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
evil tree cannot bring forth good fruit Matth. 7. 17. 2 Because the carnal mind is enmity against GOD for it is not subject to the Law of GOD neither indeed can it be Rom. 8. 7. 3 Because we have nothing in our selves which we have not received whereby we may differ from others 1 Cor. 4. 7. 4 Because whatever is not of Faith is sin Rom. 14. 23. Heb. 11. 6. 5 Because we are not able of our selves to think a good thought but all our sufficiency is of GOD 2 Cor. 3. 5. 6 Because before conversion we were dead in trespasses and sins Eph. 2. 2 5. 7 Because not by works of righteousness which we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the holy Ghost Titus 3. 5. 8 Because we were sometimes that is before conversion darkness Eph. 5. 8. 9 Because Christ says without me ye can do nothing Iohn 15. 5. Quest. V. IS a Man in effectual calling onely passive until being quickned and renewed by the holy Ghost he is thereby enabled to answer this call and to embrace the Grace offered and conveyed in it Yes 1 Cor. 2. 14. Rom 8. 7. Ephes. 2. 5. Iohn 6. 37. Iohn 5. 25. Ezek. 36. 27. Well then do not the Papists and Arminians err who maintain That a Man in his conversion is not passive but active Yes By what reasons are they confuted Before I do this it is to be observed that when I say a man is passive in his Conversion I do not think he is physically passive as a stock or a stone while an Artist is about to make a Statue of them but Morally or rather Spiritually as a Man is Spiritually dead which is a true and real death though he be naturally living The 1 Reason by which they are confuted is this because we are dead in trespasses and sins Ephes. 2. 1. 2 Because we are the servants of sin until we be made freemen by the Son of GOD Iohn 8 34 36. 3 Because we are by Nature under the power of Satan and of darkness Acts 26. 18. Col. 1. 13. 2 Tim. 2. 26. 4 Because it is God that worketh in us both to will and to do of his own good pleasure Phil. 2. 13. 5 Because the Flesh lusteth against the Spirit Gal. 5. 17. 6 Because tho Scriptures ascribe that whole work to God and no part of it to Man Eph. 2. 8 9 10. Quest. VI. ARE Elect Infants dying in infancy Regenerated and saved by Christ through the Spirit who worketh when and where and how he pleaseth Yes Luke 18. 15 16. Acts 2. 38 39. Iohn 3. 3 5. 1 Iohn 5. 12. Well then do not the Anabaptists err who maintain that no Infants are Regenerated Yes By what reasons are they confuted 1 Because Iohn the Baptist was filled with the Holy Ghost even from his Mothers Womb Luke 1. 15. 2 Because the Propher Ieremiah was sanctified from his mothers Womb Ier. 1. 5. 3 Because the promise is made to believing Parents and to their Children conjunctly Gen. 17. 7. Acts 2. 39. 4 Because of such says Christ is the kingdom of Heaven Mat. 19. 14. 5 Because the Apostle calls Children which are descended but of one Parent in covenant with God holy 1 Cor. 7. 14. 6 Because God hath promised in the second Command that he will shew mercy unto thousands that are descended of believing Parents Exod. 20. 6. Quest. VII CAN any not elected although called by the Ministry of the Word and having some common operations of the Spirit truely come to Christ and so be saved No. Matth. 22. 14. Matth. 7. 22. Matth. 13. 20 21. Heb. 6. 4 5. Iohn 6. 64 65 66. Iohn 8. 24. Well then do not the Arminians err who maintain that there is sufficient Grace given to all Men for their conversion to whom the Gospel is preached Yes Do not likewise the Quakers err who maintain that every man hath so much grace given of God as if he would improve it would bring him to heaven Yes By what reasons are they confuted 1 Because Christ says to his Disciples to you it is given to know the mysteries of the Kingdom of Heaven but to them it is not given Mat. 13. 11. 2 Because it is said of the Jews they could not believe because God had blinded their eyes and hardned their hearts Iohn 12. 39 40. 3 Because Christ said to his Disciples there are some of you that do not believe therefore said I unto you that no man can come unto me except it were given unto him of my Father Iohn 6 64 65 4 Because the Prophet Isaiah complains who hath believed our report or to whom is the arm of the Lord revealed cap 53 1. 5 Because many are called but few are chosen Mat. 22. 14 6 Because men in nature do not discern neither can they know the things of the Spirit of God 1 Cor 2. 14. 