Word Quest. VI. ARE the Books commonly called Apocrypha of Divine Inspiration No. Luke 24. 27 44. Rom. 3. 2. and 2 Pet. 1. 21. Well then do not the Papists err who affirm That the books called Apocrypha are of divine Inspiration and of equal authority with the undoubted Word Yes By what reasons are they confuted 1. Because they were never written in the Hebrew tongue nor by any of the Prophets 2. Because they are never cited in the New Testament by Christ or by any of the Apostles as the books of the Canonical Scriptures are 3. Because they contain many fabulous and impious Doctrines and Histories First in Tobit 5. 12. The Angel says he was Azariah the son of Ananias This was a manifest lie which cannot be attributed to a good Angel and therefore the Spirit of GOD hath not dictated this History 2. It is reported Tobit 6. 6 7 16 17. that the heart and liver of a Fish was good to make a perfume to drive away the Devil if any man was troubled with him or with any evil Spirit And it is said Tobit 12. 15. by the Angel I am Raphael one of the seven holy Angels that presents the prayers of the Saints This is only proper to Christ. 3. Because the fact of Simeon and Levi condemned by Iacob acted by the Spirit of GOD Gen. 34. 25. in killing the Shechemites is commended by Iudeth 9. 2 3. 4. Because you will read of an offering for the dead Prayers and Reconciliation for the dead that they might be delivered from sin 2 Maccab. 12. 43 44 45. See what contradictions are in comparing together 1 Maccab. 6. 8. 2 Maccab. 15. 16. 2 Maccab 9. 5. Quest. VII DOTH the Authority of the holy Scripture for which it ought to be believed and obeyed depend upon the testimony of any man or Church No. 2 Pet. 1. 19. 21. 2 Tim. 3. 16. 1 Thes. 2. 13. Well then do not the Popish Writters err who maintain the Authority of the Scriptures to depend upon the testimony of the Church as to us Yes By what reasons are they confuted 1. Because the Word is to be received by us not as the word of man but as the Word of GOD 1 Thes. 2. 13. 2. Because the Doctrine of Christ to be received by Belivers dependeth not upon mans testimony Ioh. 5. 34. 3. Because GOD only is true and infallible and all men are liars Rom. 3. 4. Heb. 6. 18. He is of incomprehensible wisdom Ps. 147. 5. Of great goodness Exod. 18. 9. Rom. 11. 12. Ps. 34. 8. Of absolute power and dominion Gen. 17. 1. Ps. 50. 1 2. Of infallible truth who can neither deceive nor can be deceived Ro. 3. 4. Tit. 1. 2. Heb. 6. 18. Therefore ought he to be credited in all his Narrations Promises Threatnings and Prophesies and obeyed in all his Commandements allanerly because he himself hath said so Quest. VIII IS the whole counsel of GOD concerning all things necessary for his own Glory Mans Salvation Faith and Life either expresly set down in Scripture or by good and necessary consequence may be deduced from it Yes 2 Tim. 3. 15. Gal. 1. 8 9. 2 Thes. 2. 2. Well then doth not the Popish Church err who maintain The Scripture to be an imperfect Rule and therefore to stand in need of a supply of unwritten Traditions Yes By what reasons are they confuted 1. Because all Scripture is given that the Man of GOD may be perfect thorowly furnished to all good works 2 Tim. 3. 16 17. 2. Because the Psalmist sayes expresly the Law of the Lord is perfect converting the soul Psal. 19. 7 8. 3. Because nothing is to be added to the Word of GOD Deut. 4. 2. Prov. 30. 6. Therefore the Scriptures must be a compleat and perfect Rule of Faith and not an imperfect Rule or but partly a Rule as they teach Quest. IX IS it warrantable to argue in Articles or Matters of Faith by Consequences natively deduced from Scripture Yes Well then do not the Socinians Quakers Anabaptists and Arminians err who maintain That all matters of Faith are set down expresly and in so many words in Scripture and that no matters of Faith at least necessary to Salvation can be built upon Consequences drawn from the Scripture Yes By what reasons are they confuted 1. Because Christ himself proves that necessary point of Faith The Resurrection of the dead from the Scripture by a Consequence Matth. 23. 29 31 32. To be any one 's GOD is to give one eternal life Psal. 33. 12. Psal. 144. 15. Whence followeth that those Patriarchs lived still with God in respect of their Souls which these Sadducees also denyed Acts 23. 8. and should also rise in respect of their Bodies and live eternally seing he is called a God not of one part of them only but of their whole persons And in that same chapter verse 43 45. Christ proves his Deity by a consequence from Scripture against the Pharisees 2. So doth Apollos Acts 18. 28. and Paul Acts 19. 22. prove from the Old Testament Jesus to be the Christ but it is not expresly said in the Old Testament that he is Christ. Is not that which necessarly followes from Scripture contained in it implicitly and implicitly revealed by God and is infallibly true Quest. X. IS the inward Illumination of the Spirit of GOD necessary for the saving understanding of such things as are revealed in the Word Yes Iohn 6. 45. 1 Cor. 2. 9 10 11 12. Well then do not the Socinians and Armiâ—ians err who maintain That men without the revelation of the Spirit are able to understand the Scriptures for their Salvation Yes By what Reasons are they confuted 1. Because the Disciples of Christ were not able to understand the Scripture before he opened their eyes Luke 24. 45. 2. Because the Iews to this day cannot understand the Scriptures of the Old Testament until the Vail by the spirit of GOD be taken away 2 Cor. 3. 14 15 16 18. 3. Because the Psalmist David seeketh from God the opening of his eyes that he may behold wondrous things out of his Law Psal. 119. 18. Quest. XI ARE all these things which are necessary to be known believed and observed for salvation so clearly propounded and opened in some place of Scripture or other that not only the Learned but the Unlearned in a due use of the ordinary means may attain unto a sufficient understanding of them for their salvation Yes Psal. 119. 105 130. Well then do not the Papists err who maintain That things necessary to salvation are obscurely and darkly set down in the Scripture and that without the help of unwritten Traditions and the infallible expounding of the Church the Scriptures cannot be understood Yes By what reasons are they confuted 1. Because the Word is a lamp unto our feet and a light unto our paths Psal. 119 105. 2. Because the Scripture is a light which shineth in a dark place 2
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
now are used the power of the keyes and excluded from the Sacrament men that were manifestly contumacious and wicked 1 Cor. 5. 2 3. And 1 Tim. 1. 20. 2 Thes. 3. 6. 14. 5 Because the Apostle sayes them that sin to wit publickly rebuke before all that others also may fear 1 Tim. 5 20. 6 Consider the various ends of Ecclesiastical censures as the reclaiming of offending brethren and the rest of them which are set down in the Question CHAP. XXXI Of Synods and Councils Question I. OUght there to be such Assemblies for the Government and further edification of the Church as are called Synods and Councils Yes Acts 15. 2 4 6. Are the decrees and determinations of Councils and Synods if consonant to the Word of GOD to be received with reverence and submission not only for their agreement with the Word but also for their power whereby they are made as being an ordinance of GOD appointed thereunto in his Word Yes Acts 15 15 19 24 27 28 29 30 31. Acts 16 4. Matth. 18. 17 18 19 20 Well then do not the â—â—â—unists and Independents err who maintain that every particular Congregation or church hath in it self the full power of church Government for exercising the whole power of the keyes without subordination or subjection to any Classical or Synodical Meeting and that Presbytries and Synods have only a power of counselling advising and exhorting but no power of Iurisdiction to command or enjoyn any thing in the Lord to particular churches or congregations Yes By what reasons are they confuted 1 Because the Apostolick church referred all weightier matters which did equally concern many Congregations to the free suffrages and votes of the Apostles Pastors and select Brethren and not to the determination of any one particular church or congregation Acts 15. 23 24 25. Acts 6. 2 3. 2 Because it is evident from Scripture that there have been many particular churches and congregations subordinate to one Presbytrie For in the church of Ierusalem it is manifest that there were more than one congregation First from the multitude of Believers who were of a greater number than could be of one Congregation for hearing the Word and communicating Acts 2. 41 42. Acts 5. 14. Acts 6. 1 2 3 4 5 6 7. Acts 21. 20. 3 From the multitude of Pastors and Ministers whose pains and labours many churches required Acts 1 12. 13 14 26. Acts 2. 1 14 37 42. Acts 4 31 34 35 37. Acts 6. 