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
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
7. 13 14. 8 Because in those that are come to age Faith and Repentance are pre-required to Baptism and therefore before they be baptized they have the beginning of regeneration Acts 2. 38. 9 Because not all that are baptized are elected Matth. 20. 16. But all that are elected by GOD are in time regenerated 1 Peter 1. 2. 10 Because the Holy Ghost is a most Free Agent and Worker and therefore his operation whence the efficacy of Baptism depends whereby we are regenerated is not tyed to any one moment of time Iohn 3. 8. 11 Because Baptism is not a converting but a confirming Ordinance even as the Lords Supper is The Papists do otherwise contradict the second part in affirming that the vertue and efficacy of Baptism as to the abolishing and sealing up the remission of more grievous sins and faillings which they call Mortal doth not extend it self to the time to come but to the time past so that if the person baptized fall into some deadly and dangerous sin which wounds the conscience there is need of another Sacrament to wit Pennance whereby the remission of that Mortal sin as they call it is sealed up unto him By what reasons are they confuted 1 Because the Sacrament of Baptism after the administration thereof doth not cease to be a Sacrament of the blood of Christ which purgeth us from all our sins Mark 1. 4. 1 Iohn 1. 7. 2 Because justification by faith which is sealed up to us by Baptism Rom. 4. 11. Col. 2. 11 12. is for all sins committed before and after baptism Acts 13. 36. 3 Because our Saviour says he that believeth and is baptized shall be saved Mark 16. 16. 4 Because not onely the beginning of our Salvation is referred to baptism but also salvation it self and eternal life 1 Peter 3. 21. 5 Because the Scripture bringeth Arguments from the use and remembrance of baptism by which we that have been baptized are stirred up to holiness and newness of life and to put off the old man and consequently all those sins which the Adversaries call Mortal Rom. 3. 2 3. Gal. 3. 27. Col. 2. 11. 12. Quest. V. IS the Sacrament of Baptism but once to be administred to any person Once only Gal. 3. 27. Titus 3. 5. Well then do not the Marcionites err who maintain that men after grosser faillings ought to be re-baptized Yes Do not likewise the Hemerobaptists err who maintain that men according to their faults every day ought every day to be baptised Yes Do not lastly the Anabaptists err who maintain that children baptized ought to be rebaptized when they come to age Yes By what reasons are they confuted 1 Because Baptism is a Sacrament of Admission into the visible Church and of Regeneration which is one onely 1 Iohn 3. 9. 1 Cor. 12 13. Tit. 3. 5. Eph. 5. 26. 2 Because there is a command for repeating and frequent using the Lords Supper 1 Cor. 22. 25 26. But no Precept or command for repeating Baptism 3 Because Circumcision to which succeeded Baptism was never repeated as the Passover was 4 Because Baptism is a seal of Adoption Gal. 3. 26 27. But whom GOD loveth and hath once adopted those he never casteth off afterwards Rom. 11. 29. 5 Because the Apostle sayes there is but one Baptism Eph. 4. 5. namely not only in number but also in the administration upon us all Rom. 6. 3 4. CHAP. XXIX Of the LORDS Supper Question I. IS the Sacrament of Christs Body and Bloud called the Lords Supper an Ordinance of GOD to be observed in the Church unto the end of the World Yes 1 Cor. 11. 23 24 25 26. 1 Cor. 10. 16 17 21. Matth. 26. Luke 22. Well then do not the Quakers err who maintain the Sacrament of the Lords Supper to be no Gospel Ordinance and that there is no Gospel precept for the administration thereof until his second coming Yes They look upon this Ordinance as a Type onely and Figure or shadow of Christs Body and Blood which was commanded for that time and for some time to come but not unto his second coming Thus they abandon that most precious Ordinance of taking and eating the Bread and drinking the Wine as they do baptism with Water and all other Ordinances to the introducing of black Atheism into the World They pervert the true meaning of the Scripture for the defence of their damnable Tenets as by this one instance Till he come which is meant say they not of his second coming at the last day but of his coming to dwell in his disciples and Apostles as if Christ had not been in them both before and after his ascension even as they deny baptism in Christs commission Matth. 28. 19. to his Disciples to be meant of Baptism with Water because water is not exprest they deny either wilfully as their Ring-leaders do or ignorantly or by a delusion from the Devll as the most part do the most sure and evident Truths in Scripture pratling and gagling in their discourse sense and nonsense being oftner out of purpose than in a purpose skipping from one subject to another to save themselves from the strength of reason like subtile Foxes which when they are beaten from one hole flie into another But while they are obstinate and pertinacious in maintaining Lies and Untruths they ought to be confuted as the man was that denyed Snow to be white For it is not so much a blindness of mind or a weakness of judgement as many well meaning people are misled by as a wilful obstinate resisting of the Truth as the perverse Iews did or as Iannes and Iambres withstood Moses They that are against commanded Gospel Ordinances and the Ministers of Christ whom they look upon as the Priests of Baal would if they durst shake off the very Scripture and Word of GOD. And it is more than probable that if they could shun the odium of open Blasphemy and the hazard of standing Laws against blasphemers the most part of them would disown the Scriptures as many of them have done For what kindness or respect can they have for the Scriptures but such as men carry to Topicks or common places whence they draw Arguments to impugne others or defend themselves with For they do not look upon the Word as their Rule seing as they dream they have a Light within them beyond that more sure Word of Prophesie which the Aopstle Peter prefers to a voice from Heaven Nay they have so little veneration for the Scriptures that they will not suffer them to be called the Word of GOD contrary to many express places of the Scripture as Iohn 10. 35. 2 Chr. 36. 22. Psalm 119. 172. Mark 7. 9 10 13. 1 Kings 16. 12. 2 Kings 9. 36. Ezra 1. 1. 2 King 23. 16. Isaiah 28. 13. Ephes. 6. 17. Isaiah 37. 22. Quest. II. IS Christ offered up to his Father in this Sacrament No. Is there any reall sacrifice made at all for