7 Because the most part of the World are buried in gross darkness and have their understanding darkned and are alienated from the life of God through the ignorance that is in them because of the blindness of their hearts Eph. 4 18. CHAP. XI Of IUSTIFICATION Question I. DOTH GOD freely justify those whom he effectually calleth not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone Yes Rom 9 30 Rom 3 24 Well then do not the Papists Socinians and Quakers err who maintain that the righteousness whereby we are justified before God is not without us but within us and inherent Yes By what reasons are they confuted 1 Because if inherent righteousness did justify us then good Works would justify us but the Scripture denys that Rom 3 20 Therefore says the Text by the deeds of the Law shall no flesh be justifyed in his sight And verse 28 therefore we conclude that a man is justified by Faith without the deeds of the Law See Rom 4 6 Gal 2 16 Eph. 2 8 9 Titus 3 5 In all which places works are secluded expresly from our justification 2 Because the Righteousness whereby we are justified is not our proper own 2 Cor 5 21 For he to wit God hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Phil 3 8 9 and be found in him not having my own righteousness which is of the Law but that which is through the Faith of Christ the righteousness which is of God by Faith 3 Because we are not justified by the Law Acts 13 38 39. 4 Because our Justification is given to us freely Rom. 4 4 5. Rom. 11. 6. 5 Because our inherent righteousness is imperfect 1 Kings 8 46 For this Scripture says there is no man that sinneth not See that parallel place 1 Iohn 1 8 Where it
Faith to be the gift GOD yet they deny Faith to be given according to the precise will of GOD for the saving of some men Yes By what reasons are they confuted 1 I confute the Pelagians for Christ sayes no man can come to me that is believe unless the Father that hath sent me draw him Iohn 6. 44. 2 Because the Apostle sayes for unto you it is given in the behalf of Christ not onely to believe in him but also to suffer for his sake Phil. 1. 29. 3 Because that which is natural is proper to all but all men have not Faith 2 Thes. 3. 2. 4 Because Faith is reckoned up among the fruits of the Spirit Gal. 5. 22. 5 Because the very desire it self of believing is from GOD and not from our selves Phil. 2. 13. 6 Because Christ is the Author and Finisher of our Faith Heb. 12. 2. By what reasons do you confute the Arminians 1 Because Faith is given to the Elect onely and to such as are ordained to life eternal Titus 1. 1. Acts 13. 48. 2 Because he that believes shall be saved Mark 16. 16. Iohn 3. 15 16 18 36. 3 Because GOD wills precisely the glorifying of all those whom he justifies Rom. 8. 30. But they who have Faith are justified Rom. 5. 1. 4 Because GOD wills precisely the gloryfying of all those whom he inwardly and efficaciously calleth Rom. 8. 30. But all that believe in him are powerfully called 2 Thes. 2. 13 14. 5 Because all the Children of GOD are heirs of GOD and joynt-heirs with Christ Rom. 8. 17. But how many soever believes in his Name to them he gave power to become the Sons GOD Iohn 1. 12. Quest. II. IS Faith the Fruit of Christs purchase Yes Titus 3. 5 6. Titus 2. 14. Ezek. 36. 25 26. Well then do not the Arminians err who deny Faith and other saving Graces to be Christs purchase or the fruits of his death Yes Do not likewise others of the same kind err who granting the gift of believing not to flow from mans free-will or from any sufficient grace bestowed upon all maintain That it flows from GODS Soveraign good-will thinking fit to bestow that gift upon some whom he hath elected and not upon others without respect to the merits of Christs death Yes By what reasons are they confuted 1 Because if this be all that Christ hath purchased by his death that GOD might save fallen man upon condition he believe then Christ might attain his end in dying and yet not one soul be saved by his death 2 Because it makes Christ a Titular Saviour onely purchasing salvation to all without any full and certain intention of applying it to any 3 Because it is promised to Christ the Mediator as a satisfaction to him for his sufferings that not only many through Faith in him shall be justified but that certainly he shall see his seed and the fruit of his Soul Isaiah 53. 10. 4 Because the washing of Regeneration and renewing of the Holy Ghost under which all particular graces may be comprehended are said to be shed on us aboundantly through Jesus Christ Titus 3. 5 6. 