V. IS nothing but Adultery or such wilful desertion as can no way be remedied by the Church or Civil Magistrate a sufficient cause of dissolving the bond of Marriage Nothing Matth. 19. 8 9. 1 Cor. 7. 15. Matth. 19. 6. Well then do not the Enthusiasts and Familists err who maintain that it is free to a man to put away his wife when he pleaseth Yes By what reasons are they confuted 1 Because the God of Israel hatteth putting away Mal. 2. 16. 2 Because whosoever putteth away his wife except in case of Fornication he causeth her to commit Adultery Matth. 5 32. 3 Because the Apostle says art thou bound to a wife seek not to be loosed 1 Cor. 7. 27. Do not likewise the Papists err who maintain that there are other causes of divorce than Adultery and wilful desertion Yes They first tell us that marriage contracted but not consummated may be dissolved to wit by a Monastick Vow of a perpetual single life They tell us secondly that infidelity and heresie are just causes of divorce So say the Anabaptists And thirdly they tell us that murder committed upon the hope of getting such a Match is a sufficient cause of divorce That coldness perpetual impotency and such like fancies are causes By what reasons are they confuted 1 Because Christ says what God hath joyned together let no man put asunder Matth. 19. 6. But marriage contracted and ratified though not consummated is made by God therefore it cannot be dissolved by man Neither ought any man once married to turn a Monck for a single life is only fit for those that have the gift of Continency for God commands them that have it not to marry 1 Cor. 7. 9. 2 Neither can infidelity or heresie be a ground of divorce as is clear from 1 Cor. 7. 12 13. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away And the woman that hath an husband that believeth not if he be pleased to dwell with her let her not leave him CHAP. XXV Of the CHURCH Question I. DOTH the Catholick or Universal Church which is invisible consist of the whole number of Elect that have been are or shall be gathered into one under Christ the head thereof Yes Eph. 1. 10 22 23. Eph. 5. 23 27. Col. 1. 18. Well then doth not the Popish-Church err who deny any Catholick invisible Church consisting of the Elect only effectually called who maintain the Catholick Church to be absolutely visible and as visible a Society as the Republick of Venice or the kingdom of France and that it consists no less of reprobates unbelievers great and manifest sinners void of all inward and true grace than of the Elect effectually called Yes By what reasons are they confuted 1 Because we profess to believe according to the Creed that there is a Church Universal namely such a one as we have now described but what we believe must be invisible Heb. 11. 1. 2 Because the internal form of the Church namely her effectual calling by the Word and Spirit 1 Peter 2. 9. is invisible 2 Tim. 2. 19. 1 Cor. 2. 11. 3 Because the glory of the Kings daughter that is of the Universal Church as the Adversaries themselves confess is internal and therefore hidden and invisible Psalm 45. 13. 4 Because the Word tells us that there is a Church even the number of those whom Christ hath loved for whom he gave himself to the death whom he hath sanctified and washen and cleansed and redeemed with his own blood and whom at last he will glorifie Eph. 5. 25 26 27. 5 Because the Scripture tells that there is a Church which is the mystical body of Christ and therefore invisible to the eyes which by a most mystical and most marvelous union is conjoyned and united straitly with him Eph. 1. 10 22 23. 6 Because the Church Universal as to its internal forme is a spiritual house built of lively stones in Christ 1 Peter 2. 5. 7 Because the members of the Church Universal considered as to their internal state and condition are united and conjoyned together in one body by one Spirit and by one Faith 1 Cor. 12. 13. Eph. 4. 4 5. 8 Because the members of the Church Universal considered the former way are the lively members of Christ which he himself doth cherish with a lively and quickning nurishment Eph. 5. 29 30. Quest. II. IS the Visible Church under the New Testament Catholick and Universal Yes 1 Cor. 1. 2. and 1 Cor. 12. 12 13. Psal. 2. 8. Rev. 7. 9. Rom. 15. 9 10 11 12. Well then do not the Independents err who maintain there is no Visible Church under the New Testament except what may meet in one place and may perform all their holy services in a private Church Yes By what reasons are they confuted 1 Because in very many places of the New Testament the word Church to wit Visible is so largely taken that it cannot be restricted to any particular Congregational Church Acts 8. 3. Gal. 1. 13. Acts 2. 47. 1 Cor. 10. 32. Eph. 3. 10. 1 Cor. 12. 28. 1 Tim. 3. 15. 2 Because it hath been foretold in many places of the Old Testament that the Catholick Church shall be Visible Psalm 22. 22 23 25 27 28. Psalm 72. 8 9 10 11. Psalm 86. 9. Isaiah 2. 2 3 4. Zech. 14. 9. 3 Because the Donation or the gift of the kingdom that is of the Church Universal made by the Father to the Son is Universal and of all the World Psalm 2. 8. Psalm 72. 8. Isaiah 49. 6. Dan. 7. 14. 4 Because the Gospel of the Kingdom is Universal and according to the stile of the Scripture worketh the visible conversion of the whole world and therefore the Church visibly converted and gathered together is Catholick and Universal Matth. 26. 13. Mark 14. 9. Col. 1. 16. 5 Because the Visible Charter which constitutes the Church is Universal and therefore since one Charter constitutes one Politie or Government all the Visible particular Churches which are constitute by that one Catholick Charter are one Church Universal Matth. 28. 19. Eph. 3. 6. 6 Because if there be Officers of a Church Visible Universal there must be a Church Visible Universal it self but the first is true since the Donation of the Ministry and the giving of it in a gift is made to the Catholick Church 1 Cor. 12 28. Matth. 28. 19. 7 Because there is a general outward call and a general outward covenant into which all Christians enter outwardly by vertue whereof all of them are knit and tyed together Acts 2. 39. 8 Because that same individual System and Body of external Laws proceeding from that same Authority in which all particular Churches are equally concerned and by which they are ruled is Universal 1 Tim. chap. 3. and Titus 3 chap. 9 Because that external union of brotherhood which is amongst all the Visible Christians
in the world is Catholick and Universal Acts 15. 23. Acts 24. 14. Gal. 5. 14. 10 Because the initial Visible seal admittance and enrowlment are things Catholick and Oecumenical For he that takes up his freedom in a whole Corporation or Kingdom is free of the whole and in every part thereof and hath right to all the general priviledges and immunities thereof There is a Patent for Baptism Go and baptize all Nations And by vertue of the Priviledges thereof they that are baptized in any one Church are accounted visible subjects of Christs Kingdom in all places of the Christian world Matth. 28. 19. 11 Because all Churches are one Body Rom. 12. 5. 12 Because Peter writting to the strangers scattered abroad throughout Pontus Galatia Cappadocia Asia and Bithynia calleth them all one Flock 1 Peter 5. 2. 13 Because all the Churches of the World are one sheepfold Iohn 10. 16. 14 Because the Visible Church is one great house 2 Tim. 2. 20. Quest. III. DOTH the Visible Church consist of all those thorowout the world that profess the Christian Religion together with their Children Yes 1 Cor. 1. 2. Psalm 2. 8. 1 Cor. 7. 14. Well then do not the Donatists Anabaptists and Puritans of old so truely named err who affirm the visible Church to consist of those only that are pious and holy Yes Do not likewise the Independents err who think none ought to be members of the Visible Church save those who in the judgement of men very spiritual and discerning are esteemed true believers and saints who have given sufficient proof of their knowledge in the fundamentals of Religion who have reported in order and given a good account of the experimental work of their conversion and effectual calling who have shewed their conversation in the world to have been without the omission of any known duty or commission of any known fault and that for a considerable length of time Yes Do not lastly the Quakers err who think the only visible Church of GOD on earth to be themselves and all others not of their profession and practise to be unregenerate and wanting the Spirit Yes By what reasons are they confuted 1 Because the visible 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 Net in which both good Fishes and bad are taken Matth. 13. chapter To a great House wherein are not only vessels of Gold and Silver but of Wood and of Earth 2 Tim. 2. 20. 2 Because Christ will answer some at the last day who will say to him Lord have not we Prophesied in thy name and in thy name casten out Devils and have we not eaten and drunken at thy table I know you not This evidently shews that many have been members of the Visible Church whom Christ will not own at the last day Matth. 7. 22 23. 3 From the Parable of the ten Virgins five whereof were foolish five wise Matth. 25. 1. 4 From the Parable of the Banquet where one was found at the Table without a Wedding Garment Matth. 22. 11. 5 Because many are of the Visible Church who are not of the invisible Church 1 Iohn 2. 19. 6 Because the Apostle calls the Church of Corinth the Church of Christ notwithstanding of their gross enormities 1 Cor. 1. 11. 1 Cor. 3. 3. 1 Cor. 5. 1. 1 Cor. 6. 7. 7 Because Moses did acknowledge even those then to be members of the Visible Church to whom yet he knew the Lord had not given ears to hear nor eyes to see nor a heart to understand the great and wonderful miracles which he wrought in their sight Deut. 29. 10 11 12 13. compared with the verses 2 3 4. 8 Because Iohn the Baptist did admit many thousands into the communion of the Visible Church without making a narrow search of their true grace and conversion Matth. 3. 9 Because the Apostles did instantly and without the delay of one day baptise all those that professed the Christian Religion Acts 2. 38 41. Acts 8. 12. Iohn 3. 26. 10 Because the preaching of the Gospel is appointed by God as an ordinary mean no less for the Conversion of men and women than for the advancement of those in grace that are converted Prov. 9 3 4. 2 Cor. 5. 18 19. 20 2 Tim. 2. 24 25 11 Because we are forbidden by the Apostle to judge the spiritual state and condition of our neighbour Rom. 14. 4. 12 Because Christ did acknowledge Iudas the Theif and Traitor as a member of his Visible Church whom yet he foresaw to be the son of perdition Matth. 26. 23. 13 Because Christ had a visible church on earth many hundered of years before ever there were such cattle as Quakers in the World Unless they will alledge that the primitive Christians and all the Saints since the Apostles dayes have been their Predecessors and claime kin to them as the Samaritans did to Iacob who were truely descended of the heathen who were brought thither out of Assyria as the Quakers are descended from the Enthusiasts in Germany about 160 years since as Nicolas Strokins Iohn Matthias and Iohn of Leyden notorious Hereticks blasphemers and bloody Murderers But how quite different the Quakers are to the primitive christians and holy men of God then and since will evidently appear hence that they did not contemn these two great ordinances of the Gospel instituted by Christ to wit Baptism and the Lords Supper They had Bishops and Deacons to govern and instruct them who were ordained to their functions by prayer and imposition of hands whom they did not revile with the ugly names of dumb dogs and hirelings These primitive christians had not in their assemblies Women-preachers as the Quakers have which is down right contrary to Pauls injunctions 1 Cor. 14. 35. Neither were silent meetings ever heard of among the primitive christians Nor did they ever out of contempt call churches places appointed for the publick worship of God Steeple-houses but resorted to them for performing their devotions and service to God as did our blessed Saviour and his Apostles Iohn 18. 20. Luke 4. 16. Acts 3. 1. Acts 13. 5. Do not likewise the Papists and Lutherians err who will have none members of the visible Church that are unbaptized Yes Do not lastly the Anabaptists err who will have no infants members of the visible church Yes By what reasons are they confuted 1 Because that God commanded infants and little ones should stand before him should enter into covenant with him Deut. 29. 10 11. 2 Because infants are called the people of God no less than men and women come to age Deut. 29. 11 12 13. 3 Because the promise of Grace belongs to children as well as to the parents Acts 2. 39. 4 If children be not members of the visible church they must be members of the visible kingdom of the devil for
there can be no midst Eph. 2. 12 13. And so there shall be no difference between the children of Believers and the children of Turks and Pagans 5 Because infants under the Old Testament had right unto the Covenant of Grace Gen. 17. 7 12. And children of Believers under the New Testament have lost no right to that covenant of Grace which children under the Old Testament had seeing the covenant of Grace now under the Gospel is not more strickly and sparingly administred than long since under the law Heb. 8. 6. Rom. 11. 12. 6 Because infants are commanded to joyn themselves to Gods ordinances Ioel 2. 16. 7 Because if Christ while an infant was head of the visible church then infants may be his members But the first is true from Isaiah 9. 6. Therefore the second must be true also 8 Because they whom the false Apostles would have to be circumcised after the manner of Moses and therefore infants were called Disciples Acts 15. 10. Quest. IV. IS there any ordinary possibility of Salvation out of the Visible Church No. Acts 2. 47. Well then do not the Enthusiasts Quakers and Libertines err who affirm that any man may be a true christian and be saved though he live within no Visible Church Yes By what reasons are they confuted 1 Because the Lord IEHOVAH in his visible Church ordinarly commands the blessing even life for evermore Psalm 133. 3. 2 Because the visible church is the mother of all Believers Gal. 4. 26. By Ierusalem which is above I understand the true Christian Church which seeketh its salvation not by the first covenant of the law namely by the works of the law but by the second of the Gospel namely by the merits of Christ embraced by a true Faith which hath its orginal from heaven by the powerful calling of the Holy Ghost 3 Because they that are without the visible church are without Christ Eph. 2. 12. 4 Why are men and women joyned to the visible church but that they may be saved Acts 2. 47. 5 Because they that are without the visible church are destitute of the ordinary means of life and salvation Psalm 147. 19. 20. Quest. V. HATH Christ given to this Catholick-church-visible the Ministry Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the World Yes Shall there be alwayes a church on earth to worship God according to his will Yes 1 cor 12. 28. Eph. 4. 11 12 13. Mat. 28. 19 20. Matth. 16. 18. Psalm 72. 17. Psalm 102. 28. Isai. 59. 21. Well then do not the Socinians Anabaptists and Libertines err who affirm that the visible Church may fail and perish out of the world Yes Do not likewise the Scepticks commonly called Seekers err who affirm that the whole universal church which hath been upon the earth and all religious worship all external and outward preaching of the Word all administration of Sacraments and the use of all other religious things have perished a little after the Apostles times and are not to this day restored until Christ from Heaven shall send new Apostles with an extraordinary commission for restoring and raising up again the visible church And that in the mean time no man hath right or power to dispense the Word or administer the Sacraments or perform any Ecclesiastical duty and that they who are now called the preachers of the Gospel are not so Yes By what reasons are they confuted 1 Because the Lord hath promised that his church shall endure so long as the ordinances of heaven shall continue Isaiah 66. 22. 2 Because Christ hath promised that the Gates of Hell shal not prevail against his church Matth. 16. 18. 3 Because there is no end to be put to the kingdom of Christ Luke 1. 33. And therefore no end to his church Isaiah 9. 7. 4 Because glory will be to him in the church by Christ Jesus throughout all Ages world without end Amen Eph. 3. 21. 5 Because Christ who hath given power to his Ministers to teach his church and to administer the Sacraments hath promised to be with them to the end of the World Matth. 28. 19 20. 6 Because the Lord hath promised to preserve a people to himself to the end of the world which he shall rule and govern by his Word and Spirit Isaiah 59. 20 21. Isaiah 9. 6 7. 7 Because the Lord hath chosen Zion he hath desired it for his habitation where he will rest and dwell for ever Psalm 132. 13. 14. 8 Because Christ hath given some to be Pastors and Teachers for the perfecting of the Saints till we all come into the unity of the Faith and of the knowledge of the Son of God Eph. 4. 11. And he hath appointed a Ministry to continue even after the Apostles dayes as is evident from 1 Tim. 3 chapter From Titus first chapter where the Apostle sets down the ordinary qualifications of Ministers and the Rules for calling them to the Ministry 9 Because there is a general Rule set down for the government and discipline of Christs church which discipline and order is to continue in it to the end of the world Matth. 1 18. 10 Because the Lord commands that we forsake not the assembling of our selves together and hath promised to bless after a special manner any that are gathered together in his name any where but our assembling for hearing the word of God is done in the name of Christ Heb. 10. 25. Matth. 18. 20. Matth. 28. 20. 11 Because the death of Christ in the last supper is to be shewed till he come 1 Cor. 11. 26. 12 Because by the Word even preached Rom. 10. 17. we are born again 1 Peter 1. 23. Iames 1. 18. By Baptism we are ingrafted into Christ Rom. 6. 3 4. Gal. 3. 27. In the Lords Supper we have communion with Christ 1 Cor. 10. 16. See more to this purpose chap. 21. Question eight Quest. VI. HAth the Catholick church been sometimes more sometimes less Visible Yes Rom. 11. 3 4. Rev. 12. 6 14. Well then do not the Papists err who affirm that the church hath been is and shall be most gloriously Visible to all the whole world far and nigh Yes By what reasons are they confuted 1 Because the church of GOD in the Prophet Elijahs time was brought to that pass that he thought none remained but himself 1 Kings 19. 10. Rom. 11. 2 3 4. 2 Because for a long time Israel was without the true GOD and without a teaching Priest and without the Law 2 Chron. 15. 3. 3 Because the Lord often complains that his church and people have forsaken him have not known him that the faithful city hath become a harlot that scarce a man could be found to do justice and follow truth all which is inconsistent with that glorious condition of the visible church which the Papists dream of Isaiah 1. 3 4. Ierm 2. 29. Ierm 5. 1. 4 Because
