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Truth's Viftory over Error:
OR, THE
TRUE PRINCIPLES
O F T H E
CHRISTIAN RELIGION,
Statfd and Vindicated
Againft the following Herefies, viz.
Arians
Eutychiant
Pelagians
Arminians
Eraftians
Papifts
Anabaptifts
Familiits
Quakers
Antinomiam
JetViti
Sociniarrt
Brounift9
Indep ndenti
Sab?llian»
Donatifts
Libertines
Scepticks
Vaninians, &? 9
Epicureans
Manicheans
The whole being a Commentary on all the Chapters of
the Confeffion of Faith } by Way of Qyeftion and An
fwer: In which, the Saving Truths of our holy Reli-
gion are confirmed and eihihlidied ; and the dange-
rous Errort and Opinions of in Adversaries dete&etl
and confuted.
Written by the late Reverend and Learned
Mi. WAV I'D DICKSON,
Profeflbr of Divinity in the Univerflty of Edinburgh.
To this Edition is prenVd
A ftiort Account of the Author's Lite,
By the late Reverend IV*r. ROBERT WODRQIV,
Miniiier of the Gofpel at Eaftwood.
G L A S G IV:
Printed by John Bryce, and fold at his Shop ia th Q
Salt -market, 1764.
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
X>C<:><><X>:;>C^^
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.
A i Tfto
[ iv ]
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, Vic-
tory over Error , finding the Preface to
the former Edition unfit to ftand before
this, as containing feveral Things perfectly extra-
neous, 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 per-
mit 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 Con-
ic (Tion of F aith> 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 Lear-
ned 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 for-
mer 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 Pub-
lisher of this hath fully re printed the former Edi-
tion. 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 t hem/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 con-
cerns 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,
of Mr. David Dickfon. ix
" 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
x *A Jhort Account of the Life
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.
* 1 8. 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
of Mr. David Dickfon. xi
" 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 al-
low 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 Reli-
gious Perfons, of confiderable Subfhnce, and many
Years married before they had this Child, and he was
the
xii o4 Jbort Account of the Life
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 Remem-
brance; 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 exa-
mined them, and the more he looked into them,
the more Averfion he found to them ; and when
fome
of Mr. David Dick Ton. xiii
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 Com-
pearance, he chofe the next Words of that Verfe,
But we are made manifejl unto God. Extraordinary
Pbwer, and lingular Movings of AfFedtions, accom-
panied that parting Sermon.
According to the Summons, Mr. Dickfon appeared
before the Coiiimiilion, the Day named. His pru-
dent Carriage, the Declinature he gave in, the
railing of Arch-Bifhop Spot/wood thereupon, the Sen-
tence 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 tp Lj>e Inftruments of Converfion than
he. People, under Exercife and Soul Concern, came
from every Placeabout Irvine and attended upon
B his
xiv Ajhori Account of the Life
his Sermons, and the moft eminent and ferious Chrif-
tians, from all Corners of the Church, came and join-
ed 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 extraordi-
nary 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 in-
formed 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 Con-
cern,
of Mr % David Dickfon: xv
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 pru-
dent a Part, as Satan's Defign was ranch disappoint-
ed, 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 remark-
ably owned of the Lord, and their Miniftry and Com-
munions 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 excel-
lent Biftiop UJber's Mind. When filenced and come
over to Scotland about the Year 1638, Mr. Dukfon
imployed MefTrs. Blair, Living ft can, 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 famili-
ar 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. Dickfo n '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
xvi *AJbort Account of the Life
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 Ac-
count 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, 1 637, for a Suf-
penfion of a Charge given to Minifters to buy and
ufe the Service-Book. At that Time four Supplica-
tions 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, Sib b did, &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 ufe-
fui, but Mr. Dickfon finalized himfelf in a feafon-
able
of Mr. David Dickfon. xvii
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 im-
portant 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 countenan-
cing Mr. Dickfon's Miniftry at Irvine, had e'er this
time fpread through all this church ; but his emi-
nent 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 1 639. Many
of his Speeches, and Inftances of his wife Manage-
ment 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 vi-
gorous Appearances of the Earl of Eglingtonznd his
loving People, and moftly from the remarkable Ufe-
fulnefs of his Miniftry i& that Corner, theG. Aflem-
bly 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 labori-
ous 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-
xviii JLfaort Account of the Life
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 Presby-
tery and Magiftrates of Gtafgow, and in a little Time
ordained Manlier to that City. Great was the
Friend(hip and Familiarity between thefe two emi-
nent Lights of this Church there ; and among other
EfFe&s of their familiar Converfation, which frill turn-
ed 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 think-
ing 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 1 650.
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 Scho-
lars, what is here prefented to * lie Reader in Englifh.
There he continued his laborious Gaie of Students
of
of Mr. David Dickfcm. xix
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 Corrupti-
on 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 extreme-
ly 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 to-
gether as Fellow ConfeiTbrs. When Mr. Livingjloun
afked the Profeflbr how he found himfelf ; his An-
swer was, " I have taken all my good Deeds and all
my bad Deeds \ -and caft them through each other
in
xx 4/4 fhort Account of the Life
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 pronoun-
ced 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 with-
out any Struggle or apparent Pain, immediately ex-
pired in the Arms of his Son, my Brother's Informer.
Mr. Dick/on married Margarate Roberton, Daugh-
ter 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 Col-
lege 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 be-
hind 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, 4 to.
-■ 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, 4 to. and fome of the Pam-
phlets 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*
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 Scho-
lars 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 men-
tioned already, I doubt not but many more of his
valua-
xxii AJhort Account of the Life
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 men-
tion his Prelecliones in Confejfwntm Fidei, fmce it fol-
lows 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 recom-
mend 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 Peo-
ple, 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 De-
pendence 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
of Mr. David Dickfon. xxiii
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 Stan-
dards 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 Pro-
teftants, 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
1 61 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 Al-
terations 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-
xxiv A fliort Account of the Life
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 acknow-
ledged 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 where-
of 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 Church-
es, 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. Pela-
gian 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 engag-
ed themfelves to ftand by the Reformation Doctrine
In the National Covenant, which necefTarily, natural-
ly, and plainly, took in our own fcriptural Govern-
ment and Difcipline, in Ufe and Practice.
This
rfMr. David Dick ion. xxv
This great Turn, in a few Years, grew up to a fo-
lemn Contract and Covenant with \hzEngHJb Na-
tion, 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 Learn-
ing, 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 1 647, 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 ex-
cellent 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 ex-
cellent 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
xxvi jiflioYt Account of the Life
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 imparti-
al Inquiry into the Mind of God difcovered in his
•Word: but are excellent Helps, efpecially to com-
mon People, to fearch the Scriptures, and put them
in Cafe, t o give a Reafon of the Hope which is in them,
to every one that asks it. If at this Day thefe excel-
lent 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 hear-
ty Concern for them, as valuable Means for know-
ing and fecnring the great Truths of Chriftianity,
in fo loofe an Age, when the Foundations are in Ha-
zard 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 up-
on 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
of Mr. David Dickfbn, xxvii
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 Govern-
ment, 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 im-
partially weigh Matters, they will fee their Argu-
ments 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 Con fef lion 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 con-
trary 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.
[ 2 9 ]
T
CHAP. I.
Of the Holy SCRIPTURE.
Question I.
S the Light of Nature, and the Works of Crem-
ation 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 main-
tain, 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 1 2. 4th, BecauieMen cannot believe iu
Chrift without fupernatural Revelation : and there-
j fore cannot bifanftified or juftified ; becaufe all JuC-
tification, SgJ&ificatioD, and RemifEoa of Sins, are
C 3 by
3% Of the Holy Scripture. Chap. I,
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, with-
out 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 unwrit-
ten 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 un-
to 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 ex-
pected, 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. 1 3. 21 . Sixth-
ly, By audiblAvoice, Exod. 20. 1. Genf 22. 1 5. All
which doendlin Writing, Exod. 17. 17, 14. which
32 Of the Holy Scripture. Chap. L
*3 a moft fure and infallible Way of the Lord's re-
vealing 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 main-
tain, 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 accom pi ifhed, 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.
