the Quakers and some others is hereby discovered I see indeed a threefold Baptism I would learn them in every part And there fore I desire to know what God requires of all that are to be baptised into Christ â—ccording to his Command F. God requires the substance of the two foregoing Principles of all that are to be baptised with the Baptism of Repentance for the remission of Sins Repent and be baptised every one of you Act. 2. 38. They that gladly received the Word were baptised Act. 2. 41. When they believed c. they were baptised both Men and Women Act. 8. 12. In true Baptism we are dead with Christ buried with Christ and risen with Christ Rom. 6. 1 to 7. Colos 2. 11 12 13. We are all the Sons of God by Faith in Christ Jesus for as many as have been baptised into Christ have put on Christ Gal. 3. 26 27. S. Did our Lord Christ himself establish this practical Baptism F. Yes he established it divers ways first in that he would not enter upon his Ministry till he was 〈…〉 John in Jordan Mat. 15. 16. 4. 17. 〈◊〉 〈◊〉 managed the Doctrine and Practice of this Baptism more than John the Baptist did John 3. 22 26. 4. 1 2. Jesus made and baptised more Disciples than John. S. How then is it said that Jesus baptised not but his Disciples F. Jesus made the People Disciples by teaching them To baptize them was more convenient for his Disciples or Apostles because they were to be baptised in his Name Kings do not execute their Laws because they are done in their Name 't is more fit to be done by their Ministers S. It is plain that Christ did propagate this holy Ordinance in his personal Ministry Did he establish it after his Death also F. Yes In his perpetual Commission he does particularly establish it to continue as long as the Gospel it self Mark 16. 15 16. Mat. 28. 19 20. S. This is very clear but suppose a Man have received the Baptism of the Spirit may not he be excus'd as to this Ordinance of Baptism F. No sure the better God is to us the more ready we should be to follow Christ who saith Thus it becometh us to fulfil all Righteousness Sure no Man can suppose he is more holy than Christ But to put the matter out of doubt Christ commands those that have received the Holy Ghost to be baptised with Water in his Name Act. 10. 47 48. S. I perceive no Man may with safety neglect this Ordinance I therefore desire to know what is the profit which attends the sincere obedience to God in this Ordinance F. The same profit which thou mayest expect in thy sincere obedience to God in any other Ordinance That is pardon of Sin and eternal Life is made sure â—o thee in God's way if thou art faithful in what thou dost as God requires thy Faith and Obedience For thus saith the Lord He that believeth and is baptised shall be saved Mark 16. 16. Arise why tarriest thou and be baptised and wash away thy Sins calling on the Name of the Lord Jesus Act. 22. 16. The like figure whereunto even Baptism doth now save us not the putting away the Filth of the Flesh but the answer of a good Consicience towards God by the Resurrection of Christ from the Dead S. These are very high expressions are we not saved by Christ only F. Doubtless Christ only is ordained of God to be the Saviour of the World 1 Tim. 4. 10. and especially of his Body the Church And you are to know that it 's Christ who is held forth in Baptism which saveth even as it 's said we are saved by Preaching that is by Christ held forth in preaching S. May not a Man have his place and priviledg in the Church of Christ without â—aptism F. No that cannot be â—or if one Man then more may take the place and assume the Priviledges of Members of the Church without Baptism and then there may be a true Church constituted without Baptism S. May not a company of Believers form themselves into a Church of Christ without Baptism in Water upon profession of Repentance and Faâ—th only F. No true Church can be formed by Man's device There must be the Rule of God's Word to direct us or nothing is done well in the forming a Church Christ hath given express order to form his Church by Repentance Faith and Baptism as we have shewed If he has also given order to form Churches without Baptism thâ—n he must needs be the Author of Confusion which he is not S. I confess I find no order from Christ to form or constitute a Church without Baptism I find the Church founded by himself to be constituted in the use of the Baptism of Repentance for remission of Sin. I believe this Church formed by Christ at Jerusalem to be the Mother-Church and that therefore her Foundation-Principles are necessary for the true constitution of all other Churches I now desire you to shew me the due form of Baptism F. The due form of Baptism is by dipping the Repentant-Believer into the Water in the Name of the Father and of the Son and of the Holy Ghost Mat. 28. 19. And hence it was That John baptised in Aenon near Salem because there was much Water there John 3. 23. And they were all baptised in the River of Jordan confessing their Sins Mark 1. 5. S. Was Christ himself dipped in Jordan by John Baptist F. Yes it is granted by the Learned that Mark 1. 9. is expressed for it the Greek being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they confess to be word for word in English And was dipped of John into Jordan And 't is clear When Christ was baptised he came up straightâ—â—y out of the Water Mat. 3. 16. Which Example alone should make all Christians afraid to devise a Form contrary to Christ's own Pattern and his Testimony also who saith Thus it becometh us to fulfil all Righteousness S. But must the Party baptised be naked or cloathed when he goes down into the Water F. He that is baptised should be cloathed because God hath required that all things in the Church should be done decently and in order And the Party to be baptised may as well be dipped in Water with a convenient Garment upon him as without S. What Ceremonies hath Christ appointed to be used in Baptism F. Christ loved his Church and gave himself for it that â—e might sanctify and cleanse it by the washing of Water through the Word There is no other Ceremony by his appointment to be used in Baptism S. May not the Church alter the subject of Baptism and change the manner of administration as the Papists and others have generally done F. No The Lord Christ commands his Apostles to teach all his People to observe all things whatsoever he commanded them Mat. 28. 19. They delivered that to the Churches which they received of the