in the time of the ten Persecutions the visible church was much obscured and darkned And after these storms were over arose the Arians who did much trouble the church of Christ as is clear from History 5 Because two wings were given to the Woman that is to the Church of GOD two wings I say of a great Eagle that she might flie into the wilderness to hid her self Rev. 12. 14. 6 Because the Apostle Paul did foretel that general defection and apostasy of the visible church mentioned 2 Thes. 2 3. 7 Because Christ hath foretold that before his second coming he shall scarce find Faith on the Earth Luke 18. 8. 8 Because the church of GOD is alwayes lyable to trouble and persecution while it sojourneth in this world But troubles and persecutions do much obscure the brightness and splendour of a visible church Luke 21. 17. Iohn 16. 2. Psalm 129. 1 2 3. Quest. VII ARE the purest churches under heaven subject both to mixture and error Yes 1 Cor. 13. 12. Rev. 2. and 3. chapter Rev. 18. 2. Rom. 11. 18 19 20 21 22. Well then do not the Papists err who affirm that the church cannot err neither in matters absolutely necessary neither in other things which it proposes to be done and believed by us Yes By what reasons are they confuted 1 Because the visible church under the Old Testament oftentimes made defection to Idolatry Exod. 32. 8. Iudges 3. 7. 2 Because as long as we are here we know but in part and therefore we are subject and lyable to mistakes 1 Cor. 13. 9 12. 3 Because the seven churches of Asia to which Iohn did writ are accused of mixture and errors Rev. 2. 4 5. 4 Because while Christ was on earth the Disciples dreamed of a worldly kingdom and for a time even after his resurrection they did believe it Acts 1. 6. 5 Because before the day of Christ be at hand there shall be a falling away of the visible church from the true Orthodox Faith to Antichristianism which in great part is already come to pass and more than is to come between this time and his second coming 2 Thes. 2. 3. Rev. 13. 3. 6 Because one of the chief differences between the Church Militant and the Church Triumphant is this that the one can err but not the other 1 Cor. 13. 9 10 12. 7 Because Christ hath foretold that there shall arise false Christs and false Prophets and shall shew great signs and wonders in so much if it were possible they shall deceive the very Elect Matth. 24. 24. 8 Because when the Son of man cometh he shall scarce find Faith on the earth Luke 18. 8. 9 Because the converted Iews erred in being zealous for the Law thinking that the Ceremonial Law ought yet to be observed not understanding that the same was abolished by Christ Acts 21. 20. So did the Galatians err in admitting circumcision Gal. 1 6. And the Corinthians in their abuse of the Lords Supper 1 Cor. 11. 18. Quest. VIII IS there no other head of the Visible Church but the Lord Iesus Christ No. Can the Pope of Rome in any sense be the head thereof No. Col. 1. 18. Eph. 1. 22. Well then doth not the popish-Popish-Church err who maintains that not only Christ is the universal head of the Church but that there is another visible head under him who say they is the Pope of Rome Christs Vicar or Deputy under him Yes By what reasons are they confuted 1 Because as not many husbands but one only is head of the wife so Christ only is head of the Church Eph. 5. 23. 2 Because the Church is espoused to one only namely to Christ 1 Cor. 11. 3. 3 Because the Church is the body of Christ only Eph. 1. 22 23. 4 Because among all the Ecclesiastick orders instituted and appointed by Christ we do not read of such a creature as an Universal Vicar of Christ Eph. 4. 11. 5 Because the Church is one body only unless it be a monster but one body cannot have two heads Rom. 12. 4 5. 6 Because Christ only can inspire or breath in vigour sense motion and spiritual life into his members Eph. 5. 29 30. Iohn 6. 48 50 51. Iohn 15. 1 2. 7 Because there must not be Lordship and soveraignty among them that are under Christ their head and Lord Luke 22. 25. 1 Peter 5. 2 3. 8 If the Pope be not so much as a Bishop of a particular Church he cannot be universal Bishop The first is true because he doth not perform the office of a Bishop which is set down 1 Tim. 3 2 Titus 1 7. 8 9. Do not likewise the Erastians and others as Arminians err who make the Supream Magistrate head of the Church Yes By what reasons are they confuted 1 Because the Protestant Religion as it is contained in the Harmony of Confessions especially in the Confession of Faith recorded in the first Parliament of King Iames the sixth laitly ratified and confirmed doth not acknowledge any Supream Head or Governor in the Church neither Angel Man Pope Prince nor Potentate save the Lord Christ from whom alone all subordinate power and authority is derived to the officers of his own Church 2 Because if the Supream Magistrate be a church officer he must derive his power from Christ and must be a Spiritual and Ecclesiastick head and Governour and not a civil only And if such then Christ hath devolved his own place and office upon him which is without Scripture proof 3 Because if the Supream Magistrate be head of the church he must have a right to this Title either by humane Law or by a divine warrant Laws of a Nation cannot make him head of the church because such laws cannot make him an Ecclesiastick and Spiritual officer There is no divine warrant or commission from Christ as is clear from Matth. 18. 17. From the Epistles to Timothy and Titus From Ephes. 4. 11. Rom. 12. 7 8. And from 1 Cor. 11. 28. Quest. IX IS the Pope that Antichrist that Man of sin and Son of perdition that exalteth himself in the church of God against Christ and all that is called God Yes 2 Thes. 2. 3 4 8 9 Rev. 13. 6. Matt. 23. 8 9 10. Though this be denyed by the church of Rome yet the true discription of Antichrist agrees to him 1 Because he is not one single man but an order and race of men succeeding to one another in that same state and office which you will see by comparing 1 Iohn 4. 3. 2 Thes. 2. 7 8. together 2 His coming is after the manner of Satan 2 Thes. 2. 9. 3 As to his name he calls himself a Christian but in very truth an Adversary to Christ and by consequence one that denys Jesus to be the Christ Rev. 17. 14. Rev. 19. 19. 2 Thes. 2 8. 1 Iohn 2. 23. 4 he sitteth in the Temple of GOD as GOD 2 Thes. 2. 4. 5 He ruleth in
and Familiarity with GOD but such are all these who walk inordinatly 2 cor 6. 16. 6 Because if the Church willingly and wittingly admit such persons they stir up the wrath of God against themselves for suffering Gods Covenant and his holy Symboles to be openly prophaned 1 Cor. 11. 30. 7 Because the Lord will not suffer such as are manifestly and contumaciously wicked to take his Covenant in their mouth and therefore to such persons the seals and symboles of his Covenenat ought not to be offered Psalm 50. 17. 8 Because ignorant prophane and godless persons ought to be esteemed as Heathens and Publicans Matth. 18. 17. CHAP. XXX Of CHURCH CENSURES Question I. HAth the Lord Iesus as King and Head of his Church appointed therein a Government in the hands of Church-Officers distinct from the Civil Magistrate Yes Isaiah 9. 6 7. 1 Tim. 5. 17. 1 Thes 5. 12. Acts 20. 17 18. Hebr. 13. 7 17 24. 1 Cor. 12. 28 Matth. 28. 18 19 20. Well then do not the Erastians and others err who maintain that in the Holy Scripture there is no particular form of Church Government set down and appointed by Christ Yes By what reasons are they confuted 1 Because the Lord Jesus Christ hath delivered to the Ministers of his Church as to his own Delegates and Ambassadours and therefore according to his own laws the whole power of Governing the Church which he himself received from the Father to be managed and put in execution in his own name and authority Iohn 20. 21. Matth. 28. 19. Acts 1. 2. Eph. 4. 7 8 11. 2 Because all the substantials of Church Government under the New Testament which either concern Ministers Ordinances Censures Synods Councils and their power are proposed and set down in Scripture namely in the third Chapter of the first Epistle to Timothy Acts 15. chapter And 1 Cor. 14. 26 40. 3 Because the Lord Jesus Christ hath looked to the good of his Church no less under the New Testament than under the Old Therefore since the Church under the Old Testament had a most perfect form of Government prescribed to it and since there is as great need and necessity of Church order and discipline under the New Testament as was under the Old it must follow that there is a Patern and Form of Church government no less set down and prescribed under the New Testament than was under the Old Heb. 3. 1 2 4 5. Heb. 13. 8. 1 Cor. chap. 5. 1 Tim. 5. 20. And 1 Tim. 1. 20. 4 The end of the Church Government is spiritual namely the gaining of mens souls to Christ. But nothing that 's meerly of humane authority can reach this end Matth. 18. 15 16 17. 5 Because all the parts of Church Government are particularly set down in Scripture As first those things which concern the key of doctrine as publick prayer and giving of thanks 1 Tim. 2. 12. 1 cor 14. 14 15 16. Singing of Psalms Eph. 5. 18 19. Col. 3. 16. Publick reading of the Word Preching and Expounding the same Acts 6. 4. Acts 13. 15 17. Acts 5. 21. 2 cor 3. 14. Matth. 18. 19 20. 2 Tim. 4. 11. Heb. 6. 1. Gal. 6. 6. Secondly those parts likewise which concern the key of Discipline namely the ordination of Presbyters with the imposition of the hands of the Presbytrie 1 Tim. 4. 14. and 1 Tim. 5. 22. Titus 1. 5. Acts 14. 21 23. Thirdly the Authoritative giving of Judgement and sentence concerning doctrine and that according to the Word Acts 15. 15 24 28. Fourthly Admonition and publick Rebuking of those who have offended Matth. 18. 15 16 17. 1 Thes. 5. 14. 1 Tim. 5. 20. Fifthly The excommunicating of those who are contumacious and ungodly and who are convicted of manifest crimes and scandals Matth 18. 17. Titus 3. 10 1 Tim. 1. 20. 1 cor 5. 2 3 4 5. Lastly the receiving again into the fellowship of the Church persons cast out by excommunication having testified their Repentance 2 cor 2. 6 7 8 9. Do not the same Erastians err who make no distinction between Church power and the Secular power Yes By what reasons are they confuted 1 Because Christ hath committed the keyes of the kingdom of Heaven to the Officers of his Church which are Governours distinct from the civil Magistrate Matth. 16. 18 19. Matth. 18. 19. Iohn 20. 21 22 23. 2 Because Church power and civil power differ specifically The church and the common-wealth are Polities formally and essentially different They are not as such powers subordinate at least in a right line but co-ordinate Acts 4. 19 20. 2 chron 26. 18. Next God the Creator and Governour of the World is the Efficient of the power of the civil Magistrate Rom. 13. 1 2 4. But God-Christ our blessed Mediator and Lord of his church is the Efficient of the church particularly and of its Government The matter materia ex qua of the civil Government is the secular sword but the matter of the church Government are the keyes of the kingdom of Heaven The matter of the civil Government materia in qua may be a Senate many people the Person of one king of a child 〈◊〉 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 of the common-wealth without as well as within the church but as christians and members of the church they are not such 1 cor 5. 13. The formal causes of both are distinct the one inflicts punishments meerly spiritual the other inflicts punishments meerly civil Lastly the end of this is the corporal and external good of a society but the end of that is the spiritual good of the church and its edification Matth. 14. 15. 1 cor 5. 5. 2 cor 10. 8. Do not likewise the Socinians Anabaptists Quakers many Independents and others err who maintain that the key of Doctrine or the publick preaching of the Word is proper to any man furnished with sutable gifts though not called and sent to that employment Yes By what reasons are they confuted 1 Because no man can believe in Christ of whom he hath not heard and how shal he hear without a Preacher and how shal he preach unless he be sent Rom. 10. 14 15. 2 Because Women may have sutable and competent gifts for Preaching and yet they are forbidden to speak in the Church 1 Tim 2. 12. 3 Because the Scripture blames such as have run and yet have not been sent Ierem. 23. 21 32. 4 Because no man taketh this honour to himself that is he ought not to take it but he that is called of GOD as was Aaron Heb. 5. 4. 5 Because the Scripture mentioneth that GOD hath set apart certain peculiar Ministers for the preaching of the Word Rom. 1. 1. Ephes 4. 11. Titus 1. 3. 6 Because no man
now are used the power of the keyes and excluded from the Sacrament men that were manifestly contumacious and wicked 1 Cor. 5. 2 3. And 1 Tim. 1. 20. 2 Thes. 3. 6. 14. 5 Because the Apostle sayes them that sin to wit publickly rebuke before all that others also may fear 1 Tim. 5 20. 6 Consider the various ends of Ecclesiastical censures as the reclaiming of offending brethren and the rest of them which are set down in the Question CHAP. XXXI Of Synods and Councils Question I. OUght there to be such Assemblies for the Government and further edification of the Church as are called Synods and Councils Yes Acts 15. 2 4 6. Are the decrees and determinations of Councils and Synods if consonant to the Word of GOD to be received with reverence and submission not only for their agreement with the Word but also for their power whereby they are made as being an ordinance of GOD appointed thereunto in his Word Yes Acts 15 15 19 24 27 28 29 30 31. Acts 16 4. Matth. 18. 17 18 19 20 Well then do not the â—â—â—unists and Independents err who maintain that every particular Congregation or church hath in it self the full power of church Government for exercising the whole power of the keyes without subordination or subjection to any Classical or Synodical Meeting and that Presbytries and Synods have only a power of counselling advising and exhorting but no power of Iurisdiction to command or enjoyn any thing in the Lord to particular churches or congregations Yes By what reasons are they confuted 1 Because the Apostolick church referred all weightier matters which did equally concern many Congregations to the free suffrages and votes of the Apostles Pastors and select Brethren and not to the determination of any one particular church or congregation Acts 15. 23 24 25. Acts 6. 2 3. 2 Because it is evident from Scripture that there have been many particular churches and congregations subordinate to one Presbytrie For in the church of Ierusalem it is manifest that there were more than one congregation First from the multitude of Believers who were of a greater number than could be of one Congregation for hearing the Word and communicating Acts 2. 41 42. Acts 5. 14. Acts 6. 1 2 3 4 5 6 7. Acts 21. 20. 3 From the multitude of Pastors and Ministers whose pains and labours many churches required Acts 1 12. 13 14 26. Acts 2. 1 14 37 42. Acts 4 31 34 35 37. Acts 6. 2. Acts 8 14 4 From the diversity of Tongues among the Disciples at Ierusalem which were given not only for the edification of those that were of that Church but also for signs and wonders to others who were without and not of that Church 5 It is manifest from this that in those dayes they had no churches or meeting houses built but only met and conveened in private houses and upper rooms The same is also true of the church of Antioch Ephesus and Corinth from the Acts of the Apostles and other places of Scripture But all these congregations were ruled and governed by one Colledge of Pastors 1 Because all these particular Congregations are called but one church Acts 18 22 Acts 12 5 2 Because in that one church there were church Presbyters who were called Governours not of any one particular congregation but of the church which was made up of many particular churches Acts 20. 17 Acts 15 2 3 Acts 13 1 2 3 3 Because these Presbyters did meet together for governing the church and performed Acts of Iurisdiction which concerned the whole church in common Acts 11 30 compared with chapter 4 35 37 And Acts 21 18 20 21 22 23 24 25 and Acts 13 1 2 3 4 Because there is a particular example of a Synod which had the power of Iurisdiction and which consisted and was made up of members out of diverse Classical Conventions For when the Question about circumcision and the keeping of Moses Law which troubled the Churches of Syria Cilicia Antioch and Ierusalem could not be determined in their own particular churches the matter was referred to a Synod of Apostles and Presbyters who met at Ierusalem which decided the controversy and appointed their decrees to be obligatory and binding to all these foresaid churches Acts 15. Acts 16. 4. Acts 21. 25. 5 Because the Iewish church which was a politick body had in every city Synagogues subordinate to one supream council or great Synagogue which was at Ierusalem Deut. 17. 8 12. 2 chron 19. 8. 11. Exod 18. 22 26. Seing therefore dangers and difficulties for the preventing and healing of which the Lord hath appointed and set up in that church such a government may be as great if not greater in his church under the New Testament than was then and seeing the Lord has no less consulted the good of his church now than he did of old it follows that there must be councils no less under the New Testament than under the old to which particular churches ought to be subordinate 6 From the Light of Nature and right Reason for the Law of Nature directs to a diversity of courts namely where there is any Rule or Government in a city or common-wealth and orders the inferiour courts to be subordinate to the superiour the lesser to the greater and Appeals to be made from them to the greater And in bodies both Natural and Politick the parts ought to be subject to the whole for the good of both Besides there are and will be very many Ecclesiastick affairs which will concern many Congregations equally and alike which cannot be determined by any one 2 Because the Pastors and Presbyters of particular Congregations will stand in need each one of anothers help and assistance mutually 3 Because cases and difficulties may occur more intangled and intricate than can be settled and composed by the Governours of any one Congregation 4 Seing particular Congregations which ly nigh one to another ought to shun divisions and differences and to live in peace and unity it follows manifestly that there ought to be Synods or Councils consisting of the Presbyters of many particular congregations which ought to be subordinate to these Councils and Synods 5 From Christs own precept and command Tell the Church Matth. 18. 15 16 17. For if our blessed Lord appointed that for a single brothers offence he trespassing against GOD or his brother for gaining of him and removing the Scandal he be brought before the church it follows by consequence that the same course ought to be taken when any one particular Congregation offends against another and remains obstinate in their scandalous Opinion and Practise For our blessed Lord hath sufficiently prescribed a Remedy in this place for removing of all Scandals and Offences whether of one brother against another or of one Congregation against another Nay surely since Christ hath consulted so much the conversion of one brother that hath sinned and gone astray much more will
Word Quest. VI. ARE the Books commonly called Apocrypha of Divine Inspiration No. Luke 24. 27 44. Rom. 3. 2. and 2 Pet. 1. 21. Well then do not the Papists err who affirm That the books called Apocrypha are of divine Inspiration and of equal authority with the undoubted Word Yes By what reasons are they confuted 1. Because they were never written in the Hebrew tongue nor by any of the Prophets 2. Because they are never cited in the New Testament by Christ or by any of the Apostles as the books of the Canonical Scriptures are 3. Because they contain many fabulous and impious Doctrines and Histories First in Tobit 5. 12. The Angel says he was Azariah the son of Ananias This was a manifest lie which cannot be attributed to a good Angel and therefore the Spirit of GOD hath not dictated this History 2. It is reported Tobit 6. 6 7 16 17. that the heart and liver of a Fish was good to make a perfume to drive away the Devil if any man was troubled with him or with any evil Spirit And it is said Tobit 12. 15. by the Angel I am Raphael one of the seven holy Angels that presents the prayers of the Saints This is only proper to Christ. 3. Because the fact of Simeon and Levi condemned by Iacob acted by the Spirit of GOD Gen. 34. 25. in killing the Shechemites is commended by Iudeth 9. 2 3. 4. Because you will read of an offering for the dead Prayers and Reconciliation for the dead that they might be delivered from sin 2 Maccab. 12. 43 44 45. See what contradictions are in comparing together 1 Maccab. 6. 8. 2 Maccab. 15. 16. 2 Maccab 9. 5. Quest. VII DOTH the Authority of the holy Scripture for which it ought to be believed and obeyed depend upon the testimony of any man or Church No. 2 Pet. 1. 19. 21. 2 Tim. 3. 16. 1 Thes. 2. 13. Well then do not the Popish Writters err who maintain the Authority of the Scriptures to depend upon the testimony of the Church as to us Yes By what reasons are they confuted 1. Because the Word is to be received by us not as the word of man but as the Word of GOD 1 Thes. 2. 13. 2. Because the Doctrine of Christ to be received by Belivers dependeth not upon mans testimony Ioh. 5. 34. 3. Because GOD only is true and infallible and all men are liars Rom. 3. 4. Heb. 6. 18. He is of incomprehensible wisdom Ps. 147. 5. Of great goodness Exod. 18. 9. Rom. 11. 12. Ps. 34. 8. Of absolute power and dominion Gen. 17. 1. Ps. 50. 1 2. Of infallible truth who can neither deceive nor can be deceived Ro. 3. 4. Tit. 1. 2. Heb. 6. 18. Therefore ought he to be credited in all his Narrations Promises Threatnings and Prophesies and obeyed in all his Commandements allanerly because he himself hath said so Quest. VIII IS the whole counsel of GOD concerning all things necessary for his own Glory Mans Salvation Faith and Life either expresly set down in Scripture or by good and necessary consequence may be deduced from it Yes 2 Tim. 3. 15. Gal. 1. 8 9. 2 Thes. 2. 2. Well then doth not the Popish Church err who maintain The Scripture to be an imperfect Rule and therefore to stand in need of a supply of unwritten Traditions Yes By what reasons are they confuted 1. Because all Scripture is given that the Man of GOD may be perfect thorowly furnished to all good works 2 Tim. 3. 16 17. 2. Because the Psalmist sayes expresly the Law of the Lord is perfect converting the soul Psal. 19. 7 8. 3. Because nothing is to be added to the Word of GOD Deut. 4. 2. Prov. 30. 6. Therefore the Scriptures must be a compleat and perfect Rule of Faith and not an imperfect Rule or but partly a Rule as they teach Quest. IX IS it warrantable to argue in Articles or Matters of Faith by Consequences natively deduced from Scripture Yes Well then do not the Socinians Quakers Anabaptists and Arminians err who maintain That all matters of Faith are set down expresly and in so many words in Scripture and that no matters of Faith at least necessary to Salvation can be built upon Consequences drawn from the Scripture Yes By what reasons are they confuted 1. Because Christ himself proves that necessary point of Faith The Resurrection of the dead from the Scripture by a Consequence Matth. 23. 29 31 32. To be any one 's GOD is to give one eternal life Psal. 33. 12. Psal. 144. 15. Whence followeth that those Patriarchs lived still with God in respect of their Souls which these Sadducees also denyed Acts 23. 8. and should also rise in respect of their Bodies and live eternally seing he is called a God not of one part of them only but of their whole persons And in that same chapter verse 43 45. Christ proves his Deity by a consequence from Scripture against the Pharisees 2. So doth Apollos Acts 18. 28. and Paul Acts 19. 22. prove from the Old Testament Jesus to be the Christ but it is not expresly said in the Old Testament that he is Christ. Is not that which necessarly followes from Scripture contained in it implicitly and implicitly revealed by God and is infallibly true Quest. X. IS the inward Illumination of the Spirit of GOD necessary for the saving understanding of such things as are revealed in the Word Yes Iohn 6. 45. 1 Cor. 2. 9 10 11 12. Well then do not the Socinians and Armiâ—ians err who maintain That men without the revelation of the Spirit are able to understand the Scriptures for their Salvation Yes By what Reasons are they confuted 1. Because the Disciples of Christ were not able to understand the Scripture before he opened their eyes Luke 24. 45. 2. Because the Iews to this day cannot understand the Scriptures of the Old Testament until the Vail by the spirit of GOD be taken away 2 Cor. 3. 14 15 16 18. 3. Because the Psalmist David seeketh from God the opening of his eyes that he may behold wondrous things out of his Law Psal. 119. 18. Quest. XI ARE all these things which are necessary to be known believed and observed for salvation so clearly propounded and opened in some place of Scripture or other that not only the Learned but the Unlearned in a due use of the ordinary means may attain unto a sufficient understanding of them for their salvation Yes Psal. 119. 105 130. Well then do not the Papists err who maintain That things necessary to salvation are obscurely and darkly set down in the Scripture and that without the help of unwritten Traditions and the infallible expounding of the Church the Scriptures cannot be understood Yes By what reasons are they confuted 1. Because the Word is a lamp unto our feet and a light unto our paths Psal. 119 105. 2. Because the Scripture is a light which shineth in a dark place 2
