A SCRIPTVRE-Catechisme, Towards the confutation OF Sundry ERROVRS; Some of them of the present times,

By THOMAS HODGES B. D. Rector of Soulderne in Oxford-shire.

Mat. 22.29.

Yee doe erre, not kow­ing the Scriptures.

OXFORD, Printed by H. HALL Printer to the University For T. ROBINSON. 1658.

To my very much Ho­noured Friend JOHN NORTON of Co­therstock in the County of Northampton Esq

S r,

A double account may possibly be expected from me, name­ly, of the following Treatise and of the present Applica­tion. A threefold exception may perhaps be made to that, that tis a Ca­techisme, that tis an Elenchtical Catechism or a Catechetical confutation of Errors, and that 'tis such a Scripture Catechisme, or the Answers to the Questions mostly the very letter of the Scripture. If any blame [Page] me, saying 'tis below a Preacher to publish a Catechisme now in these dayes wherein even some of the people are got up above the highest Ordinances. My An­swer is, that as I have not been asha­med to practise the despised duty of Catechizing at home in my own Congre­gation, so I shall not blush to countenance and avouch it to the world. I know and consider that our Lord and Master, the great Shepheard and Bishop of soules, gave in charge to the Apostle Peter to feed his Lambes as well as his sheep, and that 'tis the part of a faithfull Steward or dispen­cer in God's family not as the Papists say to dispense with, but to dispense or administer the Ordinances of God, and to provide for every one of the family his por­tion in due season, to see that the Babes have Milk as well as Strong men Meat. I doe not here set before Christ's little ones whole sheep or whole joints, as is done in large Tracts or Volumes of such subjects, but these dishes cut up and carv'd out, and it may be minc'd too, that very chil­dren or Babes in knowledge may feed themselves.

Besides, I dare say that there is even in these times but need of Catechizing: for want of laying this Foundation how ma­ny foolish Builders have fondly built Castles in the aire to no purpose: for want of this Ballast how many have been tossed to and fro with every wind of Doctrine: And now if we would Regulate mens foolish high-towring fan­cies, one way sure, is to lay, not to raze Foundations. If we would make an e­verlasting Separation 'twixt these fond lovers and their new-fangled Errours, one way is, to Reconcile and bring them home againe to, and in love with their old first and best Principles.

For the second exception, that 'tis a Catecheticall confutation of Er­rours; I say, such an Enemy as Er­ror is, may lawfully be driven out a­ny way: and that 'tis but reasona­ble to use the same method to con­fute error, that others have done to confirme it. I shall herein imitate the skillfull Physitian, who endeavours to expell the poyson out of the body [Page] the same way by which it was first taken in.

And now if any be dissatisfied that 'tis a Scripture-Catechisme; I say, the Ene­my hath in a sort compelled us: have they Scripture in their Catechismes seemingly for them, so have we really for us: have they appealed unto Scripture, unto Scri­pture shall they goe. They say the Scri­ptures are theirs, and we say nay; but the Scriptures are ours: what then? is the Scri­pture neither ours, nor theirs, but is it di­vided partly for us and partly for them? or have we ten parts in it, and they two? I answer, No in no wise, ther's no such matter, It is all ours, it is our owne and not Strangers, not our enemies with us. I confesse such hath been the Injustice and violence of erroneous Persons, as to take away sundry Scriptures by force to put them upon the racke and torture them, and lay to their charge things they know not, to make them confesse against them­selves, and the truth, and us. But if this witnesse may be permitted to speak for it selfe, to speak freely and fully, to speak out, to speak all it will say, it will testi­fy [Page] only to the truth, and when the Scri­pture hath so spoken, Errour must either stop it's eares or stop it's mouth. For the Scriptures may then say as Paul, we can doe nothing against the truth, but for the truth: or that may be the language of the written word which was of the Essenti­all Word of God, I came to beare witnesse of the Truth.

Now, if it was an honourable atchieve­ment in Abraham to rescue his Nephew Lot, and in David to rescue the men of Ziklag out of the hands of them who had carried them captive; I hope such an At­tempt as this to rescue so many Scriptures out of the hands of them who have carried them captive and spoiled them, and set them some of them in the front of the bat­tell against the truth and us, shall have the countenance, good-will, and good wishes of them that love the truth.

For my part whether the world smile or frown, commend or condemne, I resolve to goe out against, set upon, and grapple with this great Goliah of Errour, I de­sire to goe out against him in the name of [Page] the Lord of Hosts, endeavouring to sling these smooth stones (chosen out of this christall brook the holy Scriptures) so, as to smite this Philistine in the forehead and cause him to fall.

And S r, if I may be a champion for truth, and by the sword of the Spirit de­fend the crowne upon the head of it a­gainst that Arch Rebel and Traytor, Er­ror, which would depose it from it's throne and Soveraignty, I shall (I hope) therein rejoyce and triumph although the world should laugh at and trample upon the un­dertaking.

I doe not professe my selfe the first or only discoverer of these Monsters, D. Owen. D. Bailye. nor that dared to fight with these beasts I have two eminent Captaines and Cham­pions who have gone before and entred the lists, one in a like, and the other in the same quarrel, to both which I acknow­ledge my selfe indebted, and although I doe not pay the one in the same coine (his Treatise being latine) yet I hope in plaine English (in part at least) to satisfie my en­gagement to them both: For (as one well [Page] saith) the Scriptures are a Mine where there will be ever found some oare so long as there is any to digge: or like the Widdow's oyle which never ceased running so long as there was ever an empty vessell to receive it.

I dare not say I have found out any new truths, yet perhaps have made some further hue and cry after new Er­rors. And if 'tis a commendable thing to discover a new Island or Continent, let me not be censured if I point out other Rocks, shelves, or Sands, togeither with a passage to avoid them; I mean new found Errors, so as to prevent my own & others making shipwrack of Faith and a good Conscience by them.

Now if in any place I have given, in answer to an objection from Scri­pture, another text of Scripture only, I would not be thought to endeavour to set the Scriptures together by the eares, but to compare them, to bring them together face to face, and by a friendly enterview and conference to reconcile them, though when they are asunder they seem [Page] to be at odds and difference, yet when they are brought together and we heare both speak they may easily be reconciled: They seeme obscure perhaps single, but set toge­ther they give light to each other. So true is that Rule, Scripture is the best Interpreter of Scripture.

And Farther, as the seed of the Serpent the Generation of Vipers, Heretickes and seducers have learn't of the Divel that old Serpent to urge Scripture against Scri­pture, that is, the letter of Scripture a­gainst the true sense, scope and meaning of it. So may the children of Abraham learne of Christ the seed of the Woman to answer Scripture with Scripture, and therefore when they plead and object as the Divel did, It is written; we may an­swer or reply as our Saviour did. It is written againe. Math. 4 6, 7.

S r, Amongst other Errours that I con­test withall both ancient and moderne, at home and abroad, there is one, I hope, you will not censure me for ingaging a­gainst, because in my own defence, and that [Page] is the Error of those who would extirpate Ministry root and branch, that say of such men and their maintenance, wherefore is this losse; when they cry out upon us as Priests of Baal, 'tis high time for us to prove our selves the Ministers of Christ, & when they say of us or to us as Pharaoh to the Israelites, ye are idle, ye are idle; tis but our duty to busy our selvs with both hands, to build with the one and strive with the other to hold a sword in one hand, & a trow­el in the other. Ne. 4.17, 18. Can builders, Souldiers, husband-men, labourers in har­vest, workers & Fellow workers together with God be justly taxed and censured for idle Persons or men of no calling? And yet such are the Ministers of the Gospel: a lazie Monk may indeed have good cause to aban­don his profession, because if his Cowle doe not, his calling will not, or is not like to make him sweat; Yet that Preacher who puts his hand to God's plough and followes it hard therewith to break up the fallow ground of his own and others hard hearts, will make furrowes in his own face.

I know the pretence and practise is to undermine the maintenance, but the plot is to blow up the Ministry. The glorious lamps of our Tabernacles are not like to burn long if the golden oyle be presently ta­ken away. I know we may say that the hand of Joab is in all this, and 'tis this wicked Haman which hath done it, the Divell or the Pope is the Father of this Monster: They know that the Ministers are the Cha­riots and horsemen of Israel, and that if these be discomfited, the Infantry are in danger to be scattered.

Oh that men were so wise as to consider the designes of these enemies. The Popish Emissaries would exclude us, that you might affect them; would diet or starve us, that they might fill, if not surfet them­selves. The Devill would allow the false Prophet Balaam to ride with his two men, and yet would force the true Prophets to goe afoot. Antichrist would have his own Priests many of them Princes, but the Ministers of Christ all of them the meanest and lowest of the people.

But what godly heart should without sorrow see Christs witnesses prophesy in sackcloth, when the Priests of Anti-Christ russell and rant it in sattin. In Italy besides the tem­porall estate of the Popes of Rome the Clergy are concei­ved to have in some places a third part of the whole; but in most a moyetie. In Spaine the certaine rents of the Arch-Bishoprick of Toledo are said to be no lesse than 300000 crownes per annum, which is far more than all the Bishops, Deanes and Prebendaries doe pos­sesse in England. Treleinie of tythes pag. 12.13. In France the Ecclesiasticks alone possesse one third part of the total Revenue of the Kingdom. v. State of France. pag. 69. The Nobles and Commons Assembled in Parliament signifyed to King Henry the fourth, that the temporal possessions of Abbots, Priors &c. would suffice to find and sustaine 150 Earles, 1500 Knights 6200 Esquires, 100 Hospitals more than there were. Ful. Ch. History lib. 6. pag. 302.

For my own part, I would much ra­ther chuse (if my heart deceive me not) to live and dye a poore Minister, than a rich man or Grandee, whose ayme and endeavour should be to make the Ministry poore. Be not deceived, God is not mocked.

If they that Ministred under Mo­ses [Page] Law were feasted Such and so ma­ny Allowances had the Priests and Levites, that setting by the tithes of their corne and cattell & of all manner of increase, their maintenance had far excee­ded that of the English Clergy, and adding unto these the Tithes of all Creatures tithable, it doth more than double it. Treleinie▪ of tythes. pag. 4. 5. If a Hus­band-man amongst the Jewes had 6000 bushels grow­ing in a yeer when all sorts of tythes and dues were paid there remained to him but 4779. vid. Weems Chri­stian Synag. pag. 154. ex Scalig. opusc. he would not have the Preachers of his Sons Gospell famished.

If David took it so ill that his Embas­sadors were evill intreated by Hanun, 2 Sam. 10.4. when their garments were cut off by the halves, God will not take it well to have his Ministers his Embassadors of peace cut short of their maintenance.

And now S r, if I should for want of other matter be indited and arraigned for want of an exact Artificiall method, my hope is, that either every ordinary Jurie will not be able to find me guilty, or if I be found, that an Ingenious Judge perhaps may pro­cure my pardon when he considers that it is in part confessed already, and againe that such an exact and curious chaine of me­thod [Page] might possibly more credit the Au­thor then profit the ordinary Reader, or be a greater ornament than advantage to the book, and yet painfull to the Compiler. And wise men may consider that pearles are pearles although they be not curiously strung or made up into bracelets and chaines, and that gold in the oare or coine is not to be thrown away, because 'tis not formed into a chaine of so many curious and equall linkes. And S r, As for this present Addresse unto you, those who know and consider what a friend you have been to Religion, what a Father to your Country, what a Patron to Ministers, what a Bene­factor to Scholars, and to my selfe in par­ticular, may rather wonder that I did it no sooner than that I have done it now. And my hope is, that you will not think your selfe slighted or disparaged to have your name inscribed or prefixed to a book of this nature. I am perswaded S r, you preferre old truths before new Errors, and old founda­tions before new fancies, and that you de­light rather to walke on a rock, than to dance upon ropes, and therefore that these [Page] old and great truths of this new and small piece will not be to your palate as dead drink, nor in your eares as stale newes, nor to your eyes as an old Diurnall or Al­manack out of date.

And S r, since I had my Birth and Ba­ptisme in Cotherstock, let me not be con­demned for making this confession of Faith, or profession of my Principles to you there.

It remaines only that I bow my knees to the Father of our Lord Jesus Christ, and powre out my soule for you, your Religious Consort, and deare Son, at the throne of Grace, that God would blesse you with all spirituall blessings in heavenly things in Christ, and recompence into your bosome seven fold all the kindnesse that you have shewed to his Ministers, and particular­ly to

S r,
Your very humble Servant in the Lord T. H.

To the Reader.

READER,

IF thou art Learned and a Critick, thou mayest per­haps accuse or censure this Catechisme, as in some things defective, in some redundant, or superfluous, in some without order: and I shall not here goe about to answer the charge, or traverse the in­ditement. I rather choose to intreat thee, if thou art as well as knowing so also Inge­nuous, Courteous, charitable, either to correct or pardon all the faults of this piece; So far at least as to accept & favour the Essay, rather than to carp at the Er­rours, [Page] whether they have proceeded from the Author, the Transcriber, or the Prin­ter.

If thou art a Catechumen, and one desirous to learne, two things I intreat of thee: the one is, to read it (if it may be with thy conveniency,) wholly; so pos­sibly thou mayest the better understand the severall parts of it. The other is, not to be offended because sometimes thou findest in thy way Yes or No in the Porch or Entrie of the Answer, and sometimes not; Where this Porter standes at the dore, I would not you should take his bare word for answer, and so passe along, and goe your way; but that he may open you the dore to goe in, and view the places themselves, to see whether it be indeed so or no, as is pretended; and that you may believe, not because I told you, but because you have heard the Scriptures themselves. Where there is no such at the dore of the Answer to let you in. I desire you now once for all, not to stay there, but without farther Ceremonie to walke in, & [Page] to goe round about the places, to tell the tow­ers thereof, and to marke well her bul­warks, I meane the strength of those texts of Scripture set there for the defence of the Truth.

VVhosoever thou art, who shalt please to peruse this Catechisme, I say to thee before hand, I will not, I dare not avouch it (so far as 'tis mine) to be free from all errour. I am but a man, & if thou wilt forgive me, I will promise when opportunity serves to correct, or retract such mistakes. But this I dare say, I doe not erre wilfully and malici­ously, out of mere opposition to any party or person; I am a Christian, and if I should so erre my selfe (whilest I confute the errours of others) I assure thee (if I know my own heart) without repentance and amendment, I should not forgive my selfe. And now to prevent mistakes and misconstructions con­cerning my selfe and others, be pleased to take notice, that I will not undertake to ju­stify my selfe to have been in this Catechis­me an exact or compleat Herauld, and to have marshal'd the severall errours under [Page] their proper Commanders and co­lours, and to have ranked them all in their right place and due order. And if the Quakers renounce any of the following errours, rang'd under the Head or Chapter which beares their name, let them know I desire not to doe violence to erroneous per­sons; or to accuse them falsely, and therefore premise this, that the Ti­tle of the Chapter may not be pro­duced for a sufficient evidence to charge them with them, & I here allow them liberty (provided they doe it truely) to disowne them, or to refuse to fa­ther them with a non obstante to any thing therein contained.

Reader, if thou reapest benefit from this Catechisme, if it shall please God by this meanes to shew thee his wayes, and teach thee his pathes, to lead thee in his truth, & teach thee in the way, where­in thou shouldest goe, blesse God who hath shewed us light, & pray with me for those who yet wander in dark and by­pathes [Page] of errour, forsaking God's Or­dinances and our solemne Assemblies. O send out thy light and thy truth, let them lead them, let them bring them unto thy holy hill, and to thy Taber­nacles: and for me, that I may doe nothing against the truth, but for the truth.

Thy servant in and for the Lord T. H.

Books lately Printed for THO: ROBINSON.

  • OF Communion with God the Fa­ther, Son, and Holy Ghost, each Person distinctly, by JO. OVVEN D. D. in 4 o.
  • The True nature of Schisme, with a vindication of the Congregationall Churches in England from the impu­tation thereof, in Ans: to M r Cawdry by JO. OVVEN. D. D. in 8 o.
  • Of the Mortification of sin in Belie­vers, the second edition by JO. OVVEN D. D. 8 o.
  • A Treatise of Fruit-Trees, shewing the manner of Grafting, pruning, and or­dering of them in all respects accor­ding to the new and easy rules of Ex­perience, the 2 d edition enlarged by RALPH AUSTEN. in 4 o.
  • The Spirituall use of an Orchard or [Page] Garden in divers similitudes between naturall and spirituall Fruit-Trees according to Scripture, and Experi­ence by R. Austen in 4 o.
  • Observations one some part of S r F. Bacon's Naturall History as it con­cernes, Fruit-Trees, Fruites, and Flowers, by R. Austen in 4 o.
  • The Young Divine's Apology for his Continuance in the University with his serious meditation on the sacred calling of the Ministry in 8 o.
  • Historicall Memoires on the Raignes of Q: Elizabeth and King James in 12 o.

A Preface to those of the Church of Rome.

IT is the saying of a very learned & ingenious Per­son, D. Cudw. Truth and Love are two the most powerfull things in the world; and that the golden beames of Truth, and the silken cords of Love twisted together, will draw men on with a sweet violence, whe­ther they will or no. I desire for my part I may both in word & deed, conference & conversation, in preaching, printing & practising, experiment the truth of this Testimony; and in all to be so happy my selfe, as to make others happy also: in all undertakings to follow the practise and paterne of the blessed Apostle Paul, viz. [...], to truth it in love, [Page] so to inlighten men, who sit in the region of darknes, as not to inflame them; so to convince thē of error, that they may not say I am become their enemy; when I tell them the truth, that they may see that I aime at and endeavour their conversion, and not their confusion. I know the Apostles themselves had a zeale, but not according to knowledge, when they were so earnest to have called for fire from heaven to consume the Samari­tans: the Sons of Thunder would have been Sons of Lightning too, but they had not so learned of Christ: ye know not, saith he of what spirit ye are of. And af­terwards, when the Spirit of Christ came down upon the Apostles in the dayes of Pentecost, though with a rushing migh­ty wind, and sate upon each of them in the likenesse of fiery cloven tongues, yet neither did that wind smite the cor­ners of any house, that it fell; nor those fiery tongues singe a haire of their own or others heads. Instead of calling for fire from heaven to consume you, I pray, and endeavour that I may shew [Page] you a light from heaven shining round about you, above the light of the Sun at noon-day: I mean cleare and evident Scriptures to inlighten, convince and convert you.

If I desire to be sometimes a Boaner­ges indeed, yet 'tis in order to be a Bar­nabas: If I heap coales of fire on your heads, I seek to melt you, not to burne you: when I thunder against er­ror, I desire my speeches and actions may be like that lightning, which breaks or melts the sword, and doth not hurt the scabbard; I desire to melt your soules, but not doe the least hurt to your bo­dies, the sheath of your soules.

That there is a God, and this God is to be worshipped, is, I hope, written in your hearts, as with a pen of iron, or point of a Diamond, that is, with a lasting or indelible, and as with a Sun-beam, that is, with a legible character.

And if you say, wherewithal shall I come before God, and bow my selfe unto the most high? shall I make an Image or likenes of [Page] him, or shall I come to him by the Me­diation of Saints and Angels? I answer, He hath shewed thee, O man, what is good, and what doth the Lord thy God require of thee, and what thou shouldest believe and doe. Thou needest not say, who shall ascend up into heaven, to bring Christ down from above? But the word is nigh thee, in thy mouth, and in thy heart: and this is the word which in this Trea­tise is made known unto you.

Since men therefore erre, because they know not the Scriptures, the manife­station of the Scriptures thus to every man's conscience may possibly prove a good way and meanes to reclaime them from errour. God hath magnified his word above all his name, and therefore 'tis but reason that men should advance it above all humane Testimony; and if you will plead the Testimony of men, surely the Testimony of God is greater.

Yea if you would be but Reasonable, if you would shew your selves men, and act as Religious men, and good Scho­lars, men of the purest and highest Rea­son, [Page] I might boldly plead with you thus, and shew you what I have to say on God's behalfe: I might desire you to heare God speak in the Scriptures, and say, whether it be fit to believe and o­bey God or man, Judge ye.

If you plead Scripture, pretending that your Church of Rome was once true; I may justly alleadge Scriptures to shew from whence you are fallen, and to prove that you have greatly erred.

Is the Scripture of force to prove that she was once a true Church, and a chast Spouse of Christ; and is it not to be plea­ded in evidence that now she is become a Mother of Fornications, and hath com­mitted Adultery with stocks and stones?

For our parts, we are willing to stand and fall by Scripture, to be weighed in the same ballance of the Sanctuary with you, to have our Gold tryed by the same touchstone of the word, and to be measu­red by the same bushel or Epha, by which we measure you or others.

If you appeale from a higher to a low­er court, from God to Man, from Scri­ptures [Page] to Fathers; besides that 'tis against the mind of God, against right reason, and the Methods of wise men; so 'tis a­gainst the Desire and Doctrines of the Fathers. I dare say, if they should a­rise againe from the dead, they would ra­ther say, we be Judges of no such mat­ters, or who made us a judge over the Scriptures? yea being dead, they yet speak in their writings against such po­sitions and practises; they make the Scri­ptures their Judges, and make not them­selves judges of the Scripture: yea if the Fathers might be heard out, testifying fully to the perfection and sufficiency of the Holy Scriptures, that one sentence of theirs will prove a condemnation of Popery, of the body and soule of it, the Fathers themselves being Judges.

Possibly it may be said by some of you, that the Protestant Religion is but of yesterday, and knows nothing of the Fa­thers, nor the Fathers of it; & that such a novel faith, as it may be pretēded to be, dares not appeare at the Tribunall of the Fathers. The truth is, if there were no [Page] Scripture, the Protestants durst adven­ture the Ordeal, or tryall by Fathers and Councels: & saving alwaies the Ho­nour of the Holy Scriptures, and our just Liberty of appeale unto them, the Protestants golden Faith doth not feare the silver haires of the Antient Fathers. The truth is, we would not be cheated or gulled with mouldy bread, and old shooes, & a mere pretence of Religion, that came to us from far, from many ages agoe: when as indeed, & in truth, aske the Primitive Fathers, and they will tell you another Story, that we are the chil­dren of the Primitive and most antient Church. If you will heare the Prote­stants judgment, plea, and evidence in this matter, let me produce three or four to speak for the rest.

M r Perkins reckoning up divers points of Popery, as that the Pope or Bishop of Rome is the Vicar of Christ, and the head of the Catholique Church, that there is a fire of Purgatory after this life, that Images of God and Saints are to be placed in Churches and worshiped, that [Page] prayers are to be made to Saints depar­ted, and their intercession to be required, that there is a propitiatory sacrifice daily offered in the masse for the sinnes of the quick and the dead, observes, that the Apostles creed hath not any of these points, nor the expositions made there­of by the Antient Fathers; nor any o­ther creed or confession of faith, made by any Council or Church for the space of many hundred yeers. M r Perkin's Advertisement to all favourers of the Ro­mish Religion.

Yea the same Author undertakes to prove, that for 1200 yeers no Father or Council held all the points of Do­ctrine of the Trent Faith. Demon: of the Probleme.

Sometimes, saith D r Ferne, we meet with phrases in the Fathers favouring some Romish Doctrine; but then we shew by Argument and Reason that those doe not speak indeed the Ro­mish sense: & againe, the Romanists have the shadow, the shell, the name, the phrase many times, but we carry the [Page] substance, shew, the thing, the sense, the judgment, the Deeds of Antiquity. A­gainst some high expressions magnify­ing the Church of Rome we bring deeds, and those upon contestation, as the stan­ding out of Polycrates, and all the Asian Bishops against the sentence of Pope Vi­ctor: Also in the contestation betwixt Cyprian and Pope Stephen: Also in the contestation between the Romane See and the African Bishops (amongst whom Austin was one) in the businesse of Ap­peales, see D r Ferne, p. 229. 230.

The infallibility of the Pope, or the Roman Church, was never acknow­ledged by the Antient Churches, or Fathers, for 600 yeers after Christ, there­fore it is not now to be received. Baxter against Pop. p. 277. There are as it were three principall parts in Religion; namely, points of Belief, of Ceremony and of Discipline: we shall run them o­ver lightly all three: that so we may let the world see that in every one of these three parts they have both abolished and established many things expresly against [Page] the Authority of the Antients. Mons. Daillè of the Fathers. lib. 2. pag. 143: when he hath instanced in particulars, he addes pag. 177. Certainely should we but speak the truth, it is the plainest mocking of the world that can be, to cry out as these men doe conti­nually, The Fathers, the Fathers, and to write so many whole volumes, as they have done upon this subject, after they have so dealt with them as you have seen, And pag. 141. nd 142. Doe but read their Commentaries, their Dispu­tations, and their other discourses, and you will find them almost in every page, either rejecting or correcting the Fa­thers. And further he addes as followeth.

But I must not passe by the Testimony of Cornelius Mussus Bishop of Bitonto, viz. for my own part (that I may speak my mind freely) in things that belong to the testimony of Faith, I had rather believe one single Pope, than a thousand Augustines, Hieromes, or Gregories.

If you will appeale from the holy Scriptures, and from the Authority of [Page] the Catholick Church to the Roman, or Church of one denomination, from the Primitive to the Present, or from the antient to the moderne, and dare not, or will not be judged by any bo­dy but by your selves, besides that you are guilty of high presumption thus to advance your selves into the chaire a­bove all, so is it a strong presumption of guilt in you, that you dare not a­bide the tryall of the most impartiall and unbyassed Judges; and hereby you declare, that the Authority of the Fa­thers is not supream in your account, and why then should you expect it should be authoritative with us; and if you appeale from the Fathers here to the present Church, why may we not ra­ther to the Scriptures? I shall adde al­so, that when you appeale to Churches, or Fathers, or Councels, from Scripture, you doe shew your selves more subtle than the Pharisees, who to all Christ's allegations of Scripture never put in such an answer, that there is but one true Church; we are the true Church, [Page] we are the Interpreters of Scripture. Yea I shall go a step farther with you, and tell you, that if you appeale from Scripture testimony to your present Church, or to some visible and infallible judge of all controversies, you doe therein out-goe that old Sophister the Devill, who when he disputed with our Saviour, and Scripture was urged against him, had not the Jewish Churches Authority, the Interpretations of Scribes and Phari­sees, no, never a such reserve, or castle to fly unto.

There are two great Errors, mother-errors of you the children of the Church of Rome, concerning the holy Scri­ptures: the one is, that you will not goe to it as to your last judge on earth: and the other, that you endeavour to bring this to you, to speak for you what it never thought.

And here in two things you greatly erre.

The promises in Scripture made to the Church in generall, you apply to a particular Church, or to a part of the [Page] Catholique Church, namely, to the Ro­mane: Not sufficiently considering what became of Jerusalem, where our Lord preached, and where the Apostle Peter preached, and founded a Chri­stian Church (before ever, if ever, he saw Rome) notwithstanding all the promises made either to the Church in generall, to the Jewish Church, or to the Apostle Peter, or to the Church founded by him in particular.

The promises made to Peter (and, that 'tis said, before he was Pope) you apply, in part at least, to the Bishops of Rome; yea will have them reach the A­postle Peter's Successors, and stand them in steed, and in some things too wherein they did not secure Peter himselfe (to keep him from falling) namely, for their making alwaies an outward confession of the Faith: for ye know Peter did in word deny his master.

The truth is, diverse Popish Do­ctrines, such as the Communion in one kind, prayers and service in an unknown tongue, making Images of the Trini­ty, [Page] worshipping of them, &c. are so plainly contrary to the Scriptures, that 'tis your carnall interest if you will main­taine those Doctrins, to deny, or at least to undervalue the Authority of these in comparison of the present Church.

As for us, as we highly and above all extoll the testimony of Scripture, so neither doe we think our selves obli­ged to suppresse or silence the Fathers of the 1 st three or four hundred yeers; only we would not admit supposititious writings, or testimonies, the base brats of latter times, for the true children of the antient Fathers; nor would we have the present Church of Rome, by her ex­purgatory Index's & corrupt glosses, &c. to teach the Fathers to speak now, and that what they never meant. And as you dishonour the Fathers in laying ba­stard-works at their doores, so have you wronged the Canon of the Scriptures, by advancing the Apocrypha books into the same chaire and throne with them: and in this how you have forsa­ken [Page] the Ancient Fathers and Councels, D.C. a late Author hath shewed very well.

And yet this is remarkable, that the pretended Councel of Trent have made a rod for their own backs: I mean, they have added the book of Baruch, and the Epistle of Jeremiah in the 6 th of Baruch, to the Canon: and there, as in a glasse, they may see what a whores fore-head the Church of Rome hath, to commit Idolatry with stocks & stones, doing di­verse the same things to their Images, that the Heathens, the old Babylonians, did to their Idols or Images.

Heare D r Westfield; The Gentiles were wont to bow down to their Ima­ges, so doe the Papists: the Gentiles were wont to pray to them, so doe the Papists: the Gentiles were wont to render thanks to them, so doe the Pa­pists: the Gentiles were wont to dedi­cate themselves, and all that they had, to their Idols, so doe the Papists: the Gentiles nuncupated vowes to them, so do the Papists: the Gentiles were wont to sweare by them, so doe the Papists: [Page] the Gentiles were wont to set up can­dles to them, so doe the Papists: The Gentiles were wont to burne incense to them, so doe the Papists. So he; and I doe not know that there is any one, who hath answered this charge since ex­tant. See D r Westfields Serm: p. 64. 65. Such like 'tis not improbable, is the mo­derne practise of the common people un­der the Papacy. I have heard to this effect, that when the late King was in Spain, reasoning against worshipping of Ima­ges with a Priest, who denying the charg, it was agreed betwixt them, to take the next Person they found at devo­tions in their Churches for an experi­ment: The Priest bespake the Person, a woman, to this purpose, Good Wo­man, you doe not pray to this Image or Saint, but to God in it: I but I doe, saith the woman, and will doe, till you shew me a better.

Till the yeer 788. Images were ne­ver appointed publickly to be worship­ped in the Churches, and this was done in the second Council of Nice Charles [Page] the Great sent this Act of the Counciil to the Bishops of England, to know how they liked it: they said, Alas for woe! we find in those acts many things against Christian Religion, especially this, that the worshipping of Images is decreed, which the Church of God curseth, D r Westfeild pag. 60. 61.

If you say then, where was our Church, or Religion before Luther? and call us to give a catalogue in all ages of men professing our Faith and way of worship, and that the Fathers and all Antiquity were yours; Heare I pray you, the say­ing of M r Du Moulin; This reproach of novelty ill becomes the mouthes of those persons, which hide the true An­tiquity from the people, which is the word of God; and which maintain, that yet at this day, the Church may, and can make new ordinances touching Faith; and which by the Church under­stand no other than the Romish Church; that in the first ages after the Apostles, cannot produce one man that was of their Religion; and which know that in [Page] all Antiquity there is no mention made of excluding the people from the cup, of prohibiting them the reading of the Holy Scriptures, of reading the Scri­ptures to the people in a language they understand not, of painting the Trinity, of worshipping Images, of adoring the hoast with the worship of Latria, of private Masses, of the Bishop of Romes Court, &c.

If you will have us tell more particu­larly who were of our Religion before Luther, know that Christ and the holy Apostles were; and as for other names of particular persons, who held with us in the Doctrines above named, or di­verse other materiall Doctrines, the Protestants referre you to D r Field of the Church, Birckbeck's Protestant's E­vidence; and let me send you also to the Martyrologies in England and France, &c. and I shall adde one more, and that is a testimony of your own, which I find cited formerly and lately.

And that is of Raynerus the Monke concerning the Waldenses, c. 4. where [Page] he saith, that they have continued (say some) from the time of Sylvester; others from the time of the Apostles, that theres scarce any land where they are not; that they live righteously before all men, bene omnia de Deo credunt, & om­nes Articulos qui in Symbolo continentur, solummodo Romanam Ecclesiam blasphe­mant, & clerum i.e. they believe althings well concerning God, & all the Arti­cles that are contained in the Creed, on­ly they blaspheme the Romane Church and the Clergy.

And what if there were some 1000 [...] of true Worshippers in the Church of Rome before the Reformation, as there were 7000 in Israel, who had not bow­ed their knees to Baal? or what if we be the same Church now, that we were be­fore, only then Apostaticall, Idola­trous, Leprous as white as snow, but now professors of the true Faith, with­out corrupt mixtures, and of the pure worship, and so cured of our Leprosy?

If you aske what Authority we had to reforme our selves, I referre you to D r [Page] Bramhal for satisfaction, who shewes it was done in England by King and Priest, and that the Popish Princes, upon occa­sion claime a right and power to doe what indeed we have done: i. e. to re­forme the Churches under them, or to the like effect. See Bramhal of Schisme.

There was a Reformation desired be­fore Luther, and the Princes of Germa­ny represented their hundred grievances to the Emperour. But what mighty men could not, God hath brought about by mean men: nor needed Martin Luther and the rest, any Commissions extraordi­nary sealed with the broad seales of new miracles, to authorize his, or their proclaiming the laws and edicts of the great God, the King of Heaven. We judge it lawfull for men to obey the commands of God, doing the duties of their places, without a license from men so to doe. Besides, seeing that the Reformers did preach the same Do­ctrine, which Christ and his Apostles did, and set up the same way of wor­ship which they did, all which was for­merly [Page] confirmed by miracles, it is not reasonable to demand, that they should shew by new miracles that they had Au­thority to reforme the Church of God. And herein Luther and the rest shewed themselves to be of the truth, because they went not about to deceive mē with lying wounders or miracles, to get cre­dit to their persons or Doctrine, such as the Romish Legends have for the honour of their Saints, and confirmation of their new Articles of Faith. In my opinion he must have a monstrous Faith, who believes but one halfe, or the moiety of their miracles, if the whole dose be like that tast of them M r Baxter gives us out of D r White, and he out of Ba­ronius; as that Francis turned a capon into a fish, and water into wine; made the rock send forth water, and anchors to swim; converted a Lambe by prea­ching to him: that he caused Swallows, Grashoppers, and a wild Falcon to joyne with him in the praises of God. That Bernard by blessing their ale, and giving it some lewd persons to drinke, caused [Page] God's grace to enter into them; that he killed [...] by excommunication, &c. Baxter out of Francis Whites defence of his Brother, pag. 147, 148. And again, that their Nicolas, while he lay in his cradle, fasted Wednesday and Friday, that Patrick caused a [...]ollen sheep to bleat in the belly of him that had eaten him; that Fryar Andrew to correct his appetite of eating birds at the Table, by the signe of the Crosse commanded them to fly away after they were roa­sted. M r Baxter pag. 167. 168. from D r [...]eatly.

