hundred Thoufand ? May not ope Guinea be re-produced as many Times as may a-mount to five and twenty hundred thoufand Pounds Sterling? A brave Invention for paying

five

25* Of the Lord's Supper. Chap. XXIX.

Five or Six Hnndred Thoufand Marks of Debt, Next, as the Adverfaries are engaged to maintain, that one Body may be in many Places at once, fo are they under Neceffity to affirm, that many Bodies may be kione Place together, by way of Penetration, for in every Crumb of the Hoft is Chrift's Body. From which Pofition it follows, That a Man's Body may be contained within a Nut-fhell. That a Snuff Box may contain Ar-" thur's Seat: the hollow of an Ox's Eye, the whole Globe of the Earth. That a Sparrow may fwal-low, one by one, the Seven Planets, feeing each one of them may occupy no more Bounds of Space, than a Grain of Barley-Corn doth : and yet the Sun, which is fwallowed, will be as big as at pre-fent; for Chrift's Body in the Hoft, is as big and tall, as when he was on the Crofs, as the Adverfaries confefs. i oth, We never read of a Miracle wrought by God, but what was evident, and confpicuous to all, and evidently fcen to be fuch. As Mofes' Rod was turned into a Serpent, and became a Rod again, Exod. 4. 2, 3. Such were the Wonders of Egypt. Such was the dividing of the Red Sea : the ftriking of the Rock : and the flowing out of the Water, Numb. 20. 11. The Deftruftion of Korah, Dathan, and Abiram, was evident to all the IfraeU ites, Numb. 19. 31, 32. So were the Miracles which were wrought by the holy Prophets, fuch were the Miracles which Chrift and his Apoftles wrought. Was not the Water mod evidently turned into Wine, John 2. 7, 8, 6. But after the Words of Confecration uttered by the Mafs Prieft, the Bread as to Senfe, is the fame Thing it was. The Bread hath the fame Tafte, the fame Smell, that fame Touch, that fame outward Form and

Figure,

Figure, that fame Colour, that fame Weight. It occupies that fame Space and Bounds, and hath the fame Quantity in all its Dimcnfions. But the Rod was feen a Serpent, and the Serpent was feea a Rod. The Water was feen Wine : it was known to be Wine by the Tafte, by the Smell, by the Colour. Chrift never wrought Such a Miracle as the Miracle of Tranfubftantia^ion. la all his Mi-' racles he appealed to our outward Senfes. And was it ever heard that Chrift wrought Miracles without a Neceffity ?

Queft. V. •• Is the Body and Blood of Chrift M in this Sacrament corporally or carnally in, with, " or under, the Bread and Winer"

No. 1 Cor. 10. 16.

Well then, do not the Lutherans err, who maintain, That the Body and Blood of Chrift are corporally in, with, and under the Bread and Wine": and that (as the Papifts alfo teach) his Body and Blood are taken corporally by the Mouth, by all Communicants, Believers and Unbelievers?

Yes.

By what Reafons are they confuted ?

ift, Becaufe Chrift was fitting with his B?dy at the Table. 2d, Becaufe he himfelf did eat of the Bread, and drink of the Wine. 3d, Becaufe he took Bread from the Table: he took not his own Body: he brake Bread, and did diftribute it, he brake not his own Body: fo he took the Cup, and net his own Blood. 4th, becaufe Chrift faid, the Cup was the New Tcftamcntin his Blood; but cheCupis not in, with, and underline Wine. 5th, Becaufe Chrift faid, the Bread war his Body, which was broken : the ..Wine was his Blood which was fhed. But neither was his Budy broken under the Bread, nor his Blood fhed under the Wioe, feeing Chrift

! y

* 54 Of the herd's Supper. Chap. XXIX.

as yet, was not betrayed, crucified and dead.

In the next Place, the End of the Lord's Supper is, that we may remember Chrift, and declare his Death until he come, Luke 22. 19. 1 Cor. 11. 24, 2$ 9 26. Therefore, if Chrift be now prefen* with his Body, in, with, and under the Bread* the Sacramental Remembrance of Chrift, and the declaring of his Death, ought to ceaie.

This Doctrine of Confubftantiation is contrary to the Articles of our Faith. It is againft the Truth and Verity of his Human Nature, which is vifible, palpable, and in a certain Place circum-fcriptive. It is againft the Article of his ^fcen-fion: for it makes his Body, which is now m Heaven, until the laft Day, to be in^ with, and under a Piece of Bread. It is againft the fpiri-tual Communion of the Saints with Chrift the Head, which the Lutherans make by this Doctrine a corporal and carnal Communion, contrary to 1 Cor. 10. 3,4. Eph. 1. 22. Eph. 4. 4. Rom. 8i 9. 1 Cor. 6. 17. 1 John 4. 13. John 15.5.

It brings with it many and great Abfurdities, as, that the Body of Chrift, Non habet Partem extra Partem, hath not one Part without another r but as if all the Parts of his Body were in one Part: which is contrary to the Nature of a true and real Quantum, which confifts efTentially, in three Di-mehfions; Length, Breadth, and Thicknefs. It makes in effect his Body to be no Body. It brings down the glorious Body of Chrift from Heaven, and put5 it under the bafe Elements of this Earth. It makes as many Bodies of Chrift, as there arc Pieces of Euchariftical Bread. It makes his Body to be broken in, with, and under the Bread, andbruifed wiih the Teeth. It fends his Body down to the Stomach, where it is turned into a

Man's

Man's Subftance, and afterwards thrown out.

Moreover, all true eating brings Life and Salvation, John 6. 50, 51. but eating by the Mouth profiteth nothing, John 6. 36. Again, our Union with Chrift (and therefore our eating of his Body, from whence arifeth this Union) is not corpoial but fpiritual, Eph. 3. 17. and the Body and Blood of Chrift are Meat and Drink, not carnal but fpiritual, even as the Hunger, whereby we Jong for this Meat is fpiritual. And the Life to which we arc nourifhed is fpiritual, and the nutriment is fpiritual. Laftly, According to this Doftrine of Confubftantiation, flifiy maintained by the Lutherans, it follows, That Chrift did eat his own Body, while he diu eat the Bread of the firft Supper. That his Difciples did eat their Lord and Matter's Body : that his Difciples were more cruel and inhuman to him than the Jews were that crucified him : that he is often buried within the Entrails of wicked Men.

Quft. VI. " Is the Body and Blood of Chrift €# as really, but Spiritually prefent to the Faith of u Believers in that Ordinance, as the Elements €i themfelves are to the outward Senfes }"

Yes. 1 Cor. 10. 16.

Well then, do not the Socinians err, who maintain, That the Body and Blood of Chrift in the Sacrament of the Supper are not really prefent ?

Yes.

By what Reafons are they confuted ?

1 ft. Becaufe the Body of Chrift in this Sacrament, is fpiritually eaten by Believers,and his Blood is fpiritually drunken. But a fpiritual Prefence, is a true and real Prefence; becaufe it comes and flows from true and real Caufes, namely, from Faith, and the Holy Spirit. 2d, Becaufe in the Y 2 right

o,$6 Of the Lord's Sapper. Ghap. XXIX.

right T^fe of this Sacrament, Chrift is united to . a Man by Faith, and by the Holy. Spirit, i Cor. 10. 16. 3d, Becaufe the Body of Chrift, in fo , far as it was given to the Death, and was brokea for us on the Croft, and in fo fir as his Blood was filed for the Remiflion of our Sins; all thefe (I fay) are the internal Matter of this Sacrament, Luke 22. 19. Matth. 26. 28. 1 Cor. 11. 24. 4th, Becaufe thofe who eat and drink unworthily, are faid not to difcern the Lord's Body : and therefore to inch as eat and drink worthily, ihe Body and Blood of Chrift muft be truly prefent, according t,o their Spiritual Stnfe, namely, Faith, 1 Cor. n. \ 24. 5th, Becaufe length of Time doth not hinder, but that Faith may make Things paft and Things to come fpiritually prefent: and therefore Diftance of Place doth not hinder, but that Things moil: distant as to Place, may be made fpiritually and truly prefent, Heb. 11. 1. John 6. 56. Phil. 3. ic. Heb. 11. 9.