Pet. 1. 19. 3. Because the Scripture enlighteneth the eyes and maketh the simple wise Psal. 19. 7 8. Quest XII HAth the Lord by his singular providence and care keeped pure in all Ages the Old Testament in Hebrew and the New Testament in Greek Yes Matthew 5. 18. Well then do not the Papists err who maintain the Old Testament in Hebrew and the New Testament in Greek which are the Fountains to be corrupted and that their common Latine Version is authentick Yes By what reasons are they confuted 1. Because Christ sayes till Heaven and Earth pass one jot or one title shall in nowise pass from the Law till all be fulfilled Matth. 5. 18. 2. Because there can be no urgent necessity shown why the Fountains are corrupted 3 If any such corruption had been in the Scripture Christ his Apostles and the Orthodox Fathers had declared so much 4 Because they never have nor can make out any manifest corruptions in the Fountains albeit most manifest and undenyable demonstrations are given of the corruptions of their Latine Version which they make authentick Quest XIII ARE the Original tongues viz. the Hebrew and the Greek to be translated into the Vulgar Language of every Nation into which they come Yes Are we commanded in the fear of GOD to read and search the Scriptures Yes Iohn 5. 39. 1 Cor. 14. 6 9 11 12 14 24 27 28. Well then do not the Papists err who maintain There is no necessity of translating the Original Tongues the Hebrew and the Greek into the vulgar Language of every Nation unto which they come but rather a very great hazard and danger of Errors and Heresies Yes Do not likewise the same Papists err who forbid the reading of the Scriptures in the vulgar tongues Yes By what reasons are they confuted 1. Because the Scriptures were given long since to the Iews in their own vulgar Language that they might be read publickly and privately by all Deut. 31. 10 11 12. Deut. 11. 18 19 20. 2. Because the New Testament was written in the Greek Language which at that time was most generally known to all Nations 3. Because Christ bids all promiscuously search the Scriptures Ioh. 5. 29. 4. Because the Prophets and Apostles preached their Doctrines to the People and Nations in their known Languages Ier. 36 15 16. Act. 2. 6. 5. Because immediately after the Apostles times many Translations were extant 6. Because all things must be done in the Congregation unto edifying 1 Cor. 14. 26. but an unknown tongue doth not edify 7. Because all are commanded to try the Spirits 1 Thes. 5. 21. 1 Cor. 10. 15. 8. Because the Scriptures teach the way of Life Prov. 2. 9. Luke 16. 29. Acts 24. 14. 9. Because the Scriptures set forth the duties of every man in his place and estate of his life Deut. 17. 18 19 20. Iosh. 1. 8. Psal. 119. 24. 2 Chron. 23. 11. 10. Because they are the ground of Faith Rom. 4. 20. 2 Chron. 20. 20. 11. Because they are the Epistle of God sent to his Church Hos. 8. 12. Rev. 2. 1 8 12. 12 Because they are his Testament wherein we may find what legacies he hath bequeathed unto us 2 Cor. 3. 14 16. Heb. 10. 16. Ioh. 14. 16. 13 Because they are the sword of the Spirit Ephes. 6. 17. 14 Because being imbraced and known they make a man happy Psalm 119. 97 98. Luke 10. 42. Luke 16. 29. Psalm 1 2 Rev 1 3. 15 Because when the Scriptures are neglected or contemned they plunge men into all misery Heb 2 3 Matth 22 29 Psalm 50 16. Quest XIV WHen there is a Question about the true meaning and full sense of any Scripture must it be known and searched by other places which speak more clearly Yes 2 Peter 1 21 Acts 15 15 16. Well then do not the Papists err who maintain The Scriptures not to be a sufficient Interpreter of it self and that the sense of it cannot be gathered infallibly when the text is doubtfull from other places which speak more clearly but onely from the Magisterial Traditions and unwritten Opinions of the Church of Rome Yes By what reasons are they confuted 1 Because the noble Bereans compared Scripture with Scripture for finding out the true and sure sense of it Acts 17 11. 2 Because the Apostle Paul did the same Acts 28 23. 3 Because the same was done by the council of the Apostles and Elders Acts 15. 15 16 17. Quest. XV. IS the holy Spirit speaking in the Scripture the Supream Iudge by which all controversies of Religion are determined and all Decrees of Councils Opinions of Ancient Writers Doctrines of men and private Spirits are to be examined and in whose sentence we are to rest Yes Matth 22 29 31 Eph 2. 20 Acts 28. 25. Well then do not the Papists err who maintain That the Church of Rome and the Pope are the supream Iudges of all Controversies of Faith and that his Decrees and Determinations are to be believed without examination and implicitly to be believed by all Believers Yes Do not likewise the Quakers err who maintain that the Light within which teacheth the Elect is the only Iudge of all Controversies of Faith Yes By what reasons are they confuted 1 Because God commands all men to go to the Law and to the Testimony in doubtful matters Isaiah 8 20 2 Because all doubts in Religion are to be examined by the Rule of the Word Acts 17. 11. Galatians 6. 16. 3 Because Christ and his Apostles did alwayes dispute and reason from the Scriptures against the enemies of the Truth Matth. 22 31. Gal. 3. 13. 4 Because the Church of GOD is founded upon the Writings of the Prophets and Apostles Eph. 2. 20. 5 Because we are commanded to prove all things and to try the Spirits 1 Thes. 5. 2. 1 Iohn 4. 1 6. CHAP. II. Of GOD and of the Holy Trinity Question I. IS there but one onely the true and living GOD Yes Deut. 6. 4. 1 Corinth 8. 4. 6. 1 Thes. 1. 9. Well then do not the Tritheitae err who maintain three GODS numerically distinct the Father the Son and Holy Ghost Yes Do not likewise the Manicheans err who maintain That there are two Gods being diverse and opposite as to kind viz. One good the Author and cause of all good things and of things immaterial being the God of the New Testament The other evil to wit the Devil the Author and cause of all evil things and of things material being the God of the Old Testament Yes By what reasons are they confuted 1 Because though there be a plurality of Persons mentioned in Scripture yet it is ever God as One as is evident from the first chapter of the Revelation and the last For if that one God have in himself all perfections there can be no perfection beside him and so no God but this one true God for if there were He should not be God because not infinite
must do it also Now if the Father be God and the Son be God and the Spirit God also who have one and the same divine nature and essence indivisibly communicated to them and so if there be but one God and yet these three really distinct then they must be distinct persons in respect of their Personal properties seing they are Persons and distinct The Son as was said is called the express Image of the Fathers Person which evidently shews that the Father considered as distinct from the Son is a Person and subsists If then thus it be must not the Son as distinct from the Father and so lively and expresly representing his person be a person also having this from the Father The same must be true likewise of the holy Ghost who is GOD equal with both yet different from both for he who proceedeth from the Father and from the Son must differ from the Father and from the Son as he who is begotten must be distinct from him that begat him Some Quakers either ignorantly or perversely will have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated substance as it is Heb. 11. 1. and thus they read Heb. 1. 3. the Character or Image of GODS substance which is to be understood of Christ say they not simply as GOD but as Man But they might as well have said it signifies confident or confidence because it is so translated 2 Cor. 9. 4. and 2 Cor. 11. 17. But they speak here consequentially to their own Tenets who in effect deny the Trinity and all distinction between the Father Son and holy Ghost not only in words but in very deed The Apostle in this place is proving Christ the Son of GOD to be Lord and Heir of all things because GOD created the Worlds by him He is the brightness of his glory the express Image of his person upholdeth all things by the Word of his power These Titles are here given to the Son of GOD as a Creator and a Preserver of all things which belong to him only according to his Divine Nature therefore these Titles must be understood of Christ forasmuch as he is the eternal Son of GOD and a Light from the Eternal Light of one Essence and Glory with the Father nevertheless distinguished from the Person of the Father by whom the Father executes his Operations and shews his Properties even as the Sun by its light doth shine Quest. V. IS the Son of God of the same substance Power and Eternity with the Father Yes 1 Iohn 5. 20. Rom. 9. 5. Isa. 9. 6. Well then do not the Arians err who maintain the Son to be a creature brought forth before the foundations of the World Yes Do not likewise the Socinians err who maintain the Son to have had no Existence before he was conceived in the Womb of the Virgin Mary Yes By what reasons are they confuted 1 From the Scriptures above cited 2 Because the Son is Omnipotent the Creator and Preserver of all things Rev. 1. 18. Col. 1. 16 17. 3 Because he is Omniscient and searcher of the heart Matthew 9. 3 4. Iohn 2. 25. Iohn 21. 17. Quest. VI. IS the Holy Ghost GOD Yes Acts 5. 3. 1 Cor. 6. 19 20. 1 Cor. 3. 16 17. Well then do not the Macedonians or Pneumatomachians Arians Socinians and many of the Anabaptists err who maintain the Holy Ghost to be a Creature as do the Macedonians or a Power Vertue or Efficacy of the Father as many Socinians and others do Yes By what reasons are they confuted 1. Because the Holy Ghost is to be worshipped as God Matth. 28. 19. 2 Cor. 13. 14. Rev. 1. 4. 2. Because he is omniscient and knoweth all things 1 Cor. 2. 10 11. 3. Because he is omnipotent the maker and preserver of all things the worker of miracles and it is he that sanctifies and justifies the Believers Gen. 1 2. Psalm 33. 6. Matth. 12. 28. Compare Isaiah 6. 9. with Acts 28. 25 26 27. 4. Because Ananias is said to lie to the holy Ghost Acts 5. 3. and verse 4. he is said not to lie to men but to GOD. 5. Because Believers are said to be the Temple of God 1 Cor. 3. 16 17. And they are said 1 Cor. 6. 19. to be the Temple of the holy Ghost therefore the holy Ghost is God seeing to be the Temple of God and the Temple of the holy Ghost are the same 6. Because none can be properly sinned against but the true God therefore the Holy Ghost is God because many have been said to have sinned against the holy Ghost Matth 12. 31. Quest. VII DOth not the Holy Ghost eternally proceed from the Father and the Son Yes Iobn 15. 26. Gal. 4. 6. Well then doth not the Greek Church err who maintains the holy Ghost to proceed only from the Father Yes By what reasons are they confuted 1. Because he is sent by the Son Iohn 15. 26. Acts 2. 33. 2. Because all things which are the Sons are the Fathers except the Personal Properties by which they are distinguished and all things are communicated from the Father to the Son and consequently the holy Ghost Iohn 16. 13 14 15. Matth. 11. 27. Iohn 17. 10. 3. Because Christ gave to his Apostles the Spirit by breathing it upon them Iohn 20. 22. To shew that he proceeded from himself 4. Because he is the Spirit of the Son no less than the Spirit of the Father Gal. 4. 6. 5. Because if the holy Ghost did not proceed from the Son as truely as from the Father he would not be a person really distinct from the Son which is contrary to Iohn 14. 16 17. 6 Because it is said Iohn 16. 14. He shall glorify me namely by his testimony gifts and miracles for he shall receive of mine that is the doctrine of Salvation which I have taught you he shall also reveal it unto you seing he shal receive the same from me and shall shew it unto you And Rom. 8. 9. He is called the Spirit both of the Father and of the Son It is said if any man hath not the Spirit of Christ that is the same Spirit which in the foregoing verse is called the Spirit of GOD namely the Father and is here also called the Spirit of Christ because he also proceeds from Christ and is procured for us by Christ Iohn 14. 26. Iohn 16. 7. CHAP. III. Of GODS Eternal Decrees Question I. DId God from all eternity by the most holy and wise Counsel of his Will freely and unchangeably ordain whatsoever comes to pass Yes Eph. 1. 11. Romans 11. 33. Heb. 6. 17. Romans 9. 15. 18. Well then do not the Socinians Arminians and Iesuits err who maintain the things which come to pass in time to fall out and come to pass without the Decree of God Yes By what reasons are they confuted 1. From the knowledge of God whereby from all eternity he hath known all things infallibly which come to pass
upon him And Isaiah 53. 7. he offered up himself a sacrifice for sin and by one Oblation he hath perfected for ever them that are sanctified Heb. 10. 14. 6 Because whole Christ was given to us with all his benefits otherwise if onely his passive Obedience were imputed to us it would follow that half Christ onely were given to wit Christ suffering but not Christ doing those things which pleased the Father taking away our sin and saving from death onely but not bringing Righteousness But Christ was not given and born for himself but for us that he might bestow himself wholly upon us by doing for us what we could not do and by suffering for us what we could not suffer Do not likewise the Socinians err who maintain That this Orthodox Doctrine namely That Christ did merit Eternal Salvation to the Elect and hath satisfied Divine Iustice for them is erroneous false and absurd Yes By what reasons are they confuted 1 Because the Messiah doth finish the transgression and maketh an end of sins and maketh Reconciliation for iniquity and shal be cut off but not for himself as the Prophet Daniel hath foretold chap. 9. 24 26. 2 Because his own self bare our sins in his own Body upon the tree 1 Peter 2. 24. 3 Because he hath reconciled those to GOD that were sometimes alienated and enemies in their mind by wicked works in the body of his Flesh through death Col. 1. 21 22. 4 Because now once in the end of the world hath he appeared to put away sin by the sacrifice of himself Heb. 9. 26. 5 Because he hath given his life an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pretium redemptionis a price of Redemption for many 6 Because the Prophet Isaiah sayes that it pleased the Lord to bruise him and put him to grief and that he was wounded for our transgressions and that he bare our iniquities chapter 53. 5 10 11. Quest. VI. DID Christ in the work of Mediation act according to both Natures by each Nature doing that which is proper to it self Yes Heb. 9. 4. 1 Peter 3. 18. Well then do not the Papists err who maintain that Christ is a Mediator only according to his humane Nature Yes By what reasons are they confuted 1 Because it was needful for perfecting the work of the Mediator that Christ should overcome death which could not otherwise be done than by his Divine Nature 1 Pet. 3. 18. Where it is said he was put to death in the Flesh but quickned by the Spirit 2 Because there are very many properties of the Mediator which cannot in any wise agree to the humane Nature of Christ as undertaking and promising that he will raise up all at the last day whom the Father has given him Iohn 6. 39. Again he could not lay down his life and take it up again by the alone strength of his humane Nature but all these are works proper to the Mediator as is clear from the tenth chapter of Iohn v. 18. And 3 the application of those good things which he hath merited is the proper work of the Mediator which can only be done by the Divine Nature 4 Because Christ is a Prophet a Priest and a King according to both his Natures A Prophet Matt. 11. 27. No man knoweth the Father save the Son A Priest Rom. 5. 10. Heb. 9. 14. He is a King Luke 1. 32. All which Offices he executes according to both his Natures CHAP. IX Of FREE-WILL Question I. HATH Man by his fall into an estate of sin wholly lost all ability of will to any supernatural good accompanying salvation so as a Natural Man being altogether averse from that Good and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto Yes Rom. 5. 6 Iohn 15. 5. Rom. 3. 10. 12. Iohn 6. 44 65. Well then do not the Pēlagians and Socinians err who maintain that the Natural Man without supernatural and divine grace is able to convert himself to God by his own strength Yes Do not likewise the Semipelagians Papists Arminians and Lutherians err who maintain That fallen Man and corrupted with Original sin is partly able by his own strength the Grace of GOD assisting him to prepare himself and turn himself to GOD Yes By what reasons are they confuted 1 Because the Natural Man receiveth not the things of the Spirit of GOD for they are foolishness unto him neither can he know them because they are Spiritually discerned 1 Cor. 2. 14. Rom. 8. 7 9. 2 Because all that the Natural Man doth is sin and cannot in any wise please GOD because his works are not of Faith nor to the Glory of GOD as the Law requires Rom. 14. 23. Heb. 11. 6. Titus 1. 15. Rom. 3. 10 11 12. Psalm 14. 3. Rom. 8. 8. 3 Because a man hath no good in himself whereby he may be differenced from the most flagitious nor any good thing which he hath not received 1 Cor. 4. 7. 4 Because Conversion Grace and Salvation are not of him that runneth or willeth but of GOD that sheweth mercy and whom he will be hardneth Rom. 9. 15 16 18. Rom. 11. 7 8. Matth. 11. 21 22 25. 5 Because the Conversion of a Natural Man is the quickning of one dead Ephes. 2. 5. Col. 2. 13. It is a Regeneration or bearing again Ioh. 3. 5 6 It is the creating of a new heart Psalm 51. 10. It is the taking away the heart of stone and the giving of a heart of flesh Esek 11. 19. Esek 36. 26. And therefore as God raised Christ from the dead so also he raiseth us from the grave of sin by his own proper power 1 Cor. 6. 14. And 6 because GOD converts and calls men not by works of Righteousness which they have done Titus 3. 4 5 5. but according to his own Purpose and Grace which is given us in Christ Jesus 2 Timoth. 1. 9. Quest. II. DOth a Regenerate Man after his Conversion perfectly and onely will that which is good No. Gal. 5. 17. Rom. 7. 15 18 19 21 23 Well then do not the Puritans I do not mean the old Non-conformists Antinomians Anabaptists and many Quakers err who maintain That all the Saints of GOD are free from every spot and blemish of sin Yes Do not likewise some of the Popish Church and Socinians err who maintain That some Christians that are more advanced may come that length to be without any spot blemish and act of sin Nay that some have really win that length Yes By what reasons are they confuted 1 Because in many things we offend all Iames 3. 2. 2 Because Christ commands us to seek dayly remission of sins Matth. 6. 12. Luke 11. 4. 3 Because there is not one just man upon the Earth who doth not sin 1 Kings 8. 46. Eccles. 7. 20. 4 Because there is a continual war between the Flesh and the Spirit so that they namely the Regenerate are not able