TRUTHS VICTORY OVER ERROR OR An Abridgement of the Chief Controversies in Religion which since the Apostles days to this time have been and are in agitation between those of the Orthodox Faith and all Adversaries whatsoever a list of whose names are set down after the Epistle to the Reader Wherein by going through all the Chapters of the Confession of Faith one by one and propounding out of them by way of Question all the Controverted Assertions and answering by Yes or No there is a clear Confirmation of the Truth and an evident Confutation of what Tenets and Opinions are maintain'd by the Adversaries A TREATISE Most useful for all Persons who desire to be instructed in the true Protestant Religion who would shun in these last Days and perillous Times the Infection of Errors and Heresies and all dangerous Tenets and Opinions contrary to the Word of GOD. EDINBVRGH Printed by IOHN REID Anno DOM. 1684. To the Right Honourable GEORGE DRUMMOND Of Milnenab Lord Provost Iohn Iohnston Thomas Douglas Thomas Fairholm and Iohn Chanceler Bailiffs Charles Murray Dean of Gild Thomas Young Thesaurer and remanent Members of the Honourable Council of the Ancient City of Edinburgh May it please your Lordship And the Honourable Senate MY first Application is for Pardon that I should adventure to prefix your names to the Frontispice of this small Fabrick between which and your singular Merits there is no Proportion save what flows from the Uniformity and Delicacy of the Contrivance and sincerity of his Respects who presents it I have sometimes appeared in publick though not with the Gold of Ophir and Tyrian Purpure wherewith the Persians were accustomed to present their Princes and Benefactors in testimony of their Obeysance and Gratitude yet with Oblations sutable to my Ability as now though unsutable to your Honour and Dignity Your unstained Reputation Candour and Ingenuity by which you are guided in the Management of the weighty Affairs of the City Your encouraging by your Authority and good example the holy Ministry Vertue and Learning in Schooles and Universities within the Verge of your Iurisdiction The commemoration of Favours which I have received from the Council these many years bygone have had no small Influence upon me to make this publick yet humble Address And though I have done but little by way of Remuneration yet Somewhat to be a Remembrance of my hearty affection to the Good Town I have made some small attempts during the twelve years I taught Peripatetick and Experimental Philosophy and since for the Advancement of Learning among others which have not wanted success whereby the Author hath been encouraged especially by the kind acceptance his Writings have met with from the greatest Philosophers and Mathematicians in this Age in England Holland Germany and France It is yet recent in the minds of many Noble and worthy Persons what esteem His Royal Highness had of my Observations of the great Blazing Star which appeared in December 1680 which since have been published I do not mention this for applause or out of vanity but for some peculiar reasons hinted at below But these studies being only Hand-maids and Subservient to Divine Knowledge and not so generally useful I have now given them a Manumission unless I be animated by the benign and favourable aspect of those who may and can I move in a distinct Sphere from Masters of Universities They teach in Philosophy the Causes and Reasons of Things What I write is but Practical and Mechanical for the promoting of natural Knowledge and Learning as do the Virtuosi But in stead of such I present your Honours with a small bundle of Orthodox Truths confirmed by plain Scripture Testimonies wherewith the true Christian Church hath in all Ages scattered the swarms of dark Errors and damnable Heresies Locusts from the bottomless pit But least I seem too tedious upon one Subject I shall beg your Lordships liberty to interpose for your Divertisement this pleasant Interlude the contemplation whereof may recreate the mind and have its own usefulness That brave Athenian Orator Demosthenes writes that there was a standing Ordinance among the Locrians a people in Greece that whosoever desired a new Law to be made he should make an overture thereof to the whole Assembly with a rope about his neck If it was Judged profitable for the Publick-Good the Author was assoild and got the thanks of the house If not he was instantly strangled By this means for the space of 200 years and more no new Law was made save this only that follows It was a received custome there that if any man should strick out his neighbours eye his on the other part was to be stricken out likewise in imitation of Lex Talionis Neither was this crime to be expiated by any sacrifice nor redeemed by any summ of Money or Gold how great soever A certain man who had but one eye was threatned by his Adversary with the loss of it This man taking it grievously and judging the want of his sight more bitter than death adventur'd with a halter about his neck to offer this new Law to the Senate viz. that whosoever should strick out his neighbours eye who had but one he should be requited with the lose of both his as a just recompence that the one might share equally with the other in the same calamity The Law was approven and Ratified by the whole meeting Demosthenes relates this teaching that in a well ordered City Magistrates should take special care that new Laws be not rashly made or changed But I return thither whence the famous Orator hath led me aside by this digression I cannot but now after these wieghty perswasives make my next application for Acceptance and seriously entreat that this little Book if not for the value of the thing offered yet for its design which is that Truth may have victory over Error and for the ingenuity and affection it flows from may be received into the tuition of your favour and get a full protection against the Champions of the uncircumcised Philistimes and being enlightned with the splendor of your Lordships name and receiving the impression of the Councils Authority upon it may by the Lords blessing be useful to young Students in Religion and others too For which singular Favour I shall fervently pray the Almighty God to bless you in your Persons and Government sub auspiciis Augustissimi regis Caroli a Carolo the Ancient City may flourish with Religion and Righteousness Peace and Truth that the Lord may be in it in the darkest night a pillar of fire to enlighten and direct in the hotest affliction a pillar of cloud to overshadow and protect and to us all both a Sun and a Shield And shall think my self very happy while I live to be under the Character of Your Lordships and the Councils much Obliged Servant Geo. Sinclar Edin January 2. 1684. TO THE HONEST HEARTED READER THE two great Pillars upon