Lord 1 Cor. 11. 23. The Church is commended for keeping the Ordinances as they were delivered to them 1 Cor. 11. 2. There was a Curse followed them that changed God's Ordinance Isa 24. 5. S. I see it a Duty incumbent upon all that will have due admission into the Church of Christ-Militant to be baptised with the Baptism of Repentance for remission of Sins I now desire to know the truth concerning the Baptism of the Spirit so much claimed in these days tho some deny that there is any such Baptism now to be expected F. That the Gift of the Holy Ghost which is the Baptism of the Spirit is a right which pertains to the Church or to Baptis'd Believers in their successive Generations is evident Act. 2. 38 39. It belongs to all that the Lord our God shall Call. If any Man have not the Spirit of Christ he is none of his Rom. 8. 9. Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Gal. 4. 6. There is one Body and one Spirit even as ye are called in one hope of your Calling Ephes 4. 4. The Love of God is shed abroad in our Hearts by the Holy Ghost Rom. 5. 5. Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things which are freely given to us of God. S. Are these things meant of the Baptism of the Spirit or of some lower receivings of it F. These are the best part of the Promise of the Spirit which whoso receive are sealed thereby to the day of Redemption and are the Earnest of our Inheritance and are therefore most fitly called the Baptism of the Spirit because the Spirit receives in the nine Fruits of it Gal. 5. 22 23. transcends it's being received in the nine Gifts of it 1 Cor. 12. 8 9 10. The first are called the more excellent way of receiving the Spirit 1 Cor. 12. ult I had rather have that one Fruit of the Spirit called Love then all the nine Gifts of the Spirit S. But are not the Gifts of the Spirit ceas'd F. No such matter unless our unworthiness deprive us of them Are not these Exhortations yet of force Covet earnestly the best Gifts Follow after Charity and desire spiritual Gifts and rather that ye may prophesy Covet to prophesy and forbid not to speak with Tongues Sure these Exhortations inform us that as the Church hath need she may lawfully ask these best Gifts But let her remember there is a better part of the Promise of the Spirit than the best of these Gifts S. I am satisfied the whole Promise of the Spirit pertains to the Church and that therefore the Baptism of the Spirit remains I would know what ordinary way God hath assigned to wait upon him for so great a Blessing F. Indeed our receiving the Promise of the Spirit through Faith Gal. 3. 14. in the sanctifying operations of it is the next great Blessing of the Gospel to our being justified by Faith in the Blood of Christ And for a more full answer to your enquiry I refer you to what shall be said upon the Fourth Principle of the Doctrine of Christ The Fourth Principle of St. Paul's CATECHISM Or The Laying on of Hands Son. SEeing this principle is express'd in the singular Number Laying on of Hands not Layings on of Hands I desire to know what Laying on of Hands is here meant Father 1. It cannot be a violent laying on of Hands as some prophanely imagine our Saviour taught none to lay violent Hands upon his People and yet the very act of Laying on of Hands here is called a Principle of the Doctrine of Christ 2. The Greek is Epitheseos te Chiron which signifies a gentle putting on of Hands The word which signifies a violent handling is another word as in Luk. 21. 12. Epibalousin But such is the great blindness of some that they will not see a difference between a Prophecy as that is in Luk. 21. 12. and a Doctrine as this is Heb. 6. 2. S. I am satisfied thus far that it can be no violent Act. I desire to hear the Truth F. It must be a Service which concerns all Christians equally as they are Babes in Christ because it is called Milk for Babes Heb. 5. 12 13. a beginning Principle Heb. 6. 1. and placed among those other five Principles which do equally concern all Christians to know as you are Babes in Christ And for these reasons it cannot be Laying on of Hands for Ordination nor upon the Sick. It must therefore be that religious Service performed by the Apostles Acts 8. 14. and 19. 6. 2 Tim. 1. 6. for the promised Spirit both Gifts and Fruits as God pleasâ—d S. But did not the Apostles give the Holy Ghost by putting on of their Hands F. No in no wise God gave the Spirit to those who did obey him Act. 5. 32. The Apostles only prayed for this Blessing which they knew belonged to Baptised Believers as such Act. 2. 38. and 19. 2. And faithful Pastors ought to teach Babes in Christ this Principle as it respects the Promise of the Spirit and to pray for it on behalf of the Disciples both Men and Women after the Example of the Apostles Act. 8. 14. else they cannot lay the whole of that Foundation Heb. 6. 1 2. nor teach Babes in Christ all their Principles S. Was this practice of Prayer with laying on of Hands continued in the Church of Christ in the Ages next after the Apostles F. Yes it was religiously observed Eusebius mentions it as the ancient manner viz. Prayer and Laying on of Hands Lib. 7. c. 2. And so does Tertullian long before him Lib. de Bapt. his words are After we are come out of the Laver of Baptism the Hand is laid on by Blessing calling upon and inviting the Holy Ghost S. These things are very plain to such as are willing to be informed I desire now to be informed what is the reason why so very few do receive these Principles in the native purity and simplicity of them and especially these two practical ones Baptism and Laying on of Hands F. 1. One great reason is because a false Baptism without Repentance and Faith and dispensed in a Man-pleasing way and likewise an outwardly Glorious and Ceremonious Bishoping has obtruded upon very many by which they are blinded that they cannot or prejudiced that they will not see these Truths than which scarce any are more plain and easy to be seen 2. Another may be this The Wisdom of God knowing the Great pride of Man's Heart ordained these Ordinances to try them whether they would be obedient to his Commands how low so ever or whether they would contemn the very foot-steps of Christ himself the only Son of God. The Pharisees and Lawyers led the way in this Rebellion against God's Counsel Luke 7. 29. and many follow them rejecting the