sins Yes By what reasons are they confuted 1 Because he that offendeth his Brother ought to return to him saying I repent Luke 17. 3 4. 2 Because Christ did even value so much a private mans 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. 3 Because the incestuous person was not received into the communion of the Church of Corinth before he had evidenced his repentance by satisfying the Church 2 Cor. 2. 6. 4 Because publick confession of sin glorifies God Iosh. 7. 19. 5 Because those who sin must be rebuked before all that others also may fear 1 Tim. 5. 20. Quest. VIII ARE those who are offended bound to be reconcilled to the offending party he declaring his Repentance and ought they in love to receive him Yes 2 Cor. 2. 8. Well then do not the Novatians and Anabaptists err who maintain that Professors of Religion falling into publick scandal especially in denying the Truth in the time of persecution are no more to be received into the Church even though they Repent Yes By what reasons are they confuted 1 Because Christ says if they Brother trespasse against thee rebuke him and if he repent forgive him and if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Luke 17. 3. 4. 2 Because for a Heathen and Publican that is one casten out from the communion of the Church he only is to be esteemed who neglecteth to hear the Church Matth. 18. 17. 3 Because such as have offended the Church after submission to the churches censure ought to be comforted the Church ought to make their love known to them and receive them again into communion least happly their grief and sorrow increasing they be swallowed up 2 Cor. 2. 7 8. 4 Because if a man be overtaken in a fault they who are Spiritual ought to restore such an one in the Spirit of meekness considering themselves least they also be tempted Gal. 6. 1. 5 Because if men repenting of their faults committed against their Brethren and fellow Christians be not received into the communion of the Church both they and the Church are in hazard lest Satan by his devices gain an advantage of them 2 Cor. 2. 10. 11. 6 Because Miriam who for her sedition against Moses was shut out from the Camp seven days was brought in again Num. 12. 15. So was the incestuous person received into the communion of the Church 2 Cor. 2. 8. CHAP. XVI Of GOOD WORKS Question I. ARE Good Works onely such as GOD hath commanded in his holy Word and not such as without the warrant thereof are devised by men out of blind zeal upon any pretence of good intention Yes Micah 6. 8. Rom. 12. 2. Heb. 13. 21. Matth. 15. 9. with 1 Sam. 15. 21 22 23. Isa. 29. 13. 1 Pet. 1. 18. Rom. 10. 2. Well then do not the Papists err who maintain That not only such works are good which are done according to the Will and Law of GOD but others also which are commanded by the publick Authority of the Church though over and above what the Law of GOD requires And that those also are good Works which are done out of a good intention to advance GODS Glory or to perform Worship to Him though they be not commanded by GOD Yes Do not likewise the old and late Libertines err who maintain That the difference between good Works and evil depends onely upon the private and particular Opinion of every man For they think that no work ought to be called evil but in so far as he that doth it thinks it evil Yes By what reasons are they confuted 1 Because Good works are described by the Apostle to be such as GOD before hath ordained that we should walk in them Eph. 2. 10. 2 Because GOD expresly commands that every man must not do that which seems good in his own eyes but onely such works as he hath commanded and must neither add thereto nor diminish from it Deut. 12. 8 32. Iosh. 1. 7. Prov. 30. 6. Rev. 22. 18. 3 Because the Lord openly testifies that in vain they do worship Him teaching for Doctrines the commandments of men not requiring that Will-worship which Phantastick men would give him Isaiah 1. 13. Matth. 15. 9. Micah 6. 6 7 8. Col. 2. 23. 4 Because the Scribes and Pharisees are severely rebuked by Christ that made the Commandment of GOD of no 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 Iuda that the High-places were not taken away And how severely were the Israelites punished for their worshipping of the Golden-Calf Exod. 32. And for worshipping the Calves which Ieroboam set up at Dan and Bethel all know 1 Kin. 12. 28. 5 Because the Law of God is the perfect Rule and Square of good works To the Law and to the Testimony if they speak not according to this Word it is because there is no light in them Isaiah 8. 20. 6 Because without Faith it is impossible to please God Heb. 11. 6. But Faith hath alwayes a respect to the Word of God Quest. II. ARE good works done in obedience to Gods commandments the fruits and evidences of a true and lively Faith Yes Iames 2. 18 22. Well then do not the Antinomians and Libertines err who deny That Believers ought to make evident to themselves and others the truth of their Iustification by good works as fruits of a true and lively Faith Yes By what reasons are they confuted 1 Because Christ sayes by their fruits ye shall know them for a good tree bringeth forth good fruit Matth 7. 16 17 18. 2 Because we are commanded to make sure our Calling and Election by good Works as by the fruits of Faith 2 Peter 1 5 6 10 11. 3 Because in Scripture there are delivered many undoubted and sure marks of Regeneration taken from the fruits of Faith and good Works 1 Iohn 1 6 7 and 1 Iohn 2 3 and 1 Iohn 3 9 10 14. Quest. III. IS our ability to do good Works wholly from the Spirit of Christ and not at all from our selves Yes And that we may be enabled thereunto besides the Graces already received is there not required an actual influence of the same holy Spirit to work in us both to will and to do of his good pleasure Yes Iohn 15. 4 6. Ezek. 36. 26 27. Phil. 2. 13. 2. Cor. 3. 5. Well then do not the Pelagians err who maintain That Good works done by the strength of our free-will are conform to the Law of God and worthy of the Kingdom of Heaven Yes Do not likewise the Papists err who maintain that good works may be done by a meer general and common influence from God Yes Do not lastly the Arminians err who
is none were able perfectly to keep nor to be justified thereby Acts 15. 10 11. 14 Because whosoever transgresseth the Law in the least is under the curse of it Gal. 3. 10. Deut. 27. 26. And deserveth death and a curse Rom. 6. 23. Ezek. 18. 4 20. But all men even the Regenerate sin dayly and transgress the Law of God and so are guilty of all Iam. 1. 13 compared with Iames 2. 10 and with 1 Iohn 1. 8. 15 Because Good works do not go before justification but follow after it Titus 1. 15. Heb. 11. 6. Rom. 14. 23. Rom. 3. 9 10 23. 16 Because the righteousness of God which is by Faith in Jesus Christ is manifested unto all and upon all by Moses and the Prophets For all the Apostles do witness that whosover believeth in Jesus Christ shall have remission of sins Rom. 3. 21 24 25. Acts. 10. 43. 17 Because Justification is from the free Grace of God Rom. 3. 24. Not by the Works of the Law otherwise Grace should be no more Grace nor work any more work Rom. 11. 6. 18 Because the good works of Believers are unclean and defiled Isa. 64. 6. Gal. 5. 17. 19 Because it is said by the Spirit of God the just shall live by Faith Hab. 2. 4. Gal. 3. 11. 20 Because it is written that Abraham believed God and it was imputed to him for righteousness Gen. 15. 6. Rom. 4. 3. But to him that worketh not but believeth on him that justifies the ungodly his Faith is counted for Righteousness Rom. 4. 5. 21 Because believers must not glory in themselves but in God only Rom. 4. 2. Rom. 3. 27. 22 Because by the obedience of ONE many shall be made righteous as was foretold by the Prophet Isaiah 53. 11. And is asserted by Paul Rom. 5. 17. 23 Because Justification by Faith and not by Works is expresly taught at large by the Apostle in that third to the Romans and third to the Galatians CHAP. XX. Of Christian Liberty and Liberty of Conscience Question I. IS GOD alone Lord of the Conscience and hath left it free from the Doctrines and Commandments of men which are in any thing contrary to to his Word or beside it in matters of Faith or worship Yes Iam. 4. 12. Acts 4. 19. Acts 5. 29. Matth. 23. 8 9 10. 2 Cor. 1. 24. Matth. 15. 9. Well then do not the Papists err who contradict this both in doctrine because they teach that the Pope of Rome and Bishops in their own Diocesses may by their own authority praeter Scripturam beside the Word make Laws which oblige and bind the Conscience under the pain of everlasting death and in practise because they have obtruded and do obtrude many Ecclesiastical Rites and Ceremonies as necessary in worship without any foundation in Scripture Yes By what reasons are they confuted 1 Because there is one Law-giver who is able to save and to destroy Iames 4. 12. Therefore no Pope no Prelate nor any meer man can be a Law-giver 2 Because Christ rejects the Commandments of men from the worship of God Matth. 15. 9. 3 Because the Apostles refused to obey the orders of the Council since they were contrary to the Commands of God Acts 4. 19. Acts 5. 29. 4 because the Lord threatens to do a marvellous work among his people because they drew near to him with their mouth as the most part of the Ceremonial service is but a drawing near to God with the mouth but had their hearts removed far from him Isaiah 29. 13 14. 5 Because Christ expresly forbids such subjection and obedience to the Commands of men Matth. 23. 9 10. 1 Cor. 7. 23. 6 because the Apostles themselves forbids all will-worship such as the Popish Ceremonies are Col. 2. 18 21 22 23. 8 Because the Apostle Paul withstood these false Brethren unawars brought in who came in privily to spie out his liberty which he had in Christ Jesus that they might bring him into bondage to whom he gave place by subjection no not for an hour that the truth of the Gospel might continue where he lays so much weight upon Christian liberty that if that were taken away the truth of the Gospel would perish likewise Gal. 2. 4 5. 9 Because the Apostle commands Believers to stand fast in their liberty wherewith Christ hath made them free and not to be intangled again with the yoke of bondage Gal. 5. 1. 10 Because Ceremonies are superstitious being a vice opposite to Religion in the excess commanding more in the Worship of God than he requires in his Worship Quest. II. IS not the requiring of an implicit Faith and an absolute and blind obedience to the Church or any Man a destroying of liberty of Conscience and Reason also Yes Rom. 10. 17. Rom. 14. 23. Isaiah 8. 20. Acts 17. 11. Iohn 4. 22. Hos. 5. 11. Rev. 13. 12 16 17. Ier. 8. 9. Well then do not the Papists err who require an Implicit Faith to all the Decrees and Ordinances of their Church and Pope and a blind obedience to their commands without a previous judgement of discretion Yes By what reasons are they confuted 1 Because no man performing any duty out of blind obedience can be perswaded in his mind of the will of God therein and so he that doubteth is damned because it is not of Faith Rom. 14. 23. 2 Because all things must be examined and proven by the Rule of the Word Isaiah 8. 20. 1 Iohn 4. 1 2. 3 Because the Apostle says prove all things and hold fast that which is good 1 Thes. 5. 21. 4 Because blind obedience makes us the servants of Men which is contrary to 1 Cor. 7. 23. And against the command of Christ forbidding us to call any man Father on earth Matth. 23. 9. 5 Because absolute obedience is only due to God whose commands are all most just himself being the alone Law-giver Iames 4. 12. 6 Because every man ought to be ready to render a reason of the hope which is in him 1 Peter 3. 15. This no man can do who receives the Commands of Superiors with an Implicit Faith Quest. III. DO they who upon pretence of Christian Liberty practise any sin or cherish any lust destroy thereby the end of Christian Liberty Yes Gal. 5. 13. 1 Peter 2. 16. 2 Peter 2. 19. Iohn 8. 34. Luke 1. 74 75. Well then do not the Libertines err who maintain that the true Christian Liberty which we ought to follow and use is to take away all difference between Good and Evil to esteem nothing of sin nor to be touched with any Conscience or sense of it that every man ought to follow the swing of his own lust Yes Do not likewise the Antinomians err who maintain almost the same very Tenet and opinion Yes By what reasons are they confuted 1 Because we being called to liberty ought not to use our liberty for an occasion of the flesh Gal. 5. 13 And that with well
and spiritual and therefore nothing can represent him as the Prophet well infers Isaiah 40. 18 25. 3 Because every representation of God by graven images or pictures is a most disgraceful changing of the glory of the incorruptible God Rom. 1. 23. 4 Because images and pictures of this kind are lies and vanities which the Lord abhores and mocks at with an holy scorn Isaiah 44. from verse 9. to 18. 5 Because the Lord expresly forbiddeth the Israelites to represent him under any form or shape for saith the Text ye saw no manner of similitude on the day that the Lord spake to you in Horeb out of the midst of the fire Deut. 4. 15. to verse 20. 6 Because though the Israelites worshipped the true God by an image for Aaron built an Alter and made proclamation and said to morrow is a feast to the Lord yet are they accused of the sin of idolatry and for that cause severely punished Exod. 32. 21 27 35 7 Because Ieroboam and the ten Tribes who worshipped the true God by the Golden-Calves set up at Dan and Bethel for the worship of false gods by images was afterwards brought in by Achab who is therefore said to have provoked the Lord more than all the Kings of Israel before him 1 Kin 16 31 32. are accused for the sin of Idolatry and are severely threatned 1 King 12. 29 30. and 1 Kings 13. 2. which threatning was put in execution by Iosiah 2 Kings 23. 15 16 20. 8 Because the Apostle says we ought not to think that the God-head is like unto Gold or Silver or Stone graven by art and mans device Acts 17. 29. Quest. III. IS Religious worship to be given to God the Father Son and Holy Ghost and to him alone Yes Is Religious worship to be given to Angels Saints or any other Creature No. Matth 4. 10. Iohn 8. 49. 2. Cor. 13. 14. Iohn 5. 23. Col. 2. 18. Rev. 19. 10. Rom. 1. 25. Well then do not the Papists err who maintain that not only God but good Angels and Saints departed being Canonized by the Pope ought to be worshipped and called upon even after a religious manner but cheifly the Virgin Mary and that there is a Divine Power in the Relicks of Saints which therefore ought to be worshipped Yes By what reasons are they confuted 1 Because the Lord our God and he only is to be worshipped Matth. 4. 10. Deut 6. 13. 2 Because the Object of invocation and religious Adoration is he only who is Omnipotent Omniscient and searcher of the heart For there is none that knows our necessities and wants but he that is Omniscient and none can succour and help us but he that is Omnipotent But Angels are not Omniscient Eph. 3. 10. 1 Peter 1. 12. Neither are the Saints departed Omniscient as is clear from Isa. 63. 16. Abraham is ignorant of us 3 Because they that are dead know nothing of our condition Eccl. 9. 5. 4 Because no man ought to call upon him in whom he doth not believe Rom. 10. 14. But no man ought to believe in Saints or Angels but in God alone Isaiah 26. 4. Ier. 17. 5. 5 Because neither Saints alive nor Angels would suffer adoration and worship to be given to themselves Acts 10. 25. Rev. 22. 8 9. 6 Because the worshipping of Angels doth derogate from the honour of Christ in whom we have boldness and access with confidence by the faith of him Eph. 3. 12. 7 Because the worshipping of Saints and Angels is like a Polytheismus the having of many Gods For the Papists attribute to each one of their Saints and Angels a proper divine power as the Heathens did of old to their Idols and false gods Quest. IV. IS any Religious worship given to God since the fall without a Mediator No. Nor in the mediation of any other but of Christ alone No. Iohn 14. 6. 1 Tim. 2. 5. Eph. 2. 18. Col. 3. 17. Well then doth not the Popish Church err who maintain that Saints departed but chiefly the Virgin Mary are Mediators and Intercessors between God and Man Yes By what reasons are they confuted 1 Because the Scripture affirms expresly that there is but one Mediator between God and Man namely the Man Jesus Christ 1 Tim. 2. 5. 2 Because no man cometh to the Father but by Christ Iohn 14. 6. And by him we have access to the Father Eph 2. 18. 3 Because the Scripture promiseth that they shall be heard that in the name of Christ seek such things as are according to the will of God but there is no promise in all the Word that they shall be heard that pray to Saints or Angels Iohn 14. 13 14. 1 Iohn 5. 14. 4 Because the Apostle says whatsoever ye do in word or deed do all in the name of the Lord Jesus not in the name of Saints Col. 3. 17. 5 Because Christ who is called the propitiation for our sins is also called our Advocate with the Father 1 Iohn 2. 1 2. 6 Because Mediation is a part of the Priestly office of Christ which is only proper to himself and which cannot be divided between him and the Saints 7 Because the Saints are not to be called upon as was proven in the foregoing Question Quest. V. IS prayer with thanksgiving one special part of Gods worship required by God of all men Yes Phil. 4. 6. Psal. 65. 2. Well then do not the Adamites and others long since err who denyed that God was to be called upon For say they God is Omniscient and bestowes all things upon us freely without our prayers Yes Do not likewise some late Hereticks err who maintain that unregenerate men ought not to call upon God Yes Do not also the Quakers err who will not move in the commanded duties of prayer and thanksgiving unless there be some inward call and motion on their Spirit Yes By what reasons are they confuted 1 Because there are extant many universal precepts in the Word by which the duty of prayer is commanded Phil. 4. 6. 1 Thes. 5. 17. Iohn 16. 24. Matth. 7. 7. 2 Because God is the hearer of prayer and to him shall all flesh come Psal. 65. 2. 3 We have the example of David Psalm 55. 17. Of Daniel chapter 6. 10. The example of those many who were gathered together praying in the behalf of the Apostle Peter Acts 12. 12. The example of Christ himself Iohn 17. chapter 4 Because the Apostle Paul bids Simon Magus who was in the gall of bitterness and bond of iniquity to repent and call upon God Acts 8. 22. As to the Quakers what assurance can they have the next hour or the next day more than now of the Spirits moving on their souls And are we not commanded to pray without ceasing 1 Thes. 5. 17. That is upon all opportunities and in all our necessities Quest. VI. IF Prayer be Vocal ought it to be in a known tongue Yes 1 Cor. 14. 14. Well then