1 7. 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
Chap. I. Of the Holy Scripture. 33
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 anfwer-
ed, and that by Scripture, as the only Mean to over-
come 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 . 1 6. 6th, See thefe following Places of Scripture,
Pfal, 119. 172. 1 Kings 16. 12. and 2 Kings 9. 36.
and 23. 1 6. 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, be-
lieve, 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.
34 Of the Holy Scripture. Chap. I.
Yes.
By what Reafons are they confuted ?
i ft, Becaufethe Scriptures are called a Rule, Gal.
6. 1 6. 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. 1 2. A Spirit that rules in the Hearts of the
Children of Difobedience, Eph. 2. 2. There is a ly-
ing 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 ob-
trude
Chap. I. Of the Holy Scriptvre. 35
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 un-
doubted Word ?
Yes.
By what Reafons are they confuted ?
1 ft, Becaufe they were never written in the He-
brew Tongue, nor by any of the Prophets. 2d, Be-
caufe 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 on-
ly proper to Chrift. 3d, Becaufe the Fa£t of Sime-
on and Levi, condemned by Jacob, afted by the Spi-
rit 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 Re-
conciliation for the Dead, that they might be delivered
from
36 Of the Holy Scripture. Chap. I.
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 de-
pend 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 Com-
mandments 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 ex prefly
u fet down in Scripture, or by good and neceffary
Gonfequence, may be dedu&ed from it I "
Yes,
Chap. I. Of the Holy Scripture. 37
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, Be-
caufe 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. There-
fore the Scriptures mufl be a compleat and per-
fect 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
38 Of the Holy Scripture. Chap. I
-with God, in refpect of their Souls (which thefc
Sadducecs alfo denied) A6h 23. 8. and fhould al-
io rife in Refpeft of their Bodies, and live eter-
nally: 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 im-
plicitly 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, 1 1, 12.
Well then, do not the Socinians and Arminians
err, who maintain, That Men without the Revela-
tion of the Spirit, are able to underftand the Scrip-
tures 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 be-
hold wondrous Things out of his Law, Pfaim 1 19.
18.
Queft.
Chap. I. Of the Holy Scripture. 39
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 1 1 9. 105, 130.
"Well then, do not the Papifts err, who main-
tain, 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 ftuð
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 main-
tain, 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
43 Of the Holy Scripture. Chap. I-
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 Fa-
thers had declared fo much, 4th, Becaufe they
never have nor can make out any manifeft Cor-
ruptions 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
Chap. I. Of the Holy Scripture. 41
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 Na-
tions 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 Congrega-
tion unto edifying, 1 Cor. 14. 26. but an unknown
Tongue doth not edify. 7th, Becaufe all are com-
manded 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,
1 1. 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 Lega-
cies 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, XI V. " 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.
42 Of th^ Holy Scripture. ' Chap. L
Yes, 2 Pet. i . 2 1 . 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 Opini-
ons of the Church of Rome ?
Yes.
By what Reafons are they confuted ?
1 ft, Becauie the noble Bareans compared Scrip-
ture 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 implicit-
ly 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.
Chap. I. Of the Holy Scripture. 43
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 Reli-
gion, are to be examined by the Rule of the Word,
A6ls 17. 1 1. 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 Fa-
ther, 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
44 Of GOD, and of Chap. II.
the Author and Caufe of all good Things, and
of Things immaterial, being the God of the
New Teftament. The other evil, viz. the De-
vil, 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 mul-
tiplied. 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 evi-
dent 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
Chap. II. the Holy Trinity. 4;
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 Per-
fection ?"
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 Per-
fection 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 Body 5nd
" Parts?"
Yes; John 4. 24. 1 Tim. 1. 17. Deut. 4. 15,
16. Luke 24. 39.
Well then, do not the Vorftians, Anthropomor-
phitans, and Socinians err, who maintain, God to
have
46 Of GOD, and of Chap. II.
have a Body, and endued with Parts, aftd an out-
ward Shape and Form ?
Yes.
By what Reafons are they confuted ?
i ft, Becaufe God is the Father of Spirits, Heb.
12. 9. 2d, Becaufe God is invifible, 1 Tim. 1,
1 7. 3d, Becaufe God is like to no bodily Thing,
nor can he be reprefentedby any Image, or corpo-
real 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 main-
tain. 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-
Chap. II. the Holy Trinity. 47
Becaufe there are three that bear Record in Hea-
ven, 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
48 ef GOD, and of Chap. II.
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 clear-
ly 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 Spi-
rits, 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-
Chap. IL the holy Trinity. 49
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 live-
ly and exprefly reprefenting his Perfon, be a Per-
fon 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. 1 1 . 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. 1 1 . 17. But they fpeak here confe-
quentially to their own Tenets, who in effeft deny
the Trinity, and all Diftin&ion between the Fa-
ther, 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 Na-
ture : 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 main-
tain, The Son to be a Creature, brought forth
before the Foundations of the World ?
Yes.
Do not likewife the Socinians err, who main-
tain, 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-
Chap. II. the Holy Trinity. 5;
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. 1 9. 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 again d 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 up-
on 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 Gh oft did
not proceed from the Son, as truly as from the Fa-
ther, 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 glo-
rify 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 Fa-
ther, and is here alfo called the Spirit of Chrift,
becaufe he alfo proceeds from Chrift, and is pro-
cured 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 ?
i ft, From the Knowledge of God, whereby,
from all Eternity, he hath known all Things in-
fallibly, 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 enu-
merating 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
54. Of Gad's eternal Decrees. Chap. IIL
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 Predes-
tination 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*
Chap. III. Of Gocts eternal Decrees. 55
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. 1 1. 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 re-
vealed 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.
50 Of God's eternal Decrees. Chap. III.
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, be-
caufe 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 Con-
demnation is the Effefr of juftice, but the Decree
of God is the Caufe of neither.
Queft. IV. " Are any other redeemed by Chrift,
u effeft ually called, juftified, adopted, fanftified and
" 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, jus-
tified, 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
Chap. III. Of God's eternal Decrees. 57
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 Elec-
tion, or Eleft, have obtained it, and the reft were
blinded; namely, who are not elefted, and effec-
tually 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 Power-
ful; Ezek. 11. 19, 20. Eph. 2. 1,5. Eph. 1. 1%
1 2th, 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 Creati-
on, 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. 1 1. 3. Col.
1. 16, 17. Rom. 11. 36. 4th, Becaufe the Scrip-
ture attributeth to God only, Eternit}', and In-
corruptibility ; 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 pri-
vately denied the World to be made of nothing,
left thereby he fhonld be neceffiated to acknowledge
the infinitenefs of God's Power: which Tenet af-
terwards was more publicly avowed, and main-
tained by fome of his Followers.
Queft.
Chap. IV. Of Creation. 59
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 main-
tain, 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, wil-
ling 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 Epi-
cureans 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 Spi-
rit (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 Righteouf-
nefs 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, affirm-
ing the fame Thing ; Gen. 9. 6. 3d, Becaufe
be-
Chap. V. Of Providence. Si
fore the Fall, both Adam and Eve walked na-
ked 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 1 7. 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 im-
mediate 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 Good nefs 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
62 Of Providence. Chap. V.
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 pati-
ently, 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 af-
firm, 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
Chap. VI. Concerning the Fall cf Man. ire. 63
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, So-
vereignty, 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 Foun-
dation 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, Be-
caufe 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 1 4. 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 In-
fants, Matth. 18. 6. Mark 9. 42.) are redeemed
by Chrift, and are fet at Liberty from Slavery, freed
from
Chap. VL Concerning the Fall of Man, 6c 6$
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 Calami-
ties, 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 pro-
perly 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. 1 7. Deut. 5. 21. Rom. 7. 7. 2d, Becaufe
Paul fpeaking of himfelf, while unregenerate,
calleth Concupifcence and Luft (of which the Con-
troversy 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 be-
fore 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 pur-
ged, 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-
liae£
Chap. VII. Of Cod's Covenant with Man. 67
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. 1 1.
Col. 2. 11, 12. 1 Cor. 5. 7.
Well then, do not the Socinians err, who main-
tain, 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 con-
tinually, make the Comers thereunto perfect, Heb.
10. 4. The Apoftle calls here thefe legal Sacrifi-
ces 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 Sha-
dow 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 offer-
ed,
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 main-
tain, That Life eternal, under the Old Tefta-
ment, was never promifed to the Believers „pf
that Time, neither had they any promife to ex-
pect 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 ex-
pected Life eternal; as Job 19. 25, 26. David,
iPialm 17. 15. Abraham, Ifaac and Jacob, all
of thefe waited for eternal Life; Heb. 1 1. 9, 10.