If you object against us our differen­ces and divisions, Protestants may re­turne, Are there not divisions in opinion, even amongst you also? and with you more intollerable, because you pretend you have an infallible visible judge of all controversies.

How have you differed about the con­ception of the blessed Virgin, about the supremacy of the Pope, or a gene­rall Councill, &c. What adoe was there 'twixt Watson and Parsons here in the [Page] dayes of Queen Elizabeth; and of latter times 'twixt the Jansenians and Je­suites abroad.

2 ly, It may be said, that for our pre­sent ruptures, either you have made, or else maintained and continued diverse of our breaches.

3 ly, That when we come to heaven, and not before, we may expect that all men should be of the same opinion in e­very thing.

4 ly, That the Protestant Churches doe agree in the maine and fundamentals of our Religion. See the Harmony of Confess: and wherein we differ, I, and 1000 s other Protestants, desire to use Scripture, Prayer, and sound reason, to convince those who are otherwise min­ded. We desire to use soft words and hard reasons, to draw men with cords of love, and not to burne, and consume them with coales of fire. Yea I dare al­most put it to your selves to be Judges, whether there have not been in Queen Mary's daies in four yeers more Prote­stants put to death in England, than [Page] there have been Papists in fourscore since.

And now if you object against the Protestant Churches for want of a right ministry, pretending their want of succession, or a right ordination, or a right Government and jurisdiction; to these it may be replyed.

1, That succession in pure Doctrine is a better marke of a true Church, than succession into the seats, and places of former Orthodox Pastors.

2 ly, That it is almost, if not utterly, impossible for you Papists to know, who is the true Pastor, the Bishop of Rome, whom you pretend you must follow; considering the many Schismes, and the indirect & corrupt waies where­by diverse have advanced themselves into the chaire.

3 ly, Our first Reformers were or­dained Ministers by your Church, and M r Mason shewes you a succession since.

To him you may adde a little piece of S r John Harrington, as a supplement to [Page] M r Mason; and D r Ferne hath justified the consecrations of our first Bishops a­gainst those frivolous allegations made against them.

4 ly, If you should quarrell with us now, because Bishops are in a great mea­sure laid aside, as if no ordination could possibly be valid, except by Bishops; and therefore that if now we have true Ministers, yet without Restauration of Bishops, we can have none, no Ministers long: I answer, that although I am not yet plerophorized, that a Primitive Bishop, or Episcopus praeses, is utterly unlawfull, yet I am not fully convin­ced, that they are an Institution of Christ, and essentiall, or absolutely necessary to the very being of a Church or ministry. I dare not so easily unchurch those of the Reformed Religion abroad, who have no Bishops, name or thing, Bishops or Superintendents: and in this I am not a­lone, the late Reverend D r Usher, some­times an Arch-Bishop himselfe, was of the like judgment. See his life and death by D r Bernard. Yea in the Church of [Page] Rome, sometimes there hath been al­lowed Ordination by other hands, than by Bishops, if I mistake not. And the Ma­ster of the Sentences holds but two orders jure divino, Presbyters and Deacons. See Pet: Lumb: And, if I misremember not, I have read that the Spaniards hindred it in the Council of Trent, that it did not passe, that all Bishops, ex­cept the Bishop of Rome, were jure hu­mano, or to that effect.

And Medina, who disputed at the Councill of Trent touching the Superio­rity of a Bishop above a Priest, affirms, that Jerome was in this point of Aerius his opinion: and that not only he, but also Ambrose and Austin, Sedulius, Pri­masius, Chrysostomus, Theodoret, Oecume­nius, and Theophylact maintained all of them the same Heresy. So hee.

If the Charity so some Protestants be a stumbling block, which lyes in your way to hinder you from leaving your Errors, and professing the truth; I shall endeavour briefly to remove that out of your way.

First, Were I in your case, and did not I resigne up my Judgment to the Scriptures, according to that infallible rule to judge which is the true Church, I would avoid that Church most, where is professed and practised the greatest cruelty, and joyne to that soonest, where is professed and practised the greatest charity. You professe, at least many of you, that 'tis impossible for us to be sa­ved; that 'tis absolutely necessary to sal­vation to be a member of the Roman Church, to believe the Articles of the Trent faith, and to live and dye in the communion of the Roman Church in subjection unto the Bishop of Rome, whom you call Christ's Vicar and Peter's Successor. Hear what a learned and re­ligious Person saith to this point. Must Paul be damned because he was not one of Peter's subjects? doe not your consci­ences know (he writes to the literate Romanists) that swearing obedience to the Pope of Rome was a thing unknown for many hundred yeares, yea that it is a novelty in the world.

Againe, when I read so many plain promises in the Scriptures, that whoe­ver believeth in Christ shall not perish; and that if by the Spirit we mortify the deeds of the body we shall live; and that if we repent our sins shall be forgiven; yea that Godlinesse hath the promise of this life and that to come: and then when I find that the Papists for all these certain promises doe unchurch and damne us all, because we believe not in the Pope of Rome, as well as in Christ, this satisfied me as fully that you are audacious Schis­maticks, as I am satisfied that you are Papists. So hee, M r Baxter against popery.

The Papists will sometimes brag of their Charity; they give perhaps a piece of bread to some of our poor, and yet unchurch us poore and rich: they would not stick (I feare) had they power in their hands, to burne our bodies, say­ing, we are Hereticks; and they doe as much as in them lyes to damne our soules: and if this be their charity, Oh my soule come not thou into their secrets.

And yet doe not the Papists lay too great a stresse on the charity of some Protestants, considering the Assertion of M r Perkins, which saith, that A Re­probate may in truth be made partaker of all that is contained in the Religion of the Church of Rome; and a Papist by his Religion cannot goe beyond a Reprobate. Perk. Vol. 1. p. 396. & 404.

And what D r Usher said, namely, to this effect (being asked by a Papist whe­ther a Papist may be sav'd (that one that holds all the Tenets of the Council of Trent, and lives accordingly without Repentance, cannot be saved; he said there were two plaine places for it: the places I did not heare, but suppose them to be 2 Thes. 2.11, 12. And for this cause, God shall send them strong de­lusions, that they should believe a lye, that they all might be damned, who believe not the truth, but had pleasure in unrighteous­nesse. And Rev. 14.9, 10, 11. If any man worship the beast and his image, and receive his marke in his forehead, or in his hand, the same shall drinke of the wine [Page] of the wrath of God. And the smoke of their torment ascendeth up for ever and ever; And they have no rest day nor night, who worship the Beast and his image, &c.

M r Baxter saith, if a Papist be saved, it must be as a Christian, and not as a Papist: as if a lyar might be saved, it must not be by lying, but by Faith and Repentance: he thinks it not impossible for some one or more to be saved, as 'tis possible for here and there one to es­cape of a raging pestilence: but if so, it is not by his disease or plague of Popery, but by the wholsome remedy of Faith and Repentance. Vid. Baxt.

Oh that God would perswade your hearts to come to hast out of Romish Babylon, that ye partake not of her sins, and of her plagues at the last. Depart, depart from the tents of these men, come over I beseech you unto us, and be safe, if you believe and obey. Be not deceived, be not blindfolded, search and try whether the holy Scriptures, whether the Lord Christ, the Apostle Paul to the Romans, or the Apostle [Page] Peter in his Epistles to the Hebrewes, ever made the Church of Rome the mo­ther and mistresse of all Churches, and to whom we must come, and whom we must believe, even without the word, or we cannot possibly be saved. See whether it be expresly laid down in Scripture, that ever Peter was at Rome; but judge in your selves, if he sate Bi­shop there 25 yeers, whether or no it was not very probable that Paul would in some of his Epistles, which he wrote thence, have made mention of him: and what did the Apostle Peter forsake Paul▪ when he was at Rome, and stood for the defence of the Gospell (if Peter was there at that time) for Paul complaines saying, All men forsook me, 1 Tim. 4.16.

Or if Peter was Bishop of Rome, what then could none be saved for 3, or 4, or 600 yeers after Christ, because the Pope was not 'till then owned as the U­niversall Pastor of the Church, no nor did 'till then claime the title of Oecume­nicall Bishop?

Were there not three Popes at a time, [Page] and all three deposed by the Council of Constance? yea 'tis a commonly cited saying of Gregory the Great, Bishop of Rome, that he that had that title was praecursor Antichristi, or forerunner of Antichrist. Yea how came the Bishop of Rome to claime a power over other Bi­shops, more than Peter did over the o­ther Apostles? or how come Peter's successors (suppose the Bishop of Rome be so) to succeed Peter in his power & priviledges, & not other Bishops, who succeeded the other Apostles in their Churches, to have the power and privi­ledges, which those Apostles had whom they succeeded? yea how came the Church at Jerusalem, where Christ himselfe preached in person, where Pe­ter had a speciall hand in laying as it were the foundation, or planting of the Chri­stian Church, after Christ was ascended, Act. 2.37, 38, 41. how comes that Church to erre, to fall away, and yet the Church of Rome to be infallible?

Shew us if you can, either plain Scri­pture, or Father, or Council for 4 or [Page] 500 yeers, that interpreted Scripture so, that Rome was infallible, and all were for ever to receive their faith from her mouth under paine of a curse and dam­nation, and that too when she commands contrary to the Institutions of Christ, and to the Doctrine contained in the Scriptures, as she doth in her denying the cup to the people, in latine service, where the people doe not understand it, in forbidding Priests marriage, &c.

Oh that ye would lay aside prejudice and disaffection, and apply your selves to the study of the holy Scriptures; think never the better of Mahumetanis­me, because it must not be questioned, nor of Popery, because 'tis death in Italy or Spaine without recantation, to read a Spanish or Italian Bible without a li­cense: how absurd are these men to hin­der children from looking into their Fa­thers Testament, or to forbid men to obey God, except they have first got mens leave so to doe. Let not your Priests perswade you to lay out of your hands the holy Scripture, and to fill [Page] them with Legends and Fables, to put out the Sun in the firmament, that, you may see with their candles or glow-wormes.

Oh! doe not throw away the light of the Word, nor put out your own Rea­son, that candle of the Lord, to follow your blind guides in the darknesse of er­ror, as ye would not fall into the ditch, and into the pit. Oh! that you would not despise the day of small things, that you would please to read and consider this plain Catechisticall confutation of your errors (I hope) by pat and per­tinent Scriptures. I have read how a plain country-man with one text of Scri­pture convinced an erroneous Person, when great Schollars, and much dis­puting and reasoning could not doe.

My desire and prayer is, that this Treatise may have the like effect, that the Scriptures here cited may convince those who have erred from the truth, and may turne them from darknesse to light, and from the power of Satan and of Error unto God. Oh! how glad should [Page] I be, if I could but undeceive and save some of you by this meanes, if I could pluck you as fire-brands out of the fire.

Truly my desire and prayer is, and shall be (if the will of God be so) that ye may be in God's way, i. e. read his word, believe and obey it, that ye may be saved. And one thing let me say, think to be saved by your own Faith, and not meerly by believing as the Church believes: doe not trust in God for salvation by an Atturney, as ye would not be contented to be saved on­ly by a Proxey. And be not amused with a great noise, and great names of Fa­thers, and Councils, which they that boast doe it (saith one) because they know you cannot, or have not leisure either to read or understand, and so can­not disprove them; see Moulin: but to the Law and to the Testimony, and the word is neer thee: and of the Bible I am sure I may say, Blessed is he that rea­deth, and that understandeth the say­ings of this Book.

I seek not yours but you, and oh that [Page] you could or would away with your dungie and drossy errors, and that you might keep your gold and silver; and on condition you would part with two parts of your errors, I hope I should not envy you your whole estates.

Yet say not that our Religion is cruel, and that you are Martyrs for yours; because 'tis the cause, not the punishment, or suffering, makes a Martyr; and you suffer in your purses for the Error of your Consciences. I hope we Prote­stants shall never be put to try, yet we could have no such bargaine, if the law was in your hands; although the truth is, you pay too deare for a false Religi­on: for I may say of Religion, as of the Prophet Jeremys figs, the good is very good, and the bad very bad: if it be true, a man cannot pay too deare for it; if false, he cannot buy it too cheap.

Now who would be of such a Reli­gion, which may cost him the certaine losse of a temporall, and much hazard his eternall estate; that will ruine his estate; and endanger his soule.

Now consider what I have said in this preface, and what I say in the following Treatise, and the Lord give you under­standing in all things,

So prayeth (really desirous of your conversion and sal­vation) THO: HODGES.

Chap. 1. Of this way or Method of proceeding by such Questions and Answers, or, The Introduction.

Q. MAY we say yes to a Que­stion, that is asked us, when we answer it Affir­matively, or must we necessarily say yea?

Ans: Math. 17.24.25. They that received the Tribute money came to Peter, and said, Doth not your M r pay tribute? He sayth, yes.

Q. When we answer a Question Ne­gatively, must we alwayes say Nay? or may we say No?

A. Joh. 21.5. Then Jesus sayth unto them, children have you any meat? [Page 2] they answered him, No.

Q. Doth that place Jam. 5.12. forbid the saying Yes and No? when it sayes, Let your Yea be Yea, and your Nay be Nay.

A. The Apostle dehorts from cu­stomary swearing, and adviseth them to be true and faithfull in performing their word and promise: he would not have men be I S r, no S r, (as we say:) not yea and nay, but one and the same in word and deed, in our promises and per­formances: and if we would doe so, there would be no need of such common oaths to gaine credit or beliefe.

And farther I say, that the Transla­tors, if they had pleased, might have ren­dred the Originall thus, Let your Yes be Yes, and your No No; as in the places a­bove cited.

Q. Is it lawfull to set down, or aske questions about points or matters of Reli­gion, and give answers thereunto, for the instruction of the ignorant, or teaching of those, who are as yet babes in knowledge?

A. Yes, Luk. 7.19, 20, 22. And [Page 3] John calling unto him two of his Disci­ples, sent them to Jesus saying, Art thou he that should come, or look we for another? when the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come, or look we for another? Then Jesus answering said unto them Goe your way, and tell John what things you have seen, and heard, how that the blind see, the lame walke, the lepers are cleansed, the dead are raised, the deafe heare, to the poor the Gospell is prea­ched. So Mat. 11.2, 3, 4, 5. Hag. 2.11, 12, 13. Thus saith the Lord of Hosts, Aske now the Priests concerning the Law, saying, If one beare holy flesh in the skirt of his garment, and with his skirt doe touch bread, or pottage, or wine, or oyle, or any meat, shall it be ho­ly? And the Priests answered and said, No. Then said Haggai, If one that is uncleane by a dead body touch any of these, shall it be unclean? And the Priests answered and said, It shall be un­clean. Mat. 13.51.

Q. May a man aske or propound a Question about that which he knowes himselfe, and make an objection, which he can answer himselfe?

A. Yes, Mark. 12.35, 36, 37. And Jesus answered and said, while he taught in the Temple, How say the Scribes that Christ is the Son of David? for David himselfe said by the holy Ghost, The Lord said to my Lord, sit thou on my right hand, 'till I make thine e­nemies thy footstool. David therefore himselfe calleth him Lord, and whence is he then his Son? So Matth. 22.41. &c. Rom. 6.1. what shall we say then? shall we continue in sinne that grace may abound? God forbid. And verse 15. what then, shall we sinne, because we are not under the Law, but under Grace? God forbid. So chap. 7.7. what shall we say then, is the Law sinne? God forbid. and chap. 9.14. what shall we say then, is there unrighteousnesse with God? God forbid.

Q. May we aske what are the opi­nions of men concerning Christ or Chri­stianity, [Page 5] and give answers to them?

A. Yes, Matth. 16.13, 14. when Je­sus came into the coasts of Cesarea Phi­lippi, he asked his Disciples saying, whom doe men say that I the Son of man am? And they said, some say that thou art John the Baptist, some Elias, and others Jeremias, or one of the Pro­phets. But whom say ye that I am? v. 15 th, &c.

Q. Is it lawfull to propound obje­ctions for the clearing of the truth?

A. Yes, Luk. 20.41, 42, 43, 44. And he said unto them, How say they that Christ is David's Son? And David himselfe sayth in the Book of Psalmes, The Lord said to my Lord, sit thou on my right hand, 'till I make thine enemies thy footstool. David therefore calleth him Lord; how is he then his Son? So Mat. 22.41, &c. Mar. 12.35, 36, 37.

Q. May a man repeat and answer the objection of adversaries, made a­gainst the truth? or propound such as he thinks the wisdome of the flesh will, or [Page 6] may possibly make against the truth?

A. Yes, Rom. 9.19, 20. Nay, but O man who art thou that replyest a­gainst God? shall the thing formed say to him that formed it, why hast thou made me thus? in v. 19. thou wilt say then unto me, why doth he yet find fault? for who hath resisted his will?

Q. Is it in any case lawfull to set down the objection, or Argument of erro­neous, or hereticall Persons?

A. Yes, Luk. 20. from 27 th, to 33. Then came to him certaine of the Sad­duces, which deny that there is any Re­surrection; and they asked him, saying, Master, Moses wrote unto us, if any man's Brother dye, having a wife, and he dye without children, that his Brother should take his wife, and raise up seed unto his Brother: there were therefore seven brethren, and the first took a wife, and dyed without children, &c. there­fore in the Resurrection, whose wife of them is she? for seven had her to wife. So Mat. 22.23, &c.

Cap. 2. Of Errour.

Q. ARE there any Errors and He­resies destructive to the faith, and damnable?

A. Yes, 2 Pet. 2.1. But there were false Prophets also among the people, e­ven as there shall be false Teachers a­mong you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring up­on themselves swift destruction. 2 Tim. 2.17, 18. of whom is Hymeneus and Philetus, who concerning the truth have erred, saying, that the Resurrection is past already, and overthrow the Faith of some.

Q. Are there any blasphemous opi­nions?

A. Yes, 2 Tim. 2.16.17, 18. But shun profane and vain bablings, for they will encrease unto more ungodlinesse, and their word will eate as doth a can­ker, [Page 8] of whom is Hymeneus and Philetus, who concerning the truth have erred, &c. 1 Tim. 1.19, 20. Holding faith and a good conscience, which some ha­ving put away, concerning faith have made ship-wrack; of whom is Hymeneus and Alexander, whom I have delive­red unto Satan, that they may learne not to blaspheme.

Q. May we receive erroneous tea­chers into our houses, or must we avoid them?

A. 2 Joh. 10. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed.

Q. What's the cause of Error?

A. Matth. 22.29. Jesus answered and said unto them, ye doe erre, not knowing the Scriptures, nor the power of God.

Chap. 3. Of the Holy Scriptures.

Q. BY What Rule must we judge of the Doctrines we heare, we must we judge by the Scriptures?

A. Yes, Isai. 8.20. To the Law, and to the Testimony: if they speak not according to this word, it is because there is no light in them. Joh. 5.39. Search the Scriptures, for in them ye thinke ye have eternall life, and they are they which testify of me. Act. 17.11, 12. These were more noble than those in Thessalonica, in that they received the word with all readinesse of mind, and searched the Scriptures daily, whether those things were so: therefore many of them believed.

Q. Are we to believe God speaking to us in the Scriptures, as if he spake to us audibly by a voice from heaven?

A. 2 Pet. 1.19. We have also a more sure word of prophecy, whereun­to [Page 10] ye doe well that ye take heed, as unto a light that shineth in a darke place, un­till the day-dawn, & the daystar arise in your hearts.

Q. Are we to believe even an An­gel from heaven contrary to the Scri­ptures?

A. Galat. 1.8. But though we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be ac­cursed.

Q. Ought we to believe the Scriptures rather than one who should come from the dead?

A. Luk. 16.27, 28, 29. I pray thee Father, that thou wouldest send him to my Fathers house, that he may testify un­to them: Abraham saith unto him, They have Moses and the Prophets, let them heare them.

Q. Would it be more effectuall to have our friends rise from the dead, and warne us, lest we come to the place of torment, than to have the Scriptures read and ap­plyed?

A. Luk. 16. last. And he said un­to him, If they heare not Moses and the Prophets, neither will they be perswaded though one rose from the dead.

Q Did the Prophets of old speak and write the Holy Scriptures by any pri­vate motion, or by the incitation or inspi­ration of the holy Ghost?

A. 2 Tim. 3.16. All Scripture is gi­ven by inspiration of God, and is profi­table for Doctrine, &c. 2 Pet. 1.20.21. Knowing this first, that no prophecy of the Scripture is of any private interpre­tation: For the prophecy came not in old time by the will of man, but holy men of God spake, as they were moved by the Holy Ghost.

Q. Did the Apostles of Christ preach the word of God, or the word of man?

A. 1 The. 2.13. For this cause also thank we God without ceasing, because when ye received the Word of God, which ye heard of us, ye received it not as the Word of men, but as it is in truth, the Word of God, which effectually wor­keth also in you that believe.

Q. Did our Saviour Christ and the A­postles allow their Hearers no try their Doctrine by the Holy Scriptures?

A. Yea. Joh. 5.39. Search the Scriptures, for they are they which testi­fy of me. Act. 17.11. These were more noble than those in Thessalonica, in that they received the word with all readines of mind, and searched the Scriptures dai­ly, whether those things were so.

Q. Did Christ and the Apostles, who had the greatest measure, and who were full of the Holy Ghost, cite Scripture, and prove by Scripture, or appeal constantly to private Revelations, or to a light or word within them, or say alway, Thus sayth the Spirit within us?

A. Luk. 10.26. What is written in the Law? how readest thou? Mar. 12.29. And as touching the dead, that they rise, have ye not read in the book of Moses, how in the bush God spake un­to him, saying, I am the God of Abra­ham, and the God of Isaack, and the God of Jacob?

Q. Are the Scriptures and the Spi­rit [Page 13] joyned together, and doth the Spirit of God goe along with the Scriptures?

A. Isai. 59.21. As for me, this is my Covenant with them, sayth the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy feeds seed, saith the Lord, from henceforth and for ever. Joh. 6.63. It is the Spirit that quickneth, the flesh profiteth no­thing: the words that I spake unto you, they are Spirit and they are life.

Q. But are the Scriptures able to make us perfect, and wise unto Salvation, with­out attending to visions and Revelations?

A. 2 Tim. 3.15, 16, 17. And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto Salvation, through Faith, which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteous­nesse, that the man of God may be per­fect, [Page 14] throughly furnished unto all good workes.

Q. Are the Scriptures of the old Te­stament of use unto us, now in the dayes of the Gospell?

A. Rom. 15.4. For whatsoever things were written afore time, were written for our learning, that we through pati­ence and comfort of the Scriptures might have hope. 1 Cor. 10.1, to the 6 th. Moreover brethren, I would not that ye should be ignorant, how that all our Fathers were under the cloud, and all passed thorow the Sea, &c. Now these things were our Examples, to the in­tent we should not lust after evill things, as they also lusted, &c. So. v. 11. Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come.

Q. May the common people read the Scriptures.

A. Yea, Joh. 5.39. Search the Scrip­tures, for they are they which testify of me. Act. 17.11. These were more noble [Page 15] than those in Thessalonica, in that they received the word with all readinesse of mind, and searched the Scriptures daily, whether those things were so. Act. 8.30. And Philip ran thither to him, and heard him read the Prophet Esaias, and said, Understandest thou what thou rea­dest? 2 Tim. 3.15. And that from a child thou hast known the holy Scri­ptures. Isai. 34.16. Seek ye out of the book of the Lord, and read. Deut. 17.18, 19. And it shall be when he sitteth upon the throne of his Kingdome, that he shall write him a copy of this Law in a book, out of that which is before the Priests, the Levites: And it shall be with him, and he shall read therein all the dayes of his life, that he may learne to feare the Lord his God, to keep all the words of this Law, and these Statutes to doe them.

Q. May the Scriptures be translated out of the Originall languages into those tongues, which the people understand?

A. 1 Cor. 14.18, 19, 27, 28. I thank my God, I speak with tongues more [Page 16] than you all: yet in the Church I had rather speak five words with my under­standing, that by my voice I might teach others also, than ten thousand words in an unknown tongue. If any man speak in an unknown tongue, let one interpret; but if there be no Interpreter, let him keep silence in the Church, and let him speake to himselfe and to God.

Q. May we quote a translation of Scri­pture?

A. Heb. 10.5, 6, 7. Wherefore, when he cometh into the world, he saith, Sa­crifice and offering thou wouldest not, &c, then said I, Lo! I come to doe thy will O God. Which is a passage ta­ken out of the 40 th Psal. verses 6.7, 8. secundum Interpret: 70, &c.

Q. Are the Scriptures to be read in the Church?

A. Luk. 4.16. And he came to Nazareth, and as his custome was, he went into the Synagogue on the Sab­bath day, and stood up for to read. Act. 15.21. For Moses of old time hath in every City them that preach him, being [Page 17] read in the Synagogues every Sabbath day.

Q. In which book, that of the Crea­tures, or that of the Scriptures, may we learne to know God best?

A. Psal. 138.2. I will worship to­wards thy Holy Temple, and praise thy Name for thy loving kindnesse, and for thy truth; for thou hast magnifyed thy Word above all thy name. Psal. 19.1, 7, 11. The Heavens declare the glory of God, the firmament sheweth his handy worke: the Law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the sim­ple: moreover, by them is thy servant warned, and in keeping of them there is great reward. Psal. 119.105. Thy word is a lamp unto my feet, and a light unto my path.

Q. May Nations know any thing of God by his workes or Creatures?

A. Rom. 1.19, 20. Because that which may be known of God is mani­fest in them, for God hath shewed it unto them: For the invisible things of [Page 18] him from the Creation of the world are cleerly seen, being understood by the things that are made, even his eternall power and God-head, so that they are without excuse.

Q. Is it a speciall blessing to have the word of God?

A. Psal. 147.19, 20. He sheweth his word unto Jacob, his statutes and his judgments unto Israel: He hath not dealt so with any Nation, and as for his judge­ments they have not known them, praise ye the Lord.

Chap. 4. Of God, and of the Trinity of Persons in the Godhead.

Q. ARE the Gentiles in an Errour, who worship many Gods?

A. Yea. Deut. 6.4. Heave O Is­rael, the Lord our God is one Lord. 1 Cor. 8.4, 5, 6. We know that an I­dol is nothing in the world; & that there is none other God, but one: for though [Page 19] there be that are called Gods, whether in heaven, or in earth, (as there be Gods many, and Lords many) but to us there is but one God the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

Q. How doth the Scripture set out converts from the worship of false Gods, or dead Idols, which the Gentiles worship?

A. 1 Thes. 1.9. For they them­selves shew of us what manner of entring in we had unto you, and how ye turned to God from Idols to serve the living and true God. Jer. 10.10. But the Lord is the true God, he is the living God, and an everlasting King, &c.

Q. Is it possible for us to know God comprehensively, or perfectly to compre­hend his infinite being and perfection?

A. Job. 11.7, 8, 9. Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven, what canst thou doe? Deeper than hell, what canst thou know? The measure thereof is longer [Page 20] than the earth, and broader then the Sea. So chap. 26.14. Lo these are parts of his waies, but how little a portion is heard of him? but the thunder of his power who can understand?

Q. To speak after the manner of men, is God a Spirit?

A. Yea, Joh. 4.24. God is a Spirit, and they that worship him, must worship him in spirit and in truth.

Q. What doth the Scripture teach us to conceive of the nature of a Spirit? or how doth a Spirit differ from a body?

A. Luk. 24.39. Behold my hands and my feet, that it is I my selfe: handle me and see, for a Spirit hath not flesh and bones, as ye see me have.

Q. What Scripture have you to prove that God is invisible to corporeall eyes?

A. 1 Tim. 1.17. Now unto the King eternall, immortall, invisible, the only wise God, be honour and glory for ever and ever. Deut. 4.15, 16, 17. Take ye therefore good heed unto your selves, (for ye saw no manner of similitude on the day that the Lord spake unto you in [Page 21] Horeb, out of the midst of the fires) lest ye corrupt your selves, and make you a graven image, the similitude of any fi­gure, the likenesse of male or female, &c. compared with Rom. 1.21, 23. Be­cause that when they knew God they glorifyed him not as God, neither were thankfull; but became vaine in their ima­ginations, and their foolish heart was dar­kened, and they changed the glory of the incorruptible God into an image, made like to corruptible man, and to birds, and foure-footed beasts, and cree­ping things.

Q. What proofe doe you bring that God is without Passion?

A. Act. 14.11, 15. When the peo­ple saw what Paul had done, they lift up their voices saying, the Gods are come down to us in the likenesse of men, &c. Sirs, why doe ye these things, we also are men of like passions with you, and preach unto you, that you should turne from these vanities unto the living God, which made heaven and earth, &c.

Q. Give us a text to shew the unchan­geablenesse [Page 22] or Immutability of God.

A. Mal. 3.6. For I am the Lord, I change not: therefore the Sons of Ja­cob are not consumed. Jam. 1.17. Eve­ry good and perfect gift is from above and cometh downe from the Father of Lights, with whom is no variablenesse, neither shadow of turning.

Q. What text of Scripture is there to prove, that God cannot be contained in a­ny place, or that he is Immense?

A. 1 King. 8.27. But will God indeed dwell on the earth? behold, the heaven and the Heaven of hea­vens cannot containe thee, how much lesse this house that I have buil­ded. Jer. 23.23, 24. Am I a God at hand sayth the Lord, and not a God a far off? Can any hide himselfe in secret pla­ces, that I shall not see him saith the Lord? Doe not I fill heaven and earth, saith the Lord?

Q. How doe you prove that he is E­ternall?

A. Psal. 90.2. Before the moun­taines were brought forth, or ever thou [Page 23] hadst formed the earth, and the world, even from everlasting to everlasting thou art God. 1 Tim. 1.17. Now unto the King eternall, immortall, &c. be ho­nour and glory for ever.

Q. Where is it proved that his great­nesse is Incomprehensible or unsearcha­ble?

A. Psal. 145.3. Great is the Lord, and greatly to be praised, and his great­nesse is unsearchable.

Q. What text have we that God is Al­mighty, or Omnipotent?

A. Gen. 17.1. And when Abra­ham was ninety yeers old and nine, the Lord appeared to him, and said, I am the Almighty God, walke before me, and be thou perfect. Rev. 4.8.—And they rest not day and night saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

Q. How doe you prove God is only wise?

A. Rom. 16.27. To God only wise be glory through Jesus Christ for ever. 1 Tim. 1.17. To the King eternall, &c. [Page 24] the only wise God be honour and glory for ever and ever.

Q. How doe you prove God is most holy?

A. Isai. 6.3. And one cryed unto ano­ther and said, Holy, holy, holy, is the Lord of Hosts, the whole earth is full of his glory. Rev. 4.8. And they rest not day and night saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

Q. How doe you prove that God is most free in all he doth?

A. Psal. 135.6. Whatsoever the Lord pleased, that did he in heaven and in earth; in the Seas and all deep places.

Q. How prove you that God is abso­lute?

A. Exod. 3.14. And God said un­to Moses, I am that I am; and he said, Thus shalt thou say unto the Children of Israel, I Am hath sent me unto you.

Q. How prove you that God Works all according to the counsill of his own will?

A. Eph. 1.11. In wom also we have obtained an inheritance, being pre­destinated [Page 25] according to the purpose of him, who worketh all things after the counsill of his own will.

Q. What text of Scripture proves God doth all for his own glory?

A. Prov: 16.4. The Lord hath made all things for himselfe; yea, even the wicked for the day of evill. Rom. 11.36. For of him, and through him, and to him are all things, to whom be glory for ever.

Q. Is the Atheist, or he that denyes there is a God, cal'd a Fool in Scripture?

A. Psal. 14.1. The Fool haith said in his heart, there is no God.

Q. Where have we ground in Scri­pture for such expressions as these, the nature of God, the God-head, the Es­sence of God, the Person of the Father.

A. Gal. 4.8. Howbeit then when ye knew not God ye did service unto them which by nature are no Gods. Ex­od. 3.14. And God said unto Moses, I am that I am; Thus shalt thou say unto the Children of Israel, I am hath sent me unto you.

Rev. 1.4. Grace be to you and peace from him which is, and which was, and which is to come. Col. 2.9. For in him dwelleth all the fulnesse of the God-head bodily. Heb. 1.3. Who being the bright­nesse of his glory, and the expresse image of his Person, and upholding all things by the word of his power, &c.

Q. What say you to those many Scri­ptures, which say that God is in heaven?

A. The Reason why God is said to be in Heaven, is not because his Essence is included in a certaine place, cal'd Hea­ven, but he may be said to be in Heaven in regard of the more eminent manife­station of his glory there to Saints and Angels, & in respect of some more emi­nent dispensations and workes of his ma­nifested from thence.

Q. What say you to those Scriptures, that testify that God came down from hea­ven, or appeared on Mount Sinai, &c.

A. The Scripture speaks of God after the manner of men, condescending to our capacity: & God is, or may be, said to be, or appeare, or come to such a place, [Page 27] when either some glorious appearances are seen there, or some more glorious dispensations are there, M. Mede. or when the An­gels or Courtiers of Heaven are there, or when there are some eminent signes of his favour there. God who in his own being and Essence is infinite and im­mense, D. Ow. is by reason thereof present in, and to the whole creation equally, not by a diffusion of his Substance or mix­ture with other things, heaven or earth, in or upon them, but by an inconceiva­ble indistancy of Essence to all things; though he exert his power, and mani­fest his glory in one place more than a­nother, as in Heaven, in Sion, at the Arke, &c.

Q. How prove you that God hath no corporeall, visible figure, and shape, or similitude?

A. Is. 40.25. To whom then will ye liken me, or shall I be equall, sayth the Holy one?

Q. When the Scripture saith that man is made after the image and likenesse of God, doth it intend that God hath a bodi­ly [Page 28] figure or shape like a man?

A. Col. 3.9, 10.—Seeing that ye have put off the old man with his deeds; And have put on the new man, which is renewed in knowledge after the Image of him that created him.

Q. What meanes the Scripture by at­tributing unto God parts like a man, eyes, cares, nostrils, armes, hands, fingers, are we to understand that God hath a body of flesh, and parts fleshly like us?

A. No, but they are spoken of him after the manner of men, for it is written, 2 Chr. 32.8. With him is an Arme of flesh, but with us is the Lord our God to helpe us, and to fight our battels. Jer. 17.5. Cursed be the man that trusteth in man, and maketh flesh his Arme, and whose heart departeth from the Lord. Job. 10.4. Hast thou eyes of flesh, or seest thou as man seeth?

Q. How must those Scriptures be un­derstood, which attribute Affections and Passions to God, as Anger, Fury, Zeale, Wrath, Love, Hatred, Jealousy, Repen­tance, Griefe, Joy, &c?

