because they think that all the Jewish ceremonies are still in force and binding us who live under the Gospel Page 141. Independents so called because they will have every particular Congregation to be ruled by their own laws without dependency upon any other Church Page 236 309 317. L. Libertines from the liberty and freedom they take and give to others to commit sin Their first Author was one Quintinus a Taylor in Picardy who taught that whatsoever good or evil we did was not done by us but by GODS Spirit in us and many other blasphemous opinions Page 44 106 114 155 175 189 245 246. Lutherians who so call themselves lyingly and falsely from Martin Luther that eminent Man of GOD. Page 43 65 69 86 112 139 157 244 265 269 271 280 298. M. Manicheans from one Manes a Persian by birth and a servant by condition The Manichean sect was the sink of all former Heresies p. 19 55 261 Macedonians so called from Macedonus Bishop of Constantinople 312. years after Christ. Their Heresie was condemned in the second general Council held at Constantinople by Gratian and Theodosius anno 380. His followers were called Pneumatomachians fighters against the holy Spirit from Pneuma a Spirit and Machesthai to fight Page 28. Marcionites from one Marcion a Paphlagonian near the Euxine Sea who was Cerdons scholar a grand Heretick He maintained Cerdons Heresies at Rome about 133. years after Christ. Page 55 283 334. N. Nestorians so called from Nestorius Patriarch of Constantinople who broached his errours under Theodosius the younger 400. years after Christ. They made Christ to have two Persons as he had two Natures This Heresie was condemned by the third general Council held at Ephesus under Theodosius the younger anno 431. Page 57. Novatians so called from Novatus who lived under Decius the Emperor 220. years after Christ. He was an African by birth P. 104 108 110 230. O. Origenists so called from famous Origen His errors began to spread about the year of Christ 247. under Aurelian the Emperour and continued above 334. years p. 332. P. Pneumatomachians See the letter P. Pelagians from Pelagius a Britain as they say by birth A Monk at Rome afterward a Presbyter under Theodosius the younger p. 45 64 91 115. Puritans otherwise called Kathari because they esteemed themselves purer and holier than others p. 66 104 230 239. Photinians from Photinus born in the lesser Galatia He began to spread his Heresies about the year 323. at Syrmium where he was Bishop under Constantius the Emperour p. 334. Papists are too well known They are to be found in every other page almost of the book Q. Quakers so called because sometimes they use to Quake and Tremble when they prophesy or when they are in a rapture p. 4 5 12 18 23 c. S. Socinians so called from one Faustus Socinus an Italian of Siena place all Religion in the old condemned Heresies following their Master a most vile Heretick p. 1 12 13 21 23 28 31 c. Sabellians so called from Sabellus an African by birth His Heresies began anno Christi 224. Page 23. Separatists so called because they withdrew themselves from the Christian Communion and fellowship of others in the Worship of GOD. p. 257. Scepticks commonly called Seekers maintain that the whole universal Church hath perished a little after the Apostles times and are not to this day restored until Christ from Heaven shall send new Apostles for raising up again the Church Visible p. 247. Sabbatarians so called because they observe the Jewish Sabbath imagining there is no precept or example in the New Testament for observing the first day of the week p. 192. T. Tritheits or Tritheitae so called because they divided the indivisible Essence of the Godhead into three parts the one they called the Father the other the Son the third the Holy Ghost p. 19 23. Tertullianists were so called from that famous Lawyer and Divine Tertullian who lived under Severus the Emperour about 170. years after Christ. p. 230. V. Vorstians from one Vorstus an old Heretick who taught that GOD had a Body and was endued with parts as the Anthropomorphitans affirmed p. 21 22. Vaninians from one Vaninus a great promotter of Atheism He was publickly burned at Tholouse p. 163. CHAP. I. Of the Holy SCRIPTURE Question I. IS the Light of Nature and the works of Creation and Providence sufficient to give that knowledge of GOD and of his Will which is necessary to Salvation No. 1 Cor. 1. 21. and 1 Cor. 2. 13 14. Well then do not the Socinians err who mantain That Men living according to the Law and Light of Nature may be saved Yes By what reasons are they confuted 1 Because none can be saved unless they be born again by the incorruptible seed of the Word 1 Pet. 1. 23. 2 Because Christ is the Way the Truth and the Life and no man cometh to the Father but by the Son Iohn 14. 