3d, Becaufe fome at that Time were put into ac-
tual 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 Got s Covenant with Man. Chap. VII.
nefleth; John 5. 39. and Paul, 2 Tim. 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. 1 1 „
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 main-
tain, A Subftantial, and not an Accidental Dif-
ference 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 Ser-
pent : 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 Na-
tions 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 Obedi-
ence, 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, preach-
ing the Gofpel of the Kingdom, The Time is
fulfilled,
Chap. VIII . Of Chrift the Mediator. 7 1
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-
" mon Infirmities 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 Ap-
pearance, Shape, or Form of a Man ?
Yes.
Do not likewife the Manicheans err, who main-
tain, 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 Vir-
gin ?
Yes.
By what Reafons are they confuted ?
ift, Becaufe Chrift is faid to be made of a Wo-
man ; 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 Infir-
mities which were found in him. Firft, He was
endued with a rational Soul ; John 12. 27. Se-
condly, He had a real and fubftantial Body, and
denied
72 CfChriJt the Mediator. Chap. VIII.
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, Be-
caufe 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 An-
gels, 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 Satis-
fied 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 of-
fended 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 Hu-
man 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 in-
finite 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
74 OfCbriJl the Mediator. Chap. VIII.
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 main-
tain, 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 Laza-
rus, 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
Chap. VIII. Of Chrijl the Mediator. 7 5
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?, Be-
caufe 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 Per-
fection 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 ac-
tive Obedience did challenge the chief and princi-
pal 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 Bene-
fits : 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 Fa-
ther ; 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 fuf-
fering for us what we could not fuffer.
Do not likewife the Socinians err, who main-
tain, 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 ma-
ny. 6th, Becaufe the Prophet Ifaiah fays, that it
pleafed
Chap. VIII. Of Chrljl the Mediatory 77
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 main-
tain, 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 over-
come 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 Me-
diator ; 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
7& Of Free- Will. Chap. IX,
Luke i. 32. All which Offices he executes accor-
ding 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 with-
out fupernatural and divine Grace, is able to con-
vert 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
Chap. IX. Of Free-Will. 79
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, Be-
caufe 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,
80 Of Free-mil Chap. IX.
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 to feek 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. Nei-
ther 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 mu ft 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.
Chap. X. OfEfft £lval Calling. 8 1
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. 1 1. 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
8* Of Effectual Calling Chap. X.
the Gofpel, yet none believe, but fuch as are or-
dained 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 in-
to 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, be-
caufe 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
Chap. X. Of Effectual Catting. 83
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 main-
tain, That the Will of Man, when he is regene-
rate, 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 Fa-
culties of the Soul are renewed; 2 Cor. 5. 17. If
any Man rTe in Chrift, he is a new Creature; old
Things are paft away, behold all Things are be-
come new.
Do not likewife the Arminians err, who main-
tain. 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.
84 Of Effettual Calling. Chap. X.
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 ano-
ther, 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 ac-
tually 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 car-
nal
Chap. X. Of Effectual Calling. 8 5
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
36 Of Effectual Calling. Chap. X.
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, 3 6. 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. 1 3. 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 main-
tain, 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 Com-
mand,
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 be-
lieve : 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.
88 Of Jujljfication. Chap. X.
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 alie-
nated from the Life of God, through the Igno-
rance 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
Chap. XL Of Jujlification. 89
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 Right eoufnefs, which is of the Law, but
that which is thro* the Faith of Chrift, the Rlgh-
teoufnefs 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 free-
ly ; 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 our felvts, and the Truth is not in us.'
6th, Becaufe if we were juftified by inherent Righ-
teoufnefs, 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 jus-
tifying 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 main-
tain, 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
i ft, 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 main-
tain, 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
Chap. If- Of Jujlification. 91
Newneis of Life; Rom. 6. 4. that is, in Holinefc
and Purity, vhich accompany Faith. 6th, Be-
caufe 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, 1 1,
12.
Well then, do not the Papifts err, who main-
tain, That Chrift hath not made a full Satif-
faftion to Divine Juftice, for the Sins of thofe
who are juftified: And that human Satisfac-
tions 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 Suf-
ferings ?
Yes.
By whatReafons are they confnted ?
lit, Becaufe the Prophet fays, He hath born
our Griefs, and carried our Sorrows, was wound-
ed for our Tranfgreffions, was bruifed for our Ini-
quities; Ifa, 53.4, 5. 2d, Becaufe by one Of-
fering, 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 Ordi-
nances,
92 Of Jiiftification. Chap. XI.
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 jufti-
fied 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,
Chap. XL Of Juftification. 93
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, 1 1, i2.Matih. 26. 75. 1 Cor. 1 1.
3°> 32.
Well then, do not the Antinomians err, who
maintain, That God's Love and Favour towards
thofe that are once juftified, 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 Mur-
der; 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 main-
tain, 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.
94 Of adoption* Chap. XII.'
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. 1 5.
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 fi-
nally ;
Yes.
Do
Chap. XI. Of Adoptkn. 95
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 Salva-
tion; Matth 6. 13. which Perfeverance is moil:
needful to them for that End, Matth. 24. 13. But
Believers, when they feek Things needfiii to Sal-
vation, in the Name of Chrift, according to his
Promife, are always heard, John 14. 13, 14.
John 16. 23. 5th Becaufe, the Gifts and Call-
ing of God are without Repentance; Rom. 11,
29. 6th, Becaufe all thofe who are juftified are
glorified ; Rom. 8.30. But thofe who are adop-
ted 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.
96 Of Sanfiif cation. Chap. XII.
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. 1 4. 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 fanc-
tified 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-
Chap. XIII. Of SanBificntion. ot
caufe they who are in Chrift bring forth good
Fruit, John 15. 5. 4?h, Becaufe they who be-
long 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 dif-
fer 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
9 8 Of Saving Faith. Chap. XIV.
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 com-
plains 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 thefaving of 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 at-
tribute
€hap. XIV. Of Saving Faith. 99
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 jufti fled,
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-
1 3 Of Saving Faith. Chap. X IV.
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 Me-
rits 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 In-
tention 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
Chap. XIV. Of Saving Faith. I o I
his Soul, Ifa. 55. ic. 4th, Becaufe the warning
of Regeneration, and renewing of the Holy Ghoft,
under which all particular Graces may be com-
prehended, are (aid to be fried on tis abundantly,
through Jefus Chrift, Tit. 3. 5, 6. 5th, Be-
caufe 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 Bun-
dle with the Promifes of his pardoning our Ini-
quity, aud remembring our Sins no more, Ezek.
36. 25, 26. Jer. 31.33,34. 6th, Becaufe Chrift
is made unto us Wifdom, Sanftiflcation, and Re-
demption, 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 com-
municated 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.
1 5. 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 Com-
mend and extol implicit Faith, and who define
Faith; rather by Ignorance than by Knowledge ?
I 3 ** 5 -
1 02 Of Saving Faith. Chap. XIV.
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 Ser-
vant 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 main-
tain, 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
Chap. XV. Of Repentance. 103
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 tr lifting 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 Revela-
tion 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. 1 1 . 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 con-
demned 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 evangeli-
cal Grace, and that it ought not to be preached
by any Minifter of the Gofpel, feeing it leads
us
1 04 Of Repentance. Chap. XV.
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 Cove-
nant 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 con-
ferred 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
pei adventure 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 ca-
pable 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 ve-
ry 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 confound-
ed ; 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
106 Of Repentance. Chap, XV.
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.
1 1. 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, fee-
ing 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 un-
dertaken, or enjoined by the Prieft after Abfolu-
tion; as faftings, chaftifing of their own Bo-
dies, Pilgrimages, and hearing of many Maffes I
Yes.
By what Reafons are they confuted ;
1 ft, Becaufe the Word of God aflerts no me-
ritorious
Chap. XV. Of Repentance. 107
-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 Me-
rit 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, Re-
pentance is a Piece of ihe Exercife of the Life of #
Grace here, and worketh unto Life, and Salva-
tion 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-
1 08 Of Repentance. Chap. XV.