Queft. VII. " Are all ignorant and ungodly " Perfons, as they are unfit to enjoy Communion k( with Ghrift, unworthy of his Table ?

Yes,

<; Can they without great Sin againft Chrift, "• while they continue Tach, partake of thefe holy " Myfteries?"

No.

u And are not therefore Church Officers to debar " thofe whoappeargrofiy ignorant and fcandalous?"

Yes. 1 Cor. 11. 27, 28, 29. and 2 Cor. 6. 14. 15. and 1 Cor. 5. 5, 6 7, 13. Matth. 7. 6.

Well then, do not fome Men err in their Practice, if not in their Opinions, who fuffer many ignorant, fcandalous, and ungodly perfons to come

to the Tablq ?

Yes..

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe ignorant and wicked Men eating and drinking unworthily, are guilty of the Body and Blood of Chrift, and fo bring Judgment upon themfelves, 1 Cor. n. 29. 2d, Becaufe all were not admitted to eat of the PaiTover, aeither was it for all promifcuoufly to partake thereof, Numb. 9. 6, 7. and 2 Chron. 23. 19. Ezek 22. 26. 3d, Becaufe it was not lawful for any Man to come to the Marriage Feaft that wanted the Wedding Garment, Matth. 22. 11. 4th, Becaufe Pearls are not to be caften before Dogs and Swine, Men manifeftly ungodly, and wicked, Matth. 7. 6. 5th, Becaufe they who deferve to be excluded from the Fellowfhip and Society of Believers, ought not to be admitted to the Sacrament of intimate Communion and Familiarity with God : but fuch are all thofe who walk inordinately, 1 Cor, 6. 16. 6th, Becaufe if the Church willingly and wittingly admit fuch Perfons, they flir up the "Wrath of God again ft themfeives, for fuffering God's Covenant, and his holy Symbols, to be open* ly profaned, 1 Cor. 11. 30. 7th, Btcaufe the Lord will not fuffer fuch as are manifeftly and contumacioufiy wicked, to take his Covenant in their Mouth: and therefore, to fuch Perfons, the Seals and Symbols of his Covenant, ought not to be offered, PjkL 50. 17. 8th, Becaufe ignorant, profane and godlefs Perfons, ought to be efteemed as Heathens and Publicans, Matth. 18.17.

Y3 CHAP.

CHAP. XXX.

O/" Church Cenfures.

Question. I.

u TT ATH the Lord Jefus, as King and Head " JlI of his Church, appointed therein a Go-" vernment in the Hands of Church-Officers, dif-" tinft from the civil Magiftrate ?*

Yes. Ifa.9.6,7. 1 Tim. 5. 17. 1 ThefT. 5. 12. Afts 20. 17, 18. Heb. 13. 7, 17, 24. 1 Cor. 12. 28. Matth. 28. 18, 19, 20.

Well then, do not the Eraftians and others err, who maintain, That in the holy Scripture there is no particular Form of Church Government fet down, and appointed by Chrift ?

Yes.

By what Reafons are they confuted ? I 1 ft, Becaufe the Lord Jefus Chrift hath deliver red to the Mtaffters of his Church, as to his own D legates and Ambaffadors (and therefore according to his own Laws) the whole Powei of governing the Church, which he himfelf received from the Father, to be managed, and put in Execution in his own Name and Authority, John 96. 21. Matih. 28. 19. Acts 1. 2. Eph. 4. 7, 8, 1 i f id, Becsufe all the Subftantials of Church Government, under the New Ttftarnent, which either concern Minif ers, Ordinances, Cenfures, Synods, Councils, and their Power are propofed, and fet down in Scripture, namely, in the third Chapter of the fir ft Epiftle to Timothy, Afrs 15 Chapter. And 1 Cor. 1 4. 26, 40. 3d, Becaufe the Lord Jefus Chrift hath looked to fhe: good of his Church, no lefs under the New TcAament, than under the

Chap. XXX. Of Chuch Cenfures; \ *$*

Old. Therefore, (lace the Church underlhe Oid Teftement, had a .moft perfeft Form of Government prefcribed to it: and fince there is as great, Need and Neceility of Church Order and Difcipiine under the New Teftament, as was under the Old, it muft follow, that there is a Pattern and Form of Church Government no lefs fetdown and prefcribed under the New Teflament, than was under the Oid, Heb. 3. 1,2, 3, 4, 5. Heb. 13. 8. 1 Cor. Chap. 5. 1 Tim. 5. 20. and 1 Tim. 1. 20. 4th, The End of the Church Government is fpiritual, namely, the gaining of Mens Souls to Chrift. Boc nothing that is meerly of human Authority can reach this End, Matth. 18. 1 5,16, .17. 5th, Be-caufe all the Parts of Church Government, are particularly fet down in Scripture. As fir ft, thofe Things which concern the Key of Doctrine, as public Prayer, and giving of Thanks, 1 Tim. %. 12. 1 Cor.. 14. 14, 15, 16. Singing of Pfalms, Eph. 5. 18, 19. Col. 3. 16. Public reading of the Word, Preaching and Expounding the fame, Acls 6. 4. Acts 13. 15, 17. Acts 5.21. 1 C^>r. 3. 14. Matth. 18. 19, 20. 2 Tim. 4. n. Heb. 6. 1. Gal. 6. 6. 2dly, Thofe Parts likewife which coiv cern the Key of Difcipiine: namely, the Ordination of Prelby ters, with the Impofition of the Hand$ of the Prefbytery, 1 Tim. 4. 14. and 1 Tim. 5, 22. Tit. 1. 5. Afts 14. 21, 22. 3dly, The Aur thoritative giving of Judgment, and Sentence concerning Doclrine; and that according to the Word, Afts 15. 15, 24, 28. 4thly, Admonition and public Rebuking of thofe who have offended, Matth. 18. 15, 16, 17. 1 ThefT. 5. 14. 1 Tim. 5. 20. Sthly, The Excommunicating of thole who are contumacious and ungodly, and who are convinced of maaifeft Crimes and Scandals, Matth. 18,

ij. Tit. 3.10. 1 Tim. 1. 20. 1 Cor. 5. 2, 3, 4,

5. Laftly, The receiving again into the Ftllowihip of the Church, Perfons cad out by Excommunication, having testified their Repentance, 2 Cor. 2.

6, 7, 8, 9.

Do not the fame Eraftians err, who make no Dif-tinclion between Church Power and the Secular ^Power ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe Chrift hath committed the Keys ©f the Kingdom of Heaven to the Officers of hit Church, which are Governors diftinft from thecU til Magiftrate, Matth. 16. 18, 19. Matth. 18. 19. John 20. 21, 22, 23. 2d, Becaufe Church Power and Civil Power differ fpecifically. The Church, and the Common-wealth are Polities formally, and €fltntially different. They are not, as fuch, Powers fubordinare, at leaft in aright Line, but co-ordinate, Ac>s 4. 10,20. 2Chron. 26. 18. Next, God the Creator and Governor of the World, is the Efficient of the Power of the civil Magiftrate, Rom # 13. 1, 2, 4. But God Chrift, our bkfied Mediator, and Lord of his Church, is the Efficient of the Church particularly, and of its Government. The Matter (Materia ex qua) of the civil Government is the fecuiar Sword ; but the Matter of the Church Government, are the Keys of the Kingdom of Heaven. The Matter of the civil Government {Materia in qua) may be a Senate, many People, the Perfon of one King, of a Child, a Woman. But the Matter of the Church Government is not of this Kind, Heb. 13. 22. 1 Tim. 3. 15. 1 Cor. 14 34, 35 The Matter of the civil Government {Materia circa quam) are Men and Women, as Members ot the Common-wealth, without, as well

35

as within the Church; but as Chrirtians and Members of the Church, they are not fuch, 1 Cor. 5. 13. The formal Canies of both are dif-tinft; the one inflicts Punifhments merely fpiri-tual, the other inflicts Punifhments merely civil. Laftly, the End of this, is the corporal and external Good of a Society; but the £nd of that, is the fpiritual Good of the Church and its Edification, Mat'th. 14. 15. i Cor. 5. 5. 2 Cor. 10. 8.