2. Acts 8 14 4 From the diversity of Tongues among the Disciples at Ierusalem which were given not only for the edification of those that were of that Church but also for signs and wonders to others who were without and not of that Church 5 It is manifest from this that in those dayes they had no churches or meeting houses built but only met and conveened in private houses and upper rooms The same is also true of the church of Antioch Ephesus and Corinth from the Acts of the Apostles and other places of Scripture But all these congregations were ruled and governed by one Colledge of Pastors 1 Because all these particular Congregations are called but one church Acts 18 22 Acts 12 5 2 Because in that one church there were church Presbyters who were called Governours not of any one particular congregation but of the church which was made up of many particular churches Acts 20. 17 Acts 15 2 3 Acts 13 1 2 3 3 Because these Presbyters did meet together for governing the church and performed Acts of Iurisdiction which concerned the whole church in common Acts 11 30 compared with chapter 4 35 37 And Acts 21 18 20 21 22 23 24 25 and Acts 13 1 2 3 4 Because there is a particular example of a Synod which had the power of Iurisdiction and which consisted and was made up of members out of diverse Classical Conventions For when the Question about circumcision and the keeping of Moses Law which troubled the Churches of Syria Cilicia Antioch and Ierusalem could not be determined in their own particular churches the matter was referred to a Synod of Apostles and Presbyters who met at Ierusalem which decided the controversy and appointed their decrees to be obligatory and binding to all these foresaid churches Acts 15. Acts 16. 4. Acts 21. 25. 5 Because the Iewish church which was a politick body had in every city Synagogues subordinate to one supream council or great Synagogue which was at Ierusalem Deut. 17. 8 12. 2 chron 19. 8. 11. Exod 18. 22 26. Seing therefore dangers and difficulties for the preventing and healing of which the Lord hath appointed and set up in that church such a government may be as great if not greater in his church under the New Testament than was then and seeing the Lord has no less consulted the good of his church now than he did of old it follows that there must be councils no less under the New Testament than under the old to which particular churches ought to be subordinate 6 From the Light of Nature and right Reason for the Law of Nature directs to a diversity of courts namely where there is any Rule or Government in a city or common-wealth and orders the inferiour courts to be subordinate to the superiour the lesser to the greater and Appeals to be made from them to the greater And in bodies both Natural and Politick the parts ought to be subject to the whole for the good of both Besides there are and will be very many Ecclesiastick affairs which will concern many Congregations equally and alike which cannot be determined by any one 2 Because the Pastors and Presbyters of particular Congregations will stand in need each one of anothers help and assistance mutually 3 Because cases and difficulties may occur more intangled and intricate than can be settled and composed by the Governours of any one Congregation 4 Seing particular Congregations which ly nigh one to another ought to shun divisions and differences and to live in peace and unity it follows manifestly that there ought to be Synods or Councils consisting of the Presbyters of many particular congregations which ought to be subordinate to these Councils and Synods 5 From Christs own precept and command Tell the Church Matth. 18. 15 16 17. For if our blessed Lord appointed that for a single brothers offence he trespassing against GOD or his brother for gaining of him and removing the Scandal he be brought before the church it follows by consequence that the same course ought to be taken when any one particular Congregation offends against another and remains obstinate in their scandalous Opinion and Practise For our blessed Lord hath sufficiently prescribed a Remedy in this place for removing of all Scandals and Offences whether of one brother against another or of one Congregation against another Nay surely since Christ hath consulted so much the conversion of one brother that hath sinned and gone astray much more will
skill hath done his dutie sufficientlie in correcting so that I find it needless to prefix or subjoyn Errata Corrigenda If there be any Literal faults which the most skilful Author and best of Printers cannot prevent let the Reader impute them only to invincible necessity Our good Lord whose Prerogative it is to teach to profit bless this little Book that it may be to thee as a light shining in a dark place untill the day dawn and the day star arise in thy heart that thereby thou mayest grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. In Summarium hoc Theologieum Tetrastichon Quisquis aves Sophiam Coelestem noscere paucis Huc ades hic breviter namque Libellus habet Aureus est certè firmat quia Dogmata sana Codice Divino falsa refellititem Upon Truths victory over Error Doth thou desire this Treasure to be thine Of sacred Truths and Oracles Divine A fiery Pillar radiantly bright Come it will guide thee in the darkest night Through Seas and Rocks and Mountains on each hand Through Wildernesses to Canaan's land By Holy Writ the Truth it verifies By Holy Writ confutes all Heresies Though short yet clear for both do well agree To make thy path unerring unto thee As Ophirs Gold which from Malacca came Made Solomon on Earth the richest Man So will this Book make rich thy heart and mind With Divine Wisdom Knowledge of all kind Thee richer make than Croesus of great name Thee wiser make than Solon of great fame Than all the seven wise Sages Greeces Glory I do protest it 's true and is no Story An Alphabetical List of the Proper and Patronymick names of the Authors of the old and late Heresies confuted in the following Treatise A. ADamites so called from one Adam the Author of their Sect or from the first man Adam whose nakedness they imitate in their Stoves and Conventicles after the example of Adam and Eve in Paradise Page 172. Anthropomorphitans so called from two Greek words Anthropos a Man and Morphe a Form Figure or Shape because they maintain'd that GOD had a Body and was endued with Humane shape Page 21 22. Arians from Arius a Lybian by Birth and a Presbyter of Alexandria by profession This Heresie brake out under Constantine 290. years after Christ and overran a great part of the World It was condemned in the first famous Council of Nice gathered by Constantines appointment anno 325. page 23 28. Arminians so called from James Arminius Divinity Reader in Leyden who 1605. published and maintained five Articles which have occasioned great troubles to the Church of GOD being eagerly maintain'd by his followers called Remonstrantes The five Articles are concerning Predestination Redemption GODS Grace Free-will and Perseverance Page 12 13 31 36 40 41 42 43 47 65 69 70 72 74 76 79 81 86 93 115 125 130 157 228 334. Anabaptists so called from Re-baptising had for their Author one Nicholas Storck who pretended familiarity with GOD by an Angel promising him a kingdom if he would reform the Church and destroy the Princes that would hinder him Page 12 40 45 55 66 75 89 90 104 106 110 157 175 189 198 202 212 216 226 239 244 246 262 276 277 283 309 314 228 334. Antinomians so called from two Greek words Anti against and Nomos the Law They sprung up from one John Agricola who affirmed that the Moral Law was altogether needless and that Christians were not tyed to the observation thereof This Sect sprung up about the year 1535. Page 66 82 83 88 89 98 99 106 114 127 132 133 145. 155. Arabians so named from Arabia the Country where their Heresie was broached and maintained under Philip the Emperor 217. years after Christ. Page 40. B. Brounists so called from their Author Mr. Robert Broun of North-hampton-shire in England sometimes a School-master in Southwork hold there is no other pure Church in the World but among themselves as did the Donatists of old Page 317. D. Dominicans one of the Popish Orders so called from Dominicus a Spainard They were institute by Pope Innocent the third Anno 1205. This man with twelve Abbots were appointed to preach down the Doctrine of the Albigenses who by their preaching did so incense the Princes that they took Arms and killed 100000. of them They were of the same Religion with the old Non-conformists in England who were called Puritans Page 46. 