5 Because the Lord hath promised to remove from us the heart of stone and to give us a new heart to cleanse us from all our idols and wash us with clean water But these promises are in one bundle with the promises of his pardoning our iniquity and remembring our sins no more Ezek. 36. 25 26. Ierem. 31. 33 34. 6 Because Christ is made unto us Wisdom Sanctification and Redemption no less than righteousness under which Faith and all saving graces needful to the working out of our Salvation are comprehended 1 Cor. 1. 30 31. 7 Because we are said to be blessed with all spiritual blessings in Christ Iesus Ephes. 1. 3. which by his merit are communicated to us And is not Faith and saving Grace to be accounted among the Spiritual blessings 8 Because it is not a meer possibility of Redemption but actual Redemption that the Saints in Heaven praise and extol Christ for Rev. 5. 9 12. An Arminian cannot well sing a part of this song while he thinks in his heart he is no more beholden to the Lamb for his Redemption than Cain and Judas Quest. III. DOth a Christian by Faith believe whatsoever is revealed in the Word for the Authority of GOD speaking therein Yes Iohn 4. 42. 1 Iohn 5. 10. Acts 24. 14. 1 Thes. 2. 13. Well then do not the Papists err who commend and extol Implicit Faith and who define Faith rather by Ignorance than by Knowledge Yes By what reasons are they confuted 1 Because Faith cometh by hearing and hearing by the Word of God and therefore there can be no Faith without knowledge Rom. 10. 17. 2 Because all believers are taught of God Isaiah 54. 13. Iohn 6. 45. 3 Because Christ sayes this is life eternal to know thee the onely true God and Jesus Christ whom thou hast sent Iohn 17. 3. 4 Because the Prophet Isaiah sayes by his knowledge shall my righteous servant justify many chap. 53. 11. Quest. IV. ARE the principal Acts of saving Faith Accepting Receiving and Resting upon Christ alone for Iustification Sanctification and Eternal Life by vertue of the Covenant of Grace Yes Iohn 1. 12. Acts 16. 31. Gal. 2. 20. Acts 15. 11. Well then do not the Papists err who maintain Faith to be nothing but a naked assent to the truth revealed in the Word it being placed by them in the understanding onely Yes Do not likewise the Sccinians err who put no difference between Faith and the Obedience of Works Yes By what reasons are they confuted 1 Because to believe is to receive Christ which is an Act of the Will Iohn 1. 12. 2 Because Faith is the substance of things hoped for the evidence of things not seen Or Faith is a firm ground or a firm confidence that is which causeth to subsist or stand firm the things which are promised by God in Christ and which therefore are expected by hope which is not done only by an assent to Gods promises in our understanding but also by a trusting to the same in our will I say faith is a firm ground of the things which are hoped and an argument of things not seen Or a conviction in Greeke Elegchos for Faith respecting GODS Revelation and Promise convinceth and assureth the heart of man more strongly of the truth of a thing than any other argument brought from natural Reason can do Heb. 11. 1. 3 Because we are justified before GOD by Faith Rom. 5. 1. but we are not justified by a bare and naked assent to the truth otherwise the Devils should be justified Iam. 2. 19. Neither are we justified by the Socinians Faith which is every where condemned in Scripture Rom. 3. 20 28. Gal. 2. 16. Eph. 2. 8 9. Phil. 3. 9. Titus 3. 4 5. CHAP. XV. Of REPENTANCE Question I. IS Repentance unto life an Evangelical
Grace the Doctrine whereof is to be preached by every Minister of the Gospel as well as that of Faith in Christ Yes Ezek. 12. 10. Acts 11. 18. Luke 24. 47. Make 1. 15. Acts 20. 21. Well then do not the Antinomians err who maintain That repentance is not an Evangelical grace and that it ought not to be preached by any Minister of the Gospel seing it leads us away from Christ and is many wayes hurtful and dangerous to us Yes By what reasons are they confuted 1 Because GOD hath promised in the Covenant of Grace that he will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of Grace and Supplication which shall cause Christians under the Gospel to repent and mourn for their sins Zech. 12. 10. 2 Because Repentance is numbered among the saving graces which shall be bestowed and conferred upon Converts under the Gospel and is sometimes put for the whole Conversion of a man to GOD Acts 11. 15 16 17 18. 3 Because the Ministers of the Gospel ought to instruct those with meekness who oppose themselves if GOD peradventure will give them Repentance to the acknowledging of the Truth 2 Tim. 2. 25. 