Do not likewife the Socinians, Anabaptifts, Quakers, many Independents, and others err, who maintain, That the Key of Dottrine, or the public Preaching of the Word, is proper to any Man furnifhed with fuitable Gifts, tho* not called and fent to that Employment ?

Yes.

By what Reafons are they confuted ?

ift, Becaufe no Man can believe in Ch rift of whom he hath not heard, and how (hall he hear without a Preacher, and how lhall he preach un-lefs he be fent ? Rom. 10. 14, 15, 2d, Becaufe Women may have fuitable and competent Gifts of Preaching, and yet they are forbidden to fpeak in the Church, 1 Tim. 2. 12. 3d, Becaufe the Scripture blames fuch as have run, and yet have not been fent, Jer. 23. 21, 32. 4th, Becaufe no Man taketh this Honour to himfelf (that is, he ought not to take it) but he that is called of God, as was Aaron, Heb. 5. 4. 5th, Becaufe the Scripture mentioneth, that God hathfeta part certain peculiar Minifters, for the Preaching of the Word, Rom. 1.1. Eph. 4.11. Tit. 1. 3. 6th, Becaufe no Man can take the Office of a civil Magiftrate, or of a Deacon of the Church upon him, unlefs he be called thereunto, Luke 12. 14. Afts 6. 5. 1 Tim. 3. 10. And therefore, po Man ought to take up-

%(n pf Church Cenfure s. Chap. XXX-

on him the public Preaching of the Word, unlefs he be called* thereunto likewife. 7th, Becaufe he that taketh upon him this Office, without a Call, he ufurpeth Authority in the Church, feeing Preaching is an Acl of Authority, 1 Theff. 5. 12. 8th, Becaufe the Titles which are given to the Preachers of the Gofpel, are Names of Office, they are called the Ambafladors of Chrift, 2 Cor. 5. 20. Stewards of the Word, Tit. 1. 7. The Men of God, 1 Tim. 6. 11 And Angels, Rev.

2. I. 9th, Becaufe there is not one approver* Example in all the Word of God, for a gifted Brother to preach without a Call, and therefoie, feeing it Is not done in, Faith, it muft be Sin. Muft every Fellow that takes a Laxit in his Tongue, go up to the Pulpit and eafe himfelf ? 10th, Becaufe there are Precepts and Rules fet down in Scripture, for all the Ages of the Church to the Fnd of the World, anent the Calling of Men to be Minifters of the Gofpel,'1.Tim. 3. 2,

3, 6, 7. and 1 Tim. 5. 21, 22.

Do not likewile the Independents, Brounifts and Anabaptifts err, who maintain, That the Right and Power of governing the Church, belongs no lefs to the Multitude and Community of Believers, than to the Officers of the Church ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the Scripture exprefly teaches, that God hath committed the Government of his Church, and the Care of his People to certain chofen Perfons, and not to all and every one, Eph. 4. it, £2, 13. 1 Cor. 12. 28, 2d, Becaufe if the Power of the Keys were given to Believers in common, either they are given to them as Believers, or as they are gifted by God with Gifts

and

and Qualifications above others, for governing the Church, and choien out of the reft, for performing that Office. If the laft Part be affirmed, it follows that the Power, and Right of the Keys is committed not to a Community of Bclievers # but to fome feleft Perfons, which we own and maintain ; but the Independents deny. If the flrft be aiferted, then it follows, firft, that the Care of governing the Church'is committed to Women and Children, being Believers; and (bthey muft neceflaiily have the Power of feeing, as being Eyts and Watchmen to the Church: the Power of hearing, as being the Ears of the Church; and the Body of the Church muft be deformed : becaufe the whole Body is the Eye, and the whole Body is the Ear, and whofe many Members are made one Member, i Cor. 12. 12,13, 14, 15, 16, 17, 18, 19. 2d, It follows, that the Power of the Keys is not only given to all, but to Believers only : but it is evident by the Example of Judas, and other Reprobates, that many in ChrifVs Name have preached, who were not Believers, Matth. 17. 22, 23. Phil. 1. 16, 17, 18. 3d, Becaufe to whom Chrift has given the Power of governing the Church; to them alfo he hath promifed to give Gifts and Endowments largely for performing that Office, John 20. 21, 22, 23. 1 Cor. 4.6, 7. Matth. 28. 19, 20. But to a Community of Believers, God has never promifed a Spirit for the Miniftry, nor Gifts for that Employment : nor did he ever beftow, or confer any fuch Endowments. 4th, Becaufe Chrift out Mediator appointed Ecclefiaftical Officers and Church Governors, before ever there was a forma! Church under the New Teftament gathered and fet up, Luke 9. 1. Luke 10. i, 2, 3. John 20.

2U

fci,22, 23.Matth. 28.16, 20. This was all done before his Death. And befoie his Afcenfion he did the like, Eph. 4. 8, 11,12. Afts 2. 1 Cor. 12. 28. Nov; it is evident, that ihere was no formal gathering together of a Church before the Feaft of Pentecoft, Acts 2. Ecclefiaftic Mini-flers and Officers were appointed for calling in, and gathuing together the myftical Body of Chrift, viz. his Members: therefore it was needful, that Minifters baptizing, ought to be before Perfons baptized. That Gatherers of the Church ought to be before Perfons gathered. That Callers and Inviters to Chrift, ought to be before Perfons called and invited. 5th, This Democracy or Popular Government, cannot but bring in great Confufion, whence many Abfurdities will follow. As the Church of God (hould not be an Organical Body. That Women who are forbidden to fpeak in the Church, muft have the Keys of the Kingdom of Heaven hanging at their Belt, forfooth. All mud govern, and none muft be governed. &\ muft attend the Government of the Church. All muft be rendered unca-pable for going about their particular Callings, which God calls them to every Day. Therefore, feeing this Sort of Government brings fo much Confufion with it, it is moft probable that it is not of God, who is a Cod of Order, and not of Confufion, 1 Cor. 14. 33.

Queft. II. " Are Church Cenfures necefTary for tx reclaiming and gaining of offending Brethren, " for deterring others from the like Offences, for *i purging out of that Leaven, which might infect " the whole Lump, for vindicating the Honour of " Chrift, and the holy Profeflion of the GoJ^el, and c * for preventing the Wrath of God, which might

" juftly

m juftly fell upon the Church, iftheyfufferhis Co-u venant, and the Seals, thereof to be prophaoe<f u by notorious and obftin^fe Sinners?"

Yes; iTim. 5. 20. iTim. 1. 20. 1 Cor. 11. 27. to the End. Jude Ver. 23.

Are the Officers of the Church, for the bettet attaining of thefe Ends, to proceed by AdiiionU tien, by Sufpenfion from the Lord's Table for a Seafou, and by Excommunication from the Church, according to the Nature of the Crinie, or fcandalous Offence, and Demerit of the Per-fon?

Yes; iThef. 5.12. 1 Cor. 5.4, 5, f$. Matth. 18.' 17. Tit. 3. 10.

Well then, do not the Sccinians, Anabaptirts, Quakers, and other Sectaries err, who deny, That any Church Cenfures (hould befrjflifted upon Offenders ?

Yes.

Do not likewife the Eraftians err, who maintain, There (hould be no Sufpenfion from the Lord's Table, or Excommunication from the Church ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe (he Power of the Keys, is given to the Minifters of the Church, wherewith not only by the preaching of theWord ; but alio to Church Cenfures, they open and ftiut the Kingdom of : Heaven; as will appear by comparing the fe Places of Scripture together ; Matth. 16. 19. Matth, iS. 17. 2d, Becaufe he that offends publickly, and after Admonition perfifis peftinacioufly in his Sin, (hould be efteemed as a Publican and Hea-then; Matth. 18. 17. 3d, Becaufe the Apoftie fays, If any Man obey not our Word by (his Epi-Z ilie.