6. 3 Because there is none other Name under Heaven given among men whereby we must be saved but by the Name of Jesus Acts 4. 12. 4 Because men cannot believe in Christ without supernatural revelation and therefore cannot be sanctified or justified because all Justification Sanctification and Remission of sins are by GODS Grace and Faith in Jesus Christ Rom. 3. 24 25. Acts. 26. 18. Neither can men be so saved viz. by living according to the light of Nature because Salvation is promised onely to Believers in Christ Acts 16. 31. Iohn 3. 16. 5. Because all that know not GOD will be punished eternally 2 Thes. 1. 8. But men without supernatural Revelation cannot savingly know GOD 1 Cor. 1. 21. Matth. 11. 27. 6. Men destitute of supernatural Revelation cannot know their own corruption and misery by the first Adam nor the remedy which is offered by Christ the second Adam They are without GOD without Hope without the Promises without the Church and covenant of God and the mysteries of Faith are hid and unknown to them allanerly that perish and are lost Eph. 2. 11 12. Rom. 9. 4. 2 Cor. 4. 3. Mat. 13. 11 12. Matth. 11. 25 26 27. Quest II. ARE the holy Scriptures most necessary to the Church Yes 2 Tim. 3. 15. 2 Pet. 1. 19. Well then doth not the Popish Church err that affirmes the true Church to be infallible in teaching and propounding Articles of Faith both without and against the Scripture and that their unwritten Traditions are of Divine and equal Authority with the Canon of the Scripture Yes Do not likewise the Libertines and Quakers err affirming that GOD doth teach and guide the Elect into all truth by the alone instinct and light of the Spirit without any written Word whatsoever Yes By what reasons are they confuted 1. Because the Scriptures are the foundation upon which the Church is built Eph. 2. 20. 2. Because all things are to be examined by the Rule of the Word as the noble Bereans
did Acts 17. 11 12. 3 Because unwritten Traditions are subject and lyable to many corruptions and are soon and quickly forgotten 4. Because we have Life Eternal in the Scriptures therefore they must be most necessary to the Church Iohn 5. 39. 5. Because the Scriptures are given that the Man of GOD may be perfect thorowly furnished to all good works 2 Tim. 3. 16 17. And the Scriptures are written that men may believe Iohn 20. 31. Quest III. ARE these former wayes of GODS revealing his will unto his People now ceased Yes Well then do not the Enthusiasts and Quakers err who maintain That the Lord hath not ceased yet to reveal his Will as he did of old Yes By what reasons are they confuted 1. Because GOD who at sundry times and in diverse manners spake in times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1. 1 2. The Apostle calls the time of the New Testament the last days because under the same there is no more alteration to be expected but all things are to abide without adding or taking away as was taught and ordained by Christ until the last day See also Ioel 2. 28. Acts 2. 17. The Wayes and Manners of old was first by Inspiration 2 Chro. 15. 1. Isaiah 59. 21. 2 Pet. 1. 21. Secondly by Visions Numb 12. 6. 8. Thirdly by Dreams Ioh 33. 14 15. Gen. 40. 8. Fourthly by Urim and Thummim Numb 27. 21. 1 Sam. 30. 7 8. Fifthly by Signs Gen. 32. 24. Exod. 13. 21. Sixthly by audible Voice Exod. 20. 1. Gen. 22. 15. All which do end in Writing Exod. 17. 14. which is a most sure and infallible way of the Lords revealing his Will unto his People Quest. IV. DO the Books of the Old and New Testament come under the name of the holy Scripture and Word of GOD Yes Well then do not the Quakers err who maintain That the Scriptures ought not to be called the Word of GOD Yes By what reasons are they confuted 1. Because Christ says if he called them Gods unto whom the Word of GOD came and the Scripture cannot be broken Ioh. 10. 35. Here it is evident that the Word of GOD and the Scripture are the same 2. Because the predictions of the Prophets are expresly called the Word of GOD. Now in the first year of Cyrus king of Persia that the Word of the Lord spoken by the mouth of Ieremiah might be accomplished 2 Chro. 36. 22. Here we see it is evident that the written Prophesies of Ieremiah which are a part of the holy Scripture are called the Word of GOD. 3. Because what Christ calls the commandement of GOD He calls the Word of GOD Mar. 7. 9 10. compared with v 13. 4. Because the Apostle calls the sword of the Spirit the Word of God This sword is the sword of the Holy Spirit which he doth as it were put into our hand to resist Satan against all his temptations Eph. 6. 