257. Donatists from Donatus born in Numidia in Africk who because Cecilian was preferred Bishop before him to the Bishoprick of Carthage accused him and all the Bishops which had ordained him to be Traditores that is such as had delivered up their Bibles to be burned by Idolaters under the persecution of Maximius Page 239. E. Epicureans from one Epicurus an old Heathen Philosopher who placed mens chief happiness in the pleasure of the mind He denyed Providence and taught that the World was made by the concurse of Atoms Page 40 42. Eutychians so named from Eutyches an Abbot of Constantinople This mans Heresies were condemned by the fourth general Council held at Chalcedon under the Emperour Martianus anno 451. page 58. Erastians so called from Thomas Erastus a Physician in Heidelberg in Germany who following this mans footsteps have taken away from the Church all Discipline and Government and put it into the hands of the Civil Magistrate Page 214 254 315 324. Enthusiasts so called from the Greek word Enthusiadso or Enthusiao in Latine Fanatico I am inspired or acted with a Prophetical or Divine fury Page 4 175 232 245 305. F. Franciscans another Popish order so called from one Francis an Italian Merchant who before his Conversion as the Papists say lived a wicked and debauched life He gathered many disciples anno 1198. and appointed them to be obedient to Christ and the Pope Page 46. Familists or of the Family of Love whose Authour was one Henry Nicholas a Hollander Their first Founder was one David George of Delph who called himself the true David that would restore the kingdom to Israel They maintained many dangerous opinions Page 116 226 260. G. Greeks are these who inhabit Greece viz. Macedon Epirus Bulgaria Moldavia c. They place much of their Religion in the worship of the Virgin Mary and of painted but not of carved Images Pages 167 228 330. H. Hemerobaptists so called from two Greek words Hemera a day and Baptisdo to Baptise because they maintained that men and women according to their faults committed every day ought every day to be Baptised Page 283. I. Jesuites so called from our blessed Saviours name JESUS which they falsely assume to themselves They were instituted anno 1540. by Ignatius Loyala first a Souldier they are all well bred in Philosophy and School Divinity and in many other Arts and Sciences and therefore they are employed as Emissaries from the Pope and his Conclave to advance the Popish Religion Page 31 46. Judaisers so called
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
doing we ought to put to silence the ignorance of foolish men 1 Peter 2 15 2 Because they that follow the liberty of sinning and promise liberty to others are truely the servants of corruption for of whom a man is overcome of the same is he brought in bondage 2 Peter 2 19. 3 Because the end of that liberty which is purchased by Christ is that being delivered out of the hands of our enemies we might serve him without fear in holiness and righteousness all the days of our life Luke 1 74 75 4 Because whosoever committeth sin is the servant of sin Iohn 8 34 5 Because the Moral Law obligeth Believers to perform obedience out of gratitude and thankfulness for Christ came not to destroy the Law but to fulfil it Matth 5 17 6 Because whosoever shall break one of these least commandments and shall teach men so he shal be called the least in the kingdom of Heaven Matth. 5. 19 Quest IV MAY such men be lawfully called to an account and proceeded against by the Censures of the Church and by the power of the Civil Magistrat who publish such opinions or maintain such practises as are contrary to the Light of Nature or to the known principles of Christianity whether concerning Faith Worship or Conversation or to the power of Godliness or such erroneous opinions and practises as either in their own Nature or in the manner of publishing or maintaining them are destructive to the external peace and order which Christ hath established in his Church Yes 1 Cor. 5 1 5 11. 13 2 Iohn v 10 11 1 Tim. 6 3 4 Titus 1 10 11 13 Titus 3 10. 1 Tim. 1 19 20 Matth 18 15 16 17 Rev 2 2 14 15 20 Rev 3 9 Well then do not the Anabaptists err who maintain there should be no Ecclesiastical Censures Yes Do not others also err who maintain that Church Censures should not be inflicted upon Hereticks Yes Do not lastly the Lutherians Anabaptists Arminians Quakers and all sort of Hereticks and Sectaries err who maintain under the pretext of Christian Liberty that the Civil Magistrat is not obliged in duty to punish any man with the sword for errors in doctrine but that they ought to be tolerated and suffered providing such persons as own them do not trouble or molest the Common-wealth Yes By what reasons are they confuted 1 Because the keyes of the Kingdom of Heaven are for this end delivered to the Ministers of the Church that with Censures they may pursue Scandalous and offending Persons who will not obey admonition Matth. 18. 15 17 18. But such also are Hereticks Gal. 5. 20. Tit. 1. 10. 12. 2 Because an Heretick after the first and second admonition is to be rejected avoided or shuned That is let him not remain in the external Communion of the Church Titus 3. 10. 3 Because Paul did excommunicat Hymeneus and Alexander who had made shipwrack of the Faith 1 Tim. 1. 19 20. 4 Because if any man obey not our Word by this Epistle note that man and have no company with him that he may be ashamed 2 Thes. 3. 14. 1 Tim. 6. 4 5. Titus 1. 11 5 Because Christ approves and commends the Pastors of the Church of Ephesus because they could not suffer them that are evil but had tried them which say they are Apostles and were not and had found them Liars Rev. 2. 2. And Christ in that same chapter accuses the Pastors of the Church of Pergamus and Thyatira and threatneth them because they had suffered Hereticks to be in the Church The Lutherians Anabaptists Arminians and other Sectaries are confuted 1 Because it is evident from many examples of Godly Magistrats who did extirpat Idolatry and inflict punishment upon Idolaters as did Iacob the Patriarch who at least purged his family of strange Gods Gen. 35. 2 3 4. Moses likewise took punishment with the sword upon those who did worship the Golden-Calf Exod. 32. 26 27 28. We have 2 the examples of Hesekia 2 Kings 18. 4. Of Iosia 2 Kings 23. Of Asa who decreed that whosoever would not seek the Lord God of Israel according to the law of God Deut. 13. 9. should be put to death whether small or great whether man or woman 2 Chro. 15. 13. Of Iehosaphat 2 Chron. 17. 6. Of Nehemia 13. 15 17. 3 Were not good kings reproved and was it not imputed to them as a fault that they did not take away the High-places 2 Kings 12. 3. 2 Kings 14. 4. 2 Kings 15. 4. 2 Chron. 15. 17. Far more is it a fault to suffer Hereticks 4 It is evident from the office of the Magistrat who is the Minister of God against them that do evil and beareth not the sword in vain Rom. 13. 3 4. 5 Because it is expresly commanded in Scripture that punishment be inflicted upon Idolaters even by the nearest Relations If then the Father may kill the Son may kill the Daughter the Husband the Wife of his bosom and if one brother may stone another brother with stones that he die for being Idolaters much more may the Civil Magistrat do this Deut. 13. 6. to the 13 verse Deut. 17. 2. to the 7 verse Lev. 24. 16. 6 Because it is foretold that under the New Testament Kings shall be nursing Fathers to the Church and Queens nursing Mothers and that Hereticks that were about to be hurtful to the Church shall be removed and taken away Isaiah 49. 23. Zech. 13. 2 3. And it shall come to pass in that day saith the Lord of hosts that I will cut off the names of the Idols out of the land that is all Idolatry whatsoever so that the same shall not be so much as named any more among you and they shall no more be remembred And I will also cause the Prophets the false Prophets and the unclean Spirit to pass out of the Land that is the false Teachers who teach impure doctrines through the inspiration of the unclean Spirit the Devil Compare with this 1 Iohn 4. 1 2 3. For confirmation consider what is foretold by Iohn Rev. 17. 12 16 17. That the Kings of the Earth shall eat the flesh of the Whore and burn her with fire All which are foretold as blessings to be confered upon the Church 7 It is evident from the Epithets whereby the pernicious and destructive nature of Hereticks is set forth in Scripture They are called Wolfes not sparing the flock Thieves Robers Troublers of the Church and Seducers or Beguilers of poor souls They are like unto a Gangren or Canker in the body They are as leaven or soure dough which leaveneth the whole lump Acts 20. 29. Iohn 10. 8. Acts 15. 24. Gal. 5. 12. 2 Tim. 2. 17. Gal. 5. 9. 8 Because Ezra did esteem it a great favour and blessing of God conferred upon the Church for which he thanked God that had inclined the heart of Artaxerxes to publish a Decree for the punishment of those that did not observe