Counsel of God against all Power in Heaven and Earth Matth. 28. 17 18. being not baptised in the Name of the Father and of the Son and of the Holy Ghost S. I confess we have the foot-steps of Christ most plain in the case of Baptism but have we any thing from him to favour us in the Laying on of Hands with Prayer for the promised Spirit F. Yes verily we have as much from his own Example herein as the case could bear for Jesus as soon as he was baptised prayed and the Heavens were opened and the Holy Ghost descended in the bodily shape of a Dove upon him and a Voice came from Heaven which said This is my beloved Son in whom I am well-pleased The things which from hence favour our Cause in hand are these 1. Christ did not ask this sealing and confirming Spirit till after he was baptised but as soon as baptised he prays and receives the Holy Ghost Here is nothing wanting but the Administrator which could not be found among Men for who durst pray for Christ that he might receive the Spirit I could object upon others that in Christ's Baptism Repentance was wanting Yet sure his Baptism is very precedential to us it coming as near us as the case would bear and so likewise he comes as near us in his waiting for the Spirit after Baptism as the case will bear S. I desire to see the Grounds of those two Duties Baptism and Laying on of Hands in a few Particulars F. The Grounds on which these Duties may be asserted and defended are 1. The express Command of Christ or the express Doctrine of Christ they being both Principles of his Doctrine 2. Christ's own Example or President as far as the greatness and holiness of his Person would bear it to be exemplary in either 3. The undoubted necessity of the chief Blessings annexed to the religious use of these Services respectively 4. Sufficient Example of many thousands of Christians Men and Women at Jerusalem and Samaria c. submitting to these Services at their Principles 5. No repeal of these Services or of either of them since their institution in the Church of Christ 6. The undeniable consent of Antiquity for some hundreds of Years down from the very dayes of the Apostles 7. The Scriptureless trifling self-contradicting and nonsensical Objections which hitherto have been brought against Sacred Baptism or Prayer with the Laying on of Hands for the Ends for which they were at first observed The Fifth Principle of St. Paul's CATECHISM Or The Resurrection of the Dead Son. WHat is the true definition of the Resurrection of the Dead according to Christian Doctrine and Faith Father The Resurrection of the Dead is an Act of Divine and Almighty Power quickning dead Bodies and restoring them to a state of such perfection as to have an eternal duration but does not necessarily infer the happiness of the Dead so raised but with respect to the Event of that Trial which they then shall undergo And therefore the Resurrection is distinguished into two parts by Christ himself John 5. 28 29. Marvel not at this for the hour is coming in the which all that are in the Graves shall hear his Voice and shall come forth they that have done good to the Resurection of Life and they that have done evil to the Resurrection of Condemnation S. Shall the same Body in respect of it's Flesh and Bones rise again F. It must either be the same Flesh and Bones or nothing seeing there is nothing else laid in the Grave that may be called Man. And this is the ancient Faith of God's People as appears in Job 19. 26 27. Though after my Skin Worms destroy this Body yet in my Flesh shall I see God Whom I shall see for my self and not another though my Reins be consumed in me S. I confess this agrees with our Saviour's words before mentioned All that are in the Graves shall hear his Voice and come forth But does not Christ speak mystically of the Graves of Sin F. No he had spoken of those that are dead in Sin before vers 25. The hour is coming and now is when the Dead shall hear the Voice of the Son of God and they that hear shall live This he speaks of the powerful preaching of the Gospel to convert those that were dead in Sin. Then adds Marvel not at this for the hour is coming that all that are in the Graves shall hear his Voice and shall come forth but some of these to Condemnation which respects the Last Judgment undeniably S. How then does the Apostle say That Flesh and Blood cannot inherit the Kingdom of God 1 Cor. 15. 50. F. 1. He explains himself in the next words neither doth Corruption inherit Incorruption He speaks of Men in their sinful and mortal state They must be regenerate by the Work of the Spirit and freed from mortality in the Resurrection or as the next Verse shews partake of a change which is equivalent or else they cannot enter into the Kingdom of Heaven 2. It is certain our Saviour was Flesh and Bones after he was risen from the Dead Luk. 24. 39. Yet he entered into Heaven it self there to appear in the presence of God for us Heb. 9. 24. S. I confess it must follow that if no Flesh can enter into Heaven then Christ's glorified Body cannot be there which doubtless it is But have we sufficient Testimony that our Bodies shall put off Mortality and be glorified with his glorious Body F. Yes for it is written This Mortal must put on Immortality and this Corruption must put on Incorruption and so Death shall be swallowed up in Victory And again He shall change our vile Body that it may be fashioned like unto his glorious Body according to the working whereby he is able even to subdue all things unto himself Phil. 3. 21. S. Are there any Examples that any of the Dead who had lain long in the Graves was raised F. Yes there is a full Instance of that Mat. 27. 52 53. The Graves were opened and many Bodies of the Saints which slept arose and came out of the Graves and appeared to many Now these Saints doubtless had been long dead for we read of no Saints dying at Jerusalem about the time of Christ's Suffering S. Are there any other Examples to confirm this great Article of our Faith F. It pleased God to give an Instance of his Power and of his Will in this behalf near the beginning of the World in that he translated Enoch that he should not see Death Gen. 5. 24. Heb. 11. 5. 2. God also took Elijah the Prophet up into Heaven without tasting of Death 2 King. 2. 1 11 12. 3. Elisha by the Power of God raised a dead Child to Life 2 King. 4. 33 34 35. 4. By God's Power a dead Man was raised to Life at the touch of the Bones of the Prophet Elisha 2 King. 13. 21. S. Are there