A. They are Metaphorically assi­gned unto him, & spoken of him only in reference to his outward workes and dis­pensations, correspondent and answe­ring to the actings of men, D. Ow. in whom such affections are, and under the power whereof they are in those actings.

Q. How prove you that these are spo­ken [...], and to be understood, [...], metaphorically?

A. Mal. 3.6. For I am the Lord, I change not. Is. 27.4. Fury is not in me. 1 Sam. 15.29. And the strength of Israel will not lye, nor repent: for he is not a man that he should repent. To instance in Anger, that may denote ei­ther God's vindictive justice whence punishments flow; or else the effects of it, in the punishments themselves, either threatned or inflicted.

Q. What is meant when 'tis said that Moses should see the Similitude of the Lord, &c. Exod. 34. Num. 12.8. Doth it mean that God hath any reall, visible shape?

A. No: but it may be possibly he shall [Page 30] see an Angel, or some glorious light. 1 Tim. 6.16. Who only hath immorta­lity, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see. 1 Joh. 4.12. No man hath seen God at any time.

Q. What doe the Scriptures say con­cerning God's Omniscience, or Know­ledge of all things past, present, and to come, how contingent soever they are in their own nature, or wrought by Agents free in working?

A. Act. 4.27, 28. For of a truth a­gainst thy holy Child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the peo­ple of Israel, were gathered together for to doe whatsoever thy hand and thy counsell determined before to be done. Heb. 4.13. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him, with whom we have to doe. Psal. 139.2, 3, 4. Thou knowest my down sitting, & mine uprising thou understandest my thought afar off: thou [Page 31] compassest my path, & my lying down, & art acquainted with all my wayes: For there is not a word in my tongue, but loe O Lord thou knowest it altogether. Ps. 147.5. Great is our Lord—his understan­ding is infinite. Is. 40.28. There is no searching of his understanding.

Q. How are those Scriptures to be ex­pounded, which speake of God's proving and trying men, that he may know what is in their hearts, &c. such as Deut. 8.2. and 13.3. 2 Chr. 32.31. And what meanes that other place Philip. 4.6. Let your request be made known unto God?

A. These things are ascribed to God figuratively, discovering the kind of his works & dispensations, not his own na­ture and properties; & so they must have a figurative interpretation. D. Ow. God deales with men much like or proportionably to what we would doe, when we would really find out what we doe not know.

Q. Doth the Scripture teach that there is but one only true God?

A. Deut. 6.4. Heare O Israel, the Lord our God is one Lord. 1 Cor. 8.5, [Page 32] 6. For though there be that are called Gods, whether in heaven or in earth (as there be Gods many, & Lords many) but to us there is but one God the Father, of whom are all things, & we in him, &c.

Q. What saith the Scripture concer­ning the Trinity, or the three Persons in the God-head?

A. 1 Joh. 5.7. For there are three that bare record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. Matth. 28.29. Go ye there­fore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

Q. Are we by the Word to under­stand Christ the Son of God?

A. Joh. 1.14. And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth.

Q. Is Christ God?

A. Rom. 9.5. Of whom, as concer­ning the Flesh, Christ came, who is over all, God blessed for ever. Amen. John. [Page 33] 20.28. And Thomas answered, and said unto him, my Lord and my Ood. Col. 2.9. For in him dwelleth all the fulnesse of the God-head bodily. Heb. 1.3, 8. Who being the brightnesse of his glory, and the expresse image of his Person, and upholding all things by the word of his power, when he had by himselfe purged our sinnes, sate down on the right hand of the majesty on high. But unto the Son he saith, thy Throne, O God, is for ever and ever: a Scepter of Righteous­nesse is the Scepter of thy Kingdome. 1 Tim. 3.16.

Q. Is he equall with the Father?

A. Phil. 2.6. Who being in the forme of God, thought it not robbery to be equall with God.

Q. Is he one with his Father?

A. Joh. 10.30. I and my Father are one.

Q. How doe you prove that the Holy Ghost is God?

A. Act. 5.3, 4. But Peter said, Ana­nias, why hath Satan filled thy heart to lye to the Holy Ghost, and to keep [Page 34] back part of the price of the land? while it remained was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thy heart? thou hast not lyed unto men, but unto God. 1 Cor. 3.16. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? So chap. 6.19. What, know you not that your body is the Temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own? 2 Cor. 6.16. and what agreement hath the Temple of God with Idols? for ye are the Temple of the living God; as God hath said, I will dwell in them, and walke in them, and I will be their God, and they shall be my people. Is. 6.1, 9. In the yeer that King Uzziah died, I saw also the Lord sit­ting upon a throne, high and lifted up, and his traine filled the Temple. And he said, Goe and tell this people, Heare ye indeed but understand not, and see ye indeed but perceive not. Compared with Acts 28.25, 26. And when they [Page 35] agreed not among themselves they de­parted, after that Paul had spoken one word, well spake the Holy Ghost by E­saias the Prophet unto our Fathers, say­ing, Go unto this people, and say, Hea­ring ye shall heare and shall not under­stand, and seeing ye shall see and not per­ceive.

Q. Is the holy Ghost a distinct person, or subsistence in the God-head?

A. Joh. 16.7, 8. For if I goe not a­way the comforter will not come unto you, &c. And when he is come, he will reprove the world of sinne, and of righ­teousnesse, and of Judgment. Mat. 3.16. And Jesus when he was baptized, went up straightway out of the water, and lo the heavens were opened unto him, & he saw the Spirit of God descending like a Dove, and lighting upon him. Act. 13.2. As they ministred to the Lord, and fasted, the Holy Ghost said, Sepa­rate me Barnabas and Saul for the worke whereunto I have called them.

Q. Are we baptized into the faith, and worship of one God in three Persons?

A. Mat. 28.19. Goe ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son and of the holy Ghost. 2 Cor. 13.14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the holy Ghost be with you all. Amen.

Q. Is not God the Father cal'd the on­ly true God in Joh. 17.3. How then is Christ God?

A. Christ and the Holy Ghost are one and the same God with the Father; and some expound this text by 1 Joh. 5.20. where of Jesus Christ it is said, D. Ch. Beza. in loc. D. Ch. This is the true God, and Eternall life. These termes, one and only, exclude all Idols, not the Son, and the Holy Ghost; no more than in Jude. v. 4. According to our Transla­tion the word only Lord God, being ap­plyed to Christ, doth exclude God the Father from being God.

Q. Doth not Christ say Joh. 14.28. My Father is greater than I. And again Joh. 10.29. My Father is greater than all?

A. Presently after Christ had said, My Father is greater than all, he addes, I and my Father are one, (i.e.) one in nature, and yet in regard of his manhood, and in respect of his office of Mediator, about which he was sent into the world, his Father was greater than he.

Q. Are not God the Father and God the Son said to send the Holy Ghost? And is not he that sendeth greater than he that is sent?

A. M. Perk. One Equall may send another by consent.

Q. Doth not Christ say concerning the Holy Ghost, Joh. 16.13, 14, 15.— he shall not speak of himselfe—and he shall receive of mine, &c?

A. The Holy Ghost hath his subsi­stence from the Father and the Son, but this by nature; and he imparts to every one of us as he will, 1 Cor. 12.11. and the Church is commanded to hearken unto him. Rev, 2. Yet the mercy, grace, D. Ow. his Ans. to Bid. light, guidance, direction, comfort, peace, gifts, that he should communicate, were no other but what were procured and [Page 38] purchased for them by Christ himselfe, according to that dispensation that the Trinity is pleased to proceed in, to ac­complish the work of our Salvation.

Q. May we give prayse and glory to the Father, and to the Son, and to the Ho­ly Ghost?

A. Is. 6.1, 2, 3. I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the Temple. Above it stood the Seraphims—And one cryed unto another, and sayd, Holy, holy, holy is the Lord of Hosts, the whole earth is full of his glory. So vers. 8.9. And I heard the voice of the Lord saying,—go and tell ye this people, Heare ye indeed, but understand not, compared with Act. 28.25, 26. Well spake the Holy Ghost by Esaias the Prophet unto our Fathers, saying, Goe unto this people and say, Hearing ye shall heare and shall not un­derstand. Rev. 7.9, 10. After this I be­held, and lo a great multitude—And cryed with a loud voice, saying, Salva­tion to our God, which sitteth upon the throne, and unto the Lambe.

Q. May we lawfully pray to any par­ticular Person of the Holy Trinity? And may we give glory to a particular Person?

A. Luk. 23.34. Then said Jesus, Fa­ther forgive them, for they know not what they doe. Act. 7.59, 60. And they stoned Stephen calling upon God, and saying, Lord Jesus receive my spi­rit: and he kneeled downe, and cryed with a loud voice, Lord lay not this sin to their charge. 2 Cor. 13. last. The grace of our Lord Jesus Christ, and the love of God, and the Communion of the Holy Ghost be with you all Amen. Rev. 5.13. And every creature— heard I saying, Blessing, Honour, Glory, and Power, be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever.

Q. May we lawfully in a continued prayer, wherein we have many petitions, put up one to God the Father by name, a­nother to the Son, and a 3 d to the Holy Ghost?

A. 2 Cor. 13. last. The Grace of our Lord Jesus Christ, and the Love of [Page 40] God, and the Communion of the Holy Ghost be with you all Amen. 2 Thes. 2.16, 17. Now our Lord Jesus Christ himselfe: & God even our Father—com­fort your hearts, &c.

Q. Which Person of the Trinity is most frequently named in the prayers of holy men, recorded in Scripture?

A. Eph. 2.18. For through him we both have an accesse, by one Spirit, un­to the Father. Eph. 3.14, 21. For this cause I bow my knees unto the Father of our Lord Jesus Christ. Unto him be glory in the Church by Christ Jesus throughout all Ages world without end Amen.

Cap. 5. Of God's Decrees.

Q. HOW prove you that nothing can come to passe in time, but what God did most wisely and freely, decree, and ordaine unchangably from all eternity?

A. Eph. 1.11. In whom also we have [Page 41] obtained an inheritance, being prede­stinated according to the purpose of him, who worketh all things after the counsell of his own will. Rom. 11.33, 34. O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgments, and his waies past finding out! For who hath known the mind of the Lord, or who hath been his Counseller? Heb. 6.17. Wherein God willing more abundantly to shew unto the Heires of promise the immutability of his Counsell, confir­med it by an oath. Rom. 9.15, 18. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have com­passion: Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Q. How prove you that for all this de­cree God is not the Author of sin?

A. Jam. 1.13, 17. Let no man say when he is tempted I am tempted of God: for God cannot betēpted with evill, neither tempteth he any man. Every good gift, [Page 42] and every perfect gift is from above, and cometh down from the Father of Lights, with whom is no variablenesse, nor shadow of turning. 1 Joh. 1.5. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darknesse at all.

Q. How prove you that God's Decrees, or eternall predestination, or foreordain­ing of all that comes to passe in time, doth not take away man's liberty, or offer vio­lence to him, and consequently free man from sinne?

A. Act. 2.23. Him being delivered by the determinate counsell and fore-knowledge of God, ye have taken, and by wicked hands have crucified and slain. So Chap. 4.27, 28. For of a truth against thy holy Child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles and the people of Is­rael, were gathered togeither for to doe whatsoever thy hand and thy counsell determined before to be done. Math. 17.10, 11, 12. Why then say the Scribes that Elias must first come? And Jesus [Page 43] answered and said unto them, Elias truly shall first come, and restore all things: But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed; likewise shall also the Son of man suffer of thē. Prov. 16.33. The Lot is cast into the lap, but the whole disposing thereof is of the Lord. Joh. 19.11. Jesus answe­red, thou could'st have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. The power of the Magistrate being from God, therefore the Jewes sin'd grievous­ly in making use of the Magistrate to condemne the innocent, and the Son of God. Beza.

Q. How prove you that God knowes all that comes to passe?

A. Act. 15.18. Known unto God are all his works from the beginning of the world.

Q. How prove you he knowes what may, or can come to passe upon such and such con­ditions?

A. 1. Sam. 23.11, 12. Will Saul come down as thy Servant hath heard, O Lord God of Israel, I beseech thee tell thy Servant? And the Lord said, he will come down. Then said David, will the men of Keilah deliver me and my men into the hand of Saul? and the Lord said, they will deliver thee up. Matth. 11.21, 23. Woe unto thee Chorazin, wo unto thee Bethsaida, for if the migh­ty workes which were done in you, had been done in Tyre and Sidon, they would have repented long agoe in sackcloth and ashes. And thou Capernaum, which art exalted unto heaven, shalt be brought down unto hell, for if the mighty works which have been done in thee, had been done in Sodome, it would have remained unto this day.

Q. How prove you that God did not de­cree such and such things, because he foresaw they would come to passe, or come to passe upon such conditions?

A. Rom. 9.11, 13, 18. For the chil­dren being not yet born, neither having done any good or evill, that the purpose [Page 45] of God according to election might stand, not of works, but of him that cal­leth: As it is written, Jacob have I lo­ved, but Esau have I hated. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Chap. 6. Of the Creation, and of the first estate of Man.

Q. VVAS the world Eternall, or did God make heaven, and earth, and all things therein in the begin­ning?

A. Gen. 1.1. In the beginning God created the heaven, and the earth. Heb. 11.3. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which doe ap­peare.

Q. In what state did God make man at first, did he make him after his own i­mage, in knowledge, righteousnesse, and [Page 46] holinesse; upright, having the law written in his heart, induing him with power to fulfill the Law, with dominion over the creatures?

A. Gen. 1.27, 31. So God created man in his own image, in the image of God created he him. And God saw e­very thing that he had made, and behold it was very good. Col. 3.10. And have put on the new man, which is renewed in knowledge after the image of him that created him. Eph. 4.24. and that ye put on the new man, which after God is crea­ted in righteousnesse and true holinesse. Eccles. 7.29. Loe! this only have I found, that God hath made man upright. Rom. 2.14, 15. These having not the Law, are a Law unto themselves, which shew the worke of the Law written in their hearts. Gen. 1.28. And God said unto them—replenish the earth, & sub­due it, and have dominion over the fish of the Sea—and over every living thing that moveth upon the earth.

Q. Did man continue in that state wherein God made him, or did he hearken [Page 47] to the Divell, that old Serpent, and diso­bey God, and so fell?

A. Gen. 3.6, 13, 23. And when the woman saw that the tree was good for food—she took of the fruit thereof, & did eate, and gave also unto her husband with her, and he did cate. And the Lord God said unto the Woman; what is this that thou hast done? And the Woman said, the Serpent beguiled me, and I did eate: Therefore the Lord God sent him forth from the garden of Eden to till the ground from whence he was ta­ken. Eccl. 7.29. But they have sought out many inventions. 2 Cor. 11.3. But I feare lest by any meanes, as the Ser­pent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

Q. Was Adam the first man, or were there any before him, or was he a com­mon Father, from whom all Persons de­scended?

A. 1. Cor. 15.45, 47. The first man Adam was made a living soule.—The first man is of the earth, earthy.

Chap. 7. Of sin, and of the bitter fruits of it.

Q. VHAT is sinne?

A. 1 Joh. 3.4. Sin is the trans­gression of the Law.

Q. Did all mankind sinne in, and fall by the sinne or transgression of our first Parents?

A. 1 Cor. 15.22. For as in Adam all dye, &c. Act. 17.26. And hath made of one blood all nations of men for to dwell on all the face of the earth. Rom. 5.12, 18, 19. Wherefore as by one man sinne entred into the world, and death by sinne, and so death passed upon all men, for that all have sinned. Therefore as by the offence of one judgment came upon all men to condemnation, &c. For as by one man's disobedience all were made sinners, &c.

Q. Can the Act or deed of the Father be imputed to the children? is this as 'tis the manner of men, is it also agreeable to the Scriptures?

A. Heb. 7.9, 10. Levi also who re­ceived tithes, payed tithes in Abraham: For he was yet in the loines of his Fa­ther when Melchisedec met him.

Q. Did Adam after the fall beget chil­dren after the image and likenesse of God, in knowledge, righteousnesse, and holinesse, or after his own likenesse?

A. Gen. 5.3. And Adam—begat a Son in his own liknesse after his image; and called his name Seth. Job. 14.4. Who can bring a clean thing out of an un­clean? not one. Job. 15.14. Joh. 3.5, 6.

Q. Is man since the fall born pure, & righ­teous, or is he conceived and borne in sin?

A. Psal. 51.5. Behold I was shapen in iniquity, and in sinne did my Mo­ther conceive me. Job. 14.4. Who can bring a clean thing out of an unclean? not one. chap. 15 14. What is man that he should be cleane; and he which is borne of a Woman, that he should be righteous? Joh. 3.6. That which is borne of the flesh is flesh, and that which is borne of the Spirit is Spirit.

Q. Can a man by nature, now since the [Page 50] fall, savingly know God, without being spiritually inlightened?

A. 1 Cor. 2.14. But the naturall man re­ceiveth not the things of the spirit of God, for they are foolishnesse unto him: neither can he know them, because they are spiritually discerned. 1 Joh. 5.20. And we know, that the Son of God is come, and hath given us an understan­ding, that we may know him that is true. 2 Cor. 4.6. For God, who com­manded the light to shine out of darknesse, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

Q. Can a man by the strength of nature now fulfill the Law of God?

A. Ro. 8.7. Because the carnall mind is enmity against God: for it is not sub­ject to the Law of God, neither indeed can be. Rom. 7.18. For I know that in me (that is, in my flesh) dwelleth no good thing. For to will is pre­sent with me, but how to performe that which is good I find not. Joh. 15.5. [Page 51] For without me ye can doe nothing. 2 Cor. 3.5. Not that we are sufficient of our selves to think any thing as of our selves, but our sufficiency is of God.

Q. Should our first Parents have dyed, if they had never sinned? did actuall death come in by sin?

A. Rom. 6.23. For the wages of sin is death. Rom. 5.12. As by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned. Gen. 2.17. For in the day that thou eatest thereof thou shalt surely dye.

Q. Are we become now children of wrath by nature, and in that state shall we never (except we be borne againe) see the Kingdome of God?

A. Eph. 2.3. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the de­sires of the flesh, and of the mind, and were by nature the children of wrath, e­ven as others. Joh. 3.3, last. Except a man be borne again, he cannot see the Kingdome of God. And he that belie­veth [Page 52] not the Son shall not see life, but the wrath of God abideth on him.

Q. Are sinners, or those that trans­gresse the Law, accursed?

A. Gal. 3.10. Cursed is every one that continueth not in all things which are written in the book of the Law, to doe them. Deut. 28.15, 16, &c. But if thou wilt not hearken unto the voice of the Lord thy God, to observe to doe all his commandements, & his Statutes, which I command thee this day, that all these curses shall come upon thee, and o­vertake thee, Cursed shalt thou be in the City, &c.

Q. Doth the soul outlive the body, and is it immortall?

A. Luk. 23.43. And Jesus said unto him, To day shalt thou be with me in Paradise. Phil. 1.23. For I am in a straight betwixt two, having a desire to depart, and to be with Christ, which is farre better. Ecl. 12.7. Then shall the dust returne to the Earth, as it was, and the Spirit shall returne unto God that gave it. Matth. 10.28. And feare not [Page 53] them which kill the body, but are not able to kill the soule.

Q. Shall the body rise again from the dead?

A. 1 Cor. 15.13, 14. But if there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen, then is our preaching vaine, and your faith is also vaine. Mark. 12.25, 26, 27. Joh. 11.24.

Q. Shall the condition of the Devils, and wicked men, be cursed and miserable at, and after the day of Judgment?

A. Mat. 25.41, 46. Depart from me ye cursed into everlasting fire, prepa­red for the Divel and his Angels And these shall go away into everlasting pu­nishment.

Cap. 8. Of Redemption by Christ.

Q. DOTH God leave all mankind in a sinfull, cursed, and miserable condition, to perish therein everlastingly?

A. 1 Thes. 5.9. For God hath not appointed us to wrath, but to obtaine Salvation by Christ. Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us. Rom. 3.21, 22. But now the Righteousnesse of God without the Law is manifested—e­ven the Righteousnesse of God, which is by the faith of Jesus Christ, unto all, and upon all them that believe, &c.

Q. Will God acquit and justify the un­godly and unrighteous for the righteous­nesse of Christ, if they believe and repent of their sins?

A. Ro. 5.19, 21.—So by the obedience of one shall many be made righteous. That as sinne bath reigned unto death, even so might grace reigne through righ­teousnesse unto eternall life, by Jesus Christ our Lord. Rom. 3.24, 25, 26. Be­ing justified freely by his grace thorow the Redemption that is in Jesus Christ, whom God hath set forth to be a pro­pitiation through Faith in his blood, to declare his righteousnesse for the remis­sion of sinnes that are past, &c. That he [Page 55] might be just, and the Justifier of him which believeth in Jesus.

Q. Did God lay our sinnes upon Christ, and did he beare them on the Crosse?

A. Is. 53.5, 6. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all. 1 Pet. 2.24. Who his own selfe bare our sins in his own body on the tree, that we be­ing dead to sinne, should live unto righ­teousnesse, by whose stripes ye were healed.

Q. Did Christ dye only to leave us an Example, or to confirme his Doctrine, or to be a Sacrifice or Offering for sin?

A. Eph. 5.2.—As Christ also hath loved us, and hath given himselfe for us an Offering, and a Sacrifice to God, for a sweet smelling savour. 2 Cor. 5.21. For he hath made him to be sinne for us, who knew no sinne, that we might be [Page 56] made the righteousnesse of God in him. Is. 53.10. Yet it pleased the Lord to bruise him, he hath put him to griefe: when thou shalt make his soule an Offe­ring for sinne, he shall see his seed, he shall prolong his dayes, and the plea­sure of the Lord shall prosper in his hand.

Chap. 9. Of Predestination.

Q. HOW prove you that it was not the foresight of faith, good workes, or perseverance, or of something else in the creature, which were either as causes, or conditions moving God to ordaine some men unto eternall life?

A. Eph. 1.9, 11. Having made known unto us the mystery of his will, accor­ding to his good pleasure, which he had purposed in himselfe. In whom also we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the [Page 57] counsell of his own will. Rom. 9.11, 16. For the children being not yet borne, neither having done good or evill, that the purpose of God according to election might stand, not of workes, but of him that calleth; As it is written, Jacob have I loved, but Esau have I hated. So then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 2 Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our workes, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.

Q. How prove you that God, who hath ordained them to the End, eternall life, hath also ordained them to the meanes to attaine thereunto, Faith and good works?

A. 1 Pet. 1.2. Elect according to the foreknowledge of God the Father through Sanctification of the Spirit, un­to obedience and sprinkling of the blood of Jesus Christ. Eph. 1.4. According as he hath chosen us in him, before the foundation of the world, that we should [Page 58] be holy, and without blame before him in love chap. 2.10. For we are his work­manship created in Christ Jesus unto good works, which God hath before or­dained that we should walk in them.

Q. How prove you that all God's Elect children, being fallen in Adam, were re­deemed by Christ?

A. 1 Thes. 5.9. For God hath not appointed us to wrath, but to obtaine sal­vation by our Lord Jesus Christ. Tit. 2.14. Who gave himselfe for us, that he might redeem us from all iniquity, and purify unto himselfe a peculiar people, zealous of good works.

Q. How prove you that the Elect are in due time justified, adopted, sanctified, have their sins pardoned, are made the children of God, and made holy?

A. Rom. 8.30. Moreover whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glo­rified. Eph. 1.5. Having predestinated us unto the Adoption of children by Je­sus Christ to himselfe, according to the [Page 59] good pleasure of his will. 2 Thes. 2.13. But we are bound to give thanks alway to God for you, brethren, beloved of the Lord, because God hath from the begin­ning chosen you to salvation, through sanctification of the spirit, and beliefe of the truth.

Q. How prove you such shall be certain­ly kept and preserved unto Salvation?

A. 1 Pet. 1.5. Who are kept by the power of God, through faith, unto Salva­tion, ready to be revealed in the last time. John. 10.27, 28, 29.

Chap. 10. Of God's Providence.

Q. HOW prove you that God's Provi­dence reacheth over all things, Creatures, and their actions, from the grea­test to the least?

A. Dan. 4.35. And all the Inhabi­tants of the earth are reputed as nothing: and he doth according to his will in the army of heaven, and among the Inhabi­tants [Page 60] of the earth, and none can stay his hand, or say unto him, what dost thou? Psal. 135.6. Whatsoever the Lord plea­sed, that did he in heaven and in earth, in the seas and all deep places. Act. 17.25, 28. Seeing he giveth to all life, and breath, and all things: For in him we live, and move, and have our being. Mat. 10.30. But the very haires of your head are all numbred. Prov. 16.33. The Lot is cast into the lap, but the whole disposing thereof is of the Lord. Psal 94.11. The Lord knoweth the thoughts of man, that they are vanity.

Q. How prove you that God orders the actions of men, and the events of all their actions, beyond whatever came into their hearts?

A. Deut. 19.5. compared with Exod. 21.13. And if a man lye not in waite, but God deliver him into his hand, &c. As when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe, to cut down the tree, & the head slippeth from the helve, and lighteth upon his [Page 61] neighbour, that he dye, &c. 1 Kin. 22.34, compared with vers. 28. And a cer­tain man drew a bow at a venture, and smote the King of Israel between the joynts of the harnesse. Isai. 10.6, 7. I will send him against an hypocriticall na­tion, and against the people of my wrath will I give him a charge, to take the spoyle, and to take the prey, and to tread them down like the mire of the streets: Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few.

Q. Can you prove that God, who is om­nipotent, and can worke without meanes, that he useth meanes to bring about his purpose?

A. Act. 27.31, 44. Paul said unto the Centurion, and to the Souldiers. Except these abide in the ship ye cannot be sa­ved. And the rest, some on boards, and some on broken pieces of the ship: and so it came to passe that they escaped all safe to land. Isa. 55.11. For as the raine cometh down, and the snow from [Page 62] heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall my word be, that goeth forth out of my mouth, it shall not returne unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. Hos. 2.21, 22. And it shall come to passe in that day, I will heare saith the Lord: I will heare the hea­vens, and they shall heare the earth, and the earth shall heare the corne and the wine, and the oyle, and they shall heare Jezreel.

Q. What Scriptures teach that God doth not only barely permit, but most wise­ly and powerfully bound and order sin­full actions to his own holy ends, and yet neither is, nor can be, the Author or appro­ver of sin?

A. 1 King. 22.22, 23. And he said, I will goe forth, and I will be a lying spi­rit in the mouth of all his Prophets. And he saidt thou shalt perswade him, and pre­vaile also; goe forth and doe so. Now [Page 63] therefore behold, the Lord hath put a lying Spirit in the mouth of all these thy Prophets. Psal. 76.10. Surely the wrath of man shall praise thee, the re­mainder of wrath shalt thou restrain. Gen. 50.20. But as for you, ye thought evill against me, but God meant it unto good, to bring to passe as it is this day, to save much people alive. Jam. 1.13, 17. Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evill, neither tempteth he any man. Every good gift, and every perfect gift is from above, and commeth down from the Father of Lights, with whom is no variablenesse neither shadow of turning. 1 Joh. 2.16. The lust of the flesh, the lust of the eyes, the pride of life, is not of the Father. Psal. 50.21. These things hast thou done, and I kept silence, thou thoughtest that I was alto­gether such an one as thy selfe; but I will reprove thee, and set them in order be­fore thine eyes.

Q. What Scriptures prove that God blinds and hardens some mens hearts for former sins?

A. Rom. 11.8. God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not heare unto this day. Ro. 1.28. And as they did not like to retaine God in their knowledge, God gave them over to a reprobate mind, to doe those things which are not convenient.

Q. How may God be said to harden mens hearts for former sinnes?

A. Rom. 1.24. Wherefore God gave them up unto uncleannesse, through the lusts of their own hearts, to dishonour their own bodies between themselves. Ps. 106.15. And he gave them their re­quest, but sent leannesse into their soul. 2 Thes. 2.11. And for this cause God shall send them strong delusions, that they should believe a lye. Exod. 7.3. And I will harden Pharaoh's heart: compared with chap. 8.32. And Pharaoh hardened his heart, &c.

Q. How is it proved that God doth blind and harden men by withholding his grace to enlighten their understandings, and to worke upon their hearts?

A. Mat. 13.13. Therefore speake I to them in Parables, because they seeing see not, and hearing they heare not, nei­ther doe they understand.

Q. Doth God sometimes withdraw the gifts which men have had, for their not u­sing, or abusing of them?

A. Math. 25.29. From him that hath not shall be taken away even that which he hath.

Q. Is it a meanes of blindnesse and hard­nesse, that sometimes they are exposed to such objects, as their corruption will make occasion of Sinne?

A. 2 King. 8.12. And Hazael said why weepeth my Lord? and he answe­red, because I know the evill that thou wilt doe unto the children of Israel, their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child. vers. 15. And Hazael reigned.

Q. What Scriptures prove that God's Providence especially doth reach his Church, and that he disposeth all things to the good thereof?

A. 1 Tim. 4.10. Who is the Saviour of all men, especially of those that be­lieve. Amos. 9.9. I will sift the house of Israel among all nations, &c. Yet shall not the least graine fall upon the earth. Is. 43.3, 4, 5. I am the Lord thy God, the holy one of Israel thy Saviour. I gave Egypt for thy ransome, Ethyopia and Seba for thee:—therefore will I give men for thee, and people for thy life. Fear not, for I am with thee: I will bring thy seed from the East, &c.

Chap. 11. Of Faith, and Repentance, a holy life, and assurance of Salvation.

Q. IS faith in Christ required of those who shall be saved?

A. Act. 16.31. Believe on the Lord Je­sus Christ, and thou shalt be saved, and thine house. Joh. 3.16, 36. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever­lasting [Page 67] life. He that believeth on the Son hath everlasting life, and he that be­lieveth not the Son shall not see life.

Q. What is that great truth to which the Father, Son, and Holy Ghost bear wit­nesse?

A. 1 Joh. 5.11. And this is the record that God hath given to us eternall life, and this life is in his Sonne.

Q. Is it necessary that we should repent of our sinnes, and reforme or amend our lives, and forsake our sinnes, if we will have mercy?

A. Act. 3.19. Repent ye therefore, and be converted, that your sinnes may be blotted out, when the times of re­freshing shall come from the presence of the Lord.

Q. Are any so predestinated, or did our Lord Jesus Christ so lay down his life for any particular Persons, that although they live and dye in impenitency and un­beliefe, yet they shall surely be saved?

A. Rom. 8.1, 13, 30. There is therefore now no condemnation to thē which are in Christ Jesus, who walke not after the [Page 68] flesh, but after the Spirit. For if ye live after the flesh ye shall dye; but if ye through the Spirit doe mortify the deeds of the body, ye shall live. Moreover, whom he did predestinate them he also called, and whom he called them he al­so justified, &c.

Q. Doth the Scriptures hold out any such preterition, or Non-election, or so hold forth the death of Christ, that some persons although they believe with all their heart, and repent, and forsake all their sins, yet shall not be saved?

A. Joh. 3.36. He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life. Act. 10.34, 35, 43. Of a truth I perceive, God is no respecter of persons, but in e­very nation he that feareth him and wor­keth righteousnesse is accepted with him. To him give all the Prophets witnesse, that through his name whosoever belie­veth in him shall receive remission of Sinnes.

Q. May we be sure if we believe, that we were ordained to eternall life?

A. Act. 13.48. And as many as were ordained to eternall life believed. 2 Thes. 2.13. But we are bound to give thanks to God alway for you brethren, beloved of the Lord, because God hath from the beginning chosen you to Salvation, through Sanctification of the Spirit, and belief of the truth.

Q. What manner of Persons are those, living and dying, who were of old ordai­ned unto condemnation?

A. Jude. 4. For there are certaine men crept in unawares, who were before of old ordained to this condemnation, un­godly men, turning the grace of our God into lasciviousnesse, and denying the on­ly Lord God, and our Lord Jesus Christ.

Q. May our Election be known?

A. 2 Pet. 1.10. Wherefore the ra­ther brethren, give diligence to make your calling and election sure, for if ye doe these things ye shall never fall. 2 Thes. 1.4. Knowing brethren, belo­ved, your election of God.

Q. Doth God elect or chuse men out of [Page 70] Grace, and that they might he holy?

A. Rom. 11.4, 5, 6. There is a rem­nant according to the Election of Grace. And if by Grace, then is it no more of works, otherwise grace is no more Grace. Eph. 1.4. According as he hath chosen us in him before the foundation of the world, that we should be holy, and with­out blame before him in love. 2 Thes. 2.13. God hath from the beginning cho­sen you to salvation, through sanctifica­tion of the spirit, and belief of the truth.

Q. Are we commanded to believe in the name of the Lord Christ?

A. 1 Joh. 3.23. And this is his com­mandement, that we should believe on the name of his Son Jesus Christ. Joh. 6.29. Jesus answered and said unto them, This is the word of God, that ye believe on him, whom he hath sent.

Q. Have we power of our selves to be­lieve, and to doe good works?

A. Eph. 2.8. For by grace are ye sa­ved, through faith, and that not of your selves, it is the gift of God. Phil. 1.29. For unto you it is given in the behalfe [Page 71]of Christ, not only to believe on him, but also to suffer for his sake.

Q. Who is the Author and finisher of our Faith?

A. Heb. 12.2. Looking unto Jesus, the Author and finisher of our Faith, &c. Mar. 9.24. Lord I believe, help thou mine unbeliefe.

Q. Seeing we cannot believe and doe good works by our own power, may we be exhorted to both?

A. Phil. 2.12, 13. Wherefore my beloved, as you have alwaies obeyed, &c. Worke out your own Salvation with feare and trembling; For it is God which worketh in you both to will & to doe of his good pleasure.

Q. Is there an Almighty power put forth to make us believe?

A. Eph. 1.19. And what is the ex­ceeding greatnesse of his power to us­ward, who believe, according to the wor­king of his mighty power.

Q. Is it our duty to convert and turne to God, &c.?

A. Isa. 1.16, 17. Wash ye, make you [Page 72] cleane, put away the evill of your do­ings from before mine eyes, cease to doe evill, learne to doe well, seek judgment, relieve the opressed, judg the fatherlesse, plead for the widdow. Act. 3.19. Repent ye therefore, and be converted, that your sinnes may be blotted out. Joel. 2.12. Turne ye even to me saith the Lord with all your heart, and with fasting, and with weeping, and with mourning.