do not the Papists err who maintain that it is not needful that publick prayers be in a known tongue but that it is often-times expedient that prayers be performed in a tongue-unknown to the Common-people Yes By what reasons are they confuted 1 Because the Apostle teaches expresly the contrary 1 Cor. 14. 9 12. 2 Because prayers celebrated in an unknown tongue are not for edification 1 Cor. 14. 14. 3 Because he that occupieth the room of the unlearned that is who understands not strange tongues cannot say Amen 1 Cor. 14. 16. 4 Because the Lords prayer which is the special Rule of all our prayers was prescribed in a tongue at that time best known Quest. VII MAY we pray for the dead or for those of whom it may be known that they have sinned the sin unto death No. 2 Sam. 12. 21 22 23. Luke 16. 25 26. Rev. 14. 13. 1 Iohn 5. 16. Well then do not the Papists err who maintain that prayers almes and masses ought to be appointed and made for souls departed as these which will really profit them Yes By what reasons are they confuted 1 Because the Dead are either happy and so they need not our prayers Rev. 14. 13. Or they are damned and so our prayers cannot profit them for out of hell there is no redemption Luke 16. 26. 2 Because we read that David mourned and fasted for the Child so long as it was alive but when once the Child was removed by death wherefore says he should I fast can I bring him back again 2 Sam. 12. 22 23. 3 Because all our requests and prayers are either founded upon a precept or promise of God to hear our prayers But there is neither a promise that God will hear us in order to the dead nor a command to pray for them 4 Because we are altogether ignorant of the state and condition of the dead and therefore we cannot pray for them in Faith Rom. 14. 23. Quest. VIII IS the reading of the Scriptures with Godly fear the sound preaching and comfortable hearing of the Word in obedience to God with understanding faith and Reverence are they I say parts of the ordinary Religious worship of God Yes Are these with the due administration of the Sacraments to wit Baptism and the Lords Supper to continue in the Church of God till the end of the world and the day of Christ Yes Acts 15. 21. Rev. 1 3. 2 Tim. 4. 2. Mat. 13. 19. Iames 1. 22. Heb. 4. 2. Isaiah 66. 2. Acts 10. 33. Well then do not the Enthusiasts Libertines Anabaptists and other Sectaries err who under a pretext of being inspired by the Holy Ghost that teaches them all things despise and contemn all reading of the Scripture and publick hearing of the Word preached Yes Do not likewise the Quakers err who are down-right enemies to all the publick ordinances which Christ hath appointed to continue in his Church to the end of the world Yes By what reasons are they confuted 1 Because Christ commanded his Apostles and in them all the Ministers of the Gospel to whom he hath promised his presence to the end of the World to teach all Nations and to preach the Gospel to every creature Matth. 28. 19. Mark 16. 15. 2 Because the publick preaching of the Word by a Minister sent and called and the hearing of it is a mean ordained and appointed by God and according to the ordinary manner necessary for begetting Faith and therefore needful to salvation Rom. 10. 14 15. 1 Cor. 1. 21. 3 Because God hath promised to his Covenanted ones to bring them to his holy mountain and make them joyful in his house of prayer that is in the publick meetings of his Saints and People Isaiah 56. 7. 4 From the example of those Believers Acts 2. 42. who continued steadfastly in the Apostles doctrine 5 Because the word of God is the perfect Rule of life and manners And all Spirits are to be tried by it 1 Tim. 3. 15. 1 Iohn 4. 1. Isaiah 8. 20. Neither ought we to follow or hear any man no not an Angel if he teach any thing contrary to the Word or Heterodox from it 2 Thes. 2. 2. Gal. 1. 8. 6 Because the Word of God is that incorruptible seed by which we are born again 1 Peter 1. 23. 7 Because God forbids expresly separations from publick assemblies I mean so long as the Word is truely and purely taught by those who enter in by the right door that is Christ and the way appointed by him in his Word Iohn 10. 7 8. Heb. 10. 25. 8 Because the Lord hath joyned together these two his faithful servants for teaching his people publickly and the promise of the Spirit to guide them and assist them in their work Matth. 28. 20 Iohn 14. 16 17 26. For confutation of the Quakers two things must be made out the one that the office of the Ministry is of divine institution 1 Because God hath particularly designed some persons to the work of the Ministry For if God appointed some persons to be judges over Israel then must the office of judgeing Israel be of divine institution Christ appointed not only Apostles the seventy Disciples Evangelists Prophets whose call and gifts were extraordinary but other ordinary Pastors and Teachers whose Spirits were not infallible whom the Scripture affirms to be as truely by Divine institution as the former 1 Cor. 12. 28. Eph. 4. 11. 2 Because GOD hath given peculiar names and titles to the persons designed for this office which he hath not given to other Saints The onely wise GOD will not distinguish where he himself hath made no distinction or difference These are called Pastors Teachers such as rule well Stewards of the Mysteries of GOD Preachers Bishops or Overseers of the Flock Stars in Christs right hand Angels of the Churches Christ evidently puts a difference between the Churches and the Angels set over them Rev. 2. 1 8 12 18. Rev. 3. 17 14. 3 Because the Lord hath taken a special care to bestow peculiar gifts and qualifications upon these persons so designed for the Ministery and that for the good of the Souls of his People above what is required in other Saints Would ever the Lord have bestowed such qualifications if he had not appointed some for such an Office Though gifts as gifts do not alone invest into such an office yet when they are strictly required they argue that there is an Office They must be apt to teach others 1 Tim. 3. 2. And not onely so but able to teach others able to convince them that oppose themselves Titus 1. 9. They must be such as study to shew themselves approven unto GOD workmen that need not be ashamed 2 Tim. 2. 15. And the Apostle in admiration of the difficulty of this employment cryeth out Who is sufficient for these things 2 Cor. 2. 16. 4 Because the Lord requires peculiar duties of his Ministers which he doth not require of Believers
fellowship with Christ and this end not fully attained till the end of the World then the Ministry assigned to this end must be perpetually necessary Quest IX IS singing of Psalms with grace in the heart a part of the ordinary worship of God Yes Col. 3. 16. Eph. 5. 19. Iam. 5. 13. Well then do not the Quakers and other Sectaries err who are against the singing of Psalms or at least ty it only to some certain persons others being excluded Yes By what reasons are they confuted 1 From the practise of Christ and his Apostles Matth. 26. 30. From the example of Paul and Silas Acts 16. 25. From Moses and the Israelites Exod. 15. 2 Because the singing of Psalms was commanded under the Old Testament and that not as a Type of any substance to come nor for any ceremonial cause Neither is it abrogated under the New Testament but confirmed Psalm 30. 4. Psalm 149. 1. 3 From the general and universal commands in the New Testament Eph. 5. 19. Col. 3. 16. 1 Cor. 14. 15. 4 Because the Apostle Iames says is any man afflicted let him pray is any man merry let him sing Psalms Chap. 5. 13. The meaning is not that none should sing but such as are merry for then none should pray but such as are afflicted 5 Because by singing of Psalms we glorifie God we make his praise glorious We edify others with whom we sing as well as we edify our selves So the end to be proposed in singing is teaching and admonishing one another in Psalms and Hymns and spiritual songs Col. 3. 16. Lastly we chear and refresh our selves by making melody in our hearts to the Lord Eph. 5. 19. Which ariseth first from our consciencious going about it as a piece of worship to God and in so doing we are accepted in that Secondly from its being a part of Scripture appointed for his praise whether it agree with our case or not That being the end wherefore it was designed to be sung is a sufficient warrand for our joyning in the singing thereof Quest. X. IS prayer or any other part of Religious worship now under the Gospel either tyed unto or made more acceptable by any place in which it is performed or towards which it is directed No. Iohn 4. 21. Mal. 1. 11. 1 Tim. 2. 8. Well then do not the Papists err who consecrate Churches and ascribe holiness to them and appoint Peregrinations to Christs grave and to other places far off where they mumble their preachings and mutter their prayers Yes Do not likewise many ignorant persons err who think their private prayers will be more acceptable to God being said in the Kirk than in their own private Closet Yes By what reasons are they confuted 1 Because the Lord says by the mouth of his Prophet that prayers shall be offered up to him in all places under the time of the Gospel Mal. 1. 11. 2 Because Christ commands us when we pray to enter into our Closet and the door being shut to pray to our Father which is in secret least we should seem to desire praise and approbation from men which rite and ceremony of praying publickly when we should pray privately Christ clearly condemns Matth. 6. 5 6. 3 Because Paul wills that men pray every where lifting up holy hands without wrath and doubting 1 Tim. 2. 8. 4 Because Christ says the hour cometh when we shall neither in this mountain nor yet at Ierusalem worship the Father Iohn 4. 21. Quest. XI HAth GOD in his Word by a positive moral and perpetual Commandment binding all men in all ages particularly appointed one day in seven for a Sabbath to be kept holy unto himself Yes Exod. 20. 8 10 11. Isaiah 56. 2 4 6 7. Well then do not some men err who maintain that God hath not under the Gospel determined any certain day for his own worship but only hath commanded that some indefinite time be destined for publick worship which time say they is left to be determined by the Church Yes By what reasons are they confuted 1 Because the determining of an ordinary and sufficient time for divine worship and as a Sabbath belongs to God only and not to man For we do not read that any such power or authority is granted to man either by the Law of Nature or Scripture Is it not a thing of very great moment Is it likely that the wisdom of God would leave it uncertain This might accuse the Scripture of imperfection It is not sutable to the love of God and his care towards his Church By such mens doctrine the Church Universal and all Oecumenick Councils should be guilty of a dreadful sin which for so many ages have been deficient in their duty Therefore it behoveth that there be one day of seven by virtue of the fourth Command seeing no where els another necessary day is appointed or prescribed in the Word 2 Because it is just and equitable as the adversaries grant that one day should be set apart for GOD who hath freely given us six 3 Because in six dayes God made the Heavens and the Earth and rested on the seventh not out of necessity but to give us an example to do the like 4 Because one day of ten twenty or thirty cannot be thought convenient Neither is such a thing commanded in any place of Scripture And would it not argue a neglect of divine worship the care of souls if one day of twenty thirty or fourty were appointed Neither can the fifth fourth or sixth day be appointed seeing God hath commanded us to work six dayes This would make our yoke more heavy than the Iewish yoke which the Adversaries will not grant 5 Because it is the principal and chief scope of the fourth Command that one day of seven in respect of us be set apart and consecrated to divine worship Not truely that some indefinite time be set apart If this were true the fourth Command should differ substantially from the other Precepts of the Decalogue and so there behoved to be an useless Precept or at least a Tautology ought to be committed Do not likewise the Anabaptists Socinians and Libertins err with whom we may take in the Quakers and other Antisabbatarians that disown the Sabbath as being carnal and a Command of the Letter who teach that whatever is contained in the fourth Command is Ceremonial and so properly as to the matter and substance which it holds out abrogated wholly And therefore say they by virtue of this fourth Command there is no day to be set a part for publick divine worship Yes By what reasons are they confuted 1 Because the fourth Command which appoints one day of seven to be set apart for God is a positive and moral Command as to substance seeing it was given to Adam in his integrity before ever there was need of any Types and Ceremonies shaddowing forth Christ Gen. 2. 2 3. 2 Because it was repeated before the promulgation
of the Ceremonial Law Exod. 16. 23. Thirdly because it was written with Gods own hand and inserted into the midst of the rest of the moral precepts and was put into the Ark of the Testimony with the other nine which honour was never conferred upon any precept meerly Ceremonial 4 Because all the reasons of this Command are intirely Moral He rested after six days and allowed us six days to work therefore in all equity we ought to rest after so many days work and give God a seventh 5 Because Christ confirms this Command in saying pray that your flight be not in the winter neither on the Sabbath day where the Lord insinuateth that as travelling is troublesome to the body in winter so would it be to the minds of the Godly to travel on that day specially and solemnly set apart for Gods worship Now if there were no sabbath to continue after Christs ascension or if it were not to be sanctified there would be no occasion of this grief and trouble that they behoved to travel on the Sabbath and durst not tary till that day were by-past and so no cause to put up this prayer which yet by our Lords exhortation seemeth to infer that the Sabbath was to be as certain in its time as the Winter And doubtless this cannot be meaned of the Iewish Sabbath for that was to be abolished shortly Next travelling on the Iewish Sabbath was to be no cause of grief unto them if indeed all days were alike neither would it be scroupled in such a case by the Apostles to whom he is now speaking Quest. XII WAS this one day in seven from the beginning of the World to the Resurrection of Christ the last day of the week Yes And was it from the Resurrection of Christ changed into the first day of the week Yes And is it to be continued to the end of the World as the Christian Sabbath Yes Gen. 2. 2 3. 1 Cor. 16. 1. 2. Acts 20. 7. Rev. 1. 10. Matth. 5. 17 18. Well then do not the Sabbatarians err who maintain that the Iewish Sabbath or the seventh day from the Creation is to be observed Yes Do not others likewise err who maintain that the observation of the Lords Day is only of Ecclesiastick and Apostolick institution Yes These Authors you see do confound and make two things really distinct to be but one namely Ecclesiastick and Apostolick institution By what reasons are they confuted 1 Because the fourth Command standing wherein one day of seven is appointed the numbering is left free to God himself that the right and power may be reserved to Christ the Law-giver and to his Spirit for the change of the day and continuing the worship prescribed in the fourth Command 2 From the name it self for our Sabbath is called the Lords Day Rev. 1. 10. I was in the Spirit on the Lords Day or on that Lords Day or Dominick Day or day which is the Lords pointing out a day singularly and a day which in a particular special manner is called His day even as the Lords prayer and the Lords Supper are so called because appointed by Christ the Lord. 3 Because God only can abrogate the Lords day the Adversaries granting so much therefore he that hath power to rescind hath power likewise to establish 4 Because there is an implicit Command concerning the observation of the Lords day 1 Cor. 16. 2. As I have saith Paul given order to the churches of Galatia even so do ye the first day of the week let every one of you lay by him From which place we reason thus that not the seventh but the first day is the chief solemn day for worship after Christs Resurrection because the Apostles did pitch particularly and eminently upon that day and that in diverse Churches as the fittest time for expressing their Charity He doth not think it indifferent what day it be done on nor that all dayes are alike but pitcheth on the first day not in one Church only but in many Next this command supposeth them to be already acquainted with some special priviledges of the first day beyond others and that there must be some peculiar thing in this day making it fit yea more fit for such a purpose rather than any other day 5 Because as the seventh day was instituted in remembrance of the works of Creation so the first day after the work of redemption was finished succeeded as most convenient for collating and comparing both Mercies together 6 Because Christ on the first day of the week appeared most frequently to his Disciples and blessed it with his presence Matth. 28. 9. Acts 1. 3. Iohn 20. 19 26. 7 Because on that day the holy Ghost descended upon the Apostles And on the same day Peter baptized three thousand Acts 2. 1 2 3 4 41. 8 Because the Church in the time of the Apostles did observe the first day of the week as holy Acts 20. 7. But the practise of the Apostles approven in Scripture is equivalent to a Divine Institution 9 Because Christ was seen of his Apostles fourty dayes after his Resurrection and spoke to them of the things pertaining to the kingdom of God during which time he hath taught them all things needful to be known and among the rest it is probable the change of the Sabbath and the institution of the first day of the week and that immediatly after his resurrection he hath either immediatly by himself institute that day or hath inspired his Apostles to observe it from that same very time 10 Because the Lord hath remarkably owned this Christian Sabbath in being remarkably avenged upon the breakers and profanners thereof as it is clear from several Histories Quest. XIII IS this Sabbath then kept holy unto the Lord when men after a due preparation of their hearts and ordering of their common affairs before hand do not only observe an holy rest all the day from their own works words and thoughts about their worldly employments and recreations but are also taken up the whole time in the publick and private exercises of his own worship except what is spent in the duties of necessity and mercy Yes Exod. 16. 23 25 26 29 30. Exod. 31. 15 16 17. Isa. 58. 13. Neh. 13. 15 16 18 19 21 22. Well then do not some err who think that after publick worship is ended the rest of the Lords day may be spent in ordinary exercises recreations and such like sports as are not unlawful on other dayes unless they be forbidden by the Church or Common-wealth wherein men live Yes By what reasons are they confuted 1 Because the Lord says in the fourth Commandment in it thou shalt not do any work But ordinary recreations games and sports are our own works 2 Because Nature it self requires that we bestow as much of the Sabbath day on God who is the Lord of Time and of all things which we have as we can and use to bestow
power force and oblige all his subjects to a Reformation of Religion and to a conformity to the true worship sound doctrine and discipline of the Church Yes By what reasons are they confuted 1 Because it is foretold by the Prophet Isaiah that in the dayes of the Gospel Kings shall be nursing Fathers and Queens nursing Mothers to the Church of God Chap. 49. 23. 2 Because Artaxerxes who was but a Heathen King was very careful to make a decree that whatsoever was commanded by the God of Heaven should be diligently done for the house of the God of Heaven And that whosoever would not obey the Law of GOD and the King judgement was to be executed speedily upon him whether by death banishment confiscation of goods or imprisonment For which singular mercy Ezra blessed the Lord GOD of his Fathers who had put such a thing in the Kings heart chap. 7. 23 25 26 27 28. So did Nebuchadnezzar make a decree that if any People Nation or Language should speak any thing amiss against the GOD of Heaven they should be cut in pieces and their houses made a dunghill Dan. 3. 29. The like we read of Darius who made a Decree that all men should tremble and fear before the GOD of Daniel chap. 6. 26. 3 From the example of Hezekiah who removed the high places and brake the images and cut down the groves and brake in pieces the brazen Serpent to which the Israelites did burn incense 2 Kings 18. 4. 4 From the example of Iosiah who made a through reformation and made all Israel to serve the LORD their GOD. The word in the Original importeth that he in a manner forced and compelled them to the pure worship and service of God as a servant is forced and compelled to his work He by his Royal Power and Authority kept them in order forbidding Idolatry and commanding them to serve God no otherwise than according to his Word 2 Chron. 34. 33. and 2 Chro. 15. 12 13. They entered into a Covenant to seek the Lord of their Fathers with all their heart and with all their soul that whosoever would not seek the Lord God of Israel should be put to death whether great or small man or woman 5 Because whosoever blasphemed the name of the Lord was surely put to death Lev. 24. 16. This blaspheming was a peircing through or stabbing the name of the Lord as the original word properly signifies which may be done not only after this manner but by maintaining blasphemous errors and heresies 6 Because the supream Magistrate is Custos utriusque Tabulae a Keeper of both Tables of the Law of God As well of the first Table which relates to Religion and our duty to God as of the second which relates to righteousness and our duty to our neighbour If then he may punish evil doers who offend against the second Table and force and compel them to obedience by the sword of justice which God hath put into his hand much more may he punish Idolaters and blasphemers who offend against the first Table and force and compell them to obedience seeing there are many sins against the first Table which are more hainous and odious than the sins against the second Table And though it be the sinful practise of the Church of Rome to force men and women to be of their Religion which is superstitious and Idolatrous yet it is not so to others who have the true religion among them And though our blessed Saviour and his Apostles did not use such means for propagating the Gospel reserving the Glory of conquering of souls to himself and the power of his Spirit yet he has taught nothing to the contrary but that Kings and Magistrates whom he has made nursing Fathers to his Church may according to the laudable examples of the good Kings of Iuda improve their power for Reformation and maintainance of his own Religion And though Religion hath been much advanced by suffering yet it will not infer that a Christian Prince has not power to reform his own subjects or extirpate blasphemers and Hereticks Quest. III. IS it lawful for a Christian to accept and execute the office of a Magistrate when called thereunto Yes Prov. 8. 15 16. Rom. 13. 1 2 4. Well then do not the Anabaptists err who maintain that it is not lawful for Christians to carry the office of a Magistrate Yes By what reasons are they confuted 1 Because there is no power but of God and the powers which are are ordained of GOD Rom. 13. 1. 2 Because Solomon says by me that is by the Lord Kings reign and Princes decree justice Prov. 8. 15. 3 Because the Magistrate exercises and executes Gods judgements Deut. 1. 17. 4 Because the Magistrate receiveth all things from GOD which are necessary for the performance of his office Numb 11. 17. 5 Because the Lord hath promised that Magistrates under the Gospel shall be nursing Fathers to his Church Isaiah 49. 23. And shall make the Whore desolate naked and shal eat her flesh and burn her with fire Rev. 17. 16. Quest. IV. MAY the Civil Magistrate now under the New Testament wage warr upon just and necessary occasion Yes Luke 13. 14. Matth. 8. 9 10. Rev. 17. 14 16. Acts 10. 1 2. Well then do not the Quakers Anabaptists and Socinians err Who maintain that it is altogether unlawful now under the New Testament to wage warr Yes By what reasons are they confuted 1 Because GOD appointed and commanded lawful war Numb 31. 2. For it is said the Spirit of the Lord came upon Gideon when he was to fight the battles of the Lord against the Midianites and Amalekites Iudges 6. 34. Nay the Lord himself prescribeth the manner and way of making of War Numb 10. 9. Numb 31. 27. Deut 20. 2. And giveth knowledge and skill to his Generals and Heroes to fight his own battles Psalm 18. 34. Psalm 144. 1. All which are in no wise abrogated and taken away under the New Testament 2 Because the Centurion that was converted to the Faith did not lay down his office of a Captain of a hundred which surely he would have done if to war under the New Testament had been unlawful Acts 10. 1 2 47. The same may be said of the believing Centurion Matth. 8. 8 9 10. 3 Because the office of a Souldier is not reprehended and reproved by Iohn the Baptist but rather approven Luke 3. 14. 4 Because opposition and defence against unjust violence which often times cannot be done without war is the very law of nature 5 Because it is foretold that the kings of the Earth shall make war against the Beast Rev. 17. 14 16. Quest. V. MAY the Civil Magistrate assume to himself the Administration of the Word and Sacraments or the power of the keyes of the Kingdom of Heaven No. 2 Chron. 26. 18. Matth. 18. 17. Matth. 16. 19. 1 Cor. 12. 28 29. Rom. 10. 5. Hebr. 5. 4. Well then