St. PAVL's CATECHISM OR A brief and plain Explication of the Six Principles of the Christian Religion as recorded Heb. 6. 1 2. WITH Some Considerations of the Principles of Natural and Universal Religion As previous and yet subservient to the Rules of Revealed and Positive Religion Containing also The Duties of Children to their Superiors Written chiefly for the Instruction of Young Christians Children and Servants in all Christian Families By THO. GRANTHAM 2 John v. 4. I rejoiced greatly that I found of thy Children walking in Truth as we have received a Commandment from the Father London Printed in the Year 1687. To all Parents and Masters of Christian Families Grace be multiplied c. Beloved in Christ AS you are expresly bound by Gospel-Rules to do that which is right unto your Servants and to bring up your Children in the nurture and admonition of the Lord so I am very sensible that the capacity of many well-meaning Christians is very low to methodize their Instructions in this behalf And having a desire to serve you in what I may I have here presented you with some Brief Rules from the good Word of God which is able through Faith and Love to make our Children wise to Salvation which by the Blessing of God I have found to be useful in my own Family Be exhorted to tender the Salvation of all that are under your care above all other Considerations lest their Blood be required of you Teach them the Fear of God betimes with their Duties towards their Superiours in every state of Life for this shall be a means to preserve them from many dangerous Erros in these daies and also adorn the Gospel of God our Saviour to whose Grace I comit you and remain Your loving Brother T. GRANTHAM The INTRODUCTION To Children and Servants concerning the Knowledg of the True God. THE Question Whether there be any God is so wicked and absurd that none but Fools will admit the Debate For he that shall once say in his Heart there is no God the next thought in him may be that he himself is God seeing there is no Creature known to us above Man. The Heavens Earth and Seas do all serve Him. But seeing He made not himself nor any of these things it must be that He that made Man and all things that are made is above all and to be obeyed in Love above all Rev. 14. 6 7. Remember therefore your Creator in the days of your Youth and dedicate the prime of your strength to his Service Content your selves with such a knowledg of God as is held forth to you in his Holy Word and Mighty Works and as shall be wrought in you by the Spirit of Grace as you adhere to Him. The sum of that Revelation which God hath made of Himself to us in his Holy Word may briefly be comprehended in these ensuing Particulars eac◠〈◊〉 which I have confirmed by some of the most clea◠Testimonies as they relate to these Particulars respespectively I desire you to read and search the Scriptures to see whether these things be so I. That God is One or there is but one only true and living God. Deut. 6. 4. Exod. 20. 3. 1 Cor. 8. 4 5 6. John 17. 3. Who hath revealed himself in the Gospel by the Name of the Father Son and Holy Ghost Mat. 28. 19. And these three are one 1 John 5. 7. Isa 6. 3. II. That the Essence or Being of this God is revealed by Christ to be a Spirit God is a Spirit John 4. 24. 2 Cor. 3. 17. III. That this God is Eternal without Beginning and without End he abideth the same for ever Deut. 33. 27. Psal 90. 1 2. Isa 57. 15. Psal 93. 2. Isa 63. 16. Hab. 1. 12. IV. That God is Omnipotent he can do whatsoever he pleaseth there is no restraint to the Almighty Exod. 6. 3. Job Chap. 38 39 40 41. Psal 62. 11. 66. 3 5. Jer. 10. 12. V. That God is Omniscient or knoweth all things none of our Thoughts nor Actions can be hidden from his sight Psal 139. 1 to the end Isa 45. 21. 44. 7. Prov. 15. 11. Heb. 4. 12. VI. That God is Holy Righteous and True he will judg the World in Righteousness and there is no Unrighteousness in Him. Josh 24. 19. 2 Sam. 2. 2. Psal 5. 6. Dan. 9. 7. John 17. 25. Zeph. 3. 5. Rev. 16. 5. Acts 17. 31. VII That this God is very gracious and merciful no Cruelty is in him He delighteth in Mercy Exod. 34. 6. Psal 145. 9. 1 Pet. 3. 20. Isa 27. 4. Rom. 5. 20 21. Jam. 5. 11. Tit. 2. 11. VIII That God is perfect without any weakness having no dependance upon any He only is perfect Isa 40. 12 13 14 15 21 22 28. Deut. 32. 4. Jer. 2. 5. Psal 75. 3. James 1. 17. IX That the Place of God's Residence is in Heaven yet not confin'd to place but is present every where as he pleaseth Mat. 6. 9. Isa 66. ◠Psal 123. 1. 1 King. 8. 39. Psal 139. 8 9 10. Isa 57. 15. Psal 68. 16. X. That nothing can be done without the permissive Providence of God yet many things are done contrary to his Will. Gen. 2. 17. 3. 6. Jer. 44. 2 3 4. Levit. 26. 23 24. John 19. 11. 1 Pet. 3. 17. Mat. 10. 29. XI It is unlawful to form any Shape Image or Representation of Almighty God no not so much as in our Minds or Imaginations Deut. 4. 12 13 14 15 16 17 18 19. Exod. 2. 4. Psal 106. 20 21. Acts 17. 29. Isa 40. 15 16 18. Rom. 1. 24. XII That the compleat knowledg and enjoyment of this God is not to be attained till after the glorious Resurrection of the People of God then and not till then shall they know him fully John 12. 26. 1 Cor. 13. 9 10 12 13. 1 John 3. 1 2. Mat. 13. 43. Job 11. 7 8 9. This I say therefore and testify in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their Minds Having their Vnderstanding darkned being alienated from the Life of God through the Ignorance that is in them because of the blindness of their Heart Who being past feeling have given themselves over unto lasciviousness to work all uncleanness witb greediness But ye have not so learned Christ if so be you have heard him and have been taught by him as the Truth is in Jesus The Lord give you understanding in all things St. PAUL's Catechism c. IT may be convenient that this Catechistical Discourse be formed between the Father as Teacher and the Son as the Learner and thus we proceed Son. Sir I desire to know the chief End for which I have a being in this World Father The chief End for which Man had his being was That he might bear the Image of his Creator to govern this World Gen. 1. 26 27. and to live in Obedience to his Creator Gen. 1.