such as by good and necessary consequence are drawn from the Scripture They pass reckoning for number Let no man blame me for speaking somewhat for the Truth because another man hath spoken better If I have said little in defence if it I am sure I have said nothing against it as the Apostle says We can do nothing against the truth but for it If I cannot please all men I shall endeavour at least to please some And if I can please none I shall not displease my self I hope my friends will censure favourably if my enemies censure maliciously I expect as many Adversaries of one sort and of another upon my top as a travelling man hath midges and wasps about his head in a warm summer evening There are escapes in Authors whose knowledge is far beyond any thing I can profess No marvel then if a malicious Critick like a viper from the fire of contention fasten upon a mans hand For the Author being intent upon all cannot lay out his whole industry upon every line which a snarling Cur will bark at I shal take it as a favour to have Learned and Iudicious men to censure me Reprove one says Solomon that hath understanding and he will understand knowledge Some perhaps may look awry upon me because I have medled with some ticklish Questions and been too positive in my Iudgement If any such Questions are they have occur'd to me in the Road which I could not pass by without a Salutation But as all of them have been weighed in the Ballance of the Sanctuary so these likewise which some may call ticklish I durst not for a world have been positive if I had not judged them consonant to Truth Therefore let all men whatever perswasions they be of judge charitably for I have said nothing upon the account of fead or favour nor any thing which may cause division or offence For they that are such serve not our Lord Iesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple Rom. 16. 18. But I wish all who profess themselves to own the true Protestant Religion were owning the sound principles of the Confession and were sutable and consequential to them in their opinions and practises and had not given too just cause and occasion to others to reproach all honest hearted men as being of seditions and disloyal principles It is probable I may be less noticed by the common Adversaries than by some who are so vain that they glory in injuring the Merit of a Book For as a Gentleman of great Parts and Learning says well in his reflections upon one of his late pieces the meanest Rogue may burn a City or kill an Hero whereas he could never have built the one or equaled the other As the method is plain and easy so is the stile I use only the common and plain Arguments Some perhaps might have expected a dilution or answering of the Adversaries Reasons It is hard to propose them to their Palate They complain their arguments are enervate and clipped Neither is it expedient to bring forth from the Devils Armory and Magazin his fiery darts In confuting the Adversaries I use no worse language than Do not they err Sometimes I treat the Quakers with such language as they use against others Though they look like Lambs yet gall them but a little and you will find them express the Matulent and Teen of their heart And as Cacus spouted fire against Hercules who persued him as a Theif so will they against all who persue them as Hereticks Anno 1662. I published a little Book intituled Tyrocinia Mathematica for the use of my Schollars and young Students which was dedicated to that great Hero John Duke of Lauderdail Anno 1669 I had a large Book printed in Holland dedicated to the Earle of Winton In the year 1672 a third was published intituled the Hydrostaticks Though some endeavoured to ruin the reputation of my Writings at home yet they were not able to do it abroad But least this peece may meet with the like welcome into the world I shall beg liberty to cite one passage of a letter from a most intelligent Gentleman in vindication of that Book intituled Ars Nova Magna against which so many flate contradictions were uttered which the other two likewise met with Ostend October 10. 1670. I must not forget to tell you a passage anent your late peece When we were at Breda we had occasion to see Collonel Lauther who fell in regrating that Scots Spirits were not encouraged And told he had seen a Book lately published by one Sinclar whereof he had a great esteem and that many others as well as he esteemed it highly For example he told of a Dutchman who is one of the French Virtuosi that said he had seen nothing on that subject comparable to it and it was esteemed so in France If you have any other thing to publish I pray you hasten it for it will not want acceptance This testimony was homologate afterwards by that famous Virtuoso and Mathematician Christopher Sturmius a German in his Book intituled Collegium Curiosum which some here have seen He hath gone thorow the Book diligently and gleaned the finest purposes in it and sent them abroad not as his own Inventions but as mine which he would never have done if the Experiments had been all of them either Untruths and Lies or not New and unheard off This testimony from a Stranger vindicates sufficiently The rest of my writings are likewise commended by Mr. Boile Sir Frances Hales Doct. Glanvil and others men of eminent skill and knowledge in such matters as I treat of In going thorow this Book you will find the Papists confuted upon threescore and fourteen several heads The Quakers upon thirty and two The Socinians upon fourty and seven The Lutherians upon thirteen The Antinomians upon as many The Anabaptists upon thirty and two The Arminians upon twenty and seven The rest are confuted some upon fewer some upon more heads and that only according to their chief and grand Errors For a man to confute all and every one of their false and absurd Tenets would be a task like the cleanseing of Augeas King of Elis his Ox-stall which none but Hercules was able to do Neither would it be worth the while seeing by the confutation of those mentioned you may the more easily confute the rest If any be too curious to inquire why the Author hath touched so many controversies in Religion and yet hath medled nothing with the great controversie of the time I answer I had been both officious and impertinent to have touched matters which lay not in my way For in all the Confession which is the onlie Road I walk in there is not one Mum or Syllable of the one Government or of the other The Book for Paper and Character may compare with many from abroad The Printer a Person of special