do not the Erastians err who maintain that the Civil Magistrate hath in himself all Church power and so may administer the Sacraments and preach the Word and may exercise the power of the keys of the Kingdom of Heaven Yes By what reasons are they confuted 1 Because Christ hath given no such power to Magistrates as evidently appears from all those places of Scripture where mention is made of the keyes There is not in them one syllabe of the Civil Magistrate Matth. 18. 17. Matth 16. 19. 2 If the power of the keyes of the Kingdom of Heaven agree to the Magistrate as a Magistrate then ought it to agree to every Magistrate though the Magistrate were an Infidel or a Woman which is absurd 3 A Magistrate as a Magistrate is not a Minister of the Church as is evident from all the Catalogues of the Ministers of the Church For in them you will not find any mention of the Magistrate Eph. 4. 11. Rom. 12. 7. 8. 1 Car. 12. 8 9 10. 4 Because before ever there was a Christian Magistrate in the World the Church exercised all Acts of Church Jurisdiction and Government The Church ordained Ministers and Pastors 1 Tim. 4. 14. And inflicted the Censure of Excommunication 1 Cor. 5. 5. And Relaxed the Penitent from this Censure Called a Synod and stigmatized Hereticks Acts 15. 5 Because GOD hath put a difference between the Church Government and the Civil and hath appointed distinct Governours to them 2 Chron. 19. 8 9 10 11. 6 Because God did severely punish Saul and Uzzia for presuming to offer sacrifice which was proper to the Priests only 1 Sam. 13. 9 10 13. 2 Chron. 26. 16 19. Quest. VI. HATH the Civil Magistrate power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the mind of GOD Yes 2 Chron. 19. 8 9 10 11. and 2 Chron. 29 30. chapters Matth. 2. 4 5. Well then do not the Papists err who maintain that the judgement and care of Religion doth not belong to the civil Magistrate Yes By what reasons are they confuted 1 Because the custody and keeping of the divine law is committed by GOD to the Civil Magistrate Deut. 17. 18. 2 Because it was foretold that Kings should be nursing Fathers to the Church Isaiah 49. 23. 3 Because it is the duty of the Magistrate to take care that subjects may lead a quiet and peaceable life in all godliness and honesty 1 Tim. 2. 2. 4 From the commendable examples of the good kings of Iuda 2 Chron. 29. 30. chapters Quest. VI. DOth infidelity or difference in Religion make void the Magistrates just and legal authority No. Doth it free the people from their due obedience to him No. 1 Peter 2. 13 Rom. 13. 1 2 3 4. Titus 3. 1. Well then do not the Papists Anabaptists and others err who maintain that subjects ought not to suffer a King that 's an infidel or obey that King in his just commands that differs from them in Religion Yes By what reasons are they confuted 1 Because we are commanded to submit our selves to every ordinance of man 1 Peter 2. 13. Namely in all that they command us if it be not contrary to God and his command otherwise according to Acts 4. 19. it is better to obey GOD than man And it is said for the Lords sake that is because it is GODS will to govern us by them 2 Because the Christians which were at Rome were commanded by the Apostle to subject themselves to the higher powers and that without exception of Religion and Piety and even to that heathen the Roman Emperour Rom. 13. 1. 3 Because the same Apostle writing to Titus bids him exhort the Cretians his hearers to obey Magistrates what manner of ones soever they be not only believing ones but also those that are unbelieving as then they were yet most of them Titus 3. 1. 4 Because when the Apostle Paul was persued for his life and charged with matters criminal he appealled unto Cesar Acts 25. 10 11. 5 Because the Prophet Ieremiah did own the power of Zedekia who had turned aside to a false worship and had despised the oath which he had made to the King of Babylon Ezek 17. 16 17. Now hear I pray thee says the Prophet O my Lord the King let my Supplication I pray thee be accepted before thee Ierem. 27. 20. 6 Because Christ himself payed tribute to Cesar though he was free being both the Son of GOD by nature and the Son of David by birth Matth. 17. 26. And he commanded and allowed others to pay Matth. 22. 21. Rom. 13. 7. 7 Because Paul did own and acknowledge the power of King Agrippa Acts 26. 2. Quest. VII IS it the duty of people to pray for Magistrates and honour their persons Yes 1 Tim. 2. 1 2. and 1 Peter 2. 17. Well then do not some err who deny this Yes By what reasons are they confuted 1 Because Samuel at the request of Saul whom he knew the Lord had rejected returned again after him and honoured him before the people 1 Sam. 15. 31. 2 Because the Lord having appointed Magistrates to administer justice and judgement in his name is so far pleased to honour them as to call them Gods and the Children of the high Psalm 82. 1 6. 3 Because the Apostle Peter says fear God and honour the King parallel to what Paul says render to all men their dues honour to whom honour is due 1 Peter 2 17. Rom. 13. 7. 4 Because even heathen Magistrates are called the Lords anointed Isaiah 45. 1. And the Lord calls Nebuchadnezzar his servant Ierem. 27. 6. If then such Magistrates ought to be honoured upon that account much more Christian Magistrates 5 Because if we be obliged not to speak evil of dignities 2 Peter 2. 11 nor revile the Gods Exod. 22. 8 we are obliged to honour dignities for where a sin is forbidden the contrary duty is commanded 6 Because God commanded his people the Jews to seek the peace of the City that is the welfare and prosperity of Babylon whither he had caused them to be carried away captives Ierem. 29. 7. 7 Because the Prophet the man of God besought the Lord in behalf of Ieroboam and prayed for him a man that had made Apostacy from the true worship of God and had made Israel to sin 1 Kings 13. 3. 8 Because our blessed Saviour says render to Cesar the things that are Cesars Matth. 22. 21. But prayers and supplications are as due to Cesar as custom and tribute 1 Tim. 2. 1 2. 9 Because the Apostle commands us to pray for all that are in authority that we may lead a quiet and peaceable life which is the cause wherefore we must pray for Magistrates For in the Apostles times and long after Magistrates were persecutors of the Church of GOD and hindred the members of Christ to live in peace and godliness 1 Tim.
V. IS nothing but Adultery or such wilful desertion as can no way be remedied by the Church or Civil Magistrate a sufficient cause of dissolving the bond of Marriage Nothing Matth. 19. 8 9. 1 Cor. 7. 15. Matth. 19. 6. Well then do not the Enthusiasts and Familists err who maintain that it is free to a man to put away his wife when he pleaseth Yes By what reasons are they confuted 1 Because the God of Israel hatteth putting away Mal. 2. 16. 2 Because whosoever putteth away his wife except in case of Fornication he causeth her to commit Adultery Matth. 5 32. 3 Because the Apostle says art thou bound to a wife seek not to be loosed 1 Cor. 7. 27. Do not likewise the Papists err who maintain that there are other causes of divorce than Adultery and wilful desertion Yes They first tell us that marriage contracted but not consummated may be dissolved to wit by a Monastick Vow of a perpetual single life They tell us secondly that infidelity and heresie are just causes of divorce So say the Anabaptists And thirdly they tell us that murder committed upon the hope of getting such a Match is a sufficient cause of divorce That coldness perpetual impotency and such like fancies are causes By what reasons are they confuted 1 Because Christ says what God hath joyned together let no man put asunder Matth. 19. 6. But marriage contracted and ratified though not consummated is made by God therefore it cannot be dissolved by man Neither ought any man once married to turn a Monck for a single life is only fit for those that have the gift of Continency for God commands them that have it not to marry 1 Cor. 7. 9. 2 Neither can infidelity or heresie be a ground of divorce as is clear from 1 Cor. 7. 12 13. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away And the woman that hath an husband that believeth not if he be pleased to dwell with her let her not leave him CHAP. XXV Of the CHURCH Question I. DOTH the Catholick or Universal Church which is invisible consist of the whole number of Elect that have been are or shall be gathered into one under Christ the head thereof Yes Eph. 1. 10 22 23. Eph. 5. 23 27. Col. 1. 18. Well then doth not the Popish-Church err who deny any Catholick invisible Church consisting of the Elect only effectually called who maintain the Catholick Church to be absolutely visible and as visible a Society as the Republick of Venice or the kingdom of France and that it consists no less of reprobates unbelievers great and manifest sinners void of all inward and true grace than of the Elect effectually called Yes By what reasons are they confuted 1 Because we profess to believe according to the Creed that there is a Church Universal namely such a one as we have now described but what we believe must be invisible Heb. 11. 1. 2 Because the internal form of the Church namely her effectual calling by the Word and Spirit 1 Peter 2. 9. is invisible 2 Tim. 2. 19. 1 Cor. 2. 11. 3 Because the glory of the Kings daughter that is of the Universal Church as the Adversaries themselves confess is internal and therefore hidden and invisible Psalm 45. 13. 