256 Of Synods andCouncils Chap. XXXt^

ftle, note that man, and have no Company with him. Note him, that is, either by Excommunication, or fome other Note of Church Cenfure, 2Thef. 3,. 14. 4th, Becaufe the Apoftolic church, being moved by the fame Reafons (which now are) ufed the Power of the Keys, and excluded from the Sacrament, Men that were manifeftiy v contumacious and wicked, 1 Cor. 5. 2, 3. and 1 Tim, 1. 20. 2 Thef. 3. 6, 14. 5th, Becaufe the Apo-ftle fays, them that Sin (viz. publickly) Rebuke before all, that others may alfo fear, iTim. 5. 20. 6th, Confider the various Ends of Ecclefi-aftical Ce.nfures, as the reclaiming of offending . Brethren, and the reft of them which are fet down in the Queftion.

CHAP. XXXI.

v ; Of Synods aud Councils.

Question. I.

" /^\VGET there to befuch AfTembliesfor the " vJ* Government and further Edification of the %t Church, as are called Synods and Councils ?*

Yes; A6h 15. 2, 4, 6.

Are the Decrees and Determinations of Councils, and Synods, if confonant to the Word of God, to be received with Reverence, and Submiffion, not only for their Agreement with the Word, but alfo for their Power, whereby they are made, as being an Ordinance of God appointed thereunto in his Word I

Yes;

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 Brounifts and Independents err, who maintain, That every particular Congregation, or Church, hath in itfelf the full Power of the Keys, without Subordination, or Subjection to any clafTical or fynodical Meeting : and that Prefbyteries, and Synods, have only a Power of counfelling, advifing, and exhorting, but no Powerof Jurifdiclion, to command or enjoin any Thing in the Lord, to particular Churches or Congregations?

Yes.

By what Renfons are they confuted ?

1 ft, Becauie the Apoftiic Church referred all weightier Matters, which did equally concern many Congregations, to the free Suffrages and Votes of the -Apoitles, Pallors, and felecl Brethren, and not to the Determination of any one particular Church, or Congregation, Acts 15.-.23,-24, 25. Acts 6. 2, 3. 2d, Becaufe it is evident from Scripture, that there have been many particular Churches, and Congregations, fubordinate to one Preibytery. For in the Church of Jerufalem it is manifeft, that there were more than one Congregation. Firft, 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. 3d, From the Multitude of Paftors, and Minifters, whofe Pains and Labours many Churches required, Acts 1. 12, 13, 14, 26, Arts 2. 1, 14, 37, 42. A6IS4. 31,34, 35, 37, Acts 6. 2. Acts 8. 14. 4th, From the Diver-fity of Tongues among the Difciples at Jerufalem/ ■which were given, not only for the Edification of Z 2 thofe

thofe that were of that Church; but aifo for Sign § and Wonders to others, who were without, and not of that Church. 5th, It is manifefl: from this, fhat in thofe Days they had no Churches or Meeting Houfes built, but only met and conveened in private Houfes and upper Rooms.

The fame is alfo true of the Church of Antioch, JEphefus, and Corinth, from the Acts sf the A-poftles, and other Places of Scripture. But all thefe Congregations were ruled and governed by one College of Paftors.

1 ft, Becaufe, all of thefe particular Congregations are called but one Church, Acts 18. 22. A&s 12. 5. 2d, Becaufe In that one Church, there were Church Prefbyters, who were called Governors, not of any one particular Congregation, but of the Church, which was made up of many particular Churches, Acts 20.17. Atts 15, ■2, 3. Acls 13. i, 2, 3. 3d, Becaufe thefe Pref-b) ters did meet together for govt ruing the Church, and performed Acls of Jurifdiflion, which con* reroed the whole Chucch in common, Acls 1 1 . 30. compared with Chap. 4. 35, 37. And Acts zi. 18. 20, 21, 22, 23, 24, 25. and Aits 13. 1, 2, 3, 4th, Aecaufe there is a particular Example of a Synod, which had the Power of Jurifdiftion, and which confifted and was made up of Members cut of divers clafllcal Conventions: For when the Queftion about Circumcifion, and the keeping of iVlofes Law, which troubled the Churches of Syria, Cilicia, Antic-ch, and Jerufalem, could not be determined in their own particular Churches, the Matter was referred to a Synod of Apoitjes and Preibyters, who met at Jerufalem, which decided the Conlroverfy, appoiuted their Decrees to be obligatory, and binding 10 all thefe forefaid

Churches.

Churches, Acts 15. Afts 16. 4. Afts 21. i& 6th, Becaufe the Jewifh Church, which was a politic Body, had, ia every City, Synagogues fu-bordinate to onefupreme Council, or great Syna gogue which was at Jerufalem, Dcut. 18. 8, 12. sChron. 19. 8, 11. Exod. 18. 22, 26. Seeing therefore, Dangers and Difficulties for preventing and healing of which, the Lord hath appointed and fet lip in that Church fuch a Government, may be as great, if not greater, in his Church, under the New Teftament, than was then: and feeing the Lord has no lefs confulted the good of his Church now, than he did of old; it follows, that there mull be Councils, no lefs under the New Teftament than under the Old, to which, particular Churches ought to befubordinate. iff, From the Light of Nature and right Reafon : for the Law_o£Nature directs to a Diverfny of Courts,, namely, where there is any Rule or Government in a City or common wealth, and orders the Inferior Courts'to be fubordinate to the fupericr^ the lefTer to the greater, and Appeals to be made fro n them to the greater. And in Bodies both Natural and Politic, the Parts ought to be fut>* jec~l to the whole for the good of both. Befides there are,, and will be, very many EcCiwiiuaic Affairs which will concern many Congregations equally and alike, which cannot he determined by any one. 2d, Becaufe the Paftors and Pref-byters of particular Congregations will ftand in need each one of anothers Helpand AiTiftance mutually. 3d, Becaufe Cafe and Difficulties may occur, more intangled and intricate than can be fettled and com poled by the Governors of any one Congregation. 4th, Seeing particular Congregations which ly b'\Q ] - -me to another, ought Z 3 \o

to {hun Divifions, and Differences, and to live in Peace and Unity, it follows manifeftly, that there ought to be Synods or Councils, confiding of the Prefby ters of many particular Congregations,which ought to be fubordinate to thefe Councils and Sy-uods. 5ih, From Chrift^s own Precept and Command, ; Tell the Church', Matth.18. 15, 16, 17. For it our blefled Lprd appointed that for a fingle Brother's Offence, (he irefpaffing againft God or his Brother, for gaining of him, and removing the Scandal) he be brought before the Church, it folr lows by Confequence, that the fame Courfe ought to be taken, when any one particular Congrega-tion offends againft another, and remains obftinate in their fcandalous Opinion and Practice. For oar bleffed Lord hath fufficiently prefcribed a Remedy in this Place, for removing of all Scandals, and Offences, whether of one Brother againft ano* ther, or of one Congregation againft another. Nay, furely, fince Chrift hath confulted fo much the Coiverlion of one Brother that hath finned, and gone aftray; much more will he look to the Good and Converfion of a whole Congregation. 6th, Becaufe any one fingle Congregation, with one Paftor only, hath not the Power of Ordination, an Inftance whereof cannot be given, either from Precept, or Practice, ia all the New Teftament. !>ay the Ordination of Minifters in the New Teftament, was always performed by a College of Paftor* affociafc together, Acts 6. 6. Acts 13. 1, 2, 3. 1 Tim. 4. 14. 7th, Becaufe from this Doctrine cf the Independents, thefe, and the like Ab-ftirdities will follow;

ift, That the Prophets muft be cenfured and iudged byway of Authority, not by other Prophets, but by the Multitude, aud Vulgar of the

CoRr

Congregation, which is contrary to 1 Cor. 14.32-2d, That all the Councils, in the Time of the ApofUes, which were convocated upon neccflary Occafions, for Matters which concerned many Churches alike, were but during the lime, and extraordinary, and fo not obliging fucceeding Churches, though the Occafions and Caufes why thefe Councils were convocated then, are, and will be to the End of the World. 3d, That private Believers mud be the Bifhops of their owq Bifhops, Watch-men of their own Watch-men. No Communion or Fellowfhip among Ecdefi-aftic Mmilters. That fingle and particular Churches though they have defiled, and puddled themfelves with the moft black and ugly Here-fies, with the moft abominable Faults and Vices, y^t are not liable to any Ecclefiaftic Cenfure, but muft be referred to the immediate Judgment of Chrift, at the laft Day. 4th, That a College of Paftors, and Prefbytersconveened together, from feveral Congregations, fhall have no more Power of the Keys of the Kingdom of Heaven, than any one particular Man that is able to look to the good of his Brother. 5th, That a Paftor, out of his own Congregation hath no Power to admini-fter the Sacraments, or to preach the Word, or c;xerciie any Minifterial Aft. From which Abfur-dities it follows evidently, that this kind of Church Government labours under a manifeft Defect of the Means of propagating the Gofpel. 6tb, That Chrift hath as many vifible Bodies, 35 there are particular Congregations. That Men and Women are to be accounted Members only of a particular Congregation, and not of the Church CadiQlic. And that thofe who are excommunicated,

iyi Of Synods una Councils. Chap. XXXI.

cate 1 , are only caftenout of a particular Congre-gati n, not out of the Church Univei'al.