in perfection And if God be infinite in perfection then surely there cannot be a multiplicity of Gods seing that which is infinite in that respect cannot be multiplied 2 It is evident from Deut 32 39 where the Lord speaketh of himself I even I am he and there is no God with me 3 Because God is Omnipotent and so cannot be hindred by any other in his working Rev 15 3 4 It is evident from Christs words to the young man of the Gospel there is none good but one that is God 5 From the Words of Hanna in her Song for there is none beside thee O Lord neither is there any Rock beside our God 6 From the Testimony of the Apostle 1 Cor. 8 6 to us says he there is but one God 7 From what Christ said to one of the Scribes viz the Lord our God is one Lord Mark 12 29 8 Because God is a most absolute and most perfect Beeing and so beyond all other things One Iohn 10 29. Psalm 145 3 147 5 9 Because this one blessed God is most absolutely sufficient and furnished with infinite Power and Wisdom for the production conservation and ruleing all things in Heaven and in Earth 10 Because he is of all things without himself the first and supream cause from which all the Creatures visible or invisible have their rise and beginning 11 It is evident lastly from the testimonies of the most wise Heathens who have been necessitated to acknowledge but one God only Quest. II. IS GOD infinite in beeing and perfection Yes Iob 11. 7 8 9. Iob 26 14. Well then do not the Vorstians Socinians and Anthropomorphitans err who maintain that God is finite in beeing and perfection Yes By what reasons are they confuted 1 Because God hath a beeing from himself and all things have their dependence from him and therefore there can be nothing by which he can be limited Romans 11. 36. 2 Because GOD is every where present in heaven and in earth and beyond the Heavens Ierem 23 24 Isaiah 66 1. 2 Because the Scripture affirms that the perfection of God is the highest is unmeasurable unchangeable and infinitely great beyond all creatures Iob 11. 7 8 9. Psal. 145. 3. Iob 26. 14. Quest. III. IS the only living and true God a most pure Spirit invisible without a body and parts Yes Iohn 4 24 1 Tim 1 17 Deut 4 15 16 Luke 24. 39. Well then do not the Vorstians Anthropomorphitans and Socinians err who maintain God to have a body and endued with parts and an outward shape and form Yes By what reasons are they confuted 1 Because God is the Father of spirits Hebr. 12 9. 2 Because God is invisible 1 Tim 1 17. 3 Because God is like to no bodily thing nor can he be represented by any image or corporeal likeness Isa 40. 18. Acts 17. 29. Quest. IV. ARE there in the unity of the Godhead three Persons of one substance power and eternity Yes 1 Iohn 5. 7. Matth. 3. 16 17. Matth. 28 19. 2 Cor. 13. 14. Well then do not the Arians and Socinians err and others Who deny the Godhead of the Son and holy Ghost Yes Do not likewise the Tritheitae err Who deny the Unity of the Divine essence Yes Thirdly do not the Sabellians err Who deny the real distinction of the Persons Yes And lastly do not the Quakers err who maintain there are no Persons in the Godhead Yes By what reasons are they confuted 1 From the places of Scripture already cited 2 From the Apostolical Benediction in which the three Persons of the God-head are called upon expresly 2 Cor. 13. 14. 3 From 1 Cor. 12. 4 5 6. Where the three Persons are named Spirit Lord God And from Iohn 15. 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of Truth 4 Because there are three that bear record in heaven the Father the Son and the holy Spirit 1 Iohn 5. 7. These three must be either three Persons or three Gods This last is the hight of impossibility therefore they must be three Persons Here they are put to silence and have nothing to reply such is the strength and power of Truth which is able to stop the mouths of the greatest rebels against religion and reason But there is good ground for the word Person Heb. 1. 3. where Christ is said to be the express Image or impression of the Fathers Person Because the Person of the Son perfectly represents the Person of the Father as an Impression doth the Seal wherefore he is also called the image of the invisible GOD Col. 1. 15. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subsistence or Person whereby is understood the Person of the Father as distinct from the Son and subsists of himself and in himself and is as the Original of the Person of the Son by an eternal and ineffable generation That there are three Persons in the Godhead it is further evident 1 from all the Epistles written to the seven Churches of Asia For as may be gathered from Rev. 1. 1. it is the Father that sends it is the Son that gives Iohn the Commission and it is the holy Ghost in the close that is mentioned as a joynt speaker 2 Because in that Epistle written to Thyatira there are three distinctly named first the Father and the Son in these words these things saith the Son of God Next there is named in the last verse of that second chapter the Spirit he that hath an ear let him hear what the Spirit saith unto the Churches 3 Because in the beginning of that Epistle to the Church of Sardis they are all three put together these things saith He to wit the Son that hath the seven Spirits of GOD. Here GOD that is the Father is distinctly considered as another Person The seven spirits are the holy Ghost 4 Because these three Persons are most fully and clearly distinguished in the fifth chapter First the Father sitting on the Throne Secondly the Lamb or the Son of GOD And thirdly the seven Spirits or the holy Ghost so called from the pouring out of his Gifts upon the Churches in that aboundant manner as if he were seven Spirits or a sevenfold Spirit It is evident also that the Father Son and Spirit are really distinct from one another and are three Persons They are indeed in respect of their Essence which is indivisibly communicable to them One and the same GOD but considered Personally they differ really for the Father is not the Son neither is he that sits upon the Throne the Lamb. Neither the Father nor the Spirit were incarnate but the Son who died and was buried which can be said of none but of a Person It cannot be said that the Father died or that the Spirit died Next is not the holy Ghost the spirit of GOD as the Son is the Son of GOD And if that suppose a real distinct personality this