Q. Are we able of our selves to turne, or must we pray unto God to turne us?

A. Psal. 85.4. Turne us O God of our Salvation, and cause thine anger to­wards us to cease. Jer. 31.18. Turn thou me and I shall be turned, for thou art the Lord my God. 2 Cor. 3.5. Not that we are sufficient of our selves to think any thing as of our selves: but our sufficiency is of God.

Q. Is the word of God a means or in­strument which God useth to convert men?

A. 1 Thes. 1.5, 6. For our Gospel came not unto you in word only, but in pow­er also, and in the Holy Ghost, and in much assurance: and ye became followers [Page 73] of us, and of the Lord, having received the word in much affliction with joy of the Holy Ghost. So v. 9. For they themselves shew of us what manner of entring in we had unto you, and how ye turned to God from Idols, to serve the living and true God.

Q. Is the word a means to work Faith?

A. Rom. 10.17. So then Faith com­meth by hearing, & hearing by the word of God.

Q. Is a man justified partly by Faith, and partly by works?

A. Rom. 3.28. Therefore we con­clude, that a man is justified by Faith, without the deeds of the Law.

Q. How is that of James chap. 2.24. to be understood?

A. Jam. 2.17, 18. Even so Faith, if it hath not works, is dead, being alone, yea a man may say, Thou hast faith, & I have works: shew me thy Faith without thy works, & I will shew thee my faith by my works, i.e. Faith, that doth not shew it selfe by good works to be alive, is a dead faith.

Q. Shall any that are elected, justified, & sanctified, ever fall wholy, and finally from Grace?

A. Math. 24.24. For there shall a­rise false Christs, and false Prophets, &c. and shall shew great signes and wonders, insomuch that (if it were possible) they shall deceive the very Elect. 1 Pet. 1.5. Who are kept by the power of God, through Faith, unto Salvation. Joh. 10.28, 29. I give unto them eternall life, and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me is grea­ter than all: and no man is able to pluck them out of my Father's hand.

Q. Shall any regenerate person, any child of God, continue in sin, allow him­selfe to goe on customarily in any way of sinne and wickednesse?

A. 1 Joh. 3.9. Whatsoever is borne of God doth not commit sinne; for his seed remaineth in him, and he cannot sin, because he is borne of God. Psal. 139.23, 24. Search me O God, and know my heart, try me, & know my thoughts, [Page 75] and see if there be any wicked way in me, and lead me in the way everla­sting.

Q. Did our Lord Christ dye that sinners being justified, might live as they list, or that they should live holi­ly, &c.?

A. 1 Joh. 3.8. He that committeth sinne is of the Divel; for the Devill sin­neth from the beginning: For this pur­pose the Son of God was manifested, that he might destroy the workes of the Devil. Act. 3.26. Unto you first, God having raised up his Son Jesus, sent him to blesse you, in turning away every one of you from his iniquities. Luk. 1.74, 75. That he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without feare, in holinesse and righteousnesse before him all the dayes of our life.

Q. Is the Gospel, or the Doctrine of salvation, as 'tis taught in the Scriptures, a Doctrine according to God­linesse?

A. 1 Tim. 6.3. If a man teach other­wise, [Page 76] and consent not to wholsome words, even the words of our Lord Jesus Christ, and to the Doctrine which is according to godlinesse. 1 Tim. 3.16. And without controversy great is the mystery of godlinesse. Tit. 2.11, 12. For the grace of God, that bringeth Salva­tion, hath appeared to all men, teaching us, that denying ungodlinesse and world­ly lusts, we should live soberly, righteously, and godly in this present world.

Q. Is any man in this life so perfect, that he is without all sin?

A. 1 Joh. 1.8, 10. If we say that we have no sinne, we deceive our selves, and the truth is not in us. If we say that we have not sinned, we make him a lyar, and his word is not in us. 1 Kin. 8.46. If they sinne against thee, for there is no man that sinneth not, &c. Prov. 20.9. Who can say I have made my heart clean, I am pure from my sinne? Eccles. 7.20. For there is not a just man upon earth that doth good, and sinneth not. Jam. 3.2. For in many things we offend all.

Q. May we know, that if a man prove an Apostate, and fall wholy, and for ever away, that he was never truly justified and regenerated?

A. 1 Joh. 2.19. They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us. Mat. 7.24, 25. Whosoever heareth these sayings of mine, and doth them, I will liken him unto a wise man, which built his house upon a rocke; and the raine de­scended, and the floods came, and the winds blew, and beat upon the house, and it fell not, for it was founded upon a rock.

Q. Can any man come to Christ except the Father draw him?

A. Joh. 6.44. No man can come to me, except the Father, which hath sent me, draw him, and I will raise him up at the Last day.

Q. May we pray to God to draw us?

A. Cant. 1.4. Draw me, we will run af­ter [Page 78] thee: the King hath brought me in­to his chambers.

Q. What Scripture grounds have men to listen after, to prize, to be in love with the Gospel, and to esteem it as worthy of all acceptation, and so to hunger and thirst after the good things contained in it?

A. Joh. 3.16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 1 Tim. 1.15, 16. This is a faithfull saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief: Howbeit for this cause I obtained mer­cy, that in me first Jesus Christ might shew forth all long-suffering, for a pa­terne to them which should hereafter believe on him to life everlasting. chap. 4.10. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. Joh. 6.37. And him that cometh to me I [Page] [Page] [Page 79] will in no wise cast out. He. 7.25. Where­fore he is able to save them to the ut­termost, that come unto God by him, seeing he ever liveth, &c.

Q. If a man really hunger and thirst after Christ to be his Saviour, and to be his Soveraigne, is he then under any con­ditionall promise?

A. Mat. 5.6. Blessed are they which doe hunger and thirst after righteous­nesse, for they shall be filled.

Q. If any man hearing of the God of Israel, that he is a mercifull God, and that he will save some of the chiefest of sin­ners, and all that being weary and heavy laden with the burden of their sins, com­ing unto him, doe thereupon come, and lay himselfe as a beggar at a rich mans door, and wait there as the Cripple at the Pool of Bethesda, and aske, and seek, and knock for mercy and grace, hath he then any pro­mise of being heard?

A. Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. chap. 7.7. Aske, and it shall be given you; seek, and ye [Page 80] shall find; knock, and it shall be opened unto you. Is. 55.1, 3. Ho! every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy, and eate, yea come, buy wine and milke without money and without price. In­cline your eare and come unto me; hear, and your soule shall live; and I will make an everlasting Covenant with you, even the sure mercies of David. Deut. 4.29. But if from thence thou shalt seek the Lord thy God, thou shalt find him; if thou seek him with all thine heart, and with all thy soul. Rev. 22.17. and the Spirit and the bride say come, and let him that heareth say come, and let him that is a thirst come, and whosoever will let him take of the water of life freely.

Q. May we pore upon predestination, and look, to see our names written in the book of life, before we set our faces and hearts to look after a Saviour, the Lord Christ?

A. Deut. 29.29. The secret things belong unto the Lord our God, but those things which are revealed belong [Page 81] unto us, and to our children for ever, that we may doe all the words of this Law. 1 Joh. 3.23. And this is his com­mandement that we should believe on the name of his Son Jesus Christ.

Q. Is there any ground to stay the soul upon, if it seek after the true knowledge and feare of God, that it shall find it?

A. Prov. 2.3, 4.5. Yea if thou cryest after knowledge, and liftest up thy voice for understanding. If thou seekest her as silver, and searchest for her as for hid treasures. Then shalt thou understand the feare of the Lord, and find the know­ledge of God.

Q. If Judas had repented and belie­ved should he have been saved?

A. Joh. 3.16. For God so loved the world, that he gave his only begotten Son, that, whosoever believeth in him should not perish, but have everlasting life.

Q. If Peter had never repented and believed, should he have been saved?

A. Joh. 3.18.—But he that believeth not is condemned already, because he [Page 82] hath not believed in the name of the on­ly begotten Son of God. vers. 36. He that believeth not the Son shall not see life: but the wrath of God abideth on him.

Q. What if a man had a revelation from heaven that he should be saved, might we say, that Except he believed, and repen­ted, and walked holily, he could not be sa­ved? what saith the Scripture?

A. Act. 27.31. Except these abide in the ship ye cannot be saved compared with vers. 23, 24. There stood by me this night the Angell of God—saying, fear not Paul, thou must be brought be­fore Caesar, and lo! God hath given thee all them that sail with thee.

Q. What if a Prophet should come and tell thee, yet 10, or 20, or 40 dayes and thou shouldest dye, and be damned; if thou shouldest thereupon turne unto the Lord with all thy heart, and believe in the Lord Christ, shouldest thou be saved?

A. Jer. 18.7, 8. At what instant I shall speak concerning a Nation, and concer­ning a Kingdome, to pluck up, and pull [Page 83] down, and to destroy it. If that nation, against whom I have pronounced, turne from their evill; I will repent of the evill that I thought to doe unto them. Matth. 11.23. If the mighty workes that have been done in thee, had been done in So­dome, it would have remained untill this day. Is. 38.1, 2, 5.—Thus saith the Lord, Set thine house in order: for thou shalt dye, and not live. Then Hezekiah turned his face toward the wall, and prayed un­to the Lord; Goe and say to Hezekiah, thus saith the Lord, the God of David thy Father, I have heard thy prayer, I have seen thy teares: Behold I will adde unto thy dayes 15 yeers. Jonah. 3.4, 10.

Q. Shall any man be condemned at the last day because he could not, or because he would not come unto Christ, but put the Gospel away from him?

A. Mat. 23.37. O Jerusalem, Jeru­salem, thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen ga­thereth her chickens under her wings, [Page 84] and ye would not. Joh. 5.40. And ye will not come to me, that ye might have life.

Q. May a man be fully assured of his Salvation?

A. 2 Cor. 5.1. For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternall in the Heavens.

Q. Will Assurance make Saints Li­bertines in their lives?

A. Luk. 7.47. Her sins which are ma­ny are forgiven, for she loved much: but to whom little is forgiven, the same lo­veth little. 2 Cor. 5.14, 15.

Q. Is Assurance inconsistent with a filiall, reverentiall, obedientiall feare of the divine majesty?

A. Phil. 2.12. Worke out your own salvation with feare and trembling. Psal. 2.11. Serve the Lord with feare, and re­joyce with trembling.

Q. What is the true meaning of that place. 1 Joh. 4.18?

A. Either perfect love casteth out all [Page 85] slavish base feare, or if we love Christ in sincerity, and with all our soules, we shall not through feare deny him, but confesse him before men, although they persecute us for his names sake.

Q. May true Faith consist with some doubting?

A. Mat. 14.31. O thou of little Faith, wherefore did'st thou doubt?

Q. Ought not Christians so to rejoyce alwaies in God, as yet to be sorry for their sinnes, and to weep with them that weep? Are these things inconsistent, Sorrow and Joy?

A. 2 Cor. 6.10. As sorrowfull, yet alway rejoycing. So chap. 7.9. Now I rejoyce, not that ye were made sorry, but that ye sorrowed to Repentance: for ye were made sorry after a godly man­ner. Rom. 12.15. Rejoyce with them that doe rejoyce, and weep with them that weep.

Q. Shall men who live in grosse sins without Repentance & Reformation ever come to heaven?

A. 1 Cor. 6.9, 11. Know ye not that [Page 86] the unrighteous shal not inherit the King­dome of God, &c. And such were some of you, but ye are washed, but ye are san­ctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God.

Q. Are we commanded to make us a new heart, and a new Spirit?

A. Ezek. 18.31, 32. Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit: for why will ye dye O house of Israel? for I have no plea­sure in the death of him that dyeth, saith the Lord God: wherefore turne your selves, and live yee.

Q. Hath God any where promised that he will doe this for us?

A. Jer. 24.7. And I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God: For they shall returne unto me with their whole heart. Ezek. 36.26, 27. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart [Page] [Page] [Page 87] out of your flesh, and I will give you an heart of flesh, and I will put my spirit within you, and cause you to walke in my Statutes, and ye shall keep my judg­ments and doe them.

Cap. 12. Of Prayer.

Q. IS prayer a meanes to obtaine these spirituall blessings at God's hands?

A. Psal. 51.10. Create in me a clean heart, O God, and renew a right spirit within me. Ezek. 36.37. Thus saith the Lord God, I will yet for this be enqui­red of by the house of Israel to doe it for them.

Q. May we call upon an unregene­rate man to repent and pray?

A. Act. 8.22, 23. Repent therefore of this thy wickednesse, and pray God, if perhaps the thought of thy heart may be forgiven thee: For I perceive that thou art in the gall of bitternesse, and in the bond of iniquity.

Q. Is there any hopes that God will [Page 88] heare the prayer of an unregenerate man, can you give an instance in Scripture of God's hearing an unregenerate man's prayer?

A. 2 King. 13.2, 4. And he did that which was evill in the sight of the Lord, and followed the sinnes of Jeroboam the Son of Nebat, which made Israel to sin, he departed not therefrom. And Jehoa­haz besought the Lord, and the Lord hearkened unto him: For he saw the op­pression of Israel, because the King of Syria oppressed them.

Q. What means then John. 9.31?

A. By a sinner may here be under­stood a grievous Sinner, such as an Im­postor and open Sabbath-breaker: com­pare that text with Luk. 7.37, 39. If a man be an Atheisticall, notorious, pro­fane wretch or an Impostor, and goe on to sinne presumtuously, saying, God is with him, God useth not to heare such an one, so as to worke miracles at his prayer or intreaty, so as to cure one that was born blind: But yet he that hea­reth the cry of the young Ravens, & is [Page] [Page] [Page 89] found of those men sometimes that seek him not; may if he please, and some­times doth hear and answer the prayer of an unregenerate person.

I no where read that 'tis an abominatiō to God for an unregenerate man to pray for Grace: the sacrifice of the wicked is said indeed to be an abomination to the Lord, as [...], but if God put it into a man's heart, if he prepare his heart to pray for peace with God and sanctifying or regenerating grace from God, I think 'tis not impossible he should prepare his eare to heare: he hath not said, he would not heare, 'tis not necessary he should stop his eares to such prayers. And as for Prov. 28.9. I say it proves, God wil not ordinarily hear pro­fane, obstinate & presumtuous Sinners when they are in necessity or distresse, but yet he may notwithstanding heare the prayer of an Unregenerate Person when he prayes to have his law written in his heart, he may not hear one that hath no grace when he prayes for gold, but yet may heare him when he prayes for Grace.

Chap. 13. Of Marriage.

Q. ARE the Lawes formerly delivered by Moses concerning Marriage, so abolished, that now a man may marry to his neer kindred?

A. Mat. 14.3, 4. For Herod had laid hold on John, and bound him, and put him in prison, for Herodias sake, his bro­ther Philip's wife. For John said unto him, It is not lawfull for thee to have her.

Q. In what case is divorce lawfull?

A. Mat. 5.32. Whosoever shall put away his wife, saving for the cause of Fornication, causeth her to commit A­dultery. Rom. 7.2. For the woman, which hath an Husband, is bound by the law to her husband, so long as he liveth.

Q. Are second Marriages lawfull?

A. Rom. 7.3.—But if her Husband be dead, she is free from that Law, so that she is no Adulteresse, though she be mar­ried to another man.

Chap. 14. Of Mothers nursing their own children.

Q. DID good women of old time nurse their own children?

A. Psal. 131.2. Surely I have beha­ved and quieted my selfe as a child, that is weaned of his Mother. Gen. 21.7. And he said, who would have said unto Abra­ham, that Sarah should have given chil­dren suck?

Q. Did ever any Queen or Noble per­son nurse her own child?

A. Can. 8.1. compared with chap. 1.1. The song of songs, which is Solomons. O that thou wert as my Brother, [...]at sucked the brests of my mother. 1 Kin. 11.20. And the Sister of Tahpenes bare him Jenubath his Son, whom Tahpenes weaned in Pharaoh's house. Gen. 23.6. compared with 21.7. Heare us my Lord, thou art a mighty Prince amongst us. And he said, who would have said unto Abraham, that Sarah should have given children suck?

Q. Was it reputed a curse or punish­ment for women to have dry brests?

A. Hosea. 9.14. Give them, O Lord: what wilt thou give? give them a mis­carrying womb, and dry brests.

Q. Shall a mother who is a nurse be dispensed with all, from some outward acts of piety, from doing of which she is hin­dred by that means or occasion?

A. 1 Sam. 1.21, 22, 23. And the man Elkanah and all his house, went up to of­fer unto the Lord the early sacrifice and his vow: But Hanah went not up; for she said unto her husband, I will not goe up untill the child be weaned, and then I will bring him that he may appeare be­fore the Lord, and there abide for ever. And Elkanah her husband said unto her, Doe what seemeth thee good, tarry un­till thou have weaned him, only the Lord establish his word: so the woman abode, and gave her Son suck untill she weaned him.

Chap. 15. Of Womens painting themselves.

Q. IS the face the cheif part, by which we are commonly known one to ano­ther?

A. Galath. 1.22. And was unknown by face unto the Churches of Judea, which were in Christ.

Q. Is the face one of our comely parts, which hath no need, as others, of any su­peradded honour?

A. 1 Cor. 12.23, 24. And those mem­bers of the body, which we think to be lesse honourable, upon these we bestow more abundant honour, & our uncome­ly parts have more abundant comeli­nesse. For our comely parts have no need, but God hath tempered the bo­dy together, having given more abun­dant honour to that part which lacked.

Q. Did lewd Women use to paint?

A. Ezek. 23.40. And furthermore, that ye have sent for men to come from far, unto whom a messenger was sent, [Page 94] and loe they came, for whom thou didst wash thy selfe, paintedst thy eyes, and deckedst thy selfe with ornaments.

Q. Was that Queen a good or a wicked Woman, who stood in a window painting her selfe, when Jehu came to Jezreel?

A. 2 Kings. 9.30. And when Jehu was come to Jezreel, Jezebel heard of it, and she painted her face, and tired her head, and looked out at a window.

Q. Were the daughters of men, in the old world, really faire, that the Sons of God were so taken with their beauty, or did they paint, and so only seem beautifull?

A. Gen. 6.2. The Sons of God saw the Daughters of men that they were faire, and they took them wives, &c.

Q. Were Job's three Daughters natu­rally faire, or were they painted so?

A. Job. 42.15. And in all the land were no women found so faire as the Daughters of Job.

Q. Was it usuall for the Blackamore to chang his skin by painting it white, a­ny more than for the Leopard to chang his spots? or was it usuall for men to change [Page 95] their haire white or black from it's natu­rall colour?

A. Jerem. 13.23. Can the Ethyo­pian change his skin, or the Leopard his spots? Mat. 5.36. Neither shalt thou sweare by thy head, because thou canst not make one haire white or black.

Q. Is it probable that Christ was na­turally of a beautifull countenance, that the Son of David was like David, yea fai­rer then the children of men?

A. Psal. 45.2. Thou art fairer than the children of men, grace is powred in­to thy lips. Cant. 5.10. My beloved is white and ruddy, the chiefest among ten thousand.

Q. Was our Saviour's countenance much marred by reason of sorrowes and sufferings, that he seemed older than he was, and not so lovely as he was before?

A. Isa. 53.2.—He hath no forme nor comelinesse, and when we shall see him, there is no beauty that we should desire him.

Q. When Christ's countenance was so marred, did he recover his complexion [Page 96] and beauty by art? or when our Saviour's countenance was transfigured, and made outwardly glorious, was it done by any art of man, & did that brightnesse of his coun­tenance continue?

A. Mat. 17.1, 2, 9. And after six dayes Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, and was transfigu­red before them, and his face did shine as the sun, and his raiment was white as the light: And as they came down from the mountaine, Jesus charged them say­ing, tell the vision to no man, untill &c.

Q. Doe we find Vermilion, or the paint, amongst all the store and furniture, for ornament and bravery, which the delicate dames of Judah had in the dayes of the Prophet Isaiah?

A. No: Isa. 3.18. to the 24. In that day, the Lord will take away the brave­ry of their trinckling ornaments about their feet, and their cauls, and their round tires like the moon, the chaines, and the bracelets, and the mufflers, the bonnets, & the ornaments of the legges, [Page 97] and the head-bands, and the tablets, and the ear-rings, the rings and nose-jewels, the changeable suits of apparrel, and the mantles, and the wimples, and the cri­sping pins, the glasses, and the fine lin­nen, and the hoods, and the vailes.

Q. How did religious women of old time adorne or beautify themselves? did they paint to gaine or keep the affections of their husbands?

A. 1 Pet. 3.3, 4, 5. Whose adorning let it not be the outward adorning, of plaiting the haire, and of wearing of gold, or of putting on of apparell: but let it be the hidden man of the heart — For after this manner in old time the holy women also who trusted in God adorned themselves.

Q. Is it probable that Christian wo­men, to whom the Apostle Peter wrote, or concerning whom the Apostle Paul wrote to Timothy, did use painting, as well as gold and silver and plaiting the haire?

A. 1 Pet. 3.3. Whose adorning let it not be that outward adorning, of plai­ting the haire, and of wearing of gold, or [Page 98] of putting on of apparrell. 1 Timoth. 2.9. In like manner also, that women adorne themselves in modest apparell, with shamefastnesse and sobriety, not with broided hair, or gold, or pearles, or cost­ly array.

If painting had been used then by Christian women, that had been lyable to have been abused too, and if so, 'tis not improbable that the Apostles would have mentioned it, as well as other things wherein were excesse.

Q. Would it be better for a religious Woman to come into the Congregation vai­led or painted?

A. 1 Corinth. 11.5. But every wo­man that prayeth or prophesieth with her head uncovered, dishonoureth her head: for that is even all one as if she were shaven.

Q. Is it expedient for a religious wo­man to paint?

A. Philip. 4.8. Finally brethren, whatsoever things are true, what­soever things are honest, whatsoe­ver things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any vertue, and if there be any [Page 99] praise, think on these things.

Q. Were common Harlots usually known, or distinguished from sober and modest women by their cloathes or out­ward Garbe?

A. Prov. 7.10. And behold, there met him a woman with the attire of an Harlot, and subtill of heart.

Q. In case religious women should not be disswaded from painting, would it not be expedient that they should doe it either with other colours, or in some other manner then lewd women use to doe; that so they might be known to be honest and modest women?

A. Rom. 12.2. And be not confor­med to this world, but be ye transfor­med by the renewing of your mind, &c.

Q. Will painting or auxiliary beauty certainly, and continually win, or conquer others affections?

A. See Jerem. 4.30. And when thou art spoiled, what wilt thou doe? though thou clothest thy selfe with crimson, though thou deckest thee with orna­ments of gold, though thou rentest thy [Page 100] face with painting; in vaine shalt thou make thy selfe faire; thy Lovers will de­spise thee, they will seek thy life.

Q. What is the best meanes for a wo­man to have and hold her husbands affe­ctions? is not the feare of God, and meek & discreet carriage towards her husband?

A. Prov. 31.30. Favour is deceit­full, and beauty is vaine: but a woman that feareth the Lord she shall be prai­sed. 1 Pet. 3.1, 3, 4. Likewise ye wives be in subjection to your own husbands, that if any obey not the word, they also may without the word be won by the conversatiō of the wives, whose adorning let it not be that outward adorning, of plaiting the haire, & of wearing of gold, or of putting on of apparrell, but let it be the hidden man of the heart, in that which is not corruptible, even the orna­ment of a meek & quiet spirit. Pr. 11.22.

Q. Had the Virgins who were prepa­red for, and presented to Ahasuerus any paint, as well as perfumes, allowed them?

A. Esther. 2.12. Now when every Maids turne was come to goe into King [Page 101] Ahasuerus, after that she had been 12 moneths, 6 moneths with oyle of myrrhe, and six moneths with sweet o­dours, and with other things for the pu­rifying of the women.

Q. But doth not the Scripture say Psal. 104.15. And wine that maketh glad the heart of man, and oile to make his face to shine. And Eccles. 9.8. Let thy gar­ments be alwaies white, and let thy head lack no oyntment.

A. In those Easterne hot countryes they did use oile frequently to anoint themselves withall, possibly to make their skin smooth and cleare, free from beeing too much dried and parched, and so wrinkled before 'its time, and to make them have a chearfull countenance; they took oile perhaps inwardly, and they used it outwardly, anointing their heads, and perhaps their faces too for the pur­poses aforesaid, & it may be too, to per­fume themselves, and this was the pra­ctise of men, and of good men too. 2 Sam. 12.20. Of David.

And we read that one powred out a [Page 102] box of precious ointment on our Savi­our, and was commended for it.

This use of oile was common to men, but who ever heard of a man's face laid in oile colours? of such a picture of a man you may have heard.

The Picts I suppose painted their whole bodyes, see Camdē. If of natu­rall surely of auxiliary beauty we may take up that saying, favour is deceitfull, and beauty is vaine, &c. Prov. 31.30.

Q. Should Christians doe well to con­forme themselves to the modest fashions of good people where they dwell?

A. See 1 Cor. 11.16. But if any man seem to be contentious, we haue no such custome, neither the Churches of God. 1 Pe. 3.3, 4, 5. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparrell. But let it be the hidden man of the heart.—For af­ter this manner in old time the holy wo­men also, who trusted in God, adorned themselves.

Q. Is it not fitting by any art to paint, [Page 103] or counterfeit the fruit of repentance, or to hide, or hinder the evidence of it in our countenance Is it then expedient to paint our faces?

A. Ezrah 9.5, 6. And at the eve­ning sacrifice, I arose up from my heavi­nesse, and having rent my garment, and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God, and said, O! my God, I am asha­med, and blush to lift up my face to thee, my God, Jer. 6.15. and chap. 8.12.

Q: If a woman have no evill inten­tion, or designe in painting her face, or in going with naked brests, doth that certain­ly free her from all fault, blame, and pu­nishment for her so doing, in case this be an occasion of sin and fall to others, that be­hold her?

A. 1 Cor. 8.13. If meat make my Brother to offend, I will eate no flesh while the world standeth. Exod. 21.33.

Chap. 16. Of Children, with respect to holy things.

Q. DID ever God make a Covenant with Parents and their children, so as that the children being yet Infants were involved and interested in the cove­nant with their parents?

A. Gen. 17.7, 8. And I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Ca­naan, for an everlasting possession, and I will be their God.

Q. Did God ever ordaine any seales of his Covenant, and that the children so in Covenant, whilst Infants, should be sea­led with the seale of the Covenant?

A. Gen. 17.10, 11, 12. This is my Covenant which ye shall keep between me and you, and thy seed after thee: e­very [Page 105] man-child among you shall be cir­cumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the Covenant betwixt me and you. And he that is 8 dayes old shall be circumcised among you, every man-child in your generations, &c.

Q. Is there by Christ's appointment a­ny other new seale now to be administred in place of the old? And is Baptisme now to be administred in the room of cir­cumcision?

A. Gal. 5.2. Behold I Paul say unto you, that if ye be circumcised Christ shall profit you nothing. Mat. 28.19. Goe ye therefore and teach all nations, baptizing them in the name of the Fa­ther, and of the Son, and of the Holy Ghost. Col. 2.11, 12. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sinnes of the flesh by the cir­cumcision of Christ; Buried with him in Baptisme, wherein also you are risen with him through the faith of the ope­ration of God.

Q. Are any now to be admitted to any seale of the Covenant, who were for­merly excluded?

A. Act. 8.12. But when they belie­ved Philip preaching the things concer­ning the Kingdome of God, and the name of Jesus Christ, they were bapti­zed, both men and women.

Q. Hath Christ any where excluded Infants under the Gospell, either from the Covenant, or the signs and seales of it? or hath our Lord expressed good will and Affections to them, declaring his will to have little ones brought to him?

A. Mat. 19.13, 14, 15. Then there were brought unto him little children, that he should put his hands on them, and pray; and the disciples rebuked them. But Jesus said, suffer little children, and forbid them not to come unto me, for of such is the Kingdome of heaven. And he layd his hands on them, and departed thence. Mar. 10.16. And he took them up in his armes, put his hands upon them, and blessed them.

Q. Are believing Gentiles concerned [Page 107] in the Covenant and promises made to the Patriarks, Abraham, Isaack, and Jacob, and David?

A. Gal. 3.7, 8, 9, 13, 14. Know ye therefore, that they which are of Faith, the same are the children of Abraham. And the Scripture foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abra­ham, saying, In thee shall all nations be blessed. So then, they which be of faith are blessed with faithfull Abraham. Christ hath redeemed us from the curse of the Law, &c. that the blessing of Abraham might come on the Gentiles through Jesus Christ: that we might receive the promise of the spirit through Faith.

Q. Doe Believers, Jewes and Gentiles, make up one Church, and one body, whereof Christ is Saviour and head?

A. Eph. 2.13, 14. But now in Christ Jesus ye who sometimes were farre off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken downe the middle [Page 108] wall of partition between us. chap. 4.4. There is one body, and one spirit, even as ye are called in one hope of your cal­ling.

Q. Are believing Gentiles ingraf­ted into the same olive, out of which the unbelieving Jewes were cut off?

A. Rom. 11.17, 18, 24. And if some of the branches be broken off, and thou being a wild olive tree wert grafted in a­mongst them, and with them partakest of the root and fatnesse of the Olive tree, Boast not against the branches — For if thou wert cut out of the Olive tree, which is wild by nature, and wert grafted contrary to nature into a good Olive tree: how much more shall these, which be the naturall branches, be grafted in­to their own Olive tree?

Q. Were Infants with their Parents ever so much as figuratively baptized?

A. 1 Cor. 10.1, 2.—All our Fathers were under the cloud, and all passed tho­row the Sea, And were all baptized un­to Moses in the cloud, and in the Sea, compared with Exod. 10.24.—Let [Page 109] your little ones also goe with you. Num. 14.31. But your little ones which ye said should be a prey, them will I bring in, &c.

Q. Did God enter into a Covenant not only with grown men and women, but with little ones also?

A. Deut. 29.10, 11, 12. Ye stand this day all of you before the Lord your God your captaines of your tribes, your Elders, and your officers, with all the men of Israell, your little ones, your wives, &c. That thou shouldest enter in­to Covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day.

Q. May we lawfully ingage children with us in holy duties?

A. Joel. 2.16. Gather the people, sanctify the congregation, assemble the Elders, gather the children, and those that suck the brests, &c.

Q. May we teach or instruct children in the meaning of holy ordinances, or Institutions?

A. Exod. 12.26, 27. When your [Page 110] children shall say unto you, what mean you by this service? ye shall say, It is the sacrifice of the Lord's Passeover, who passed over the houses of the children of Israel in Egypt. &c. Josh. 4.6, 7. That when your children aske their Fathers in time to come, saying, what mean you by these stones? Then ye shall answer them, that the waters of Jordan were cut off before the Arke of the Cove­nant of the Lord, when it passed over Jordan, the waters of Jordan were cut off.

Q. Did our Lord Christ ever make use of any significant rite, or ceremony, to, or upon children, and accompany the same with Prayer?

A: Mark. 10.13, 16. And they brought young children to him, that he should touch them, and his disciples rebuked those that brought them: And he took them up in his Armes, put his hands upon them, and blessed them.

Q. Were ever any children dedicated, or consecrated unto God from the womb?

A. 1 Sam. 1.27, 28. For this child [Page 111] I prayed, and the Lord hath given me my petition, which I asked of him: Therefore also have I lent him to the Lord; as long as he liveth, he shall be lent to the Lord. Chap. 3.1. And the child Samuel ministred unto the Lord before Eli. Judg. 13.5. For lo, thou shalt conceive, and bear a Son, and no rasour shall come on his head, for the child shall be a Nazarite unto God from the womb.

Q. Did the Holy Ghost ever sanctify any child from the womb? or did ever any Infant receive the Holy Ghost?

A. Luk. 1.15. For he shall be great in the sight of the Lord—and he shall be filled with the Holy Ghost, even from his Mothers womb.

Chap. 17. Of Baptisme.

Q. IS Baptisme with water to be used as an ordinary meanes of Salvation?

A. Matth. 28.19, 20. Goe ye there­fore [Page 112] and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.—And loe, I am with you alway even unto the end of the world. Tit. 3.5.—According to his mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost. 1 Pet. 3.21. The like fi­gure whereunto even Baptisme doth al­so now save us, &c. Act. 2.38, 41. Re­pent, and be baptized every one of you, in the name of Jesus Christ, for the re­mission of sinnes, and ye shall receive the gift of the Holy Ghost. Then they that gladly received his word were ba­ptized: & the same day there were added unto thē about 3000 soules. Act. 22.16. And now why tarriest thou? arise, and be baptized, and wash away thy sinnes, calling on the name of the Lord.

Q. What if a man believe, and have the spirit, is it to any end to baptize him?

A. Act. 8.36, 37, 38. And the Eu­nuch said, See here is water, what doth hinder me to be baptized? And Philip said, if thou believest with all thine [Page 113] heart, thou mayest. And he answered, and said, I believe that Jesus is the Son of God.—And they went down both into the water, both Philip and the Eunuch, and he baptized him. Act. 10.47, 48. Can any man forbid wa­ter that these should not be baptized, which have received the Holy Ghost, as well as we: And he commanded them to be baptized in the name of the Lord.

Q. May those whom Christ sends forth to preach, also Baptize?

A. Math. 28.19, 20. Goe ye there­fore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teach­ing them to observe all things, what­soever I have commanded you, and loe, I am with you alway, even unto the end of the world.

Q. Did John Baptist baptize of his own head? or the baptisme of John was it from heaven? did God send him to baptize with water?

A. Joh. 1.33. And I knew him not, but he that sent me to baptize with wa­ter, [Page 114] the same said unto me, upon whom thou shalt see the spirit descending, and remaining on him, the same is he, which baptizeth with the Holy Ghost.

Q. Did John baptize in his own name, or in the name of Christ the Messiah?

A. Act. 19.4. Then said Paul, John verily baptized with the baptisme of re­pentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.

Q. Is preaching or baptizing the chief worke to be attended?

A. 1 Cor. 1.14, 17. I thank God that I baptized none of you, but Crispus and Gaius. For Christ sent me not to ba­ptize, but to preach the Gospell.

Q. Is Baptisme a way and mean of ad­mitting disciples or schollars to Christ?

A. Math. 28.19. Goe ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Act. 2.41. Then they that gladly received his word were baptized: and the same day there were [Page 115] added unto thē about 3000 souls. Joh. 4.1, 2. When the Lord knew how the Pha­risees had heard that Jesus made & bapti­zed mo disciples than John (though Jesus himselfe baptized not, but his disciples) Act. 19.4. John verily baptized with the baptisme of Repentance, saying unto the people, that they should believe on him, which should come after him, that is, on Christ Jesus.