had the means to know the Mediator particularly and distinctly must yet have Salvation by him or else none of the Infant-race dying such could be saved 2. All that know the Lord to be such a God as do's exercise loving-Kindness Judgment and Righteousness in the Earth do know this Mediator virtually and believing on the Lord as such do know him savingly Jer. 9. 24. Psal 86. 5. 3. All the common Providences of God are given chiefly for this end to direct Men to seek the Lord because it appears from St. Paul they have a capacity to feel after him and to find him For he is not far from every one of them because in him they live move and have their being 4. And as to their ignorance in things which they had not particular and distinct means to know 't is expresly said The Lord winked at it that is he graciously passed by their weakness and would not exact the utmost Farthing Acts 17. 26 27 30. See and consider Job 37. 23 24. 5. But when Men grow presumptuous and unthankful and give the Honour of the incorruptible God to created things or things of their own devising they thus unmanning themselves and forgetting that they are the Off-spring of God then and not till then do's God withdraw his Love from them and suffers them to be filled with their own ways as is most clear Rom. 1 2 Chapters and also Dan. 5. 22 23 24. S. I see it is not good for us to pride up our selves against the Nations which have not the Gospel as we have But it seems to be an Argument that God loves us more than he loves them because he gives us greater means of Grace than he gives them F. 1. Behold God is mighty and despiseth not any Let this Truth take place in thy Heart Job 36. 5. And then admit the Love of God to be much more to some than to all yet it 's sufficient to all 2. Yet I must inform thee that when we consider Mankind as they are all the Off-spring of God and as he has appointed the bounds of their Habitations that you should seek the Lord. Then like as we may not conclude that a good Father do's therefore not love his youngest Son so well as he loves his eldest Son because he gives him but half so much of his Estate as he gives the eldest Son. So neither may we conlude that God loves England France or Italy better then he loves America because we have greater means of Gospel-Light than they He that improves one Talent well shall be accepted as well as he that improves five S. I am well satisfied in this enquiry I see that God expects the Duties of Religion of all Men according to what Light and Knowledg he hath given them in all Ages and Nations And that through the Mercy and justice of God whoever worships God and doth his Will according to the manifestation which he has given Men of his Will shall be accepted of God. I pray now inform me concerning the true way of God's Worship or the true Christian Religion according to the Gospel Lest whilst we seem concern'd for others we be found to neglect our own Salvation And first I defire to be instructed whether the Holy Spirit or the Holy Scripture or the Holy Church must be our guide in these Soul-concernments F. There is no doubt but these three agree in one Testimony For the Scriptures are the Testimony of the other two Being indeed the Inspirations of the Holy Spirit and the Prophets or Ministers of the Church of God receive those Inspirations and gave them forth in Writings which Writings are the Holy Scriptures S. Is this Church always to be receiving and giving forth Inspirations of this kind F. No in no wise for so every Age might Produce a new Bible Wherefore that our Rules might not be too burthensom it pleased God that but few of the things which Jesus himself did should be written and that we believing according to the Scripture might have Life John 20. 31. 2 Pet. 3. 2. That ye may be mindfull of the words which were spoken before by the Prophets and of the Commandment of us the Apostles of the Lord and Saviour If any come unto you and bring not this Doctrine receive him not into your house 2 John v. 10. S. Seeing some pretend to the infallible conduct of the Holy Spirit in whatsoever they Decree in Council and others think they preach by infallible Inspiration I desire to known how we may best make tryal of these Spirits to know the Spirit of Truth from the Spirit of Error F. We may know the Spirit of Truth by these Rules 1. The Holy Scriptures being long since confirmed all true Ministers of Christ who are led by the Spirit of Christ will always magnify the Authority of the Scripture above what themselves deliver as personal Ministers though it be never so true For so did Christ himself magnify the holy Scriptures John 5. 45 46 47. And so did St. Peter 2 Pet. 1. 16 to the end S. Is it clear that by the more sure Word of Prophesy is meant the Writings of the Prophets F. Yes it is very clear by the very reading of the Place 2 Pet. 1. 16 17 18 19 20 21. S. What is this dark place which this word of Prophesy is said to shine in F. It may be well meant of the Jewish Church which understood not the voice of their own Prophets which are read in their Synagogues every Sabbath day Or it may be true of us by how much we are slow of heart to understand and believe all that the Prophets have spoken Luk. 24. 25. S. What is the Day-Star which is to arise in our Hearts F. By a diligent attending upon the Testimony of the Prophets God gives Light to those that sincerely seek for it ye shall know if ye follow on to know Hosea 8. 3. and God gives his Spirit to help our infirmity S. I am satisfied in this exposition of the place I pray proceed to further Rules by which the true Spirit may be known F. 2. The Spirit which is of God does not speak of it self John 16. 13. So as to contradict what Christ hath said but he takes of Christ's Words and shews them to his People It delivers no new Ordinances nor nulls nor changes Christ's old ones But magnifies Christ as the Law-giver that was to teach us all things John 4. 25. 3. The Apostles by this Spirit have left us the whole Council of God Act 20. 20 27. and by that Doctrine they knew that to be the Spirit of God which led to it and that to be the Spirit of Error which dissented from it 1 John. 4. 6. S. I see there is no safety in adhering to my self or any other under pretence of having the infallible Conduct or Inspiration of the Spirit I shall beg the influence of the Spirit of Grace to quicken my Judgment and