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) confer-
red 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 -main-
tain, 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 can-
not be communicated to any, Heb. 2. 17. com-
pared 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. 1 1. 6.
Queft. IV. u Is there any Sin Co great that it
€( will bring Damnation upon thoie who truly
a repent V i
No;
Chap. XV. Of Repentance. I ©9
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 com-
mitted willingly, Numb. 28. 3. Lev. 6. 1. to
the eight Verfe. 2d, Becaufe God in the Co-
venant 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, af-
ter Baptifm, and Grace received, have fallen, and
1 repented.
Queft. V. <f Is every Mai* bound to make pri-
X vate
1 1 o Of Repentance. Chap. XV.
" 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 Confef-
fion 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.
:
Chap. XV. Of Repentance. 1 1 1
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 be-
ing 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. Nei-
ther 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 :
112 Of Repentance. Chap. XV.
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 do-
ing 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, Be-
caufe 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
Chap. XV. Of Repentance. 1 1 3
" 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 Perfecti-
on, 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, Be-
caufe for a Heathen, and Publican (that is one
caften out from the Communion of the Church)
he only is fo to be efteemed, who negleð 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 hap-
pily 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 Spi-
rit 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 re-
ceived 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.
U4 Of Good Works. Chap, X VX
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 main-
tain, 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 pub-
lic 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 cal-
led
Chap. XVL Of Good Works 1 1 5
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 command-
ed, 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,
1 1 6 Of Good Works. Chap. XVI.
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 Liber-
tines 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 main-
tain, 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?.
Chap. XVI. Of Good Works 1 1 7
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 main-
tain, 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 our-
selves 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?
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 for-
bear 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, com-
mands
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 him-
felf 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 offer-
ed. 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
I, ;hap. XVI. Of Good Works 1 1 9
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
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
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 main-
tain, That a Man Regenerated cannot only ful-
fil 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 Ser-
vants, 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 Imper-
fection, 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 Re-
port, 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.
;, Chap. XVL Of Good Works. 1 2 1
> 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: Con efponden 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
122 Of Good Works. Chap. XVI.
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. 1 3. 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 ad-
ded 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 Corrup-
tion, 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 Right eoufnefTes are
like filth*' Rags. 12th, If the Works of Rege-
nerated Men did deferve eternal Life, then ftiould
the whole Contrivance of the Gofpel be fubvert-
ed,
Chap. XVI. Of Good Works. 123
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 main-
tain, That not only all the Works of unregene-
rate Men are not finful, but alio that fome. of
their Works do indeed merit and defer ve 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,
124 Of the Perseverance Chap. XVII.
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 re-
newing 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. 2 Pet. 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
Chap. XVIL of the Saints. 125
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 Im-
mutability 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, rea-
dy 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
in-
Chap. XVIlI. Of Afurance of Grace, \ i 7
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 main-
tain, That no Man can be fure (namely, fare
by divine Faith) of God's peculiar Favour to-
wards himfelf, without extraordinary Revelati*
on
Yes.
By what Reafons are they confuted ?
1 ft, Becauie the Apoftle commands us, fay-
ing, 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-
U8 Of Ajjurance of Grace Chap. XVIlf.
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 Ch rift, 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 Adop-
tion, whereby they cry Abba, Father, and he
himfeif witnefleth with their Spirit, that they are
the Children of God, Rom. 3. 15, 16. 6th, Be-
caufe 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 Sal-
vation, is only conjectural, or at the moft, only
probable, which haih for its Foundatioo, a failing,
and fading Faith ?
Yes.
By
Chap. XVIII. *nd Salvation. 129
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, con-
firmed 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 John 2.
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 Sal-
vation ?
Yes.
By
I
1 30 Of Affurance of Grace Chap. XVIII.
By what Reafons are they confuted ?
iff, From the Example of the Saints, who ga-
thered 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 re-
quires, 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 Judg-
ment 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?
A ap. XVIII. *nd Sdlvation. 1 3 1
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 Salvati-
on, 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 con-
trary Way, and infers a far other Conclufion;
namely, Becaufe Believers know, they are redeem-
ed 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, Be-
caufe 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. Luke 22. 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
Chap. XIX. Of the Law of Cod. 133
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 thence-
forward, 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 main-
tain, 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 ?
i ft-, 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, accord-
ing to the Queftion and Opinion of this young
Man, who thought he was able to obtain Salva-
tion, by his own good Works; and therefore
Chrift diredls him to the Law, thereby to bring
him to the Acknowledgment of his own Imper-
fection, and afterwards to Faith in himfelf. 3d,
Becaufe Man was created by God, in Righteouf-
nefs, 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, natu-
rally 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
Chap. XIX, Of the Law of God. 13^
his Obedience to the Law of Nature, in the per-
fect 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 en-
tered into the World, Gen. 2. 17. Rom. 6. 23.
Rom. 5. 12, 13. 4th, From thofe Places of Scrip-
ture, 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 Cor-
ruption 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
136 Of the Law of God. Chap. XIX,
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 main-
tain, 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 Belie-
vers, 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
;. Chap. XIX. Of the Law of God. 137
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. 1 6, 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 evi-
dent from the Context. Why, fays he, as tho* liv-
ing 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 Ob-
servation, 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,
138 Of the Law of Cod. Chap. XIX.
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 nei-
ther 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, 1 1, 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 call-
ed, 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 re-
build d.
'Queft. IV. " Did the Lord by Mofes give to
"~ .the
B, :hap. XIX. Of the Law of God. 139
< 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. 2 1 . 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 particu-
lar 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 un-
der 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. 1 3. 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 1 9. 4th,
Becaufe that after the Apoflie Paul hath con-
cluded 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 Com-
mand, and a Prcmife of the Decalogue, as pro-
perly
' s Zhap. X4X. if the Law of God. 1 4 1
:: 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,
1 1 . 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-
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, ac-
cording 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.
142 Of the Law of God. Chap. XIX.
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 Right eoufnefs 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
Hhap. XIX. Of tht Law of God. 143
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. 1 1, 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.
1 1. 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 defil-
ed, Ifa. 64. 6. Gal. ^. 17. 19th, Becaufe it is
faid by the Spirit of God, the Juft fhall live by
Faith,
:
1 44 Of Chrijlian Liberty. Chap. XX.
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. 2 1 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 Ro-
mans, 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 contra-
dict 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
Chap. XX. arid Liberty of Cortfcience. 145
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 Ser-
vice 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 Ce-
remonies are, Col. 2. 18, 21, 22, 23. 7th, Be-
caufe the Apoftle Paul withftood thefe falfe
Brethren, unawares brought in, who came in pri-
vily, 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,
1 46 Of Chrijlian Liberty, \ Chap. XX.
^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 Li-
berty, 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 Ordinan-
ces 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, Be-
caufe
Chap XX. and Liberty of Confctence . 1 47
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, 1 6. 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 fol-
low 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
14S Of Chrijfian Liberty, Chap. XX f
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 with-
out 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, 1 1 , 1 3. 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 Pre-
text 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 Hea-
ven, 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, avoid-
ed 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 Ship-
wreck 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
3 50 Of Chriftian Liberty, Chap. XX.
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 Ja-
cob 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. 1 7. 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? 2 Kings 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 Doc-
trines, through the Infpiration of the unclean Spi-
rit 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 con-
ferred upon the Church ; for which he thanked
God,
152 Of Religious IVorJhip, Chap. XXI.
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, Be-
caufe 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,
Chap. XXL and the Sabbath Day . 153
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 Occa-
sion 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 Un-
godly, there are Terrors and Tortures of Con-
science, 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-
1 54 Of Religious Worjhip, Chap. XXI.
Knowledge of God. 5th, Bccaufe Men had ra-
ther 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 Govern-
ment and Prefervation of Things above and be-
low * 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 af-
ter feme higher Good. There is therefore a fove-
reign Truth," and chief Good, which being per-
fectly known and enjoyed, will give Contentment
and Satisfaction to the Soul. In vain fhauld the
Powers,
Chap. XXI. and the Sabbath Day. 1 5 5
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 extraordi-
narily 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, ra-
tional, 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 worship-
ping the true God, inftitutedby himfelf, and fo
limited to his own revealed Will, that he may
not
if 56 Of Religious Worfhip. Chap. XXL
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 ador-
ed, 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 gra-
ven 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 re-
prefent 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
Chap. XXI. and the Sabbath Day. 1 57
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 mor-
row 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
1 58 Of Religious Worjloip, Chap. XXI.