Q. Is it a Scripture argument or mo­tive to be Baptized, because the promise belongs to us?

A. Act. 2.39. For the promise is to you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

Q. Doth the promise belong to the chil­dren of believing parents?

A. Gal. 3.16. Now to Abraham & his seed were the promises made. He saith not, And to seeds, as of many; but as of one: And to thy seed which is Christ.

Q. Are those who have received the Holy Ghost, capable of Baptisme?

A. See Act. 10.47. Can any man [Page 116] forbid water that these should not be ba­ptized, which have received the Holy Ghost, as well as we?

Q. Is there any difference 'twixt the children of believing parents, and of hea­thens, or Infidels?

A. See 1 Cor. 7.14. For the unbelieving husband is sanctified by the wife, & the unbelieving wife is sanctified by the hus­band, else were your children unclean, but now are they holy, see Galath. 2.15. See Rom. 11.16.

Q. Hath God any praise or glory from babes and sucklings?

A. Psal. 8.2. compared with Math. 21.15, 16. Out of the mouth of Babes & sucklings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and the aven­ger. And when the chief Priests and Scribes saw the wonderfull things that he did, and the children crying in the Temple, and saying▪ Hosanna to the Son of David, they were sore displeased; And said unto him, Hearest thou what these say? And Jesus sayth unto them, yea; [Page 117] have ye never read, Out of the mouth of Babes and sucklings thou hast perfected praise?

Q. Was it ever the custome of the Jewes according to Gods own command to present Infants to the Lord at his Tem­ple or place of publique worship?

A. Luk. 2.22, 23. And when the daye of her purification, according to the Law of Moses, were accomplished they brought him to Jerusalem, to pre­sent him to the Lord. As it is written in the Law of the Lord, every male that openeth the womb shall be called holy to the Lord.

Chap. 18. Of time for publique worship.

Q. DID ever God require any set day weekly for his worship, & service?

A. Exod. 20.8, 9, 10. Remember the Sabbath day to keep it holy. Six dayes shalt thou labour and doe all thy worke: But the seventh day is the Sab­bath [Page 118] of the Lord thy God.

Q. Had our Lord Christ power to al­ter the weekly Sabbath from the seventh day of the week to the first?

A. Luk. 6.5. And he said unto them, That the Son of man is Lord also of the Sabbath.

Q. Was the first day of the week obser­ved a day of meeting of Christians for the worship of God by the primitive Chri­stians?

A. Joh. 20.19, 26. Then the same day at evening, being the first day of the week, when the doores were shut, where the disciples were assembled for feare of the Jewes, came Jesus, &c. And after eight dayes again his disciples were with­in, and Thomas with them: then came Jesus, &c. Act. 20.7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them. 1 Cor. 16.2. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

Q. VVhat day was it when the Apo­stle John was in the spirit?

A. Rev. 1.10. I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet.

Q. VVere the Jewish Sabbaths sha­dowes of things to come, and to end in Christ?

A. Col. 2.16, 17. Let no man there­fore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath dayes, which are a shadow of things to come, but the body is of Christ.

Q. Are the prayers and Administrations of the Elders of the Church more desirable than of others?

A. Jam. 5.14. Is any sick among you, let him call for the Elders of the Church, and let them pray over him, anointing him with the oyle in the name of the Lord.

Q. Is it lawfull for Christians, delive­red from the Jewish observation of dayes, to have a set day, or time, appointed for any duty?

A. 1 Cor. 16.1, 2. Now concerning the collection for the Saints—upon the first day of the week, let every one of you lay by him in store, as God hath pro­spered him, that there be no gatherings when I come.

Q. Should Christians Assemble them­selves together to worship God?

A. Heb. 10.25. Not forsaking the assembling of our selves togeither, as the manner of some is; but exhorting one another, &c. 1 Cor. 11.20, 33, 34. When ye come together therefore into one place, this is not to eat the Lord's sup­per. Wherefore my brethren, when ye come together to eate, tarry one for a­nother. And if any man hunger let him eat at home, that ye come not together unto condemnation.

Q. Is there to be teaching in the Church, when the Church meets?

A. 1 Cor. 14.19, 28. Yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, then ten thou­sand words in an unknown tongue. But [Page 121] if there be no Interpreter let him keep silence in the Church; and let him speak to himselfe, and to God.

Q. Are women to be publique teach­ers in the Church?

A. 1 Tim. 2.11, 12. Let the wo­men learne in silence with all subjection. But I suffer not a woman to teach—but to be in silence. 1 Cor. 14.34, 35. Let your women keep silence in the Chur­ches, for it is not permitted unto them to speak. And if they will learne any thing, let them aske their husbands at home: for it is a shame for women to speak in the Church.

Q. Doth 1 Cor. 11.5. Philip. 4.2, 3. Joel. 2.28. Doe all these together authorize Women to be publique teachers in the Church of the Saints?

A. Prophesying may perhaps be found taken three wayes in Scripture: first for foretelling things to come, by an extraordinary spirit, and so we read of Huldah a Prophetesse, and Deborah in the Old Testament, and of Anna in the New.

[Page 122]2 ly. For singing, or framing, or both, of Psalmes, Hymnes, or spirituall songs, and so I suppose the word is taken 1 Chron. 25.1, 2. And so both Miriam and Deborah prophecyed, and perhaps Women did so too in the Church of Corinth, whilst they had the extraordi­nary gifts of the Holy Ghost.

3 ly. For teaching, and instructing, by expounding and applying some part or portion of God's word, and I dare not say, because of those Scriptures above named, that it was never lawfull for Wo­men to teach in the Christian Church; namely, whilst those extraordinary gifts lasted and they were not prohibited by the Apostle Paul: but I dare not embol­den a Woman to be a publique teacher in the Church.

Q. Do we read of a Woman, who pretēded her selfe a Prophetesse, & would have this preheminence to be a teacher of others in the Church, who did really seduce Christians?

A. Revelat. 2.20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezabel, [Page 123] which calleth herselfe a Prophetesse, to teach, and to seduce my servants to commit fornication.

Q. May a Woman teach her children at home the Principles or mysteries of re­ligion?

A. Prov. 31.1. &c. The words of King Lemuel, the prophecy that his mo­ther taught him. Prov. 1.8. My Son— forsake not the law of thy Mother. So chap. 6.20.

Q. May not Women as well teach autho­ritatively in the Church, as Governe in a Common-wealth?

A. See Isa. 49.23. And Kings shall be thy nursing Fathers, and Queenes thy nursing Mothers. &c.

Q. If a crown be her Patrimony de­scending to her by inheritance, in the want of sons, querie why she may not inherit? and whether the French Salique law, for­bidding women to inherit the Crown, be contained in Scripture?

A. Jos. 17.4. And they came neere before Eleazar the Priest, and before Joshua the Son of Nun, and before the [Page 124] Princes, saying, The Lord commanded Moses to give us an inheritance among our brethren: therefore according to the commandement of the Lord he gave them an inheritance among the bre­thren of their Father. Job. 42.15.—And their Father gave them an inheritance among their brethren.

Chap. 19. Of an Oath.

Q. MAY we sweare at all?

A. Heb. 6.16. For men verily sweare by the greater, and an oath for confirmation is to them an end of all strife. 2 Cor. 1.23. Moreover, I call God for a record upon my soul, that to spare you I came not as yet unto Co­rinth.

Q. Must we sweare by the Creator?

A. Is. 65.16.—He that sweareth in the earth, shall sweare by the God of truth. Jer. 4.2. And thou shalt sweare, the Lord liveth in Truth, in Judgment, and in Righteousnesse.

Q. May we not sweare by our Lady, our Faith, or Troth, and such like oathes?,

A. Mat. 5.34, 35, 36. Swear not at all: neither by heaven, for it is God's throne: nor by the earth, for it is his footstool: neither by Jerusalem, for it is the city of the great King: Neither shalt thou swear by thy head, because thou canst not make one haire white or black. Jam. 5.12. But above all things my brethren swear not, neither by heaven, neither by the earth, neither by any other oath.

Q. What think you of that expression, As I live, is it God's oath? should wee sweare, As we live, or As the Lord li­veth?

A. Ezek. 17.19. Thus sayth the Lord, As I live, surely mine oath that he hath despised, and my Covenant that he hath broken, even it will I recompense upon his own head. Rom. 14.11. For it is written, As I live saith the Lord, every knee shall bow downe, and every tongue shall confesse to God.

Q. What ceremony is it fittest then to use in swearing, Kissing the book, or lif­ting [Page 126] the hand up to heaven?

A. Rev. 10.5, 6. And the Angell which I saw stand upon the Sea, and upon the earth, lifted up his hand to Heaven, and sware by him that liveth for ever and ever, who created Heaven, &c.

Q. Doth one maine end of an oath yet continue?

A. Yes. Hebr. 6.16. For men verily swear by the greater, and an oath for con­firmation is to them an end of all strife.

Q. If a man sweare to bind his soule under a curse to sinne against God, either by omitting what is his duty to doe, or by committing or doing what God forbids, is he bound to keep that oath?

A. No. 1 Sam. 25.22. compared with 32. and 33. So and more also doe God unto the enemies of David, If I leave of all that pertaine to him by the morning light any that pisseth against the wall. And David said to Abigail, Blessed be the Lord God of Israel, which sent thee this day to meet me. And blessed be thy Advice, and blessed be thou, which hast kept me this day from [Page 127] coming to shed blood, and from aven­ging my selfe with mine own hand.

Q. Doth Math. 5.34, 35, 36, 37. James. 5.12. Forbid and condemne as ut­terly unlawfull all oathes, though in weigh­ty matters, and before a lawfull Magi­strate?

A. No, those Scriptures con­demne rash customary swearing, particu­larly by the Creatures; and imply, the one, that in ordinary speech we should content our selves with simple affirma­tions and negations; and the other per­haps may imply farther, that our affir­mations and negations should be plain, and sure grounded on a mere truth: that with us there should not be yea and nay, but that as there is yea in our pro­mise, so there should be yea in our per­formance: we should be as good as our word. Consider first, that the third com­mandement forbids taking God's name in vaine, and not simply the taking up of his name. 2 ly. That an oath is the end of strife. 3 ly. That the Apostle Paul calls God to witnesse, 2 Cor. 1.23.

Chap. 20. Of buriall of the dead.

Q. WHERE did the Lord's peo­ple of old use to bury their dead, did they bury sometimes in a cave in a field, sometimes in a garden, and sometimes in the city?

A. Gen. 25.9. And his Sonnes Isaack and Ishmael buried him in the Cave Machpelah, in the field of Ephron. Joh. 19.41, 42. Now in the place where he was crucified there was a garden, and in the garden a new sepulchre, wherein was never man yet laid: There laid they Je­sus &c. 1 King. 2.10. So David slept with his Fathers, and was buried in the City of David.

Q. Have godly people taken care of their buriall, and especially to be buried in the sepulchres of their Fathers?

A. Gen. 49.29, 31. I am to be gathe­red unto my people, bury me with my Fathers, in the cave that is in the field of Ephron the Hittite. There they bu­ried [Page 129] Abraham and Sarah his wife; there they buried Isaack & Rebeckah his wife; and there I buried Leah.

Q. Was it a part of the Priest's office under the Law to bury the dead?

A. Num. 19.11. He that toucheth the dead body of any man shall be un­cleane seven dayes. Lev. 21.1, 2, 10, 11. Speak unto the Priests, the Sons of Aa­ron, & say unto thē, There shall none be defiled for the dead among his people; But for his kinne that is neer unto him &c. And he that is the High Priest a­mong his brethren — shall not uncover his head, nor rent his cloathes, neither shall he goe in to any dead body, nor de­file himselfe for his Father, or for his Mother.

Q. Hath Christ laid his commands on the Ministers of the Gospel to bury the dead?

A. Luk. 9.60. Jesus said unto him, Let the dead bury their dead; but goe thou and preach the Kingdome of God.

Q. Is it lawfull for a minister to take oc­casion from Providence, & the opportuni­ty [Page 130] of the peoples meeting, to preach, or give a word of Exhortation, preaching to their eares, as God doth th [...] to their eyes?

A, Prov. 25.11. A word fitly spo­ken is like apples of gold in pictures of silver. 2 Tim. 4.2. Preach the word, be instant in season, out of season, re­prove, rebuke, exhort with all long suf­fering and Doctrine. Luk. 14.15, 16. And when one of them that sate at meat with him heard these things, he said un­to him, Blessed is he that shall eat bread in the Kingdome of God. Then said he unto him, A certaine man made a great supper &c.

Q. Is it lawfull to make a funerall ora­tion, or Elegies for the dead?

A. 2 Sam. 1.71, 19. And David lamen­ted with this lamentation over Saul, & o­ver Jonathan his son. The beauty of Isra­el is slain upon thy high places, how are the mighty fallen, &c. So vers. 23. Saul and Jonathan were lovely & pleasant in their lives, and in their death they were not divided; they were swifter than Eagles, they were stronger than Lyons. [Page 131] 2 Chr. 35.25. And Jeremiah lamented for Josiah, and all the singing men and singing women spake of Josiah in their lamentations to this day &c.

Chap. 21. Of Angels, and particularly of Evill Angels.

Q. VVERE the Angels, the inha­bitants of heaven, created as well as men, and things on earth?

A. Col. 1.16. For by him were all things created that are in Heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; all things were created by him and for him.

Q. Have Angels bodyes, or are they Spirits?

A. Heb. 1.7. And of the Angels he saith, Who maketh his Angels Spirits, and his Ministers a flame of fire.

Q. Did some of the Angels sinne, and so fall from their first happy state wherein God made them?

A. 2 Pet. 2.4. For if God spared not the Angels that sinned, but cast them down into hell, and delivered them into chaines of darkenesse to be reserved unto judgment.—

Q. What is the present, and what shall be the future state and condition of those Angels which fell?

A. Jude 6. And the Angels, which kept not their first estate, but left their own habitation, he hath reserved in everla­sting chaines under darknesse unto the judgment of the great day. Mat. 25.41, 46. And these shall goe away into everlasting punishment, but the righte­ous into life eternall. Depart from me ye cursed into everlasting fire prepared for the Devill and his Angels:

Q. If the Devill should appeare to a man in a visible shape, would it be our wisdome to speak to him, and confer with him, if he speak to us?

A. Gen. 3.2, 13. And the woman said unto the Serpent, we may eate of the fruit of the trees of the garden.—The Serpent beguiled me.

Q. Are there Divels and Witches?

A. Luk. 8.30. And Jesus asked him, saying, what is thy name? And he said, Legion, because many Divels were en­tred into him. 1 Sam. 28.3, 7.—And Saul had put away those that had fami­liar spirits, and the wizards, out of the land. Then said Saul unto his Servants, seek me a woman that hath a familiar spirit, that I may goe to her, and en­quire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor.

Q. Is it possible that a godly man, or woman, should be possessed bodily of the Devill, or obsessed, that is, have any part or member possessed by him?

A. Luk. 13.16. And ought not this woman, being a daughter of Abraham, whom Satan hath bound loe these 18 yeers, be loosed &c.

Q. Is it possible there should be any places haunted with evill spirits?

A. Rev. 18.2. Babylon the great is fal­len, is fallen, and is become the habita­tion of Devils, and the hold of eve­ry [Page 134] foule spirit, and a cage of every un­clean and hatefull bird.

Q. What would you advise to doe to keep our houses from being so haunted?

A. Ps. 30. Preface, A psalme and song at the dedication of the house of David. Compared with 1 Tim. 4.5. For it is sanctified by the word of God and prayer.

Q. What meanes would you have us use to expell, or drive out the Devils out of our persons or houses possessed?

A. Mar. 9.29. This kind can come forth by nothing but by prayer and fa­sting.

Q. May a man when he hath losses, or is sick, or hath his house haunted with e­vill spirits, goe or send to wise men, or Star-gazers, wizards, or Conjurers for helpe?

A. Deut. 18.10, 11, 12. There shall not be found among you any one that maketh his Son or his Daughter passe through the fire, or that useth divina­tion, or an observer of times, or an In­chanter, or a witch, or a charmer, or a con­sulter [Page 135] with familiar spirits, or a wizard, or a Necromancer; for all that doe these things are an abomination unto the Lord. Is. 47.13, 14. Let now the Astro­logers, the Star-gazers, the monethly Prognosticators stand up, and save thee from these things, that shall come upon thee. Behold, they shall be as stubble, the fire shall burne them, they shall not deliver themselves from the power of the flame.

Q. May we without a good call or ne­cessity live or lodge in such places?

A. Psal. 91.11. For he shall give his Angels charge over thee, to keep thee in all thy waies. Mat. 4.7. Thou shalt not tempt the Lord thy God.

Chap. 22. Of Ministers.

Q DID ever God appoint men to mi­nister to him in, and about holy things?

A. Yes. Ex. 28.1. And take thou unto [Page 136] thee Aaron thy brother, and his Sons with him, from among the children of Israel, that he may minister unto me in the Priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aa­ron's Sons.

Q. Were the Priests of old cald God's Ministers?

A. Yes. Jer. 33.21. Then may also my Covenant be broken with David my servant, that he should not have a Son to raigne upon his throne; and with the Levites, the Priests, my Ministers. Joel. 1.9. The meat offering, and the drink offering is cut off from the house of the Lord; the Priests, the Lord's Mini­sters, mourne.

Q. Did our Lord Jesus, the high Priest of our profession, the great or chief Shep­herd, and Bishop of our soules, did he ordaine any men, and send them forth to preach?

A. Yes. Mar. 3.14. And he ordained twelve, that they should be with him, and that he might send them forth to preach.

Q. Did he call these 12 Preachers A­postles?

A. Yea. Luk. 6.13. And when it was day he called unto him his Disciples, and of them he chose twelve, whom also he na­med Apostles. Math. 10.2. And now the names of the twelve Apostles are these, the first Simon, who is called Pe­ter, &c.

Q. Did Christ never send any to preach but the twelve Apostles, did not he also send 70 disciples?

A. Yes. Luk. 10.1, 9, 16. After these things the Lord appointed other 70 al­so, and sent them two and two before his face into every city and place, whi­ther he himselfe would come. And heal the sick that are therein, and say unto them, the Kingdome of God is come nigh unto you. He that heareth you, heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me.

Q. But were not these all the followers of Christ, had he any that believed on him be­sides th [...] 12. & the 70?

A. Yea. 1 Cor. 15.6. After that he was seen of above 500 brethren at once.

Q. Did the Apostles give power to others to ordaine Elders?

A. Yes. Tit. 1.15. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordaine Elders in every City, as I had appointed thee. 2 Tim. 2.2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithfull men, who shall be able to teach others also.

Q. Are Preachers of the Gospell to be called and accounted Ministers of Christ, or of the State?

A. 2 Cor. 11.23. Are they Ministers of Christ? I speake as a fool, I am more. 1 Cor. 4.1. Let a man so account of us, as of the Ministers of Christ, and Stewards of the mysteries of God. Col. 4.17.

Q. But ought not Ministers to be of some other calling beside, must not they ne­cessarily worke at some trade on the week dayes, and preach on the Lord's day?

A. No. 1 Cor. 9.6. Or I only and Bar­nabas, [Page 139] have not we power to forbear working? Matth. 4.20. And they straight way left their nets, and so followed him. So vers. 22. And they immediatly left the ship and their father, and followed him.

Q. If Ministers doe not work &c. How shall they live or be maintained?

A. 1 Cor. 9.13, 14. Do ye not know, that they which minister about holy things live of the things of the Temple, and they which wait at the Altar, are partakers with the Altar? even so hath the Lord ordained, that they which preach the Gospell should live of the Gospel. 1 Tim. 5.17, 18. Let the El­ders that rule well be counted worthy of double honour, especially they who la­bour in the word and Doctrine: For the Scripture saith, Thou shalt not muzzle the Oxe that treadeth out the corne: and the Labourer is worthy of his reward.

Q. What, may ministers take wages or hire for their preaching?

A. Mat. Yes. 10.9, 10. Provide neither gold, nor silver, nor brasse in your pur­ses, [Page 140] nor skrip for your journey, neither two coates, neither shooes, nor yet staves (for the workman is worthy of his meat) 2 Cor. 11.8. I robbed other Churches, taking wages of them to doe you service. 2 King. 8.9. So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, four­ty Camels burden, & came & stood be­fore him, &c. 1 Cor. 9.7. Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?

Q. Did our Lord Jesus Christ ever receive any thing while he went up and down preaching?

A. Yes. Luk. 8.3. And Joanna the wife of Chuza Herod's Steward, and many o­thers, which ministred unto him of their substance.

Q. Did the Church of old ordaine offi­cers with Fasting, Prayer, and Imposition of hands?

A. Yes. Act. 6.3, 5, 6. Wherefore bre­thren look ye out among you seven men [Page 141] of honest report, full of the holy Ghost and wisedome, whom we may appoint over this businesse. And the saying plea­sed the whole multitude; and they chose Stephen, a man full of faith, and of the holy Ghost, and Philip, &c. whom they set before the Apostles, and when they had prayed, they laid their hands on them. 1 Tim. 4.14. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the Presbytery. So chap. 5.22. Lay hands suddenly on no man, neither be partaker of other mens sinnes. 2 Tim. 1.6. Wherefore I put thee in remem­brance, that thou stir up the gift of God which is in thee by the putting on of my hands.

Q. Did the Apostle Paul labour in his calling alwaies, and in all places preach gratis; or did he take hire or wages of some Churches, although he preached freely a­mong the Corinthians?

A. 2 Cor. 11.8. I robbed other Churches, taking wages of them to doe you service.

Q. Was that commandement of Christ to the Apostles, Mat. 10.9, 10. only tem­porary, or perpetuall? was it only for the first expedition, and afterwards rever­sed by the same power that made it?

A. Yea. Lu. 22.35, 36. And he said unto them, when I sent you without purse, & skrip, & shooes, lacked ye any thing? And they said, Nothing. Then said he unto them, But now he that hath a purse let him take it, and likewise his scrip; and he that hath no sword let him sell his garment, and buy one.

Q. How did godly ones of old carry themselves to the Prophets of the Lord?

A. 1 King. 18.3, 4. Now Obadiah feared the Lord greatly: For it was so when Jezebel cut off the Prophets of the Lord, that Obadiah took an 100 Prophets, and hid them by fifty in a cave, and fed them with bread and water.

Q. How did Idolaters carry themselves to their Priests?

A. 1 King. 18.19. Now therefore send, and gather to me all Israel unto Mount Carmel, and the Prophets of Baal 450, and the Prophets of the groves [Page 143] 400, which eate at Jezebels table.

Q. Did God provide for those that fed any of his Prophets?

A. Yes. 1 King. 17.15, 16. And she went and did according to the saying of Elijah; and she, and he, and her house did eat many dayes, and the barrel of meale wasted not, neither did the cruse of oyle faile, according to the word of the Lord, which he spake by Elijah.

Q. Was it the custome of the Nations in extremity to sell the Priest's portion?

A No. Gen. 47.22. Only the land of the Priests bought he not: for the Priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them, wherefore they sold not their lands.

Q. How did the Saints of the new Testa­mēt entertaine the Preachers of the Gosple?

A. Gal. 4.14, 15. And my tempta­tion which was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. I beare you record, that if it had been pos­sible, ye would have plucked out your own eyes, & have given them unto me.

Q. Were tithes ever given or received any other way, then by vertue of the Levi­ticall law?

A. Yes. He. 7.1, 2, 9. For this Mel­cheisedeck, King of Salem, Priest of the most high God, who met Abraham, re­turning from the slaughter of the Kings, and blessed him, to whom also Abraham gave a tenth part of all. And as I may so say, Levi also, who receiveth tithes, payd tithes in Abraham.

Q. May a Son or Daughter of Abra­ham without sinne pay tithes, or shall not a man subject his neck to the yoke of legal ceremonies, in case he pay tithes?

A. Heb. 7.1, 2. For this Melchisedeck &c. Gal. 6.6. Let him that is taught in the word, communicate unto him that teacheth in all good things.

Q. Were tithes first paid to the Priest­hood of Aaron, or to him, of whose order Christ was a Priest?

A. Heb. 7.1, 2. For this Melchise­deck, King of Salem, Priest of the most high God, who met Abraham, returning from the slaughter of the Kings, and [Page 145] blessed him: to whom also Abraham gave a tenth part of all. Heb. 5.5, 6.

Q. Suppose a man think himselfe not bound by the law of God or man, may a man lawfully pay that, from which he is free by right, provided that he be not bound by oath to the contrary?

A. Mat. 17.25, 26, 27. What thinkest thou Simon, of whom doe the Kings of the earth take custome or tribute? of their own children or of strangers? Pe­ter saith unto him, Of strangers: Jesus saith unto him, thē are the children free: notwithstanding, lest we should offend them, go thou to the Sea &c. That give for thee and me.

Q. May a Minister lawfully have a set manitenance?

A. 1 Timothy. 5.17, 18. compared with Math. 20.1, 2. Luk. 10.7. Let the Elders that rule well be counted worthy of double honour, especially they who labour in the word and Doctrine. For the Scripture sayth, thou shalt not muz­zle the Oxe that treadeth out the corne: and the Labourer is worthy of his reward. [Page 146] For the Kingdome of Heaven is like un­to a man that is an housholder, which went out early in the morning to hire la­bourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vine­yard.

Q. Is it lawfull to preach in a Pulpit?

A. Neh. 8.4. And Ezra the Scribe stood upon a Pulpit of wood, which they had made for the purpose &c.

Q. Is it lawfull to read in the book of the Lord, although no exposition imme­diatly follow?

A. Jer. 36.6. Therefore goe thou, and read in the roll, which thou hast writ­ten from my mouth, the words of the Lord in the eares of the people in the Lord's house upon the fasting day: and also thou shalt read them in the eares of all Judah, that come out of their cities.

Q. Is it lawfull to read and expound in the Congregation, or make them to un­derstand what is read?

A. Neh. 8.8. So they read in the book, in the law of God distinctly, and [Page 147] gave the sence, and caused them to under­stand the reading. Act. 28.23.—to whom he expounded, and testified the Kingdome of God, perswading them concerning Jesus, both out of the law of Moses, and out of the Prophets. Mark. 4.34. Luk. 24.27, Act. 8.30.31, 35.

Q. Is there any warrant to pray be­fore reading and expounding?

A. Neh. 8.6. And Ezra blessed the Lord the great God: and all the people answered Amen, Amen, with lifting up their hands; and they bowed their heads, and worshipped the Lord with their fa­ces to the ground.

Q. What warrant is there for the peo­ple to say Amen at the end of the Ministers prayer?

A. Ne. 8.6. And all the people answered Amen, Amen, with lifting up their hands. Psal. 106.48. Blessed be the Lord God of Israel from everlasting to everlasting: and let all the people say Amen.

Q. May we pray the Lord's prayer?

A. Luk. 11.1, 2. And it came to passe that as he was praying in a certaine [Page 148] place, when he ceased, one of his disci­ples said unto him, Lord teach us to pray, as John also taught his disciples. And he said unto them, when ye pray say, Our Father &c.

Q. May we pray other prayers?

A. Act. 4.24. And when they heard that, they lift up their voice to God with one accord, and said, Lord thou art God, which hast made heaven and earth, and the Sea, and all that in them is &c.

Q. Is there any thing to be said for the lawfulnesse of writing of Sermons after the minister?

A. Jer. 36.4. And Baruch wrote from the mouth of Jeremiah all the words of the Lord, which he had spoken unto him, upon a roll of a book.

Q. May we preach upon a text?

A. Luk. 4.20, 21. And he closed the book, and he gave it againe to the Mi­nister, and sate down, and the eyes of all them that were in the Synagogue were fastened on him. And he began to say unto them, This day is this Scripture fulfilled in your eares.

Q. May Ministers make use of books and give themselves to reading?

A. 2 Tim. 4.13. The cloak when thou comest bring with thee, and the books, but especially the parchments.

Q. Is it lawfull for a Minister to make use of humane learning?

A. Tit. 1.12. One of themselves, e­ven a Prophet of their own, said, the Cre­tians are alway lyars, evill beasts, slow bellyes. 1 Cor. 15.33. Be not deceived: evill communications corrupt good manners. Act. 17.28. For in him we live, and move, and have our being; as certaine also of your own Poets have said, For we are also his off-spring.

Q. Had any of the Prophets or Apo­stles any humane learning?

A. Act. 7.22. And Moses was lear­ned in all the wisdome of the Egyptians, and was mighty in words and in deeds. Act. 22.3. I am verily a man, which am a Jew, borne in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught accor­ding to the perfect manner of the law of the Fathers &c.

Q. May a Minister marry, and take care of wife and children?

A. 1 Tim. 3.4. One that ruleth well his own house, having his children in subjection with all gravity.

Q. May a Minister keep a Servant?

A. 2 King. 5.20. But Gehazi, the servant of Elisha, the man of God, said, my Master hath spared Naaman this Sy­rian &c.

Q. Is it lawfull for a Minister to suf­fer himselfe to be called S r, or M r?

A. 1 King. 18.7.—That my Lord Elijah—Act. 16.30. Sirs what must I doe to be saved? 1 Sam, 1.16. And she said, oh my Lord! as thy soul li­veth my Lord, I am the woman that stood by thee here, praying unto the Lord.

Q. What say you unto Mat. 23.10. Neither be ye called Masters, &c?

A. i. c. Doe not ye ambitiously af­fect great titles of Fathers and Masters, or Governours, or Guides, as the Pha­risees doe; but account God your Fa­ther in heaven, and me your master on [Page 151] earth, and be ye content with the title of my disciples.

Q. Doth the holy Scripture ever give any titles of respect unto the disciples or Ministers afterwards?

A. Yes. Act. 20.28. Take heed there­fore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purcha­sed with his own blood. 1 Tim. 5.17. Let the Elders that rule well be counted worthy of double honour, especially they who labour in the word and Do­ctrine. Eph. 4.11. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastours and Tea­chers. Heb. 13.17. Obey them that have the rule over you, and submit your­selves, for they watch for your souls, &c.

Q. Is the title or office of a Preacher dishonourale for any?

A. No. Eccles. 1.12. I the Preacher was King over Israel in Jerusalem. Rom. 15.8. Now I say, that Jesus Christ was a Minister of the circumcision for the [Page 152] truth of God, to confirme the promises made unto the Fathers.

Q. Was it a disparagement among the Jewes to match with a Priest?

A. 2 Chr. 22.11. So Jehoshabeath, the Daughter of King Jehoram, the wife of Jehoida the Priest, for she was the Sister of Ahaziah, hid him.

Q. May Preachers lawfully suffer themselves to be taken up into the coaches of Nobles? did not Elijah gird himselfe, and run by Ahab's chariot?

A. Act. 8.28, 31. And sitting in his charet, &c. He desired Philip that he would come up, and sit with him. vers. 38. And he commanded the charet to stand still, and they went down both in­to the water.

Q. Might the Priests of old have any temporall estate in Lands of their owne?

A. Act. 4.36, 37. And Joses—a Levite, and of the country of Cyprus, having land sold it, and brought the mo­ney, and laid it at the Apostles feet.

Q. What may be done with Scandalous Ministers if they will not reforme?

A. Mat. 5.13. Ye are the salt of the earth, but if the salt have lost his sa­vour wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be troden under foot of men. 1 Sam. 2.30, 35. Wherefore the Lord God of Israel sayth, I said indeed that thy house, and the house of thy Fa­ther, should walke before me for ever: but now the Lord sayth, be it far from me; for them that honour me, I will ho­nour, and they that despise me, shall be lightly esteemed. And I will raise me up a faithfull Priest, that shall doe according to that which is in my heart and my mind, and I will build him a sure house, and he shall walke before mine anoin­ted for ever. 1 King. 2.27. So Solomon thrust out Abiathar from being Priest un­to the Lord, that he might fulfill the word of the Lord, which he spake con­cerning the house of Eli in Shiloh.

Q. May we allow those who are depri­ved a fifth part to live on?

A. 2 King. 23.9. Neverthelesse the Priests of the High places came not up [Page 154] to the Altar of the Lord in Jerusalem: but they did eate of the unleavened bread among their brethren.

Q. May Another lawfully be put in­to the place of such as are lawfully thrust out?

A. 1 Kin. 2.35. And the King put Benaiah the Son of Jehojada in his room over the host, and Zadok the Priest did the King put in the roome of Abiathar. Act. 1.20, 25. For it is written in the book of Psalmes, Let his habitation be desolate, and let no man dwell therein, and his Bishoprick let another take. That he may take part of this ministry, and Apostleship, from which Judas by trans­gression fell.

Q. Who did put in and put out under the old Testament?

A. 1 King. 2.35. And the King put Zadok the Priest in the roome of Abia­thar.

Chap. 23. Of publick worship, Churches, and Ordi­nances.

Q. HAD the Jewes Synagogues gene­rally in their cities to worship God in, and was there reading the Law in them constantly on the Sabbath day?

A. Act. 15.21. For Moses of old time hath in every city them that preach him, being read in the Synagogues every Sabbath day. Acts 13.14, 15.

Q. Was it the practise of Christ, and his Disciples and followers, the primitive Christians, to worship God on the Sabbath daies at their owne home, or in private houses, or in the Synagogues?

A. Luk. 4.16. And he came to Na­zareth, and as his custome was, he went into the Synagogue on the Sabbath day, and stood up for to read. So Chap. 6.6. And it came to passe also on another Sabbath, that he entred into the Syna­gogue, and taught. Joh. 18.20. Jesus an­swered, [Page 156] I spake openly to the world, I ever taught in the Synagogue, and in the Temple, whither the Jewes alwaies re­sort, and in secret have I said nothing. Act. 9.20. And straightway he preach­ed Christ in the Synagogue, that he is the Son of God. Act. 13.5. And when they were at Salamis, they preached the word of God in the Synagogues of the Jewes.

Q. Did the Apostles rob the Temples or Idols of the Heathens of their riches?

A. No: Act. 19.37. For ye have brought hither these men, which are neither rob­bers of Churches, nor yet blasphemers of your Goddesse.

Q. Was it held lawfull in the Apo­stle's dayes to alienate that part of a man's estate, which he had once vowed or dedi­cated unto God?

Ans. No. Act. 5.3. But Peter sayd; Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?