Queft.ll. * k Ma_, not the Miniftersof 'he Church, u of thernielves, by Virtue of their Office, meet in " Afllrnblies, with other fit Perfons. upon Dele* " gation from their Churches, when Magiftrates M are open Enemies to the ChrifHan Religion ?"

Yes; A&s 15. 2, 4. 2 2, 23, 25

Well then, do not the Eraftians err, who maintain, That the Minifters of the Gofpel have no Right or Power in themfelves, or by Virtue of their Office, to meet in a Synod or Council ?

Yes.

By what Reafons are they confuted ?

ift, Becaufe the Church of God in the Primi-time Times had Power in themfelves to convo-care their own AiTttnblies, for Worfhip and Government, not only without, but againft the Con-fen t of the civil Magi finite, as is evident from the A&s of the Apoftles, and Church Hiftoiies. 2d, Though the Power and Right of meeting In Church Aftemblies be vifible in the Conftitution, and Exercife, yet it is imrinfic, and within the Church, as well as the Power of Preaching.

Queft. III. " May Magiftrates lawfully call a y Synod of Miniffers, and other fit Perfons to con-f< fult, and advife with, about Matters of RePgi-

on

?»

Yes ; Ifa 49. 23. 1 Tim. 2. I, 2. Matth. 2. 4, 5. PtoV. 11*14.

Well then, do not the Papifts err, who maintain, That the civil Magiftrate hath no Right or Power to convocate Synods cr Councils, but tha< it belor-rs to the Bifhop to corrvocare Dio-cefiun Synods; to the JVietn;pclitaa to convocate

cate Provincial Synods : to the Primate and Patriarch to convocate National Synods: to the Pope only to convocate and call Oecumenic and General Synods ? Yes.

By what Reafons are they confuted ? 1 ft, Becaufe under the Old Teftament, Coufi-cils and Synods were appointed and called by godly Kings, j Kings 8. 1. 2 Kings 23. 1. 2 Chron. 29. 4. 2d, Becaafe it is the Duty of the civil Magiftrate, being born within the Church, to take Care that Peace and Unity be preferved and kept in the Church, that the Truth and Word of God be entirely, and foundly preached and obeyed : that Blafphemies and Herefies be kept under and fuppreft, that all Corruptions in Worfhip and Discipline be reformed: that all God's Ordinances be lawfully eftablifhed, adminiftred and preferved. And if it (hould happen, that both Church and State Judicatories, (hould make an Univerfal Defection from the Purity of Doftrine and Worlhip received and acknowledged, it is the Duty of a godly King, by Virtue of his regal Power and Authority, to fet about a Work of Reformation, and to call and command all Ranks of People to return to the true Worfhip and Ser-* vice of God, lfa. 45. 23. Pfal. 122. 7, 8, 9. Ezra 7. 23, 25, 26, 27, 28. Lev. 24. 16. Deut. 13. 5, 6, 12. 1 Chron. 13. 1, 2, 3, 4, 5, 6, 7, 8, 9. 2 Kings 23. from the fir ft Vtrfe to the 36. 3d, From the Example of Conftantine, that did convocate the firft Nicene Council: from Theodofins the Elder, that did call the firft Council of Con-ftantinoplc: from Theodofius the Younger, that did call the firft Council at Ephefus; from Mar-tianus, that did call the Chakcdon Council. /

Queft.

*74 Of Synods and Councils. Chap. XXXI,

Queft. IV. " May all Synods and Councils " fince the Apoftles Days err ?"

Yes.

" And have not many actually erred V *

Yes.

Well then, doth not the Popifh Church err, who maintain, That Councils confirmed and folemnized by the Pope's Authority, cannot err, Beither in explaining Do&rines of Faith, uor in delivering Precepts, and Rules of Manners common to the whole Church ?

Yes.

By what Reafons are they confuted ?

i ft, Becanfe all the Priefts, Levites and Prophets of the Jewifh Church, who had the fame Promifes which the Chriftian Church hath now under the New Teftament (i Cor. i o. 3, 4. 2Sam. 7. 16. Ifa. 49. 15, 16.) together with the High Prieft, have fbmetimes erred, as is clear from the following Scriptures, lfa. 56. 10, 11. Jer. 6. fjj. Jer. 14. i|, Hof. 6. 7, 8, 9. Mic. 3. p. The Lord's Prophets that were immediately guided and infpired by him, muft be excepted, ad, Becaufe Councils under the Old Teftament lawfully called, have fometimes erred, 2 Sam. 6. 2, 3. jer. 26. 7, 8, 9. 1 Kings 22. 6. And under the New Teftament, John 9. 35. John 11. 47, 48, 52. Matth. 26. 57, 59, 6$, 66. Acls 4. 5, 6. 17 18. 3d, Becaule the Pope cannot fhew a Proof of infallibility, Rom. 3, 4. 4th, Becaufe it is foretold in the New Teftament, that many Paftors and Teachers (hall become falfe Prophets, and turn Seducers: and that Antichiift (hall fit in the Temple of God, (hewing himfelf that he is God, Matth. 24. n, 24. A£ts 10. 29, 30. a Pet 2. 1.2 Theff. 2. 4. 5th, It is molt evident,

that

that many Councils approven and authorized by the Pope, have molt foully erred, and that fomc have openly contradicted others.

CHAP. XXX1L

Of the State of Men after Death, and of the Refurreftion of the T)ead.

Question I.

s< A RE theSouls of the Righteous,being made " l\ perfect in Holinefs, received into the high-u eft Heavens, where they behold the Face of " God in Light and Glory ?"

Yes; Acts 3. 2i.Eph 4.10.

Well then, do not the Greeks, Arminians, Ana-baptifts and Papifts err, who maintain, That the Souls of the Righteous are not prefently after Death, admitted to enjoy Happinefs, which con-fifts in feeing of God ; but are put into fome Manfion, tho' it be not a heavenly one; yet a Place above Hell, where they enjoy, even until the Refurrection, fome heavenly Delight and Recreation, without feeing of God ?

Yes.

Do not likewife the Socinians err, who affirm, That the Souls of the Righteous after Death, until the RefurrecVion, are extinguiftied, and put out, to fpeak fo ?

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the Souls of the Righteous after Death, are with Chrift in Heaven, and enjoy that bleffed ViiioD, Phil. 1. 23. Afts 3. 21. Eph. 4.

10.

10. 2d, Becaufe the Spirits of jufl Men after Death return to God, and are received by God ; Eccl. 12. 7. Afts 7, 59. Note, that Solomop only fpeaketh of the People of God. Yet fome iinder-ftandit of the Souls both of Believers and Unbelievers, which are both fentenced by God, as fu-preme Judge, immediately when a Man dieth, e» very Man to his Place, the Souis of Believer; to Heaven, of Unbelievers to Hell. 3d, Becaufe the Saints departed, together with the Angels, are faid to fing perpetually Praifes and Thankfgivings before his Throne, Rev. 4. 6, 9, 10, 11. Rev. 5. 8, 9, 10. Rev. 7, 9, 10. 4th, Becaufe Chrift promifed, that the Thief (hould be with him in Paradife, that very fame Day he died, Luke 23. 43. Paul alfo calls it the third Heaven, 2 Cor. 12, 2, 4. 5th, Becaufe the Spirits of juft Men are faid to be made perfect in Holinefs and Glory, and placed in the heavenly Jerufalem with the Angels, Heb. 12. 22, 23. 6th, Becaufe the Apoftle fays, that if our earthly Houfe of this Tabernacle were diflblved, we have a Building of God, an Houfe not made with Hands, eternal in the Heavens, 2 Cor. 5. 1, 2. 7th, Becaufe the fame Apoftle fays, Therefore we are always confident, knowing that whilft we are at Home in the Body, we are abfent from the Lord, 2 Cor. 5. 6, 8. 8th, Becaufe the Souls of the Righteous after Death, arc comforted and carried into Abraham's Bofom, Luke 16. 12, 25.