is said if we say we have no sin we deceive our selves and the truth is not in us 6 Because if we were justified by inherent righteousness we would have matter to boast of which is contrary to Pauls doctrine Eph. 2 9 Not of works least any man should boast 7 Because the righteousness of a Christian man is the justifying of the ungodly Rom 4 5. Quest II DOTH GOD justify men by imputing Faith it self the Act of believing or any other Evangelical obedience to them as their righteousness No. Rom. 4. 5 6 7 8. 2 Cor 5 19 21 Rom 3 22 24 25 27 28 Tit 3 5 7 Eph. 1. 7. Ier 23 6. 1 Cor 1. 30 31 Rom 5 17 18 19. Well then do not the Arminians err who maintain that Faith it self and the Act of Believing is imputed to us for righteousness Yes By what reasons are they confuted 1 Because Faith is that by which we receive righteousness Acts 26 18. Therefore if it be that by which we receive righteousness it cannot be righteousness it self because that which is received is far different and another thing from that whereby we receive it 2 Because we are not justified by inherent righteousness as is proven evidently against the Papists in the last foregoing Question all which reasons do clearly evince that we are not justified by the imputation of Faith it self or by the act of believing as our righteousness Quest. III. IS Faith which is the alone instrument of justification alone in the person justified No. Is it ever accompanied with all other saving graces and is no dead Faith but worketh by Love Yes Iames 2 17 22 26. Gal. 5. 6. Well then do not the Papists err who maintain That justifying Faith may be truely and really separated from Love saving Hope and all the rest of the Christian vertues Yes By what reasons are they confuted 1 Because as the Body without the Spirit is dead so Faith without works is dead also Iames 2. 26. 2 Because Faith worketh by Love Gal. 5. 6. that is by shewing forth the works of Love in us towards GOD and our neighbour 3 Because Faith purifies the heart Acts 15. 9. 4 Because he that hath Faith is in Christ but he that is in Christ bringeth forth much fruit Iohn 15. 5. 5 Because those who have Faith are buried with Christ and walk in newness of life Rom. 6. 4. that is in holiness and purity which accompany Faith 6 Because he that saith I know GOD and keepeth not his Commandments is a liar and the truth is not in him 1 Iohn 2. 4. Quest. IV. DId Christ by his Obedience and Death fully discharge the debt of all these who are thus justified and did he make a proper real and full satisfaction to the Fathers justice in their behalf Yes Rom. 5. 8 9 10. 1 Tim. 2. 5. 6. Dan 9 24 26 Heb 10 10 14 Isa 53 4 5 6 10. 11 12. Well then do not the Papists err who maintain That Christ hath not made a full satisfaction to Divine Iustice for the sins of those who are justified and that Humane satisfactions do in part satisfy the Iustice of GOD for sin Yes Do not likewise the Socinians err who deny all true and proper satisfaction to Christs sufferings Yes By what reasons are they confuted 1 Because the Prophet sayes he hath born our griefs and carried our sorrows was wounded for our transgressions was bruised for our iniquities Isaiah 53 4 5. 2 Because by one Offering he hath perfected for ever them that are sanctified Heb. 10. 14 3 Because Humane satisfactions being finite can never satisfy in part or in whole the infinite Justice of GOD for the punishment of sin Iob 35. 6. 4 Because he hath blotted out the hand writting of Ordinances which was against us which was contrary to us and took it out of the way nailing it to his cross Col. 2. 14. 5 Because there is nothing more frequent in Scripture than that Christ was a propitiation for our sins Rom 3. 25. 6 Because Christ sayes I lay down my life for my sheep and no man taketh it from me but I lay it down of my self Iohn 10. 15 18. 7 Because the Son of man came to give his life a ransom for many Matth. 20. 28. see the first of Tim. 2. 6. Ephes. 5. 2. Gal 3. 13. Rev. 5. 9. 1 Iohn 2. 2. Quest. V. ARE the Elect justified until the Holy Spirit in due time actually apply Christ to them No. Col. 1. 21 22. Titus 3. 4 5 6 7. Well then do not the Antinomians err who maintain That the Elect are justified from eternity or when the price of Redemption was payed Yes By what reasons are they confuted 1 Because all that are justified have been strangers and enemies to GOD and children of Wrath Ephes. 2. 3. Col. 1. 21. Titus 3. 3. 1 Cor. 6. 10 11. 2 Because none are justified until they believe in Christ Gal. 2. 16. knowing that a man is not justified by the works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ. Quest. VI. CAN those who are justified by reason of their sins fall under Gods Fatherly displeasure and not have the light of his countenance restored unto them until they humble themselves confess their sins beg pardon and renew their faith and repentance Yes Psalm 89. 31 32 33. Psalm 32. 5. Psalm 51. 7 8 9 10 11 12. Matth. 26. 75. 1 Cor. 11 30 32. Well then do not the Antinomians err who maintain that GODS love and favour towards those that are once-justified cannot consist with his anger and chastisement towards them Yes By what reasons are they confuted 1 Because Christ says as many as I love I rebuke and chasten Rev. 3. 19. 2 Because David was chastened for his Adultery and Murder 2 Sam. 12 10. 3 Because the Lord says if my children forsake my Law and walk not in my judgements then will I visit their transgressions with the rod and their iniquity with stripes Psalm 89. 30 31. 4 Because God was provoked with the sins of the Corinthians for which he punished them 1 Cor. 10. 22. And 1 Cor. 11. 30. Quest VII IS the Iustification of Believers under the Old Testament one and the same in all respects with the justification of Believers under the New Testament Yes Gal. 3. 9 13 14. Rom. 4. 22 23 24. Heb. 13. 8. Well then do not the Socinians err who maintain that the manner of justification is not one and the same under both the Testaments Yes By what reasons are they confuted 1 Because Abraham was justified by Faith in Christ Gen. 15. 6. And he believed in the Lord and it was counted to him for righteousness That is God of his meer Grace held him righteous and justified that had no righteousness in himself whereby to subsist and stand before his justice seat and
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