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 religi-
ous 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 be-
lieve, 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
Chap. XXI. and the Sabbath Day. I 50.
" 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 fh all 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.
1 60 Of Religious W rjhip % Chap. XXI.
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.
Chap. XXL and' the Sabbath Day. 161
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 main-
tain, 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 main-
tain, 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
i6z Of Religious Worfljip. Chap. XXL
fit them : For out of Hell there is no Redemp-
tion, Luke 1 6. 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 re-
moved by Death, ■ wherefore (fays he) fhould I
faft? Can 1 bring him back again?' 2 Sam. 1 2,
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 nei-
ther a Promife that God will hear us, in Or-
der 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
Chap. XXL and the Sabbath Day. 163
Do not likewife the Quakers err, who are down-
right 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 appoin-
ted by God, and according to the ordinary Man-
ner, necefTary for begetting Faith, and therefore
needful to Salvation, Rom. 10. 14, 15. 1 Cor. 1.
21. 3d, Becaufe God hath promifed to his Co-
venanted ones, to bring them to his holy Moun-
tain, 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, Be-
caufe 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
1 64 Of Religious Worjhip. Chap, XXL
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.
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, Pro-
phets, 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, Be-
caufe 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 Qualifi-
cations upon thefe Perfons fo defigned for the Mi-
niflry ; and that for the Good of the Souls of his
People,
Chap. XXI. and the Sabbath Day. 1 65
People, above what is required in other Saints.
"Would ever the Lord have bcftowed fuch Quali-
fications, 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, Be-
caufe Chrift requires peculiar diftincft Duties in
the People, in reference to their Minifters, there-
fore 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.
1 2. Highly to efteem them in love for their
Works
1 66 Of Religious Worjhip, Chap. XXL cl
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 Ordinan-
ces, is perpetually necefTary, by divine Inftitution,
For if God had only appointed the Ordinances
to continue in his Church, then would Preach-
ing 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
ihap. XXT. and the Sabbath Day. 167
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, buri-
ed 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 con-
tinue 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-
1 68 Of Religious Worjbip, Chap. XXI. p
Generations fucceeding; Tor Believers are com-
manded to fhew forth the Lord's Death till he
come, b> c«anr* tKs Bread, and drinking this
Cup. Therefore, if thefe Ordinances be appoint-
ed 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 Ordinan-
ces 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 Pro-
mife, 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 Multi-
tude of falfe Teachers are very numerous, fo thac
they
Chap. XXI. and the Sabbath Day. 1 69
they are ready to feduce the Eleft themfelves, if
it were poflible. 4th, Becaufe the Ends for
which Chrift hath appointed a Miniftry are per-
petually 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 abro-
gated 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 airlift-
ed, 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 Melo-
dy 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, whe-
ther 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 accepta-
ble 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 Cere-
mony 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 ap-
pointed 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 main-
tain, That God hath not under the Gofpel de-
termined 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?.
172 Of Religious Worjhip, Chap. XXI 4
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 Au-
thority 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. There-
fore, 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 ar-
gue 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-
Chap. XXI. and the Sabbath Day. i 7 j
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-
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 ap-
points 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
i 7 4 Of Religious Worfhip, Chap. XXI. \6
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 Jew-
ifh 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;
Chap. XXI- and the Sabbath Day. 1 7 5
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 on-
ly 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 num-
bering is left free to God himfelf, that the Right
and Power may be referved to Chrift the Law-
giver, 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 Man-
ner is called His Day; even as the Lord's Prayer
and the Lord's Supper are fo called, becaufe ap-
pointed by Chrift the Lord. 3d, Becaufe God
only can abrogate the Lord's Day (the Adverfa-
ries granting fo much) therefore he that hath Pow-
er to refcind, hath Power likewife to eftablifh.
4th, Becaufe there is an implicit Command, con-
cerning the Obfervation of the Lord's Day, 1 Cor.
1 6. 2. As I have (faith Paul) given Order to the
Church-
1 7 6 Of Religious Worfljip, Chap. XXI,
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 Remem-
brance of the Works of Creation, fo the firft Day,
after the Work of Redemption was finifhed, fuc-
ceeded as moft convenient, for collating and com-
paring 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, Be-
caufe Chrift was feen of his Apoftles forty Days
after his Refnrrefrion, and fpoke to them of the
Things pertaining to the Kingdom of God, dur-
ing
Chap. XXI. and the Sabbath Day. 1 77
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 are alfo 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 un-
lawful 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 Com-
mandment, « In it thou (halt not do any Work/
But
r 7 8 Of lawful Oaths and Vows. Chap. XXI I.
But ordinary Recreations, Gam^ and Sports are
our own Wor&ll 2d, Becaufe Nature itfelf re-
quires, 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 Heri-
tage 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 Man-
ner 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
Chap. XXII. Of Lawful Oaths and Vg-ws. i 79
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 Wor-
ship, which is only due to God, Deut. 6. 13.
Deut. 10. 20. Ifa. 65. 16. 2d, Becaufe God on-
ly 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 un-
der th e Time of the Gofpel, that the Nations, to
be converted to Chrift, fhuil fwear by the Name
of
1 Bo Of Lawful Oaths and Vows. Chap. XXII.
of God, as is clear alfo from Jer. 4. 2. 2d, Be-
caufe the calling upon the Name of God with
due Fear and Reverence in fwearing, is command-
ed 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. 1 6. 5th, Becaufe an Oath right-
ly taken, is an Aft of Religion, whereby we glo-
rify God, and adore his Attributes. We there-
by, 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 hear-
ing, Pfalm 1 39. 7. His Omnifcience, that he is
the Searcher of the Heart. The Apoftle calls
him Kardiognoftes, Afts 15. 8. We acknow-
ledge, 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. 1 6. We acknow-
ledge, 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*
Chap. XXII . Of Lawful Oaths and Vows. 1 3r
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 evi-
dent 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.
1 8 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 Hea-
ven, * and fwore by him that liveth for ever and
ever.* That Angel calls himfelf our Fellow- Ser-
vant, 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,
Chap. XXII. Of Lawful Oaths and Vows. 183
2. 11, 12, 13. 3d, Becaufe the Lord requires
in every Oath, Truth, Righteoufnefs, and Judg-
ment, 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 main-
tain, 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
i Favours 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.
1 84 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 main-
tain, 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 Per-
formance of that for which he hath not a Promife
of Strength to perform. But no Man hath a Pro-
mife 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, f or
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 un-
lawful.
1 ft, Becaufe the Lord did not allow Beggars
to be among his People of old, Deut, 1 5. 7, ad,
1 Chap. XXIII. Of the Civil Magi/irate. 1 8 5
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 to-
wards 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 un-
lawful.
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 repug-
nant 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'
1 8 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 Magi-
ftrate 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 apper-
tains 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 Lan-
guage 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
1 8 8 Of the Civil Magijlrate. Chap. XXIII.
that all Men fhould tremble and fear before the
God of Daniel, Chap. 6. 26. 3d, From the Ex-
ample 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 com-
pelled 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 com-
manding 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
[II Chap. XXIII. Of the Civil Mmgijlrate. 189
: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 Reli-
gion among them. And though our blefTed Sa-
viour, 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 Refor-
mation, 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, 1 6. 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 Judg-
ments, 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 al-
together 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-
Chap. XX11I. Of the Civil MagiJIrate. 191
'• 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 main-
tain, 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 Excommuni-
cation, 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 Go-
vernors 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
5hap. XXIII. 9f the Civil Magijlratt* 1 93
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 ac-
cepted 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 hun-
dred 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
" 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
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 ;
1 Chap. XXIII. Of the Civil Magljlrate. 197
-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 defer ve 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
1 98 . 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 main-
tain, 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 ge-
neral, and univerfal, * Let every Soul be fubjecl/
Rom. 13. r. 2d, Becaufe Chrift commanded the
Pharifees, who were of the Clergy, to render un-
to 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 Ma-
gistrate, when he appealed unto Cefar, AcTs
25, 1 1. 4th, From the Example of the Priefts
who were fubjefted to their Kings. Did not
Abi athar 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 main-
tain, That the Pope of Rome, as Pope, hath full
Power, by Divine Right, over the whole World,
as well in Matters Civil as Ecclefi aftical ?