17. Therefore by the sword of the Spirit must be understood the Scripture not the Spirit it self as some Quakers affirm It is evident also from the fourth chapter of Matthew where Christ being tempted by the Devil with three different temptations resists him with three different places of Scripture And being asked by the Pharisees why his Disciples did pluck the ears of Corn upon the Sabbath day answered by Scripture Mat. 12. 1 2 3 4. Teaching us that Satans temptations must be carefully answered and that by Scripture as the onely mean to overcome him and his Instruments 5. Because the Word of GOD is quick and powerful and sharper than any two edged sword Heb. 4. 12. This cannot be understood of Christ because Paul in his other writings doth not call the Person of Christ by this name and therefore must be understood of the word of the Gospel the power whereof is described Rom. 1. 16. 6. See these following places of Scripture Psalm 119. 172. 1 Kin. 16. 12. and 2 Kin. 9. 36. and 2 Kin. 23. 16. Isa. 28. 13. Hos. 1. 1 2. Isa. 37. 22. Prov. 30. 5. By the Scripture or Word of GOD we do not understand the bare letters or the several written words of the holy Scripture which the Adversaries may imagine we call the Word of GOD. These are only the Vessels which carry and convey that Heavenly Light unto us But we understand thereby the Doctrine or Will of GOD revealed unto reasonable creatures teaching them what to do believe or leave undone Deut. 29. 29. Quest. V. ARE the Scriptures given of GOD to be the Rule of Faith and Life Yes Luke 16. 29 31. Eph. 2. 20. Rev. 22. 18 19. 2 Tim. 3. 16. Well then doth not the Popish Church err who maintain their Unwritten Traditions to be the Rule of Faith Yes Do not likewise the Enthusiasts and the Quakers err who maintain the Spirit within that teaches the Elect to be the only Rule of Faith And that the Dictates of the Light within are of as great authority as the Scriptures Yes By what reasons are they confuted 1. Because the Scriptures are called a Rule Gal. 6. 16. 2. Because nothing is to be added to the Scriptures Deut. 4. 2. and 12. 32. Prov. 30. 6. Rev. 22. 19 20. 3. Because we ought rather to follow the Scriptures in this Life than a voice spoken from Heaven 2 Pet. 1. 19 21. 4. Because the Scripture is written that we may believe Iohn 20. 31. 5. Because the Scripture is given for making the man of GOD perfect 2 Tim. 3. 17. 6. Because we must betake our selves in the whole of Religion to the Law and to the Testimony Isa. 8. 20. 7 Because Christ himself refers the greatest question that ever was whether he be the Son of GOD or not to the Scriptures Ioh. 5. 38 39. Search the Scriptures says he for they testify of me 8 Because the Holy Ghost did never give such a designation to his own Word as an Historical Rule and dead Letter or as some Quakers call them not the principal Fountain of Truth and knowledge nor the first rule of Faith and Manners but the Regula secundaria subordinate to the Spirit whence as they affirm the holy Scriptures have all their true worth excellency and certainty whereas Paul sayes expresly Faith comes by hearing and hearing by the Word of GOD Rom. 10. 14. 9. Because the spirits cannot be known by any other Rule than by the written Word It is certain that the Devil transforms himself into an Angel of light 2 Cor. 11. 14. There is a spirit of the World 1 Cor. 2. 12. A spirit that rules in the hearts of the children of disobedience Eph. 2. 2. There is a lying spirit 1 Kin. 22. 22. And a Spirit of error and delusion 1 Iohn 4. 6. How shal these be known to be such or the Spirit which the Quakers obtrude upon us not to be one of them but by the Rule of the
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
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
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-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
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
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
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
the Law whether it be saith the Text unto death or to banishment or to confiscation of goods or to imprisonment Chap. 7. 23 25 28. 9 Because we ought to pray for Kings and all in Authority that under them we may lead a quiet and peaceable life in all Godliness and in Honesty which end cannot be attained unless the Civil Magistrat bridle and ty up Hereticks 1 Tim. 2. 12. These words in all Godliness concerns Religion or the first Table of the Moral Law as the following word honesty or civility hath a respect to the commands of the second Table and the duties which we owe to our neighbour and to one another For true Magistrates are keepers and defenders of both Tables of the ten Commandments 10 Because the toleration of Hereticks as we may read of the Anabaptists in Germany Thomas Muntzer Iohn of Leidden and their followers first by railling against the Ministry as the Quakers do and raging against Magistracy brought both Church and State into confusion put the country into burning flames wherein themselves at length were consumed to Ashes CHAP. XXI Of Religious Worship and the Sabbath day Question I. DOTH the Light of Nature shew that there is a GOD who hath Lordship and Soveraignty over all Yes Rom. 1. 