Well then do not the Anabaptists err who maintain that it is lawful in swearing to use words of Equivocation Yes Do not likewise the Papists err who maintain Mental reservation to be lawful in swearing Yes By what reasons are they confuted 1 Because the Scripture requires from all men in their common dealing one with another in their discourse and conferences Verity and Simplicity Matth. 5. 37. Eph. 4. 25. Much more are these things required in Swearing wherein God is called to be witness of the truth of those things which are asserted 2 Because the Lord threatneth such as use guile and deceit in their words Psalm 15. 4. Psalm 24. 4. Gal. 2. 11 12 13. 3 Because the Lord requires in every Oath truth righteousness and judgement Ier. 4. 2. 4 Because Equivocations and Mental Reservations are against the very end of an approven Oath which is to put an end to all debate and controversie 5 Because if Equivocations and Mental Reservations were lawful in vain should the Lord have made laws against lying for a lie may be excused by Mental Reservation 6 If Equivocations and Mental Reservations were allowed they would take away all commerce among men and would make Bonds Contracts and Charter-parties of none effect Quest. IV. IS a Religious Vow to be made to GOD alone and not to any creature Yes To GOD alone Ier. 44. 25 26. Psalm 76. 11. Well then do not the Papists err who maintain Vows may be made to Saints departed and to Cenobiarchs that is to Priors of Monasteries or Abbeys Yes By what reasons are they confuted 1 Because Vows are a part of our gratitude and thankfulness due to God only for his favours and mercies conferred upon us Psalm 50. 14. Psalm 66. 13 14. 2 Because we are commanded in the Word to make our vowes to God and perform them But no where are we appointed to make our vows to Saints departed Psalm 58. 14 3 Because God only is the trier and searcher of the heart and it is he only that knoweth the sincerity of the mans mind that voweth and is able to punish such as violate and break their vows Deut. 23. 21. 4 Because the Lord threatneth those severely that had vowed to any other Gods but to himself alone and accuses them of a very great sin Ierem. 44. 25 26. Quest. V. ARE Popish Monastical Vows of a perpetual single life professed poverty and regular obedience so far from being degrees of higher perfection that they are superstitious and sinful snares in which no Christian may intangle himself Yes Matth. 19. 11 12. 1 Cor. 7. 2 9. Eph. 4. 28. 1 Peter 4. 2. Well then do not the Papists err who maintain Monastical Vows of perpetual single life professed poverty and Regular Obedience to be degrees of higher perfection Yes By what reasons are they confuted 1 Because a Vow of a perpetual single life is unlawful For no man ought to Vow the performance of that for which he hath not a promise of strength to perform But no man hath a promise of perpetual Continency which is necessarly required to a perpetual single life Nay Christ says expresly that the gift of Continency is not given to all men Mat. 19. 11. 2 Because marriage is honourable among all men and the bed undefiled Heb. 13. 4. 3 Because the Apostle bids every man take his own wife for shuning of Fornication 1 Cor. 7. 1 2 9. 4 Because the forbidding of Marriage is a Doctrine of Devils 1 Tim. 4. 1 3. Next the Vow of professed Poverty is unlawful 1 Because the Lord did not allow Beggars to be among his people of old Deut. 15. 7. 2 Because Agur wished that the Lord might not give him poverty least he should steal and take the name of God in vain Prov. 30. 8 9. 3 Because the Lord will have every man to eat his bread in the sweat of his face Gen. 3. 19. 4 Because the Apostle commands the Thessalonians to work with their own hands 1 Thes. 4. 11. 5 Because professed poverty hindereth a greater good to wit our charity and benevolence towards the poor and indigent members of Christ which is contrary to the Apostles Rule Eph. 4. 28. The Vow of Regular Obedience is likewise unlawful 1 Because it makes us the servants of men which is contrary to the Apostle Ye are bought with a price be not ye the servants of Men viz. to do any thing for the service or obedience of men Superiours which should be repugnant to the Commands of the service of God Or suffer not your selves in spiritual things to be brought in bondage by any men that you should not freely use that which the Lord hath made free to us 1 Cor. 7. 23. CHAP. XXIII Of the Civil Magistrate Question I. HATH GOD armed the Civil Magistrat with the power of the Sword for the defence and encouragement of them that are good and for the punishment of evil doers Yes Rom. 13. 1 2 3 4. 1 Peter 2. 13. 14. Well then do not the Socinians err who maintain that it is not the duty of the Civil Magistrate to punish the guilty with death Yes By what reasons are they confuted 1 Because GOD hath expresly commanded that transgressing Idolaters be put to death Deut. 17. 7. Deut. 19. 21. 2 Because it appertains to the office and duty of the Magistrate to punish the guilty with death Rom. 13. 4. 1 Peter 2. 14. 3 Because the capital punishment of evil doers makes others stand in awe and fear to offend Deut. 13. 11. Deut. 19. 20 4 Because if the Magistrate shall neglect to inflict due punishment the Lord himself will be avenged on that Magistrate 1 Kings 20. 42. Num. 25. 4. 5 Because he that smitteth a man so that he die shall surely be put to death Exod. 21. 12. 6 Because all that take the sword shall perish by the sword Matth. 26. 52. Namely without a lawful call or order for it They shall perish by order and command of the Magistrate to whom the Lord hath given the sword for this same very end to punish evil doers with death Gen. 9. 6. Rom. 13. 4. Quest. II. IS it the duty of the Civil Magistrate to take order that all Blasphemies and Heresies be suppressed all the ordinances of God duely settled administred and observed all abuses in worship and discipline reformed all Idolaters Gainsayers and other obstinate dissenters be obliged and forced to quite their tenets and opinions and conform themselves to the true worship and service of God according to his Law Yes Isaiah 49. 23. 2 Chro. 15. 12 13. 2 Chro. 34. 33. 2 Kings 18. 4. 2 Kings 23. 1 to the 26 verse Ezra 7. 23 25 26 27 28. Lev. 24. 16. Well then do not the Quakers and other Sectaries err who judge it Antichristian and the practise of the Church of Rome that the Civil and Supream Magistrate with the assistance of the Church and her Censures should by his coactive