Yes,
;;. :hap. XXIII. Of the Civil Magi/Irate. 1 9<>
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 De-
pute 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 on-
ly," 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.
1 9. 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 Bi-
gamy 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 For-
mication, 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 forbid-
den in Leviticus, any other which are not for-
bidden.
i ft, 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 di mini (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 Leviti-
es 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 permit-
ted 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
i Woman in ooe Family*
Tho
204 Of MarrVagc and Divorce. Chap. XXIV,
The fecond is, the Right of giving, and re-
quiring 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 Coha-
bitation, 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 Bed-
ding 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. There-
fore, if a Brother or a sifter, when there is fuch a
wilful and obftiwate Defertjon, be not under Bon-
dage, 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 com-
mitted 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 ?
206 df the Church. Chap. XXV.
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 vi-
able, and as vifible a Society, as the Republic of.
Venice, or the Kingdom of Fiance, and that it
con-
i
Chap. XV. Of the Church. 2«7
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 ?
i ft, 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 Mem-
bers 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 Con verfion
ef the whole World, and therefore the Church
vifibly converted, and gathered together, is catho-
lic and univerfal, Matth. 26. 13. Mark 14. 9,
Gel
Chap. XXV. Of the Church. 209
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 Brother-
hood, 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 Enroll-
ment, are things Catholic, and Ocumenical.
For he that takes up his Freedom in a whole Cor-
poration or Kingdom, is free of the whole, ^nd in
every Part thereof, and hath Right to all the ge-
neral Privileges and Immunities thereof. There
is a Patent for Baptifm, < Go and Baptize all Na-
tions. And by Virtue of the Privileges thereof,
they that are Baptized in any one Church, are ac-
counted vifible Subjects of ChrifVs Kingdom, ia
all Places ot the Chriftian World, Matth. 28.
S3 i»
4* Of the Church. Chap. XXV'.
19. nth, Becaufe all Churches are one Body; ;
Rom. 12. 5. 1 2th, 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 af-
firm, 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 vi-
fible 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 Funda-
mentals of Religion, who have reported in Or-
der, and given a good Account of the Experimen-
tal 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
Chap. XXV. df the Church. <xi x
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 eat-
en and drunken at thy Table, ' 1 know you not/
This evidently mews, that many have been Mem-
bers 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, Be-
caufe the Apoftle calls the Church of Corinth, the
Church of Chrift, notwithftanding of their grofs
Enormities, 1 Cor. 1. 1 1. 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-
Chap. XXV. Of the Church. 1|*
Thoufands, into the Communion of the vifible
Church, without makinga narrow Search of their
true Grace, and Conversion, Matth. 3. 9th, Be-
caufe 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 ordi-
nary 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 1 60 Years fince, as Ni-
colas 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 Ordi-
nances of the Goipel initiiuted by Chrift, viz.
Chap. XXV. Of the Church. if I
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 Qua-
kers 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. 1 1, 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
214 Of the Church. Chnp. XXV.
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 Tefta-
ment had : feeing the Covenant of Grace now un-
der 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 Ordi-
nances, 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 vifi-
ble Church (ordinarily) commands the bleffing,
even Life for evermore, Pfal. 133. 3. 2d, Be-
caufe the vifible Church is the Mother of all Be-
lievers, Gal. 4. 26. By Jerufalem which is a-
bove, I underftand the ' True Chriftian Church/
which feeketh its Salvation, not by the Firft Cove-
nant of the Law, namely, by the Works of the Law,
but
Chap. XXV. Of the Churct. * 1 5
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. 1 47.
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 Sa-
craments, 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 extraor-
dinary 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-
Chap. XXV. Of the Church. 217
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, Be-
caufe 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 Pro-
phet 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
2 1 8 Of the Church. Chap. XXV.
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 Con-
dition 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 be-
fore 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 Mat-
ters 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-
Chap. XXV. ' Of the Church. 219
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 there-
fore 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 dream-
ed 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 vi-
sible 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 Dif-
ferences 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 conver-
ted 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 2 1\ 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.
220 Of the Church. Chap. XXV.
No.
" Cm the Pope of Rome, in any Senfe be the
u Head thereof r
No. Col. i. 1 8. Eph. i. 22,
^Wellthen, do not the Popifli Church err, who
h&fatatns, That not only Chjift is the univer-
fal 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
Chap. XXV. Of the Church, 221
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, nei-
ther 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, Be-
caufe if the fupreme Magiftrate be Head of the
Church, he muft have a Right to this Title, ei-
ther 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. 1 1. 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."
i ft, 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. toge-
ther. 2d, His coming is after the Manner of Sa-
tan, 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 de-
nies 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 Domi-
nion 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
Chap. XX VI. Of the Communion of Saints. 223
"Well then, did not the Donatifts of old, and
Separates now err, who maintain, That Hypo-
crites 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 conf ated ?
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 Scan-
dals 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 be-
witched 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 Ba-
laam. So was the Church of Thyatira, not-
withftanding that they fuffered Jezebel, that cal-
led 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 Hypo-
crites : 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 Sa-
craments 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-
Chap. XXVI. Of the Communion of Saints. 21 5
» 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, bo-
dily. 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 Uni-
ty
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, be-
hold 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 Confuta-
tion, but to be looked upon as Devils Incar-
nate.
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. Com-
mand,
Chap. XXVIl. Of the Sacraments. 227
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 Hofpital it y, 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
v <*28 Of the Sacraments. Chap. XXVIII.
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 Commu-
nion 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 them-
selves 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
!
Chap. XXVII. Of the Sacraments. 229
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 Sa-
craments 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 Par-
takers 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. 1 1. 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
23 © Of the Sacraments. Chap. XX VII.
tual Intention of the ]\linifter,^ at leaft his vir-
tual 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 cal-
led 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 Sacra-
ments, 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 Pri eft'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
Chap. XXVII . Of the Sacraments. 7 3 1
make feven Sacraments, by adding to Baptifm
and the Lord's Supper, Confirmation, Penance r
Extreme Unftion, Ordination, and Matrimo-
ny ?
Yes.
By what Reafons arc they confuted ?
1 ft, Becaufe no other Sacraments, fave Bap-
tifm 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
122 Of the Sacraments, Chap. XXVII.
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 ex-
traordinarily ; 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 Ex-
ample of Ananias, Afrs 9. 18. From the Ex-
ample 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 per-
mitted to fpeak publickly in the Church : there-
fore 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-
m miller Baptifm. Nojuft Caufe or Heafon of
Difparity can be given. 6th, Becaufe the Bene-
fit 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 up-
on 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
Chap. XXVII. Of the Sacraments. 233
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 con-
fer 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 Belie-
vers under the Old, which is not done by reafon
of the Sign, for the Signs are diverfe and diffe-
rent : Therefore it muft be done by reafon of the
Thing fignified ; and by confluence the Sacra-
ments 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.
234 Of Baptifm. Chap. XXVIII.
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 main-
tain, That Baptifm with Water is not an ordi-
nance 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 com-
manded 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
Chap. XXVIH. Of Baptifm. 235
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 baptiz-
ing with the Holy Ghoft, which he had not, but
only, that they did (hew Ch rift 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 on-
ly the difciples, as his Servants, to difpenfe and
act minifterially in his Service, referving the bit fi-
fing of their Employments to himfelf. Now, bap-
tizing 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 work-
ing 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 in-
troducing 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-
236 0f Baptifm. Chap. XXVIII.
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 contra-
ry 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 Belie-
vers, and necciTary to Salvation. 4th, Becaufe
if Baptifm with the Holy Ghoft be here meant,
then all whom the Apoftles did baptize, were bap-
tized with the Holy Ghoft, which is falfe: for Ana-
nias 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, Be-
caufe 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 Wa-
ter. 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:
Chap. XXVIII. O/Bapti/m. 237
Yes; Afts 2.41. Arts 16, 33.
Well then, do not the Anabaptifts err, who
maintain. Dipping to bean abfoluteand neceflary
Ceremony in Bap dim ?
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 Jor-
dan, 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 bap-
tized 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 1 3.
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>
1 2. 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
238 OfBaptifm. Chap. XXVIII.
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 Sa-
crament 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 where-
of 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 Mathet en/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
Chap. XXVIII. €f Baptifm. 239
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. 1 1 . 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, Be-
caufe 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 Pa-
rents.