4 Because Repentance from dead works is among the principles of the Doctrine of Christ and is a foundation which ought to be layed before the Hearers of the Gospel can go on into perfection I say layed by the Ministers of the Gospel Heb. 6. 1. 5 Because Christ himself appointed Repentance no less to be preached through the world than Remission of sins Luke 24. 47. 6 Because Christ and his Apostles preached Repentance no less than Faith Mar. 1. 15. Mat. 3. 2. Nay the whole sum of the Gospel is placed in preaching Faith and Repentance Acts 20. 20 21. Quest II. DOth a sinner namely by Repentance out of the sight and sense not only of the danger but also of the filthiness and odiousness of his sins as contrary to the holy Nature and righteous law of God and upon the apprehension of his mercy in Christ to such as are penitent so grieve for and hate his sins as to turn from them all unto God Yes Ezek. 18. 30 Ezek. 36 31. Isai. 30. 22. Ier. 31. 18 19. Ioel 2. 12 13. Amos 5. 15. Psalm 119. 6. 59. 106. Well then do not the Antinomians err who maintain we ought not by Repentance to hate our sins to mourn for them and turn from them to God but only to believe that Christ in our stead and for us hath Repented Yes By what reasons are they confuted 1 Because Repentance being a turning from our sins and evil ways and a turning to God and Christ being without sin could not be capable to repent in our stead 1 King 8. 35. Heb. 7. 26 27. Ioel 2. 12 13. 2 Because they that repent confess their sins and are grieved for them Ezra 10. 1. Mark 14. 72. They hate their sins 2 Cor. 7. 11. They are ashamed and confounded for them Ier. 31. 19. 3 Because Repentance is a sorrow after a Godly manner in the same very Persons that Repent wrought by God by the preaching of the Word 2 Cor. 7. 9. Acts 11. 18. 4 Because Repentance is called a renting of the heart Ioel 2. 12. And they that Repent hate and loath themselves for their abominations Ezek. 36 31. They are ashamed and confounded Ier. 31. 19. They are grieved and pricked in their Reins Psal. 73. 21 5 Because God promising Repentance to the people of the Jews being converted to Christ after their backsliding says I will pour out upon the house of David and upon the inhabitants of Ierusalem the Spirit of Grace and Supplication and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his only Son Zech. 12. 10 And shall be in bitterness for him as one that is in bitterness for his first born But is any man so foolish as to affirm that when a man doth mourn for his first born he believes only that another man hath mourned in his stead 6 Because Faith is one thing and Repentance specially so called is another thing Mark 1. 15. Acts 20. 21. Heb. 11. 6. In which places Faith and Repentance are numbred two diverse things And it is evident likewise that Faith is the cause of Repentance but nothing can be the cause of it self Do not likewise the Papists err who maintain that we are not by Repentance converted from our sins to God which they only make an endument or quality fitting and disposing us for conversion and meriting it which say they consists in heart contrition mouth confession absolution and satisfaction By the first They have heart sorrow for sin By the second They confess their sins to the Preist By the third Which can be no part of Repentance seeing it is not a thing done by the sinner they are absolved by the Priest from theirsins By the fourth they make satisfaction for former sins in performing some good work willingly undertaken or enjoyned by the Priest after absolution as Fastings Chastising of their own bodies Pilgrimages and hearing of many Masses Yes By what reasons are they confuted 1 Because the Word of God asserts no meritorious Work in us to go before our conversion Not by Works of righteousnss which we have done but according to his mercy he saved us Titus 3. 4 5 6. 2 Because the only merit of Christ is the meritorious cause of our Conversion Heb. 9. 14. 1 Cor. 6. 11. 3 Because true Repentance is the infallible Antecedent and forerunner of life 2 Cor. 7. 10. Acts 11. 18. And they who truely Repent have all their sins pardoned Acts 2. 38. Acts 3. 19. Nay Repentance is a peice of the exercise of the life of Grace here and worketh unto life and salvation hereafter But of no foregoing disposition or qualification previous to Repentance can these forecited places of Scripture be understood 4 Because Repentance and turning to God are sometimes put for the same thing and the Prophets while they study to excite and stir up the people to Repentance they signifie it by the word Conversion and turning to GOD Acts 11. 