Christ in this Sacrament corporally or carnally in with or under the brèad and wine No. 1 Cor. 10. 16. Well then do not the Lutherians err who maintain that the body and blood of Christ are corporally in with and under the bread and wine and that as the Papists also teach his body and blood are taken corporally by the mouth by all Communicants believers and unbelievers Yes By what reasons are they confuted 1 Because Christ was sitting with his body at the Table 2 Because he himself did eat of the bread and drink of the wine 3 Because he took bread from the Table he took not his own body he break bread and did distribute it he break not his own body so he took the Cup and not his own blood 4 Because Christ said the Cup was the New Testament in his blood but the Cup is not in with and under the Wine 5 Because Christ said the bread was his body which was broken the Wine was his blood which was shed But neither was his body broken under the bread nor his blood shed under the Wine seing Christ as yet was not betrayed crucified and dead In the next place the end of the Lords Supper is that we may remember Christ and declare his death until be come Luke 22. 19. 1 Cor. 11. 24 25 26. Therefore if Christ be now present with his body in with and under the bread the Sacramental remembrance of Christ and the declaring of his death ought to cease This Doctrine of Consubstantiation is contrary to the Articles of our Faith It is against the Truth and Verity of his Humane Nature which is visible palpable and in a certain place circumscriptive It is against the Article of his ascension for it makes his body which is now in Heaven until the last day to be in with and under a piece of bread It is against the spiritual communion of the Saints with Christ the Head which the Lutherians makes by this doctrine a corporal and carnal communion contrary to 1 Cor. 10. 3 4. Ephes. 1. 22. Ephes. 4. 4. Rom. 8. 9. 1 Cor. 6. 17. 1 Iohn 4. 13. Iohn 15. 5. It brings with it many and great absurdities as that the body of Christ Non habeat partem extra partem hath not one part of it without another but as if all the parts of his Body were in one part which is contrary to the Nature of a true and real Quantum which consists essentially in three dimensions length breadth and thickness It makes in effect his Body to be no body It brings down the glorious Body of Christ from Heaven and puts it under the base Elements of this Earth It makes as many bodies of Christ as there are pieces of Eucharistical bread It makes his body to be broken in with and under the bread and bruised with the teeth It sends his Body down to the stomach where it is turned into a mans substance and afterwards throwen out Moreover all true Eating brings life and Salvation Iohn 6. 50 51. but eating by the mouth profiteth nothing Iohn 6. 63. Again our union with Christ and therefore our eating of his Body from whence ariseth this union is not corporal but spiritual Eph. 3. 17. And the Body and Blood of Christ are meat and drink not carnal but spiritual even as the hunger whereby we long for this meat is spiritual and the life to which we are nourished is spiritual and the nutriment is spiritual Lastly according to this Doctrine of Consubstantiation stiffly maintained by the Lutherians it follows that Christ did 〈◊〉 his own body while he did eat the bread of the first supper That his Disciples did eat their Lord and Masters Body That Christ before he was crucified was dead That his Disciples were more cruel and inhumane to him than the Iews were that crucified him That he is often buried within the intrals of wicked men Quest. VI. IS the Body and Blood of Christ as really but spiritually present to the faith of Believers in that Ordinance as the Elements themselves are to the outward senses Yes 1 Cor. 10. 16. Well then do not the Socinians err who maintain that the Body and Blood of Christ in the Sacrament of the Supper are not really present Yes By what reasons are they confuted 1 Because the body of Christ in this Sacrament is spiritually eaten by Believers and his blood is spiritually drunken But a spiritual presence is a true and real presence because it comes and flowes from true and real causes namely from Faith and the Holy Spirit 2 Because in the right use of this Sacrament Christ is united to a man by faith and by the Holy Spirit 1 Cor. 10. 16. 3 Because the body of Christ in so far as it was given to the death and was broken for us on the cross and in so far as his blood was shed for the remission of our sins all these I say are the internal matter of this Sacrament Luke 22. 19. Mat. 26. 28. 1 Cor. 11. 24. 4 Because those who eat and drink unworthily are said not to discern the Lords body and therefore to such as eat and drink worthily the body and blood of Christ must be truely present according to their spiritual sense namely Faith 1 Cor. 11. 24. 5 Because length of time doth not hinder but that Faith may make things past and things to come spiritually present and therefore distance of place doth not hinder but that things most distant as to place may be made spiritually and truely present Heb. 11. 1. Iohn 6. 56. Phil. 3. 10. Heb. 11. 9. Quest. VII ARE all ignorant and ungodly persons as they are unfit to enjoy Communion with Christ unworthy of his Table Yes Can they without great sin against Christ while they continue such partake of these holy Mysteries No. And are not therefore Church-officers to debar those who appear grosly ignorant and scandalous Yes 1 Cor. 11. 27 28 29. and 2 Cor. 6. 14 15. and 1 Cor. 5. 6 7 13. Matth. 7. 6. Well then do not some men err in their Practise if not in their Opinion who suffer many ignorant scandalous and ungoodly persons to come to the Lords Table Yes By what reasons are they confuted 1 Because ignorant and wicked men eating and drinking unworthily are guily of the body and blood of Christ and so bring judgement upon themselves Cor. 11. 29. 2 Because all were not admitted to eat of the Passover neither was it for all promiscuously to partake thereof Numb 9. 6 7. and 2 Chron. 23. 19. Esek 22. 26. 3 Because it was not lawful for any man to come to the Marriage feast that wanted the Wedding garment Matth. 22. 11. 4 Because Pearles are not to be casten before Dogs and Swine men manifestly ungodly and wicked Matth. 7. 6. 5 Because they who deserve to be excluded from the Fellowship and Society of Believers ought not to be admitted to the Sacrament of intimate Communion