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 on-
ly who are baptized, are moft furely regenerated-
in that fame very Moment of Time Wherein Bap-
tifm is adminiftred ? Yes,.
340 Of Baptifm Chap. XXVIIL
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 belov-
ed of God, whofe Love is unchangeable ; Rom..
9, 11, 13, Others have been regenerated by the
Holy Ghoft, Luke, Chapter 1, verfe 1 5. and fome
have been alfo comprehended within the Cove-
nant 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. 1 1. 7th, Becaufe very ma-
ny 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 Rege-
neration: 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) where-
by we are regenerated, is not tied to anyone Mo-
ment of Time, John 3.8. nth, Becaufe Bap-
tifm is not a converting, but a confirming Ordi-
nance, even as the Lord's Supper is.
The
Ghap. XXVIII. Of Baptifm. 241
The Papifts do otberwife contradict the fecond
Part, in affirming, That the Virtue and Effica-
cy of Baptifm (as to the abolifhing and fealing
up the Remiffion of more grievous Sins and
Failing;;, which they ca!l Moral) doth not ex-
tend 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 Sacra-
ment, 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 feal-
ed 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 Savi-
our 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 Bap-
tifm, 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 baptis-
ed, 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 ?
i ft, 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 Pre-
cept, or Command for repeating Baptifm. 3d, Be-
caufe Circumcifion (to which fucceeded Baptifm)
was never repeated, as the Paflbver was. 4th, Be-
caufe Baptilm is a Seal of Adoption, Gal. 3. 26,
27. But whom God loveth, and hath once adop-
ted, 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?"
Chap. XXIX. Of the Lord's Supper 243
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 main-
tain, 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 on-
ly and Figure, or Shadow of ChrifVs Body and
Blood, which was commanded for that Time,
and forfome Time to come, but not unto his Se-
cond coming. Thus they abandon that mod pre-
cious Ordinance of * taking and eating the Bread
and drinking the Wine/ as they do Baptifm with
Water, and all other Ordinances, to the introduc-
ing of black AtheifiD into the World. They per-
vert the true meaning of the Scripture, for the De-
fence 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 up-
on 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 Scrip-
tures, 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,' be-
yond 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.
Chap. XXIX. Of the Lord's Supper. 24$
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 main-
tain, 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 Liv-
ing, 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, Be-
caufe 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 on-
ly, 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, 1 1. 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 ex-
ternal Sacrifices, and caufed them to ceafe, Dan.
9. i 7. 6th, Becaufe there can be no Propitiato-
ry-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 facri-
ficed, 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. 1 1. 25, 26, 27, 28,
29. Matth. 15. 9.
Well then, doth not the Romifh Church en\
v/hofe Mafs Priefls ftanding at the Altar, cele-
brate 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 Per-
sons, 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
Chap. XXIX. Of the Lord's Supper. 247
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 Sup-
per, not for one a-part, but for many together,
Matth. 26. 27, 28. 2d, Becaufe Chrift in cele-
brating 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, Be-
caufe 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, Be-
caufe 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, Chap-
ters.
248 Of the Lord's Supper. Chap. XXIX.
ters. nth, Becaufe it is a Villany to detract
and*withdraw any Thing from Chri It's Teftament :
and therefore the Cup (which is left to us by Le-
gacy, 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 Ele-
ments ; therefore, this Adoration is to be condem-
ned as Willrworihip, Matth. 15.9, 13th, Be-
caufe 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, Be-
caufe this Popifti Adoration of the Elements,
is a worshipping of the- Creature, together with
the Creator* a moll abominable Idolatry, Dan.
1 1. s 8. Matth 23,-16. toverfe23- 15th, Becaufe
if the Elements ought to be adored, becaufe Chrift:
is facramentally prefent in them, then ought Be-
lievers (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 Commu-
nion 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,
Chap. XXIX. Of the Lord's Supper. 249
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 main-
tain, 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 out-
ward 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 pre-
fent 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 no-
thing 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 al-
ter
0.5P Of the Lord's Supper. Chap. XXIX •
ter Confecration, Gh rift 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 ve-
ry .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 Sacra-
mental Analogy : and fo when the Sign is turned
into the Thing fignified, all Similitude between
them is gone, and ceafeth. 9th, From this Doc-
trine 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
Chap. XXIX. Of the Lord's Supper. 251
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 Ad verfa-
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 Lon-
don. 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 ma-
ny Times re-produced, till he make up an hun-
dred 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 Bo-
dies may be kione Place together, by way of Pe-
netration, 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 Adver-
faries 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 di-
viding 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 turn-
ed 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,
Chap. XXIX. Of the Lord's Supper. 253
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 main-
tain, 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 Un-
believers?
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 bro-
ken : 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 Doc-
trine a corporal and carnal Communion, contrary
to 1 Cor. 10. 3,4. Eph. 1. 22. Eph. 4. 4. Rom.
8i 9. 1 Cor. 6. 1 7. 1 John 4. 1 3. John 1 5. 5.
It brings with it many and great Abfurdities, as,
that the Body of Chrift, Non habet Partem ex-
tra 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 Bo-
dy 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
Chap. XXIX. Ofibe Lord's Supper. 25s
Man's Subftance, and afterwards thrown out.
Moreover, all true eating brings Life and Sal-
vation, 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 nu-
triment 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 main-
tain, That the Body and Blood of Chrift in the Sa-
crament of the Supper are not really prefent ?
Yes.
By what Reafons are they confuted ?
1 ft. Becaufe the Body of Chrift in this Sacra-
ment, 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. 1 6. 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, Be-
caufe 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 hin-
der, 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.
1 5. and 1 Cor. 5. 5, 6 7, 13. Matth. 7. 6.
Well then, do not fome Men err in their Prac-
tice, if not in their Opinions, who fuffer many ig-
norant, fcandalous, and ungodly perfons to come
to the Tablq ?
Yes..
Chap. XXIX. Of the Lord's Supptr. 257
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 inti-
mate 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 igno-
rant, profane and godlefs Perfons, ought to be
efteemed as Heathens and Publicans, Matth. 1 8. 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 ac-
cording to his own Laws) the whole Powei of go-
verning the Church, which he himfelf received
from the Father, to be managed, and put in Ex-
ecution 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 Go-
vernment, 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 Je-
fus Chrift hath looked to fhe: good of his Church,
no lefs under the New TcAament, than under the
01*
Chap. XXX. Of Chuch Cenfures; \ *$*
Old. Therefore, (lace the Church underlhe Oid
Teftement, had a .moft perfeft Form of Govern-
ment 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.. 1 4. 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. 1 5, 1 7. 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 Ordinati-
on 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 con-
cerning 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 con-
vinced of maaifeft Crimes and Scandals, Matth. 18,
17.
26* Gf Church Cenfuns Chap. XXX.
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 Excommunica-
tion, 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-ordi-
nate, 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 Media-
tor, 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
Chap. XXX. Of Church Cenfurct. 261
as within the Church ; but as Chrirtians and
Members of the Church, they are not fuch, 1 Cor.
5. 13. The formal Can ies 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 exter-
nal Good of a Society; but the £nd of that, is
the fpiritual Good of the Church and its Edifica-
tion, 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 cal-
led 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 Scrip-
ture mentioneth, that God hathfeta part certain
peculiar Minifters, for the Preaching of the Word,
Rom. 1.1. Eph. 4. 1 1. 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. 1 2.
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, be-
longs 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 Be-
lievers, or as they are gifted by God with Gifts
and
Chap. XXX. Of Church Cenfura. a6j
and Qualifications above others, for governing the
Church, and choien out of the reft, for perform-
ing 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 (b they 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 Mem-
bers 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 Exam-
ple 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 Com-
munity of Believers, God has never promifed a
Spirit for the Miniftry, nor Gifts for that Em-
ployment : 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
264 Of Church Cenfiires.. Chap. XXX.
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 for-
mal 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 need-
ful, that Minifters baptizing, ought to be before
Perfons baptized. That Gatherers of the Church
ought to be before Perfons gathered. That Cal-
lers and Inviters to Chrift, ought to be before
Perfons called and invited. 5th, This Demo-
cracy 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 Govern-
ment 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
Chap. XXX. $f Church Cenfitm. 26S
m juftly fell upon the Church, iftheyfufferhis Co-
u venant, and the Seals, thereof to be prophaoe<f
u by notorious and obftin^fe Sinners?"