Queft. II. " Arc the Souls of the Wicked caft €< into Hell, where they remain in Torments and i% utter Darknefs, referred to the Judgment of the * great Day if

Yes; Luke 16. 23, 24. Atts 1. 25. Jude 6, 7. 1 Pet. 3* 19.

Well

Well then, do not the Greeks and others err, who maintain, That the Souls of the wicked are not adjudged to Hell's Torments, till after the *Refurrec"tion ?

Yes.

Do not likewife the Socinians err, v/ho mala-tain, That the Souls ofthe wicked (hall never be tormented in Hell r

Yes.

By what Reafons are they confuted ?

1 ft, Becaufe the particular Judgment of every fingle Man, follows immediately his departure out of this Life, Heb. 7. 27. 2d, Becaufe the Soul of the rich Gliuton, after it departed from his Body, was tormented in the Flames of Hell, Luke 16. 22, 23. 3d, Becaufe the Souls of wicked Men departed, go to their own Place, that is to Hell, A&s 1. 25. 4th, Becaufe the Souls of wicked Men, arc no lefs pnniihed in Hell, than the Apoftite Angels, Jude, Ver. o, 7. 5th, Be-eaufe the Spirits of thofe v/ho in the Time of Noah were difobedient, are ft id to be in Prilbn, 1 Pet. 3.19. This Prilbn is Hell, Matth, 5. 26, 27.

Queft III. " Doth the Scnpfurc acknowledge * any other Place than Heaven and Hell for Souls " departed from their Bodies ? "

No.

Well then, do not the Papifts err, who befides thefe two Places, have deviled other four.

Firft, A Place cai lee] Limbiu pat rum, in which the Faithful, who died before ChrilVs Paffion, lave been (hut up as in a dark Prifon, under ©round, and being without Torment, and for the rime wanting Happineis, have been kept clofe A a ihere

there until Chrift's Refurre&ion and Afcenfion into Heaven.

Secondly, A Place called Limbus infantum, in which, Infants which die without Baptifm, fuffer the eternal Punifbmenr, not of Senfe, but of Lofs

The Third is a moft pleafant Meadow, in which, as in a Royal Pi*fon, the Souls that are in it want Happinefs, yet fuffer no Punifhment oi Senfe, except what arifeth from the delay of Hap pinefs, but only of Lofs.

This Place feems to be the Elifian Fields, taker out of the fixth Book ©f Virgil's iEneids.

The fourth Place is called Purgatory, whicl is a middle place between Heaven and Hell, ir which are the Saints, who have departed from thi Life, without making Satisfaction by tempora Punifhments, for their Venial Sins, yet have gon thither for the Guilt of their Puniihment, *th Fault whereof is pardoned in this Life ; that whei they have fatisfied, and are well purged from eve ry Spot and Blemifh, they may be admitted to tha bleffed Vifion in feeing God for ever.

Do not (I fay) the Papifts err, who befide Heaven and Hell, maintain other four Places fc Souls departed ?

Yes.

By what Reafons do you confute Limbi P atrium P

1 ft, Becaufe the Souls of the Faithful that d parted before Chrift's PafTion, were made the Ii habitants of the fame Heavenly Jerufalem, with tl Angels, Heb. 12. 22, 23. 3d, Becaufe the Sp rits and Souls of the Faithful that died before Chri fuffered, returned to God who gave them, Ecck 3.21. 3d, Becaufe the Virtue of Chrift's Sacrifi< did no left extend itlelf to Believers under the O

, Teftame

Teftament, than to Believers under the New,Rev.

1'I3» 8. 4th, From the Example of Enoch, and

.Lpf Mofes, and Elias, which two, before the PafTion of Chrift, were feen upon the Mount with him, Gen. 5. 24. 2 Kings 2. 11. Luke 9. 30, 31.

GHcb. 11. 5.

By what Reafons confute you Limbus Infan-

,tum P

1 ft, Becaufe the Covenant belongs to the Children of Believers, tho' not baptized; in which Covenant, Glory and Life eternal are piomifed,

:,Afts 2. 39. 2d, Becaufe Chrift faid, that the

J Kingdom of Heaven belonged to little Children, tho' not baptized, Mat. 19. 14. 3d, Becaufe the

: Infants of the Iiraelites dying before the eighth Day, were not {hut up in Limbus Infantum, as theAdverfaries themfclves confefs. But the Nature and EfTenceof Baptifm under the New Teftament, and the Nature and EfTenc^ of Circumcifion under the Old, are the fame. Col. 2. 11, 12. 4th; All the Arguments which are brought againft the absolute Neceffity of Baptifm, do clearly overturn this Fiction of Limbus Infantum.

Thirdly, There is no fuch Place as a mod pleafant Meadow, in which as a Senator in Prifon, the Souls that are in it want Fencky, yet fufFcr no Punifhment of Senfe. This was made evident in the firft Queftion. Laftly, there is no fuch Place as Purgatory, ift, Because there is no fuch Thing as Venial Sin, as it is explained by the Popi(h Church, upon which falfc Foundation, is built this fancy ot Purgatory, Rom. 6. 23. 2d, Becaufe temporal Punifhiunts do not extend themfelves beyond this life, Rom. 8. 18. 2 Cor. 4. 17, 18. 1 Pet. 5. 10. For in this Life only the godly receive their evil Things, as the wick-A a 2 ed

cd receive their good things, Luke 16. 25. 3d* Becaufe, after the Fault is pardoned, there remains no Punifhment to be undergone, Ezek. 18. 12. Pfal. 32. 1, 2. Mic. 7. 19. Rom. 8. 1, 33. 4th, Becaufe the Thief upon the Crofs that was converted, did not fuffer afterwards any Punifhment in Purgatory, Luke 23. 43. Neither could his Death and ConfelTion upon the Crofs be accounted a perfeft Satisfaction (as the Adverfaries affirm) becaufe he did acknowledge, he had received the due Reward of his Deeds, Luke 2, 43. He that fuffers as a Murderer, or as a Thief, or as an evil Doer, his Punifhment cannot be accounted a Sa-tisfa£}ion, 1 Pet. 4. 15. 5th, Becaufe they that 4 die in the Lord, reft from their Labours;* Rev. 14. 13. 6th, Becaufe (Thrift's Sa^isfa&ion for the Sins of Believers is moft full, compleat and perfe£t,and doth not need our imperfeft Satisfactions, whether for the Fault or the Punifhment, Ila. 53d Chapter. Titus 2.14. 1 John 1.7. Heb. 10. 14. Col. 1.20,21, 22. Neither by our Sufferings in Pugatory, is Chrift's Satisfaction applied to us. Fir ft, Becaufe our Sufferings there cannot be an Inftrument for applying Chrift's Merits to us. For on God's part we have the Word, Sacraments, and the Spirit, a*: 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 ufe of exquifite Torments for applying his Grace? To apply Mercy by the executing of Juftice ? Is forgiving Debt, applied by exa&ing the Debt ? Shall Pardon be applied by the punifhing of us ?

Queft. IV. " Will fuch as are found alive, at tl the laft Day, not die but be changed ?"

Yes; 1 Thef. 4. 17. iCor. 15. 51, 52.

Well

Chap.TODUT. andofthe Refurreflion, &c. 281

Well then, do not the Papifts err, who maintain, That fuch as are found alive at the laft Day (hall die ?

Yes.