4 Because the Word tells us that there is a Church even the number of those whom Christ hath loved for whom he gave himself to the death whom he hath sanctified and washen and cleansed and redeemed with his own blood and whom at last he will glorifie Eph. 5. 25 26 27. 5 Because the Scripture tells that there is a Church which is the mystical body of Christ and therefore invisible to the eyes which by a most mystical and most marvelous union is conjoyned and united straitly with him Eph. 1. 10 22 23. 6 Because the Church Universal as to its internal forme is a spiritual house built of lively stones in Christ 1 Peter 2. 5. 7 Because the members of the Church Universal considered as to their internal state and condition are united and conjoyned together in one body by one Spirit and by one Faith 1 Cor. 12. 13. Eph. 4. 4 5. 8 Because the members of the Church Universal considered the former way are the lively members of Christ which he himself doth cherish with a lively and quickning nurishment Eph. 5. 29 30. Quest. II. IS the Visible Church under the New Testament Catholick and Universal Yes 1 Cor. 1. 2. and 1 Cor. 12. 12 13. Psal. 2. 8. Rev. 7. 9. Rom. 15. 9 10 11 12. Well then do not the Independents err who maintain there is no Visible Church under the New Testament except what may meet in one place and may perform all their holy services in a private Church Yes By what reasons are they confuted 1 Because in very many places of the New Testament the word Church to wit Visible is so largely taken that it cannot be restricted to any particular Congregational Church Acts 8. 3. Gal. 1. 13. Acts 2. 47. 1 Cor. 10. 32. Eph. 3. 10. 1 Cor. 12. 28. 1 Tim. 3. 15. 2 Because it hath been foretold in many places of the Old Testament that the Catholick Church shall be Visible Psalm 22. 22 23 25 27 28. Psalm 72. 8 9 10 11. Psalm 86. 9. Isaiah 2. 2 3 4. Zech. 14. 9. 3 Because the Donation or the gift of the kingdom that is of the Church Universal made by the Father to the Son is Universal and of all the World Psalm 2. 8. Psalm 72. 8. Isaiah 49. 6. Dan. 7. 14. 4 Because the Gospel of the Kingdom is Universal and according to the stile of the Scripture worketh the visible conversion of the whole world and therefore the Church visibly converted and gathered together is Catholick and Universal Matth. 26. 13. Mark 14. 9. Col. 1. 16. 5 Because the Visible Charter which constitutes the Church is Universal and therefore since one Charter constitutes one Politie or Government all the Visible particular Churches which are constitute by that one Catholick Charter are one Church Universal Matth. 28. 19. Eph. 3. 6. 6 Because if there be Officers of a Church Visible Universal there must be a Church Visible Universal it self but the first is true since the Donation of the Ministry and the giving of it in a gift is made to the Catholick Church 1 Cor. 12 28. Matth. 28. 19. 7 Because there is a general outward call and a general outward covenant into which all Christians enter outwardly by vertue whereof all of them are knit and tyed together Acts 2. 39. 8 Because that same individual System and Body of external Laws proceeding from that same Authority in which all particular Churches are equally concerned and by which they are ruled is Universal 1 Tim. chap. 3. and Titus 3 chap. 9 Because that external union of brotherhood which is amongst all the Visible Christians
there can be no midst Eph. 2. 12 13. And so there shall be no difference between the children of Believers and the children of Turks and Pagans 5 Because infants under the Old Testament had right unto the Covenant of Grace Gen. 17. 7 12. And children of Believers under the New Testament have lost no right to that covenant of Grace which children under the Old Testament had seeing the covenant of Grace now under the Gospel is not more strickly and sparingly administred than long since under the law Heb. 8. 6. Rom. 11. 12. 6 Because infants are commanded to joyn themselves to Gods ordinances Ioel 2. 16. 7 Because if Christ while an infant was head of the visible church then infants may be his members But the first is true from Isaiah 9. 6. Therefore the second must be true also 8 Because they whom the false Apostles would have to be circumcised after the manner of Moses and therefore infants were called Disciples Acts 15. 10. Quest. IV. IS there any ordinary possibility of Salvation out of the Visible Church No. Acts 2. 47. Well then do not the Enthusiasts Quakers and Libertines err who affirm that any man may be a true christian and be saved though he live within no Visible Church Yes By what reasons are they confuted 1 Because the Lord IEHOVAH in his visible Church ordinarly commands the blessing even life for evermore Psalm 133. 3. 2 Because the visible church is the mother of all Believers Gal. 4. 26. By Ierusalem which is above I understand the true Christian Church which seeketh its salvation not by the first covenant of the law namely by the works of the law but by the second of the Gospel namely by the merits of Christ embraced by a true Faith which hath its orginal from heaven by the powerful calling of the Holy Ghost 3 Because they that are without the visible church are without Christ Eph. 2. 12. 4 Why are men and women joyned to the visible church but that they may be saved Acts 2. 47. 5 Because they that are without the visible church are destitute of the ordinary means of life and salvation Psalm 147. 19. 20. Quest. V. HATH Christ given to this Catholick-church-visible the Ministry Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the World Yes Shall there be alwayes a church on earth to worship God according to his will Yes 1 cor 12. 28. Eph. 4. 11 12 13. Mat. 28. 19 20. Matth. 16. 18. Psalm 72. 17. Psalm 102. 28. Isai. 59. 21. Well then do not the Socinians Anabaptists and Libertines err who affirm that the visible Church may fail and perish out of the world Yes Do not likewise the Scepticks commonly called Seekers err who affirm that the whole universal church which hath been upon the earth and all religious worship all external and outward preaching of the Word all administration of Sacraments and the use of all other religious things have perished a little after the Apostles times and are not to this day restored until Christ from Heaven shall send new Apostles with an extraordinary commission for restoring and raising up again the visible church And that in the mean time no man hath right or power to dispense the Word or administer the Sacraments or perform any Ecclesiastical duty and that they who are now called the preachers of the Gospel are not so Yes By what reasons are they confuted 1 Because the Lord hath promised that his church shall endure so long as the ordinances of heaven shall continue Isaiah 66. 22. 2 Because Christ hath promised that the Gates of Hell shal not prevail against his church Matth. 16. 18. 3 Because there is no end to be put to the kingdom of Christ Luke 1. 33. And therefore no end to his church Isaiah 9. 7. 4 Because glory will be to him in the church by Christ Jesus throughout all Ages world without end Amen Eph. 3. 21. 5 Because Christ who hath given power to his Ministers to teach his church and to administer the Sacraments hath promised to be with them to the end of the World Matth. 28. 19 20. 6 Because the Lord hath promised to preserve a people to himself to the end of the world which he shall rule and govern by his Word and Spirit Isaiah 59. 20 21. Isaiah 9. 6 7. 7 Because the Lord hath chosen Zion he hath desired it for his habitation where he will rest and dwell for ever Psalm 132. 13. 14. 8 Because Christ hath given some to be Pastors and Teachers for the perfecting of the Saints till we all come into the unity of the Faith and of the knowledge of the Son of God Eph. 4. 11. And he hath appointed a Ministry to continue even after the Apostles dayes as is evident from 1 Tim. 3 chapter From Titus first chapter where the Apostle sets down the ordinary qualifications of Ministers and the Rules for calling them to the Ministry 9 Because there is a general Rule set down for the government and discipline of Christs church which discipline and order is to continue in it to the end of the world Matth. 1 18. 10 Because the Lord commands that we forsake not the assembling of our selves together and hath promised to bless after a special manner any that are gathered together in his name any where but our assembling for hearing the word of God is done in the name of Christ Heb. 10. 25. Matth. 18. 20. Matth. 28. 20. 11 Because the death of Christ in the last supper is to be shewed till he come 1 Cor. 11. 26. 12 Because by the Word even preached Rom. 10. 17. we are born again 1 Peter 1. 23. Iames 1. 18. By Baptism we are ingrafted into Christ Rom. 6. 3 4. Gal. 3. 27. In the Lords Supper we have communion with Christ 1 Cor. 10. 16. See more to this purpose chap. 21. Question eight Quest. VI. HAth the Catholick church been sometimes more sometimes less Visible Yes Rom. 11. 3 4. Rev. 12. 6 14. Well then do not the Papists err who affirm that the church hath been is and shall be most gloriously Visible to all the whole world far and nigh Yes By what reasons are they confuted 1 Because the church of GOD in the Prophet Elijahs time was brought to that pass that he thought none remained but himself 1 Kings 19. 10. Rom. 11. 2 3 4. 2 Because for a long time Israel was without the true GOD and without a teaching Priest and without the Law 2 Chron. 15. 3. 3 Because the Lord often complains that his church and people have forsaken him have not known him that the faithful city hath become a harlot that scarce a man could be found to do justice and follow truth all which is inconsistent with that glorious condition of the visible church which the Papists dream of Isaiah 1. 3 4. Ierm 2. 29. Ierm 5. 1. 4 Because