do not the Erastians err who maintain that the Civil Magistrate hath in himself all Church power and so may administer the Sacraments and preach the Word and may exercise the power of the keys of the Kingdom of Heaven Yes By what reasons are they confuted 1 Because Christ hath given no such power to Magistrates as evidently appears from all those places of Scripture where mention is made of the keyes There is not in them one syllabe of the Civil Magistrate Matth. 18. 17. Matth 16. 19. 2 If the power of the keyes of the Kingdom of Heaven agree to the Magistrate as a Magistrate then ought it to agree to every Magistrate though the Magistrate were an Infidel or a Woman which is absurd 3 A Magistrate as a Magistrate is not a Minister of the Church as is evident from all the Catalogues of the Ministers of the Church For in them you will not find any mention of the Magistrate Eph. 4. 11. Rom. 12. 7. 8. 1 Car. 12. 8 9 10. 4 Because before ever there was a Christian Magistrate in the World the Church exercised all Acts of Church Jurisdiction and Government The Church ordained Ministers and Pastors 1 Tim. 4. 14. And inflicted the Censure of Excommunication 1 Cor. 5. 5. And Relaxed the Penitent from this Censure Called a Synod and stigmatized Hereticks Acts 15. 5 Because GOD hath put a difference between the Church Government and the Civil and hath appointed distinct Governours to them 2 Chron. 19. 8 9 10 11. 6 Because God did severely punish Saul and Uzzia for presuming to offer sacrifice which was proper to the Priests only 1 Sam. 13. 9 10 13. 2 Chron. 26. 16 19. Quest. VI. HATH the Civil Magistrate power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the mind of GOD Yes 2 Chron. 19. 8 9 10 11. and 2 Chron. 29 30. chapters Matth. 2. 4 5. Well then do not the Papists err who maintain that the judgement and care of Religion doth not belong to the civil Magistrate Yes By what reasons are they confuted 1 Because the custody and keeping of the divine law is committed by GOD to the Civil Magistrate Deut. 17. 18. 2 Because it was foretold that Kings should be nursing Fathers to the Church Isaiah 49. 23. 3 Because it is the duty of the Magistrate to take care that subjects may lead a quiet and peaceable life in all godliness and honesty 1 Tim. 2. 2. 4 From the commendable examples of the good kings of Iuda 2 Chron. 29. 30. chapters Quest. VI. DOth infidelity or difference in Religion make void the Magistrates just and legal authority No. Doth it free the people from their due obedience to him No. 1 Peter 2. 13 Rom. 13. 1 2 3 4. Titus 3. 1. Well then do not the Papists Anabaptists and others err who maintain that subjects ought not to suffer a King that 's an infidel or obey that King in his just commands that differs from them in Religion Yes By what reasons are they confuted 1 Because we are commanded to submit our selves to every ordinance of man 1 Peter 2. 13. Namely in all that they command us if it be not contrary to God and his command otherwise according to Acts 4. 19. it is better to obey GOD than man And it is said for the Lords sake that is because it is GODS will to govern us by them 2 Because the Christians which were at Rome were commanded by the Apostle to subject themselves to the higher powers and that without exception of Religion and Piety and even to that heathen the Roman Emperour Rom. 13. 1. 3 Because the same Apostle writing to Titus bids him exhort the Cretians his hearers to obey Magistrates what manner of ones soever they be not only believing ones but also those that are unbelieving as then they were yet most of them Titus 3. 1. 4 Because when the Apostle Paul was persued for his life and charged with matters criminal he appealled unto Cesar Acts 25. 10 11. 5 Because the Prophet Ieremiah did own the power of Zedekia who had turned aside to a false worship and had despised the oath which he had made to the King of Babylon Ezek 17. 16 17. Now hear I pray thee says the Prophet O my Lord the King let my Supplication I pray thee be accepted before thee Ierem. 27. 20. 6 Because Christ himself payed tribute to Cesar though he was free being both the Son of GOD by nature and the Son of David by birth Matth. 17. 26. And he commanded and allowed others to pay Matth. 22. 21. Rom. 13. 7. 7 Because Paul did own and acknowledge the power of King Agrippa Acts 26. 2. Quest. VII IS it the duty of people to pray for Magistrates and honour their persons Yes 1 Tim. 2. 1 2. and 1 Peter 2. 17. Well then do not some err who deny this Yes By what reasons are they confuted 1 Because Samuel at the request of Saul whom he knew the Lord had rejected returned again after him and honoured him before the people 1 Sam. 15. 31. 2 Because the Lord having appointed Magistrates to administer justice and judgement in his name is so far pleased to honour them as to call them Gods and the Children of the high Psalm 82. 1 6. 3 Because the Apostle Peter says fear God and honour the King parallel to what Paul says render to all men their dues honour to whom honour is due 1 Peter 2 17. Rom. 13. 7. 4 Because even heathen Magistrates are called the Lords anointed Isaiah 45. 1. And the Lord calls Nebuchadnezzar his servant Ierem. 27. 6. If then such Magistrates ought to be honoured upon that account much more Christian Magistrates 5 Because if we be obliged not to speak evil of dignities 2 Peter 2. 11 nor revile the Gods Exod. 22. 8 we are obliged to honour dignities for where a sin is forbidden the contrary duty is commanded 6 Because God commanded his people the Jews to seek the peace of the City that is the welfare and prosperity of Babylon whither he had caused them to be carried away captives Ierem. 29. 7. 7 Because the Prophet the man of God besought the Lord in behalf of Ieroboam and prayed for him a man that had made Apostacy from the true worship of God and had made Israel to sin 1 Kings 13. 3. 8 Because our blessed Saviour says render to Cesar the things that are Cesars Matth. 22. 21. But prayers and supplications are as due to Cesar as custom and tribute 1 Tim. 2. 1 2. 9 Because the Apostle commands us to pray for all that are in authority that we may lead a quiet and peaceable life which is the cause wherefore we must pray for Magistrates For in the Apostles times and long after Magistrates were persecutors of the Church of GOD and hindred the members of Christ to live in peace and godliness 1 Tim.
2. 1 2. 9 Because Moses cryed unto the Lord in behalf of Pharoah Exod. 8. 12. Abraham prayed unto God for Abimelech Gen. 20. 17. Iacob blessed Pharoah Gen. 47. 7 10. 10 Because many blessed Martyrs going to death have prayed for their persecuting Magistrates following the example and command of our blessed Saviour Luke 23. 34. Matth. 5. 44. Quest. VIII OUght any man at his own hand or at the instigation of other men to assassinate or kill a Magistrate or any private or publick person under the pretence they are Hereticks and Persecutors of the truth No. Exod. 20. 13 Prov. 1. 10. 11. Well then do not those men of the romish-Romish-Church err and others too who own this dangerous Tenet Yes By what reasons are they confuted 1 Because all sort of murder is expresly forbidden in the sixth command thou shalt not kill Exod. 20. 13. Where there is a clear distinction made by Thou between a private man and a publick Magistrate that doth it by divine authority 2 Because though Saul was a man rejected of God 1 Sam. 15. 26. yet David says to the Amalekite how wast thou not affrayed to stretch forth thine hand to destroy the Lords anointed 2 Sa. 1. 14. see 1 Sam. 24. 5. 1 Sam. 26. 9. 3 Because whatever may be alledged from Phineas his fact Num. 25. 8. from Ehuds fact in stobbing Eglon Iudges 3. 21. from Samuels fact in killing Agag 1 Sam. 15. 33. and from Elijahs fact in killing the Priests of Baal 1 Kings 18. 40. they will not by any means favour private mens assassinations for certainly Phineas had a divine motion as Ehud had stirring him up which was evident by the Lords approving the fact and rewarding it Samuel no doubt was moved hereunto by an inward motion and instinct of God and the conduct of his Spirit as was Elijah so that their facts and suck like were altogether particular and cannot be abused by imitation and followed by every one as rules whose calling is not properly to use the sword of justice 4 Because it would bring a Mass of confusion to the utter ruine of all Societies if every man at his own hand might execute vindictive justice upon offenders who deserve it or upon pretence they do deserve it which is to fight against God who is the God of order politick as well as Ecclesiastick and not of confusion 5 Because the wrath of man worketh not the righteousness of God Ia. 1. 20. 6 Because it is a contempt of publick laws and publick order It is an usurpation of the Magistrates sword which God hath put into his hand for punishing and protecting It is an invasion of Gods right and prerogative of executing vengeance which he hath so expresly reserved to himself Psalm 94. 1. Rom. 12. 19. Deut. 32. 35. Prov. 25. 21 22. 6 Because Solomon sayes my son if sinners entice thee consent thou not if they say come with us let us lay wait for blood let us lurk privily for the innocent walk not thou in the way with them Prov. 1. 10 11. 7 Because a righteous man regardeth the life of his beast much more ought a righteous man to regard the life of his neighbour Prov. 12. 10. The sin of murder may be many wayes aggravated First by the quality of the person murdered whether he be a superiour as a Magistrate or Minister or parent or whether he be of a near relation as a brother or near kinsman Secondly from the manner extream cruelty being used or sudden and unexpected death putting a man into eternity in the twinckling of an eye To which we may add deliberation and premediate murder of which Solomon speaks in the forecited place Quest. IX ARE Ecclesiastick Persons exempted from due obedience to the Magistrate No. Rom. 13. 1 1 Kings 2. 26. Acts 25 9 10 11. 2 Peter 2. 1 10 11. Iude verse 8. 9 10 11. Well then do not the Papists err who maintain that the Clergy as they call them and their goods are altogether free by the Law of God from Secular Powers Yes By what reasons are they confuted 1 Because the command of obedience is general and universal let every soul be subject Rom. 13. 1. 2 Because Christ commanded the Pharisees who were of the Clergy to render unto Cesar the things which are Cesars Matth. 22. 21. Nay Christ himself payed tribute money to wit a Stater in value two shillings and three pence which Peter found in the fishes mouth when he opened it Matth. 17 27. 3 Because Paul did acknowledge himself subject to the Magistrate when he appealled unto Cesar Acts 25. 11. 4 From the example of the Priests who were subject to their Kings Did not Abiather at Solomons command go to Anothoth 1 Kings 2. 26. Quest. X. HAth the Pope any Power or Iurisdiction over Magistrates in their dominions or over any of their people No. Rev. 13. 15 16 17. 2 Thes. 2 4 Well then do not the Papists err who maintain that the Pope of Rome as Pope hath full power by divine right over the whole World as well in matters Civil as Ecclesiastical Yes By what reasons are they confuted 1 Because Christ expresly discharges his Disciples from taking to themselves any such power or dominion Matth. 20 25 Mark 10 42 2 Because the Kingdom of Christ is not of this World Iohn 18. 36. Neither ought the Popes Kingdom to be of this World who calls himself the Vicar of Christ. That is one who supplieth Christs room and taketh pains for him his Depute here on Earth 3 Because when the people would have made Christ a King he departed again into a mountain himself alone Iohn 6. 15. 4 Because the Apostle Peter discharged this Dominion 1 Peter 5. 1 2 3. 5 Because its never heard that any of the Apostles did ever use any civil power or command or sate as judges in civil matters but stood alwayes to be judged by Civil powers as is evident from the History of the Acts. 6 Because GOD hath put a difference between the Government of the Church and the Civil Government and hath given to each their own proper and distinct Officers Neither can the one invade the other without very great sin 2 Chron. 19. 8 9 10 11. 7 Because it is the mark of Antichrist to exalt himself above all that is called God 2 Thes. 2. 4. CHAP. XXIIII Of Marriage and Divorce Question I. IS Marriage between one man and one woman Yes Is it lawful for a man to have more than one wife or for a woman to have more than one husband at the same time No. Gen. 2. 24 Matth 19 5 6. Prov 2 17 Well then do not the Anabaptists and Familists err who maintain that it is lawful for a Christian not only to have more wives at the same time but as many as he desires Yes By what reasons are they confuted 1 Because the having of two wives or many wives is contrary to the first
institution of Marriage for the Lord gave to Adam one wife only Gen. 2. 24. 2 Because the Law of God forbidds expresly Bigamie or two wives Lev. 18. 18. 3 Because the Lord doth find fault sharply with Polygamie many wives Mal. 2. 14 15. 4 Because Christ says he that puts away his wife except in the case of Adultery and marries another committeth adultery Matth. 19. 9. But if it were lawful to have at one time more wives than one he should not be guilty of adultery in marrying another whether he put away the former wife or not 5 Because Bigamie and Polygamie take away the true peace of a wedded life as is evident from the examples of Iacob Gen. 30. And of Elkana 1 Sam. 1. 6. 6 Because the invention of Bigamie was the device of a wicked man Lamech Gen. 4. 19. Quest. II. IS it lawful for all sorts of people to marry who are able with judgement to give their consent Yes Heb. 13. 4. 1 Tim. 4. 3. 1 Cor. 7. 36 37 38. Gen. 24. 57 58. Well then doth not the popish-Popish-Church err that forbids and discharges marriage to their Church men Yes By what reasons are they confuted 1 Because marriage is honourable among all men and the bed undefiled Heb. 13. 4. 2 Because the Apostle commands for avoiding fornication every man to have his own wife and every woman to have her own husband 1 Cor. 7. 2. 3 Because the Apostle reckons up the forbidding of marriage among the doctrines of devils 1 Tim. 4. 3. 4 Because a Bishop must be the husband of one wife 1 Tim. 3. 2. 4. Titus 1. 6. 5 Because the Apostle reckons over the qualifications which are requisite for Bishops wives 1 Tim. 3. 11. 6 Because it can be gathered from Scripture that some of the Apostles and other Ministers of the Gospel have been married persons Concerning Peter the matter is evident Matth. 8. 14. Mark 1. 30. And we read that Philip the Evangelist had four daughters all of them Prophetesses Acts 21. 9. And sayes not the Apostle have we not power to lead about a sister a wife as well as other Apostles and all the brethren of the Lord and Cephas 1 Cor. 9. 5. Quest. III. OUght marriage to be within the degrees of consanguinity or affinity forbidden in the Word No. Can incestuous marriages ever be made lawful by any law of man or consent of parties so as these Persons may live together as man and wife No. 1 Cor 5. 1. Amos 2. 7. Mark 6. 18. Lev. 18. 24 25 26 27 28. Well then doth not the Popish-Church err that speaks in the decrees of the Council of Trent after this manner If any man affirm that these degrees only of Consanguinity or Affinity which are set down in Leviticus may hinder a contract of Marriage to be made or may dissolve a marriage contract already made and that the Church hath not power to dispense with some of these degrees that is to say to permit incest or may not make new Laws and constitute far more forbidden degrees than are exprest in Leviticus let him be an Anathema and accursed Yes By what reasons are they confuted Before this be done take notice that there are here two heads to be considered First Whether or not we must stand to the forbidden degrees of Consanguinity and Affinity exprest in Leviticus Secondly Whether to these degrees set down as forbidden in Leviticus new degrees may be added by the Church of Rome which will render a marriage incestuous To which we answer that it is not in the power of any creature to dispense that is to say to suffer that to be used which is forbidden by the Law of God with any of these Laws in Leviticus which forbid incestuous marriages And next we affirm neither is it in the power of any creature to add to these degrees forbidden in Leviticus any other which are not forbidden 1 Because such a power of dispensing is not to be found in all the Scripture 2 Because the Lord sayes expresly what thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Deut. 12. 32. But the Lord himself hath made these Laws and established these Marches so sure that no Council no Pope no Creature can either dispense with any of them or add new ones to them See Leviticus 18. 3 Because these Laws are of common and perpetual right and therefore cannot be dispensed with For the breach of them is reckoned up amongst the abominations wherewith the Nations about polluted and defiled the land Lev. 18. 24. 25 27. Quest. IV. IS it lawful to marry a second wife after the first is dead Yes Is it lawful after divorce to marry another as if the offending party were dead Yes Matth. 5. 31 32. Rom. 7. 2. 3. Matth. 19. 9. Well then do not the Novatians the Puritans of old truely so called and the Tertullianists err who absolutely condemned second marriages Yes This absurd tenet is confuted from Rom. 7. 2 3. and from 1 Cor. 7. 39. Do not likewise the Papists err who deny that after divorce second marriages are permitted to Christians Yes But here by two distinctions they explain their mind First They distinguish between Cohabitation the Bed and the Ty. The first is the dwelling together of man and woman in one family The second is the right of giving and requiring due benevolence The third is that whereby both are made one whereby the one cannot but be the others while they are both living They distinguish next between persons that are believers and that are unbelievers If then both parties or one of them be unbelievers they grant that the marriage is valide both as to Cohabitation to the marriage bed and to the Ty or Bond. But if both parties be Christians they think that the marriage may be dissolved as to bedding together and Cohabitation yet the Bond standeth sure and abideth unloosable especially if the marriage be contracted after Baptism and therefore a second marriage after divorce is unlawful to any of them But this is easily confuted 1 Because Christ permitted marriage after divorce Matth. 5. 31 32. Matth. 19. 9. Here Christ forbidding a man to put away his wife and to marry another in express words excepts the case of Fornication Therefore he suffers a man to put away his wife in the case of Fornication and to marry another 2 Because the Apostle says but if the unbelieving depart let him depart for a brother or sister is not under bondage in such cases 1 Cor. 7. 15. Therefore if a brother or sister when there is such a wilful and obstinate desertion be not under bondage then surely the Bond is dissolved and all remedies being tryed in vain for bringing back the obstinate party I doubt not but the innocent party may marry another without blame If this be then much more may the innocent party marry another when a Divorce is obtained Quest.