15 16 17 18 21. Ioel 2. 12 13 Esek 18. 31 32. 5 Because Whatsoever goes before our conversion to God it cannot be of Faith and therefore it must displease God Rom. 8 8 Rom. 14. 23. But true Repentance is of Faith and God delighteth in it Ier. 31. 18 19 20. 6 Because in very many places of Scripture Repentance is described by a departing from evil and a turning to God Isa. 1. 16 17. Isaiah 55. 7. Psalm 34. 14. Hos. 6. 1. 7 Because heart contrition mouth confession and satisfaction for former sins which they call Pennance as they are explained by the Papists may be found in Hypocritical Repentance as is evident from the example of Iudas and Abah Matth. 27. 4 5 6. 1 Kings 21. 27. There may be true
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
children for their faults yet he will never take away his mercy and loving kindness from them Psalm 89. 30 31 32 33 34. Ier. 32. 38 39 40. 8 Because that Golden chain that Paul speaks of cannot be broken Rom. 8. 30. Whom he did predestinate them also he called c. 9 Because Christs says this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing Iohn 6. 39. 10 Because we are keeped by the power of God through Faith unto salvation ready to be revealed in the last time 1 Peter 1. 5. 11 Because he hath prayed for us that our Faith fail not Luke 22. 32. Iohn 17. 20. Quest. II. CAN Believers by reason of their sins and failings incurr GODS displeasure and grieve his holy Spirit come to be deprived of some measure of their Graces and Comforts have their hearts hardned and their consciences wounded hurt and scandalize others and bring temporal judgements upon themselves Yes Isaiah 64. 5 7 9. Ephes. 4. 30. Psal 51. 8 10 12. Rev. 2. 4. Cant. 5. 2 3 4 6. Isa 63. 17. Psalm 37. 3 4. 2 Sam. 12. 14. Psal. 89 31 32. Mark 16. 14. 1 Cor. 11. 32. Well then do not the Antinomians err who maintain That the sins of the Regenerate do not displease GOD and cannot grieve his holy Spirit and that Believers are not chastised in any wise for their sins Yes By what reasons are they confuted 1 Because the Prophet says thou art wroth for we have sinned Isai. 64. 5. 2 Because it is said that the thing which David had done namely his Murder and his Adultery displeased the Lord 2 Sam. 11. 27. 3 Because the Scripture testifies that the sins of Believers grieve his holy Spirit Eph. 4. 30. 4 Because the Saints by reason of their sins are deprived of some measure of grace and consolation Psalm 51. 8 9. Rev. 2. 4 5. 5 Because the Lord hath inflicted temporal punishments upon Believers for their faults Psalm 89. 31 32. 2 Sam. 12 11. and 24 15. 1 Cor. 11. 30. CHAP. XVIII Of assurance of Grace and Salvation Question I. MAY they who truely believe in the Lord Iesus and love him in sincerity and endeavour to walk in all good conscience before him May they I say be certainly assured in this life that they are in the state of Grace and being enabled by the Spirit to know the things which are freely given them of GOD may they without extraordinary revelation attain thereunto Yes 1 Iohn 2. 3. 1 Iohn 3. 14 18 19 21 24. 1 Iohn 5. 13. 1 Cor. 2. 12. Heb. 6. 11 12. Ephes. 3. 17 18. Well then do not the Papists err who maintain that no man can be sure namly sure by divine Faith of Gods peculiar favour towards himself without extraordinary revelation Yes By what reasons are they confuted 1 Because the Apostle commands us saying Brethren give all diligence to make your calling and election sure for if you do these things ye shall never fall for so an entrance shall be ministred unto you aboundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ 2 Peter 1 10. 11. Heb. 6. 11. 2 Because the Apostle commands the Corinthians to examine themselves whether they be in the Faith 2 Cor. 13. 5. 3 Because the Scripture proposes and setteth forth sure Marks and Tokens by which a Believer may be infallibly assured that he is one of the number of Christs sheep Iohn 10. 4 5 27 28. And that he is one of Christs Disciples Iohn 13. 35. Nay it is the scope of the whole first Epistle of Iohn to propose such sure Marks to Believers whereby they may know that they have life eternal 1 Iohn 5. 13. 4 Because the true Believer may be perswaded that neither death nor life nor any other thing can separate him from the love of Christ Rom. 8. 38. 39. Where the Apostle not only speaketh of himself but of them to whom he writes 5 Because Believers have received the Spirit of Adoption whereby they cry Abba Father and he himself witnesseth with their Spirit that they are the children of God Rom. 8. 