Q. May we meet and preach in places commonly called Churches?

A. Yes: Mar. 1.21. And they went into Capernaum, and straightway on the Sab­bath day he entered into the Synagogue, and taught. Luk. 4.15, 16. And he taught in their Synagogue, being glorified of all. And he came to Nazareth,— and as his custome was, he went into the Syna­gogue on the Sabbath day, and stood up for to read. Joh. 18.20. I ever taught in the Synagogue, and in the Temple, whi­ther the Jewes alwaies resort, and in se­cret have I said nothing. Act. 13.14, 15. They came to Antioch in Pisidia, and went into the Synagogue on the Sabbath day, and sate down: and after the reading of the Law and the Prophets, the Ru­lers of the Synagogue sent unto them, saying, ye men and brethren, if ye have any word of Exhortation for the people, say on. Act. 18.4. And he reasoned in the Synagogue every Sabbath, and per­swaded the Jewes and the Greeks. Act. 19.8, 9. And he went into the Syna­gogue, and spake boldly for the space of three moneths, disputing and perswa­ding the things concerning the King­dome [Page 158] of God. But when diverse were hardened &c. he departed from them, and separated the disciples, disputing daily in the Schoole of one Tyrannus.

Q. Is it an evidence of right Zeale to pull down Churches?

A. No: Psal. 74.8. They said in their hearts, Let us destroy them toge­ther: they have burnt up all the Syna­gogues of God in the Land. Luk. 7.5. For he loveth our nation, and he hath built us a Synagogue.

Q. Have we any warrant for reading the Scriptures, as it is used to be called first and second lesson, before the minister begin his Sermon?

A. Act. 13.15. And after the reading of the Law & the Prophets, the Rulers of the Synagogue sent unto thē, saying, ye men and brethren, if ye have any word of Exhortation for the people, say on &c.

Q. Is the spirit given that we may live without or above Gods commandements and ordinances?

A. Ezek. 11.19, 20. And I will give them one heart, and I will put a new spi­rit within them, — that they may walke [Page 159] in my statutes, and keep mine Ordinan­ces, and do them.

Q. Are Gospell Ordinances and dis­pensations a ministration of the letter or of the Spirit?

A. 2 Cor. 3.6. Who also hath made us able ministers of the New Testament, not of the letter, but of the spirit.

Q. Is this ministry of the spirit to cōtinue?

Ans. 2 Cor. 3.7, 8, 11. But if the mini­stration of death written and graven in stones was glorious, —which glory was to be done away; how shall not the mini­stration of the spirit be rather glorious? For if that which is done away was glo­rious, much more that which remaineth is glorious.

Q. What if a man have the spirit, be fil­led with the spirit, be a strong Christian, is he to cast off ordinances, and offices in the Church?

A. Act. 6.5. And the saying pleased the whole multitude, & they chose Stephen, a man full of faith, and of the H. Ghost. Act. 10.44, 47, 48. While Peter yet spake these words the Holy Ghost fell [Page 160] on all them which heard the word. Then answered Peter, can any man forbid wa­ter that these should not be baptized, which have received the Holy Ghost, as well as we? And he commanded them to be baptized in the name of the Lord.

Q. What Answer shall we give to those Scriptures, Heb. 8.10, 11. 1 Joh. 2.27. 2 Pet. 1.1, 9?

A. To that place in the Hebrewes, I say, 1 That it must not be interpreted to forbid the use of all ordinances, and tea­ching by men; for the Apostles them­selves did notwithstanding this promise go on teaching, and ordaining teachers in the Churches. 2 That if this text of Scripture should be taken, as it seems to sound in the expresse words and letter of it, it will make void and needlesse not only publick teaching, and by ministers or Church-officers, but also private in­struction, and by private friends, neigh­bours, brethren, not ministers. 3 ly, I say, that the sense and meaning may be, that they shall have not only the out­ward teaching of men, but the inward [Page 161] teaching of the spirit; and this teaching of God by his spirit they shall have in such a manner and measure, that the o­ther outward shall be nothing or need­lesse in comparison: or 4 thly, They shall in Gospell times from the least to the greatest know God the Lord to be the Lord, and they shall not teach them, as if they were to teach a heathenish un­knowing people: but the ministers shall then teach a more knowing people; as tis said, the Earth shall be filled with the knowledge of God, as the waters cover the sea, (i. e.) there shall be abundance of knowledge beyond what there is now generally.

To that in 1 Epistle of John, the mea­ning is either this, You are sufficiently already instructed in this, that Jesus is the Christ, you need not a farther proof in that matter; the seducers, Anti-Christs, or false Christs, shall not be a­ble to draw you away from this great truth. Or else, ye that are the children of God, have the gifts and graces of Gods spirit in such a measure, that ye shall not [Page 162] be carried away from the Christian Re­ligion, or the truth as tis in Jesus, but this Spirit shall teach you in all necessary & saving truths. And that notwithstan­ding this place, this Apostle writes this Epistle to informe them, & to edify thē.

To that in 2 Ep. of Peter, the sense and scope of the words may be this, that you may find the knowledge of God, and of his Christ, if you will read, and consider, and compare the prophesies of the old Testament: for those Scriptures testify of him. The meaning is not, that when you have got the knowledge of Christ, you need not further to take heed to the Scriptures: when the godly Ps. 123.2. professe to look or waite on God untill he have mercy on them, doe you think that they meant to look or waite on him just so long, and no longer?

Q. May ministers presse Saints, who live and dwell in God, and who are taught of God, to hearken to a word or commande­ment without them?

A. Yes. 1 Thes. 4.9. But as touching brotherly love, ye need not that I write unto you: for ye your selves are taught of [Page 163] of God to love one another: compared with the 2 d. For ye know what comman­dements we gave you by the Lord Jesus. Eph. 6.1, 2. Children obey your parents in the Lord: for this is right. Honour thy father & mother (which is the first com­mandement with promise) compared with ch. 1.1. Paul an Apostle of Jesus Christ by the will of God, to the Saints which are at Ephesus, and to the faithfull in Christ Jesus. Jam. 2.8, 11. If ye fulfill the royall Law according to the Scrip­ture, Thou shalt love thy Neighbour as thy selfe, ye do well. For he that said, do not commit Adultery, said also, do not kill. Now if thou commit no Adultery, yet if thou kill, thou art become a trans­gressor of the Law.

Q. May a believer that is in God come himselfe to any Church, do we read of a church in God and the Lord Christ?

A. 2 Thes. 1.1. Paul, and Sylvanus, and Timotheus, unto the Church of the Thessalonians in God our Father, and the Lord Jesus Christ.

Q. Is there a Catholick, or Univer­sall [Page 164] Church, and may a man be said to be a teacher, or ruler in that?

A. 1 Cor. 12.28. And God hath set some in the Church, first Apostles, se­condarily Prophets, thirdly teachers, &c.

Q. Had God a Church, ordinances, and ministers in the daies of Antichrist?

A. Rev. 13.11. And I beheld ano­ther beast coming up out of the earth, and he had two hornes like a lamb, and he spake as a dragon &c. compared with ch. 14.1, 3. And I looked, and loe a lamb stood on the mount Sion, and with him an hundred forty and foure thou­sand, having his fathers name written in their foreheads: and they sung as it were a new song before the throne, and before the four beasts, and the Elders, and no man could learne that song, but the hundred forty and foure thousand, which were redeemed from the earth.

Q. When the glorious times of the Church, spoken of by Isaiah ch. last. come, will there be use of Ministers and Ordi­nances?

A. Isa. 66.21, 23. And I will also take of them for Priests, and for Levites, saith the Lord. And it shall come to passe, that from one new moon to ano­ther, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord.

Q. If a Minister, intending to be short in a point, say, to conclude this in a word, and after doth use more words then one, or one or more sentences, doth he lye?

A. Galat. 5.14. For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thy selfe.

Q. May Ministers be bred up in Col­ledges under Tutors, in order to the Mi­nistry; or are Colledges to be Nurseries only for the Common-wealth and Schools, and not for the Church?

A. 1 Sam. 19.19, 20. And it was told Saul, saying, David is at Naioth in Ra­mah. And Saul sent messengers to take David, and when they saw the compa­ny of the Prophets prophesying, and Sa­muel standing as appointed over them. 1 Sam. 10.10. And when they came thi­ther [Page 166] to the hill, behold a company of Pro­phets met him, & the Spirit of God came upon him, & he prophesied among thē.

Q. Had the Apostle Paul Hebrew and Greek, and did he ever make any use of it?

A. Acts 22.2. And when they heard that he spake in the Hebrew tongue to them, they kept the more silence. And Acts 21.37. And as Paul was to be led into the Castle, he said unto the chiefe Cap­taine, may I speak unto thee? who said, canst thou speak Greek?

Q. May we heare Ministers, if they be, as they are charged, proud and covetous?

A. Math. 23.1, 2, 3. Then spake Je­sus to the multitude, and to his disciples, saying, The Scribes and the Pharisees sit in Moses seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say and do not.

Q. If Ministers have the spirit of God, doth it follow therefore that they must know all things perfectly?

A. 1 Cor. 13.9. For we know in part, [Page 167] and we prophesie in part.

Q. Were the Prophets and Apostles, who had the spirit in an extraordinary māner, beyond what ministers in these dayes pre­tend unto, in every of their apprehensions and actions so guided, that they were in­fallible, and unblameable?

A. 1 Sam. 16.6, 7. And it came to passe when they were come, that he looked on Eliab, and said, surely the Lords anointed is before him. But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature, because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. Gal. 2.11, 14. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. But when I saw that they walked not uprightly accor­ding to the truth of the Gospell, I said unto Peter before thē all, If thou being a Jew livest after the manner of the Gen­tiles, & not as do the Jewes, why com­pellest [Page 168] thou the Gentiles to live as do the Jewes?

Q. How may we prove that those mo­tions, which are contrary to the Doctrine of Christ, are not from the holy spirit?

A. Joh. 16.13, 14. Howbeit, when the Spirit of truth is come, he will guide you into all truth; for he shall not speak of himselfe.— He shall glorify me, for he shall receive of mine, and shall shew it unto you. 1 Cor. 12.2, 3.

Q. How did Christ approve of Chur­ches and Ministers, their continuance, af­ter he was gone to heaven?

A. Rev. 1.4, 5, 20. John to the 7 Churches in Asia, grace be unto you, and peace from him which is, and which was, and which is to come. — And from Jesus Christ, who is the faithfull wit­nesse, and the first begotten of the dead, and the Prince of the Kings of the Earth: —The mystery of the 7 Stars, which thou sawest in my right hand, and the 7 golden Candlesticks. The 7 Stars are the Angels of the 7 Churches, and the 7 Candlesticks which thou sawest, [Page 169] are the 7 Churches.

Q. How long are there to be Churches, and Ministers, and Ordinances?

A. Math. 28. last. And loe I am with you alwaies, even unto the end of the world. 1 Cor. 11.22. —despise ye the Church of God?— shall I praise you in this, I praise you not, v. 26. for as often as ye eate this bread, and drink this cup, ye do shew the Lords death till he come.

Q. May men administer ordinances, viz. Baptisme and the Lords supper, who have not extraordinary gifts of the holy Ghost?

A. Joh. 10.41. And many resorted unto him, and said, John did no mira­cle: but all things that John spake of this man were true.

Q. Is the gift of tongues or miracles among the requisite qualifications of a Bishop or Minister?

A. No. 1 Tim. 3.2, 3, 4, 5, 6, 7. A Bishop then must be blamelesse, the hus­band of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach, not given to wine, no stri­ker, [Page 170] not greedy of filthy lucre, but pati­ent, not a brawler, not covetous, one that ruleth well his owne house, ha­ving his children in subjection with all gravity, not a novice, lest &c. moreo­ver he must have a good report of them which are without, lest he fall into re­proach, and the snare of the Devill. Tit. 1.6, 7, 8, 9. If any be blamelesse, the hus­band of one wife, having faithfull chil­dren, not accused of riot, or unruly: for a Bishop must be blamelesse, as the stew­ard of God: not selfe-willed, not soon angry, not given to wine, no striker, not given to filthy lucre, but a lover of hos­pitality, a lover of good men, sober, just, holy, temperate, holding fast the faithfull word, as he hath been taught, that he may be able by sound Doctrine both to exhort, and convince the gain­sayers.

Q. May a man receive the Sacra­ments, who hath not the extraordinary gifts of the holy Ghost in abundance?

Ans. Yes. Act. 8.14 15, 16, 17. When the Apostles — heard that Sama­ria [Page 171] had received the word of God, they sent unto them Peter and John; who when they were come down prayed for them, that they might receive the Holy Ghost, for as yet he was fallen upon none of them: only they were babtized in the name of the Lord Jesus. Then laid they their hands on them, and they received the H. Ghost. Math. 26.26. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, &c. compared with Act. 2.4. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

Q. Is the word of God to be read in the Church?

A. Col. 4.16. And when this Epistle is read amongst you, cause that it be read also in the Church of the Laodi­ceans, and that ye likewise read the Epi­stle from Laodicea.

Q. Is the Sacrament of the Lords sup­per yet to be administred in the Church?

A. 1 Cor: 11.20, 21, 33, 34. When [Page 172] ye come together therefore into one place, this is not to eate the Lords sup­per; for in eating every one taketh be­fore other his own supper: and one is hungry, another is drunken. Wherefore my brethren when ye come together to eate, tarry one for another. And if any man hunger, let him eate at home, that ye come not together unto condemna­tion.

Q. May the Church meet for holy con­ference?

A. 1 Cor. 14.31, 34, 35. For ye may all prophesie one by one, that all may learn, and all may be comforted. Let your women keep silence in the Chur­ches, — for it is a shame for women to speak in the Church.

Q. May the Church deny to have com­munion with brethren, if they are scan­dalous persons?

A. 1 Cor. 5.11, 12. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extorti­oner, [Page 173] with such a one, no, not to eate: — do not ye judge them that are within.

Q. May particular congregations, who ordinarily meet together for worship, be called Churches?

A. Act. 14.23. And when they had ordained them Elders in every Church, and had prayed with fasting, they com­mended them to the Lord. 1 Cor. 4.17. For this cause have I sent unto you Ti­motheus —who shall bring you into re­membrance of my waies, which be in Christ, as I teach every where, in every Church. ch. 14.23. If therefore the whole Church be come together into one place, and all speak with tongues &c.

Q. May the believers of one city or country, although they have many severall Pastors or teachers over them, be called a Church?

A. Act. 20.17, 28. And from Mile­tus he sent to Ephesus, and called the Elders of the Church. Take heed there­fore unto your selves, and to all the flock over which the H. Ghost hath made you overseers, to feed the Church [Page 174] of God, which he hath purchased with his owne bloud.

Q. Do all the Churches, or believers in them, make up one Church of Christ?

A. Col. 1.18. And he is the head of the body the Church, who is the begin­ning, the first borne from the dead.

Q. May the Elders and brethren of se­verall churches meet and conferre toge­ther about questions, or matters of diffe­rence, which may arise amongst them, or any of them?

A. Act. 15.1, 2, 6, 7. And certaine men which came down from Judea, taught the brethren, and said, except ye be circumcised after the manner of Mo­ses, ye cannot be saved. When there­fore Paul and Barnabas had no small dis­sension and disputation with them, they determined that Paul, and Barnabas, and certaine others of them, should go up to Jerusalem unto the Apostles and Elders about this Question. And the Apostles and Elders came together, for to consi­der of this matter. And when there had been much disputing, Peter rose up, [Page 175] and said unto them &c.

Q. Are the multitude of believers to be satisfied, if it may be, in those matters in question?

Ans. Act. 15.30, 31. So when they were dismissed, they came to Antioch, and when they had gathered the multi­tude together, they delivered the Epi­stle; which when they had read, they re­joyced for the consolation.

Q. May the multitude have a hand or voice in the choice of church officers?

A. Act. 6.2, 3, 5. Then the twelve called the multitude of the Disciples un­to them, and said, &c. wherefore bre­thren look ye out among you 7 men of honest report, full of the Holy Ghost and wisdome, whom we may appoint over this businesse. And the saying plea­sed the whole multitude; and they chose Stephen, a man full of faith, and of the Holy Ghost &c.

CHAP. 24. Of Singing of Psalmes.

Q. ARE we to sing with the voice, or are we only to make melody in our hearts to the Lord?

A. Acts 16.25. And at midnight Paul and Silas prayed, and sang prayses unto God, and the prisoners heard them.

Q. Is it lawfull to sing a psalme, which containes a history of others, and whose case was not every way as mine is at this present? or may Psalmes be sung as the Scriptures are read for instruction and comfort?

A. Colos. 3.16. Let the word of Christ dwell in you richly, in all wis­dome, teaching and admonishing one a­nother in Psalms, and hymns, and spiri­tuall songs, singing with grace in your hearts to the Lord. 2 Chron. 29.30. Moreover Hezekiah the King, and the [Page 177] Princes, commanded the Levites to sing praise unto the Lord with the words of David, and of Asaph the seer: and they sang praises with gladnesse. Psal. 22. Compare title and Psalme. So Psal. 51, 52, & 54. titles and Psalmes compa­red. 2 Chron. 35.25. And Jeremiah la­mented for Josiah, and all the singing men and the singing women spake of Jo­siah in their lamentations to this day, and made them an ordinance in Israel, and behold they are written in the La­mentations.

Q. Were women allowed to sing?

A. Exod. 15.20, 21. And Miriam the Prophetesse, the sister of Aaron, took a timbrell in her hand, and all the women went out after her with timbrels & with dances. And Miriam answered them, sing ye to the Lord, for he hath trium­phed gloriously &c. 2 Chr. 35.25. And Jeremiah lamented for Josiah, and all the singing men, and the singing women spake of Josiah in their lamentations to this day.

Q. May an Unregenerate man sing a Psalme?

A. Exod. 15.1. Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing un­to the Lord, for he hath triumphed glo­riously, the horse and his rider hath he thrown into the Sea.

Q. May many joine to sing a Psalme together? and may a Godly man or wo­man joine with those who are not truly Godly in singing of a Psalme?

A. Exod. 15.1, 20, 21. Then sang Moses & the children of Israel this song unto the Lord. — And Miriam the Pro­phetesse, the Sister of Aaron, took a timbrel in her hand, and all the women went out after her with timbrels &c.

Q. May we sing on a day of Humili­ation, or in a time of sadnesse? Is it not said, Jam. 5.13. If any be merry let him sing Psalmes?

A. See the title to the 102. Psal. A prayer of the afflicted, when he is over­whelmed, and poureth out his complaint before the Lord. Besides, as we may pray when we are not afflicted, so we may sing, although we have no present ex­traordinary [Page 179] cause of mirth: but whereas others, ungodly men, when they are fil­led with wine and carnall mirth, burst out into singing vaine, and oft times wild songs; Christians when they are filled with the spirit, with joy unspeakable and glorious, may expresse their joy seaso­nably in Psalmes & hymnes & spiritu­all songs, Eph. 5.18, 19. Times of mirth are fit and seasonable times for this duty, but not the only times. Paul and Silas sang in prison; and so our Saviour and his Apostles immediately after his last supper, not long before he was betray­ed into the hands of sinners: as times of affliction are speciall times of prayer, but not the only times; Christ himselfe be­ing in an Agony prayed the more earne­stly: so times of mirth or rejoicing are speciall, but not the only seasons of sing­ing of Psalms.

Q. Is singing of Psalms to be allowed in the Church?

A. 1 Cor. 14.26. How is it then brethren, when ye come together, every one of you hath a Psalme, hath a Do­ctrine, [Page 180] hath a tongue, hath a revelation, hath an Interpretation: let all things be done unto edifying. Psal. 95.1, 2. O come let us sing unto the Lord, let us make a joyfull noise to the rock of our Salvation. Let us come before his pre­sence with thanksgiving, and make a joyfull noise unto him with Psalms. Mar. 14.26. And when they had sung an hymne, they went out into the mount of Olives.

CHAP. 25. Of Church Discipline.

Q. OUght men first to be admonished once, twice, or thrice, before they be cast out of the Church, or that men are bound to separate from their society?

A. Math. 18.15, 16, 17. Moreover, if thy brother shall trespasse against thee, go and tell him his fault between thee and him alone: —but if he will not heare thee, then take with thee one or two [Page 181] more: —and if he shall neglect to hear them, tell it unto the Church: but if he neglect to heare the Church, let him be unto thee as an Heathē man, & a Pub­lican. Tit. 3.10. A man that is an He­retick, after the first & second admoniti­on, reject.

Q. If a man, that hath given offence, professe true repentance, may not he be re­admitted to fellowship both in civil and sacred things, at our own tables, and at the Lords table?

A. 2 Corinth. 2.6, 7, 8. Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise, ye ought rather to forgive him, and con­sider him, lest perhaps such a one should be swallowed up with over much sor­row: wherefore I beseech you, that you would confirme your love towards him. Luk. 17.3, 4. If thy brother trespasse a­gainst thee, rebuke him, and if he repent, forgive him. And if he trespasse against thee 7 times in a day, and 7 times in a day turn againe to thee, saying, I repent, thou shalt forgive him.

Q. Hath the Church or her Offi­cers power to admonish, and cen­sure, and stop the mouths of false tea­chers?

A. Rev. 2.20. Notwithstanding, I have a few things against thee; because thou sufferest that woman Jezebel, which calleth her selfe a Prophetesse, to teach, and to seduce my servants to commit fornication, and to eate things sa­crificed unto Idols. Tit. 1.10, 11, 13. For there are many unruly, and vain talkers, and deceivers, specially they of the Circumcision, whose mouthes must be stopped. — wherefore rebuke them sharply, that they may be sound in the faith. Tit. 3.10. A man that is an Heretick, after the first and second admonition, reject.

Q. Was Excommunication, or any thing like it, used in the Church of the Jewes?

A. Joh. 9.22. These words spake his Parents, because they feared the Jewes: for the Jewes had agreed [Page 183] already, that if any man did confesse that he was Christ, he should be put out of the Synagogue. And 12.42. Ne­verthelesse, among the chiefe Rulers also many beleived on him: but be­cause of the Pharisees they did not con­fesse him, lest they should be put out of the Synagogue.

Q. Was Excommunication, or ca­sting out of the Church, used in the Chri­stian Church in the Apostles dayes?

A. 1 Cor. 5.4, 5, 13. In the name of our Lord Jesus Christ, when ye are ga­thered together — to deliver such an one unto Satan, for the destruction of the flesh: —Therefore put away from a­mong your selves that wicked person. 3 Joh. 10. Wherefore if I come, I will remember his deeds which he doth: —neither doth he himselfe receive the brethren, and forbiddeth them that would, and casteth them out of the Church.

Q. If the Church neglect to do her duty, is it lawfull for a Christian [Page 184] Magistrate to punish false teachers, by si­lencing, or suspending them from their office, or ejecting them out of their pla­ces?

A. Is. 49.23. And Kings shall be thy nur­sing fathers, & their Queens thy nursing Mothers; they shall bow down to thee with their faces toward the earth, and lick up the dust of thy feet, and thou shalt know that I am the Lord: for they shall not be ashamed that waite for me. Ro. 13.4. For he is the minister of God to thee for good: but if thou do that which is evill, be afraid, for he beareth not the sword in vain: for he is the mini­ster of God, a revenger to execute wrath upon him that doth evill. Com­pared with Phil. 3.2. Beware of dogs, beware of evill workers, beware of the concision. & Gal. 5.19, 20. Now the works of the flesh are manifest, which are these, —wrath, strife, seditions, here­sies.

CHAP. 26. Of Civil Magistrates, and the Common­wealth.

Q. IS the title of King lawfull for a su­preame Magistrate, or Gover­nour?

A. Deut. 33.5. And he was King in Jesurun, when the heads of the people, and the Tribes of Israel were gathered together. Math. 1.6. and Jesse begat David the King, and David the King begat Solomon. 1 Pet. 2.13. Submit your selves to every ordinance of man, for the Lords sake, whether it be to the King as supreme.

Q. May a lawfull Soveraigne call the land over which he is head and governour his land?

A. Judg. 11.12. And Jephthah sent messengers unto the King of the chil­dren of Ammon, saying, what hast thou to do with me, that thou art come a­gainst me to fight in my land?

Q. Have Subjects a property in their lands and goods?

A. 1 King. 21.1, 2. Naboth the Jez­reelite had a vineyard, which was in Jez­reel, hard by the Palace of Ahab King of Samaria: And Ahab spake unto Na­both saying, Give me thy vineyard, that I may have it for a garden of herbs, be­cause it is near unto my house, and I will give thee a better vineyard for it than it, or if it seem good to thee, I will give thee the worth of it in money. Mat. 22.21. Render therefore unto Caesar the things which are Caesars, and unto God the things which are Gods.

Q. May the King take away the sub­jects lands, to bestow them on his owne children?

A. Ezek. 46.18. Moreover the Prince shall not take of the peoples inheritance by oppression, to thrust them out of their possession, but he shall give his sons inheritance out of his own possession, that my people be not scattered every man from his possession.

Q. Ought Kings or other supreme ma­gistrates [Page 187] to set bounds to their desires of greatnesse, state, and riches?

A. Deut. 17.17. Neither shall he multiply wives to himselfe, that his heart turne not away; neither shall he greatly multiply to himselfe silver and gold.

Q. Are Kings and supream Gover­nours so high, that Ministers may not re­prove them?

A. 2 Chr. 25.16. And it came to passe as he talked with him, that the King said unto him, Art thou made of the King's counsel, forbeare; why shouldest thou be smitten? then the Prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsell.

Q. May Ministers admonish or reprove Kings by letters or writings?

A. 2 Chr. 21.12. And there came a writing to him from Elijah the Prophet saying, Thus saith the Lord God of David thy Father, Because thou hast not walked in the wayes of Jehoshaphat [Page 188] thy Father &c. vers. 14. Behold with a great plague will the Lord smite thy people, and thy children, and thy wives, and all thy goods.

Q. Are Ministers more than others exempted from subjection to civill Go­vernours?

A. Rom. 13.1. Let every soule be subject to the higher powers; For there is no power but of God: the powers that be are ordained of God.

Q. Ought all, without exception, to obey and submit themselves to be guided by Ministers in the things of God, accor­ding to the word of the Lord?

A. Heb. 13.17. Obey them that have the rule over you, and submit your selves, for they watch for your soules, as they that must give account, that they may doe it with joy, and not with grief, for that is unprofitable for you.

Q. To whom did Christ promise power to forgive sins, to his Apostles, or civill Rulers?

A. Joh. 20.22, 23. He breathed on them, and sayth unto them, Receive ye [Page 189] the Holy Ghost, whosesoever sins ye re­mit, they are remitted unto them; and whosesoever sins ye retain, they are re­tained.

Q Hath Christ promised his more e­speciall presence with the Common­wealth to the end of the world, or with the Church?

A. Mat. 28.19, 20. Goe ye therefore and teach all nations, baptizing them in the name of the Father, & of the Son, & of the Holy Ghost, Teaching them to observe all things whatsoever I have commanded you, and lo I am with you even unto the end of the world.

Q. May the supream Magistrate taxe the people at his pleasure?

A. Neh. 5.15. But the former go­vernors that had been before me were chargeable unto the people, and had ta­ken of them bread and wine, beside forty shekels of silver, yea even their servants bare rule over the people, but so did not I, because of the feare of God.

Q. Is it possible for a wise Prince to overshoot himselfe in oppressing the peo­ple?

A. 2 Chr. 10.4. Thy Father made our yoke grievous, now therefore ease thou somewhat the grievous servitude of thy Father, and his heavy yoke, that he put upon us, and we will serve thee.

Q. May good Governours suffer their servants, officers, or courtiers, how great friends or favourites soever, to Lord it o­ver the people?

A. Neh. 5.15.—Even their servants bare rule over the people: but so did not I, because of the feare of God.

Q. May not a good and wise King have some one of his servants or principall officers, who may be esteemed his especiall friend?

A. 2 Sam. 15.37. So Hushai Da­vid's friend came into the city, and Ab­salom came into Jerusalem. 1 King. 4.5. And Zabud the sonne of Nathan was principall officer, and the King's friend.

Q. Ought not godly magistrates to take care that their servants, and great and rich men, doe not oppresse or devoure the poor, and men of lower ranke?

A. Neh. 5.2, 4, 7, 11. For there were that said, we, our sonnes, and our daugh­ters are many: therefore we take up corne for them, that we may eate and live. There were also that said, we have borrowed money for the Kings tribute, and that upon our Lands, and vineyards. Then I consulted with my selfe, and I rebuked the Nobles and the Rulers, and said unto them, you exact usury every one of his brother. Re­store I pray you to them, even this day, their lands, their vineyards, their olive­yards, and their houses, &c.

Q. May the civill Magistrate pu­nish evill doers, or evil workers without exception?

A. Ro. 13.34. For Rulers are not a ter­ror to good works, but to the evill: wilt thou then not be afraid of the power? doe that which is good, and thou shalt have praise of the same. For he is the minister of God to thee for good. But if thou doe that which is evill, be afraid, for he beareth not the sword in vaine: for he is the minister of God, a revenger [Page 192] to execute wrath upon him that doth e­vill.

Q. Are heretiques, or seducers to er­ror evill workers?

A. Philip. 3.2. Beware of dogs, be­ware of evill workers, beware of the con­cision.

Q. Is heresie reckoned amongst the workes of the flesh?

A. Galath. 5.19. — 20. Now the works of the flesh are manifest, which are these, Adultery — Seditions, here­sies.

Q. What was God's law by Moses con­cerning Seducers to Idolatry, and concer­ning Blasphemers?

A. Deut. 13.1, 2, 5, 6, 8, 9. If there a­rise among you a Prophet, or a dreamer of dreames, and giveth thee a signe or a wonder: And the signe or the wonder come to passe, whereof he spake unto thee, saying, Let us goe after other God's (which thou hast not known) and let us serve them. And the Pro­phet or dreamer of dreames shall be put to death: so shalt thou put the evill a­way [Page 193] from the midst of thee. If thy brother, the Son of thy mother, or thy Son, or thy daughter, or the wife of thy bosome, or thy friend, which is as thy own soul, entice thee secretly, saying, Let us goe and serve other Gods: Thou shalt not consent unto him nor hearken unto him: neither shall thine eye pitty him, neither shalt thou spare, neither shalt thou conceale him. But thou shalt surely kill him, thine hand shall be first upon him to put him to death, and af­terwards the hand of all the People.

Q. Had the Jewes after the Captivity Urim and Thummim, whereby to enquire of the Lord in all difficult matters, and to have infallible resolution? had they a­ny other constant ordinary meanes to know and Judg of what was blasphemy, then we have in these dayes, namely, the holy Seriptures? had they Urim and Thum­mim to inquire by concerning blasphemy as perhaps at first they had, Levit. 24.12, 13. &c.

A. Ezrah. 2.63. And the Tirshatha said unto them, that they should not [Page 194] eate of the most holy things, till there stood up a Priest with Urim and with Thummim.

Q. If it be once ill with the Church, will it be alway or likely long well with the Common-wealth?

A. 2 Chron. 15.3, 4, 5. Now for a long season Israel hath been without the true God, and without a teaching Priest, and without Law: But when they in their trouble did turne unto the Lord God of Israel, and sought him, he was found of them. And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countryes.

Q. Doe people say well, that it was ne­ver well since there was so much preach­ing? or that the olden time, as they speak, was better than these times?

A. Eccles. 7.10. Say not thou, what is the cause that the former dayes were better than these? for thou doest not enquire wisely concerning this.

Q. If it should be granted that there [Page 195] was more peace and plenty in times of Po­pery than since the Reformation, doth it therefore necessarily follow, that God was pleased with that Religion, or that that was the true way of worship?

A. Jer. 44.17, 18, 20, 21. But we will certainly doe whatsoever thing go­eth forth out of our mouth, to burne incense unto the Queen of heaven, and to poure out drink-offerings unto her, as we have done.—For then had we plenty of victuals, and were well, and saw no evill. But since we left off to burne incense to the Queen of heaven, and to poure out drink-offerings unto her, we have wanted all things, and have been consumed by the sword, and by the famine. The incense that ye burnt in the cities of Judah—did not the Lord remember them, and came it not into his mind? so that the Lord could noe longer beare, because of the evill of your doings, and because of the abominations which ye have committed: therefore is your land a desolation, and an astonish­ment, and a curse, without an inhabitant, as at this day.

Chap. 27. Concerning Souldiers.

Q. IS the calling of a Souldier lawfull?

A. Luk. 3.14. And the Souldiers likewise demanded of him saying, and what shall we doe? And he said unto them, doe violence to no man, neither accuse any falsely; and be content with your wages.

Q. Must Souldiers necessarily goe to war at their own charges?

A. No. 1 Cor. 9.7. Who goeth a warfare any time at his own charges?

Q. May they plunder and carve for themselves what they please?

A. No. Luk. 3.14. And he said un­to them, doe violence to no man, and be content with your wages.

Q. When Abraham by God's blessing on his sword delivered the oppressed, and them who were carried captive, namely, his Nephew Lot, and the King of Sodome, &c. their persons and goods, did he seise [Page 197] all for himselfe and Souldiers, as their own by right of conquest?

A. No. Gen. 14.21, 22, 23, 24. And the King of Sodome said to Abraham, give me the persons, and take the goods to thy selfe. And Abram said to the King of Sodome, I have lift up my hand unto the Lord the most high God, the pos­sessour of heaven and earth, that I will not take from thee a thread even to a shoo-latchet, & that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich: save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre let them take their portion.

Q. How did the people of God, the Jewes, when they stood for their lives, and slew thousands of their enemies in the dayes of King Ahasuerus, did they take all they could get for themselves?

A. No Esth. 9.10, 16. The ten sons of Haman, the Son of Hammedatha, the Jewes enemy, slew they; but on the spoile laid they not their hand. But [Page 198] the other Jewes that were in the King's provinces gathered themselves toge­ther, and stood for their lives, and had rest from their enemies, and slew of their foes 75 000, but they layd not their hands on the prey. See also vers. 15. but on the prey they laid not their hand.

Q. Ought not those whose lives and goods are saved to reward the instruments of their deliverance, who have jeoparded their lives for them in the high places of the field?

A. Yes. Gen. 14.21, 24. And the King of Sodom said unto Abraham, Give me the persons and take the goods to thy selfe. Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol and Mamre, let them take their portion.

Q. May we put all to the sword who shall be taken in war?

A. 2 King. 6.22. And he answered, thou shalt not smite them, wouldest thou smite those whom thou hast taken captive with thy sword, and with thy [Page 199] bow? set bread and water before them, that they may eat and drink.

Q. VVhat if the case be so that our brethren forsake the Lord, and become I­dolaters, and fall out with us, and there happen to be war betwixt us, and we con­quer, how then? how did the Lord's peo­ple demean themselves in such a case after a victory, or when they had their brethren in their power?