Jesus which God forbid S. I desire you therefore to shew me this great Mystery of the Gospel which guides poor Sinners to the true Cause of Justification from the guilt and condemning Nature of Sin. F. That I will endeavour to do in our conâ—ideration of the second Principle of Christ's Doctrine to wit Of Faith towards God or towards our Lord Jesuâ— Christ Heb. 6. 1. Acts 20. 21. The Second Principle of St. Paul's CATECHISM Or Of Faith towards God. Son. I deâ—ire first to have a true definition of Faith that is I desire to know what Faith is Father St. Paul defines Faith thus Heb. 11. 1. Now Faith is the substance of Things hoped for the evidence of things not seen It is also truly defined of a firm belief of the Truth of God as made known in the Scriptures and particulaâ—ly concerning his Son Jesus Christ our Lord John 20. 31. 1 John 5. 10 11. S. I perceive that the main design of the Holy Scriptures is to direct us to Jesus Christ I do therefore desire to know what Record God hath given of his Son F. This is the Record which God hath given of his Son That God hath given to us eternal Life and that this Life is in his Son. 1 John 5. 11. with John 1. 4. and 6. 51. S. Was the Son of God ordained to procure the Light of saving Life to the whole World F. Yes God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting Life And the reason why many shall not see Eternal Life is because they believe not on the Name of the only begotten Son of God John 3. 16 17 18. S. But how can they be saved by Christ who never heard of him F. Christ is the Lamb of God slain in the design of God to take away the Sin of the World John 1. 29. In whom God hath offered such means of Light as to him seemed convenient Act. 17. 26 27. that all might seek him and be reconciled to him 2 Cor. 5. 14 18 19. And according to the due use or wilful abuse of his Mercy so offered you shall all be acquitted or condemned in the day when God shall judg the Secrets of Men according to the Gospel Rom. 2. 14 15 16. Now the Gospel shews that God is not an hard Master he only expects improvement of what he gives he will not reap where he hath not Sown 2 Cor. 8. 12. Dying Infants never heard of Christ yet they shall be saved Mat. 19. 14. S. By this I perceive all Men are under the Mercy of God as well as under his Justice and that none shall therefore perish for want of Mercy but because they turn the Grace of God into wantonness Shew me therefore what we who have the holy Scriptures are bound to believe concerning God and Jesus Christ whom he hath Sent. F. We are firmly to believe that God is Heb. 11. 6. and that there 's no other God but one Mark 12. 32 34. This one God is made known to us by three Denominations especially The Father the Son and the Holy Ghost Mat. 28. 19. 1 John 5. 7. 1 Tim. 3. 16. John 1. 14. And that thou mayest know how this Great Mystery was understood by the Ancient Church about 1400 Years ago I will here shew thee their Confession of Faith published by a very great Council of the Christians in those daies wherein were 318 Pastors of the Church who thus profess their Faith. The Nicene Creed I Believe in one God the Almighty Father maker of Heaven and Earth and of all things visible and invisible And in one Lord Jesus Christ the only begotten Son of God Begotten of the Father before all Worlds God of God Light of Light Very God of very God begotten not made of one substance with the Father by whom all things were made Who for us Men and for our Salvation descended from the Heavens and was incarnate of the Virgin Mary and became Man. Crucified also for us under Pontius Pilate Suffered and was buried And rose again the third day according to the Scriptures And ascended into Heaven and sits at the right Hand of God. And is to come again with Glory to judg the Living and the Dead and of whose Kingdom there shall be no end And in the holy Spirit the quickening Lord who proceeds from the Father and the Son and in like manner is adored and gâ—â—rifyed with the Fatheâ— and the Son and who spake by the Prophets And I believe one holy Catholick and Apostolical Church I confess one Baptism fâ—r remission of Sins And I look for the Resurrâ—ction of the Dead And the Life in the World to come S. I much reverence this ancient Confession of Faith for it 's excellent Brevity and especially for the solidity of the Matter But I desire you to shew me what Scripture-Evidence we have for some things contained in the second Article where it says The Son of God was begotten before all Worlds F. In Heb. 1. 5. the Son of God is called the First-Begotten and vers 2. 't is said The Worlds that is all Worlds were made by him and vers 10. Thou Lord in the beginning hast laid the Foundation of the Earth and the Heavens are the Works of thy Hands John 1. 1 2 3. is full evidence of the same thing And Colos 1. 17. He is before all things and by him all things consist S. But how is it said the Son is God of God Light of Light c. F. 1. The same Testimonies which prove He was God and that he was before all things proves that he was God of God because there was but one God nor as yet any other Essence but God. The Son wâ—s therefore begotten not made because all things were made by him which was made and sure he that made all things was not made himself 2. In 1 John. 5. 20. The Son is expresly called Very God and seeing there is but one God he must needs be very God of very God. 3. And for the same reason he is Light of Light for God is that Light in whom is no Darkness 1 â—ohn 1. â— and so is Christ John 1. 5 7 8 9. See also Rev. 21. 2â— Heb. 1. 3. S. It seems the great Council did not want Scriâ—ture-evidence to confirm this great Article oâ—â—he prâ—existence of the Son of God. I pray explain the thiâ—d Article where the Son of God is said to be incarnate of of the Virgin Mary by the Holy â—â—ost and became Man. F. It pleased the Father Almighty that his Son who being in the form of God and thought it not robbery to be equal with God should take upon him the form of a Servant and be found in the habit of Man Col. 2. 6 7. And in this state He that was above all Angels Heb. 1. 5. was now made a little lower than the Angels for the suffering