20. Acts 17. 24. Psalm 119 68. Ier. 10. 7. Psalm 31. 23. Well then do not the Socinians err who maintain that there is no knowledge of God implanted naturally in the minds of men Yes Do not secondly the Vaninians and many of the Cartesians err who under the pretext of maintaining a God-head have in effect taught men to deny there is a God Yes Do not thirdly some Bee-headed Men err who dispute against the Beeing of a God-head because they cannot find a Demonstration for it called Dihoti Yes By what reasons are they confuted 1 Because the invisible things of him from the creation of the world are clearly seen being understood by the things which are made even his eternal power and Godhead so that they are without excuse Rom. 1. 20. 2 Because the Psalmist saith the heavens declare the glory of God and the firmament sheweth his handy work That is they give us matter and occasion to speak and discourse of his Omnipotency Wisdom and Goodness Psalm 19 1 2 3. 3 Because the knowledge of the Law of Nature is naturally implanted in the minds of all men Rom. 2. 14. Therefore some knowledge of the law-giver must be implanted in the minds of all men 4 Because in the most wick ed and ungodly there are terrors and tortures of conscience wherewith nil they will they they are haunted and possessed whence it is evident that in the minds of all men there is some lively knowledge of God 5 Because men had rather worship a stock or a stone than they should think there were no God Acts 17. 23. 6 What a brave order and comliness shines forth with so much wisdom and power in the government and preservation of things above and below that no man can be in doubt but there must be a God who rules and preserves all those things 7 Because nothing can be the cause of it self because then it should be both the Cause and the Effect both before and after it self therefore all things have their beginning from one first and supream Cause which is God 8 Because the existence of a God-head may be evinced from the foretelling of things to come Isaiah 41. 23. And as Cicero says si est divinatio sunt Dii if there be a foretelling there must be also a God that foretelleth 9 From the assaults and suggestions of Satan we find there is a devil may we not then certainly conclude that there is a God The Devil labours by all means to extinguish the light of the Gospel to lead men on in ignorance error and prophanness and to turn them out of the path of holiness Now why should Satan thus warr against God his word and his Saints Why should he seek Gods dishonour and mans destruction if there were not a God a Law and an everlasting life 10 Because the mind of man is not satisfied with the knowledge of all things nor the will of man with the enjoyment of all things in this world but still they seek and thirst earnestly after some higher good There is therefore a soveraign Truth and Chief Good which being perfectly known and enjoyed will give contentment and satisfaction to the Soul In vain should the Powers and Faculties of the Soul be capable of happiness or of the Chief Good if there were not a Chief Good to be possessed and enjoyed 11 From the wonders and miracles which have been wrought visible and apparent works extraordinarly wrought not only above the ordinary course of Nature but simply above the power of Nature These effects do convince that there is an infinite power which is above and over-ruleth all things For every principal and primary cause is more excellent than the effects thereof 12 From the beeing of man the curious workmanship of his body in the womb which is wrought most artificially namely with sinews veins arteries muscels and other parts of the body even as an Embroiderer sitteth and joyneth many parcels stuff and dyed work of various colours very artificially and curiously together untill there cometh forth some goodly Pourtraiture or other dainty workmanship Psal. 139. 15. Iob 10. 