15. 16. 6 Because Believers have received not the Spirit of the World but the Spirit which is of God that they might know the things that are freely given to them of God 1 Cor. 2. 12. Quest. II. IS this certainty a bare conjectural and probable perswasion grounded upon a fallible hope No. But is it an infallible assurance of Faith Yes Heb. 6. 11. 19. Heb. 6. 17 18. Well then do not the Papists and Arminians err who maintain that the assurance of salvation is only conjectural or at the most only probable which hath for its foundation a failling and fadeing Faith Yes By what reasons are they confuted 1 Because assurance is from the testimony of the Holy Spirit witnessing with our Spirits that we are the Children of God Rom. 8. 16. 2 Because this assurance is founded upon the promises of God who cannot lie Isai. 54. 10. Iohn 3. 36. 3 Because Believers are sealed with the Holy Spirit of promise which is the earnest of their inheritance but he that receiveth the earnest not only hath right to the possession but knows assuredly that he hath that right and shall be put in the actual possession thereof Eph. 1. 13 14. 4 Because God willing more aboundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath that by two immutable things in which it was impossible to God to lie we might have a strong consolation Heb. 6. 17 18. Quest. III. IS the infallible assurance of Faith founded upon the divine truth of the promises of Salvation and upon the inward evidence of those Graces unto which these promises are made Yes Heb. 6. 17 18. 2 Peter 1. 4 5. 1 Iohn 2 3 and 1 Iohn 3. 14. 2 Cor. 1. 12. Well then do not the Antinomians err who maintain that none ought or can gather any comfort or assurance of Salvation from his own works of holiness but that a Believer ought to lean and rest upon the alone testimony of the Spirit without any Marks or Signs from which testimony he may say they be fully assured of the remission of his sins and of his own salvation Yes By what reasons are they confuted 1 From the example of the Saints who gathered their comfort from the fruits of Faith and works of holiness as David did Psalm 119. 6. And as Paul did 2 Cor. 1. 12. 2 From the reckoning up of Marks which are held out in Scripture by which Believers may be known from unbelievers as mutual love Iohn 13. 35. Observing and keeping his Commandments 1 Iohn 2. 3. Doing of righteousness 1 Iohn 3. 14. And loving the Brethren 3 Because unless Faith be proven by Marks true Faith cannot be discerned from presumption neither can assurance rightly founded be discerned from a delusion of Satan 1
Iohn 4. 2. 4 Because reason requires that from the knowledge of the effect we should come to the knowledge of the cause according to that of Matth. 7. 16. 5 Because marks of Grace have so much clearness in themselves that they will even beget in others a judgement according to charity concerning the Election of others therefore much more in those same very Persons who are able to discern and know better their own hearts 1 Thes. 1. 3 4. Quest. IV. DOTH this infallible assurance belong to the essence of Faith No. May a true Believer wait long and conflict with many difficulties before he be partaker of it Yes 1 Iohn 5. 13. Isai. 50. 10. Mark 9. 24. Psalm 88 throughout Psalm 77 to the 12. verse Well then do not the Antinomians err who maintain That the assurance of Salvation is Faith it self And that Faith is nothing els but the Eho of the Soul answering the holy Spirit my sins are forgiven me Yes By what reasons are they confuted 1 Because the sealing of the Holy Spirit which is the Earnest of our inheritance is given to Believers after they have believed Eph. 1. 13 14. 2 Because Believers may sometimes not know that they have eternal life 1 Iohn 5. 13. And he that feareth the Lord obeying the voice of his servant may walk in darkness Isaiah 50. 10. 3 Because if this assurance which takes away all doubting as the Antinomians affirm were of the Essence of faith there should not be any degrees of faith which is contrary to Mark 9. 24. Matth. 8. 10. Matth. 15. 28. 4 Because there are evident examples in Scripture from the Experience of the Saints as that of faithful Heman who thus complained Psalm 88. Why casteth thou off my soul why hidest thou thy face from me And of faithful Asaph under very sad exercise Psalm 77. to the 10 verse Quest. V. DOTH this assurance of Salvation incline men to loosness No. 1 Iohn 2. 