that he might be Lord both of the Dead aâ—d Lâ—ving Rom. 14. 9. He gave himself a Ransom for all â— Tiâ— 2. 6. He tasted Death for every Man Heb. 2. â—9 〈◊〉 bought them that deny him and bring upon themselvâ—◠〈◊〉 destruction 2 Pet. 2. 1. S. These things cannot be spoken against But 〈◊〉 Christ die as he was God or as he was Man only F. Not as God for if God should die nothiâ—â— could live Man cannot kill the Soul of Man mucâ— less the Divine Nature of Christ our Saviour was 〈◊〉 to death in the Flesh 1 Pet. 3. 18. He died through weaâ—ness 2 Cor. 13. 4. He was made Lower than the Angel that he might suffer Death Heb. 2. 9. It was sufficient that an holy Man perfectly jusâ— without Sin should die for the unjust that he migâ—â— bring us to God. S. To strengthen my Faith I desire to know somâ— clear Grounds or Evidence that the holy Spirit is God. F. 1. Because he is called the eternal Spirit Heb. â— 14. and is present in every place Psal 39. 7. He is eâ—presly called God Act. 5. 3 4 9. 2. We are baptised into his Name Mat. 28. But we are not to be baptised into the name of a Created Spirit 3. The Work of Creation is ascribed to him and he hath his procedure from the Father and the Son and is one with them Gen. 1. 1 2 3. Psal 104. 30. John 15. 26. S. I am well satisfied that the Righteousness of Faith is a grea◠〈◊〉 I desire to learn the Righteousness of Practiceâ— F. Practical Righteousness is a holy walking with God in obedience to all his Commands to the best of our kâ—owledg and ability 1 John 2. 4 5 6. For the Gospâ—â— of the Grace of God teacheth us to deny all Vngodlyneâ—â— and worldly Lusts and to live soberly righteously and gâ—dly on this present Life Tit. 2. 11 12. Christians are â—â—rictly obliged to observe all things whatsoever Christ commâ—â—ded Maâ— 28. 19. For they are God's workmanship 〈◊〉 in Christ Jesus unto good Works which God hath 〈◊〉 ordained that they should walk in them Ephes 2. 10 Christians are boâ—â—d to hear Christ their great Prophet â—n whatsoever 〈◊〉 shall say Nor are they his true Friends unless theâ— do to their best whatsoever he commands them Act. 3. 22. John 15. 14. S. Will not Faith save us without Works F. Altho we are not saved by Works yet we are not saved without Works For what doth it profit if a Man say he hath Faith and have not Works can Faith save him Jam. 2. 14. As the Body without the Spirit is dead so Faith without Works is dead also S. What shall I do that I may work the Work of God F. 1. This is the Work of God that you believe on him whom he hath sent John 6. 29. This Faith must be put into act else it is not the Work of Faith with Power 2 Thes 1. 9. Gal. 5. 6. Jam. 2. 22 24. 2. True Faith overcometh the World to wit 〈◊〉 Lusts of the Flesh the Lust of the Eyes and the Pridâ— of Life For this is the victory which overcometh the World even our Faith 1 John. 5. 4 5. and 2. 15 16. This Faith purifieth the Heart in obeying the Truth through the Spirit and leads to every good Work Act. 15. 9. 1 Pet. 1. 22. Philip. 2. 12 13. Colos 〈◊〉 10. S. Is this Faith in the act the Gift of God or the Work of Man F. With the Heart Man believeth and it is Man that worketh Good Rom. 10. 10. Rom. 2. 10. But the preparation of the Heart in Man to these things is of the Lord Prov. 16. 1. 1 Cor. 4. 7. 2 Cor. 3. 5. Isa 10. 23. S. Does God work this preparation in Man's Heart irresistibly F. In some special Case it may be so Gen. 20. 6. But God ordinarily works upon the Heart or Understandings of Men by his Works 〈◊〉 4. 13. Isa â—0 26. And by his Word Rom. 1. 16 17 18 And by the motions of his Spirit ministerially and graciously 1 Thes 1. 5. Against which Men may â—nd often do make resistance to their own destruction Psal 88. 8. This whole Psalm shews much of this to be too common and so does Act. 7. 51. S. I desire a short view of this excellent Grace of Faith. F. 1. It is an hearty and universal Credence of the Truth of God as revealed or made known to Man in the Scriptures or otherwise Luk. 24. 25. Deut. 1. 32. Rom. 1. 19 20 21 22. 2. A cleaving to God and his Truth as made known to us in sincere Love Psalm 119. 31. 1 Thes 1. 5 6. 2 Thes 1. 10. 3. A Shewing the Fruit of Faith by a ready obeying the Truth and suffering for it when called thereunto James 2. 28. 1 Pet. 3. 14 15. 4. An holy dependance upon God for the fulfilling all his Promises for his Grace and Help in this World and for Glory in the World to come 1 Pet. 1. 3. Heb. 10. 35 to the end Rom. 2. 7 10 11. S. I can say in some measure I believe and pray that God may help against my unbelief What I pray is the next Principle which belongs to a beginning Christian F. The next Principle is the Doctrine of Baptisms Of which we shall treat briefly Of the Third Principle of St. Paul's CATECHISM Or The Doctâ—ine of Baptisms Son. WHy is the word BAPTISMS used in this place Are there more Baptisms than one pertaining to Christians Father Yes there are three distinct Baptisms pertaining to the Christian Man. The first is the Baptism of Repentance for remission of Sins This was of divine Original it came from Heaven and was first administred by that great Prophet and Messenger of Christ John the Baptist Mat. 21. 25. The second is the pouring out of the Spirit of promise and in the ordinary way of its reception follows the Baptism of Repentance for the remission of Sins Act. 1. 5. 2. 38. 19. 5 6. Ephes 1. 13. The third is the Afflictions which attend Christians for the Gospel's-sake Luk. 12. 50. Mat. 20. 22. S. How is it said there is but one Baptism seeing it's evident there are three F. That is a gross mistake It is not said Ephes 4. 5. there is but one Baptism 't is said there is one and yet Paul speaks of two of these Baptisms in that very place as vers 4. There is one Body and one Spirit as ye are called in one hope of your Calling And the Ephesians had received both the Baptism of Repentance for remission of Sins in the Name of the Lord Jesus and also the Baptism of the Spirit afterward as is undeniable Act. 19. 5 6. So that Paul should have spoken false if he had said there is but one Baptism and also must have contradicted himself in his Epistle to the Hebrews where he speaks of Baptisms in the plural Number S. I confess the mistake of