10. But especially from the beeing of a mans soul which is immaterial invisible rational immortal and which cannot be â— traduce from the power of the matter as the sensitive souls of Bruits neither doth depend on the body in many of its operations These and all the works which our eye doth see or the mind doth apprehend do prove that there is a God who hath given a Beeing to them and continueth them therein 13 Because seeing God is the the first cause there cannot be any thing Prior to him by which as a cause his existence can be Demonstrated Quest. II. IS the acceptable way of worshipping the true GOD instituted by himself and so limited to his own revealed Will that he may not be worshipped according to the imaginations and devices of men or the suggestions of Satan under any visible representation or any other way not prescribed in the holy Scripture Yes Deut. 12. 32. Matth. 15. 9. Acts 17. 25. Col. 2. 23. Exod. 20. 4 5 6. Well then do not the Papists err who teach that the Images of Christ and the Trinity ought to be worshipped and that not improperly but even properly and Per se with that same sort of worship wherewith Christ and the blessed Trinity are adored Yes Do not likewise the Greeks err who maintain that the painted Images of God may be adored but not the engraven or carved images of God Yes By what reasons are they confuted 1 Because it is expresly against the second command Exod. 20. 4 5. 2 Because God is infinite unmeasurable incomprehensible
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
to all believers and necessary to salvation 4 Because if baptism with the holy Ghost be here meant then all whom the Apostles did baptize were baptised with the holy Ghost which is false for Ananias and Saphira could not have been Hypocrites if they had been baptized with the holy Ghost And Simon was baptized and yet not with the holy Ghost as appears by Peters answer to him verse 21 22. of the fifth chapter 5 Because if Christs commission carry not a warrant for baptizing with water whence then had the Apostles a warrant for baptizing with Water Either they must produce and let us see another commission for it or else they must acknowledge that the Apostles did warrantably baptise with Water But another commission the Quakers cannot shew us from Scripture Quest. II. IS dipping of the person to be baptised into Water necessary No. Is Baptism rightly administred by pouring or sprinkling water upon the person Yes Acts 2. 41. Acts 16. 33. Well then do not the Anabaptists err who maintain Dipping to be an absolute and necessary ceremony in Baptism Yes By what reasons are they confuted 1 Because the Greek word in the original signifies as well to poure and sprinkle water as it signifies to dip Mark 7. 4. Where it is said and when they come from the mercat unless they wash or be Baptised they eat not 2 Because we read of three thousand baptised in one day in the streets of Ierusalem by twelve Apostles at the most where there was no river to dip them into Acts 2. 41. And was not Ierusalem and all Iudea and the region round about Iordan baptised by Iohn the Baptist himself alone which could not be done to all and every one by Dipping Matth. 3. 5 6. 3 Were not many baptised in private houses as we read in the History of the Acts chapter 10. 47. and 18. 8. with 9. 17. and 16. 33. 4 Because Dipping of Infants into water in these cold Countries would be hurtful and dangerous to them But GOD will rather have mercy than sacrifice Matth. 9. 13. Quest. III. ARE the Infants of one or both believing Parents to be baptised Yes Gen. 17. 7 9. Gal. 3. 9. 14. Col. 2. 11. 12. Acts 2. 38. 39. Rom. 4. 11 12. Well then do not the Anabaptists err who maintain that no Infants though born of believing Parents ought to be baptised Yes By what reasons are they confuted 1 Because to covenanted ones of which number the Infants of Believers are no less than their Parents Acts 2. 38 39. Acts. 3. 25. Rom. 11. 16. Gen. 17. 7 22. that seal of the covenant of which they are capable is not to be denyed Gen. 17. 7 10 11. 2 Because the outward Sacrament of Water cannot be denyed to such as have received the Spirit of Christ and to whom the promises of the New Covenant sealed up in Baptism do belong Acts 10. 47. Acts 11. 15 16 17. But to some Infants of Believers as well as to others come to Age the Spirit of Christ hath been given Ierem. 1. 5. Luke 1. 15. Matth. 19. 14. Mark 10. 13 14. And to them do the promises belong Acts 2. 39. 3 Because the Infants of Believers are members of the Church which is sanctified and cleansed with the washing of water by the Word Eph. 5. 25 26. Ioel 2. 16. Ezek. 16. 20 21. 1 Cor. 7. 14. 4 Because Infants no less than others come to Age were Baptised in the Cloud and in the Sea 1 Cor. 10. 2. 5 Because Christ commanded that all Nations should be baptised a great part whereof were Infants Gen. 22. 18. Matth. 28. 19. 6 Because Christ commanded Baptism to be administred to Disciples Infants also are here to be taken in Acts 15. 10. Matth. 28. 19. The word in the Original is Matheteusate Teach Instruct or make Disciples all Nations or make Disciples among all Nations baptising them The signification of this Greek word may be gathered from Iohn 4. 