Yes; iTim. 5. 20. iTim. 1. 20. 1 Cor. 11.
27. to the End. Jude Ver. 23.
Are the Officers of the Church, for the bettet
attaining of thefe Ends, to proceed by AdiiionU
tien, by Sufpenfion from the Lord's Table for
a Seafou, and by Excommunication from the
Church, according to the Nature of the Crinie,
or fcandalous Offence, and Demerit of the Per-
fon?
Yes; iThef. 5. 12. 1 Cor. 5.4, 5, f$. 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 Of-
fenders ?
Yes.
Do not likewife the Eraftians err, who main-
tain, 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 Pla-
ces of Scripture together ; Matth. 1 6. 1 9. 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 and Councils Chap. XXXt^
ftle, note that man, and have no Company with
him. Note him, that is, either by Excommunica-
tion, or fome other Note of Church Cenfure, 2Thef.
3,. 14. 4th, Becaufe the Apoftolic church, be-
ing moved by the fame Reafons (which now are)
ufed the Power of the Keys, and excluded from
the Sacrament, Men that were manifeftiy v contu-
macious 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.
" /^\V GET there to be fuch AfTemblies for 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 al-
fo for their Power, whereby they are made, as be-
ing an Ordinance of God appointed thereunto in
his Word I
Yes;
I. Of Synods and Councils. 267
Yes'; Acts 15. 15, 19,24, 27, 28, 29,30, 3 1.
Acts 16.4. Matth. 18. 17, 18, 19, 20.
Well then, do not the Brounifts and Indepen-
dents 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 en-
join any Thing in the Lord, to particular Church-
es or Congregations?
Yes.
By what Renfons are they confuted ?
1 ft, Becauie the Apoftiic Church referred all
weightier Matters, which did equally concern ma-
ny 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 Con-
gregation. Firft, from the Multitude of Believers,
who were of a greater Number than could be of one
Congregation, for hearing the Word and Commu-
nicating, Acts 2. 41, 42. Acts 5. 14. Acts 6. 1.
2,3, 4, 5, 6, 7. Acts 21.20. 3d, From the Mul-
titude 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
27 3 &f Synods and Councils. Chap. XX XI.
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 Meet-
ing 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 Congrega-
tions are called but one Church, Acts 18. 22.
A&s 12. 5. 2d, Becaufe In that one Church,
there were Church Prefby ters, who were called
Governors, not of any one particular Congrega-
tion, 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 Sy-
nod, 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 Sy-
ria, 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.
Chap. XXXI, Of Synods and Councils. 279
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, un-
der 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, particu-
lar 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 In-
ferior 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 mu-
tually. 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 Con-
gregations which ly b'\Q ] - -me to another, ought
Z 3 \o
2yo Of Synods and Councils. Chap. XXXI.
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 Com-
mand, ; 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 Re-
medy 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 Te-
ftament, 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 Doc-
trine 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 Pro-
phets, but by the Multitude, aud Vulgar of the
CoRr
Chap. XXXI. Of Synods avd Councils. 27 1
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 pri-
vate Believers mud be the Bifhops of their owq
Bifhops, Watch-men of their own Watch-men.
No Communion or Fellowfhip among Ecdefi-
aftic M milters. 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 De-
fect 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 excommuni-
cated,
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 Minifters of '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 Go-
vernment, 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 main-
tain, 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 convo-
cate
Chap. XXXI. Of Synods and Councils. 271
cate Provincial Synods : to the Primate and Patri-
arch to convocate National Synods : to the Pope
only to convocate and call Oecumenic and Ge-
neral 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 obey-
ed : that Blafphemies and Herefies be kept under
and fuppreft, that all Corruptions in Worfhip
and Discipline be reformed : that all God's Ordi-
nances 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 con-
vocate 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 com-
mon 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$, 66. Acls 4. 5, 6.
17 18. 3d, Becaule the Pope cannot fhew a
Proof of infallibility, Rom. 3, 4. 4th, Becaufe
it is foretold in the New Teftament, that many
Paftors and Teachers (hall become falfe Prophets,
and turn Seducers: and that Antichiift (hall fit
in the Temple of God, (hewing himfelf that he
is God, Matth. 24. n, 24. A£ts 10. 29, 30.
a Pet 2. 1.2 Theff. 2. 4. 5th, It is molt evident,
that
Chap. XXX1I.0/ the State of Menafter Death, 27$
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 Re-
creation, without feeing of God ?
Yes.
Do not likewife the Socinians err, who affirm,
That the Souls of the Righteous after Death, un-
til 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.
27 6 Of the State of Men after Death. Chap. XXXIT.
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 Unbe-
lievers, 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 con-
fident, 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 Righte-
ous 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
Chap. XXXII. and of the Refurreflion, 6c. 277
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 Bo-
dy, 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
278 Ofthefiate of Man after Death, Ch. XXXII.
there until Chrift's Refurre&ion and Afcenfion in-
to 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
^hap. XXXII. andoftheRefurrettion, &c. 279
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 Chil-
dren 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 ab-
solute 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
280 Ofthe State of Man after Death, Ch. XXXIL
cd receive their good things, Luke 16. 25. 3d*
Becaufe, after the Fault is pardoned, there re-
mains 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 Punifh-
ment in Purgatory, Luke 23. 43. Neither could
his Death and ConfelTion upon the Crofs be accoun-
ted 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 Satisfacti-
ons, 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 main-
tain, 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 there-
fore fleep, as the Papifts fay, putting in the
Greek Particle oun, forw, therefore, for not; be-
caufe 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 ma-
ny 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. 1 1. 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 Bo-
dy 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;
282 Of the State of Man after Death. Chap. XXXlI,
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 there-
of 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 af-
ter 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 Bo-
dies (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 Puni foments,
which have done Good or Evil while Life remain-
ed, 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,
1 6.) 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 main-
tain, There (hall be no P*efurre£tion of the Un-
juiif
Yes.
Chap. XXXIIT. Of the bjl Judgment. 283
Yes.
By what Reafons are they confute*! ?
iff, Becauie the 'Vpoftle fays, \\ e mul all ap-
pear before the Judgm.nt- feat of Chrilt, that e-
very Man may receive the Things done in the Bo-
dy, 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 1 4. 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, de-
fining 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 Eter-
nity, 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 wick-
ed, but the Devils thernfelves, after many Tor-
ments in Hell, (hall be received by God into Fa-
vour, and be made bleffed and happy ?
Yes.
By what Reafons are they confuted ?
i ft, 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 King-
dom 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 De-
vil and his Angels, Matth. 25. 46 And the fame
Wicked are to rife again to Shame, and everlaft-
ing 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,
C 286 ]
An Alphabetical Lift of the proper and pa-
tronymic 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-
L 287 ]
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 hin-
der 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 there-
of. This Sett fprung up about the Year 1 535.
, Arabians, fo named from Arabia, the Country
where their Herefy was broached, and maintain-
ed 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 cal-
led 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-
[ 288 ]
accufed him, and all the Bifhops, which had or-
dained 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 Hea-
then Philofopher, who placed Mens chief Happi-
nefs in the Pleafure of the Mind. He denied Pro-
vidence, and taught the World was made by the
Concourfe of Atoms.
Eutychians, fo named from Eutyches, an Ab-
bot 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 fol-
lowing 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 be-
fore his Converfion (as the Papifts fay) lived a
wicked and debauched Life. He gathered many
Difciples, Anno 1 198, 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
I 289 3
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 car-
ved, Images,
i H
Hemerohapilftsy fo called from two Greek
"Words, Hemera, a Day, and Baptidfo, to bap-
tize, becaule they maintained, that Men and Wo-
men, 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 1 540, by Ig-
natius 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 cal-
led Pneumatomachians, Fighters againft the Ho-
ly 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 Cer-
don'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 Pre-
cept or Example i^ the New Teftament, for ob-
ferving the firft Day of the Week.
T
Trit belts, 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 un-
der 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 en-
dued with Parts, as the Anthropomorphitans af-
firmed.
VanintanSy from one Vaninus a great Promo-
ter of Atheifm. He was publicly burnt at
Tholoufe.
THE END
1
Open Library