A. 2 Chron. 28.9, 10, 15. But a Pro­phet of the Lord was there, whose name was Oded, and he went out before the host that came to Samaria, and said un­to them. Behold, because the Lord God of your Fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage that reacheth up to heaven. And now ye purpose to keep under the children of Judah and Jerusalem for bond-men and bond-women unto you; but are there not with you, even with you, sins against the Lord your God, &c. And the men which were expressed by name rose up, and took the captives, and with [Page 200] the spoile clothed all that were naked a­mong them, and arrayed them, and shod them, and gave them to eat and to drink, and annointed them, and carryed all the feeble of them upon Asses, and brought them to Jericho the city of Palm-trees to their Brethren.

Q. What say we to the seventh of Deut. 2. and chap. 20.16. in relation to the Canaanites; and to the 13 of Deut. 15. in reference to the Apostate Israelites?

A. These people were by God devo­ted to destruction: the former expres­ly; and the other upon evident proof of their breaking Articles with God the Lord of Hosts.

Q. VVhat means Jer. 48.10: concer­ning Moab?

A. In case God have a worke to doe, suppose to destroy his implacable ene­mies, the Moabites, if God make known his mind by his Prophets, as to Saul con­cerning the Amalekites. 1 Sam. 15.3. It must be done: if it be, God will re­ward the executioner, as he did Jehu; if it be not done, he will punish the neg­ligent, [Page 201] as he did Saul, and that other mentioned 1 Kin. 20.25, 26.

Q. May a private man, Souldier or o­ther, kill an Idolater, a seducer to Idola­try, or a false Prophet, or other offender, without being tryed according to law, be­cause of Deut. 13.9. and Zech. 13.3.

A. Deut. 17.6, 7. At the mouth of 2 or 3 witnesses shall he that is worthy of death be put to death; but at the mouth of one witnesse he shall not be put to death; the hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people: so thou shalt put the evill a­way from among you i. e. They may be witnesses against such offenders, and be causers of their death in a legall way.

Q. Did not Phinehas out of zeale kill Zimri and Cosbi in the act of un­cleanesse? and is he not commended and rewarded for so doing?

A. Either Phinehas was an officer, or had commission from Moses, the chief Magistrate, as the Levites had formerly in another case: or he was moved and [Page 202] carried to this execution by a speciall motion and instinct of the spirit of God. Exod. 32.26, 27. Num. 25.4, 5.

Q. Did not Elijah slay the Priests of Baal 1 King. 18.40?

A. Elijah was an extraordinary Pro­phet, wrought many miracles, and at that time God had answered him by fire from heaven to consume his sacrifice, and to confute the Idolatrous Priests of Baal, and this in the sight of Israel gathered together by the command of King A­hab: and possibly the King too might be present at this time; because in the next verse, immediately after mention is made of Elijah's slaying the Prophets of Baal, it followes vers. 41. Get thee up, eat and drink, for there is a sound of a­bundance of rain: and who knowes but the King might tacitly consent, if not ex­presly and openly, to this execution of Justice, and the people might be ayding thereunto; having professedly acknow­ledged the Lord to be the God, in v. 39. and if the King, and people at least, had not assented, and some of them assi­sted, [Page 203] how could one Elijah have slayn 400? Besides, whether he, or they, they did but execute upon them the judg­ment written, Deut. 13.5. and chap. 18.20. A like execution did Jehu by his Captaines and Guards upon the wor­shippers of Baal, 2 Kin. 10.25. And now I desire all Quakers & Antiministe ria­lists, who account the Ministers of the Gospel as Priests of Baal, would hold their hands from blood, untill all the people be gathered together, and before them it be tryed whether they or we be in the right. Besides, Elijah the Pro­phet cal'd for fire from heaven to con­sume two Captaines and their fiftyes, 2 King. 1.10, 11, 12. Will any there­fore conclude wildly, that we may call for fire from heaven to consume all the Captaines and their companies, when they come to apprehend us? The A­postles were mistaken in misapplying this instance of Elijah, Luk. 9.55. And therefore no so great marvel if light heads be soon on fire against us from their miscarrying such a sparke of truth [Page 204] as this, and therewith (if let alone) ha­zard to burne to Ashes the present Churches and Ministers, and think they doe God good service.

Q. Is it not said Rev. 16.6. For they have shed the blood of Saints and Pro­phets, and thou hast given them blood to drink, for they are worthy?

A. This was a Propheticall vision of destruction to persecutors; and possibly it might be in part fulfilled when Priests were adjudged to death, either in Popish countryes for ill-living, or else ac­cording to the Lawes made against them by the supreme powers amongst Prote­stants. But what warrant is this for pri­vate persons, & that against Law, to fall upon the persons or estates of the true Ministers of Christ? Oh that men would consider that this Judgment is here denounced against men for shedding the blood of Prophets and of Saints! and observe, there is a distinction of Pro­phets and Saints, and that Prophets are put in the first place. Besides, I say further, that the precepts of holy Scri­pture, [Page 205] not the Prophecies, are to be our guide, and if we follow this light it will guide our feet into the wayes of peace.

Q. Was it required by the Law of Mo­ses that the Priests should be consulted withall, or made any use of, when they went forth to warre?

A. Numb. 10.8, 9. And the sonnes of Aaron the Priest shall blow with the trumpets, &c. And if ye goe to warre in your land against the enemy that oppresseth you, then ye shall blow an alarum with the trum­pets, and ye shall be remembred before the Lord your God, and ye shall be sa­ved from your enemies.

Q. May Ministers goe along and en­courage their brethren when they are go­ing to fight the Lord's battels, to help the Lord against the mighty?

A. Deut. 20.2, 3, 4. And it shall be when ye are come nigh unto the Battell, that the Priest shall approach and speak unto the people, and shall say unto them, Heare O Israel, you approach this day unto battell against your enemies, let [Page 206] not your hearts faint, feare not, and doe not tremble, neither be ye terrified be­cause of them. For the Lord your God is he that goeth with you, to fight for you against your enemies to save you.

Q. Was that a Centurion, or Captain of a 100, of whom the Jewes said unto Christ, he hath loved our nation, and built us a Synagogue?

A. Yes. Luk. 7.2. And a certaine Centurions Servant, who was deare un­to him, was sick and ready to dye &c. he hath loved our nation, and built us a Synagogue.

Q. Did there ever a Colledge or com­pany of Prophets live quietly and peacea­bly by a Garrison of Souldiers?

A. Yes. 1 Sam. 10.5. After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to passe, when thou art come thither to the city, that thou shalt meet a company of Prophets, coming down from the high place with a Psal­tery, and a Tabret, & a Pipe, and a Harp before them, and they shall prophesie.

Q. What will make Souldiers fly be­fore their enemies in a day of battell?

A. Psal. 78.9, 10, 11. The children of Ephraim being armed, and carrying bowes, turned back in the day of battell: They kept not the Covenant of God, and refused to walke in his law, and for­gate his works, and his wonders that he had shewed them.

Q. VVhat effect had John Baptists preaching upon the Souldiers?

A. Luk. 3.14. And the Souldiers likewise demanded of him, saying, And what shall we doe? And he said unto them, Doe violence to no man, &c.

Q. Ought Souldiers to enquire of Mi­nisters the way of Salvation?

A. Act. 10.22, 23. Cornelius the Cen­turion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned frō God by an holy Angell to send for thee into his house, and to heare words of thee. Then called he them in, & lodged them, and on the morrow Peter went away with them.

Q. Doe we ever read that the Souldiers dedicated ought of their spoiles to Religi­ous uses?

A. 1 Chr. 26.26, 27. Which Shelo­mith and his brethren, were over all the treasures of the dedicate things, which David the King, and the chief Fathers, the Captaines over thousands, and hun­dreds, and the Captaines of the host had dedicated. Out of the spoiles won in battels did they dedicate to maintain the house of the Lord.

Chap. 28. Of the Errours of Quakers.

Q. HOVV came man at first to have a right to the earth, and the fruites thereof, and creatures therein?

A. Psal. 115.16. The Heaven, even the Heavens are the Lord's, but the earth hath he given to the children of men.

Q. Have particular nations or Fami­lies lawfully distinct lands and territo­ries? [Page 209] did they obtain it by order from the first borne, or by choice in order, begin­ing at the first borne, or by Lot? did God al­low of such distinction?

A. Act. 17.26. And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath de­termined the times before appointed, and the bounds of their habitation. Deut. 32.8. When the most high divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.

Q. Hath a man a right to that which is gotten from a common enemy in a law­full war?

A. Gen. 48.22. Moreover, I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow. Judg. 11.24. wilt not thou pos­sesse that which Chemosh thy God giveth thee to posses? so whomsoever the Lord our God shall drive out before us, them will we possesse.

Q. Did Christ ever because he was Lord of all, put any one man out of posses­sion of any foot of ground?

A. Luk. 12.13, 14. M r, speak to my Brother, that he divide the inheritance with me. And he said unto him, Man, who made me a judge, or a divider over you? Mar. 12.17. And Jesus answe­ring said unto them, Render to Caesar the things that are Caesar's—

Q. Hath Christ given power to his Church or Saints to rule them that are without?

A. 1 Cor. 5.12. For what have I to doe to judge them also that are with­out?— vers. 13. but them that are with­out God judgeth —

Q. Must not all ministers and Chri­stians sell what they have, and live upon a common stocks must not Mine and Thine cease in the Church and Common-wealth?

A. Act. 5.4. Whiles it remained was it not thine own, and after it was sold was it not in thine own power? 1 Cor. 16.1, 2. Now concerning the collection for the Saints upon the first day of the [Page 211] weeek, let every one of you lay by him in store, as God hath prospered him.

Q. May a godly man, he that is an heir of heaven, purchase land upon earth?

A. Gen. 23.20. And the field, and the cave that is therein, were made sure unto Abraham for a possession of a bu­rying place by the sons of Heth.

Q. May a Christian buy or sell with or for money?

A. James 4.13, 15. Goe to now ye that say, To day or to morrow we will goe into such a city, and continue there a yeer, and buy, and sell, and get gain. For that ye ought to say, If the Lord will, we shall live, and doe this or that. Luk. 22.36. John. 4.8. compared with John. 13.29.

Q. May we say S r or L d to any man, and especially to a Minister?

A. Gen. 23.14, 15. And Ephron an­swered Abraham, saying unto him, my Ld, hearkē unto me. Joh. 20.15. She sup­posing him to be the gardiner sayth un­to him, Sir, if thou have born him hence tell me &c. Act. 27, 10. Sirs, I perceive that this voyage will be with hurt &c.

Q. May Saints give the title of Sirs to Idolaters.

A. Act. 14.15. Sirs, why doe ye these things? we also are men of like passions with you, and preach unto you, that ye should turne from these vanities unto the living God. &c.

Q. May we say Honourable, or write Most excellent, to any?

A. 1 Sam. 9.6. And he said unto him, Behold, now there is in this city a man of God, and he is an honourable man, all that he sayth cometh surely to passe. Act. 1.3. It seemed good to me also &c. to write unto thee in order most excellent Theophilus.

Q. May a Minister, or private Chri­stian, say or write to any man, your ser­vant in the Lord?

A. 2 Cor. 4.5. For we preach not our selves, but Christ Jesus the Lord, and our selves your servants for Jesus sake.

Q. May we say good morrow, good even, or I wish you good speed?

A. Ruth 2.4. And behold Boaz [Page 213] came from Bethlehem, and said unto the Reapers, the Lord be with you; and they answered him, the Lord blesse thee. Psal. 129.8. Neither doe they which goe by say, The blessing of the Lord be upon you, we blesse you in the name of the Lord. 2 Joh. 10, 11. If there come any un­to you, & bring not this Doctrin, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evill deeds.

Q. May we crave a blessing, or, as we call it, give thanks for our meat and drink?

A. 1 Tim. 4.4, 5. For every creature of God is Good, & nothing to be refu­sed, if it be received with thanksgiving: For it is sanctified by the word of God and prayer. Joh. 6.11. And Jesus took the loaves, and when he had given thanks he distributed to the Disciples &c.

Q. May a Christian bear the office of a civill Magistrate?

A. Ro. 13.1, 2, 3, 4. Let every soul be subject unto the higher powers; for there is no power but of God: The powers [Page 214] that be are ordained of God; whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves dam­nation: For Rulers are not a terrour to good works, but to the evill, &c. For he is the minister of God to thee for good &c.

Q. May Christians lawfully live un­der any King but Christ?

A. Rom. 13.5, 6, 7. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake: for for this cause pay you tribute also, for they are God's ministers &c. Render therefore to all their dues, tribute to whom tribute is due, custome to whom custome, fear to whom feare, honour to whom honour. 1 Pet. 2.13, 14. Submit your selves to every ordinance of man for the Lord's sake, whether it be to the King, as supreame, or unto Governours, as unto them that are sent by him, for the punishment of evill doers, and for the praise of them that doe well.

Q. Is it lawfull to pay tribute & custom?

A. Rom. 13.7. Render therefore to all their dues, Tribute to whom tribute is due, Custome to whom custome.

Q. Is it lawfull to salute, honour, and bow down before men?

A. Gen. 23.12. And Abraham bow­ed down himselfe before the people of the land. Mat. 5.47. And if ye salute your brethren only, what doe you more than others? doe not even the Publi­cans so? c. 10.12. And when you come into an house salute it. 1 Sam. 10.4. And they will salute thee, and give thee &c.

Q. What say you to 2 King. 4.29. sa­lute him not. And Luk. 10.4. salute no man by the way?

A. When the Prophet Elisha's servant Gehazi was sent upon life and death, as we say, it was no time then to stay or hinder his businesse in giving or taking courtesyes; our Lord would not have his disciples distracted or hindered in their worke with civilities: and besides, the lesse they courted the world with comi­ty, and as we say, complementing, the more was God's power seen in making [Page 216] way yet for their entertainment: and yet civility was not altogether forbidden them, vers. 5. Into whatsoever house ye enter, first say, peace be to this house.

Q. May we write books, inscribing the name of any particular person, espe­cially in the beginning?

A. Luk. 1.3. It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most Excellent The­ophilus.

Q. Are some persons honourable, and more honourable than others?

A. Luk. 14.8. When thou art bidden of any Man to a wedding, sit not down in the highest room, lest a more honou­rable man than thou be bidden of him.

Q. May we call those Noble, or most Noble, of whose Religion or godlinesse we have small evidence?

A. Act. 26.25. I am not mad most Noble Festus.

Q. May Women be stiled Honoura­ble?

A. Act. 17.12. Therefore many of [Page 217] them believed, also of honourable Women which were Greeks, and of men not a few.

Q. May a Christian be a servant to a­ny man, seeing he is the Lord's servant, yea the Lord's free-man?

A. 1 Cor. 7.21. Art thou called be­ing a Servant? care not for it: but if thou mayest be made free, use it rather. 1 Tim. 6.1, 2. Let as many servants as are under the yoke count their own Ma­sters worthy of all honour. And they that have believing Masters, let them not despise them, because they are bre­thren, &c.

Obj. 1 Cor. 7.23. Ye are bought with a price, be not ye the servants of men.

A. Christians should not when they are free, chuse to serve Idolatrous Ma­sters, lest that should prove a snare un­to them. Againe, I say Christians must obey God rather than men; the servants of God may serve the persons of men, but must not serve mens lusts contrary to the Law of God.

Q. Must M r and Servant sit down to [Page 218] meat together? or may one sit, and the o­ther stand and serve?

A. Luk. 17.7, 8. Which of you ha­ving a Servant—will say to him, goe and sit down to meat? and not rather, make ready wherewith I may sup, and gird thy selfe, and serve me &c.

Q. Doth not the scripture condemne Respect of persons, Deut. 16.19. Jam. 2.1, 3, 9. Prov. 24.23. and 28.21.

A. It is written also in the Scripture (and the Scripture cannot be broken) Render honour to whom honour is due, Rom. 13.7. And againe, Thou shalt rise up before the hoary head, and honour the face of the old man, I am the Lord, Lev. 19.32. We must not so expound one place of Scripture as to make it clash with another. The holy spirit of truth doth not crosse and contradict himselfe. We must necessarily therefore distin­guish of Respect of Persons, and shew what manner of honour or respect is sin­full and condemned, and what is warran­table and allowed: we acknowledge that the Scripture forbids to respect persons [Page 219] in judgment, whether rich or poor, Lev. 19.15. The Judge must not pervert judgment for feare of the rich man, or out of pitty to the poor man, but must judge righteous judgment, every man's cause not according to the person that mannages it, and whom it concernes, but according to the merit of it.

Againe, Christians must not as in the administration of justice, so neither of Ordinances, admit rich men because they are rich, however unbelieving, unworthy, and altogether unqualified; and exclude or refuse the poor, how rich soever in Faith, prepared, and fit­ted, merely because they are poor. It seemes when James wrote his Epistle there were some in the Church, who were to be blamed, because they did preferre and honour rich men; though unbelievers and oppressros, and in the mean time did contemne and despise poor believing Christians for their po­verty. Though we may honour men for those outward excellencies which God hath bestowed or put upon them, [Page 220] yet we must never so honour the rich, as to slight and despise the poor, especi­ally the poor Believer.

Q. May we take these words Respect and Honour the one for the other?

A. Lev. 19.15. Ye shall doe no un­righteousnesse in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in Righteousnesse shalt thou judge thy Neighbour. To conclude this matter, that it is absolutely necessary to distin­guish of respect of persons, will appeare by comparing amongst others these two places of Scripture, Eph. 6.9.—know­ing that your M r also is in heaven nei­ther is there respect of persons with him, with Gen. 4.4, 5. — And the Lord had respect unto Abel and to his offering: But unto Cain and to his offering he had not respect. To reconcile thē these Scri­ptures, that seem thus to crosse one ano­ther. I say God doth not regard men more for their beauty, place, estate, or such outward things: nor will he for a­ny such by-respect goe a haires breadth [Page 221] from justice, and in this sence there is no respect of persons with God. And yet God doth righteously and holily accept the faces of his people, that feare, and serve, and call upon him, Lev. 26.9. For I will have respect unto you, and make you fruitfull, and multiply you and esta­blish my Covenant with you.

Q. May Christians when they are as­ked where they dwell, give any other an­swer than this, they dwell in God?

A. Yes. Joh. 1.38, 39. They said unto him Rabbi, where dwellest thou? he sayth to them, come and see. They came and saw where he dwelt and abode with him that day. Act. 28.30. And Paul dwelt two whole yeers in his own hired house, and received all that came in unto him.

Q. May a Christian without sin call persons or things by the names which Hea­thens or Idolaters have given them, espe­cially if they have been the names of I­dols?

A. Act. 28.11. — we departed in a ship, whose signe was Castor and Pol­lux. [Page 222] Rom. 16.1. I commend unto you Phebe. vers. 14. Salute Hermas &c. 1 Cor. 16.12.— Brother Apollos. Act. 17.1. When they had passed through Apollonia.

Q. Is it lawfull to call the dayes of the week and the months of the yeer by any other names then the 1 st, 2 d, 3 d &c.

A. Est. 9.17. On the 13 th day of the moneth Adar &c. Luk. 23.54. And that day was the preparation, and the Sab­bath drew on. Rev. 1.10. I was in the spirit on the Lord's day. Deut. 16.1. 1 King. 6.37, 38. 1 King. 8.2. Ezr. 6.15. Neh. 1.1. and 2.1. & 6.15.

Q. May we interpret the word of God?

A. Math. 1.23. They shall call his name Emanuel; which being interpre­ted, is, God with us.

Q. May we not only translate, but also give the sence or meaning?

A. Joh. 7.37, 38. If any man thirst, let him come unto me and drink: He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water; this spake he of [Page 223] the spirit, which they that believe on him should receive, &c. Neh. 8.8.

Q. May one man be helpfull to another towards the understanding of the Scri­ptures, or must we depend upon, and waite for the immediate teachings of the Holy Ghost?

A. Act. 8.30, 31. And Philip ran thither to him, and heard him read the Prophet Esaias, and said, Understandest thou what thou readest? And he sayd, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.

Q. Is that said to be in the Scripture, which is no where word for word now to be found, but only in the sence and scope?

A. Jam. 4.5. Doe ye think that the scripture sayth in vaine, the spirit that dwelleth in us lusteth to envy. Joh. 7.38. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.

Q. May that be said to be grounded on Scripture, which is founded on Scripture consequences?

A. Mar. 12.26, 27. And as touching the dead that they rise, have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaack, and the God of Jacob: He is not the God of the dead, but the God of the living.

Q. May those who have the Spirit, and are guided by the Spirit, yet attend unto the Scripture, or the outward writing?

A. 1 Chr. 28.11, 12, 19. Then Da­vid gave to Solomon the son his patterne of the porch—And the patterne of all that he had by the Spirit, of the courts of the house of the Lord—All this, said David, the Lord made me understand in writing by his hand upon me, even all the workes of this patterne.

Q. Did our Lord Christ give the A­postles any prohibitions which were but ny thing only for a time? temporary? or did he prohibite them a-

A. Mat. 10.5. These twelve Jesus sent forth, and commanded them saying, Goe not into the way of the Gentiles, and into any city of the Samaritans en­ter [Page 225] ye not. Compared with Acts 8.14. When the Apostles which were at Jerusalem heard that Samaria had recei­ved the word of God, they sent unto him Peter and John. Math. 10.9, 10. Provide neither gold, nor silver, nor brasse in your purses, nor scrip for your journey, neither two coates, neither shooes, nor yet staves—compared with Luk. 22.36. Then said he unto them, But now he that hath a purse let him take it, and likewise his scrip; and he that hath no sword let him sell his garment and buy one.

Q. May we without sinuse the singular number when we speak to or of many, and the plurall when we speak to or of but one?

A. See Mat. 21.2, 7. Go into the village over against you, & straight way ye shall find an Asse tyed, & a Colt with her: loose them, and bring them unto me. And they brought the Asse and the Colt &c. compared with Mar. 11.2, 7.—Goe your way into the village over against you, and assoon as ye be entred into it ye shall find a Colt tyed, whereon never [Page 226] man sate, loose him, and bring him. And they brought the Colt to Jesus &c. Tit. 2.7, 8. In all things shewing thy selfe a patterne of good works—that he that is of the contrary part may be ashamed, ha­ving no evill thing to say of you. See Luk. 22.31, 32. Jud. 12.7. 'Tis said of Jeph­thah, he was buried in the cities of Gilead [...] for in one of the ci­ties of Gilead. Med. Opusc. Annot. in Apocal. p. 66.

Q. May there be Land-Lords, and those that hire houses or Lands?

A. Cant. 8.11. Solomon had a vine­yard at Baal-hamon, he let out the vine­yard unto keepers: every one for the fruit thereof was to bring a 1000 pieces of silver.

Q. May there be buying and selling of houses and lands, and conveyances and writings or evidences written, and wit­nesses of purchases?

A. Gen. 23.15, 16. The land is worth 400 shekels of silver: what is that betwixt me and thee—And Abraham weighed unto Ephron the silver, which [Page 227] he had named in the audience of the sons of Heth. Act. 4.34. For as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold. Jer. 32.44. Men shall buy fields for money, and subscribe eviden­ces, and seale them, and take witnesses in the land of Benjamin, and in the pla­ces about Jerusalem, and in the cities of Judah &c.

Q. Are wicked men true owners of their estates? Or are all things so the Saints by a title founded in grace, that they may without sin before God out mere naturall men of their possessions at plea­sure, if they had the power?

A. Psal. 115.16. The heaven, even the heavens are the Lords: but the earth hath he given to the children of men. Acts 20.33. I have coveted no man's silver, or gold, or apparrell. Josh. 24.4.

Q. May we now, call any man Good because it is said Mark. 10.18. There is no man good but one, that is, God.

A. Act. 11.24. For he was a good man, and full of the holy Ghost, and of Faith. [Page 228] Rom. 5.7. yet peradventure for a good man some would even dare to dye.

Q. May we call the master of the house the Good-man of the House?

A. Mar. 14.13, 14.—Goe ye into the city and there shall meet you a man bearing a pitcher of water: follow him. And wheresoever he shall goe in, say ye to the good man of the house, The ma­ster sayth &c.

Q. May we say we will doe such and such things, if God will?

A. Heb. 6.3. And this will we doe, if God permit. Act. 18.21. I must by all means keep this Feast that cometh, in Jerusalem, but I will returne againe unto you, if God will.

Q. What if Christians, who in the maine bent, purpose, and designe of their soules resigne and submit themselves and wayes wholly to the will of God, doe some­times omit those expressions, doe they sin?

A. Rom. 15.24. Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my jour­ney &c. 3 Joh. 10. Wherefore if I come, [Page 229] I will remember his deeds, which he doth prating against us with malitious words. &c.

Q. What if Christians not through lightnesse or vanity, but upon new emer­gencies, accidents, or occurrences, and o­ther weighty considerations happen to change their purpose, and not to doe as they sayd, doe they sinne?

A. 2 Cor. 1.15, 17, 23. And in this confidence I was minded to come unto you before &c. When I therefore was thus minded, did I use lightnesse? or the thing that I purpose, doe I purpose, according to the flesh, that with me there should be yea, yea, and nay, nay? I call God for a record upon my soule, that to spare you I came not as yet unto Co­rinth. Gen. 19.2, 3. Behold now my Lords turne in I pray you into your ser­vants house, and tarry all night— And they said Nay, but we will abide in the street all night. And he pressed upon them greatly, and they turned in unto him, and entred into his house.

Q. Is there any mere man that liveth, [Page 230] who is perfectly holy, without the least sinne?

A. 1 Joh. 1.8. If we say that we have no sinne, we deceive our selves, and the truth is not in us. Math. 6.11, 12. Give us this day our dayly bread, and forgive us our trespasses.

Q. Doth not the Scripture speak of some that are perfect, 1 Cor. 2.6?

A. Some are said to be perfect in Scripture who are sincere, whose hearts are right to follow God fully, who take heed to observe and doe God's will, though in some thing they are wanting: for instance Noah. Gen. 6.9. 'tis said was a just man, and perfect, or upright in his generation: and yet we find in the 9 th chap. that he was drunken. And as for this place cited in the Question, it must either be understood, that they were sincere; or else 'tis spoken compara­tively, they were as strong men in Christ, as old Disciples, when others were but Babes in knowledge, and had not their senses exercised to discerne 'twixt good and evill.

Q. VVhat shall I say to that which is written 1 Joh. 3.6, 9?

A. I answer with our Saviour, it is written again, and that too by a man af­ter God's own heart. Ps. 19.12, Who can understand his Errors, cleanse thou me from my secret faults. A true child of God doth not, dares not allow himselfe to goe on in a constant course or trade of any knowne sin, he doth endeavour to keep himselfe from his iniquity, he hates every false way: you may hear the language of his soule in the complaint of Paul, Rom. 7.15. For that which I doe, I allow not: For what I would, that doe I not; but what I hate, that doe I. He doth not willingly tug at the Di­vels oares. Sinne remaines in him, but doth not raign over him; it may capti­vate him as a Tyrant, he ownes it not as his lawfull King and Soveraigne.

Q. VVas it the practise of Christ, the true Messiah, and of his Apostles, to teach publickly in usuall places of concourse and worship?

A. Joh. 18.20. Jesus answered him, [Page 232] I spake openly to the world: I ever taught in the Synagogue, and in the Tem­ple, whither the Jewes alwaies resort, and in secret have I said nothing. Act. 18.4. And he reasoned in the Synagogue every Sabbath, and perswaded the Jewes and the Greeks.

Q. Doe false Christs and false teach­ers draw people away from the publick worship of God into chambers, corners, and deserts?

A. Math. 24.26. Wherefore if they shall say unto you, Behold he is in the desert, goe not forth: behold he is in the secret chambers, believe it not.

Q. Doe Ministers prove by Scripture when they prove by deductions, and con­sequences, and comparing one place with another, although they doe not bring what they say in so many words out of the Scri­ptures?

A. Act. 18.28. For he mightily convinced the Jewes, and that publick­ly shewing by the Scriptures that Jesus was Christ.

Chap. 29. Of sundry Popish Errors.

Q. MAY we call those of the Church of Rome, who subject themselves to the Pope, and follow him, Papists?

A. Rev. 2.15. So hast thou also them that hold the Doctrine of the Nicolai­tans, which thing I hate.

Q. Are we to believe the Scriptures because the Holy Ghost speaks in them, or chiefly for the testimony and authority of the Church?

A. 2 Tim. 3.16. All Scripture is gi­ven by inspiration of God &c. 1 Joh. 5.9. If we receive the witnesse of men, the witnesse of God is greater.

Q. Are the Scriptures so hard and ob­scure, that none but Ministers may read them profitably, or to edification?

A. Deut. 6.6, 7. And these words which I command thee this day shall be in thine heart; And thou shalt teach them diligently unto thy children, and [Page 234] shalt talke of them when thou sittest in thy house, and when thou walkest by the way, and when thou lyest down, and when thou risest up. Joh. 5.39. Search the Scriptures &c. Psal. 19.7. The law of the Lord is perfect converting the souls, the testimony of the Lord is sure, making wise the simple.

Q. Are all things necessary to salva­tion contained in the Scriptures? or have wee need of unwritten traditions, that the man of God may be perfect?

A. 2 Tim. 3.15, 17. And that from a child thou hast known the holy Scri­ptures, which are able to make thee wise unto salvation through Faith, which is in Christ Jesus &c. that the man of God may be perfect, thorowly furnished unto all good workes.

Q. How prove you that the books commō ­ly called Apocrypha, are no part of the Canonicall Scripture? is this an evidence, because the Jewes did not receive them in­to the Canon?

A. Rom. 3.1, 2. What advantage then hath the Jew? — much every way: [Page 235] chiefly because unto them were com­mitted the Oracles of God. Luk. 16.29. And Abraham saith unto him, They have Moses and the Prophets, let them heare them. Luk. 24.44. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalmes, concerning me.

Q. Are the holy Scriptures to be last­ly appealed unto, as the Supreame Judge in controversies of Religion?

A. Is. 8.20. To the Law and to the Testimony: if they speak not accor­ding to this word, it is because there is no light in them.

Q. Are we to believe them that sit in Moses chaire, or the Apostles Succes­sors, when they teach contrary to Moses and the Prophets, or to the Doctrine of Christ and his Apostles?

A. Act. 4.19. Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.

Q. Ought people to try and examine by the holy Scriptures whether those things be so, as the Church or Ministers thereof teach?

A. Act. 17.11. These were more noble than those in Thessalonica, in that they received the word with all readi­nesse of mind, and searched the Scri­ptures dayly whether those things were so.

Q. Where did our Lord Christ and the Apostles first preach the Gospel? in Ita­ly, or Judea? at Rome, or at Jerusalem?

A. Luk. 23.5. He stirreth up the people, teaching throughout all Jury, beginning from Galilee to this place. Act. 5.28. Did not we straitly com­mand you that you should not teach in this name? and behold ye have filled Jerusalem with your Doctrine, and in­tend to bring this man's bloud upon us.

Q. VVhere, at Antioch or at Rome, were the Disciples first called Christians?

A. Act. 11.26. And it came to passe that a whole yeere they assembled them­selves, [Page 237] with the Church, and taught much people, and the Disciples were called Christians first in Antioch.

Q. VVhat is that City which is called Mysticall Babylon in the Revelations?

A. Rev. 17.9, 10, 11, 12, 13, 18. The 7 heads are 7 mountaines, on which the woman sitteth, and there are 7 Kings, 5 are fallen, & one is, & the other is not yet come &c. And the Beast that was, and is not, even he is the 8 th, & is of the 7 th, & goeth into perdition. And the 10 hornes which thou sawest are 10 Kings, which have received no King­dome as yet; but receive power as Kings one houre with the Beast. These have one mind, and shall give their power and strength unto the Beast. And the wo­man which thou sawest is that great Ci­ty, which raigneth over the Kings of the earth.

Q. If the Apostle Peter was at Rome when he wrote his Epistle, doth he not call it Babylon?

A. Yes, 1 Pet. 5.13. The church that is at Babylon, elected together with you, saluteth you.

Q. Are there any prophecies in the new Testament of a great Apostacy or falling away from the Faith? Or was it ever prophecyed or foretold that there should be a great defection or Apostacy in the Christian Church?

A. 2 Pe. 2.1, 2. But there were false Prophets also among the people, even as there shall be false teachers among you, who privily shall bring in dam­nable heresies—And many shall fol­low their pernicious waies. Rev. 11.2. But the Court which is without the Temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two moneths. 2 Thes. 2.3. For that day shall not come, except there come a falling away 1 st, and that man of sinne be revealed, the Son of perdition &c. 1 Tim. 4.1, 3. Now the spirit speaketh expresly that in the lat­ter times some shall depart from the Faith, giving heed to seducing spirits, and Doctrines of Devills, forbidding to marry, and commanding to abstaine from meats &c.

Q. Can you give an instance of God's threatning to remove his Candlestick from any place or people, where it was once set?

A. Yes. Rev. 2.5. Remember there­fore from whence thou art fallen, and repent, and doe the first workes, or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

Q. VVas Timothy Bishop or Minister at Ephesus or at Rome, when the Apo­stle Paul taught him how he ought to be­have himselfe in the house of God, the Church of the living God, the pillar and ground of the truth?

A. 1 Tim. 1.3. As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other Doctrine.

Q. VVas it possible that when once E­phesus was called the house of the living God, the pillar and ground of truth, that ever Ephesus should be un-churched? or that the Gospell should be removed from them?

A. Revel. 2.1, 5. Unto the Angell of the Church of Ephesus write, &c. Remember therefore from whence thou art fallen, and repent, and doe the first works, or else I will come unto thee quickly, and will remove thy can­dlestick out of his Place, except thou re­pent.

Q. What learne we from those words, the pillar and ground of truth, if ap­plyed to the Church?

A. That 'tis the duty & priviledg of the Church to hold forth the Truth, that men may know it; and to uphold, main­taine, and defend it against those who oppose it. Pillars doe hold forth, and uphold the Orders and proclamations of Magistrates, which are hanged on them, or affixed to them. If this Scripture had been of as much force & significati­on, applyed to Ephesus, as the Romanists would have it to the Church of Rome, Ephesus had remained to this day.

Q. Can any man really and proper­ly by his own power and authority forgive sinnes?

A. Mark. 2.7. Who can forgive sinnes but God only? compared with Is. 43.25. I, even I am he, that blot­teth out thy transgressions for mine own sake, and will not remember thy sinnes. Exod. 34.6, 7. The Lord, the Lord God mercifull and gracious — kee­ping mercy for thousands, forgiving iniquity, and transgression, and sinne. Mic. 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the rem­nant of his heritage?