1. where it is said that the Pharisees had heard that Jesus made Disciples So that Matheteuein and Mathetas poiein are both one thing 7 Because the children of Believers were by a Divine right circumcised under the Old Testament therefore the children of Believers under the New Testament ought to be baptised because the one hath succeeded to the other That Baptism succeeds to Circumcision is evident first because they both seal up the same very thing Next as Circumcision was the initiating Seal under the Old Testament so is Baptism under the New because the Apostles did administer it so early to the Disciples at the first appearing of their new birth and interest in the Covenant Moreover because by Baptism we are said to put on Christ Gal. 3. 27. That they both seal up the same thing is evident by comparing Rom. 4 11 with Mar 1 4 Acts 2 28. Where Circumcision is declared to be a seal of the righteousnes of Faith and Baptism is held forth to be a pledge of the remission of sins as also may be seen Rom. 4. 6 7 8. see Col. 2. 11. 12. Where the Apostle teaches that our being buried with Christ in Baptism is our circumcision in Christ which shews that Baptism hath succeeded to us in the room of Circumcision 8 Because the Apostle sayes that the Infants but of one believing Parent are holy 1 Cor. 7. 14. that is are comprehended in the outward Covenant of GOD and have access to the Signs and Scals of GODS Grace as well as they are that are born of both believing Parents Quest. IV. ARE Grace and Salvation so inseparably annexed unto Baptism as that no person can be regenerated or saved without it No. Are all that are baptised undoubtedly regenerated No. Acts 8. 13 23. Well then do not the Papists and Lutherians err who maintain that Baptism is simply necessary to Salvation and that all and those onely who are baptised are most surely regenerated in that same very moment of time wherein Baptism is administred Yes By what reasons are they confuted 1 Because the Thief upon the Cross and others were saved that were never baptised Luke 23. 43. 2 Because persons unbaptised have had saving Faith Acts 10. 22 44. 3 Because Infants that are predestinated unto life though they die in their mothers belly yet they cannot perish Matth. 18. 14. 4 Because some children before their Baptism have been beloved of GOD whose love is unchangeable Rom. 9 11 13. Others have been Regenerated by the Holy Ghost Luke chap 1 ver 15 and some have also been comprehended within the Covenant of Grace Acts 2. 39. 5 Because that Baptism without faith and the inward operation of the holy Spirit hath no efficacy to Salvation Mark 16. 16. 1 Peter 3. 21. 6 Because the Baptism of the Spirit at one time goes before at another time follows Baptism with water Acts 10. 37. Matth. 3. 11. 7 Because very many that are baptized within the visible Church are damned Matth.
some have openly contradicted others CAAP. XXXII Of the State of Men after Death and of the Resurrection of the Dead Question I. ARE the Souls of the Righteous being made perfect in holiness received into the highest Heavens where they behold the Face of GOD in Light and Glory Yes Acts 3. 21. Ephes. 4. 10. Well then do not the Greeks Arminians Anabaptists and Papists err who maintain that the Souls of the Righteous are not presently after death admitted to enjoy happiness which consists in seeing of GOD but are put into some Mansion though it be not a Heavenly one yet a place above Hell where they enjoy even until the Resurrection some Heavenly Delight and Recreation without seeing of GOD Yes Do not likewise the Socinians err who affirm That the Souls of the Righteous after death until the Resurrection are extinguished and put out to speak so Yes By what reasons are they confuted 1 Because the Souls of the Righteous after Death are with Christ in Heaven and enjoy that blessed Vision Phil. 1. 23. Acts 3. 21. Ephes. 4. 10. 2 Because the Spirits of Iust Men after Death return to GOD and are received by GOD Eccles. 12. 7. Acts 7. 59. Note that Solomon onely speaketh of the people of GOD. Yet some understand it of the Souls both of Believers and unbelievers which are both sentenced by GOD as supream Iudge immediately when a man dieth every man to his place the Souls of Believers to Heaven of unbelievers to hell 3 Because the Saints departed together with the Angels are said to sing perpetually Praises and Thanksgiving before His Throne Rev. 4. 6 9 10 11. Rev. 5. 8 9 10. Rev. 7. 9 10. 4 Because Christ promised that the Thief should be with him in Paradise that same very day he died Luke 23. 43. Paul also calls it the third Heaven 2 cor 12. 2. 4. 5 Because the Spirits of just men are said to be made perfect in holiness and glory and placed in the Heavenly Ierusalem with the Angels Heb. 12. 