and propriety which they had to them Acts 5. 4. 2 Because the eight command which is of perpetual use to all men supposeth a distinction and propriety of Goods For if all Goods were common it were impossible to steal 3 Because there should be no giving of Almes there should be no Hospitality which is contrary to the Apostle Eph. 4. 28. Heb. 13. 2. CHAP. XXVII Of the Sacraments Question I. ARE the Sacraments holy signs and seals of the Covenant of Grace immediatly instituted by GOD to represent Christ and his benefits and to confirm our interest in him Yes Do the Sacraments put a visible difference between those that belong unto the Church and the rest of the World Yes Do the Sacraments solemnly engage men and women to the service of God in Christ according to his word Yes Rom. 4. 11. Gen. 17. 7 10. Matth. 28. 19. 1 Cor. 11. 23. 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 Anabaptists who maintain that the Sacraments are not seals of the Covenant of Grace instituted by God to represent Christ and his benefits but only bare tokens and Tests of our Christian profession Yes By what reasons are they confuted 1 Because Circumcision is expresly called a sign and seal of the righteousness of Faith Rom. 4. 11. Now if Circumcision was a seal and sign why ought not Baptism and the Lords Supper to be signs and seals also 2 Because the names and properties of the things signified are given to the Sacramental signs Thus Circumcision is called the Covenant Gen. 17. 10. The bread is called the Body of Christ Matth. 26. 26. And Baptism is called the washing of regeneration Titus 3. 5. For no other reasons but because they represent and confirm things spiritual to Believers 3 Because the cup of blessing in the Sacrament is the communion of the blood of Christ and the bread is the communion of the body of Christ 1 Cor. 10. 16. 4 Because the Sacraments bring into our memories Christ and his benefits and therefore as it were they set him before our eyes and so increase and confirm our faith 1 Cor. 11. 24 25. Quest. II. IS the Grace which is exhibited in or by the Sacraments rightly used conferred by any power in them No. Rom. 2. 28 29. 1 Peter 3. 21. Well then do not the Papists and Lutherians err who maintain that the Sacraments of themselves are true immediate and effectual causes of our Iustification and give life Yes By what reasons are they confuted 1 Because the holy Scripture attributes our Justification to Faith only as an instrumental cause and to no other thing Rom. 1. 17. Rom. 3. 28. Gal. 2. 16. And therefore the Sacraments cannot be the efficient causes of our Justification and life 2 Because the Scripture makes an express difference between the work of a man dispensing the Sacraments and the work of the holy Ghost Matth. 3. 11. 3 Because signs and seals of Grace cannot confer and effectuat Grace But the Sacraments are but signs and seals of Grace because to signifie and to have vertue and power to do differ in nature and in kind 4 Because many are partakers of the Sacraments who yet are not partakers of the Grace of GOD as Simon Magus Acts 8. 13. Ananias and Saphira Acts 5. 4 9. And how many thousands do eat and drink unworthily drinking and eating damnation to themselves 1 Cor. 11. 29. 5 Because many have been justified before ever they did partake of a Sacrament as Abraham Rom. 4. 11. And Cornelius with his fellows Acts 10. 46. Quest. III. DOTH the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it No. Matth. 3. 11. 1 Cor. 12. 13. Well then do not the Donatists and Anabaptists err who maintain that the Sacraments dispensed by a wicked and graceless Minister are of no vertue or efficacy Yes Do not also some others now a days err who are not far from the same opinion Yes Do not lastly the Papists err who maintain that to the perfection of a Sacrament the actual intention of the Minister at least his vertual intention of doing that which the Church doth is necessary Yes By what reasons are they confuted 1 Because Iudas who was a Thief and a Traitour did according to the command of Christ baptize as well as the rest yet Christ never called in question his Baptism 2 Because the efficacy of the Word doth not depend upon the piety goodness worthiness or good intention of the Instrument Phil. 1. 16 Therefore neither doth the efficacy of a Sacrament depend upon the intention of him that doth administer it 3 If the efficacy of Baptism depended upon the good intention of the Minister then no Christian could be sure that he is baptized seeing no man can be sure of or know the Ministers intention 4 Because the operation and efficacy of the Sacraments depend upon the operation of the Holy Ghost and the Word of institution Matth. 3. 11. 1 Cor. 12 13. 5 Because the Papists themselves which is argumentum ad hominem cannot be sure that the bread in the Eucharist is Transubstantiat into the Body of Christ. And therefore in their Adoration and falling down to the Host they commit most damnable Idolatry in worshipping that which is neither GOD nor any divine thing I say they cannot be sure because the Priests intention may be deficient while he is consecrating the Bread Quest. IV. ARE there only two Sacraments ordained by Christ in the Gospel I answer two only namely Baptism and the Lords Supper Matth. 28. 19. 1 Cor. 11. 20 23. Well then do not the Romanists err who make seven Sacraments by adding to Baptism and the Lords Supper Confirmation Pennance Extream Unction Ordination and Matrimony Yes By what reasons are they confuted 1 Because no other Sacraments save Baptism and the Lords Supper are instituted by Christ in all the holy Scripture 2 Because the description and definition of a Sacrament as you will find it in the first Question doth agree only to Baptism and the Lord Supper 3 Because Christ was a Copartner and sharer of Baptism and the Lords Supper which in his own person he did sanctifie and by them did testifie and profess his communion with his people of the New Testament but never was a sharer of any of these five Bastard Sacraments Quest. V. MAY Baptism and the Lords Supper be dispensed by any but by a Minister 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 Anabaptists err who maintain that the Sacraments may be dispensed and administred by any Believer Yes Do not likewise the Papists and the Lutherians err who maintain that it is lawful for Laicks or Women to administer the
Sacrament of Baptism in case of necessity Yes By what reasons are they confuted 1 Because Christ gave the power of dispensing the Sacraments to them only to whom he gave the power of Preaching Mat. 28. 19. But the power of preaching is not given to all men Heb. 5. 4. 2 Because all that ever did dispense the Sacrament of Baptism in the New Testament were either called Ordinarly or Extraordinarly as is evident from the examples of Iohn the Baptist and the disciples of Christ. From the example of Peter Acts 2. 41. From the example of Philip Acts 8. 38. From the example of Ananias Acts 9. 18. From the example of Paul and Silas Acts 16. 15. 33. 3 Because it is unlawful for any man to affix the Kings seal to a Charter or Letters-patent unless he be a person authorized and deputed by the King for that use But the Sacraments are seals of the Covenant between God and his people Rom. 4. 11. 4 Because women are not permitted to speak publickly in the Church therefore they have no power to dispense the Sacrament of Baptism 1 Cor. 14. 34. 1 Tim. 2. 12. 5 Because the Adversaries grant that it is unlawful to women or Laicks to administer the Lords Supper therefore it is as unlawful for them to administer Baptism No just cause of reason or disparity can be given 6 Because the benefit of regeneration is not tyed as the Adversaries may dream to the outward Baptism as is clear and evident from the conversion of the Thief upon the cross And from 1 Peter 3. 21. Therefore there is no such necessity of Baptism as the Papists and Lutherians do fancy Quest. VI. ARE the Sacraments of the Old Testament in regard of the spiritual things thereby signified and exhibited the same for substance with those of the New Yes 1 Cor. 10. 1 2 3 4. Well then do not the Papists and Lutherians err who maintain that the difference between the Sacraments of the Old Testament and the New consists in this that those did deliniate and shaddow forth Grace these contain offer and confer Grace Yes By what reasons are they confuted 1 Because the Apostle 1 Cor. 10. 1 2 3. expresly says that the Cloud and the passing thorow the Red-Sea did signifie these same things to the Iews which Baptism signifies to us And that the Manna and the Water from the Rock did signifie the same thing to them which the Lords Supper signifies to us 2 Because the Sacraments of the Old and New Testament did obsignate and seal up the same righteousness of Faith Rom. 4. 11. 3 Because the Scripture applyeth to Believers under the Old Testament the Sacraments of the New 1 Cor. 10. 1 2 3. And on the other hand the Scripture applyeth the Sacraments of the New Testament to Believers under the Old which is not done by reason of the sign for the signs are diverse and different therefore it must be done by reason of the thing signified and by consequence the Sacraments of the Old Testament must agree in the thing signified with the Sacraments of the New 4 Because the Sacraments of both Testaments agree in the Word of Promise Gen. 17. 7. Acts 2. 38 39. Rom. 4. 11 12 13. Gal. 3. 29. CHAP. XXVIII Of BAPTISM Question I. IS the Sacrament of Baptism with Water by Christs appointment to be continued in his Church to the end of the World Yes Matth. 28. 19 20. Well then do not the Quakers err who maintain that Baptism with Water is not an Ordinance of Divine institution and that there is no Gospel precept for it Yes By what reasons are they confuted 1 Because Christ taking his fare-well of his Disciples gave them this Commission Go ye therefore and teach all Nations Baptising them in the Name of the Father Son and Holy Ghost Or according to the Original Word make all Nations Disciples by your Doctrine Baptising them in the Name of c. All which words are spoken with one breath Whence it is clear that the same very persons that were commanded to make all Nations Disciples by their Doctrine were commanded to baptise them But it was not in their power to administer the Inward Baptism that is to baptise with the holy Ghost and with fire Men may well administer the Water or external sign but it is Christ that bestowes the inward Grace and thing signified as is clear from Matth. 3. 11. where Iohn the Baptist sayes I indeed baptise you with Water unto Repentance but he that cometh after me shall baptise you with the holy Ghost and with fire If any man had received this power of Baptising with the Holy Ghost then surely Iohn should have received it whom Jesus so highly commends as that there was not a greater than he born of women Matth. 11. 11. And though our Saviour subjoyns he that is least in the kingdom of Heaven is greater than he yet this will not infer that any among the Teachers of the Gospel had the power of baptising with the holy Ghost which he had not but only that they did shew Christ more clearly as having most perfectly accomplished whatsoever was requisite to our salvation and did publish this not only to the Iews but also to the Gentiles And so Christ as the Master employed only the Disciples as his servants to dispense and act ministerially in his service reserving the blessing of their employments to himself Now baptizing with the holy Ghost is the greatest blessing of the Gospel and so cannot flow but from Christ himself 2 Because the Disciples of Christ acted only ministerially under him in working of miracles therefore they could not administer baptism with the holy Ghost seing this is a greater power than the other The cureing of the soul is a far greater work than to cure miraculously the body The work of Conversion and regeneration is a work beyond the creating of heaven and earth There was only here the introducing of a new Form but no contrary Form or quality to be expelled But in this the heart of stone must not onely be taken away but a heart of flesh must be given That they acted only Ministerially under Christ it is evident from what Peter sayes ye men of Israel why look ye so earnestly on us as though by our own power and godliness we made this man to walk Acts 3. 12. And the same Peter says Eneas Jesus Christ maketh thee whole Acts 9. 34 See Mark 16. 17. 1 Cor. 12. 10. 3 Because if this commission empowred the Apostles to baptise onely with the Holy Ghost and not with water then they in the exercise of this Commission would onely have baptized men and women with the holy Ghost and not with water but the contrary is manifest Acts 2. 38. where Peter makes a distinction between being baptized in the name of Jesus Christ and receiving the gift of the holy Ghost namely the gifts and graces of the holy Spirit which are common
7. 13 14. 8 Because in those that are come to age Faith and Repentance are pre-required to Baptism and therefore before they be baptized they have the beginning of regeneration Acts 2. 38. 9 Because not all that are baptized are elected Matth. 20. 16. But all that are elected by GOD are in time regenerated 1 Peter 1. 2. 10 Because the Holy Ghost is a most Free Agent and Worker and therefore his operation whence the efficacy of Baptism depends whereby we are regenerated is not tyed to any one moment of time Iohn 3. 8. 11 Because Baptism is not a converting but a confirming Ordinance even as the Lords Supper is The Papists do otherwise contradict the second part in affirming that the vertue and efficacy of Baptism as to the abolishing and sealing up the remission of more grievous sins and faillings which they call Mortal doth not extend it self to the time to come but to the time past so that if the person baptized fall into some deadly and dangerous sin which wounds the conscience there is need of another Sacrament to wit Pennance whereby the remission of that Mortal sin as they call it is sealed up unto him By what reasons are they confuted 1 Because the Sacrament of Baptism after the administration thereof doth not cease to be a Sacrament of the blood of Christ which purgeth us from all our sins Mark 1. 4. 1 Iohn 1. 7. 2 Because justification by faith which is sealed up to us by Baptism Rom. 4. 11. Col. 2. 11 12. is for all sins committed before and after baptism Acts 13. 36. 3 Because our Saviour says he that believeth and is baptized shall be saved Mark 16. 16. 4 Because not onely the beginning of our Salvation is referred to baptism but also salvation it self and eternal life 1 Peter 3. 21. 5 Because the Scripture bringeth Arguments from the use and remembrance of baptism by which we that have been baptized are stirred up to holiness and newness of life and to put off the old man and consequently all those sins which the Adversaries call Mortal Rom. 3. 2 3. Gal. 3. 27. Col. 2. 11. 12. Quest. V. IS the Sacrament of Baptism but once to be administred to any person Once only Gal. 3. 27. Titus 3. 5. Well then do not the Marcionites err who maintain that men after grosser faillings ought to be re-baptized Yes Do not likewise the Hemerobaptists err who maintain that men according to their faults every day ought every day to be baptised Yes Do not lastly the Anabaptists err who maintain that children baptized ought to be rebaptized when they come to age Yes By what reasons are they confuted 1 Because Baptism is a Sacrament of Admission into the visible Church and of Regeneration which is one onely 1 Iohn 3. 9. 1 Cor. 12 13. Tit. 3. 5. Eph. 5. 26. 2 Because there is a command for repeating and frequent using the Lords Supper 1 Cor. 22. 25 26. But no Precept or command for repeating Baptism 3 Because Circumcision to which succeeded Baptism was never repeated as the Passover was 4 Because Baptism is a seal of Adoption Gal. 3. 26 27. But whom GOD loveth and hath once adopted those he never casteth off afterwards Rom. 11. 29. 5 Because the Apostle sayes there is but one Baptism Eph. 4. 5. namely not only in number but also in the administration upon us all Rom. 6. 3 4. CHAP. XXIX Of the LORDS Supper Question I. IS the Sacrament of Christs Body and Bloud called the Lords Supper an Ordinance of GOD to be observed in the Church unto the end of the World Yes 1 Cor. 11. 23 24 25 26. 1 Cor. 10. 16 17 21. Matth. 26. Luke 22. Well then do not the Quakers err who maintain the Sacrament of the Lords Supper to be no Gospel Ordinance and that there is no Gospel precept for the administration thereof until his second coming Yes They look upon this Ordinance as a Type onely and Figure or shadow of Christs Body and Blood which was commanded for that time and for some time to come but not unto his second coming Thus they abandon that most precious Ordinance of taking and eating the Bread and drinking the Wine as they do baptism with Water and all other Ordinances to the introducing of black Atheism into the World They pervert the true meaning of the Scripture for the defence of their damnable Tenets as by this one instance Till he come which is meant say they not of his second coming at the last day but of his coming to dwell in his disciples and Apostles as if Christ had not been in them both before and after his ascension even as they deny baptism in Christs commission Matth. 28. 19. to his Disciples to be meant of Baptism with Water because water is not exprest they deny either wilfully as their Ring-leaders do or ignorantly or by a delusion from the Devll as the most part do the most sure and evident Truths in Scripture pratling and gagling in their discourse sense and nonsense being oftner out of purpose than in a purpose skipping from one subject to another to save themselves from the strength of reason like subtile Foxes which when they are beaten from one hole flie into another But while they are obstinate and pertinacious in maintaining Lies and Untruths they ought to be confuted as the man was that denyed Snow to be white For it is not so much a blindness of mind or a weakness of judgement as many well meaning people are misled by as a wilful obstinate resisting of the Truth as the perverse Iews did or as Iannes and Iambres withstood Moses They that are against commanded Gospel Ordinances and the Ministers of Christ whom they look upon as the Priests of Baal would if they durst shake off the very Scripture and Word of GOD. And it is more than probable that if they could shun the odium of open Blasphemy and the hazard of standing Laws against blasphemers the most part of them would disown the Scriptures as many of them have done For what kindness or respect can they have for the Scriptures but such as men carry to Topicks or common places whence they draw Arguments to impugne others or defend themselves with For they do not look upon the Word as their Rule seing as they dream they have a Light within them beyond that more sure Word of Prophesie which the Aopstle Peter prefers to a voice from Heaven Nay they have so little veneration for the Scriptures that they will not suffer them to be called the Word of GOD contrary to many express places of the Scripture as Iohn 10. 35. 2 Chr. 36. 22. Psalm 119. 172. Mark 7. 9 10 13. 1 Kings 16. 12. 2 Kings 9. 36. Ezra 1. 1. 2 King 23. 16. Isaiah 28. 13. Ephes. 6. 17. Isaiah 37. 22. Quest. II. IS Christ offered up to his Father in this Sacrament No. Is there any reall sacrifice made at all for
Sacrament in substance and nature remain still truely and only bread and wine as they were before Yes Matth. 26. 29. 1 Cor. 11. 26 27 28. Well then do not the Papists err who maintain that the Bredd and Wine by the power of the words of consecration This is my Body are truely Transubstantiat into the very body and blood of Christ nothing remaining but the outward forms and Accidents of the Bread and wine Yes By what reasons are they confuted 1 Because the Doctrine of Transubstantiation makes Christs body every where present invisible that cannot be handled without shape and figure without humane quantity which is contrary to Matth. 26. 6. Here Christ is only present in Bethany And Iohn 20. 27. Thomas toucheth Christ. And according to Acts 3. 21. the Heavens must receive Him and therefore cannot be every where See Heb. 2. 14 17. 2 Because before and after consecration the bread is called the communion of the body of Christ but nothing is said or can be the communion of its own self 1 Cor. 10. 16. 3 Because afrer consecration the Apostle calls not the bread a Species or form of Bread 1 Cor. 11. 26 27 28. And after consecration Christ calls the wine the fruit of the vine Matth. 26. 29. 4 Because Christ did institute the Supper to be a memorial of himself until he come again But a memorial is not of things corporally present but of things absent 1. Cor. 11. 25. 5 Because that which is properly broken is not the body of Christ but the bread is properly broken therefore the bread is not the body of Christ 1 Cor. 10. 16. 6 Because Christ went up to heaven bodily and is to tarry there until the end of the world Acts 3. 21. 7 Transubstantiation destroys the very Essence and being of the Lords Supper First It destroyes the sign because it takes away the substance of the bread and wine the Accidents and outward Forms only remaining Secondly It destroys the thing signified for it robes and spoils the body of Christ of its true quantity and dimensions for according to that infallible Philosophical Maxim sublatis dimensionibus corporis tollitur ipsum corpus That is by taking away the length breadth and thickness of any Physical or Natural body you destroy consequentially the very essence and being of that body and introduces instead of one body many bodies 8 Because Transubstantiation takes away the Sacramental Analogie and so when the sign is turned into the thing signified all similitude between them is gone and ceaseth 9 From this doctrine do follow many great Absurdities inconsistent with Religion Sense and Reason As first that Christ in the Supper did both eat and drink himself that he was wholly in his own mouth that he had a double and twofold body one Visible another Invisible That a Mouse or Rat may eat Christs Body That his body being reserved and laid up into a Cupboard in a short time may turn into Vermine Must not Christs body be in many places at once Must not his body and all the parts thereof his head hands and feet be in the smallest and least crumb of the Host Must not Christs body having now that bigness in Heaven which he had upon Earth be biger than it self longer and thicker If Christs Body may be in diverse places at once why may not a mans body be in diverse places at once this is granted by the Adversaries but a man cannot be in diverse places at once Can Peter for example be both at Edinburgh and London in the same moment of time He may then be both a man and not a man at the same time he may be a man because living at Edinburgh and not a man because dead at London May not Peter at Edinburgh go to York and meet Peter there from London And what a mirry meeting must it be when Peter shakes hands with Peter and takes a glass 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 thousand Cities at once and marry there a thousand wives and beget in one night a thousand Sons and Daughters May not Peter be so many times re-produced till he make up an hundred thousand fighting men May not one candle by re-production be made as many as may give light to the whole Universe May not one bottle of water be made so many as may serve an Army of an hundred thousand May not one Guiney be reproduced as many times as may amount to five and twenty hundred thousand pounds sterling A brave invention for paying five or six hundred thousand merks of debt Next as the Adversaries are engaged to maintaine that one body may be in many places a once so are they under a necessity to affirm that many bodies may be in one place together by way of Penetration for in every crumb of the Host is Christs Body From which position it follows that a mans body may be contained within a Nut-shel That a Snuff-box may contain Athurs Seat the hollow of an Ox eye the whole Globe of the Earth That a Sparrow may swallow one by one the seven Planets seeing each one of them may occupy no more bounds or space than a grain of barly corn doth and yet the Sun which is swallowed will be as big as at present for Christs body in the Host is as big and tall as when he was on the Cross as the Adversaries confess 10 We never read of a miracle wrought by GOD but what was evident and conspicuous to all and evidently seen to be such As when Moses his rod was turned into a Serpent and became a rod again Exod. 4. 2 3. Such were the wonders of Egypt Such was the dividing of the Red Sea the stricking of the Rock and the flowing out of the waters Numb 20. 11. The destruction of Korah Dathan and Abiram was evident to all the Israelites Numb 16. 31 32. So were the miracles which were wrought by the holy Prophets such were the miracles which Christ and his Apostles wrought Was not the water most evidently turned into wine Iohn 2. 7 8 9. But after the Words of consecrationn uttered by the Mass Priest the bread as to sense is the same thing it was The bread hath the same taste thè same smell that same touch that same outward form and figure that same colour that same weight It occupies that same space and bounds and hath the same quantity in all its dimensions But the rod was seen a serpent and the serpent was seen a rod. The water was seen wine it was known to be wine by the taste by the smell by the colour Christ never wrought such a miracle as the miracle of Transubstantiation In all his miracles he appealed to our outward Senses And was it ever heard that Christ wrought miracles without a necessity Quest. V. IS the Body and Blood of