he look to the good and conversion of a whole Congregation 6 Because any one single congregation with one Pastor only hath not the power of Ordination an instance whereof cannot be given either from Precept or Practise in all the New Testament Nay the Ordination of Ministers in the New Testament was alwayes performed by a Colledge of Pastors associate together Acts 6. 6. Acts 13. 1 2 3. 1 Tim. 4. 14. 7 Because from this doctrine of the Independents these and the like absurdities will follow First that the Prophets must be censured and judged by way of authority not by other Prophets but by the multitude and vulgar of the Congregation which is contrary to 1 Cor 14. 32. 2 That all the Councils in the times of the Apostles which were convocated upon necessary occasions for matters which concerned many churches alike were but during the time and extraordinary and so not obliging succeeding churches though the occasions and causes why these Councils were convocated then are and will be to the end of the world 3 That private Believers must be the Bishops of their own Bishops Watch-men of their own Watch-men No communion or fellowship among Ecclesiastick Ministers That single and particular churches though they have defiled and pudled themselves with the most black and ugly Heresies with the most abominable faults and vices yet are not lyable to any Ecclesiastick Censure but must be refered to the immediate judgement of Christ at the last Day 4 That a Colledge of Pastors and Presbyters conveened together from several congregations shall have no more power of the keyes of the kingdom of Heaven than any one particular man that is able to look to the good of his brother 5 That a Pastor out of his own Congregation hath no power to administer the Sacraments or to preach the Word or exerce any Ministerial Act. From which Absurdities it follows evidently that this kind of Church Government labours under a manifest defect of the Means of Propagating the Gospel 6 That Christ hath as many visible bodies as there are particular congregations That Men and Women are to be accounted Members only of a particular congregation and not of the Church-Catholick And that those who are excomunicated are only casten out of a particular congregation not out of the Church Universal Quest. II. MAY not the Ministers of the Church of themselves by vertue of their office meet in Assemblies with other fit Persons upon delegation from their Churches when Magistrates are open enemies to the Christian Religion Yes Acts 15. 2 4 22 23 25. Well then do not the Erastians err who maintain that the Ministers of the Gospel have no right or power in themselves or by vertue of their office to meet in a Synod or Council Yes By what reasons are they confuted 1 Because the Church of GOD in the primitive times had power in themselves to convocate their own Assemblies for Worship and Government not only without but against the consent of the civil Magistrate as is evident from the Acts of the Apostles and Church Histories 2 Though the power and right of meeting in church Assemblies be visible in the constitution and exercise yet it is intrinseck and within the church as well as the power of Preaching Quest. III. MAY Magistrates lawfully call a Synod of Ministers and other fit persons to consult and advise with about matters of Religion Yes Isa. 49. 23. 1 Tim. 2. 1 2. Matth. 2. 4 5. Prov. 11. 14. Well then do not the Papists err who maintain that the civil Magistrate hath no right or power to convocate Synods or Councils but that it belongs to the Bishop to convocate Diocesian Synods To the Metropolitan to convocate Provincial Synods To the Primate and Patriarch to convocate National Synods To the Pope onely to convocate and call Oecumenick and general Synods Yes By what reasons are they confuted 1 Because under the Old Testament Councils and Synods were appointed and called by godly Kings 1 Kings 8. 1. 2 Kings 23. 1. 2 chron 29. 4. 2 Because it is the duty of the civil Magistrate being born within the church to take care that Peace and Unity be preserved and keeped in the Church that the Truth and Word of GOD be intirely and soundly Preached and obeyed that blasphemies and heresies be kept under and supprest that all corruptions in Worship and Discipline be reformed that all GODS Ordinances be lawfully established administred and preserved And if it should happen that both Church and State Iudicaturies should make an universal defection from the purity of doctrine and worship received and acknowledged it is the duty of a godly King by vertue of his Regal Power and Authority to set about a work of Reformation and to call and command all ranks of People to return to the true Worship and Service of GOD Isa. 45. 23. Psalm 122. 7 8 9. Ezra 7 23 25 26 27 28. Levit. 24. 16. Deut. 13. 5 6 12. 1 chron 13. 1 2 3 4 5 6 7 8 9. 2 Kings 23. from the first verse to the 26. 3 From the example of Constantine that did convocate the first Nicene council From Theodosius the elder that did call the first council of Constantinople From Theodosius the younger that did call the first council at Ephesus From Martianus that did call the Chalcedon council Quest. IV. MAY all Synods or Councils since the Apostles dayes err Yes And have not many actually erred Yes Well then doth not the Popish Church err who maintain that councils confirmed and solemnised by the Popes authority cannot err neither in explaining Doctrines of Faith nor in delivering Precepts and Rules of Manners common to the whole Church Yes By what reasons are they confuted 1 Because all the Priests Levites and Prophets of the Iewish church who had the same Promises which the Christian church hath now under the New Testament 1 Cor. 10. 3 4. 2 Sam. 7. 16. Isaiah 49. 15 16. together with the High Priest have sometimes erred as is clear from the following Scriptures Isaiah 56. 10 11. Ierem. 6. 13. Ierem. 14. 14. Hos. 9. 7 8 9. Mic. 3. 9. The Lords Prophets that were immediately guided and inspired by him must be excepted 2 Because councils under the Old Testament lawfully called have often-times erred 2 Sam. 6. 6. 3. Ier. 26. 7 8 9. 1 Kings 22. 6. And under the New Testament Iohn 9. 35. Iohn 11. 47 48 52. Matth. 26 57 59 65 66. Acts 4. 5 6 17 18. 3 Because the Pope cannot shew a proof of infallibility Rom. 3. 4. 4 Because it is foretold in the New Testament that many Pastors and Teachers shall become false Prophets and turn Seducers and that Antichrist shall sit in the Temple of GOD shewing himself that he is God Mat. 24. 11 24. Acts 20. 29 30. 2 Peter 2. 1. 2 Thes. 2. 4. 5 It is most evident that many councils approven and authorized by the Pope have most foully erred and that