and propriety which they had to them Acts 5. 4. 2 Because the eight command which is of perpetual use to all men supposeth a distinction and propriety of Goods For if all Goods were common it were impossible to steal 3 Because there should be no giving of Almes there should be no Hospitality which is contrary to the Apostle Eph. 4. 28. Heb. 13. 2. CHAP. XXVII Of the Sacraments Question I. ARE the Sacraments holy signs and seals of the Covenant of Grace immediatly instituted by GOD to represent Christ and his benefits and to confirm our interest in him Yes Do the Sacraments put a visible difference between those that belong unto the Church and the rest of the World Yes Do the Sacraments solemnly engage men and women to the service of God in Christ according to his word Yes Rom. 4. 11. Gen. 17. 7 10. Matth. 28. 19. 1 Cor. 11. 23. 1 Cor. 10. 16. 1 Cor. 11. 25 26. Gal. 3. 7. Rom. 15. 8. Exod. 12. 48. Gen. 34. 14. Rom. 6. 3 4. And 1 Cor. 10. 16 21. Well then do not the Socinians err with the Anabaptists who maintain that the Sacraments are not seals of the Covenant of Grace instituted by God to represent Christ and his benefits but only bare tokens and Tests of our Christian profession Yes By what reasons are they confuted 1 Because Circumcision is expresly called a sign and seal of the righteousness of Faith Rom. 4. 11. Now if Circumcision was a seal and sign why ought not Baptism and the Lords Supper to be signs and seals also 2 Because the names and properties of the things signified are given to the Sacramental signs Thus Circumcision is called the Covenant Gen. 17. 10. The bread is called the Body of Christ Matth. 26. 26. And Baptism is called the washing of regeneration Titus 3. 5. For no other reasons but because they represent and confirm things spiritual to Believers 3 Because the cup of blessing in the Sacrament is the communion of the blood of Christ and the bread is the communion of the body of Christ 1 Cor. 10. 16. 4 Because the Sacraments bring into our memories Christ and his benefits and therefore as it were they set him before our eyes and so increase and confirm our faith 1 Cor. 11. 24 25. Quest. II. IS the Grace which is exhibited in or by the Sacraments rightly used conferred by any power in them No. Rom. 2. 28 29. 1 Peter 3. 21. Well then do not the Papists and Lutherians err who maintain that the Sacraments of themselves are true immediate and effectual causes of our Iustification and give life Yes By what reasons are they confuted 1 Because the holy Scripture attributes our Justification to Faith only as an instrumental cause and to no other thing Rom. 1. 17. Rom. 3. 28. Gal. 2. 16. And therefore the Sacraments cannot be the efficient causes of our Justification and life 2 Because the Scripture makes an express difference between the work of a man dispensing the Sacraments and the work of the holy Ghost Matth. 3. 11. 3 Because signs and seals of Grace cannot confer and effectuat Grace But the Sacraments are but signs and seals of Grace because to signifie and to have vertue and power to do differ in nature and in kind 4 Because many are partakers of the Sacraments who yet are not partakers of the Grace of GOD as Simon Magus Acts 8. 13. Ananias and Saphira Acts 5. 4 9. And how many thousands do eat and drink unworthily drinking and eating damnation to themselves 1 Cor. 11. 29. 5 Because many have been justified before ever they did partake of a Sacrament as Abraham Rom. 4. 11. And Cornelius with his fellows Acts 10. 46. Quest. III. DOTH the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it No. Matth. 3. 11. 1 Cor. 12. 13. Well then do not the Donatists and Anabaptists err who maintain that the Sacraments dispensed by a wicked and graceless Minister are of no vertue or efficacy Yes Do not also some others now a days err who are not far from the same opinion Yes Do not lastly the Papists err who maintain that to the perfection of a Sacrament the actual intention of the Minister at least his vertual intention of doing that which the Church doth is necessary Yes By what reasons are they confuted 1 Because Iudas who was a Thief and a Traitour did according to the command of Christ baptize as well as the rest yet Christ never called in question his Baptism 2 Because the efficacy of the Word doth not depend upon the piety goodness worthiness or good intention of the Instrument Phil. 1. 16 Therefore neither doth the efficacy of a Sacrament depend upon the intention of him that doth administer it 3 If the efficacy of Baptism depended upon the good intention of the Minister then no Christian could be sure that he is baptized seeing no man can be sure of or know the Ministers intention 4 Because the operation and efficacy of the Sacraments depend upon the operation of the Holy Ghost and the Word of institution Matth. 3. 11. 1 Cor. 12 13. 5 Because the Papists themselves which is argumentum ad hominem cannot be sure that the bread in the Eucharist is Transubstantiat into the Body of Christ. And therefore in their Adoration and falling down to the Host they commit most damnable Idolatry in worshipping that which is neither GOD nor any divine thing I say they cannot be sure because the Priests intention may be deficient while he is consecrating the Bread Quest. IV. ARE there only two Sacraments ordained by Christ in the Gospel I answer two only namely Baptism and the Lords Supper Matth. 28. 19. 1 Cor. 11. 20 23. Well then do not the Romanists err who make seven Sacraments by adding to Baptism and the Lords Supper Confirmation Pennance Extream Unction Ordination and Matrimony Yes By what reasons are they confuted 1 Because no other Sacraments save Baptism and the Lords Supper are instituted by Christ in all the holy Scripture 2 Because the description and definition of a Sacrament as you will find it in the first Question doth agree only to Baptism and the Lord Supper 3 Because Christ was a Copartner and sharer of Baptism and the Lords Supper which in his own person he did sanctifie and by them did testifie and profess his communion with his people of the New Testament but never was a sharer of any of these five Bastard Sacraments Quest. V. MAY Baptism and the Lords Supper be dispensed by any but by a Minister of the Word lawfully ordained No. Matth. 28. 19. 1 Cor. 11. 20 23. 1 Cor. 4. 1. Heb. 5. 4. Well then do not the Anabaptists err who maintain that the Sacraments may be dispensed and administred by any Believer Yes Do not likewise the Papists and the Lutherians err who maintain that it is lawful for Laicks or Women to administer the
to all believers and necessary to salvation 4 Because if baptism with the holy Ghost be here meant then all whom the Apostles did baptize were baptised with the holy Ghost which is false for Ananias and Saphira could not have been Hypocrites if they had been baptized with the holy Ghost And Simon was baptized and yet not with the holy Ghost as appears by Peters answer to him verse 21 22. of the fifth chapter 5 Because if Christs commission carry not a warrant for baptizing with water whence then had the Apostles a warrant for baptizing with Water Either they must produce and let us see another commission for it or else they must acknowledge that the Apostles did warrantably baptise with Water But another commission the Quakers cannot shew us from Scripture Quest. II. IS dipping of the person to be baptised into Water necessary No. Is Baptism rightly administred by pouring or sprinkling water upon the person Yes Acts 2. 41. Acts 16. 33. Well then do not the Anabaptists err who maintain Dipping to be an absolute and necessary ceremony in Baptism Yes By what reasons are they confuted 1 Because the Greek word in the original signifies as well to poure and sprinkle water as it signifies to dip Mark 7. 4. Where it is said and when they come from the mercat unless they wash or be Baptised they eat not 2 Because we read of three thousand baptised in one day in the streets of Ierusalem by twelve Apostles at the most where there was no river to dip them into Acts 2. 41. And was not Ierusalem and all Iudea and the region round about Iordan baptised by Iohn the Baptist himself alone which could not be done to all and every one by Dipping Matth. 