Q. Had Christ God-man power on earth to forgive sinnes?

A. Mark. 2.5, 10. When Jesus saw their Faith, he said unto the sick of the palsie, Son, thy sinnes be forgiven thee.— But that ye may know that the Son of man hath power on earth to for­give sinnes.

Q. Did our Lord Christ give power to his Apostles, and their successors, to declare forgivenesse of sinnes to penitent and believing sinners?

A. Joh. 20.23. Whose soever [Page 242] sinnes ye remit, they are remitted unto them; and whose soever sinnes ye re­tain, they are retained.

Q. Had the other Apostles power, and their successors, as well as Peter, and in the same sence and manner to forgive sinnes, or to declare unto man remission? Were the Keyes given to the other Apo­stles besides Peter?

A. Yes. Joh. 20.23. Whose soever sins ye remit &c.

Q. Doth the Apostle in his Epistle to the Romans mention any such priviledg of the Roman Church, that to her were committed the Holy Scriptures, and the Interpretation of them? or were the Holy Scriptures of old committed to the Jew­ish Church?

A. Rom. 3.1, 2. What advantage hath the Jew?—Unto them were com­mitted the oracles of God.

Q. VVhen the Apostle Paul writes to the Corinthians, and charges them with schisme, faction, and division, was it because they did not hold of Cephas or Peter? or was it because some held of [Page 243] Paul, and some of Apollo, and some of Cephas, and some of Christ; that they cried up one to the decrying and under­valuing of another?

A. 1 Corinth. 1.12. Now this I say, that every one of you saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ.

Q. Did the Apostle Paul acknowledg Pe­ter's Supremacy? or did Peter challenge a­ny Jurisdiction over Paul? or was it agreed when there was a distribution of their Mi­nistry, that one should apply himselfe to the Jewes, and the other to the Gentiles?

A. Galath. 2.7, 8, 9. But contrari­wise, when they saw that the Gospell of the uncircumcision was committed unto me, as the Gospel of the circum­cision was unto Peter (for he that wrought effectually in Peter to the A­postleship of the circumcision, the same was mighty in me towards the Gen­tiles.) And when James, Cephas, and John, who seemed to be pillars, per­ceived the grace that was given unto me, they gave to me and Barnabas the [Page 244] right hands of fellowship, that we should goe unto the Heathen, and they unto the Circumcision.

Q. When the Apostle reckons up the severall Orders that God hath set in the Church, doth he say first Peter, then the Apostles, after them Prophets, then Pe­ter's Successor, the Bishop of Rome, under Christ and the Apostle Peter the cheife Pastor and Teacher of the Church?

A. Ephes. 4.11. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastours and Teachers.

Q. When the Apostle Peter his death approacheth, and he undertakes to mind those to whom he writes to make their cal­ling and election sure, and tels them if they doe those things which he exhorts unto, they shall never fall, but have an abundant entrance into the everlasting Kingdome of our Lord Christ: And when he treats of the Holy Scriptures, and foretels false Prophets to come, who shall bring in damnable heresies, doth he tell them they must follow the Bishop of [Page 245] Rome when he is gone, and heare him, that he must interpret Scripture, be Christ's Vicar, and oppose heretiques and seducers?

A. No. 2 Epist. of Peter. 1.10, 11, 13, 15. Wherefore the rather Bre­thren, give diligence to make your calling and election sure: for if ye doe these things ye shall never fall. For so an entrance shall be administred unto you into the everlasting Kingdome of our Lord and Saviour Jesus Christ. Yea I think it meet as long as I am in this Tabernacle, to stir you up by put­ting you in remembrance. Moreover I will endeavour, that you may be able after my decease to have these things al­waies in Remembrance. 2 Pet. 3.1, 2, 17, 18. This second Epistle (beloved) I now write unto you; in both which I stir up your pure minds by way of re­membrance. That ye may be mind­full of the words, which were spoken before by the holy Prophets, and of the commandement of us the Apostles of the Lord and Saviour. Ye there­fore [Page 246] beloved, seeing ye know these things before, beware lest ye also be­ing led away with the errour of the wic­ked, fall from your own stedfastnesse: but grow in grace, and in the know­ledge of our Lord Jesus Christ.

Q. Did the Apostle Paul ever oppose and admonish the Apostle Peter?

A. Galath. 2.11, 12, 14. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certaine came from James, he did eate with the Gen­tiles; but when they were come, he withdrew, and separated himselfe, fea­ring them which were of the circumci­sion. But when I saw that they wal­ked not uprightly, — I said unto Peter before them all, If thou being a Jew, li­vest after the manner of the Gentiles, &c.

Q. Did the Apostle Peter quote and commend the Apostle Paul's Epistles, not­withstanding he speakes nothing in them at all of Peter's supremacy, or of his pre­tended Successor the Bishop of Rome?

A. 2 Pet. 3.15, 16. And account that the long-suffering of the Lord is Sal­vation, even as our beloved brother Paul also, according to the wisdome given unto him, hath written unto you. As also in all his Epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they doe also the other Scri­ptures, unto their own destructi­on.

Q. Ought prayers for the congregation to be made in a knowne tongue in the Congregation?

A. Yea. 1 Cor. 14.9, 14. Except ye utter by the tongue words easy to be un­derstood, how shall it be known what is spoken. For if I pray in an unknowne tongue, my spirit prayeth, but mine understanding is unfruitfull.

Q. Is it good to have Images in Chur­ches, as Lay-mens bookes?

A. Exod. 20.4, 5. Thou shalt not make unto thee any graven image, nor any likenesse of any thing, that is in [Page 248] heaven above, or that is in the earth beneath, or that is in the water under the earth, thou shalt not bow down thy selfe to them, nor serve them. 2 Cor. 6.16. And what agreement hath the Temple of God with Idols.

Q. May we pray to Images?

A. Hab. 2.18, 19. What profiteth the graven image, that the maker there­of hath graven it? the molten image, and a teacher of lyes, that the maker of his work trusteth therein, to make dumb Idols? Woe to him that saith to the wood, Awake: to the dumbe stone, Arise, it shall teach: behold, it is layd over with gold and silver, and there is no breath at all in the middest of it.

Q. May we make an Image of God, and worship God in, at, or before such Images, using these as helpes or meanes to worship him the better?

A. Is. 40.18. To whom then will ye liken God? or what likenesse will ye compare unto him? Act. 17.29. Forasmuch then as we are the offspring of God, we ought not to thinke that [Page 249] the God-head is like unto Gold, or Silver, or stone, graven by Art, and man's device. Deut. 4.15, 16. Take ye therefore good heed unto your selves (for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb, out of the mid'st of the fire) Lest ye corrupt your selves, and make you a graven image, the similitude of any figure, the likenesse of male or fe­male &c.

Q. May Christians worship Images?

A. Exod. 20.5. Thou shalt not bow down thy selfe to them, nor serve them. Psal. 97.7. Confounded be all they that serve graven images, that boast themselves of Idols. 1 Joh. 5.21. Little children, keep your selves from Idols.

Q. Were ever any so stupid, as to wor­ship Images or Idols?

A. Hab. 2.18, 19. What profiteth the graven image, that the maker there­of hath graven it: the molten image, and a teacher of lyes, that the maker of his work trusteth therein, to make dumb Idols? Woe unto him that sayth to [Page 250] the wood, Awake, to the dumb stone, Arise, it shall teach: there's no breath at all in the middest of it. Is. 44.15, 17, 19. For he will take thereof, and warme himselfe; yea he kindleth it, and ba­keth bread; yea he maketh a God, and worshippeth it: he maketh it a graven image, and falleth downe thereto. And the residue thereof he maketh a God, even his graven image, he falleth down unto it, and worshippeth it, and prayeth unto it, and sayth, Deliver me, for thou art my God. And none considereth in his heart, neither is there knowledge or understanding to say, I have burnt part of it in the fire, &c. And shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?

Q. Is Christ corporally present in the sacrament especially is the bread & wine transubstantiated into the very body and bloud of Christ?

A. No. Act. 3.21. Whom the hea­ven must receive, untill the times of re­stitution of all things. Joh. 16.28. A­gaine [Page 251] I leave the world, & goe to the Father.

Q. Doe those words Mat. 26.26. this is my body, prove that the bread is tran­substantiated into the very body of Christ, so that 'tis no longer bread, but that ve­ry same body which suffered upon the crosse, and as truly, really, and substan­tially changed into his body, as the water was into wine. Joh. 2.9

A. No. Either as in 1 Cor. 10.4. That Rock was Christ, that is, did represent Christ, or was a figure of Christ: so, This is my body, that is, this doth signify, or represent my body: or as circumci­sion which was a signe and seale of the Covenant, is cal'd the Covenant Act. 7.8. Gen. 17.10, 11. So these words, This is my body, signify, that this bread doth seale the benefits of my broken body, or of my death unto you.

Q. Is the body of Christ so in one place, that it is not in another at the same time?

A. Math. 28.6. He is not here, for he is risen, as he said, come see the place where the Lord lay. Heb. 2.14, [Page 252] 17. Forasmuch then as the children are partakers of flesh and blood, he also himselfe took part of the same, &c. Wherefore in all things it behoved him to be made like unto his brethren. &c.

Q. Ought not all the people, as well as the Minister, to drink of the cup at the Lord's table?

A. Yea. Mar. 14.23. And he took the cup, and when he had given thanks he gave it to them, and they all drank of it. Math. 26.27. — drink ye all of it.

Q. If we have not the body of Christ corporally in the Sacrament, have we then any spirituall communion with his body and blood in that Sacrament?

A. Yes, 1 Cor. 10.16, 17. The cup of blessing which we blesse, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread.

Q. Did the Apostles receive the Sa­crament [Page 253] Fasting, or after Supper?

A. Mat. 26.26. And as they were eating Jesus took bread, and blessed it, and brake it, and gave it to the Disci­ples, and said, Take, eate; this is my body.

Q. Did they receive the Sacrament in a table gesture, or did they kneel?

A. Mar. 14.18. And as they sate, and did eate &c. vers. 22. Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eate; this is my body.

Q. If the wine had been as really and truly turned or transubstantiated into blood, as the water at the wedding was by Christ into wine, is it not probable it would have tasted like blood?

A. Joh. 2.9, 10. When the Ruler of the Feast had tasted the water, that was made wine, and knew not whence it was, &c. saith, Every man at the be­gining doth set forth good wine, and when men have well drunk then that which is worse; but thou hast kept the good wine untill now.

Q. Is it the eating of, or feeding on Christ by Faith in the Sacrament, or is it the corporal eating or manducation of his very flesh, which is available to feed the soule unto eternall life?

A. Joh. 6.63. It is the Spirit that quickneth, the flesh profiteth nothing: the words that I speake unto you they are Spirit, and they are life.

Q. May we lawfully say that the ele­ments remaine untransubstantiated, & that they are really still and substantially bread and wine (only changed as to the use) after consecration, because we see with our eyes, handle them, and tast them to be such?

A. Luk. 24.39. Behold my hands and my Feet, that it is I my selfe: handle me and see, for a spirit hath not flesh and bones, as ye see me have. John. 20.27. Then saith he to Thomas, reach hither thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side, and be not Faithlesse &c.

Q. Doth our Lord Christ use any o­ther figurative expressions in the insti­tution [Page 255] of the Sacrament of the Lord's Supper?

A. Yes. 1 Cor. 11.25. This Cup is the New Testament in my blood.

Q. But are unlearned people able to understand such figurative expressions?

A. Yes. If a man was in a roome, where are divers pictures or Images, and should heare one say, this is Peter, and this is Paul, he would understand his meaning to be, this is the likenesse, representation, Picture, or Image of Peter and Paul.

Q. Hath Christ given as much power to every true Church of God ordinarily to forgive sinnes, as he did to Peter, or the other Holy Apostles?

A. Mat. 18.18. Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven.

Q. Is it more evident by Scripture that the Apostle Peter was the Apostle of the Jewes or circumcision, than of the Gentiles?

A. Gal. 2.7, 8. When they saw that [Page 256] the Gospell of the uncircumcision was committed unto me, as the Gos­pell of the Circumcision was unto Peter: For he that wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me towards the Gentiles.

Q. Suppose the Apostle Peter was Bi­shop of Rome, doth that make it more im­possible for the Church of Rome to erre, or fall from the Faith once delivered to the Saints, than for the Jewes?

A. Rom. 11.17, 18, 20, 21. And if some of the branches be broken off, and thou being a wild olive tree wert graf­fed in amongst them,—boast not a­gainst the branches,—because of unbe­liefe they were broken off, and thou standest by Faith: be not high minded, but feare.

Q. Did God promise his presence of old with the Church of the Jewes?

A. Rom. 9.4. Who are Israelites, to whom pertaineth the Adoption, and the Glory, and the Covenants, and the giving of the Law, & the service of God, & the Promises.

Q. May those who are God's children and people be unchurched?

A. Act. 13.46. Then Paul and Bar­nabas waxed bold, and said, It was ne­cessary that the word of God should first have been spoken to you, but see­ing ye put it from you, and judge your­selves unworthy of everlasting life, loe! we turne to the Gentiles.

Q. Was the true Church of God a­mongst the Jewes alwaies a congregation of true worshippers visibly and notori­ously distinct from Idolaters? or were the true worshippers sometimes hid a­mongst Idolaters, as wheat in a heap of chaffe?

A. 1 King. 19.18. Yet I have left me 7000 in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.

Q. Is it possible that the Protestants should be of the true Religion, if they grant that their Church was in spirituall Babylon or Egypt, that is, in the Ro­mish Church, before the Reformation?

A. Yes. Rev. 18.4. Come out of [Page 258] her my people, that ye be not parta­kers of her sinnes, and that ye receive not of her plagues. 2 Cor. 6.17. Where­fore come out from among them, and be ye separate saith the Lord, and touch not the uncleane thing, and I will re­ceive you.

Q. Who is the chiefe rock and foun­dation upon whom the Church is built, is not Christ?

A. 1 Cor. 10.4. For they drank of that spirituall rock that followed them, and that rock was Christ. 1 Cor. 3.11. For other foundation can no man lay, than that which is layd, which is Jesus Christ.

Q. Are any of the Apostles cal'd foun­dations, or especially any besides Peter?

A. Yes. Re. 21.14. And the wall of the City had 12 foundations, and in them the names of the 12 Apostles of the Lambe. Eph. 2.20. And are built up­on the foundation of the Apostles and Prophets, Jesus Christ himselfe be­ing the chief corner stone.

Q. Are any of the Apostles besides [Page 259] Peter, accounted Pillars, Columnes, or supporters in the Christian Church, that spirituall building?

A. Yes. Gal. 2.9. And when James, Cephas, and John, who seemed to be Pillars, &c.

Q. May Soveraigne Princes with the Advice of the Ministers of the Gospel in the Churches within their dominions re­forme abuses and errours crept into the Churches?

A. 2 Chr. 29.5, 16. Heare me ye Levites, sanctify now your selves, and sanctify the house of the Lord God of your Fathers, and carry forth the filthi­nesse out of the holy place. And the Priests went into the inner part of the house of the Lord to clense it, and brought out all the uncleannesse that they found in the Temple of the Lord into the court of the house of the Lord; and the Levites took it to car­ry it out abroad into the brook Kidron. 2 Chr. 34.30, 31. And the King went up into the house of the Lord, and all the men of Judah, and the inhabitants of Je­rusalem, [Page 260] and the Priests, and the Le­vites, and all the people great and small: and he read in their eares all the words of the book of the Covenant, that was found in the house of the Lord. And the King stood in his place, and made a Covenant before the Lord to walke after the Lord, and to keep his com­mandements, and his Testimonies, and his Statutes, with all his heart, and with all his soule &c.

Q. Is that a true Church where the word is truly and duely taught? or is it the true marke of a sheep of Christ to heare the voice of him the great Shepheard?

A. Yes. 1 Tim. 3.15. That thou mayest know how thou oughtest to be­have thy selfe in the house of God, which is the Church of the living God, the Pillar and ground of the truth. Joh. 8.13. If ye continue in my word, then are ye my Disciples indeed. Joh. 10.27. My sheep heare my voice.

Q. Doe the Papists abstaining from flesh 40 dayes every Lent, fast as Christ for 40 dayes in the wildernesse? or did [Page 261] our Saviour fast from all manner of food during that time?

A. Mat. 4.2. And when he had fa­sted 40 dayes and 40 nights, he was af­terward an hungred.

Q Did our Saviour and his disciples keep any set weeks of fast yeerly, or any set dayes of fasting weekly in remem­brance of this all the while Christ was with them?

A. No. Mar. 2.18. Why doe the Disciples of John and of the Pharisees fast, but thy Disciples fast not.

Q. Is it lawfull for Christians to fast upon extraordinary occasions?

A. Mar. 2.20. But the dayes will come when the Bridegroome shall be taken away from them, and then shall they fast in those dayes. 1 Corinth. 7.5. —that ye may give your selves to fa­sting and prayer &c.

Q. Is every Christian a vessell fit for his Masters use, as to this duty of fasting? are ordinary servants fit for extraordina­ry service?

A. Mar. 2.22. And no man putteth [Page 262] new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred. But new wine must be put in­to new bottles.

Q. Is fish holier than flesh, because these perished not by water, when the old world was drowned?

A. Exod. 7.20, 21. And he lift up the rod, and smote the waters that were in the river in the sight of Pharaoh;— and all the waters that were in the river were turned to blood. And the fish that was in the river dyed: and the ri­ver stunck, and the Egyptians could not drink of the water of the river.

Q. Were fish, or the beasts and fowles preserved in a more wonderfull manner in Noah's Arke at the floud?

A. Gen. 8.17. Bring forth with thee every living thing that is with thee of of all flesh both of fowle, and of cattell, and of every creeping thing that cree­peth upon the earth, that they may breed abundantly.

Q. Were there any kinds of fish recko­ned [Page 263] uncleane according to the Law?

A. Yes. Lev. 11.10. And all that have not finnes nor scales in the Seas, and in the rivers, of all that move in the waters, and of any living thing which is in the waters, they shall be an abomi­nation unto you.

Q. Is it a duty then in imitation of Christ's 40 dayes fast, to abstaine from flesh 40 dayes in a yeere?

A. No. Mat. 15.9. But in vaine they doe worship me, teaching for Do­ctrines the commandements of men.

Q. Is it a Doctrine of Apostates to command to abstaine from some sort of meats?

A. Yes. 1 Tim. 4.1, 3. Now the spirit speaketh expressely that in the latter times some shall depart from the Faith,—forbidding to marry, and com­manding to abstaine from meates, which God hath created to be received with thanksgiving of them which believe, and know the truth.

Q. Doe the Saints departed know our wants? should we pray to them, or to God for supply?

A. Is. 63.16. Doubtlesse thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou O Lord art our Father, our Redee­mer. Job. 14.20, 21. Thou changest his countenance, and sendest him away; his Sonnes come to honour, and he knoweth it not: and they are brought low, but he perceiveth it not of them.

Q. Ought we to pray for the dead, since we must not pray to them?

A. 2 Sam. 12.22, 23. And he said, while the child was yet alive I fasted and wept: for I said, who can tell whether God will be gracious to me, that the child may live. But now he is dead, wherefore should I fast? Can I bring him back againe? I shall goe to him, but he shall not returne to me.

Q. Are all damned who dye without Baptisme?

A. No. Luk. 23.42, 43. And he said unto Jesus, Lord remember me when thou commest into thy kingdome; And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in Paradise.

Q. May Women without scruple or feare administer the Sacrament of Baptis­me?

A. 1 Tim. 2.12. But I suffer not a woman to teach— but to be in silence. compared with Math. 28.19. Goe ye therefore and teach all nations, bapti­zing them in the name of the Father, and of the Sonne, and of the Holy Ghost.

Q. Will full Assurance of life cause Christians to neglect the use of all good means?

A. Act. 23.11, 16, 17. Be of good cheer Paul, for as thou hast testified of me in Jerusalem, so must thou beare wit­nesse also at Rome. And when Paul's Sisters Son heard of their laying in wait, he went and entred into the Castle, and told Paul. Then Paul called one of the Centurions unto him, and said, Bring this young man unto the chiefe Cap­taine, for he hath a certaine thing to tell him. Act. 27.24, 31. Feare not Paul, thou must be brought before Caesar, and loe! God hath given thee all them [Page 266] that saile with thee. Paul said to the Centurion, and to the Souldiers, except these abide in the ship, ye cannot be sa­ved.

Q. Were any of the Apostles married, especially was the Apostle Simon Peter e­ver married?

A. Yes. 1 Cor. 9.5. Have we not power to lead about a Sister, a Wife, as well as other Apostles, and as the bre­thren of the Lord, and Cephas. Mar. 1.30. But Simon's Wives mother lay sick of a fever.

Q. Did our Saviour Christ command that the Apostles should forsake their VVives, and that other Ministers their successours should not marry?

A. No. 1 Cor. 9.5. Have we not power to lead about a Sister, a Wife, as well as other Apostles, and as the brethren of the Lord, & Cephas. 1 Tim. 3.2, 4. A Bishop then must be blame­lesse, the husband of one wife—one that ruleth well his own house, having his children in subjection with all gra­vity. Heb. 13.4. Marriage is honoura­ble [Page 267] in all, and the bed undefiled, but whoremongers and adulterers God will judge.

Q. Is it necessary that those who live a long time in their sins, repent late, and doe not suffer much in this world, should suffer in purgatory after death, to expiate their sinnes?

A. Lu. 23.43. And Jesus said unto him, verily I say unto thee, To day shalt thou be with me in Paradise.

Q. Is Heaven cal'd Paradise?

A. Yes. 2 Cor. 12.2, 3, 4. I knew a man in Christ—such a one caught up to the third Heaven: and I knew such a man, — how that he was caught up into Paradise, &c.

Q. Can any mere man by his own good workes merit heaven or eternall life?

A. Lu. 17.10. So likewise ye, when ye shall have done all these things, that are commanded you, say, we are unpro­fitable Servants. Rom. 6. ult. For the wages of Sinne is death, but the gift of God is eternal life through Jesus Christ our Lord.

Q. Is the Church of Rome or the Pope in­falible, because of the promises made to Peter, Mat. 16.18. Luk. 22.32.

A. As Herod might and did erre in cutting off John Baptists head, notwith­standing that he succeeded into the place of David and Solomon, Kings of the Jewes, and notwithstanding the saying that is written, Prov. 16.10. A divine sentence is in the King's lips, his mouth transgresseth not in judgment. So the Bishop of Rome, or the Church of Rome, or any other particular Church or person, may now erre, notwithstan­ding what was once said to Peter. Se­condly, Jesus Christ prayed that Peter might not fall from his Faith in Christ totally and finally, or that the Divel might not prevaile over him, notwith­standing he foresaw he would shake him and winnow him sore: and this latter promise was made good to Peter in his own person; for although through tem­ptation he denyed Christ outwardly, yet it came not from his heart, and he re­pented of his denyal, and professed and [Page 269] preached Christ afterward. And if this promise should reach or belong to the Bishop of Rome, as Peter's Successour, it should only prove, that the Bishop of Rome should not fall away utterly from the Faith, although sometimes he should deny it outwardly: For nothing can reasonably be thought to be obtai­ned for Peter's pretended Successour, which was not prayed for, and obtained for Peter himselfe.

As for the former promise, Mat. 16.18. Thou art Peter &c. Understand it thus, that thou Peter shalt lay the first notable foundation of the Christian Church a­mongst Jewes and Gentiles, and this Christian Church thus founded (by thee in a more especiall manner) shall never be destroyed: and we read Act. 2. that Peter did most eminently and successe­fully first preach to, and convert the Jewes to Christianity: and we read a­gaine Act. 10. that he did most emi­nently and successefully first preach the Gospell to, and convert the Gentiles to Christianity: and accordingly there shall [Page 270] be a Christian Church thus, and in this sense begun to be founded by him, so long as the world endures; nor shall the gates of hell be ever able wholly to root out Christianity: but it is not promised that any particular Church, whether a­mongst Jewes or Gentiles, and whether that of Antioch or of Rome, founded by him under Christ, shall never wholly A­postatize from the Faith. This we Pro­testants confesse, that the Christian faith or Doctrine was built or founded upon the preaching of the twelve Apostles of Christ, whereof Peter was one of the most eminent Pillars, or subordinate Founders or Foundations; and yet it must be remembred, that the rest of the Apostles are called Foundations in Rev. 21. v. 14. And that our Lord Christ himselfe is the chiefe Foundation, the Fundamentum fundamentorum, and o­ther such foundation can no man lay, 1 Corinth. 3.11.

Q. Was Peter's Successour the Bishop, or by any good consequence, the Church of Rome, the Foundation stone to which all [Page 171] must be joyned and cemented, or else they will prove but loose stones, or built on the sand, or but foolish builders? or (to use the expression of M r Baxter) must Paul be damned, because he was not one of Peter's subjects?

A. No. 1 Pet. 2.3, 4, 5, 6. If so be ye have tasted that the Lord is gratious, to whom comming as unto a living stone, disallowed indeed of men, but cho­sen of God and precious, ye also as live­ly stones are built up a spirituall house, an holy Priesthood, to offer up spirituall sacrifice acceptable to God by Jesus Christ: wherefore it is contained in the Scripture, Behold I lay in Sion a chiefe corner stone, elect, precious, and he that believeth on him shall not be confoun­ded.

Q. Did Christ make Peter King, or Lord, and Ruler over the rest of the Apo­stles?

A. Lu. 22.24, 25, 26. And there was also a strife amongst them which of them should be accounted the greatest. And he said unto them, the Kings of the Gen­tiles [Page 272] exercise Lordship over them, and they that exercise authority upon them are called Benefactors: But ye shall not be so; but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. Joh. 21.21, 22. Peter seeing him saith to Jesus, Lord, and what shall this man doe? Jesus saith unto him, If I will that he tarry 'till I come, what is that to thee? Follow thou me. Gal. 2.6, 9. But of these who see­med to be somewhat (whatsoever they were it maketh no matter to me, God accepteth no man's person) for they who seemed to be somewhat, in confe­rence added nothing to me. And when James, Cephas, and John, who seemed to be Pillars &c.

Q. Did not Christ say to Peter, feed my Lambes, and feed my sheep, Joh. 21.15, 16. And doth not this give Peter the power and priviledge of Universall Pa­stor, and consequently give the Pope pow­er of Universall Bishop over the whole Church of God?

A. Mat. 28.16, 19, 20. Then the e­leven [Page 273] Disciples went away into Galilee, &c. Goe ye therefore and teach all na­tions, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatever I have commanded you, and lo I am with you alway. Act. 20.28. Take heed therefore unto your selves, & to all the flock over the which the Holy Ghost hath made you over­seers, to feed the Church of God, which he hath purchased with his own blood. 1 Pet. 5.2, 3. Feed the flock of God, which is among you, taking the over­sight thereof, not by constraint, but wil­lingly; not for filthy lucre, but of a rea­dy mind; neither as being Lords over God's heritage, but being ensamples to the flock.

Q. Was the Church of Rome appoin­ted the Head and Mistris of all Churches by Christ? And did the Apostle John, the last surviving Apostle, apply himselfe to [...] and write Epistles to her, or to the 7 [...]urches in Asia?

A. Rev. 1.4. John to the 7 Churches [Page 274] of Asia, Grace be unto you &c.

Q. Should it scare a Protestant from his Religion, because the Papists say it is heresy?

A. Act. 24.14, 16. But this I confesse unto thee, that after the way which they call heresy, so worship I the God of my Fathers.— And herein doe I exercise my selfe to have alwaies a conscience void of offence towards God and towards men.

Q. Doth the Church of Rome at this day thwart the practise of the Primitive Church, recorded in Scripture?

A. Yes. In their service in an unknown tongue they contradict the Apostle, 1 Cor. 14.18, 19, 27, 28. I thank my God, I speak with tongues more than you all; yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an un­known tongue. If any man speak in an unknowne tongue — let one interpret: but if there be no Interpreter, let him keep silence in the Church, and let him speak to himselfe and to God.

In the peoples communicating in one kind only, namely, partaking of the bread, but not of the cup, 1 Cor. 11.25, 26. After the same manner also he took the cup, when he had supped, saying, This is the new testament in my blood, this doe ye as oft as ye drink it in remem­brance of me. For as often as ye eate this bread, and drink this cup, ye doe shew the Lord's death 'till he come.

In worshipping of Angels, Col. 2.18. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels &c. Rev. 22.8, 9. And I John saw these things, and heard them, and when I had heard and seen, I fell down to wor­ship before the feet of the Angel, which shewed me these things. Then saith he unto me, see thou doe it not, for I am thy Fellow servant, and of thy brethren the Prophets, and of them which keep the sayings of this book: worship God.

And in worshipping of Images, Ex. 20.4, 5. Thou shalt not make unto thee any graven image, or any likenesse of any thing, that is in heaven above, or that is [Page 276] in the earth beneath, or that is in the wa­ter under the earth; Thou shalt not bow downe thy selfe to them, Robert Whitgift, Abbot of the Monastery of Wellow in Lincolne­shire, said, that they and their Religion could not long continue, because (said he) I have read the whole Scripture over and over, and could never find therein, that our Religion was founded by God. Leigh out of the life of Arch-Bishop Whitgift by Sr. George Paul. nor serve them: for I the Lord thy God am a jealous God, &c.

Q. Have the Antient Fathers, Coun­cils, and Churches, held all points of be­liefe, of ceremony, and of Discipline, as the Church of Rome now doth?

A. No. The present Chuch of Rome notwithstanding their great boast of Antiquity, doth hold some points of Doctrine which the Antients did not, and doth not hold some which the An­tients did. Again, they practise at this day diverse ceremonies which the An­tients did not, and have left off the use of diverse Antient ceremonies. And lastly, the present Church of Rome hath laid aside the exercise of diverse points or matters of Discipline which the Antients [Page 277] used. See all this proved by M r Dallie's Treatise of the Fathers. l. 2. p. 143, 144.

Q. Were there any before Luther, who dissented from the doctrine of the present Romish Church, and who would not subject their neckes to her yoke and government, or who thought her fallible?

A. Yes. Before Luther there were diverse eminent and famous witnesses to the truth of that Religion and Doctrine for the main, which the Protestants hold diverse from the present Church of Rome. See for the profe of this in Scul­tetus his Medulla Patrum, of the judg­ment of the Fathers for the first 300 yeers. D r Field of the Church. Birck­beck's Protestant Evidence. M r Perkin's his Demonstration of the Probleme: and concerning worshipping of Images, See D r Westfield's Sermons on the Calfe.

Q. Doe the Pagans and Papists agree in the manner of worshipping Images?

A. See B p Westfield's Sermons: where out of an Apocrypha book, yet such as the Church of Rome accounts canoni­call, he shewes, that there are diverse [Page 178] things done to the Popish, that were by the old Babylonish Idolaters done to their Images: as before in the Preface.

Q. May a man be surely saved if he exercise Repentance towards God, and Faith in our Lord Christ, although he be no member of the Romane Church, or Dis­ciple, or subject of the Pope, or Bishop of Rome?

A. Joh. 3.16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. Joh. 6.37. All that the Father giveth me shall come to me, and him that co­meth to me, I will in no wise cast out. Gal. 6.15, 16. For in Christ Jesus neither Circumcision availeth any thing, nor un­circumcision, but a new creature. And as many as walke according to this Rule, peace be on them, and mercy, and upon the Israel of God.

Q. Is it a safer way to come to the Church of Rome, than to those common­ly called Protestants, or Reformed Chur­ches?

A. No, by no meanes. 2 Thes. 2.11, 12. And for this cause God shall send them strong delusion, that they should believe a lye, that they all might be dam­ned, who believed not the truth, but had pleasure in unrighteousnesse. Rev. 14.9, 10, 11. And the 3 d Angel followed them saying with a loud voice, If any man worship the Beast, and his Image, and re­ceive his marke in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his in­dignation, & he shall be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb: and the smoake of their torment ascendeth up for ever and ever. And they have no rest day nor night, who worship the beast and his image, who­soever receiveth the marke of his name.

Q. Is the Pope, Church of Rome, or a­ny like them, described there? How can they be said to exalt themselves above all that is called God? &c. 2 Thes. 2.4. &c.

A. Psal. 82.1, 6. God standeth in the [Page 280] congregation of the mighty: he judgeth among the Gods. I have said ye are Gods, and all of you are children of the most High.

FINIS.

A Table shewing the contents of the severall Chapters in This Treatise.

  • Cap. 1 The Introduction. Pag. 1
  • Cap. 2 Of Errour. Pag. 7
  • Cap. 3 Of the holy Scriptures. Pag. 9
  • Cap. 4 Of God, and the Trinity. Pag. 18
  • Cap. 5 Of God's Decrees. Pag. 40
  • Cap. 6 Of the Creation, and first estate of man. Pag. 45
  • Cap. 7 Of sin and it's bitter fruites. Pag. 48
  • Cap. 8 Of Redemption by Christ. Pag. 5 [...]
  • Cap. 9 Of Predestination. Pag. 56
  • Cap. 10 Of God's Providence. Pag. 59
  • Cap. 11 Of Faith, Repentance, and Assu­rance of Salvation. Pag. 66
  • Cap. 12 Of Prayer. Pag. 87
  • Cap. 13 Of Marriage. Pag. 90
  • Cap. 14 Of Mothers nursing their own children. Pag. 91
  • Cap. 15 Of Womens painting them­selves. Pag. 93
  • [Page]Cap. 16 Of Children with respect to holy things. Pag. 104
  • Cap. 17 Of Baptisme. Pag. 111
  • Cap. 18 Of publick Worship. Pag. 117
  • Cap. 19 Of an Oath. Pag. 124
  • Cap. 20 Of Buriall of the dead. Pag. 128
  • Cap. 21 Of Angels. Pag. 131
  • Cap. 22 Of Ministers. Pag. 135
  • Cap. 23 Of Churches & Ordinances. Pag. 155
  • Cap. 24 Of Singing of Psalmes. Pag. 176
  • Cap. 25 Of Church-Discipline. Pag. 180
  • Cap. 26 Of civil-Magistrates, and the Common-wealth. Pag. 185
  • Cap. 27 Of Souldiers. Pag. 196
  • Cap. 28 Of Quakers. Pag. 208
  • Cap. 29 Of Popish Erours. Pag. 233

Errata.

PReface, pag. 22. lin. 2. for others r. flyes. l 7. r. stollen. l. 14. r. Featly. p. 35. l. 10. r. subsistent. p. 92. l. 12. r. yeerly. p. 10 [...]. last. r. Sith it is not. p. 122. l. 17. r. but now p. 79. l. 4. r. vild. p. 181. l. 16. r. comfort. p. 209. l. 1. r if they did.

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