can take the office of a civil Magistrate or of a Deacon of the church upon him unless he be called thereunto Luke 12. 14. Acts 6. 5. 1 Tim. 3. 10. And therefore no man ought to take upon him the publick preaching of the Word unless he be called thereunto likewise 7 Because he that taketh upon him this office without a call he usurpeth Authority in the church seing Preaching is an Act of Authority 1 Thes. 5. 12. 8 Because the Titles which are given to the Preachers of the Gospel are names of Office they are called the Ambassadours of Christ 2 cor 5. 20. Stewards of the Word Titus 1. 7. The Men of GOD 1 Tim. 6. 11. and Angels Rev. 2. 1. 9 Because there is not one approven example in all the Word of GOD for a gifted brother to Preach without a call and therefore seing it is not done in Faith it must be Sin Must every Fellow that takes a laxit in his tongue go up to the Pulpit and ease himself 10 Because there are Precepts and Rules set down in Scripture for all the Ages of the church to the end of the world anent the calling of men to be Ministers of the Gospel 1 Tim. 3. 2 3 6 7. and 1 Tim. 5. 21 22. Do not likewise the Independents Brunists and Anabaptists err who maintain that the Right and Power of Governing the church belongs no less to the multitude and community of Believers than to the Officers of the church Yes By what reasons are they confuted 1 Because the Scripture expresly teaches that GOD hath committed the Government of his church and the care of his people to certain chosen Persons and not to all and every one Ephes. 4. 11. 12 13. 1 Cor. 12. 28. 2 Because if the power of the keyes were given to believers in common either they are given to them as believers or as they are gifted by GOD with gifts and qualifications above others for Governing the church and chosen out of the rest for performing that office If the last part be affirmed it follows that the power and right of the keyes is committed not to a community of believers but to some select persons which we own and maintain but the Independents deny If the first be asserted then it follows first that the care of Governing the church is committed to Women and children being believers and so they must necessarly have the power of seeing as being eyes and watch men to the church the power of hearing as being the ears of the church and the body of the church must be deformed because the whole body is the eye and the whole body is the ear and whose many members are made one member 1 cor 12. 12 13 14 15 16 17 18 19. 2 It follows that the power of the keyes it not only given to all but to Believers only but it is evident by the example of Iudas and other Reprobates that many in Christs name have preached who were not Believers Matth. 7. 22 23. Phil. 1. 16 17 18. 3 Because to whom Christ has given the power of Governing the church to them also he hath promised to give gifts and enduments largely for performing that office Iohn 20. 21 22 23. 1 Cor. 4. 6 7. Matth. 28. 19 20. But to a community of Believers God has never promised a Spirit for the Ministry nor gifts for that employment Nor did he ever bestow or confer any such enduments 4 Because Christ our Mediator appointed Ecclesiastical Officers and Church-Governours before ever there was a formal church under the New Testament gathered and set up Luke 9. 1. Luke 10. 1 2 3. Iohn 20. 21 22 23. Matth. 28. 19 20. This was all done before his death And before his ascension he did the like Ephes. 4. 8. 11 12. Acts 2. 1 Cor. 12. 28. Now it is evident that there was no formal gathering together of a church before the Feast of Pentecost Acts 2. Ecclesiastick Ministers and Officers were appointed for calling in and gathering together the Mystical body of Christ to wit his Members therefore it was needful that Ministers baptizing ought to be before Persons baptized That Gatherers of the church ought to be before Persons gathered That callers and inviters to Christ ought to be before Persons called and invited 5 This Democracy or popular Government cannot but bring in great confusion whence many absurdities will follow As the church of GOD should not be an organical body That Women who are forbidden to speak in the church most have the keyes of the kingdom of Heaven hanging at their Belt forsooth All must govern and none must be governed All must attend the government of the church All must be rendred uncapable for going about their particular callings which God calls them to every day Therefore seing this sort of Government brings so much confusion with it it is most probable that it is not of God who is a God of Order and not of confusion 1 Cor. 14. 33. Quest. II. ARE Church Censures necessary for reclaiming and gaining of offending brethren for deterring of others from the like offences for purging out of that leaven which might infect the whole lump for vindicating the honour of Christ and the holy profession of the Gospel and for preventing the wrath of GOD which might justly fall upon the church if they should suffer his covenant and the seals thereof to be prophaned by notorious and obstinate sinners Yes 1 Tim. 5. 20. 1 Tim. 1. 20. 1 cor 11. 27. to the end Iude 23. verse Are the Officers of the church for the better attaining of these ends to proceed by Admonition by Suspension from the Lords Table for a season and by Excommunication from the church according to the nature of the crime or scandalous offence and demerit of the Person Yes 1 Thes. 5. 12 1 cor 5. 4 5 13. Matth. 18. 17 Titus 3. 10. Well then do not the Socinians Anabaptists Quakers and other Sectaries err who deny that any church censures should be inflicted upon offenders Yes Do not likewise the Erastians err who maintain there should be no suspension from the Lords Table or excommunication from the church Yes By what reasons are they confuted 1 Because the power of the keyes is given to the Ministers of the church wherewith not only by the preaching of the Word but also by church censures they open and shut the kingdom of heaven as will appear by comparing these places of Scripture together Matth. 16. 19. Matth. 18. 17. 2 Because he that offends publickly and after Admonition persists pertinaciously in his sin should be esteemed as a Publican and Heathen Matth. 18. 17. 3 Because the Apostle says if any man obey not our Word by this Epistle note that man and have no company with him Note him that is either by excommunication or some other note of church censure 2 Thess. 3. 14. 4 Because the Apostolick church being moved by the same reasons which
he look to the good and conversion of a whole Congregation 6 Because any one single congregation with one Pastor only hath not the power of Ordination an instance whereof cannot be given either from Precept or Practise in all the New Testament Nay the Ordination of Ministers in the New Testament was alwayes performed by a Colledge of Pastors associate together Acts 6. 6. Acts 13. 1 2 3. 1 Tim. 4. 14. 7 Because from this doctrine of the Independents these and the like absurdities will follow First that the Prophets must be censured and judged by way of authority not by other Prophets but by the multitude and vulgar of the Congregation which is contrary to 1 Cor 14. 32. 2 That all the Councils in the times of the Apostles which were convocated upon necessary occasions for matters which concerned many churches alike were but during the time and extraordinary and so not obliging succeeding churches though the occasions and causes why these Councils were convocated then are and will be to the end of the world 3 That private Believers must be the Bishops of their own Bishops Watch-men of their own Watch-men No communion or fellowship among Ecclesiastick Ministers That single and particular churches though they have defiled and pudled themselves with the most black and ugly Heresies with the most abominable faults and vices yet are not lyable to any Ecclesiastick Censure but must be refered to the immediate judgement of Christ at the last Day 4 That a Colledge of Pastors and Presbyters conveened together from several congregations shall have no more power of the keyes of the kingdom of Heaven than any one particular man that is able to look to the good of his brother 5 That a Pastor out of his own Congregation hath no power to administer the Sacraments or to preach the Word or exerce any Ministerial Act. From which Absurdities it follows evidently that this kind of Church Government labours under a manifest defect of the Means of Propagating the Gospel 6 That Christ hath as many visible bodies as there are particular congregations That Men and Women are to be accounted Members only of a particular congregation and not of the Church-Catholick And that those who are excomunicated are only casten out of a particular congregation not out of the Church Universal Quest. II. MAY not the Ministers of the Church of themselves by vertue of their office meet in Assemblies with other fit Persons upon delegation from their Churches when Magistrates are open enemies to the Christian Religion Yes Acts 15. 2 4 22 23 25. Well then do not the Erastians err who maintain that the Ministers of the Gospel have no right or power in themselves or by vertue of their office to meet in a Synod or Council Yes By what reasons are they confuted 1 Because the Church of GOD in the primitive times had power in themselves to convocate their own Assemblies for Worship and Government not only without but against the consent of the civil Magistrate as is evident from the Acts of the Apostles and Church Histories 2 Though the power and right of meeting in church Assemblies be visible in the constitution and exercise yet it is intrinseck and within the church as well as the power of Preaching Quest. III. MAY Magistrates lawfully call a Synod of Ministers and other fit persons to consult and advise with about matters of Religion Yes Isa. 49. 23. 1 Tim. 2. 1 2. Matth. 2. 4 5. Prov. 11. 14. Well then do not the Papists err who maintain that the civil Magistrate hath no right or power to convocate Synods or Councils but that it belongs to the Bishop to convocate Diocesian Synods To the Metropolitan to convocate Provincial Synods To the Primate and Patriarch to convocate National Synods To the Pope onely to convocate and call Oecumenick and general Synods Yes By what reasons are they confuted 1 Because under the Old Testament Councils and Synods were appointed and called by godly Kings 1 Kings 8. 1. 2 Kings 23. 1. 2 chron 29. 4. 2 Because it is the duty of the civil Magistrate being born within the church to take care that Peace and Unity be preserved and keeped in the Church that the Truth and Word of GOD be intirely and soundly Preached and obeyed that blasphemies and heresies be kept under and supprest that all corruptions in Worship and Discipline be reformed that all GODS Ordinances be lawfully established administred and preserved And if it should happen that both Church and State Iudicaturies should make an universal defection from the purity of doctrine and worship received and acknowledged it is the duty of a godly King by vertue of his Regal Power and Authority to set about a work of Reformation and to call and command all ranks of People to return to the true Worship and Service of GOD Isa. 45. 23. Psalm 122. 7 8 9. Ezra 7 23 25 26 27 28. Levit. 24. 16. Deut. 13. 5 6 12. 1 chron 13. 1 2 3 4 5 6 7 8 9. 2 Kings 23. from the first verse to the 26. 3 From the example of Constantine that did convocate the first Nicene council From Theodosius the elder that did call the first council of Constantinople From Theodosius the younger that did call the first council at Ephesus From Martianus that did call the Chalcedon council Quest. IV. MAY all Synods or Councils since the Apostles dayes err Yes And have not many actually erred Yes Well then doth not the Popish Church err who maintain that councils confirmed and solemnised by the Popes authority cannot err neither in explaining Doctrines of Faith nor in delivering Precepts and Rules of Manners common to the whole Church Yes By what reasons are they confuted 1 Because all the Priests Levites and Prophets of the Iewish church who had the same Promises which the Christian church hath now under the New Testament 1 Cor. 10. 3 4. 2 Sam. 7. 16. Isaiah 49. 15 16. together with the High Priest have sometimes erred as is clear from the following Scriptures Isaiah 56. 10 11. Ierem. 6. 13. Ierem. 14. 14. Hos. 9. 7 8 9. Mic. 3. 9. The Lords Prophets that were immediately guided and inspired by him must be excepted 2 Because councils under the Old Testament lawfully called have often-times erred 2 Sam. 6. 6. 3. Ier. 26. 7 8 9. 1 Kings 22. 6. And under the New Testament Iohn 9. 35. Iohn 11. 47 48 52. Matth. 26 57 59 65 66. Acts 4. 5 6 17 18. 3 Because the Pope cannot shew a proof of infallibility Rom. 3. 4. 4 Because it is foretold in the New Testament that many Pastors and Teachers shall become false Prophets and turn Seducers and that Antichrist shall sit in the Temple of GOD shewing himself that he is God Mat. 24. 11 24. Acts 20. 29 30. 2 Peter 2. 1. 2 Thes. 2. 4. 5 It is most evident that many councils approven and authorized by the Pope have most foully erred and that
Well then do not the Anabaptists err who maintain that it is lawful in swearing to use words of Equivocation Yes Do not likewise the Papists err who maintain Mental reservation to be lawful in swearing Yes By what reasons are they confuted 1 Because the Scripture requires from all men in their common dealing one with another in their discourse and conferences Verity and Simplicity Matth. 5. 37. Eph. 4. 25. Much more are these things required in Swearing wherein God is called to be witness of the truth of those things which are asserted 2 Because the Lord threatneth such as use guile and deceit in their words Psalm 15. 4. Psalm 24. 4. Gal. 2. 11 12 13. 3 Because the Lord requires in every Oath truth righteousness and judgement Ier. 4. 2. 4 Because Equivocations and Mental Reservations are against the very end of an approven Oath which is to put an end to all debate and controversie 5 Because if Equivocations and Mental Reservations were lawful in vain should the Lord have made laws against lying for a lie may be excused by Mental Reservation 6 If Equivocations and Mental Reservations were allowed they would take away all commerce among men and would make Bonds Contracts and Charter-parties of none effect Quest. IV. IS a Religious Vow to be made to GOD alone and not to any creature Yes To GOD alone Ier. 44. 25 26. Psalm 76. 11. Well then do not the Papists err who maintain Vows may be made to Saints departed and to Cenobiarchs that is to Priors of Monasteries or Abbeys Yes By what reasons are they confuted 1 Because Vows are a part of our gratitude and thankfulness due to God only for his favours and mercies conferred upon us Psalm 50. 14. Psalm 66. 13 14. 2 Because we are commanded in the Word to make our vowes to God and perform them But no where are we appointed to make our vows to Saints departed Psalm 58. 14 3 Because God only is the trier and searcher of the heart and it is he only that knoweth the sincerity of the mans mind that voweth and is able to punish such as violate and break their vows Deut. 23. 21. 4 Because the Lord threatneth those severely that had vowed to any other Gods but to himself alone and accuses them of a very great sin Ierem. 44. 25 26. Quest. V. ARE Popish Monastical Vows of a perpetual single life professed poverty and regular obedience so far from being degrees of higher perfection that they are superstitious and sinful snares in which no Christian may intangle himself Yes Matth. 19. 11 12. 1 Cor. 7. 2 9. Eph. 4. 28. 1 Peter 4. 2. Well then do not the Papists err who maintain Monastical Vows of perpetual single life professed poverty and Regular Obedience to be degrees of higher perfection Yes By what reasons are they confuted 1 Because a Vow of a perpetual single life is unlawful For no man ought to Vow the performance of that for which he hath not a promise of strength to perform But no man hath a promise of perpetual Continency which is necessarly required to a perpetual single life Nay Christ says expresly that the gift of Continency is not given to all men Mat. 19. 11. 2 Because marriage is honourable among all men and the bed undefiled Heb. 13. 4. 3 Because the Apostle bids every man take his own wife for shuning of Fornication 1 Cor. 7. 1 2 9. 4 Because the forbidding of Marriage is a Doctrine of Devils 1 Tim. 4. 1 3. Next the Vow of professed Poverty is unlawful 1 Because the Lord did not allow Beggars to be among his people of old Deut. 15. 7. 2 Because Agur wished that the Lord might not give him poverty least he should steal and take the name of God in vain Prov. 30. 8 9. 3 Because the Lord will have every man to eat his bread in the sweat of his face Gen. 3. 19. 4 Because the Apostle commands the Thessalonians to work with their own hands 1 Thes. 4. 11. 5 Because professed poverty hindereth a greater good to wit our charity and benevolence towards the poor and indigent members of Christ which is contrary to the Apostles Rule Eph. 4. 28. The Vow of Regular Obedience is likewise unlawful 1 Because it makes us the servants of men which is contrary to the Apostle Ye are bought with a price be not ye the servants of Men viz. to do any thing for the service or obedience of men Superiours which should be repugnant to the Commands of the service of God Or suffer not your selves in spiritual things to be brought in bondage by any men that you should not freely use that which the Lord hath made free to us 1 Cor. 7. 23. CHAP. XXIII Of the Civil Magistrate Question I. HATH GOD armed the Civil Magistrat with the power of the Sword for the defence and encouragement of them that are good and for the punishment of evil doers Yes Rom. 13. 1 2 3 4. 1 Peter 2. 13. 14. Well then do not the Socinians err who maintain that it is not the duty of the Civil Magistrate to punish the guilty with death Yes By what reasons are they confuted 1 Because GOD hath expresly commanded that transgressing Idolaters be put to death Deut. 17. 7. Deut. 19. 21. 2 Because it appertains to the office and duty of the Magistrate to punish the guilty with death Rom. 13. 4. 1 Peter 2. 14. 3 Because the capital punishment of evil doers makes others stand in awe and fear to offend Deut. 13. 11. Deut. 19. 20 4 Because if the Magistrate shall neglect to inflict due punishment the Lord himself will be avenged on that Magistrate 1 Kings 20. 42. Num. 25. 4. 5 Because he that smitteth a man so that he die shall surely be put to death Exod. 21. 12. 6 Because all that take the sword shall perish by the sword Matth. 26. 52. Namely without a lawful call or order for it They shall perish by order and command of the Magistrate to whom the Lord hath given the sword for this same very end to punish evil doers with death Gen. 9. 6. Rom. 13. 4. Quest. II. IS it the duty of the Civil Magistrate to take order that all Blasphemies and Heresies be suppressed all the ordinances of God duely settled administred and observed all abuses in worship and discipline reformed all Idolaters Gainsayers and other obstinate dissenters be obliged and forced to quite their tenets and opinions and conform themselves to the true worship and service of God according to his Law Yes Isaiah 49. 23. 2 Chro. 15. 12 13. 2 Chro. 34. 33. 2 Kings 18. 4. 2 Kings 23. 1 to the 26 verse Ezra 7. 23 25 26 27 28. Lev. 24. 16. Well then do not the Quakers and other Sectaries err who judge it Antichristian and the practise of the Church of Rome that the Civil and Supream Magistrate with the assistance of the Church and her Censures should by his coactive