By what Reafons are they confuted ?

ift, Becaufe Chrifl: is ordained of God to be Judge of Quick and Dead; which Diftinctioa would be needlefs, if all truly died, Acts 10. 42. 2d, Becaufe the Apoftle fays (as was cited) we ihall not all lleep but be changed: which place of Scripture is not to be read, We ihall all therefore fleep, as the Papifts fay, putting in the Greek Particle oun, forw, therefore, for not; becaufe this illative Particle oun, cannot agree fuffi-eiently with the Apoftle's Preface, Behold, I lhew you a Myftery : this Myftery is not Death itfelf, but a Change in Place of Death, which is a great Myftery indeed. 3d, As the Refurre&ion of many of the Bodies of the Saints, was a Preemble of the great RtfurrecYion of our Bodies, (Matth. 27. 52.) So the Tranflation of Enoch, that he might not fee Death, feems to be a Preamble of this Change in Place of Death, Heb. 11. 9.

Qoeft. V. " Shall the Dead be raifed up with " the felf lame Bodies, and none other, alt ho'with " different Qualities, which ihall be united again u to their fouls for ever V*

Yes. Job 19. 26, 27. 1 Cor. 15. 42, 43, 44.

Well then, do not the Socinians, Arminians, Anabaptifts, Photinians, and Marcionites err, who maintain, That the fame individual Body is not raifed up, which we carried about with us here, and laid down in the Duft, but another Body made of Air, or of fonie Matter more fubtile than Air, iltogether void of Flefh and Blood, made acew by Carift ?

A a 3 Yes;

Yes.

Do not likewife many of the Quakers err, who maintain alfo, That the fame individual Body is not railed again, but that there is a Change thereof in Subftance, as well as in Quality ?

Yes.

By what Reafons are they confuted ?

i ft, Becaufe it is evident from Scripture, Phil. 3. 2T. that there (hall be a transforming of thofe vile Bodies at the Refurre<5Hon, to be fafhioned after the glorious Body of Chrift ; and fo not the forming and making of a new one, which is hard to conceive, if the fame individual Body fhould not be raifed, and if this Change here fpoken of, be as well in Subftance as in Quality. 2d, Be-caufe the Apoftle fays, He that raifeth up Chrift from the Dead, (hall alf} quicken your mortal Bodies (and therefore not Bodies made of Air) by his Spirit that dwelleth in you, Rom. 8. 11. 3d, The fame Apoftle fays, For this Corruption mull put on Incorruption, and this Mortality muft put on Immortality, 1 Cor. 15. 53. 4th, Becaufe the Juftice of God requires, that the fame individual Bodies fhall receive Rewards or Punifoments, which have done Good or Evil while Life remained, 7 Cor. 5. 10. Rom. 2. 6. Eph 6. 8. 5th, Becaufe the Body of Chrift, who is the efficient Caufe of our Refurrefrion (1 Cor. 15. 4, 12, 13, 16.) rofe again that fame individual Body, Luke

a 4. 39,40. *

Queft. VI. " Shall the Bodies of the unjuft, by " the Power of Chrift, be raifed to difhonour } H

Yen; A6te 24. 15. John 5. 28, 29. Phil 3. 21.

"Well then, do not the Socinrans err, who maintain, There (hall be no P*efurre£tion of the Un-juiif

Yes.

Yes.

By what Reafons are they confute*! ?

iff, Becauie the 'Vpoftle fays, \\ e mul all appear before the Judgm.nt-feat of Chrilt, that e-very Man may receive the Things done in the Body, 2 Cor. 5. 10. 2d, Becauie the Hour com-eth, in the which, all that are in their Graves (hall hear his Voice, and fh<dl come forth; they that have done good, unto the RdurrecYion of Life; and they that have done evil, unto the Refurrecti-oa of Damnation, John 5. 28, 29. 3d, Becaufe the Apoftle fays, being accufed by Tertullius, there ihall be a Refurrcclion of the Dead, both of the Jutland Unjuft, Acts 2;. 15. 4th, Becaufe according to Enoch's Prophecy,.the Lord cometh with Ten Thoufands of his Saints, to execute Judgment upon all, and to convince all that are ungodly among them, Jude 14. 1 5. 5th, Becauie many of them that deep in the Duft of the Earth {hall awake, fome to everlafting Life, and fome to Shame and everlafting Contempt, Dan. 12. 2.

CHAP. XXXIII.

Of the lafl Judgment.

" O H A L L the wicked who know not God, and H k3 obey not the Gofpel of Jefus Chrift, be caf-" ten into everlafting Torments, and be puniihed " with everlafting DeftrucYion from the prefencc " of the Lord, and from the Glory of his Power?" Yes: Matth 25. 31. to the End. Rom. 9. 22, 23. Afts3. 19. 2The(T. 1. 7, 8, 9.

Well then, do not the Socinhns err, who, defining eternal Death to be the extinguishing of the

Body

284 Of the lajl Judgment. Chap. XXXIII.

Body and Soul, maintain, That the wicked arc to fuffer no Torment in Hell; and that their whole Puniihment will be to be deprived of Eternity, or annhilated, that is, both Soul and Body turned into nothing ?

Yes.

Do not likewife the Origenifts, and fome Ana-baptifts err, who think, That not only the wicked, but the Devils thernfelves, after many Torments in Hell, (hall be received by God into Favour, and be made bleffed and happy ?

Yes.

By what Reafons are they confuted ?

ift, Becaufe the Apoftle affirms, almoft in fo many Words, that which we have aflerted, 2'Theft. 1 7,8,9,10. 2d, Becaufe Life Eternal and Death Eternal, are in Scripture oppofed to one another in the fame Senfe, Matth 25. 46. But Life Eternal in Scripture, is not taken for being limply Eternal, but for being eternally Happy, or to be in a blefled eternal State and Condition, Pfal. 133. 3. Therefore, eternal Death muft be taken in Scripture not for Annihilation, or being turned into Nothing: but for an eternal, wretched, and miferable State and Condition. 3d, Becaufe the Scripture fays, Bur the Children of the Kingdom ftiall becaften into outer Darknefs, there (hall be weeping and gnafhing of Teeth, Matth. 3. 12, 13. 4th, Becaufe the Scripture affirms exprcfty, that the wicked are tormented in Hell, Luke 16. 24. Next, there are fome Degrees of Torment there, but there are no Degrees in ncn ejfe, that is, in not to be. 5th, Becaufe Abraham fay? cx-prefty, there can no Man pais from the Place of Torment, to the Place of Biefs and Happinefs,

Luke

Chap. XXXIII. Of the Loft Judgment. tt$

Luke 16.26. 6th, Becaufe the Torments of the Wicked are called a Worm that dieth not, a Fire that cannot be extinguished. 7th, Becaufe the Scriptures fay, that the Smoke of their Torment afcendeth up for ever and ever, Rev. 14. 11. Rev. 19. 3. 8th, Becaufe the Wicked will be carried into everlafting Fire prepared for the Devil and his Angels, Matth. 25. 46 And the fame Wicked are to rife again to Shame, and everlafting Contempt, Dan, 12. 2. And to fufFer the Vengeance of everlafting Fire; Jude 7. And now only is the accepted Time, and now is the Day of Salvation, 2 Cor. 6. 2.

FINIS,

An Alphabetical Lift of the proper and patronymic Names of the Authors of the old and late Herefies, confuted in the foregoing Treatife. -

ADAMITES, fo called from one Adam; the Author of their" Seft, or from the firft Man Adam, whofe Nakednefs they imitate in their Stoves and Conventicles, after the Example of Adam arid Eve in Paradife.

Anthropomorpbitans, fo called from two Greek Words, Anthropos, a Man, and Morphe, a Form, Figure or Shape, becaufe they maintained that God had a Body, and was endued with Humaa Shape.