3. 5 6. 3 Were not many baptised in private houses as we read in the History of the Acts chapter 10. 47. and 18. 8. with 9. 17. and 16. 33. 4 Because Dipping of Infants into water in these cold Countries would be hurtful and dangerous to them But GOD will rather have mercy than sacrifice Matth. 9. 13. Quest. III. ARE the Infants of one or both believing Parents to be baptised Yes Gen. 17. 7 9. Gal. 3. 9. 14. Col. 2. 11. 12. Acts 2. 38. 39. Rom. 4. 11 12. Well then do not the Anabaptists err who maintain that no Infants though born of believing Parents ought to be baptised Yes By what reasons are they confuted 1 Because to covenanted ones of which number the Infants of Believers are no less than their Parents Acts 2. 38 39. Acts. 3. 25. Rom. 11. 16. Gen. 17. 7 22. that seal of the covenant of which they are capable is not to be denyed Gen. 17. 7 10 11. 2 Because the outward Sacrament of Water cannot be denyed to such as have received the Spirit of Christ and to whom the promises of the New Covenant sealed up in Baptism do belong Acts 10. 47. Acts 11. 15 16 17. But to some Infants of Believers as well as to others come to Age the Spirit of Christ hath been given Ierem. 1. 5. Luke 1. 15. Matth. 19. 14. Mark 10. 13 14. And to them do the promises belong Acts 2. 39. 3 Because the Infants of Believers are members of the Church which is sanctified and cleansed with the washing of water by the Word Eph. 5. 25 26. Ioel 2. 16. Ezek. 16. 20 21. 1 Cor. 7. 14. 4 Because Infants no less than others come to Age were Baptised in the Cloud and in the Sea 1 Cor. 10. 2. 5 Because Christ commanded that all Nations should be baptised a great part whereof were Infants Gen. 22. 18. Matth. 28. 19. 6 Because Christ commanded Baptism to be administred to Disciples Infants also are here to be taken in Acts 15. 10. Matth. 28. 19. The word in the Original is Matheteusate Teach Instruct or make Disciples all Nations or make Disciples among all Nations baptising them The signification of this Greek word may be gathered from Iohn 4. 1. where it is said that the Pharisees had heard that Jesus made Disciples So that Matheteuein and Mathetas poiein are both one thing 7 Because the children of Believers were by a Divine right circumcised under the Old Testament therefore the children of Believers under the New Testament ought to be baptised because the one hath succeeded to the other That Baptism succeeds to Circumcision is evident first because they both seal up the same very thing Next as Circumcision was the initiating Seal under the Old Testament so is Baptism under the New because the Apostles did administer it so early to the Disciples at the first appearing of their new birth and interest in the Covenant Moreover because by Baptism we are said to put on Christ Gal. 3. 27. That they both seal up the same thing is evident by comparing Rom. 4 11 with Mar 1 4 Acts 2 28. Where Circumcision is declared to be a seal of the righteousnes of Faith and Baptism is held forth to be a pledge of the remission of sins as also may be seen Rom. 4. 6 7 8. see Col. 2. 11. 12. Where the Apostle teaches that our being buried with Christ in Baptism is our circumcision in Christ which shews that Baptism hath succeeded to us in the room of Circumcision 8 Because the Apostle sayes that the Infants but of one believing Parent are holy 1 Cor. 7. 14. that is are comprehended in the outward Covenant of GOD and have access to the Signs and Scals of GODS Grace as well as they are that are born of both believing Parents Quest. IV. ARE Grace and Salvation so inseparably annexed unto Baptism as that no person can be regenerated or saved without it No. Are all that are baptised undoubtedly regenerated No. Acts 8. 13 23. Well then do not the Papists and Lutherians err who maintain that Baptism is simply necessary to Salvation and that all and those onely who are baptised are most surely regenerated in that same very moment of time wherein Baptism is administred Yes By what reasons are they confuted 1 Because the Thief upon the Cross and others were saved that were never baptised Luke 23. 43. 2 Because persons unbaptised have had saving Faith Acts 10. 22 44. 3 Because Infants that are predestinated unto life though they die in their mothers belly yet they cannot perish Matth. 18. 14. 4 Because some children before their Baptism have been beloved of GOD whose love is unchangeable Rom. 9 11 13. Others have been Regenerated by the Holy Ghost Luke chap 1 ver 15 and some have also been comprehended within the Covenant of Grace Acts 2. 39. 5 Because that Baptism without faith and the inward operation of the holy Spirit hath no efficacy to Salvation Mark 16. 16. 1 Peter 3. 21. 6 Because the Baptism of the Spirit at one time goes before at another time follows Baptism with water Acts 10. 37. Matth. 3. 11. 7 Because very many that are baptized within the visible Church are damned Matth.
and Familiarity with GOD but such are all these who walk inordinatly 2 cor 6. 16. 6 Because if the Church willingly and wittingly admit such persons they stir up the wrath of God against themselves for suffering Gods Covenant and his holy Symboles to be openly prophaned 1 Cor. 11. 30. 7 Because the Lord will not suffer such as are manifestly and contumaciously wicked to take his Covenant in their mouth and therefore to such persons the seals and symboles of his Covenenat ought not to be offered Psalm 50. 17. 8 Because ignorant prophane and godless persons ought to be esteemed as Heathens and Publicans Matth. 18. 17. CHAP. XXX Of CHURCH CENSURES Question I. HAth the Lord Iesus as King and Head of his Church appointed therein a Government in the hands of Church-Officers distinct from the Civil Magistrate Yes Isaiah 9. 6 7. 1 Tim. 5. 17. 1 Thes 5. 12. Acts 20. 17 18. Hebr. 13. 7 17 24. 1 Cor. 12. 28 Matth. 28. 18 19 20. Well then do not the Erastians and others err who maintain that in the Holy Scripture there is no particular form of Church Government set down and appointed by Christ Yes By what reasons are they confuted 1 Because the Lord Jesus Christ hath delivered to the Ministers of his Church as to his own Delegates and Ambassadours and therefore according to his own laws the whole power of Governing the Church which he himself received from the Father to be managed and put in execution in his own name and authority Iohn 20. 21. Matth. 28. 19. Acts 1. 2. Eph. 4. 7 8 11. 2 Because all the substantials of Church Government under the New Testament which either concern Ministers Ordinances Censures Synods Councils and their power are proposed and set down in Scripture namely in the third Chapter of the first Epistle to Timothy Acts 15. chapter And 1 Cor. 14. 26 40. 3 Because the Lord Jesus Christ hath looked to the good of his Church no less under the New Testament than under the Old Therefore since the Church under the Old Testament had a most perfect form of Government prescribed to it and since there is as great need and necessity of Church order and discipline under the New Testament as was under the Old it must follow that there is a Patern and Form of Church government no less set down and prescribed under the New Testament than was under the Old Heb. 3. 1 2 4 5. Heb. 13. 8. 1 Cor. chap. 5. 1 Tim. 5. 20. And 1 Tim. 1. 20. 4 The end of the Church Government is spiritual namely the gaining of mens souls to Christ. But nothing that 's meerly of humane authority can reach this end Matth. 18. 15 16 17. 5 Because all the parts of Church Government are particularly set down in Scripture As first those things which concern the key of doctrine as publick prayer and giving of thanks 1 Tim. 2. 12. 1 cor 14. 14 15 16. Singing of Psalms Eph. 5. 18 19. Col. 3. 16. Publick reading of the Word Preching and Expounding the same Acts 6. 4. Acts 13. 15 17. Acts 5. 21. 2 cor 3. 14. Matth. 18. 19 20. 2 Tim. 4. 11. Heb. 6. 1. Gal. 6. 6. Secondly those parts likewise which concern the key of Discipline namely the ordination of Presbyters with the imposition of the hands of the Presbytrie 1 Tim. 4. 14. and 1 Tim. 5. 22. Titus 1. 5. Acts 14. 21 23. Thirdly the Authoritative giving of Judgement and sentence concerning doctrine and that according to the Word Acts 15. 15 24 28. Fourthly Admonition and publick Rebuking of those who have offended Matth. 18. 15 16 17. 1 Thes. 5. 14. 1 Tim. 5. 20. Fifthly The excommunicating of those who are contumacious and ungodly and who are convicted of manifest crimes and scandals Matth 18. 17. Titus 3. 10 1 Tim. 1. 20. 1 cor 5. 2 3 4 5. Lastly the receiving again into the fellowship of the Church persons cast out by excommunication having testified their Repentance 2 cor 2. 6 7 8 9. Do not the same Erastians err who make no distinction between Church power and the Secular power Yes By what reasons are they confuted 1 Because Christ hath committed the keyes of the kingdom of Heaven to the Officers of his Church which are Governours distinct from the civil Magistrate Matth. 