Affection in the search of the Holy Scriptures the most infallible Records of God and his Church But yet I desire a little help How I may best satisfy my self or others that the Holy Scriptures are the undoubted Oracles of God F. To satisfy thy Soul in this enquiry thou hast God's own Testimony who every-where speaks to thee in them by Doctrine and by Miracles If any deny the truth of those Records they only deprive themselves of the Authority of all Records that are extant in the World of former Ages for the truth of the Divine Scripture has the highest Testimony of all other and if these fall all must fall with them 2. Thou hast the Testimony of all the Prophets and of the Apostles and above all the Testimony of Christ and his Angels that the Old Testament is the Scriptures of truth 3. Lay aside the New Testament and then no Man can preach any thing of the Gospel respecting the Birth Life Doctrine Miracles Death Resurrection Assension or second coming of Christ 4. We have the Testimony of the first Churches that these Books are the undoubted Oracles of God and if their Testimony be not of credit the Testimony of the present Church will signifie nothing 5. These Scriptures must either be of God or of the Devil But who dare say they are of Satan They are the most destructive of his Kingdom and Designs of any Books whatsoever S. These Considerations must needs be satisfactory to all that pretend to be of the Christian Faith. I desire therefore to be instructed in the true Christian Religion especially in such parts of it as are necessary to our walking with God in a Church-way that I may have fellowship with God and his People in the orderly profession of the Christian Religion F. In the Name of God then let us begin there where our Lord Christ began to preach and let us follow him whom our Heavenly Father hath given to be a Witness to the People for a Leader and for a Commander to the People Isa 50. 4. Of the First Principle of St. Paul's CATECHISM Or Repentance from dead Works Son. I Desire to know what were the first Things preached by Christ and his Apostles and to be learned by their Followers Father The first Things which Christ preached were Repentance and Faith as it is written Matth. 4. 17. Mark 1. 14. Whose Heavenly Doctrine is more fully set down and gathered into six Principles by St. Paul. Heb. 6. 1 2. and thus declared Repentance from dead Works and of Faith towards God of the Doctrine of Baptisms and of laying on of Hands and of the Resurrection of the Dead and of eternal Judgment S. Seeing these are the Foundation-Principles how must I understand the Apostle when he saith learning the Principles F. They are words respecting the order of Discourse and bear this sence that St. Paul would leave at that time to speak further of these Principles and go on to more perfect or higher Mysteries and so he â—roceeds to discourse of the excellency of Christ's Priesthood above the Aaronical Priesthood Chap. 7 c. S. I confess if we should otherwise leave these Principles we should leave God himself for without Faith and Humiliation we cannot please God. But does not Faith go before Repentance F. We must distinguish of Faith. There is the Faith of Mankind who generally do believe there is a God that will punish the Wicked and reward the Just This Faith must go before Repentance Heb. 11. 6. But the Faith here spoken of is the Faith of actual Justification and this Faith must needs follow Repentance Rom. 3. 25. and 5. 1. thus God is the justifier of him that believeth in Jesus Impenitent Sinners are so far from Justification that Christ tells them Except they repent they shall all perish Luke 13. 2 3 4 5. S. I thank you for this distinction I see the necessity of Repentance Pray shew me the true Nature of Repentance and how I may obtain Repentance unto Life And whether it be the Gift of God F. That Repentance unto Life is the Gift God is very clear Acts 5. 31. 11. 18. It is a special Mercy flowing from the goodness of God to all Sinners Rom. 2. 3. for he might in justice have denied the Riches of his Grace to the Rebellious which yet he hath not Psalm 68. 18. Acts 17. 30. Thus God gives Repentance both graciously and preceptively S. But does not God also give Power with his gracious Precept to repent F. That God gives Repentance potentially is true Jer. 31. 18 19. Turn thou me and I shall be turned surely when I was turned I repented Yet this Power is not irresistible but it is sufficient either to effect Repentance or to leave the Sinner without excuse Ezek. 24. 13. Rom. 1. 32. compared with Rom. 2. 1. Christ was sent to turn every one of the Jews from their Iniquities and there was a sufficiency of Power in the means which he used to do it But yet they resisted the Holy Ghost and the Holy Jesus and were destroyed in their Iniquities Acts 3. 26. 7. 51. see Mat. 12. 41. S. I see plainly we may not look for in irresistiblâ— Power to convert us to God. F. The Gospel as it is the ministration of the Spirit is to us the Power of God to Salvation as well as it was to the Jews Rom. 1. 16 17. S. I desire to know what are the Parts of Repentance unto Life F. The Parts of Repentance unto Life were principally three 1. A thorow or due sense of Sin in the sinful Nature of it 2. A godly sorrow for our Sins chiefly because we have committed them against the Will and Commandment of that gracious God by whose Mercy and Goodness we live and enjoy all good Things 3. It consists in a holy resolution and endeavour to forsake all sinful ways S. Pray explain the first part of Repentance by shewing me what Sin is that I may have a due sense of it F. The Scripture tells us That St. Paul had not known Sin but by the Law Rom. 7. 7. And that by the Law is the knowledg of Sin Rom. 3. 20. and that Sin is the Transgression of the Law John 3. 4. And where no Law is there is no Transgression And that the substance and work of this Law is so far revealed to all the World that all the World is under it and that by the breach of God's Law every Mouth shall be stopped and all the World be found guilty before God Rom. 3. 19 20 23. S. I confess if all the World be not under some Law of God they could not be guilty of Sin against God. But my desire is to know what Law we are under who have the Holy Scriptures amongst us F. We are under the Law of God as it is given to Mankind universally being of the Gentile Race that is the Principles of Right Reason and the Instructions