22. 23. 6 Because the Apostle sayes that if our earthly house of this tabernacle were dissolved we have a building of GOD an house not made with hands eternal in the heavens 2 Cor. 5. 1 2. 7 Because the same Apostle sayes therefore we are alwayes confident knowing that whilst we are at home in the body we are absent from the Lord 2 Cor. 5. 6 8. 8 Because the souls of the righteous after death are comforted and carried into Abrahams bosom Luke 16. 22. 25. Quest. II. ARE the souls of the wicked cast into hell where they remain in torments and utter darkness reserved to the judgement of the great day Yes Luke 16. 23 24. Acts 1. 25. Iude 6 7. verses 1 Peter 3. 19. Well then do not the Greeks and others err who maintain that the souls of the wicked are not adjudged to hells torments till after the resurrection Yes Do not likewise the Socinians err who maintain that the souls of the wicked shall never be tormented in hell Yes By what reasons are they confuted 1 Because the particular judgement of every single man follows immediately his departure out of this life Heb. 9 27. 2 Because the soul of the rich Glutton after it departed from his body was tormented in the flames of Hell Luke 16. 22. 23. 3 Because the souls of wicked men departed go to their own place that is to hell Acts 1. 25. 4 Because the souls of wicked men are no less punished in hell than the Apostate Angels Iude verses 6 7. 5 Because the Spirits of those who in the time of Noah were disobedient are said to be in prison 1 Peter 3. 19. This prison is Hell Matth. 5. 26 27. Quest. III. DOTH the Scripture acknowledge any other place than heaven and hell for souls departed from their bodies No. Well then do not the Papists err who besides these two places have devised other four First a place called Limbus patrum in which the Faithful who died before Christs passion have been shut up as in a dark prison under ground and being without torment and for the time wanting happiness have been keeped closs there until Christs Resurrection and ascension into heaven Secondly a place called Limbus infantum in which Infants which die without Baptism suffer the eternal punishment not of Sense but of Loss The third is a most pleasant Meadow in which as in a Royal prison the Souls that are in it want happiness yet suffer no punishment of Sense except what ariseth from the delay of happiness but only of Loss This place seems to be the Elisian Fields taken out of the sixth book of Virgils Aeneiods The fourth place is called Purgatory which is a middle place between heaven and hell in which are the Saints who have departed from this life without making satisfaction by temporal punishments for their venial sins yet have gone thither for the guilt of their punishment the fault whereof is pardoned in this life that when they have satisfied and are well purged from every spot and blemish they may be admitted to that blessed Vision in seeing GOD for ever Do not I say the Papists err who besides heaven and hell maintain other four places for souls departed Yes By what reasons do you confute Limbus patrum 1 Because the Souls of the Faithful that departed before Christs passion were made Inhabitants of the same Heavenly Ierusalem with the Angels Heb. 12. 22 23. 2 Because the Spirits and Souls of the Faithful that died before Christ suffered returned to GOD who gave them Eccl. 3. 21. 3 Because the vertue of Christs sacrifice did no less extend it self to Believers under the Old Testament than to Believers under the New Rev. 13. 8. 4 From the example of Enoch and of Moses and Elias which two before the passion of Christ were seen upon the mount with him Gen. 5. 24. 2 Kings 2. 11. Luke 9. 30 31. Heb. 11. 5. By what reasons confute you Limbus Infantum 1 Because the Covenant belongs to the Children of Believers though not baptised in which Covenant glory and life eternal are promised Acts 2 39. 2 Because Christ said that the Kingdom of Heaven belonged to little children though not baptised Matth. 19. 14. 3 Because the Infants of the Israelites dying before the eight day were not shut up in Limbus Infantum as the Adversaries themselves confess But the Nature and Essence of Baptism under the New Testament and the Nature and Essence of Circumcision under the Old are the same Col. 2. 11 12. 4 All the Arguments which are brought against the absolute necessity of Baptism do clearly overturn this fiction of Limbus Infantum Thirdly There is no such place as a most pleasant meadow in which as in a Senatorian prison the Souls that are in it want Felicity yet suffer no punishment of Sense This was made evident in the First Question Lastly there is no such place as Purgatory 1 Because there