1 2. Rom 8 1 12 1 Iohn 3 2 3 1 Iohn 1 6 7 Rom 6 1 2 Titus 2 11 12 14 2 Cor 7 1 Well then do not the Papists err who maintain That the Doctrine of Assurance of Salvation is of its own nature hurtful to true Piety and inclines men to sin and wickedness Yes By what reasons are they confuted 1 Because the Apostle Peter argues the contrary way and infers a far other conclusion namely because Believers know they are redeemed by the pretious blood of Christ they ought to pass the time of their sojourning here in fear 1 Peter 1. 17 18 19. 2 Because the Apostle Paul who was certainly perswaded of his interest in Christ rejects and abominats that conclusion with indignation and wrath Rom. 6. 1 2. 3 Because from the promise that God is the Father of Believers the Apostle exhorts the Corinthians by consequence to cleanse themselves from all filthiness of the flesh and Spirit and to perfect holiness in the fear of God 2 Cor. 7. 1. 4 Because they who are in Christ to whom there is no condemnation and are assured of it walk not after the Flesh but after the Spirit Rom. 8. 1. 12 38 39. 5 Because a Believer knowing God to be merciful concludes that God ought to be feared Psalm 130. 4. 6 Because whosoever hath that hope namely that he shall see Christ and be made like unto him he purifies himself as he is pure 1 Iohn 3. 3. 7 Because it is evident from the example of those who were perswaded of their salvation who yet lived piously and holily As Paul Rom. 8. 38 39. compared with 2 Cor. 1. 12. Acts 24. 16. Next we have the example of Abraham Gen. 17. 1. compared with Rom. 4. 18 19 20. Quest VI ARE true Believers when they fall into some special sin which woundeth the Conscience and grieveth the Spirit destitute of the seed of GOD and life of Faith No. 2 Iohn 3 9 Luke 22 32 Well then do not the Quakers and others err who maintain That true Believers falling into some special sin can have nothing of the life of faith and seed of GOD in them Yes By what reasons are they confuted 1 Because whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God 1 Iohn 3. 9. For his seed remaineth in him that is doth not totally perish but abideth thenceforeward working the fruits of regeneration once begun in them Phil. 1. 6. 2 Because although Peter fell into that grievous sin of denying his Master thrice yet he still retained that seed of God and life of Faith and love to Christ because Christ had said to him I have prayed for thee that thy Faith fail not Luke 22. 32. The like may be said of David and others of the Saints of GOD who by falling into some special sins have wounded the Conscience and grieved the holy Spirit CHAP. XIX Of the Law of GOD. Question I. DID GOD give to Adam a Law as a Covenant of Works by which he bound him and all his Posterity to Personal Entire Exact and Perpetual obedience Yes Did he promise life upon the fulfilling and did he threatten death upon the breach of it Yes Was Adam endued with Power and Ability to keep it Yes Gen 1 26 27 Gen 2 17 Rom 2 14 15 Rom 5 12 19 Gal 3 10 12 Eccl 7 29 Iob 28 28 Well then do not the Socinians err who maintain that God made no Covenant with Adam in his integrity in which he promised to him and his posterity life eternal Yes By what reasons are they confuted 1 From those places of Scripture where the righteousness of the Law is described Lev. 18. 5. Rom. 10. 5. Gal. 3. 12. Ezek. 20. 11. 13. Whosoever therefore keepeth my Statutes and Judgements saith the Lord shall live in them And to whom life is promised for ever upon their perfect obedience and continuance in all things written in the Book of the Law And from those places in which death is threatned to them that in the least transgress the Law of God Deut. 27. 26. Gal. 3. 10. Ezek. 18. 4. 2 From the words of our Saviour who spoke to the Young man according to the Covenant of Works in which the Lord promiseth life eternal to such as shall fulfil the Law Matth. 19. 17. Luke 10. 28. Observe that Christ answereth here according to the question and opinion of this young man who thought he was able to obtain salvation by his own good works and therefore Christ directs him to the Law thereby to bring him to the acknowledgement of his own imperfection and afterwards to Faith in himself 3 Because man was created by God in righteousness holiness and immortality according to the similitude and image of God Gen. 1. 26. Gen. 9. 6. Eccl. 7. 29. Eph. 4. 24. Col. 3. 9 10. And received from him the Law of Nature naturally ingraven upon his heart Rom. 2. 14. 15.
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
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
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