Arians, from Arius a Lybian by Birth, and a Preibyter of Alexandria by Profeflion. I his He . refy brake out under Conftantine 290 Years after Chrift, and over-ran a great Part of the World. It was condemned in the Firft famous Council of Nice, gathered by Gonftantine's Appointment, Anno 325. ^

: Arminians, fo called from James Arminins, Divini^y v ffitg ^g^j n Leyden, who, 1605, publi^i-ed and mainTamfd Five Articles, which have oc-cafioned great Troubles to the Church of (jod, being eagerly maintained by his Followers, called RemonfrYants. The Five Aarticles are concerorog PredefUnation, Redemption, God's GraCeV Ffee«v Will, and Perseveration v Ana-

Anabaptifis, fo called from Re-fa prizing, had for their Author one Nicholas Storck, who pre tended Familiarity with God, by an Angel, pro-mifing him a Kingdom, if he would reform the Church, "and deftroy the Princes that would hinder him.

Antinomians, fo called from two Greek Words, anti, againft, and nomos the Law. They iprung up from one John Agricola, who affirmed, that the Moral Law was altogether needlefs; and that Chriftians were not tied to the Obfcrvation thereof. This Sett fprung up about the Year 1535. , Arabians, fo named from Arabia, the Country where their Herefy was broached, and maintained under Philip the Emperor, 217 Years after Chrift.

B Broanifts, fo called from their Author, Mr, Robert Broun of Northamptonfhire in England, fometimes a School-mafter at Southwark, hold there is no other pure Church in the World, but among themfelves : as did the Donatifts of old. D Dominicans, one of the Popiih Orders, fo called from Dominicus, a Spaniard. They were in-flituted by Pope Innocent the III. Anno 1205. This Man, with Twelve Abbots, were appointed to preach down the Doctrine of the Albigenfes, who by their preaching did fo incenie the Princes, that they took Arms, and killed 100,000 of them. They were of the fame Religion with the old Non-conformifts in England, who were called Puritans.

Donati/is, from Donatus, born in Numidia, in Afric, who becaufe Cecilian was preferred. Bi-lhop before him, to the Bifhopric of Carthage,

accu-

accufed him, and all the Bifhops, which had ordained him to be Traditores : that is, fuch as had delivered up their Bibles to be burned by Idolaters, 'zander the Peilecution of Maximius. E

Epicureans, from one Epicurus, an old Heathen Philofopher, who placed Mens chief Happi-nefs in the Pleafure of the Mind. He denied Providence, and taught the World was made by the Concourfe of Atoms.

Eutychians, fo named from Eutyches, an Abbot of Cohftantinople. This Man's Herefies were condemned by the Fourth general Council held at Chalcedon, under the Emperor Martiauns, Anno

451.

Eraftians, fo called from Thomas Eraftus, a Pbyfician in Heidelberg in Germany, who following this Man's Footfteps, having taken away from the Church all Difcipline and Government, and put it into the Hands of the civil Magi-ftrate.

Enthufiafls, fo called from the Greek Word, Enthufiadfo y or Enthujiao, in Latin Fanatico, I am infpired, or ailed, with a Piophetical or Di-rine Fury.

F

Franeifcans, another Popifti Order, fo called from one Francis , an Italian Merchant, who before his Converfion (as the Papifts fay) lived a wicked and debauched Life. He gathered many Difciples, Anno 1198, and appointed them to be obedienuo Chrift and the Pope.

Farnilijls, or, of the Family of Love, whofe Author was one Henry Nicholas, a Hollander. The flrft Founder was one David Geo?ge of Delft, who called himfelf the true David, that

fhould

fiould reftore the Kingdom to Ifrael. They maintained many dangerous Opinions. G Greeks, are thofe who inhabit Greece, viz. Ma-cedon, Epirus, Bulgaria, Moldavia, &c. They place much of their Religion in the Worfhip of the Virgin Mary ; and of painted, but not carved, Images, i H

Hemerohapilftsy fo called from two Greek "Words, Hemera, a Day, and Baptidfo, to baptize, becaule they maintained, that Men and Women, according to their Faults committed every Day, ou ght every Day to be baptized. I Jefuites, fo called from oitr bleffed Saviour's Name, Jefus, which they falfely a/Turne to them-felves. They were inftituted Anno 1540, by Ignatius Loyola, flrft a Solder; they are all well bred in Philofophy, and School Divinity; and in many other Arts and Sciences, and therefore they are employed as Emiffaries from the Pope and his Conclave to advance the Popifh Religion.

Judaifers, fo called, becaufe they think that all the Jewifh Ceremonies are ftill in Force, and binding us who live under the Gofpel.

Independents, fo called, becaufe they will have 'pvery particular Congregation to be ruled by their ovvn Laws, without Dependency upon any other iChurch.

L Libertines, from the Liberty and Freedom they take and give to others to Commit Sin. Their 5rft Author was one Quintinus, a Taylor in Pi-:ardy; who taught, that whatfoever good or evil wc did, was not done by us, but by God's Spi-Bb rit

C 290 ]

rit in us, and many other blafphemous Opi. nions.

Lutherans, who fo call themfelves, lyingly and falfely, from Martin Luther, that eminent Man of God.

M

Manicheans, from one Manes, a Perfian by Birth, and a Servant by Condition. The Mani-chean Seft was the Sink of all former Herefies.

Macedonians, fo called from Macedonus Bifliop of Conftantinople, 312 Years after Chrift. Their Herefy was condemned in the Second general Council, held at Conftantinople, by Gratian and Theodofius, Anno 380. His Followers were called Pneumatomachians, Fighters againft the Holy Spirit, Pneuma, a Spirit, and Machefthai, to fight.

Marcionites, from one Marcion, a Paphlago-nian, near the Euxine Sea, who was Cerdon's Scholar, a grand Heretic. He maintained Cerdon's Herefies at Rome, about 133 Years after Chrift.

N

Nejlorians^o called from Neftorius, Patriarch of Conftantinople, who broached his Errors under Theodofius the Younger, 400 Years after Chrift. They mack Chrift to have two Perfons, as he had two Natures. This Herefy was condemned by the Third genera] Council, held at Ephefus, under Theodofius the Younger, Anno 431.

Novations, fo called from Novatus, who lived lander Decias the Emperor, 220 Years after Chrift. He was an African by Birth. O

Origenifts, fo called from famous Origin. His

Er-

C *9* 3

Errors began to fpread about the Year of Ghriit 247, under Aureliao the Emperor, and continued above 334 Years.

P

Pneumatomachians. See Letter M.

Pelagians, from Pelagius, a Briton (as they fay) by Birth. A Monk at Rome, afterwards a Prefbyter, under Theodofius the Younger.

Puritans, otherwife called Kathari, becaufe they efteemed themielves"purer, and holier, than others.

Pkztimans, from Photinus, born in the kfTcr Galatia. He began to fpread his Hcrefies about the Year 323, at Syrmium, where he was Biihop under Conftantinus the Emperor.

Papijls are too well known : they are to be found in every Page almoft of the Book.

cl

Quakers, fo called, becauie foiretimes they afe to qaake and tremble when they Propheiy, or when they are in a Rapture. S

Socimans, fo called from one Fauftus Soclnur, an Italian of Stena, they place all Religion in the old condemned Herefies, following their Mafter, a moil vile Heretic.

Sabeliians. fo called from Sabclius, an African by Birth. His Herefies began Anno, 224,

Separatifls, fo called, becaufe they withdrew themfelves from the Chriftian Communion, and followed others in the Worlhip of God.

Sceptics, commonly called Seekers, maintain,

That the whole Univerfal Church hath perifhed

a little after the Apoftles Times, and are not to

B b 2 this

C 292 ]

this Day reftored, until Chrift from Heaven flhall fend new Apoftles for raifingup again the Church Vifible.

Sabbatarians, fo called, becaufe they obferve the J^wilb Sabbath, imagining there is no Precept or Example i^ the New Teftament, for ob-ferving the firft Day of the Week. T

Tritbelts, or Tritheitae, fo called, becaufe they divided the indivifible EfTence of the Godhead )nto three Parts; the one they called the Father, the other the Son, the third the Holy Ghoft.

Tertullianijls, were fo called from that famous Lawyer r and Divine, Tertuliian, who lived under Scverus the Emperor, about 170 Years after Chrift.

V

Vorjliam, from one Vorftus, an old Heretic, who taught,, that God had a Body, and was endued with Parts, as the Anthropomorphitans affirmed.

VanintanSy from one Vaninus a great Promoter of Atheifm. He was publicly burnt at Tholoufe.

THE END

1