16. 18 19. Matth. 18. 19. Iohn 20. 21 22 23. 2 Because Church power and civil power differ specifically The church and the common-wealth are Polities formally and essentially different They are not as such powers subordinate at least in a right line but co-ordinate Acts 4. 19 20. 2 chron 26. 18. Next God the Creator and Governour of the World is the Efficient of the power of the civil Magistrate Rom. 13. 1 2 4. But God-Christ our blessed Mediator and Lord of his church is the Efficient of the church particularly and of its Government The matter materia ex qua of the civil Government is the secular sword but the matter of the church Government are the keyes of the kingdom of Heaven The matter of the civil Government materia in qua may be a Senate many people the Person of one king of a child 〈◊〉 woman But the matter of the church government is not of this kind Heb. 13. 22. 1. Tim. 3. 15. 1 cor 14. 34 35. The matter of the civil Government materia circa quam are men and women as members of the common-wealth without as well as within the church but as christians and members of the church they are not such 1 cor 5. 13. The formal causes of both are distinct the one inflicts punishments meerly spiritual the other inflicts punishments meerly civil Lastly the end of this is the corporal and external good of a society but the end of that is the spiritual good of the church and its edification Matth. 14. 15. 1 cor 5. 5. 2 cor 10. 8. Do not likewise the Socinians Anabaptists Quakers many Independents and others err who maintain that the key of Doctrine or the publick preaching of the Word is proper to any man furnished with sutable gifts though not called and sent to that employment Yes By what reasons are they confuted 1 Because no man can believe in Christ of whom he hath not heard and how shal he hear without a Preacher and how shal he preach unless he be sent Rom. 10. 14 15. 2 Because Women may have sutable and competent gifts for Preaching and yet they are forbidden to speak in the Church 1 Tim 2. 12. 3 Because the Scripture blames such as have run and yet have not been sent Ierem. 23. 21 32. 4 Because no man taketh this honour to himself that is he ought not to take it but he that is called of GOD as was Aaron Heb. 5. 4. 5 Because the Scripture mentioneth that GOD hath set apart certain peculiar Ministers for the preaching of the Word Rom. 1. 1. Ephes 4. 11. Titus 1. 3. 6 Because no man
can take the office of a civil Magistrate or of a Deacon of the church upon him unless he be called thereunto Luke 12. 14. Acts 6. 5. 1 Tim. 3. 10. And therefore no man ought to take upon him the publick preaching of the Word unless he be called thereunto likewise 7 Because he that taketh upon him this office without a call he usurpeth Authority in the church seing Preaching is an Act of Authority 1 Thes. 5. 12. 8 Because the Titles which are given to the Preachers of the Gospel are names of Office they are called the Ambassadours of Christ 2 cor 5. 20. Stewards of the Word Titus 1. 7. The Men of GOD 1 Tim. 6. 11. and Angels Rev. 2. 1. 9 Because there is not one approven example in all the Word of GOD for a gifted brother to Preach without a call and therefore seing it is not done in Faith it must be Sin Must every Fellow that takes a laxit in his tongue go up to the Pulpit and ease himself 10 Because there are Precepts and Rules set down in Scripture for all the Ages of the church to the end of the world anent the calling of men to be Ministers of the Gospel 1 Tim. 3. 2 3 6 7. and 1 Tim. 5. 21 22. Do not likewise the Independents Brunists and Anabaptists err who maintain that the Right and Power of Governing the church belongs no less to the multitude and community of Believers than to the Officers of the church Yes By what reasons are they confuted 1 Because the Scripture expresly teaches that GOD hath committed the Government of his church and the care of his people to certain chosen Persons and not to all and every one Ephes. 4. 11. 12 13. 1 Cor. 12. 28. 2 Because if the power of the keyes were given to believers in common either they are given to them as believers or as they are gifted by GOD with gifts and qualifications above others for Governing the church and chosen out of the rest for performing that office If the last part be affirmed it follows that the power and right of the keyes is committed not to a community of believers but to some select persons which we own and maintain but the Independents deny If the first be asserted then it follows first that the care of Governing the church is committed to Women and children being believers and so they must necessarly have the power of seeing as being eyes and watch men to the church the power of hearing as being the ears of the church and the body of the church must be deformed because the whole body is the eye and the whole body is the ear and whose many members are made one member 1 cor 12. 12 13 14 15 16 17 18 19. 2 It follows that the power of the keyes it not only given to all but to Believers only but it is evident by the example of Iudas and other Reprobates that many in Christs name have preached who were not Believers Matth. 7. 22 23. Phil. 1. 16 17 18. 3 Because to whom Christ has given the power of Governing the church to them also he hath promised to give gifts and enduments largely for performing that office Iohn 20. 21 22 23. 1 Cor. 4. 6 7. Matth. 28. 19 20. But to a community of Believers God has never promised a Spirit for the Ministry nor gifts for that employment Nor did he ever bestow or confer any such enduments 4 Because Christ our Mediator appointed Ecclesiastical Officers and Church-Governours before ever there was a formal church under the New Testament gathered and set up Luke 9. 1. Luke 10. 1 2 3. Iohn 20. 21 22 23. Matth. 28. 19 20. This was all done before his death And before his ascension he did the like Ephes. 4. 8. 11 12. Acts 2. 1 Cor. 12. 28. Now it is evident that there was no formal gathering together of a church before the Feast of Pentecost Acts 2. Ecclesiastick Ministers and Officers were appointed for calling in and gathering together the Mystical body of Christ to wit his Members therefore it was needful that Ministers baptizing ought to be before Persons baptized That Gatherers of the church ought to be before Persons gathered That callers and inviters to Christ ought to be before Persons called and invited 5 This Democracy or popular Government cannot but bring in great confusion whence many absurdities will follow As the church of GOD should not be an organical body That Women who are forbidden to speak in the church most have the keyes of the kingdom of Heaven hanging at their Belt forsooth All must govern and none must be governed All must attend the government of the church All must be rendred uncapable for going about their particular callings which God calls them to every day Therefore seing this sort of Government brings so much confusion with it it is most probable that it is not of God who is a God of Order and not of confusion 1 Cor. 14. 33. Quest. II. ARE Church Censures necessary for reclaiming and gaining of offending brethren for deterring of others from the like offences for purging out of that leaven which might infect the whole lump for vindicating the honour of Christ and the holy profession of the Gospel and for preventing the wrath of GOD which might justly fall upon the church if they should suffer his covenant and the seals thereof to be prophaned by notorious and obstinate sinners Yes 1 Tim. 5. 20. 1 Tim. 1. 20. 1 cor 11. 27. to the end Iude 23. verse Are the Officers of the church for the better attaining of these ends to proceed by Admonition by Suspension from the Lords Table for a season and by Excommunication from the church according to the nature of the crime or scandalous offence and demerit of the Person Yes 1 Thes. 5. 12 1 cor 5. 4 5 13. Matth. 18. 17 Titus 3. 10. Well then do not the Socinians Anabaptists Quakers and other Sectaries err who deny that any church censures should be inflicted upon offenders Yes Do not likewise the Erastians err who maintain there should be no suspension from the Lords Table or excommunication from the church Yes By what reasons are they confuted 1 Because the power of the keyes is given to the Ministers of the church wherewith not only by the preaching of the Word but also by church censures they open and shut the kingdom of heaven as will appear by comparing these places of Scripture together Matth. 16. 19. Matth. 18. 17. 2 Because he that offends publickly and after Admonition persists pertinaciously in his sin should be esteemed as a Publican and Heathen Matth. 18. 17. 3 Because the Apostle says if any man obey not our Word by this Epistle note that man and have no company with him Note him that is either by excommunication or some other note of church censure 2 Thess. 3. 14. 4 Because the Apostolick church being moved by the same reasons which
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